In the history of Panium an alliance was formed between Antiochus Magnus and Philip of Macedon. The battle was directly carried out against the child Ptolemy V by Antiochus, and Philip contributed in the sense that his warfare in other parts of the realm prevented other armies from coming to the aid of the Egyptian child king. This means that Putin, the final king of the south—typified by the child king of Egypt (child meaning last generation prophetically) is defeated by Trump represented as Antiochus Magnus who defeated Ptolemy V at Panium and as Reagan defeated the USSR in 1989.
Pánium rembiasakuepe oñemoheñói peteĩ joaju Antiochus Magnus ha Felipe Macedonia-gua apytépe. Ñorairõ ojejapo hag̃ua hekopete mitãrusu Ptolemaios V rehe, ojapo Antiochus; ha Felipe oipytyvõ péicha: iñorairõ ambue hendápe pe mburuvichakuéra retãme ojoko ambue ehérsito-kuérape ani hag̃ua ou oipytyvõ pe mitã mburuvicha Egipto-gua. Kóva he’ise Putin, pe ñemby ruvicha paha—ojoguáva pe mitã mburuvicha Egipto-gua rehe (mitã he’iséva profétikamente pahápegua generación)—ojejopy ha oñemboguevi Trump rupive, ojehechaukáva Antiochus Magnus ramo, pe omboguevi va’ekue Ptolemaios V-pe Pániumpe, ha avei Reagan ramo omboguevi haguéicha URSS-pe ary 1989-pe.
Philip means “a lover of horses” and “horses” symbolize both military and economic power. Horses pull chariots and are ridden by soldiers, and horses also move goods to the market. “Horses” are a symbol of “chariots, ships and horsemen” which is the primary symbol of the United States in its proxy relationship with the king of the north as set forth in verse forty.
Felipe he’ise “kavaju rayhúva”, ha “kavaju” oĩ mba’e rechaukaha ramo mokõivéva mbaretépe g̃uarã: militar ha económico. Kavaju ogueraha kárro ñorairõme ojeporúva, ha ojeupi hese soldádo kuéra; ha avei kavaju omongu’e mba’erepy ñemuha peve. “Kavaju” ha’e peteĩ techaukaha “kárro, ygara ha kavaju ári ojeupíva” rehegua, upéva ha’éva peteĩhaite techaukaha Tetã peteĩ reko Amérikagua rehegua, ijoaju hag̃ua mburuvicha yvategua ndive iñorairõhára rupive, he’iháicha versíkulo cuarenta-pe.
Trump’s ally has two typifications in Philip of Macedon and Herod Philip the Tetrarch. Whether it is Herod Philip or Philip of Macedon the symbol identifies one who loves the power supplied to it by either Caesar or Antiochus, respectively. Philip loves horses, and one Philip was from Macedon, which held a central and foundational role in Alexander the Great’s kingdom.
Trump irũnguére oĩ mokõi techaukarã Felipe Macedonia-gua ha Herodes Felipe Tetrarca-pe. Taha’e Herodes Felipe térã Felipe Macedonia-gua, pe símbolo ohechauka peteĩ ohayhúva pe pokatu oñeme’ẽva chupe César térã Antíoco rupive, peteĩteĩ peteĩ hendáicha. Felipe ohayhu kavaju kuérape, ha peteĩ Felipe ouva’ekue Macedonia-gui, upe tetã oguereko va’ekue peteĩ tembiapo mbytegua ha peteĩ pyenda ypykue Alejandro el Grande rréinope.
It was his homeland, the kingdom he inherited from his father, Philip II, and the springboard for his vast empire. Located in the northern part of Greece, Macedon was distinct as the political and military core where Alexander was born (in Pella, 356 BC) and raised, and it provided the initial resources, manpower, and organizational structure that fueled his conquests. In essence, Macedon was the nucleus of Alexander’s kingdom—its starting point, military engine, and the region that anchored his identity as a Macedonian king, even as his empire grew far beyond its borders.
Haʼe vaʼekue iñretã tee, pe rréino ohupyty vaʼekue itúvagui, Felipe II-gui, ha pe ñepyrũrã oguenohẽ hag̃uáicha imbarete tuicha hag̃ua hag̃ua guive pe império tuichaitéva. Oĩva Gresia yvate gotyo, Macedonia ojehechauka porã vaʼekue peteĩ mbaʼe ijojahaʼỹva ramo, haʼéva pe centro polítiko ha militar, upépe Alejandro onase hague (Pella-pe, ary 356 a.C.) ha okakuaa hague; ha upégui osẽ vaʼekue umi mbaʼeita ñepyrũrã, kuimbaʼe mbaretekuaa ha pe estructura organizativa omonguʼe vaʼekue iñorairõ ñemombaʼeguasu. Añetehápe, Macedonia haʼe vaʼekue pe núcleo rréino Alejandro rehegua: iñepyrũha, pe máquina militar, ha pe tetãygua omoañete ha omopyenda vaʼekue iñemombaʼe Macedoniagua ruvicha guasu ramo, jepe iñimpério okakuaa ha ohasáma mombyry hag̃ua umi ijyvy rembeʼýgui.
Macedon represents the northern area of Alexander’s fourfold kingdom. Thus, one Philip is the Tetrarch, meaning ‘a fourth part,’ and the other Philip is ‘one-fourth’ of the four winds of Alexander’s former empire.
Macedonia ohechauka pe yvate gotyo Alexandrano irundyhápe oñemboja’óva rréinope. Upévare, peteĩ Felipe ha’e Tetrarca, he’iséva “irundyhápe peteĩ parte”, ha ambue Felipe ha’e “irundyhápe peteĩ” umi irundy yvytu apytégui Alexandrano yma guare mburuvichavete rehegua.
Herod represents one who rejects the covenant. Esau, the blood line that leads to Herod rejected his birthright. At the very beginning of the history of a chosen covenant people Esau becomes a symbol of those who reject the covenant Christ died to confirm. At the very point where God was going to expand his chosen covenant people into twelve tribes, Esau rebelled. At the end of ancient Israel, when at the cross the Jews claimed they had “no other king than Caesar” the Jewish nation became the symbol at the end which had been typified by Esau in the beginning. Herod’s family tree is made up of the blood line of Esau and the Jews, a blood line symbolized by a rebellious covenant breaker at the beginning and a rebellious covenant people at the end.
Herodes ohechauka peteĩme ojahéivape pe hag̃uame’ẽ. Esaú, tuguy ñemoñare ogueraháva Herodes peve, omboyke heñói hag̃ua. Iñepyrũete guive peteĩ tetãnguéra hag̃uame’ẽ rehegua poravopyre rembiasápe, Esaú oiko peteĩ techaukaha ramo umi ojahéivape pe hag̃uame’ẽ Cristo omano haguére omombarete hag̃ua. Pe javeite Tupã oipysóva’ekue hag̃ua ombotuichave hag̃ua hetãnguéra hag̃uame’ẽ rehegua poravopyre mokõiha pakõi ñemoñarépe, Esaú opu’ã. Israel yma guaréva paha gotyo, kurusúre umi hudío he’i jave ndorekoiha “ambue mburuvicha César año hag̃uánte”, pe tetã hudía oiko pe símbolo paha ramo, oñembojoguáva Esaú rehe ñepyrũmbyme. Herodes ñemoñare yvyraty ojejapo Esaú ha umi hudío tuguy ñemoñarégui, peteĩ tuguy ñemoñare ojehechaukáva peteĩ hag̃uame’ẽ monguaahára opu’ãvape ñepyrũme ha peteĩ hag̃uame’ẽ retã opu’ãvape pahápe.
Herod the Great imposed the taxes that brought Joseph and Mary to Bethlehem, and one of his three sons, Herod Antipas the son of Herod the Great ruled during the time of the cross. The period of Christ’s life from His birth to His death is symbolically represented by the family of Herod, thus identifying the history as the time of the chosen people’s visitation, a visitation the Jews by and large never saw.
Herodes el Grande omoĩ pe impuesto ogueru hag̃ua José ha María-pe Belénpe, ha peteĩva umi mbohapy itaʼýra apytégui, Herodes Antipas, Herodes el Grande raʼy, ogoverna kuri pe kurusu ára jave. Pe período Cristo rekovépegua, iñemoñare guive imano peve, ojehechauka simbólicamente Herodes rogaygua rupive; upéicha rupi ojeikuaauka pe tembiasakue haʼeha pe ára umi tavaygua ojeporavovaʼekuépe ojehechaukaha hag̃ua, peteĩ jehechauka hetaite judío kuéra, tuichaháicha, arakaʼeve ndohechái vaʼekue.
Herod the Great murdered the children in response to Jesus’ birth, thus repeating the history of the birth of Moses when Egypt was murdering children. The first child slaughter was an attempt to murder the expected chosen one and the last child slaughter was again an attempt to murder the expected chosen one. The one hundred and forty-four thousand sing the song of Moses and the Lamb, and prophetically a “song” represents an experience. The one hundred and forty-four thousand live in a period that possesses parallel experiences. One of those parallels arrived on January 22, 1973 with a Supreme Court ruling allowing abortions in the USA. In the following forty-nine years roughly 66 million potential candidates to be among the one hundred and forty-four thousand were slaughtered through federally sanctioned abortion.
Herodes pe Guasu ojuka mitãnguérape Jesús heñói haguére, upéicha ojehechauka jeyvo Moisés heñoikue rembiasakue, Egiptope ojeporojukárõ guare mitãnguéra. Pe ñehundikue peteĩha mitãnguéra rehegua ha’e va’ekue peteĩ ñeha’ã ojuka hag̃ua pe ojeporavótava oñeha’arõva; ha pe ñehundikue paha mitãnguéra rehegua ha’e jey peteĩ ñeha’ã ojuka hag̃ua pe ojeporavótava oñeha’arõva. Umi cien cuarenta y cuatro mil opurahéi Moisés ha pe Ovecha Ra’y purahéi, ha profétikamente peteĩ “purahéi” orrepresenta peteĩ jehasa. Umi cien cuarenta y cuatro mil oiko peteĩ ára oguerekóva jehasa ojoguáva. Peteĩ umi joja apytégui oguahẽkuri 22 jasypokõi 1973-pe peteĩ Suprema Corte rembiapoukapýpe omoneĩva aborto Estados Unidos-pe. Upe rire, irundy pa porundy ary ryepýpe, amo sesenta y seis millones rupi umi ikatúva oĩ umi cien cuarenta y cuatro mil apytépe oñehundi aborto omoneĩva gobierno federal rupive.
Power symbolizes military strength:
Pokatu ojogueraha mbarete ñorairõ rehegua:
And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.
Ha pe mymba ahecháva guahe vaʼekue ojogua peteĩ jaguaretépe, ha ipykuéra haʼe peteĩ oso pykuéraicha, ha ijuru peteĩ león jurúicha; ha pe dragón omeʼẽ chupe ipokatu, iguapyha, ha tuicha pokatu. Apocalipsis 13:2.
The dragon, who is pagan Rome provided three things for the papacy, i.e. “his power, and his seat, and great authority.” In verse twelve the USA, the earth beast is represented as exercising all the “power” of the beast before him. Yet the word “power” in verse two is a different Greek word than the word translated as “power” in verse twelve. In verse two “power” is G1722: meaning in the face of (literally or figuratively): in the presence (sight) of.
Pe dragón, ha’éva Roma pagã, ome’ẽ kuri mbohapy mba’e pe papadope, upéva hína “ipokatu, iguapyha, ha tuicha mburuvicha.” Pe versíkulo doce-pe Estados Unidos, pe mymba yvy rehegua, ojehechauka oiporúramo opa pe “pokatu” pe mymba henondéva rehegua. Upéicharõ jepe, pe ñe’ẽ “pokatu” pe versíkulo mokõi-pe ha’e ambue ñe’ẽ griego pe oñembohasáva “pokatu” ramo pe versíkulo doce-pe. Pe versíkulo mokõi-pe “pokatu” ha’e G1722: he’iséva hova renondépe (teeháicha térã ta’ãngaháicha): oĩha renondépe (jehechapyre).
The word “power” in verse twelve is a different Greek word.
Ñe'ẽ “poder” versíkulo doce-pe ha’e peteĩ ñe'ẽ griega ambuéva.
And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. Revelation 13:12.
Ha haʼe oipuru opaite mburuvicha pu’aka pe mymba ka’aguy peteĩha rehegua renondépe, ha ombojerovia yvy ha umi ipype oikóva pe mymba ka’aguy peteĩhápe, pe ijerére ojejuka hag̃uáicha va’ekue okuera jeýva. Apocalipsis 13:12.
The word “power” G1832 here means, (in the sense of ability); privilege, that is, delegated influence: authority, jurisdiction, liberty, power, right, strength. The word “power” in verse twelve is identifying that the earth beast is the sea beast’s delegated authority—the USA is the proxy representative of the sea beast. The USA exercises all the delegated authority of the first beast. In verse two pagan Rome gave three things to the papacy. Clovis gave his military and economic might to the papacy in 496 at the Battle of Tolbiac. Constantine gave the “seat” of the empire away in 330 and Justinian identified the pope as the corrector of heretics and the head of the churches by a decree in 533. Clovis in 496 typifies Reagan in 1989. Reagan typifies Trump.
Ko’ẽ “mbarete” G1832 ko’ápe he’ise, (katupyry rehegua sentido-pe); mba’e’ỹrã, upéva he’ise, pu’aka oñeme’ẽva ambuépe: autorida, jurisdicción, sãso, mbarete, derecho, py’aguasu. Ko’ẽ “mbarete” versíkulo doce-pe ohechauka pe mymba yvy rehegua ha’eha pe mymba mar rehegua autorida oñeme’ẽva chupe—EE.UU. ha’e pe mymba mar rehegua representante proxy. EE.UU. oiporu opaite pe autorida oñeme’ẽva peteĩha mymbápe. Versíkulo mokõime Roma pagana ome’ẽ mbohapy mba’e papado-pe. Clovis ome’ẽ imbarete militar ha económico papado-pe ary 496-pe Tolbiac Ñorairõme. Constantino ome’ẽ pe imperio “apyka” ary 330-pe ha Justiniano omoañete pe papa ha’eha hereje-kuéra moakãratãva ha umi tupao akã peteĩ decreto rupive ary 533-pe. Clovis ary 496-pe ojoguaiterei Reagan-pe ary 1989-pe. Reagan ojoguaiterei Trump-pe.
According to Gregory of Tours (writing nearly a century later), Clovis was losing the battle and, in desperation, called upon the Catholic god for aid. His wife, Clotilde, was a Catholic Burgundian princess who had been urging him to convert from paganism. Clovis vowed that if he won, he would adopt Catholicism. The tide turned—whether by divine intervention or military strategy—and Clovis defeated the Alemanni, killing their king and scattering their forces. True to his vow, he converted to Catholicism and was baptized, traditionally dated to Christmas Day 496 in Reims by Bishop Remigius (St. Remi).
Gregorio de Tours he’iháicha (ohai hag̃ua hi’aguĩ hag̃uáicha peteĩ siglo rire), Clovis oĩva’ekue ohundipaitévo pe ñorairõme ha, ipyahýi ha pytuhẽ’ỹme, ohenói pe Tupã católicope oipytyvõ hag̃ua chupe. Hembireko, Clotilde, peteĩ princesa burgundia católica, ojopy memeva’ekue chupe oñekonverti hag̃ua paganísmogui. Clovis ojapo peteĩ ñe’ẽme’ẽ: ipu’aka ramo, omoneĩtaha catolicismo. Pe ñorairõ ojere—taha’e Tupã ointerveni rupi térã táctica militar rupi—ha Clovis ipu’aka umi Alemánni rehe, ojuka hag̃ua mburuvicha guasu ha omyasãi hag̃ua ijatykuéra. Oñemoĩ porã hag̃uáicha iñe’ẽme’ẽ rehe, oñekonverti catolicismópe ha oñemongarai, ha pe mba’e ojehechakuaa jepi oiko hague Navidad ára 496-pe Reims-pe obispo Remigius (San Remi) rupive.
His conversion marked a turning point, making Clovis the first Catholic king among the Germanic rulers (unlike the Arian Christian Visigoths or Ostrogoths). This aligned the Franks with the Roman Church, gaining him support from the Gallo-Roman population and the papacy. Clovis’ baptism is often seen as the symbolic “birth of France” as a Catholic nation, distinguishing it from other barbarian kingdoms that adhered to Arianism or paganism. For this reason, Catholicism refers to France as “the firstborn of the Catholic church,” and also “the eldest daughter of the Catholic church.”
Iñekonversión ohechauka peteĩ mba’e tuicha omoambuéva, ojapóvo Clovis-pe mburuvicha guasu katólico peteĩha umi mburuvicha guasu germánico apytépe (ndaha’éi haguéicha umi visigodo térã ostrogodo kristiáno arriano). Péva ombojoaju va’ekue umi franco-kuérape Tupao Romana ndive, ha upéicha rupive ogana chupe pytyvõ umi tetãygua galo-romano ha papado-gui. Clovis ñemongarai ojehecha jepi “Francia ñesẽ ypy” simbólico-rõ peteĩ tetã katólikaramo, ha upéicha oñembojoavy ambue tetãnguéra bárbaro rehegua-gui, oikóva arrianismo térã paganismo rehe. Upévare, katolisismo oñe’ẽ Francia rehe “Tupao Katólika ra’y ypykue” ramo, ha avei “Tupao Katólika rajy tuichavéva” ramo.
When Clovis became the first proxy power of the papacy in 496, he typified Reagan who became the proxy power in 1989. In the history of Reagan and pope John Paul II a secret alliance was formed for the purpose of bringing down the king of the south. From 1798 unto the Sunday law the whore of Tyre is hidden, and she is the very same whore who traces her roots back to Macedon the northern most kingdom. She is the king of the north, hidden prophetically, but still professing to be infallible.
Clovis oiko ramo guare papado rembiguái py guasu peteĩha ramo ary 496-pe, ha’e ohechauka mba’éichapa Reagan, ary 1989-pe, oiko upéicha avei peteĩ pu’aka rembiguái ramo. Reagan ha papa Juan Pablo II rembiasakuepe oñemoheñói peteĩ ñemigua joaju, mburuvicha yvate gotyo pegua ñemboguejy hag̃ua. Ary 1798 guive pe léi domingo peve, Tiro kuña rekove vai oñemokañy; ha ha’e voi upe kuña rekove vai ombohapéva iñepyrũ Macedoniágui, pe tetãnguéra aty yvatevéva guive. Ha’e hína mburuvicha yvate gotyo pegua, profétikamente kañy hag̃uáicha, ha upéicharõ jepe osegi he’i ndojejavymo’ãiha.
The pope also represents “them that forsake the covenant,” who though prophetically hidden throughout the three proxy wars; will ultimately come into view in the history of the Battle of Panium. In the transition from Imperial Rome to papal Rome Daniel identifies when pagan Rome was reaching the end of its time as the fourth kingdom of Bible prophecy.
Pe pápa avei orrepresenta “umi ohejáva pe pacto”, haʼekuéra, jepe profétikamente okañymivaʼekue pe mbohapy proxy ñorairõ pukukue jave; ipahápe ojehechaukáta pe Batalla de Panium rembiasakuepe. Pe jehasa Imperial Roma-gui papal Roma-pe, Daniel ohechauka arakaʼepa Roma pagana og̃uahẽvaʼekue itiémpo pahápe pe irundyha reino ramo profecía bíblica-pe.
For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. Daniel 11:30.
Umi mbaʼe Chitimgua ou hag̃ua hese; upévare oñembyasyta, ojevýta, ha ipochýta pe ñeʼẽmeʼẽ marangatu rehe; upéicha ojapóta; ha ojevýta jepe, ha oñemoarandúta umi ohejáva pe ñeʼẽmeʼẽ marangatu ndive. Daniel 11:30.
In the verse “them that forsake the holy covenant” is the Catholic church. Those who forsake the holy covenant are John the Revelator’s compromising church of Pergamos, that according to Paul would fall away before the man of sin would be revealed. Catholicism is those who have forsaken the covenant as represented by the attack that was brought against the Word of God, and also the seventh-day Sabbath which were both brought under progressive attacks from the time of Constantine onward. Earlier in chapter eleven the “covenant” is also referenced.
Pe téxto he’íva: “umi ohejáva pe ñe’ẽme’ẽ marangatu”, oje’e hína pe tupao Católica rehe. Umi ohejáva pe ñe’ẽme’ẽ marangatu ha’e Juan, pe Revelador, omombe’úva pe tupao Pergamo oiko hag̃uáicha joavy rehegua; ha upéva, Pablo he’iháicha, ho’ava’erã raẽ ojehechauka mboyve pe kuimba’e angaipa rehegua. Catolicismo ha’e umi ohejáva’ekue pe ñe’ẽme’ẽ, ojehechaukaháicha pe ñorairõ ojejapova’ekue Tupã Ñe’ẽ rehe, ha avei pe sábado ára pokõiha rehe, mokõivéva oñemoĩva’ekue ñehundi mbeguekatu rehe Constantino ára guive. Tenonderã capítulo once-pe, pe “ñe’ẽme’ẽ” rehe avei oñeñe’ẽ.
And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land. At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:27–29.
Ha mokõi mburuvicha guasúpe g̃uarãta iñakãme oĩ va’erã ojapo hag̃ua ivaíva, ha peteĩ mesa ári oñe’ẽta japu; hag̃ua katu ndohupytýi mo’ãi iporã hag̃uáicha, pórke gueteri pe paha og̃uahẽta pe ára oñemoĩmava’ekuépe. Upérõ ha’e ojevýta hetaiterei mba’erepy reheve ijyvýpe; ha ikorasõ oĩta pe ñe’ẽme’ẽ marangatu rehe oñemoĩ hag̃ua; ha ojapóta mba’e guasu, ha ojevýta jey ijyvýteépe. Pe ára oñemoĩmava’ekuépe ojevýta, ha oúta yvývo gotyo; hag̃ua katu ndaha’éi mo’ãi yma guarérõ guareicha, ni upe rireguáicha. Daniel 11:27–29.
In these verses “he” returns to his own land, then later he returns to his own land again. The two returning’s represent two victories that were then followed by a triumphal “return” to the city of Rome. The first was the Battle of Actium in 31 BC against Antony and Cleopatra, and the second was after the destruction of Jerusalem in 70 AD. The “time appointed” in the verses is the year 330, which identified the conclusion of the prophetic “time” of verse twenty-four that equates to three hundred and sixty years.
Koʼã versíkulope “haʼe” ojevy ijyvyteepe, ha upéi peteĩ tiémpo rire ojevy jey ijyvyteepe. Ko mokõi jevy ohechauka mokõi jehupytyporã, ha upéi umívape osegi peteĩ “jevy” jejopyrã guasu táva Róma-pe. Peteĩha vaʼekue hína Actium Ñorairõ, ary 31 a.C.-pe, Antonio ha Cleopatra rovái; ha mokõiha vaʼekue Jerusalén ñehundipa rire, ary 70 d.C.-pe. Pe “ára oñemoĩmava” oñeʼẽva hese umi versíkulope hína ary 330, ohechaukáva pe profetíape “ára” ñemohuʼã oĩva versíkulo 24-pe, ha upéva ojoja mbohapysaĩ ary reheve.
The two kings who speak lies at one table do so before the “time appointed,” “for yet the end shall be at the time appointed.” A question which should be considered is what does the verse mean when it states, “Then shall he return into his land with great riches?” Does it mean at the time appointed, then shall he return; or does it mean once the two tell lies at the table, then shall he return, and therefore the return is before the time appointed.
Mokõi mburuvicha guasu oñe’ẽ japu peteĩ mesa ári ojapo upéva pe “ára oñemoĩmava” mboyve, “pe paha guive oikóta pe ára oñemoĩmávape.” Peteĩ porandu tekotevẽ oñehesa’ỹijo ha’e mba’épa he’ise pe ñe’ẽjoaju he’ívo: “Upéi ha’e ojevýta hetaiterei mba’erepy reheve ijyvyteépe”? ¿He’isépa pe ára oñemoĩmávape, upérõ ojevýta ha’e; térãpa he’ise, mokõivéva omombe’u rire japu pe mesa ári, upérõ ojevýta ha, upévare, pe jevy oiko pe ára oñemoĩmava mboyve?
Uriah Smith identifies the two returns as 31 BC and 70 AD, which represents a history before the year 330, which is the time appointed. Smith also points out that the “return” of verse twenty-nine is post 330, and that it is not successful as were the returns following the battles of Actium and Jerusalem. What this means is that before the time appointed there is a meeting where lies are told, that is followed by one of the two kings who had been telling lies returning with great riches, who then opposes the holy covenant, does exploits and returns at the year 330, which is the time appointed.
Uriah Smith ohechauka ko mokõi jevyjeyha ha’eha 31 a.C. ha 70 d.C., ha upéva orrepresenta peteĩ tembiasakue ary 330 mboyvegua, ha’éva pe ára oñemoĩmava. Smith avei ohechauka pe “jevy” oñe’ẽva peteĩha versíkulo veinte y nueve-pe ha’eha 330 riregua, ha ndaha’éi osẽporãva oiko haguéicha umi jevyjey oúva Actium ha Jerusalén ñorairõ rire. Kóva he’ise, pe ára oñemoĩmava mboyve oĩha peteĩ atyhápe oñembo’ehápe japu, ha upéi peteĩ umi mokõi mburuvicha guasu japu omombe’úva vaekue ou jey heta mba’erepy reheve, ha upéi oñemoĩ pe ñe’ẽme’ẽ marangatu rovái, ojapo tembiapo guasu, ha ou jey ary 330-pe, ha’éva pe ára oñemoĩmava.
He then attacks the south, but it will be unlike the Battle of Actium or the destruction of Jerusalem. The history of 70 AD in the verses portrays the end of God’s chosen covenant people as represented by “the holy covenant” in the passage. In verse thirty pagan Rome has intelligence with those who forsake the holy covenant. 70 AD was the very end of ancient literal Israel as God’s covenant people, and verse thirty is identifying the history four centuries after 70 AD. Those who forsake the covenant in the history represented in verse thirty, are those who have forsaken the covenant entered into by God and His Christian people. Papal Rome is the church represented as those who forsake the holy covenant in verse thirty.
Upéi rire ojapo peteĩ ñorairõ ñembyahýi gotyo, péro ndaha’éimo’ãi Actium Ñorairõ térã Jerusalén ñehundi reheguaicha. Áño 70 d.C. rembiasakue umi téxto-pe ohechauka Tupã retãgua ñemoñepyrũpy guive poravopyre ñehundi paha, ojehechaukáva “pe ñe’ẽme’ẽ marangatu” ramo upe pehẽnguépe. Pe téxto treinta-pe Roma pagana oguereko marandu umi ohejáva pe ñe’ẽme’ẽ marangatu reheve. Áño 70 d.C. ha’e va’ekue yma guare Israel tee pahaite Tupã retãgua ñe’ẽme’ẽgua ramo, ha pe téxto treinta ohechauka pe tembiasakue irundy siglo rire 70 d.C. Umi ohejáva pe ñe’ẽme’ẽ, pe tembiasakue ojehechaukáva pe téxto treinta-pe, ha’e umi ohejáva pe ñe’ẽme’ẽ Tupã oike va’ekue ipype ha Itavayguakuéra kristiáno ndive. Roma papal ha’e pe tupaogua ojehechaukáva ramo umi ohejáva pe ñe’ẽme’ẽ marangatu pe téxto treinta-pe.
For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. Daniel 11:30.
Umi navío Kítimgua oútane hese; upévare haʼe oñembyasyta, ojevýta, ha ipochýta pe ñeʼẽmeʼẽ marangatu rehe; upéicha ojapóta; haʼe voi ojevýta, ha oñemoarandúta umi ohejávandi pe ñeʼẽmeʼẽ marangatu. Daniel 11:30.
Verse twenty-nine brings us to the year 330, which was the time appointed as fulfilled by Constantine moving the capital city to Constantinople. At that waymark pagan Rome would be drawn into a southern war that would not be successful as had been Actium and Jerusalem. Then in verse thirty pagan Rome is attacked by Genseric who launched his naval warfare from Chittim, which is known today as Carthage. This warfare against pagan Rome was also represented as the second trumpet of the seven trumpets in the book of Revelation. The first four of those trumpet powers brought Western Rome to a conclusion by 476. Of those first four trumpets, the second trumpet, which is the ships of Chittim was the most severe, for Genseric took control of the seas and the wealth of the Empire dried up.
Pe vésikulo veintinueve ogueraha ñandeve ary 330-pe, ha upéva hína pe ára oñemoĩmava ha oñekumplíva Constantino ombohasávo táva guasu tavusu Constantinopla-pe. Upe waymark-pe Roma pagana oñembotyryrýta peteĩ ñorairõ sur gotyo, ha upéva ndaha’éimo’ãi osẽ porãva Actium ha Jerusalén-icha. Upéi, vésikulo treinta-pe, Roma pagana oñeataka Genseric rupive, ha’e omoñepyrũva’ekue iñorairõ marítima Chittim-gui, ko’ág̃a ojekuaáva Cartago ramo. Ko ñorairõ Roma pagana rehegua ojehechauka avei mokõiha trompéta ramo umi siete trompéta apytépe, pe libro de Apocalipsis-pe. Umi irundy peteĩha umi trompéta pu’akakuéra rehegua ogueru Roma Occidental-pe ipahápe ary 476 peve. Umi irundy peteĩha trompéta apytépe, mokõiha trompéta, ha’éva umi barco Chittim-gua, va’ekue pe ipohýivéva; Genseric oguereko hag̃ua yguasu rehegua jejoko, ha pe Império mba’eta yvypórape oñembyai.
Confronted and grieved by the ships of Chittim he returns and has indignation against the holy covenant. This was fulfilled in the history leading up to the empowerment of the papacy in 538, through a warfare against God’s Word. After that he returns and has “intelligence with them that forsake the holy covenant.” That interaction between pagan and papal Rome was fulfilled in 533 with the decree of Justinian. The next verse, verse thirty-one then continues with how pagan Rome was “grieved.” In 2 Thessalonians, Paul teaches that pagan Rome “restrained” the papacy from taking control in 538. After he is grieved by an attack from the seas which wreck the economics of the kingdom, he has indignation against the holy covenant, then intelligence with those who forsake the covenant. In the next verses, “arms” which represents the power given to the papacy in 496 by Clovis, stand up and they pollute the sanctuary of strength, which in history represented the city of Rome, and then pagan Rome would remove the religion of paganism (the daily) from the realm and replace it with Catholicism and then they place the papacy on the throne in 538.
Oñemongu’e ha oñembyasy hag̃ua umi Kítim rupi, ha’e ojevy ha ipochy pe ñe’ẽme’ẽ marangatu rehe. Kóva oñemoañete pe tembiasakuepe oguahẽva pe papado mbaretepyre hag̃ua 538-pe, peteĩ ñorairõ rupive Ñandejára Ñe’ẽ rehe. Upe rire ojevy ha oguereko “arandu umi omboykéva pe ñe’ẽme’ẽ marangatu ndive”. Upe joaju Roma pagana ha Roma papal apytépe oñemoañete 533-pe Justiniano he’i va’ekue rupi. Pe ambue versíkulo, versíkulo mbohapypa peteĩha, upéi omyesakã mba’éichapa Roma pagana “oñembyasy”. 2 Tesalonicenses-pe, Pablo ombo’e Roma pagana “ojoko” hague pe papadope ani hag̃ua oguereko pu’aka 538-pe. Ha’e oñembyasy rire peteĩ jejopy umi para guive ombyai va’ekue pe rréino economía, ipochy pe ñe’ẽme’ẽ marangatu rehe, upéi oguereko arandu umi omboykéva pe ñe’ẽme’ẽ ndive. Umi versíkulo oúvape, umi “jyva” ohechaukáva pe pu’aka oñeme’ẽ va’ekue pe papadope 496-pe Clovis rupi, opu’ã ha omongy’a pe tupaópe pe mbaretegua, upéva tembiasakuepe ohechauka va’ekue táva Roma; ha upéi Roma pagana omboyke pe religión pagana (pe ára ha ára) pe tetãygua mbaretégui ha omoĩ hendaguépe catolicismo, ha upéi omoĩ pe papadope pe guapyháramo 538-pe.
When the papacy was empowered in 538 it provided both a prophetic witness, and also a historical witness that are represented in the verses we are considering. The year 538 is typified by 31 BC and the Battle of Actium. In Daniel chapter eight, verse nine pagan Rome would conquer three geographical obstacles to take the throne of the earth. The first was Syria to the east, then Judah and Jerusalem followed by Egypt at the Battle of Actium. Papal Rome would also have three horns removed, the third of which was the Goths who were driven from the city of Rome in 538. Pagan Rome and papal Rome provide two witnesses that identify that the Battle of Actium aligns with 538, and 538 illustrates the Sunday law in the USA, when modern Rome rules supremely until probation closes.
Pe papado oñemboguapy mbarete hag̃ua ary 538-pe, ome’ẽ mokõi testígo: peteĩ profétiko ha avei peteĩ histórico, umi ojehechauka hag̃ua umi versíkulo ñande jajepy’amongetahápe. Ary 538 ojehechauka typológicamente ary 31 a.C. ha Actium Ñorairõ rupive. Daniel capítulo ocho, versíkulo nueve-pe, Roma pagana ombotyva’erã mbohapy mba’e’apo’ỹrã geográfico omoñepyrũ hag̃ua oguereko yvy guasu guapyha. Peteĩha va’ekue Siria kuarahyresẽ gotyo; upéi Judá ha Jerusalén, ha upéi Egipto Actium Ñorairõme. Roma papal avei ohechaukava’erã mbohapy hatĩ oñemboguejýva, umi mbohapyhápe oĩva umi Gota, ojeityva’ekue Roma távagui ary 538-pe. Roma pagana ha Roma papal ome’ẽ mokõi testígo ohechaukáva Actium Ñorairõ ojoajuha ary 538 rehe, ha ary 538 ohechauka pe léi domingo Estados Unidos-pe, upe jave Roma ko’ág̃agua ogoverna hag̃ua yvatevépe pe tiempo de gracia oñembotý peve.
We have concluded an overview of verses twenty-seven to thirty-one.
Ñamohuʼãma peteĩ jehechapa guasu umi versíkulo mokõipa poapy guive mbohapypa peteĩ peve.
In the next article, we will focus on these verses and begin the work of aligning the passage with the history of verses eleven through fifteen.
Pe artíkulo oúvape, ñañembojatýta koʼã versíkulo rehe ha ñañepyrũta tembiapo ombojoajúva pe pasáhe pe tembiasakue ndive, versíkulo once guive quince peve.