The Book of Daniel unfolds a remarkable prophetic narrative, weaving a principle of repeat and enlarge which threads through its visions, from the metallic statue of chapter 2 to the intricate kingly conflicts of chapter 11. Within this framework, a compelling case emerges: the Battle of Actium in 31 BC, culminating in Egypt’s fall in 30 BC, stands as a pivotal fulfillment of Daniel 11:25, 26, marking the dawn of pagan Rome’s 360-year supremacy.

Daniel kuatia oikuaaukáva peteĩ tembiasakue profético hechapyrãva, ombojoaju hag̃ua peteĩ principio je’e jey ha ñembotuichave rehegua ohasáva ijyke rupi ijehechaukakuérape, pe ta’anga metálico capítulo 2-pe guive peve umi ñorairõ mburuvicha guasu rehegua iporãmbaitéva capítulo 11-pe. Ko marco ryepýpe osẽ peteĩ argumento mbarete: pe Ñorairõ Actium pegua ary 31 a.C.-pe, oguahẽva Egipto ñehundípe ary 30 a.C.-pe, oñembo’y peteĩ ñembotýra tuichaitéva ramo Daniel 11:25, 26 ñemboyképe, omarkáva Roma pagana rembiapo yvate 360 ary pukukue ñepyrũ.

Daniel 11 begins with the rise and fall of empires following Alexander the Great’s death in 323 BC. Yet, by verse 14, a shift occurs. Around 200 BC, as Antiochus III (Magnus) prepared for the Battle of Panium against the child-king Ptolemy V, Rome intervened, not as a mere bystander but as the “robbers of thy people.” Concerned about securing Egypt’s wheat supply amid Hellenistic turmoil, Rome flexed its influence during the Second Macedonian War (200–197 BC), setting the stage for its prophetic role.

Daniel 11 oñepyrũ umi império osẽ ha ho’a rehe Alejandro el Grande omanó rire ary 323 a.C.-pe. Upéicharõ jepe, versíkulo 14-pe oiko peteĩ ñemoambue. Ary 200 a.C. rupi, Antioco III (Magnus) oñembosako’ívo Panium ñorairõme mitã mburuvicha guasu Ptolomeo V rehe, Roma oike pype, ndaha’éi peteĩ ohechánte hag̃uáicha, síno “nde retãygua mondaha guasu” ramo. Oñangarekóvo Egipto trígo ñeme’ẽ rehe umi Hellenista sarambi apytépe, Roma ohechauka ipokatu Mokõiha Macedonio Ñorairõ aja (200–197 a.C.), omoĩ hag̃uáicha yvyra pyenda ipapéra profétiko-pe g̃uarã.

Rome’s Dominance Over the Jews

Róma Ñepyrũrã umi Judíokuéra ári

Fast forward to 63 BC, and verse 16 finds fulfillment when Pompey storms Jerusalem, entering the Holy of Holies and asserting Roman dominion over the “glorious land.” From here, verses 17 through 22 trace a succession of Roman figures: Pompey’s eastern campaigns, Julius Caesar’s conquests and assassination in 44 BC, Augustus Caesar’s tax-raising reign (noted in Luke 2:1) ending in 14 AD, and Tiberius overseeing Christ’s crucifixion in the year 31 AD, when the “prince of the covenant” was broken. The prophetic line from Pompey in Jerusalem to Titus in Jerusalem in 70 AD, sets forth the line of Rome’s dominance over God’s people.

Jaha ñamotenondévo ary jaike ary 63 ary mboyve Cristo-gui, pe versíkulo 16 oñemoañete Pompeyo oike mbaretépe Jerusalénpe, oikevo pe Tenda Marangatuvévape ha omopyenda Roma poguy pe “yvy ijojaha’ỹvape”. Ko’águi, pe versíkulo 17 guive 22 peve omombe’u peteĩ aty tekove Romagua ojojopyréva: Pompeyo rembiapo ñorairõgua kuarahyresẽ gotyo, Julio César ñorairõ rupive ipu’akapáva ha ijejuka ary 44 ary mboyve Cristo-gui, Augusto César mburuvicha guasu oguerojeráva impuéra jehekýi rehe (oñe’ẽháicha Lucas 2:1-pe) opa peve ary 14 Cristo rire, ha Tiberio oisãmbyhy aja Cristo kurusúre jejuka ary 31 Cristo rire, upe jave pe “ñe’ẽme’ẽ ruvicha” oñembyai. Pe línea profétika oúva Pompeyo Jerusalénpe guive Tito Jerusalénpe peve ary 70 Cristo rire, omyesakã Roma poguypeguare ñemomba’e Tupã tavayguakuéra ári.

Beginning with a Roman General desecrating the temple on to the ending when a Roman General destroyed the temple provides the signature of Alpha and Omega. Beginning with desecrating and ending with destruction the historical line also contains the desecration and the destruction of the One who said of Himself, “Destroy this temple and in three days I will raise it up.” Truth is made up of the first, thirteenth and last letter of the Hebrew alphabet, and the line beginning with Pompey and ending with Titus includes a middle temple destruction that is represented by the middle of three crosses, that were erected at the very middle of the week Christ came to confirm the covenant. Verses sixteen through twenty-two represent a prophetic line that bears the signature of truth. There are a handful of important prophetic lines within the history represented by the verses, but the primary theme of the line is Rome’s dominance over the Jews.

Ñepyrũvo peteĩ mburuvicha guasu Romagua omongyʼa hag̃ua pe tupão guive ha pe pahaite peve, peteĩ mburuvicha guasu Romagua ohundi pe tupão, omeʼẽ pe firma Alpha ha Omega rehegua. Ñepyrũvo ñemongyʼa rehe ha opa hag̃uáicha ñehundi rehe, pe línea histórica oguereko avei ipype pe ñemongyʼa ha pe Ñehundi Upe heʼívaʼe ijehegui: “Pembyai ko tupão ha mbohapy ára pukukue ajapóta jevy hag̃ua.” Pe añetegua oñemopyenda pe alefato hebreo rehegua peteĩha, paapyha ha paha letra rehe, ha pe línea oñepyrũva Pompeyo rehe ha opa Titus rehe oguereko peteĩ mbytegua ñehundi tupão rehegua, ojehechaukáva pe mbyte kurusu mbohapy oñemboʼýva rupive, umi oñemopuʼãvaʼekue pe arapokõindy mbyteitepe Cristo ou hag̃ua omombarete hag̃ua pe ñeʼẽmeʼẽ. Umi versíkulo paʼa ha poteĩ guive mokõi ha mokõi peve ohechauka peteĩ línea profética oguerekóva pe firma añetegua rehegua. Oĩ mbovymi línea profética iñimportánteva pe tembiasakue ojehechaukávape umi versíkulo rupive, ha katu pe tema tenondegua pe línea rehegua hína Roma poguýpeguare umi judío ári.

Leagues and Treaties

Ligas ha Tratado Kuéra

Verse 23 “repeats and enlarges” by looping back to 161–158 BC, when the Jews under Judas Maccabeus forged a league with Rome (1 Maccabees 8). This highlights Rome’s unique empire-building strategy—conquest through treaties and alliances, a method distinct from its predecessors. Verse 24 concludes this phase, noting Rome would “forecast its devices from the strongholds, even for a time.”

Pe versíkulo 23 “ojepyso ha omyasãi” ojevy jeyvo ary 161–158 JC-pe, umi judío Judas Macabeo poguýpe ojapo ramo guare peteĩ joaju Roma ndive (1 Macabeos 8). Kóva omomba’e Roma rembiaporã ijojaha’ỹva omopu’ã hag̃ua peteĩ império—ñorairõ rupive ñe’ẽme’ẽ ha joaju rupive, peteĩ tape iñambuéva umi ohasava’ekuegui. Pe versíkulo 24 omohu’ã ko etapa, he’ívo Roma “oikuaaukataha iñemoĩmbyre umi mbarete renda guive, sapy’ami peve.”

And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people. He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:23, 24.

Ha rire rireve ojapova'ekue ndive, ha'e omba'apóta ñembotavy reheve; oguatáta yvate gotyo, ha imbaretéta peteĩ tetãnguéra michĩva reheve. Oikéta py'aguapýpe umi tenda iporãvévape, pe provincia pegua; ha ojapóta mba'e ndojapói va'ekue itúva kuéra, ni itúva kuéra ru kuéra; omyasãíta ijapyhy, mba'e ojegueraha va'ekue ha rikuesa ijapytepekuéra; ha añetehápe, oñemoĩta oikuaauka hag̃ua iñemoarandu umi tenda mbarete rehe, peteĩ ára peve. Daniel 11:23, 24.

For a Time

Peteĩ Aravo hag̃ua

The word translated “against” can be understood as the word “from”. Rome forecasts its devices “from”. The word “from” in the verse points to the city of Rome, the empire’s political and military heart, as the base of its strategies. The “time” is prophetically 360 years, beginning when Egypt falls in 30 BC after Actium, and ending in the year 330 when Constantine abandons Rome for Constantinople.

Pe ñe’ẽ oñembohasáva “contra” ikatu hag̃uáicha oñentende avei hag̃ua pe ñe’ẽ “gui”. Roma oikuaauka imba’eapopyrãnguéra “gui”. Pe ñe’ẽ “gui” pe versíkulope ohechauka táva Roma rehe, pe imperio korasõ política ha militar rehe, ramo pe tyepy pe iñestrategiakuéra rehegua. Pe “ára” profétikamente ha’e 360 ary, oñepyrũvo Egipto ho’árõ guare ary 30 a.C.-pe Actium rire, ha opa ary 330-pe Constantino ohejárõ guare Roma oho hag̃ua Constantinopla-pe.

Verses 25 and 26 zero in on Actium itself.

Versículos 25 ha 26 oñembohape hag̃ua Actium rehe ae.

And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain. Daniel 11:25, 26.

Ha ha'e omopu'ãta ipokatu ha ipy'a guasu mburuvicha yvy gotyo pegua rovái peteĩ ehérsito tuichaitereíva reheve; ha mburuvicha yvy gotyo pegua oñemomýita ñorãirõ hag̃ua peteĩ ehérsito tuichaiterei ha mbarete etereíva reheve; ha'e katu ndojeroviamo'ãi: ojejapóta rupi hese ñuhã ñemongueta. Upéicha avei, umi ho'úva hi'upyrã pehẽngue ombyaíta chupe, ha iehérsito osyryryta; ha heta ho'áta ojuka pyréicha. Daniel 11:25, 26.

In 31 BC, Octavian, representing Rome as the “king of the north,” marshaled his forces against Cleopatra’s Egypt, the “king of the south,” in a monumental naval clash. Antony and Cleopatra’s “very great and mighty army” faltered, undone by strategic “devices” (Agrippa’s tactics) and betrayals—defections from Antony’s allies and Cleopatra’s mid-battle retreat. By 30 BC, Egypt was a Roman province, launching pagan Rome’s unchallenged rule. This 360-year span, from 30 BC to 330, aligns with Rome’s supremacy centered in its original stronghold, until Constantine’s shift “cast down” the stronghold, as Daniel 8:11 foretells.

Áño 31 a.C.pe, Octaviano, ombohekóvo Rómape “mburuvicha yvate gotyo guáicha”, ombyaty hembiporu mbarete Cleopatrágui Egípto rehe, “mburuvicha yvývo gotyo guáre”, peteĩ ñorairõ guasu etepe yguasu ári. Antonio ha Cleopatra “iñehérsito tuichaitereíva ha mbaretéva” ikangy, oñehundígui umi “tembiapo ñemiguáre” (Agrippa tácticas) ha ñembotavýre — ojehejávo Antonio irũnguéra apytégui ha Cleopatra ojehekýi rupi mbyte ñorairõme. Áño 30 a.C.pe, Egipto oiko Roma provincia-rã, omboguatávo Róma pagana poguýpe opa mba’e, avave ndojokokuaáiva. Ko 360 ary pukukue, áño 30 a.C. guive 330 peve, ojokupyty Róma yvateguápe hekopete, oñemopyendáva iñepyrũrã mbaretehápe, Constantino ñemoambue peve “ombo’yvy va’ekue” upe mbareteha, Daniel 8:11 he’iháicha.

Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

Haʼe oñemombaʼeguasu pe ehérsito Ruvicha peve, ha hese rupi ojeipeʼa chugui pe sakrifísio ára ha ára guáva, ha oñembyai itupãóga marangatu renda. Daniel 8:11.

When Constantine cast down the city of Rome for the city of Constantinople, he left a power vacuum in the city of Rome open for the papal church to take the seat of authority represented by the city of Rome. The act fulfilled verse two of Revelation thirteen.

Konstantino omboykévo Roma táva Konstantinópla táva rehehápe, oheja peteĩ pa’ũ pokatupegua táva Roma-pe, ikatu hag̃uáicha pe tupao papal oguereko pe mburuvicha guapy ojehechaukáva táva Roma rupive. Ko tembiapo omohu’ã Apocalipsis 13, versíkulo mokõi.

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 vaekue ojogua peteĩ jaguaretépe, ha ipykuéra ha’e peteĩ oso pykuéraicha, ha ijuru peteĩ león jurúicha; ha pe dragón ome’ẽ chupe ipokatu, iguapyha, ha tuicha pokatu. Apocalipsis 13:2.

In Daniel 8, two different Hebrew words, both translated as “sanctuary” distinguish the story of the sanctuary in the book of Daniel. The book of Daniel represents a warfare between Christ and Satan as illustrated in the earthly representatives of Christ and Satan. Babylon, Satan’s earthly representative conquers Jerusalem in the opening of Daniel, and Jerusalem conquers Babylon in verse forty-five of chapter eleven. The kingdoms represented by the city of Jerusalem and the city of Babylon are “sanctuaries of strength.” The cities of Babylon and Jerusalem are both sanctuaries of strength, and they both have their own temples within the city. The Pantheon temple is in the city of Rome, and the temple in Jerusalem is the counterpart in the prophetic narrative. Babylon and the city of Rome are counterfeits of Jerusalem.

Daniel 8-pe, mokõi ñeʼẽ hebreo iñambuéva, mokõivéva oñembohasáva “santuario” ramo, ombojoavy pe santuario rembiasakue Daniel kuatiápe. Daniel kuatia ohechauka peteĩ ñorairõ Cristo ha Satanás apytépe, ojehechaukaháicha Cristo ha Satanás rembiapokuéra yvýpegua rupive. Babilonia, Satanás rembiapokue yvýpegua, ogana Jerusalén rehe Daniel ñepyrũme, ha Jerusalén ogana Babilonia rehe capítulo once versículo cuarenta y cinco-pe. Umi reino ojehechaukáva Jerusalén táva ha Babilonia táva rupive haʼe “mbaretépegua santuario”. Babilonia ha Jerusalén táva mokõivéva haʼe mbaretépegua santuario, ha mokõivéva oreko hikuái itupaó tee peteĩteĩ táva ryepýpe. Pe tupao Pantheon oĩ Roma távape, ha pe tupao oĩva Jerusalénpe haʼe iñirũngáva pe marandu profético-pe. Babilonia ha Roma táva haʼe Jerusalén mbaʼe joguarã japu.

In Daniel 8, the two Hebrew words are “miqdash” in verse 11, where the little horn (pagan Rome) casts down the “place of his sanctuary” (the city of Rome), when Constantine relocates in 330. The other word is “qodesh” in verses 13, 14, where God’s sanctuary awaits cleansing after 2300 days. Though both words are translated as sanctuary, “miqdash” can represent either God’s fortress or a pagan fortress, whereas “qodesh” is only used in the Bible to represent God’s sanctuary.

Daniel 8-pe, mokõi ñe’ẽ hebreo ha’e “miqdash” versíkulo 11-pe, upépe pe hatĩ michĩva (Roma pagana) omombo yvýre “itupaópe oĩha henda” (táva Roma), Constantino oñembohasávo upépegui ary 330-pe. Ambue ñe’ẽ ha’e “qodesh” versíkulo 13 ha 14-pe, upépe Tupã renda marangatu oha’arõ ñemopotĩ 2300 ára rire. Jepe mokõivéva ñe’ẽ oñembohasa “santuario” ramo, “miqdash” ikatu ohechauka térã Tupã mbareteha térã peteĩ mbareteha pagano, “qodesh” katu Ñandejára Ñe’ẽme ojeporu añoite ohechauka hag̃ua Tupã renda marangatu.

In Daniel 11:31, the “sanctuary of strength” (the city of Rome) is polluted as the Barbarians and Vandals bring warfare to the city of Rome. The “arms” in the verse started with Clovis in 496 and continued until papal Rome, was fully ascendant by 538, when the Ostrogoths are expelled from the city.

Daniel 11:31-pe, pe “tekohá imbarete” (táva Roma) oñemongy’a umi Bárbaro ha Vándalo oguerúvo ñorairõ táva Rómape. Pe versículo-pe “jyva” oñepyrũ Clovis rehe 496-pe ha osegi Roma papal peve, oguahẽvo ipu’akaite 538-pe, umi Ostrogodo oñemosẽ jave távagui.

The prophetic line from Actium extends beyond 330. Verse 30’s “ships of Chittim” identify the Vandals under Genseric, who sacked Rome in 455, signaling Western Rome’s collapse. Papal Rome then rises, ruling from 538 until 1798; for 1260 years until Napoleon’s General Berthier delivered the “deadly wound” by capturing Pius VI. The 360 years of pagan Rome, from 30 BC to 330, mirrors the 1260 years of papal Rome, each beginning when a third obstacle (Egypt, Ostrogoths) falls.

Pe línea profétika Actium-gui ohasá 330 ári rire. Versíkulo 30-pe “Chittim ygára” ojekuaa Vándalo-kuéra Génseric poguýpe, omondoro ha ombyai vaʼekue Róma 455-pe, upéva ohechauka Róma Occidentál hoʼapa hague. Upéi opuʼã Róma Papal, ogoverna vaʼekue 538 guive 1798 peve; 1260 áño pukukue, peve Napoleón general Berthier omeʼẽ “pe kyhyje vai” ojagarra rupi Pío VI-pe. Umi 360 áño Róma pagana rehegua, 30 a.C. guive 330 peve, ojoguaha umi 1260 áño Róma papal reheguápe, peteĩteĩ oñepyrũvo peteĩ mbohapyha jejoko (Egipto, Ostrogodo-kuéra) hoʼa jave.

The modern “king of the north” emerges in verse 40. In 1989, the papacy, allied secretly with Reagan’s USA (symbolized as chariots, ships, and horsemen), topples the USSR, the “king of the south” (atheism/Communism). Verse 41 identifies the papacy conquering the “glorious land”—turning the Protestant USA into the Catholic USA—while verses 42, 43 identify the United Nations represented by Egypt yielding to a threefold union consisting of the United Nations (the dragon) the Vatican (the beast) and the United States (the false prophet), steering the world to Armageddon. Verse 45 predicts this power’s end, “with none to help,” its wound healed in verse forty-one, but its fate sealed by verse forty-five.

Pe “mburuvicha yvate pegua” ko’ág̃agua osẽ ñe’ẽpehẽ 40-pe. Ary 1989-pe, papado, oñemoirũ ñemimbyre hag̃uáicha Reagan rembiapokue Estados Unidos ndive (ojehechaukáva kárro ñorairõrã, mba’e’yruguasu ha kavaju arigua kuéra ramo), omboguevi URSS-pe, “mburuvicha yvy gotyo pegua” (ateísmo/Comunismo). Pe ñe’ẽpehẽ 41 ohechauka papado ojapyhyha pe “yvy porãite” — omoambuévo Estados Unidos protestántepe Estados Unidos katólikoramo — ha pe ñe’ẽpehẽnguéra 42, 43 ohechauka Tetã Joajuha, Egipto ramo ojehechaukáva, oñeme’ẽha peteĩ joaju mbohapyetévape, oikéva ipype Tetã Joajuha (pe dragón), Vaticano (pe mymba) ha Estados Unidos (pe proféta japu), ogueraháva ko yvy pukukue Armagedón-pe. Pe ñe’ẽpehẽ 45 omombe’u ko pu’aka paha, “avave pytyvõ’ỹre”, iñembyai okuera jeýva ñe’ẽpehẽ 41-pe, ha katu ipaha oñembotyma ñe’ẽpehẽ 45-pe.

Actium in 31 BC is the focus of verses 25, 26, launching Rome’s 360-year reign from its sanctuary-stronghold. With verse fourteen as a caveat, the story of pagan Rome from verse sixteen unto the transition to papal Rome in verse thirty-one is the complete line of pagan Rome. That line is divided into three parts. Verse sixteen to twenty-two is the line of Rome’s dominance over ancient Israel. Verse twenty-three and twenty-four identifies that work of empire building which Rome employed when conquering through leagues and treaties in conjunction with military might. Verse twenty-four through to the last expression in verse thirty-one is a two-part line representing a period when Rome exalted itself, followed by a fall.

Áctium ary 31 a.C. ha’e pe ñe’ẽryru 25 ha 26 mbytépe ojehechaukáva, omoñepyrũvo Róma rembiapo mbarete 360 ary pukukue pe itekoha marangatu–mbaretégui. Pe ñe’ẽryru catorce rehe ojehejávo peteĩ ñemomandu’arã ramo, pe tembiasakue Róma pagana rehegua, ñepyrũvo ñe’ẽryru dieciséis-gui pe jehasa papal Rómape pe ñe’ẽryru treinta y un peve, ha’e hína Róma pagana rehegua línea completa. Umi línea oñemboja’o mbohapy hendápe. Pe ñe’ẽryru dieciséis guive veintidós peve ha’e Róma poguýpe oĩ hague Israel yma guare. Pe ñe’ẽryru veintitrés ha veinticuatro omombe’u upe tembiapo mburuvicha guasu rembiapokue, Róma oipurúva ogana hag̃ua joajuha ha ñe’ẽme’ẽ rupive, oñondivepa ñorairõ mbarete reheve. Pe ñe’ẽryru veinticuatro guive pe ñe’ẽpaha paha pe ñe’ẽryru treinta y un-peve ha’e peteĩ línea mokõi vore rehegua, ohechaukáva peteĩ ára pukukue Róma oñemomba’eguasu hague, upéi katu ho’a.

The “time appointed” is the conclusion of the 360 years in the year 330. Verses twenty-seven unto the last phrase of verse thirty-one, which identifies when the papal power, represented as the abomination that maketh desolate was placed on the throne in 538 is the history of pagan Rome in the context of the period of three hundred and sixty years of supreme rule, which is then followed by two hundred and eight years of a progressive fall.

Pe “ára oñemohendáva” ha’e hína umi 360 ary rembe’y, ary 330-pe. Umi versíkulo mokõipa porundy guive pe frase pahápe pe versíkulo mokõipa peteĩha peve, ohechaukáva araka’épa pe pokatu papál, ojehechaukaramóva pe mba’e ñemongy’áramo omoñehundíva, oñemopyenda mburuvicha guasurenda ári ary 538-pe, ha’e Roma pagána rembiasakue pe contexto-pe pe periodo mbohapy sua ary mokõi pa ary peve orekohápe ipokatu yvateguáva, ha upéi oúva mokõi sua poapy ary peteĩ je’a guýpe ho’áva mbeguekatúpe.

Therefore the “time” of verse twenty-four begins in 31 BC with an addition of the king of the south to the domain of the king of the north, and it ends in 330 with a division of the king of the north into east and west. From 330 unto 538 pagan Rome progressively falls apart. The various prophetic identifications associated with the various steps of demise of pagan Rome are the prophetic anchors that allow the student of prophecy to recognize God’s prophetic Word. In fulfillment of verse fourteen of Daniel eleven, Rome establishes the vision, and one of the ways that it does that very thing is through its fall. The verse states, “also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.”

Upévare pe “ára” versíkulo mokõipa irundýpe oñepyrũ 31 a.C.-pe, mburuvicha guasu ñemboyke ñemboyvatévo mburuvicha guasu yvypeguápe mburuvicha guasu yvate pegua retãme, ha opa 330-pe, mburuvicha guasu yvate pegua oñemboja’óvo kuarahyreike ha kuarahyresẽ gotyo. Áño 330 guive 538 peve, Roma pagana ohundipa mbeguekatúpe. Opaichagua jehechakuaa profétika ojoajúva opaichagua tembiapo rupive Roma pagana ñehundi rehegua ndive ha’e umi ancla profétika ome’ẽva marandu profétiko mbo’ehaópe ikatu hag̃uáicha ohechakuaa Tupã Ñe’ẽ profétika. Ojehupytyvo Daniel 11:14-pe, Roma omopyenda pe visión, ha peteĩ tape rupi ojapóva upéva ha’e ho’ávo. Pe versíkulo he’i: “ha umi nde retãyguakuéra mondaha avei omopu’ãta ijehe omopyenda hag̃ua pe visión; ha ho’áta.”

When Rome is attacked by the ships of Chittim, and thereafter attacks the south, it was not as the either the former or the latter, for from here onward the fall of the Roman power is being portrayed. The first four trumpets of the seven trumpets of Revelation found in chapter eight specifically describe the four major powers that ultimately brought Western Rome to a conclusion by 476. The vision is established when the robbers of thy people exalt themselves and fall. The prophetic vision is illustrated upon the framework of Rome’s fall. Western pagan Rome fell from 330 unto 538. Papal Rome fell in 1798. In the history of the fifth and sixth trumpet Eastern Rome fell to the Ottoman Turks in 1453. Those three falls are part of the vision that is established by the robbers of thy people.

Umi navío Chittim guigua Roma rehe, ha upéi haʼe oity pe yvy gotyo, ndahaʼéi vaʼekue pe yma guaréicha ni pe rireguaicha; koʼág̃a guive niko ojehechauka hína mbeguekatúpe mbaʼéichapa hoʼa pe puʼaka romano. Pehẽngue 8-pe, Apocalipsis-pe, umi siete trompeta apytégui umi irundy trompeta peteĩteĩva omombeʼu porã umi irundy mburuvicha guasu tuichavéva ipahápe oguerúva Roma Occidental paha ary 476-pe. Pe visión oñemopyenda umi ne retãygua mondaha oñemombaʼeguasu ha hoʼa jave. Pe visión profética ojehechauka Roma hoʼa hag̃uáicha peteĩ marco ári. Roma pagana Occidental hoʼa 330 guive 538 peve. Roma Papal hoʼa 1798-pe. Pe quinto ha sexto trompeta rembiasakuepe, Roma Oriental hoʼa umi turco otomano pópe ary 1453-pe. Umi mbohapy hoʼa niko oike pe visión oñemopyendávape umi ne retãygua mondaha rupive.

The verse states, “also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.” From 31 BC to 330 pagan Rome “exalted themselves” in their supremacy over the world. From 330 to 538 pagan Rome fell away to prepare for the man of sin to be seated in the temple of God, proclaiming himself to be God. From 538 unto 1798 the papal power “exalted themselves,” and in 1798 they fell. From 31 BC to 330 Western Rome “exalted” that it was the center of the Roman empire, and from 330 unto 476 it fell. In 330 Constantine exalted that Constantinople was the center of Eastern Rome and in 1453 Eastern Rome fell. The periods of the various representations of Rome, each possess a period where Rome exalts, followed by a period illustrating its fall, for “the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.”

Pe versíkulo he’i: “ha avei ne retãyguakuéra mondaha oñemombaʼeguasúta omopyenda hag̃ua pe visión; péro hoʼáta hikuái.” Ary 31 Cristo mboyve guive ary 330 peve, Roma pagana “oñemombaʼeguasu” ijojahaʼỹ hag̃uáicha hekosãsópe opa yvy ape ári. Ary 330 guive 538 peve, Roma pagana hoʼa hag̃ua oĩvaʼekue oñembosakoʼi hag̃ua pe kuimbaʼe angaipa rehegua oguapy hag̃ua Tupã templópe, ha heʼívo ijeheguiha Tupã. Ary 538 guive 1798 peve, pe pokatu papal “oñemombaʼeguasu”, ha ary 1798-pe hoʼa. Ary 31 Cristo mboyve guive 330 peve, Roma Kuarahyreikegua “oñemombaʼeguasu” haʼeha pe centro pe império romanopegua, ha ary 330 guive 476 peve hoʼa. Ary 330-pe Constantino omombaʼeguasu Constantinopla haʼeha pe centro Roma Kuarahyresẽgua rehegua, ha ary 1453-pe Roma Kuarahyresẽgua hoʼa. Umi ára pegua opaichagua taʼãngahai Roma rehegua, peteĩteĩ oguereko peteĩ período Roma oñemombaʼeguasuha, upéi oúvo peteĩ período ohechaukáva iñehundipa, “umi ne retãyguakuéra mondaha oñemombaʼeguasúta omopyenda hag̃ua pe visión; péro hoʼáta hikuái.”

The Hebrew word translated as “robbers” is better translated as “breakers” for it aligns more closely with the root’s primary sense—to break through or disrupt—rather than strictly “robbers” (which implies theft). The term suggests those who fracture boundaries, laws, or covenants, not just steal goods. Rome is the breaker in Bible prophecy, though it is translated as “robbers” in verse fourteen. In Daniel chapter two Rome is the iron kingdom, and then in chapter seven the fourth beast is also Rome.

Pe ñe’ẽ hebreo oñembohasáva “mondaha” ramo iporãve oñembohasa hag̃ua “ombyaíva” ramo, ojoajúgui hi’aguĩvéva pe hapo ypykue rembiapóre—oikévo mbaretépe térã ombyai hag̃ua—ha ndaha’éi añoite “mondaha” (he’iséva monda). Ko ñe’ẽ ohechauka umi omopẽva límite, léi térã ñe’ẽme’ẽ, ndaha’éi umi omondáva mba’e añoite. Roma ha’e pe ombyaíva profecía bíblicape, jepe oñembohasa “mondaha” ramo pe versíkulo catorce-pe. Daniel kapítulo mokoĩme Roma ha’e pe mburuvicha guasu hierro rehegua, ha upéi kapítulo siete-pe pe irundyha mymba vai avei ha’e Roma.

After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns. Daniel 7:7.

Upéi ahecha pyhare pegua visiónpe, ha péina peteĩ mymba irundyha, kyhyje hag̃ua ha ñemondýi hag̃uáva, ha mbarete eterei; ha oguereko hãi tuicha fiérrogui: ho’u, omongu’i pehẽnguépe, ha opyrũ pe hembýva ipýpe; ha iñambue opaite umi mymbágui oĩva’ekue henondépe; ha oguereko pa horýra. Daniel 7:7.

The fourth beast–which is Rome–has “iron” teeth, for it is the same fourth kingdom represented as iron in chapter two. In verse seven the fourth beast of Rome “breaks in pieces,” and when it breaks in pieces it “stamped the residue with the feet of it.” The beast of Rome is the iron kingdom and the characteristic of braking in pieces and stamping the residue represents the act of persecution. The persecution brought upon ancient Israel was a “sign.”

Pe mbymba irundyha —ha’éva Róma— oguereko “itá” rãi, ha’e hag̃ua pe mbymbaguasu irundyha peteĩchapyrãicha ojehechaukáva itáramo mokõiha kapítulope. Versíkulo 7-pe pe mbymbaguasu irundyha Rómapegua “omopẽmbipa”, ha omopẽmbipa ramo “opyrũ pe hembýva ipy reheve”. Pe mbymbaguasu Rómapegua ha’e pe tetãnguéra guasu itagua, ha pe tekotevẽ omopẽmbipa ha opyrũ pe hembýva ohechauka pe jejopy vai rembiapo. Pe jejopy vai oguerúva Israel yma guaréva ári ha’e peteĩ “techaukaha”.

Moreover all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou hearkenedst not unto the voice of the Lord thy God, to keep his commandments and his statutes which he commanded thee: And they shall be upon thee for a sign and for a wonder, and upon thy seed forever. Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things; Therefore shalt thou serve thine enemies which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee. The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; A nation of fierce countenance, which shall not regard the person of the old, nor shew favour to the young. Deuteronomy 28:45–50.

Ha opa koʼã mbaʼe vai oúta nde ári, ne mosẽta, ha ndehupytyta, rehundi peve; nderehendúigui Ñandejára nde Jára ñeʼẽ, rejapo hag̃ua hembiapoukapykuéra ha hembiporavopykuéra haʼe omeʼẽ vaʼekue ndéve. Ha koʼãva oĩta nde ári techaukaha ha mbaʼe hechapyrãramo, ha nde ñemoñare ári opa ára g̃uarã. Nde nerapytĩʼỹre Ñandejára nde Jára rembiapópe vyʼápe ha pyʼarory guasúpe, opa mbaʼe heta rehe; upévare rembaʼapóta nde rayhúʼỹvape, Ñandejára omondótavape ne kóntrape, ñembyahýipe, yʼuhéipe, opívo, ha opa mbaʼe oikotevẽ hag̃uápe; haʼe omoĩta nde ajúrare peteĩ júgo fiérrogui, nehundipa peve. Ñandejára oguerúta peteĩ tetã ne kóntrape mombyrýgui, yvy apýra guive, pyaʼeterei taguato ovevéicha; peteĩ tetã iñeʼẽ ndereikumoʼãi hag̃uáicha; peteĩ tetã rova atã, ndojeporiahúiva itujávare, ni ohechaukáva pyʼaporã mitãrusúpe. Deuteronomio 28:45–50.

The curses upon ancient Israel brought about by their rebellion are a “sign and a wonder, and upon thy seed forever.” The curse was to be brought upon them with “a nation of fierce countenance.” The beast with iron teeth that “breaks in pieces and stamps the residue” in chapter seven is also the fourth kingdom which proceeds from the division of Alexander’s kingdom, and just as with Moses in Deuteronomy, that kingdom is a nation whose tongue ancient Israel would not understand. The kingdom of Rome in Daniel chapter eight is a nation of fierce countenance and a nation who speaks a different language.

Umi mba’e vai oguejy va’ekue Israel yma guáre, iñakãhatãgui, ha’e “techaukaha ha ñemondýi, ha ne ñemoñare ári opa ára guarã.” Pe mba’e vai ou va’erã hi’ári “tetã rova atãva” rupive. Pe mymba guasu hãi hierroguáva “omopẽmbáva ha opyrũva hembývakuére” pe mokõiha siete-pe, ha’e avei pe irundyha mburuvicharenda osẽva Alejandro rréino oñemboja’ógui; ha upéicha avei Moisés he’iháicha Deuteronomio-pe, upe mburuvicharenda ha’e peteĩ tetã iñe’ẽ Israel yma gua ndoikuaái va’ekue. Roma rréino Daniel capítulo ocho-pe ha’e peteĩ tetã rova atãva ha peteĩ tetã oñe’ẽva ambue ñe’ẽme.

Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power. And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. Daniel 8:22, 23.

Ha koʼág̃a oñembyai rire, ha irendápe opuʼã haguére irundy, irundy rréino opuʼãta upe tetãgui, ha katu ndahaʼemoʼãi ipuʼakapeguáicha. Ha hiʼarambotýpe umi rréino oĩ jave, ha umi ñemoingo vai oguahẽmbávo henyhẽme, opuʼãta peteĩ mburuvicha hova atãva, ha oikuaáva ñeʼẽ iñypytũva. Daniel 8:22, 23.

The “robbers (breakers) of thy people” establish the vision, they exalt themselves and they fall. The fourth iron kingdom was pagan Rome who ruled supremely when exalting themselves, but whose ultimate fall became a prophetic characteristic which establishes the vision. They are breakers for they trample down God’s people through persecution.

“Ne retãygua mondaha (oikytĩva)” omopyenda pe visión; ombotuicha ijehekuéra ha upéi ho’a. Irundyha mburuvicha guasu hi’ierrova va’ekue ha’e Roma pagana, oguerekóva va’ekue pu’aka guasu oñembotuichárõ guare ijehe, ha iñehundi paha oiko peteĩ techaukaha profética omopyendáva pe visión. Ha’ekuéra hína oikytĩva, pórke opyrũmba Tupã tavayguakuéra ári ñemuhu’ã rupive.

We will continue this study in the next article.

Romoñepyrũta ko ñehesa’ỹijo pe artíkulo oútavape.