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.
Paniumpa willakuy pacha ukhupi, Antiochus Magnuswan Macedoniamanta Philipowan huk llank’anakuy tinkuchisqa karqa. Chay maqanakuyqa sut’ita Antiochuspa ruwasqan karqa wawapuni Ptolemy Vpa contranpi; Philipotataq yanapasqa, kay hinata: suyuq wakin cheqenkunapi paypa maqanakusqanrayku, huk soldado ayllukunata mana saqerqachu Egiptomanta wawa reyta yanapanankupaq hamunankuta. Kayqa ninmi Putin, uray llaqtapa qhipa rey—Egiptomanta wawa reypi rikuchisqa (wawa nisqaqa proféticamente qhipa mirayta niyta munan)—Trump rayku atipachisqa kasqanta; Trumpqa Antiochus Magnos hina rikuchisqa, paymi Paniumpi Ptolemy Vta atipaykurqa, hinallataq Reagan 1989 watapi URSSta atipaykusqan hina.
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 sutiyqa nin “caballokunata munak” niyta, chaymanta “caballokuna”qa guerrapi hinallataq qullqi-kawsay atiynintapas unanchaqmi. Caballokunaqa carretakunata aysanku hinaspa soldadokunapas paykunapi sillakuspa purinku, hinaspallataq caballokunaqa qhatuman apasqa imakunatapas kuyuchinku. “Caballokuna”qa “carretakuna, buquekuna hinaspa caballopi sillakusqa runakuna” nisqakunaq unanchaqninmi, chaymi Hukllachasqa Amirika Suyukunapa aswan hatun unanchaqnin kasqa, chay norte llaqtapa reyninwan proxy nisqa ruwanakuy-pi kasqanman hina, imaynachus chayta tawa chunka versículopi qhawachin.
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-pa yanapaqninqa iskay rikch’ayninmi kachkan Philip of Macedon-pi hinallataq Herod Philip the Tetrarch-pi. Herod Philip kaptinpas icha Philip of Macedon kaptinpas, unanchasqaqqa reqsichinmi hukta, payman Caesar utaq Antiochus, sapaqninmanta, qusqan atiyta munakusqanta. Philipqa kawallukunata munakun, hinaspapas huk Philipqa Macedonmantan karqa, chaymi Alexander the Great-pa qhapaq suyuyninpi chawpi hina, sayasqa hinallataq tiyanapakuq ruleta hap’irqan.
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.
Chayqa karqan paypa llaqtanmi, taytan Philip II-manta chaskisqan qhapaq suyunmi, hinallataq hatun imperionman yaykunanpaq kallpachaq t’inkunmi. Grecia suyuq ch’inchaynin kaqpi churakusqa, Macedonqa sapanmi karqan política nisqapipas soldado kaypiwanpis chawpi sonqon hina; chaypi Alexander paqarirqan (Pella llaqtapi, 356 BC) wiñachisqapas karqan, hinallataq chaymi qosqan ñawpaq kaq yanapakuykunata, runa kallpata, kamachiyta wakichiyta ima, chaykunawanmi atipayninkuna kallpachasqa karqan. Chayrayku, chiqaptaqa, Macedonqa Alexanderpa qhapaq suyunpa ñuñunmi karqan—qallariynin, soldado kallpanpa motor nin, hinallataq Macedonmanta qhapaq kamachiq kasqanpa sut’inchayninta takyaykachaq suyunmi, imperionninpa muyuriyninkuna chaypa linderonkunamanta aswan karuman wiñariptinpas.
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.
Macedoniaqa rikuchin Alejandroq tawa rakisqa qhapaq suyumpa hanaq ladu kaq cheqanta. Chayrayku, huk Felipeqa Tetrarca nisqa kachkan, chayqa “tawa rakimanta huknin” niyta munan; huk Felipe taq “hunk’uyoq tawan wayrakunamanta huknin” Alejandroq ñawpaq qhapaq suyunmanta.
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.
Herodesqa rikuchin pactota qhispichiqta mana chaskiq runata. Esaú, Herodesman chayachiq yawar mirayninqa, paqarisqa herencianta mana chaskirqan. Akllasqa pacto llaqtapa qallariyninpi, Esaú tukupun Christo wañusqanwan takyachisqa pactota mana chaskiqkunapa unanchaqninman. Diospa akllasqan pacto llaqtanta chunka iskayniyuq ayllukunaman mast’arichiyta munasqan cheqapi, Esaú hatarirqan. Ñawpa Israelpa tukukuyninpi, cruzpi judíokuna “manam huk reyniyku kanchu Césarllam” nispa rimarisqankupi, judío naciónqa tukukuypi tukupurqan qallariypi Esaúwan ñawpaqchasqa unanchaqa hina. Herodespa ayllu sach’inqa Esaúpa yawar mirayninmanta judíokunapa yawar mirayninmantawan rurasqa kashan, chay yawar mirayqa qallariypi huk hatariq pacto p’akichiqwan unanchasqa, tukukuypitaq huk hatariq pacto llaqtawan.
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.
Hatun Herodesqa churarqan impuestokunata, chaymi Joséwan Mariata Belénman apamurqan; hinaspa kimsa churinkunamanta huknin, Herodes Antipas, Hatun Herodespa churin, cruzpa pacha kaptin kamachirqan. Cristopa kawsayninpa tiempo, paqarisqanmantapacha wañusqan kama, Herodespa ayllunkuwanmi simbólicamente rikuchisqa kachkan; chayhinataq kay historiata reqsispa sut’ichin akllasqa llaqtapa watukusqan pacha kasqanta, chay watukuytaqa judiokuna, llapanpi nisqa hina, mana rikurqankuchu.
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.
Hatun Herodesmi, Jesús paqarisqanrayku wawakunata wañuchirqan; chayhinataq kutichirqan Moisés paqarisqan pacha ruwasqa willakuyta, Egipto llaqtapi wawakunata wañuchishaqtin. Ñawpaq wawa wañuchiyqa suyasqa akllasqa runata wañuchinapaq yuyaychasqa ruwasqami karqan, qhipa wawa wañuchiytaq yapamanta suyasqa akllasqa runata wañuchinapaq yuyaychasqa ruwasqami karqan. Pachak tawa chunka tawa waranqa runakunaqa Moiséspa hinallataq Corderop takiyninta takinku, profecía nisqapiqa “taki” nisqaqa huk kawsayta rikuchin. Pachak tawa chunka tawa waranqa runakunaqa chay hina tupaq kawsaykunayuq pacha ukhupi kawsanku. Chay tupaqkuna hukninqa chayamurqan 1973 watapi enero killapa 22 p’unchawninpi, Hatun Taripay Kamachiqpa huk kamachisqanwan, Estados Unidos de América llaqtapi abortokunata saqerqan. Chay qhepa tawa chunka isqun watakunapiqa, chiqaqtaqa soqta chunka soqta waranqa waranqa pachak waranqa waranqa runakuna, pachak tawa chunka tawa waranqaman yaykunanpaq atisqakuna hina, suyupi kamachisqa abortowan wañuchisqa karqanku.
Power symbolizes military strength:
Atiyqa kayqa soldadokuna kallpanta rikuchin.
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.
Chay uywaña millay bestia rikusqayqa huk leopardoman rikch’akusqa karqan, chakinkunataq huk osopa chakinkunaman hina karqan, simintaq huk leonpa siminman hina; dragónmi payman qon kamachiyninta, tiyananta, hinaspa hatun atiyta. 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.
Dragón nisqa, paymi Roma pagana karqan, papadoman qusqan kinsa imakuna, chayqa: “atiyninta, tiyananta, hinaspa hatun kamachikuyninta.” Chunka iskayniyuq versículopi Estados Unidos, allpa animal nisqa, ñawpaqninpi kaq animalpa llapa “atiyninta” rurashaq hina rikuchisqa kachkan. Ichaqa “atiy” simi chunka iskayniyuq versículopiqa, iskayniyuq versículopi “atiy” nisqaman tikrasqa griego simimanta hukniraqmi. Iskayniyuq versículopi “atiy” nisqaqa G1722: ninmi, uya qayllapi kasqanta (cheqaqta utaq sut’ipta rikuchispa): ñawpaqpi kaq, rikuypi kaq.
The word “power” in verse twelve is a different Greek word.
Chunka iskay chunka hukniyuqpi “atiy” nisqa simiqa huk griego simim.
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.
Paymi ñawpaq kaq animalpa llapa atiniyninta ñawpaqninpi ruramun, hinaspa kay pachatawan chaypi tiyaqkunatapas ñawpaq kaq animalta yupaychanankupaq kamachin, wañuchikuq chukriynin hampisqa kaqta. 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.
Kaypi “atiy” G1832 sutichasqaqa nin, (atiyniyuq kaypa yuyayninpi); saqinakuy, chayqa kachamusqa kallpachaymi: kamachiy, suyunchakuy atiynin, qispikay, atiy, derecho, kallpa. Chunka iskayniyuq versículopi “atiy” nisqaqa reqsichin kay allpa uywaqa lamar qochamanta uywapa kachamusqa kamachiynin kasqanta—Estados Unidosqa lamar qochamanta uywapa rantinpi sayaq reqsichiqmi. Estados Unidosqa ñawpaq kaq uywapa llapa kachamusqa kamachiyninta rurachkan. Iskay versículopi pagano Romaqa kimsa imakunatan papadoman qorqan. Clovisqa 496 watapi, Tolbiac maqanakuypi, soldadokuna kallpanta hinallataq qullqi kallpanta papadoman qorqan. Constantinoqa 330 watapi imperiopa “tiyananta” saqirqan, hinaspa Justinianoqa 533 watapi huk kamachiywan papata herético runakunapa allichaqnin kasqanta hinallataq iglesiakunapa uman kasqanta sut’icharqan. Clovisqa 496 watapi Reaganman 1989 watapi rikch’akun. Reaganqa Trumpman rikch’akun.
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 nisqanman hina (qhipaman casi huk pachak wata qillqashaqtin), Clovisqa maqanakuyta chinkachkarqan, hinaspa mana ima ruway atisqanpi, yanapayta mañakuspa católico Diosman qayakurqan. Warmin Clotildeqa católica burgundia princesa karqan, paymi pagano kaymanta tikrakuptin catolicismoman yaykunanpaq sapa kuti kallpachkarqan. Clovisqa nispa jurarqan: atipaqtinqa, catolicismota chaskisqanta. Chaymanta pacha maqanakuyqa tikrarqan—Diospa haywarisqanwan icha soldadokuna yuyaychasqa llank’asqanwan—hinaspa Clovisqa Alemannikunata atiparqan, reynintapas wañuchispa, kallpankunatapas ch’iqichispa. Juramentonman hina chiqap kaspa, catolicismoman tikrakurqan hinaspa bautizasqa karqan; yachaqa costumbre hina navidad p’unchay 496 watapi Reims llaqtapi Obispo Remigiuspa (San Remi) makinwan.
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.”
Paypa tikrasqanmi huk muyuyninpaq, chaywanmi Clovisqa ñawpaq Católico rey karqa germánico kamachiqkunamanta (mana hina Arian cristiano Visigodokuna otaq Ostrogodokuna hinachu). Kaymi francokunata Romapa Iglesianwan tupachirqan, chaywanmi Galo-Romano llaqtamanta runakunapa chaynataq papadomantapas yanapayninta atirqan. Clovispa bautizakusqanqa achka kuti qhawasqa kachkan “Franciapa paqarisqan” nisqa hina, Católico nación hina, wakin bárbaro reynoskunamanta sapanchasqa, chaykunaqa Arianismoman utaq paganisman qatisqankurayku. Chayraykun Catolicismuqa Franciata sutichan “Iglesia Católica-pa qhapaq churin” nispa, hinallataq “Iglesia Católica-pa kurak kaq ususi” nispa.
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 496 watapi papap simin mandatun atiy ñawpaq kallpankuna rikurirqa, chay hinallataq Reaganpas 1989 watapi chay mandatun kallpaman tikrarqan. Reaganwan papa Juan Pablo II-pa historiankupi, huk pakasqa alliankata ruwakurqan uray llaqtapa reyninta urmachinankupaq. 1798 watamanta Domingo kamachikuykama, Tiro llaqtapa qharimanta warmi pakasqam kashan, payqa Macedonia sutiyuq, aswan hanaq chiri suyu reynomanta saphiyniyuq chay kikin qharimanta warmim. Payqa hanaq llaqtapa reyninmi, profecíapi pakasqa, ichaqa mana pantayniyuq kasqantaqa sutinchaspalla kashan.
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.
Papaqa hinallataqmi rikuchin “pactota saqeqkunata”, paykunaqa, profetap siminkunapi pakasqa kashaspapas, kimsa proxy guerranintinpi tukuy; qhepanmanmi rikurimunqaku Panium Maqanakuypa historiankupi. Roma Imperiomtam papal Romaman tikrakuypi, Danielmi reqsichin hayk’aqta pagan Romaqa puchukayninman chayaykasharqa Bibliapi profeciapa tawaq reino hina.
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.
Chitim llaqtakunamanta hatun barcokuna paypa contra hamunqaku; chayraykun llakisqa kanqa, kutimunqaña, hinaspataq ch’uya pactopa contra phiñakusqa kanqa: chaynata ruwanqa; yapamanta kutimuspataq, ch’uya pactota saqeqkunawan yuyaymanta rimarinqa. 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.
“santo pactota saqiqkuna” nisqa versiculopiqa Iglesia Católica-m. Santo pactota saqiqkunaqa Juan Reveladorpa allinman churanakuq iglesia Pergamom, mayqinchus Pabloq nisqanman hina huchayoq runa rikuchisqa kananpaq manaraq, urmayman richkanman karqa. Catolicismonqa pactota saqisqakuna kanku, Diospa Siminman apamusiq maqanakuywan rikuchisqa hina, hinallataq qanchis p’unchawniyuq samana p’unchawpas, iskayninkutaq Constantinoq pacha qhepaman ñawpaqman puriq maqanakuykuna ukhupi churakusqa karqan. Ñawpaqta chunka hukniyuq capitulopiqa “pacto” nisqapas kutin willakusqa kachkan.
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.
Kay iskaynin reykunapa sunqunkunaqa mana allinta ruranankupaqmi kanqa, hinaspa huk mesa patapi llullakuykunata rimarinqaku; ichaqa chayqa manam allinman chayanqachu, imaraykuchus tukuyninqa churasqa p’unchawllapaqraqmi kanqa. Chaymantataqmi payqa achka qhapaq kaywan llaqtanman kutinqa; sonqonqa qullqasqa k’uychiwan rimasqa santa pactopa contranpim kanqa; hinaspa hatun ruwaykunata ruwaspa, kikinpa llaqtanman kutinqa. Churasqa p’unchawpiqa yapamanta kutimunqa, hinaspa urayman hamunqa; ichaqa manam ñawpaq hinañachu, nitaq qhipa hinañachu. 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.
Kay versículokunapiqa “pay” kutimun kikinpa llaqtanman, hinaspataq qhepamanta huk kutitaqmi kutimun kikinpa llaqtanman. Iskay kutimuykunaqa iskay atipaykunata sut’inchanku, chaykunataq qhepanta qhatiqkuna karqan Roma llaqtaman hatun atipayninwan “kutimuy”. Ñawpaq kaqmi karqan Actium maqanakuy wata 31 BCpi, Antonywan Cleopatrawan maqanakuspa; iskay kaqtaqmi karqan Jerusalén llaqtata thuñichisqankumanta qhepaman, wata 70 ADpi. Versículokunapi nisqa “chasqa pacha”qa wata 330mi, chaymi reqsichin versículo iskay chunka tawayuqpi nisqa profétic “pacha”pa tukukuyninta, mayqinchus kimsa pachak suqta chunka wataman kikinchasqa kashan.
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.
Iskay qhapaqkuna huk mesapi llullakuyta rimanku “churasqa pachakuna” manaraq chayamuchkaptin, “imaraykuchus tukukuyninqa churasqa pachapi kanqa” nisqaman hina. Huk tapuy, allinta yuyayman churana, kay versículopi “chaymantataq hatun qhapaq kaykunawan llaqtanman kutimunqa” nispa imatataq niwanchik. ¿“Churasqa pachapiña, chaymantataq kutimunqa” nisqachu? ¿Ichataq “iskayninku mesapi llullakuyta rimaruspan, chaymantataq kutimunqa” nisqachu, chayrayku kutimuyninqa churasqa pachaqa manaraq chayamuchkaptinraq kasqanta?
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 Smithqa iskay kutimuykunata riqsichin 31 a.C. chaymanta 70 d.C. nisqakunatahina, chaymi watakuna 330 ñawpaq historiata rikuchin, chayqa ñisqa pacha señalasqa kasqanmi. Smithqa hinallataq sut’ichan versículo iskay chunka isqonniyuqpi “kutimuy” nisqaqa 330 qhipaman kasqanta, hinaspa mana allinta lluqsisqa kasqanta, Actium hinaspa Jerusalén maqanakuykunamanta qatiq kutimuykunahina mana kasqanta. Kayqa ninmi señalasqa pachaqa manaraq chayamuchkaptin huk tinkuy kanan, maypichus llullakuykuna nisqakunku; chaymanta qatiqtaq iskay reynikuna llullakuyta nisqankumanta huknin hatun qhapaq kaywan kutimun, chaymantaq santo pactota contranpi sayarin, hatun ruwaykunata ruwan, hinaspa wata 330pi kutimun, chaymi señalasqa pacha.
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.
Chaymantataq uray suyuta atacan, ichaqa mana Actiumpi Maqanakuy hinachu, nitaq Jerusalén llaqtapa thuñichisqan hinachu kanqa. Versokunapi 70 d.C. watapa historianninqa Diospa akllasqan pacton runakunapa tukukuyninta rikuchin, chay pasajepi “santo pacto” nisqawan sut’ichasqa. Verso kimsachunkaqpi pagano Romaqa yachaywillayniyoqmi kachkan chay santo pactota saqeqkunawan. 70 d.C. wataqa ñawpaq literal Israelpa tukukuyninmi karqa Diospa pacton runakuna hina, hinaspa verso kimsachunkaqa 70 d.C. qhipa tawa pachak watakuna qhipaman historiata reqsichin. Chay verso kimsachunkaqpi rikuchisqa historiapi pactota saqeqkunaqa, Dioswan paypa cristiano runankunawan ruwaqkuna pactota saqeqkunam. Papa Romaqa iglesiam, verso kimsachunkaqpi chay santo pactota saqeqkuna hina rikuchisqa.
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.
Chitim llaqtakunamanta hatun barcos paypa contra hamunqaku; chayrayku llaqisqa kanqa, kutimunqaña, hinaspa piñakusqa kayniyoq kanqa santo pacto contra; chaynata ruwanqa; yapamanta kutimunqaña, hinaspa yachayniyoq tinkuyta ruwanqa santo pactota saqeqqanakunawan. 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.
Iscay chunka isqonnin versículopi apamuwan wata 330-man, chaymi karqa tiempo señalasqa, Constantine llaqtapa hatun capitalninta Constantinopla-man astachisqanwan hunt’asqa. Chay waymarkpi pagano Roma uray suyu guerraman pusasqa kanqa, ichaqa manam allin ruwasqachu kanqa, hina Actiumpi Jerusalénpi ima kasqan hinachu. Hinaspan versículo treinta-pi pagano Roma atacasqa kachkan Gensericpa, paymi lamar qhichwa guerranta qallarisqa Chittimmanta, mayqenchus kunan p’unchawpi Cartago sutiyoq reqsisqa kachkan. Kay guerrapas pagano Romapa contranqa qawachisqa karqa Apocalipsis libropi qanchis trompetakunamanta iskay kaq trompeta hina. Chay ñawpaq tawa trompeta atiyninkunaqa Roma Occidentalta tukukuyman chayarqanku 476 watakama. Chay ñawpaq tawa trompetakunamanta, iskay kaq trompetaqa, mayqenchus Chittimpa barcokuna kanku, aswan sinch’i karqa, imaraykuchus Genseric lamar qochakunapa hawan kamachiyta hap’irqa, hinaspan Imperiopa qollqenqa chaqisqa tukurqa.
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.
Quitim lanchakunawan uyarisqa, llakisqaña kutimun hinaspa ch’uya rimanakuypaq phiñasqayuq kanan. Kayqa hunt’asqa karqa 538 watapi papakay atiyniyuq kayman pusasqa historiapi, Diospa Siminpa contran maqanakuywan. Chaymanta qhipamanqa kutimun hinaspa “ch’uya rimanakuyta saqiqkunawan yuyaychasqayuq” kanan. Chay tinkuy pagano Romawan papal Romaq chawpinpiqa 533 watapi Justinianopa kamachikuywan hunt’asqa karqa. Qatiqninpi, chay huk kimsa chunka hukniyuq versículopi, imaynatas pagano Roma “llakisqa” karqa, chaytaq qatiyninpi willakun. 2 Tesalonicensespi, Pablo yachachin pagano Romaqa 538 watapi papakay kamachiyta jap’inanmanta “hark’arqa” nispa. Lamar qochakunamanta hamuq maqanakuywan llakisqasqa kaspam, mayqinchus qhapaq suyupa qullqinpura kawsayninta thuñichin, chaymantaqa ch’uya rimanakuypaq phiñasqayuqmi, hinaspa rimanakuyta saqiqkunawan yuyaychasqayuqmi. Qatiqnin versículokunapiqa, “armas” nisqakuna, mayqinchus 496 watapi Clovis papakayman qusqa atiyta rikuchin, hatarimun hinaspa kallpayoq santwariota qhellichan, mayqinchus historiapi Roma llaqtata rikuchirqan; chaymanta pagano Romaqa paganismopa religionninta (sapa p’unchayta) kamachikuy suyumanta hurqunqa, Catholicismo-wan rantinqa, hinaspataq 538 watapi papakayta tiyanaman churanku.
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.
Papadokuna munaynin 538 watapi kallpachasqa kaptinmi, iskay rikuq willakuyninta qusqan, hukta profétikta, hinaspa hukta historiapi rikuq willakuyninta, chaymi ñawpaq qhawasqanchik versículokunapi rikuchisqa kachkan. 538 wataqa 31 a.C. watapiwan Actium maqanakuywanmi rikch’achisqa kachkan. Daniel qhelqap pusaq kaq t’aqapi, isqun kaq versículopi, Roma paganaqa kay pachap tiyananta jap’inanpaq kimsa geografíapi hark’akuna atipasqa kanan karqan. Ñawpaq kaqqa karqan Siria inti lloqsimuypi; chaymantataq Judá hinaspa Jerusalén; hinaspa qhipata Egipto, Actium maqanakuypi. Roma papal nisqapas kimsa waqra qichusqa kananmi karqan; chay kimsa kaqmanta kimsakaqqa Gothokuna karqanku, paykunataq 538 watapi Roma llaqtamanta qarqosqa karqanku. Roma pagana hinaspa Roma papal nisqaqa iskay testigokunatan qunku, chaywanmi Actium maqanakuy 538 wataman tupachisqa kasqanta reqsichin, hinaspa 538 wataqa EE. UU. suyupi Domingo kamachikuyta rikuchin, maypichus kunan pacha Roma ancha aswan hatun kamachiq hina munayninwan kamachin, prueba p’unchay tukukunankama.
We have concluded an overview of verses twenty-seven to thirty-one.
Ñam qichisqanchik huk qhawayllata versículokuna iskay chunka qanchisniyoqmanta kimsa chunka hukniyoqkama.
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.
Qatiq artículo-piqa, kay versokunamanmi yuyaychaspayku, chay pasajeta versokuna chunka hukniyuqmanta chunka pichqayuqkama historiankuwan tupachiy llamkayta qallarisunchik.