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.

पानियमको इतिहासमा एन्टिओकस म्याग्नस र म्यासिडोनका फिलिपबीच एक गठबन्धन गठन गरिएको थियो। युद्ध प्रत्यक्ष रूपमा बालक टोलमी V विरुद्ध एन्टिओकसद्वारा सञ्चालन गरिएको थियो, र फिलिपले यस अर्थमा योगदान पुर्‍याए कि राज्यका अन्य भागहरूमा उनले सञ्चालन गरेको युद्धले इजिप्टका बालक राजाको सहायता गर्न अन्य सेनाहरू आउनबाट रोकेको थियो। यसको अर्थ यो हो कि दक्षिणको अन्तिम राजा—इजिप्टका बालक राजाद्वारा प्रतिरूपित (यहाँ “बालक” ले भविष्यवाणीअनुसार अन्तिम पुस्तालाई जनाउँछ)—पुटिन, ट्रम्पद्वारा पराजित हुन्छन्, जो पानियममा टोलमी V लाई पराजित गर्ने एन्टिओकस म्याग्नसद्वारा र 1989 मा सोभियत संघलाई पराजित गर्ने रेगनद्वारा प्रतिनिधित्व गरिएका छन्।

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.

פיליפ նշանակում է «ձիասեր», իսկ «ձիերը» խորհրդանշում են թե՛ ռազմական, թե՛ տնտեսական զորությունը։ Ձիերը քաշում են մարտակառքեր և հեծյալ զինվորների կողմից հեծվում են, և ձիերը նաև ապրանքներ են տեղափոխում շուկա։ «Ձիերը» «մարտակառքերի, նավերի և հեծյալների» խորհրդանիշն են, ինչը Միացյալ Նահանգների առաջնային խորհրդանիշն է հյուսիսի թագավորի հետ նրա միջնորդական հարաբերության մեջ, ինչպես ներկայացված է քառասուներորդ համարում։

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.

ترامپنىڭ ئىتتىپاقدىشى فىلىپ ماكېدونىيەلىك ۋە تىترارخ ھېرود فىلىپتا ئىككى خىل تىپىك ئىپادىسىگە ئىگە. بۇ ھېرود فىلىپ بولسۇن ياكى فىلىپ ماكېدونىيەلىك بولسۇن، بۇ سىمۋول ئايرىم-ئايرىم ھالدا قەيسەر ياكى ئانتىيوخۇس تەمىنلىگەن ھوقۇقنى سۆيىدىغان بىر كىشىنى كۆرسىتىدۇ. فىلىپ ئاتلارنى ياخشى كۆرىدۇ، ۋە بىر فىلىپ بولسا ماكېدونىيەدىن بولۇپ، ئۇ ئالېكساندىر بۈيۈكنىڭ پادىشاھلىقىدا مەركىزىي ۋە ئاساسىي ئورۇننى ئىگىلىگەن ئىدى.

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.

آوە وڵاتی خۆی بوو، ئەو شانشینییەی لە باوکی خۆی، فیلیپی دووەم، میرات گرتبوو، و بنەمای هەڵفڕینی ئەو ئیمپراتۆرییە فراوانەی بوو. مەکەدۆن، کە لە بەشی باکووری یۆناندا هەڵکەوتبوو، بە جیاوازی ناسراو بوو وەک ناوەندی سیاسی و سەربازییەکەی کە ئەسکەندەر لەوێ لەدایک بوو (لە پێلا، 356 BC) و گەورە کرا، و ئەو سەرچاوە سەرەتاییانە، هێزی مرۆیی، و پێکهاتەی ڕێکخراوی دابین کرد کە سەرکەوتنەکانی هاندا. بە واتایەکی بنەڕەتی، مەکەدۆن ناوکی شانشینی ئەسکەندەر بوو—دەستپێکی، ئامێری سەربازیی، و ئەو هەرێمەی کە ناسنامەی وەک پاشایەکی مەکەدۆنی لەسەر بنیات نا، هەرچەندە ئیمپراتۆرییەکەی زۆر لە سنوورەکانی ئەوەوە فراوانتر بوو.

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.

ᎹᏏᏙᏂᎠ ᎤᏓᎴᏅᎯ ᎤᏴᏢ ᎡᎵᎩᏌᏂᏛ ᎾᎿ ᏅᎩ ᎢᏯᏂᎦᏘᎴᎩ ᎤᏤᎵ ᎠᏰᎵ ᎤᏂᏘᎾᏫᏛᎯ ᎤᎬᏫᏳᎯ ᎠᏁᎯᏍᏗ ᎨᏒᎢ ᏓᎴᎲᏍᎩ ᎤᏚᎩ ᎠᏁᎲᎢ ᏚᎴᏅᎢᏍᏗ ᎤᏙᎯᏳᎯᏒᎢ. ᎾᏍᎩ ᎤᏍᏗ ᏈᎵᎩ ᎠᏤᎵ ᎬᏩᏛᎾᏍᏗ ᎦᏛᎦ, ᎾᏍᎩ ᎠᏰᎵ ‘ᎢᏴᏛ ᎾᎿ ᏅᎩ,’ ᎠᎴ ᎯᎠ ᏐᎢ ᏈᎵᎩ ᎠᏥᏁᎦ ‘ᎠᏰᎵ ᏅᎩᏁ’ ᎾᎿ ᏅᎩ ᎤᏃᎴ ᎠᏂᏃᎯᎯ ᎡᎵᎩᏌᏂᏛ ᎢᎸᎯᏳ ᎤᎾᏤᎵ ᎤᏱᎶᏒ ᎪᎯᏍᏗ ᎨᏒᎢ.

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.

Ηρῴδης ἀντιπροσωπεύει ἐκεῖνον ποὺ ἀπορρίπτει τὴ διαθήκη. Ὁ Ἠσαῦ, ἡ γενεαλογικὴ γραμμὴ ποὺ ὁδηγεῖ στὸν Ἡρῴδη, ἀπέρριψε τὰ πρωτοτόκιά του. Ἀπὸ τὴν ἀρχὴ κιόλας τῆς ἱστορίας ἑνὸς ἐκλεκτοῦ λαοῦ διαθήκης, ὁ Ἠσαῦ γίνεται σύμβολο ἐκείνων ποὺ ἀπορρίπτουν τὴ διαθήκη τὴν ὁποία ὁ Χριστὸς πέθανε γιὰ νὰ ἐπικυρώσει. Ἀκριβῶς στὴ στιγμὴ ποὺ ὁ Θεὸς ἐπρόκειτο νὰ ἐπεκτείνει τὸν ἐκλεκτὸ λαὸ τῆς διαθήκης του σὲ δώδεκα φυλές, ὁ Ἠσαῦ ἐστασίασε. Στὸ τέλος τοῦ ἀρχαίου Ἰσραήλ, ὅταν ἐπάνω στὸν σταυρὸ οἱ Ἰουδαῖοι διακήρυξαν ὅτι δὲν εἶχαν «ἄλλον βασιλέα παρὰ μόνον τὸν Καίσαρα», τὸ Ἰουδαϊκὸ ἔθνος ἔγινε στὸ τέλος τὸ σύμβολο ἐκείνου ποὺ εἶχε προτυπωθεῖ ἀπὸ τὸν Ἠσαῦ στὴν ἀρχή. Τὸ γενεαλογικὸ δένδρο τοῦ Ἡρῴδη ἀποτελεῖται ἀπὸ τὴ γραμμὴ αἵματος τοῦ Ἠσαῦ καὶ τῶν Ἰουδαίων, μιὰ γραμμὴ αἵματος ποὺ συμβολίζεται ἀπὸ ἕναν ἐπαναστατημένο παραβάτη τῆς διαθήκης στὴν ἀρχὴ καὶ ἀπὸ ἕναν ἐπαναστατημένο λαὸ τῆς διαθήκης στὸ τέλος.

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 Great ukhamisäna impuestota, kunataqmi Joseyta, Mariatapas Belénman pusarqan, hinaspapas huknin kimsa churinkunamanta, Herodes Antipas, Herodes Greatpa churin, chakatanapa tiemponpi kamachirqan. Cristopa kawsayninpa pacha, paqarisqanmantapacha wañusqan kama, Herodespa ayllunwanmi simbólicamente rikuchisqa kachkan; chayhinataqmi kay historia reqsichin akllasqa llaqtapa watukusqan tiemponta, huk watukuyta, maynin judíokuna mana rikurqankuchu, aswan achkaqa.

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.

ហេរ៉ូឌ មហាក្សត្រ​ដ៏ធំ បានសម្លាប់កុមារជាច្រើន ដោយឆ្លើយតបនឹងការប្រសូត្ររបស់ព្រះយេស៊ូវ ដូច្នេះបានធ្វើឲ្យប្រវត្តិនៃការប្រសូត្ររបស់ម៉ូសេកើតឡើងម្ដងទៀត នៅពេលដែលស្រុកអេស៊ីបកំពុងសម្លាប់កុមារ។ ការសម្លាប់កុមារលើកដំបូង គឺជាការប៉ុនប៉ងសម្លាប់អ្នកដែលបានរំពឹងទុកថាជាអ្នកដែលត្រូវបានជ្រើសរើស ហើយការសម្លាប់កុមារលើកចុងក្រោយ ក៏ជាការប៉ុនប៉ងសម្លាប់អ្នកដែលបានរំពឹងទុកថាជាអ្នកដែលត្រូវបានជ្រើសរើសដូចគ្នា។ មួយសែនសែសិបបួនពាន់នាក់ ច្រៀងបទចម្រៀងរបស់ម៉ូសេ និងរបស់កូនចៀម ហើយតាមន័យទំនាយ “បទចម្រៀង” មួយ តំណាងឲ្យបទពិសោធន៍មួយ។ មួយសែនសែសិបបួនពាន់នាក់ រស់នៅក្នុងសម័យកាលមួយដែលមានបទពិសោធន៍ស្របគ្នា។ មួយក្នុងចំណោមភាពស្របគ្នាទាំងនោះ បានមកដល់នៅថ្ងៃទី ២២ ខែមករា ឆ្នាំ ១៩៧៣ ជាមួយនឹងសេចក្តីសម្រេចរបស់តុលាការកំពូល ដែលអនុញ្ញាតឲ្យមានការរំលូតកូននៅសហរដ្ឋអាមេរិក។ ក្នុងរយៈពេលសែសិបប្រាំបួនឆ្នាំបន្ទាប់មក មានបេក្ខជនសក្តានុពលប្រហែល ៦៦ លាននាក់ ដែលអាចស្ថិតក្នុងចំណោមមួយសែនសែសិបបួនពាន់នាក់ ត្រូវបានសម្លាប់តាមរយៈការរំលូតកូនដែលបានទទួលការអនុម័តដោយរដ្ឋាភិបាលសហព័ន្ធ។

Power symbolizes military strength:

Vəsiqə hərbi qüvvəni simvolizə edir:

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.

Y la bestia que vi era semejante a un leopardo, y sus pies como pies de oso, y su boca como boca de león; y el dragón le dio su poder, y su trono, y grande autoridad. 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.

Ajdaha, qaysi butparast Rim edi, papalikka uch narsa berdi, ya’ni “o‘z qudratini, o‘z taxtini va ulkan hokimiyatni.” O‘n ikkinchi oyatda AQSH, ya’ni yer hayvoni, undan oldingi hayvonning butun “qudrati”ni amalga oshirayotgan sifatida tasvirlangan. Biroq ikkinchi oyatdagi “qudrat” so‘zi o‘n ikkinchi oyatda “qudrat” deb tarjima qilingan so‘zdan boshqa yunoncha so‘zdir. Ikkinchi oyatda “qudrat” G1722 bo‘lib, ma’nosi: oldida (so‘zma-so‘z yoki majoziy ma’noda), huzurida, ko‘z o‘ngida.

The word “power” in verse twelve is a different Greek word.

અધ્યાય બારમાં આવેલ “power” શબ્દ માટે ગ્રીકમાં ભિન્ન શબ્દ વપરાયો છે.

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.

U zho ejerceta pa promisyo poderni di e prome bestia den su presencia, i ta hasi e tera i esnan ku ta biba den dje adora e prome bestia, kende su herida mortal a wordu sana. Revelashon 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.

Meꞌ ñaꞌ “power” G1832 yaa, naꞌ güiꞌi riꞌ (nuu sentido de capacidad); privilegio, zeꞌe naꞌ influencia delegada: autoridad, jurisdicción, libertad, poder, derecho, fuerza. Meꞌ ñaꞌ “power” ne versículo doce, zeꞌe naꞌ riꞌtaꞌbi que la bestia de la tierra nuu autoridad delegada de la bestia del mar—Estados Unidos nuu representante proxy de la bestia del mar. Estados Unidos ruzuꞌu guenda autoridad delegada de la primera bestia. Ne versículo dos, Roma pagana bdeꞌe chonna cosa ra papado. Clovis bdeꞌe poder militar ne económico suyo ra papado ne 496 ne Batalla de Tolbiac. Constantino bdeꞌe “seat” del imperio ne 330, ne Justiniano bicaa papa como corrector de herejes ne cabeza de las iglesias por decreto ne 533. Clovis ne 496 tipifica Reagan ne 1989. Reagan tipifica Trump.

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).

Gregory wa Tours (anaŋmaru ka jaaru temeerin battu) maŋ a do, Clovis ne bataaxal bi dafa jéggi, te ci njàqareem mu woo Yàlla Katolik bi ngir ndimbal. Jigéenam, Clotilde, ab buur-u-Burgundie gu Katolik la woon te dafa ko doon ñaaxal mu soppeeku ba bàyyi paganisme. Clovis dige woon ne bu amee ndam, dina jël Katolisism. Yoon wi dellu—lu ko waral xanaa ndimbal bu Yàlla walla pexe yu xare—te Clovis daan Alemanni yi, rey seen buur, tas seen mbooloo xarekat yi. Mu sàmm kóllëreem, soppeeku ci Katolisism te sóobu ko ndoxu sóob gi, te ci cosaan ñu di ko jàpp ni dafa ame Besub Noél 496 ca Reims, ci loxo Bishop Remigius (St. Remi).

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.”

هژگرتنەوەی ئەو خاڵی وەرچەرخانێک بوو، و وا کرد کڵۆڤیس ببێتە یەکەم پاشای کاتۆلیک لە نێو دەسەڵاتدارانی گەرمانیکدا (بەپێچەوانەی ویزیگۆتە کڕستیانییە ئاریانییەکان یان ئۆستڕۆگۆتەکان). ئەمە فڕانکەکانی لەگەڵ کڵێسای ڕۆمانی هاوتەریب کرد، و پشتیوانیی دانیشتووانی گالۆ-ڕۆمانی و پاپایەتی بۆی بەدەست هێنا. لەئاستێکی زۆردا، لەئاوەکێشانی کڵۆڤیس وەک «لەدایکبوونی فەڕەنسا»ی هێمایی وەک نەتەوەیەکی کاتۆلیک دەبینرێت، کە جیا دەکاتەوە لەو شانشینە بەرەبەرییانەی کە پابەندی ئاریانیزم یان پەگەنیزم بوون. بۆ ئەم هۆیە، کاتۆلیکیزم فەڕەنسا بە «نەوەی یەکەم لە کڵێسای کاتۆلیک»، هەروەها بە «کچی گەورەی کڵێسای کاتۆلیک» ناودەبات.

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.

هنگامی که کلوویس در سال 496 به نخستین قدرتِ نیابتیِ پاپیّت بدل شد، او نمادِ ریگان بود که در سال 1989 قدرتِ نیابتی گردید. در تاریخِ ریگان و پاپ ژان پل دوم، اتحادی پنهانی به‌منظورِ سرنگون ساختنِ پادشاهِ جنوب شکل گرفت. از 1798 تا قانونِ یکشنبه، فاحشهٔ صور پنهان است، و او همان فاحشه‌ای است که ریشه‌های خود را تا مقدونیه، شمالی‌ترین پادشاهی، دنبال می‌کند. او پادشاهِ شمال است که به‌گونه‌ای نبوی پنهان شده، اما همچنان مدعیِ عصمت‌ناپذیری است.

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.

El papa también representa a “los que abandonan el pacto”, quienes, aunque proféticamente ocultos a lo largo de las tres guerras subsidiarias, finalmente llegarán a hacerse visibles en la historia de la Batalla de Panio. En la transición de la Roma imperial a la Roma papal, Daniel identifica el momento en que la Roma pagana se acercaba al fin de su tiempo como el cuarto reino de la profecía bíblica.

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.

യഹോവയുടെ വിശുദ്ധ നിയമത്തിനെതിരെ കോപം പ്രകടിപ്പിക്കേണ്ടതിന്നു കിത്തീം കപ്പലുകൾ അവന്റെ നേരെ വരും; അതുകൊണ്ടു അവൻ ദുഃഖിതനായി മടങ്ങിപ്പോകും; അങ്ങനെ അവൻ പ്രവർത്തിക്കും; വിശുദ്ധ നിയമത്തെ ഉപേക്ഷിക്കുന്നവരോടുകൂടെ അവൻ വീണ്ടും ബന്ധം സ്ഥാപിക്കും. ദാനിയേൽ 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.

Ayet ni, “awɔ a wogyaa apam kronkron no,” kyerɛ Katolek Asɔre no. Wɔn a wogyaa apam kronkron no ne Yohane Adiyisɛmkyerɛwfo no Pergamo asafo a wɔde wɔn ho hyɛɛ apam mu no, a sɛnea Paulo kae no, na ɛsɛ sɛ wɔtew wɔn ho fi gyidi ho ansa na wɔayi onipa bɔne no adi. Katolesom ne wɔn a wɔagyaa apam no, sɛnea wɔdaa no adi wɔ tow a wɔde baa Onyankopɔn Asɛm no so, ne nnanson da Homeda no so nso, a efi Konstantin bere so rekɔ no, wɔde wɔn baanu nyinaa too nkɔsoɔso tow ase. Kan wɔ ti du-baako no mu no, wɔsan kaa “apam” no ho asɛm nso.

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 aníi mahinové yikááłgo ats’íísí baa hane’go ádaat’éego doo bééhóziní da; dóó tááłá’í bá yáhoot’ééłgo t’áá ajiłii’go łeeyá da, ndi doo bee hane’go nahasdzáán bikáa’gi dah naashá da; t’áá nihá’áłchínígíí baa hane’go t’áá ajiłii’go nitsáhákees biniiyé bee ályaa da. Áádóó doo shił hólǫ́ da, dóó bee naalnishgo nihiká adáádoolwołgo, dóó nitsáhákees doo yáhoot’éego bik’ehgo bíkéyahjį’ nahalinígíí bee hane’go; dóó bee ádoolnííł, dóó nihiká adáádoolwołgo bíkéyahjį’ náhásdlį́į́’. T’áá ajiłii’go ádoolnííłgo, nihíji’ nááhoolyééł dóó shádi’ááhjį’ naashá; ndi doo yá’át’ééhígíí biniiyé ła’íígíí doo bee hane’go, dóó ałtse’ígíí biniiyé ał’ąą’íígíí doo bee hane’go. 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.

Ayaatkan keessaa “inni” gara biyya isaa ofii deebiʼa; booddee immoo irra deebiʼee gara biyya isaa ofii deebiʼa. Deebiʼuun lamaan kun injifannoowwan lama bakka buʼu; isaanis achumaan booddee gara magaalaa Roomiitti “deebiʼuu” injifannoo guddaadhaan duukaa buʼan. Inni jalqabaa Bara Dhaloota Kiristoos Dura 31 keessatti lola Actium irratti Antonii fi Kleopatra irratti argame ture; inni lammaffaan immoo erga bara 70 AD keessatti Yerusaalem balleeffamee booddee ture. “Yeroon murtaaʼe” jedhamuun ayaatota keessatti ibsame sun bara 330 dha; kunis xumura “yeroo” raajii kan lakkoofsa digdamii afurii keessatti ibsame, waggoota dhibba sadii fi jaatama wajjin walqixa taʼe, adda baasa.

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.

ꯃꯥꯎꯈꯨꯞ ꯑꯃ ꯑꯗꯨꯒꯤ ꯃꯐꯝꯗ ꯑꯔꯨꯐꯥꯎꯕ ꯋꯥꯔꯣꯜ ꯍꯥꯏꯕ ꯅꯤꯡꯊꯧ ꯑꯅꯤꯁꯤ “ꯃꯌꯥꯝ ꯑꯄꯣꯏꯟꯠ ꯇꯧꯔꯕ ꯃꯇꯨꯡ ꯍꯪꯗꯅ” ꯑꯗꯨꯒꯤ ꯃꯃꯥꯡꯗ ꯇꯧꯏ, “ꯃꯔꯝꯗꯤ ꯑꯔꯦꯝꯕ ꯑꯗꯨ ꯃꯌꯥꯝ ꯑꯄꯣꯏꯟꯠ ꯇꯧꯔꯕ ꯃꯇꯨꯡꯗ ꯑꯣꯏꯒꯅꯤ” ꯍꯥꯏꯅꯕ ꯃꯔꯝ ꯑꯗꯨꯒꯤ ꯃꯐꯝꯗꯤ ꯑꯗꯨ ꯑꯣꯏꯔꯦ꯫ ꯈꯟꯅꯕ ꯇꯥꯕ ꯍꯥꯏꯅꯕ ꯋꯥꯐꯝ ꯑꯃꯅꯤ, “ꯑꯗꯨꯒꯤ ꯃꯇꯨꯡꯗ ꯃꯍꯥꯛꯅ ꯑꯃꯨꯛ ꯑꯃꯅ ꯃꯐꯨ ꯎꯇꯕ ꯂꯟꯁꯤꯡ ꯄꯨꯝꯅꯃꯛ ꯄꯨꯅꯥ ꯃꯁꯥꯒꯤ ꯂꯩꯕꯥꯛꯇ ꯍꯜꯂꯛꯀꯅꯤ” ꯍꯥꯏꯕ ꯋꯥꯁꯤ ꯍꯥꯏꯗꯨꯅ ꯀꯔꯝꯅꯣ? ꯑꯁꯤꯅ ꯍꯥꯏꯕꯗꯤ, ꯃꯌꯥꯝ ꯑꯄꯣꯏꯟꯠ ꯇꯧꯔꯕ ꯃꯇꯨꯡꯗ ꯃꯍꯥꯛ ꯍꯜꯂꯛꯀꯅꯤ ꯍꯥꯏꯕꯅꯣ; ꯅꯠꯇꯔꯒ, ꯅꯤꯡꯊꯧ ꯑꯅꯤ ꯑꯁꯤꯅ ꯃꯥꯎꯈꯨꯞ ꯑꯃ ꯑꯗꯨꯒꯤ ꯃꯐꯝꯗ ꯑꯔꯨꯐꯥꯎꯕ ꯋꯥꯔꯣꯜ ꯍꯥꯏꯔꯕ ꯃꯇꯨꯡꯗ ꯃꯍꯥꯛ ꯍꯜꯂꯛꯀꯅꯤ, ꯑꯗꯨꯒ ꯑꯁꯤꯒꯤ ꯃꯔꯝꯗ ꯍꯜꯂꯛꯄ ꯑꯁꯤ ꯃꯌꯥꯝ ꯑꯄꯣꯏꯟꯠ ꯇꯧꯔꯕ ꯃꯇꯨꯡ ꯑꯗꯨꯒꯤ ꯃꯃꯥꯡꯗ ꯑꯣꯏꯕꯅꯣ?

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.

Ուրիա Սմիթը երկու վերադարձները նույնացնում է մ.թ.ա. 31 և մ.թ. 70 թվականների հետ, ինչը ներկայացնում է մի պատմություն նախքան 330 թվականը, որը նշանակված ժամանակն է։ Սմիթը նաև նշում է, որ քսանիններորդ խոսքի «վերադարձը» 330 թվականից հետո է, և որ այն հաջողակ չէ, ինչպես հաջողակ էին Ակտիումի և Երուսաղեմի ճակատամարտերին հաջորդած վերադարձները։ Սրա նշանակությունն այն է, որ նշանակված ժամանակից առաջ տեղի է ունենում մի հանդիպում, որտեղ սուտեր են ասվում, և դրան հաջորդում է այն երկու թագավորներից մեկի վերադարձը, որոնք սուտեր էին ասում, մեծ հարստություններով, որն այնուհետև ընդդիմանում է սուրբ ուխտին, կատարում է մեծ գործեր և վերադառնում է 330 թվականին, որը նշանակված ժամանակն է։

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.

Ӑмӑш вăл кӑнтӑр енне тапӑнать, анчах ку Акциум çапӑçӑвӗ евӗрлӗ те мар, Иерусалим пӗтерелни те мар пулӗ. Стихсенчи 70-мӗш çулхи тарих passage-ра «таса кĕрĕшӳ» тесе палӑртнӑ япалапа сӑнарланнӑ Турӑн суйланӑ кĕрĕшӳ халӑхӗн вӗçне кӑтартать. Вӑтӑрмӗш стихра чӑн пӑтшалӑх Рим таса кĕрĕшӳрен пӑрӑннӑсемпе пӗрле ӑнлантару тытать. 70-мӗш çулхи вакӑт Турӑн кĕрĕшӳ халӑхӗ пулнӑ авалхи буквӑллӑ Израилен çирӗп ахырӗччӗ, тата вӑтӑрмӗш стих 70-мӗш çултан тӑватӑ ӗмӗр кайранхи тариха палӑртать. Вӑтӑрмӗш стихра сӑнарланнӑ тарихра кĕрĕшӳрен пӑрӑнакансем — Турӑпа Ун христиан халӑхӗ кӗнӗ кĕрĕшӳрен пӑрӑннӑсем. Папалӑх Рими — вӑтӑрмӗш стихра таса кĕрĕшӳрен пӑрӑнакансем тесе сӑнарланнӑ чиркӳ.

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.

Porque las naves de Quitim vendrán contra él; por tanto, se entristecerá, y volverá, y se indignará contra el santo pacto; así hará; volverá, pues, y se entenderá con los que abandonan el santo pacto. 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.

بیست‌ونۆهەمین ئایه‌تمان دەگەیەنێتە ساڵی 330، کە ئەو کاتە دیاریکراوە بوو و بە گواستنەوەی پایتەخت لەلایەن کۆنستانتین بۆ کۆنستانتینوپۆڵس تەواو بوو. لەو نیشانەی ڕێگادا ڕۆمای بت‌پەرست دەکێشرێتە ناو جەنگێکی باشوورییەوە کە سەرکەوتوو نەدەبوو، وەک ئەکتیۆم و ئۆرشەلیم. پاشان لە ئایه‌تی سی‌هەمدا، ڕۆمای بت‌پەرست لەلایەن گێنسەریکەوە هێرش دەکرێت، ئەوەی شەڕی دەریایی خۆی لە چیتتیمەوە دەست پێ کرد، کە ئەمڕۆ بە کارتاج ناسراوە. ئەم شەڕە دژ بە ڕۆمای بت‌پەرست هەروەها وەک بووقی دووەم لە حەوت بووقەکانی پەرتووکی ئاشکراکردندا نیشان درابوو. چوار بووقی یەکەمی ئەو هێزانەی بووق، ڕۆمای ڕۆژاوا تا ساڵی 476 گەیاندە کۆتایی. لەو چوار بووقە یەکەمانەدا، بووقی دووەم، کە کەشتییەکانی چیتتیمە، توندترین بوو، چونکە گێنسەریک دەستی بەسەر دەریاکاندا گرت و سامانی ئیمپراتۆرییەکە وشک بوو.

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.

تە شыпс Қиттим ины иратәо, идзæрæй уæд æмæ сæгъди ис æвзаг фæдзæх æхсæны. Ацы фæлварæн исæн кодтой 538 азы папайы хæдтулдзинадмæ æрцыды бæрцæу тарихы, Хуыцауы Дзырды ныхасыны фæстæ. Уый фæстæ уый иратæ æмæ ис ын «зонд дæттæг æвзаг фæдзæх æхсæны фæсæфтæй». Уыцы æмгуыстады куыст паганон Рим æмæ папон Рим æхсæн фæлварæн исæн кодтой 533 азы Юстинианы указы фæдыл. Иннæ номыры, æртæмæй фыццаг æмæ иуæзтæмæй фыццаг, уæд та дарддæр уæлдай куыд паганон Рим «идзæрæй уыд». 2 Фессалоникæтæм Павел ахуырады, æмæ паганон Рим папайы хицауад райсыныл 538 азы «тыдта». Уый фæстæ, дæрытæй æрцыд æрцыдыты нæмттæй идзæрæй куы уыд, кæцытæ паддзахадæн икътисад фæхудтой, уæд ис ын сæгъди æвзаг фæдзæх æхсæны, стæй зонд дæтты уыд æхсæны фæсæфтæн. Иннæ номыртæй «фæстæгтæ», кæцытæ нысан кæнынц Кловисы фæдыл 496 азы папайæн лæвæрд тыхы, сæрмаст сты, æмæ сæ фæхуыдтой тыхджын æрыгонæй, кæцы историйы нысан кодта Римы сахары, æмæ уæд паганон Рим паддзахадæй аивтон дины (бонсæр — daily) æрбайсдзæн æмæ йæ бæстысты католицизмæй, стæй 538 азы папайы бадæнбынаты баппæрстой.

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.

538-ൽ പാപ്പാസഭയ്ക്ക് അധികാരം ലഭിക്കുമ്പോൾ, നാം പരിഗണിക്കുന്ന വചനങ്ങളിൽ പ്രതിനിധീകരിക്കപ്പെട്ടിരിക്കുന്നതുപോലെ, അതു പ്രവാചകസാക്ഷിയും ചരിത്രസാക്ഷിയും ഒരുപോലെ നൽകിയിരുന്നു. ക്രി.മു. 31-ാം വർഷവും ആക്റ്റിയം യുദ്ധവും 538-നെ മുൻരൂപീകരിക്കുന്നു. ദാനിയേൽ അദ്ധ്യായം എട്ട്, ഒമ്പതാം വാക്യത്തിൽ, ജാതീയ റോമം ഭൂമിയുടെ സിംഹാസനം കൈവശമാക്കുന്നതിനായി മൂന്നു ഭൂമിശാസ്ത്രപരമായ തടസ്സങ്ങളെ ജയിക്കും. ഒന്നാമത്തേത് കിഴക്കുള്ള സിറിയയായിരുന്നു; തുടർന്ന് യെഹൂദയും യെരൂശലേവും, പിന്നെ ആക്റ്റിയം യുദ്ധത്തിൽ ഈജിപ്തും. പാപ്പാ റോമത്തിനും മൂന്നു കൊമ്പുകൾ നീക്കിക്കളയപ്പെട്ടിരുന്നു; അവയിൽ മൂന്നാമത്തേത് ഗോത്തുക്കളായിരുന്നു; 538-ൽ അവർ റோம் നഗരത്തിൽ നിന്ന് പുറത്താക്കപ്പെട്ടു. ജാതീയ റോമവും പാപ്പാ റോമവും ആക്റ്റിയം യുദ്ധം 538-നോടു സരിചേരുന്നതായി തിരിച്ചറിയിക്കുന്ന രണ്ടു സാക്ഷികളെ നൽകുന്നു; 538 എന്നാൽ യുഎസയിലെ ഞായറാഴ്ച നിയമത്തെ ദൃഷ്ടാന്തീകരിക്കുന്നു, അവിടെ ആധുനിക റോം പരീക്ഷണക്കാലം അടയുന്നതുവരെ പരമാധികാരത്തോടെ ഭരിക്കുന്നു.

We have concluded an overview of verses twenty-seven to thirty-one.

Ñuqanchikqa tukunirqanchikña huk qhawayta 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.

ریساله آنے والی مں، اسیں انہاں آیتاں تے توجہ کرساں، تے اس عبارت نوں گیارھویں توں پندرھویں آیتاں دی تاریخ دے نال ہم آہنگ کرن دا کم شروع کرساں۔