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.
Mu mateka ya Panium hashinzwe isezerano hagati ya Antiochus Magnus na Philip w’i Makedoniya. Intambara ubwayo yarwanye mu buryo butaziguye na Antiochus irwanya umwana Ptolemy V, kandi Philip yagize uruhare muri ubwo buryo yuko intambara ze mu zindi mpande z’ubwami zabujije izindi ngabo kuza gutabara umwami-mwana w’u Misiri. Ibi bisobanura yuko Putin, umwami wa nyuma w’ikusi y’epfo—ushushanywa n’umwami-mwana w’u Misiri (umwana bisobanura, mu buryo bw’ubuhanuzi, igisekuru cya nyuma)—atsindwa na Trump ushushanywa na Antiochus Magnus watsinze Ptolemy V i Panium, kandi nk’uko Reagan yatsinze Leta Zunze Ubumwe z’Abasoviyeti mu 1989.
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.
Filipo nyinge “umutima ukunda amafarasi,” kandi “amafarasi” agereranya ububasha bwa gisirikare n’ubw’ubukungu. Amafarasi akurura amagare y’intambara kandi agendwaho n’abasirikare, kandi kandi amafarasi atwara ibicuruzwa abijyana ku isoko. “Amafarasi” ni ikimenyetso cya “amagare y’intambara, amato n’abagendera ku mafarasi,” akaba ari cyo kimenyetso nyamukuru cya Leta Zunze Ubumwe z’Amerika mu mibanire yayo y’intumwa n’umwami wo mu majyaruguru nk’uko byashyizwe ahagaragara mu murongo wa mirongo ine.
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.
Mwa yá Trump wéne vitypification viwíli mu Philip wa Makedoni na Herodi Philip, Tetrarka. Káne áve Herodi Philip nyá áve Philip wa Makedoni, ishara iyi yámumanyisa muntu wákwenda ngúvu yápewá kuli yo na Kaisari áu na Antioko, kwa kila mweo, mtawalia. Philip akwenda farasi, na Philip mmoja atoká Makedoni, yáli na sehemu ya kati na ya msingi katika ufalme wa Aleksanda Mkuu.
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.
ئەوە زێدی خۆی بوو، ئەو شانشینەی لە باوکی خۆی، فیلیپۆسی دووەم، میراتی وەرگرتبوو، و بنەمای هەڵفڕینی ئەو ئیمپراتۆرییە فراوانەی بوو. مەکدۆنیا، کە لە بەشی باکووری یۆنان هەڵکەوتبوو، بە جیاوازی ناسراو بوو وەک ناوەندی سیاسی و سەربازییەکەی کە ئەسکەندەر لێی لەدایک بوو (لە پێلا، 356 پ.ز.) و گەورە کرا، و ئەو سەرچاوە سەرەتاییانەی، هێزی مرۆیی، و پێکهاتەی ڕێکخراوی دابین کرد کە فتوحاتەکانیان پێ هاندا. بە کورتی، مەکدۆنیا ناوکی شانشینی ئەسکەندەر بوو—دەستپێکی، ئامێری سەربازی، و ئەو هەرێمەی کە ناسنامەی وەک پاشایەکی مەکدۆنیی تێدا چەسپابوو، تەنانەت لە کاتێکدا کە ئیمپراتۆرییەکەی زۆر لە سنوورەکانی ئەو هەرێمە دەرچوو و 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.
Macedon iwakilisha eneo la kaskazini la ufalme wa sehemu nne wa Aleksanda. Hivyo, Filipo mmoja ni Tetrarka, maana yake “sehemu ya nne,” na Filipo yule mwingine ni “robo moja” ya pepo nne za ufalme wa zamani wa Aleksanda.
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.
Herode kumwimira umuntu wanka isezerano. Esawu, umurongo w’amaraso ugera kuri Herode, yanze uburenganzira bwe bw’ubukuru. Mu ntangiriro nyir’izina y’amateka y’ubwoko bwatoranyirijwe isezerano, Esawu yabaye ikimenyetso cy’abanga isezerano Kristo yapfiriye gukomeza no kwemeza. Aho nyine Imana yari igiye kwagura ubwoko bwayo bwatoranyirijwe isezerano bukaba imiryango cumi n’ibiri, Esawu yigometse. Ku iherezo rya Isirayeli ya kera, igihe ku musaraba Abayahudi bavugaga ko badafite “undi mwami keretse Kayisari,” ishyanga ry’Abayahudi ryabaye ku iherezo ikimenyetso cyari cyaragereranyijwe na Esawu mu ntangiriro. Igisekuru cya Herode kigizwe n’umurongo w’amaraso wa Esawu n’Abayahudi, umurongo w’amaraso washushanyijwe n’umuntu wigometse, umena-isezerano, mu ntangiriro, kandi n’ubwoko bw’isezerano bwigometse ku iherezo.
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.
Herod Omukuru yateekaho emisolo eyaleetera Yosefu na Mariya kuza Betelehemu, kandi omu ku baana be abasatu, Herod Antipa mutabani wa Herod Omukuru, niwe yafugire omu biro by’omusaraba. Ekiro ky’obulamu bwa Kristo okuruga aha kuzaarwa Kwe kuhika aha kufa Kwe kikirikirwa mu buryo bw’obunabbi n’eka ya Herod, nikyo kimanyisa ebyafaayo ebyo nk’omu biro by’okutahirirwa kw’abantu abatoorainwe, okutahirirwa Abayudaaya, ahabw’obwingi bwabo, batamanyire.
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.
Herode Mukulu wakavangisa vana vadoko chifukwa cha kubadwa kwa Yesu, ndipo motero wakabwerezga mbiri ya kubadwa kwa Mozesi apo Egupto wakavanganga vana. Kukhoma kwa kwanza kwa vana kukaŵa kuyezga kukoma uyo wakayembekezgekanga kuŵa wakusoreka, ndipo kukhoma kwaumaliro kwa vana nako kukaŵaso kuyezga kukoma uyo wakayembekezgekanga kuŵa wakusoreka. Ŵana ŵakukwana handiredi na makumi ghanayi na ŵanayi sauzandi ŵakwimba sumu ya Mozesi na ya Mwanamberere, ndipo mwa uchimi, “sumu” yikimilira chakuŵako. Ŵana ŵakukwana handiredi na makumi ghanayi na ŵanayi sauzandi ŵakukhala mu nyengo iyo yili na vyakuŵako vyakuyanako. Chimoza mwa vyakuyanako ivi chikiza pa Janyuwale 22, 1973, na cheruzgo cha Khoti Likuru chomwe chikazomerezga kuchiska pathupi mu USA. Mu vyaka makumi ghanayi na vinyake khumi na vinayi ivyo vikakulondezgapo, pafupifupi mamiliyoni 66 gha awo ŵakaŵa ŵanthu ŵakwenelera kuŵa pakati pa ŵana ŵakukwana handiredi na makumi ghanayi na ŵanayi sauzandi ŵakavangika kwizira mu kuchiska pathupi uko kukazomerezgekanga na boma la federal.
Power symbolizes military strength:
Amandla amelela amandla empi:
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.
Na mnyama niliyemwona alikuwa kama chui, na miguu yake ilikuwa kama miguu ya dubu, na kinywa chake kama kinywa cha simba; naye yule joka akampa nguvu zake, na kiti chake cha enzi, na mamlaka kuu. Ufunuo 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.
Kikoka, ambaye ni Rumi ya kipagani, aliipatia upapa vitu vitatu, yaani, “uweza wake, na kiti chake, na mamlaka kuu.” Katika aya ya kumi na mbili, Marekani, mnyama wa nchi, anawakilishwa kuwa akitumia “uweza” wote wa mnyama aliye mbele yake. Hata hivyo, neno “uweza” katika aya ya pili ni neno tofauti la Kigiriki na neno lililotafsiriwa kuwa “uweza” katika aya ya kumi na mbili. Katika aya ya pili “uweza” ni G1722: lenye maana ya mbele ya (kwa halisi au kwa mfano): katika uwepo (machoni) pa.
The word “power” in verse twelve is a different Greek word.
لە ئایەتی دوازدەهەمدا وشەی «دەسەڵات» وشەیەکی یۆنانیی ترە.
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.
Û ew hemû desthilata heywana yekem li ber wî bi kar tîne, û dibe sedem ku erd û yên ku tê de dijîn heywana yekem biparêzin, ya ku birîna wê ya kujer hate saxkirin. Wahi 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.
“nguvu” G1832 hapa humaanisha, (katika maana ya uwezo); fadhila, yaani, ushawishi uliokabidhiwa: mamlaka, eneo la utawala, uhuru, nguvu, haki, uwezo. Neno “nguvu” katika aya ya kumi na mbili linaonyesha kwamba mnyama wa nchi kavu ndiye mamlaka yaliyokabidhiwa ya mnyama wa baharini—Marekani ni mwakilishi wa uwakala wa mnyama wa baharini. Marekani hutekeleza mamlaka yote yaliyokabidhiwa ya mnyama wa kwanza. Katika aya ya pili Roma ya kipagani ilikipa upapa vitu vitatu. Clovis aliupa upapa nguvu zake za kijeshi na kiuchumi mwaka 496 katika Vita vya Tolbiac. Konstantino alikitoa “kiti” cha dola mwaka 330, na Justiniani alimtambua papa kuwa msahihishaji wa wazushi na mkuu wa makanisa kwa amri mwaka 533. Clovis katika mwaka 496 ni mfano wa Reagan mwaka 1989. Reagan ni mfano wa 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).
NgokukaGregory waseTours (owabhala cishe eminyakeni eyikhulu kamuva), uClovis wayesehlulwa empini futhi, ngenxa yokuphelelwa yithemba, wabiza kuNkulunkulu wamaKatolika ukuba amsize. Umkakhe, uClotilde, wayeyinkosazana yamaBurgundian engumKatolika, owayekade emnxusa ukuba aphenduke asuke ebuhedeni. UClovis wafunga ukuthi uma enqoba, wayezokwamukela ubuKatolika. Isimo sempi saguquka—kungaba ngokungenelela kwaphezulu noma ngobuhlakani bamasu ezempi—futhi uClovis wanqoba ama-Alemanni, wabulala inkosi yawo futhi wahlakaza amabutho awo. Ethembekile esifungweni sakhe, waphendukela ebuKatolikeni futhi wabhapathizwa, ngokwesiko okubekwa usuku lwakho ngoSuku lukaKhisimusi ngonyaka ka-496 eReims nguMbhishobhi uRemigius (uSt. 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.”
Ukugaruka kwiwe kwaranze ihinduka rikomeye, bituma Clovis aba umwami wa mbere w’Umugatolika mu bategetsi b’Abadage b’Abagerimani (bitandukanye n’Abavizigoti canke Abostrogoti b’Abakristo b’Ariya). Ivyo vyahuje Abafaranka n’Ekleziya y’i Roma, bituma aronka ugushigikirwa n’abanyagihugu b’Abaroma bo muri Gali n’ubupapa. Umubatizo wa Clovis kenshi ufatwa nk’“amavuka y’Ubufaransa” y’ikigereranyo nk’ihanga ry’Umugatolika, ukabutandukanya n’ubundi bwami bw’abanyamahanga bwakurikiza Ariyanizimu canke ubupagani. Ni co gituma Gatolika yita Ubufaransa ngo ni “imfura y’Ekleziya Gatolika,” kandi kandi ngo ni “umukobwa mukuru wa Ekleziya Gatolika.”
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.
Di 496 dema Clovis bû yekem hêza wekîl a papatiyê, ew nimûneya Reagan bû ku di 1989 de bû hêza wekîl. Di dîroka Reagan û Papa John Paul II de, ji bo armanca hilweşandina padîşahê başûr, peymanek nepenî hate avakirin. Ji 1798 heta qanûna Yekşemê, fahişeya Sûrê veşartî ye, û ew heman fahişeyê ye ku kokên xwe vedigere Makedonyayê, padîşahiyê herî bakur. Ew padîşahê bakur e, bi peyxamberî veşartî, lê dîsa jî xwe wekî bêxetî îlan dike.
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.
Papa pule “ve hûn ku peymanê terk dikin” jî temsîl dike; her çend wan di navbera sê şerên niyabetî de bi awayekî pêxemberî veşartî bimînin, di dawiyê de ew ê di dîroka Şerê Paniumê de bêtir aşkere bibin. Di veguheztina ji Romaya Împeratorî bo Romaya papal de, Daniel diyar dike kengê Romaya putperest nêzî dawîya dema xwe dibû wekî padîşahiya çaremîn a pêxemberiya Kitêba Pîroz.
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.
Kwenda ku meli sha Kittimu shi keeya kumutondoka; oncho ye ta kala no mahego, nokutwikila, nokukwata onyongo kombinga y’ehangano eliyapuki: nandi ngaho e ta ninga; ye ta twikila ko, nokukwatakana navo ava va efa ehangano eliyapuki. 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.
Mu msari uvuga uti “abareka isezerano ryera” havugwamo Itorero Gatolika. Abareka isezerano ryera ni rya torero rya Perugamo rya Yohana Umuhishuzi, ry’umwumvikanyize, ari ryo Pawulo yavuze ko ryari kuzagwa rikava ku kuri mbere y’uko wa muntu w’icyaha ahishurwa. Gatolika ni bo baretse isezerano, nk’uko bigaragazwa n’igitero cyagabwe ku Ijambo ry’Imana, ndetse no ku Isabato y’umunsi wa karindwi, byombi bikaba byaragabweho ibitero byagiye byiyongera uhereye mu gihe cya Konisitantini. Mbere muri igice cya cumi na rimwe, “isezerano” na ryo riravugwa.
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.
Na mioyo ya wafalme hawa wawili itakuwa ya kutenda maovu, nao watasema uongo mezani pamoja; lakini halitafanikiwa, kwa maana mwisho bado utakuwa wakati uliowekwa. Kisha atarudi mpaka nchi yake akiwa na mali nyingi sana; na moyo wake utakuwa kinyume na agano takatifu; naye atafanya mambo makuu, kisha atarudi mpaka nchi yake mwenyewe. Wakati uliowekwa atarudi, naye atakuja kuelekea upande wa kusini; lakini haitakuwa kama ilivyokuwa mara ya kwanza, wala kama ilivyokuwa mara ya mwisho. Danieli 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.
En los versículos, “él” vuelve a su propia tierra, y luego más tarde vuelve otra vez a su propia tierra. Los dos regresos representan dos victorias, a las que siguió después un “retorno” triunfal a la ciudad de Roma. La primera fue la Batalla de Accio en el año 31 a. C. contra Antonio y Cleopatra, y la segunda fue después de la destrucción de Jerusalén en el año 70 d. C. El “tiempo señalado” en los versículos es el año 330, que identifica la conclusión del “tiempo” profético del versículo veinticuatro, el cual equivale a trescientos sesenta años.
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.
Vatwa vavili vaze vanena uvizimbi kukalamo kamoza vakatenda vivyo kumeso kwa “nguva yakutemwa,” “pakuti ndenda yichili yikesa pa nguva yakutemwa.” Chihulo chingalingilwa nchakuti, vesi iyi yalomba ika vyuma vili mukati yakuti, “Ndipo akavuyele ku isi yakwe na mali mapili”? Kuti yalomba kuti pa nguva yakutemwa, ndipo akavuyele; nangu kuti yalomba kuti lino vatwa vavili navanena uvizimbi kukalamo, ndipo akavuyele, mwomwo ico ukuvuya kuli kumeso kwa nguva yakutemwa.
Uriah Smith identifies the two returns as 31 BC and 70 AD, which represents a history before the year 330, which is the time appointed. Smith also points out that the “return” of verse twenty-nine is post 330, and that it is not successful as were the returns following the battles of Actium and Jerusalem. What this means is that before the time appointed there is a meeting where lies are told, that is followed by one of the two kings who had been telling lies returning with great riches, who then opposes the holy covenant, does exploits and returns at the year 330, which is the time appointed.
Uriah Smith akatala amarisoka abili kuba ni mu 31 BC na mu 70 AD, ekyo kikikirira ebyafaayo ebyo ebyaliwo nga mwaka 330 tegunnatuuka, gwe mwaka ogwateekebwawo. Smith era alaga nti “okudda” okw’omu lunyiriri olw’amakumi abiri mu mwenda kubaawo oluvannyuma lwa 330, era nti tekulina buwanguzi ng’obwo obwali mu kudda okwaddirira entalo ez’e Actium ne Yerusaalemi. Kye kitegeeza kiri nti nga ekiseera ekyateekebwawo tekinnatuuka, wabaawo okusisinkana awogerwa eby’obulimba; ne kiddirirwa omu ku bakabaka bombi abaali boogera eby’obulimba ng’addayo n’obugagga bungi, n’alyoka ayimirira okulwanyisa endagaano entukuvu, n’akola eby’amaanyi, era n’addayo mu mwaka 330, gwe mwaka ogwateekebwawo.
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.
Uyo nĩagĩrĩra bũrũri wa kũu, no gũtirĩ ũhũthĩri ta wa Mbaara ya Actium kana ta wa gũthũkĩra Jerusalemu. Ũrĩa wa 70 AD mĩstari-inĩ ĩyo ũhoro ũrĩra mũthia wa andũ a kĩrĩra a Ngai a kĩrĩkanĩro, ta ũrĩa maringithĩtio na “kĩrĩkanĩro gĩtheru” thĩinĩ wa gĩceera gĩu. Mũstari wa mĩrongo ĩtatũ Roma ya gĩthakame ĩrĩ na ũmenyi hamwe na arĩa marekaga kĩrĩkanĩro gĩtheru. Mwaka wa 70 AD nĩguo warĩ mũthia mũiganu wa Isiraeli wa tene wa ma nĩ ũrĩa andũ a kĩrĩkanĩro a Ngai, na mũstari wa mĩrongo ĩtatũ nĩũrĩ kũmenyithia ũrĩa wa myaka magana mana thuutha wa 70 AD. Arĩa marekaga kĩrĩkanĩro thĩinĩ wa ũrĩa ũrĩa ũringithĩtio na mũstari wa mĩrongo ĩtatũ nĩ arĩa marekire kĩrĩkanĩro kĩrĩa gĩingirwo na Ngai hamwe na andũ ake a Akristiano. Roma ya Upapa nĩyo kanitha ũrĩa ũringithĩtio ta arĩa marekaga kĩrĩkanĩro gĩtheru mũstari wa mĩrongo ĩtatũ.
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.
Nimike y'e Chittim ñadi muúñe ni, mu men kii, mureje, na agire umujinya ku isezerano ryera; ni ko azabigenza; ndetse azagaruka, agirane ubwumvikane n'abata isezerano ryera. Daniyeli 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.
Mstari wa ishirini na tisa unatufikisha kwenye mwaka 330, ambao ulikuwa wakati uliowekwa uliotimizwa na Konstantino kuhamisha mji mkuu kwenda Konstantinopoli. Kwenye alama hiyo ya wakati, Rumi ya kipagani ingevutwa kuingia katika vita vya kusini ambavyo havingefanikiwa kama ilivyokuwa huko Actium na Yerusalemu. Kisha katika mstari wa thelathini, Rumi ya kipagani inashambuliwa na Genseric, aliyeanzisha vita vyake vya majini kutoka Chittim, panapojulikana leo kuwa Carthage. Vita hii dhidi ya Rumi ya kipagani pia iliwasilishwa kama baragumu ya pili ya zile baragumu saba katika kitabu cha Ufunuo. Nne za kwanza za mamlaka hizo za baragumu zilileta Rumi ya Magharibi kwenye hitimisho kufikia mwaka 476. Kati ya zile baragumu nne za kwanza, baragumu ya pili, ambayo ni meli za Chittim, ndiyo iliyokuwa kali zaidi, kwa maana Genseric alitwaa udhibiti wa bahari, na utajiri wa Dola ukakauka.
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.
Kittim yaa syáa shi guú léi táa x̱’éi x̱atángi yéi yatee át, yei x̱wasikóo áyá, áyáa x̱wasitee, yei áwé hél áwé x̱’eiwudzin áyáa, áyáa at shukádi x̱wasikóo. Yéi áwé wudu.oo 538 áwé páapasi áa shuká x̱wasitee yáa kasoo yéi áwé wududliyéx̱, Haa Kháa Kaadé Wooshjín áx̱ yéi x̱wasikóo x̱’éi yáx̱ yoo x̱’atángi. De yáat’áa yei útlx̱i, áwé áyáa “yei has du een x̱atángi” yéi hás áwé “yáa x̱wasikóo x̱’éi g̱unéi has du jeewú” hás. Yaa wooshjín áwé pagan Rome aadé páapasi Rome aadé wooshjín, 533 áwé Justinian aa decree yéi áwé wudu.oo. Aan x̱’éináx̱ aadéi saa yáa verse, verse thirty-one, áwé pagan Rome yéi “x̱wasitee” yéi áwé toowú yatee. 2 Thessalonians kadasheeyí, Paul yéi wutusikóo jeedáx̱ pagan Rome áwé páapasi 538 áwé du jeeyís x̱wasiteeyi x̱’éi x̱’awulix̱. Yáa shuká seas aadé yax̱oo yéi at x̱’awudul.éix̱, kingdom economics wooshdlaan áwé wuduwax̱áa, de áwé yáa x̱wasikóo x̱’éi x̱’eiwudzin, áyáa de woosh x̱atángi hás aadé yáa covenant has du jeewú hás. Aan x̱’éináx̱ aadéi saa hás du een, “arms,” yéi áwé páapasi aadé du x̱’éi x̱wasiteeyi 496 áwé Clovis yéi at dux̱án, yei yéi kawsix̱án; áwé hás yáa sanctuary of strength dux̱’éi kax̱toowú, yáa history áx̱ city of Rome yéi áwé x̱wasikóo, de áwé pagan Rome paganism aa shukáat (the daily) yéi áwé realm x̱’éi kax̱dudlix̱, Catholicism yéi áwé du x̱’éi kawdudlix̱, de 538 áwé páapasi throne x̱’éi kawdujeex̱.
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 പാപ്പത്വം അധികാരം പ്രാപിച്ചപ്പോൾ, നാം പരിഗണിച്ചുകൊണ്ടിരിക്കുന്ന വചനങ്ങളിൽ പ്രതിനിധീകരിക്കപ്പെട്ടിരിക്കുന്നതുപോലെ, അതു പ്രവചനാത്മക സാക്ഷ്യവും ചരിത്രാത്മക സാക്ഷ്യവും രണ്ടും നൽകി. ക്രി.മു. 31-ാം വർഷവും ആക്ടിയം യുദ്ധവും 538-ന് പ്രതിരൂപങ്ങളാകുന്നു. ദാനിയേൽ അദ്ധ്യായം എട്ട്, ഒൻപതാം വചനത്തിൽ, ഭൂമിയുടെ സിംഹാസനം കൈവശമാക്കുന്നതിനായി ജാതീയ റோம் മൂന്നു ഭൗമശാസ്ത്രപരമായ തടസ്സങ്ങളെ ജയിച്ചടക്കും. ആദ്യം കിഴക്കുള്ള സിറിയ; പിന്നെ യെഹൂദയും യെരൂശലേമും; അതിനുശേഷം ആക്ടിയം യുദ്ധത്തിൽ ഈജിപ്തും. പാപ്പൽ റോവും മൂന്നു കൊമ്പുകൾ നീക്കിക്കളയപ്പെടുന്നതു കാണും; അവയിൽ മൂന്നാമത്തേതു 538-ൽ റോം നഗരത്തിൽ നിന്ന് പുറന്തള്ളപ്പെട്ട ഗോത്തുകൾ ആയിരുന്നു. ജാതീയ റോമും പാപ്പൽ റോമും, ആക്ടിയം യുദ്ധം 538-നോടു പൊരുത്തപ്പെടുന്നു എന്നു തിരിച്ചറിയിക്കുന്ന രണ്ടു സാക്ഷികളെ നൽകുന്നു; 538 വീണ്ടും യുഎസ്എയിലെ ഞായർനിയമത്തെ ദൃഷ്ടാന്തമാക്കുന്നു, അവിടെ ആധുനിക റോം പരീക്ഷാകാലം അവസാനിക്കുന്നതുവരെ പരമാധികാരത്തോടെ ഭരിക്കുന്നു.
We have concluded an overview of verses twenty-seven to thirty-one.
ئێمە پوختەیەکی گشتیی ئایەتەکانی بیست و حەوت تا سی و یەکمان تەواو کرد.
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.
Trong bài viết kế tiếp, chúng ta sẽ tập trung vào những câu này và bắt đầu công việc đối chiếu phân đoạn ấy với lịch sử của các câu mười một đến mười lăm.