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.
Tamin’ny tantaran’i Panium dia nisy fifanekena niforona teo amin’i Antiochus Magnus sy Filipo avy any Makedonia. Ny ady dia notanterahin’i Antiochus mivantana tamin’i Ptolemaiosy V, izay mbola zaza, ary i Filipo dia nandray anjara tamin’ny heviny hoe ny adiny tany amin’ny faritra hafa amin’ilay fanjakana no nanakana ny tafika hafa tsy ho tonga hamonjy an’ilay mpanjaka zaza egyptiana. Midika izany fa i Putin, ilay mpanjaka farany avy any atsimo—izay tandindonin’ilay mpanjaka zaza tao Egypta (ny hoe zaza dia midika hoe taranaka farany ara-paminaniana)—dia resin’i Trump, izay asehon’i Antiochus Magnus izay nandresy an’i Ptolemaiosy V tao Panium, ary tahaka an’i Reagan izay nandresy ny USSR tamin’ny 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 dia midika hoe “tia soavaly”, ary ny “soavaly” dia tandindon’ny hery ara-tafika sy ara-toekarena. Misintona kalesy ny soavaly ary itaingenan’ny miaramila, ary ny soavaly koa no mitondra entana ho any an-tsena. Ny “soavaly” dia tandindon’ny “kalesy sy sambo ary mpitaingin-tsoavaly”, izay tandindona lehibe indrindra an’i Etazonia ao amin’ny fifandraisany amin’ny maha-solontena ny mpanjakan’ny avaratra, araka ny voalaza ao amin’ny andininy faha-efapolo.
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.
Ang kaalyado ni Trump ay may dalawang paglalarawang tipolohikal kay Felipe ng Macedonia at kay Herodes Felipe na Tetrarka. Maging si Herodes Felipe man o si Felipe ng Macedonia, itinutukoy ng sagisag ang isang umiibig sa kapangyarihang ipinagkakaloob dito ng alinman kay Cesar o kay Antiochus, ayon sa pagkakabanggit. Iniibig ni Felipe ang mga kabayo, at ang isang Felipe ay mula sa Macedonia, na humawak ng isang sentral at saligang papel sa kaharian ni Alejandro na Dakila.
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.
Io no tanindrazany, ilay fanjakana nolovainy tamin-drainy, dia i Filipo II, ary koa ny sehatra niaingàn’ny fanjakany midadasika. Any amin’ny tapany avaratr’i Gresy no misy an’i Makedonia, ary niavaka izy ho ivon’ny fahefana ara-politika sy ara-tafika, izay nahaterahan’i Aleksandra (tany Pella, 356 tal. J.K.) sy nitaizana azy; sady izy no nanome ireo loharanon-karena voalohany, ny hery olombelona, ary ny rafitra fandaminana izay nampandeha ny fandreseny. Raha fintinina, i Makedonia no foiben’ny fanjakan’i Aleksandra—ny fiandohany, ny milina ara-tafika nampandeha azy, ary ilay faritra niorenan’ny maha-mpanjaka makedoniana azy, na dia nitombo lavitra mihoatra noho ny sisin-taniny aza ny fanjakany.
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.
Masedonia dia maneho ny faritra avaratra amin’ny fanjakana efatra sosona an’i Aleksandra. Noho izany, ny Filipo iray dia Tetrarka, izay midika hoe “ampahany fahefatra”, ary ny Filipo iray kosa dia “ampahany iray amin’ny efatra” amin’ireo rivotra efatra ao amin’ny fanjakana talohan’i Aleksandra.
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.
I Heroda dia maneho ilay olona mandà ny fanekena. Esao, ilay taranaka nipoiran’i Heroda, dia nandà ny fizokiany. Tany am-piandohan’ny tantaran’ny vahoaka voafidy amin’ny fanekena indrindra, Esao dia tonga tandindon’ireo izay mandà ny fanekena izay nahafatesan’i Kristy mba hankatoavana azy. Tamin’ilay fotoana indrindra izay nikasan’Andriamanitra hanitarana ny vahoakany voafidy amin’ny fanekena ho foko roa ambin’ny folo, dia nikomy Esao. Tamin’ny faran’i Israely fahiny, raha teo amin’ny hazo fijaliana ny Jiosy no nilaza fa “tsy manana mpanjaka afa-tsy Kaisara” izy, dia tonga tandindona tamin’ny farany ny firenena jiosy, dia ilay efa nasehon’i Esao ho tandindona tany am-piandohana. Ny razambe nipoiran’i Heroda dia avy amin’ny taranak’i Esao sy ny Jiosy, dia taranaka izay asehon’ny mpandika fanekena mpikomy tany am-piandohana sy ny vahoakan’ny fanekena mpikomy tany am-parany ho tandindona.
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.
I Heroda Lehibe no nametraka ny hetra izay nitondra an’i Josefa sy Maria ho any Betlehema, ary ny iray tamin’ireo zanany telo lahy, dia i Heroda Antipasy zanak’i Heroda Lehibe, no nanjaka tamin’ny fotoana nisian’ny hazo fijaliana. Ny vanim-potoanan’ny fiainan’i Kristy hatramin’ny nahaterahany ka hatramin’ny nahafatesany dia aseho ara-tandindona amin’ny alalan’ny fianakavian’i Heroda, ka izany no manamarika io tantara io ho toy ny fotoan’ny famangian’Andriamanitra ny vahoaka voafidy, famangiana izay tsy hitan’ny Jiosy amin’ny ankapobeny.
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.
Namono ireo zaza i Heroda Lehibe ho setrin’ny nahaterahan’i Jesosy, ka tamin’izany dia naveriny indray ny tantaran’ny nahaterahan’i Mosesy, tamin’ny fotoana namonoan’i Egypta zaza. Ny famonoana zaza voalohany dia fikasana hamono ilay voafidy nandrasana, ary ny famonoana zaza farany dia fikasana indray hamono ilay voafidy nandrasana. Mihira ny hiran’i Mosesy sy ny Zanak’ondry ireo iray alina amby efatra arivo sy efatra alina, ary ara-paminaniana ny “hira” iray dia maneho fanandramana. Miaina ao anatin’ny vanim-potoana iray izay manana fanandramana mifanandrify ireo iray alina amby efatra arivo sy efatra alina. Ny iray amin’ireo fitoviana ireo dia tonga tamin’ny 22 Janoary 1973 tamin’ny didim-pitsaran’ny Fitsarana Tampony izay namela ny fanalan-jaza tao Etazonia. Nandritra ny sivy amby efapolo taona nanaraka, dia tombanana ho 66 tapitrisa ireo mety ho isan’ireo iray alina amby efatra arivo sy efatra alina no novonoina tamin’ny alalan’ny fanalan-jaza nahazo fankatoavana avy amin’ny fanjakana federaly.
Power symbolizes military strength:
Ny fahefana dia maneho hery ara-tafika:
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.
Ary ilay biby izay hitako dia tahaka ny leoparda, ary ny tongony dia tahaka ny tongotry ny bera, ary ny vavany tahaka ny vavan’ny liona; ary ny dragona nanome azy ny heriny sy ny seza fiandrianany ary fahefana lehibe. Apokalypsy 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.
Ilay dragona, izay Roma jentilisa, dia nanome zavatra telo ho an’ny fahefam-papa, dia ny “heriny sy ny seza fiandrianany ary fahefana lehibe.” Ao amin’ny andininy faha-roa ambin’ny folo, i Etazonia, ilay bibidia avy amin’ny tany, dia aseho ho mampihatra ny “fahefana” rehetran’ilay bibidia eo alohany. Kanefa ny teny hoe “fahefana” ao amin’ny andininy faha-roa dia teny grika hafa noho ilay teny nadika hoe “fahefana” ao amin’ny andininy faha-roa ambin’ny folo. Ao amin’ny andininy faha-roa, ny “fahefana” dia G1722: izay midika hoe eo anatrehan’ny (ara-bakiteny na ara-panoharana): eo anoloan’ny, eo imason’ny.
The word “power” in verse twelve is a different Greek word.
Ny teny hoe “fahefana” ao amin’ny andininy faha-12 dia teny grika hafa.
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.
Ary ampiasainy eo anatrehany ny fahefana rehetra ananan’ilay bibidia voalohany, sady ampanompoany ny bibidia voalohany ny tany sy izay monina eo aminy, dia ilay naratra mahafaty nefa sitrana. Apokalypsy 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.
Ny teny hoe “fahefana” G1832 eto dia midika hoe, (amin’ny hevitr’ilay fahaizana); zo manokana, izany hoe hery voatolotra: fahefana, fari-piadidiana, fahafahana, hery, zo, tanjaka. Ny teny hoe “fahefana” ao amin’ny andininy faha-roa ambin’ny folo dia manondro fa ilay bibidia avy amin’ny tany no fahefana voatolotry ny bibidia avy amin’ny ranomasina—Etazonia no solontena mpisolo tena ny bibidia avy amin’ny ranomasina. Etazonia no mampihatra ny fahefana voatolotra rehetra an’ilay bibidia voalohany. Ao amin’ny andininy faha-roa dia nanome zavatra telo ho an’ny papa i Roma jentilisa. Clovis dia nanome ny heriny ara-tafika sy ara-toekarena ho an’ny papa tamin’ny taona 496 tao amin’ny Adin’i Tolbiac. Constantine dia nanolotra ny “seza”n’ny fanjakana tamin’ny taona 330 ary Justinian dia namaritra ny papa ho mpanitsy ny heretika sy lohan’ny fiangonana tamin’ny alalan’ny didy navoakany tamin’ny taona 533. Clovis tamin’ny taona 496 dia tandindon’i Reagan tamin’ny taona 1989. Reagan dia tandindon’i 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).
Araka ny fitantaran’i Gregory avy any Tours (izay nanoratra efa ho zato taona tatỳ aoriana), dia resin’ny ady i Clovis ka, noho ny fahoriany mafy, niantso ny Andriamanitry ny Katolika mba hamonjy azy. Ny vadiny, i Clotilde, dia andriambavy Burgondiana katolika izay efa nampirisika azy hiala amin’ny fanompoan-tsampy ka hiova finoana. Nivoady i Clovis fa raha mandresy izy, dia handray ny Katolisisma. Niova ny fandehan-javatra—na noho ny fitsabahan’Andriamanitra na noho ny tetika ara-tafika—ka resin’i Clovis ny Alemanni, novonoiny ny mpanjakany, ary naparitany ny tafiny. Araka ny voadiny, dia niova ho amin’ny Katolisisma izy ka natao batisa, izay araka ny lovantsofina dia tamin’ny Andro Krismasy taona 496 tany Reims no nitranga, nataon’i Eveka Remigius (Md. 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.”
Ny fibebahany no nanamarika teboka iray nampiodina tantara, ka nahatonga an’i Clovis ho mpanjaka katolika voalohany teo amin’ireo mpanapaka jermanika (tsy tahaka ireo Visigota na Ostrogota kristiana arianina). Izany no nampifanaraka ny Franka tamin’ny Fiangonana romana, ka nahazoany ny fanohanan’ny vahoaka Gallo-romana sy ny papa. Matetika ny batisan’i Clovis no heverina ho “nahaterahan’i Frantsa” amin’ny heviny ara-panoharana, amin’ny maha-firenena katolika azy, ka mampiavaka azy amin’ireo fanjakana barbara hafa izay nifikitra tamin’ny arianisma na ny fanompoan-tsampy. Noho izany antony izany, ny Katolisisma dia miantso an’i Frantsa hoe “lahimatoa nateraky ny Fiangonana katolika”, ary koa hoe “zanaka vavy lahimatoa an’ny Fiangonana katolika.”
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.
Rehefa tonga fahefana solontenan’ny fahefana papaly voalohany i Clovis tamin’ny taona 496, dia tandindon’i Reagan izay tonga fahefana solontena tamin’ny 1989 izy. Ao amin’ny tantaran’i Reagan sy papa Jean-Paul II dia nisy fifanekena miafina niforona mba hampiongana ny mpanjakan’ny atsimo. Hatramin’ny 1798 ka hatramin’ny lalàn’ny Alahady dia miafina ilay vehivavy janga avy any Tyro, ary izy ihany no ilay vehivavy janga izay manaraka ny fakany hatrany Makedonia, ilay fanjakana any avaratra indrindra. Izy no mpanjakan’ny avaratra, miafina ara-paminaniana, nefa mbola milaza ho tsy mety diso ihany.
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.
Ny papa koa dia maneho “ireo izay mahafoy ny fanekena,” izay, na dia voafina ara-paminaniana nandritra ireo ady solontena telo aza, dia hiseho amin’ny farany eo amin’ny tantaran’ny Adin’i Panium. Tamin’ny fifindrana avy amin’i Roma Imperialy ho amin’i Roma papaly, dia ambaran’i Daniela ny fotoana izay nahatongavan’i Roma mpanompo sampy teo amin’ny faran’ny androny amin’ny maha-fanjakana fahefatra azy ao amin’ny faminanian’ny Baiboly.
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.
Fa ny sambon’i Kitima ho avy hanohitra azy; koa halahelo izy ka hiverina, ary haneho fahavinirana amin’ny fanekena masina; dia izany no hataony; eny, hiverina izy ka hifanaraka amin’izay mahafoy ny fanekena masina. Daniela 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.
Ao amin’ilay andininy hoe “izay mahafoy ny fanekena masina” dia ny fiangonana Katolika no tondroina. Ireo izay mahafoy ny fanekena masina dia ny fiangonan’i Pergamosy araka ny fahitan’i Jaona Mpanambara, dia ilay fiangonana manaiky marimaritra iraisana, izay nolazain’i Paoly fa hihintsana aloha vao haseho ilay lehilahin’ny ota. Ny Katolisisma no ireo izay nahafoy ny fanekena, araka ny asehon’ilay fanafihana natao tamin’ny Tenin’Andriamanitra, ary koa tamin’ny Sabata andro fahafito, izay samy niharan’ny fanafihana nifanesy hatramin’ny andron’i Constantin sy taorian’izany. Tany aloha ao amin’ny toko fahiraika ambin’ny folo dia resahina koa ny “fanekena.”
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.
Ary ny fon’ireo mpanjaka roa ireo dia samy ho amin’ny fanaovan-dratsy, ary hilaza lainga eo amin’ny latabatra iray izy; nefa tsy hambinina izany, fa mbola ho amin’ny fotoana voatendry ihany ny farany. Dia hiverina ho any amin’ny taniny izy amin’ny harena be; ary ny fony dia hanohitra ny fanekena masina; ary hanao zava-dehibe izy ka hiverina any amin’ny taniny ihany. Amin’ny fotoana voatendry dia hiverina izy ka ho avy hankany atsimo; nefa tsy ho tahaka ny teo aloha izany, na tahaka ny any aoriana. Daniela 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.
Amin’ireo andininy ireo, ny “izy” dia miverina ho any amin’ny taniny, ary avy eo, any aoriana, dia miverina ho any amin’ny taniny indray. Ireo fiverenana roa ireo dia maneho fandresena roa, izay narahin’ny “fiverenana” amim-pandresena ho any amin’ny tanànan’i Roma. Ny voalohany dia ny Adin’i Actium tamin’ny taona 31 tal. J.K. nanohitra an’i Antony sy Cleopatra, ary ny faharoa dia taorian’ny fandravana an’i Jerosalema tamin’ny taona 70 A.D. Ny “fotoana voatendry” ao amin’ireo andininy ireo dia ny taona 330, izay manondro ny fiafaran’ilay “fotoana” ara-paminaniana ao amin’ny andininy faha-efatra amby roapolo, izay mitovy amin’ny telonjato sy enimpolo taona.
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.
Ireo mpanjaka roa izay miteny lainga eo amin’ny latabatra iray dia manao izany alohan’ny “fotoana voatendry,” “fa mbola ho amin’ny fotoana voatendry ihany ny farany.” Fanontaniana iray izay tokony hodinihina dia izao: inona no tian’ilay andininy hambara rehefa milaza hoe: “Dia hiverina ho any amin’ny taniny izy miaraka amin’ny harena be”? Moa ve izany midika hoe amin’ny fotoana voatendry vao hiverina izy; sa midika hoe rehefa avy milaza lainga eo amin’ny latabatra ireo roa tonta dia hiverina izy, ka noho izany ny fiverenana dia mialoha ny fotoana voatendry.
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.
I Uriah Smith dia manondro ireo fiverenana roa ho tamin’ny 31 tal. J.K. sy 70 taor. J.K., izay maneho tantara iray mialoha ny taona 330, dia ilay fotoana voatendry. Asongadin’i Smith koa fa ny “fiverenana” ao amin’ny andininy faha-sivy amby roa-polo dia aorian’ny 330, ary tsy mahomby izany tahaka ireo fiverenana taorian’ny ady tao Actium sy Jerosalema. Ny hevitr’izany dia izao: alohan’ny fotoana voatendry dia misy fihaonana iray izay ilazana lainga, ary manaraka izany ny fiverenan’ny iray amin’ireo mpanjaka roa izay samy efa nilaza lainga, mitondra harena be, ka avy eo izy manohitra ny fanekena masina, manao zava-dehibe, ary miverina amin’ny taona 330, izay ilay fotoana voatendry.
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.
Avy eo izy dia manafika ny atsimo, nefa tsy hitovy amin’ny Adin’i Actium izany na amin’ny fandravana an’i Jerosalema. Ny tantaran’ny taona 70 taor. J.K. ao amin’ireo andininy dia maneho ny faran’ny vahoakan’ny fanekena nofidin’Andriamanitra, araka ny asehon’ny hoe “ny fanekena masina” ao amin’ilay andalan-teny. Ao amin’ny andininy faha-telopolo, i Roma mpanompo sampy dia miombom-pahalalana amin’ireo izay mahafoy ny fanekena masina. Ny taona 70 taor. J.K. no tena faran’i Isiraely ara-bakiteny fahiny amin’ny maha-vahoakan’ny faneken’Andriamanitra azy, ary ny andininy faha-telopolo dia manondro tantara efajato taona aty aorian’ny taona 70 taor. J.K. Ireo izay mahafoy ny fanekena ao amin’ny tantara asehon’ny andininy faha-telopolo dia ireo izay nahafoy ny fanekena nataon’Andriamanitra sy ny vahoakany kristiana. Roma papaly no fiangonana aseho ho ireo izay mahafoy ny fanekena masina ao amin’ny andininy faha-telopolo.
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.
Fa ny sambon’i Kitima no ho avy hanohitra azy; koa halahelo izy ka hiverina, ary hitana fahatezerana amin’ny fanekena masina; izany no hataony; eny, hiverina izy ka hifandray amin’izay mahafoy ny fanekena masina. Daniela 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.
Andininy fahasivy amby roa-polo dia mitondra antsika ho amin’ny taona 330, izay fotoana voatendry tanteraka tamin’ny namindran’i Constantin ny renivohitra ho any Constantinople. Tamin’izany tsangam-pamantarana izany dia voasintona hiditra amin’ny ady atsimo i Roma jentilisa, nefa tsy hahomby tahaka ny tao Actium sy Jerosalema izany. Avy eo, ao amin’ny andininy fahatelopolo, dia notafihin’i Genseric i Roma jentilisa, izay nanomboka ny ady an-dranomasiny avy tao Kittima, izay fantatra amin’izao andro izao hoe Carthage. Ity ady natao tamin’i Roma jentilisa ity koa dia naseho ho ilay trompetra faharoa amin’ireo trompetra fito ao amin’ny bokin’ny Apokalypsy. Ireo hery efatra voalohany amin’ireo trompetra ireo dia nampiditra an’i Roma Andrefana ho amin’ny fiafarany tamin’ny taona 476. Tamin’ireo trompetra efatra voalohany ireo, ny trompetra faharoa, dia ny sambon’i Kittima, no mafy indrindra; fa i Genseric no nahazo fifehezana ny ranomasina, ary ritra ny haren’ny Fanjakana.
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.
Voahitsaka sy ampalahelovin’ny sambon’i Kittima izy ka miverina ary tezitra amin’ny fanekena masina. Izany dia tanteraka teo amin’ny tantara nialoha ny nanomezana hery ny fahefan’ny papa tamin’ny 538, tamin’ny alalan’ny ady natao tamin’ny Tenin’Andriamanitra. Rehefa afaka izany, dia miverina izy ka “mifandray amim-pahendrena amin’izay mahafoy ny fanekena masina.” Izany fifandraisana teo amin’i Roma jentilisa sy i Roma papa izany dia tanteraka tamin’ny 533 tamin’ny didin’i Justinien. Ny andininy manaraka, dia ny andininy faha-31, no manohy ny amin’ny fomba naha-“ampalaheloina” an’i Roma jentilisa. Ao amin’ny 2 Tesaloniana, Paoly dia mampianatra fa i Roma jentilisa no “nanakana” ny fitondran’ny papa tsy handray fahefana tamin’ny 538. Rehefa ampalahelovina izy noho ny fanafihana avy any an-dranomasina izay manimba ny toekaren’ny fanjakana, dia tezitra amin’ny fanekena masina izy, ary avy eo mifandray amim-pahendrena amin’izay mahafoy ny fanekena. Ao amin’ireo andininy manaraka, ny “tafika” izay maneho ny hery nomen’i Clovis ny fahefan’ny papa tamin’ny 496, dia mitsangana ka mandoto ny fitoerana masina fiarovana, izay teo amin’ny tantara dia naneho ny tanànan’i Roma; ary avy eo i Roma jentilisa dia hanaisotra ny fivavahan’ny jentilisa (ny isan’andro) hiala amin’ny fanjakana ka hanolo izany amin’ny Katolisisma, ary avy eo dia mametraka ny fahefan’ny papa eo ambonin’ny seza fiandrianana izy tamin’ny 538.
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.
Rehefa nomena fahefana ny papatì tamin’ny taona 538, dia nanome vavolombelona ara-paminaniana izy, ary koa vavolombelona ara-tantara izay aseho ao amin’ireo andininy dinihintsika. Ny taona 538 dia tandindonin’ny 31 tal. J.K. sy ny Adin’i Actium. Ao amin’ny Daniela toko faha-valo, andininy faha-sivy, Roma jentilisa dia handresy sakana ara-jeografia telo mba handraisany ny seza fiandrianan’ny tany. Ny voalohany dia Syria any atsinanana, avy eo Joda sy Jerosalema, arahina Ejipta tamin’ny Adin’i Actium. Roma papaly koa dia hanala tandroka telo, ka ny fahatelo amin’izany dia ny Gotha izay noroahina hiala tao amin’ny tanànan’i Roma tamin’ny 538. Roma jentilisa sy Roma papaly dia manome vavolombelona roa izay manondro fa mifanaraka amin’ny 538 ny Adin’i Actium, ary ny 538 dia maneho ny lalàna alahady any Etazonia, rehefa manjaka fara tampony i Roma maoderina mandra-pifaran’ny fotoam-pitsarana.
We have concluded an overview of verses twenty-seven to thirty-one.
Natapintsika ny topimaso momba ny andininy fahafito amby roapolo ka hatramin’ny fahatelopolo amby iray.
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.
Ao amin’ny lahatsoratra manaraka, dia hifantoka amin’ireo andininy ireo isika ka hanomboka ny asa fampifanarahana io andalan-teny io amin’ny tantaran’ny andininy faha-iraika ambin’ny folo ka hatramin’ny faha-dimy ambin’ny folo.