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.
M’nkhani ya Panium panakhazikitsidwa mgwirizano pakati pa Antiochus Magnus ndi Filipo wa ku Makedoniya. Nkhondoyo inachitidwa mwachindunji motsutsana ndi mwana Ptolemy V ndi Antiochus, ndipo Filipo anathandiza m’njira yakuti nkhondo zake m’madera ena a ufumuwo zinalepheretsa magulu ena a ankhondo kubwera kudzathandiza mfumu ya mwana ya ku Igupto. Izi zikutanthauza kuti Putin, mfumu yomaliza ya kum’mwera—yoimiridwa mwa chithunzi cha mfumu ya mwana ya ku Igupto (mwana kutanthauza m’badwo womaliza mwa uneneri)—agonjetsedwa ndi Trump, woimiridwa monga Antiochus Magnus amene anagonjetsa Ptolemy V ku Panium, ndiponso monga Reagan anagonjetsera USSR 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.
Firipi zvinoreva kuti “anoda mabhiza,” uye “mabhiza” anomirira zvose simba rehondo nesimba rehupfumi. Mabhiza anokweva ngoro dzehondo uye anotakwawo nevarwi, uye mabhiza anotakurawo zvinhu kuenda kumusika. “Mabhiza” chiratidzo che“ngoro dzehondo, zvikepe, navatasvi vemabhiza,” chiri chiratidzo chikuru cheUnited States muukama hwayo hwekuita semumiriri wamambo wokumusoro sezvakaratidzwa mundima makumi mana.
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.
Mubatsiri waTrump ane mifananidzo miviri muna Firipo weMakedhoniya naHerodhi Firipo Tetraki. Kungava kuri Herodhi Firipo kana Firipo weMakedhoniya, chiratidzo ichi chinoratidza munhu anoda simba raanopiwa naro, kungava naKesari kana naAntiochus, maererano. Firipo anoda mabhiza, uye mumwe Firipo aibva kuMakedhoniya, iyo yakanga ine basa repakati uye renheyo muumambo hwaArekizanda Mukuru.
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.
Kwaiva kuri nyika yake yokumusha, umambo hwaaive nhaka kubva kuna baba vake, Firipi II, uye hwaro hwokutangira umambo hwake hukuru. Yakanga iri kuchamhembe kweGirisi, Masedhonia yakanga yakasiyana nokuti ndiyo yaiva musimboti wezvematongerwo enyika nowehondo pakaberekerwa Aleksanda (muPella, 356 BC) nokukurira kwake; uye ndiyo yakapa zviwanikwa zvokutanga, vanhu vokushanda muhondo, pamwe chete nourongwa hwesangano zvakafambisa kukunda kwake. Muchidimbu, Masedhonia ndiyo yaiva moyo chaiwo woumambo hwaAleksanda—pokutangira pahwo, muchina wehondo hwahwo, uye dunhu rakasimbisa kuzivikanwa kwake samambo weMasedhonia, kunyange umambo hwake pahwakakura zvikuru kupfuura miganhu yahwo.
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.
Masedoniya inofananidzira nzvimbo yokumusoro youmambo hwaAlekizanda hwakakamurwa muzvikamu zvina. Naizvozvo, mumwe Firipo ndiye Tetrarch, zvinoreva kuti “chikamu chechina,” uye mumwe Firipo ndiye “chikamu chimwe muzvina” chemhepo ina youmambo hwaimbova hwaAlekizanda.
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-Herodi imelela lowo olahla isivumelwano. U-Esawu, uhlu lozalo oluholela kuHerodi, walilahla ilungelo lakhe lobuzibulo. Ekuqaleni kanye komlando wabantu abakhethiweyo besivumelwano, u-Esawu uba uphawu lwalabo abalahlayo isivumelwano uKristu afa ukuze asiqinise. Ngaso kanye leso sikhathi lapho uNkulunkulu ayezokwandisa khona abantu bakhe abakhethiweyo besivumelwano babe yizizwe eziyishumi nambili, u-Esawu wavukela. Ekupheleni kuka-Israyeli wasendulo, lapho esiphambanweni amaJuda ethi ayengenayo “enye inkosi ngaphandle kukaKhesari,” isizwe samaJuda saba uphawu ekugcineni lwalokho okwase kufanekisiwe ngu-Esawu ekuqaleni. Uhlanga lukaHerodi lwakhiwe ngohlu lozalo luka-Esawu nolwamaJuda, uhlu lozalo olufanekiswa ngowephula isivumelwano ovukelayo ekuqaleni nangabantu besivumelwano abavukelayo ekugcineni.
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 Mukuru ndiye aliyetoza kodi zilizomleta Yosefu na Mariamu Bethlehemu, na mmoja wa wanawe watatu, Herode Antipa mwana wa Herod Mukuru, alitawala wakati wa msalaba. Kipindi cha maisha ya Kristo tangu kuzaliwa Kwake hata kufa Kwake kinawakilishwa kwa njia ya kiishara na nyumba ya Herod, hivyo kutambulisha historia hiyo kuwa ni wakati wa kutembelewa kwa watu waliochaguliwa, kutembelewa ambako Wayahudi kwa jumla hawakukuliona.
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.
Herodhe Mukuru akauraya vana mukupindura kuzvarwa kwaJesu, nokudaro achidzokorora nhoroondo yokuzvarwa kwaMozisi apo Egipita yakanga ichiuraya vana. Kuurayiwa kwavana kwokutanga kwakanga kuri kuedza kuuraya wakasanangurwa waitarisirwa, uye kuurayiwa kwavana kwokupedzisira kwakanga kuriwo kuedza kuuraya wakasanangurwa waitarisirwa. Zana namakumi mana nezvina zvuru vanoimba rwiyo rwaMozisi norweGwayana, uye muchiporofita “rwiyo” runomirira chiitiko. Zana namakumi mana nezvina zvuru vanorarama munguva ine zviitiko zvinofambirana. Chimwe chezvinofambirana izvozvo chakasvika pana Ndira 22, 1973, nechisungo cheDare Repamusorosoro chakabvumira kubvisa pamuviri muUSA. Mumakore makumi mana namapfumbamwe akatevera, vangangosvika mamiriyoni 66 evaigona kuva pakati pezana namakumi mana nezvina zvuru vakaurayiwa kubudikidza nokubvisa pamuviri kwakapiwa mvumo nehurumende yemubatanidzwa.
Power symbolizes military strength:
Amandla afanekisela amandla ezempi:
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.
Zviera, ktorú som videl, bola podobná leopardovi, jej nohy boli ako nohy medveďa a jej tlama ako tlama leva; a drak jej dal svoju moc, svoj trón i veľkú právomoc. Zjavenie 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.
Shato, uyo aiva Roma yechihedheni, akapa upapa zvinhu zvitatu, zvinoti, “simba rake, nechigaro chake, nesimba guru.” Muna vhesi regumi nembiri USA, chikara chepanyika, chinomiririrwa sechinoshandisa “simba” rose rechikara chiri pamberi pacho. Asi shoko rokuti “simba” riri muna vhesi repiri ishoko rechiGiriki rakasiyana neshoko rakashandurwa richinzi “simba” muna vhesi regumi nembiri. Muna vhesi repiri “simba” ndiro G1722: richireva pamberi pechiso cha (zvose zviri zviviri chaizvo kana zvokufananidzira): pamberi pa (pakuonekwa kwa).
The word “power” in verse twelve is a different Greek word.
Liṅwalo lakuti “power” mu vesi 12 ni liṅwalo la Chigiriki lakupambana.
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.
Ari kushandisa simba rose rechikara chokutanga pamberi pacho, uye anoita kuti nyika navose vanogaramo vanamate chikara chokutanga, icho ronda racho rwakanga rwouraya rwakaporeswa. Zvakazarurwa 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.
Shoko rokuti “power” G1832 pano rinoreva, (mupfungwa yokukwanisa); ropafadzo, ndiko kuti, simba rakapiwa nomumwe: masimba, utongi, rusununguko, simba, kodzero, kusimba. Shoko rokuti “power” mundima yegumi nembiri riri kuratidza kuti chikara chenyika ndiro simba rakapiwa nechikara chegungwa—USA mumiriri anotsiva chikara chegungwa. USA rinoshandisa masimba ose rakapiwa echikara chokutanga. Mundima yechipiri Roma yechihedheni yakapa zvinhu zvitatu kuupapa. Clovis akapa simba rake rehondo nerehupfumi kuupapa muna 496 paHondo yeTolbiac. Constantine akapa “chigaro” choumambo muna 330, uye Justinian akaratidza papa somururamisi wavanyengeri uye musoro wemakereke nechirevo muna 533. Clovis muna 496 anofananidzira Reagan muna 1989. Reagan anofananidzira 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).
Sekureva naGregory weTours (uyo akanyora pashure pemakore anoda kusvika zana), Clovis akanga achikundwa muhondo, uye, nokuda kwokupererwa, akadana kuna Mwari weKaturike kuti amubatsire. Mudzimai wake, Clotilde, akanga ari muchindakadzi weBurgundian weKaturike uyo akanga ave achimukurudzira kuti atendeuke kubva muchihedheni. Clovis akapika kuti kana akakunda, aizogamuchira ChiKaturike. Mamiriro ehondo akashanduka—kungava nokupindira kwaMwari kana kuti nouchenjeri hwehondo—uye Clovis akakunda vaAlemanni, akauraya mambo wavo, uye akaparadzira mauto avo. Akatendeka kuchipikirwa chake, akatendeukira kuChiKaturike uye akabhabhatidzwa, maererano netsika zvichinzi zvakaitika paZuva reKisimusi ra496 muReims naBhishopi 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.”
Kutendeuka kwake kwakava chiratidzo chokuchinja kukuru, kuchimuita Clovis mambo wokutanga weKatorike pakati pavatongi vechiGermanic (kusiyana nevaVisigoth kana vaOstrogoth vaiva maKristu eArian). Izvi zvakabatanidza vaFrank neChechi yeRoma, zvichimuwanisa rutsigiro kubva kuvanhu veGallo-Roman pamwe chete napapacy. Rubhabhatidzo rwaClovis runowanzoonekwa sechiratidzo che“kuberekwa kweFrance” sorudzi rweKatorike, richiri kusiyanisa kubva kune dzimwe humambo hwemadzinza aionamatira kuArianism kana kuchihedheni. Nokuda kwechikonzero ichi, Katorike inodana France kuti “dangwe reChechi yeKatorike,” uyezve kuti “mwanasikana mukuru weChechi yeKatorike.”
When Clovis became the first proxy power of the papacy in 496, he typified Reagan who became the proxy power in 1989. In the history of Reagan and pope John Paul II a secret alliance was formed for the purpose of bringing down the king of the south. From 1798 unto the Sunday law the whore of Tyre is hidden, and she is the very same whore who traces her roots back to Macedon the northern most kingdom. She is the king of the north, hidden prophetically, but still professing to be infallible.
Clovis paakava simba rokutanga rakamiririra hupapa muna 496, akafananidzira Reagan, uyo akava simba rinomiririra muna 1989. Munhoroondo yaReagan naPapa John Paul II, mubatanidzwa wakavanzika wakaumbwa nechinangwa chokukunda mambo wokumaodzanyemba. Kubva muna 1798 kusvikira pamutemo weSvondo, hure reTire rakavanzwa, uye ndiye hure ihwohwo humwe chete hunotevera midzi yahwo ichidzokera kuMakedhonia, umambo hwokuchamhembe zvikuru. Ndiye mambo wokuchamhembe, akavigwa nenzira youprofita, asi achiri kuzviti haakanganisi.
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.
Upapa pia anawakilisha “wale wanaoiacha agano,” ambao, ingawa kwa kinabii wamefichwa katika kipindi chote cha zile vita tatu za uwakala; hatimaye wataonekana wazi katika historia ya Vita vya Paniumu. Katika mpito kutoka Roma ya Kifalme kwenda Roma ya kipapa, Danieli anatambua wakati ambapo Roma ya kipagani ilikuwa ikifikia mwisho wa wakati wake kama ufalme wa nne wa unabii wa Biblia.
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.
නැවතත්, කිත්තීම්වල නැව් ඔහුට විරුද්ධව පැමිණෙන බැවින්, ඔහු ශෝකයට පත් වී ආපසු හැරී, ශුද්ධ ගිවිසුමට විරුද්ධව ක්රෝධය පෙන්වනු ඇත; එසේම ඔහු කරනු ඇත; ඔහු නැවත පැමිණ, ශුද්ධ ගිවිසුම අත්හරින අය සමඟ අවබෝධයෙන් ක්රියා කරනු ඇත. දානියෙල් 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.
Mundima rokuti “avo vanosiya sungano tsvene” rinoreva kereke yeKatorike. Avo vanosiya sungano tsvene ndivo kereke inowirirana nezvokunyengedzwa yePergamo yaJohane Mufudzi wezvakazarurwa, iyo, maererano naPauro, yaizotsauka kutanga munhu wechivi asati azarurwa. Katorike ndihwo avo vakasiya sungano, sezvinomiririrwa nokurwiswa kwakaitirwa Shoko raMwari, pamwe chete neSabata rezuva rechinomwe, izvo zvose zvakaiswa pasi pokurwiswa kunopfuurira kubva panguva yaConstantine zvichienda mberi. Pakutanga muchitsauko chegumi nerimwe “sungano” inotaurwawo zvakare.
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.
Uye mwoyo yemadzimambo aya ari maviri ichava yekuita zvakaipa, uye vachataura nhema patafura imwe; asi hazvingabudiriri; nokuti kuguma kuchazovapo panguva yakatarwa. Ipapo uchadzokera kunyika yake ane fuma zhinji kwazvo; uye mwoyo wake uchava wokurwisa sungano tsvene; uye uchaita zviito zvikuru, odzokerazve kunyika yake. Panguva yakatarwa uchadzoka, osvika kumaodzanyemba; asi hazvingavi sezvakanga zvakaita pakutanga, kana sezvazvichaita pakupedzisira. Danieri 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.
M’mavesi aya, “iye” anodzokera kunyika yake amene, uye zvino gare gare anodzokerazve kunyika yake amene. Kudzoka kuviri uku kunomirira kukunda kuviri kwakazoteverwa nokudzoka kwokukunda kuguta reRoma. Kwokutanga kwakanga kuri Hondo yeActium muna 31 BC yokurwisana naAntony naCleopatra, uye kwechipiri kwakatevera kuparadzwa kweJerusarema muna 70 AD. “Nguva yakatarwa” iri mumavesi aya igore ra330, iro rinoratidza kuguma kwe“nguva” yechiporofita yendima yechi24, inoenzana namakore mazana matatu namakumi matanhatu.
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.
Madzimambo maviri anotaura nhema patafura imwe anoita saizvozvo nguva “yakatarwa” isati yasvika, “nokuti kuguma kuchazova panguva yakatarwa.” Mubvunzo unofanira kufungidzirwa ndewokuti ndima iyi inorevei painoti, “Ipapo uchadzokera kunyika yake nepfuma zhinji?” Zvinoreva here kuti panguva yakatarwa, ipapo uchadzokera; kana kuti zvinoreva here kuti kana vaviri ava vangotaura nhema patafura, ipapo uchadzokera, uye naizvozvo kudzoka kunoitika nguva yakatarwa isati yasvika.
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.
ယူရိယ စမစ်သည် “ပြန်လာခြင်း” နှစ်ကြိမ်ကို ခရစ်မတိုင်မီ ၃၁ ခုနှစ်နှင့် ခရစ်နှစ် ၇၀ ခုနှစ်ဟု သတ်မှတ်ပြီး၊ ယင်းတို့သည် ခန့်အပ်ထားသောအချိန်ဖြစ်သည့် ၃၃၀ ခုနှစ်မတိုင်မီက သမိုင်းကို ကိုယ်စားပြုကြောင်း ဖော်ပြသည်။ စမစ်က အခန်းငယ် ၂၉ ၏ “ပြန်လာခြင်း” သည် ၃၃၀ ခုနှစ်နောက်ပိုင်းကာလနှင့် ဆိုင်ကြောင်းကိုလည်း ထောက်ပြပြီး၊ ထိုပြန်လာခြင်းသည် အက်တီယမ်နှင့် ယေရုရှလင် စစ်ပွဲများနောက်၌ ဖြစ်ပေါ်ခဲ့သော ပြန်လာခြင်းများကဲ့သို့ အောင်မြင်မှုမရကြောင်း ဆိုသည်။ ထိုသို့ဆိုသော်၊ ခန့်အပ်ထားသောအချိန်မတိုင်မီတွင် မုသာစကားများ ပြောကြသည့် တွေ့ဆုံမှုတစ်ရပ် ရှိပြီး၊ ထိုနောက် မုသာစကားများ ပြောနေခဲ့သော ဘုရင်နှစ်ပါးအနက် တစ်ပါးသည် ကြွယ်ဝမှုကြီးမားစွာဖြင့် ပြန်လာကာ၊ ထို့နောက် သန့်ရှင်းသော ပဋိညာဉ်တရားကို ဆန့်ကျင်၍ အမှုကြီးများ ပြုလုပ်ပြီး၊ ခန့်အပ်ထားသောအချိန်ဖြစ်သည့် ၃၃၀ ခုနှစ်တွင် ပြန်လာသည်ဟု အဓိပ္ပာယ်ရသည်။
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.
Iyeno anorwisa zasi, asi zvichava zvisina kufanana neHondo yeActium kana kuparadzwa kweJerusarema. Nhoroondo ya70 AD mundima idzi inoratidza kuguma kwevanhu vaMwari vakasarudzwa vechibvumirano sezvinomiririrwa ne“chibvumirano chitsvene” mundima yacho. Mundima yetatu makumi matatu, Roma yechihedheni ine ruzivo pamwe chete nevaya vanosiya chibvumirano chitsvene. 70 AD ndiwo wakava mugumo chaiwo weIsraeri yekare chaiyo semarudzi echibvumirano chaMwari, uye ndima yetatu makumi matatu iri kutsanangura nhoroondo yemazana mana emakore mushure ma70 AD. Avo vanosiya chibvumirano munhoroondo inomiririrwa mundima yetatu makumi matatu ndivo vakasiya chibvumirano chakapinzwa naMwari nevanhu Vake vechiKristu. Roma yePapa ndiyo kereke inomiririrwa sevaya vanosiya chibvumirano chitsvene mundima yetatu makumi matatu.
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.
Nokuti zvikepe zveKitimu zvichamumukira; naizvozvo achashungurudzika, akadzoka, uye achatsamwira sungano tsvene; ndizvo zvaachaita; iye achatodzoka, achibatana navaya vanosiya sungano tsvene. Danieri 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.
Ndima makumi maviri nepfumbamwe inotisvitsa kugore ra330, iyo yakanga iri nguva yakatarwa yakazadzikiswa naConstantine paakatamisa guta guru kuenda kuConstantinople. Panzvimbo iyoyo yechiratidzo, Roma yechihedheni yaizokweverwa muhondo yekumaodzanyemba iyo yaisazobudirira sezvakanga zvakaita paActium neJerusarema. Zvino mundima makumi matatu, Roma yechihedheni inorwiswa naGenseric, uyo akatanga hondo yake yegungwa achibva kuChittim, iyo inozivikanwa nhasi seCarthage. Hondo iyi yakarwisana neRoma yechihedheni yakamirirwawo sehwamanda yechipiri yehwamanda nomwe dziri mubhuku raZvakazarurwa. Hwamanda ina dzokutanga dzemasimba iwayo ehwamanda dzakagumisa Roma yokuMadokero pakasvika 476. Pakati pehwamanda ina idzodzo dzokutanga, hwamanda yechipiri, inova ngarava dzeChittim, ndiyo yakanga yakanyanya kuomarara, nokuti Genseric akatora ushe hwemakungwa, uye pfuma yoUmambo ikapera.
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.
Akasangana uye achishungurudzwa nezvikepe zveChitimu, anodzoka uye anoitira sungano tsvene kutsamwa. Izvi zvakazadzikiswa munhoroondo yakatungamirira kusimbiswa kwesimba roupapa muna 538, kubudikidza nehondo yakarwiswa Shoko raMwari. Mushure maizvozvo anodzoka uye ane “kunzwisisana navaya vanosiya sungano tsvene.” Kubatana ikoko pakati peRoma yechihedheni neRoma yepapa kwakazadzikiswa muna 533 nechirevo chaJustinian. Ndima inotevera, ndima yetatu negumi, inozoenderera mberi ichiratidza kuti Roma yechihedheni “yakashungurudzwa” sei. Muna 2 VaTesaronika, Pauro anodzidzisa kuti Roma yechihedheni “yakadzivisa” upapa kutora ushe muna 538. Mushure mekunge ashungurudzwa nokurwiswa kunobva kumakungwa uko kunoparadza hupfumi hwoumambo, anoitira sungano tsvene kutsamwa, obva azova nokunzwisisana navaya vanosiya sungano yacho. Mundima dzinotevera, “maoko ehondo,” anomiririra simba rakapiwa upapa muna 496 naClovis, anosimuka, uye anosvibisa nzvimbo tsvene yesimba, iyo munhoroondo yaimiririra guta reRoma; zvino Roma yechihedheni yaizobvisa chitendero chechihedheni (chezuva nezuva) munyika yacho, ichitsiva neKaturike, uye ipapo yoisa upapa pachigaro choushe muna 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.
Apo upapa ulipowezeshwa mwaka 538, ulitoa ushuhuda wa kiunabii, na pia ushuhuda wa kihistoria, unaowakilishwa katika aya tunazozizingatia. Mwaka 538 umefananishwa kwa mfano na mwaka 31 KK na Vita vya Actium. Katika Danieli sura ya nane, aya ya tisa, Rumi ya kipagani ingeshinda vizuizi vitatu vya kijiografia ili kutwaa kiti cha enzi cha dunia. Cha kwanza kilikuwa Shamu upande wa mashariki, kisha Yuda na Yerusalemu, zikifuatiwa na Misri katika Vita vya Actium. Rumi ya kipapa nayo ingeondolewa pembe tatu, ya tatu ikiwa ni Wagothi, ambao walifukuzwa kutoka mji wa Rumi mwaka 538. Rumi ya kipagani na Rumi ya kipapa hutoa mashahidi wawili wanaotambulisha kwamba Vita vya Actium vinaafikiana na mwaka 538, na mwaka 538 unaieleza sheria ya Jumapili nchini Marekani, wakati Rumi ya kisasa inapotawala kwa ukuu kamili mpaka muda wa rehema unapofungwa.
We have concluded an overview of verses twenty-seven to thirty-one.
Tapedza mharidzo yakazara yendima makumi maviri nenomwe kusvika kumakumi matatu neimwe.
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.
M’chigawo chotsatira, tidzayang’ana kwambiri pa mavesi amenewa ndi kuyamba ntchito yogwirizanitsa ndimeyi ndi mbiri ya mavesi khumi ndi chimodzi kufika khumi ndi asanu.