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.
Dina sajarah Panium, hiji pakumpulan dijieun antara Antiochus Magnus jeung Philip ti Macedon. Perang éta langsung dilaksanakeun ngalawan Ptolemy V anu masih budak ku Antiochus, sarta Philip nyumbang dina harti yén peperanganana di bagian-bagian séjén karajaan ngahalangan pasukan-pasukan séjén supaya teu datang nulungan raja budak Mesir éta. Ieu ngandung harti yén Putin, raja kidul pamungkas—anu dilambangkeun ku raja budak Mesir (budak hartina generasi pamungkas sacara profétis)—dikalahkeun ku Trump anu diwakilan ku Antiochus Magnus, anu ngéléhkeun Ptolemy V di Panium, sakumaha Reagan ngéléhkeun USSR dina 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.
Philip hartina “nu mikanyaah kana kuda,” jeung “kuda” ngalambangkeun boh kakawasaan militér boh kakawasaan ékonomi. Kuda narik karéta perang sarta ditumpakan ku para prajurit, sarta kuda ogé ngangkut barang-barang ka pasar. “Kuda” mangrupakeun lambang tina “karéta perang, kapal-kapal, jeung para nu numpak kuda,” anu jadi lambang utama Amérika Sarikat dina hubungan wakilna jeung raja kalér, sakumaha ditepikeun dina ayat opat puluh.
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.
Sekutu Trump miboga dua tipifikasi, nya éta dina diri Filipus ti Makedonia jeung Herodes Filipus Sang Tetrarka. Boh Herodes Filipus boh Filipus ti Makedonia, lambang éta nandakeun hiji jalma anu nyaah kana kakawasaan anu dipasrahkeun ka dirina ku Kaisar atawa ku Antiokhus, masing-masingna. Filipus mikaresep kuda, sarta salah sahiji Filipus téh asalna ti Makedonia, anu nyekel peran sentral jeung dasar dina karajaan Aleksander Agung.
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.
Eta teh tanah kalahiranana, karajaan anu diwariskeun ku anjeunna ti ramana, Philip II, jeung batu loncatan pikeun kakaisaranana anu lega. Perenahna di beulah kalér Yunani, Makedonia ngabogaan ciri has minangka inti pulitik jeung militér tempat Aleksander dilahirkeun (di Pella, 356 SM) jeung digedékeun, sarta éta nyayagikeun sumber daya, tanaga manusa, jeung struktur organisasi anu mimiti ngagerakkeun penaklukan-penaklukanana. Dina hakékatna, Makedonia téh inti karajaan Aleksander—titik awalna, mesin militérna, jeung wewengkon anu ngukuhkeun jatidirina minangka raja Makedonia, sanajan kakaisaranana mekar nepi ka jauh ngalangkungan wates-watesna.
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.
Makedonia ngalambangkeun wewengkon kalér tina karajaan opat-bagéan Aleksander. Ku sabab kitu, anu saurang Filipus nyaéta Tetrark, hartina ‘sapapat bagéan,’ sedengkeun Filipus nu séjén nyaéta ‘saparapat’ tina opat angin karajaan Aleksander nu baheula.
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.
Herodes ngagambarkeun jalma anu nolak perjangjian. Esau, garis getih anu ngantunkeun ka Herodes, nolak hak cikalna. Ti awal pisan sajarah umat pilihan perjangjian, Esau jadi lambang jalma-jalma anu nolak perjangjian anu dipaot ku Kristus pikeun diteguhkeun. Dina titik pisan nalika Allah badé ngalegaan umat pilihan perjangjian-Na jadi dua welas kaom, Esau ngalawan. Dina ahir Israil baheula, nalika di salib urang Yahudi ngaku yén maranéhna “teu boga raja séjén iwal ti Kaisar,” bangsa Yahudi jadi lambang dina ahir anu geus ditipikeun ku Esau dina awal. Tangkal kulawarga Herodes diwangun ku garis getih Esau jeung urang Yahudi, hiji garis getih anu dilambangkeun ku saurang palanggar perjangjian anu barontak dina awal jeung ku hiji umat perjangjian anu barontak dina ahir.
Herod the Great imposed the taxes that brought Joseph and Mary to Bethlehem, and one of his three sons, Herod Antipas the son of Herod the Great ruled during the time of the cross. The period of Christ’s life from His birth to His death is symbolically represented by the family of Herod, thus identifying the history as the time of the chosen people’s visitation, a visitation the Jews by and large never saw.
Herodes Agung netepkeun pajeg anu ngabalukarkeun Yusup jeung Maryam datang ka Betlehem, jeung salah saurang ti tilu putrana, Herodes Antipas putra Herodes Agung, maréntah dina mangsa salib. Mangsa kahirupan Kristus ti kalahiran-Na nepi ka pupusna-Na sacara simbolis dilambangkeun ku kulawarga Herodes, ku kituna sajarah éta diidéntifikasi minangka waktu panganjanganna ka umat pilihan, hiji panganjangan anu ku urang Yahudi, dina umumna, henteu kungsi katenjo.
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.
Herodes Agung maehan barudak minangka réaksi kana kalahiran Yesus, ku kituna ngulang sajarah kalahiran Musa nalika Mesir keur maehan barudak. Pangmeuncitan barudak anu kahiji téh mangrupa usaha pikeun maehan anu dipiharep minangka nu kapilih, jeung pangmeuncitan barudak anu pamungkas ogé deuih mangrupa usaha pikeun maehan anu dipiharep minangka nu kapilih. Saratus opat puluh opat rébu nyanyi lagu Musa jeung Anak Domba, sarta sacara nubuat, hiji “lagu” ngawakilan hiji pangalaman. Saratus opat puluh opat rébu hirup dina hiji mangsa anu miboga pangalaman-pangalaman sajajar. Salah sahiji tina kasajajaran éta datang dina 22 Januari 1973 ku putusan Mahkamah Agung anu ngidinan aborsi di Amérika Sarikat. Dina opat puluh salapan taun saterusna, kirang leuwih 66 juta calon poténsial pikeun kaasup di antara saratus opat puluh opat rébu dipaéhan ngaliwatan aborsi anu disahkeun ku pamaréntah féderal.
Power symbolizes military strength:
Kakuatan ngalambangkeun kakuatan militér:
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.
Jeung sato galak anu ku sim kuring katingali téh sarupa jeung macan tutul, suku-sukuna siga suku biruang, jeung bahamna siga baham singa; sarta naga éta masrahkeun ka anjeunna kakawasaanana, tahta-na, jeung kawenangan anu gede. Wahyu 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.
Naga, anu nyaéta Roma pagan, nyayagikeun tilu hal pikeun kapapaan, nyaéta “kakawasaanana, jeung tahta-na, jeung wewenang anu gedé.” Dina ayat dua welas, AS, éta sato galak ti bumi, digambarkeun ngalaksanakeun sakabéh “kakawasaan” sato galak anu aya di hareupeunana. Sanajan kitu, kecap “kakawasaan” dina ayat dua téh kecap Yunani anu béda jeung kecap anu ditarjamahkeun jadi “kakawasaan” dina ayat dua welas. Dina ayat dua, “kakawasaan” nyaéta G1722: hartina di hareupeun (sacara harfiah atawa kiasan): dina payuneun (paningal) tina.
The word “power” in verse twelve is a different Greek word.
Kecap “power” dina ayat dua welas téh mangrupa kecap Yunani anu béda.
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.
Jeung manéhna ngalaksanakeun sakabéh kakawasaan sato galak anu kahiji di hareupeunana, sarta nyababkeun bumi jeung jalma-jalma anu nyicingan éta supaya nyembah ka sato galak anu kahiji, anu tatu maotna geus cageur. Wahyu 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.
Kecap “power” G1832 di dieu hartina, (dina harti kamampuhan); hak husus, nyaéta pangaruh anu dilimpahkeun: kawenangan, yurisdiksi, kabébasan, kakawasaan, hak, kakuatan. Kecap “power” dina ayat dua welas netelakeun yén sato galak darat téh mangrupa kawenangan anu dilimpahkeun ku sato galak laut—AS téh wakil proxy tina sato galak laut. AS ngalaksanakeun sakabéh kawenangan anu dilimpahkeun ku sato galak kahiji. Dina ayat dua, Roma kapir méré tilu hal ka kapapaan. Clovis méré kakawasaan militér jeung ékonomina ka kapapaan dina taun 496 dina Patempuran Tolbiac. Constantine masrahkeun “tahta” kakaisaran dina taun 330, sarta Justinian netepkeun paus minangka pameunteu bid’ah jeung kapala garéja-garéja ku hiji dekret dina taun 533. Clovis dina taun 496 ngalambangkeun Reagan dina taun 1989. Reagan ngalambangkeun 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).
Numutkeun Gregory ti Tours (nulis ampir saabad saterusna), Clovis keur éléh dina éta perang sarta, dina kaayaan putus asa, nyuhunkeun pitulung ka Allah Katolik. Pamajikanana, Clotilde, nyaéta saurang putri Burgundia anu Katolik, anu geus lila ngadesek manéhna supaya pindah tina kapercayaan pagan kana Katolik. Clovis ngucap ikrar yén lamun manéhna meunang, manéhna bakal narima Katolik. Kaayaan perang tuluy malik—boh ku campur tangan ilahi boh ku strategi militér—sarta Clovis ngéléhkeun urang Alemanni, maéhan rajana sarta ngabubarkeun pasukan maranéhna. Satia kana ikrarna, manéhna tuluy narima Katolik sarta dibaptis, anu sacara tradisional ditanggalkeun kana poé Natal taun 496 di Reims ku Uskup 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.”
Parobahan agamana nandaanan hiji titik balik, ngajadikeun Clovis raja Katolik kahiji di antara para pangawasa Jermanik (béda jeung bangsa Visigoth atawa Ostrogoth nu Kristen Arian). Ieu nyaluyukeun bangsa Frank jeung Garéja Romawi, sahingga anjeunna meunang pangrojong ti populasi Gallo-Romawi jeung kapausan. Baptisan Clovis mindeng dipandang minangka “lahirna Perancis” sacara simbolis minangka hiji bangsa Katolik, nu ngabédakeunana ti karajaan-karajaan barbar séjén anu nganut Arianisme atawa paganisme. Ku sabab kitu, Katolisisme nyebut Perancis minangka “putra cikal Garéja Katolik,” sarta ogé “putri pangkolotna Garéja Katolik.”
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.
Nalika Clovis janten kakawasaan wakil anu kahiji pikeun kapausan dina taun 496, anjeunna ngalambangkeun Reagan anu janten kakawasaan wakil dina taun 1989. Dina sajarah Reagan jeung Paus Yohanes Paulus II kabentuk hiji pakumpulan rusiah pikeun tujuan ngagulingkeun raja kidul. Ti taun 1798 nepi ka undang-undang Minggu, palacuran Tirus disumputkeun, jeung manéhna téh palacuran anu sarua anu ngalacak akar dirina nepi ka Makedonia, karajaan anu pangkalérna. Manéhna nyaéta raja kalér, disumputkeun sacara nubuat, tapi tetep ngaku yén dirina teu bisa lepat.
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.
Paus ogé ngagambarkeun “jalma-jalma anu ninggalkeun perjangjian,” anu sanajan sacara nubuat disumputkeun sapanjang tilu perang proksi éta; ahirna bakal katingali dina sajarah Patempuran Panium. Dina peralihan ti Roma Kakaisaran ka Roma kapausan, Daniel nangtukeun iraha Roma kapir keur ngahontal ahir mangsana salaku karajaan kaopat dina nubuat Alkitab.
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.
Sabab kapal-kapal ti Kittim bakal datang ngalawan anjeunna; ku sabab kitu anjeunna bakal kacida sedihna, tuluy mulang, sarta nembongkeun amarahna ka perjangjian anu suci; kitu anjeunna bakal ngalakukeunana; anjeunna malah bakal mulang deui, sarta sapamadegan jeung jalma-jalma anu ninggalkeun perjangjian anu suci. 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.
Dina ayat “anu mariceun perjangjian anu suci” nyaéta garéja Katolik. Jalma-jalma anu mariceun perjangjian anu suci téh nyaéta garéja Pergamos nu kompromistis dina wahyu Yohanes nu Paningali, anu numutkeun Paulus bakal murtad heula saméméh manusa dosa dinyatakeun. Katolikisme nyaéta maranéhna anu geus mariceun perjangjian, sakumaha dilambangkeun ku serangan anu ditujulkeun ka Firman Allah, kitu deui kana Sabat poe katujuh, anu duanana dibawa ka handapeun serangan anu beuki nambahan ti jaman Konstantinus jeung satuluyna. Saméméhna dina pasal sabelas, “perjangjian” ogé dirujuk.
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.
Jeung hate duanana raja ieu bakal keur ngalakukeun kajahatan, sarta maranéhna bakal ngucapkeun bohong dina hiji méja; tapi éta moal hasil, sabab tungtungna tetep aya dina waktu anu geus ditangtukeun. Tuluy manéhna bakal balik ka nagarana mawa kakayaan anu gedé; sarta haténa bakal ngalawan kana perjangjian suci; sarta manéhna bakal ngalakukeun kalakuan-kalakuan anu kuat, tuluy balik deui ka nagarana sorangan. Dina waktu anu geus ditangtukeun manéhna bakal balik deui, sarta datang ka beulah kidul; tapi moal saperti anu tiheula, atawa anu pangtukangna. Daniel 11:27–29.
In these verses “he” returns to his own land, then later he returns to his own land again. The two returning’s represent two victories that were then followed by a triumphal “return” to the city of Rome. The first was the Battle of Actium in 31 BC against Antony and Cleopatra, and the second was after the destruction of Jerusalem in 70 AD. The “time appointed” in the verses is the year 330, which identified the conclusion of the prophetic “time” of verse twenty-four that equates to three hundred and sixty years.
Dina ayat-ayat ieu, “manehna” mulang ka tanahna sorangan, tuluy engké mulang deui ka tanahna sorangan. Dua kali mulang éta ngalambangkeun dua kameunangan anu saterusna dituturkeun ku hiji “mulang” anu pinuh ku kameunangan ka kota Roma. Nu kahiji nyaéta Perang Actium dina taun 31 SM ngalawan Antony jeung Cleopatra, sarta nu kadua nyaéta sanggeus karuksakan Yerusalem dina taun 70 M. “Waktu anu geus ditangtukeun” dina ayat-ayat éta nyaéta taun 330, anu nandakeun kacindekan tina “waktu” nubuat dina ayat ka dua puluh opat anu sarua jeung tilu ratus genep puluh taun.
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.
Raja dua anu silih nyarita bohong dina hiji méja ngalakukeun éta saméméh “waktu anu geus ditangtukeun,” “sabab ahirna kénéh bakal kajadian dina waktu anu geus ditangtukeun.” Hiji patalékan anu kudu diperhatikeun nyaéta, naon hartina ayat éta nalika nyebut, “Tuluy manéhna bakal mulang ka nagarana jeung kakayaan anu gedé?” Naha éta hartina dina waktu anu geus ditangtukeun, tuluy manéhna bakal mulang; atawa naha éta hartina sanggeus dua éta nyarita bohong dina méja, tuluy manéhna bakal mulang, ku kituna mulangna téh saméméh waktu anu geus ditangtukeun.
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 nétélakeun yén dua kali mulang téh nyaéta taun 31 SM jeung 70 M, anu ngagambarkeun hiji sajarah saméméh taun 330, nyaéta mangsa anu geus ditangtukeun. Smith ogé nunjukkeun yén “mulang” dina ayat ka dua puluh salapan téh lumangsung sanggeus taun 330, sarta yén éta henteu hasil sakumaha mulang-mulang anu nyusul sanggeus perang Actium jeung Yerusalem. Hartina ieu téh, saméméh mangsa anu geus ditangtukeun aya hiji pasamoan di mana kabohongan dicaritakeun, tuluy disusul ku salah sahiji ti dua raja anu geus keur nyaritakeun kabohongan éta mulang mawa kakayaan anu gedé, anu satuluyna ngalawan perjangjian anu suci, ngalakukeun hal-hal anu luar biasa, sarta mulang dina taun 330, nyaéta mangsa anu geus ditangtukeun.
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.
Saterusna anjeunna nyerang ka kidul, tapi éta moal sarua jeung Patempuran Actium atawa karuksakan Yerusalem. Sajarah taun 70 M dina éta ayat ngagambarkeun ahir umat perjangjian pilihan Allah sakumaha dilambangkeun ku “perjangjian suci” dina éta petikan. Dina ayat tilu puluh, Roma kapir boga pamatuhan jeung jalma-jalma anu ninggalkeun perjangjian suci. Taun 70 M mangrupakeun tungtung pisan tina Israil harfiah baheula minangka umat perjangjian Allah, jeung ayat tilu puluh keur nandaan sajarah opat abad sanggeus taun 70 M. Maranéhna anu ninggalkeun perjangjian dina sajarah anu digambarkeun dina ayat tilu puluh téh nya éta jalma-jalma anu geus ninggalkeun perjangjian anu diasupkeun ku Allah jeung umat Kristen-Na. Roma Kapapaan nyaéta gareja anu digambarkeun minangka maranéhna anu ninggalkeun perjangjian suci dina ayat tilu puluh.
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.
Sabab kapal-kapal ti Kitim bakal datang ngalawan anjeunna; ku sabab kitu anjeunna bakal kasedih, tuluy mulang, sarta ngambek kana perjangjian suci; kitu kénéh anjeunna bakal ngalakukeun; enya, anjeunna bakal mulang deui, sarta sapamadegan jeung jalma-jalma anu ninggalkeun perjangjian suci. Daniel 11:30.
Verse twenty-nine brings us to the year 330, which was the time appointed as fulfilled by Constantine moving the capital city to Constantinople. At that waymark pagan Rome would be drawn into a southern war that would not be successful as had been Actium and Jerusalem. Then in verse thirty pagan Rome is attacked by Genseric who launched his naval warfare from Chittim, which is known today as Carthage. This warfare against pagan Rome was also represented as the second trumpet of the seven trumpets in the book of Revelation. The first four of those trumpet powers brought Western Rome to a conclusion by 476. Of those first four trumpets, the second trumpet, which is the ships of Chittim was the most severe, for Genseric took control of the seas and the wealth of the Empire dried up.
Ayat ka-duapuluh salapan mawa urang ka taun 330, nya éta waktu anu geus ditangtukeun, anu kacumponan ku Constantine nalika mindahkeun ibu kota ka Konstantinopel. Dina éta waymark, Roma kapir bakal katarik kana hiji perang kidul anu moal hasil saperti Actium jeung Yerusalem. Tuluy dina ayat tilu puluh, Roma kapir diserang ku Genseric, anu ngamimitian perang lautna ti Chittim, anu kiwari dipikawanoh minangka Carthage. Perang ngalawan Roma kapir ieu ogé digambarkeun minangka tarompet kadua tina tujuh tarompet dina kitab Wahyu. Opat kakawasaan tarompet anu kahiji éta mawa Roma Kulon ka tungtungna dina taun 476. Tina opat tarompet kahiji éta, tarompet kadua, nyaéta kapal-kapal Chittim, anu pangparnana, sabab Genseric ngawasaan sagara, sarta kabeungharan Kakaisaran jadi garing.
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.
Ku kapal-kapal ti Chittim anjeunna dipapag sarta dihampura, tuluy mulang deui sarta murka ngalawan perjangjian anu suci. Ieu kacumponan dina sajarah nu mingpin kana dipaparinana kakawasaan ka kapausan dina taun 538, ngaliwatan peperangan ngalawan Firman Allah. Sanggeus éta anjeunna mulang deui sarta ngabogaan “pamahaman jeung maranéhna anu ninggalkeun perjangjian anu suci.” Interaksi antara Roma pagan jeung Roma kapausan éta kacumponan dina taun 533 ku dekret Yustinianus. Ayat salajengna, nya éta ayat tilu puluh hiji, tuluy neraskeun kumaha Roma pagan “dipeureuyeuh ku kasedih.” Dina 2 Tesalonika, Paulus ngajarkeun yén Roma pagan “nahan” kapausan supaya henteu nyokot kakawasaan dina taun 538. Sanggeus anjeunna dipeureuyeuh ku hiji serangan ti lautan anu ngaruksak ékonomi karajaan, anjeunna murka ngalawan perjangjian anu suci, tuluy ngabogaan pamahaman jeung jalma-jalma anu ninggalkeun éta perjangjian. Dina ayat-ayat salajengna, “pasukan” anu ngalambangkeun kakawasaan anu dipasihkeun ka kapausan dina taun 496 ku Clovis, nangtung sarta ngotorkeun tempat suci kakuatan, anu dina sajarah ngalambangkeun kota Roma, tuluy Roma pagan bakal mupus agama paganisme (anu sapopoé) tina éta wilayah sarta ngagantikeunana ku Katolik, tuluy maranéhna nempatkeun kapausan dina tahta dina taun 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.
Nalika kapapaan dipaparin kakawasaan dina taun 538, éta nyayagikeun boh hiji kasaksian nubuat, boh hiji kasaksian sajarah anu digambarkeun dina ayat-ayat anu keur urang tinimbangan. Taun 538 ditipikeun ku 31 SM jeung Patempuran Actium. Dina Daniel pasal dalapan, ayat salapan, Roma kapir bakal nalukkeun tilu halangan géografis pikeun ngarebut tahta bumi. Anu kahiji nyaéta Siria di beulah wétan, tuluy Yuda jeung Yerusalem, dituturkeun ku Mesir dina Patempuran Actium. Roma kapapaan ogé bakal ningali tilu tanduk dipiceun, anu katiluna nyaéta bangsa Goth anu diusir ti kota Roma dina taun 538. Roma kapir jeung Roma kapapaan nyayagikeun dua saksi anu nandakeun yén Patempuran Actium sajajar jeung taun 538, sarta taun 538 ngagambarkeun hukum Minggu di Amérika Serikat, nalika Roma modéren maréntah kalawan pangluhurna nepi ka panto rahmat nutup.
We have concluded an overview of verses twenty-seven to thirty-one.
Urang parantos ngaréngsékeun hiji gambaran umum ngeunaan ayat dua puluh tujuh nepi ka tilu puluh hiji.
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.
Dina artikel salajengna, urang baris museur kana ayat-ayat ieu sarta ngamimitian padamelan nyaluyukeun éta petikan jeung sajarah ayat sabelas nepi ka lima belas.