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# Panium - Number Four

Paniyom — Lamba ta Hudu

An Alliance

Kawance

Author

Jeff Pippenger

Published

March 4, 2025

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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.

A cikin tarihin Panium, an ƙulla kawance tsakanin Antiochus Magnus da Philip na Macedon. Antiochus ne ya kai farmakin kai tsaye a kan ƙaramin sarki Ptolemy V, kuma Philip ya ba da gudummawa ta fuskar cewa yaƙe-yaƙensa a wasu sassa na mulkin sun hana wasu rundunoni zuwa domin taimakon ƙaramin sarkin Masar. Wannan yana nufin cewa Putin, sarki na ƙarshe na kudu—wanda ƙaramin sarkin Masar yake misalta, (inda “ƙarami” a ma’anar annabci yake nufin tsara ta ƙarshe)—Trump ne yake cin nasara a kansa, wanda Antiochus Magnus yake wakilta, shi wanda ya ci Ptolemy V a Panium, kamar yadda Reagan ya ci Tarayyar Soviet a shekara ta 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.

Filibus na nufin “mai son dawakai,” kuma “dawakai” suna wakiltar iko na soja da kuma iko na tattalin arziki. Dawakai ne suke jan karusai, kuma sojoji ne suke hawa dawakai; haka kuma dawakai suna kai kaya zuwa kasuwa. “Dawakai” alama ce ta “karusai, jiragen ruwa da mahayan dawakai,” wadda ita ce babbar alamar Amurka cikin dangantakarta ta wakilci da sarkin arewa kamar yadda aka bayyana a aya ta arba’in.

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.

Abokin kawancen Trump yana da siffofi biyu na alama a cikin Filibus na Makedoniya da Hirudus Filibus mai mulkin Tetrarkiya. Ko dai Hirudus Filibus ne ko Filibus na Makedoniya, alamar tana nuna wanda yake ƙaunar ikon da Kaisar ko Antiokus suka ba shi, bi da bi. Filibus yana ƙaunar dawakai, kuma ɗaya Filibus ya fito ne daga Makedoniya, wadda ta riƙe matsayi na tsakiya kuma na asali a cikin mulkin Aleksanda Mai Girma.

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.

Ita ce ƙasarsa ta asali, masarautar da ya gāda daga mahaifinsa, Philip II, kuma mafitar daularsa mai faɗi. Tana a arewacin ƙasar Girka, Masedoniya ta kasance ta musamman a matsayin cibiyar siyasa da soja inda aka haifi Alexander (a Pella, 356 BC) kuma aka raina shi, kuma ita ce ta samar da albarkatu na farko, ƙarfin ma’aikata, da tsarin gudanarwa waɗanda suka ba wa nasarorinsa ƙarfi. A taƙaice, Masedoniya ita ce cibiyar masarautar Alexander—mafariyarta, injin sojojinta, da yankin da ya ɗaure asalinsa a matsayin sarkin Masedoniya, ko da daularsa ta faɗa sosai fiye da iyakokinta.

Macedon represents the northern area of Alexander’s fourfold kingdom. Thus, one Philip is the Tetrarch, meaning ‘a fourth part,’ and the other Philip is ‘one-fourth’ of the four winds of Alexander’s former empire.

Macedon tana wakiltar yankin arewa na mulkin Alexander mai rabo huɗu. Saboda haka, wani Filibus shi ne Tetrarch, ma’ana “kashi na huɗu,” ɗayan kuma Filibus shi ne “ɗaya cikin huɗu” na iskoki huɗu na tsohon daular Alexander.

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.

Hirudus yana wakiltar wanda ya ƙi alkawari. Isuwa, zuriyar jinin da ta kai ga Hirudus, ya ƙi gadonsa na ɗan fari. Tun a farkon tarihin zaɓaɓɓun mutanen alkawari, Isuwa ya zama alamar waɗanda suke ƙin alkawarin da Kristi ya mutu domin ya tabbatar. A daidai lokacin da Allah yake shirin faɗaɗa zaɓaɓɓun mutanensa na alkawari su zama kabilu goma sha biyu, Isuwa ya tayar da tawaye. A ƙarshen Isra’ila ta dā, sa’ad da a gicciye Yahudawa suka yi iƙirarin cewa ba su da “wani sarki sai Kaisar,” al’ummar Yahudawa suka zama alamar a ƙarshe wadda Isuwa ya riga ya kwatanta tun a farkon. Itacen zuriyar Hirudus ya ƙunshi zuriyar jinin Isuwa da ta Yahudawa, zuriyar jini wadda aka alamta da mai karya alkawari mai tawaye a farkon da kuma al’ummar alkawari masu tawaye a ƙarshe.

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.

Hirudus Mai Girma ne ya kafa harajin da ya kawo Yusufu da Maryamu zuwa Baitalami, kuma ɗaya daga cikin ’ya’yansa maza uku, Hirudus Antipas ɗan Hirudus Mai Girma, shi ne ya yi mulki a lokacin gicciye. Lokacin rayuwar Almasihu tun daga haihuwarsa har zuwa mutuwarsa an wakilta shi a alama ta wurin gidan Hirudus, ta haka yana bayyana tarihin a matsayin lokacin ziyarar mutanen zaɓaɓɓu, ziyarar da Yahudawa gabaɗaya ba su taɓa gane ta ba.

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.

Hirudus Mai Girma ya kashe yara saboda haihuwar Yesu, ta haka yana maimaita tarihin haihuwar Musa lokacin da Masar take kashe yara. Kisan yara na farko ƙoƙari ne na kashe wanda ake sa ran zai zama zaɓaɓɓe, kuma kisan yara na ƙarshe kuma ƙoƙari ne na kashe wanda ake sa ran zai zama zaɓaɓɓe. Dubu ɗari da arba’in da huɗu suna rera waƙar Musa da ta Ɗan Rago, kuma a annabtance “waƙa” tana wakiltar wani ƙwarewar rayuwa. Dubu ɗari da arba’in da huɗu suna rayuwa a wani zamani mai ɗauke da gogewa masu kama da juna. Ɗaya daga cikin waɗannan kamance-kamancen ya bayyana a ranar 22 ga Janairu, 1973, sa’ad da Kotun Ƙoli ta yanke hukunci da ya ba da damar zubar da ciki a Amurka. A cikin shekaru arba’in da tara da suka biyo baya, kimanin miliyan 66 waɗanda za su iya kasancewa cikin dubu ɗari da arba’in da huɗu an hallaka su ta wurin zubar da ciki da gwamnatin tarayya ta amince da shi.

Power symbolizes military strength:

Iko yana wakiltar ƙarfin soja:

> 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.

> Dabbar da na gani kuwa ta yi kama da damisa, ƙafafunta kuma kamar ƙafafun beyar, bakinta kuma kamar bakin zaki; dodon kuwa ya ba ta ikonsa, da kursiyinsa, da babban iko. Wahayin Yahaya 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.

Macijin, wanda shi ne Romawa arna, ya ba papanci abubuwa uku, wato, “ƙarfinsa, da kursiyinsa, da babban ikonsa.” A aya ta goma sha biyu an wakilta Amurka, dabbar ƙasa, tana aiwatar da dukan “ikon” dabbar da ke gabansa. Duk da haka, kalmar “iko” a aya ta biyu kalma ce dabam ta Helenanci da kalmar da aka fassara da “iko” a aya ta goma sha biyu. A aya ta biyu “iko” shi ne G1722: ma’ana a gaban fuskar (a zahiri ko a misali): a gaban, a cikin gani (na ido) na.

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

Kalmar nan “power” a aya ta goma sha biyu kalma ce ta Helenanci dabam.

> 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.

> Kuma yana aiwatar da dukan ikon dabbar farko a gabansa, yana kuma sa duniya da waɗanda suke zaune a cikinta su yi sujada ga dabbar farko, wadda aka warkar da mummunan rauninta. Ru’ya ta Yohanna 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.

Kalmar “iko” G1832 a nan na nufin, (a ma’anar iyawa); gata, wato, tasiri da aka wakilta: iko, hurumi, ’yanci, ƙarfi, haƙƙi, ƙwazo. Kalmar “iko” a aya ta goma sha biyu tana bayyana cewa dabbar ƙasa ita ce ikon da aka wakilta na dabbar teku—wato, Amurka ita ce wakilin musanya na dabbar teku. Amurka tana aiwatar da dukan ikon da aka wakilta na dabba ta fari. A aya ta biyu Roma ta arna ta bai wa papacy abubuwa uku. Clovis ya ba papacy ƙarfinsa na soja da tattalin arziki a shekara ta 496 a Yaƙin Tolbiac. Constantine ya miƙa “mazaunin” daular a shekara ta 330, kuma Justinian ya ayyana paparoma a matsayin mai gyaran ’yan bidi’a da shugaban ikkilisiyoyi ta wurin doka a shekara ta 533. Clovis a shekara ta 496 yana alamta Reagan a shekara ta 1989. Reagan yana alamta 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).

Bisa ga Gregory na Tours (wanda ya rubuta kusan ƙarni ɗaya daga baya), Clovis yana shan kashi a yaƙin, kuma cikin matsananciyar ƙunci, ya yi kira ga Allah na Katolika domin taimako. Matarsa, Clotilde, gimbiya ce ta Burgundia mai bin Katolika wadda ta dade tana ƙoƙarin rinjayar sa ya tuba daga bautar gumaka. Clovis ya yi alƙawari cewa idan ya yi nasara, zai rungumi Katolika. Al’amura suka juya—ko ta wurin sa hannun Allah ko kuma dabarun yaƙi—kuma Clovis ya ci Alemanni da yaƙi, ya kashe sarkinsu, ya kuma tarwatsa rundunoninsu. Da yake ya kasance mai aminci ga alƙawarinsa, sai ya tuba zuwa Katolika kuma aka yi masa baftisma, bisa ga al’ada an sanya kwanan wannan a ranar Kirsimeti ta shekara ta 496 a Reims ta hannun Bishop Remigius (St. Remi).

His conversion marked a turning point, making Clovis the first Catholic king among the Germanic rulers (unlike the Arian Christian Visigoths or Ostrogoths). This aligned the Franks with the Roman Church, gaining him support from the Gallo-Roman population and the papacy. Clovis’ baptism is often seen as the symbolic “birth of France” as a Catholic nation, distinguishing it from other barbarian kingdoms that adhered to Arianism or paganism. For this reason, Catholicism refers to France as “the firstborn of the Catholic church,” and also “the eldest daughter of the Catholic church.”

Juyowarsa ta nuna wani muhimmin sauyi, ta mai da Clovis sarki na farko na Katolika a cikin masu mulkin Jamusawa (ba kamar Visigoths ko Ostrogoths masu bin Kiristancin Arian ba). Wannan ya daidaita Farankawa da Cocin Roma, ya kuma ba shi goyon baya daga al’ummar Gallo-Roman da kuma Paparoma. Ana yawan kallon baftismar Clovis a matsayin “haihuwar Faransa” ta alama a matsayin al’umma ta Katolika, abin da ya bambanta ta da sauran masarautun barbares waɗanda suka manne wa Arianism ko kuma arna. Saboda wannan dalili, Katolika na kiran Faransa “ɗan fari na cocin Katolika,” haka kuma “’ya mafi girma ta cocin 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.

Lokacin da Clovis ya zama ikon wakili na farko na papacy a shekara ta 496, ya zama abin kwaikwayon Reagan wanda ya zama ikon wakili a shekara ta 1989. A cikin tarihin Reagan da Paparoma John Paul II, an ƙulla wata ƙawance a ɓoye domin manufar kifar da sarkin kudu. Daga 1798 har zuwa dokar Lahadi, karuwar Tyre tana ɓoye, kuma ita ce wannan karuwa ɗaya wadda take bin asalinta har zuwa Macedon, masarautar da ta fi duka a arewa. Ita ce sarkin arewa, a ɓoye ta annabci, amma har yanzu tana da’awar cewa ba ta iya kuskure.

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.

Papin kuma yana wakiltar “waɗanda suka yashe alkawari,” waɗanda ko da yake a annabce suke ɓoye a dukan tsawon yaƙe-yaƙen wakilai uku; a ƙarshe za su bayyana a cikin tarihin Yaƙin Panium. A cikin sauyawar daga Roma ta Daula zuwa Roma ta papanci, Daniyel ya nuna lokacin da Roma ta arna take isowa ƙarshen lokacinta a matsayin mulki na huɗu na annabcin Littafi Mai Tsarki.

> 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.

> Gama jiragen ruwa na Chittim za su zo su tasar masa; saboda haka zai yi baƙin ciki, ya komo, ya kuma fusata da alkawari mai tsarki; haka zai yi; har ma zai komo, ya shiga yarjejeniya da waɗanda suka yashe alkawari mai tsarki. 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.

A cikin ayar nan, “waɗanda suka yashe alkawarin mai tsarki,” ana nufin cocin Katolika. Waɗanda suka yashe alkawarin mai tsarki su ne cocin Pergamos mai yin sulhu ta Yohanna Mai Bayyanawa ya ambata, wadda bisa ga Bulus za ta yi ridda kafin a bayyana mutumin zunubi. Katolisisim su ne waɗanda suka yashe alkawarin, kamar yadda hakan ya wakilta a cikin hari da aka kai wa Maganar Allah, da kuma Asabar ta rana ta bakwai, waɗanda duka biyu aka dinga kai wa hare-hare a hankali tun daga zamanin Constantine zuwa gaba. A baya a cikin sura ta goma sha ɗaya an kuma ambaci “alkawari.”

> 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.

> Zukatan waɗannan sarakuna biyu kuma za su karkata ga aikata mugunta, kuma za su faɗi ƙarya suna zaune a tebur guda; amma hakan ba zai yi nasara ba: gama ƙarshen yana nan har zuwa lokacin da aka ƙayyade. Sa’an nan zai koma ƙasarsa da manyan dukiya; zuciyarsa kuma za ta kasance gāba da tsattsarkan alkawari; zai kuwa aikata manyan abubuwa, sa’an nan ya koma ƙasarsa. A lokacin da aka ƙayyade zai sāke dawowa, ya nufi kudu; amma ba zai kasance kamar na farko ba, ko kuma kamar na ƙarshe. Daniyel 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.

A cikin waɗannan ayoyi, “shi” ya koma ƙasarsa, sa’an nan daga baya ya sake komawa ƙasarsa kuma. Waɗannan komawoyi guda biyu suna wakiltar nasarori biyu ne, waɗanda daga bisani suka biyo da “komawa” cikin ɗaukaka zuwa birnin Roma. Na farko shi ne Yaƙin Actium a shekara ta 31 K.H., a kan Antony da Cleopatra, na biyu kuma ya biyo bayan hallakar Urushalima a shekara ta 70 A.H. “Lokacin da aka ƙayyade” a cikin ayoyin shi ne shekarar 330, wadda ta nuna ƙarshen “lokaci” na annabci na aya ta ashirin da huɗu, wanda ya yi daidai da shekaru ɗari uku da sittin.

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.

Sarakuna biyun da suke yin maganganun ƙarya a kan tebur guda suna yin haka ne kafin “ƙayyadadden lokaci,” “gama ƙarshen zai kasance ne a ƙayyadadden lokaci.” Tambayar da ya kamata a yi la’akari da ita ita ce: mene ne ayar take nufi sa’ad da ta ce, “Sa’an nan zai koma ƙasarsa da manyan dukiyoyi”? Shin tana nufin a ƙayyadadden lokaci ne, sa’an nan zai koma; ko kuwa tana nufin da zarar su biyun sun yi maganganun ƙarya a kan tebur, sa’an nan zai koma, sabili da haka komawar tana faruwa ne kafin ƙayyadadden lokaci.

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 ya bayyana komowar nan biyu a matsayin 31 BC da 70 AD, waɗanda suke wakiltar tarihin da ya gabaci shekarar 330, wadda ita ce ƙayyadadden lokaci. Smith kuma ya nuna cewa “komowa” na aya ta ashirin da tara yana bayan 330, kuma ba ya yin nasara kamar yadda komowar da suka biyo bayan yaƙe-yaƙen Actium da Urushalima suka yi. Ma’anar wannan ita ce, kafin ƙayyadadden lokaci akwai wani haɗuwa inda ake faɗin ƙarya, sai ɗaya daga cikin sarakuna biyu waɗanda suke faɗin ƙarya ya komo da dukiya mai yawa, sa’an nan ya yi gāba da alkawari mai tsarki, ya aikata manyan ayyuka, sannan ya komo a shekarar 330, wadda ita ce ƙayyadadden lokaci.

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.

Sa’an nan sai ya kai hari ga kudu, amma wannan ba zai zama kamar Yaƙin Actium ko hallakar Urushalima ba. Tarihin shekara ta 70 A.D. a cikin ayoyin yana kwatanta ƙarshen zaɓaɓɓun mutanen alkawarin Allah kamar yadda aka wakilta da “alkawari mai tsarki” a cikin nassin. A aya ta talatin Roma arna tana da fahimta da waɗanda suka yashe alkawari mai tsarki. Shekara ta 70 A.D. ita ce ainihin ƙarshen tsohon Isra’ila na zahiri a matsayin mutanen alkawarin Allah, kuma aya ta talatin tana bayyana tarihin ƙarni huɗu bayan shekara ta 70 A.D. Waɗanda suka yashe alkawarin a cikin tarihin da aka wakilta a aya ta talatin su ne waɗanda suka yashe alkawarin da Allah da mutanensa Kirista suka shiga. Roma ta Paparoma ita ce ikkilisiya da aka wakilta a matsayin waɗanda suka yashe alkawari mai tsarki a aya ta talatin.

> 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.

> Gama jiragen ruwa na Chittim za su zo su tasar masa; saboda haka zai yi baƙin ciki, ya komo, ya kuma yi fushi da alkawari mai tsarki: haka kuma zai yi; har ma zai sāke komowa, ya kuma yi sulhu da waɗanda suka watsar da alkawari mai tsarki. Daniyel 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.

Aya ta ashirin da tara ta kai mu ga shekarar 330, wadda ita ce lokacin da aka ƙayyade kuma aka cika ta sa’ad da Constantine ya mayar da babban birnin zuwa Constantinople. A wannan alamar hanya, Roma ta arna za a ja ta cikin yaƙin kudu wanda ba zai yi nasara ba kamar yadda aka samu a Actium da Urushalima. Sa’an nan a aya ta talatin an kai wa Roma ta arna hari ta hannun Genseric, wanda ya ƙaddamar da yaƙinsa na ruwa daga Chittim, wanda a yau aka sani da Carthage. Wannan yaƙi a kan Roma ta arna an kuma wakilta shi a matsayin ƙaho na biyu cikin ƙaho bakwai a cikin littafin Ru’ya ta Yohanna. Hudu na farko daga cikin waɗannan ikonai na ƙaho sun kai Roma ta Yamma ga ƙarshe zuwa shekara ta 476. Daga cikin waɗannan ƙaho huɗu na farko, ƙaho na biyu, wato jiragen ruwan Chittim, shi ne mafi tsanani, gama Genseric ya karɓi iko da tekuna, kuma arzikin Daular ya ƙafe.

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.

Da jiragen Chittim suka fuskance shi suka kuma ba shi baƙin ciki, sai ya komo, yana ɗauke da fushi a kan alkawari mai tsarki. An cika wannan a cikin tarihin da ya kai ga ba papanci iko a shekara ta 538, ta wurin yaƙi da Maganar Allah. Bayan haka sai ya komo ya yi “mu’amala da waɗanda suka yashe alkawari mai tsarki.” Wannan hulɗa tsakanin Roma ta arna da Roma ta papanci ta cika a shekara ta 533 ta wurin dokar Justinian. Aya ta gaba kuma, aya ta talatin da ɗaya, ta ci gaba da bayyana yadda Roma ta arna ta “yi baƙin ciki.” A cikin 2 Tassalunikawa, Bulus yana koyar da cewa Roma ta arna ta “hana” papanci karɓar iko a shekara ta 538. Bayan an ba shi baƙin ciki ta wurin hari daga tekuna wanda ya lalata tattalin arzikin mulkin, sai ya yi fushi a kan alkawari mai tsarki, sa’an nan kuma ya yi mu’amala da waɗanda suka yashe alkawarin. A ayoyi na gaba, “makamai,” waɗanda ke wakiltar ikon da aka bai wa papanci a shekara ta 496 ta wurin Clovis, suka tashi, suka ƙazantar da Wuri Mai Tsarki na ƙarfi, wanda a tarihi ya wakilci birnin Roma, sa’an nan Roma ta arna ta kawar da addinin arna (na kullum) daga mulkin ta maye gurbinsa da Katolika, sannan kuma suka ɗora papanci a kan kursiyi a shekara ta 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.

Lokacin da aka ba da ikon papacy a shekara ta 538, ya bayar da shaida ta annabci, haka nan kuma da shaida ta tarihi waɗanda ayoyin da muke dubawa suke wakilta. Shekarar 538 ana misalta ta da 31 K.H.K. da Yaƙin Actium. A cikin Daniel sura ta takwas, aya ta tara, Roma arna za ta ci nasara a kan shingaye uku na ƙasa domin ta karɓi kursiyin duniya. Na fari shi ne Siriya a gabas, sa’an nan Yahuda da Urushalima, sannan Masar a Yaƙin Actium. Roma ta papacy ma za a cire mata ƙaho uku, na ukun kuwa shi ne Goths waɗanda aka kore su daga birnin Roma a shekara ta 538. Roma arna da Roma ta papacy suna bayar da shaidu biyu da ke nuna cewa Yaƙin Actium ya yi daidai da 538, kuma 538 yana kwatanta dokar Lahadi a Amurka, lokacin da Roma ta zamani take mulki da cikakken rinjaye har sai lokacin jarrabawa ya rufe.

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

Mun kammala taƙaitaccen bayani game da ayoyi ashirin da bakwai zuwa talatin da ɗaya.

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.

A talifi na gaba, za mu mai da hankali ga waɗannan ayoyin, mu kuma fara aikin daidaita wannan nassi da tarihin ayoyi na goma sha ɗaya zuwa goma sha biyar.

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