Article

# Panium - Number Four

Panium - Tus Zauv Plaub

An Alliance

Ib Daim Ntawv Cog Lus

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.

Hauv keeb kwm ntawm Panium, ib txoj kev koom tes tau tsim los ntawm Antiochus Magnus thiab Philip uas yog vajntxwv kav Macedon. Kev sib ntaus ntawd raug ua ncaj qha tawm tsam tus me nyuam vajntxwv Ptolemy V los ntawm Antiochus, hos Philip kuj tau pab nyob rau qhov hais tias nws txoj kev ua rog hauv lwm thaj chaw ntawm lub nceeg vaj tau txwv tsis pub lwm pab tub rog tuaj pab tus me nyuam vajntxwv ntawm tim lyiv teb chaws. Qhov no txhais hais tias Putin, tus vajntxwv kawg ntawm sab qab teb—uas raug sawv cev los ntawm tus me nyuam vajntxwv ntawm tim lyiv teb chaws (me nyuam txhais raws li txoj kev cev Vajtswv lus tias yog tiam kawg)—raug Trump kovyeej, uas raug sawv cev los ntawm Antiochus Magnus tus uas kovyeej Ptolemy V ntawm Panium, thiab ib yam li Reagan tau kovyeej USSR xyoo 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.

Filis txhais tias “ib tug uas nyiam nees,” thiab “nees” yog ib lub cim sawv cev rau ob yam tib si, yog hwj chim tub rog thiab hwj chim kev khwv txiag. Nees rub tsheb nees rog thiab raug cov tub rog caij, thiab nees kuj thauj khoom mus rau tom khw thiab. “Nees” yog ib lub cim ntawm “tsheb nees rog, nkoj, thiab cov caij nees” uas yog lub cim tseem ceeb ntawm Tebchaws Meskas hauv nws txoj kev sib raug zoo ntawm tus sawv cev nrog tus vajntxwv sab qaum teb raws li tau muab tseg hauv nqe plaub caug.

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.

Tus phoojywg ntawm Trump muaj ob hom kev piv txwv nyob hauv Philip ntawm Macedon thiab Herod Philip tus Tetrarch. Txawm yog Herod Philip los yog Philip ntawm Macedon, lub cim no qhia txog tus uas hlub lub hwj chim uas tau pub rau nws los ntawm Caesar los yog Antiochus, raws nraim. Philip nyiam nees, thiab ib tug Philip yog neeg ntawm Macedon, uas tau tuav ib txoj hauj lwm nruab nrab thiab yog lub hauv paus hauv lub nceeg vaj ntawm Alexander tus Loj.

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.

Nws yog nws thaj av qub txeeg qub tes, lub nceeg vaj uas nws tau txais los ntawm nws txiv, Philip II, thiab yog lub hauv paus chaw uas thawb nws lub faj tim teb chaws loj nthuav mus. Nyob hauv sab qaum teb ntawm tim Nkij teb chaws, Macedonia muaj qhov txawv tshwj xeeb raws li yog lub chaw nruab nrab ntawm kev tswj hwm thiab kev ua tub rog, qhov chaw uas Alexander yug los (hauv Pella, 356 BC) thiab loj hlob tuaj, thiab nws tau muab cov peev txheej thaum chiv thawj, cov neeg ua haujlwm ua rog, thiab tus qauv kev npaj koom haum uas ua rau nws tej kev yeej rog muaj zog. Hauv qhov tseeb, Macedonia yog lub ntsiab chaw nruab nrab ntawm Alexander lub nceeg vaj—yog qhov chaw pib, lub cav tub rog, thiab yog thaj av uas ruaj khov nws tus kheej cwj pwm ua ib tug vaj ntxwv Macedonian, txawm yog nws lub faj tim teb chaws twb nthuav dav dhau deb tshaj nws cov ciam teb lawm los xij.

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 sawv cev rau thaj chaw qaum teb ntawm Aleksandaws lub nceeg vaj uas muab faib ua plaub. Yog li ntawd, ib tug Filis yog tus Tetrarch, txhais hais tias “ib feem plaub,” hos lwm tug Filis yog “ib feem plaub” ntawm plaub cua ntawm Aleksandaws lub qub teb chaws faj tim teb chaws.

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.

Helauj sawv cev rau tus uas tsis lees yuav txoj kev khi lus. Exau, uas yog caj ces ntshav uas coj mus txog Helauj, tau tso tseg nws txoj cai ua tub hlob. Txij thaum pib keeb kwm ntawm ib haiv neeg uas raug xaiv los nyob hauv txoj kev khi lus, Exau tau los ua ib lub cim ntawm cov uas tsis lees txais txoj kev khi lus uas Khetos tau tuag los lees paub kom ruaj khov. Nyob rau tib qho chaw uas Vajtswv yuav nthuav nws haiv neeg uas raug xaiv los nyob hauv txoj kev khi lus kom dhau los ua kaum ob xeem, Exau tau ntxeev siab. Thaum kawg ntawm cov Yixayee thaum ub, thaum ntawm tus ntoo khaub lig cov Yudais tshaj tawm tias lawv “tsis muaj lwm tus vajntxwv tsuas yog Xixas xwb,” haiv neeg Yudais tau los ua lub cim thaum kawg uas Exau tau ua qauv qhia tseg thaum pib. Caj ces ntawm Helauj yog tsim los ntawm caj ces ntshav ntawm Exau thiab cov Yudais, ib caj ces ntshav uas raug cim los ntawm ib tug neeg rhuav txoj kev khi lus uas ntxeev siab thaum pib thiab ib haiv neeg hauv txoj kev khi lus uas ntxeev siab thaum kawg.

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 tus Loj tau yuam kom muaj cov se uas coj Yauxej thiab Malis los rau Npelehees, thiab ib tug ntawm nws peb tug tub, Herod Antipas uas yog Herod tus Loj tus tub, tau kav tebchaws nyob rau lub sijhawm ntawm tus ntoo khaub lig. Lub sijhawm ntawm Khetos txoj sia nyob txij thaum Nws yug los mus txog thaum Nws tuag raug sawv cev ua cim los ntawm Herod tsev neeg, yog li qhia meej tias zaj keeb kwm ntawd yog lub sijhawm uas haiv neeg uas raug xaiv tau txais kev tuaj xyuas, ib txoj kev tuaj xyuas uas cov Yudais feem coob yeej tsis tau pom li.

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.

Helauj tus Great tau muab cov me nyuam tua vim yog kev yug los ntawm Yexus, yog li rov ua dua keeb kwm ntawm kev yug los ntawm Mauxes thaum tim Ejyptau tab tom muab cov me nyuam tua. Kev tua me nyuam thawj zaug yog ib qho kev sim tua tus uas raug cia siab tseg tias yog tus xaiv, thiab kev tua me nyuam zaum kawg kuj yog ib qho kev sim tua tus uas raug cia siab tseg tias yog tus xaiv dua ib zaug ntxiv. Ib puas plaub caug plaub txhiab tus hu zaj nkauj ntawm Mauxes thiab ntawm Tus Menyuam Yaj, thiab hauv txojkev cev Vajtswv lus ib “zaj nkauj” sawv cev rau ib qho kev paub dhau los. Ib puas plaub caug plaub txhiab tus nyob hauv ib lub caij nyoog uas muaj tej kev paub dhau los sib txig sib luag. Ib qho ntawm cov kev sib txig sib luag ntawd tau los txog rau hnub tim 22 Lub Ib Hlis, 1973, nrog ib qho kev txiav txim ntawm Tsev Hais Plaub Siab tshaj plaws uas tso cai rau kev rho me nyuam tawm hauv plab hauv Tebchaws Meskas. Hauv plaub caug cuaj xyoos tom qab ntawd, kwv yees li 66 lab tus uas tej zaum yuav yog cov tsim nyog nyob rau hauv ib puas plaub caug plaub txhiab tus tau raug muab tua los ntawm kev rho me nyuam tawm hauv plab uas tsoom fwv teb chaws tau pom zoo.

Power symbolizes military strength:

Lub hwj chim yog ib lub cim sawv cev rau lub zog tub rog:

> 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.

> Thiab tus tsiaj nyaum uas kuv pom zoo li ib tug tsov txaij, thiab nws ob txhais ko taw zoo li ob txhais ko taw dais, thiab nws lub qhov ncauj zoo li lub qhov ncauj tsov ntxhuav; thiab tus zaj muab nws lub hwj chim, thiab nws lub zwm txwv, thiab txoj cai loj rau nws. Qhia Tshwm 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.

Tus zaj, uas yog Loos teev dab qhuas, tau muab peb yam rau txoj kev kav papacy, yog li no: “nws lub hwjchim, thiab nws lub zwm txwv, thiab txoj cai loj.” Hauv nqe kaum ob, tebchaws USA, tus tsiaj qus ntawm lub ntiajteb, raug sawv cev tias tab tom siv tag nrho “lub hwjchim” ntawm tus tsiaj qus uas nyob ua ntej nws. Los txog lo lus “hwjchim” hauv nqe ob yog ib lo lus Kili uas txawv ntawm lo lus uas txhais ua “hwjchim” hauv nqe kaum ob. Hauv nqe ob, “hwjchim” yog G1722: txhais tias nyob ntawm xub ntiag ntawm (raws li qhov tseeb lossis raws li qhov piv txwv): nyob hauv kev xub ntiag (kev pom) ntawm.

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

Lo lus “hwjchim” hauv nqe kaum ob yog ib lo lus Kili uas txawv.

> 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.

> Nws siv tag nrho lub hwjchim ntawm thawj tug tsiaj qus ntawd nyob rau ntawm nws xub ntiag, thiab ua rau lub ntiajteb thiab cov uas nyob hauv ntawd pe hawm thawj tug tsiaj qus ntawd, tus uas nws lub qhov txhab tuag taus twb raug kho zoo lawm. Kev Qhia Tshwm 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.

Lo lus “power” G1832 ntawm no txhais hais tias, (hauv lub ntsiab ntawm kev muaj peev xwm); txoj cai tshwj xeeb, yog li ntawd yog txoj kev cuam tshuam uas raug muab sawv cev: hwjchim, ciam thawj coj, kev ywj pheej, hwjchim, txoj cai, zog. Lo lus “power” hauv nqe kaum ob tab tom txheeb tias tus tsiaj nyaum ntawm lub ntiajteb yog tus tsiaj nyaum ntawm hiavtxwv txoj cai uas raug muab sawv cev—USA yog tus sawv cev hloov chaw ntawm tus tsiaj nyaum hiavtxwv. USA siv tag nrho txoj cai uas raug muab sawv cev ntawm tus tsiaj nyaum thawj. Hauv nqe ob, Loos pagan tau muab peb yam rau papacy. Clovis tau muab nws lub zog tub rog thiab nyiaj txiag rau papacy xyoo 496 ntawm Tsov Rog Tolbiac. Constantine tau muab “lub zwm txwv” ntawm lub tebchaws loj tseg rau xyoo 330, thiab Justinian tau teev tus pope tias yog tus kho cov neeg ntseeg cuav thiab yog lub taub hau ntawm cov pawg ntseeg los ntawm ib tsab cai xyoo 533. Clovis xyoo 496 yog hom piv txwv txog Reagan xyoo 1989. Reagan yog hom piv txwv txog 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).

Raws li Gregory ntawm Tours (uas sau yuav luag ib puas xyoo tom qab), Clovis tab tom swb rau hauv kev sib ntaus sib tua thiab, hauv kev kub ntxhov kawg, tau hu thov tus Vajtswv Catholic kom pab. Nws tus poj niam, Clotilde, yog ib tug ntxhais fuabtais Burgundian uas ntseeg Catholic thiab tau pheej yaum nws kom tig los ntseeg ntawm kev pe dab qhuas. Clovis tau cog lus tias yog nws yeej, nws yuav lees txais txoj kev ntseeg Catholic. Qhov xwm txheej thiaj tig rov qab—txawm yog los ntawm Vajtswv txoj kev cuam tshuam los yog los ntawm tswv yim tub rog—thiab Clovis tau kov yeej cov Alemanni, tua lawv tus vaj ntxwv thiab ua rau lawv cov tub rog tawg khiav. Raws li nws tej lus cog tseg, nws thiaj tig los ntseeg Catholic thiab tau txais kev cai raus dej, uas ib txwm suav tias yog rau Hnub Yug Yexus xyoo 496 hauv Reims los ntawm Npis Sov 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.”

Nws qhov kev tig los ntawm nws lub neej qub los ntseeg Vajtswv tau cim ib qho chaw hloov loj, ua rau Clovis los ua thawj tug vajntxwv Kas Tos Liv nyob hauv cov thawj kav tebchaws Germanic (tsis zoo ib yam li cov Visigoths lossis Ostrogoths uas yog cov Khixatia Arian). Qhov no tau ua kom cov Franks sib haum nrog lub Koom Txoos Loos, thiab ua rau nws tau txais kev txhawb nqa los ntawm cov pejxeem Gallo-Roman thiab lub papacy. Kev cai raus dej ntawm Clovis feem ntau raug saib tias yog lub cim ntawm “kev yug los ntawm Fabkis” raws li ib lub tebchaws Kas Tos Liv, cais nws tawm ntawm lwm cov nceeg vaj barbarian uas tuav rawv Arianism lossis paganism. Vim li no, Kas Tos Liv thiaj hu Fabkis tias yog “tus tub hlob yug thawj ntawm lub koom txoos Kas Tos Liv,” thiab kuj yog “tus ntxhais hlob tshaj plaws ntawm lub koom txoos Kas Tos Liv.”

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.

Thaum Clovis los ua thawj lub hwjchim sawv cev rau lub papacy xyoo 496, nws tau ua tus qauv qhia txog Reagan uas los ua lub hwjchim sawv cev xyoo 1989. Hauv keeb kwm ntawm Reagan thiab Pope John Paul II, muaj ib txoj kev koom tes zais cia raug tsim tsa los rau lub hom phiaj rhuav tshem tus vajntxwv sab qab teb. Txij xyoo 1798 mus txog rau txoj cai Hnub Sunday, tus niam ntiav ntawm Tyre raug zais tseg, thiab nws yog tib tug niam ntiav ntawd uas nrhiav tau nws tej cag rov mus txog rau Macedon, lub nceeg vaj nyob deb tshaj plaws rau sab qaum teb. Nws yog tus vajntxwv sab qaum teb, raug zais tseg hauv txojkev cev Vajlugkub yav tom ntej, los nws tseem tshaj tawm tias nws tsis txawj yuam kev.

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.

Tus txiv plig tseem sawv cev rau “cov uas tso tseg txoj kev khi lus tseg,” uas txawm raug zais raws li kev cev Vajtswv lus thoob plaws peb txoj kev ua tsov rog sawv cev; los thaum kawg yuav tshwm los pom tseeb hauv keeb kwm ntawm Tsov Rog Panium. Nyob rau hauv txoj kev hloov ntawm Loos Faj Tim Teb Chaws mus rau Loos papal, Daniel qhia meej tias thaum Loos pagan tab tom mus txog qhov kawg ntawm nws lub sijhawm raws li lub nceeg vaj thib plaub hauv kev cev Vajtswv lus ntawm Phau Vajlugkub.

> 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.

> Vim tej nkoj ntawm Kittim yuav tuaj tawm tsam nws; yog li ntawd nws yuav raug kev nyuaj siab, thiab rov qab mus, thiab muaj kev chim tawm tsam txoj kev cog lus dawb huv; nws yuav ua li ntawd tiag; nws tseem yuav rov qab los, thiab sib koom kev to taub nrog cov uas tso tseg txoj kev cog lus dawb huv. 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.

Nyob rau hauv nqe lus hais tias “cov uas tso tseg txoj kev cog lus dawb huv” yog lub Koom Txoos Kas Tos Liv. Cov uas tso tseg txoj kev cog lus dawb huv yog Yauhas tus Qhia Tshwm Sim lub koom txoos hauv Pergamos uas tau sib haum xeeb, uas raws li Povlauj hais ces yuav poob ntawm txoj kev ntseeg mus ua ntej tus neeg txhaum raug muab nthuav tawm. Kev ntseeg Kas Tos Liv yog cov uas tau tso tseg txoj kev cog lus, raws li sawv cev los ntawm txoj kev tawm tsam uas raug coj los tawm tsam Vajtswv Txojlus, thiab kuj tawm tsam Hnub Xanpataus hnub xya, uas ob yam no puav leej raug coj los nyob hauv kev tawm tsam zuj zus txij thaum Constantine lub sij hawm mus lawm tom ntej. Ua ntej no hauv tshooj kaum ib, “txoj kev cog lus” kuj raug hais txog thiab.

> 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.

> Thiab ob tug vajntxwv no lub siab yuav tsom ntsoov ua kev phem, thiab nkawd yuav hais lus dag zaum ntawm ib lub rooj; los tej ntawd yuav tsis vam meej, rau qhov qhov kawg tseem yuav los txog thaum lub sij hawm uas tau teem tseg. Ces nws yuav rov qab mus rau hauv nws lub tebchaws nrog tej kev nplua nuj loj; thiab nws lub siab yuav tawm tsam daim ntawv cog lus dawb huv; thiab nws yuav ua tej hauj lwm loj, ces rov qab mus rau nws lub tebchaws. Thaum txog lub sij hawm uas tau teem tseg nws yuav rov qab los, thiab nqes mus rau sab qab teb; los nws yuav tsis zoo ib yam li yav dhau los, los yog li tom qab no. Daniyees 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.

Hauv cov nqe no, “nws” rov qab los rau nws lub teb chaws, ces tom qab ntawd nws rov qab los rau nws lub teb chaws dua. Ob zaug kev rov qab los no sawv cev rau ob txoj kev yeej uas tom qab ntawd tau raws los ntawm ib qho kev “rov qab los” uas muaj koob meej mus rau lub nroog Loos. Zaug thawj yog Tsov Rog Actium xyoo 31 BC tawm tsam Antony thiab Cleopatra, thiab zaug ob yog tom qab kev rhuav tshem Yeluxalees xyoo 70 AD. “Lub sijhawm uas tau teem tseg” hauv cov nqe no yog xyoo 330, uas qhia txog qhov xaus ntawm lub sijhawm yav tom ntej “sijhawm” hauv nqe nees nkaum plaub, uas sib npaug rau peb puas rau caum xyoo.

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.

Ob tug vaj ntxwv uas hais lus dag ntawm tib lub rooj ua li ntawd ua ntej “lub sijhawm uas tau teem tseg,” “rau qhov qhov kawg tseem yuav los txog rau lub sijhawm uas tau teem tseg.” Ib lo lus nug uas yuav tsum raug xyuam xim xav txog yog tias nqe vajlugkub no txhais li cas thaum nws hais tias, “Ces nws yuav rov qab mus rau nws thaj av nrog tej nyiaj txiag loj heev”? Puas yog nws txhais tias thaum txog lub sijhawm uas tau teem tseg, ces nws mam li rov qab los; los yog puas yog nws txhais tias thaum ob tug ntawd twb hais lus dag ntawm lub rooj lawm, ces nws yuav rov qab los, thiab yog li ntawd qhov kev rov qab los ntawd yog ua ntej lub sijhawm uas tau teem tseg.

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 qhia tias ob zaug rov qab los ntawd yog xyoo 31 BC thiab 70 AD, uas sawv cev rau ib qho keeb kwm ua ntej xyoo 330, uas yog lub sij hawm uas tau teem tseg. Smith kuj taw qhia tias lo lus “rov qab los” hauv nqe nees nkaum cuaj yog tom qab xyoo 330, thiab tias nws tsis yog ib qho uas muaj kev vam meej ib yam li cov kev rov qab los tom qab kev sib ntaus ntawm Actium thiab Yeluxalees. Qhov no txhais tias ua ntej lub sij hawm uas tau teem tseg muaj ib qho kev sib ntsib uas muaj kev hais lus dag, uas tom qab ntawd raug raws los ntawm ib tug ntawm ob tug vajntxwv uas tau hais lus dag rov qab los nrog tej cuab tam nplua nuj heev, tus uas mam li tawm tsam txoj kev cog lus dawb huv, ua tej haujlwm loj, thiab rov qab los rau xyoo 330, uas yog lub sij hawm uas tau teem tseg.

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.

Tom qab ntawd nws tawm tsam sab qab teb, tiam sis qhov ntawd yuav tsis zoo ib yam li Tsov Rog Actium los yog kev puas tsuaj ntawm Yeruxalees. Keeb kwm ntawm xyoo 70 AD hauv cov nqe no piav txog qhov kawg ntawm Vajtswv haiv neeg uas raug xaiv hauv txoj kev cog lus raws li tau sawv cev los ntawm “txoj kev cog lus dawb huv” hauv nqe lus ntawd. Hauv nqe peb caug, Loos tsis teev dab mlom muaj kev to taub nrog cov uas tso tseg txoj kev cog lus dawb huv. Xyoo 70 AD yog qhov kawg kiag ntawm cov Yixayee qub tiag tiag raws cev nqaij daim tawv uas yog Vajtswv haiv neeg hauv txoj kev cog lus, thiab nqe peb caug tab tom qhia txog keeb kwm plaub puas xyoo tom qab 70 AD. Cov uas tso tseg txoj kev cog lus hauv keeb kwm uas raug sawv cev hauv nqe peb caug, yog cov uas tau tso tseg txoj kev cog lus uas Vajtswv thiab Nws haiv neeg Khixatia tau nkag rau hauv. Loos Papal yog pawg ntseeg uas raug sawv cev ua cov uas tso tseg txoj kev cog lus dawb huv hauv nqe peb caug.

> 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.

> Vim hais tias cov nkoj ntawm Chittim yuav tuaj tawm tsam nws; yog li ntawd nws yuav raug kev tu siab, thiab rov qab mus, thiab muaj kev chim siab tawm tsam txoj kev cog lus dawb huv ntawd: nws yuav ua li ntawd; nws tseem yuav rov qab los, thiab koom siab nrog cov uas tso tseg txoj kev cog lus dawb huv ntawd. 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.

Nqe nees nkaum cuaj coj peb los txog xyoo 330, uas yog lub sijhawm uas tau teem tseg, raws li tau ua tiav thaum Constantine txav lub nroog peev mus rau Constantinople. Ntawm txoj kevcim ntawd Loos pagan yuav raug rub mus rau hauv ib qho kev ua rog sab qab teb uas yuav tsis vam meej ib yam li Actium thiab Yeluxalees tau yog. Ces nyob hauv nqe peb caug Loos pagan raug Genseric tawm tsam, tus uas tau pib nws txoj kev ua rog hiav txwv ntawm Chittim, uas niaj hnub no paub tias yog Carthage. Qhov kev ua rog no tawm tsam Loos pagan kuj raug sawv cev ua lub raj nplaim thib ob ntawm xya lub raj nplaim hauv phau Ntawv Qhia Tshwm. Plaub lub hwjchim thawj ntawm cov raj nplaim ntawd tau coj Loos sab hnub poob mus txog nws qhov kawg rau xyoo 476. Ntawm plaub lub raj nplaim thawj ntawd, lub raj nplaim thib ob, uas yog cov nkoj ntawm Chittim, yog lub uas hnyav tshaj plaws, vim Genseric tau txeeb tau txoj kev tswj hwm dej hiav txwv, thiab kev nplua nuj ntawm lub Faj Tim Tswv qhuav tas.

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.

Thaum raug cov nkoj ntawm Chittim tawm tsam thiab ua rau nws tu siab, nws thiaj rov qab los thiab muaj kev chim siab tawm tsam lub cim lus cog tseg dawb huv. Qhov no tau ua tiav hauv keeb kwm uas coj mus txog rau kev txhawb kom hwj chim rau txoj kev kav papacy xyoo 538, los ntawm ib qho kev ua rog tawm tsam Vajtswv Txojlus. Tom qab ntawd nws rov qab los thiab muaj “kev to taub nrog cov uas tso tseg lub cim lus cog tseg dawb huv.” Qhov kev sib koom ntawd ntawm Loos pej kum thiab Loos papal tau ua tiav xyoo 533 los ntawm txoj cai txiav txim ntawm Justinian. Nqe tom ntej, yog nqe peb caug ib, mam li txuas ntxiv hais txog yam uas Loos pej kum tau “tu siab.” Hauv 2 Thessalonians, Povlauj qhia tias Loos pej kum “txwv” papacy kom tsis txhob los tuav txoj kev tswj hwm xyoo 538. Tom qab nws raug ib qho kev tawm tsam los ntawm hiav txwv uas rhuav tshem kev lag luam ntawm lub teb chaws kav ntawd thiab ua rau nws tu siab, nws muaj kev chim siab tawm tsam lub cim lus cog tseg dawb huv, ces muaj kev to taub nrog cov uas tso tseg lub cim lus cog tseg ntawd. Hauv cov nqe tom ntej, “caj npab,” uas sawv cev rau lub hwj chim uas Clovis tau muab rau papacy xyoo 496, sawv los, thiab lawv ua kom lub chaw dawb huv ntawm lub zog qias tuaj, uas hauv keeb kwm sawv cev rau lub nroog Loos, ces Loos pej kum yuav tshem txoj kev ntseeg pej kum (yam niaj hnub) tawm ntawm thaj av ntawd thiab hloov nws los nrog Catholicism, thiab tom qab ntawd lawv tsa papacy rau saum lub zwm txwv xyoo 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.

Thaum lub hwjchim papacy tau raug txhawb kom muaj hwjchim nyob rau xyoo 538, nws tau muab ob qho tib si ib tug timkhawv raws li yaj saub, thiab ib tug timkhawv raws keeb kwm, uas raug sawv cev nyob hauv cov nqe Vajlugkub uas peb tab tom xav txog no. Xyoo 538 raug piv txwv ua cim los ntawm xyoo 31 BC thiab Tsov Rog Actium. Hauv Daniyees tshooj yim, nqe cuaj, Loos teev dab yuav kov yeej peb yam kev thaiv raws thaj chaw kom txeeb tau lub zwm txwv ntawm lub ntiajteb. Qhov thawj yog Syria nyob sab hnub tuaj, ces Yudas thiab Yeluxalees, tom qab ntawd yog Iyi nyob rau hauv Tsov Rog Actium. Loos papal kuj yuav muaj peb tug kub raug tshem tawm, qhov thib peb yog cov Goths uas raug ntiab tawm hauv lub nroog Loos nyob rau xyoo 538. Loos teev dab thiab Loos papal muab ob tug timkhawv los qhia tias Tsov Rog Actium sib haum nrog xyoo 538, thiab xyoo 538 piav qhia txog txoj cai hnub Sunday hauv Tebchaws Meskas, thaum Loos niaj hnub nimno kav muaj hwjchim tshaj plaws mus txog thaum lub sij hawm sim siab raug kaw.

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

Peb twb xaus ib zaj kev txheeb saib dav dav txog nqe nees nkaum xya mus txog peb caug ib lawm.

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.

Hauv zaj lus tom ntej no, peb yuav tsom ntsoov rau cov nqe no thiab pib ua txoj hauj lwm los ua kom zaj nqe no phim raws li keeb kwm ntawm nqe kaum ib mus txog kaum tsib.

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