Article

# Panium - Number Four

Panium — Nọmba Anọ

An Alliance

Mmekọrịta```

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.

N’akụkọ ihe mere eme nke Panium, e hiwere njikọ aka n’etiti Antiochus Magnus na Philip nke Macedon. Antiochus duziri agha ahụ ozugbo megide Ptolemy V, bụ nwata eze, ebe Philip sonyere n’ụzọ nke agha ọ lụrụ n’akụkụ ndị ọzọ nke alaeze ahụ gbochiri ndị agha ndị ọzọ ịbịa inyere nwata eze Ijipt ahụ aka. Nke a pụtara na Putin, eze ikpeazụ nke ndịda—onye e ji nwata eze Ijipt ahụ atụ, (nwata pụtara ọgbọ ikpeazụ n’amụma)—ka Trump, onye Antiochus Magnus nọchiri anya, meriri; otu Antiochus Magnus siri merie Ptolemy V na Panium, nakwa dịka Reagan siri merie USSR n’afọ 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.

Filip pụtara “onye hụrụ ịnyịnya n’anya,” ma “ịnyịnya” na-anọchi anya ma ike agha ma ike akụnụba. Ịnyịnya na-adọkpụ ụgbọ ịnyịnya, ndị agha na-agbakwa ha, ma ịnyịnya na-ebukwa ngwongwo gaa n’ahịa. “Ịnyịnya” bụ ihe nnọchianya nke “ụgbọ ịnyịnya, ụgbọ mmiri na ndị na-agba ịnyịnya,” nke bụ ihe nnọchianya bụ isi nke United States n’ime mmekọrịta ya dịka onye nnọchi anya eze nke ugwu, dịka e depụtara ya n’amaokwu nke iri anọ.

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.

Onye òtù Trump nwere ụdị nnọchianya abụọ n’ime Filip nke Masedonia na Herọd Filip, Tetrak. Ma ọ̀ bụ Herọd Filip ma ọ bụ Filip nke Masedonia, akara ahụ na-akọwapụta onye hụrụ ike e nyere ya n’anya site n’aka Siza ma ọ bụ Antiọkus, n’otu n’otu. Filip hụrụ ịnyịnya n’anya, ma otu Filip sitere na Masedonia, nke jidere ọnọdụ etiti na nke ntọala n’alaeze Aleksanda Ukwu.

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.

Ọ bụ ala nna ya, alaeze ọ ketara n’aka nna ya, Philip II, na ebe mbido alaeze ukwu ya sara mbara. N’ịbụ nke dị n’akụkụ ugwu Gris, Masedọn pụrụ iche dịka etiti ọchịchị na agha ebe a mụrụ Alexander (na Pella, 356 BC) ma zụlite ya, ọ bụkwa ya nyere akụrụngwa mbụ, ndị agha, na usoro nhazi nke kpaliri mmeri ya dị iche iche. N’ezie, Masedọn bụ isi mkpụrụ nke alaeze Alexander—ebe ọ malitere, igwe agha ya, na mpaghara ahụ nke mere ka njirimara ya dịrị n’ala dị ka eze Masedọn, ọbụna ka alaeze ukwu ya na-agbatịwanye nnọọ anya karịa ókèala ya.

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

Masedonia na-anọchi anya akụkụ ugwu nke alaeze anọ nke Aleksanda. N’ihi ya, otu Filip bụ Tetraak, nke pụtara “otu ụzọ n’ime anọ,” ma Filip nke ọzọ bụ “otu n’ime ụzọ anọ” nke ifufe anọ nke alaeze mbụ Aleksanda.

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.

Herod na-anọchi anya onye jụrụ ọgbụgba-ndụ ahụ. Isọ, agbụrụ ọbara nke na-eduga ruo n’aka Herod, jụrụ oke-nketa amụmụ ya. N’isi mmalite nke akụkọ ihe mere eme nke ndị ọgbụgba-ndụ ahọpụtara, Isọ ghọrọ ihe nnọchianya nke ndị na-ajụ ọgbụgba-ndụ ahụ Kraịst nwụrụ iji kwado. N’otu oge ahụ kpọmkwem mgbe Chineke ga-agbasa ndị ọgbụgba-ndụ ya ahọpụtara ka ha bụrụ ebo iri na abụọ, Isọ nupụrụ isi. N’ọgwụgwụ Izrel oge ochie, mgbe n’obe ndị Juu kwuru na ha enweghị “eze ọzọ karịa Siza,” mba ndị Juu ghọrọ ihe nnọchianya ahụ n’ọgwụgwụ nke Isọ sere onyinyo ya na mbido. Osisi ezinụlọ Herod bụ nke mejupụtara agbụrụ ọbara Isọ na nke ndị Juu, agbụrụ ọbara nke e jiri onye na-emebi ọgbụgba-ndụ n’isi ike nọchite anya ya na mbido, nakwa ndị ọgbụgba-ndụ nupụrụ isi na ngwụcha.

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.

Herọd Onye Ukwu tụrụ ụtụ isi ndị mere ka Josef na Meri bịa na Betlehem, ma otu n’ime ụmụ ya atọ, Herọd Antipas nwa Herọd Onye Ukwu, chịrị n’oge obe ahụ. A na-anọchi anya oge ndụ Kraịst site n’amụmụ Ya ruo ọnwụ Ya n’ụzọ ihe nnọchianya site n’ezinụlọ Herọd, si otu a na-akọwapụta akụkọ ihe mere eme ahụ dịka oge nleta e nyere ndị a họpụtara, nleta nke ndị Juu, n’ozuzu ha, ahụghị ma ọlị.

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.

Herọd Onye Ukwu gburu ụmụntakịrị n’ihi nzaghachi ya n’ọmụmụ Jizọs, si otu a na-emeghachi akụkọ ọmụmụ Mosis mgbe Ijipt nọ na-egbu ụmụntakịrị. Ogbugbu mbụ e gburu ụmụntakịrị bụ mgbalị igbu onye ahọpụtara a tụrụ anya ya, ogbugbu ikpeazụ e gburu ụmụntakịrị bụkwa ọzọ mgbalị igbu onye ahọpụtara a tụrụ anya ya. Puku iri anọ na anọ na narị otu na iri anọ na anọ ahụ na-abụ abụ Mosis na nke Nwa Atụrụ, ma n’amụma, “abụ” na-anọchi anya ahụmahụ. Puku iri anọ na anọ na narị otu na iri anọ na anọ ahụ bi n’oge nwere ahụmahụ ndị yiri ibe ha. Otu n’ime ihe ndị ahụ yiri ibe ha bịarutere n’ụbọchị Jenụwarị 22, 1973 site n’ikpe Ụlọikpe Kasị Elu nke kwere ka e nwee ite ime na USA. N’ime afọ iri anọ na itoolu sochirinụ, ihe dị ka nde mmadụ iri isii na isii ndị gaara ekwe omume ịbụ n’etiti puku iri anọ na anọ na narị otu na iri anọ na anọ ahụ ka e gburu site n’ite ime nke gọọmenti etiti kwadoro.

Power symbolizes military strength:

Ike na-anọchi anya ike agha:

> 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.

> Anụ-ọhịa ahụ m hụrụ yiri agụ, ụkwụ ya dịkwa ka ụkwụ anụ ọhịa bear, ọnụ ya kwa dịka ọnụ ọdụm: dragọn ahụ wee nye ya ike ya, na ocheeze ya, na ọchịchị dị ukwuu. Mkpughe 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.

Agwọ ahụ, nke bụ Rom nke na-ekpere arụsị, nyere ọchịchị ndị popu ihe atọ, ya bụ, “ike ya, na ocheeze ya, na nnukwu ikike.” N’amaokwu nke iri na abụọ, a na-anọchi anya USA, anụ ọhịa nke ụwa, dịka onye na-arụ ọrụ n’ike niile nke anụ ọhịa ahụ nke dị n’ihu ya. Ma okwu a bụ “ike” n’amaokwu nke abụọ bụ okwu Grik dị iche na okwu ahụ a sụgharịrị dịka “ike” n’amaokwu nke iri na abụọ. N’amaokwu nke abụọ “ike” bụ G1722: nke pụtara n’ihu nke (n’ezie ma ọ bụ n’ụzọ ihe atụ): n’ọnụnọ (anya) nke.

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

Okwu a bụ “power” dị na amaokwu nke iri na abụọ bụ okwu Grik ọzọ dị iche.

> 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.

> Ọ na-egosikwa ike niile nke anụ ọhịa mbụ ahụ n’ihu ya, na-emekwa ka ụwa na ndị bi n’ime ya fee anụ ọhịa mbụ ahụ ofufe, nke e mere ka ọnyá ọnwụ ya gwọọ. Mkpughe 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.

Okwu a bụ “ike” G1832 n’ebe a pụtara, (n’echiche nke ikike ime ihe); uru pụrụ iche, ya bụ, mmetụta e nyefere n’aka ọzọ: ọchịchị, ikike ọchịchị, nnwere onwe, ike, ikike, ume. Okwu a bụ “ike” n’amaokwu nke iri na abụọ na-akọwapụta na anụ ọhịa nke ụwa bụ ikike e nyefere anụ ọhịa nke oké osimiri—USA bụ onye nnọchi anya n’ọnọdụ nke anụ ọhịa nke oké osimiri. USA na-emezu ikike niile e nyefere anụ ọhịa mbụ ahụ. N’amaokwu nke abụọ, Rom ndị ọgọ mmụọ nyere papacy ihe atọ. Clovis nyere papacy ike agha na ike akụnụba ya na 496 n’Agha Tolbiac. Constantine nyere “oche” nke alaeze ukwu ahụ n’aka ọzọ na 330, Justinian wee site n’iwu o nyere na 533 kọwaa pope dị ka onye na-edozi ndị jụrụ okwukwe na isi nke ụka dị iche iche. Clovis na 496 bụ ihe nnọchianya nke Reagan na 1989. Reagan bụ ihe nnọchianya nke 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).

Dịka Gregory nke Tours siri kwuo (na-ede ihe fọrọ nke nta ka ọ bụrụ otu narị afọ mgbe e mesịrị), Clovis nọ na-emeri emeri n’agha ahụ, ma n’ime obi nkoropụ ya, ọ kpọkuru Chineke ndị Katọlik ka O nyere ya aka. Nwunye ya, Clotilde, bụ adaeze Burgundia onye Katọlik, onye nọwo na-arịọ ya ka ọ site n’ekpere arụsị gbanwee bụrụ onye Katọlik. Clovis kwere nkwa na ọ bụrụ na o merie, ọ ga-anabata okwukwe Katọlik. Ọnọdụ agha ahụ tụgharịrị—ma ọ bụ site n’itinye aka nke Chineke ma ọ bụ site n’usoro agha—Clovis wee merie ndị Alemanni, gbuo eze ha, chụsasịa ndị agha ha. Dị ka o siri kwe nkwa, ọ ghọrọ onye Katọlik ma e mee ya baptizim, nke a na-edobe n’omenala dịka o mere n’Ụbọchị Krismas nke afọ 496 na Reims n’aka Bishọp 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.”

Ntughari ya gosipụtara oge mgbanwe, mee ka Clovis bụrụ eze Katọlik mbụ n’etiti ndị ọchịchị Germanik (n’adịghị ka ndị Visigoth ma ọ bụ ndị Ostrogoth, bụ Ndị Kraịst Arian). Nke a mere ka ndị Frank jikọọ na Ụka Rom, ma nwetaara ya nkwado sitere n’aka ndị bi na Gallia bụ ndị Rom na n’aka papacy. A na-ahụkarị baptizim Clovis dị ka “amụmụ France” n’ụzọ ihe nnọchianya, dị ka mba Katọlik, nke kewapụrụ ya na alaeze ndị barbarian ndị ọzọ ndị na-eso Arianism ma ọ bụ ikpere arụsị. N’ihi nke a, okwukwe Katọlik na-akpọ France “ọkpara nke Ụka Katọlik,” nakwa “ada okenye nke Ụka Katọlik.”

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.

Mgbe Clovis ghọrọ ike nnọchi anya mbụ nke ọchịchị ndị popu n’afọ 496, ọ nọchiri anya Reagan, onye ghọrọ ike nnọchi anya ahụ n’afọ 1989. N’akụkọ ihe mere eme banyere Reagan na Pope John Paul II, e guzobere njikọ nzuzo maka ebumnuche iweda eze nke ndịda ala. Site n’afọ 1798 ruo n’iwu Sọnde, akwụna nke Taịa zoro ezo, ọ bụkwa otu akwụna ahụ nke na-achọpụta mgbọrọgwụ ya laghachi na Masedonia, alaeze kachasị n’ugwu. Ọ bụ eze nke ugwu, zoro ezo n’amụma, ma ka na-ekwupụta onwe ya na ọ naghị emehie emehie.

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.

Pope ahụ na-anọchitekwa anya “ndị ahụ na-ahapụ ọgbụgba ndụ ahụ,” ndị, ọ bụ ezie na e zoro ha n’amụma n’oge agha nnọchi anya atọ ahụ dum; n’ikpeazụ, a ga-ahụ ha pụta ìhè n’akụkọ ihe mere eme nke Agha Panium. N’oge mgbanwe sitere na Rom Alaeze Ukwu gaa na Rom ndị pope, Daniel na-akọwa mgbe Rom ndị ọgọ mmụọ na-eru na njedebe nke oge ya dịka alaeze nke anọ n’amụma Akwụkwọ Nsọ.

> 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.

> N’ihi na ụgbọ mmiri ndị Chittim ga-abịa imegide ya: ya mere, obi ga-adị ya ụtọ, ọ ga-alaghachi, ma were iwe megide ọgbụgba ndụ nsọ ahụ: otu a ka ọ ga-eme; ọ ga-alọghachikwa, ma nwee nghọta ọnụ na ndị ahụ na-ahapụ ọgbụgba ndụ nsọ ahụ. 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.

N’amaokwu a, “ndị na-ahapụ ọgbụgba ndụ dị nsọ,” bụ Chọọchị Katọlik. Ndị ahụ na-ahapụ ọgbụgba ndụ dị nsọ bụ chọọchị Pergamos nke Jọn onye Mkpughe kọwara dị ka chọọchị na-eme nkwekọrịta, nke, dịka Pọl siri kwuo, ga-ada n’ezi okwukwe tupu ekpughee nwoke mmehie ahụ. Katọlik bụ ndị ahụ hapụrụ ọgbụgba ndụ ahụ, dịka e gosiri ya n’ime mwakpo e mere megide Okwu Chineke, nakwa ụbọchị izu ike nke ụbọchị nke asaa, bụ nke abụọ ahụ bịara n’okpuru mwakpo na-arịwanye elu site n’oge Constantine gaa n’ihu. N’ebe mbụ n’isi nke iri na otu, a kpọtụkwara “ọgbụgba ndụ” ahụ.

> 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.

> Ma obi eze abụọ a ga-adị ime ihe ọjọọ, ha ga-ekwukwa okwu ụgha n’otu tebụl; ma ọ gaghị aga nke ọma: n’ihi na ọgwụgwụ ahụ ka dịrị n’oge e kpebiri. Mgbe ahụ ọ ga-alaghachi n’ala ya na nnukwu akụ; obi ya ga-adịkwa imegide ọgbụgba ndụ nsọ ahụ; ọ ga-emekwa ihe dị ike, ma laghachi n’ala nke aka ya. N’oge e kpebiri, ọ ga-alọghachi, bịa n’ebe ndịda; ma ọ gaghị adị ka nke mbụ, ma ọ bụ ka nke ikpeazụ. 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.

N’amaokwu ndị a, “ọ” laghachiri n’ala nke ya, mgbe e mesịrịkwa ọ laghachiri ọzọ n’ala nke ya. Nlaghachi abụọ ndị a na-anọchi anya mmeri abụọ nke e mesịrị soro ya bụrụ “nlaghachi” nke mmeri na ịga nke ọma banye n’obodo Rome. Nke mbụ bụ Agha Actium n’afọ 31 T.K. megide Antony na Cleopatra, nke abụọkwa bụ mgbe e bibisịrị Jerusalem n’afọ 70 A.K. “Oge a kara aka” dị n’amaokwu ndị ahụ bụ afọ 330, nke kpọrọ njedebe “oge” amụma nke amaokwu nke iri abụọ na anọ, nke hà nhata narị afọ atọ na iri isii.

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.

Ndị eze abụọ ahụ ndị na-ekwu okwu ụgha n’otu tebụl na-eme nke a tupu “oge ahụ e kara aka,” “n’ihi na ọgwụgwụ ahụ ka ga-adị n’oge ahụ e kara aka.” Ajụjụ a kwesịrị ilebara anya bụ: gịnị ka amaokwu ahụ pụtara mgbe ọ na-ekwu, “Mgbe ahụ ka ọ ga-alaghachi n’ala ya, ya na nnukwu akụnụba?” Ọ pụtara na n’oge ahụ e kara aka ka ọ ga-alaghachi; ka ọ̀ bụ na ozugbo ndị abụọ ahụ gwara okwu ụgha n’otu tebụl, mgbe ahụ ka ọ ga-alaghachi, ya mere nloghachi ahụ dị tupu oge ahụ e kara aka.

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 na-akọwa nlọghachi abụọ ahụ dịka 31 BC na 70 AD, nke na-anọchite anya akụkọ ihe mere eme tupu afọ 330, nke bụ oge a kara aka. Smith na-egosikwa na “nloghachi” nke amaokwu nke iri abụọ na itoolu dị mgbe 330 gasịrị, nakwa na ọ naghị enwe ihe ịga nke ọma dịka nlọghachi ndị sochiri agha Actium na Jerusalem siri nwee. Ihe nke a pụtara bụ na tupu oge a kara aka, e nwere nzukọ ebe a na-ekwu okwu ụgha, nke otu n’ime ndị eze abụọ ahụ nọ na-ekwu okwu ụgha na-esochi ya site n’ịlaghachi na nnukwu akụnụba, onye ahụ emesịa megide ọgbụgba ndụ nsọ, mee ihe ike, ma laghachi n’afọ 330, nke bụ oge a kara aka.

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.

Mgbe ahụ ọ na-awakpo ndịda, ma nke a agaghị adị ka Agha Actium ma ọ bụ mbibi Jerusalem. Akụkọ ihe mere eme nke afọ 70 AD n’amaokwu ndị ahụ na-egosi njedebe nke ndị ọgbụgba ndụ ahọpụtara nke Chineke, dịka e sere ha n’“ọgbụgba ndụ nsọ” dị n’akụkụ akwụkwọ ahụ. N’amaokwu nke iri atọ, Rome ndị ọgọ mmụọ nwere mmekọrịta amamihe na ndị na-agbahapụ ọgbụgba ndụ nsọ ahụ. Afọ 70 AD bụ nnọọ njedebe nke Izrel oge ochie n’ezi nkịtị dịka ndị ọgbụgba ndụ nke Chineke, ma amaokwu nke iri atọ na-akọwapụta akụkọ ihe mere eme nke narị afọ anọ ka afọ 70 AD gasịrị. Ndị ahụ na-agbahapụ ọgbụgba ndụ n’akụkọ ihe mere eme a nọchiri anya ya n’amaokwu nke iri atọ, bụ ndị ahụ agbahapụworo ọgbụgba ndụ Chineke na ndị Kraịst Ya banyere ya. Rome nke Pope bụ ụka ahụ a nọchiri anya ya dịka ndị na-agbahapụ ọgbụgba ndụ nsọ n’amaokwu nke iri atọ.

> 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.

> N’ihi na ụgbọ mmiri ndị Ketim ga-abịa imegide ya: ya mere, ọ ga-enwe nkụda mmụọ, laghachi, ma were iwe megide ọgbụgba ndụ nsọ ahụ: otu a ka ọ ga-eme; ọ ga-alaghachikwa, ma nwee nghọta na ndị na-ahapụ ọgbụgba ndụ nsọ ahụ. 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.

Amaokwu nke iri abụọ na itoolu na-eduru anyị gaa n’afọ 330, nke bụ oge a kara aka mezuru mgbe Constantine bufere isi obodo ahụ na Constantinople. N’ebe akara oge ahụ nọ, a ga-adọta Rom nke ndị ọgọ mmụọ n’agha nke ndịda nke na-agaghị enwe ihe ịga nke ọma dịka Actium na Jerusalem siri nwee. Mgbe ahụ, n’amaokwu nke iri atọ, a wakporo Rom nke ndị ọgọ mmụọ site n’aka Genseric, onye sitere na Chittim malite agha mmiri ya, ebe a maara taa dịka Carthage. Agha a megide Rom nke ndị ọgọ mmụọ ka e gosikwara dịka opi nke abụọ n’ime opi asaa ndị ahụ n’akwụkwọ Mkpughe. Opi anọ mbụ n’ime ike opi ndị ahụ wetara Rom nke ọdịda anyanwụ na njedebe ya ruo n’afọ 476. N’ime opi anọ mbụ ndị ahụ, opi nke abụọ, nke bụ ụgbọ mmiri nke Chittim, bụ nke kacha njọ, n’ihi na Genseric jidere ọchịchị nke osimiri, akụnụba nke Alaeze Ukwu ahụ wee kpọnwụọ.

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.

N’ịbụ onye e mesoro ihu na onye obi jọrọ njọ site n’ụgbọ mmiri nke Chittim, ọ laghachiri wee nwee iwe megide ọgbụgba ndụ nsọ ahụ. E mezuru nke a n’akụkọ ihe mere eme nke butere n’ịnye ndị ụkọchukwu pope ike n’afọ 538, site n’agha e lụrụ megide Okwu Chineke. Mgbe nke ahụ gasịrị, ọ laghachiri wee nwee “nghọta ya na ndị na-ahapụ ọgbụgba ndụ nsọ ahụ.” Mmekọrịta ahụ dị n’etiti Rome nke ndị ọgọ mmụọ na Rome nke ndị pope mezuru n’afọ 533 site n’iwu Justinian. Amaokwu sochirinụ, bụ amaokwu nke iri atọ na otu, na-aga n’ihu kọwaa otu Rome nke ndị ọgọ mmụọ si bụrụ “onye obi jọrọ njọ.” N’akwụkwọ 2 Ndị Tesalonaịka, Pọl na-akụzi na Rome nke ndị ọgọ mmụọ “jidere” ndị pope ka ha ghara ijide ọchịchị n’afọ 538. Mgbe mwakpo si n’oke osimiri nke mebiri akụnụba nke alaeze ahụ mere ka obi jọọ ya njọ, ọ nwere iwe megide ọgbụgba ndụ nsọ ahụ, emesịa nwee nghọta ya na ndị na-ahapụ ọgbụgba ndụ ahụ. N’amaokwu ndị na-esote, “aka agha,” nke na-anọchi anya ike e nyere ndị pope n’afọ 496 site n’aka Clovis, biliri, ha wee merụọ ebe nsọ nke ike ahụ, nke n’akụkọ ihe mere eme nọchiri anya obodo Rome, mgbe ahụkwa Rome nke ndị ọgọ mmụọ ga-ewepụ okpukpe nke ikpere arụsị (nke a na-akpọ daily) n’alaeze ahụ ma dochie ya na Katọlik, emesịa ha etinye ndị pope n’ocheeze n’afọ 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.

Mgbe e nyere ọchịchị ndị poopu ike na 538, ọ nyere ma àmà amụma, ma kwa àmà akụkọ ihe mere eme nke e sere n’amaokwu ndị anyị na-atụle. Afọ 538 ka e ji 31 BC na Agha Actium mee ihe nnọchianya ya. N’akwụkwọ Daniel isi nke asatọ, amaokwu nke itoolu, Rom ndị ọgọ mmụọ ga-emeri ihe mgbochi ala atọ iji were ocheeze nke ụwa. Nke mbụ bụ Siria n’ọwụwa anyanwụ, mgbe ahụ Juda na Jerusalem, nke Ijipt sochiri ya n’Agha Actium. Rom ndị poopu ga-emekwa ka ewepu mpi atọ, nke nke atọ n’ime ha bụ ndị Goths, bụ́ ndị a chụpụrụ n’obodo Rom na 538. Rom ndị ọgọ mmụọ na Rom ndị poopu na-enye ndị àmà abụọ nke na-akọwa na Agha Actium kwekọrọ na 538, ma 538 na-egosi iwu ụbọchị Sọnde na USA, mgbe Rom nke oge a na-achị n’ike kasịnụ ruo mgbe oge amara mechiri emechi.

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

Anyị emechaala nchịkọta zuru ezu nke amaokwu iri abụọ na asaa ruo iri atọ na otu.

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.

N’isiokwu na-esonụ, anyị ga-elekwasị anya n’amaokwu ndị a ma bido ọrụ nke ime ka akụkụ Akwụkwọ Nsọ a kwekọọ na akụkọ ihe mere eme nke amaokwu nke iri na otu ruo nke iri na ise.

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