Article

# Panium - Number Four

Panium - Nomer Papat

An Alliance

Satunggaling Prajanjèn Aliansi

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.

Ing sajarah Panium, kabentuk sawijining pasekuthon antarane Antiochus Magnus lan Filipus saka Makedonia. Peperangan mau kanthi langsung ditindakake dening Antiochus nglawan bocah Ptolemeus V, lan Filipus nyumbang ing pangertèn manawa peperangané ing pérangan liya saka karajan ngalang-alangi bala tentara liya teka maringi pitulungan marang ratu enom Mesir mau. Iki ateges manawa Putin, ratu pungkasan saka sisih kidul—sing ditandhani déning ratu bocah Mesir mau (bocah tegesé generasi pungkasan sacara kenabian)—dikalahaké déning Trump, sing diwakili déning Antiochus Magnus kang ngalahaké Ptolemeus V ing Panium lan uga kaya Reagan ngalahaké USSR ing taun 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 tegesé “wong kang tresna marang jaran,” lan “jaran” nglambangaké kakuwatan militèr lan uga kakuwatan ékonomi. Jaran narik kreta perang lan ditunggangi déning para prajurit, lan jaran uga ngangkut barang menyang pasar. “Jaran” iku minangka pralambang saka “kreta perang, kapal-kapal, lan para penunggang jaran,” kang dadi pralambang utama Amérika Sarékat ing sesambetan proksiné karo ratu saka lor, kaya kang katetepaké ana ing ayat patang puluh.

Trump’s ally has two typifications in Philip of Macedon and Herod Philip the Tetrarch. Whether it is Herod Philip or Philip of Macedon the symbol identifies one who loves the power supplied to it by either Caesar or Antiochus, respectively. Philip loves horses, and one Philip was from Macedon, which held a central and foundational role in Alexander the Great’s kingdom.

Sekutuné Trump kagungan kalih tipifikasi, yaiku ing Philip saka Macedon lan Herod Philip sang Tetrarkh. Apa pun iku Herod Philip utawa Philip saka Macedon, lambang punika nedahaké sawijining wong kang remen marang kuwasa kang diparingaké marang dhèwèké, sabenere déning Caesar utawa Antiochus. Philip remen jaran, lan salah satunggaling Philip punika asalipun saka Macedon, kang nyekel kalungguhan ingkang sentral lan dhasar ing karajané Alexander Agung.

It was his homeland, the kingdom he inherited from his father, Philip II, and the springboard for his vast empire. Located in the northern part of Greece, Macedon was distinct as the political and military core where Alexander was born (in Pella, 356 BC) and raised, and it provided the initial resources, manpower, and organizational structure that fueled his conquests. In essence, Macedon was the nucleus of Alexander’s kingdom—its starting point, military engine, and the region that anchored his identity as a Macedonian king, even as his empire grew far beyond its borders.

Iku tanah kelairané, karajan kang diwarisi saka ramane, Filipus II, lan landhesan wiwitan tumrap kakaisarané kang amba. Dumunung ing pérangan lor Yunani, Makedonia béda minangka pusat pulitik lan militèr papan Aleksander lair (ing Pella, 356 BC) lan diwasa, lan saka kono cumawis sumber daya wiwitan, tenaga manungsa, lan tatanan organisasi kang nyurung penaklukan-penaklukané. Ing satemahé, Makedonia iku inti saka karajan Aleksander—titik wiwitané, mesin militèré, lan dhaérah kang nyangga jatidhiriné minangka ratu Makedonia, sanadyan kakaisarané tuwuh ngluwihi tapel watesé.

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

Makedonia nggambarake wewengkon sisih lor saka karajan papat pérangané Aleksander. Mulané, Filipus siji iku Tetrarkha, tegesé ‘saprapat bagéan,’ lan Filipus sijiné manèh iku ‘saprapat’ saka papat angin saka karajan lawasé Aleksander.

Herod represents one who rejects the covenant. Esau, the blood line that leads to Herod rejected his birthright. At the very beginning of the history of a chosen covenant people Esau becomes a symbol of those who reject the covenant Christ died to confirm. At the very point where God was going to expand his chosen covenant people into twelve tribes, Esau rebelled. At the end of ancient Israel, when at the cross the Jews claimed they had “no other king than Caesar” the Jewish nation became the symbol at the end which had been typified by Esau in the beginning. Herod’s family tree is made up of the blood line of Esau and the Jews, a blood line symbolized by a rebellious covenant breaker at the beginning and a rebellious covenant people at the end.

Herodes nggambarake wong kang nolak prejanjian. Esau, garis getih kang nuntun marang Herodes, nolak hak pambarepne. Wiwitane banget ing sajarah umat prejanjian kang kapilih, Esau dadi pralambang tumrap wong-wong kang nolak prejanjian kang Kristus pejah kanggo netepake. Pas ing titi-titik nalika Gusti Allah arep ngembangake umat prejanjian kang kapilih dadi rolas taler, Esau mbrontak. Ing pungkasaning Israel kuna, nalika ana ing salib wong-wong Yahudi ngaku yèn padha “ora nduwèni ratu liyané kajaba Kaisar,” bangsa Yahudi dadi pralambang ing pungkasan, kang wis dilambangake déning Esau ing wiwitan. Silsilah kulawargané Herodes kawangun saka garis getih Esau lan wong-wong Yahudi, sawijining garis getih kang dilambangake déning wong mbrontak kang nglanggar prejanjian ing wiwitan lan déning umat prejanjian kang mbrontak ing pungkasan.

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 Agung ngetrapake pajeg-pajeg sing nggawa Yusuf lan Maria menyang Bètléhèm, lan salah siji saka telu putrané, Herod Antipas, putrané Herod Agung, mrentah sajroning wektu salib. Mangsa uripé Kristus wiwit lair tekan séda dipralambangaké kanthi simbolis déning kulawarga Herod, saéngga ngenali sajarah iku minangka wektu palênggahaning umat pilihan, sawijining palênggahan sing ing umumé wong-wong Yahudi ora tau weruh.

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.

Hérodès Agung matèni bocah-bocah minangka tanggepan marang miyosipun Yésus, saéngga mbalèni sajarah miyosipun Musa nalika Mesir sami matèni bocah-bocah. Panyembelihan bocah ingkang kapisan punika minangka upaya kanggé matèni tiyang pilihan ingkang dipunajeng-ajeng, lan panyembelihan bocah ingkang pungkasan punika malih dados upaya kanggé matèni tiyang pilihan ingkang dipunajeng-ajeng. Sèket sekawan ewu kaping pindho nyanyi kidungipun Musa lan Sang Cempé, lan sacara kenabian, “kidung” nggambaraken satunggaling pengalaman. Satus patang puluh sekawan ewu punika gesang wonten ing satunggaling jaman ingkang gadhah pengalaman-pengalaman ingkang sejajar. Salah satunggaling kasejajaran punika dumugi ing tanggal 22 Januari 1973 kanthi putusan Mahkamah Agung ingkang ngidinaken aborsi ing Amérika Sarékat. Sajeroning patang puluh sanga taun salajengipun, kirang langkung 66 yuta calon potensial kanggé kapérang wonten ing antawisipun satus patang puluh sekawan ewu punika sampun dipunsèmbelih lumantar aborsi ingkang dipunsahaken déning pamaréntah fédheral.

Power symbolizes military strength:

Kakuwatan nglambangaké kasantosan militèr:

> 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.

> Lan kewan galak kang dakdeleng iku kaya macan tutul, lan sikilé kaya sikilé bruwang, lan cangkemé kaya cangkem singa; lan naga mau maringi marang dheweke kakuwatané, lan dhamparé, sarta panguwasa kang gedhé. Wahyu 13:2.

The dragon, who is pagan Rome provided three things for the papacy, i.e. “his power, and his seat, and great authority.” In verse twelve the USA, the earth beast is represented as exercising all the “power” of the beast before him. Yet the word “power” in verse two is a different Greek word than the word translated as “power” in verse twelve. In verse two “power” is G1722: meaning in the face of (literally or figuratively): in the presence (sight) of.

Naga, yaiku Roma kapir, maringi telung prakara marang kepausan, yaiku “kuwaosé, lan dhamparé, lan panguwasa kang gedhé.” Ing ayat rolas, Amerika Serikat, kéwan saka bumi, digambarake nindakaké kabèh “kuwasa” saka kéwan kang ana ing ngarepé. Nanging tembung “kuwasa” ing ayat loro iku tembung Yunani sing béda karo tembung sing dijarwakaké “kuwasa” ing ayat rolas. Ing ayat loro, “kuwasa” iku G1722: tegesé ana ing ngarepé (kanthi harfiah utawa kiasan): ana ing sangarepé (pandeleng) saka.

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

Tembung “power” ing ayat rolas iku tembung Yunani sing béda.

> And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. Revelation 13:12.

> Lan dhèwèké ngleksanani sakèhé panguwasané kéwan kang kapisan ana ing ngarsané, lan ndadèkaké bumi lan wong-wong kang manggon ana ing kono padha nyembah marang kéwan kang kapisan, kang tatuné kang matèni wis waras. Wahyu 13:12.

The word “power” G1832 here means, (in the sense of ability); privilege, that is, delegated influence: authority, jurisdiction, liberty, power, right, strength. The word “power” in verse twelve is identifying that the earth beast is the sea beast’s delegated authority—the USA is the proxy representative of the sea beast. The USA exercises all the delegated authority of the first beast. In verse two pagan Rome gave three things to the papacy. Clovis gave his military and economic might to the papacy in 496 at the Battle of Tolbiac. Constantine gave the “seat” of the empire away in 330 and Justinian identified the pope as the corrector of heretics and the head of the churches by a decree in 533. Clovis in 496 typifies Reagan in 1989. Reagan typifies Trump.

Tembung “power” G1832 ing kéné tegesé, (ing pangertèn kabisan); hak istimewa, yaiku pangaribawa kang dipasrahaké: wewenang, yuridiksi, kamardikan, kakuwatan, hak, kasekten. Tembung “power” ing ayat rolas iki nedahaké yèn kéwan bumi iku minangka wewenang kang dipasrahaké saka kéwan segara—USA iku wakil proksi saka kéwan segara. USA ngleksanakaké kabèh wewenang kang dipasrahaké saka kéwan kapisan. Ing ayat loro, Roma kafir maringaké telung prakara marang kapapaan. Clovis maringaké kakuwatan militèr lan ékonominé marang kapapaan ing taun 496 ing Peperangan Tolbiac. Constantine maringaké “seat” kekaisaran iku ing taun 330, lan Justinian netepaké paus minangka pambener para bidah lan kepala pasamuwan-pasamuwan lumantar sawijining dekret ing taun 533. Clovis ing taun 496 minangka pralambang Reagan ing taun 1989. Reagan minangka pralambang 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).

Miturut Gregory saka Tours (sing nulis meh sak abad sawisé iku), Clovis lagi kalah ing peperangan lan, amarga wis ngenes banget, nyuwun pitulungan marang Gusti Allah Katulik. Garwané, Clotilde, iku sawijining putri Burgundia Katulik sing wis ndhesek dheweke supaya murtad saka paganisme lan mlebu ing iman Katulik. Clovis nglairaké sumpah yèn manawa dheweke menang, dheweke bakal nampani Katulik. Kaanan banjur malih—apa déning campur tangan ilahi utawa déning siasat militèr—lan Clovis ngalahaké bangsa Alemanni, matèni ratuné lan nyebaraké bala pasukané. Netepi sumpahé, dheweke banjur mlebu ing iman Katulik lan kabaptis, sing miturut tradhisi kacathet dumadi ing Dina Natal taun 496 ing Reims déning Uskup Remigius (St. Remi).

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

Pangowahaning imanipun nandhani sawijining titik balik, ndadosaken Clovis raja Katolik ingkang kapisan ing antawisipun para panguwaos Jermanik (mboten kados Visigoth utawi Ostrogoth ingkang sami Kristen Arian). Prastawa punika nyalarasaken bangsa Frank kaliyan Gréja Roma, saéngga piyambakipun pikantuk panyengkuyung saking populasi Gallo-Roma lan kepausan. Baptisanipun Clovis asring dipunwastani minangka “lairipun Prancis” kanthi simbolis dados bangsa Katolik, ingkang mbedakaken piyambakipun saking karajan-karajan barbar sanès ingkang manut dhateng Arianisme utawi paganisme. Awit saking punika, Katolik nyebut Prancis minangka “anak pambajeng saking gréja Katolik,” lan ugi “putri pambajeng gréja Katolik.”

When Clovis became the first proxy power of the papacy in 496, he typified Reagan who became the proxy power in 1989. In the history of Reagan and pope John Paul II a secret alliance was formed for the purpose of bringing down the king of the south. From 1798 unto the Sunday law the whore of Tyre is hidden, and she is the very same whore who traces her roots back to Macedon the northern most kingdom. She is the king of the north, hidden prophetically, but still professing to be infallible.

Nalika Clovis dadi kakuwatan proksi kang kapisan tumrap kapapaan ing taun 496, dhèwèké nggambarake Reagan kang dadi kakuwatan proksi ing taun 1989. Ing sajarah Reagan lan Paus Yohanes Paulus II, ana sawijining aliansi rahasia kang kabentuk kanthi ancas kanggo njatuhaké raja ing sisih kidul. Wiwit taun 1798 nganti tekan undhang-undhang Minggu, sundelé Tirus iku didhelikake, lan dhèwèké iku sundel kang padha piyambak, kang nglacak oyodé bali menyang Makedonia, karajan kang paling lor. Dhèwèké iku raja ing sisih lor, didhelikake sacara nubuatan, nanging isih ngakoni yèn dhèwèké ora bisa klèru.

The pope also represents “them that forsake the covenant,” who though prophetically hidden throughout the three proxy wars; will ultimately come into view in the history of the Battle of Panium. In the transition from Imperial Rome to papal Rome Daniel identifies when pagan Rome was reaching the end of its time as the fourth kingdom of Bible prophecy.

Paus uga makili “wong-wong kang ninggal prejanjian,” sing sanadyan kanthi profètis kasamunyi sajroning telung perang proksi mau; ing wekasané bakal katon cetha ing sajarahing Peperangan Panium. Ing mangsa peralihan saka Roma Kakaisaran menyang Roma kapausan, Daniel mratelakaké nalika Roma pagan wus tekan pungkasané mangsané minangka karajan kaping papat ing ramalan Kitab Suci.

> 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.

> Amarga kapal-kapal saka Chittim bakal teka nglawan dhèwèké; mulané dhèwèké bakal nandhang kasusahan, banjur bali, lan nesu marang prejanjian suci; mangkono iku bakal ditindakaké; malah dhèwèké bakal bali, lan padha sapengerten karo wong-wong kang nyingkur prejanjian suci. Daniel 11:30.

In the verse “them that forsake the holy covenant” is the Catholic church. Those who forsake the holy covenant are John the Revelator’s compromising church of Pergamos, that according to Paul would fall away before the man of sin would be revealed. Catholicism is those who have forsaken the covenant as represented by the attack that was brought against the Word of God, and also the seventh-day Sabbath which were both brought under progressive attacks from the time of Constantine onward. Earlier in chapter eleven the “covenant” is also referenced.

Ing ayat “wong-wong kang nilar prajanjian suci” iku yaiku gréja Katulik. Wong-wong kang nilar prajanjian suci iku yaiku gréja Pergamos ing wahyu Yohanes Sang Panerang, gréja kang gelem rembugan lan nyelarasaké, kang miturut Paulus bakal murtad luwih dhisik sadurungé manungsa duraka kaandharaké. Katulikisme iku wong-wong kang wis nilar prajanjian, kaya dene katuduhaké déning serangan kang ditujokaké marang Sabda Allah, lan uga dina Sabat dina kapitu, kang loro-loroné padha kaserang kanthi saya maju wiwit jaman Konstantinus lan sapungkuré. Ing pérangan sadurungé ing pasal sewelas, “prajanjian” uga kasebut.

> 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.

> Lan atiné loro raja iki bakal tumuju marang piala; lan padha bakal ngucap goroh ana ing satunggaling méja; nanging iku ora bakal kasil, awit pungkasan isih ana ing wektu kang wus katetepaké. Banjur dhèwèké bakal bali menyang nagarané kalawan kasugihan gedhé; lan atiné bakal nglawan prajanjian suci; lan dhèwèké bakal nindakaké prakara-prakara kang gagah, banjur bali menyang nagarané dhéwé. Ing wektu kang wus katetepaké, dhèwèké bakal bali lan maju menyang sisih kidul; nanging ora bakal kaya kang kapisan utawa kaya kang pungkasan. 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.

Ing ayat-ayat punika, “dhèwèké” wangsul dhateng tanahipun piyambak, lajeng ing tembé piyambakipun wangsul malih dhateng tanahipun piyambak. Kalih prakawis wangsul punika nglambangaken kalih kamenangan ingkang lajeng katut déning satunggaling “wangsul” kanthi kamulyan dhateng kitha Roma. Ingkang kapisan inggih punika Peperangan Actium ing taun 31 SM nglawan Antony lan Cleopatra, lan ingkang kaping kalih inggih punika sasampunipun karusakanipun Yerusalem ing taun 70 M. “Wektu ingkang sampun katamtokaken” ing ayat-ayat punika inggih punika taun 330, ingkang nandhakaken pungkasaning “wektu” profetik ing ayat kaping kalih likur, ingkang sami kaliyan tigang atus swidak taun.

The two kings who speak lies at one table do so before the “time appointed,” “for yet the end shall be at the time appointed.” A question which should be considered is what does the verse mean when it states, “Then shall he return into his land with great riches?” Does it mean at the time appointed, then shall he return; or does it mean once the two tell lies at the table, then shall he return, and therefore the return is before the time appointed.

Loro raja kang padha ngucap goroh ana ing sapisareh tumindak mangkono sadurungé “wektu kang wus katetepaké,” “awit pungkasané isih bakal ana ing wektu kang wus katetepaké.” Pitakon kang prayoga digatosaké yaiku: punapa tegesipun ayat punika nalika ngandika, “Banjur dhèwèké bakal bali menyang tanahé kanthi kasugihan kang akèh”? Punapa tegesipun nalika wektu kang wus katetepaké, banjur dhèwèké bakal bali; utawi punapa tegesipun sawisé loro-loroné padha ngucap goroh ana ing meja, banjur dhèwèké bakal bali, lan mila pambalènipun punika dumadi sadurungé wektu kang wus katetepaké.

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 mratélakaké yèn rong kaping bali iku dumadi ing taun 31 SM lan 70 M, kang makili sawijining sajarah sadurungé taun 330, yaiku wektu kang wus katetepaké. Smith uga nedahaké yèn “bali” ing ayat kaping rong puluh sanga iku dumadi sawisé taun 330, lan yèn bali iku ora kasil kaya dene bali-bali sawisé paprangan Actium lan Yérusalèm. Tegesé, sadurungé wektu kang wus katetepaké ana sawijining patemon ing ngendi goroh diucapaké, lan sawisé iku salah siji saka raja loro sing lagi padha ngucapaké goroh bali nggawa kasugihan kang akèh, banjur nentang prejanjian suci, nindakaké prakara-prakara gedhé, lan bali ing taun 330, yaiku wektu kang wus katetepaké.

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.

Sawisé iku banjur nyerang sisih kidul, nanging iku bakal béda karo Peperangan Actium utawa karusakané Yerusalem. Sajarah taun 70 Masehi ing ayat-ayat iku nggambarake pungkasané umat prajanjian pilihané Allah, kaya sing diwakili déning “prajanjian suci” ing pérangan iku. Ing ayat telung puluh, Roma kapir sesambungan karo wong-wong sing nilar prajanjian suci. Taun 70 Masehi iku pancèn dadi pungkasan tuntasé Israèl literal kuna minangka umat prajanjiané Allah, lan ayat telung puluh lagi nandhani sajarah patang atus taun sawisé 70 Masehi. Wong-wong sing nilar prajanjian ing sajarah sing diwakili ing ayat telung puluh iku, yaiku wong-wong sing wis nilar prajanjian sing digawé Allah karo umat Kristen kagungané Panjenengané. Roma Kapapal iku pasamuwan sing diwakili minangka wong-wong sing nilar prajanjian suci ing ayat telung puluh.

> For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. Daniel 11:30.

> Amarga kapal-kapal saka Kittim bakal teka nglawan dhèwèké; mulané dhèwèké bakal susah atiné, lan bali, lan nindakake paukumaning nepsu marang prejanjian suci; mangkono kang bakal ditindakaké; iya bakal bali manèh, lan sesrawungan karo wong-wong kang nyingkur prejanjian suci. Daniel 11:30.

Verse twenty-nine brings us to the year 330, which was the time appointed as fulfilled by Constantine moving the capital city to Constantinople. At that waymark pagan Rome would be drawn into a southern war that would not be successful as had been Actium and Jerusalem. Then in verse thirty pagan Rome is attacked by Genseric who launched his naval warfare from Chittim, which is known today as Carthage. This warfare against pagan Rome was also represented as the second trumpet of the seven trumpets in the book of Revelation. The first four of those trumpet powers brought Western Rome to a conclusion by 476. Of those first four trumpets, the second trumpet, which is the ships of Chittim was the most severe, for Genseric took control of the seas and the wealth of the Empire dried up.

Ayat kaping rong puluh sanga nuntun kita marang taun 330, yaiku wektu sing wus katetepaké lan kaleksanan nalika Constantine mindhah kutha krajan menyang Konstantinopel. Ing tenger dalan iku, Roma kapir bakal kaseret menyang perang kidul sing ora bakal kasil kaya Actium lan Yerusalem. Banjur ing ayat telung puluh, Roma kapir diserang déning Genseric, sing nglancarake perang lauté saka Chittim, kang ing jaman saiki katelah Carthage. Perang nglawan Roma kapir iki uga dilambangaké minangka trompet kapindho saka pitu trompet ing kitab Wahyu. Papat kakuwasan trompet kang kapisan iku ndadèkaké Roma Kulon tekan pungkasané ing taun 476. Saka papat trompet kang kapisan mau, trompet kapindho, yaiku kapal-kapalé Chittim, iku sing paling abot, awit Genseric ngrebut panguwasa ing segara lan kasugihaning Kakaisaran banjur asat.

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.

Ngadhepi lan sedhih marga saka kapal-kapal Chittim, dhèwèké banjur bali lan nduwèni bebendu marang prejanjian suci. Iki kawujud ing sajarah sing nuntun marang diparinginé kakuwasan marang kapapan ing taun 538, lumantar perang nglawan Sabdaning Allah. Sawisé iku dhèwèké bali lan nduwèni “pangerten karo wong-wong sing nilar prejanjian suci.” Sesambungan antarané Roma kapir lan Roma kepausan iku kawujud ing taun 533 lumantar dekreté Yustinianus. Ayat sabanjuré, yaiku ayat telung puluh siji, banjur nerusaké carané Roma kapir “sedhih.” Ing 2 Tesalonika, Paulus mulang yèn Roma kapir “nahan” kapapan supaya ora njupuk panguwasa ing taun 538. Sawisé dhèwèké digawé sedhih déning sawijining serangan saka segara-segara sing ngrusak ékonomi karajané, dhèwèké nduwèni bebendu marang prejanjian suci, banjur nduwèni pangerten karo wong-wong sing nilar prejanjian iku. Ing ayat-ayat sabanjuré, “gegaman-gegaman,” sing makili kakuwatan sing diparingaké marang kapapan ing taun 496 déning Clovis, padha jumeneng lan padha najisaké pasucèning kakuwatan, sing ing sajarah makili kutha Roma, lan banjur Roma kapir bakal nyingkiraké agama kekapiran (kang saben dina) saka wewengkon iku lan nggantèkaké nganggo Katulikisme, banjur padha nglênggahaké kapapan ing dhampar ing taun 538.

When the papacy was empowered in 538 it provided both a prophetic witness, and also a historical witness that are represented in the verses we are considering. The year 538 is typified by 31 BC and the Battle of Actium. In Daniel chapter eight, verse nine pagan Rome would conquer three geographical obstacles to take the throne of the earth. The first was Syria to the east, then Judah and Jerusalem followed by Egypt at the Battle of Actium. Papal Rome would also have three horns removed, the third of which was the Goths who were driven from the city of Rome in 538. Pagan Rome and papal Rome provide two witnesses that identify that the Battle of Actium aligns with 538, and 538 illustrates the Sunday law in the USA, when modern Rome rules supremely until probation closes.

Nalika kapausan diparingi kakuwasan ing taun 538, kapausan maringi paseksi kenabian lan uga paseksi sajarah, kang dilambangaké ing ayat-ayat kang lagi kita rembug. Taun 538 ditipologèkaké déning 31 SM lan Peperangan Actium. Ing Daniel bab wolu, ayat sanga, Roma pagan bakal nelukaké telung alangan géografis kanggo ngrebut dhamparing bumi. Sing kapisan yaiku Siria ing sisih wétan, banjur Yéhuda lan Yérusalèm, disusul déning Mesir ing Peperangan Actium. Roma kapausan uga bakal ndadèkaké telung sungu kabucal, kang katelu yaiku bangsa Goth, kang diusir saka kutha Roma ing taun 538. Roma pagan lan Roma kapausan maringi rong paseksi kang nandhesaké yèn Peperangan Actium selaras karo taun 538, lan taun 538 nggambaraké angger-angger Minggu ing Amérika Sarékat, nalika Roma modhèren mrentah kanthi paling luhur nganti mangsa kalodhanganing sih-rahmat katutup.

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

Kita sampun ngrampungaken sawijining ringkesan umum bab ayat kaping pitulikur dumugi tigang dosa siji.

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.

Ing artikel sabanjuré, kita bakal nindakaké pangrincèn marang ayat-ayat iki lan miwiti pakaryan nyelarasaké perangan iki karo sajarah ayat sewelas nganti limalas.

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