Article

# Panium - Number Four

Paniumu – Umubare wa Kane

An Alliance

Ubumwe

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.

Mu mateka ya Panium hashinzwe ihuriro hagati ya Antiochus Magnus na Filipo w’i Makedoniya. Intambara ubwayo yarwanye mu buryo butaziguye na Antiochus irwanya umwana Ptolemy V, kandi Filipo yagize uruhare mu buryo y’uko intambara ze mu bindi bice by’ubwami zabujije izindi ngabo kuza gutabara umwami-mwana w’u Misiri. Ibi bisobanura ko Putin, umwami wa nyuma w’ikusi—ushushanywa n’umwami-mwana w’u Misiri (aho “umwana” mu buhanuzi bisobanura igisekuru cya nyuma)—atsindwa na Trump ugereranywa na Antiochus Magnus, we watsinze Ptolemy V i Panium, kandi nk’uko Reagan yatsinze Leta Zunze Ubumwe z’Abasoviyeti mu 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.

Filipo bisobanura “ukunda amafarasi,” kandi “amafarasi” agereranya ububasha bwa gisirikare n’ubukungu. Amafarasi akurura amagare y’intambara kandi akagendwaho n’abasirikare, kandi amafarasi na yo atwara ibicuruzwa abijyana ku isoko. “Amafarasi” ni ikimenyetso cy’“amagare y’intambara, amato n’abagendera ku mafarasi,” ari cyo kimenyetso nyamukuru cya Leta Zunze Ubumwe z’Amerika mu isano yayo yo guhagararirwa n’undi ifitanye n’umwami wo mu majyaruguru, nk’uko byagaragajwe mu murongo wa mirongo ine.

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.

Umufasha wa Trump afite ibishushanyo bibiri bibonerwamo muri Filipo w’i Makedoniya no muri Herode Filipo Tetrarika. Yaba ari Herode Filipo cyangwa Filipo w’i Makedoniya, icyo kimenyetso kigaragaza ukunda ububasha ahabwa na Kayisari cyangwa na Antiyokusi, uko bikurikirana. Filipo akunda amafarashi, kandi umwe muri abo bita Filipo yakomokaga i Makedoniya, yari ifite umwanya wo hagati kandi w’ishingiro mu bwami bwa Alegizandere Mukuru.

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.

Cyari igihugu cye kavukire, ubwami yarazwe na se Filipo wa II, kandi ni bwo bwabaye urubuga rwo gutangiriraho rw’ingoma ye yagutse cyane. Makedoniya, yari iherereye mu majyaruguru y’u Bugereki, yari ifite umwihariko wo kuba ari yo nkingi ya politiki n’iya gisirikare aho Alekisanderi yavukiye (i Pella, mu mwaka wa 356 mbere ya Kristo) akanarerwa, kandi ni yo yamuhaye umutungo wa mbere, abantu b’ingabo, n’imiterere y’imiyoborere byabaye imbarutso y’intsinzi ze. Mu by’ukuri, Makedoniya yari ishingiro ry’ubwami bwa Alekisanderi—aho bwatangiriye, imbaraga zabwo za gisirikare, n’intara yashimangiye umwirondoro we nk’umwami w’Umunyamakedoniya, nubwo ubwami bwe bwakomeje kwaguka bukarenga kure imbibi zabwo.

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.

Masedoniya ishushanya agace ko mu majyaruguru k’ubwami bwa Alegizanderi bwagabanyijwemo ibice bine. Bityo, Filipo umwe ni Tetrarki, bisobanura “igice cya kane,” naho undi Filipo ni “kimwe cya kane” cyo mu muyaga ine y’ubwami bwa kera bwa Alegizanderi.

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.

Herodi ahagarariye umuntu wanga isezerano. Esawu, urubyaro rw’amaraso rugera kuri Herodi, yanze uburenganzira bwe bw’ubukuru. Ku ntangiriro y’amateka y’ubwoko bwatoranyijwe bw’isezerano, Esawu ahinduka ikimenyetso cy’abanga isezerano Kristo yapfiriye kwemeza. Muri ako kanya nyako Imana yari igiye kwagura ubwoko bwayo bwatoranyijwe bw’isezerano bukaba amoko cumi n’abiri, Esawu yigometse. Ku iherezo rya Isirayeli ya kera, ubwo ku musaraba Abayahudi bavugaga ko badafite “undi mwami keretse Kayisari,” ishyanga ry’Abayahudi ryabaye ikimenyetso ku iherezo cyari cyaratangiwe ishusho na Esawu ku ntangiriro. Igisekuru cya Herodi kigizwe n’urubyaro rw’amaraso rwa Esawu n’Abayahudi, urwo rubyaro rwagereranyijwe n’umuntu wigometse ukuraho isezerano ku ntangiriro ndetse n’ubwoko bw’isezerano bwigometse ku iherezo.

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.

Herode Mukuru yashyizeho imisoro yazanye Yosefu na Mariya i Betelehemu, kandi umwe mu bahungu be batatu, Herode Antipa mwene Herode Mukuru, ni we wategetse mu gihe cy’umusaraba. Igihe cy’ubuzima bwa Kristo uhereye ku kuvuka Kwe kugeza ku rupfu Rwe kigereranywa mu buryo bw’ikimenyetso n’umuryango wa Herode, bityo bigaragaza ayo mateka nk’igihe cyo gusurwa kw’abatoranyijwe, ugusurwa Abayuda muri rusange batigeze babona.

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.

Herode Mukuru yishe abana asubiza ku ivuka rya Yesu, bityo asubiramo amateka y’ivuka rya Mose igihe Egiputa yarimo yica abana. Ubwicanyi bwa mbere bwakorewe abana bwari umugambi wo kwica uwari utegerejwe, watoranyijwe, kandi ubwicanyi bwa nyuma bwakorewe abana na bwo bwari umugambi wo kwica uwari utegerejwe, watoranyijwe. Icyo gihumbi ijana na mirongo ine na bine baririmba indirimbo ya Mose n’iy’Umwana w’Intama, kandi mu buhanuzi “indirimbo” ishushanya ubunararibonye. Icyo gihumbi ijana na mirongo ine na bine babaho mu gihe gifite ubunararibonye bujyanye. Kimwe muri ibyo bihuye cyageze ku ya 22 Mutarama 1973, ubwo Urukiko rw’Ikirenga rwafata icyemezo cyemerera gukuramo inda muri Leta Zunze Ubumwe za Amerika. Mu myaka mirongo ine n’icyenda yakurikiyeho, abagera kuri miliyoni 66 bashoboraga kuba mu bari muri icyo gihumbi ijana na mirongo ine na bine bishwe binyuze mu gukuramo inda byemewe na guverinoma y’icyo gihugu.

Power symbolizes military strength:

Ububasha bushushanya imbaraga za gisirikare:

> 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.

> Kandi ya nyamaswa nabonye yari imeze nk’ingwe, kandi ibirenge byayo byari nk’iby’idubu, kandi akanwa kayo kari nk’ak’umubare: kandi cya kiyoka giha iyo nyamaswa imbaraga zacyo, n’intebe yacyo y’ubwami, n’ubutware bukomeye. Ibyahishuwe 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.

Ikiyoka, ari yo Roma ya gipagani, yahaye ubupapa ibintu bitatu, ari byo “imbaraga ze, n’intebe ye, n’ubutware bukomeye.” Mu murongo wa cumi na kabiri, USA, inyamaswa yo ku butaka, ishyirwaho nk’ikoresha “ububasha” bwose bw’inyamaswa iri imbere yayo. Nyamara ijambo “ububasha” ryo mu murongo wa kabiri ni ijambo ry’Ikigereki ritandukanye n’ijambo ryahinduwemo “ububasha” mu murongo wa cumi na kabiri. Mu murongo wa kabiri, “ububasha” ni G1722: risobanura imbere y’amaso ya (mu buryo nyakuri cyangwa bw’ikigereranyo): mu maso ya, mu imbere (mu kureba) kwa.

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

Ijambo “ububasha” rikoreshwa mu murongo wa cumi na kabiri ni irindi jambo ry’Ikigiriki.

> 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.

> Kandi akoresha ububasha bwose bw’inyamaswa ya mbere imbere yayo, agahatira isi n’abayituye gusenga ya nyamaswa ya mbere, iyo gikomere cyayo cyica cyakize. Ibyahishuwe 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.

Ijambo “ububasha” G1832 hano risobanura, (mu rwego rw’ubushobozi); uburenganzira, ni ukuvuga ububasha bwatanzwe: ubutware, ububasha bw’akarere, umudendezo, ububasha, uburenganzira, imbaraga. Ijambo “ububasha” riri mu murongo wa cumi na kabiri rigaragaza ko inyamaswa yo mu isi ari ububasha bwatanzwe bw’inyamaswa yo mu nyanja—Amerika ni yo ihagarariye inyamaswa yo mu nyanja nk’intumwa yayo. Amerika ikoresha ububasha bwose bwatanzwe bw’inyamaswa ya mbere. Mu murongo wa kabiri Roma ya gipagani yahaye ubupapa ibintu bitatu. Clovis yahaye ubupapa imbaraga ze za gisirikare n’iz’ubukungu mu mwaka wa 496 ku Rugamba rwa Tolbiac. Constantine yatanze “intebe” y’ubwami mu mwaka wa 330, kandi Justinian yagaragaje ko papa ari ukosora abahakanyi kandi ko ari umutwe w’amatorero binyuze ku iteka ryo mu mwaka wa 533. Clovis mu mwaka wa 496 ashushanya Reagan mu 1989. Reagan ashushanya 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).

Nk’uko Gregory w’i Tours abyandika (andika hafi y’ikinyejana kimwe nyuma y’ibyo), Clovis yari ari gutsindwa urugamba maze, kubera kwiheba, yambaza Imana y’Abagatolika ngo imutabare. Umugore we, Clotilde, yari umwamikazi w’umugundikazi w’Umuburugundikazi w’Umugatolika wari waramushishikarizaga kuva mu bapagani akinjira mu Gatolika. Clovis yasezeranye ko naramuka atsinze, yakwemera Gatolika. Icyerekezo cy’urugamba cyarahindutse—haba ku bw’ugutabara kw’Imana cyangwa ku bw’amayeri ya gisirikare—maze Clovis atsinda Abaalémani, yica umwami wabo kandi atatanya ingabo zabo. Nk’uko yari yarabisezeranye, yahindukiriye Gatolika maze arabatizwa; uko bisanzwe bivugwa, byabaye ku munsi wa Noheli mu mwaka wa 496 i Reims, abatijwe na Musenyeri 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.”

Guhinduka kwe byamubereye intambwe ikomeye mu mateka, bituma Clovis aba umwami wa mbere Gatolika mu bategetsi b’Abadage (bitandukanye n’Abavizigoti cyangwa Abostrogoti b’Abakristo b’Ariya). Ibyo byahuje Abafaranki n’Itorero ry’Abaroma, bituma agira inkunga y’abaturage b’Abagalo‑Abaroma hamwe na Papa. Batisimu ya Clovis ikunze gufatwa nk’“ivuka ry’u Bufaransa” mu buryo bw’igereranyo, nk’ishyanga Gatolika, bikarutandukanya n’ubundi bwami bw’abanyamahanga bwakomeje Ariyanisimu cyangwa ubupagani. Ni yo mpamvu muri Gatolika bavuga ko u Bufaransa ari “imfura y’Itorero Gatolika,” kandi ko ari na “umukobwa mukuru w’Itorero Gatolika.”

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.

Igihe Clovis yabaga ububasha bwa mbere bw’intumwa bw’ubupapa mu 496, yagereranyaga Reagan wabaye ububasha bw’intumwa mu 1989. Mu mateka ya Reagan na Papa Yohani Pawulo wa II, hashinzwe ubufatanye bw’ibanga bugamije guhirika umwami w’ikusi. Kuva mu 1798 kugeza ku itegeko ryo ku Cyumweru, maraya w’i Tiro arihishijwe, kandi ni we maraya nyine ukomora imizi ye kuri Makedoniya, ubwami bwo mu majyaruguru cyane. Ni we mwami w’amajyaruguru, uhishwe mu buhanuzi, ariko agikomeza kwiyita utabasha kwibeshya.

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.

Papa na we ahagarariye “abareka isezerano,” bo nubwo mu buhanuzi bari barahishwe mu ntambara eshatu z’intumwa; amaherezo bazagaragara mu mateka y’Intambara ya Panium. Mu ihinduka riva kuri Roma y’Ubwami rikagera kuri Roma ya gipapa, Daniyeli agaragaza igihe Roma y’abapagani yari igeze ku iherezo ry’igihe cyayo nk’ubwami bwa kane bw’ubuhanuzi bwa Bibiliya.

> 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.

> Kuko amato y’i Kitimu azamurwanya; ni cyo kizamutera agahinda, asubire inyuma, arakare ku isezerano ryera; uko ni ko azagira; ndetse azagaruka, agirane ubwumvikane n’abata isezerano ryera. 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.

Mu murongo uvuga ngo “abareka isezerano ryera” havugwa Itorero Gatolika. Abareka isezerano ryera ni itorero rya Perigamo rya Yohana Umuhishuzi, itorero ryagiye mu bwumvikane n’ibitagomba, iryo Pawulo yavuze ko ryagombaga kugwa rikava ku kuri mbere y’uko wa muntu w’icyaha ahishurwa. Gatolika ni abaretse isezerano, nk’uko bigaragazwa n’igitero cyagabwe ku Ijambo ry’Imana, ndetse no ku Isabato y’umunsi wa karindwi, byombi byagiye bigabwaho ibitero buhoro buhoro uhereye mu gihe cya Konisitantini gukomeza. Mbere muri icyo gice cya cumi na kimwe, “isezerano” na ryo riravugwamo.

> 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.

> Kandi imitima y’abo bami bombi izaba iri mu gukora ibibi, kandi bazabeshyerana ku meza amwe; ariko ntibizashoboka, kuko iherezo rizaba rikiri mu gihe cyagenwe. Maze azasubire mu gihugu cye afite ubutunzi bwinshi; kandi umutima we uzarwanya isezerano ryera; kandi azakora ibikomeye, hanyuma asubire mu gihugu cye. Mu gihe cyagenwe azagaruka, ajye mu majyepfo; ariko ntibizamera nk’uko byari bimeze mbere, cyangwa nk’uko bizamera nyuma. Daniyeli 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.

Muri iyo mirongo, “we” asubira mu gihugu cye, hanyuma nyuma akongera agasubira mu gihugu cye. Izo gusubira ebyiri zigereranya intsinzi ebyiri, hanyuma zigakurikirwa n’“isubira” ry’intsinzi ryabereye mu murwa wa Roma. Iya mbere yari Intambara ya Actium mu mwaka wa 31 Mbere ya Kristo, yarwanyijwemo Antony na Cleopatra, naho iya kabiri yabaye nyuma yo kurimbuka kwa Yerusalemu mu mwaka wa 70 Nyuma ya Kristo. “Igihe cyagenwe” kivugwa muri iyo mirongo ni umwaka wa 330, kigaragaza iherezo ry’“igihe” cy’ubuhanuzi kivugwa mu murongo wa makumyabiri na kane, kingana n’imyaka magana atatu na mirongo itandatu.

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.

Abami bombi bavugira ibinyoma ku meza amwe babikora mbere y’“igihe cyagenwe,” “kuko iherezo rizaba mu gihe cyagenwe.” Ikibazo gikwiye kwitabwaho ni iki: iyo umurongo uvuga uti, “Nuko azasubira mu gihugu cye afite ubutunzi bwinshi,” uba ushaka kuvuga iki? Mbese bisobanura ko mu gihe cyagenwe ari bwo azasubira; cyangwa se bisobanura ko abombi bamaze kubwirana ibinyoma ku meza, ari bwo azasubira, bityo ugusubira kwe kukaba mbere y’igihe cyagenwe?

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.

Uriya Smith agaragaza ko ukuza kubiri ari mu mwaka wa 31 Mbere ya Kristo na 70 Nyuma ya Kristo, bikaba bihagarariye amateka abanziriza umwaka wa 330, ari wo gihe cyagenwe. Smith kandi agaragaza ko “kugaruka” ko mu murongo wa makumyabiri n’icyenda kuba nyuma ya 330, kandi ko kutigeze kugira intsinzi nk’uko byagenze ku kugaruka kwakurikiye intambara za Actium na Yerusalemu. Ibyo bisobanura yuko mbere y’igihe cyagenwe habaho inama ivugirwamo ibinyoma, maze umwe muri abo bami babiri bari barimo kubeshyana akagarukana ubutunzi bwinshi, hanyuma akarwanya isezerano ryera, agakora ibikomeye, maze akagaruka mu mwaka wa 330, ari wo gihe cyagenwe.

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.

Hanyuma atera amajyepfo, ariko bizaba bitandukanye n’Intambara ya Actium cyangwa no kurimbuka kwa Yerusalemu. Amateka yo mu mwaka wa 70 nyuma ya Kristo avugwa muri iyo mirongo yerekana iherezo ry’ubwoko bw’isezerano bwatoranyijwe n’Imana, nk’uko bugereranywa n’“isezerano ryera” muri uwo murongo. Mu murongo wa mirongo itatu, Roma ya gipagani ifitanye ubwumvikane n’abata isezerano ryera. Umwaka wa 70 nyuma ya Kristo wari iherezo nyaryo ry’Isirayeli ya kera isanzwe nk’ubwoko bw’isezerano bw’Imana, kandi umurongo wa mirongo itatu werekana amateka yo mu binyejana bine nyuma y’umwaka wa 70 nyuma ya Kristo. Abata isezerano mu mateka agereranywa n’umurongo wa mirongo itatu ni abata isezerano ryari ryaragiranywe n’Imana n’ubwoko bwayo bwa Gikristo. Roma ya gikipapa ni yo torero rigaragazwa nk’abata isezerano ryera mu murongo wa mirongo itatu.

> 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.

> Kuko amato y’i Kittimu azaza kumutera; ni cyo kizamutera agahinda, maze asubire inyuma, agarakare ku isezerano ryera; uko ni ko azabigenza; ndetse azagaruka, yumvikane n’abata isezerano ryera. Daniyeli 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.

Umurongo wa makumyabiri n’icyenda utugeza ku mwaka wa 330, ari wo gihe cyari cyaragenwe cyasohoye ubwo Constantine yimuraga umurwa mukuru awujyana i Constantinople. Kuri icyo kimenyetso cy’inzira, Roma ya gipagani yagombaga gukururirwa mu ntambara yo mu majyepfo itari kugira icyo igeraho nk’uko byagenze kuri Actium n’i Yerusalemu. Hanyuma, mu murongo wa mirongo itatu, Roma ya gipagani igabwaho igitero na Genseric watangije intambara ye yo mu mazi ayikomoye i Chittim, ahazwi muri iki gihe nka Carthage. Iyo ntambara yarwanyijwe Roma ya gipagani na yo kandi yagereranyijwe nk’impanda ya kabiri mu mpanda ndwi zo mu gitabo cy’Ibyahishuwe. Impanda enye za mbere muri izo mbaraga z’impanda zagejeje Roma y’Iburengerazuba ku iherezo mu mwaka wa 476. Muri izo mpanda enye za mbere, impanda ya kabiri, ari yo mato ya Chittim, ni yo yari ikomeye kurusha izindi, kuko Genseric yigaruriye inyanja maze ubutunzi bw’Ubwami burakama.

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.

Ahuye n’agahinda bitewe n’amato y’i Chittim, aragaruka kandi akarakarira isezerano ryera. Ibi byasohoye mu mateka yabanje kugeza ku guhabwa ububasha kwa papacy mu wa 538, binyuze mu ntambara yarwanyaga Ijambo ry’Imana. Nyuma y’ibyo aragaruka kandi akagirana “ubwumvikane n’abata isezerano ryera.” Iryo korana hagati ya Roma ya gipagani na Roma ya kipapa ryasohoye mu wa 533 binyuze ku iteka rya Justinian. Umurongo ukurikira, ari wo umurongo wa mirongo itatu n’umwe, ukomeza usobanura uburyo Roma ya gipagani “yatewe agahinda.” Mu 2 Abatesalonike, Pawulo yigisha ko Roma ya gipagani “yabujije” papacy gufata ubutegetsi mu wa 538. Amaze guterwa agahinda n’igitero giturutse ku nyanja cyasenye ubukungu bw’ubwami, akarakarira isezerano ryera, hanyuma akagirana ubwumvikane n’abata iryo sezerano. Mu mirongo ikurikira, “ingabo,” zigereranya ububasha papacy yahawe mu wa 496 na Clovis, zirahaguruka maze zigahumanya ubuturo bwera bw’imbaraga, ubwo mu mateka bwagereranyaga umujyi wa Roma; hanyuma Roma ya gipagani ikavanaho idini rya gipagani (igitambo gihoraho) muri ubwo bwami ikarisimbuza Gatolika, maze nyuma igashyira papacy ku ntebe y’ubwami mu wa 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.

Igihe ubupapa bwahabwaga ubutware mu mwaka wa 538, bwatanze ubuhamya bwa gihanuzi, kandi bunatanga ubuhamya bw’amateka, byombi bikaba bihagarariwe mu mirongo turimo gusuzuma. Umwaka wa 538 ugereranywa n’umwaka wa 31 Mbere ya Kristo n’Intambara ya Actium. Muri Daniyeli igice cya munani, umurongo wa cyenda, Roma ya gipagani yagombaga kunesha inzitizi eshatu z’ahantu kugira ngo ifate intebe y’ubwami bw’isi. Iya mbere yari Siriya mu burasirazuba, hagakurikiraho Yuda na Yerusalemu, maze nyuma Egiputa mu Ntambara ya Actium. Na Roma ya gipapa na yo yagombaga gukurwaho amahembe atatu, irya gatatu rikaba Abagoti, birukanwe mu murwa wa Roma mu mwaka wa 538. Roma ya gipagani na Roma ya gipapa bitanga abahamya babiri bagaragaza ko Intambara ya Actium ihura n’umwaka wa 538, kandi ko 538 ishushanya itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika, igihe Roma ya none itegeka mu buryo bw’ikirenga kugeza igihe cy’igeragezwa kirangiye.

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

Twashoje gusozuma muri rusange imirongo ya makumyabiri n’irindwi kugeza kuri makumyabiri n’umwe.

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.

Mu nyandiko ikurikira, tuzibanda kuri iyi mirongo kandi dutangire umurimo wo guhuza iki gice n’amateka y’imirongo ya cumi n’umwe kugeza ku ya cumi n’itanu.

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