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# Panium - Number Four

Panium - Namba Angwen

An Alliance

Rwom

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.

I rek me Panium, oturo kuc i wiegi Antiochus Magnus ki Philip pa Macedon. Antiochus keken otyeko timo lweny piri-piri i bot lutino Ptolemy V, ki Philip omiyo kony i kit ni lweny pa en i kabedo mapatpat me piny-rwot ogengo lwak mukene me bino miyo kony bot lutino rwot pa Ijipt. Man nyutu ni Putin, rwot agiki me tung cam—ma kityeko nyuto calo lutino rwot pa Ijipt (lutino, me loke nyutu ni kare agiki i poropesia)—Trump oloyo ne, ma kimego calo Antiochus Magnus ma otyeko oloyo Ptolemy V i Panium, macalo kama Reagan otyeko oloyo USSR i higni 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.

Philip nyutu “ngat ma mero faras,” kede “faras” tye calo alama pa teko pa lweny ki teko pa cente. Faras tiyo me golo gari me lweny, ki latic pa lweny tye ka tindo i gi; ki faras bene cwalo jami i kac. “Faras” obedo alama pa “gari me lweny, lapii ki joting i faras,” ma en alama mapire tek pa Dul me Amerika ma kiwoto kacel i kit me tic calo ngat me iye ki ruoth me tung maloyo, calo ma kiketo iye i rek apar abicel.

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.

Lami pa Trump tye ki rup aryo me nyutu i Philip pa Makedonia ki Herod Philip ma Tetrarch. Ka obedo Herod Philip onyo Philip pa Makedonia, cal man nyutu dano ma hero twero ma kimiyo ne Caesar onyo Antiochus, keken. Philip hero faras, ki Philip acel obedo pa Makedonia, ma Makedonia onongo tye ki rwom me tung cen ki pat me cako i lwak pa Alexander ma Madit.

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.

En onongo obedo piny ma ocwec iye, piny pa Rwot ma onwongo okawo aa ki bot ladit ne, Philip II, kacel ki but me kacako pi kom piny madwong pa ne. Macedon, ma obedo i tung cen pa Greece, onongo obedo cing pa kitwero me piny ki me lweny, ka ma Alexander onwongo onywol kany (i Pella, 356 BC) kede oguro kany, ki en omiyo jami me acaki, ludito me dano, kede rwom me yubo tic ma okengo loyo-piny pa ne. I atika, Macedon onongo obedo cing pa piny pa Alexander—but me acaki, teko me lweny, kede kac me piny ma oketo maber kit pa ne calo Rwot me Macedon—kadi ka kom piny madwong pa ne oguro woko maloyo kite pa Macedon.

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.

Macedonia nyutu kabedo ma i tung wi i lwak pa Aleksanda ma kityeko ywayo i but angwen. Ka cente manen, Philip acel obedo Tetrarch, ma tye ki piro ni 'but acel me angwen,' ki Philip mapat obedo 'but acel me angwen' me yamo angwen pa lwak pa Aleksanda ma con.

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 nyutu ngat ma oketo lwak woko. Rek me rem pa Herod ocake ki Esawu, ma otyeko weko twero me lony pa lacoo madit mone. I cako pire kene pa lok me jo ma kiyero i lwak, Esawu obedo ishara pa jene ma oketo lwak woko, lwak ma Kiristo otho me moko adaa. I kare keken ma Lubanga onongo odwoko jo ma kiyero i lwak ne me medogi dok obed i dul apar aryo, Esawu olwenyo. I agiki pa Isirael me con, ka i musalaba Yahudi owaco ni, “pe watye ki rwot mapat loyo Kayisari,” oganda pa Yahudi obedo ishara pa agiki ma kityeko nyutu ki Esawu i cako. Rek pa ot pa Herod obedo ki rek me remo pa Esawu kacel ki pa Yahudi, rek me remo ma kinyutu i cako calo ngat ma ogolo lwak ma obayo, ki i agiki calo jo ma tye i lwak ma obayo.

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 Madit ocero cik me goyo cente me rwot, ma omiyo Yusufu ki Mariya odonyo i Betlehem; ki acel i nyithindone adek, Herode Antipa, nyathi pa Herode Madit, obedo rwot i cawa me Musalaba. Kare me kwo pa Kristo, chak ki nywolone nyaka i thone, kitye kinyutu ne i cal ki dul pa Herode, eka kinongo lok me con ni en obedo kare me bino kwedi pa jo ma ki yero, bino ma jo Yahudi mapol pe gineno.

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.

Pien nywongo pa Yesu otime, Herod Madit ogamo lutino, ci odugo odoko kit gin ma otime i cawa me nywongo pa Moses, ka Misiri obedo kagamo lutino. Ogamo bot lutino ma me acel obedo temo me ogamo dano ma kiyero ma ki kuro ni bino; kede, ogamo bot lutino ma me agiki bende obedo temo me ogamo dano ma kiyero ma ki kuro ni bino. Jo 144,000 wero wer pa Moses ki pa Lami, kede, i porofetik, “wer” nyutu gin ma ki kiloko. Jo 144,000 bedo i cawa ma tye ki gin ma kiloko ma rwate. Acel ki gin ma rwate meno obino i dwe January 22, 1973, kun Koti Maloyo Weng pa USA ocoko cikke ma weko golo kwo pa otino i iye i Amerika. I myaka 49 ma ocako ikare meno, macalo 66,000,000 jo ma tye ki twero me bedo i iye pa 144,000, ogamo otimo bot gi ki kom golo kwo pa otino i iye ma Gamente me Federo oyerone.

Power symbolizes military strength:

Twero obedo cal pa teko me lweny:

> 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.

> Ki nyama ma aneno ne calo chui, tiendene ne calo tiende dubu, dhone ne calo dho simba; ki joka nomiyone tekone, komne, ki twero madwong’. Revelation 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.

Diraagon, ma en Roma me kwene, omiyo Papasi gin adek: “twero mamege, ki kome, ki twero me cik madit.” I rek apar aryo, Yunaitid Isteit me Amerika, lamun me piny, kinyutu calo tye katico i “twero” weng pa lamun ma obedo i anyim mamege. Ento leb “twero” ma tye i rek aryo obedo leb pa Giriki mapat ki leb ma kiketo calo “twero” i rek apar aryo. I rek aryo “twero” en G1722: kite ni “i wang” (kom atir onyo i lok me cal); “i wang me bedo i anyim” (“i wang me neno”).

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

Lok "power" i ves apar aryo en lok me Girik mapat.

> 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.

> En otiyo ki teko weng pa le me acel i anyim ne, kede omiyo piny kede jo ma bedo iye gilamo le me acel, ma chot ma kelo tho ne ogonyo woko. Fweny pa Yohana 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.

Leb "power" G1832 kany nyutu, (i yore me romo); rwom ma kiketo bot ngat, en aye twero ma kicwalo: twero, twero me lalo, twolo, twero, rwom, teko. Leb "power" i verse apar aryo tye ka nyutu ni beast me piny obedo twero ma kicwalo pa beast me wang pi—USA obedo lami ma kigiweko pa beast me wang pi. USA tye ka timo weng twero ma kicwalo pa beast me acaki. I verse aryo pagan Rome omiyo twero pa Paapa gin adek. Clovis i 496 i Lweny me Tolbiac omiyo twero pa Paapa teko pa lweny kacel ki teko me tic. Constantine i 330 omiyo "kom" pa empire woko, ki Justinian, ki cik ma kicwalo i 533, onyuto Paapa calo ngat ma yiko jo heretic kacel ki ladit pa kanisa weng. Clovis i 496 obedo cal pa Reagan i 1989. Reagan obedo cal pa 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).

Ki waci pa Gregory me Tours (ma onongo ocoyo man madong aa anyim i cawa me 100), Clovis onongo tye ka rwenyo lweny, ci, ka tye i wame maloyo, okwayo kony bot Lubanga pa Jo‑Katolika. Dako mere ne, Clotilde, onongo obedo nyako pa rwot pa Burgundia ma Jo‑Katolika, ma ne tye ka cogo ne me loke ki gwoko jogi. Clovis omiyo kica ni ka oloyo, obin odonyo i yore me Katolika. Gin dong ocako loko—bedo ka obedo pi Lubanga odonyo iye onyo pi yer me lweny—ci Clovis oloyo jo Alemanni, ocweko rwotgi ki oyewo lwenyogi. Ka rwate ki kica ma omiyo, odonyo i yore me Katolika, ci gibatisim ne; ki yore pa kit gicoyo kare ne calo Nino pa Krismas me 496 i Reims, ki Bisip 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.”

Lok pa geno pa ne obedo kare me lok madwong, omiyo Clovis obedo Rwot Katolik me mukwongo i bot rwote me Germanic (pe calo Visigoths onyo Ostrogoths ma gin Kristiani Arian). Man oketo jo Frank acaki ki Kanisa pa Roma, omiyo en onongo o nongo kony bot jo Gallo-Roman ki bot Papat. Baptiis pa Clovis lakit pile gineno calo ranyisi me “nywol pa France” calo piny Katolik, ma gipako woko ki lwak me barbarian mukene ma gicako Arianism onyo Paganism. Pien man, Dini Katolik gilwongo France ni “nyith me mukwongo pa Kanisa Katolik,” ka bene “nyako madit ma mukwongo pa Kanisa 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.

Ka Clovis obedo lwak pa lami me acel pa lwak pa Papa i 496, en onyutu calo Reagan ma bene obedo lwak pa lami i 1989. I kit mukato me Reagan ki Papa John Paul II, kicweyo yub me mung pi kwanyo piny Ladit pa cing. Kope ki 1798 nyaka i cik me Sunday, dako me lacam pa Tyre tye ocano i mung; en aye dako me lacam acel keken mane yuto acaki iye dok i Macedon, piny ma i wi maloyo weng. En Ladit pa wi, ma ocano i lok pa lanabi, ento kombedi tye ka nyuto ni pe romo balo.

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.

Paapa bende nyutu ‘jo ma weko Kovenaŋti,’ ma, ata ka i lok pa laki gineny poto i kin lweny adek me proxy; ento i lok pa gin matime pa Lweny pa Panium, gibino pye i wang. I kare me loko woko ki Roma me Imperial dok i Roma pa Paapa, Daniyel nyutu kare ma Roma me jo ma pe yubu Nyasaye obedo tye ka tyeko agiki pa kare ne, macalo piny ma angwen i lok pa laki pa Baibul.

> 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.

> Pien ladi madit pa Kitim bi bino acaki ki en; ka meno, obi bedo ki peko, obi dwogo, kacel obi yubo cwiny i kom singruok maleng; kamano obi timo; bende obi dwogo, obi bedo ka tam wic ki joma weko singruok maleng.

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.

I nyig lok “gin ma giyabo laloc maleng” en dul pa Katolik. Jo ma giyabo laloc maleng gin dul me Pergamos ma Joni onongo oyabo iye, ma, ka kit ma Paulo owaco, gibin bialo woko mapwod pe binyutu “dano me richo.” Katolik en jo ma giyabo laloc, ma kiyaro ki lwak ma kigolo ikom Lok pa Lubanga, kede bene Sabati me nino abiro; ma giduto aryo gikawo gi i lwak ma okobo okobo kacel ki kare, kacako ki cawa pa Konstanitino. Con i kapita apar acel, “laloc” bene kikwaco iye.

> 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.

> Ci cwinye pa rwot aryo man obedo me timo marac, ci gin bi waco bwola i mesa acel; ento pe bi tyeko, pien agiki tye pi kare ma kiketo. Eka obidok i pinyne ki lonyo madit; ci cwinye obedo i kom kica maleng; ci obitimo tim madwong, ci odok i pinyne. I kare ma kiketo obidok, ci obi bino i but lobo mapiny; ento pe bi bedo calo makwongo, onyo calo ma okato. Danyel 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.

I lok magi “en” odwogo bot piny pa kene, ci lacen dok odwogo bot piny pa kene. Dwogo aryo magi nyutu loyo aryo; ci lacen ne obedo dwogo ma ki rwome i kabedo pa Roma. Ma acel en Lut me Actium i mwaka 31 BC, ma gi lwenyo bot Antony ki Cleopatra; ma aryo obedo inyim oguro woko pa Jerusalem i 70 AD. “Kare ma kicwero” i lok magi obedo mwaka 330, ma nyutu agiki pa “kare” me porofesi i lok me 24, ma obedo pat ki mwaka 360.

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.

Rwodi aryo ma giwaco bwak i mesa acel, gin timo mano mapwod pe ocake ‘cawa ma kicimo,’ ‘pien agiki obedo i cawa ma kicimo.’ Lapeny ma myero wayo en eni: nyig lok eni tito ang’o ka owaco ni, ‘Eka odok i piny pa iye ki lonyo madit?’ En tito ni i ‘cawa ma kicimo,’ eka odok; onyo en tito ni ka aryo giwaco bwak i mesa, eka odok, ka keno dwogo obedo mapwod pe i ‘cawa ma kicimo.’

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 nyutu dwogo aryo calo 31 BC ki 70 AD, ma nyutu kit gin matime anyim cawa 330, ma en kare ma kiketo. Smith bende nyutu ni “dwogo” me vesi 29 tye icel 330, ki ni pe otime maber calo dwogo ma orwate ka lweny pa Actium ki Yerusalem. Gin man nyutu ni anyim kare ma kiketo, tye lwak ma kiwaco mabwoc, ci orwate ki rwot acel i rwot aryo ma tye ka waco mabwoc, ma dwogo ki lony madit, ma kadong ogengo kica maleng, timo tim madit, ci dwogo i cawa 330, ma en kare ma kiketo.

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.

En dong ogoyo lweny i tung cam, ento pe bino calo Lweny pa Actium onyo kwalo woko Jerusalem. Gin pa 70 AD i tito nyutu agiki pa jo pa Lubanga ma oyeregi pi singruok, ma ki yaro i nyig coc calo ‘singruok maleng’. I tito 30, Roma ma pe woro Lubanga tye ki kube kwede jo ma giyweko singruok maleng. 70 AD obedo agiki madwong pa Isirayel me con calo jo me singruok pa Lubanga, ento tito 30 tye ka nyutu gin pa gin ma otime enyim 70 AD i mwaka mia angwen. Jo ma giyweko singruok i gin ma ki yaro i tito 30, obedo jo ma giyweko singruok ma Lubanga ki jo pa En me Kristiani odonyo kwede. Roma me Papa obedo kanisa ma ki yaro calo jo ma giyweko singruok maleng i tito 30.

> 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.

> Pien ladi madit pa Kitim bi bino acaki ki en; ka meno, obi bedo ki peko, obi dwogo, kacel obi yubo cwiny i kom singruok maleng; kamano obi timo; bende obi dwogo, obi bedo ka tam wic ki joma weko singruok maleng.

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.

Verse 29 ocwalo wa i omwaka 330, ma en kare ma kiketo, ka kityeko ne kun Constantine okobo ot pa wii lobo i Constantinople. I lakub yoo man, Rome me kwaro obinye i lweny me tung kiir, ma pe bitum calo Actium ki Jerusalem. En aye i verse 30, Genseric ogamo Rome me kwaro, ma ocako lweny me bote i yie ki Chittim, ma kombedi ki tye niyinge Carthage. Lweny man i kom Rome me kwaro bene ki yaro ne calo opore 2 i bot opore 7 i Buk me Revelation. Pa opore magi, gin me acaki ma 4 oketo Rome me tung cen i agiki ikare 476. I bot opore 4 me acaki magi, opore 2—ma en bote pa Chittim—obedo ma goro tutwal loyo; pien Genseric oywako twero i yie, ka mera pa Roma orumu woko.

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.

Ka laaca me Chittim gikenyo ne kede gicweyo cwinyne peko, ci odwogo kendo tye ki kwer ikom lwak maleng. Man otime atir i kit mukato ma ocane bot miyo teko me loyo pa Papa i 538, ki lweny ikom Lok pa Lubanga. Kacce dong, odwogo kendo “otimo con ki jo ma giyabo lwak maleng.” Cono me wot kacel i kin Loma me lajok ki Loma pa Papa ogamo woko i 533 ki cik me Justinian. Lok ma medo kwede, me 31, dong mede ki yore ma Loma me lajok “ocwiny peko.” I 2 Thessalonika, Paulo kwaro ni Loma me lajok “okayo” loyo pa Papa ki yabo loyo i 538. Ka ocwiny peko ki kobo ma obino ki ii pii ma oyubo kit cente pa lobo pa rwot, ci tye ki kwer ikom lwak maleng; kede dong otimo con ki jo ma giyabo lwak. I lok ma medo, “gi me lweny”—ma nyutu teko ma gimiyo bot loyo pa Papa ki Clovis i 496—gulalo malo, kede gucoyo gang maleng me teko, ma i gin mukato nyutu buru me Loma; ci Loma me lajok obalo woko yie pa lajok (me ceng ceng) ki bot lobo, kendo oloko ki Katolik; kede ci guketo lawo pa Papa i kiti pa rwot i 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.

Ka lwak pa Papa kicweyo iye teko i higa 538, omiyo lami atir me porofet kacel ki lami atir me gin ma otime con, ma gigonyo i nyig lok ma watye ka turo. Higa 538 kimiyo calo 31 BC kacel ki Lweny pa Actium. I Daniel, bar aboro, nyig lok abongwen, Roma pa pagani onongo oloyo piny adek me kabedo me akwanyo kom pa lobo. Makwongo ne obedo Siria i tung malara; bang eno Yuda ki Jerusalem, ci lacen ne obedo Misri i Lweny pa Actium. Roma pa Papa bende gicweyo nyanga adek, ma adek ne obedo Goths ma gicweyo woko ki i Roma i higa 538. Roma pa pagani ki Roma pa Papa gi mi lami atir aryo ma nyuto ni Lweny pa Actium orwate ki 538, ci 538 nyutu cik me Sande i USA, kace Roma me kombedi tye ka rwot tutwal nyaka giko kare me temo.

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

Watyeko neno weng pi rek apar aryo abicel aryo cen i apar adek acel.

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.

I coc ma bino, wa bineno maber reki man, kede wa bi cako tic me keto kom me lok me rwate kwede gin ma otimore con i reki apar acel oko i apar abicel.

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