Article

# Panium - Number Four

Panium - Ennamba Nnya

An Alliance

Omukago

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 byafaayo bya Panium waateekebwawo omukago wakati wa Antiochus Magnus ne Philip owa Makedoniya. Olutalo lyennyini lwatwalibwa Antiochus okulumba omwana Ptolemy V, ate Philip n’ateekamu omugabo mu ngeri ey’okuba nti entalo ze mu bitundu ebirala eby’obwakabaka zaalemesa ama gye amalala okujja okuwa obuyambi eri omwana kabaka w’e Misiri. Kino kitegeeza nti Putin, kabaka ow’enkomerero owa maserengeta—alagererwa ng’omwana kabaka w’e Misiri (omwana, mu ntegeera y’obunnabbi, kitegeeza ‘ekika eky’enkomerero’)—awangulwa Trump, akiikirizibwa nga Antiochus Magnus eyawangula Ptolemy V e Panium, era nga ne Reagan bwe yawangula USSR 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.

Firipo kitegeeza "omwagizi w’embalaasi," era "embalaasi" zisimbolera byombi obuyinza bw’amaggye n’obw’eby’enfuna. Embalaasi zisika amagaali ag’okulwana era abasirikale bazibagalako, era ne zitambuza ebyamaguzi ku katale. Ekigambo "embalaasi" kye kifaananyi kya "amagaali, ebyombo n’abajaasi ab’ebagala embalaasi," ekyo kye kabonero akasinga obukulu akimezereza United States mu bukolagana bwayo obw’okukolerera ku lw’omulala ne kabaka w’omu Bukiikakkono, nga bwe kuteekeddwamu mu luyiriri amakumi ana.

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.

Omukwatagana wa Trump afaananizibwa mu ngeri bbiri mu Firipo ow’e Makedoniya ne Kerode Firipo omufuzi w’ekitundu (Tetrarch). Woba ng’ekyogerwako kye Kerode Firipo oba Firipo ow’e Makedoniya, akabonero kano kalaga oyo ayagala obuyinza obumuweebwa Kaisali oba Antiokosi, buli omu mu mbeera ye: Kaisali eri Kerode Firipo, n’Antiokosi eri Firipo ow’e Makedoniya. Firipo ayagala embalaasi, era omu ku ba Firipo yali ow’e Makedoniya, Makedoniya eyalina ekifo eky’omutwe era eky’ensinzi mu bwakabaka bwa Alekisanda Omukulu.

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.

Makedoniya kyali nsi ye ey’obuzaale, obwakabaka bwe yasikira okuva eri kitaawe Firipo II, era nga y’eyafuukira olutandikirwako olw’obwakabaka bwe obunene. Nga kiri mu kitundu ky’amambuka kya Bugereeki, Makedoniya yali ey’enjawulo ng’omutima gw’ebyobufuzi n’eby’eggye mwe Alezanda yazaalirwa (e Pella, 356 BC) era n’akulirirwamu, era w’ava n’ebintu ebyetaagibwa eby’olubereberye, amaanyi g’abantu, n’enteekateeka eyatambuza okuwangula kwe. Mu butuufu, Makedoniya ye yali omutima gw’obwakabaka bwa Alezanda—entandikiro yaabwo, enjini y’eggye lye, era ekitundu ekyamunyweza mu bumanyikidwe bwe ng’kabaka wa Makedoniya, newaakubadde nga obwakabaka bwe bwakula ne busukkirira nnyo enkomera zaabwo.

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.

Makedoniya eyimirira ekitundu eky’emambuka eky’obwakabaka bwa Aleksanda obw’ebitundu bina. Noolwekyo, omu Firipo ye Tetiraki, kye kitegeeza ‘ekitundu eky’okuna,’ ate Firipo omulala ye ‘ekitundu ekimu mu bina’ ku mpewo ennya eza obwakabaka obw’edda bwa 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.

Kerode akiikirira oyo agaana endagaano. Esawu, olulyo lw’omusaayi olwavaamu Kerode, yagaana eddembe lye ery’omubereberye. Ku ntandikwa yennyini y’ebyafaayo by’abantu abalondebwa mu ndagaano, Esawu n’afuuka akabonero k’abo abagaana endagaano Kristo gye yafa okugikakasa. Mu kaseera kennyini Katonda we yali agenda okugaziya abantu be abalondebwa mu ndagaano okubeera ebika kkumi n’ebiri, Esawu n’ajeemera. Ku nkomerero y’Isirayiri ey’edda, bwe baali ku musaalaba Abayudaaya bwe baagamba nti, “tetulina kabaka mulala wabula Keezaali,” eggwanga ly’Abayudaaya ne lifuuka akabonero ak’enkomerero, akaali kaalagirwa mu Esawu ku ntandikwa. Olulyo lwa Kerode lwava mu musaayi gwa Esawu ne gw’Abayudaaya, olulyo olulaga akabonero ak’omumenya w’endagaano omujeemu ku ntandikwa, era n’abantu b’endagaano abajeemu ku nkomerero.

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.

Kerode OmuNene ye yateekawo emisonko egyaleeta Yusufu ne Maliya e Beseleemu, era omu ku batabani be basatu, Kerode Antipa mutabani wa Kerode OmuNene, yafuga mu biro by’Omusaalaba. Olulyo lwa Kerode lukiikirira mu ngeri y’ekifaananyi ebbanga ery’obulamu bwa Kristo okuva ku kuzaalibwa kwe okutuuka ku kufa kwe, ne bwe kityo lutegeeza ebyafaayo okuba nga ebbanga ery’okukyalirwa kw’eggwanga eryalondebwa, okukyalirwa Abayudaaya mu bungi bwabwe tebaakiraba.

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.

Kerode Omukulu yatta abaana olw’okuzalibwa kwa Yesu, bw’atyo n’addamu okukikola nga bwe byali mu byafaayo eby’okuzaalibwa kwa Musa, nga e Misiri yali etta abaana. Okuttibwa kwa baana okw’olubereberye kwali kugezako okutta Omulonde eyalindirirwa, era n’okuttibwa kwa baana okwasembayo nakwo kwali nate kugezako okutta Omulonde eyalindirirwa. Aba 144,000 bayimba Oluyimba lwa Musa n’Omwana gw’Endiga, era mu ngeri y’obunnabbi “oluyimba” luyimirira ebyo bye bayitamu. Aba 144,000 babeera mu kiseera ekirimu ebyo bye bayitamu ebifaanaganako. Omu ku byefaanaganako ebyo yatuuka nga Januwali 22, 1973, Kkooti Enkulu n’esala omusango ogukkiriza okuggya olubuto mu USA. Mu myaka 49 egyaddirira, abaana ng’obukadde nga 66 abaali bayinza okubeerako ku ba 144,000 baattibwa mu kuggyamu olubuto okukkirizibwa Gavumenti Enkulu ya USA.

Power symbolizes military strength:

Obuyinza bufaananyiriza amaanyi g'amagye:

> 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.

> Era ensolo gye nnalaba yali ng’engo, amagulu gaayo nga amagulu g’eddubu, n’akamwa kaayo nga akamwa k’empologoma; ne ddalagooni n’amuwa obuyinza bwe, n’entebe ye, n’obuyinza obunene. Okubikkulirwa 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.

Omusota, oyo Roma ey’obupagani, yawadde obwa Papa ebintu bisatu, nti, “obuyinza bwe, n’entebe ye, n’obuyinza obunene.” Mu olunyiriri olwa kkumi n’ebiri Amerika (USA), ekisolo okuva ku nsi, kiragibwa ng’ekozesa “obuyinza” bwonna bw’ekisolo ekiri mu maaso gaakyo. Naye ekigambo “obuyinza” mu olunyiriri olwa bbiri kye kigambo ky’Oluyonaani ekirala, era kisiyana ku kigambo ekyavuunnulwa ng’ “obuyinza” mu olunyiriri olwa kkumi n’ebiri. Mu olunyiriri olwa bbiri “obuyinza” kye G1722: kitegeeza “mu maaso ga” (mu ngeri ya ddala oba mu kifaananyi): “mu mbeera ey’okuba mu maaso (okulabika mu maaso ga).”

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

Ekigambo "amaanyi" ekiri mu lunyiriri olw'ekkumi n'ebiri kye kigambo ky'Oluyonaani ekirala.

> 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.

> Era n’akola obuyinza bwonna obw’ekisolo ekisooka mu maaso gaakyo, n’aleetera ensi n’abo abagituddeko okusinza ekisolo ekisooka, ekiwundu kyakyo eky’okufa kyawona. Okubikkulirwa 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.

Ekigambo “power” G1832 wano kitegeeza, mu ngeri ey’obusobola: obuganyulo obw’enjawulo, nga bwe bubeera obukwasa obuyinza obwasiigibwa: obuyinza ob’obufuzi, obukulu bw’amateeka mu kitundu, eddembe, obuyinza, eddembe ery’obwenkanya, amaanyi. Ekigambo “power” mu nnyiriri ey’ekkumi n’ebiri kiraga nti ensolo ey’ensi ye omuwereza w’obuyinza obwasiigibwa bw’ensolo ey’ennyanja—USA ye akiikirira mu kifo ky’ensolo ey’ennyanja. USA etambuliza obuyinza bwonna obwasiigibwa bw’ensolo esooka. Mu nnyiriri ey’okubiri, Luumi ey’obpagani yawa ebintu bisatu eri obupapa. Clovis mu 496 mu Lutalo lwa Tolbiac yawa eri obupapa amaanyi ge g’amaggye n’eby’enfuna. Constantine yawaayo “entebe” y’obwakabaka mu 330 era Justinian mu kiragiro eky’omu 533 yategeeza nti Paapa ye omulongoosa w’abakyamu mu by’eddiini era omutwe gw’amakkanisa. Clovis mu 496 afaananyiriza Reagan mu 1989. Reagan afaananyiriza 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).

Ng’okugamba kwa Giregori ow’e Tours (ng’awandiika nga wayise emyaka nga kikumi), Clovis yali nga awangulwa mu lutalo era, mu kuggwaamu amaanyi, n’ayita Katonda w’Abakatoliki amuyambe. Mukazi we, Clotilde, yali omumbejja Omukatoliki ow’e Burgundia, era yali amusendasenda akyuke okuva mu bupagani. Clovis yalayira nti bw’anaawangula, alikkiriza Obukatoliki. Embeera n’ekkuka—oba olw’okuyamba kwa Katonda oba olw’enteekateeka y’amaggye—era Clovis n’awangula Aba Alemanni, n’atta kabaka waabwe n’asaasaanya amagye gaabwe. Okutuukiriza ekirayiro kye, n’akyuka n’ajjira mu Obukatoliki era n’abatizibwa; ennono egamba nti kino kyabaawo ku Ssekukkulu wa 496 e Reims, nga yabatizibwa Musumba 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.”

Okukyuka kwe mu ddiini kwalaga akaseera ak’okukyukaamu, ne kumufuula Clovis kabaka w’Obukatuliki asooka mu bakulembeze b’Abajerumaani (nga kitalo eri Abavisigoth oba Abostrogoth Abakristaayo b’Ariyani). Kino kyagatta Aba Franki n’Ekkanisa ey’e Loma, ne kimuleetera okufuna obuwagizi okuva mu bantu ba Gallo-Romani n’Obwa Papa. Obubatizo bwa Clovis bulabangibwa emirundi mingi ng’akabonero ak’‘okuzalibwa kwa Bufalansa’ nga ggwanga ery’Obukatuliki, ekyo ne kiyawula Bufalansa okuva mu bwakabaka obulala obw’ensiko obwaagobereranga Ariyanizimu oba Obupagani. Olw’ensonga eyo, Obukatuliki buyita Bufalansa ‘omubereberye w’Ekkanisa Katoliki,’ era ne ‘muwala omukulu w’Ekkanisa Katoliki.’

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.

Clovis bwe yafuuka amaanyi agasooka ag’okuyimirira mu kifo ky’Obwa Papa mu 496, yafaananyiriza Reagan eyafuuka amaanyi ag’okuyimirira mu kifo mu 1989. Mu byafaayo bya Reagan ne Papa John Paul II waateekebwawo omukago ogw’ekyama n’ekigendererwa eky’okusuula wansi kabaka w’amaserengeta. Okuva mu 1798 okutuuka ku tteeka erya Ssande, omukyala omwenzi wa Ttuulo akwekeddwa, era ye y’oyo omwenzi gwe gumu alondoola ensibuko ye okudda e Makedoniya, obwakabaka obusinga mu Bukiikakkono. Ye kabaka w’Obukiikakkono, akwekeddwa mu by’obunnabbi, naye ng’agamba nti atasobya.

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 era ayimirira ‘abo abava mu ndagaano,’ aba ne bwe baali bakwekeddwa mu bunnabbi mu ntalo ‘proxy’ essatu, ku nkomerero bajja kulabika mu byafaayo by’Entalo eya Panium. Mu nkyukakyuka okuva ku Luumi olw’Obwakabaka okutuuka ku Luumi olwa Papa, Danyeri alaga ekiseera lwe Luumi olw’abakaafiri lwali lutuuka ku nkomerero y’ebiseera byalwo nga bwe lwali obwakabaka obw’okuna mu bunnabbi bwa Baibuli.

> 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.

> Kubanga amato g’e Kitimu gajja okumulwanyisa; kyeyava ananyolwa, alyoke adde, alyoke anenye endagaano entukuvu; bw’atyo bw’anaakola; era aliddayo, alyoke akolagane n’abo abaava ku ndagaano entukuvu. Danyeri 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 kyawandiiko ekigamba nti, ‘abo abava ku ndagaano entukuvu,’ ebigambo ebyo bikwata ku Ekkanisa ya Katoorika. Abo abava ku ndagaano entukuvu be ekkanisa ey’empalirira eya Pergamo nga Yokaana eyawandiika Okubikkulirwa bwe yalaga, era nga Pawulo bw’ayogera nti bagenda kugwa mu bujeemu okusooka omusajja w’ekibi nga tannabikkulibwa. ObuKatoorika bwe abo abava ku ndagaano, nga bwe kulagirwa mu kulumba okwakolebwa ku Kigambo kya Katonda ne ku Ssabbiiti y’Olunaku olw’omusanvu; ebyombi byalumbibwa mu ngeri eyeyongerayongera okuva mu biro bya Konsitantino okugenda mu maaso. ‘Endagaano’ era eyogerwako mu ssuula kkumi n’emu.

> 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.

> Era emitima gy’abakabaka bano bombi ginaabanga ku kukola obubi, era ku mmeeza emu banaayogera obulimba; naye tegiituukirira, kubanga enkomerero eriba ku kiseera ekiteekeddwawo. Awo alyoka addayo mu nsi ye n’obugagga bungi ennyo; era omutima gwe gunaabanga nga gujeemera endagaano entukuvu; era alikola ebikolwa by’amaanyi, n’addayo mu nsi ye. Mu kiseera ekiteekeddwawo aliddayo, n’ajja eri amaserengeta; naye tebijja kuba nga ebyasooka oba ebyasembayo. Danyeri 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.

Mu ebyawandiikibwa bino "ye" addayo mu nsi ye, oluvannyuma n’addayo nate mu nsi ye. Okuddayo emirundi ebiri kuno kulaga obuwanguzi bubiri, obwo ne bugobererwaamu "okuddayo" okw’obuwanguzi e kibuga ky’e Ruuma. Ekyasooka kyali Olutalo lwa Actium mu 31 BC nga alwana ne Antony ne Cleopatra, ate ekyokubiri kyali oluvannyuma lw’okuzikirizibwa kwa Yerusaalemi mu 70 AD. Ekiseera "ekyateekebwawo" mu ebyawandiikibwa bino kye mwaka 330, era omwaka guno guyolesa enkomekelezo y’ekiseera "eky’obunnabbi" eky’olunyiriri 24 ekiringana emyaka 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.

Abakabaka babiri aboogera obulimba ku mmeeza emu bakikola nga tekunnatuuka ku "kiseera ekitegekeddwa," kubanga "enkomerero eriba mu kiseera ekitegekeddwa." Ekibuuzo ekirina okulowoozebwako kwe kino: ekitundu kino kitegeeza ki bwe kigamba nti, "Awo aliddayo mu nsi ye n’obugagga bungi?" Kitegeeza nti mu kiseera ekitegekeddwa, olwo aliddayo; oba kitegeeza nti bwe bamala abo babiri okwogera obulimba ku mmeeza, olwo aliddayo, era ne kiba nti okudda kuba nga tekunnatuuka ku kiseera ekitegekeddwa.

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 alambulula nti okudda okubiri kwe 31 BC ne 70 AD, ebyo biraga ebyafaayo ebyaliwo nga tekinnatuuka mwaka 330, ogwo gwe kiseera ekitegekeddwa. Smith era alaga nti “okudda” okw’olunyiriri 29 kuli oluvannyuma lwa 330, era si kwa buwanguzi nga bwe byali okudda okwaddirira entalo eza Actium ne Yerusaalemi. Kino kitegeeza nti nga tonnatuka ku kiseera ekitegekeddwa wabaawo okusisinkana awogerebwamu obulimba, ne kigobererwa omu ku bakabaka babiri abaabadde boogera obulimba ng’addayo n’obugagga bungi, n’alyoka awakanya endagaano entukuvu, n’akola ebikolwa eby’ekitalo era n’addayo mu mwaka 330, ogwo gwe kiseera ekitegekeddwa.

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.

Awo n’alyoka alumba obukiika obwa ddyo, naye ekyo tekiriba nga Olutalo lwa Actium, wadde okuzikirizibwa kwa Yerusaalemi. Ebyafaayo ebikwata ku 70 AD mu bitundu ebyo by’ebyawandiikibwa byeraga enkomerero y’abantu ba Katonda abalondebwa ab’Endagaano, nga “Endagaano Ettukuvu” bwe kibakiikirira mu kyawandiiko kino. Mu kitundu amakumi asatu, Ruumi y’Abapagani erina obukwe n’abo abava mu ndagaano ettukuvu. Mu 70 AD ye yali enkomerero ddala ey’Isirayiri ey’edda eyennyini ng’abantu ba Katonda ab’Endagaano, era ekitundu amakumi asatu kiraga ebyafaayo eby’emyaka ebikumi bina oluvannyuma lwa 70 AD. Abo abava mu ndagaano mu byafaayo ebyakiikirirwa mu kitundu amakumi asatu, be bava mu ndagaano Katonda gye yayingiraamu n’Abakristaayo be. Ruumi ey’Obwapaapa ye Ekkanisa eyakiikirirwa mu kitundu amakumi asatu ng’abo abava mu ndagaano ettukuvu.

> 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.

> Kubanga amato g’e Kitimu gajja okumulwanyisa; kyeyava ananyolwa, alyoke adde, alyoke anenye endagaano entukuvu; bw’atyo bw’anaakola; era aliddayo, alyoke akolagane n’abo abaava ku ndagaano entukuvu. Danyeri 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.

Olunyiriri lw’amakumi abiri mu mwenda lutuusa ku mwaka gwa 330, ogwali obudde obwateekebwako nga bwatuukirizibwa Constantine bwe yatwala ekibuga ekikulu e Constantinople. Ku kabonero ako Roma y’Abapagana yandisindikiddwa mu lutalo lw’amaserengeta olutaliba nga luwangudde nga bwe bwali e Actium ne e Yerusaalemi. Ate mu lunyiriri lw’amakumi asatu Roma y’Abapagana yalumbibwa Genseric eyatandika olutalo olw’omu nnyanja ng’ava e Chittim, ekyamanyibwa leero nga Carthage. Olutalo luno olwa ku Roma y’Abapagana lwakiragibwa era ng’ekakondeere eky’okubiri ku makondeere musanvu mu kitabo ky’Okubikkulirwa. Ebisooka ebina ku buyinza bw’amakondeere ago byatuusa Roma ey’ebugwanjuba ku nkomerero nga 476. Ku makondeere ago agasooka aga nnya, ekakondeere eky’okubiri, ekya ebyombo bya Chittim, kye kyasinga obukambwe, kubanga Genseric yafuga ennyanja n’obugagga bw’Empaaya ne bukalira.

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.

Bw’asisinkanyibwa era n’akunguwazibwa olw’amato ga Kitimu, addayo n’asunguwalira endagaano entukuvu. Kino kyatuukirira mu byafaayo ebyatambulira okutuuka ku kuteekebwamu amaanyi kw’obufuzi bwa Papa mu 538, okuyita mu lutalo olwalwanyisa Ekigambo kya Katonda. Oluvannyuma addayo n’ategeeragana n’abo abava ku ndagaano entukuvu. Obulabagana obwo wakati wa Ruumi ey’obupagani n’e Ruumi ey’obufuzi bwa Papa bwatuukirira mu 533 n’ekiragiro kya Justinian. Olunyiriri oluddako, olwa amakumi asatu mu gumu, lweyongera okulaga engeri Ruumi ey’obupagani gye ‘yakunguwazibwa.’ Mu 2 Ab’ Tesalonika, Pawulo ayigiriza nti Ruumi ey’obupagani ‘yaziyiza’ obufuzi bwa Papa okwetwalira obuyinza mu 538. Nga amaze okukunguwazibwa olw’okulumbibwa okuva ku nnyanja okwazikiriza eby’enfuna z’obwakabaka, asunguwalira endagaano entukuvu; oluvannyuma n’ategeeragana n’abo abava ku ndagaano. Mu nnyiriri eziddako, ‘emikono’ — ekiraga amaanyi Clovis ge yawa obufuzi bwa Papa mu 496 — giyimirira, ne gyonona ekifo ekitukuvu eky’amaanyi, ekyakiikirira mu byafaayo ekibuga kya Ruumi; oluvannyuma Ruumi ey’obupagani ne egyaawo eddiini y’obupagani (‘ekya bulijjo’) mu nsalo z’obwakabaka n’erisikizaamu Obukatoliki, era ne bateeka obufuzi bwa Papa ku nnamulondo mu 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.

Obwa Papa bwe bwafuna obuyinza mu mwaka gwa 538, bwawa obujulizi obw’obunnabbi era n’obw’ebyafaayo, nga bino byeyoleka mu ebyawandiikibwa bye twerowoozaako. Omwaka gwa 538 gufaananyizibwa ne 31 BC n’Olutalo lwa Actium. Mu Daniyeri essuula 8, ekitundu 9, Loma ey’obupagani yawangula ebiziyiza bisatu eby’eby’ensi okutwala entebe y’ensi. Eyasoose yali Siriya ku buvanjuba, nga oluvannyuma Yuda ne Yerusaalemi, ne kijja kuggwa ku Misiri mu Lutalo lwa Actium. Loma ey’Obwa Papa nayo yaggibwako empondo ssatu; ey’okusatu nga ye Abagoti, abaagobebwa mu kibuga ky’e Loma mu mwaka gwa 538. Loma ey’obupagani ne Loma ey’Obwa Papa biwa abajulizi ababiri abalaga nti Olutalo lwa Actium lukwatagana n’omwaka gwa 538, era omwaka gwa 538 eraga etteeka lya Sande mu USA, nga Loma ey’omulembe guno efuuga n’obusukkirivu okutuusa ekiseera eky’ekisa lwe kiggalwa.

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

Tukomezza okutunuulira mu bw’awamu ennyiriri okuva ku amakumi abiri mu musanvu okutuuka ku amakumi asatu mu gumu.

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 kiwandiiko ekiddako, tujja kussa essira ku ennyiriri bino era tujja okutandika omulimu ogw’okukwataganya ekitundu kino n’ebyafaayo ebikwata ku nnyiriri kkumi n’emu okutuuka ku kkumi n’ettaano.

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