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# Panium - Number Four

ਪਾਨਿਉਮ — ਨੰਬਰ ਚਾਰ

An Alliance

တစ်ရပ်သော မဟာမိတ်မှု

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.

Dalam sejarah Panium, suatu persekutuan telah dibentuk antara Antiochus Magnus dengan Filipus dari Makedonia. Pertempuran itu dilangsungkan secara langsung terhadap kanak-kanak Ptolemy V oleh Antiochus, dan Filipus turut menyumbang dalam erti kata bahawa peperangannya di bahagian-bahagian lain dalam wilayah itu menghalang bala tentera lain daripada datang membantu raja kanak-kanak Mesir itu. Hal ini bererti bahawa Putin, raja selatan yang terakhir—dilambangkan oleh raja kanak-kanak Mesir itu (kanak-kanak bererti generasi terakhir secara nubuatan)—dikalahkan oleh Trump yang diwakili sebagai Antiochus Magnus yang mengalahkan Ptolemy V di Panium dan sebagaimana Reagan mengalahkan USSR pada tahun 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.

Philipi iṅkýɛ “mokúli na bampúku,” mpe “bampúku” bizali elembo ya nguya ya bitumba mpe ya nkita. Bampúku ebendaka makalo mpe basoda bamatelaka yango, mpe lisusu bampúku ememaka biloko na zando. “Bampúku” ezali elembo ya “makalo, masuwa mpe batambwisi ya bampúku,” oyo ezali elembo ya liboso ya États-Unis na boyokani na yango ya proxy elongo na mokonzi ya nordi, ndenge emonisami na molongo ya ntuku minei.

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.

Sekutu Trump mempunyai dua tipologi dalam diri Filipus dari Makedonia dan Herodes Filipus, Tetrarkh. Baik itu Herodes Filipus mahupun Filipus dari Makedonia, lambang itu mengenal pasti seorang yang mengasihi kuasa yang dibekalkan kepadanya masing-masing oleh Kaisar atau Antiokhus. Filipus mengasihi kuda, dan salah seorang Filipus berasal dari Makedonia, yang memegang peranan yang pusat dan asas dalam kerajaan Aleksander 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.

Ia adalah tanah airnya, kerajaan yang diwarisinya daripada ayahnya, Filipus II, dan batu loncatan bagi empayarnya yang luas. Terletak di bahagian utara Yunani, Makedonia menonjol sebagai teras politik dan ketenteraan tempat Aleksander dilahirkan (di Pella, 356 SM) dan dibesarkan, serta membekalkan sumber awal, tenaga manusia, dan struktur organisasi yang menggerakkan penaklukannya. Pada hakikatnya, Makedonia ialah nukleus kerajaan Aleksander—titik permulaannya, jentera ketenteraannya, dan wilayah yang menambat identitinya sebagai seorang raja Makedonia, bahkan ketika empayarnya berkembang jauh melampaui sempadannya.

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.

Macedon me gyina hɔ ma atifi fam no wɔ Alexander ahenni a wɔakyekyɛ mu anan no mu. Enti, Filipu baako yɛ Tetrarch, a ne nkyerɛase ne “fa anan no mu biako,” na Filipu foforo no nso yɛ “anadwo mframa anan” no mu baako wɔ Alexander ahenni a kan no mu.

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 melambangkan seorang yang menolak perjanjian. Esau, garis keturunan yang membawa kepada Herod, telah menolak hak kesulungannya. Sejak awal sekali sejarah suatu umat perjanjian yang dipilih, Esau menjadi lambang bagi mereka yang menolak perjanjian yang Kristus telah mati untuk mengesahkannya. Pada saat Allah hendak mengembangkan umat perjanjian pilihan-Nya menjadi dua belas suku, Esau memberontak. Pada akhir Israel purba, ketika di salib orang Yahudi menyatakan bahawa mereka “tidak mempunyai raja lain selain Kaisar”, bangsa Yahudi menjadi lambang pada penghujung yang telah ditipologikan oleh Esau pada permulaan. Salasilah keluarga Herod terbentuk daripada garis keturunan Esau dan orang Yahudi, suatu garis keturunan yang dilambangkan oleh seorang pelanggar perjanjian yang memberontak pada permulaan dan oleh suatu umat perjanjian yang memberontak pada penghujung.

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.

Herodus Agung mengenakan pajak yang membawa Yusuf dan Maria ke Betlehem, dan salah seorang dari ketiga putranya, Herodes Antipas, putra Herodus Agung, memerintah pada masa salib. Kurun kehidupan Kristus sejak kelahiran-Nya sampai kematian-Nya secara simbolis dilambangkan oleh keluarga Herodus, dengan demikian menandai sejarah itu sebagai masa pelawatan atas umat pilihan, suatu pelawatan yang pada umumnya tidak pernah dilihat oleh orang-orang Yahudi.

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.

ហេរ៉ូឌ មហារាជ បានសម្លាប់កុមារតូចៗ ដើម្បីឆ្លើយតបនឹងការប្រសូត្ររបស់ព្រះយេស៊ូវ ដោយហេតុនោះបានធ្វើឲ្យប្រវត្តិសាស្ត្រនៃការប្រសូត្ររបស់លោកម៉ូសេត្រូវបានធ្វើឡើងសារជាថ្មី នៅពេលដែលអេហ្ស៊ីបកំពុងសម្លាប់កុមារ។ ការសម្លាប់កុមារជាលើកដំបូង គឺជាការប៉ុនប៉ងសម្លាប់អ្នកដែលបានរំពឹងទុកថាជាអ្នកត្រូវបានជ្រើសរើស ហើយការសម្លាប់កុមារជាលើកចុងក្រោយ ក៏ជាការប៉ុនប៉ងសម្លាប់អ្នកដែលបានរំពឹងទុកថាជាអ្នកត្រូវបានជ្រើសរើសដដែល។ មួយសែនសែសិបបួនពាន់នាក់ ច្រៀងបទចម្រៀងរបស់លោកម៉ូសេ និងរបស់កូនចៀម ហើយតាមន័យទំនាយ “បទចម្រៀង” តំណាងឲ្យបទពិសោធន៍មួយ។ មួយសែនសែសិបបួនពាន់នាក់ រស់នៅក្នុងសម័យកាលមួយ ដែលមានបទពិសោធន៍ស្របគ្នា។ ក្នុងចំណោមភាពស្របគ្នាទាំងនោះ មួយបានមកដល់នៅថ្ងៃទី 22 ខែមករា ឆ្នាំ 1973 ជាមួយនឹងសេចក្តីសម្រេចរបស់តុលាការកំពូល ដែលអនុញ្ញាតឲ្យមានការរំលូតកូននៅសហរដ្ឋអាមេរិក។ ក្នុងរយៈពេលសែសិបប្រាំបួនឆ្នាំបន្ទាប់ ប្រហែលជា 66 លាននាក់ ដែលអាចមានសក្តានុពលជាបេក្ខជនក្នុងចំណោមមួយសែនសែសិបបួនពាន់នាក់ ត្រូវបានសម្លាប់តាមរយៈការរំលូតកូនដែលរដ្ឋាភិបាលសហព័ន្ធបានអនុម័ត។

Power symbolizes military strength:

Tḥaẓult tettekmil d taferkiwt n warrac n tγellist:

> 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.

> Thenó leh ka hmuh chu saki ang a ni a, a ke chu vokek ke ang a ni a, a kām chu sakei kām ang a ni: tin, rulpui chuan a thiltihtheihna leh a lalṭhutphah leh thuneihna ropui tak chu a pe a. Thupuan 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.

Nonga, ambaye ni Rumi ya kipagani, alimpa upapa mambo matatu, yaani, “uweza wake, na kiti chake, na mamlaka makuu.” Katika aya ya kumi na mbili Marekani, mnyama wa nchi, anawakilishwa kuwa akitumia “uweza” wote wa yule mnyama aliyemtangulia. Hata hivyo, neno “uweza” katika aya ya pili ni neno tofauti la Kiyunani na lile lililotafsiriwa kuwa “uweza” katika aya ya kumi na mbili. Katika aya ya pili “uweza” ni G1722: lenye maana ya mbele ya uso wa (kwa halisi au kwa mfano): mbele ya (machoni pa).

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

Lentšu “maatla” temaneng ya lesomepedi ke lentšu le lengwe la Segerika leo le fapanego.

> 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.

> Le eena o dirisa thata yotlhe ya sebatana sa ntlha fa pele ga sone, mme o dira gore lefatshe le ba ba nnang mo go lone ba obamele sebatana sa ntlha, se ntho ya sone ya loso e neng ya fodisiwa. Tshenolo 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.

“அதிகாரம்” என மொழிபெயர்க்கப்பட்டுள்ள G1832 என்ற சொல் இங்கு, (செய்யும் திறன் என்ற பொருளில்), உரிமை; அதாவது ஒப்படைக்கப்பட்ட செல்வாக்கு: அதிகாரம், ஆட்சியுரிமை, சுதந்திரம், பலம், உரிமை, வல்லமை என்பவற்றைக் குறிக்கிறது. பன்னிரண்டாம் வசனத்தில் உள்ள “அதிகாரம்” என்ற சொல், பூமியிலிருந்து எழும் மிருகம் கடல்மிருகத்தின் ஒப்படைக்கப்பட்ட அதிகாரமே என்பதை அடையாளப்படுத்துகிறது—அமெரிக்கா கடல்மிருகத்தின் பிரதிநிதி முகவராக உள்ளது. அமெரிக்கா முதல் மிருகத்தின் எல்லா ஒப்படைக்கப்பட்ட அதிகாரத்தையும் செயல்படுத்துகிறது. இரண்டாம் வசனத்தில், புறமத ரோம் பாப்பரசராட்சிக்கு மூன்று காரியங்களை அளித்தது. கி.பி. 496 இல் டோல்பியாக் போரில் க்ளோவிஸ் தனது இராணுவ மற்றும் பொருளாதார வல்லமையை பாப்பரசராட்சிக்கு அளித்தான். கான்ஸ்டாண்டைன் கி.பி. 330 இல் பேரரசின் “ஆசனத்தை” ஒப்படைத்தான்; மேலும் ஜஸ்டினியன் கி.பி. 533 இல் வெளியிட்ட ஆணையினால் போப்பை மததுரோகிகளைச் சீர்செய்பவனாகவும், சபைகளின் தலைவனாகவும் அடையாளப்படுத்தினான். க்ளோவிஸ் கி.பி. 496 இல் ரீகனை கி.பி. 1989 இல் முன்மாதிரியாகக் காட்டுகிறான். ரீகன் டிரம்பை முன்மாதிரியாகக் காட்டுகிறான்.

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).

Menurut Gregory of Tours (yang menulis hampir satu abad kemudian), Clovis sedang kalah dalam pertempuran itu dan, dalam keputusasaan, berseru memohon pertolongan kepada Tuhan Katolik. Istrinya, Clotilde, adalah seorang putri Burgundia Katolik yang telah mendesaknya untuk beralih dari paganisme. Clovis bernazar bahwa jika ia menang, ia akan memeluk Katolik. Keadaan pun berbalik—entah karena campur tangan ilahi atau strategi militer—dan Clovis mengalahkan orang Alemanni, membunuh raja mereka dan mencerai-beraikan pasukan mereka. Sesuai dengan nazarnya, ia beralih kepada Katolik dan dibaptis, yang menurut tradisi bertarikh pada Hari Natal tahun 496 di Reims oleh 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.”

Penukarannya menandai suatu titik balik, yang menjadikan Clovis raja Katolik pertama di antara para penguasa Jermanik (berbeda dengan bangsa Visigoth atau Ostrogoth Kristen Arian). Hal ini menyelaraskan bangsa Franka dengan Gereja Roma, sehingga memberinya dukungan dari penduduk Galia-Romawi dan dari kepausan. Pembaptisan Clovis kerap dipandang sebagai “kelahiran Prancis” yang bersifat simbolis sebagai suatu bangsa Katolik, yang membedakannya dari kerajaan-kerajaan barbar lain yang menganut Arianisme atau paganisme. Karena alasan ini, Katolik menyebut Prancis sebagai “anak sulung Gereja Katolik,” dan juga “putri sulung Gereja 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.

Ha Clovis ka doluwa bongongi ya yambo ya bopapa na mobu 496, azalaki elilingi ya Reagan oyo akomaki bongongi na yango na 1989. Na lisolo ya Reagan mpe Pápa Jean-Paul II, boyokani moko ya sekele esalemaki mpo na kokweisa mokonzi ya sudi. Uta 1798 kino na mobeko ya Lomingo, ndumba ya Tiri ebombami, mpe azali kaka ndumba yango moko oyo alandaka misisa na ye kino na Masedonia, bokonzi oyo eleki nyonso na nɔrdi. Azali mokonzi ya nɔrdi, abombami na esakweli, kasi azali kaka komimonisa ete azangi libunga.

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 itu juga melambangkan “mereka yang meninggalkan perjanjian,” yang meskipun secara nubuatan tersembunyi sepanjang tiga perang proksi, pada akhirnya akan tampil ke hadapan dalam sejarah Pertempuran Panium. Dalam peralihan dari Roma Kekaisaran kepada Roma kepausan, Daniel mengenal pasti saat Roma kafir sedang mencapai penghujung masanya sebagai kerajaan keempat dalam nubuatan Alkitab.

> 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.

> Kerana kapal-kapal dari Kitim akan datang menentangnya; sebab itu ia akan berdukacita, lalu kembali, dan menaruh geram terhadap perjanjian yang kudus itu; demikianlah yang akan dilakukannya; bahkan ia akan kembali, dan bersepakat dengan mereka yang meninggalkan perjanjian yang kudus itu. 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.

Dalam frasa “mereka yang meninggalkan perjanjian kudus” yang dimaksudkan ialah gereja Katolik. Mereka yang meninggalkan perjanjian kudus ialah gereja Pergamos milik Yohanes sang Pewahyu yang berkompromi, yang menurut Paulus akan murtad sebelum manusia durhaka dinyatakan. Katolikisme ialah mereka yang telah meninggalkan perjanjian, sebagaimana dilambangkan oleh serangan yang dilancarkan terhadap Firman Tuhan, dan juga hari Sabat ketujuh, yang kedua-duanya telah mengalami serangan yang semakin bertambah sejak zaman Konstantinus dan seterusnya. Terdahulu dalam fasal sebelas, “perjanjian” itu juga dirujuk.

> 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.

> “ហើយចិត្តរបស់ស្តេចទាំងពីរនេះ នឹងមានបំណងប្រព្រឹត្តអំពើអាក្រក់ ហើយពួកគេនឹងនិយាយកុហកនៅតុតែមួយ; ប៉ុន្តែការនោះនឹងមិនចម្រើនឡើយ ដ្បិតទីបញ្ចប់នៅតែស្ថិតនៅពេលដែលបានកំណត់ទុក។ រួចមក គាត់នឹងត្រឡប់ទៅស្រុករបស់ខ្លួនវិញ ដោយមានទ្រព្យសម្បត្តិយ៉ាងច្រើន; ហើយចិត្តរបស់គាត់នឹងប្រឆាំងនឹងសេចក្ដីសញ្ញាបរិសុទ្ធ; ហើយគាត់នឹងប្រព្រឹត្តការយ៉ាងខ្លាំងពូកែ រួចត្រឡប់ទៅស្រុករបស់ខ្លួនវិញ។ នៅពេលដែលបានកំណត់ទុក គាត់នឹងត្រឡប់មក ហើយចូលមកទិសខាងត្បូង; ប៉ុន្តែវានឹងមិនដូចមុន ឬដូចក្រោយទេ។” ដានីយ៉ែល 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.

ในข้อพระคัมภีร์เหล่านี้ “เขา” ได้กลับไปยังแผ่นดินของตน แล้วต่อมาเขาก็กลับไปยังแผ่นดินของตนอีกครั้งหนึ่ง การกลับทั้งสองครั้งนี้เป็นภาพแทนชัยชนะสองครั้ง ซึ่งต่อมามี “การกลับ” อย่างมีชัยไปยังกรุงโรมตามมา ครั้งแรกคือยุทธการที่แอกเทียมในปี 31 ก่อนคริสตกาล ต่อสู้กับแอนโทนีและคลีโอพัตรา และครั้งที่สองคือภายหลังการทำลายกรุงเยรูซาเล็มในปี ค.ศ. 70 “เวลาที่กำหนดไว้” ในข้อพระคัมภีร์เหล่านี้คือปี ค.ศ. 330 ซึ่งชี้ถึงบทสรุปของ “เวลา” เชิงพยากรณ์ในข้อยี่สิบสี่ อันเท่ากับสามร้อยหกสิบปี

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.

Majingosi mabedi ane a bua maaka mo tafoleng e le nngwe a dira jalo pele ga “nako e e tlhomilweng,” “gonne bokhutlo bo sa ntse bo tla nna ka nako e e tlhomilweng.” Potso e e tshwanetseng go akanyediwa ke gore temana e raya eng fa e re, “Foo o tla boela kwa lefatsheng la gagwe ka dikhumo tse dikgolo?” A e raya gore ka nako e e tlhomilweng, foo o tla boela; kgotsa a e raya gore fa ba babedi ba sena go bua maaka fa tafoleng, foo o tla boela, mme ka jalo go boa go diragala pele ga nako e e tlhomilweng.

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.

យូរាយ៉ា ស្ម៊ីធ កំណត់ថា ការត្រឡប់មកវិញទាំងពីរនោះគឺនៅឆ្នាំ 31 មុន គ.ស. និង 70 គ.ស. ដែលតំណាងឲ្យប្រវត្តិសាស្ត្រមុនឆ្នាំ 330 ដែលជាពេលវេលាដែលបានកំណត់។ ស្ម៊ីធ ក៏បានបញ្ជាក់ផងដែរថា “ការត្រឡប់មកវិញ” នៅក្នុងខទីម្ភៃប្រាំបួន គឺស្ថិតក្រោយឆ្នាំ 330 ហើយថា វាមិនបានជោគជ័យដូចការត្រឡប់មកវិញទាំងឡាយបន្ទាប់ពីសង្គ្រាមអាក់ទីអុំ និងក្រុងយេរូសាឡិមឡើយ។ អ្វីដែលនេះមានន័យគឺថា មុនពេលវេលាដែលបានកំណត់ មានការជួបប្រជុំមួយដែលមានការនិយាយកុហក តាមមកដោយស្តេចម្នាក់ក្នុងចំណោមស្តេចទាំងពីរដែលបាននិយាយកុហកនោះ ត្រឡប់មកវិញជាមួយទ្រព្យសម្បត្តិយ៉ាងច្រើន ហើយបន្ទាប់មកប្រឆាំងនឹងសេចក្តីសញ្ញាបរិសុទ្ធ ប្រព្រឹត្តការដ៏អស្ចារ្យ ហើយត្រឡប់មកវិញនៅឆ្នាំ 330 ដែលជាពេលវេលាដែលបានកំណត់។

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.

បន្ទាប់​មក វា​វាយ​ប្រហារ​ទិស​ខាង​ត្បូង ប៉ុន្តែ​វា​នឹង​មិន​ដូច​សង្គ្រាម​អាក់ទីអ៊ុំ ឬ​ការ​បំផ្លាញ​ក្រុង​យេរូសាឡឹម​ឡើយ។ ប្រវត្តិសាស្ត្រ​នៃ​ឆ្នាំ 70 AD នៅ​ក្នុង​ខគម្ពីរ​ទាំង​នោះ បង្ហាញ​អំពី​ទីបញ្ចប់​នៃ​ប្រជាជន​សម្ពន្ធមេត្រី​ជ្រើសរើស​របស់​ព្រះ ដូច​ដែល​ត្រូវ​បាន​តំណាង​ដោយ «សម្ពន្ធមេត្រី​បរិសុទ្ធ» នៅ​ក្នុង​បទ​នេះ។ នៅ​ក្នុង​ខ​ទី​សាមសិប រ៉ូម​បែប​ពហុព្រះ​មាន​ការ​យល់ដឹង​រួម​ជាមួយ​អ្នក​ទាំង​ឡាយ​ដែល​បោះបង់​សម្ពន្ធមេត្រី​បរិសុទ្ធ។ ឆ្នាំ 70 AD គឺ​ជា​ទីបញ្ចប់​ចុងក្រោយ​បំផុត​នៃ​អ៊ីស្រាអែល​បុរាណ​តាម​ន័យ​ពិត ក្នុង​នាម​ជា​ប្រជាជន​សម្ពន្ធមេត្រី​របស់​ព្រះ ហើយ​ខ​ទី​សាមសិប​កំពុង​កំណត់​អត្តសញ្ញាណ​ប្រវត្តិសាស្ត្រ​បួន​សតវត្សរ៍​បន្ទាប់​ពី 70 AD។ អ្នក​ទាំង​ឡាយ​ដែល​បោះបង់​សម្ពន្ធមេត្រី​ក្នុង​ប្រវត្តិសាស្ត្រ​ដែល​ត្រូវ​បាន​តំណាង​នៅ​ក្នុង​ខ​ទី​សាមសិប គឺ​ជា​អ្នក​ទាំង​ឡាយ​ដែល​បាន​បោះបង់​សម្ពន្ធមេត្រី​ដែល​បាន​ចូល​ទៅ​ជាមួយ​ដោយ​ព្រះ និង​ប្រជាជន​គ្រីស្ទាន​របស់​ទ្រង់។ រ៉ូម​បាបាល គឺ​ជា​ក្រុម​ជំនុំ​ដែល​ត្រូវ​បាន​តំណាង​ថា​ជា​អ្នក​ទាំង​ឡាយ​ដែល​បោះបង់​សម្ពន្ធមេត្រី​បរិសុទ្ធ​នៅ​ក្នុង​ខ​ទី​សាមសិប។

> 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.

> Kerana kapal-kapal Kitim akan datang menentangnya; sebab itu dia akan berdukacita, lalu kembali, dan menaruh kemurkaan terhadap perjanjian yang kudus; demikianlah yang akan dilakukannya; bahkan dia akan kembali, dan bersekongkol dengan mereka yang meninggalkan perjanjian yang kudus. 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 kedua puluh sembilan membawa kita kepada tahun 330, iaitu waktu yang ditetapkan, yang digenapi apabila Konstantinus memindahkan kota ibu negeri ke Konstantinopel. Pada penanda jalan itu, Roma kafir akan ditarik ke dalam suatu peperangan selatan yang tidak akan berjaya sebagaimana Aktium dan Yerusalem dahulu. Kemudian dalam ayat tiga puluh, Roma kafir diserang oleh Genseric, yang melancarkan peperangan lautnya dari Kitim, yang pada masa kini dikenali sebagai Kartago. Peperangan terhadap Roma kafir ini juga digambarkan sebagai sangkakala kedua daripada tujuh sangkakala dalam kitab Wahyu. Empat kuasa sangkakala yang pertama itu telah membawa Roma Barat kepada kesudahannya menjelang tahun 476. Daripada empat sangkakala yang pertama itu, sangkakala kedua, iaitu kapal-kapal Kitim, adalah yang paling dahsyat, kerana Genseric menguasai lautan dan kekayaan Empayar pun menjadi kering.

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.

A te Chittim adoŵ jemu pepe yehia no, ɔsan ba na n’abufuw sɔre tia apam kronkron no. Wɔmaa eyi baa mu wɔ abakɔsɛm a edi anim de kɔɔ pope tumi muhyɛ mu wɔ 538 mu no, denam akodi a wɔne Onyankopɔn Asɛm koe so. Afei ɔsan ba na ɔne “wɔn a wɔpo apam kronkron no” yɛ nkitahodi. Saa nkitahodi a ɛda abosonsom Roma ne pope Roma ntam no baa mu wɔ 533 mu denam Justinian mmara-hyɛde no so. Afei nkyekyem a edi hɔ, kyerɛwsɛm aduasa baako no, toa so kyerɛ sɛnea abosonsom Roma “yɛɛ awerɛhow.” Wɔ 2 Thessalonians mu no, Paulo kyerɛkyerɛ sɛ abosonsom Roma “siw” pope no ano ma wannya tumi anni so wɔ 538 mu. Bere a po so ntua a ɛsɛe ahenni no sikasɛm no ma ɔyɛ awerɛhow akyi no, n’abufuw sɔre tia apam kronkron no, na afei ɔne wɔn a wɔpo apam no yɛ nkitahodi. Nkyekyem ahorow a edi hɔ no mu no, “akode” a egyina hɔ ma tumi a wɔde maa pope no wɔ 496 mu denam Clovis so no, sɔre gyina hɔ na ɛgu ahoɔden kronkronbea no ho fi; eyi a wɔgyina abakɔsɛm so no gyinaa hɔ maa Roma kurow no. Na afei abosonsom Roma beyi abosonsom som (daa daa afɔrebɔ no) afi ahenni no mu na wɔde Katolek som asi ananmu, na afei wɔde pope no tena ahengua no so wɔ 538 mu.

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.

Mowe bapapa bo ne bo newa maatla ka 538, bo ne bo tlhagisa bosupi jwa seporofeto, gape le bosupi jwa hisetori jo bo emetsweng mo ditemaneng tse re di akanyetsang. Ngwaga wa 538 o emetswe ka setshwantsho ke 31 BC le Ntwa ya Actium. Mo go Daniele kgaolo ya borobedi, temana ya borobongwe, Roma ya boheitane e ne e tla fenya dikgoreletsi tse tharo tsa jeokrafi gore e tseye setulo sa bogosi sa lefatshe. Sa ntlha e ne e le Siria kwa botlhaba, morago ga moo Juta le Jerusalema, go latele Egepeto mo Ntweng ya Actium. Roma ya Bopapa le yone e ne e tla tlosiwa dinaka di le tharo, ya boraro jwa tsone e le Bagothe, ba ba neng ba lelekiwa mo motseng wa Roma ka 538. Roma ya boheitane le Roma ya bopapa di tlhagisa basupi ba babedi ba ba supang gore Ntwa ya Actium e tsamaisana le 538, mme 538 e supa molao wa Sontaga kwa USA, fa Roma ya segompieno e busa ka bogolo jotlhe go fitlha nako ya tswalo e tswalwa.

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

Kɔlɔ yakanɔsiatɔa wila twĩn, wɔn-yiu kpãte nkɛ ɛtõŋu.

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.

Dalam artikel seterusnya, kita akan menumpukan perhatian pada ayat-ayat ini dan memulakan usaha untuk menyelaraskan petikan ini dengan sejarah ayat sebelas hingga lima belas.

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