Article

# Panium - Number Four

Panium - Nambari Nne

An Alliance

Muungano

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.

Katika historia ya Panium, muungano uliundwa kati ya Antiochus Magnus na Filipo wa Makedonia. Vita hivyo vilipiganwa moja kwa moja na Antiochus dhidi ya Ptolemy V, ambaye alikuwa mtoto, na Filipo alichangia kwa kuwa mapigano yake katika sehemu nyingine za ufalme yalizuia majeshi mengine kuja kumsaidia mfalme mtoto wa Misri. Hii inamaanisha kwamba Putin, mfalme wa mwisho wa kusini—anayefananishwa na mfalme mtoto wa Misri (mtoto likimaanisha kizazi cha mwisho kwa namna ya kinabii)—anashindwa na Trump, anayewakilishwa kama Antiochus Magnus aliyemshinda Ptolemy V huko Panium, na kama vile Reagan alivyoishinda USSR mwaka 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 maana yake "mpenzi wa farasi" na "farasi" huashiria nguvu zote mbili, za kijeshi na za kiuchumi. Farasi huvuta magari ya vita na hupandwa na wanajeshi, na farasi pia husafirisha bidhaa kwenda sokoni. "Farasi" ni ishara ya "magari ya vita, merikebu na wapanda farasi." Hii ndiyo ishara kuu ya Marekani katika uhusiano wake wa uwakala na mfalme wa kaskazini kama ilivyobainishwa katika aya ya arobaini.

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.

Mshirika wa Trump ana tipolojia mbili katika Filipo wa Makedonia na Herode Filipo, Mtetaraki. Iwe ni Herode Filipo au Filipo wa Makedonia, ishara hiyo humtambulisha yule aipendaye mamlaka anayopatiwa kutoka kwa Kaisari au kutoka kwa Antioko, kwa mtiririko huo. Filipo anapenda farasi, na mmoja wa hao Filipo alikuwa wa asili ya Makedonia, ambayo ilikuwa na nafasi ya kati na ya msingi katika ufalme wa Aleksanda Mkuu.

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.

Ilikuwa nchi yake ya asili, ufalme aliourithi kutoka kwa baba yake, Filipo wa Pili, na sehemu ya kuanzia ya himaya yake kubwa. Iliyoko katika sehemu ya kaskazini ya Ugiriki, Makedonia ilijitofautisha kama kiini cha kisiasa na kijeshi ambako Aleksanda alizaliwa (huko Pella, 356 KK) na kulelewa, na ilitoa rasilimali za awali, nguvu kazi, na muundo wa utawala uliouchochea ushindi wake. Kwa hakika, Makedonia ilikuwa kiini cha ufalme wa Aleksanda: mahali pa kuanzia, injini yake ya kijeshi, na eneo lililoimarisha utambulisho wake kama mfalme wa Kimakedonia, hata wakati himaya yake ilikua na kupanuka mbali zaidi ya mipaka ya Makedonia.

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

Makedonia inawakilisha eneo la kaskazini la ufalme wa Aleksanda wa sehemu nne. Hivyo, Filipo mmoja ni mtawala wa robo, maana yake ‘sehemu ya nne,’ na Filipo mwingine ni ‘robo moja’ ya pepo nne za milki ya awali ya 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.

Herode anawakilisha mtu anayekataa agano. Esau, ukoo wa damu uliomtoa Herode, alikataa haki yake ya mzaliwa wa kwanza. Mwanzoni kabisa mwa historia ya watu walioteuliwa wa agano, Esau anakuwa ishara ya wale wanaolikataa agano ambalo Kristo alikufa kulithibitisha. Pale pale ambapo Mungu alikuwa karibu kuupanua watu wake walioteuliwa wa agano kuwa makabila kumi na mawili, Esau akaasi. Mwishoni mwa Israeli ya kale, wakati msalabani Wayahudi walipodai kwamba hawana "mfalme mwingine ila Kaisari," taifa la Kiyahudi likawa ishara ya mwisho iliyokuwa imeashiriwa na Esau mwanzoni. Ukoo wa familia ya Herode unaundwa na damu ya Esau na ya Wayahudi, ukoo wa damu ulioashiriwa na mvunjaji wa agano mwasi mwanzoni na watu wa agano waasi mwishoni.

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 Mkuu aliweka kodi zilizowaleta Yosefu na Mariamu hadi Bethlehemu, na mmoja wa wanawe watatu, Herode Antipa mwana wa Herode Mkuu, alitawala wakati wa msalaba. Kipindi cha maisha ya Kristo tangu kuzaliwa Kwake hadi kifo Chake kinawakilishwa kwa njia ya ishara na familia ya Herode, hivyo kuitambulisha historia hiyo kuwa wakati wa kujiliwa kwa watu wateule, kujiliwa ambalo Wayahudi kwa kiasi kikubwa hawakulitambua.

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 Mkuu aliwaua watoto kwa kuitikia kuzaliwa kwa Yesu, hivyo akarudia historia ya kuzaliwa kwa Musa wakati Misri ilikuwa ikiua watoto. Mauwaji ya kwanza ya watoto yalikuwa jaribio la kumuua mteule aliyetarajiwa, na mauwaji ya mwisho ya watoto yalikuwa tena jaribio la kumuua mteule aliyetarajiwa. Mia arobaini na nne elfu wanaimba wimbo wa Musa na wa Mwanakondoo, na kwa mtazamo wa kinabii “wimbo” huwakilisha uzoefu. Mia arobaini na nne elfu wanaishi katika kipindi chenye uzoefu sambamba. Mojawapo ya ulinganifu huo ulijitokeza tarehe 22 Januari 1973 kupitia uamuzi wa Mahakama ya Juu ulioruhusu utoaji mimba nchini Marekani. Katika miaka arobaini na tisa iliyofuata, takribani watu milioni 66 walioweza kuwa wagombea wa kuwa miongoni mwa mia arobaini na nne elfu waliuawa kupitia utoaji mimba ulioruhusiwa na serikali ya shirikisho.

Power symbolizes military strength:

Nguvu huashiria uwezo wa kijeshi:

> 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.

> Na yule mnyama niliyemwona alikuwa kama chui, na miguu yake ilikuwa kama miguu ya dubu, na kinywa chake kama kinywa cha simba; na joka likampa nguvu zake, na kiti chake cha enzi, na mamlaka kuu. Ufunuo 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.

Yule joka, ambaye ni Roma ya kipagani, alimpa upapa vitu vitatu, yaani "nguvu zake, na kiti chake cha enzi, na mamlaka kuu." Katika mstari wa kumi na mbili, Marekani, yule mnyama wa nchi, ameonyeshwa akitumia "nguvu" zote za yule mnyama aliyekuwa mbele yake. Hata hivyo, neno "nguvu" katika mstari wa pili ni neno tofauti la Kigiriki kuliko neno lililotafsiriwa kuwa "nguvu" katika mstari wa kumi na mbili. Katika mstari wa pili "nguvu" ni G1722: maana yake mbele ya (kihalisi au kitamathali): katika uwepo (machoni pa).

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

Neno "nguvu" katika aya ya kumi na mbili ni neno tofauti la Kigiriki.

> 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.

> Naye anatumia mamlaka yote ya yule mnyama wa kwanza mbele yake, naye husababisha dunia na wale wakaao ndani yake wamwabudu yule mnyama wa kwanza, ambaye jeraha lake la mauti lilipona. Ufunuo 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.

Neno "power" G1832 hapa linamaanisha, (katika maana ya uwezo); haki maalum, yaani, ushawishi uliokasimiwa: mamlaka, yurisdiksheni, uhuru, uwezo, haki, nguvu. Neno "power" katika aya ya kumi na mbili linabainisha kwamba mnyama wa nchi ni mamlaka iliyokasimiwa ya mnyama wa bahari—Marekani ni mwakilishi wa niaba wa mnyama wa bahari. Marekani hutekeleza mamlaka yote iliyokasimiwa ya yule mnyama wa kwanza. Katika aya ya pili Roma ya kipagani ilitoa mambo matatu kwa Upapa. Clovis alikabidhi nguvu zake za kijeshi na kiuchumi kwa Upapa mwaka 496 katika Vita vya Tolbiac. Konstantino alitoa "kiti" cha himaya mwaka 330, na Yustinian, kwa amri ya mwaka 533, alimtambua papa kuwa msahihishaji wa wazushi na kichwa cha makanisa. Clovis wa mwaka 496 ni kielelezo cha Reagan wa mwaka 1989. Reagan ni kielelezo cha 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).

Kulingana na Gregory wa Tours (aliyeandika karibu karne moja baadaye), Clovis alikuwa akipoteza mapigano na, kwa kukata tamaa, akamwomba Mungu wa Kanisa Katoliki msaada. Mkewe, Clotilde, alikuwa binti wa kifalme wa Burgundi aliye Mkatholiki ambaye alikuwa akimsihi aongoke kutoka katika upagani. Clovis akaapa kwamba akishinda angeukubali Ukatoliki. Hali ya mapigano ikageuka—iwe kwa uingiliaji wa Kiungu au kwa mkakati wa kijeshi—naye Clovis akawashinda Alemanni, akiua mfalme wao na kutawanya majeshi yao. Kwa uaminifu kwa nadhiri yake, aliongoka kuwa Mkatholiki, na kwa mapokeo alibatizwa Siku ya Krismasi ya mwaka 496 huko Reims na Askofu Remigius (Mt. 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.”

Kuongoka kwake kuliashiria mgeuko muhimu, na kumfanya Clovis kuwa mfalme wa kwanza wa Kikatoliki miongoni mwa watawala wa makabila ya Kijerumani (tofauti na Wavisigothi au Waostrogothi waliokuwa Wakristo wa Uariani). Hili liliwaunganisha Wafranki na Kanisa la Roma, na kumletea uungwaji mkono kutoka kwa Wagaloromani na Upapa. Ubatizo wa Clovis mara nyingi huchukuliwa kuwa 'kuzaliwa kwa Ufaransa' kwa namna ya kiishara kama taifa la Kikatoliki, na kuiweka Ufaransa tofauti na falme nyingine za kibarbarani zilizoshikilia Uariani au upagani. Kwa sababu hii, Ukatoliki huiita Ufaransa 'mzaliwa wa kwanza wa Kanisa Katoliki,' na pia 'binti mkubwa wa Kanisa 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 alipokuwa mamlaka ya kwanza ya uwakilishi ya upapa mnamo 496, alimtangulia kama kielelezo cha Reagan, ambaye alikuja kuwa mamlaka ya uwakilishi mnamo 1989. Katika historia ya Reagan na Papa Yohane Paulo wa Pili, uliundwa muungano wa siri kwa kusudi la kumuangusha mfalme wa kusini. Kuanzia 1798 hadi sheria ya Jumapili, kahaba wa Tiro amefichwa, na yeye ni yuleyule kahaba anayefuatilia asili yake hadi Makedonia, ufalme wa kaskazini kabisa. Yeye ndiye mfalme wa kaskazini, amefichwa kinabii, lakini bado akidai kuwa hawezi kukosea.

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 pia anawakilisha "wale wanaoacha agano," ambao, ingawa walikuwa wamefichwa kinabii katika kipindi chote cha vita vitatu vya niaba, hatimaye watajidhihirisha katika historia ya Vita vya Panium. Katika mpito kutoka Roma ya Dola la Kirumi hadi Roma ya Kipapa, Daniel anabainisha wakati ambapo Roma ya kipagani ilikuwa ikifikia mwisho wa muda wake kama ufalme wa nne wa unabii wa Biblia.

> 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.

> Kwa maana merikebu za Kitimu zitakuja juu yake; kwa hiyo atahuzunika, na atarudi, na atakuwa na ghadhabu juu ya agano takatifu; hivyo ndivyo atakavyofanya; naam, atarudi, na atafanya shauri pamoja na wale waachao agano takatifu. Danieli 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.

Katika aya hiyo, usemi “wale waachao agano takatifu” unarejelea Kanisa Katoliki. Wale waachao agano takatifu ndio lile kanisa la Pergamo linalofanya maridhiano; Yohana, mwandishi wa Ufunuo, aliandika kulihusu, na, kwa mujibu wa Paulo, lingeasi kabla mtu wa dhambi hajafunuliwa. Ukatoliki ni wale walioacha agano, jambo linalowakilishwa na shambulio lililoelekezwa dhidi ya Neno la Mungu, na pia dhidi ya Sabato ya siku ya saba; vyote viwili vililetwa chini ya mashambulio ya hatua kwa hatua kuanzia wakati wa Konstantino na kuendelea. Awali katika sura ya kumi na moja, “agano” pia limetajwa.

> 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.

> Na mioyo ya wafalme hawa wawili itakuwa ya kufanya hila, nao watasema uongo wakiwa kwenye meza moja; lakini haitafanikiwa, kwa maana bado mwisho utafika kwa wakati uliowekwa. Ndipo atarudi katika nchi yake na mali nyingi; na moyo wake utakuwa kinyume na agano takatifu; naye atafanya matendo makuu, na atarudi katika nchi yake. Kwa wakati uliowekwa atarudi, naye atakuja kuelekea kusini; lakini haitakuwa kama ile ya kwanza, wala kama ile ya baadaye. Danieli 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.

Katika aya hizi, “yeye” anarudi katika nchi yake, kisha baadaye anarudi tena katika nchi yake. Kurudi huko mara mbili kunawakilisha ushindi miwili, na kisha kulifuatiwa na “kurudi” kwa shangwe na ushindi hadi mji wa Roma. Wa kwanza ulikuwa Vita vya Actium mwaka 31 KK dhidi ya Antony na Cleopatra, na wa pili ulikuwa baada ya uharibifu wa Yerusalemu mwaka 70 BK. “Wakati uliowekwa” katika aya hizo ni mwaka 330, ambao uliashiria mwisho wa “wakati” wa kinabii wa aya ya ishirini na nne unaolingana na miaka mia tatu na sitini.

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.

Wafalme wawili wanaosema uongo kwenye meza moja hufanya hivyo kabla ya "wakati uliowekwa," "kwa kuwa bado mwisho utakuwa katika wakati uliowekwa." Swali linalopaswa kuzingatiwa ni mstari huo unamaanisha nini unaposema, "Kisha atarudi katika nchi yake akiwa na mali nyingi?" Je, inamaanisha kwamba katika wakati uliowekwa, ndipo atarudi; au inamaanisha kwamba mara tu hao wawili watakaposema uongo mezani, ndipo atarudi, na hivyo kurudi kunakuwa kabla ya wakati uliowekwa.

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 anatambulisha marejeo mawili kuwa ni 31 KK na 70 BK, ambayo yanawakilisha historia kabla ya mwaka 330, ambao ndio wakati ulioamriwa. Smith pia anaonyesha kwamba “kurudi” la aya ya ishirini na tisa ni baada ya mwaka 330, na kwamba halifanikiwi kama yalivyofanikiwa marejeo yaliyofuata vita vya Actium na Yerusalemu. Hii ina maana kwamba kabla ya wakati ulioamriwa kuna mkutano ambapo uongo unasemwa, unaofuatwa na mmoja wa wale wafalme wawili waliokuwa wakisema uongo akirudi na utajiri mwingi, ambaye kisha anapinga agano takatifu, hutenda makuu na anarudi katika mwaka 330, ambao ndio wakati ulioamriwa.

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.

Kisha anauvamia kusini, lakini shambulio hilo halitafanana na Vita vya Actium wala na uharibifu wa Yerusalemu. Historia ya mwaka 70 BK ilivyo katika aya hizo inaonyesha mwisho wa watu wa agano walioteuliwa na Mungu kama inavyowakilishwa na "agano takatifu" katika kifungu hicho. Katika aya ya thelathini, Rumi ya kipagani ina mawasiliano ya siri na wale wanaoacha agano takatifu. Mwaka 70 BK ulikuwa mwisho kabisa wa Israeli ya kale ya kimwili kama watu wa agano wa Mungu, na aya ya thelathini inabainisha historia ya karne nne baada ya 70 BK. Wale wanaoacha agano katika historia inayowakilishwa katika aya ya thelathini ni wale walioacha agano lililoingiwa na Mungu pamoja na watu wake Wakristo. Rumi ya Kipapa ni kanisa linalowakilishwa kuwa wale wanaoacha agano takatifu katika aya ya thelathini.

> 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.

> Kwa maana merikebu za Kitimu zitakuja juu yake; kwa hiyo atahuzunika, na atarudi, na atakuwa na ghadhabu juu ya agano takatifu; hivyo ndivyo atakavyofanya; naam, atarudi, na atafanya shauri pamoja na wale waachao agano takatifu. Danieli 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.

Aya ya ishirini na tisa inatuleta hadi mwaka 330, ambao ulikuwa wakati uliowekwa na kutimizwa pale Konstantino alipohamisha mji mkuu kwenda Konstantinopoli. Katika alama hiyo ya njia Roma ya kipagani ingevutwa katika vita vya kusini ambavyo visingefanikiwa kama vile vilivyofanikiwa vita vya Actium na Yerusalemu. Kisha katika aya ya thelathini Roma ya kipagani inashambuliwa na Genseric, ambaye alizindua vita vyake vya majini kutoka Chittim, inayojulikana leo kama Karthago. Vita hivi dhidi ya Roma ya kipagani pia viliwakilishwa kama tarumbeta ya pili kati ya tarumbeta saba katika kitabu cha Ufunuo. Nne za kwanza kati ya hizo nguvu za tarumbeta ziliimaliza Roma ya Magharibi kufikia mwaka 476. Kati ya hizo tarumbeta nne za kwanza, tarumbeta ya pili, ambayo ni meli za Chittim, ndiyo iliyokuwa kali zaidi, kwani Genseric alichukua udhibiti wa bahari na utajiri wa Dola la Roma ukakauka.

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.

Akiwa amekabiliwa na merikebu za Kitimu na akihuzunishwa nazo, anarudi na kuwa na ghadhabu juu ya agano takatifu. Hili lilitimia katika historia iliyoelekea kutiwa mamlaka kwa Upapa mwaka 538, kupitia vita dhidi ya Neno la Mungu. Baada ya hayo anarudi na kuwa na “mashauri na wale waiachao agano takatifu.” Ushirikiano huo kati ya Rumi ya kipagani na Rumi ya kipapa ulitimia mwaka 533 kwa amri ya Justinian. Aya inayofuata, aya ya thelathini na moja, inaendelea kueleza jinsi Rumi ya kipagani ilivyokuwa “imehuzunishwa.” Katika Waraka wa Pili kwa Wathesalonike, Paulo anafundisha kwamba Rumi ya kipagani “ilizuilia” Upapa usichukue mamlaka mwaka 538. Baada ya kuhuzunishwa na shambulio kutoka baharini lililoharibu uchumi wa ufalme, ana ghadhabu juu ya agano takatifu, kisha ana mashauri na wale waiachao agano hilo. Katika aya zinazofuata, “mikono” inayowakilisha mamlaka iliyotolewa kwa Upapa mwaka 496 na Clovis, husimama, nao wanatia unajisi mahali patakatifu pa ngome, ambalo kihistoria liliwakilisha mji wa Rumi; kisha Rumi ya kipagani huiondoa dini ya upagani (kile cha kila siku) katika ufalme na kuiweka badala yake Ukatoliki, kisha humweka Upapa katika kiti cha enzi mwaka 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.

Upapa ulipopewa mamlaka mwaka 538 ulitoa ushahidi wa kinabii na pia wa kihistoria, unaowakilishwa katika mistari tunayoizingatia. Mwaka 538 unaonyeshwa kwa mfano na mwaka 31 KK na Vita vya Actium. Katika Danieli sura ya nane, aya ya tisa, Roma ya kipagani ingeshinda vizuizi vitatu vya kijiografia ili kutwaa kiti cha enzi cha ulimwengu. Cha kwanza kilikuwa Syria upande wa mashariki, kisha Yuda na Yerusalemu, na baadaye Misri katika Vita vya Actium. Roma ya kipapa pia ingeng’olewa pembe tatu, pembe ya tatu ikiwa ni Wagothi, ambao walifukuzwa kutoka jiji la Roma mwaka 538. Roma ya kipagani na Roma ya kipapa zinatoa mashahidi wawili wanaoonyesha kwamba Vita vya Actium vinaendana na mwaka 538, na kwamba mwaka 538 unaonyesha sheria ya Jumapili nchini Marekani, wakati ambapo Roma ya kisasa inatawala kwa nguvu kuu hadi muda wa rehema utakapofungwa.

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

Tumehitimisha mapitio ya jumla ya aya za ishirini na saba hadi thelathini na moja.

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.

Katika makala inayofuata, tutazingatia mistari hii na kuanza kazi ya kuoanisha kifungu hicho na historia ya mistari ya kumi na moja hadi kumi na tano.

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