Article

# Panium - Number Four

Panium - Inani Lesine

An Alliance

Umnqophiso

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.

Kwimbali yasePanium kwabunjwa umnqophiso phakathi kuka-Antiochus Magnus noFilipu waseMakedoni. Idabi laqhutywa ngokuthe ngqo ngu-Antiochus nxamnye nomntwana uPtolemy V, yaye uFilipu wanegalelo ngengqiqo yokuba imfazwe yakhe kwezinye iindawo zobukumkani yathintela eminye imikhosi ekubeni ize kunceda ukumkani womntwana waseYiputa. Oku kuthetha ukuba uPutin, ukumkani wokugqibela wasezantsi—ofuziselwe ngukumkani womntwana waseYiputa (umntwana ethetha isizukulwana sokugqibela ngokwesiprofeto)—uyoyiswa nguTrump omelwe ngu-Antiochus Magnus owoyisa uPtolemy V ePanium kwananjengoko noReagan wayoyisa i-USSR ngowe-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.

UFilipu uthetha ukuthi “umthandi wamahashe,” yaye “amahashe” afuzisela omabini amandla omkhosi namandla ezoqoqosho. Amahashe atsala iinqwelo zokulwa yaye akhwelwa ngamajoni, yaye amahashe akwahambisa impahla ayise emarikeni. “Amahashe” aluphawu “lweenqwelo zokulwa, iinqanawa nabakhweli-mahashe,” nto leyo eluphawu oluyintloko lwe-United States kubudlelane bayo bobummeli nokumkani wasemntla njengoko kubekiwe kwindima yamashumi amane.

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.

Umhlakani kaTrump uneentlobo-mqondiso ezimbini kuFilipu waseMakedoni nakuHerode Filipu uTetrarki. Nokuba nguHerode Filipu okanye nguFilipu waseMakedoni, olu phawu luchaza lowo uthanda amandla alunikiweyo nguKesare okanye nguAntiyokusi, ngokulandelelana. UFilipu uthanda amahashe, yaye omnye uFilipu wayevela eMakedoni, eyayibambe indima esembindini neyesiseko ebukumkanini buka-Aleksandire Omkhulu.

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.

Yayililizwe lakhe, ubukumkani awalizuz’ kuyise, uFilipu II, nendawo yokutsibela yobukumkani bakhe obukhulu. Ise kumntla weGrisi, iMakedoniya yayahlukile njengombindi wezopolitiko nowomkhosi apho wazalelwa khona uAlesandire (ePella, ngo-356 BC) waza wakhuliselwa khona, yaye yanikela ngezibonelelo zokuqala, ngamandla abantu, nangolwakhiwo lombutho olwathi lwavuselela uloyiso lwakhe. Ngokomongo wayo, iMakedoniya yayiyinucleus yobukumkani buka-Alesandire—indawo yalo yokuqala, injini yalo yomkhosi, nommandla owawuzinzisa isazisi sakhe njengokumkani waseMakedoniya, kwanaxa ubukumkani bakhe babusanda kakhulu ngaphaya kwemida yawo.

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.

IMakedoni imele ummandla wasemantla wobukumkani buka-Aleksandire obahlulwe kane. Ngaloo ndlela, omnye uFilipu nguTetrareka, okuthetha “inxalenye yesine,” yaye omnye uFilipu “sisinye kwisihlanu” semimoya emine yobukumkani bangaphambili buka-Aleksandire.

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.

UHerode umele lowo usalayo umnqophiso. UEsawu, umnombo wegazi okhokelela kuHerode, walilahla ilungelo lakhe lobuzibulo. Kwasekuqaleni kwembali yabantu abanyuliweyo bomnqophiso, uEsawu uba ngumfuziselo wabo bawalayo umnqophiso awafela ukuwuqinisekisa uKristu. Kanye ngelo xesha uThixo wayeza kwandisa abantu bakhe abanyuliweyo bomnqophiso babe zizizwe ezilishumi elinambini, uEsawu wavukela. Ekupheleni kukaSirayeli wamandulo, xa emnqamlezweni amaYuda avakalisa ukuba ayengenaye “omnye ukumkani ngaphandle koKesare,” isizwe samaYuda saba ngumfuziselo wokugqibela wento eyayifanekiswe nguEsawu ekuqaleni. Umthi wosapho lukaHerode wenziwe ngumnombo wegazi likaEsawu nowamaYuda, umnombo wegazi owafuziselwa ngumophuli womnqophiso ovukelayo ekuqaleni nangabantu bomnqophiso abavukelayo ekupheleni.

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.

uHerode Omkhulu wanyanzelisa iirhafu ezazisa uYosefu noMariya eBhetelehem, yaye omnye woonyana bakhe abathathu, uHerode Antipase unyana kaHerode Omkhulu, walawula ngexesha lomnqamlezo. Ixesha lobomi bukaKristu ukususela ekuzalweni kwaKhe kuse ekufeni kwaKhe limelwe ngokomfuziselo yintsapho kaHerode, ngaloo ndlela lichonga loo mbali njengexesha lokutyelelwa kwabantu abanyuliweyo, ukutyelelwa amaYuda, ngokubanzi, angazange alubone.

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.

UHerode Omkhulu wabulala abantwana ngenxa yokuzalwa kukaYesu, ngaloo ndlela ephinda imbali yokuzalwa kukaMoses xa iYiputa yayibulala abantwana. Ukubulawa kokuqala kwabantwana kwakulilinge lokubulala lowo ukhethiweyo wayelindelwe, yaye ukubulawa kokugqibela kwabantwana kwakhona kwakulilinge lokubulala lowo ukhethiweyo wayelindelwe. Iwaka elikhulu elinamashumi amane anesine amawaka licula ingoma kaMoses neYeMvana, yaye ngokwesiprofeto “ingoma” imela amava. Iwaka elikhulu elinamashumi amane anesine amawaka liphila kwixesha elinamava afanayo. Omnye waloo mizekeliso wafika ngoJanuwari 22, 1973 ngomgwebo weNkundla ePhakamileyo owavumela ukukhutshwa kwezisu eUnited States of America. Kule minyaka engamashumi amane anesithoba eyalandelayo, malunga nezigidi ezingama-66 zabantu ababengabaviwa abanokwenzeka ukuba babe phakathi kwewaka elikhulu elinamashumi amane anesine amawaka babulawa ngokukhutshwa kwezisu okugunyaziswe ngurhulumente womanyano.

Power symbolizes military strength:

Amandla afuzisela ukomelela komkhosi:

> 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.

> Irhamncwa endayibonayo yayinjengehlosi, neenyawo zayo zazinje ngeenyawo zebhere, nomlomo wayo wawunjengomlomo wengonyama; inamba yalinika amandla ayo, netrone yayo, negunya elikhulu. ISityhilelo 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.

Inamba, enguRoma yobuhedeni, yanika upopu izinto ezintathu, oko kukuthi, “amandla ayo, nesihlalo sayo, negunya elikhulu.” Kwisahluko seshumi elinesibini i-USA, irhamncwa lomhlaba, limelwe njengelisebenzisa onke “amandla” erhamncwa eliphambi kwalo. Noko ke igama elithi “amandla” kwivesi yesibini ligama lesiGrike elahlukileyo kunelo liguqulelwe ngokuthi “amandla” kwivesi yeshumi elinesibini. Kwivesi yesibini “amandla” ngu-G1722: lithetha phambi kobuso buka (ngokwenyani okanye ngokomfuziselo): ebukhoneni (embonweni) buka.

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

Igama elithi “power” kwivesi yeshumi elinesibini ligama lesiGrike elahlukileyo.

> 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.

> Yaye iwasebenzisa onke amandla erhamba lokuqala phambi kwalo, alenze ihlabathi nabo bahlala kulo balinqule irhamncwa lokuqala, elalipholiswe inxeba lalo lokufa. ISityhilelo 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.

Igama elithi “power” G1832 apha lithetha, (ngokwengqiqo yokuba nakho); ilungelo elikhethekileyo, oko kukuthi, impembelelo enikelweyo: igunya, ulawulo lwendawo, inkululeko, amandla, ilungelo, ukomelela. Igama elithi “power” kwindima yeshumi elinesibini lichaza ukuba irhamncwa lomhlaba ligunya elinikelweyo lerhamncwa lolwandle—i-USA ngummeli osebenzela egameni lerhamncwa lolwandle. I-USA isebenzisa lonke igunya elinikelweyo lerhamncwa lokuqala. Kwindima yesibini iRoma yobuhedeni yanika oopopu izinto ezintathu. UClovis wanika oopopu amandla akhe omkhosi nawowezoqoqosho ngowama-496 kwiDabi laseTolbiac. UConstantine wanikela “isihlalo” sobukumkani ngowama-330, yaye uJustinian wachaza upopu njengomlungisi wabaqhekeki nentloko yeecawa ngommiselo ngowama-533. UClovis ngowama-496 ngumfuziselo kaReagan ngowe-1989. UReagan ngumfuziselo kaTrump.

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).

NgokukaGregory waseTours (owabhala phantse inkulungwane kamva), uClovis wayesoyiswa edabini yaye, ekuphelelweni lithemba, wabiza kuThixo wamaKatolika ukuba amncede. Umfazi wakhe, uClotilde, wayeyinkosazana engumBurgundi engumKatolika eyayimkhuthaza ukuba aguquke ashiye ubuhedeni. UClovis wenza isibhambathiso sokuba, ukuba angaphumelela, wayeya kwamkela ubuKatolika. Imeko yaguquka—nokuba kungenxa yokungenelela kukaThixo okanye icebo lomkhosi—aza uClovis waboyisa ama-Alemanni, wabulala ukumkani wawo waza wawachithachitha amabutho awo. Enyanisekile kwisibhambathiso sakhe, waguqukela kubuKatolika waza wabhaptizwa, ngokwesithethe oku kubekwa kuSuku lweKrisimesi ngowama-496 eReims nguBhishophu uRemigius (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.”

Ukuguquka kwakhe kwaphawula inguquko enkulu, kwenza uClovis waba ngukumkani wokuqala ongumKatolika phakathi kwabalawuli bamaJamani (ngokwahlukileyo kumaVisigoth okanye kumaOstrogoth angamaKristu angama-Ariya). Oku kwadibanisa amaFranks neBandla laseRoma, kwamzuzela inkxaso kubemi bamaGallo-Roman nakubupopu. Ubhaptizo lukaClovis ludla ngokuthathwa njengokuzalwa okungumfuziselo “kweFransi” njengesizwe esingamaKatolika, olwahlula kwezinye izikumkani zobuqaba ezazibambelele kubuAriya okanye kubuhedeni. Ngenxa yesi sizathu, ubuKatolika bubhekisa kwiFransi ngokuba “lizibulo leBandla lamaKatolika,” kwanom “yintombi enkulu yeBandla lamaKatolika.”

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.

Xa uClovis waba ligunya lokuqala elimele ubupopu ngowe-496, wayengumfuziselo kaReagan owaba ligunya elimele lona ngowe-1989. Kwimbali kaReagan nopopu John Paul II kwabunjwa umanyano oluyimfihlo ngenjongo yokuwisa ukumkani wasezantsi. Ukususela ngowe-1798 kuse kwafika umthetho weCawa, ihenyukazi laseTire lifihlakele, yaye lelona henyukazi linye elilanda imvelaphi yalo libuyele eMakedoni, obona bukumkani basemantla. Ungukumkani wasemantla, efihlakele ngokwesiprofeto, kodwa esaqhubeka esithi akanakusilela.

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.

Upopu ukwamele nabo “abashiya umnqophiso,” abathi, nangona ngokwesiprofeto befihlakele kuyo yonke loo mfazwe mithathu yabameli; ekugqibeleni baya kubonakala kwimbali yeDabi lasePanium. Kwinguquko esuka eRoma yoBukhosi isiwe eRoma yobupopu, uDaniyeli uchaza ixesha apho iRoma yobuhedeni yayifika ekupheleni kwexesha layo njengobukumkani besine besiprofeto seBhayibhile.

> 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.

> Ngokuba iinqanawa zaseKittim ziya kuza zimelane naye; ngoko ke uya kubandezeleka, abuye umva, aze abe nomsindo nxamnye nomnqophiso ongcwele; uya kwenjenjalo ke; ewe, uya kubuya, aze abe nonxulumano nabo bawushiyayo umnqophiso ongcwele. Daniyeli 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.

Kwivesi elithi “abo bayishiyayo umnqophiso ongcwele” kubhekiswa kwiCawe yamaKatolika. Abo bayishiyayo umnqophiso ongcwele yicawe kaPergamo kaYohane uMtyhili, leyo yayikukuyekelela, neya kuthi ngokukaPawulos kubekho ukuwa kwayo kude kuvele umntu wesono. UbuKatolika ngabo baye bawushiya umnqophiso, njengoko kubonakaliswa luhlaselo olwaziswa nxamnye neLizwi likaThixo, kwanangeSabatha yosuku lwesixhenxe, ezo zinto zombini ezafakwa phantsi kohlaselo oluqhubekayo ukususela kwixesha likaKonstantine ukuya phambili. Ngaphambili kwisahluko seshumi elinanye, “umnqophiso” nawo uyakhankanywa.

> 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.

> Iintliziyo zookumkani aba zimbini ziya kuba kukwenza ububi, yaye baya kuthetha ubuxoki etafileni inye; kodwa oko akuyi kuphumelela, kuba ukuphela kuseza ngexesha elimiselweyo. Wosuka abuyele ezweni lakhe enobutyebi obuninzi; intliziyo yakhe iya kuba nxamnye nomnqophiso ongcwele; uya kwenza izinto ezinkulu, aze abuyele ezweni lakhe. Ngexesha elimiselweyo uya kubuya, aye ngasemzantsi; kodwa akuyi kuba njengakuqala, okanye njengasemva koko. Daniyeli 11:27–29.

In these verses “he” returns to his own land, then later he returns to his own land again. The two returning’s represent two victories that were then followed by a triumphal “return” to the city of Rome. The first was the Battle of Actium in 31 BC against Antony and Cleopatra, and the second was after the destruction of Jerusalem in 70 AD. The “time appointed” in the verses is the year 330, which identified the conclusion of the prophetic “time” of verse twenty-four that equates to three hundred and sixty years.

Kwezi ndinyana “uye” ubuyela ezweni lakhe, aze kamva abuyele kwakhona ezweni lakhe. Ezi kubuya zimbini zimela uloyiso olubini olwalandelwa emva koko “kukubuya” koloyiso oluya esixekweni saseRoma. Olokuqala yayiliDabi laseActium ngowama-31 BC nxamnye noAntony noCleopatra, yaye olwesibini lwalandela emva kokutshatyalaliswa kweYerusalem ngowama-70 AD. “Ixesha elimisiweyo” kwezi ndinyana ngumnyaka wama-330, obonisa isiphelo “sexesha” lesiprofeto sendinyana yamashumi amabini anesine elilingana neminyaka engamakhulu amathathu anamashumi amathandathu.

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.

Ookumkani ababini abathetha ubuxoki etafileni inye benza oko ngaphambi “kwexesha elimisiweyo,” “ngokuba isiphelo sisaya kuba ngexesha elimisiweyo.” Umbuzo ofanele ukuqwalaselwa ngulo: le ndinyana ithetha ukuthini xa isithi, “Wandule ke abuyele elizweni lakhe enobutyebi obuninzi”? Ingaba ithetha ukuthi ngexesha elimisiweyo, wandule ke abuyele; okanye ithetha ukuthi, kwakuba aba babini bethethe ubuxoki etafileni, wandule ke abuyele, yaye ngenxa yoko ukubuyela kwakhe kungaphambi kwexesha elimisiweyo.

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 uchaza ezi zimbuyelo zimbini njengezo zango-31 BC no-70 AD, nto leyo emele imbali engaphambi konyaka wama-330, elilixesha elimisiweyo. USmith ukwabonisa ukuba “ukubuya” okukhankanywe kwindima yama-29 kusemva ko-330, nokuba akuphumelelanga njengoko kwaba njalo ngeembuyelo ezalandela iimfazwe zase-Actium naseYerusalem. Oko kuthetha ukuba ngaphambi kwexesha elimisiweyo kukho intlanganiso apho kuthethwa ubuxoki, nelandelwa ngomnye wookumkani ababebexoka ebuyela nobutyebi obukhulu, othi ke emva koko achase umnqophiso ongcwele, enze izenzo ezinkulu, aze abuye ngonyaka wama-330, olilixesha elimisiweyo.

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.

Emva koko uhlasela umzantsi, kodwa oko kuya kuba kungafani neMfazwe yaseActium okanye ukutshatyalaliswa kweYerusalem. Imbali ka-70 AD kwezi ndinyana ibonisa ukuphela kwabantu bakaThixo abanyuliweyo bomnqophiso njengoko bemelwe “ngumnqophiso ongcwele” kwesi siqendu. Kwindinyana yamashumi amathathu iRoma yobuhedeni inobukrelekrele kunye nabo bawushiyayo umnqophiso ongcwele. U-70 AD waba sisiphelo kanye sikaSirayeli wamandulo ongokoqobo njengabantu bomnqophiso kaThixo, yaye indinyana yamashumi amathathu ichaza imbali eyenzeka kwiinkulungwane ezine emva ko-70 AD. Abo bawushiyayo umnqophiso kwimbali emelwe kwindinyana yamashumi amathathu, ngabo bawushiyayo umnqophiso ongenwe nguThixo nabantu baKhe abangamaKristu. IRoma yoPapa yilo ibandla elimelwe njengabo bawushiyayo umnqophiso ongcwele kwindinyana yamashumi amathathu.

> 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.

> Kuba iinqanawa zaseKittim ziya kuza zimchase; ngenxa yoko uya kuba buhlungu, abuyele umva, abe nomsindo ngakuwo umnqophiso ongcwele; wenjenjalo ke; ewe, uya kubuya, aze abe nokuqonda kunye nabo bawushiyayo umnqophiso ongcwele. Daniyeli 11:30.

Verse twenty-nine brings us to the year 330, which was the time appointed as fulfilled by Constantine moving the capital city to Constantinople. At that waymark pagan Rome would be drawn into a southern war that would not be successful as had been Actium and Jerusalem. Then in verse thirty pagan Rome is attacked by Genseric who launched his naval warfare from Chittim, which is known today as Carthage. This warfare against pagan Rome was also represented as the second trumpet of the seven trumpets in the book of Revelation. The first four of those trumpet powers brought Western Rome to a conclusion by 476. Of those first four trumpets, the second trumpet, which is the ships of Chittim was the most severe, for Genseric took control of the seas and the wealth of the Empire dried up.

Ivesi yamashumi amabini anesithoba isisa kunyaka ka-330, owawulixesha elimisiweyo njengoko lazalisekiswa xa uConstantine wafudusela isixeko esilikomkhulu eConstantinople. Kulo mqondiso wendlela iRoma yobuhedeni yayiza kutsaleleka kwimfazwe yasemzantsi eyayingayi kuphumelela njengoko kwaba njalo eActium naseYerusalem. Emva koko, kwivesi yamashumi amathathu, iRoma yobuhedeni ihlaselwa nguGenseric, owavula imfazwe yakhe yaselwandle esuka eChittim, eyaziwa namhlanje ngokuba yiCarthage. Le mfazwe nxamnye neRoma yobuhedeni nayo yabonakaliswa njengexilongo lesibini kwezixhenxe ezixilongo encwadini yeSityhilelo. Ezokuqala ezine kwezo mandla ezixilongo zazisa iRoma yaseNtshona esiphelweni ngonyaka ka-476. Kwezo zixilongo zokuqala zine, ixilongo lesibini, eliziinqanawa zaseChittim, laliyelona linobuzaza kakhulu, kuba uGenseric wathabatha ulawulo lweelwandle, nobutyebi boBukhosi boma.

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.

Ejongene yaye ebuhlungu ngenxa yeenqanawa zaseKittim, uyabuya abe nenzondo ngakumnqophiso ongcwele. Oku kwazaliseka kwimbali ekhokelela ekuxhotyisweni kwamandla kapopu ngowe-538, ngentsebenziswano yemfazwe nxamnye neLizwi likaThixo. Emva koko uyabuya abe “nokuqonda kunye nabo bawushiyayo umnqophiso ongcwele.” Olo nxibelelwano phakathi kweRoma yobuhedeni neRoma kapopu lwazaliseka ngowe-533 ngomyalelo kaJustinian. Ivesi elilandelayo, ivesi yamashumi amathathu ananye, ke ngoko iyaqhubeka ichaza indlela iRoma yobuhedeni “eyabuhlungu” ngayo. Kweyesi-2 yabaseTesalonika, uPawulos ufundisa ukuba iRoma yobuhedeni “yayithintela” upopu ekuthatheni ulawulo ngowe-538. Emva kokuba ebuhlungu ngenxa yohlaselo oluvela elwandle olonakalisa uqoqosho lobukumkani, uba nenzondo ngakumnqophiso ongcwele, aze abe nokuqonda kunye nabo bawushiyayo umnqophiso. Kwiivesi ezilandelayo, “iingalo,” ezimele amandla anikwa upopu ngowe-496 nguClovis, ziyasuka zime, zizingcolise ingcwele yamandla, ethe kwimbali yamela isixeko saseRoma; aze ke iRoma yobuhedeni isuse inkolo yobuhedeni (eyemihla ngemihla) kuloo mbuso, iyibuyisele ngobuKatolika, ize ke ibeke upopu etroneni ngowe-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.

Xa ubupopu bunikwa amandla ngowama-538, banikela bobabini ubungqina obungokwesiprofeto, kwanobungqina bembali obumelwe ziivesi esizicingelayo. Unyaka wama-538 ufuziselwa ngowama-31 BC kunye neDabi lase-Actium. KuDaniyeli isahluko sesibhozo, ivesi yesithoba, iRoma yobuhedeni yayiza koyisa izithintelo ezintathu zejografi ukuze ithabathe itrone yomhlaba. Esokuqala yayiyiSiriya empuma, kwalandela uYuda neYerusalem, kwaza kwalandela iYiputa kwiDabi lase-Actium. IRoma yobupopu nayo yayiza kususelwa iimpondo ezintathu, eyesithathu kuzo yayiziGoths, abagxothwa kwisixeko saseRoma ngowama-538. IRoma yobuhedeni neRoma yobupopu zinikela ngamangqina amabini achonga ukuba iDabi lase-Actium lihambelana nowama-538, yaye owama-538 ubonakalisa umthetho weCawa eUnited States of America, xa iRoma yangoku ilawula ngobunganga de kuvalwe ixesha lovavanyo.

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

Sigqibile ngokunika umbono jikelele weendinyana ezingamashumi amabini anesixhenxe ukuya kwamashumi amathathu ananye.

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.

Kweli nqaku lilandelayo, siya kugxininisa kwezi ndima size siqalise umsebenzi wokudibanisa esi sicatshulwa nembali yeendima zeshumi elinanye ukuya kweyeshumi elinesihlanu.

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