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# Panium - Number Four

Paniumu - Nọ́ńbà Kẹrin

An Alliance

Ìṣọ̀kan Kan

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.

Nínú ìtàn Panium ni wọ́n ti dá àjọṣe kan sílẹ̀ láàárín Antiochus Magnus àti Philip ti Macedon. Antiochus ni ó ta ogun náà kọlu ọmọ-aládé Ptolemy V ní tààràtà, Philip sì kópa ní ọ̀nà yìí pé ogun tí ó ń jagun ní àwọn apá ibòmíràn nínú ìjọba náà dá àwọn ọmọ-ogun mìíràn lọ́wọ́ láti wá ran ọmọ ọba Ejibiti náà lọ́wọ́. Èyí túmọ̀ sí i pé Putin, ọba ìkẹyìn ti gúúsù—ẹni tí ọmọ ọba Ejibiti náà ṣàpẹẹrẹ fún (níbi tí “ọmọ” ti túmọ̀ sí ìran ìkẹyìn ní ti àsọtẹ́lẹ̀)—ni Trump, ẹni tí Antiochus Magnus ṣàpẹẹrẹ fún, ṣẹ́gun; gẹ́gẹ́ bí Antiochus Magnus ṣe ṣẹ́gun Ptolemy V ní Panium, àti gẹ́gẹ́ bí Reagan ṣe ṣẹ́gun USSR ní ọdún 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.

Filipu túmọ̀ sí “olùfẹ́ ẹṣin,” àti pé “ẹṣin” jẹ́ àmì ìṣàpẹẹrẹ agbára ológun àti agbára ọrọ̀-ajé pẹ̀lú. Ẹṣin ń fa kẹ̀kẹ́-ogun, àwọn ọmọ-ogun sì ń gun ẹṣin; ẹṣin tún ń gbé ẹrù lọ sí ọjà. “Ẹṣin” jẹ́ àmì ìṣàpẹẹrẹ “kẹ̀kẹ́-ogun, ọkọ̀ ojú omi àti àwọn agẹṣin,” èyí tí í ṣe àmì àkọ́kọ́ ti Orílẹ̀-Èdè Amẹ́ríkà nínú ìbáṣepọ̀ aṣojú rẹ̀ pẹ̀lú ọba àríwá gẹ́gẹ́ bí a ti ṣètò rẹ̀ kalẹ̀ nínú ẹsẹ̀ ogójì.

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.

Ọ̀rẹ́ Trump ní àpẹẹrẹ méjì nínú Fílípù ti Makedóníà àti Hẹrọdu Fílípù Tẹ́tíráríkì. Yálà Hẹrọdu Fílípù ni tàbí Fílípù ti Makedóníà, ààmì náà ń tọ́ka sí ẹni tí ó fẹ́ràn agbára tí a pèsè fún un láti ọ̀dọ̀ Késárì tàbí Áńtíókù, lẹ́sẹ̀sẹ̀. Fílípù fẹ́ràn ẹṣin, àti pé Fílípù kan jẹ́ ọmọ Makedóníà, tí ó ní ipa àárín gbùngbùn àti ìpilẹ̀ nínú ìjọba Alẹ́ksándà Ńlá.

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.

Ó jẹ́ ilẹ̀ ìbílẹ̀ rẹ̀, ìjọba tí ó jogún lọ́wọ́ baba rẹ̀, Philip II, àti ibi ìbẹ̀rẹ̀ fún ìjọba ńlá rẹ̀. Tí ó wà ní apá àríwá ilẹ̀ Gíríìsì, Makedonia yàtọ̀ gẹ́gẹ́ bí àárín ìṣèlú àti ológun níbi tí a ti bí Alexander (ní Pella, 356 BC) tí a sì ti tọ́ ọ dàgbà, ó sì pèsè àwọn ohun àmúṣe àkọ́kọ́, agbára ènìyàn, àti ètò ìṣètò tí ó mú agbára fún àwọn ìṣẹ́gun rẹ̀. Ní ìtòótọ́, Makedonia ni aarin gidi ti ìjọba Alexander—ibi ìbẹ̀rẹ̀ rẹ̀, ẹ̀rọ ológun rẹ̀, àti agbègbè tí ó fi ìdánimọ̀ rẹ̀ múlẹ̀ gẹ́gẹ́ bí ọba Makedonia, bí ó tilẹ̀ jẹ́ pé ìjọba rẹ̀ túbọ̀ gbooro jù ààlà rẹ̀ lọ.

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.

Masedónì dúró fún agbègbè àríwá nínú ìjọba ẹ̀ẹ̀mẹ́rin Alẹ́kísándà. Nítorí náà, Philipu kan ni Tetrarch, èyí tí ó túmọ̀ sí ‘ìdámẹ́rin kan,’ Philipu kejì sì jẹ́ ‘ọ̀kan nínú ìdámẹ́rin’ àwọn ẹ̀fúùfù mẹ́rin ti ìjọba Alẹ́kísándà tẹ́lẹ̀ rí.

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.

Hẹrọdu dúró fún ẹni tí ó kọ májẹ̀mú. Ísọ̀, ìran ẹ̀jẹ̀ tí ń yọrí sí Hẹrọdu, kọ ogún ìbí rẹ̀. Ní ìbẹ̀rẹ̀pẹ̀pẹ̀ ìtàn àwọn ènìyàn májẹ̀mú àyànfẹ́, Ísọ̀ di àpẹẹrẹ àwọn tí ń kọ májẹ̀mú tí Kristi kú láti fi múlẹ̀. Gan-an ní àkókò tí Ọlọ́run fẹ́ mú kí àwọn ènìyàn májẹ̀mú àyànfẹ́ rẹ̀ gbòòrò sí ẹ̀yà méjìlá, Ísọ̀ ṣọ̀tẹ̀. Ní òpin Ísírẹ́lì àtijọ́, nígbà tí àwọn Júù sọ ní ẹ̀gbẹ́ àgbélébùú pé wọn kò ní “ọba mìíràn bí kò ṣe Késárì,” orílẹ̀-èdè Júù di àpẹẹrẹ ní òpin ohun tí a ti ṣàfihàn tẹ́lẹ̀ nípasẹ̀ Ísọ̀ ní ìbẹ̀rẹ̀. Ẹ̀yà ìdílé Hẹrọdu jẹ́ ti ìran ẹ̀jẹ̀ Ísọ̀ àti àwọn Júù, ìran ẹ̀jẹ̀ kan tí ẹni aláìgbọ́ràn tó fọ májẹ̀mú ti ṣàpẹẹrẹ rẹ̀ ní ìbẹ̀rẹ̀, tí àwọn ènìyàn májẹ̀mú aláìgbọ́ràn sì tún ṣàpẹẹrẹ rẹ̀ ní òpin.

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.

Hẹrọdu Ńlá ni ó fi owó-orí kalẹ̀ tí ó mú Jósẹfu àti Màríà wá sí Bẹtilẹhẹmu, ọ̀kan sì lára àwọn ọmọkùnrin rẹ̀ mẹ́ta, Hẹrọdu Antipasi ọmọ Hẹrọdu Ńlá, ni ó jọba ní àsìkò àgbélébùú. Àkókò ìgbésí-ayé Kristi láti ìbí Rẹ̀ títí dé ikú Rẹ̀ ni a ṣàfihàn ní ọ̀nà àpẹẹrẹ nípasẹ̀ ìdílé Hẹrọdu, báyìí ni a sì fi ń dá ìtàn náà mọ̀ gẹ́gẹ́ bí àkókò ìbẹ̀wò sí àwọn ènìyàn àyànfẹ́, ìbẹ̀wò kan tí àwọn Júù, ní pàtàkì púpọ̀, kò rí.

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.

Hẹrọdu Ńlá pa àwọn ọmọ kékeré, gẹ́gẹ́ bí ìdáhùn sí ìbí Jésù, bẹ́ẹ̀ ni ó tún ṣe àtúnṣe ìtàn ìbí Mósè nígbà tí Ejibiti ń pa àwọn ọmọ. Ìpakúpa àwọn ọmọ àkọ́kọ́ jẹ́ ìgbìmọ̀ láti pa ẹni àyànfẹ́ tí a ń retí, àti ìpakúpa àwọn ọmọ ìkẹyìn náà sì tún jẹ́ ìgbìmọ̀ láti pa ẹni àyànfẹ́ tí a ń retí. Àwọn ọgọ́rùn-ún méjìlélógójì ẹgbẹ̀rún kọ orin Mósè àti ti Ọ̀dọ́-Àgùntàn, àti ní ti àsọtẹ́lẹ̀ “orin” dúró fún ìrírí kan. Àwọn ọgọ́rùn-ún méjìlélógójì ẹgbẹ̀rún ń gbé ní àkókò kan tí ó ní àwọn ìrírí tó jọra. Ọ̀kan nínú àwọn àfíwéra wọ̀nyí dé ní January 22, 1973 pẹ̀lú ìdájọ́ Ilé Ẹjọ́ Gíga Jùlọ kan tí ó fàyè gba iṣẹ́yún ní USA. Ní ọdún mẹ́rìndínlọ́gbọ̀n tó tẹ̀ lé e, ó fẹ́rẹ̀ẹ́ jẹ́ mílíọ̀nù mẹ́rìndínláàádọ́rin [66 million] àwọn ẹni tí wọ́n lè di olùdíje láti wà láàárín àwọn ọgọ́rùn-ún méjìlélógójì ẹgbẹ̀rún ni wọ́n pa nípasẹ̀ iṣẹ́yún tí ìjọba àpapọ̀ fọwọ́ sí.

Power symbolizes military strength:

Agbara ń ṣàpẹẹrẹ agbára ológun:

> 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.

> Ẹranko náà tí mo sì rí dàbí àmọ̀tẹ́kùn, ẹsẹ̀ rẹ̀ sì rí bí ẹsẹ̀ béà, ẹnu rẹ̀ sì rí bí ẹnu kìnnìún: dragoni náà sì fi agbára rẹ̀, ìtẹ́ rẹ̀, àti àṣẹ ńlá fún un. Ìfihàn 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.

Dragoni náà, ẹni tí ó jẹ́ Romu aláìsìn, pèsè nǹkan mẹ́ta fún ìjọ papacy, ìyẹn ni pé, “agbára rẹ̀, àti ìtẹ́ rẹ̀, àti àṣẹ ńlá.” Nínú ẹsẹ̀ kejìlá, Orílẹ̀-Èdè Amẹ́ríkà, ẹranko ilẹ̀ náà, ni a ṣàfihàn gẹ́gẹ́ bí ẹni tí ń lo gbogbo “agbára” ẹranko tí ó wà níwájú rẹ̀. Síbẹ̀, ọ̀rọ̀ náà “agbára” nínú ẹsẹ̀ kejì yàtọ̀ sí ọ̀rọ̀ tí a túmọ̀ sí “agbára” nínú ẹsẹ̀ kejìlá nínú èdè Gíríìkì. Nínú ẹsẹ̀ kejì, “agbára” ni G1722: tí ó túmọ̀ sí ní ojú (ní ìtumọ̀ gidi tàbí ní àpèjúwe): níwájú (ojú) ẹni.

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

Ọ̀rọ̀ náà “agbára” nínú ẹsẹ̀ kejìlá jẹ́ ọ̀rọ̀ Gíríìkì mìíràn.

> 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.

> Ó sì ń lo gbogbo agbára ẹranko àkọ́kọ́ náà níwájú rẹ̀, ó sì mú kí ayé àti àwọn tí ń gbé inú rẹ̀ jọ́sìn fún ẹranko àkọ́kọ́ náà, ẹni tí a mú ìgbẹ́gbẹ́ ikú rẹ̀ lára dá. Ìfihàn 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.

Ọ̀rọ̀ náà “agbára” G1832 níbí túmọ̀ sí, (ní ìtumọ̀ agbára ìṣe); ànfààní, ìyẹn ni, ipa tí a fi lé lórí: àṣẹ, agbègbè-àṣẹ, òmìnira, agbára, ẹ̀tọ́, okun. Ọ̀rọ̀ náà “agbára” nínú ẹsẹ̀ kejìlá ń fi hàn pé ẹranko ilẹ̀ ni àṣẹ tí a fi ránṣẹ́ fún ẹranko òkun—Amẹ́ríkà ni aṣojú àgbéṣẹ̀ṣe ẹranko òkun. Amẹ́ríkà ń lo gbogbo àṣẹ tí a fi ránṣẹ́ fún ẹranko àkọ́kọ́. Nínú ẹsẹ̀ kejì, Róòmù keferi fi nǹkan mẹ́ta fún ipàpá. Clovis fi agbára ológun àti agbára ọrọ̀-ajé rẹ̀ fún ipàpá ní ọdún 496 ní Ogun Tolbiac. Constantine fi “ìtẹ́” ìjọba náà sílẹ̀ ní ọdún 330, Justinian sì sọ póòpù di olùtúnṣe àwọn aládàámọ̀ àti olórí àwọn ìjọ nípasẹ̀ àṣẹ kan ní ọdún 533. Clovis ní ọdún 496 jẹ́ àpẹẹrẹ Reagan ní ọdún 1989. Reagan jẹ́ àpẹẹrẹ 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).

Gẹ́gẹ́ bí Gregory ti Tours ṣe sọ (nígbà tí ó kọ̀wé ní nǹkan bí ọgọ́rùn-ún ọdún kan lẹ́yìn náà), Clovis ń ṣègbé nínú ogun náà, ó sì, nítorí ìdààmú ńlá, ké pe Ọlọ́run Kátólíìkì fún ìrànlọ́wọ́. Aya rẹ̀, Clotilde, jẹ́ ọbabìnrin Burgundian Kátólíìkì kan tí ó ti ń rọ̀ ọ́ pé kí ó yí padà kúrò nínú ìbọ̀rìṣà wá sí Kátólíìsìmù. Clovis búra pé bí ó bá ṣẹ́gun, òun yóò gba Kátólíìsìmù. Ìṣàn ogun náà yí padà—yálà nípasẹ̀ ìdásí Ọlọ́run tàbí ọgbọ́n ogun—Clovis sì ṣẹ́gun àwọn Alemanni, ó pa ọba wọn, ó sì tú àwọn ọmọ-ogun wọn ká. Gẹ́gẹ́ bí ìbúra rẹ̀, ó yí padà sí Kátólíìsìmù, a sì ṣe ìrìbọmi fún un, gẹ́gẹ́ bí àṣà ṣe fi ọjọ́ Kérésìmesì ọdún 496 ní Reims lélẹ̀, ní ọwọ́ Bíṣọ́ọ̀bù 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.”

Ìyípadà ọkàn rẹ̀ sàmì sí àkókò ìyípadà pàtàkì, ó sì jẹ́ kí Clovis di ọba Kátólíìkì àkọ́kọ́ láàárín àwọn alákòóso Jámánìkì (kì í ṣe bíi àwọn Visigoths tàbí Ostrogoths Kristẹni ti Áríánì). Èyí so àwọn Franks pọ̀ mọ́ Ṣọ́ọ̀ṣì Róòmù, ó sì mú kí ó rí ìtìlẹ́yìn gbà láti ọ̀dọ̀ àwọn ará Gallo-Roman àti ipò Pápà. A sábà máa wo ìrìbọmi Clovis gẹ́gẹ́ bí “ìbí France” ní ìtumọ̀ àmì ìṣàpẹẹrẹ gẹ́gẹ́ bí orílẹ̀-èdè Kátólíìkì, tí ó yà á sọ́tọ̀ kúrò lọ́dọ̀ àwọn ìjọba báríbárí mìíràn tí wọ́n faramọ́ Áríánìsìmù tàbí ẹ̀sìn abínibí. Nítorí ìdí yìí, ìgbàgbọ́ Kátólíìkì máa ń pe France ní “àkọ́bí ti Ṣọ́ọ̀ṣì Kátólíìkì,” àti pẹ̀lú “ọmọbìnrin àgbà jùlọ ti Ṣọ́ọ̀ṣì Kátólíìkì.”

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.

Nígbà tí Clovis di agbára aṣojú àkọ́kọ́ fún papacy ní ọdún 496, ó jẹ́ àpẹẹrẹ Reagan tí ó di agbára aṣojú ní ọdún 1989. Nínú ìtàn Reagan àti Pope John Paul II, a dá ìfọwọ́sowọ́pọ̀ aṣírí sílẹ̀ pẹ̀lú ète láti mú ọba gúúsù ṣubú. Láti ọdún 1798 títí dé òfin Ọjọ́ Ìsinmi, àgbèrè Tírè wà ní ìfarapamọ́, ó sì jẹ́ àgbèrè kan náà gan-an tí ó tọpasẹ̀ gbòǹgbò rẹ̀ padà sí Makedonia, ìjọba tó wà ní àríwá jùlọ. Òun ni ọba àríwá, tí a fi pamọ́ ní ti àsọtẹ́lẹ̀, ṣùgbọ́n tí ó ṣì ń jẹ́wọ́ pé ara rẹ̀ kò lè ṣàṣìṣe.

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.

Póòpù náà pẹ̀lú dúró fún “àwọn tí ń kọ májẹ̀mú sílẹ̀,” àwọn tí, bí ó tilẹ̀ jẹ́ pé a fi wọ́n pamọ́ ní ti àsọtẹ́lẹ̀ jálẹ̀ gbogbo ogun aṣojú mẹ́ta náà; ní ìkẹyìn yóò wá hàn gbangba nínú ìtàn Ogun Panium. Nínú ìyípadà láti Romu Ìjọba-ọba sí Romu póòpù, Dáníẹ́lì ṣàfihàn ìgbà tí Romu abọ̀rìṣà ń dé òpin àkókò rẹ̀ gẹ́gẹ́ bí ìjọba kẹrin nínú àsọtẹ́lẹ̀ Bíbélì.

> 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.

> Nítorí àwọn ọkọ̀ ojú omi Kítímù yóò wá sí i lòdì sí i: nítorí náà yóò bàjẹ́ nínú ọkàn, yóò sì padà, yóò sì ní ìbínú sí májẹ̀mú mímọ́ náà: báyìí ni yóò ṣe; àní, yóò tún padà, yóò sì ní ìfọ̀rọ̀wérọ̀ pẹ̀lú àwọn tí ó kọ májẹ̀mú mímọ́ náà sílẹ̀. 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.

Nínú ẹsẹ náà, “àwọn tí ó kọ májẹ̀mú mímọ́ sílẹ̀” ni ṣọ́ọ̀ṣì Kátólíìkì. Àwọn tí ó kọ májẹ̀mú mímọ́ sílẹ̀ ni ṣọ́ọ̀ṣì Págámùsì tí Johanu Onífihàn sọ nípa rẹ̀ gẹ́gẹ́ bí ṣọ́ọ̀ṣì tí ó ṣe àdéhùn pẹ̀lú ayé, èyí tí, gẹ́gẹ́ bí Pọ́ọ̀lù ti sọ, yóò yapa kúrò ní ìgbàgbọ́ kí ènìyàn ẹ̀ṣẹ̀ tó lè farahàn. Kátólíísímù ni àwọn tí ó ti kọ májẹ̀mú náà sílẹ̀, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ìkọlù tí a mú wá sí Ọ̀rọ̀ Ọlọ́run, àti pẹ̀lú Sábáàtì ọjọ́ keje náà, èyí tí a fi ìkọlù tí ó ń tẹ̀síwájú kọlù méjèèjì láti àkókò Kọnsítántínù lọ síwájú. Ní ìbẹ̀rẹ̀ ṣáájú nínú orí kọkànlá, a tún tọ́ka sí “májẹ̀mú” náà.

> 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.

> Ọkàn àwọn ọba méjèèjì wọ̀nyí yóò sì wà fún ṣíṣe ibi, wọn yóò sì máa sọ irọ́ lórí tábìlì kan náà; ṣùgbọ́n èyí kì yóò ṣàṣeyọrí: nítorí pé ìkẹyìn náà ṣì yóò dé ní àkókò tí a ti yàn. Nígbà náà ni yóò padà sí ilẹ̀ rẹ̀ pẹ̀lú ọrọ̀ púpọ̀; ọkàn rẹ̀ yóò sì dojúkọ májẹ̀mú mímọ́; yóò sì ṣe iṣẹ́ agbára, ó sì tún padà sí ilẹ̀ tirẹ̀. Ní àkókò tí a ti yàn yóò padà, yóò sì wá sí ìhà gúúsù; ṣùgbọ́n kì yóò rí bí ti ìṣáájú, tàbí bí ti ìkẹyìn. Daniel 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.

Nínú àwọn ẹsẹ wọ̀nyí, “òun” padà sí ilẹ̀ tirẹ̀, lẹ́yìn náà nígbà míràn ó tún padà sí ilẹ̀ tirẹ̀. Àwọn ìpadà méjèèjì wọ̀nyí dúró fún iṣẹ́gun méjì tí ìpadà “ní ìṣẹ́gun” sí ìlú Róòmù tẹ̀ lé. Èkínní ni Ogun Actium ní ọdún 31 BC sí Antony àti Cleopatra, èkejì sì ni lẹ́yìn ìparun Jerúsálẹ́mù ní ọdún 70 AD. “Àkókò tí a yàn” nínú àwọn ẹsẹ náà ni ọdún 330, èyí tí ó fi ìparí “àkókò” àsọtẹ́lẹ̀ ti ẹsẹ kẹrìnlélógún hàn, èyí tí ó dọ́gba pẹ̀lú ọ̀ọ́dún mẹ́ta lé ọgọ́rin.

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.

Àwọn ọba méjèèjì tí ń sọ èké lórí tábìlì kan náà ń ṣe bẹ́ẹ̀ ṣáájú “àkókò tí a yàn,” “nítorí pé òpin yóò ṣì wà ní àkókò tí a yàn.” Ìbéèrè kan tí ó yẹ kí a gbé yẹ̀ wò ni pé, kí ni ẹsẹ náà túmọ̀ sí nígbà tí ó sọ pé, “Nígbà náà ni yóò padà sí ilẹ̀ rẹ̀ pẹ̀lú ọrọ̀ púpọ̀?” Ṣé ó túmọ̀ sí pé ní àkókò tí a yàn, nígbà náà ni yóò padà; tàbí ṣé ó túmọ̀ sí pé lẹ́yìn tí àwọn méjèèjì bá ti sọ èké lórí tábìlì náà, nígbà náà ni yóò padà, nítorí náà ìpadà náà sì wà ṣáájú àkókò tí a yàn.

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 ṣe àfihàn àwọn ìpadàbọ̀ méjèèjì náà gẹ́gẹ́ bí 31 BC àti 70 AD, èyí tí ó ṣojú ìtàn kan ṣáájú ọdún 330, èyí tí ó jẹ́ àkókò tí a yàn. Smith tún tọ́ka sí i pé “ìpadàbọ̀” ti ẹsẹ̀ kọkàndínlógún lé ní ogún jẹ́ lẹ́yìn 330, àti pé kò ṣàṣeyọrí gẹ́gẹ́ bí àwọn ìpadàbọ̀ tí ó tẹ̀lé àwọn ogun Actium àti Jerusalem. Ohun tí èyí túmọ̀ sí ni pé ṣáájú àkókò tí a yàn, ìpàdé kan wà níbi tí a ti ń sọ irọ́, lẹ́yìn èyí ni ọ̀kan nínú àwọn ọba méjèèjì tí wọ́n ti ń sọ irọ́ yóò padà pẹ̀lú ọrọ̀ púpọ̀, ẹni tí yóò sì tako májẹ̀mú mímọ́, yóò ṣe iṣẹ́ agbára, yóò sì padà ní ọdún 330, èyí tí ó jẹ́ àkókò tí a yàn.

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.

Lẹ́yìn náà, ó kọlu gúúsù, ṣùgbọ́n yóò yàtọ̀ sí Ogun Actium tàbí ìparun Jerusalẹmu. Ìtàn ọdún 70 AD nínú àwọn ẹsẹ náà ń ṣàfihàn òpin àwọn ènìyàn májẹ̀mú àyànfẹ́ Ọlọ́run gẹ́gẹ́ bí a ti ṣojú wọn nípasẹ̀ “májẹ̀mú mímọ́” nínú àyọkà náà. Nínú ẹsẹ ọgbọ̀n, Róòmù abọ̀rìṣà ní ìmòye pẹ̀lú àwọn tí ó kọ májẹ̀mú mímọ́ sílẹ̀. Ọdún 70 AD ni òpin pátápátá Israẹli àtijọ́ gidi gẹ́gẹ́ bí àwọn ènìyàn májẹ̀mú Ọlọ́run, ẹsẹ ọgbọ̀n sì ń tọ́ka sí ìtàn ọ̀rúndún mẹ́rin lẹ́yìn 70 AD. Àwọn tí ó kọ májẹ̀mú náà sílẹ̀ nínú ìtàn tí a ṣojú nínú ẹsẹ ọgbọ̀n ni àwọn tí ó ti kọ májẹ̀mú tí Ọlọ́run àti àwọn ènìyàn Kristẹni Rẹ̀ ti wọ̀ sílẹ̀. Róòmù Pápà ni ìjọ tí a ṣojú gẹ́gẹ́ bí àwọn tí ó kọ májẹ̀mú mímọ́ sílẹ̀ nínú ẹsẹ ọgbọ̀n.

> 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.

> Nítorí àwọn ọkọ̀ ojú omi Kítímù yóò wá sí i lòdì sí i; nítorí náà yóò bàjẹ́ nínú ọkàn, yóò sì padà, yóò sì bínú sí májẹ̀mú mímọ́ náà: bẹ́ẹ̀ ni yóò ṣe; yóò tilẹ̀ padà, yóò sì bá àwọn tí ó kọ májẹ̀mú mímọ́ náà sílẹ̀ ní ìmòye. Dáníẹ́lì 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.

Ẹsẹ̀ kọkàndínlọ́gbọ̀n mú wa dé ọdún 330, èyí tí ó jẹ́ àkókò tí a yàn tí a sì mú ṣẹ nípa bí Constantine ṣe gbé olú-ìlú náà lọ sí Constantinople. Ní àmì ọ̀nà yẹn, a ó fa Romu Keferi sínú ogun gúúsù kan tí kò ní ṣàṣeyọrí gẹ́gẹ́ bí Actium àti Jerusalẹmu ti ṣe rí. Lẹ́yìn náà, nínú ẹsẹ̀ ọgbọ̀n, Genseric kọlu Romu Keferi, ẹni tí ó bẹ̀rẹ̀ ogun ojú omi rẹ láti Chittim, èyí tí a mọ̀ lónìí sí Carthage. Ogun yìí sí Romu Keferi tún jẹ́ aṣojú gẹ́gẹ́ bí ipè kejì nínú àwọn ipè méje nínú ìwé Ìfihàn. Àwọn agbára ipè mẹ́rin àkọ́kọ́ wọ̀nyí mú Romu Ìwọ̀-Oòrùn wá sí òpin ní ọdún 476. Láàárín àwọn ipè mẹ́rin àkọ́kọ́ wọ̀nyí, ipè kejì, èyí tí í ṣe àwọn ọkọ̀ ojú omi Chittim, ni ó burú jùlọ, nítorí Genseric gba àkóso àwọn òkun, ọrọ̀ Ìjọba náà sì gbẹ tán.

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.

Nígbà tí ó dojú kọ, tí inú sì bà á nítorí àwọn ọkọ̀ ojú omi Kítímù, ó padà, ó sì ní ìbínú sí májẹ̀mú mímọ́ náà. Èyí ṣẹ ní ìtàn tí ó ṣáájú fífi agbára fún ìjọ papacy ní ọdún 538, nípasẹ̀ ogun sí Ọ̀rọ̀ Ọlọ́run. Lẹ́yìn náà, ó padà, ó sì ní “ìmòye pọ̀ mọ́ àwọn tí ń kọ májẹ̀mú mímọ́ náà sílẹ̀.” Ìbáṣepọ̀ yẹn láàárín Róòmù keferi àti Róòmù papal ni a mú ṣẹ ní ọdún 533 pẹ̀lú àṣẹ Justinian. Ẹsẹ̀ tí ó tẹ̀lé e, ẹsẹ̀ kọkànlélọ́gbọ̀n, sì ń tẹ̀síwájú pẹ̀lú bí inú Róòmù keferi ṣe “bàjẹ́.” Nínú 2 Tẹsalonika, Pọ́ọ̀lù kọ́ni pé Róòmù keferi “dì” ìjọ papacy lọ́wọ́ kúrò ní mímú ìṣàkóso ní ọdún 538. Lẹ́yìn tí inú rẹ̀ bàjẹ́ nítorí ìkọlù láti inú òkun tí ó ba ètò ọrọ̀ ajé ìjọba náà jẹ́, ó ní ìbínú sí májẹ̀mú mímọ́ náà, lẹ́yìn náà ó sì ní ìmòye pọ̀ mọ́ àwọn tí ń kọ májẹ̀mú náà sílẹ̀. Nínú àwọn ẹsẹ̀ tí ó tẹ̀lé, “apá ogun,” tí ó dúró fún agbára tí a fi fún ìjọ papacy ní ọdún 496 nípasẹ̀ Clovis, dìde, wọ́n sì sọ ibi mímọ́ agbára di aláìmọ́, èyí tí nínú ìtàn dúró fún ìlú Róòmù, lẹ́yìn náà Róòmù keferi yóò mú ẹ̀sìn keferi (ìrúbọ ojoojúmọ́) kúrò nínú ìjọba náà, yóò sì fi Kátólíìkì rọ́pò rẹ̀, lẹ́yìn náà wọ́n sì fi ìjọ papacy jókòó lórí ìtẹ́ ní ọdún 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.

Nígbà tí a fi agbára fún ipò póòpù ní ọdún 538, ó pèsè ẹlẹ́rìí àsọtẹ́lẹ̀ kan, àti pẹ̀lú ẹlẹ́rìí ìtàn kan tí a ṣàfihàn nínú àwọn ẹsẹ̀ tí a ń gbé yẹ̀wò. Ọdún 538 ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ọdún 31 ṣáájú Kristi àti Ogun Actium. Nínú Daniẹli orí kẹjọ, ẹsẹ̀ kẹsàn-án, Romu abọ̀rìṣà yóò borí àwọn ìdènà ilẹ̀-àyé mẹ́ta láti gba ìtẹ́ ayé. Àkọ́kọ́ ni Síríà ní ìlà-oòrùn, lẹ́yìn náà Juda àti Jerúsálẹ́mù, tí Ejibiti sì tẹ̀ lé e ní Ogun Actium. Romu póòpù náà yóò tún ní iwo mẹ́ta tí a yóò yọ kúrò, ẹ̀kẹta nínú wọn ni àwọn Goth, tí a lé kúrò ní ìlú Romu ní ọdún 538. Romu abọ̀rìṣà àti Romu póòpù pèsè ẹlẹ́rìí méjì tí ó fi hàn pé Ogun Actium bá ọdún 538 mu, àti pé ọdún 538 ń ṣàfihàn òfin Ọjọ́-Àìkú ní USA, nígbà tí Romu òde-òní ń ṣàkóso pátápátá títí àkókò ìdánwò yóò fi parí.

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

A ti parí àkótán ìwòye àwọn ẹsẹ̀ mẹ́tàdínlọ́gbọ̀n sí mọ́kànlélọ́gbọ̀n.

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.

Nínú àpilẹ̀kọ tó kàn, a ó dojú kọ àwọn ẹsẹ̀ wọ̀nyí, a ó sì bẹ̀rẹ̀ iṣẹ́ fífi àyọkà náà bá ìtàn àwọn ẹsẹ̀ kọkànlá títí dé mẹ́ẹ̀ẹ́dógún mu.

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