Daniel eleven verse twenty-four identifies the period which pagan Rome would rule supremely with the word “time.” A “time” represents 360 years in prophetic application, and those years began at the most famous naval battle of ancient history, the battle of Actium in 31 BC. There were other naval battles that were larger and strategically more sophisticated, but Actium was the most iconic naval battle through its association with Marc Antony and Cleopatra. Similar in historical significance to the collapse of the Berlin Wall in fulfillment of Daniel 11:40, and the Twin Towers of 9/11 in fulfillment of Revelation eighteen; for when God chooses the historical events to fulfill His prophetic Word, He does so in a fashion that reaches the attention of the largest possible audience.
Daniel iri na otu amaokwu iri abụọ na anọ na-akọwa oge nke Rom nke ndị ọgọ mmụọ ga-achị n’ike kachasị elu site n’okwu ahụ, “oge.” “Oge” na-anọchi anya afọ 360 n’ọrụ amụma, afọ ndị ahụ wee malite na agha mmiri a kacha mara amara n’akụkọ ihe mere eme oge ochie, bụ agha Actium na 31 BC. E nwere agha mmiri ndị ọzọ buru ibu karịa ma dịkwa n’usoro agha amamihe karị, ma Actium bụ agha mmiri kacha bụrụ ihe nnọchianya site n’ịkpakọrịta ya na Marc Antony na Cleopatra. N’ịdị mkpa ya n’akụkọ ihe mere eme, ọ yiri ọdịda Mgbidi Berlin na mmezu nke Daniel 11:40, na Ụlọ Elu Ejima nke 9/11 na mmezu nke Mkpughe iri na asatọ; n’ihi na mgbe Chineke họrọ ihe omume akụkọ ihe mere eme iji mezuo Okwu amụma Ya, Ọ na-eme ya n’ụzọ nke na-eru n’ntị nke ìgwè mmadụ kacha ukwuu o kwere mee.
And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people. He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:23, 24.
Ma mgbe emechara ọgbụgba-ndụ ahụ ya na ya, ọ ga-eji aghụghọ rụọ ọrụ: n’ihi na ọ ga-apụta, ma bụrụ onye siri ike site n’aka obere ndị mmadụ. Ọ ga-abata n’udo ọbụna n’ebe ndị kasị baa ụba nke ógbè ahụ; ọ ga-emekwa ihe nna ya ha emebeghị, ma ọ bụ nna nna ya ha emebeghị; ọ ga-ekesa n’etiti ha ihe nkwata, na ihe a tọọrọ, na akụ̀ na ụba: ee, ọ ga-echepụta atụmatụ ya imegide ebe ndị e wusiri ike, ọbụna ruo otu oge. Daniel 11:23, 24.
Uriah Smith concludes his observations of the league between Rome and the Maccabees of verse twenty-three by commenting upon the small people of the verse.
Uriah Smith ji ikwubi ihe ọ hụrụ banyere njikọ aka dị n’etiti Rome na ndị Maccabee nke amaokwu nke iri abụọ na atọ site n’ikwu okwu banyere ndị mmadụ nta ahụ nke amaokwu ahụ.
“At this time the Romans were a small people, and began to work deceitfully, or with cunning, as the word signifies. And from this point they rose by a steady and rapid ascent to the height of power which they afterward attained.
“N’oge a ndị Rom bụ obere mba, ha wee malite iji aghụghọ, ma ọ bụ n’ụzọ aghụghọ rụọ ọrụ, dị ka okwu ahụ pụtara. Sitekwa n’ebe a ka ha siri bilie n’ịrị elu na-adịgide adịgide ma dị ngwa ruo n’ogo nke ike ahụ ha mechara nweta mgbe e mesịrị.
“[Verse twenty-four quoted].
“[Amaokwu nke iri abụọ na anọ e hotara].”
“The usual manner in which nations had, before the days of Rome, entered upon valuable provinces and rich territory, was by war and conquest. Rome was now to do what had not been done by the fathers or the fathers’ fathers; namely, receive these acquisitions through peaceful means. The custom, before unheard of, was now inaugurated, of kings’ leaving by legacy their kingdoms to the Romans. Rome came into possession of large provinces in this manner.
“Ụzọ a na-emekarị nke mba dị iche iche si, tupu ụbọchị Rom, abanye n’ógbè bara uru na n’ala bara ụba, bụ site n’agha na mmeri. Ugbu a Rom ga-eme ihe nna ha ma ọ bụ nna nna ha emebeghị; ya bụ, ịnata ihe onwunwe ndị a site n’ụzọ udo. Omenala a, nke a na-anụbeghị tupu ahụ, ka e mere ugbu a, nke ndị eze ji ahapụ alaeze ha nye ndị Rom dịka ihe nketa. Rom si n’ụzọ a banye n’ịnwe nnukwu ógbè dị iche iche.”
“And those who thus came under the dominion of Rome derived no small advantage therefrom. They were treated with kindness and leniency. It was like having the prey and spoil distributed among them. They were protected from their enemies, and rested in peace and safety under the aegis of the Roman power.
“Ma ndị si otú a bịaruo n’okpuru ọchịchị Rom ritere uru dị ukwuu site na ya. E ji obiọma na nwayọọ mesoo ha. Ọ dị ka e kesara ha ihe e ji alụ ọgụ na ihe e kwatara n’agha. E chebere ha pụọ n’aka ndị iro ha, ha wee zuru ike n’udo na n’ịnọ ná nchekwa n’okpuru nchedo nke ike Rom.
“To the latter portion of this verse, Bishop Newton gives the idea of forecasting devices from strongholds, instead of against them. This the Romans did from the strong fortress of their seven-hilled city. ‘Even for a time;’ doubtless a prophetic time, 360 years. From what point are these years to be dated? Probably from the event brought to view in the following verse.” Uriah Smith, Daniel and the Revelation, 272, 273.
“N’akụkụ ikpeazụ nke amaokwu a, Bishọp Newton na-enye echiche nke ịkụpụta atụmatụ amụma site n’ebe ewusiri ike, kama imegide ha. Nke a ka ndị Rom mere site n’ebe ewusiri ike siri ike nke obodo ha nwere ugwu asaa. ‘Ọbụna ruo otu oge;’ n’enweghị mgbagha ọ bụ oge amụma, afọ 360. Site n’ebee ka a ga-amalite ịgụ afọ ndị a? Ikekwe site n’ihe omume e wetara n’ihu n’amaokwu na-esonụ.” Uriah Smith, Daniel and the Revelation, 272, 273.
Smith continues and identifies the battle of Actium in 31 BC as the starting point for the three hundred and sixty years. After quoting verse twenty-five Smith states the following.
Smith gara n’ihu ma kọwaa agha Actium nke mere n’afọ 31 Tupu Kraịst dị ka mmalite nke afọ narị atọ na iri isii ahụ. Mgbe o kwuchara amaokwu nke iri abụọ na ise, Smith kwupụtara ihe ndị a.
“By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion. The verse now before us brings to view a vigorous campaign against the king of the south, Egypt, and the occurrence of a notable battle between great and mighty armies. Did such events as these transpire in the history of Rome about this time? — They did. The war was the war between Egypt and Rome; and the battle was the battle of Actium. Let us take a brief view of the circumstances that led to this conflict.
“Site n’amaokwu nke 23 na nke 24, a na-ebute anyị ruo n’akụkụ a nke nkwekọrịta dị n’etiti ndị Juu na ndị Rom, n’afọ 161 T.K., ruo n’oge Rom nwetara ọchịchị zuru ụwa ọnụ. Amaokwu dị ugbu a n’ihu anyị na-eme ka a hụ ọgụ agha siri ike megide eze nke ndịda, bụ Ijipt, na mmegharị nke agha a ma ama n’etiti ndị agha ukwu ma dị ike. Ò nwere ihe ndị dị otu a mere n’akụkọ ihe mere eme nke Rom n’ihe dị ka oge a? — Ee, ha mere. Agha ahụ bụ agha dị n’etiti Ijipt na Rom; agha ọgụ ahụkwa bụ agha Actium. Ka anyị lee nkenke anya n’ọnọdụ ndị butere esemokwu a.”
“[Marc] Antony, Augustus Caesar, and Lepidus constituted the triumvirate which had sworn to avenge the death of Julius Caesar. This Antony became the brother-in-law of Augustus by marrying his sister, Octavia. Antony was sent into Egypt on government business, but fell a victim to the arts and charms of Cleopatra, Egypt’s dissolute queen. So strong was the passion he conceived for her, that he finally espoused the Egyptian interests, rejected his wife, Octavia, to please Cleopatra, bestowed province after province upon the latter to gratify her avarice, celebrated a triumph at Alexandria instead of Rome, and otherwise so affronted the Roman people that Augustus had no difficulty in leading them to engage heartily in a war against this enemy of their country. This war was ostensibly against Egypt and Cleopatra; but it was really against Antony, who now stood at the head of Egyptian affairs. And the true cause of their controversy was, says Prideaux, that neither of them could be content with only half of the Roman empire; for Lepidus having been deposed from the triumvirate, it now lay between them, and each being determined to possess the whole, they cast the die of war for its possession.” Uriah Smith, Daniel and the Revelation, 273.
“[Marc] Antony, Augustus Caesar, na Lepidus hiwere triumvirate nke ṅụrụ iyi ịbọ ọ̀bọ ọnwụ Julius Caesar. Antony a ghọrọ nwanne di Augustus site n’ịlụ nwanne ya nwanyị, Octavia. E zigara Antony n’Ijipt n’ihe gbasara ọrụ ọchịchị, ma ọ dabara bụrụ onye aghụghọ na amara Cleopatra, eze nwanyị Ijipt rụrụ arụ, jidere. Ogo ọchịchọ o mụtara n’ebe ọ nọ siri ike nke ukwuu, nke na n’ikpeazụ ọ kwadoro ọdịmma ndị Ijipt, jụrụ nwunye ya, Octavia, iji mee Cleopatra obi ụtọ, nyee nke a ógbè n’ógbè iji mejuo anyaukwu ya, mee emume mmeri na Alexandria kama ime ya na Rome, ma n’ụzọ ndị ọzọ kwa kpasuo ndị Rom iwe nke ukwuu, nke mere na Augustus enweghi ihe isi ike idu ha ka ha jiri obi ha dum banye n’agha megide onye iro a nke ala nna ha. Agha a, n’elu anya, bụ megide Ijipt na Cleopatra; ma n’eziokwu ọ bụ megide Antony, onye ugbu a guzoro n’isi ihe gbasara ọchịchị Ijipt. Ma ezi ihe kpatara esemokwu ha bụ, ka Prideaux kwuru, na ọ dịghị nke ọ bụla n’ime ha pụrụ inwe afọ ojuju naanị na ọkara nke alaeze ukwu Rom; n’ihi na ebe a chụpụrụ Lepidus n’ime triumvirate, okwu ahụ dịzi n’etiti ha abụọ, ma ebe onye ọ bụla kpebisiri ike inweta ya niile, ha tụbara nzọ agha maka inweta ya.” Uriah Smith, Daniel and the Revelation, 273.
Prophetically the battle of Actium identifies the Sunday law, for it represented the third conquering of the three geographical obstacles which established pagan Rome’s “universal dominion,” as Smith describes it. As with pagan Rome, it was when the third obstacle of papal Rome was driven from the city of Rome that the “universal dominion” of papal Rome began in 538. Those two witnesses address the Sunday law where and when modern Rome overcomes both the sixth and seventh kingdoms of Bible prophecy, and in doing so, overcomes its third obstacle; thus, establishing “universal dominion” for forty-two symbolic months.
N’ụzọ amụma, agha Actium na-akọwa iwu Ụka dịka ụbọchị izu ike, n’ihi na ọ nọchiri anya mmeri nke atọ n’ime ihe mgbochi ala atọ ahụ nke guzobere “ọchịchị zuru ụwa ọnụ” nke Rom ndị ọgọ mmụọ, dịka Smith si kọwaa ya. Dịka o mere na Rom ndị ọgọ mmụọ, ọ bụ mgbe e wepụrụ ihe mgbochi nke atọ nke Rom ndị popu n’obodo Rom ka “ọchịchị zuru ụwa ọnụ” nke Rom ndị popu malitere na 538. Ndị àmà abụọ ahụ na-ekwu banyere iwu Ụka dịka ụbọchị izu ike n’ebe na n’oge Rom nke oge a meriri ma alaeze nke isii ma nke asaa nke amụma Baịbụl, ma, site n’ime nke a, merie ihe mgbochi nke atọ ya; si otu a guzobe “ọchịchị zuru ụwa ọnụ” ruo ọnwa iri anọ na abụọ nke ihe nnọchianya.
And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:5.
E nyekwara ya ọnụ nke na-ekwu okwu ukwu na nkwulu; e nyekwara ya ike ịnọgide ọnwa iri anọ na abụọ. Mkpughe 13:5.
Rome Against Egypt
Rom Megide Ijipt
The prophetic dynamics of the war of Augustus of Rome, against Egypt and Cleopatra was motivated by the rebellion of Marc Antony, and those prophetic dynamics must of prophetic necessity represent the prophetic dynamics that are represented at the Sunday law.
Mmetụta amụma nke agha Ọgọstọs nke Rom lụrụ megide Ijipt na Kliopetra sitere n’ịmụgharị isi nke Mak Antony, ma n’ihi mkpa amụma, mmetụtakwara amụma ndị ahụ aghaghị ịnọchite anya mmetụtakwara amụma ndị a na-anọchite anya n’iwu ụbọchị Sọnde.
At Actium Rome conquered Egypt, a power which consisted of an alliance between a rebellious man and an unholy woman. The alliance of Antony and Cleopatra is the combination of church and state. At Actium, Augustine’s Rome conquered a power represented by an unholy combination of church and state.
N’Agha Actium, Rome meriri Ijipt, bụ́ ike nke mejupụtara njikọ dị n’etiti nwoke nnupụisi na nwanyị na-adịghị nsọ. Njikọ Antony na Cleopatra bụ ngwakọta chọọchị na ọchịchị. N’Agha Actium, Rome nke Augustine meriri ike a nọchiri anya ya site n’ịgwakọta chọọchị na ọchịchị n’ụzọ na-adịghị nsọ.
Image of the Beast
Onyonyo nke Anụ-Ọhịa ahụ
Cleopatra represents a corrupted church aligned with Antony, a symbol of Rome. Cleopatra was the ruler over their relationship, as represented by Uriah Smith, when he stated that Antony “fell a victim to the arts and charms of Cleopatra, Egypt’s dissolute queen.” The alliance of church and state represented by Antony and Cleopatra identified Cleopatra as the power ruling in the relationship; so, the combination of church and state represented by their relationship meets the definition of the image of the beast—which is the combination of church and state with the woman in control of the relationship. Actium typified the soon-coming Sunday law.
Cleopatra nọchiri anya chọọchị emerụrụ emerụ nke jikọtara onwe ya na Antony, ihe nnọchianya nke Rom. Cleopatra bụ onye na-achị n’elu mmekọrịta ha, dịka Uriah Smith gosipụtara mgbe o kwuru na Antony “dara bụrụ onye ihe omenkà na amara Cleopatra, eze nwanyị Ijipt nke omume rụrụ arụ, meriri.” Njikọ chọọchị na ọchịchị nke Antony na Cleopatra nọchiri anya ya kọwara Cleopatra dịka ike ahụ nke na-achị n’ime mmekọrịta ahụ; ya mere, ngwakọta chọọchị na ọchịchị nke mmekọrịta ha nọchiri anya ya dabara na nkọwa nke onyinyo anụ ọhịa ahụ—nke bụ ngwakọta chọọchị na ọchịchị ebe nwanyị ahụ na-achịkwa mmekọrịta ahụ. Actium bụ ụdị nke iwu Sọnde ahụ nke na-abịa n’oge na-adịghị anya.
Augustus, represents the papal power conquering the United States at the soon-coming Sunday law. Marc Antony is the Republican horn of the earth beast and Cleopatra is the Protestant horn. Antony and Cleopatra come together and speak as a dragon at the soon-coming Sunday law. Both Cleopatra and Antony are symbols of a dragon power, and when they are fully joined together at the Sunday law—they speak as a dragon.
Ọgọstọs na-anọchi anya ike ndị popu na-emeri United States n’iwu Sọnde na-abịa n’oge na-adịghị anya. Mak Ọntọnị bụ mpi Republican nke anụ ọhịa nke ụwa, ebe Kliopaatra bụ mpi Protestant. Ọntọnị na Kliopaatra na-ezukọta ọnụ ma kwuo okwu dịka dragọn n’iwu Sọnde na-abịa n’oge na-adịghị anya. Ma Kliopaatra ma Ọntọnị bụ akara nke ike dragọn, ma mgbe ha jikọtara onwe ha kpamkpam n’iwu Sọnde—ha na-ekwu okwu dịka dragọn.
Dragons
Draegọns
Both Greece and Egypt prophetically represent a dragon power, and Antony also represented a dragon power. Egypt was the south in Daniel eleven and Greece was the west. Egypt was taken by Ptolemy I after Alexander’s kingdom divided into four parts. Ptolemy I then became the first prophetic king of the south and Cleopatra was the last Ptolemaic ruler in Egypt. Ptolemy was born in Macedon, the birth place of Alexander the Great.
Ma Gris na Ijipt n’amụma nọchiri anya ike dragọn, Antoni kwa nọchiri anya ike dragọn. Ijipt bụ ndịda dị na Daniel iri na otu, Gris bụkwa ọdịda anyanwụ. Ptolemi Mbụ weghaara Ijipt mgbe alaeze Alexander kewara n’akụkụ anọ. Ptolemi Mbụ wee bụrụ eze amụma mbụ nke ndịda, Cleopatra bụrụkwa onye ọchịchị Ptolemaic ikpeazụ n’Ijipt. A mụrụ Ptolemi na Masedonia, ebe a mụrụ Alexander Ukwu.
Macedon was in northern Greece, and claimed their ancestral origins were from Greek mythical heroes. The southern Greek city-states considered the Macedonians as more barbaric than the Hellenists of southern Greece. The Macedonians were a monarchy, and the southern city-states (poleis) like Athens, Sparta, Thebes, Corinth, etc., were in southern and central Greece and the Aegean islands. These poleis often had democratic, oligarchic, or mixed governments, while Macedon was a centralized monarchy with a strong royal dynasty (the Argeads). Still, they were all Hellenists, and when Rome came into history, they labelled the Hellenists Greek. Cleopatra was the last Ptolemaic ruler, which represented the northern kingdom’s monarchial tribe of Greeks from the area of Macedon, or northern Greece.
Masedon dị na ugwu Gris, ma kwuo na mmalite nna nna ha sitere n’aka ndị dike akụkọ ifo Gris. Obodo-ala Gris ndị dị na ndịda lere ndị Masedonia anya dịka ndị ka na-agbaso àgwà ndị mba ọzọ karịa ndị Helenist nke ndịda Gris. Ndị Masedonia nọ n’okpuru ọchịchị eze, ebe obodo-ala (poleis) ndị Gris nke ndịda, dịka Athens, Sparta, Thebes, Corinth, na ndị ọzọ, dị na ndịda na etiti Gris nakwa n’agwaetiti Aegean. Poleis ndị a na-enwekarị ọchịchị onye kwuo uche ya, ọchịchị ndị ole na ole, ma ọ bụ ọchịchị ngwakọta, ebe Masedon bụ ọchịchị eze etiti jikọtara ọnụ nke nwere usoro eze siri ike (ndị Argead). N’agbanyeghị nke a, ha niile bụ ndị Helenist, ma mgbe Rom batara n’akụkọ ihe mere eme, ha kpọrọ ndị Helenist ndị Gris. Cleopatra bụ onye ọchịchị Ptolemaic ikpeazụ, nke nọchiri anya agbụrụ Gris nke alaeze ugwu nke sitere n’ógbè Masedon, ma ọ bụ ugwu Gris.
King of the South
Eze nke Ndịda
Cleopatra was the final ruler of the Ptolemaic kingdom that began with Ptolemy I when Alexander’s kingdom divided into four. At the battle of Actium the Ptolemaic kingdom, the literal king of the south, reached its end. The next king of the south would be spiritual Egypt, represented by atheistic France during the French Revolution history.
Klioopaatra bụ onye ọchịchị ikpeazụ nke alaeze Ptolemaic nke malitere site n’aka Ptolemy Mbụ mgbe alaeze Alexander kewara n’akụkụ anọ. N’agha Actium, alaeze Ptolemaic ahụ, bụ eze nke ndịda n’eziokwuu ya, rutere na njedebe ya. Eze nke ndịda sochirinụ ga-abụ Ijipt nke mmụọ, nke France na-ekweghị na Chineke nọchiri anya ya n’oge akụkọ banyere Mgbanwe French.
And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:8.
Ozu ha ndị ha nwụrụ anwụ ga-edina n’ụzọ nke nnukwu obodo ahụ, nke n’ụzọ ime mmụọ a na-akpọ Sọdọm na Ijipt, ebe kwa a kpọgidere Onyenwe anyị n’obe. Mkpughe 11:8.
Literal Egypt was the literal king of the south as related to the division of Alexander’s kingdom, but spiritual Egypt is represented as the king of the south by the prophetic attributes of Egypt, not a literal direction.
Ijipt nke anụ ahụ bụ eze nke ndịda n’ezie dịka o si metụta nkewa nke alaeze Aleksandà, ma Ijipt nke mmụọ ka a na-anọchi anya dị ka eze nke ndịda site n’àgwà amụma nke Ijipt, ọ bụghị n’ebe ntụziaka nkịtị dị.
South and West
Ndịda na Ọdịda Anyanwụ
Cleopatra being the last Ptolemaic ruler of the kingdom was prophetically a twofold power of Greek (west) and Egypt (south), whereas; the next, and then spiritual king of the south would be France, also a twofold power represented in Revelation eleven as Egypt and Sodom. The licentiousness of Sodom aligns with the licentiousness of Cleopatra of the west, and Cleopatra of the south aligns with the atheism of Egypt. The last literal king of the south’s twofold nature aligned with the first spiritual king of the south.
Cleopatra, ebe ọ bụ onye ọchịchị Ptolemaic ikpeazụ nke alaeze ahụ, n’amụma bụ ike okpukpu abụọ nke Gris (ọdịda anyanwụ) na Ijipt (ndịda), ebe; nke sochirinụ, ma bụrụkwa eze ime mmụọ nke ndịda, ga-abụ France, kwa ike okpukpu abụọ nke e gosiri na Mkpughe iri na otu dịka Ijipt na Sọdọm. Arụrụala mmekọahụ nke Sọdọm kwekọrọ na arụrụala mmekọahụ nke Cleopatra nke ọdịda anyanwụ, ma Cleopatra nke ndịda kwekọrọ n’ekweghị na Chineke nke Ijipt. Ọdịdị okpukpu abụọ nke eze ikpeazụ nkịtị nke ndịda kwekọrọ na eze mbụ ime mmụọ nke ndịda.
The battle of Actium was the unholy alliance of Antony’s dragon of Rome and Cleopatra’s dragon of the south and west. Antony and Cleopatra represent a church and a state, so the conquering of Actium by Augustus of Rome, represents a conquering where Rome prevails over an unholy twofold union typifying the image of the beast. Three hundred and sixty years later, in fulfillment of Daniel 11:24, Constantine divided Rome into east and west, leaving the woman of Rome in the west and moving the man of Rome to the east. A conquering of south and west typified the division of east and west after a “time” of three hundred and sixty years, at the battle of Actium. In an earlier encounter Antony was given eastern Rome and Augustus the west, so Actium brought together east and west, but only for a “time.”
Agha nke Actium bụ njikọ rụrụ arụ nke dragọn Antony nke Rom na dragọn Cleopatra nke ndịda na ọdịda anyanwụ. Antony na Cleopatra na-anọchi anya ụka na ọchịchị, ya mere mmeri Augustus nke Rom meriri na Actium na-anọchi anya mmeri nke Rom ji merie njikọ rụrụ arụ nke ugboro abụọ nke na-egosi onyinyo nke anụ ọhịa ahụ. Afọ narị atọ na iri isii ka e mesịrị, n’ime mmezu nke Daniel 11:24, Constantine kewara Rom n’ọwụwa anyanwụ na ọdịda anyanwụ, hapụ nwanyị nke Rom n’ọdịda anyanwụ ma kwaga nwoke nke Rom n’ọwụwa anyanwụ. Mmeri nke ndịda na ọdịda anyanwụ gosipụtara nkewa nke ọwụwa anyanwụ na ọdịda anyanwụ mgbe “oge” nke afọ narị atọ na iri isii gasịrị, n’agha Actium. N’otu nzute gara aga, e nyere Antony Rom nke ọwụwa anyanwụ, e nyere Augustus nke ọdịda anyanwụ, ya mere Actium jikọtara ọwụwa anyanwụ na ọdịda anyanwụ ọnụ, ma naanị maka “oge.”
31 BC and 330
31 BC na 330
Jesus always illustrates the end with the beginning, so the conquering of Actium in 31 BC typifies the division of the empire into east and west in 330. Actium of 31 BC was the alpha of the omega in the 360 years that concluded in 330. Both 31 BC and 330 typify the soon-coming Sunday law as represented in verse sixteen and forty-one of Daniel eleven.
Jizọs na-eji mmalite akọwa njedebe mgbe niile; ya mere, mmeri e meriri na Actium n’afọ 31 T.K. na-anọchi anya nkewa alaeze ukwu ahụ ịbụ ọwụwa anyanwụ na ọdịda anyanwụ n’afọ 330. Actium nke afọ 31 T.K. bụ alfa nke omega n’ime afọ 360 ndị kwụsịrị n’afọ 330. Ma afọ 31 T.K. ma afọ 330 na-anọchi anya iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya, dịka e gosiri ya n’amaokwu nke iri na isii na nke iri anọ na otu nke Daniel iri na otu.
Another Symbol
Ihe Nọchianya Ọzọ
Antony of Rome, aligned with Cleopatra of the south and of the west represents a threefold alliance within their twofold union of the image of the beast. The cross also aligns with the Sunday law, and therefore with Actium and 330. At the cross a twofold union of church and state is represented by the Jews (corrupted church) joining with Rome (state) to murder Christ. The third party in the union at the cross is represented by Barabbas, a false Christ, whose name means “son of the father.” Barabbas is symbolically a false prophet when contrasted with Christ as the true prophet. Rome was Antony, and Cleopatra of the south and west represented the Jews and Barabbas.
Antony nke Rom, nke jikọtara onwe ya na Cleopatra nke ndịda na nke ọdịda anyanwụ, na-anọchite anya njikọ akụkụ atọ n’ime njikọ akụkụ abụọ ha nke onyinyo nke anụ ọhịa ahụ. Obe ahụ kwa na-ejikọta onwe ya na iwu ụbọchị Sọnde, ya mere kwa na Actium na 330. N’obe ahụ, a na-anọchite anya njikọ akụkụ abụọ nke ụka na ọchịchị site n’aka ndị Juu (ụka emerụrụ emerụ) nke jikọtara onwe ha na Rom (ọchịchị) igbu Kraịst. Onye nke atọ n’ime njikọ ahụ n’obe ahụ bụ Barabbas, Kraịst ụgha, onye aha ya pụtara “nwa nke nna.” N’ụzọ ihe nnọchianya, Barabbas bụ onye amụma ụgha mgbe e jiri ya tụnyere Kraịst dịka onye amụma eziokwu. Rom bụ Antony, Cleopatra nke ndịda na nke ọdịda anyanwụ nọchikwara anya ndị Juu na Barabbas.
The cross also aligns with Elijah on Mount Carmel where the choice was over who was the true or false prophet. The false prophet then was a twofold symbol consisting of the prophets of Baal and the priests of the grove. Baal is a male deity and the priests of the grove represented Ashtaroth, a female deity. The Jews at the cross were Ashtaroth, the female deity and Barabbas, the counterfeit of the Man of Sorrows, was the male deity Baal.
Obe ahụ nakwa kwekọrọ na Ịlaịja n’elu Ugwu Kamel, ebe nhọrọ ahụ dị n’ihe gbasara onye bụ ezi amụma ma ọ bụ onye bụ amụma ụgha. Amụma ụgha ahụ n’oge ahụ bụ akara abụọ, nke mejupụtara ndị amụma Beal na ndị nchụàjà nke ogige nsọ ahụ. Beal bụ chi nwoke, ndị nchụàjà nke ogige nsọ ahụ nọchiri anya Ashtarọt, bụ chi nwanyị. Ndị Juu nọ n’obe ahụ bụ Ashtarọt, chi nwanyị ahụ, ma Barabas, onye adịgboroja nke Nwoke nke Iru Uju, bụ chi nwoke ahụ, Beal.
Cleopatra was both the queen of the south and the queen of the west. Antony was the image of Rome, part of the threefold triumvirate sworn to avenge the assassination of Julius. Julius death by twenty-three wounds represented the papacies deadly wound in 1798, in fulfillment of verse forty of Daniel eleven. Augustine at Actium represents the healing of that deadly wound. The wound is healed when Antony and Cleopatra die. Antony and Cleopatra represent the image of the beast in the United States that is a threefold prophetic entity, consisting of the earth beast and its two horns. Antony is one part and Cleopatra represents the other two parts. Whether it is Antony’s Rome, or Cleopatra’s Egypt and Greece, they die together at the Sunday law when the sixth kingdom of Bible prophecy ends. Prophetically Cleopatra in relation to Antony is the mixture of church craft and statecraft, with the church craft seducing and controlling the statecraft.
Cleopatra bụ ma ezeanyị nke ndịda ma ezeanyị nke ọdịda anyanwụ. Antony bụ onyinyo Rom, bụrụkwa akụkụ nke ọchịchị atọ ahụ a ṅụrụ iyi iji bọọ ọ́bọ̀ maka igbu Julius. Ọnwụ Julius site n’ọnyá iri abụọ na atọ nọchiri anya ọnyá ọnwụ ahụ nke ọchịchị ndị popu nwetara na 1798, n’imezu amaokwu nke iri anọ nke Daniel iri na otu. Augustine n’Actium nọchiri anya ọgwụgwọ nke ọnyá ọnwụ ahụ. A na-agwọ ọnyá ahụ mgbe Antony na Cleopatra nwụrụ. Antony na Cleopatra nọchiri anya onyinyo nke anụ ọhịa ahụ dị na United States nke bụ otu ihe amụma nwere akụkụ atọ, nke mejupụtara anụ ọhịa nke ụwa na mpi ya abụọ. Antony bụ otu akụkụ, Cleopatra na-anọchi anya akụkụ abụọ ndị ọzọ. Ma ọ bụ Rom nke Antony, ma ọ bụ Egypt na Gris nke Cleopatra, ha na-anwụkọ ọnụ n’iwu Ụka nke Sọnde mgbe alaeze nke isii nke amụma Akwụkwọ Nsọ gwụsịrị. N’amụma, Cleopatra n’ihe metụtara Antony bụ ngwakọta nke aghụghọ ụka na aghụghọ ọchịchị, ebe aghụghọ ụka na-eduhie ma na-achịkwa aghụghọ ọchịchị.
The Second Death Typified
Ọnwụ nke Abụọ nke E Jiri Ihe Nlereanya Gosipụta
At another prophetic level Cleopatra’s relation to Julius Caesar and Marc Antony represents two times that the church craft of Cleopatra is in a relationship with the statecraft of the Roman Empire. She was left by Julius in 1798 at her first symbolic death, in fulfillment of verse forty of Daniel eleven; and then she comes to her end with none to help, at Actium in fulfillment of verse forty-five of Daniel eleven. Verse forty is the alpha of her first deadly wound that is to be healed and the omega of verse forty-five is where she receives her second and final death.
N’ọkwa amụma ọzọ, mmekọrịta Cleopatra na Julius Caesar na Marc Antony na-anọchi anya ugboro abụọ nke aghụghọ ụka nke Cleopatra nọ n’ime mmekọrịta ya na aghụghọ ọchịchị nke Alaeze Ukwu Rom. Julius hapụrụ ya na 1798 n’ọnwụ ihe nnọchianya mbụ ya, n’ime mmezu nke amaokwu iri anọ nke Daniel iri na otu; ma emesia ọ na-abịa na njedebe ya ebe o nweghị onye ga-enyere ya aka, na Actium, n’ime mmezu nke amaokwu iri anọ na ise nke Daniel iri na otu. Amaokwu iri anọ bụ alfa nke ọnya ya mbụ na-egbu egbu nke a ga-agwọ, ma omega nke amaokwu iri anọ na ise bụ ebe ọ na-anata ọnwụ ya nke abụọ na nke ikpeazụ.
As with the four Roman powers of verse sixteen through twenty-two, Cleopatra as a biblical symbol has more than one meaning, based upon the context. Julius left her in 1798 when kingly support was removed, and then her deadly wound is healed at the Sunday law, but the ten kings of Revelation seventeen ultimately destroy her with fire, when she meets her second and final death.
Dịka ọ dịkwa n’ihe gbasara ike Rom anọ ndị ahụ dị n’amaokwu iri na isii ruo iri abụọ na abụọ, Cleopatra dịka ihe nnọchianya nke Akwụkwọ Nsọ nwere ihe karịrị otu ihe ọ pụtara, dabere n’usoro okwu ya. Julius hapụrụ ya n’afọ 1798 mgbe e wepụrụ nkwado eze, mgbe ahụ a na-agwọ ọnya ya na-egbu egbu n’iwu ụbọchị Sọnde, ma ndị eze iri nke Mkpughe iri na asaa n’ikpeazụ ji ọkụ bibie ya, mgbe ọ zutere ọnwụ ya nke abụọ na nke ikpeazụ.
Cleopatra is a symbol of the twofold nature represented by the atheism of Pharoah’s Egypt, and the religious philosophy of Greece. Her twofold nature represents the statecraft of Egypt and the church craft of Greece. Greek religious philosophy is represented by the Greek goddess Athena, who was enshrined as a statue in her temple, called the Parthenon. Athena is the symbol of wisdom, and as a woman she represents a religion of human education, in contrast with Divine education.
Kleopaatra bụ ihe nnọchianya nke agwa abụọ a na-anọchi anya site n’ekweghị na Chineke nke Ijipt Fero, na nkà ihe ọmụma okpukpe nke Gris. Agwa ya abụọ ahụ na-anọchi anya nka ọchịchị nke Ijipt na nka ụka nke Gris. A na-anọchi anya nkà ihe ọmụma okpukpe Gris site n’aka chi nwanyị Gris, Athena, onye e debere dị ka arụrụ arụ n’ụlọ nsọ ya, nke a na-akpọ Parthenon. Athena bụ ihe nnọchianya nke amamihe, ma dị ka nwanyị, ọ na-anọchi anya okpukpe nke agụmakwụkwọ mmadụ, n’iche ya na agụmakwụkwọ nke Chukwu.
The two horns of the United States are Republicanism and Protestantism, which were typified in France by Egypt and Sodom. Egypt is statecraft and Sodom is church craft; thus, Republicanism aligns with Egypt and Protestantism with Sodom. Republicanism is Egypt and Protestantism is Sodom and Greece. The symbol of human education is the Greek goddess Athena, whose temple was the Parthenon that finds its modern twin in Nashville, Tennessee’s Parthenon temple. The symbol of the corrupt church that aligns with the Republican horn in the United States at the Sunday law is represented as Cleopatra, Ashtaroth, Salome and Sodom.
Mpi abụọ nke United States bụ Republicanism na Protestantism, ndị e gosipụtara n’ụdị ha na France site n’Ijipt na Sọdọm. Ijipt bụ amamihe ọchịchị, Sọdọm bụkwa amamihe ụka; ya mere, Republicanism na-adakọ na Ijipt, Protestantism na-adakọkwa na Sọdọm. Republicanism bụ Ijipt, Protestantism bụkwa Sọdọm na Gris. Akara nke agụmakwụkwọ mmadụ bụ chi nwanyị Gris a na-akpọ Athena, onye ụlọ nsọ ya bụ Parthenon, nke nwere ibe ya nke oge a n’ụlọ nsọ Parthenon dị na Nashville, Tennessee. Akara nke ụka rụrụ arụ nke na-ejikọ onwe ya na mpi Republican n’ime United States n’oge iwu Sọnde ka e ji Cleopatra, Ashtaroth, Salome na Sọdọm nọchite anya ya.
Cleopatra portrays the atheism of Pharoah and the religion of the Greeks. The religion that accompanies the philosophy of atheism is the worship of Greek education. Jesus always illustrates the end with the beginning and the tree in the garden that was forbidden to eat was the tree of the knowledge of good and evil, typifying the religion of Greek philosophy that Sister White calls, “higher education.” It identifies and emphasizes Cleopatra’s Greek religion of wisdom as the corrupted and counterfeit of true education in the great controversy between Christ and Satan.
Cleopatra na-egosi ekweghị na Chineke nke Fero na okpukpe ndị Gris. Okpukpe nke na-eso nkà ihe ọmụma nke ekweghị na Chineke bụ ofufe agụmakwụkwọ ndị Gris. Jizọs na-akọwa njedebe site ná mmalite mgbe niile, ma osisi ahụ dị n’ogige ahụ e machibidoro iri mkpụrụ ya bụ osisi nke ọmụma ezi ihe na ihe ọjọọ, nke na-anọchi anya okpukpe nke nkà ihe ọmụma ndị Gris nke Sister White kpọrọ, “agụmakwụkwọ dị elu.” Nke a na-akọwapụta ma na-eme ka okpukpe amamihe ndị Gris nke Cleopatra pụta ìhè dịka ihe rụrụ arụ na ihe adịgboroja nke ezi agụmakwụkwọ n’ime nnukwu ọgụ dị n’etiti Kraịst na Setan.
Nashville, Tennessee is called the “Athens of the south,” and Cleopatra was the last literal queen of the south. The last queen of the south typified the next and first spiritual king of the south, fulfilled by atheistic France. Atheistic France typifies the United States, where in Nashville, Tennessee, “Athens of the south” the Parthenon temple for the goddess Athena is symbolically represented. The temple is located at 2500 West End in Nashville. The number twenty-five represents the closed door of Matthew twenty-five’s three parables. Cleopatra as both the queen of the “south” and “west” comes to her “end” in Athens of the south.
A na-akpọ Nashville, Tennessee “Athens nke ndịda,” Cleopatra bụkwa eze nwanyị ikpeazụ n’eziokwu nke ndịda. Eze nwanyị ikpeazụ nke ndịda ahụ bụ ihe nnọchianya nke eze ime mmụọ na-esote ma bụrụkwa nke mbụ nke ndịda, nke mezuru n’aka France na-ekweghị na Chineke. France na-ekweghị na Chineke bụ ihe nnọchianya nke United States, ebe na Nashville, Tennessee, “Athens nke ndịda,” a na-anọchi anya ụlọ nsọ Parthenon nke chi nwanyị Athena n’ụzọ ihe nnọchianya. Ụlọ nsọ ahụ dị na 2500 West End na Nashville. Ọnụọgụ iri abụọ na ise na-anọchi anya ọnụ ụzọ mechiri emechi nke ilu atọ nke Matiu iri abụọ na ise. Cleopatra, dịka eze nwanyị nke “ndịda” na “ọdịda anyanwụ” abụọ ahụ, na-abịa na “njedebe” ya n’Athens nke ndịda.
With these considerations of Actium, Cleopatra, Augustus and Antony we return to verse twenty-four through verse thirty of Daniel eleven. Perhaps, the vaguest part of the passage is when they speak lies at one table.
N’ịtụle ihe ndị a banyere Actium, Cleopatra, Augustus na Antony, anyị alaghachikwuru amaokwu nke iri abụọ na anọ ruo amaokwu nke iri atọ nke Daniel iri na otu. Ikekwe, akụkụ kasị edoghị anya nke akụkụ Akwụkwọ Nsọ a bụ mgbe ha na-ekwu okwu ụgha n’otu tebụl.
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. Daniel 11:27.
Obi kwa nke ndị eze a abụọ ga-adịkwa n’ime ime ihe ọjọọ, ha ga-ekwukwa okwu ụgha n’otu tebụl; ma ọ gaghị aga nke ọma: n’ihi na ọgwụgwụ ahụ ka ga-adị n’oge e kpebiri. Daniel 11:27.
The time appointed in the verse is 330, the end of the “time” of verse twenty-four. The time appointed represents the Sunday law for the United States and it also represents the close of human probation for the world. Before the Sunday law the two kings, whose hearts were to do mischief will speak lies to one another at one table. Before the Sunday law of verses sixteen and forty-one of Daniel eleven, two kings will speak lies at one table, but their lies do not prosper. Who are the two kings that speak lies to one another? Before we answer that thought, I will remind us of some symbolism we have previously addressed in this series.
Oge e kenyere n’amaokwu a bụ 330, njedebe nke “oge” ahụ e kwuru n’amaokwu nke iri abụọ na anọ. Oge e kenyere ahụ na-anọchi anya iwu Sọnde nye United States, ọ na-anọchikwa anya mmechi nke oge nlegharị mmadụ anya maka ụwa. Tupu iwu Sọnde ahụ abịa, ndị eze abụọ ahụ, ndị obi ha dị ime ihe ọjọọ, ga-agwarịta ibe ha okwu ụgha n’otu tebụl. Tupu iwu Sọnde nke amaokwu nke iri na isii na nke iri anọ na otu nke Daniel iri na otu, ndị eze abụọ ga-ekwu okwu ụgha n’otu tebụl, ma ụgha ha anaghị aga nke ọma. Ònye bụ ndị eze abụọ ahụ na-agwarịta ibe ha okwu ụgha? Tupu anyị aza echiche ahụ, aga m echetara anyị ụfọdụ ihe nnọchianya nke anyị lebara anya na mbụ n’usoro isiokwu a.
The four Roman rulers represent a variety of prophetic symbols depending on what context they are considered. Though Roman rulers, as a symbol they essentially represent the prophetic history of ancient Judah as they transitioned from the Seleucid domination into the domination of the Romans.
Ndị ọchịchị Rom anọ ahụ na-anọchi anya ụdị dị iche iche nke akara amụma, dabere n’ọnọdụ e ji tụlee ha. Ọ bụ ezie na ha bụ ndị ọchịchị Rom, dịka akara, ha n’ezie na-anọchi anya akụkọ ihe mere eme amụma nke Juda oge ochie ka ha si n’ịbụ n’okpuru ọchịchị Seleucid banye n’okpuru ọchịchị ndị Rom.
Pompey was a general and the next three Roman rulers were all Caesars. Julius in relation to Augustus represented two threefold unions with the two triumvirates, the first unofficial, the second official. All four rulers represent the Sunday law in certain contexts. Pompey conquered the glorious land, Julius, represented by twenty-three stab wounds is the first angel, for he is the first Caesar, and he typifies the third angel, which was Tiberias. Tiberias at the cross, which is the Sunday law is also represented by twenty-three, for twenty-three represents the at-one-ment; and the cross is a most essential part of the work of Christ in combining His Divinity with our humanity. So, Julius and Tiberias are the first and third message, represented by twenty-three.
Pompey bụ́ ọchịagha, ndị ọchịchị Rom atọ sochirinụkwa bụ́ ndị Caesar niile. Julius, n’ihe gbasara Augustus, nọchiri anya njikọ ugboro atọ abụọ site n’òtù triumvirate abụọ ahụ, nke mbụ bụ nke na-abụghị nke e kwadoro n’usoro ọchịchị, nke nke abụọ bụ nke e kwadoro n’usoro ọchịchị. Ndị ọchịchị anọ ahụ niile nọchiri anya iwu ụbọchị Sọnde n’ọnọdụ ụfọdụ. Pompey meriri ala ahụ dị ebube, Julius, onye a na-anọchi anya ya site n’ọnya mma iri abụọ na atọ e jiri maa ya, bụ mmụọ ozi mbụ, n’ihi na ọ bụ Caesar mbụ, ọ na-anọchikwa anya mmụọ ozi nke atọ, nke bụ Tiberias. Tiberias n’oge obe, nke bụ iwu ụbọchị Sọnde, ka a na-anọchikwa anya site na iri abụọ na atọ, n’ihi na iri abụọ na atọ na-anọchi anya ime-ka-otu; obe ahụkwa bụ akụkụ dị oke mkpa n’ọrụ Kraịst n’ịjikọta Chi Ya na mmadụ anyị. Ya mere, Julius na Tiberias bụ ozi mbụ na nke atọ, ndị iri abụọ na atọ na-anọchi anya ha.
Julius was not the romantic figure he is often portrayed as in Hollywood lore; he was a ruthless man bent on power. Tiberias was worse than Julius, for his vileness is even addressed in the verse, for the last letter of the Hebrew alphabet is twenty-two and the first letter is one. The alpha is smaller than the omega and Tiberias’ vileness is located in verse twenty-two, which is the last letter of the Hebrew alphabet, and in between the two vile persons represented by Julius and Tiberias was Augustus. Augustus represents the height of the glory of Rome’s power and prestige. As the opposite of the first and third message he is represented by the letter thirteen, which is a symbol of rebellion. Augustus secured his kingdom by subduing the rebellion of Antony and Cleopatra, the most famous rebellion of Rome’s history.
Julius abụghị onye ihunanya ahụ a na-akọkarị ya dị ka ya n’akụkọ Hollywood; ọ bụ nwoke na-enweghị obi ebere, onye ike na-achịkwa obi ya. Taịbiriọs dị njọ karịa Julius, n’ihi na a na-ekwu ọbụna ajọ omume ya n’amaokwu ahụ, n’ihi na mkpụrụedemede ikpeazụ nke mkpụrụedemede Hibru bụ iri abụọ na abụọ, ebe mkpụrụedemede mbụ bụ otu. Alfa dị nta karịa omega, a chọpụtara ajọ omume Taịbiriọs n’amaokwu nke iri abụọ na abụọ, nke bụ mkpụrụedemede ikpeazụ nke mkpụrụedemede Hibru; n’etiti ndị ajọ mmadụ abụọ ahụ ndị Julius na Taịbiriọs nọchiri anya ha ka Ọgọstọs nọ. Ọgọstọs na-anọchi anya elu kacha elu nke ebube nke ike na ugwu Rom. Dị ka ihe megidere ozi mbụ na nke atọ, mkpụrụedemede nke iri na atọ na-anọchi anya ya, nke bụ akara nke nnupu isi. Ọgọstọs mere ka alaeze ya sie ike site n’imeri nnupu isi nke Antony na Cleopatra, nnupu isi a kacha mara amara n’akụkọ ihe mere eme Rom.
Augustus is the Roman power who conquered the third obstacle and in doing so he represented the Sunday law, and the Roman power who reigns during the forty-two symbolic months of Revelation thirteen’s chapter of rebellion. When placed before the Sunday law Pompey is both 1798 and 1989, making Pompey a symbol of Antiochus Magnus ending the fourth Syrian War from 219 unto 217 BC, in fulfillment of verse ten of chapter eleven. Julius Caesar is then aligned with verses eleven and twelve and the battle of the borderline, the battle of Raphia in 217 BC. There Julius is also Antiochus Magnus, and Augustus Caesar is also Antiochus Magnus in verse fifteen’s battle of Panium. Then in verse sixteen Tiberias is the Sunday law, but he is not Antiochus Magnus, for there he is Pompey, for Jesus always illustrates the end with the beginning. The verse marks the end of the Seleucid Empire typifying the end of the United States as the sixth kingdom of Bible prophecy.
Ọgọstọs bụ ike Rom nke meriri ihe mgbochi nke atọ, ma n’ime ime otú ahụ ọ nọchiri anya iwu ụbọchị Ụka, nakwa ike Rom nke na-achị n’oge ọnwa iri anọ na abụọ ihe nnọchianya nke nnupụisi nke Mkpughe isi nke iri na atọ. Mgbe a dobere ya n’ihu iwu ụbọchị Ụka, Pọmpi bụ ma 1798 ma 1989, nke mere ka Pọmpi bụrụ ihe nnọchianya nke Antiochus Magnus na-emecha Agha Siria nke anọ site n’afọ 219 ruo 217 BC, n’ime mmezu nke amaokwu nke iri nke isi nke iri na otu. Jụlius Siza mgbe ahụ kwekọrọ na amaokwu nke iri na otu na nke iri na abụọ, na agha nke ókè-ala, ya bụ, agha Rafia n’afọ 217 BC. N’ebe ahụ Jụlius bụkwa Antiochus Magnus, ma Ọgọstọs Siza bụkwa Antiochus Magnus n’agha Panium nke amaokwu nke iri na ise. Mgbe ahụ n’amaokwu nke iri na isii Taibiriọs bụ iwu ụbọchị Ụka, ma ọ bụghị Antiochus Magnus, n’ihi na n’ebe ahụ ọ bụ Pọmpi; n’ihi na Jisọs na-egosipụta njedebe mgbe niile site na mmalite. Amaokwu ahụ na-akara njedebe nke Alaeze Seleucid, nke na-anọchi anya njedebe nke United States dịka alaeze nke isii nke amụma Akwụkwọ Nsọ.
There are more alignments to be made of the four Roman rulers, and the line represents the hidden history of verse forty. The Maccabean line of verse twenty-three also illustrates the hidden history of verse forty. Then in verses twenty-four, the story of pagan Imperial Rome is represented by a time—three hundred and sixty years. The line of Roman history represented from verse twenty-four through to verse thirty is also an illustration of the hidden history of verse forty. It ends in verse thirty-one when the subject changes from pagan to papal Rome. Pagan Rome is still in the verse, but there it is not represented as the fourth kingdom of Bible prophecy, but as the political power that placed the papacy on the throne in 538. In 538 the papacy passed a Sunday law, so verse thirty-one is aligning with verses sixteen and forty-one. Verse twenty-four introduced the battle of Actium and the history associated with the line.
E nwere mmegharị ndị ọzọ a ga-eme n’ime ndị ọchịchị Rom anọ ahụ, ma ahịrị ahụ na-anọchi anya akụkọ zoro ezo nke amaokwu nke iri anọ. Ahịrị Makkabi nke amaokwu nke iri abụọ na atọ na-egosikwa akụkọ zoro ezo nke amaokwu nke iri anọ. Mgbe ahụ, n’amaokwu nke iri abụọ na anọ, a na-anọchi anya akụkọ banyere Rom Alaeze Ukwu nke ndị ọgọ mmụọ site n’oge—afọ narị atọ na iri isii. Ahịrị akụkọ ihe mere eme nke Rom a na-anọchi anya site n’amaokwu nke iri abụọ na anọ ruo n’amaokwu nke iri atọ bụkwa ihe atụ nke akụkọ zoro ezo nke amaokwu nke iri anọ. Ọ na-ejedebe n’amaokwu nke iri atọ na otu mgbe isiokwu ahụ gbanwere site na Rom nke ndị ọgọ mmụọ gaa na Rom nke papal. Rom nke ndị ọgọ mmụọ ka nọ n’amaokwu ahụ, ma n’ebe ahụ a naghị anọchi ya anya dịka alaeze nke anọ nke amụma Akwụkwọ Nsọ, kama dịka ike ndọrọ ndọrọ ọchịchị nke tinyere papacy n’ocheeze n’afọ 538. N’afọ 538 papacy nyere iwu ụbọchị Sọnde, ya mere amaokwu nke iri atọ na otu na-adakọ na amaokwu nke iri na isii na nke iri anọ na otu. Amaokwu nke iri abụọ na anọ webatara agha Aktium na akụkọ ihe mere eme metụtara ahịrị ahụ.
Verse twenty-four is identifying when pagan Rome began to rule supremely for three hundred and sixty years, and then in verse thirty-one papal Rome begins to rule supremely for twelve hundred and sixty-years. The beginning and ending of the line bear the signature of Christ, the Alpha and Omega. In the verses we have the history of Marc Antony, Cleopatra and Augustus Caesar. In verse sixteen pagan Rome conquered the Seleucid Empire in 65 BC, and then Judah in 63 BC. The third obstacle of Actium in 31 BC identified the end of the kingdom of Egypt, as typified by the first obstacles of the Seleucid’s in 65 BC. Once again, we find the signature of the First and the Last. 65 BC was the first of three obstacles and it represented the conquering of the king of the north and 31 BC represented the third of three obstacles and it represented the conquering of the king of the south. Judah, as the middle obstacle of the three obstacles, was having a civil war within the walls of Jerusalem when Pompey arrived in 63 BC. The second obstacle is a symbol of rebellion.
Amaokwu nke iri abụọ na anọ na-akọwapụta oge Rom ndị ọgọ mmụọ malitere ịchị n’oke zuru ezu ruo afọ narị atọ na iri isii; ma mgbe ahụ, n’amaokwu nke iri atọ na otu, Rom nke popu malitere ịchị n’oke zuru ezu ruo afọ otu puku narị abụọ na iri isii. Mbido na njedebe nke ahịrị ahụ na-ebu akara ngosi nke Kraịst, Alfa na Omega. N’amaokwu ndị ahụ anyị nwere akụkọ ihe mere eme nke Marc Antony, Cleopatra, na Augustus Caesar. N’amaokwu nke iri na isii, Rom ndị ọgọ mmụọ meriri Alaeze Ukwu Seleucid n’afọ 65 T.O.K., ma mesịa merie Juda n’afọ 63 T.O.K. Ihe mgbochi nke atọ nke Actium n’afọ 31 T.O.K. kpọrọ njedebe nke alaeze Ijipt, dịka e si mee ka ihe mgbochi mbụ nke ndị Seleucid n’afọ 65 T.O.K. bụrụ ụdị atụ ya. Otu ugboro ọzọ, anyị na-ahụ akara ngosi nke Onye Mbụ na Onye Ikpeazụ. Afọ 65 T.O.K. bụ nke mbụ n’ihe mgbochi atọ ahụ, ma ọ nọchiri anya mmeri e meriri eze nke ugwu; afọ 31 T.O.K. nọchiri anya nke atọ n’ihe mgbochi atọ ahụ, ma ọ nọchiri anya mmeri e meriri eze nke ndịda. Juda, dịka ihe mgbochi dị n’etiti n’ihe mgbochi atọ ahụ, nọ n’agha obodo n’ime mgbidi Jerusalem mgbe Pompey bịarutere n’afọ 63 T.O.K. Ihe mgbochi nke abụọ bụ akara nke nnupụisi.
In 538, the third obstacle for papal Rome was driven out of the City of Rome. That obstacle was the Goths, and there the fifth kingdom of Bible prophecy began; right where the fourth kingdom ended. And just as the fourth kingdom began at its third obstacle, the kingdom of Egypt was defeated, as had been typified in the first obstacle of the Seleucid kingdom. This identifies that the prophetic testimony found in verses twenty-four through to verse thirty, represent a line that is also to be located in the hidden history of verse forty. For this reason, it is essential to consider the various prophetic relationships that are represented by Marc Antony, Cleopatra, Julius Caesar, Pompey and Augustus Caesar.
N’afọ 538, e chụpụrụ ihe mgbochi nke atọ nye Rom nke ndị poopu n’Obodo Rom. Ihe mgbochi ahụ bụ ndị Goth, ma n’ebe ahụ ka alaeze nke ise nke amụma Bible malitere; kpọmkwem n’ebe alaeze nke anọ kwụsịrị. Ma dịka alaeze nke anọ malitere n’ihe mgbochi ya nke atọ, e meriri alaeze Egypt, dịka e gosipụtaworị ya n’onyinyo n’ihe mgbochi mbụ nke alaeze Seleucid. Nke a na-egosi na àmà amụma ahụ a hụrụ n’amaokwu nke iri abụọ na anọ ruo n’amaokwu nke iri atọ, na-anọchi anya ahịrị nke kwesịkwara ka e chọta n’akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ. N’ihi nke a, ọ dị mkpa ịtụle mmekọrịta amụma dị iche iche nke Marc Antony, Cleopatra, Julius Caesar, Pompey na Augustus Caesar na-anọchi anya ya.
So is the vaguest part of the passage of verse twenty-four unto thirty, when they speak lies at one table?
Ya mere òkè kasị doo anya ntakịrị nke nkebi amaokwu nke iri abụọ na anọ ruo iri atọ, mgbe ha na-ekwu okwu ụgha n’otu tebụl?
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. Daniel 11:27.
Obi ndị eze abụọ a ga-adịkwa n’iche ime ihe ọjọọ, ha ga-ekwu okwu ụgha n’otu tebụl; ma ọ gaghị aga nke ọma: n’ihi na njedebe ahụ ka ga-adị n’oge a kara aka. Daniel 11:27.
Uriah Smith identifies the two kings as Marc Antony and Augustus Caesar.
Uriah Smith kọwara ndị eze abụọ ahụ dị ka Marc Antony na Augustus Caesar.
“Verse twenty-seven quoted
“Amaokwu nke iri abụọ na asaa e hotara”
“Antony and Caesar were formerly in alliance. Yet under the garb of friendship they were both aspiring and intriguing for universal dominion. Their protestations of deference to, and friendship for, each other, were the utterances of hypocrites. They spoke lies at one table. Octavia, the wife of Antony and sister of Caesar, declared to the people of Rome at the time Antony divorced her, that she had consented to marry him solely with the hope that it would prove a pledge of union between Caesar and Antony. But that counsel did not prosper. The rupture came; and in the conflict that ensued, Caesar came off entirely victorious.” Uriah Smith, Daniel and the Revelation, 276.
“Antony na Caesar bụbu ndị nọ n’ọgbụgba-ndụ. Ma n’okpuru uwe enyi, ha abụọ nọ na-agụsi agụụ ike ma na-akpa nkata maka ọchịchị zuru ụwa ọnụ. Nkwupụta ha nke nsọpụrụ nye ibe ha, na nke ọbụbụenyi ha nwere n’ebe ibe ha nọ, bụ okwu ndị ihu abụọ kwuru. Ha kwuru ụgha n’otu tebụl. Octavia, nwunye Antony na nwanne nwanyị Caesar, kwupụtara nye ndị Rom n’oge Antony gbara ya alụkwaghịm, na ọ kwenyere ịlụ ya naanị n’olileanya na nke a ga-abụ nkwa nke ịdị n’otu n’etiti Caesar na Antony. Ma ndụmọdụ ahụ emeghị nke ọma. Mgbawa ahụ bịara; ma n’ọgụ ahụ sochirinụ, Caesar pụtara n’ihu doro anya dịka onye meriri kpamkpam.” Uriah Smith, Daniel and the Revelation, 276.
When Octavia identified that her marriage to Antony was as a pledge of union, it identified the marital alliance which had been typified earlier in chapter eleven with the Hellenistic-era marriage of Berenice to the Seleucid king Antiochus II Theos around 252 BC. Berenice was the daughter of Ptolemy II Philadelphus. Octavia and Berenice represent diplomatic marriages or prophetically, treaties. Verses five through ten identify the history of the diplomatic marriage between the southern and northern kingdoms, and when Marc Antony and Octavian, later known as Augustus Caesar, arranged the marriage, they also divided the kingdom into east and west.
Mgbe Octavia kọwara na alụmdi na nwunye ya na Antony bụ dị ka nkwa nke ịdị n’otu, o gosipụtara njikọ alụmdi na nwunye ahụ nke e buru ụzọ kọwaa n’ụdị amụma n’isi nke iri na otu site n’alụmdi na nwunye nke oge Hellenistic nke Berenice na eze Seleucid, Antiochus II Theos, gburugburu afọ 252 T.K. Berenice bụ ada Ptolemy II Philadelphus. Octavia na Berenice na-anọchi anya alụmdi na nwunye ndọrọ ndọrọ ọchịchị, ma ọ bụ n’amụma, nkwekọrịta. Amaokwu nke ise ruo nke iri na-akọwa akụkọ ihe mere eme nke alụmdi na nwunye ndọrọ ndọrọ ọchịchị dị n’etiti alaeze ndịda na alaeze ugwu, ma mgbe Marc Antony na Octavian, onye e mechara mara dị ka Augustus Caesar, haziri alụmdi na nwunye ahụ, ha kewakwara alaeze ahụ n’ọwụwa anyanwụ na ọdịda anyanwụ.
The Pact of Brundisium (40 BC) was a negotiated settlement between Marc Antony and Octavian (later Augustus) to resolve tensions in the Second Triumvirate after near-civil war. It involved dividing Roman territories (Antony east, Octavian west) and was sealed by Antony’s marriage to Octavia (Octavian’s sister). In 39 BC the original five-year Triumvirate term expired, Antony sailed to Italy with 300+ ships that were initially denied to land at Brundisium, so they ultimately docked at Tarentum. Octavian met him there after prolonged mediations produced by an unwillingness of Antony’s army to fight with Octavian’s army and vise versa. Octavia played a key mediating role, persuading Antony to support Octavian against Sextus Pompey. They renewed the Triumvirate for another five years (to 32 BC), with Antony providing Octavian 120 ships in exchange for promised troops (which Octavian later withheld).
Nkwekọrịta Brundisium (40 BC) bụ nkwekọrịta e ji mkparịta ụka nweta n’etiti Marc Antony na Octavian (onye mechara bụrụ Augustus) iji dozie esemokwu dị n’ime Triumvirate nke Abụọ mgbe agha obodo fọrọ nke nta ka ọ daa. Ọ gụnyere ikewa ókèala ndị Rom (Antony n’ọwụwa anyanwụ, Octavian n’ọdịda anyanwụ), e wee jiri alụmdi na nwunye Antony lụrụ Octavia (nwanne nwanyị Octavian) kwado ya. N’afọ 39 BC oge mbụ nke afọ ise e debere maka Triumvirate ahụ gwụsịrị; Antony jiri ụgbọ mmiri karịrị 300 kwọọ gaa Italy, ma e jụrụ ha ibata n’ala na Brundisium na mbụ, ya mere n’ikpeazụ ha kwụsịrị na Tarentum. Octavian zutere ya ebe ahụ mgbe ogbugbo ogologo oge gasịrị nke enweghị njikere nke agha Antony ịlụso agha Octavian ọgụ, na nke agha Octavian kwa ịlụso agha Antony ọgụ kpatara. Octavia rụrụ ọrụ dị mkpa n’ịkpasu udo, na-eme ka Antony kwado Octavian megide Sextus Pompey. Ha megharịrị Triumvirate ahụ maka afọ ise ọzọ (ruo 32 BC), Antony na-enye Octavian ụgbọ mmiri 120 n’ọnọdụ nkwa e kwere ya maka ndị agha (ndị Octavian mechara jide ma ghara inye).
In 32 BC there was an open break between the two antagonists. Relations had deteriorated through propaganda, Antony’s eastern focus (with Cleopatra), and Octavian’s consolidation in the west. Octavian rejected later conference proposals from Antony before Actium.
N’afọ 32 T.K., e nwere nkewapụ doro anya n’etiti ndị mmegide abụọ ahụ. Mmekọrịta ha emebiwo site n’ọrụ mgbasa-ozi ndọrọ ndọrọ ọchịchị, nlebara anya Antony n’Ọwụwa Anyanwụ (ya na Cleopatra), na nkwụsi ike Octavian nwetara n’Ọdịda Anyanwụ. Octavian jụrụ atụmatụ mkparịta ụka Antony nyere n’oge e mesịrị tupu Actium.
In the diplomatic marriage with the king of the north (Antiochus) and the king of the south (Ptolemy), it was the southern king that supplied the bride, with the diplomatic marriage of Antony (the east) and Octavian (the west); the bride was supplied by the west. Both diplomatic marriages failed and the supplier of the daughter or sister was ultimately victorious over the power who broke the treaty.
N’alụmdi na nwunye ndọrọ ndọrọ ọchịchị dị n’etiti eze ugwu (Antiochus) na eze ndịda (Ptolemy), ọ bụ eze ndịda nyere nwanyị a na-alụ; ma n’alụmdi na nwunye ndọrọ ndọrọ ọchịchị nke Antony (ọwụwa anyanwụ) na Octavian (ọdịda anyanwụ), ọ bụ ọdịda anyanwụ nyere nwanyị a na-alụ. Alụmdi na nwunye ndọrọ ndọrọ ọchịchị abụọ ahụ dara ada, ma onye nyere ada ahụ ma ọ bụ nwanne nwanyị ahụ mechara bụrụ onye meriri ike ahụ nke mebiri ọgbụgba ndụ ahụ.
The Testimony of Three
Àmà nke Ndị Atọ
At the end of the Seleucid Empire there was a third treaty where lies were spoke at one table. This occurred in the context of the Fifth Syrian War (202–195 BC), when Antiochus III Magnus exploited the weakness of the Ptolemaic Kingdom after Ptolemy IV Philopator’s death in 204 BC. Ptolemy V Epiphanes (Ptolemy V) ascended the throne as a child (around age 5–6), leaving Egypt under regents and vulnerable to internal chaos, native revolts, and external threats.
N’ọgwụgwụ nke Alaeze Seleucid, e nwere nkwekọrịta nke atọ ebe a kpọrọ okwu ụgha n’otu tebụl. Nke a mere n’ọnọdụ Agha Siria nke Ise (202–195 BC), mgbe Antiochus III Magnus jiri adịghị ike nke Alaeze Ptolemaic mee ihe mgbe ọnwụ Ptolemy IV Philopator gasịrị n’afọ 204 BC. Ptolemy V Epiphanes (Ptolemy V) rigoro n’ocheeze dịka nwata (ihe dị ka afọ 5–6), nke hapụrụ Ijipt n’okpuru ndị nlekọta ma mee ka ọ bụrụ nke ọgbaaghara ime, nnupụisi ụmụ amaala, na iyi egwu ndị si n’èzí dị mfe imeri.
Antiochus Magnus had already invaded and seized much of the Ptolemaic territories in Coele-Syria, Palestine, and Asia Minor after victories like the Battle of Panium (200 BC). Rather than fully conquering Egypt (which risked Roman intervention, as Rome was pressuring him to stay out of certain areas), he pursued a diplomatic marriage alliance as a “protector” figure. In 197/195 BC, as part of the peace treaty ending the war, Antiochus Magnus betrothed and then married his young daughter Cleopatra I Syra (also called Cleopatra Syra) to the child Ptolemy V (the marriage took place in 193 BC at Raphia; Ptolemy was 16, Cleopatra 10).
Antiochus Magnus ebubatalaa ma jide ọtụtụ akụkụ nke ókèala ndị Ptolemy n’ime Coele-Syria, Palestine, na Asia Minor mgbe mmeri dị ka Agha Panium (200 T.K.). Kama imeri Ijipt kpamkpam (nke ga-etinye ihe ize ndụ nke ntinye aka Rome, ebe Rome na-agbasi ya mbọ ike ka ọ ghara ịbanye n’ebe ụfọdụ), ọ gbasoro nkwekọrịta alụmdi na nwunye nke ndọrọ ndọrọ ọchịchị dị ka onye “nchebe.” N’afọ 197/195 T.K., dị ka akụkụ nke nkwekọrịta udo nke kwụsịrị agha ahụ, Antiochus Magnus kwere nwa ya nwanyị na-eto eto, Cleopatra I Syra (a na-akpọkwa ya Cleopatra Syra), nkwa alụmdi na nwunye, ma mesịa lụọ ya nye nwa okorobịa Ptolemy V (alụmdi na nwunye ahụ mere n’afọ 193 T.K. na Raphia; Ptolemy dị afọ 16, Cleopatra dị afọ 10).
This was framed as a generous gesture: Antiochus positioned himself as an ally and “protector” of the young king, securing peace while retaining gains in Asia. The marriage gave him indirect influence over Egypt through his daughter (he hoped she would remain loyal to her Seleucid roots and act as a pro-Syrian voice in the Ptolemaic court). The ploy backfired for Cleopatra sided with her husband and Egypt, not her father, undermining Antiochus’s long-term control. This mirrors the Pact of Brundisium (40 BC) and related to Roman events in several ways.
E gosipụtara nke a dị ka omume mmesapụ aka: Antiochus tinyere onwe ya n’ọnọdụ dị ka onye mmekọ na “onye nchebe” nke eze nwata ahụ, na-echekwa udo ebe ọ na-edebe uru ndị o ritere n’Eshia. Alụmdi na nwunye ahụ nyere ya mmetụta na-abụghị nke kpọmkwem n’elu Ijipt site n’aka nwa ya nwanyị (o nwere olileanya na ọ ga-anọgide na-eguzosi ike n’ihe nye mgbọrọgwụ Seleucid ya ma rụọ ọrụ dịka olu na-akwado Siria n’ụlọ eze Ptolemaic). Atụmatụ aghụghọ ahụ laghachiri ya azụ, n’ihi na Cleopatra kwadoro di ya na Ijipt, ọ bụghị nna ya, si otú a na-emebi njide ogologo oge Antiochus chọrọ inwe. Nke a na-adakọ n’ihe oyiyi ya na Nkwekọrịta Brundisium (40 BC) ma nwee njikọ n’ụzọ dị iche iche na ihe omume Rom.
Just as Antony married Octavia (sister of Octavian) to bind rival powers after near-war, Antiochus used his daughter’s marriage to Ptolemy V to formalize a temporary peace and territorial division (Seleucids kept conquests in the north, Ptolemy retained Egypt the south).
Dịka Antony lụrụ Octavia (nwanne nwanyị Octavian) iji kekọta ike ndị iro ibe ha mgbe agha fọrọ nke nta ka ọ pụta, Antiochus jiri alụmdi na nwunye nwa ya nwanyị na Ptolemy V mee ka udo nwa oge na nkewa ókèala bụrụ nke e guzobere n’ụzọ iwu kwadoro (ndị Seleucid jigidere mmeri ha n’ugwu, Ptolemy jigidere Ijipt n’ebe ndịda).
Antiochus acted as a de facto guardian over the child-king Ptolemy V (via family ties), similar to how Octavian (and the Triumvirate) positioned themselves amid power vacuums or rivalries. In both cases, the “stronger” figure (Antiochus/Octavian) sought leverage over a vulnerable counterpart through kinship. Both arrangements brought short-term stability but ‘did not prosper’ long-term due to underlying distrust—Cleopatra favored Egypt (undermining Antiochus), while Antony’s eastern focus (Cleopatra VII) led to the breakdown with Octavian.
Antiochus rụrụ ọrụ dịka onye nlekọta n’ezi omume n’elu eze-nwata ahụ bụ Ptolemy V (site n’ụzọ njikọ ezinụlọ), n’ụzọ yiri ka Octavian (na Triumvirate ahụ) siri tinye onwe ha n’etiti oghere nke ike ma ọ bụ ọgụ asọmpi. N’ọnọdụ abụọ ahụ, onye “ka ike” (Antiochus/Octavian) chọrọ inweta uru njide n’elu onye ogbo ya na-adịghị ike site n’ọbara na mmekọrịta ezinụlọ. Ndokwa abụọ ahụ wetara ịdị n’udo nwa oge, ma “ha emeghị nke ọma” n’ogologo oge n’ihi enweghị ntụkwasị obi nke dị n’okpuru ya—Cleopatra kwadoro Ijipt (si otu a mebie atụmatụ Antiochus), ebe ilekwasị anya Antony n’ebe ọwụwa anyanwụ (Cleopatra VII) dugara n’ịgbasa njikọ ya na Octavian.
Ptolemy V’s minority under regents parallels the instability after Julius Caesar’s death (leading to the Triumvirate’s formation and power struggles). The marriage of Berenice to Antiochus marked the beginning of the Seleucid Empire’s history in Daniel eleven, and the marriage of Antiochus Magnus daughter to the Egyptian child king, marked the ending of the Seleucid Empire. The ending of the marriage of Marc Antony to Octavia marked the ending of the Ptolemaic kingdom. The ending of Judah as God’s covenant people took place at the cross, and that Judean kingdom began with the Maccabees and the league they made with Rome. All of these prophetic lines are represented within the narrative of Daniel chapter eleven, and they all align with the hidden history of verse forty. Beginning in verse five we have the treaty of Berenice, that leads to Antiochus the Great and the treaty of his daughter Cleopatra Syra, that takes place in the history of the Maccabees of verse twenty-three. The Maccabees become part of the line based upon their rebellion against Antiochus Epiphanes, one of the last of the Seleucid Dynasty.
Obere oge Ptolemy V nọ n’okpuru ndị nlekọta dịka eze na-erubeghị afọ kwekọrọ na enweghị nkwụsi ike sochirinụ ọnwụ Julius Caesar (nke butere ịmepụta ndị Triumvirate na ọgụ mgba ike). Alụmdi na nwunye Berenice na Antiochus kpọrọ akara mmalite akụkọ Alaeze Ukwu Seleucid n’ime Daniel isi nke iri na otu, ma alụmdi na nwunye nwaanyị Antiochus Magnus na eze nwata nke Egypt kpọrọ akara njedebe nke Alaeze Ukwu Seleucid. Njedebe alụmdi na nwunye Marc Antony na Octavia kpọrọ akara njedebe nke alaeze Ptolemaic. Njedebe nke Juda dịka ndị ọgbụgba ndụ Chineke mere na obe, ma alaeze Judia ahụ malitere site n’aka ndị Maccabees na nkwekọrịta ha na Rom. A na-anọchi anya ahịrị amụma ndị a niile n’ime akụkọ Daniel isi nke iri na otu, ha niile na-adakọkwa na akụkọ nzuzo nke amaokwu iri anọ. Malite n’amaokwu nke ise anyị nwere nkwekọrịta Berenice, nke na-eduga na Antiochus Onye Ukwu na nkwekọrịta nke nwa ya nwanyị Cleopatra Syra, nke na-eme n’akụkọ ndị Maccabees nke amaokwu iri abụọ na atọ. Ndị Maccabees ghọrọ akụkụ nke ahịrị ahụ n’ihi nnupụisi ha megide Antiochus Epiphanes, otu n’ime ndị ikpeazụ nke usoro eze Seleucid.
Antiochus Epiphanes is the Antiochus who was in Egypt in 168 BC near Alexandria during the Sixth Syrian War. Antiochus Epiphanes had invaded Egypt and was on the verge of capturing Alexandria. The Ptolemaic rulers appealed to Rome for help. Rome sent Popillius Laenas (with just a small entourage—no army) to deliver an ultimatum from the Senate; Antiochus must immediately withdraw from Egypt and Cyprus, or face war with Rome. When Antiochus received the letter and asked for time to consult his advisors, Popillius—described as stern and imperious—took his walking stick and drew a circle in the sand around the king’s feet. He then declared, “Before you step out of that circle, give me a reply to lay before the Senate.”
Antiochus Epiphanes bụ Antiochus ahụ nke nọ n’Ijipt n’afọ 168 T.K. nso Aleksandria n’oge Agha Siria nke Isii. Antiochus Epiphanes wakporo Ijipt ma ọ fọrọ nke nta ka o jide Aleksandria. Ndị ọchịchị Ptolemy rịọrọ Rom ka o nyere ha aka. Rom zitere Popillius Laenas (ya na naanị obere ndị so ya—ọ dịghị ndị agha) ka o bunye iwu ikpeazụ sitere n’aka Senate; Antiochus aghaghị ịpụ ozugbo n’Ijipt na Saịprọs, ma ọ bụghị ya, o chee agha sitere n’aka Rom ihu. Mgbe Antiochus natara akwụkwọ ozi ahụ ma rịọ ka e nye ya oge iji kpọtụrụ ndị ndụmọdụ ya, Popillius—onye e kọwara dị ka onye siri ike na onye na-enye iwu n’ike—were mkpara ije ya see okirikiri n’aja gburugburu ụkwụ eze ahụ. O wee kwupụta, “Tupu i si n’ime okirikiri ahụ pụta, nye m azịza m ga-eburu n’ihu Senate.”
The implication was clear; Antiochus could not leave the circle without committing to Rome’s demands—crossing it without agreement would mean war. Stunned and humiliated, Antiochus hesitated briefly but then agreed to comply, withdrew his forces from Egypt, and returned to Syria. This bold act of diplomacy (backed by Rome’s growing reputation for power) forced the retreat without a battle, showcasing Rome’s emerging dominance in the eastern Mediterranean. It’s widely cited as an origin for the phrase “drawing a line in the sand” (though it was literally a circle).
Ihe ihe ọ pụtara doro anya; Antiochus apụghị isi n’ime okirikiri ahụ pụọ ma ọ bụrụ na o kweghị n’ihe Rome chọrọ—ịgafe ya n’enweghị nkwekọrịta ga-apụta agha. N’ịbụ onye ijuanya tụrụ ma e wedakwara ya n’ala n’ihere, Antiochus kpọgidere mkpirikpi oge, ma emesịa kweta irube isi, wepụrụ ndị agha ya n’Ijipt, wee laghachi na Siria. Omume a siri ike nke ndọrọ ndọrọ ọchịchị (nke aha Rome na-eto eto banyere ike ya kwadoro) manyere ịlaghachi azụ ahụ n’enweghị ọgụ, na-egosi ọchịchị Rome na-apụta ìhè n’akụkụ ọwụwa anyanwụ nke Oké Osimiri Mediterenian. A na-akpọkarị ya dị ka otu n’ime ebe okwu ahụ bụ “ịdọrọ akara n’aja” si malite (n’agbanyeghị na n’eziokwu ọ bụ okirikiri).
Antiochus Epiphanes also became the Protestant understanding of the power that exalts himself, falls and establishes the vision in verse fourteen of Daniel eleven.
Antiọkọs Epifanes ghọkwara nghọta ndị Protestant banyere ike ahụ nke na-ebuli onwe ya elu, daa, ma mee ka ọhụụ ahụ guzosie ike n’amaokwu nke iri na anọ nke Daniel iri na otu.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Ma n’oge ndị ahụ ka ọtụtụ ga-ebili imegide eze nke ndịda: ndị ohi nke ndị gị kwa ga-ebuli onwe ha elu ime ka ọhụụ ahụ guzosie ike; ma ha ga-ada. Daniel 11:14.
Antiochus IV Epiphanes reigned 175–164 BC, and was the eighth of thirteen Seleucid kings. He sought to impose Hellenistic culture and unify his empire under Greek religious practices. He plundered the Temple in 169 BC, banned Jewish practices (circumcision, Sabbath observance, Torah study), and forced sacrifices to pagan gods. In December 167 BC he erected a pagan altar (to Zeus) on top of the Jewish altar of burnt offerings in the Temple and sacrificed a pig, along with other profane acts. The desecration was the final straw for observant Jews, who saw it as the ultimate violation of the Temple’s sanctity and God’s law. It sparked immediate resistance when Mattathias (a priest from Modein) refused a Seleucid officer’s order to sacrifice to pagan gods and killed an apostate Jew and the officer, then fled to the hills with his sons (the future Maccabees). This ignited guerrilla warfare and revolt from 167–160 BC which aimed to restore Jewish worship, leading to the rededication of the Temple (Hanukkah) in 164 BC under Judas Maccabeus.
Antiokus IV Epifanes chịrị n’afọ 175–164 BC, bụrụkwa eze nke asatọ n’ime ndị eze Seleucid iri na atọ. Ọ gbalịsiri ike itinye omenala Helenistik n’ọrụ ma mee ka alaeze ya dịrị n’otu n’okpuru omume okpukpe ndị Gris. O zuru Ụlọ Nsọ ahụ n’afọ 169 BC, machibidoro omume ndị Juu iwu (úgwù, idebe ụbọchị izu ike, ịmụ Torah), ma manye àjà e ji achụ chi ndị ọgọ mmụọ. N’ọnwa Disemba afọ 167 BC, o guzobere ebe ịchụàjà ndị ọgọ mmụọ (nke Zeus) n’elu ebe ịchụàjà àjà nsure-ọkụ nke ndị Juu n’ime Ụlọ Nsọ ahụ, ma chụọ ezi àjà, tinyere omume ndị ọzọ na-emerụ nsọ. Nsọrụ a bụ ntu ikpeazụ nke kpatara ndidi ndị Juu na-edebe iwu ịkwụsị, ndị hụrụ ya dịka mmebi kasịnụ megide ịdị nsọ nke Ụlọ Nsọ ahụ na iwu Chineke. Nke a kpalitere nguzogide ozugbo mgbe Matataias (onye nchụàjà si na Modein) jụrụ iwu nke otu onyeisi Seleucid ka o chụọrọ chi ndị ọgọ mmụọ àjà ma gbuo otu onye Juu dapụrụ n’ezi okwukwe na onyeisi ahụ, mesịa soro ụmụ ya ndị ikom (ndị ga-abụ ndị Makkabi n’ọdịnihu) gbaga n’ugwu. Nke a mụnyere agha ndị agha nta na-alụ n’uzo aghụghọ na nnupụisi site n’afọ 167–160 BC nke ebumnuche ya bụ iweghachi ofufe ndị Juu, nke dugara n’idozigharị na n’inyedokwa Ụlọ Nsọ ahụ ọzọ (Hanukkah) n’afọ 164 BC n’okpuru Judas Makkabius.
At the beginning and ending of the Seleucid Empire there was a significant treaty represented by a diplomatic marriage that possessed the element of division of either east and west, or north and south. As the Seleucid Empire waned Antiochus Epiphanes becomes the symbol of the rising Roman power, and the focus of the Maccabean’s indignation. Later in history he becomes the counterfeit of the prophetic symbol that establishes the vision. The power in verse twenty-two of chapter eleven is broken when the prince of the covenant was broken.
Ná mmalite na ná njedebe nke Alaeze Seleucid, e nwere nkwekọrịta dị mkpa nke alụmdi na nwunye ndọrọ ndọrọ ọchịchị nọchiri anya ya, nke nwere akụkụ nke nkewa, ma nke ọwụwa anyanwụ na ọdịda anyanwụ, ma ọ bụ nke ugwu na ndịda. Ka Alaeze Seleucid nọ na-ada mbà, Antiochus Epiphanes ghọrọ akara nke ike Rom na-ebili elu, bụrụkwa ihe Maccabees ji iwe ha lekwasị anya. Ka oge na-aga n’akụkọ ihe mere eme, ọ ghọrọ adịgboroja nke akara amụma ahụ nke na-eguzobe ọhụụ ahụ. Ike ahụ dị n’amaokwu nke iri abụọ na abụọ nke isi nke iri na otu ka agbajiri mgbe agbajiri Onye-isi nke ọgbụgba ndụ ahụ.
And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. Daniel 11:22.
A ga-ejikwa ogwe aka nke iju mmiri kpochapụ ha n’ihu ya, a ga-agbajikwa ha; ee, nakwa onye-isi nke ọgbụgba-ndụ ahụ. Daniel 11:22.
Antiochus Epiphanes’ reign ended in 164 BC, almost two hundred years before Christ, “the prince of the covenant” was “broken” at the cross. What we wish to note here is that the Seleucid Empire began and ended with a diplomatic treaty marriage where the deceit between the two parties is a matter of the historical record. During the reign of Antiochus Epiphanes, the Maccabean revolt began, which typified the American Revolution. In the history of the Maccabees their struggle to throw off the Seleucid power included a significant treaty with Rome. The verse that identifies the treaty directly identifies Rome as working deceitfully, or telling lies at the treaty table.
Ọchịchị Antiochus Epiphanes kwụsịrị n’afọ 164 Tupu Kraịst, ihe fọrọ nke nta ka ọ bụrụ afọ narị abụọ tupu Kraịst, e “gbajiri” “onye-isi nke ọgbụgba ndụ” n’elu obe. Ihe anyị chọrọ ịrịba ama ebe a bụ na Alaeze Seleucid bidoro ma kwụsịkwa site n’alụmdi na nwunye nkwekọrịta ndọrọ ndọrọ ọchịchị, ebe aghụghọ dị n’etiti akụkụ abụọ ahụ bụ ihe e debere n’akụkọ ihe mere eme. N’oge ọchịchị Antiochus Epiphanes, nnupụisi ndị Maccabee malitere, nke bụ ihe atụ nke Mgbanwe America. N’akụkọ ihe mere eme nke ndị Maccabee, ọgụ ha iji tufuo ike ndị Seleucid gụnyere nkwekọrịta dị mkpa ha na Rom mere. Amaokwu ahụ nke na-akọwa nkwekọrịta ahụ kpọmkwem na-akọwakwa Rom dị ka onye na-eme aghụghọ, ma ọ bụ na-ekwu okwu ụgha n’ụlọ tebụl nkwekọrịta ahụ.
And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people. Daniel 11:23.
Ma mgbe emechara ọgbụgba-ndụ ahụ na ya, ọ ga-eji aghụghọ na-arụ ọrụ: n’ihi na ọ ga-ebili, ma bụrụ onye siri ike site n’aka ndị mmadụ ole na ole. Daniel 11:23.
Every prophetic line that precedes the time of the end in verse forty contains a broken treaty. Uriah Smith commenting on verse thirty’s “them that forsake the holy covenant” records the following:
Ahịrị amụma ọ bụla nke na-ebute oge ọgwụgwụ na amaokwu iri anọ nwere ọgbụgba ndụ e mebiri emebi. Uriah Smith, mgbe ọ na-akọwa okwu dị na amaokwu iri atọ, “ndị ahụ na-ahapụ ọgbụgba ndụ nsọ,” dekọrọ ihe ndị a:
“‘Indignation against the covenant;’ that is, the Holy Scriptures, the book of the covenant. A revolution of this nature was accomplished in Rome. The Heruli, Goths, and Vandals, who conquered Rome, embraced the Arian faith, and became enemies of the Catholic Church. It was especially for the purpose of exterminating this heresy that Justinian decreed the pope to be the head of the church and the corrector of heretics. The Bible soon came to be regarded as a dangerous book that should not be read by the common people, but all questions in dispute were to be submitted to the pope. Thus was indignity heaped upon God’s word. And the emperors of Rome, the eastern division of which still continued, had intelligence, or connived with the Church of Rome, which had forsaken the covenant, and constituted the great apostasy, for the purpose of putting down ‘heresy.’ The man of sin was raised to his presumptuous throne by the defeat of the Arian Goths, who then held possession of Rome, in A.D.538.” Uriah Smith, Daniel and the Revelation, 281.
“‘Iwe megide ọgbụgba ndụ;’ ya bụ, Akwụkwọ Nsọ dị nsọ, akwụkwọ nke ọgbụgba ndụ. E mezuru mgbanwe nke ụdị a na Rome. Ndị Heruli, ndị Goth, na ndị Vandals, ndị meriri Rome, nabatara okwukwe Arian, wee bụrụ ndị iro nke Chọọchị Katọlik. Ọ bụ karịsịa iji kpochapụ ozizi ụgha a ka Justinian nyere iwu ka poopu bụrụ isi nke chọọchị na onye na-edozi ndị jụrụ okwukwe. N’oge na-adịghị anya, a malitere ile Bible anya dị ka akwụkwọ dị ize ndụ nke ndị nkịtị ekwesịghị ịgụ, kama ajụjụ niile a na-arụrịta ụka banyere ha ka a ga-ebunye n’ihu poopu. N’ụzọ dị otu a ka e si kpokwasị Okwu Chineke ihere. Ma ndị eze ukwu Rome, nke nkewa ọwụwa anyanwụ ya ka na-adịgide, nwere amamihe banyere, ma ọ bụ soro na nzuzo na Chọọchị Rome, nke hapụrụ ọgbụgba ndụ ahụ ma guzobe nnukwu ndapụ n’ezi okwukwe, maka ebumnuche nke imegide ‘ozizi ụgha.’ A kpọlitere nwoke nke mmehie n’ocheeze ya nke mpako site n’emeri ndị Goth Arian, ndị n’oge ahụ ka jidere Rome, n’afọ A.D.538.” Uriah Smith, Daniel and the Revelation, 281.
Verse five of Daniel eleven identifies the line of history where the king of the south provides a diplomatic bride as a symbol of a treaty that was thereafter broken by the king of the north. The retaliation of the king of the south typified the retaliation of Napoleon’s spiritual king of the south against the papal king of the north in 1798. The broken treaty of verses five through nine typified Napoleon’s broken treaty of Tolentino, which typified Putin’s claim of a broken treaty by NATO. The retaliation of Napoleon typified the retaliation of Putin against the Ukraine in 2014. Verse ten’s retaliation of Antiochus Magnus ending the fourth Syrian War aligns with Napoleon in 1798 and also Putin in 2014. Following verse fifteen’s battle of Panium n 200 BC, Antiochus arranged a diplomatic marriage with the hidden intent of taking Egypt under his command without employing military boots on the ground. Antiochus Magnus throne was passed to his son, who was assassinated which brought Antiochus Magnus’s youngest son, Antiochus Epiphanes to the throne. His actions in implementing Greek customs and religion brought about the Maccabean revolt, that led to the deceitful treaty with Rome in verse twenty-three. Verse twenty-four introduces pagan Rome and identifies Antony and Augustus’s table of lies. In verse thirty pagan Rome enters into dialogue with the papal church, who are noted as them that had broken the holy covenant.
Amaokwu nke ise nke Daniel isi nke iri na otu na-akọwapụta akara akụkọ ihe mere eme ebe eze nke ndịda nyere nwunye a lụrụ n’usoro diplọma dịka akara nke ọgbụgba ndụ nke eze nke ugwu mechara mebie. Mmeghachi omume nke eze nke ndịda bụ ihe nnọchianya nke mmeghachi omume nke eze ime mmụọ nke ndịda nke Napoleon megide eze ndịda nke papal nke ugwu n’afọ 1798. Ọgbụgba ndụ ahụ e mebiri nke amaokwu nke ise ruo nke itoolu bụ ihe nnọchianya nke ọgbụgba ndụ Tolentino nke Napoleon mebiri, nke bụkwa ihe nnọchianya nke nkwupụta Putin na NATO mebiri ọgbụgba ndụ. Mmeghachi omume nke Napoleon bụ ihe nnọchianya nke mmeghachi omume Putin megide Ukraine n’afọ 2014. Mmeghachi omume nke Antiochus Magnus nke amaokwu nke iri, nke kwụsịrị Agha Syria nke anọ, kwekọrọ na Napoleon n’afọ 1798, ma kwekọọkwa na Putin n’afọ 2014. Mgbe agha Panium nke amaokwu nke iri na ise gasịrị n’afọ 200 BC, Antiochus haziri alụmdi na nwunye diplọma n’ebumnuche zoro ezo nke iweta Ijipt n’okpuru iwu ya n’enweghị iji ndị agha ya banye n’ala ahụ. E nyefere ocheeze Antiochus Magnus n’aka nwa ya nwoke, onye e gburu, nke wetara nwa nwoke nke nta Antiochus Magnus, bụ Antiochus Epiphanes, n’ocheeze. Omume ya n’itinye omenala na okpukpe Gris n’ọrụ butere nnupụisi ndị Maccabee, nke dugara n’ọgbụgba ndụ aghụghọ ya na Rome n’amaokwu nke iri abụọ na atọ. Amaokwu nke iri abụọ na anọ na-ewebata Rome nke ndị ọgọ mmụọ ma kọwapụta tebụl ụgha nke Antony na Augustus. N’amaokwu nke iri atọ, Rome nke ndị ọgọ mmụọ na-abanye n’ụka na chọọchị papal n’ime mkparịta ụka, ndị a kọwara dịka ndị mebiri ọgbụgba ndụ nsọ ahụ.
Verses twenty-four to thirty is the testimony of pagan Rome and verses thirty-one to forty provide the testimony of papal Rome. Every line of Daniel eleven verse one on through verse forty represents a line of prophecy that is applied in the hidden history of verse forty. The line of the Seleucid kingdom, the line of the Ptolemaic kingdom, the line of the Judean kingdom of the Maccabees, the line of pagan Rome and the line of papal Rome all illustrate the history of 1989 unto the Sunday law. Each of those lines identify a broken treaty as a major element of the history.
Amaokwu nke iri abụọ na anọ ruo iri atọ bụ àmà nke Rom ndị ọgọ mmụọ, ma amaokwu nke iri atọ na otu ruo iri anọ na-enye àmà nke Rom ndị popu. Ahịrị ọ bụla nke Daniel isi nke iri na otu, amaokwu nke mbụ gaa n’ihu ruo amaokwu nke iri anọ, na-anọchi anya ahịrị amụma nke a na-etinye n’ọrụ n’akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ. Ahịrị nke alaeze Seleucid, ahịrị nke alaeze Ptolemaic, ahịrị nke alaeze Judia nke ndị Maccabee, ahịrị nke Rom ndị ọgọ mmụọ, na ahịrị nke Rom ndị popu, ha niile na-akọwa akụkọ ihe mere eme site n’afọ 1989 ruo n’iwu ụbọchị Sọnde. Nke ọ bụla n’ime ahịrị ndị ahụ na-egosi nkwekọrịta e mebiri emebi dịka otu isi ihe dị mkpa nke akụkọ ihe mere eme ahụ.
It is Rome that establishes the vision of Daniel eleven, and both pagan and papal Rome’s prophetic treaties of deceit are marked as progressive and as occurring before Rome ruled supremely for their respective and distinct prophetic periods. Both powers marked the beginning of the prophetic period of supremacy as beginning when their third obstacle was overcome. Before the soon coming Sunday law in the United States there will be a treaty of deceit between two powers. Four times the two powers have been the kings of the south and the north, once between the glorious land of Judah and Rome, once between two parts of the Roman triumvirate and once between pagan and papal Rome. In both deceitful treaties concerning Rome it amounted to a treaty between one half of the Roman empire, whether Antony of the east, Augustus of the west, or pagan Rome of the east and papal Rome of the west. Four treaties of deceit between the kings of the north and south, two between the kings of the east and west and one between the soon-to-be king of the north and the glorious land.
Ọ bụ Rom ka na-edobe ọhụụ Daniel iri na otu, ma a kpọrọ ma nkwekọrịta aghụghọ amụma nke Rom ndị ọgọ mmụọ na nke Rom papal ihe ndị na-aga n’ihu n’usoro, nakwa dị ka ihe ndị mere tupu Rom achịwa n’oke n’oge amụma nke ọ bụla nke ha, nke pụrụ iche ma dị iche. Ike abụọ ahụ abụọ gosiri mmalite nke oge amụma nke ịdị elu ọchịchị ha dịka nke malitere mgbe e meriri ihe mgbochi nke atọ ha. Tupu iwu Sunday nke na-abịa ngwa ngwa na United States, a ga-enwe nkwekọrịta aghụghọ n’etiti ike abụọ. Ugboro anọ ka ike abụọ ahụ bụrụla ndị eze nke ndịda na nke ugwu: otu ugboro n’etiti ala ebube Juda na Rom, otu ugboro n’etiti akụkụ abụọ nke triumvirate Rom, na otu ugboro n’etiti Rom ndị ọgọ mmụọ na Rom papal. N’ihe banyere nkwekọrịta aghụghọ abụọ ahụ gbasara Rom, ọ ghọrọ nkwekọrịta n’etiti otu ọkara nke alaeze Rom, ma ọ bụ Antony nke ọwụwa anyanwụ, Augustus nke ọdịda anyanwụ, ma ọ bụ Rom ndị ọgọ mmụọ nke ọwụwa anyanwụ na Rom papal nke ọdịda anyanwụ. Nkwekọrịta aghụghọ anọ n’etiti ndị eze nke ugwu na ndịda, abụọ n’etiti ndị eze nke ọwụwa anyanwụ na ọdịda anyanwụ, na otu n’etiti eze ugwu nke ga-abịa n’oge na-adịghị anya na ala ebube.
This concludes our initial presentation of the book of Daniel. The Panium series represents the conclusion of the series on the book of Daniel, which is the introduction to the hidden history of verse forty which we will continue to consider in the next article.
Nke a na-emechi ngosipụta mbụ anyị banyere akwụkwọ Daniel. Usoro Panium na-anọchi anya mmechi nke usoro banyere akwụkwọ Daniel, nke bụ mmalite nke akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ, nke anyị ga-anọgide na-atụle n’isiokwu na-esonụ.