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.
Danyeli kapu likumi na mosi, vesa twenti-for, kilombi eleko oyo Loma ya bapakano ekoyangela na bokonzi ya likolo mpenza na liloba “ntango.” “Ntango” moko ezalaka komonisa mibu nkama misato na ntuku motoba na bosaleli ya esakweli, mpe mibu yango ebandaki na etumba ya masuwa oyo eyebani koleka na lisolo ya kala, etumba ya Actium na mobu 31 liboso ya Klisto. Ezalaki na bitumba mosusu ya masuwa oyo ezalaki minene koleka mpe ebongisamaki malamu koleka na mayele ya bitumba, kasi Actium nde ezalaki etumba ya masuwa oyo ezwaki lokumu monene koleka mpo na boyokani na yango na Marc Antony mpe Cleopatra. Na lolenge ya kokokana na ntina na yango na lisolo lokola kokweya ya Lopango ya Berlin na kokokisama ya Danyeli 11:40, mpe Bandako Minene Mibale ya 9/11 na kokokisama ya Emoniseli zomi na mwambe; mpo ntango Nzambe aponaka makambo ya lisolo mpo ekokisa Liloba na Ye ya esakweli, asalaka yango na lolenge oyo ekokoma na bokebi ya ebele ya bato oyo ekoki kozala monene koleka.
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.
Na nyuma ya agano lililofanywa pamoja naye atatenda kwa hila; kwa maana atapanda, naye atakuwa hodari pamoja na watu wachache. Ataingia kwa amani hata katika mahali penye unono mwingi pa jimbo; naye atafanya mambo ambayo baba zake hawakuyafanya, wala baba za baba zake; atawatawanya kati yao mawindo, na nyara, na mali; naam, atafikiri mashauri yake juu ya ngome zenye nguvu, hata kwa muda. Danieli 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.
Ūriyāh Smith, kuanisha uchunguzi wake kuhusu muungano kati ya Roma na Wamakabayo wa mstari wa ishirini na tatu, atoa maoni juu ya watu wachache wa mstari huo.
“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.
“Қомиби шымыҭҟын рыман ауаа маҷу, насгьы иалагеит алахҿыхра аус азура, ма ҟышрала, ажәа иаанаго еиԥш. Убри аҭыԥ инаркны урҭ еизгьежьны ишьҭыҵуа, ишырццакуа аӡәамҭала, ашьҭахь ирхьӡаз амчра аҩаӡара аҳарак ахь инаӡеит.”
“[Verse twenty-four quoted].
“[Verse twenty-four quoted].”
“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.
“Ku buryo busanzwe amahanga yari yarinjiraga mu ntara z’agaciro no mu bihugu bikungahaye, mbere y’iminsi y’u Roma, kwari ukubikoresha intambara no kubitsinda. Ubu u Roma bwari bugiye gukora ikintu kitari cyarakozwe na ba sekuru cyangwa ba sekuruza babo; ni ukuvuga kwakira iyo nyungu binyuze mu nzira z’amahoro. Umugenzo, utari warigeze wumvikana mbere, ni bwo watangijwe, w’abami basigira Abaroma ubwami bwabo mu irage. Muri ubu buryo u Roma yaje kugira ubutegetsi ku ntara nini.”
“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.
“Na labo waliokuja hivyo chini ya utawala wa Rumi walipata faida isiyo ndogo kutokana na jambo hilo. Walitendewa kwa wema na upole. Ilikuwa kana kwamba mawindo na nyara viligawiwa miongoni mwao. Walilindwa dhidi ya adui zao, nao wakastarehe katika amani na salama chini ya ulinzi wa mamlaka ya Kirumi.
“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.
“Ee ky’omu nkomerero eky’olunyiriri luno, Bisopu Newton awa ekirowoozo eky’ebyuma eby’okulagula okuva mu bigo eby’amaanyi, so si okubirumba. Kino Abaruumi baakikola nga basinziira mu kigo kyabwe eky’amaanyi, ekibuga kyabwe eky’ensozi musanvu. ‘Era okumala ekiseera;’ awatali kubuusabuusa ekiseera kya nnabbi, emyaka 360. Emyaka gino giteekwa okutandikira ku nsonga ki? Kiyinzika okuba okuva ku kikolwa ekiragiddwa mu lunyiriri oluddako.” 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 akatā mendelea na kutambulisha vita vya Actium vya mwaka 31 KK kuwa ndiyo mwanzo wa ile miaka mia tatu na sitini. Baada ya kunukuu aya ya ishirini na tano, Smith asema yafuatayo.
“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.
“Ku misari 23 na 24 twashushwa hadi upande huu wa mapatano kati ya Wayahudi na Warumi, KK 161, hadi wakati ule ambapo Rumi ilikuwa imepata utawala wa ulimwengu wote. Sasa msitari ulioko mbele yetu waonyesha kwa wazi kampeni yenye nguvu dhidi ya mfalme wa kusini, yaani Misri, na kutokea kwa vita mashuhuri kati ya majeshi makubwa na yenye nguvu. Je, matukio ya namna hii yalitukia katika historia ya Rumi karibu na wakati huu? — Naam, yalitukia. Vita hivyo vilikuwa vita kati ya Misri na Rumi; na pambano hilo lilikuwa pambano la Actium. Na tuyatazame kwa ufupi mazingira yaliyoleta mgogoro huu.”
“[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, ne Lepidus basatu batatuatu ki kuli kyali kyela batatwe, [triunvirate], bebo babandikini babasekelele kufumisya lufu lwa Julius Caesar. Antony ono waikile mwinabi wa Augustus pakutwala nkashi yakwe, Octavia. Antony watumilwe mu Egypti pa milimo ya boma, lelo wakwetiwe ne mayele ne buweme bwa Cleopatra, mwinafumukazi wa Egypti wa bwikalo bwa buleke. Lukumbwa lwine alinkwatile pali aye lwali lwa maka nganshi, pakuti pakulekelesha waimike ku lubali lwa fya ku Egypti, waakana umukashi wakwe, Octavia, pakusekesha Cleopatra, apeele umupanga ne umupanga kuli oyo pakukwasha ubufi bwe bwinafina, acita ukucimfya ku Alexandria mu cifulo ca ku Roma, ne mu nshila shimbi wafulunganishishe nganshi abantu ba Roma, pakuti Augustus taakwete ubucushi nangu bumo mu kubatungulula ukwingila nelyo ku mutima onse mu nkondo ukulwisa uyu mulwani wa calo cabo. Iyi nkondo pa kubonekela yali ya kulwisa Egypti ne Cleopatra; lelo icinecine yali ya kulwisa Antony, uwali nomba aimine pa mutwe wa milandu ya ku Egypti. Ne cikonko cine ca impaka shabo cali, efyo asosa Prideaux, ukuti takwaba nangu umo pali bo uwakontentekelwa ne cibeela fye ca butungulushi bwa Roma; pantu Lepidus alifumywe kale mu [triumvirate], nomba icintu conse calele pakati kabo, kabili umo no umo pa kuisala ukuti akwatile conse, baaponye apakubetela kwa nkondo pa kukwata kwaco.” 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.
Mu buryo bw’ubuhanuzi, urugamba rwa Actium rugaragaza itegeko ryo ku Cyumweru, kuko rwagereranyaga ugutsinda kwa gatatu ku nzitizi eshatu z’ahantu hatandukanye zashingiyeho “ubutegetsi bw’isi yose” bwa Roma ya gipagani, nk’uko Smith abyivuga. Nk’uko byagenze kuri Roma ya gipagani, ni na bwo, igihe inzitizi ya gatatu ya Roma ya gipapa yirukanwaga mu mujyi wa Roma, “ubutegetsi bw’isi yose” bwa Roma ya gipapa bwatangiriye mu mwaka wa 538. Abo bahamya babiri bavuga ku itegeko ryo ku Cyumweru aho n’igihe Roma y’iki gihe itsinda ubwami bwa gatandatu n’ubwa karindwi bwo mu buhanuzi bwa Bibiliya, kandi, mu kubikora, igatsinda inzitizi yayo ya gatatu; bityo igashyiraho “ubutegetsi bw’isi yose” mu gihe cy’amezi mirongo ine n’abiri y’ikigereranyo.
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.
Na akapewa kinywa cha kusema maneno makuu na makufuru; naye akapewa mamlaka ya kuendelea kwa muda wa miezi arobaini na miwili. Ufunuo 13:5.
Rome Against Egypt
Roma kulwana ne Misiri
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.
Mu buryo bw’ubuhanuzi, intambara ya Awugusito w’i Roma yarwanyije Egiputa na Kilewopātra, yashyizwe mu ngiro n’ubwigomeke bwa Mariko Antōni; kandi kubw’itegeko ry’ubuhanuzi, izo mbaraga z’ubuhanuzi zigomba kugereranya imbaraga z’ubuhanuzi zigaragazwa ku cyumweru cy’itegeko.
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.
At Actium Roma ilikashinda Misri, nguvu iliyokuwa imejengwa juu ya muungano kati ya mwanamume mwasi na mwanamke asiye mtakatifu. Muungano wa Antony na Cleopatra ni muunganiko wa kanisa na serikali. Huko Actium, Roma ya Augustine ilishinda nguvu iliyowakilishwa na muungano usio mtakatifu wa kanisa na serikali.
Image of the Beast
Chilongelu cha Chinyama
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.
Kleopatra anaashiria kanisa lililoharibika lililoungamana na Antony, ishara ya Roma. Kleopatra alikuwa mtawala juu ya uhusiano wao, kama alivyowakilisha Uriah Smith, aliposema kwamba Antony “alianguka akiwa mhanga wa hila na hirizi za Kleopatra, malkia mpotovu wa Misri.” Muungano wa kanisa na dola uliowakilishwa na Antony na Kleopatra ulimtambulisha Kleopatra kuwa ndiye mamlaka iliyotawala katika uhusiano huo; hivyo, muungano wa kanisa na dola uliowakilishwa na uhusiano wao unatimizwa na ufafanuzi wa sanamu ya mnyama—ambayo ni muungano wa kanisa na dola huku mwanamke akiwa ndiye mwenye udhibiti wa uhusiano huo. Actium ilikuwa mfano wa kinabii wa sheria ya Jumapili iliyo karibu kuja.
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.
Aagusto ye uchilekelela uweza wa upapa ukashinda Amerika Jiphya pa sharia ya pa Dimingu iikwiisa bwangu. Mariko Antoni ye pembe ya Kipublika ya munyama wa pa ntanda, na Kileopatra ye pembe ya Kiprotestanti. Antoni na Kileopatra bakwisa pamo ne kwambaula nga njoka pa sharia ya pa Dimingu iikwiisa bwangu. Byonse bibili, Kileopatra ne Antoni, bye bilembo bya uweza wa njoka; ne apo bakasangana lwonse pamo pa sharia ya pa Dimingu—bakwaamba nga njoka.
Dragons
Amajoka
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.
Ugiriki na Misri vyote viwili vinawakilisha kwa unabii nguvu ya joka, na Antony naye pia aliwakilisha nguvu ya joka. Misri ilikuwa kusini katika Danieli kumi na moja, na Ugiriki ilikuwa magharibi. Misri ilitwaa na Ptolemy wa Kwanza baada ya ufalme wa Aleksanda kugawanyika katika sehemu nne. Kisha Ptolemy wa Kwanza akawa mfalme wa kwanza wa kinabii wa kusini, na Cleopatra alikuwa mtawala wa mwisho wa Kiptolemaio katika Misri. Ptolemy alizaliwa Makedonia, mahali pa kuzaliwa pa Aleksanda Mkuu.
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.
Masedonia eŵzîdi kwisi Gilikis wa nɔrsi, na kâwâlâna ku bîbanzi byâbo byâ bakoko byâfûmîne ku bahero ba mito ba Gilikis. Bingumba-bya-bwâmi bya Gilikis wa sudi byâkebanga Bamasadonia bu mbanza yâ barbaro kutamba bahelelista ba Gilikis wa sudi. Bamasadonia bâvwa bwâmi bwa mfumu, kadi bingumba-bya-bwâmi bya sudi (poleis) bya bu Athene, Sparte, Thèbes, Corinthe, ne bikwabo, byâvwa mu sudi ne mu katikati ka Gilikis ne mu bisanga byâ Aegea. Poleis eyi misangu yâbûngi yâvwa ne maboko a bukalenge a demokrasi, oligarki, anyi a kusangisha byonso bibidi, paùvwà Masedonia bwâmi bwa mfumu bumwe bwa ku tshisuku, ne dynastie ya bukalenge yâ makasi (ba-Argeades). Nansha nunku, bônsò bâvwa bahelelista, ne pânwâkalwa Roma mu mâla ma dibadi, bâkabàtûmîna dînà dyà Bagriki. Kleopatra âvwa mfumu wa ndeke wa Ptolemee wa ndeke, udi uleeja luseke lwa bukalenge bwa ku nordi ne lukòngo lwâ bwâmi lwa Bagriki bafumina mu ditùnga dya Masedonia, anyi Gilikis wa nɔrsi.
King of the South
Mfumu wa Kumwera
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.
Cleopatra aali mfalme wa mwisho wa ufalme wa Waptolemaio uliyoanza na Ptolemy I wakati ufalme wa Aleksanda ulipogawanyika katika sehemu nne. Katika vita vya Actium, ufalme wa Waptolemaio, yaani mfalme halisi wa kusini, ulifikia mwisho wake. Mfalme wa kusini aliyefuata angekuwa Misri ya kiroho, iliyowakilishwa na Ufaransa isiyoamini kuwapo kwa Mungu katika historia ya Mapinduzi ya Kifaransa.
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.
Û cenazeyên wan dê li kolana wê bajarê mezin bidirêjin, ku bi wateya ruhanî jê re Sodom û Misir tê gotin, li wir jî Xudanê me hat salibkirin. Peyxam 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.
Misri halisi ilikuwa mfalme halisi wa kusini kuhusiana na mgawanyiko wa ufalme wa Aleksanda, lakini Misri ya kiroho inawakilishwa kama mfalme wa kusini kwa sifa za kinabii za Misri, si kwa mwelekeo halisi.
South and West
Kusini na Magharibi
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.
Kleopatra, akiá ngẽrĩ mũthamaki wa mũthia wa Ptolemy wa ũthamaki ũcio, kĩũmĩrĩrwo kĩnabii ta ũhoti wa mĩrongo ĩĩrĩ: wa Giriki (irĩa ya irathĩro) na wa Misri (irĩa ya muoyo wa rũgongo); no mũthamaki ũrĩa wa kũrũmĩrĩria, na nĩwe wa kiroho wa muoyo wa rũgongo, nĩ Faransa, o nake ari na ũhoti wa mĩrongo ĩĩrĩ, ũrĩa ũgũcokio kũrĩ Kũguũrwo 11 ta Misri na Sodoma. ũhũũri wa Sodoma ũranĩrĩria na ũhũũri wa Kleopatra wa irathĩro, na Kleopatra wa muoyo wa rũgongo ũranĩrĩria na ũkanagĩri wa Misri. Mũthamaki wa mũthia wa muoyo wa rũgongo wa kĩhĩĩ nĩ aarĩ na mĩrongo ĩĩrĩ, na mĩrongo ĩyo ĩgĩthondekĩra hamwe na mũthamaki wa mbere wa kiroho wa muoyo wa rũgongo.
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.”
Mapigano ga Actium yalikuwa muungano usio mtakatifu wa joka la Roma la Antony na joka la kusini na magharibi la Cleopatra. Antony na Cleopatra wanawakilisha kanisa na dola, kwa hiyo kushindwa kwa Actium na Augusto wa Roma kunawakilisha ushindi ambao ndani yake Roma inashinda juu ya muungano usio mtakatifu wa pande mbili, unaoashiria mfano wa mnyama. Miaka mia tatu na sitini baadaye, katika utimilifu wa Danieli 11:24, Konstantino aliigawa Roma kuwa mashariki na magharibi, akimwacha mwanamke wa Roma upande wa magharibi na kumhamisha mwanamume wa Roma upande wa mashariki. Ushindi juu ya kusini na magharibi uliashiria mgawanyiko wa mashariki na magharibi baada ya “wakati” wa miaka mia tatu na sitini, katika vita vya Actium. Katika mapambano ya awali Antony alipewa Roma ya mashariki na Augusto magharibi, kwa hiyo Actium iliileta pamoja mashariki na magharibi, lakini kwa “wakati” tu.
31 BC and 330
31 BC ne 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.
ئیسا هەمیشە کۆتایی بە دەستپێک وێنا دەکات، بۆیە سەربەستکردنی ئەکتیوم لە ساڵی 31 پ.ز. نمونەییە بۆ دابەشبوونی ئیمپراتۆریەتەکە بۆ ڕۆژهەڵات و ڕۆژئاوا لە 330. ئەکتیومی ساڵی 31 پ.ز. ئەلفای ئۆمێگاکە بوو لەو 360 ساڵەی کە لە 330 کۆتایی هات. هەردووکیان، 31 پ.ز. و 330، نمونەیی نیشان دەدەن بۆ یاسای یەکشەممەیەکی نزیکەوەهاتوو، وەک لە ئایەتی شانزە و چل و یەکی دانیال یازدەدا نیشان دراوە.
Another Symbol
Ekyokurabiraho Ekindi
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 wa ku Roma, aliyepatanishwa na Cleopatra wa kusini na wa magharibi, anawakilisha muungano wa namna tatu ndani ya umoja wao wa namna mbili wa sanamu ya yule mnyama. Msalaba nao pia unapatanishwa na sheria ya Jumapili, na kwa hiyo na Actium na 330. Kwenye msalaba, umoja wa namna mbili wa kanisa na serikali unawakilishwa na Wayahudi (kanisa lililoharibika) kuungana na Roma (serikali) ili kumwua Kristo. Mhusika wa tatu katika muungano wa msalaba anawakilishwa na Baraba, Kristo wa uongo, ambaye jina lake maana yake ni “mwana wa baba.” Kwa ishara, Baraba ni nabii wa uongo anapowekwa kinyume na Kristo aliye nabii wa kweli. Roma alikuwa Antony, na Cleopatra wa kusini na wa magharibi aliwawakilisha Wayahudi na Baraba.
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.
Muchinjikwa kunoenderanawo naEria paGomo reKarimeri, apo sarudzo yakanga iri pamusoro pokuti ndianiko aiva muporofita wechokwadi kana wenhema. Muporofita wenhema panguva iyoyo akanga ari chiratidzo chine mativi maviri, chakabatanidza vaporofita vaBhaari navaprista vemusango. Bhaari ndimwari wechirume, uye vaprista vemusango vaimiririra Ashtaroti, mwarikadzi wechikadzi. VaJudha pamuchinjikwa vakanga vari Ashtaroti, mwarikadzi wechikadzi, uye Bharabhasi, uyo aiva munyengeri achitsiva Murume woKusuwa, akanga ari mwari wechirume, Bhaari.
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 akã hína pe rréina yvy gotyo ha avei pe rréina kuarahyreike gotyo. Antonio ha’e va’ekue Roma ra’ãnga, peteĩhína pe triunvirato mbohapyvegua apytégui, oñe’ẽme’ẽva’ekue omyengovia hag̃ua Julio jejuka. Julio mano mokõi paapy ha peteĩ ñekutu rupive ohechauka va’ekue papakuéra ojukakuaáva herida 1798-pe, oñembotývo Daniel 11, versíkulo 40. Augusto Actium-pe ohechauka upe herida ojukakuaáva ñemonguera. Upe herida oñemonguera Antonio ha Cleopatra omanóramo. Antonio ha Cleopatra ohechauka pe mymba ra’ãnga Estados Unidos-pe, ha’éva peteĩ entidad profétika mbohapyvegua, oguerekóva pe mymba yvy rehegua ha mokõi hatĩ. Antonio ha’e peteĩ parte, ha Cleopatra ohechauka ambue mokõi parte. Taha’e Antonio Roma, térã Cleopatra Egipto ha Grecia, mokõivéva omano oñondive pe léi domingo-pe, Biblia profesía pehẽngue mburuvicha guasu poteĩha opa jave. Profétikamente, Cleopatra, Antonio rehegua joajupe, ha’e tupãópe ojeporúva ñembotavy ha estado rembiapo ñembojehe’a, upépe tupãópe ojeporúva ñembotavy ombotavy ha oguereko hag̃ua poguýpe estado rembiapo.
The Second Death Typified
Fu Yabiri ya Wafwa ya Kabiri
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.
మరొక ప్రవచనాత్మక స్థాయిలో, జూలియస్ సీజర్ మరియు మార్క్ ఆంటనీతో క్లియోపాత్రా కలిగిన సంబంధం, క్లియోపాత్రా యొక్క సంఘ-రాజకీయ కౌశల్యం రోమా సామ్రాజ్యపు రాష్ట్రకౌశల్యంతో సంబంధంలో ఉండే రెండు కాలాలను సూచిస్తుంది. దానియేలు పదకొండవ అధ్యాయం నలభయ్యవ వచనం నెరవేరుటలో, తన మొదటి సంకేతాత్మక మరణమైన 1798లో ఆమెను జూలియస్ విడిచిపెట్టెను; తరువాత, దానియేలు పదకొండవ అధ్యాయం నలభై ఐదవ వచనం నెరవేరుటలో, ఆక్టియంలో ఆమెకు సహాయపడువారెవ్వరూ లేకుండ తన అంత్యానికి వచ్చును. నలభయ్యవ వచనం స్వస్థపరచబడవలసిన ఆమె మొదటి ఘోర గాయమునకు ఆల్ఫా; మరియు నలభై ఐదవ వచనపు ఒమెగా యందే ఆమె తన రెండవదియు తుదియైన మరణమును పొందును.
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.
Nge embe na engeta ibili enya Abaroma eri omukanda gwa ikumi na sita okuhika kuri abiri na ibiri, Cleopatra nk’akamanyiso ak’omu Baibuli aine amakuru agarenga kamwe, kusinziira aha mbeera y’ebyavugwaho. Julius akamureka omu 1798 obu obuhwezi bw’obugabe bwaihwaho, hanyuma ekikomere kye eky’okumwita nikikira ku Sunday law, kwonka abakama ikumi ab’omu Okushuuruurirwa ikumi na musanju aha muheru nibamuzikiriza n’omuriro, obu arikuhura n’okufa kwe kwa kabiri kandi okw’aha muheru.
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.
Kleopatra ni ishusho ya asili ya namna mbili inayowakilishwa na kutokuwako kwa Mungu kwa Misri ya Farao, na falsafa ya dini ya Ugiriki. Asili yake hiyo ya namna mbili inawakilisha ustadi wa kisiasa wa Misri na ustadi wa kidini wa kanisa wa Ugiriki. Falsafa ya dini ya Kigiriki inawakilishwa na mungu wa kike wa Kigiriki Athena, ambaye aliwekwa wakfu kama sanamu ndani ya hekalu lake, liitwalo Parthenon. Athena ni ishara ya hekima, na akiwa mwanamke anawakilisha dini ya elimu ya kibinadamu, kinyume na elimu ya Kiungu.
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.
شاخەکانی دووی وڵاتە یەکگرتووەکان کۆماریخوازی و پرۆتستانتیزن، کە لە فەڕەنسا بە مەصر و سەدۆم نموونەکرابوون. مەصر سیاستی دەوڵەتە و سەدۆم تەدبیری کڵێسا؛ بۆیە کۆماریخوازی لەگەڵ مەصر هاوتا دەبێت و پرۆتستانتیزم لەگەڵ سەدۆم. کۆماریخوازی مەصرە و پرۆتستانتیزم سەدۆم و یۆنانە. نیشانەی پەروەردەی مرۆیی خوداوەندی یۆنانی ئەثینایە، کە پەرستگاکەی پارتینۆن بوو، و هاوشێوەی مۆدێرنی خۆی لە پەرستگای پارتینۆنی Nashville, Tennessee دەدۆزێتەوە. نیشانەی ئەو کڵێسای گەندەڵەی کە لە یەکگرتووەکاندا لە کاتی یاسای یەکشەممەدا لەگەڵ شاخی کۆماریخوازی هاوڕێک دەبێت، وەک Cleopatra، Ashtaroth، Salome و Sodom نیشان دەدرێت.
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.
Kleopatra anaonyesha ukana-Mungu wa Farao na dini ya Wagiriki. Dini inayoandamana na falsafa ya ukana-Mungu ni ibada ya elimu ya Kiyunani. Yesu daima huonyesha mwisho kwa mwanzo, na ule mti uliokuwa bustanini uliokatazwa kuliwa ulikuwa mti wa ujuzi wa mema na mabaya, ukiwakilisha dini ya falsafa ya Kiyunani ambayo Dada White huiita, “elimu ya juu.” Hili hutambulisha na kusisitiza dini ya Kiyunani ya hekima ya Kleopatra kuwa upotovu na bandia ya elimu ya kweli katika pambano kuu kati ya Kristo na Shetani.
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.
Nashville, Tennessee yitiriwe “Atene yo mu majyepfo,” kandi Cleopatra ni we mwamikazi wa nyuma nyirizina wo mu majyepfo. Uwo mwamikazi wa nyuma wo mu majyepfo yashushanyaga umwami ukurikiyeho kandi wa mbere wo mu buryo bw’umwuka wo mu majyepfo, byasohorejwe n’u Bufaransa butemera Imana. Uwo Bufaransa butemera Imana bushushanya Leta Zunze Ubumwe za Amerika, aho i Nashville, Tennessee, “Atene yo mu majyepfo,” urusengero rwa Parthenon rw’umugore w’ikigirwamana Athena ruhagarariwe mu buryo bw’ikimenyetso. Urwo rusengero ruherereye kuri 2500 West End i Nashville. Umubare makumyabiri n’itanu ushushanya urugi rufunze rwo mu migani itatu yo muri Matayo makumyabiri n’itanu. Cleopatra, nk’umwamikazi wombi wo mu “majyepfo” no mu “burengerazuba,” agera ku “iherezo” rye muri Atene yo mu majyepfo.
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.
Malozge na atudid ni Actium, Cleopatra, Augustus ne Antony tukahitukila ku veshi ya makumi avali na muepo kufika veshi ya makumi atatu ya Danieli ikumi na imue. Kape, kipande kye kifungu chino kye kilaleka sana ni apo vasanguluka bujimi ku meza imwe.
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.
Û dilê herdu van padîşahan dê ji bo kirina xerabiyê be, û ew ê li ser yek maseyê derewan bêjin; lê ev ê serkeftinê nebe, ji ber ku dawiya wê hîn jî di wextê destnîşankirî de ye. 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.
Kuinita hoora jo mu vhesi, ni 330, magumo a “nguva” ya vhesi makumi maviri neina. Hoora yakatarwa inomirira mutemo weSvondo kuUnited States, uye inomirirawo kuvharwa kwenguva yokuedzwa kwavanhu venyika. Mutemo weSvondo usati wavapo, madzimambo maviri, ane mwoyo yokuita zvakaipa, achataurirana nhema patafura imwe. Mutemo weSvondo wa vhesi gumi nenhanhatu uye makumi mana neimwe waDhanieri gumi neumwe usati wavapo, madzimambo maviri achataura nhema patafura imwe, asi nhema dzawo hadzibudiriri. Ndivanaani madzimambo maviri anotaurirana nhema? Tisati tapindura pfungwa iyoyo, ndichatiyeuchidza zvimwe zvezviratidzo zvatakambobata mazviri mumutsara uno.
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.
Vakuteki bafuumi bana ba Rooma bagerageranya obumanyiso obw’enjawulo obw’obunnabbi, okusinziira ku mbeera gye balowoozebwamu. Newankubadde nga baali bafuzi ba Rooma, nga akabonero bo mu bukulu kagerageranya ebyafaayo eby’obunnabbi eby’Yudaaya ey’edda, bwe baava mu bufuzi bw’Abaseleuki ne bayingira mu bufuzi bw’Abaruumi.
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 aali jenerali, ne batongi batatu ba Rooma baalandaki bazalaki nyonso ba Kaisari. Julius, na boyokani na Augustus, azalaki komonisa bomoko mibale ya biteni misato elongo na bitumba mibale ya triumvirat—ya liboso ezalaki ya seko te, mpe ya mibale ezalaki ya mibeko. Bakonzi nyonso minei bazali komonisa mobeko ya Lomingo na makambo mosusu. Pompey alongaki mokili ya nkembo; Julius, oyo azali komonisama na bapota ya mopanga ntuku mibale na misato, azali anzelu ya liboso, mpo ete azali Kaisari ya liboso, mpe azali elilingi ya anzelu ya misato, oyo ezalaki Tiberias. Tiberias na ekulusu, oyo ezali mobeko ya Lomingo, azali mpe komonisama na motango ntuku mibale na misato, mpo ete ntuku mibale na misato ezali komonisa bomoko ya boyokani; mpe ekulusu ezali eteni ya motuya mingi penza na mosala ya Klisto ya kosangisa Bonzambe na Ye elongo na bomoto na biso. Boye, Julius mpe Tiberias bazali nsango ya liboso mpe ya misato, oyo emonisami na ntuku mibale na misato.
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 ka ko munhu wa kimapenzi jinsi ambavyo mara nyingi huonyeshwa katika masimulizi ya Hollywood; alikuwa mtu asiye na huruma, aliyedhamiria kupata mamlaka. Tiberias alikuwa mbaya zaidi kuliko Julius, kwa maana uovu wake hata unatajwa katika aya, kwa kuwa herufi ya mwisho ya alfabeti ya Kiebrania ni ishirini na mbili na herufi ya kwanza ni moja. Alfa ni ndogo kuliko omega, na uovu wa Tiberias umewekwa katika aya ya ishirini na mbili, ambayo ndiyo herufi ya mwisho ya alfabeti ya Kiebrania, na katikati ya watu hao wawili waovu wanaowakilishwa na Julius na Tiberias alikuwapo Augustus. Augustus anawakilisha kilele cha utukufu wa uwezo na heshima ya Roma. Kama kinyume cha ujumbe wa kwanza na wa tatu, anawakilishwa na herufi ya kumi na tatu, ambayo ni ishara ya uasi. Augustus aliuthibitisha ufalme wake kwa kuushinda uasi wa Antony na Cleopatra, uasi maarufu zaidi katika historia ya Roma.
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.
Ogastas ni amandla ga Roma aga fentšego tšhitišo ya boraro, gomme ka go dira bjalo o emetše molao wa Lamorena, le wona matla a Roma ao a bušago nakong ya dikgwedi tše masomenne-pedi tša seswantšhetšo tša Kutollo kgaolo ya lesomenne-tharo ya borabele. Ge a bewa pele ga molao wa Lamorena, Pompey ke bobedi 1798 le 1989, ka go dira gore Pompey e be seswantšho sa Antiochus Magnus a fediša Ntwa ya bone ya Siria go tloga ka 219 go fihla ka 217 BC, e le phethagatšo ya temana ya lesome ya kgaolo ya lesometee. Ka gona Julius Caesar o nyalanywa le ditemana tša lesometee le lesomepedi le ntwa ya mollwane, e lego ntwa ya Raphia ka 217 BC. Moo Julius le yena ke Antiochus Magnus, gomme Augustus Caesar le yena ke Antiochus Magnus ntweng ya Panium ya temana ya lesometlhano. Gona temaneng ya lesometshela Tiberias ke molao wa Lamorena, eupša ga se Antiochus Magnus, gobane moo ke Pompey, gobane Jesu ka mehla o swantšha bofelo ka mathomo. Temana ye e swaya bofelo bja Mmušo wa Seleucid bjoo bo emelago bofelo bja United States bjalo ka mmušo wa botshelela wa boporofeta bja Beibele.
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.
Kuna upatanisho zaidi unaopaswa kufanywa kuhusu watawala wanne wa Kirumi, na mstari huo unawakilisha historia iliyofichika ya aya ya arobaini. Mstari wa Wamakabayo wa aya ya ishirini na tatu nao pia unaonyesha historia iliyofichika ya aya ya arobaini. Kisha katika aya ya ishirini na nne, simulizi la Rumi ya Kifalme ya kipagani linawakilishwa kwa kipindi cha wakati—miaka mia tatu sitini. Mstari wa historia ya Kirumi unaowakilishwa kuanzia aya ya ishirini na nne hadi aya ya thelathini pia ni kielelezo cha historia iliyofichika ya aya ya arobaini. Unaishia katika aya ya thelathini na moja wakati somo linapobadilika kutoka Rumi ya kipagani kwenda Rumi ya kipapa. Rumi ya kipagani bado imo katika aya hiyo, lakini hapo haiwakilishwi kama ufalme wa nne wa unabii wa Biblia, bali kama mamlaka ya kisiasa iliyokiweka kipapa katika kiti cha enzi mwaka 538. Mwaka 538 upapa ulipitisha sheria ya Jumapili, kwa hiyo aya ya thelathini na moja inapatanishwa na aya ya kumi na sita na arobaini na moja. Aya ya ishirini na nne ilitambulisha vita vya Actium na historia inayohusiana na mstari huo.
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.
Vesi ya ishirini na nne inatambulisha wakati ambapo Rumi ya kipagani ilianza kutawala kwa ukuu kwa miaka mia tatu na sitini, kisha katika vesi ya thelathini na moja Rumi ya upapa inaanza kutawala kwa ukuu kwa miaka elfu moja mia mbili na sitini. Mwanzo na mwisho wa mstari huo hubeba sahihi ya Kristo, Alfa na Omega. Katika vesi hizo tunayo historia ya Marko Antoni, Kleopatra na Kaisari Augusto. Katika vesi ya kumi na sita Rumi ya kipagani iliushinda Ufalme wa Seleuki katika mwaka 65 KK, kisha Yuda katika mwaka 63 KK. Kizuizi cha tatu cha Actium katika mwaka 31 KK kilitambulisha mwisho wa ufalme wa Misri, kama kilivyofananishwa na vizuizi vya kwanza vya Waseleuki katika mwaka 65 KK. Kwa mara nyingine tena, tunaikuta sahihi ya wa Kwanza na wa Mwisho. Mwaka 65 KK ulikuwa wa kwanza wa vizuizi vitatu, nao uliwakilisha kushindwa kwa mfalme wa kaskazini; na mwaka 31 KK uliwakilisha cha tatu cha vizuizi vitatu, nao uliwakilisha kushindwa kwa mfalme wa kusini. Yuda, ikiwa kizuizi cha katikati kati ya vizuizi hivyo vitatu, ilikuwa na vita vya wenyewe kwa wenyewe ndani ya kuta za Yerusalemu wakati Pompeyo alipowasili katika mwaka 63 KK. Kizuizi cha pili ni ishara ya uasi.
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.
Mu mwaka wa 538, kizingiti cha tatu kwa Roma ya upapa kiliondolewa nje ya Mji wa Roma. Kizingiti hicho kilikuwa Wagothi, na hapo ufalme wa tano wa unabii wa Biblia ukaanza; pale pale ambapo ufalme wa nne uliishia. Na kama vile ufalme wa nne ulivyoanza katika kizingiti chake cha tatu, ufalme wa Misri ukashindwa, kama ilivyokuwa imeonyeshwa kwa mfano katika kizingiti cha kwanza cha ufalme wa Waseleuki. Hili linatambulisha kwamba ushuhuda wa kinabii unaopatikana katika aya ya ishirini na nne hadi aya ya thelathini, unaonyesha mstari ambao pia unapaswa kupatikana katika historia iliyofichika ya aya ya arobaini. Kwa sababu hii, ni muhimu kuzingatia mahusiano mbalimbali ya kinabii yanayowakilishwa na Marko Antoni, Kleopatra, Julius Kaisari, Pompeyo na Augusto Kaisari.
So is the vaguest part of the passage of verse twenty-four unto thirty, when they speak lies at one table?
Enanga ecihemu ecitarikukirayo kugira obugumire bw’okutegeera omu rwengyero rw’akacweka ka vesi ya makumi abiri na ina okuhika ahari makumi asatu, obu bavuga ebishuba bari aha meeza emwe?
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.
Na mioyo ya wafalme hawa wawili itakusudia kutenda maovu, nao watasema uongo mezani pamoja; lakini halitafanikiwa, kwa maana mwisho bado utakuwa katika wakati uliowekwa. Danieli 11:27.
Uriah Smith identifies the two kings as Marc Antony and Augustus Caesar.
Uriah Smith, wafalme hao wawili anawatambulisha kuwa ni Marc Antony na Augustus Kaisari.
“Verse twenty-seven quoted
“Мукенту 27-эньхэм кыщитха”
“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 kalile pamoja hapo kwanza katika ushirika. Hata hivyo, chini ya kifuniko cha urafiki, wote wawili walikuwa wakitamani na kufanya hila kwa ajili ya utawala wa ulimwengu wote. Maungamo yao ya heshima kwa kila mmoja na ya urafiki kwa kila mmoja yalikuwa matamshi ya wanafiki. Walinena uongo mezani pamoja. Octavia, mke wa Antony na dada yake Caesar, aliwaambia watu wa Roma wakati Antony alipompa talaka, kwamba alikuwa amekubali kuolewa naye kwa tumaini hilo tu kwamba jambo hilo lingekuwa dhamana ya umoja kati ya Caesar na Antony. Lakini shauri hilo halikufanikiwa. Mpambano ukaja; na katika vita iliyofuata, Caesar alitoka mshindi kabisa.” 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.
Lokacin Octavia ta gane cewa aurenta da Antony ya zama kamar alƙawarin haɗin kai, hakan ya nuna ƙawancen aure wanda tun da farko aka misalta a sura ta goma sha ɗaya da auren Berenice na zamanin Helenistik da sarkin Seleucid, Antiochus II Theos, wajen shekara ta 252 K.H. Berenice ’yar Ptolemy II Philadelphus ce. Octavia da Berenice suna wakiltar auren diflomasiyya ko kuma, a ma’anar annabci, yarjejeniyoyi. Ayoyi biyar zuwa goma suna bayyana tarihin auren diflomasiyya tsakanin masarautun kudu da arewa, kuma sa’ad da Marc Antony da Octavian, wanda daga baya aka sani da Augustus Caesar, suka shirya auren, sun kuma raba masarautar zuwa gabas da yamma.
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).
Mkataba wa Brundisium (40 KK) ulikuwa suluhu ya maafikiano iliyofikiwa kwa majadiliano kati ya Marko Antoni na Oktaviano (baadaye Augusto) ili kutatua mivutano ndani ya Triumvirati ya Pili baada ya hali iliyokaribia kuwa vita vya wenyewe kwa wenyewe. Ulijumuisha mgawanyo wa maeneo ya Warumi (Antoni mashariki, Oktaviano magharibi) na ulithibitishwa kwa ndoa ya Antoni na Oktavia (dada yake Oktaviano). Katika mwaka wa 39 KK muda wa awali wa miaka mitano wa Triumvirati uliisha, Antoni akasafiri kwa meli zaidi ya 300 kuelekea Italia, ambazo hapo mwanzo zilikataliwa kutia nanga Brundisium, hivyo hatimaye zikatia nanga Tarentum. Oktaviano alikutana naye huko baada ya upatanisho wa muda mrefu uliotokana na kutokuwa tayari kwa jeshi la Antoni kupigana na jeshi la Oktaviano, na vivyo hivyo kinyume chake. Oktavia alitimiza wajibu muhimu wa upatanishi, akimshawishi Antoni amuunge mkono Oktaviano dhidi ya Sekstusi Pompeyo. Waliihuisha Triumvirati kwa miaka mingine mitano (hadi 32 KK), huku Antoni akimpatia Oktaviano meli 120 kwa kubadilishana na askari walioahidiwa (ambao baadaye Oktaviano aliwazuia).
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.
Mu mwaka wa 32 Mbere ya Kristo habaye itandukaniro rigaragara hagati y’abo bahanganye bombi. Umubano wari warazambye bitewe na poropagande, kwibanda kwa Antwoni ku Burasirazuba (ari kumwe na Kileyopatira), no gushimangira ubutegetsi kwa Okitaviyani mu Burengerazuba. Okitaviyani yanze ibyifuzo by’inama byatanzwe na Antwoni nyuma y’aho mbere ya Akisiyumu.
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.
لە هاوسەرگیریی دیپلۆماسی لەگەڵ پاشای باکوور (ئەنتیوخۆس) و پاشای باشوور (پتۆلەمی)، ئەوە پاشای باشوور بوو کە بووکەکەی دابین کرد؛ بەڵام لە هاوسەرگیریی دیپلۆماسیی ئەنتۆنی (ڕۆژهەڵات) و ئۆکتاویان (ڕۆژئاوا)، بووکەکە لەلایەن ڕۆژئاواوە دابین کرا. هەردوو هاوسەرگیرییە دیپلۆماسییەکان سەرنەکەوتن، و ئەو هێزەی کچ یان خوشکەکەی دابین کرد، لە کۆتاییدا بەسەر ئەو هێزەدا سەرکەوت کە پەیمانەکەی شکاند.
The Testimony of Three
Ushuhuda wa Watatu
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.
Ku mpera y’Ingoma y’Abaselewukiya habayeho isezerano rya gatatu aho ibinyoma byavugiwe ku meza amwe. Ibi byabaye mu rwego rw’Intambara ya Gatanu y’Abasiriya (202–195 BC), igihe Antiyokusi III Magnusi yakoresheje intege nke z’Ubwami bw’Abatolemeyi nyuma y’urupfu rwa Tolemeyi IV Filopatori mu 204 BC. Tolemeyi V Epifane (Tolemeyi V) yimye ingoma akiri umwana (hafi y’imyaka 5–6), bituma Misiri iba munsi y’abarezi b’ingoma kandi iba mu kaga ko akajagari ko mu gihugu, imyivumbagatanyo y’abaturage kavukire, n’iterabwoba rituruka hanze.
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, ba Panium Dau a 200 BC da pwi ko’pe pwe, Coele-Syria, Palestina, en Asia Minor mi Ptolemaic a lup lah na seng tleiuh pi ba chet da. Egypt la pwi tah pweh luhngatki pweh dehr pahn ahpwihdi Rome (pweh Rome ahnsouo me pahn ahkihedi pwe e dehr pedohng nan wasa kei), e sohte pil pahn koasoandahngdi uhk wet, ah e pahn doadoahkki eu inen kapwopwoud nan mwahu me e sansal laud pwe “protector.” Nan 197/195 BC, ni imwilahn wanin popohl me pahn kaimwisekla pein ehu, Antiochus Magnus eh pwutak en pwopwoudi, ih me muri e pil pwopwoudohng, nah seri lih Cleopatra I Syra (pil adaneki Cleopatra Syra) ong seri Ptolemy V; pwopwoud wet pweidaier ni 193 BC ni Raphia; Ptolemy sounpar 16, a Cleopatra sounpar 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.
Omu eendakano eli lyaali lyateekebwawo ng’ekikolwa eky’obugabi: Antiyokasi yeeteka mu kifo ky’omukwano era “omukuumi” wa kabaka omuto, ng’akakasa emirembe ate ng’akuuma ebyo bye yali afunye mu Asiya. Obufumbo buno bwamuwa obuyinza obutali bwa butereevu ku Misiri okuyita mu muwala we (yasubira nti yandisigadde nga mwesigwa eri ensibuko ze ez’Abaselewkidi era n’akola ng’eddoboozi eriwagira Busuuli mu lubiri olw’Abatolemi). Obukodyo obwo bwamuddiramu obubi kubanga Kuleopaatula yeegatta ku bba ne Misiri, so si ku kitaawe, bwe kityo ne bunafuya okufuga kwa Antiyokasi okw’ekiseera ekiwanvu. Kino kifaanagana n’Endagaano y’e Burundisiyumu (40 BC) era kyali kirina enkolagana n’ebigambo ebyaliwo mu Buruumi mu ngeri eziwerako.
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).
Ngokufana nje njengalokho u-Antony ashada no-Octavia (udadewabo ka-Octavian) ukuze abophe amandla ayizimbangi emva kokucishe kube khona impi, u-Antiochus wasebenzisa umshado wendodakazi yakhe no-Ptolemy V ukuze aqinise ngokusemthethweni ukuthula kwesikhashana nokwahlukaniswa kwendawo (amaSeleucid agcina ukunqoba kwawo enyakatho, uPtolemy wagcina iGibhithe eningizimu).
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 alitenda kama mlezi wa facto wa mfalme-mtoto Ptolemy V (kupitia mafungamano ya kifamilia), kwa namna inayofanana na jinsi Octavian (na Triumvirate) walivyojiweka katikati ya ombwe la madaraka au mashindano ya uongozi. Katika hali zote mbili, mhusika “mwenye nguvu zaidi” (Antiochus/Octavian) alitafuta kupata ushawishi juu ya upande dhaifu kupitia undugu wa kifamilia. Mpangilio wote miwili ulileta uthabiti wa muda mfupi, lakini “haukufanikiwa” kwa muda mrefu kwa sababu ya kutokuaminiana kulikokuwapo chini kwa chini—Cleopatra aliipendelea Misri (hivyo akidhoofisha Antiochus), ilhali mwelekeo wa Antony kuelekea mashariki (Cleopatra VII) ulisababisha kuvunjika kwa uhusiano wake 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.
Ptolemy Vꞌs regents 밑에서의 미성년 통치는 Julius Caesar의 죽음 이후의 불안정과 서로 평행을 이룬다(그 결과 Triumvirate의 형성과 권력 투쟁이 뒤따랐다). Berenice가 Antiochus와 혼인한 일은 Daniel 11장에서 Seleucid Empire의 역사의 시작을 표지하였고, Antiochus Magnus의 딸이 이집트의 어린 왕과 혼인한 일은 Seleucid Empire의 종말을 표지하였다. Marc Antony와 Octavia의 혼인의 종결은 Ptolemaic kingdom의 종말을 표지하였다. 하나님의 언약 백성으로서의 Judah의 종말은 십자가에서 일어났으며, 그 Judean kingdom은 Maccabees와 그들이 Rome과 맺은 동맹으로 시작되었다. 이 모든 예언적 계보는 Daniel 11장의 서사 안에 나타나 있으며, 그것들은 모두 40절의 숨겨진 역사와 일치한다. 5절에서 시작하여 우리는 Berenice의 조약을 보게 되며, 그것은 Antiochus the Great와 그의 딸 Cleopatra Syra의 조약으로 이어지는데, 이것은 23절의 Maccabees의 역사에서 일어난다. Maccabees는 Seleucid Dynasty의 마지막 인물들 가운데 하나인 Antiochus Epiphanes에 대한 그들의 반역을 근거로 그 계보의 일부가 된다.
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.”
ئەنтиوكس ئىپىفانەس دېگەن كىشى، مىلادىدىن بۇرۇنقى 168-يىلى ئالەكساندرىيە يېنىدا، ئالتىنچى سۈرىيە ئۇرۇشى جەريانىدا مىسىردا بولغان ئەشۇ ئەنтиوكستۇر. ئەنтиوكس ئىپىفانەس مىسىرغا بېسىپ كىرگەن بولۇپ، ئالەكساندرىيەنى ئىگىلەش ئالدىدا تۇرغان ئىدى. پტولەمەيلار ھۆكۈمدارلىرى ياردەم تەلەپ قىلىپ رىمغا مۇراجىئەت قىلدى. رىم، سېناتنىڭ ئەڭ ئاخىرقى تەلىپىنى يەتكۈزۈش ئۈچۈن، پوپиллиۇس لايناسنى (پەقەتلا ئاز سانلىق ھەمراھلىرى بىلەن — قوشۇنسىز) ئەۋەتتى؛ ئەنтиوكس دەرھال مىسىر ۋە كىپرۇستىن چېكىنىشى كېرەك، بولمىسا رىم بىلەن ئۇرۇشقا دۇچ كېلىدۇ. ئەنтиوكس خەتنى تاپشۇرۇپ ئالغاندىن كېيىن، مەسلىھەتچىلىرى بىلەن كېڭىشىش ئۈچۈن ۋاقىت سورىغاندا، قاتتىق قول ۋە ھۆكۈمرانسىمان دەپ تەسۋىرلەنگەن پوپиллиۇس قولىدىكى ھاسىسىنى ئېلىپ، پادىشاھنىڭ پۇتلىرى ئەتراپىدىكى قۇمغا بىر چەمبەر سىزدى. ئاندىن ئۇ: «بۇ چەمبەردىن چىقىپ باسقىنىڭدىن ئاۋۋال، سېناتنىڭ ئالدىغا قويۇشۇم ئۈچۈن ماڭا جاۋاب بەرگىن» دەپ ئېلان قىلدى.
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).
Okukwatika kwali kwa kumweka; Antiochus atakonsile ukufuma mu cingulwe cila ukwabula ukwikala pa fyo Roma yalefwaya—ukuciluka ukwabula ukutampana fyali ukuleta intanshi ya nkondo. Aletunkwila no kusokoloka mu mweo, Antiochus alengulukile panshita inono, lelo pa mpela alisumine ukuikala pa fyasungilwe, afumishe amabumba yakwe mu Egypt, no kubwela ku Syria. Ici cintu ca bukali bwa dipulomasiyo (icakoselelwa no mwenso umo Roma yalipepa pa bukose bwayo ubukukulilako) cakonkeleshe ukwelela kwa nshita ukwabula ulwimbo, no kulangisha ukubomba kwa Roma ukwa kutendekela mu bupao bwa ku kabanga bwa Mediterranean. Cilelandwa sana nga ntendekelo ya nsoselo yakwe “ukukoka ulupanda mu musenga” (nangula mu cine cali cingulwe).
Antiochus Epiphanes also became the Protestant understanding of the power that exalts himself, falls and establishes the vision in verse fourteen of Daniel eleven.
ئەنتیۆخۆس ئەپیفانێس هەروەها بووە تێگەیشتنی پڕۆتستانتەکان بۆ ئەو هێزەی خۆی بەرز دەکاتەوە، دەکەوێت و بینینەکە لە ئایەتی چواردەی دانیال یازدەدا دادەمەزرێنێت.
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.
Û di wan demê de gelek dê rabin dijî padîşahê başûrê; her weha talankerên gelê te dê xwe bilind bikin da ku dîtinê bi cih bînin; lê ew dê bikevin. 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.
ਅੰਤਿਓਖੁਸ ਚੌਥਾ ਐਪੀਫਨੇਸ ਨੇ ਈਸਾਪੂਰਵ 175–164 ਤੱਕ ਰਾਜ ਕੀਤਾ, ਅਤੇ ਉਹ ਤੇਰ੍ਹਾਂ ਸੇਲਿਊਸਿਦ ਰਾਜਿਆਂ ਵਿੱਚੋਂ ਅੱਠਵਾਂ ਸੀ। ਉਸ ਨੇ ਹੇਲੇਨਿਸਟਿਕ ਸੰਸਕ੍ਰਿਤੀ ਲਾਗੂ ਕਰਨ ਅਤੇ ਆਪਣੇ ਸਾਮਰਾਜ ਨੂੰ ਯੂਨਾਨੀ ਧਾਰਮਿਕ ਰੀਤਾਂ ਅਧੀਨ ਇਕਜੁੱਟ ਕਰਨ ਦਾ ਯਤਨ ਕੀਤਾ। ਈਸਾਪੂਰਵ 169 ਵਿੱਚ ਉਸ ਨੇ ਮੰਦਰ ਨੂੰ ਲੁੱਟਿਆ, ਯਹੂਦੀ ਰੀਤਾਂ (ਖਤਨਾ, ਸੱਬਤ ਦੀ ਪਾਲਣਾ, ਤੌਰਾਤ ਦਾ ਅਧਿਐਨ) ਉੱਤੇ ਪਾਬੰਦੀ ਲਗਾਈ, ਅਤੇ ਬੁਤਪਰਸਤ ਦੇਵਤਿਆਂ ਲਈ ਬਲੀਆਂ ਚੜ੍ਹਾਉਣ ਲਈ ਮਜਬੂਰ ਕੀਤਾ। ਈਸਾਪੂਰਵ ਦਸੰਬਰ 167 ਵਿੱਚ ਉਸ ਨੇ ਮੰਦਰ ਵਿੱਚ ਹੋਮ-ਬਲੀ ਦੀ ਯਹੂਦੀ ਵੇਦੀ ਦੇ ਉੱਪਰ ਇੱਕ ਬੁਤਪਰਸਤ ਵੇਦੀ (ਜ਼ੀਅਸ ਲਈ) ਖੜ੍ਹੀ ਕੀਤੀ ਅਤੇ ਹੋਰ ਅਪਵਿਤ੍ਰ ਕਰਤੂਤਾਂ ਦੇ ਨਾਲ ਇੱਕ ਸੂਰ ਦੀ ਬਲੀ ਚੜ੍ਹਾਈ। ਇਹ ਅਪਵਿਤ੍ਰਤਾ ਧਰਮਨਿਸ਼ਠ ਯਹੂਦੀਆਂ ਲਈ ਆਖ਼ਰੀ ਹੱਦ ਸਾਬਤ ਹੋਈ, ਜਿਨ੍ਹਾਂ ਨੇ ਇਸ ਨੂੰ ਮੰਦਰ ਦੀ ਪਵਿਤ੍ਰਤਾ ਅਤੇ ਪਰਮੇਸ਼ੁਰ ਦੀ ਵਿਵਸਥਾ ਦਾ ਸਰਬੋਚ ਉਲੰਘਣ ਸਮਝਿਆ। ਇਸ ਨਾਲ ਤੁਰੰਤ ਵਿਰੋਧ ਭੜਕ ਉਠਿਆ, ਜਦੋਂ ਮੋਦੀਨ ਦਾ ਇੱਕ ਯਾਜਕ ਮੱਤਥਿਆਸ ਨੇ ਬੁਤਪਰਸਤ ਦੇਵਤਿਆਂ ਲਈ ਬਲੀ ਚੜ੍ਹਾਉਣ ਸੰਬੰਧੀ ਇੱਕ ਸੇਲਿਊਸਿਦ ਅਧਿਕਾਰੀ ਦੇ ਹੁਕਮ ਨੂੰ ਠੁਕਰਾ ਦਿੱਤਾ ਅਤੇ ਇੱਕ ਧਰਮਤਿਆਗੀ ਯਹੂਦੀ ਅਤੇ ਉਸ ਅਧਿਕਾਰੀ ਨੂੰ ਮਾਰ ਦਿੱਤਾ, ਫਿਰ ਆਪਣੇ ਪੁੱਤਰਾਂ (ਭਵਿੱਖ ਦੇ ਮੱਕਾਬੀਆਂ) ਨਾਲ ਪਹਾੜੀਆਂ ਵੱਲ ਭੱਜ ਗਿਆ। ਇਸ ਨਾਲ ਈਸਾਪੂਰਵ 167–160 ਤੱਕ ਛਾਪੇਮਾਰ ਯੁੱਧ ਅਤੇ ਬਗਾਵਤ ਭੜਕ ਉੱਠੀ, ਜਿਸ ਦਾ ਉਦੇਸ਼ ਯਹੂਦੀ ਉਪਾਸਨਾ ਨੂੰ ਮੁੜ ਸਥਾਪਿਤ ਕਰਨਾ ਸੀ, ਅਤੇ ਜਿਸ ਦਾ ਪਰਿਣਾਮ ਈਸਾਪੂਰਵ 164 ਵਿੱਚ ਯਹੂਦਾ ਮੱਕਾਬੀ ਦੇ ਅਧੀਨ ਮੰਦਰ ਦੀ ਮੁੜ-ਸਮਰਪਣਾ (ਹਨੁੱਕਾ) ਰੂਪ ਵਿੱਚ ਨਿਕਲਿਆ।
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.
쿠 왕국의 시작과 끝에는 외교적 혼인으로 표상된 중대한 조약이 있었는데, 그 안에는 동과 서, 혹은 북과 남의 분열이라는 요소가 내포되어 있었다. 쿠 왕국이 쇠퇴해 감에 따라 안티오쿠스 에피파네스는 떠오르는 로마 세력의 상징이 되며, 마카비가의 분노의 초점이 된다. 후에 역사 속에서 그는 그 환상을 확립하는 예언적 상징의 위조물이 된다. 열한 장 이십이 절의 권세는 언약의 군주가 꺾였을 때 꺾인다.
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.
Na majeshi kama ya gharika yatafurikwa kutoka mbele zake, nayo yatavunjwa; naam, hata mkuu wa agano. Danieli 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.
Ubwami bwa Antiochus Epiphanes bwarangiye mu mwaka wa 164 mbere ya Kristo, hafi imyaka magana abiri mbere y’uko Kristo, “igikomangoma cy’isezerano,” “amenagurwa” ku musaraba. Icyo dushaka kwerekana hano ni uko Ingoma ya Seleucid yatangiye kandi irangira n’ubukwe bw’isezerano rya dipolomasi, aho uburiganya hagati y’impande zombi bwanditswe neza mu mateka. Mu gihe cy’ubwami bwa Antiochus Epiphanes, ni ho imyivumbagatanyo y’Abamakabeyo yatangiriye, iyo ikaba yarashushanyaga Impinduramatwara y’Abanyamerika. Mu mateka y’Abamakabeyo, urugamba rwabo rwo kwikiza ubutegetsi bwa Seleucid rwarimo isezerano rikomeye bagiranye na Roma. Umurongo ugaragaza iryo sezerano mu buryo butaziguye werekana kandi mu buryo butaziguye ko Roma yakoranaga uburiganya, cyangwa ko yavugiraga ibinyoma ku meza y’isezerano.
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.
Na baada ya maagano yaliyofanywa pamoja naye, atatenda kwa hila; kwa maana atapanda, naye atakuwa hodari pamoja na watu wachache. Danieli 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:
Mstari kila wa kinabii unaotangulia wakati wa mwisho katika aya ya arobaini una agano lililovunjwa. Uriah Smith, akitoa maelezo juu ya “wale walioliacha agano takatifu” ya aya ya thelathini, anaandika yafuatayo:
“‘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.
“‘Aganirwe isezerano;’ ni ukuvuga Ibyanditswe Byera, igitabo cy’isezerano. Impinduramatwara y’ubu bwoko yarangijwe i Roma. Aba Heruli, Abagotika, n’Abavandali, batsinze Roma, bemeye ukwizera kw’Ariyo, maze bahinduka abanzi b’Itorero Gatolika. By’umwihariko, byari bigamije kurandura ubwo buyobe ni ho Justiniani yategetse ko papa aba umutware w’itorero kandi akosora abahakanyi. Bidatinze, Bibiliya yatangiye gufatwa nk’igitabo giteje akaga kitagomba gusomwa n’abantu basanzwe, ahubwo ibibazo byose by’impaka byagombaga gushyikirizwa papa. Bityo ni ko ijambo ry’Imana ryashyizweho igisuzuguriro. Kandi abami b’abami ba Roma, igice cyayo cy’iburasirazuba cyari kigikomeje kubaho, bagiranye ubwumvikane, cyangwa bacura umugambi hamwe n’Itorero ry’i Roma, ryari ryaratesheje isezerano agaciro kandi rigize ubuhakanyi bukomeye, kugira ngo bahoshe ‘ubuyobe.’ Umuntu w’icyaha yashyizwe ku ntebe ye y’ubwibone no gutsindwa kw’Abagotika b’Ariyo, icyo gihe bari barigaruriye Roma, mu mwaka wa 538 nyuma ya Kristo.” 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.
Ndimana ya tano ya Danieli kumi na moja hutambulisha mkondo wa historia ambamo mfalme wa kusini hutoa bibi-arusi wa kidiplomasia kama ishara ya mkataba ambao baadaye ulivunjwa na mfalme wa kaskazini. Kisasi cha mfalme wa kusini kilikuwa kielelezo cha kisasi cha mfalme wa kusini wa kiroho wa Napoleon dhidi ya mfalme wa kaskazini wa kipapa mwaka 1798. Mkataba uliovunjwa wa ndima ya tano hadi ya tisa ulikuwa kielelezo cha mkataba wa Tolentino uliovunjwa na Napoleon, ambao ulikuwa kielelezo cha dai la Putin kuhusu mkataba uliovunjwa na NATO. Kisasi cha Napoleon kilikuwa kielelezo cha kisasi cha Putin dhidi ya Ukraine mwaka 2014. Kisasi cha Antioko Mkuu katika ndima ya kumi, kinachohitimisha Vita vya nne vya Shamu, kinalingana na Napoleon mwaka 1798 na pia na Putin mwaka 2014. Kufuatia vita vya Panium vya ndima ya kumi na tano mwaka 200 KK, Antioko alipanga ndoa ya kidiplomasia kwa nia iliyofichika ya kuitia Misri chini ya mamlaka yake bila kutumia majeshi ya ardhini. Kiti cha enzi cha Antioko Mkuu kilirithiwa na mwanawe, ambaye aliuawa, jambo lililomleta mwana mdogo wa Antioko Mkuu, Antioko Epifane, kwenye kiti cha enzi. Matendo yake ya kutekeleza desturi na dini ya Kiyunani yalisababisha maasi ya Wamakabayo, yaliyoongoza kwenye mkataba wa udanganyifu na Roma katika ndima ya ishirini na tatu. Ndima ya ishirini na nne hutanguliza Roma ya kipagani na kutambulisha meza ya uongo ya Antoni na Augusto. Katika ndima ya thelathini Roma ya kipagani huingia katika mazungumzo na kanisa la kipapa, ambao wanatajwa kuwa ndio waliolivunja agano takatifu.
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.
Vesi makumi aviri na ina kuya ku makumi atatu ni ushuhuda wa Roma ya kipagani, naye vesi makumi atatu na moja kuya ku makumi ine yatoa ushuhuda wa Roma ya kipapa. Kila mstari wa Danieli kumi na moja, vesi ya kwanza hata vesi ya makumi ine, huwakilisha mstari wa unabii unaotumiwa katika historia iliyofichika ya vesi ya makumi ine. Mstari wa ufalme wa Seleuki, mstari wa ufalme wa Ptolemaio, mstari wa ufalme wa Uyahudi wa Wamakabayo, mstari wa Roma ya kipagani, na mstari wa Roma ya kipapa, vyote huonyesha historia ya mwaka 1989 hata kufikia sheria ya Jumapili. Kila moja ya mistari hiyo hutambua agano lililovunjwa kuwa kipengele kikuu cha historia hiyo.
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.
Roma yo yo yateekapo amesho ga Daniel ikumi na limwe, kandi emikago gy’obulimba egy’obufumu eya Roma ey’abapagaani n’eya Roma ey’obwapapa gyombi girambikiddwa ng’egenda mu maaso era ng’ebawo nga tebannaba kufuga mu bwakabaka obw’enkalakkalira mu biseera byabwe eby’obufumu ebyawukana era eby’enjawulo. Obuyinza bwombi bwalaga nti entandikwa y’ekiseera eky’obufumu eky’obukulu yatandika ng’akasitazze kaabwe ak’okusatu kaggyiddwawo. Nga etteeka lya Sande eriri kumpi okujja mu United States terinnajja, walibaawo omukago ogw’obulimba wakati w’obuyinza bubiri. Emirundi ena obuyinza obubiri buno bibadde bakabaka b’obukiikaddyo n’obukiikakkono, omulundi gumu wakati w’ensi ey’ekitiibwa eya Yuda ne Roma, omulundi gumu wakati w’ebitundu bibiri eby’obutware bwa Roma obw’abasatu, era omulundi gumu wakati wa Roma ey’abapagaani ne Roma ey’obwapapa. Mu mikago gyombi egy’obulimba egyekuusa ku Roma, kyavaamu nga gwe mukago wakati w’ekitundu kimu eky’obwakabaka bwa Roma, oba nga ye Antooni ow’ebuvanjuba, Augusito ow’ebugwanjuba, oba Roma ey’abapagaani ey’ebuvanjuba ne Roma ey’obwapapa ey’ebugwanjuba. Emikago ena egy’obulimba wakati wa bakabaka b’obukiikakkono n’obukiikaddyo, ebiri wakati wa bakabaka b’ebuvanjuba n’ebugwanjuba, era gumu wakati wa kabaka w’obukiikakkono agenda okubaawo n’ensi ey’ekitiibwa.
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.
Eli limo kutwʼamu okwolesya kwitu okwʼasooka okwʼekitabo kya Danyeri. Olulongo lwa Panium lukiikirira enkomerero yʼolulongo olwʼekitabo kya Danyeri, era lwo lwe lunyanjula mu byafaayo ebikwekeddwa ebyʼolunyiriri olwʼamakumi ana, bye tulisigala nga twekenneenya mu kiwandiiko ekiddako.