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.
Danyeel fukki ak benn ñaareel saar bi fanweeri ñent a ngi wax ne jamono ji Roomu bokku Yàllaul di nguuru ci kaw yépp, moom la baat bi “jamono” tekki. “Jamono” ci jëfandikookat gu wax ci yonent yi mooy 360 at, te at yooyu tàmbalee nañu ca gëstu géej gi gën a siiw ci nettali yëf yi dëgër, mooy xarebu Aktiyom ci atum 31 bala Krist. Am na woon yeneen xare yi ca géej ga yu gën a réy te yeneen pexe yu ëpp solo ci xare, waaye Aktiyom mooy xareb géej ga gën a mel ni misaal ndax bokk na ak turu Marc Antony ak Cleopatra. Mel na ci solo bu nettali ni daanu miir Berlin ci matug Danyeel 11:40, ak Ñaari Tuur yi ci 9/11 ci matug Peeñu gi fukki ak juróom ñett; ndaxte bu Yàlla tànnee yëf yu nettali yi ngir matal Ay Kàdduy yonentam, dafa ko def ci anam wu di dugal xelug nit ñi gën a bare.
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.
Gannaaw ba ñu defee ak moom kóllëre gi, dina jëf ay naxari; ndaxte dina jógi, te dina am kàttan ak ay nit ñu néew. Dina dugg ci jàmm sax ci bérab yi gën a diis ci diiwaan bi; te dina def li baayam yi deful woon, mbaa baayi baayam yi; dina tas ci seen biir alalu nangu, ak yàqute, ak alal yu bare; waaw, dina fexe ay pexeem ngir neenal ay dëkk yu dëgër yi, waaye ab diir rekk. 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 dafa jeexal yi mu def ci mbokkug Rom ak Makkabey yi ci benn-fukki ñettelu aaya bi, dafa yokk ci waxam ci ay nit ñu tuuti yi ñu wax ci aaya bi.
“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.
“Jamono jooju, waa Rom yi nekkoon nit ñu ndaw, te ñu tàmbalee jëf ak nax, walla ak pexe, ni baat ba di ko tekki. Te dale ci fii, ñu yéeg ak yéeg gu sax te gaaw ba ca kawug kàttan ga ñu gannaaw gi jot.”
“[Verse twenty-four quoted].
“[Aaya ñent-fukk ak ñeent biñu wax].”
“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.
“Anam yoon wi xeeti réew yi daan a dugg ci diiwaan yu am njariñ ak suuf yu bare alal, lu jiitu bésu Room, mooyoon ci xare ak nangu. Léegi Room dafa wara def li baay ya walla baayi baay ya masul woon a def; maanaam, jot ci yooyu yokkute ci yoonu jàmm. Léegi it, ada gu kenn masul a dégg doon tàmbali, mooy buur yi di bàyyi seen nguur ci ndonalu cosaan ngir waa Room. Ci noonu la Room moome woon diiwaan yu mag.”
“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.
“Te ñi ñëw noonu ba nekk ci kilifteefu Room amoon nañu ci loolu njariñ yu bare lool. Dañu leen doon jëfandikoo ak mbaax ak lewet. Mu mel ni ñu séddale ci seen biir alal ju ñu nangu ak yóbbu. Dañu leen doon aar ci seen noon, te noppalu woon nañu ci jàmm ak kaarange, ci suufu aarug kàttanu Room.
“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.
«Ci càddu bii benn xaaju saar wi, Bishop Newton jox na xalaat ne ay pexe yu nguur gi di jëfandikoo ngir seet lu ëllëg, dañuy jóge ci ay kër yu dëgër, waaye du ci seen kaw. Loolu la Room yoon yi defee ci seen dëkk bu dëgër, bi am juróom-ñaari tundu. “Ba ci ab jamono;” amul werante ne jamono ju nebbu la ci kàddug yëgle, maanaam 360 at. Ci ban bérab lañuy tàmbalee waññi at yooyu? Xéy-na ne ci xew-xew bi ñu feeñal ci saar wi di topp lañu koy tàmbalee.» 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 dëppoo na tegu ci ne xarebu Actium ci atum 31 baata Krist mooy ndoorteelu ñetti téeméeri ak juróom-benn fukk ak juróom-benn at yi. Gannaaw ba mu cite waxiin 25, Smith wax na lii di topp.
“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.
“Ci kàddu 23 ak 24, dañuy nu yóbbu ci wàllu gannaaw kóllëre bi woon diggante Yawut ya ak Room, ci atum 161 B.C., ba ci jamono ji Room amee nguur gu àddina bépp. Kàddu gi nekk fii léegi di wone xare bu tar ci kaw buur bu bëj-gànnaar bi, Misra, ak amug benn xeex bu rëy bu am soldaar yu bare te am kàttan. Ndax mbir yu mel ni yooyu amoon nañu ci jaar-jaaru Room ci jamono jooju? — Waaw, am nañu. Xare bi mooyoon xare bi diggante Misra ak Room; te xeex bi mooyoon xeexu Actium. Na nu jël xool bu gàtt ci xaalis yi juroon jëfandikoo jooju.”
“[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, ak Lepidus dañoooon nañu triumvirat bi woon gi ngi waat ne dinañu fey deeñu Julius Caesar. Antony bii nekkoon doomu-ndeyu-jëkkëru Augustus ndax dafa jëkkëraloon rakkam ju jigéen, Octavia. Yónnee nañu Antony ca Isipt ngir liggéeyu nguur gi, waaye mu daanu ci pexe ak rafetinu Cleopatra, buur bu jigéen bu Isipt buy dund dundin gu yàq. Mbëggeel ga mu amoon ci moom dooleem ba tax mu mujj topp intérêtsu Isipt, bàyyi jabaram Octavia ngir neexal Cleopatra, jox ko province benn gannaaw beneen ngir feesal ay nafsam ci alal, amal ndam-léen ca Alexandria te du Room, te ci yeneen yoon yépp tooñ waa Room ba tax Augustus amul woon jafe-jafe ci gindi leen, ak seen xol bépp, ngir tàbbi ci xare ak noon bu seen réew bi. Xare boobu, ci lu mel ni, ci kaw Isipt ak Cleopatra la doon; waaye ci dëgg-dëgg, ci kaw Antony la doon, moom mi taxawoon léegi ci boppu mbir yi Isipt. Te sabab bu dëgg bi ci seen juuyoo boobu mooy li Prideaux wax, ne kenn ci ñoom ñaar mënul woon sant ak genn-wàllu reewum Room rekk; ndaxte gannaaw ba ñu wàccee Lepidus ci triumvirat bi, yëf wi desoon na ci seen diggante, te ku nekk ci ñoom dogaloon a moom lépp, ñu sànni woon bëtub xare ngir moomug ko.” 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.
Ci wax ci yonent, xareb Actium mooyoon santu Dibéer bi, ndaxte dafa doon ñetteelu noot gi daan ñetti tere yu jogge ci suuf, yi tabaxoon “kilifteef gu mat sëkk” gu Roomu bokk-pagan bi, ni Smith mel ko. Ni mu deme ak Roomu bokk-pagan bi, noonu itam la bi ñetteelu tereb Roomu paapal biñ ko dàqee ci dëkkub Room, ba “kilifteef gu mat sëkk” gu Roomu paapal bi tàmbalee ci atum 538. Ñaari seede yooyu dañuy wax ci santu Dibéer bi, fa ak saa su Room bu bees bi nootee juróomeelu ak juróom-ñaareelu nguur yi ci waxu yonent yi ci Biibël bi, te ci def loolu, mu noot itam ñetteelu tereem; ba loolu tax mu samp “kilifteef gu mat sëkk” diiru ñeent-fukk ak ñaar-fukki weer yu leerandi-yonent.
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.
Te ñu ko jox gémmiñ gu wax ay mbir yu màgg ak ay xasaw; te ñu ko jox sañ-sañu sax diirub ñeent-fukk ak ñaar weer. Peeñu Yowaana 13:5.
Rome Against Egypt
Rooma ci Ejipt
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.
Doole yi yonent ci xareb Ogis Agustu bu Room ak Misra ak Keleopatara, dañu sukkandiku woon ci ñàkk dégg-dëgg bu Maark Antuwan; te doole yooyu ci wàllu yonent, ndax soxlayu yonent la, war nañu tegu ci wàllu yonent yi ñuy tegtal ci yoonu Dibéer.
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.
Ca Actium, Room dafa noot Misra, doole gi doon benn booloo diggante góor gu weddi ak jigéen ju sellul. Booloo Antony ak Cleopatra mooy jaxasoo kërceen ak nguur. Ca Actium, Roomu Auguste dafa noot doole gu ñu tegtal ci benn jaxasoo gu sellulul diggante kërceen ak nguur.
Image of the Beast
Nattu Rab bi
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.
Kleopaatar dafa melokaan gu yàqu ak Antuwan, miy misaalu Room. Kleopaatar moo doon buur ci seen diggante, ni ko Uriya Smit wone bi mu waxee ne Antuwan “dafay nekk sarxal ci pexe yi ak rafet yi Kleopaatar, buur bu jigéen bu Misra gu yàqu, jëfandikoo ko.” Mbootaayu kerk ak réew mi Antuwan ak Kleopaatar di misaalal, mooy xamle ne Kleopaatar mooy doole ji ngiy nguuru ci diggante boobu; noonu, booloo gi kerk ak réew, mi seen diggante di misaalal, dafa dëppook jukki “nattub rab wi” — mooy booloo gu kerk ak réew te jigéen ji moo yor kilifteef gi ci diggante bi. Actium dafa doon misaal bu yemale woon yoonu Dimaas bi di ñëw lu gaaw.
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.
Ogist, dafa tektal ndamanug paap yi di not Mbootaay Béeŋ Amerik ci yoonu Dibeer bu bëgg a ñëw. Marc Antony mooy bëj-góor bu Réew-publicain bu rab wu suuf wi, te Cleopatra mooy bëj-góor bu Protestaaŋ bi. Antony ak Cleopatra dañuy booloo te wax ni njaay ci yoonu Dibeer bu bëgg a ñëw. Ñoom ñaar, Cleopatra ak Antony, ay misaal lañu ci kàttanu njaay; te bu ñu matsee booloo ci yoonu Dibeer bi, ñuy wax ni njaay.
Dragons
Njaay yi
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.
Gerees ak Misra itam ci yonent ci waxu yonent ne dañuy tegtal dooleb njaayum, te Antony itam dafa doon benn dooleb njaayum. Misra mooy bëj-gànnaar bi ci Daniel benn-fukk ak benn, te Gerees mooy sowu bi. Misra Ptolemy I moo ko nanguwoon gannaaw ba nguurug Alexander jàppooñee taxawaayu ñent. Noonu Ptolemy I nekk na buur bu njëkk bu yonent ci bëj-gànnaar, te Cleopatra mooy buur bu mujj bu Ptolemaic ci Misra. Ptolemy juddu na woon ci Macedon, di réew mi Alexander the Great juddoo.
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.
Maseduwan nekk na ci bëj-gànnaaru Gereg, te daan nañu wax ne seen cosaan jóge na ci jàmbaar yu leen waxoon ne ñooy xaleef yi ci seeni nettali fenn yu Gereg. Reewi-dëkk yu Gereg yi ci bëj-saalum daan nañu seet waa Maseduwan ni ñoo gëna mel ni ay waa-barbaar ndaxel Eleenis yi nekk ci bëj-saalumu Gereg. Waa Maseduwan nekkoon nañu ci nguur gu buur, te reewi-dëkk yu bëj-saalum yi (poleis) mel ni Aten, Sparte, Thebes, Corinthe, ak yeneen, nekkoon nañu ci bëj-saalum ak diggante Gereg ak ci duni Aje. Poleis yooyu lu ëpp daan nañu am nguurug askan wi, walla nguurug ñu néew, walla nguur gu jaxasoo; waaye Maseduwan dafa nekkoon nguur gu buur gu njëm kanam, gu am askanu buur gu dëgër (Argeads). Waaye sax, ñoom ñépp Eleenis lañu woon, te ba Room duggee ci taarix, dañu tudde Eleenis yi ni Gereg. Kilobaatar moo nekkoon buur bu mujj bu Ptolemaik yi, te loolu moo tegtaloon xeeti nguur gi ci bëj-gànnaar, di xeetu buur yu Gereg yu jóge ci suuf si di Maseduwan, walla bëj-gànnaaru Gereg.
King of the South
Buur Bëj-gànnaar
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.
Kleopaatar moo nekkoon bu mujj ci nguurug Ptolemée, gi tambalee ak Ptolemée I ba noppi bi nguurug Alekssàndar xàjjoowee ñent. Ca xeexu Actium, nguurug Ptolemée, buurub bëj-gànnaar bu dëggu, agsi na ca jeexitam. Buurub bëj-gànnaar bi ci topp moo doon Misra gu xel, te Farãs gu weddi Yàlla moom la doon wone ci nettali Réwolusiyoŋu Farãs.
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.
Te seen yu deecc yi dina ñëw ci mbedd mu dëkk bu mag ba, bi ci wàllu xel ñuy wooye Sodom ak Misra, fa sunu Boroom itam dees ko daajoon ci bant. Peeñu Yowaana 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.
Egiptu gu dëgg moo doon buur bu bëj-saal bi ci lu jëm ci xaajug nguurug Aleksàndar; waaye Egiptu gu xelal, ci njariñu yonent yi, dañu ko tegu ni mooy buur bu bëj-saal bi ndax melokaan yi ci yonent yi yu jëm ci Egiptu, te du ndigalu wetu suufu bu dëgg.
South and West
Bëj-saalum ak Bëj-gànnaar
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.
Ndax Kleopatra doon buur bu mujj ci nguurug Ptolemaios, ci yoonu waxu Yàlla dafay mel ni kàttan gu ñaari wàll: Gerees (gànnaaw) ak Misra (bëj-gànnaar); waaye buur bi ci topp, te gannaaw loolu di buur bu bëj-gànnaar ci wàllu ruu, mooy Farãs, itam di kàttan gu ñaari wàll, ni ko Peeñu XI wonee, ci turu Misra ak Sodom. Njaayum yaramu Sodom dafa ànd ak njaayum yaramu Kleopatra gu gànnaaw, te Kleopatra gu bëj-gànnaar ànd na ak weddi Yàlla gu Misra. Melokaan gu ñaari wàll gu buur bu mujj bu dëgg-dëgg bu bëj-gànnaar dafa àndoon ak buur bu jëkk bu bëj-gànnaar ci wàllu ruu.
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.”
Xareb Actium mooy booloo gu sellulooni, diggante mbindum njaay‑mi Rom bu Antony ak mbindum njaay‑mi bëj‑gànnaaru ak sowwu‑si Cleopatra. Antony ak Cleopatra dañuy tegtal benn kerk ak benn réew, ba tax nootug Actium gi Augustus bu Rom def, mooy tegtal benn noot gu Rom di nott ci kow benn booloo bu ñaaw bu ñaari wàll, buy misaal nataalu rab wa. Ñetti téeméer ak juróom benn fukk at gannaaw loolu, ngir matal li Daniel 11:24 wax, Constantine xaaj na Rom ca penku ak sowwu; mu bàyyi jigéenu Rom ca sowwu te yóbbu góoru Rom ca penku. Benn noot gu ci bëj‑gànnaaru ak sowwu doon misaal xaajale penku ak sowwu gannaaw benn “jàmmono” buy ñetti téeméer ak juróom benn fukk at, ca xareb Actium ba. Ca beneen daje bu jiitu woon, Antony joxees na ko Rom gu penku, te Augustus Rom gu sowwu, ba tax Actium dajale penku ak sowwu, waaye ngir benn “jàmmono” rekk.
31 BC and 330
31 avant J.-C. ak 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.
Yeesu dafa far ba noppi gi ak tambali gi, ba tax nootug Actium ci atum 31 bala Krista di misaaloo xaajug nguur gi ci penku ak sowu ci atum 330. Actium ci 31 bala Krista mooy alfa bu omega bi ci 360 at yi jeexee ci 330. Ñaar ñi, 31 bala Krista ak 330, ñoo di misaal yoonu Dibeer bi di ñëw gaaw, ni ko aaya ñeen-fukk ak benn ak aaya ñeent-fukk ak benn ci Daniel benn-fukk ak benn tegtalee.
Another Symbol
Beneen Misaal Bu Bees
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.
Antoni bu Room, moom ak Kleopaatar gu bëj bokk ci bëj-gànnaaru ak ci sowu jant, moo teewal benn mbootaay bu ñetti wàll yu nekk ci seen booloo bu ñaar wàll ci nataru rab wi. Bant bi itam ànd na ak yoonu Dibéer bi, te moo tax mu ànd itam ak Actium ak 330. Ca bant ba, benn booloo bu ñaar wàll ci kërce ak réew mi mooy lu ñu teewal ci Yawut yi (kërce gu yàqu) booloo ak Room (réew) ngir rey Almasi bi. Ñetteelu xibaar bi ci booloo bi ca bant ba, mooy Barabbas, Almasi bu dëggul, turam di tekki “doom baay bi.” Ci misaal, Barabbas ab yonent bu dëggul la bu ñu ko méngale ak Almasi bi ni yonent bu dëgg bi. Room mooy Antoni, te Kleopaatar gu bëj-gànnaaru ak sowu jant dafa doon Yawut yi ak 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.
Bant bi itam bokk a ngi dëppook Eliya ci Tundu Karmel, fa la tànneef ba doon ci kan moo doon yonent dëgg wala yonent fen. Yonent fen ba booba nekkoon na meloñ ñaar: moo taxoon ci yonenti Baal ak saraxalekat yi ci xeer yi sell yi. Baal mooy yàlla góor; te saraxalekat yi ci xeer yi sell yi dañoo doon taxawal Ashtarot, yàlla jigéen. Yawut ya ca bant ba doon nañu Ashtarot, yàlla jigéen gi, te Barabbas, mi nekkoon ay royukaayu Góor gu Mettikoon, mooy doon yàlla góor bi, Baal.
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 nekkoonoon ci samaa bëccëg bu bëj-saal ak buur bu sowwu. Antony mooyoon melokaanu Room, benn cër ci ñetti xaaj yi ñu fas yoon ngir fey bàyyi Julius. Dee gu Julius, ci ñaar-fukk ak ñett i gaañu, teguwoon ci gaañu rey bu baaxul bu paap ya jotoon ci atum 1798, ngir matal wax ji nekk ci Daniel fukk ak benn, saraxu ñeent-fukk. Augustine ci Actium dafay tegtal wéralug sa gaañu rey boobu. Gaañu ga wér na bi Antony ak Cleopatra deewee. Antony ak Cleopatra dañuy tegtal melokaanu rab wi ci États-Unis, mi di benn yeneen bu yonent bu am ñetti xaaj, booleek rabu suuf ak ñaari geemam. Antony mooy benn xaaj, te Cleopatra dafay tegtal ñaari xaaj yi ci des. Bu muy Roomu Antony, walla Misra ak Geres yu Cleopatra, ñoom ñaar ñépp dañuy dee benn ci yoonu dimaas bi, ba kerok buuru juróom-benn wa ci yonenti Biibël di jeex. Ci wàllu yonent, Cleopatra ci digganteem ak Antony mooy jaxaseg pexeem kerk ak pexeem réew, te pexeem kerk mooy nax ak yor pexeem réew.
The Second Death Typified
Ñaareel bu Ñaareel ci Dee gi Ki am bakkan bu dul dee mooy Yàlla rekk, waaye Yàlla ci Boppam dugal na ci Kàddugëmam ay misaal ngir taxawal ci sunu xel ne nit ki ñakkul bakkan bu dul dee ci moom. Misaal yooyu dafa am solo lool ci xam-xamug waxu Yàlla. Suñu leen xool bu baax, danuy feeñal ci leer ne, boo xool ci yoonu bind mi, “dees na dee” du tekki ne nit ki dafa noppi nekk ci anam wu mat mbaa ne dafa nekk ci torox gu dul jeex. Dafay wax ci gàcce bu mat ak ñakk gu mat ci dund. Te itam mooy indi yoonu xam ne “ñaaréelu dee” du dara lu leen tudde rekk, waaye mooy àtteb Yàlla bu mujj, bu mat te dul dellusi.
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.
Ci beneen yeneen xëtu waxu yonent, jëfandikookam Cleopatra ak Julius Caesar ak Marc Antony dafay tegtal ñaari waxtu yi kàngam mbokk mbooloom gëmkat yi, mooy pexeem “church craft” bu Cleopatra, nekk ci mbokk ak pexeem nguur gi, mooy “statecraft” bu Empire Room. Julius bàyyi na ko ci atum 1798 ci ndeyam dee bu njëkk bu mel ni misaal, ngir matal kàddu yi nekk ci aaya ñent-fukk ci Daniel benn-fukk ak benn; te gannaaw loolu mu dikk ba ci mujjam, fekk kenn amul ku ko dimbali, ca Actium, ngir matal aaya ñent-fukk ak juróom ci Daniel benn-fukk ak benn. Aaya ñent-fukk mooy alfa bi ci ndeyam dee bu njëkk bu rey, bi war a wér; te omega bi ci aaya ñent-fukk ak juróom mooy fa mu jot dee ba ñaareel te mujj.
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.
Ni mel ni ñent yi doon doole yu Rom yi ci ay wetu fukki-juroom-benn ba ñaar-fukk ak ñaar, noonu itam Kleopatra, ni muy màndarga ci Biibël bi, am na lu ëpp benn tekki, muy aju ci konteks bi. Juliyus bàyyi ko ci atum 1798 bi ndimbal gu buur gi teqee, te gannaaw loolu ay gaawam yu rey yi faj nañu ko ci yoonu dibeer bi; waaye fukki buur yi ci Pées gu Sell gi 17 daan nañu ko ci safara, ba mu dajeekaat ak deesam ñaareel te mujj gi.
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.
Cleopatra mooy misaalu boppu ñaar ñi teewaloo ci ateyisimu Misra gu Firawna ak falsafay diiney Gereg. Boppam buy ñaar moo di teewal nguurug Misra ak xereñu kàngamug Gereg. Falsafay diiney Gereg dafa ame misaal ci yàllaju jigéen ju Gereg, Athena, jiiñ ko woon ci melokaan wu nekk ci kër-yàllaam, bi ñuy wax Parthenon. Athena moo di misaalu xel mu leer, te ndax jigéen la, dafa teewal diine bu njàngum nit, muy juuyoo ak njàngale gu Yàlla.
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.
Ñaari geñaar yi ci États-Unis mooy Républicanisme ak Protestantisme, te France moo leen misaaloon ci Égypte ak Sodome. Égypte mooy yëngu-yaramu nguur gi, te Sodome mooy yëngu-yaramu kerk bi; noonu, Républicanisme dafa méngoo ak Égypte, te Protestantisme ak Sodome. Républicanisme mooy Égypte, te Protestantisme mooy Sodome ak Grèce. Misaalu njàngum nit mooy yàlla ju jigéen ju Gërès, Athena, te këram bu ñuy jaamu mooy Parthénon, bi am ay moroomam ci jamono jii ci kër Parthénon bu Nashville, Tennessee. Misaalu kerk bu yàqu bi méngoo ak ñaari Républican ci États-Unis bu yoonu Dimaas di ñëw, dees na ko tegtal ci ni Cleopatra, Ashtaroth, Salomé ak Sodome.
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.
Kileopaatar mooñ na ateismu Farawon ak diine Gereg yi. Diine bi and ak falsafatu ateismu mooy jaamu njàngum Gereg. Yeesu dafa sax di wone mujj gi ci ndawtalu tàmbali ga, te garab ga nekkoon ci tool ba te teree nañu lekk ci moom, mooy garabu xam-xamu lu baax ak lu bon, buy melal diiney falsafatu Gereg gi Sister White tudde, “higher education.” Loolu mooy fésal ak jéllale diineg xel-muuse gu Gereg gi Kileopaatar yor ni muy liñu yàq te di nax ci njàngu dëgg gi, ci biir xare bu mag bi nekk diggante Almasi ak Seytaane.
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 ñuy wax na ko “Athènes bu bëj-gànnaar bi,” te Cleopatra mooy buur bu jigéen bu dëgg-bu-mujj bu bëj-gànnaar bi. Buur bu jigéen bu mujju bëj-gànnaar bii dafa melaloon buur bu njëkk te di buur bu xel mu sellal bu bëj-gànnaar bi ci ngëm, te loolu mat na ci France gu weddi Yàlla. France gu weddi Yàlla day melal États-Unis, fa ci Nashville, Tennessee, “Athènes bu bëj-gànnaar bi,” foofu templu Parthénon bi ñu jagleel yàlla ju jigéen Athena dafay feeñ ci anam gu melokaan. Templu bi nekk na ci 2500 West End, Nashville. Limu ñaar-fukk ak juróom day tekki bunt bi tëj ci ñetti léeb yi nekk ci Mathieu ñaar-fukk ak juróom. Cleopatra, ni mu doon buur bu jigéen bu “bëj-gànnaar” ak “sowu-jant” itam, dafa agsi ci moom “mujj”am ci Athènes bu bëj-gànnaar bi.
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.
Ak xalaat yii ci mbirum Actium, Cleopatra, Augustus ak Antony, nu dellusi ci aaya ñent-fukk ak ñeent ba aaya téeméeri-juroom ñaar-fukk ci Daniel fukki benn. Amaana, bérab bi gën a lëndëm ci xaaj bi mooy bi ñuy wax fenn ci benn ndab.
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.
Te xol bu ñaar yi seen xol dinañu mébét ngir def lu bon, te dinañu wax fenndoo ci benn ndab; waaye loolu du jariñ, ndaxte mujj ga dina am ba ci jamono ji Yàlla dogal. 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.
Waxtu wiññees bi ci wax jii mooy 330, muy jeexital “waxtu” wi nekk ci aaya ñaar-fukk ak ñent. Waxtu wiññees bi dafay tegu yoonu Dibéer bi ngir Etats-Unis, te itam dafay tegu tëjje natangu xamle nit ñépp ci àddina. Bala yoonu Dibéer bi, ñaari buur yi seen xol di def lu bon dinañu wax fenante ak seen bopp ci benn ndab. Bala yoonu Dibéer bi ci aaya fukk ak juróom-benn ak ñent-fukk ak benn yu Daniel fukk ak benn, ñaari buur dinañu wax fenante ci benn ndab, waaye seen fen yi duñu am njariñ. Kan ñooñu di ñaari buur yi di wax fenante ak seen bopp? Bala nu tontu xalaat boobu, dinaa nu fàttali ay tegtal yu nu jëfandikoo woon ba noppi ci seeri bii.
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.
Ñetti buur yu Rom ñi dañuy teewal ay melokaan yu bare ci waxi yonent yi, ci ni ñuy seetalee ci benn xalaat walla ci benn wàll. Doonte ne ay buur yu Rom lañu, waaye ci seen nekkinu màndarga dañuy teewal, ci njariñu dëgg-dëgg, jaar-jaaru yonent yi ci mbiri Yuda gu yàgg ga, bi muy jële wàll wi génn ci nguurug Seleucid yi, tàmbalee dugg ci nguurug Rom yi.
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 nekkoonoon na, te ñetti buur yu Rom yi toppoon am nañu ñoom ñépp turu Caesar. Julius ci jëfandikoo gu mu am ak Augustus dafa tegtal ñaari booloo yu ñett-ñett ak ñaari triumvirat yi, bu jëkk bi nekkul woon ci yoon, bu ñaareel bi nekk ci yoon. Ñeent ñi ñépp da ñuy tegtal yoonu Dibeer ci ay xaalis yu ñenn. Pompey dafa noot suuf sa màgg ba sell, Julius, mi ñuy tegtal ak ñaar-fukk ak ñett ay jamono yu koy rëcc, mooy malaaka bu jëkk bi, ndax mooy Caesar bu jëkk bi, te mu roy jiital malaaka bu ñetteel bi, moom mi doon Tiberias. Tiberias ca bant ba, mi doon yoonu Dibeer bi, itam ñuy ko tegtal ak ñaar-fukk ak ñett, ndax ñaar-fukk ak ñett dafa tegtal at-one-ment; te bant bi mooy benn cér bu gën a am solo ci liggéeyu Kirist ci boole Yàllaam ak sunu nit ñi. Noonu, Julius ak Tiberias mooy yégle bu jëkk bi ak bu ñetteel bi, ñuy tegtal ak ñaar-fukk ak ñett.
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 du nit ku ñu di bind ci xam-xamu Hollywood ni nit ku am mbëggeel ak yërmandeel; dafa doon nit ku tar, ku jublu ci kàttan. Tiberias gëna bon Julius, ndax sax ayibam dees na ko wax sax ci aaya bi, ndax xarafu mujj bu alifaabë Ebrë yi mooy ñaar-fukk ak ñaar, te xaraf bu jëkk mooy benn. Alpha gëna tuuti omega, te ayibu Tiberias nekk na ci aaya ñaar-fukk ak ñaar, miy xaraf bu mujj ci alifaabë Ebrë yi, te ci diggante ñaari nit ña bon ñooñu, yu Julius ak Tiberias di tegtal, amoon na Augustus. Augustus mooy tegtal njëgëm kawe gu ndam ak màggug kàttanu Room ak sagoom. Ni muy weddi bataaxal bu jëkk ak bu ñetteel bi, dafañu ko tegtale ak xaraf fukk ak ñett, mi nekk màndarga gu dëgguug ànd ak dikk. Augustus taxawaloon nguuram ci noot rebelyoŋu Antony ak Cleopatra, moom rebelyoŋ bi gëna siiw ci jaar-jaaru Room.
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.
Ogist mooy doole bu Room bi daan na ñetteelu tere ba, te ci loolu mu teewlu woon yoonu Dibeer bi, ak doole bu Room bi di nguuru diirub ñaar-fukk ak ñaari weer yu misaal yi ci Pàngu Yàlla 13, ci ay weeru ñàkk dégg. Bu ñu ko teggee kanamu yoonu Dibeer bi, Pompee mooy 1798 ak 1989, ba tax Pompee div simbóolu Antiocus Magnus miy jeexal ñenteelu xareb Siri bi dale ko ci atum 219 ba 217 vóór Kirist, ngir matal saraxal kàddu gi nekk ci aaya fukk ci saraxu fukk ak benn. Kon Yulius Seesaar méngoo na ak aaya fukk ak benn ak fukk ak ñaar, ak xareb diggu digg, maanaam xarebu Rafia ci atum 217 vóór Kirist. Foofa itam Yulius mooy Antiocus Magnus, te Ogist Seesaar itam mooy Antiocus Magnus ci xarebu Paniyom bu aaya fukk ak juróom. Te ci aaya fukk ak juróom benn, Tibeerias mooy yoonu Dibeer bi, waaye du Antiocus Magnus, ndaxte foofa mooy Pompee, ndaxte Yeesu dafay mas a melaxal mujj ga ak njàlbéen ga. Aaya jooju mooy màndargaalug jeexitu nguurug Seleucid gi, miy misaalu mujjug États-Unis ni juróomeelu nguur gi ci waxi kàddug Yàlla yu wax ci yonent.
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.
Amna na benn boole yu bees ngir a jëfandikoo ci ñaari buur yu Rom ñi ñent, te rëdd bi dafa tekki jaar-jaaru tënku bu aaya ñeent-fukk bi. Rëddub Makkabi gi ci aaya ñaar-fukk ak ñett itam dafa leeral jaar-jaaru tënku bu aaya ñeent-fukk bi. Noonu it ci aaya ñaar-fukk ak ñeent, nettali bi ci Rom gu Yàllaadi bu Imperyaal mooñu ko teewal ci benn jamono—ñett téeméeri ak juróom-benn-fukk at. Rëddub jaar-jaaru Rom bi ñu teewal dale ci aaya ñaar-fukk ak ñeent ba ci aaya ñetti-fukk itam mooy benn misaal bu jaar-jaaru tënku bu aaya ñeent-fukk bi. Mu jeex ci aaya ñetti-fukk ak benn, ba noppi mbir mi soppeeku jële ci Rom gu yàllaadi ba ci Rom gu baapal. Rom gu yàllaadi nekk na ba tey ci aaya bi, waaye foofa duñu ko teewal ni mooy ñenteel gi ñenteel ci waxi kàddug Yàlla gu nebbu, waaye ni mooy kàttanug politig gi teg baapalis bi ci nguur gi ci 538. Ci 538, baapalis bi joxe na ab yoonu Dibéer, kon aaya ñetti-fukk ak benn moo ngi tëral ak aaya fukk ak juróom-benn ak ñeent-fukk ak benn. Aaya ñaar-fukk ak ñeent jëfandikoo na xeexu Actium ak jaar-jaar bi ñu ko boole ak rëdd bi.
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.
Sarax fukki ñeent ak ñaar mi mooy xamale kañ la Room gu bokk ci xeeti dëkk yu dul Yàlla tàmbalee nguuru ak kàttan gu ëpp diirub ñetti téeméeri ak juróom-benn-fukk at, te gannaaw loolu ci sarax fukki ak benn mi Room gu paapal tàmbalee nguuru ak kàttan gu ëpp diirub junni ak ñaar téeméeri ak juróom-benn-fukk at. Njàlbéen ak mujjug rëdd bi yépp ñoo yore màndarga Kirist, Alfa ak Omega. Ci saraxi yi am na fi jaar-jaaru Marc Antony, Cleopatra ak Augustus Caesar. Ci sarax fukk ak juróom-benn mi Room gu bokk ci xeeti dëkk yu dul Yàlla daan na nguurug Seleucid ci atum 65 BC, te gannaaw loolu Yuda ci atum 63 BC. Ñetteelu terebi Actium ci atum 31 BC mooy xamale jeexital nguurug Misra, ni ko tereb yu jëkk ya nguurug Seleucid ci atum 65 BC di misaalal. Yeneen yoon it, gis nañu màndargay Ki jëkk ki ak Ki mujj ki. 65 BC moo nekkoon jëkk ci ñetti tereb yi, te moo doon firndeel nootug buur bu bëj-gànnaar; te 31 BC moo nekkoon ñetteelu ci ñetti tereb yi, te moo doon firndeel nootug buur bu bëj-saalum. Yuda, ni mu doon diggante bi ci ñetti tereb yi, dafa nekkoon ci xareb biir réewam ci biir tata Yerusalem ba Pompey agsee ci atum 63 BC. Ñaareelu tereb bi misaalu njàngat.
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.
Ci atum 538, ñetteelu tereel bi ngir Roomu papal bi dañu ko dàqee ci dëkkub Room. Tereel boobu mooyoon Goot yi, te fa la juróomeel buurug kàddu yonent yi tambalee; ci bérab bi njeenteel buur gi jeexee. Te ni njeenteel buur gi tambalee ci ñetteelu tereelam, noonu itam buurug Misra dafa daanu, ni ko misaaloon ci njëkkal tereelu buurug Seleucid bi. Loolu moo wone ne seede bu yonent bi nekk ci aaya ñaar-fukk ak ñeent ba ci aaya fanweer, di wone rëdd wu war a nekk itam ci jaar-jaari nettali bu nëbb bi nekk ci aaya fanweer. Moo tax am solo lool ba seet bu baax diggantey yonent yi teewal ci Marc Antony, Cleopatra, Julius Caesar, Pompey ak Augustus Caesar.
So is the vaguest part of the passage of verse twenty-four unto thirty, when they speak lies at one table?
Kon lii itte yu gën a leerul ci pàcc bi, muy aaya ñent-fukk ak ñent ba ñett-fukk, bi ñuy wax fen ci benn ndab?
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.
Te xolub buur yi ñaar dinañu nekk ci ñaawteef, te dinañu wax fen ci benn ndab; waaye du am njariñ, ndaxte mujj ga dina ñëw ci waxtu wu ñu sàkk. Daniel 11:27.
Uriah Smith identifies the two kings as Marc Antony and Augustus Caesar.
Uriya Smiit mi ngi wax ne ñaari buur yaa di Marc Antoine ak Augustus Caesar.
“Verse twenty-seven quoted
“Aaya ñaar-fukk ak juróom-ñett bi ñu waxe”
“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.
« Antóoni ak Seesaar da ñoo nekkoon ci benn booloo gu dëgër. Waaye ci suufu mbubb mu mel ni xarit, ñoom ñaar ñépp dañoo doon yéene te di pexe ngir am moomel bu mat addina si yépp. Seen wax yu fees ak wonteer ngir wormaalante ak xaritante ci seen diggante, waxi naaféq lañu woon. Dañoo wax fen ci benn ndab. Oktawia, jigéenu Antóoni te bokk ndeyu Seesaar, wax na askanu Rooma ba ca jamono ja Antóoni fase ko ne, nangu na woon a séy ak moom rekk ci yaakaar ne loolu dina doon tegtalu benn booloo ci diggante Seesaar ak Antóoni. Waaye pexe moomu amul njariñ. Tas gi dikk na; te ci xeex ba nekk ci ginnaawam, Seesaar moom moo nekk ku jël ndam li yépp ci matugam.» 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.
Bi Octavia xam ne seetam ak Antony dafa melokaanu booloo boole ci bennoo, loolu moo won jàppale jëkkëri gi ñu fësaloon bu njëkk ci saar ñaari fukk ak benn, ak seetam jamono Helenistik bi Berenice ak buur Seleucid bi, Antiochus II Theos, ci lu tollook atum 252 B.C. Berenice moo doon doom ju jigéen ju Ptolemy II Philadelphus. Octavia ak Berenice dañuy tegtal sey yu ngir yëngu-dëggandoo ci diggante réew yi walla, ci waxu yonent, kóllëre yi. Aaya yi juróom ba fukk dañuy won jaar-jaaru seetam jëkkër yi ngir dëggandoo ci diggante nguur gu bëj-saalum ak gu bëj-gànnaar, te bi Marc Antony ak Octavian, mi ñu tuddewoon gannaaw loolu Augustus Caesar, sampoon seetam bi, ñoom itam séddoo nañu nguur gi ci penku ak sowwu.
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).
Kóllëre Brundisium (40 at mu jiitu Kirist ba njëkk) nekkoon një paj gu ñu waxtaan te ànd ci diggante Marc Antoine ak Octavien (mi gannaaw gi ñu tudde Augustus) ngir dindi xulóo yi nekk ci Ñaareelu Triumvirat bi gannaaw mu jëm ci lu tollu ci xarey bopp. Mu àndaak séddoo suuf yi Room moomoon, ba Antoine jot penku, Octavien jot sowwu, te ñu tëj ko ci séy Antoine ak Octavia (magam jigéen Octavien). Ci 39 at mu jiitu Kirist ba njëkk, jamono ju njëkk ju Triumvirat bi doon juróom-atti mat na, Antoine dafa duggsi Itali ak lu ëpp 300 gaal yu ndox, yi ñu njëkk a bañ a maye ñu dal ci Brundisium, ba tax ñu mujje tëj ci Tarentum. Octavien dajees na ak moom fa gannaaw mediásioŋ yu yàgg yu jóge ci bañ-boppu mbooloom xare Antoine a xeex ak mbooloom xare Octavien, ak noonu itam ci biir beneen wet gi. Octavia amal na wàll wu mag ci diggale boobu, dafa convaincre Antoine ngir mu taxaw ak Octavien ci xeex Sextus Pompée. Ñu yeesal Triumvirat bi ngir beneen juróom-atti (ba ci 32 at mu jiitu Kirist ba njëkk), te Antoine jox Octavien 120 gaal yu ndox ngir weccante ak ay xarekat yu ñu ko digoon, waaye yi Octavien gannaaw gi dogul.
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.
Ci at ak 32 balaa Kirist, ñaari noon yi daggoon bu leer. Seen diggante yàquna woon ndax waare ak yégle yu jëm ci xalam-xal, jubluwaay Antoine ci penku (ak Cléopâtre), ak dëgërël gu Octavien def ci sowu-jant bi. Lu jiitu xeexu Actium, Octavien bañ na woon itam kàddu ndaje yi Antoine tegat.
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.
Ci biir gu yoonu nguur ak buur bu bëj-gànnaar bi (Antiochus) ak buur bu bëj-saalum bi (Ptolemy), buur bu bëj-saalum bi moo joxe jabar ji; waaye ci séy gu yoonu nguur gu Antony (penku) ak Octavian (soowu), soowu moo joxe jabar ji. Ñaari séy yu yoonu nguur yooyu yépp antuwuñu, te ki joxe doom ju jigéen ji walla rakk ju jigéen ji moo mujje not mbooloom kàttan gi fecci kóllëre ga.
The Testimony of Three
Seedeelu Ñett
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.
Ci mujj Mbooloom Seleucid, am nañ bëggal gu ñetteel ga ñu waxe fen ca benn ndajem. Loolu amoon na ci wàllu Xare Siri bu juróomeel bi (202–195 BC), bi Antiokkus III Magnus jëfandikoo néew doole réew Ptolemaik gi gannaaw dee Ptolemee IV Philopator ci atum 204 BC. Ptolemee V Epiphanes (Ptolemee V) yéegoon ca nguur ga fekk mu ndaw xale la woon (lu tollook 5–6 at), ba tax Misra nekk ci loxo ay wottukat, te mu nekk lu yomb a daanu ci biir njàqare yu biir, yàqute yi waa réew mi di def, ak fitna yu bawoo bitim-réew.
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 dugg ba noppi woon naŋu bés yu bari ci suuf yi Ptolemaios moomoon ca Coele-Syria, Palestine ak Asia Minor gannaaw ndam yu mel ni xareb Panium (200 BC). Bu mu leen daan woon ba ëpp, moo xam ne du daan Misra bépp, ndaxte loolu dafa waral woon Roma dugg ci mbir mi, te Roma di ko jëfi ba mu baña dugg ci yenn gox; moo tax mu topp yoonu juboo ci séy ngir doon nit ku mel ni “aar-kat”. Ci at yi 197/195 BC, ci biir kàddu jàmm wi jeexaloon xare ba, Antiochus Magnus jébbaloon ba noppi séy ak doomam ju ndaw Cleopatra I Syra (mi ñuy wax itam Cleopatra Syra) ngir mu jabaru xale buuru Ptolemy V; séy bi amoon na ci 193 BC ca Raphia; Ptolemy am na woon 16 at, Cleopatra 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.
Lii dañu ko xalaat ni mooy jëf ju yaatu te rafet: Antiochus teg na boppam nekk xarit ak “kiy sàmm” buur bu ndaw bi, ngir dëgëral jàmm te denc ci anamam njariñ yi mu amoon ci Asi. Céy bi jox na ko dooley nguur gu jubadi ci Masar jaarale ko ci doomam jigéen (mu yaakaaroon ne dina sax ci kóllëreem ak xeeti Seleucid te nekk baat bu jëm ci Siri ci kërug buurug Ptolemaic ga). Waaye pexe ma dafa dellu ci moom, ndaxte Cleopatra taxaw na ak jëkkëram ak Masar, du ak baayam, ba tax mu yàq saytu gu yàgg ga Antiochus doon wut. Loolu mengoo na ak Kóllëreg Brundisium (40 BC), te am na ay jokkoo ak mbir yi xewoon ci Room ci ay yoon yu bari.
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).
Ni Antoniyos takkoon na Oktawiya (magu Oktawiyan) ngir boole kàttanu ñaari kuréel yu doon noon, gannaaw lu waroon a doon xare bu jéggi, noonu itam Antiokus jëfandikoo seyam doom ju jigéen ci sëyam ak Ptoleme V ngir dëgëral jàmm ju yàggul ak xaajale suuf, ba Seleusid yi denc alal seen njàpp ci bëj-gànnaar, te Ptoleme bàyyi Misra ak bëj-saalum.
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 jëfandikoo woon na mel ni muy aar buur bu ndaw bi, Ptolemy V, ci kaw mbokk ak njaboot, ni ko Octavian (ak Triumvirat bi) sampoo seen bopp ba noppi ci biir bérab yu amul kilifteef walla ci diggante ñiy xeexante ngir doole. Ci ñaari xaalis yii nag, ki gën a am doole bi (Antiochus/Octavian) dafa doon seet yoonu man a jariñoo ci kaw ki néew doole bi te nekk ci xaalis bu néew, jaarale ko ci mbokk ak njaboot. Ñaari tëralin yii indi nañu dal bu gaaw ci ab jamono, waaye “amuñu njariñ” ci yàgg, ndax njàqare gu dëppóowul nekk woon na ci suufam—Cleopatra dafa faraloon Misra, loolu di wàññi dooley Antiochus, fekk xalaatu Antony jëm ci penku (Cleopatra VII) indi na tas gi am ak 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.
Ngóor gi Ptolemy V dafa doon ndaw te nekk ci kaw yëngu-yëngu yu ñuy yor ak regent yi, mu mel ni taxawaayu démb baatu Yulius Caesar bi mu deewee (li jur sosug Triumvirat ak xuloo yi ci doole). Seyu Berenice ak Antiochus moo tàmbalee jaar-jaaru Nguuru Seleucid ci Daniel fukk ak benn, te seyu doom ju jigéen ji Antiochus Magnus ak buur bu ndaw bu Misra moo firndeel jeexitalu Nguuru Seleucid. Jeexitalu seyu Marc Antony ak Octavia moo firndeel jeexitalu nguuru Ptolemaic. Jeexitalu Yuda ni ñoñu askanu kóllëre Yàlla amoon na fa ci bant ba, te nguuru Jude bi tàmbalee ak Maccabee yi ak mbootaay bi ñu defoon ak Room. Lépp loolu ay rëdd yu yonnent la yu tegtal ci nettali Daniel saar fukk ak benn, te yépp ànd nañu ak jaar-jaaru nëbbu bi nekk ci aaya ñent-fukk. Li dale ci aaya juróom, am nanu kóllëreg Berenice, gi jur jëm ci Antiochus bu Mag bi ak kóllëreg doomam ju jigéen ji, Cleopatra Syra, te loolu am ci jaar-jaaru Maccabee yi ci aaya ñaar-fukk ak ñett. Maccabee yi daldi bokk ci rëdd mi ndax fippu gi ñu def ci kanam Antiochus Epiphanes, kenn ci ñi mujj ci askanu 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 mooy Antiochus mi nekkoon Misra ci atum 168 BC, jege Alexandria, bi amee Xarebu Siri bu juróomeelu. Antiochus Epiphanes dafa songoon Misra te mu ngi doon nekk ci wetu jàpp Alexandria. Njiitu Ptolemaios yi woote nañu Room ngir am ndimbal. Room yónnee na Popillius Laenas (ak ay àndandoom yu ndaw rekk—amoonul benn xarekat) ngir yékkati ndigal gu mu Senaa bi jox: war nañu Antiochus génn ci saa si ci Misra ak Sipar, walla mu jànkoonte ak xare ak Room. Bi Antiochus jotee bataaxal ba te mu laajee waxtu ngir xool ak ay ndigaloom, Popillius—mi ñu mel ni ku dëgër te yelloo kilifteef—jël na bantam wa te rëdd mbind mi ci suuf, wër tànki buur ba. Noonu mu wax ne: “Bala ngay génn ci wër-gu-mbiind wii, may ma tontu ngir ma yóbbu ko fa Senaa bi.”
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).
Li mu mel ne woon na; Antiyokis mënul a génn ci biir goor gi te bañ a joxe boppam ci laaj yi Room bëgg—bu ko jéggi woon te amul déggoo, loolu dafa doon xare. Bi mu yéemu te rus, Antiyokis taxawal tuuti waaye gannaaw ga mu nangoo topp laaj yi, génne ay mbooloom xare ci Misra, dellu Siiri. Jëf ju dëgër jii ci waxtaanu diplomasi (ju doxale woon ci turu doole bu yokkukaayu Room) taxawal na delluwaay boobu te amul benn xare, te mu wone nguurug Room gu fés ci penku diggu géej gu mag ga. Nit ñu bare di ko tudd ni mooy benn cosaanu wax ji ñuy wax ne “rëdd ci suuf si” (doonte ci dëgg-dëgg ab werante la woon).
Antiochus Epiphanes also became the Protestant understanding of the power that exalts himself, falls and establishes the vision in verse fourteen of Daniel eleven.
Antiochus Epiphanes itam doon xam-xamu Protestan ci mbirum kàttan ga di yëkkati boppam, di daanu te di saxal peeñ mi ci sarax 14 ci Daniel 11.
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.
Te ci jamono, ñu bare dinañu jóg ci kaw buur bu bëj-gànnaar bi; te itam, ay nit ñu saaga ci sa xeet dinañu yékkati seen bopp ngir dëgëral vision bi; waaye dinañu daanu. 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.
Antiochus IV Épiphane nguuru na 175–164 mbere Krist, te moo woon ñetteel ci fukki buur yu Seleucid. Mu doon seet a taxawe aada Helleniste te bool nguuram ci jëfandikoo yi diine Gereg. Mu sàcc Kër Yàlla ga ci 169 mbere Krist, tere jëf yu Yawut yi (sëgg, sàbbaru bésub Noppalu, njàngum Tawra), te gaawloo sarax yi ñuy defal yàlla yu bokkul Yàlla. Ci desambar 167 mbere Krist, mu taxawal altar bu bokkul Yàlla (bu ñu jagleel Zeus) ca kaw altar bu Yawut ya ngir sarax yu lakk ci biir Kër Yàlla ga, te mu rey fa mbam-xuux, boole ko ak yeneen jëf yu ñaaw yu xeebal. Sobewu bërab boobu moo doon li mujj dal ci kaw Yawut yu takku woon ci sàrtu seen diine, ndaxte dañu ko gisoon ni mooy moytule gu gën a réy ci sellug Kër Yàlla ga ak yoonu Yàlla. Loolu tàmbalee bëgg-bëggu weddi gu gaaw, bi Matatiyas (saraxalekat bu jóge Modein) bañee santaane bu ndaw Seleucid bi mu ko digoon mu saraxal yàlla yu bokkul Yàlla, ba noppi mu rey ab Yawut bu dëddu woon ak ndaw li, teg ci daw dem ca tund ya ak doomam yi (ñi di Maccabée yi ci gannaaw). Loolu taal na xareb ndox-mi ak rebelioŋ bi diggante 167 ak 160 mbere Krist, bi amoon jubluwaay delloo jaamu Yawut ji, ba tax Kër Yàlla ga ñu sellal koaat (Hanukkah) ci 164 mbere Krist ci suufu njiitu Judas Maccabée.
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.
Ca njàlbéenu ak jeexital nguurug Seleucid, am na benn kureel gu am solo, te seetaan na ko ci séy bu diplomatik buy yor mboolem wallug séddoo, muy penku ak sowu, walla bëj-gànnaaru ak bëj-saalum. Bi nguurug Seleucid di gëna wàññiku, Antiochus Epiphanes mujj a doon misaal bu doxal kàttanug Room guy yéeg, te mooy it xibaar wi merug Maccabe yi jublu ci moom. Gannaaw gi ci jaar-jaarug bindu taarix, mujj a doon nag misaal gu dëggul ci màndargay yonent buy taxawal peeñ mi. Kàttan gi ci aaya ñaar-fukk ak ñaar ci saar fukk ak benn dañu ko damm bi ñu dammee Buurug kóllëre gi.
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.
Te ak loxo yi mel ni ñu leen di dajale ni mbëx mu rey, dinañu daanu fa kanamam, te dinañu toj; waaw, sax it kilifag kóllëre gi. 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.
Nguuru Antiokkus Epifaanes jeex na ci atum 164 laata Kirist, lu tollook ñaari téeméeri at, ba “kilifag kóllëre gi” “dammee” ca bant ba. Li nu bëgg a seet fii mooy ne, nguurug Selewus tàmbalee na te jeexee ci séy gu jaar ci kóllëre diplomatik, fa naxante bi diggante ñaari wet yi nekk mbir mu bindees ci jaar-jaar. Ca jamonoy nguuru Antiokkus Epifaanes la tasaaru Makkabe yi tambalee, te loolu doon misaalug Réewum Amerik. Ci jaar-jaaru Makkabe yi, seeni xare ngir fey boppuñu ci dooley Selewus bi dafa boolewoon ab kóllëre bu am solo ak Room. Aaya bi joxee kóllëre googu njàngale ko bu baax, mooy itam a wone ne Room mooy liggéey ak nax, walla di wax fen ca bànkug kóllëre ga.
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.
Te gannaaw kóllëre ga ñu def ak moom, dina jëf ci naaféq; ndaxte dina yéeg, te dina nekk ku am doole ak ay nit yu néew. 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:
Bépp xët yu ñëw ci kanam waxtu mujj gi ci aaya ñeent-fukk, yépp am nañu ay kóllëre yu ñu dagg. Uriah Smith, bi muy wax ci wax ji nekk ci aaya ñett-fukk, “ñi bàyyi kóllëre gu sell gi,” bind na li di topp:
“‘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.
«“Mëbbu ci kóllëre gi”; mooy Mbind mi Sell mi, téereb kóllëre gi. Soppiku gu ni mel noonu amoon na ci Rooma. Heruli yi, Góot yi, ak Wandal yi, ñi daan Rooma, nangu nañu ngëmug Aariyaan, te ñu nekk noon yi Kàrtig Katolig gi. Li gën a mag mooy ne ngir rey te fajal boppam bàkkaaru jàngoro jii la Justinian santaane ne baab bu mag bi mooy boppu kàrtig gi te mooy yorekatug yoon ci kaw ñiñaan yi. Te Biibël bi gaaw nañu koo jàppe ni téere bu wéradi, bu war a bañ a jàng ci nit ñi ci réew mi, waaye mboolem laaj yi ñuy werante war nañu leen a dénk baab bu mag bi. Noonu lañu teg yéefar ci Kàddu Yàlla. Te emperëër yi Rooma, bi xaaj bu penku bi saxee ba tey, am nañu xam-xam walla ñu bokk xel ak Kàrtig Rooma, mi dëddu woon kóllëre gi, te mi sàkk njàngat gu réy gu dëddu dëgg, ngir daan “ñiñaan yi.” Nit ku bàkkaar bi yékkati nañu ko ca gangunam gu ñaaw gu réy ga, gannaaw ndàqare Góot yi Aariyaan yi, ñi yoroon Rooma jamono jooju, ci atum 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.
Saaru 11 ci Daniyeel mooy wone xeetu jaar-jaari nettali bi buur bëj-gànnaar di joxe jigéen ju ñuy takkal ngir muy misaal bu kàddu-kóllëre gu buur bëj-saalum bi gannaaw ga tas. Feyeelu buur bëj-gànnaar bi dafa misaaloon feyeelu buur bëj-gànnaar bu xel wu Napoléon ci kaw buur bëj-saalum bu pap bi atum 1798. Kóllëre gu tas gi ci saar yi juróom ak juróom-benn ba juróom-ñeent dafa misaaloon kóllëre gu Tolentino gu Napoléon tas, te loolu it misaaloon waxu Putin ne NATO dafa tas ab kóllëre. Feyeelu Napoléon dafa misaaloon feyeelu Putin ci Ukraina atum 2014. Ci saaru fukk, feyeelu Antiochus Magnus bi jeexalee ñetteelu xareb Siri bi dafa méngook Napoléon ci 1798 te it ak Putin ci 2014. Gannaaw xareb Panium bi ci saaru fukk ak juróom ci atum 200 bala Krista juddu, Antiochus dafa samp ab séy bu diplomasi, te bëgg-bëgg bu nëbbu ba mu nek mooy jël Misra ci sa kilifteef te du jëfandikoo soldaar yu dox ci suuf. Nguurug Antiochus Magnus dafa jébbalu woon doomam, te ñu rey ko, looloo tax doomu ndawam, Antiochus Epiphanes, agsi ci nguur ga. Ay jëfam ci jëfandikoo aada ak diine gu Gereg yi indiw nañu ànd ak njàngat Makkabe yi, mi jur kóllëre gu nax ak Room ci saaru ñaar-fukk ak ñett. Saaru ñaar-fukk ak ñeent daldi tàmbali Room gu bokk ci jaamono ja ba noppi te wone mesa bu fen bu Antony ak Augustus. Ci saaru fanweer, Room gu jaamono ji dugge na ci waxtaan ak kërceenug pap bi, ñoom ñi ñuy wax ne ñoo tas kóllëre gu sell gi.
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.
Ay yu ñaari fukki ñent ba ñaari fukki fukki ay seede lañu ci Room gu bokkul Yàlla, te ay yu ñaari fukki benn ba ñaari fukki ñeent seede lañu ci Room gu bañeelu. Bépp rëdd ci Daniel fukk ak benn, aaya benn, dooraale ba aaya ñaari fukki ñeent, moo di rëdd wu ci waxu yonent wi, te dees na ko jëfandikoo ci nettali bu nëbbu bu aaya ñaari fukki ñeent. Rëddu nguurug Seleucid yi, rëddu nguurug Ptolemy yi, rëddu nguurug Yude gi ñi Makkabe yi, rëddu Room gu bokkul Yàlla ak rëddu Room gu bañeelu, yépp dañuy misaalal jaar-jaaru atum 1989 ba ci yoonu dimaas bi. Benn-benn ci rëdd yooyu diir na ab kóllëre bu amee tasuy nit, muy benn cëram yu mag yi ci jaar-jaar boobu.
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.
Moom la sosal gis-gisu ci Daniel fukk ak benn, te ñaari kóllëre yu naaféq yu Room, muy Room bu bokkoon ci jaamono yu ñëwul Kiristaan ak Room bu baap, ñu tàgg leen ni yuy yokku ndànk-ndànk te di am laata Room nguur ak kàttan gu mat ci seen jamono yéenekaay yu wuute. Ñaari doole yooyu itam màndargaale nañu ne tàmbali jamono yéenekaay bu kàttan gi dafa tàmbalee bi seen ñetteelu tere bi daanoo. Bala yoonu Dimaas bu dib nag mu dikk ci États-Unis, dina am ab kóllëre gu naaféq diggante ñaari doole. Ñeenti yoon ñaari doole yooyu nekk nañu buurub bëj-gànnaar ak buurub bëj-saalum: benn yoon diggante suuf su màgg sa màgg, muy Yuda, ak Room; benn yoon diggante ñaari wàll yu bokk ci triumvirat bu Room; ak benn yoon diggante Room bu bokkoon ci jaamono yu ñëwul Kiristaan ak Room bu baap. Ci ñaari kóllëre yu naaféq yi jëm ci Room, mujj na ci ne mooy ab kóllëre diggante genn wàll gu emper bu Room ak beneen wàllam, mu muy Antoni bu penku, Augistus bu sowu, wala Room bu bokkoon ci jaamono yu ñëwul Kiristaan bu penku ak Room bu baap bu sowu. Ñeenti kóllëre yu naaféq diggante buurub bëj-gànnaar ak buurub bëj-saalum, ñaar diggante buurub penku ak buurub sowu, ak benn diggante buur bi bëj-gànnaar bi di ñëw ak suuf su màgg sa màgg.
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.
Loolu sunu jàngale gu njëkk ci téereb Daniel. Séries bu Panium mooy mujji séries bi ci téereb Daniel, te mooy ndigël ci nettali bu nëbb bi ci aaya ñent-fukk, bi nu di wéyal di ko seet ci mbind mi di ñëw.