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# Panium - Number Twenty-Three

Panium — Lamba Ashirin da Uku

After the league he shall work deceitfully

Bayan kulla yarjejeniya, zai yi aiki da yaudara.

Author

Jeff Pippenger

Published

March 20, 2026

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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.

Daniyel goma sha ɗaya aya ta ashirin da huɗu tana bayyana lokacin da Roma ta arna za ta yi mulki mafi girma da kalmar “lokaci.” “Lokaci” yana wakiltar shekaru 360 a cikin aikace-aikacen annabci, kuma waɗannan shekaru sun fara ne a mashahurin yaƙin ruwa mafi shahara a tarihin dā, yaƙin Actium a shekara ta 31 K.H. Akwai wasu yaƙe-yaƙen ruwa da suka fi shi girma, kuma suka fi shi inganci a dabarun yaƙi, amma Actium shi ne yaƙin ruwa mafi alamtawa saboda dangantakarsa da Marc Antony da Cleopatra. Mai kama da rushewar Bangon Berlin a muhimmancin tarihi, cikin cikar Daniyel 11:40, da Tagwayen Hasumiyai na 9/11 cikin cikar Ru’ya ta Yohanna goma sha takwas; gama sa’ad da Allah ya zaɓi abubuwan tarihin da za su cika Kalmarsa ta annabci, yana yin haka ne ta hanyar da za ta kai ga hankalin mafi yawan masu sauraro da zai yiwu.

> 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.

> Bayan yarjejeniyar da aka ƙulla da shi kuma, zai yi aiki da yaudara; gama zai taso, ya kuwa ƙarfafa da mutane kaɗan. Zai shiga cikin salama har zuwa wurare mafi yalwa na lardin; zai kuma aikata abin da ubanninsa ba su aikata ba, ko kuwa kakanninsa; zai rarraba musu ganima, da kwace, da dukiya: i, zai ƙulla shirye-shiryensa gāba da kagarai masu ƙarfi, har na ɗan lokaci. Daniyel 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 ya kammala bayanansa game da ƙawancen da ke tsakanin Roma da Makabiyawa na aya ta ashirin da uku ta wajen yin sharhi a kan ƙaramin jama’a na ayar.

> “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.

> “A wannan lokaci Romawa ƙaramar al’umma ce, kuma suka fara aiki da yaudara, ko da dabara, kamar yadda kalmar take nufi. Kuma daga wannan mataki suka tashi cikin hawan da ya kasance tabbatacce kuma mai saurin gaske zuwa kololuwar iko wadda daga baya suka kai gare ta.”

> “[Verse twenty-four quoted].

> “[An kawo aya ta ashirin da huɗu].”

> “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.

> “Hanyar da ta saba wadda al’ummai suka bi, kafin zamanin Roma, wajen mallakar larduna masu daraja da ƙasashe masu wadata, ita ce ta yaƙi da cin nasara. Yanzu kuwa Roma za ta yi abin da ubanni ko kakannin ubanni ba su taɓa yi ba; wato, ta karɓi waɗannan samu ta hanyoyin lumana. A nan ne aka fara irin al’adar da ba a taɓa jin ta ba a dā, ta yadda sarakuna suke barin mulkokinsu ga Romawa ta gado. Ta wannan hanya ce Roma ta mallaki manyan larduna.”

> “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.

> “Kuma waɗanda ta haka suka shiga ƙarƙashin mulkin Roma, sun sami anfani mai yawa daga wannan. An yi mu’amala da su cikin alheri da sassauci. Ya kasance kamar an raba ganima da kwasar ganima a tsakaninsu. An kāre su daga maƙiyansu, kuma suka huta cikin salama da kwanciyar rai a ƙarƙashin inuwar ikon Roma.

> “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.

> “Ga ɓangaren ƙarshe na wannan aya, Bishop Newton yana ba da fahimtar shirya dabaru daga sansanonin ƙarfi, maimakon a kan su. Wannan ne Romawa suka yi daga ƙaƙƙarfan kagarar birninsu mai tuddai bakwai. ‘Ko da na ɗan lokaci;’ babu shakka lokaci ne na annabci, shekara 360. Daga wane matsayi ne ya kamata a fara ƙirga waɗannan shekarun? Wataƙila daga abin da aka kawo a fili a cikin aya mai biye.” 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 ya ci gaba, ya kuma bayyana yaƙin Actium na shekara ta 31 kafin haihuwar Almasihu a matsayin mafarin shekaru ɗari uku da sittin. Bayan ya kawo aya ta ashirin da biyar, Smith ya bayyana kamar haka.

> “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.

> “Ta wurin ayoyi 23 da 24 an kawo mu zuwa wannan gefen kawancen da aka ƙulla tsakanin Yahudawa da Romawa, a shekara ta 161 K.H., zuwa lokacin da Roma ta sami mulkin duniya baki ɗaya. Ayar da take yanzu a gabanmu tana bayyana wani ƙaƙƙarfan yaƙin neman zaɓe a kan sarkin kudu, wato Masar, da kuma aukuwar wani fitaccen yaƙi tsakanin manya da ƙaƙƙarfan rundunoni. Shin irin waɗannan al’amura sun faru a tarihin Roma a kusan wannan lokaci? — Sun faru. Yaƙin kuwa shi ne yaƙin da ya gudana tsakanin Masar da Roma; yaƙin kuma shi ne yaƙin Actium. Bari mu yi ɗan taƙaitaccen nazari a kan yanayin abubuwan da suka kai ga wannan rikici.”

> “[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 Kaisar, da Lepidus su ne suka kafa ƙungiyar shugabanci ta mutum uku wadda ta rantse za ta ɗauki fansar mutuwar Julius Kaisar. Wannan Antony ya zama surukin Augustus ta wurin auren ’yar’uwarsa, Octavia. An aika Antony zuwa Masar a kan harkokin gwamnati, amma ya faɗa cikin dabaru da kwarjinin Cleopatra, sarauniyar Masar mai lalata. Sha’awar da ya kamu da ita a gare ta ta yi ƙarfi ƙwarai, har a ƙarshe ya rungumi muradun Masar, ya ƙi matarsa, Octavia, domin ya faranta wa Cleopatra rai, ya ba wannan sarauniya lardi bayan lardi domin ya ƙosar da haɗamarta, ya yi bikin nasara a Alexandria maimakon Roma, kuma ta waɗansu hanyoyi kuma ya zagi mutanen Roma har Augustus bai sami wata wahala ba wajen kai su su shiga da zuciya ɗaya yaƙi da wannan maƙiyin ƙasarsu. A zahiri, wannan yaƙi a kan Masar da Cleopatra ne; amma a haƙiƙa a kan Antony ne, wanda a yanzu yake a kan gaba a harkokin Masar. Kuma ainihin dalilin saɓaninsu shi ne, in ji Prideaux, cewa babu ɗayansu da zai gamsu da rabin daular Roma kaɗai; gama da aka cire Lepidus daga ƙungiyar shugabanci ta mutum ukun, al’amarin ya rage tsakaninsu ne, kuma kowannensu yana da niyyar mallakar daular gaba ɗaya, sai suka jefa ƙuri’ar yaƙi domin mallakarta.” 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.

Ta fuskar annabci, yaƙin Actium yana nuna dokar Lahadi, domin ya wakilta cin nasara na uku a kan cikas uku na yanayin ƙasa waɗanda suka kafa “sarautar duniya baki ɗaya” ta Roma ta arna, kamar yadda Smith ya bayyana. Kamar yadda ya kasance ga Roma ta arna, haka ma lokacin da aka kori cikas na uku na Roma ta papanci daga birnin Roma ne “sarautar duniya baki ɗaya” ta Roma ta papanci ta fara a shekara ta 538. Waɗannan shaidu biyu suna magana ne game da dokar Lahadi a inda da lokacin da Roma ta zamani ta rinjayi mulki na shida da na bakwai na annabcin Littafi Mai Tsarki duka biyun, kuma ta haka ta rinjayi cikas nata na uku; ta haka kuwa ta kafa “sarautar duniya baki ɗaya” har tsawon watanni arba’in da biyu na alama.

> 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.

> Aka ba shi baki mai faɗin manyan abubuwa da saɓo; aka kuma ba shi iko ya ci gaba na watanni arba’in da biyu. Ru’ya ta Yohanna 13:5.

## Rome Against Egypt

Roma Gāba da Masar

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.

Ƙarfafan abubuwan annabci na yaƙin Augustus na Roma da Misira da Cleopatra, tawaye na Marc Antony ne ya jawo su, kuma lallai ne, saboda wajabcin annabci, waɗannan abubuwan annabci su wakilci abubuwan annabci da ake wakilta a dokar Lahadi.

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.

A Actium Roma ta ci Masar da yaƙi, iko kuwa wanda ya ƙunshi ƙawance tsakanin mutum mai tawaye da mace marar tsarki. Ƙawancen Antony da Cleopatra shi ne haɗuwar coci da ƙasa. A Actium, Roma ta Augustine ta rinjayi wani iko da aka wakilta ta hanyar marar tsarkin haɗuwar coci da ƙasa.

## Image of the Beast

Siffar Dabban

Cleopatra represents a corrupted church aligned with Antony, a symbol of Rome. Cleopatra was the ruler over their relationship, as represented by Uriah Smith, when he stated that Antony “fell a victim to the arts and charms of Cleopatra, Egypt’s dissolute queen.” The alliance of church and state represented by Antony and Cleopatra identified Cleopatra as the power ruling in the relationship; so, the combination of church and state represented by their relationship meets the definition of the image of the beast—which is the combination of church and state with the woman in control of the relationship. Actium typified the soon-coming Sunday law.

Cleopatra tana wakiltar ikilisiya gurɓatacciya wadda ta haɗa kai da Antony, alamar Roma. Cleopatra ita ce mai mulki a kan dangantakarsu, kamar yadda Uriah Smith ya nuna sa’ad da ya ce Antony “ya faɗa ya zama wanda ya kamu da dabaru da ƙayatarwar Cleopatra, sarauniyar Masar mai lalacewar ɗabi’a.” Haɗin gwiwar ikilisiya da ƙasa da Antony da Cleopatra suke wakilta ya bayyana Cleopatra a matsayin ikon da yake mulki a cikin dangantakar; saboda haka, haɗuwar ikilisiya da ƙasa da dangantakarsu take wakilta ta cika ma’anar siffar dabbar—wato, haɗuwar ikilisiya da ƙasa tare da mace ce ke riƙe da iko a cikin dangantakar. Actium ya kasance alamar dokar Lahadi mai zuwa nan ba da daɗewa ba.

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.

Augustus yana wakiltar ikon papanci yana cin nasara a kan Amurka a dokar Lahadi mai zuwa nan ba da daɗewa ba. Marc Antony shi ne ƙahon jam’iyyar Republican na dabbar ƙasa, kuma Cleopatra ita ce ƙahon Furotesta. Antony da Cleopatra suna haɗuwa tare su yi magana kamar maciji a dokar Lahadi mai zuwa nan ba da daɗewa ba. Duka Cleopatra da Antony alamomi ne na ikon maciji, kuma sa’ad da suka haɗu gaba ɗaya a dokar Lahadi—suna magana kamar maciji.

## Dragons

Dodanni

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.

Dukansu Girka da Masar a annabce suna wakiltar ikon maciji, kuma Antony ma ya wakilci ikon maciji. Masar ita ce kudu a cikin Daniyel goma sha ɗaya, kuma Girka ita ce yamma. Ptolemy I ne ya mallaki Masar bayan mulkin Alexander ya rabu kashi huɗu. Sai Ptolemy I ya zama sarkin kudu na farko a annabce, kuma Cleopatra ita ce mai mulkin Ptolemaic ta ƙarshe a Masar. An haifi Ptolemy a Macedon, wurin haihuwar Alexander Mai Girma.

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.

Macedon tana arewacin Girka, kuma tana da’awar cewa asalin kakanninta ya fito ne daga jaruman tatsuniyoyin Girka. Jihohin-biranen Girka na kudu sun ɗauki mutanen Macedon a matsayin waɗanda suka fi Helenawa na kudancin Girka kama da barbarawa. Mutanen Macedon masarauta ce, yayin da jihohin-biranen kudu (poleis) kamar Athens, Sparta, Thebes, Corinth, da sauransu, suke a kudanci da tsakiyar Girka da kuma tsibiran Aegean. Waɗannan poleis sau da yawa suna da gwamnatocin dimokiraɗiyya, oligarkiyya, ko gaurayen tsari, alhali kuwa Macedon masarauta ce mai tsakiya guda da kuma zuriyar sarauta mai ƙarfi (Argeads). Duk da haka, dukansu Helenawa ne, kuma sa’ad da Roma ta shigo cikin tarihi, ta kira Helenawa da suna Girkawa. Cleopatra ita ce mai mulkin Ptolemaic ta ƙarshe, wadda ta wakilci ƙabilar sarauta ta Girkawa ta masarautar arewa daga yankin Macedon, ko kuma arewacin Girka.

## King of the South

Sarkin Kudu

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 ce ta kasance mai mulki ta ƙarshe na masarautar Ptolemaic wadda ta fara da Ptolemy I a lokacin da aka raba masarautar Alexander gida huɗu. A yaƙin Actium, masarautar Ptolemaic, wato sarkin kudu na zahiri, ta kai ƙarshenta. Sarkin kudu na gaba zai kasance Masar ta ruhaniya, wadda Faransa marar bangaskiya ga Allah ta wakilta a cikin tarihin Juyin Juya Halin Faransa.

> 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.

> Kuma gawawwakin nan nasu za su kwanta a cikin titin babban birnin, wanda a ruhaniyance ake ce da shi Sodom da Masar, inda kuma aka gicciye Ubangijinmu. Ru’ya ta Yohanna 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.

Masar ta zahiri ita ce sarkin kudu na zahiri dangane da rabuwar mulkin Aleksanda, amma Masar ta ruhaniya ana wakilta ta a matsayin sarkin kudu ne ta wurin siffofin annabci na Masar, ba ta wurin shugabanci na zahiri ba.

## South and West

Kudu da Yamma

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.

Kasancewar Cleopatra ita ce mai mulkin Ptolemaiyawa ta ƙarshe a masarautar, a annabce ta kasance iko mai fuska biyu ne na Girka (yamma) da Masar (kudu); alhali kuwa, na gaba, wato sarkin kudu na ruhaniya, zai zama Faransa, shi ma iko ne mai fuska biyu wanda aka wakilta a cikin Ru’ya ta Yohanna sura ta goma sha ɗaya a matsayin Masar da Saduma. Rashin ɗa’a na Saduma ya yi daidai da rashin ɗa’ar Cleopatra ta yamma, kuma Cleopatra ta kudu ta yi daidai da rashin bangaskiya ga Allah na Masar. Yanayi mai fuska biyu na sarkin kudu na zahiri na ƙarshe ya yi daidai da na sarkin kudu na ruhaniya na farko.

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.”

Yaƙin Actium shi ne ƙawancen rashin tsarki tsakanin macijin Antony na Roma da macijin Cleopatra na kudu da yamma. Antony da Cleopatra suna wakiltar coci da kuma daula, saboda haka cin nasarar Actium da Augustus na Roma ya yi yana wakiltar wani cin nasara ne inda Roma ta yi galaba a kan ƙazantacciyar haɗaka mai ninki biyu wadda take misalta siffar dabbar. Shekaru ɗari uku da sittin bayan haka, cikin cikar Daniyel 11:24, Constantine ya raba Roma zuwa gabas da yamma, ya bar matar Roma a yamma, yana mai mayar da mutumin Roma zuwa gabas. Cin nasarar kudu da yamma ya kasance misalin rabuwar gabas da yamma bayan wani “lokaci” na shekaru ɗari uku da sittin, a yaƙin Actium. A wani haɗuwa da ta gabata an ba Antony Roma ta gabas, Augustus kuma yamma, saboda haka Actium ya haɗa gabas da yamma wuri guda, amma na ɗan “lokaci” kaɗai.

## 31 BC and 330

31 K.Z. da 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.

Yesu kullum yana misalta ƙarshe da farko; saboda haka, cin nasarar Actium a shekara ta 31 kafin haihuwar Almasihu yana wakiltar rarrabuwar daular zuwa gabas da yamma a shekara ta 330. Actium na shekara ta 31 kafin haihuwar Almasihu shi ne alpha na omega cikin shekaru 360 da suka ƙare a shekara ta 330. Duka shekara ta 31 kafin haihuwar Almasihu da shekara ta 330 suna wakiltar dokar Lahadi mai zuwa ba da daɗewa ba, kamar yadda aka nuna a aya ta goma sha shida da ta arba’in da ɗaya na Daniyel sura ta goma sha ɗaya.

## Another Symbol

Wata Alama Kuma

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 na Roma, wanda yake a haɗe da Cleopatra ta kudu da ta yamma, yana wakiltar ƙawance mai ninki uku a cikin haɗin kansu mai ninki biyu na siffar dabbar. Gicciyen kuma yana daidaita da dokar Lahadi, sabili da haka tare da Actium da 330. A kan gicciyen an wakilta haɗin kai mai ninki biyu na coci da ƙasa ta wurin Yahudawa (gurbatacciyar coci) suna haɗuwa da Roma (ƙasa) domin su kashe Almasihu. Bangare na uku a cikin wannan haɗin kai a kan gicciyen an wakilta shi da Barabbas, Almasihu na ƙarya, wanda sunansa yake nufin “ɗan uba.” A alama, Barabbas annabi na ƙarya ne sa’ad da aka kwatanta shi da Almasihu a matsayin annabi na gaskiya. Roma ita ce Antony, kuma Cleopatra ta kudu da ta yamma tana wakiltar Yahudawa da 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.

Gicciyen kuma ya yi daidai da Iliya a kan Dutsen Karmel, inda zaɓin ya ta’allaka ne a kan ko wane ne annabi na gaskiya ko na ƙarya. Annabin ƙarya a wancan lokacin alama ce mai fuska biyu, wadda ta ƙunshi annabawan Ba’al da firistocin kurmi. Ba’al abin bauta ne na namiji, firistocin kurmin kuwa suna wakiltar Ashtarot, abin bauta na mace. Yahudawan da suke a gicciye su ne Ashtarot, abin bauta na mace, Barabbas kuma, kwaikwayon mutumin baƙin ciki, shi ne abin bauta na namiji, wato Ba’al.

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 ta kasance duka sarauniyar kudu da kuma sarauniyar yamma. Antony kuwa shi ne siffar Roma, wani ɓangare na haɗaɗɗiyar mulkin mutane uku da suka rantse za su rama kisan Julius. Mutuwar Julius ta wurin raunuka ashirin da uku tana wakiltar mummunan raunin papanci a shekara ta 1798, a cikar aya ta arba’in ta Daniyel goma sha ɗaya. Augustine a Actium yana wakiltar warkewar wannan mummunan rauni. Ana warkar da raunin sa’ad da Antony da Cleopatra suka mutu. Antony da Cleopatra suna wakiltar siffar dabbar da take a cikin Amurka, wadda take wani mahaluƙi na annabci mai sassa uku, mai ƙunshe da dabbar ƙasa da ƙahonta biyu. Antony sashe ne guda, Cleopatra kuma tana wakiltar sauran sassa biyu. Ko dai Roma ta Antony ce, ko kuwa Masar da Girka na Cleopatra, suna mutuwa tare a dokar Lahadi sa’ad da mulki na shida na annabcin Littafi Mai Tsarki ya ƙare. A annabce, Cleopatra dangane da Antony ita ce gaurayawar dabarar coci da dabarar ƙasa, inda dabarar coci take ruɗarwa tare da sarrafa dabarar ƙasa.

## The Second Death Typified

Mutuwa ta Biyu da Aka Yi Wa Alama

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.

A wani matakin annabci kuma, dangantakar Cleopatra da Julius Caesar da Marc Antony tana wakiltar lokuta biyu da dabarar ikkilisiya ta Cleopatra take cikin dangantaka da dabarar mulki ta Daular Roma. Julius ya bar ta a shekara ta 1798 a mutuwarta ta farko ta alama, cikin cikar aya ta arba’in na Daniyel goma sha ɗaya; sa’an nan kuma ta kai ga ƙarshenta ba tare da mai taimakon ta ba, a Actium, cikin cikar aya ta arba’in da biyar na Daniyel goma sha ɗaya. Aya ta arba’in ita ce alfa na raunin mutuwarta na farko wanda za a warkar, kuma omega na aya ta arba’in da biyar shi ne inda take karɓar mutuwarta ta biyu kuma ta ƙarshe.

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.

Kamar yadda yake da iko huɗu na Roma na aya ta goma sha shida zuwa ashirin da biyu, Cleopatra a matsayin alamar Littafi Mai Tsarki tana da ma’ana fiye da ɗaya, gwargwadon mahallin. Julius ya bar ta a shekara ta 1798 sa’ad da aka kawar da goyon bayan sarauta, sannan kuma an warkar da muguwar rauninta a dokar Lahadi, amma sarakuna goma na Ru’ya ta Yohanna sura ta goma sha bakwai a ƙarshe suna hallaka ta da wuta, sa’ad da ta gamu da mutuwarta ta biyu kuma ta ƙarshe.

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 alama ce ta yanayi biyu da rashin yarda da Allah na Masar ta Fir’auna da kuma falsafar addini ta Girka suke wakilta. Wannan yanayinta biyu yana wakiltar dabarun mulkin ƙasa na Masar da dabarun addini na Girka. Falsafar addini ta Girka tana samun wakilci a wurin allahiyar Girka, Athena, wadda aka kafa mutummutuminta a cikin haikalinta, mai suna Parthenon. Athena alama ce ta hikima, kuma a matsayinta na mace tana wakiltar addinin ilimin ɗan Adam, sabanin ilimin Allahntaka.

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.

Kahonni biyu na Amurka su ne Republicanism da Protestantism, waɗanda aka yi musu alama a Faransa ta wurin Masar da Saduma. Masar ita ce dabarun mulki, Saduma kuma ita ce dabarun coci; saboda haka, Republicanism ya dace da Masar, Protestantism kuma da Saduma. Republicanism ita ce Masar, Protestantism kuma ita ce Saduma da Girka. Alamar ilimin ɗan adam ita ce allahiya ta Girka, Athena, wadda haikalinta shi ne Parthenon, wanda ya sami takwaransa na zamani a haikalin Parthenon na Nashville, Tennessee. Alamar lalatacciyar coci wadda ta haɗu da kahon Republican a Amurka a lokacin dokar Lahadi ana wakilta ta a matsayin Cleopatra, Ashtaroth, Salome da Saduma.

Cleopatra portrays the atheism of Pharoah and the religion of the Greeks. The religion that accompanies the philosophy of atheism is the worship of Greek education. Jesus always illustrates the end with the beginning and the tree in the garden that was forbidden to eat was the tree of the knowledge of good and evil, typifying the religion of Greek philosophy that Sister White calls, “higher education.” It identifies and emphasizes Cleopatra’s Greek religion of wisdom as the corrupted and counterfeit of true education in the great controversy between Christ and Satan.

Cleopatra tana wakiltar rashin yarda da Allah na Fir’auna da kuma addinin Helenawa. Addinin da ke tare da falsafar rashin yarda da Allah shi ne bautar ilimin Helenawa. Yesu kullum yana kwatanta ƙarshe da farko, kuma itacen da yake cikin gonar da aka hana a ci shi ne itacen sanin nagarta da mugunta, yana nuni da addinin falsafar Helenawa wanda ’Yar’uwa White ta kira, “ilimi mafi girma.” Yana bayyana tare da jaddada addinin hikimar Helenawa na Cleopatra a matsayin gurbataccen kwaikwayo na ilimi na gaskiya a cikin babban rikici tsakanin Almasihu da Shaidan.

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.

Ana kiran Nashville, Tennessee da suna “Atina ta kudu,” kuma Cleopatra ita ce sarauniyar kudu ta zahiri ta ƙarshe. Sarauniyar kudu ta ƙarshe ta kasance misali na sarkin kudu na ruhaniya na gaba kuma na fari, wanda Faransa marar imani da Allah ta cika. Faransa marar imani da Allah tana misalta Amurka, inda a Nashville, Tennessee, “Atina ta kudu,” ake wakiltar haikalin Parthenon na allahiya Athena ta alama. Haikalin yana a 2500 West End a Nashville. Lambar ashirin da biyar tana wakiltar ƙofar da aka rufe ta misalai uku na Matiyu ashirin da biyar. Cleopatra, a matsayinta na sarauniyar “kudu” da “yamma” duka, tana zuwa ga “ƙarshenta” a Atina ta kudu.

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.

Da waɗannan bayanai game da Actium, Cleopatra, Augustus da Antony, muna komawa ga aya ta ashirin da huɗu zuwa aya ta talatin na Daniyel goma sha ɗaya. Wataƙila, mafi ruɗanin ɓangaren wannan nassi shi ne sa’ad da suka yi maganar ƙarya a tebur guda.

> 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.

> Kuma zukatan waɗannan sarakuna biyu za su karkata ga aikata mugunta, kuma za su faɗi ƙarya a kan tebur guda; amma wannan ba zai yi nasara ba: gama ƙarshen har yanzu yana nan a lokacin da aka ƙaddara. Daniyel 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.

Lokacin da aka ƙayyade a ayar shi ne 330, ƙarshen “lokaci” na aya ta ashirin da huɗu. Lokacin da aka ƙayyade yana wakiltar dokar Lahadi ga Amurka, kuma yana kuma wakiltar rufe lokacin gwajin ɗan Adam ga duniya. Kafin dokar Lahadi, sarakuna biyu, waɗanda zukatansu suke ga aikata mugunta, za su yi wa juna magana da ƙarya a kan tebur ɗaya. Kafin dokar Lahadi ta ayoyi na goma sha shida da ta arba’in da ɗaya na Daniyel goma sha ɗaya, sarakuna biyu za su yi magana da ƙarya a kan tebur ɗaya, amma ƙaryarsu ba ta yi nasara ba. Su wane ne sarakuna biyun nan da suke yi wa juna magana da ƙarya? Kafin mu amsa wannan tunanin, zan tunasar da mu da wasu alamomin da muka riga muka tattauna a baya cikin wannan jerin.

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.

Sarakunan Roma huɗu ɗin nan suna wakiltar nau’o’in alamomin annabci dabam-dabam gwargwadon mahallin da ake duba su a cikinsa. Ko da yake su sarakunan Roma ne, a matsayin alama suna wakiltar tarihin annabci na tsohuwar Yahuza yayin da take sauyawa daga ƙarƙashin mulkin mallakar Seleucid zuwa ƙarƙashin mulkin mallakar Romawa.

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 janar ne, kuma shugabannin Romawa uku na gaba duk Kaisar ne. Julius dangane da Augustus ya wakilci tarurruka biyu na haɗin kai mai rukuni uku tare da triumvirates biyu, na fari ba a hukumance ba ne, na biyu kuma a hukumance yake. Dukkan shugabannin nan huɗu suna wakiltar dokar Lahadi a wasu mahallai. Pompey ya ci ƙasa mai ɗaukaka, Julius kuwa, wanda raunukan soka ashirin da uku suka wakilta, shi ne mala’ika na fari, domin shi ne Kaisar na fari, kuma yana misalta mala’ika na uku, wanda shi ne Tiberias. Tiberias a wurin gicciye, wanda shi ne dokar Lahadi, shi ma ashirin da uku ne ke wakiltarsa, domin ashirin da uku yana wakiltar sulhu; kuma gicciye muhimmin sashe ne ƙwarai na aikin Almasihu wajen haɗa Allahntakarsa da ɗan’adamtakarmu. Saboda haka, Julius da Tiberias su ne saƙo na fari da na uku, waɗanda ashirin da uku ke wakilta.

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.

Yulius ba mutumin soyayya ba ne kamar yadda ake yawan bayyana shi a tatsuniyoyin Hollywood; mutum ne marar tausayi da ya duƙufa ga iko. Tiberiyas ya fi Yulius muni, domin an ma ambaci mummunansa a cikin ayar, gama harafin ƙarshe na baƙaƙen Ibrananci ashirin da biyu ne, kuma harafi na farko ɗaya ne. Alfa ya fi omega ƙanƙanta, kuma an sanya mummunan Tiberiyas a cikin aya ta ashirin da biyu, wadda ita ce harafi na ƙarshe na baƙaƙen Ibrananci; kuma a tsakanin mugayen mutane biyu da Yulius da Tiberiyas suke wakilta akwai Augustus. Augustus yana wakiltar kololuwar ɗaukakar iko da martabar Roma. A matsayin kishiyar saƙo na farko da na uku, an wakilce shi da harafi na goma sha uku, wanda alama ce ta tawaye. Augustus ya tabbatar da mulkinsa ta wurin murƙushe tawayen Antony da Cleopatra, tawaye mafi shahara a tarihin 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.

Agustus shi ne ikon Romawa wanda ya ci nasara a kan cikas na uku, kuma ta yin haka ya wakilci dokar Lahadi, haka kuma ikon Romawa da yake mulki a cikin watanni arba’in da biyu na alama na sura ta goma sha uku ta Ru’ya ta Yohanna, wato surar tawaye. Idan aka sa shi a gaban dokar Lahadi, Pompey yana nufin duka 1798 da 1989, yana mai da Pompey alamar Antiochus Magnus wanda ya kawo ƙarshen Yaƙin Siriya na huɗu daga 219 har zuwa 217 K.H., a cikar aya ta goma na sura ta goma sha ɗaya. Sai kuma Julius Caesar ya zo daidai da aya ta goma sha ɗaya da ta goma sha biyu da kuma yaƙin kan iyaka, wato yaƙin Raphia a 217 K.H. A can Julius kuma shi ne Antiochus Magnus, haka kuma Augustus Caesar shi ma Antiochus Magnus ne a yaƙin Panium na aya ta goma sha biyar. Sa’an nan a aya ta goma sha shida Tiberias shi ne dokar Lahadi, amma ba shi ne Antiochus Magnus ba, gama a can shi ne Pompey, domin Yesu koyaushe yana kwatanta ƙarshe da farko. Ayar tana nuna ƙarshen Daular Seleucid, wadda take wakiltar ƙarshen Amurka a matsayin masarauta ta shida ta annabcin Littafi Mai Tsarki.

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.

Akwai ƙarin daidaituwa da za a yi game da sarakunan Roma huɗu, kuma layin yana wakiltar ɓoyayyar tarihin aya ta arba’in. Layin Makabiyawa na aya ta ashirin da uku shi ma yana kwatanta ɓoyayyar tarihin aya ta arba’in. Sa’an nan a cikin ayoyi na ashirin da huɗu, an wakilci labarin Roma ta Daular arna ta wani lokaci—shekaru ɗari uku da sittin. Layin tarihin Roma da aka wakilta daga aya ta ashirin da huɗu har zuwa aya ta talatin shi ma kwatanci ne na ɓoyayyar tarihin aya ta arba’in. Yana ƙarewa a aya ta talatin da ɗaya sa’ad da batun ya sauya daga Roma ta arna zuwa Roma ta papacy. Roma ta arna har yanzu tana cikin ayar, amma a can ba a wakilce ta a matsayin masarauta ta huɗu ta annabcin Littafi Mai Tsarki ba, sai dai a matsayin ikon siyasa da ya ɗora papacy a kan karagar mulki a shekara ta 538. A shekara ta 538 papacy ta zartar da dokar Lahadi, saboda haka aya ta talatin da ɗaya tana daidaituwa da ayoyi na sha shida da arba’in da ɗaya. Aya ta ashirin da huɗu ta gabatar da yaƙin Actium da tarihin da ke da alaƙa da wannan layin.

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.

Aya ta ashirin da huɗu tana bayyana lokacin da Roma ta arna ta fara mulki mafi girma na tsawon shekara ɗari uku da sittin, sa’an nan kuma a aya ta talatin da ɗaya Roma ta papanci ta fara mulki mafi girma na tsawon shekara dubu ɗaya da ɗari biyu da sittin. Farko da ƙarshen layin suna ɗauke da hatimin Almasihu, Alfa da Omega. A cikin ayoyin muna da tarihin Markus Antonius, Cleopatra, da Augustus Kaisar. A aya ta goma sha shida Roma ta arna ta ci Daular Seleucid a shekara ta 65 kafin haihuwar Almasihu, sa’an nan kuma Yahuza a shekara ta 63 kafin haihuwar Almasihu. Shamaki na uku na Actium a shekara ta 31 kafin haihuwar Almasihu ya nuna ƙarshen masarautar Masar, kamar yadda shamakai na farko na Seleucid suka misalta a shekara ta 65 kafin haihuwar Almasihu. Har wa yau, muna samun hatimin Farko da Ƙarshe. Shekara ta 65 kafin haihuwar Almasihu ita ce ta farko cikin shamakai uku kuma tana wakiltar cin nasarar sarkin arewa, kuma shekara ta 31 kafin haihuwar Almasihu tana wakiltar shamaki na uku cikin shamakai uku kuma tana wakiltar cin nasarar sarkin kudu. Yahuza, a matsayin shamaki na tsakiya cikin shamakai ukun, tana cikin yaƙin basasa a cikin ganuwar Urushalima lokacin da Pompey ya iso a shekara ta 63 kafin haihuwar Almasihu. Shamaki na biyu alama ce ta tawaye.

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.

A shekara ta 538, an kore cikas na uku ga Roma ta paparoma daga Birnin Roma. Wannan cikas kuwa shi ne Goths, kuma a can ne mulki na biyar na annabcin Littafi Mai Tsarki ya fara; daidai a inda mulki na huɗu ya ƙare. Kuma kamar yadda mulki na huɗu ya fara ne a cikas na uku nasa, an ci mulkin Masar da yaƙi, kamar yadda aka riga aka siffanta a cikas na farko na mulkin Seleucid. Wannan yana nuna cewa shaidar annabci da ake samu daga aya ta ashirin da huɗu har zuwa aya ta talatin tana wakiltar wani layi wanda shi ma dole ne a same shi a cikin ɓoyayyar tarihin aya ta arba’in. Saboda wannan dalili, yana da muhimmanci a yi la’akari da dangantakar annabci iri-iri da Marcu Antony, Cleopatra, Julius Caesar, Pompey da Augustus Caesar suke wakilta.

So is the vaguest part of the passage of verse twenty-four unto thirty, when they speak lies at one table?

To, shin mafi maras fayyace ɓangaren nassin daga aya ta ashirin da huɗu zuwa ta talatin ne, sa’ad da suke yin ƙarya a kan teburi guda?

> 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.

> Zuciyar waɗannan sarakuna biyu kuma za ta karkata ga aikata mugunta, kuma za su yi maganar ƙarya a teburi ɗaya; amma ba za ta yi nasara ba: gama ƙarshe yana nan har zuwa ga lokacin da aka ƙayyade. Daniyel 11:27.

Uriah Smith identifies the two kings as Marc Antony and Augustus Caesar.

Uriah Smith ya bayyana sarakuna biyun a matsayin Marc Antony da Augustus Caesar.

> “Verse twenty-seven quoted

> “Aya ta ashirin da bakwai da aka ambata”

> “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 da Caesar sun taɓa kasancewa cikin ƙawance. Duk da haka, a ƙarƙashin suturar abokantaka, su duka biyun suna ɗokin neman mulkin duniya baki ɗaya kuma suna kitsa makirci domin samun sa. Bayanan girmamawarsu ga juna, da kuma na abokantakarsu ga juna, furucin munafukai ne. Suka yi maganar ƙarya a tebur guda. Octavia, matar Antony kuma ’yar’uwar Caesar, ta bayyana wa mutanen Roma a lokacin da Antony ya sake ta, cewa ta yarda ta aure shi ne kawai da bege cewa hakan zai zama tabbacin haɗin kai tsakanin Caesar da Antony. Amma wannan shawara ba ta ci nasara ba. Rarrabuwa ta zo; kuma a cikin rikicin da ya biyo baya, Caesar ya fito da cikakkiyar nasara.” 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.

Sa’ad da Octavia ta nuna cewa aurenta da Antony ya kasance a matsayin jinginar haɗin kai, hakan ya nuna kawancen aure wanda tun da farko an misalta shi 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, a annabce, yarjejeniyoyi. Ayoyi biyar zuwa goma suna bayyana tarihin auren diflomasiyya tsakanin mulkokin 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 mulkin 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).

Yarjejeniyar Brundisium (40 K.Z.K.) wata sulhu ce da aka cim ma ta hanyar shawarwari tsakanin Marc Antony da Octavian (wanda daga baya ya zama Augustus) domin warware tashin hankula a cikin Mulkin Mutum Uku na Biyu bayan kusan barkewar yaƙin basasa. Ta haɗa da raba yankunan Roma (Antony a gabas, Octavian a yamma), kuma an tabbatar da ita ta wurin auren Antony da Octavia (’yar’uwar Octavian). A shekara ta 39 K.Z.K. wa’adin asali na shekaru biyar na Mulkin Mutum Uku ya ƙare; Antony ya tashi zuwa Italiya da jiragen ruwa fiye da 300, waɗanda da farko aka hana su sauka a Brundisium, saboda haka daga ƙarshe suka sauka a Tarentum. Octavian ya sadu da shi a can bayan dogayen sasanci da aka samar sakamakon rashin son rundunar Antony ta yi yaƙi da rundunar Octavian, haka kuma akasin haka. Octavia ta taka muhimmiyar rawa ta matsakaiciya, tana lallashe Antony ya goyi bayan Octavian a kan Sextus Pompey. Sun sabunta Mulkin Mutum Uku na wani tsawon shekaru biyar kuma (har zuwa 32 K.Z.K.), inda Antony ya ba Octavian jiragen ruwa 120 a madadin sojojin da aka yi alkawarin za a ba shi (waɗanda daga baya Octavian ya ƙi bayarwa).

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.

A shekara ta 32 kafin haihuwar Almasihu, an samu bayyananniyar ɓaraka tsakanin waɗannan abokan gaba biyu. Dangantaka ta taɓarɓare ta wajen farfaganda, karkatar hankalin Antony zuwa gabas (tare da Cleopatra), da kuma ƙarfafa ikon Octavian a yamma. Octavian ya ƙi shawarwarin da Antony ya gabatar daga baya na yin taro kafin Actium.

In the diplomatic marriage with the king of the north (Antiochus) and the king of the south (Ptolemy), it was the southern king that supplied the bride, with the diplomatic marriage of Antony (the east) and Octavian (the west); the bride was supplied by the west. Both diplomatic marriages failed and the supplier of the daughter or sister was ultimately victorious over the power who broke the treaty.

A cikin auren diflomasiyya da sarkin arewa (Antiochus) da sarkin kudu (Ptolemy), sarkin kudun ne ya ba da amarya; amma a cikin auren diflomasiyya na Antony (gabas) da Octavian (yamma), yamma ce ta ba da amarya. Dukansu auren diflomasiyya sun ci tura, kuma wanda ya ba da ’yar ko ’yar’uwa ne, a ƙarshe, ya yi nasara a kan ikon da ya karya alkawarin.

## The Testimony of Three

Shaidar Su Uku

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.

A ƙarshen Daular Seleucid, an yi yarjejeniya ta uku inda aka yi maganganun ƙarya a kan tebur guda. Wannan ya faru ne a cikin yanayin Yaƙin Siriya na Biyar (202–195 K.H.K.), sa’ad da Antiochus III Magnus ya yi amfani da raunin Mulkin Ptolemaic bayan mutuwar Ptolemy IV Philopator a shekara ta 204 K.H.K. Ptolemy V Epiphanes (Ptolemy V) ya hau gadon sarauta tun yana yaro (kimanin shekaru 5–6), ya bar Masar a ƙarƙashin masu riƙon mulki kuma cikin sauƙin faɗawa cikin rikice-rikicen cikin gida, tawaye na ’yan ƙasa, da barazanar waje.

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 ya riga ya mamaye ya kuma ƙwace babban ɓangare na yankunan Ptolemaiyawa a Coele-Syria, Falasdinu, da Asia Minor bayan nasarori irin su Yaƙin Panium (200 BC). Maimakon ya ci Masar da yaƙi gaba ɗaya (abin da zai iya jawo tsoma bakin Roma, domin Roma tana matsa masa lamba ya nisanci wasu yankuna), sai ya bi hanyar ƙulla zumunci ta aure ta diflomasiyya a matsayin wani mai “kariya.” A shekara ta 197/195 BC, a matsayin wani ɓangare na yarjejeniyar zaman lafiya da ta kawo ƙarshen yaƙin, Antiochus Magnus ya ɗaura wa ƙaramin ɗansa mace Cleopatra I Syra (wanda kuma ake kira Cleopatra Syra) aure da ƙaramin yaro Ptolemy V, sa’an nan kuma ya aurar da ita gare shi (auren ya faru a shekara ta 193 BC a Raphia; Ptolemy yana da shekaru 16, Cleopatra kuma 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.

An gabatar da wannan a matsayin wata karamci mai yawa: Antiochus ya tsayar da kansa a matsayin aboki da “mai kāriya” ga matashin sarki, yana tabbatar da salama alhali yana riƙe da ribar da ya samu a Asiya. Auren ya ba shi rinjaye a kaikaice a kan Masar ta wurin ’yarsa (yana fatan za ta ci gaba da kasancewa mai aminci ga asalin ta na Seleucid kuma ta yi aiki a matsayin muryar goyon bayan Siriya a fadar Ptolemaic). Wannan dabara kuwa ta ci tura, domin Cleopatra ta mara wa mijinta da Masar baya, ba mahaifinta ba, ta haka tana raunana ikon Antiochus na dogon lokaci. Wannan ya yi kama da Yarjejeniyar Brundisium (40 BC) kuma yana da alaƙa da al’amuran Roma ta hanyoyi da dama.

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).

Kamar yadda Antony ya auri Octavia (‘yar’uwar Octavian) domin ɗaure ƙarfafa ikon masu hamayya bayan kusan yaƙi ya ɓarke, haka ma Antiochus ya yi amfani da auren ‘yarsa ga Ptolemy V domin ƙulla zaman lafiya na ɗan lokaci da kuma tabbatar da rabon yankuna (Seleucids sun riƙe wuraren da suka ci a arewa, Ptolemy kuma ya riƙe Masar a kudu).

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 ya yi aiki a matsayin mai kula na ainihi a kan sarki-yaro Ptolemy V (ta hanyar dangantakar iyali), kamar yadda Octavian (da kuma Triumvirate) suka kafa kansu a tsakiyar gibi na iko ko kuma kishiyoyi. A dukkan al’amuran biyun, mutumin da ya fi “ƙarfi” (Antiochus/Octavian) ya nemi samun rinjaye a kan abokin hulɗa mai rauni ta hanyar zumunta. Duk waɗannan tsare-tsaren biyu sun kawo ɗan gajeren zaman lafiya, amma “ba su yi nasara ba” a dogon lokaci saboda rashin amincewa da ke ɓoye a ƙasa—Cleopatra ta fifita Masar (abin da ya raunana Antiochus), yayin da karkatawar Antony zuwa gabas (Cleopatra VII) ta kai ga rushewar dangantakarsa da 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.

Ƙarancin shekarun Ptolemy na biyar a ƙarƙashin masu riƙon mulki yana da daidaito da rashin kwanciyar hankali bayan mutuwar Julius Caesar (wanda ya kai ga kafuwar Triumvirate da kuma gwagwarmayar neman iko). Auren Berenice da Antiochus ya nuna farkon tarihin Daular Seleucid a cikin Daniyel sura ta goma sha ɗaya, kuma auren ’yar Antiochus Magnus da sarkin yaro na Masar ya nuna ƙarshen Daular Seleucid. Ƙarewar auren Marc Antony da Octavia ya nuna ƙarshen masarautar Ptolemaic. Ƙarewar Yahuza a matsayin mutanen alkawarin Allah ta faru a kan gicciye, kuma waccan masarautar Yahudiya ta fara ne da Maccabees da kuma ƙawancen da suka yi da Roma. Dukkan waɗannan layukan annabci ana wakilta su a cikin labarin Daniyel sura ta goma sha ɗaya, kuma dukansu suna daidaita da ɓoyayyen tarihin aya ta arba’in. Tun daga aya ta biyar muna da yarjejeniyar Berenice, wadda take kaiwa ga Antiochus Mai Girma da kuma yarjejeniyar ’yarsa Cleopatra Syra, wadda take faruwa a tarihin Maccabees na aya ta ashirin da uku. Maccabees sun zama ɓangare na wannan layi bisa ga tawaye da suka yi wa Antiochus Epiphanes, ɗaya daga cikin na ƙarshe na Daular 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 shi ne Antiochus ɗin da yake a Masar a shekara ta 168 kafin haihuwar Almasihu kusa da Alexandria a lokacin Yaƙin Siriya na Shida. Antiochus Epiphanes ya kai wa Masar hari, kuma yana gab da ƙwace Alexandria. Sarakunan Ptolemaic suka roƙi Roma ta taimake su. Roma ta aika Popillius Laenas (tare da ƙaramin ayari kaɗai—ba tare da runduna ba) domin ya isar da wani umarni na ƙarshe daga Majalisar Dattawa; dole ne Antiochus ya janye nan da nan daga Masar da Cyprus, in ba haka ba ya fuskanci yaƙi da Roma. Sa’ad da Antiochus ya karɓi wasiƙar kuma ya nemi lokaci domin ya tuntubi masu ba shi shawara, sai Popillius—wanda aka bayyana a matsayin mai tsauri da son mulkin iko—ya ɗauki sandarsa ta tafiya, ya zana da’ira a cikin yashi kewaye da ƙafafun sarkin. Sa’an nan ya shelanta, “Kafin ka taka ka fita daga cikin wannan da’ira, ka ba ni amsa wadda zan gabatar a gaban Majalisar Dattawa.”

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).

Ma’anar ta kasance a sarari; Antiochus ba zai iya fita daga cikin da’irar ba sai ya amince da bukatun Roma—ketare ta ba tare da yarjejeniya ba zai nufin yaƙi. Cikin firgici da wulakanci, Antiochus ya ɗan yi jinkiri na ɗan lokaci, amma sa’an nan ya amince ya bi umarnin, ya janye sojojinsa daga Masar, kuma ya koma Suriya. Wannan jarumtar aikin diflomasiyya (wadda ta sami goyon baya daga ƙara shaharar Roma wajen iko) ta tilasta janyewar ba tare da an yi yaƙi ba, tana nuna fitowar mamayar Roma a yankin gabashin Bahar Rum. Ana yawan ambatarta a matsayin asalin jimlar “zana layi a cikin yashi” (ko da yake a zahiri da’ira ce).

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 kuma ya zama fahimtar Furotesta game da ikon nan da yake ɗaukaka kansa, ya faɗi kuma ya kafa wahayin da yake a aya ta goma sha huɗu ta Daniyel goma sha ɗaya.

> 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.

> A waɗancan lokuta kuma da yawa za su tashi gāba da sarkin kudu; haka kuma ’yan ta’adda daga cikin mutanenka za su ɗaukaka kansu domin su tabbatar da wahayin; amma za su fāɗi. Daniyel 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 Epiphanes ya yi sarauta daga 175–164 K.Z., kuma shi ne na takwas cikin sarakunan Seleucid goma sha uku. Ya nemi kakaba al’adar Hellenistic da haɗa daularsa wuri guda a ƙarƙashin tsarin ibadar addinin Helenawa. Ya washe Haikalin a 169 K.Z., ya hana al’adun Yahudawa (kaciya, kiyaye Assabaci, nazarin Attaura), kuma ya tilasta miƙa hadayu ga allolin arna. A watan Disamba na 167 K.Z. ya gina bagaden arna (na Zeus) a bisa bagaden ƙonawa na Yahudawa a cikin Haikalin, kuma ya miƙa alade hadaya, tare da sauran ayyukan ƙazanta. Wannan ƙazantarwa ita ce ta zama ƙarshe ga Yahudawa masu bin doka, waɗanda suka gan ta a matsayin mafi girman take tsarkin Haikalin da dokar Allah. Ta haifar da tawaye nan take sa’ad da Mattathias (firist daga Modein) ya ƙi umurnin wani jami’in Seleucid na yin hadaya ga allolin arna, ya kuma kashe wani Bayahude mai ridda da kuma jami’in, sa’an nan ya gudu zuwa tsaunuka tare da ’ya’yansa maza (Maccabees na gaba). Wannan ya kunna yaƙin ɓaɓɓake da tawaye daga 167–160 K.Z. wanda manufarsa ita ce mayar da bautar Yahudawa, har ya kai ga sake tsarkake Haikalin (Hanukkah) a 164 K.Z. a ƙarƙashin Yahuda Maccabeus.

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.

A farkon da kuma ƙarshen Daular Seleucid akwai wata muhimmiyar yarjejeniya da aka wakilta ta wurin auren diflomasiyya, wadda take ɗauke da sashen rarrabuwa na ko dai gabas da yamma, ko kuma arewa da kudu. Yayin da Daular Seleucid take rauni, Antiochus Epiphanes ya zama alamar ikon Roma mai tasowa, kuma ya zama abin da fushin Maccabiyawa ya fi karkata a kai. Daga baya a cikin tarihi ya zama kwaikwayon ƙarya na alamar annabci wadda take kafa wahayin. Ikon da ke cikin aya ta ashirin da biyu ta sura ta goma sha ɗaya ya karye sa’ad da aka karya yariman alkawari.

> 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.

> Kuma da rundunonin ambaliya za a shafe su daga gabansa, za a kuma karya su; har ma da shugaban alkawari. 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.

Mulkin Antiochus Epiphanes ya ƙare a shekara ta 164 K.H.K., kusan shekaru ɗari biyu kafin Almasihu, lokacin da aka “karya” “shugaban alkawari” a kan gicciye. Abin da muke so mu lura da shi a nan shi ne cewa Daular Seleucid ta fara kuma ta ƙare da auren yarjejeniya na diflomasiyya inda yaudara tsakanin ɓangarorin biyu abu ne da tarihin ya rubuta a sarari. A zamanin mulkin Antiochus Epiphanes ne tawayen Maccabees ya fara, wanda ya zama alamar annabci ta Juyin Juya Halin Amurka. A cikin tarihin Maccabees, gwagwarmayarsu ta kawar da ikon Seleucid ta haɗa da muhimmiyar yarjejeniya da Roma. Ayar da ta bayyana yarjejeniyar kai tsaye tana kuma bayyana Roma a matsayin mai aikata yaudara, ko kuma mai yin ƙarya a teburin yarjejeniya.

> 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.

> Kuma bayan an yi alkawarin haɗin kai da shi, zai yi aiki da yaudara; gama zai zo sama, kuma zai ƙarfafa da mutane kaɗan. Daniyel 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:

Kowane layin annabci da ya riga lokacin ƙarshe a aya ta arba’in yana ƙunshe da alkawari da aka karya. Uriah Smith, yana sharhi kan “waɗanda suka yi watsi da alkawari mai tsarki” na aya ta talatin, ya rubuta abin da ke biye:

> “‘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.

> “‘Fushi a kan alkawari;’ wato, Tsattsarkan Nassosi ne, littafin alkawari. An kammala juyin juya halin irin wannan a Roma. Heruli, Goths, da Vandals, waɗanda suka ci Roma da yaƙi, sun rungumi bangaskiyar Arius, suka kuma zama maƙiyan Cocin Katolika. Musamman domin kawar da wannan bidi’a ne Justinian ya ba da doka cewa fafaroma shi ne shugaban coci kuma mai gyaran ’yan bidi’a. Ba da daɗewa ba aka fara ɗaukar Littafi Mai Tsarki a matsayin littafi mai haɗari wanda bai kamata talakawa su karanta ba, amma dukan muhawarorin da ake yi sai a miƙa su ga fafaroma. Ta haka aka tara wulaƙanci a kan maganar Allah. Kuma sarakunan Roma, waɗanda sashinsu na gabas har yanzu yana nan, sun yi yarjejeniya, ko kuwa sun haɗa baki da Cocin Roma, wadda ta rabu da alkawari, ta kuma zama babban ridda, domin murƙushe ‘bidi’a.’ An ɗaga mutumin zunubi zuwa kursiyinsa na girmankai ta wajen shan kashin da Goths na Arius suka yi, waɗanda a lokacin suke riƙe da Roma, a 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.

Aya ta biyar ta Daniyel goma sha ɗaya tana bayyana jerin tarihin da sarkin kudu ya bayar da amarya ta diflomasiyya a matsayin alamar yarjejeniya wadda daga baya sarkin arewa ya karya. Ramuwar gayyar sarkin kudu ta kasance alama ta gaba ga ramuwar gayyar sarkin kudu na ruhaniya na Napoleon a kan sarkin arewa na papanci a shekara ta 1798. Yarjejeniyar da aka karya a ayoyi na biyar zuwa tara ta kasance alama ta gaba ga yarjejeniyar Tolentino da Napoleon ya karya, wadda kuma ta kasance alama ta gaba ga iƙirarin Putin na cewa NATO ta karya yarjejeniya. Ramuwar gayyar Napoleon ta kasance alama ta gaba ga ramuwar gayyar Putin a kan Ukraine a shekara ta 2014. Ramuwar gayyar Antiochus Magnus a aya ta goma, wadda ta kawo ƙarshen yaƙin Siriya na huɗu, ta yi daidai da Napoleon a 1798, haka kuma da Putin a 2014. Bayan yaƙin Panium na aya ta goma sha biyar a shekara ta 200 K.H., Antiochus ya shirya auren diflomasiyya da ɓoyayyar niyyar ɗaukar Masarƙashin ikonsa ba tare da amfani da sojojin ƙasa a fili ba. Gadon sarautar Antiochus Magnus ya wuce ga ɗansa, wanda aka kashe, abin da ya kawo ƙaramin ɗan Antiochus Magnus, wato Antiochus Epiphanes, zuwa karagar mulki. Ayyukansa na aiwatar da al’adun Girka da addininsu suka haifar da tawayen Maccabees, wanda ya kai ga yarjejeniyar yaudara da Roma a aya ta ashirin da uku. Aya ta ashirin da huɗu tana gabatar da Roma ta arna kuma tana bayyana teburin ƙarya na Antony da Augustus. A aya ta talatin Roma ta arna ta shiga tattaunawa da cocin papanci, waɗanda aka ambata a matsayin waɗanda suka karya alkawari mai tsarki.

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.

Aya ta ashirin da huɗu zuwa talatin shaida ce ta Roma arna, kuma aya ta talatin da ɗaya zuwa arba’in suna ba da shaida game da Roma ta papacy. Kowane layi na Daniyel sura ta goma sha ɗaya aya ta ɗaya har zuwa aya ta arba’in yana wakiltar wani layin annabci da ake amfani da shi a cikin ɓoyayyar tarihin aya ta arba’in. Layin mulkin Seleucid, layin mulkin Ptolemaic, layin mulkin Yahudiya na Maccabees, layin Roma arna da kuma layin Roma ta papacy dukkansu suna misalta tarihin 1989 har zuwa dokar Lahadi. Kowane ɗaya daga cikin waɗannan layukan yana nuna wata yarjejeniya da aka karya a matsayin babban muhimmin ɓangare na tarihin.

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 ce ta kafa wahayin Daniyel goma sha ɗaya, kuma alkawuran yaudara na annabci na Roma arna da na Roma ta papacy duka an alamta su a matsayin masu ci gaba kuma masu faruwa kafin Roma ta yi mulki mafi girma a tsawon zamanan annabci nasu dabam-dabam kuma na musamman. Dukkan ikonin biyu sun nuna farkon lokacin annabci na iko mafi girma yana farawa ne sa’ad da aka rinjayi cikas na uku nasu. Kafin dokar Lahadi mai zuwa ba da daɗewa ba a Amurka, za a kasance da alkawarin yaudara tsakanin ikoni biyu. Sau huɗu ikonin biyun sun kasance sarakunan kudu da na arewa: sau ɗaya tsakanin ƙasa mai daraja ta Yahuda da Roma, sau ɗaya tsakanin sassa biyu na triumvirate na Roma, kuma sau ɗaya tsakanin Roma arna da Roma ta papacy. A cikin alkawuran yaudara guda biyu da suka shafi Roma, a zahiri sun kasance alkawari ne tsakanin rabin daular Roma guda ɗaya da ɗayan rabin, ko Antony na gabas, Augustus na yamma, ko kuma Roma arna ta gabas da Roma ta papacy ta yamma. Alkawuran yaudara huɗu tsakanin sarakunan arewa da kudu, biyu tsakanin sarakunan gabas da yamma, kuma ɗaya tsakanin sarkin arewa mai zuwa nan ba da daɗewa ba da ƙasa mai daraja.

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.

Da wannan ne muke kawo ƙarshen gabatarwarmu ta farko game da littafin Daniyel. Jerin Panium yana wakiltar ƙarshen jerin darussa kan littafin Daniyel, wanda shi ne gabatarwa ga ɓoyayyar tarihin aya ta arba’in da za mu ci gaba da dubawa a talifi na gaba.

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