Article

# Panium - Number Twenty-Three

Paniumu - Nimero makumyabiri na gatatu

After the league he shall work deceitfully

Nyuma y’isezerano azakora iby’uburiganya.

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.

Daniyeli 11:24 hagaragaza igihe Roma y’abapagani yari gutegeka mu buryo bw’ikirenga ikoresheje ijambo “igihe.” “Igihe” kigereranya imyaka 360 mu mikoreshereze y’ubuhanuzi, kandi iyo myaka yatangiye ku rugamba rwo mu mazi ruzwi cyane kurusha izindi zose mu mateka ya kera, ari rwo rugamba rwa Actium mu mwaka wa 31 mbere ya Kristo. Hari izindi ntambara zo mu mazi zari nini kurushaho kandi zateguwe mu buryo bwa gisirikare bunoze cyane kurutaho, ariko Actium ni yo ntambara yo mu mazi yabaye ikimenyetso gikomeye kurusha izindi zose bitewe no guhuzwa kwayo na Marc Antony na Cleopatra. Bisa n’uburemere bw’amateka n’ugusenyuka k’Urukuta rwa Berlin mu isohozwa rya Daniyeli 11:40, ndetse n’iminara y’impanga ya 9/11 mu isohozwa ry’Ibyahishuwe 18; kuko igihe Imana ihitamo ibyabaye mu mateka kugira ngo byuzuze Ijambo ryayo ry’ubuhanuzi, ibikora mu buryo bukurura kwitabwaho n’abantu benshi bishoboka.

> 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.

> Kandi nyuma y’isezerano azagirana na we, azakoresha uburiganya; kuko azazamuka, kandi azakomera n’ubwo azaba afite abantu bake. Azinjira mu ituze no mu mahoro no mu hantu harumbuka cyane h’intara; kandi azakora ibyo ba sekuru batigeze bakora, cyangwa ba sekuruza be; azabagabanyiriza iminyago n’ibyanyazwe n’ubutunzi: koko azacura imigambi ye yo kurwanya ibihome bikomeye, ariko bizamara igihe gito. Daniyeli 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 asoza ibyo yabonye ku byerekeye ubufatanye hagati ya Roma n’Abamakabeyo buvugwa mu murongo wa makumyabiri na gatatu, atanga ibisobanuro ku bwoko buke buvugwa muri uwo murongo.

> “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.

> “Muri iki gihe Abaroma bari abantu bake, kandi batangira gukoresha uburiganya, cyangwa amayeri, nk’uko iryo jambo ribisobanura. Kandi uhereye aha bazamutse buhoro buhoro ariko vuba, bagera ku rwego rwo hejuru rw’ubutegetsi bagezeho nyuma.”

> “[Verse twenty-four quoted].

> “[Umurongo wa makumyabiri na kane wasubiwemo].”

> “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.

> “Uburyo busanzwe amahanga, mbere y’iminsi y’uroma, yinjiragamo mu ntara zifite agaciro n’uturere dukungahaye, bwari ubw’intambara no kunesha. Noneho uroma yagombaga gukora icyo abatware ba kera cyangwa ba sekuruza babo batigeze bakora; ari cyo kwakira ibyo yungutse binyuze mu nzira z’amahoro. Umugenzo, utari warigeze wumvikana mbere, ni bwo watangijwe, wo kuba abami basigira Abaroma ubwami bwabo nk’umurage. Uroma yegukanye intara nini muri ubwo buryo.

> “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.

> “Kandi abaje batyo bagasanga bari munsi y’ubutegetsi bwa Roma babikuragamo inyungu itari nto. Bafatwaga neza no mu bugwaneza. Byari nko kugabana hagati yabo umuhigo n’iminyago. Barindwaga abanzi babo, kandi bakaruhukira mu mahoro no mu mutekano munsi y’ubuhungiro bw’ububasha bwa 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.

> “Ku gice cya nyuma cy’uyu murongo, Musenyeri Newton atanga igitekerezo cy’ibikoresho byo kugambirira uhereye mu birindiro bikomeye, aho kuba kubigambirira bibirwanya. Ibi ni byo Abaroma bakoze bari mu gihome gikomeye cy’umujyi wabo w’imisozi irindwi. ‘Ndetse kugeza igihe runaka;’ nta gushidikanya ko ari igihe cy’ubuhanuzi, imyaka 360. Iyi myaka igomba kubarirwa uhereye ku yihe ngingo? Birashoboka ko uhereye ku cyabaye kigaragajwe mu murongo ukurikira.” 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 akomeza kandi agaragaza ko intambara y’i Actium mu mwaka wa 31 mbere ya Kristo ari yo ntangiriro y’iyo myaka magana atatu na mirongo itandatu. Nyuma yo gusubiramo umurongo wa makumyabiri n’itanu, Smith avuga ibi bikurikira.

> “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.

> “Kuva ku mirongo ya 23 na 24 tugezwa kuri uru ruhande rw’isezerano ryari hagati y’Abayuda n’Abaroma, mu mwaka wa 161 Mbere ya Kristo, tugera mu gihe Roma yari imaze kugira ubutware bw’isi yose. Umurongo uri imbere yacu ubu ugaragaza igitero gikomeye cyagabwe ku mwami wo mu majyepfo, ari we Egiputa, ndetse n’ibyabaye by’urugamba rukomeye rwabaye hagati y’ingabo nini kandi zikomeye. Mbese ibintu nk’ibi byaba byarabaye mu mateka ya Roma muri icyo gihe? — Yego, byarabaye. Intambara yari intambara hagati ya Egiputa na Roma; kandi urugamba rwari urugamba rwa Akisiyo. Reka turebere hamwe muri make imimerere yatumye iyi ntambara ibaho.”

> “[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, Awugusito Kayisari, na Lepidus bagize triumvirate yari yararahiriye guhorera urupfu rwa Yuliyo Kayisari. Uwo Antony yaje kuba muramu wa Awugusito amaze kurongora mushiki we, Octavia. Antony yoherejwe muri Egiputa mu mirimo ya leta, ariko aza kugwa mu mutego w’ubuhanga n’uburanga bwa Kileyopātra, umwamikazi wa Egiputa w’umuhemu kandi w’indaya. Irari rikomeye yamukunze ryageze aho amaherezo yifatanya n’inyungu za Egiputa, yanga umugore we Octavia kugira ngo anezeze Kileyopātra, aha uwo mwamikazi intara ku yindi kugira ngo ahaze umururumba we, yizihiriza intsinzi i Alegizandiriya aho kuyizihiririza i Roma, kandi mu bundi buryo abusugura cyane ubwoko bw’Abaroma ku buryo Awugusito atagize ingorane zo kubayobora kugira ngo bishore n’umutima wose mu ntambara yo kurwanya uwo mwanzi w’igihugu cyabo. Iyo ntambara ku rwego rw’inyuma yari iyo kurwanya Egiputa na Kileyopātra; ariko mu by’ukuri yari iyo kurwanya Antony, wari ubu uyoboye ibya Egiputa. Kandi impamvu nyakuri y’impaka zabo ni uko, nk’uko Prideaux abivuga, nta n’umwe muri bo washoboraga kunyurwa no kugira igice kimwe gusa cy’ubwami bw’Abaroma; kuko Lepidus yari yarakuwe muri triumvirate, none byari bisigaye hagati yabo bombi, kandi buri umwe yiyemeje kwigarurira bwose, bityo bakubita urusimbi rw’intambara kugira ngo babwegukane.” Uriah Smith, Daniel and the Revelation, 273.

Prophetically the battle of Actium identifies the Sunday law, for it represented the third conquering of the three geographical obstacles which established pagan Rome’s “universal dominion,” as Smith describes it. As with pagan Rome, it was when the third obstacle of papal Rome was driven from the city of Rome that the “universal dominion” of papal Rome began in 538. Those two witnesses address the Sunday law where and when modern Rome overcomes both the sixth and seventh kingdoms of Bible prophecy, and in doing so, overcomes its third obstacle; thus, establishing “universal dominion” for forty-two symbolic months.

Mu buhanuzi, intambara ya Actium iranga itegeko ryo ku Cyumweru, kuko yagereranyaga ugutsinda kwa gatatu muri za nzitizi eshatu z’akarere zashyizeho “ubutegetsi bw’isi yose” bwa Roma ya gipagani, nk’uko Smith abyivuga. Nk’uko byagenze kuri Roma ya gipagani, ni na ko byari igihe inzitizi ya gatatu ya Roma ya gipapa yakurwaga mu murwa wa Roma, ari bwo “ubutegetsi bw’isi yose” bwa Roma ya gipapa bwatangiriye mu mwaka wa 538. Abo bahamya babiri bavuga iby’itegeko ryo ku Cyumweru aho n’igihe Roma ya none itsinze ubwami bwa gatandatu n’ubwa karindwi bwo mu buhanuzi bwa Bibiliya, kandi mu kubikora igatsinda inzitizi yayo ya gatatu; bityo igashyiraho “ubutegetsi bw’isi yose” mu gihe cy’amezi mirongo ine n’abiri y’ikigereranyo.

> And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:5.

> Nuko ahabwa akanwa kavuga ibikomeye no gutuka Imana; kandi ahabwa ubushobozi bwo kumara amezi mirongo ine n’abiri. Ibyahishuwe 13:5.

## Rome Against Egypt

Roma Irwanya Misiri

The prophetic dynamics of the war of Augustus of Rome, against Egypt and Cleopatra was motivated by the rebellion of Marc Antony, and those prophetic dynamics must of prophetic necessity represent the prophetic dynamics that are represented at the Sunday law.

Imigendekere y’ubuhanuzi y’intambara ya Awugusito w’i Roma yarwanye na Egiputa na Kilewopātra yatewe n’ubwigomeke bwa Mariko Antōni, kandi iyo migendekere y’ubuhanuzi igomba, kubera ugukenerwa k’ubuhanuzi, guhagararira imigendekere y’ubuhanuzi ihagararirwa mu itegeko ryo ku Cyumweru.

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.

I Actium, Roma yanesheje Misiri, ububasha bwari bugizwe n’ishyirahamwe ry’umuntu wigometse n’umugore utari uwera. Ihuriro rya Antony na Cleopatra ni uruvange rw’itorero na leta. I Actium, Roma ya Augustine yanesheje ububasha bwashushanywaga n’uruvange rutari urwera rw’itorero na leta.

## Image of the Beast

Ishusho ry’Inyamaswa

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.

Kilewopatira ashushanya itorero ryarononekaye ryishyize hamwe na Antoni, ikimenyetso cya Roma. Kilewopatira ni we wari utegeka iyo sano yabo, nk’uko byagaragajwe na Uriah Smith ubwo yavugaga ko Antoni “yabaye igitambo cy’ubuhanga n’uburanga bwa Kilewopatira, umwamikazi wa Egiputa w’icyomanzi.” Ubufatanye bw’itorero na leta bushushanyijwe na Antoni na Kilewopatira bugaragaza Kilewopatira nk’ububasha butegeka muri iyo sano; bityo, ihuriro ry’itorero na leta rishushanywa n’isano yabo rihuye n’insobanuro y’ishusho y’inyamaswa—ari yo ihuriro ry’itorero na leta aho umugore ari we ugenzura iyo sano. Akisiyumu yashushanyaga itegeko ry’Umunsi w’Imana ryari hafi kuza.

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 agereranya n’ububasha bwa papa bunesha Leta Zunze Ubumwe za Amerika mu gihe cy’itegeko ry’Umunsi w’Imana rigiye kuza vuba. Marc Antony ni ihembe ry’Abarepubulikani ry’inyamaswa yo mu isi, kandi Cleopatra ni ihembe ry’Abaporotesitanti. Antony na Cleopatra bahurira hamwe maze bakavuga nk’ikiyoka mu gihe cy’itegeko ry’Umunsi w’Imana rigiye kuza vuba. Byombi, Cleopatra na Antony, ni ibimenyetso by’ububasha bw’ikiyoka, kandi iyo bimaze kwifatanya byuzuye mu gihe cy’itegeko ry’Umunsi w’Imana—bivuga nk’ikiyoka.

## Dragons

Ibisimba by'ibikona

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.

Ubugiriki na Egiputa byombi mu buryo bw’ubuhanuzi bishushanya ububasha bw’ikiyoka, kandi na Antoyine na we yashushanyaga ububasha bw’ikiyoka. Egiputa yari ikusi mu Danieli cumi n’umwe, naho Ubugiriki bukaba iburengerazuba. Egiputa yigaruriwe na Tolome wa Mbere nyuma y’uko ubwami bwa Alegizandere bugabanyijwemo ibice bine. Nuko Tolome wa Mbere aba umwami wa mbere w’ikusi uvugwa mu buhanuzi, kandi Kilewopātra ni we wabaye umutware wa nyuma wo ku ngoma y’Abatolome muri Egiputa. Tolome yavukiye i Makedoniya, ari ho hantu h’amavuko ha Alegizandere Mukuru.

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.

Masedoniya yari mu majyaruguru y’u Bugiriki, kandi yavugaga ko inkomoko ya ba sekuruza babo yakomokaga ku ntwari z’imigani y’Abagiriki. Imijyi-yigenga yo mu majyepfo y’u Bugiriki yafataga Abamasedoniya nk’abarushije ubunyamusozi Abagiriki b’Abahelenisti bo mu majyepfo y’u Bugiriki. Abamasedoniya bari bayobowe n’ubwami, naho imijyi-yigenga (poleis) yo mu majyepfo nk’Atene, Sparte, Tebesi, Korinti, n’indi, yari mu majyepfo no hagati mu Bugiriki no ku birwa byo mu Nyanja Egée. Izo poleis kenshi zagiraga ubutegetsi bwa demokarasi, ubutegetsi bw’itsinda rito, cyangwa ubutegetsi buvangiye hamwe, mu gihe Masedoniya yo yari ubwami bukomatanyije bufite ingoma y’ubwami ikomeye (Abaargeadi). Nyamara bose bari Abahelenisti, kandi igihe Roma yinjiraga mu mateka, yise Abahelenisti Abagiriki. Kileyopatira ni we wabaye umutegetsi wa nyuma w’Abatolomayi, bikaba byaragereranyaga ubwoko bw’ubwami bw’ubwami bw’Abagiriki bo mu gice cya Masedoniya, cyangwa mu majyaruguru y’u Bugiriki.

## King of the South

Umwami wo mu Majyepfo

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.

Klewopatara yari umutegetsi wa nyuma w’ubwami bw’Abatolemeyi bwatangiye na Tolemeyi wa I igihe ubwami bwa Alegizanderi bwacikagamo ibice bine. Mu rugamba rw’i Actium, ubwami bw’Abatolemeyi, ari bwo mwami nyakuri w’ikusi, bwageze ku iherezo ryabwo. Umwami wakurikiyeho w’ikusi yari Egiputa y’umwuka, yashushanyijwe n’Ubufaransa butemera Imana mu mateka ya Revolisiyo y’Abafaransa.

> 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.

> Kandi imirambo yabo izaryama mu muhanda w’umudugudu munini, mu by’umwuka witwa Sodomu na Egiputa, aho n’Umwami wacu yabambwe. Ibyahishuwe 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.

Egiputa nyakuri yari umwami nyakuri w’amajyepfo mu isano n’ugucikamo k’ubwami bwa Alekisanderi, ariko Egiputa y’umwuka igereranywa nk’umwami w’amajyepfo kubera ibiranga ubuhanuzi bya Egiputa, si icyerekezo nyakuri.

## South and West

Amajyepfo n’Iburengerazuba

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.

Kubera ko Cleopatra yari umutegetsi wa nyuma wo mu muryango w’Abaputolomeyi w’ubwami, mu buryo bw’ubuhanuzi yari ububasha bw’impande ebyiri: Ubugiriki (iburengerazuba) na Egiputa (mu majyepfo); naho uwakurikiyeho, hanyuma akaba umwami w’icy’umwuka wo mu majyepfo, yabaye Ubufaransa, na bwo bukaba ububasha bw’impande ebyiri bugaragazwa mu Byahishuwe igice cya cumi na kimwe nka Egiputa na Sodomu. Ubwiyandarike bwa Sodomu buhuje n’ubwiyandarike bwa Cleopatra wo mu burengerazuba, kandi Cleopatra wo mu majyepfo ahuje n’ubuhakanyi bwa Egiputa. Kamere y’impande ebyiri y’umwami wa nyuma usanzwe wo mu majyepfo yahuzaga n’umwami wa mbere w’icy’umwuka wo mu majyepfo.

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.”

Intambara rya Actium ryari ubumwe butagatifu bw’ikiyoka cya Roma cya Antony n’ikiyoka cya Cleopatra cy’amajyepfo n’uburengerazuba. Antony na Cleopatra bahagarariye itorero n’ubutegetsi, bityo gutsindwa kwa Actium na Augustus w’i Roma bigereranya ugutsinda aho Roma irusha imbaraga ubumwe bubiri butagatifu bushushanya ishusho ya ya nyamaswa. Nyuma y’imyaka magana atatu na mirongo itandatu, mu isohozwa rya Daniyeli 11:24, Constantine yagabanyije Roma mu burasirazuba n’uburengerazuba, asiga umugore wa Roma mu burengerazuba, maze yimurira umugabo wa Roma mu burasirazuba. Ugutsinda amajyepfo n’uburengerazuba kwashushanyaga igabanywa ry’uburasirazuba n’uburengerazuba nyuma y’“igihe” cy’imyaka magana atatu na mirongo itandatu, ku rugamba rwa Actium. Mu guhura kwabanje, Antony yari yarahawe Roma y’iburasirazuba, na Augustus ahabwa iy’iburengerazuba, bityo Actium yahurije hamwe uburasirazuba n’uburengerazuba, ariko gusa mu “gihe.”

## 31 BC and 330

31 mbere ya Kristo na 330 nyuma ya Kristo

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 iteka yerekana iherezo akoresheje intangiriro, bityo kunesha kwa Actium mu mwaka wa 31 mbere ya Kristo kugereranya igabanywa ry’ubwami mo ibice by’iburasirazuba n’iburengerazuba mu wa 330. Actium yo mu mwaka wa 31 mbere ya Kristo yari alufa y’omega mu myaka 360 yasorejwe mu wa 330. Byombi, 31 mbere ya Kristo n’uwa 330, bigereranya itegeko ryo ku Cyumweru rigiye kuza vuba nk’uko rihagarariwe mu murongo wa cumi na gatandatu n’uwa mirongo ine na rimwe bya Daniyeli cumi na rimwe.

## Another Symbol

Ikindi Kimwe Kindi

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 w’i Roma, wahujwe na Kiliyopata wo mu majyepfo no mu burengerazuba, agereranya ihuriro ry’impande eshatu riri mu bumwe bwabo bw’impande ebyiri bw’igishushanyo cy’inyamaswa. Umusaraba na wo uhuzwa n’itegeko ryo ku Cyumweru, bityo ugahuzwa na Akisiyumu na 330. Ku musaraba hagaragarizwa ubumwe bw’impande ebyiri bw’itorero na Leta, bugereranywa n’Abayahudi (itorero ryahononekaye) bifatanyije n’i Roma (Leta) kugira ngo bicishe Kristo. Uruhande rwa gatatu muri ubwo bumwe bwo ku musaraba rugereranywa na Baraba, Kristo w’ibinyoma, izina rye risobanurwa ngo “umwana wa se.” Mu buryo bw’ikigereranyo, Baraba ni umuhanuzi w’ibinyoma iyo agereranyijwe na Kristo nk’Umuhanuzi w’ukuri. Roma yari Antoni, kandi Kiliyopata wo mu majyepfo n’uwo mu burengerazuba bagereranyaga Abayahudi na Baraba.

The cross also aligns with Elijah on Mount Carmel where the choice was over who was the true or false prophet. The false prophet then was a twofold symbol consisting of the prophets of Baal and the priests of the grove. Baal is a male deity and the priests of the grove represented Ashtaroth, a female deity. The Jews at the cross were Ashtaroth, the female deity and Barabbas, the counterfeit of the Man of Sorrows, was the male deity Baal.

Umusaraba na wo uhuza na Eliya ku Musozi wa Karumeli, aho ihitamo ryari rishingiye ku kumenya uwari umuhanuzi w’ukuri n’uwari umuhanuzi w’ibinyoma. Muri icyo gihe, umuhanuzi w’ibinyoma yari ikimenyetso gifite impande ebyiri, kigizwe n’abahanuzi ba Bayali n’abatambyi b’akabande k’ibiti byeguriwe ibigirwamana. Bayali ni ikigirwamana cy’igitsina gabo, naho abatambyi b’akabande k’ibiti bagereranyaga Asitaroti, ikigirwamana cy’igitsina gore. Abayuda ku musaraba bari Asitaroti, ikigirwamana cy’igitsina gore, kandi Baraba, uwari igishushanyo cy’ibinyoma cy’Umuntu w’Imibabaro, yari ikigirwamana cy’igitsina gabo, Bayali.

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.

Klewopātra yari icyarimwe umwamikazi w’epfo n’umwamikazi w’uburengerazuba. Antōni yari ishusho ya Roma, umwe mu bagize ubutegetsi bw’abantu batatu bari bararahiye guhorera iyicwa rya Yuliyo. Urupfu rwa Yuliyo rwatewe n’ibikomere makumyabiri na bitatu rwagereranyaga igikomere cyica cya ba papa cyo mu 1798, mu gusohozwa kw’umurongo wa mirongo ine wa Daniyeli cumi n’umwe. Ogusitini i Aktiyumu agereranya ugukira kw’icyo gikomere cyica. Igikomere gikira igihe Antōni na Klewopātra bapfa. Antōni na Klewopātra bagereranya ishusho ya ya nyamaswa muri Leta Zunze Ubumwe za Amerika, ari yo kiremwa cy’ubuhanuzi kigizwe n’ibice bitatu, kigizwe n’inyamaswa yo mu isi n’amahembe yayo abiri. Antōni ni igice kimwe, naho Klewopātra agereranya ibindi bice bibiri. Yaba ari Roma ya Antōni, cyangwa Misiri n’Ubugereki bya Klewopātra, bipfira hamwe ku itegeko ryo ku Cyumweru, igihe ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya burangirira. Mu buryo bw’ubuhanuzi, Klewopātra mu isano afitanye na Antōni ni uruvange rw’amayeri y’itorero n’amayeri ya leta, aho amayeri y’itorero ashuka kandi agategeka amayeri ya leta.

## The Second Death Typified

Urupfu Rwa Kabiri Rwagereranyijwe

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.

Ku rundi rwego rw’ubuhanuzi, isano Cleopatra afitanye na Julius Caesar na Marc Antony ihagarariye ibihe bibiri aho ubucurabwenge bw’itorero bwa Cleopatra buba buri mu isano n’ubucurabwenge bwa Leta y’Ubwami bw’Abaroma. Yasizwe na Julius mu mwaka wa 1798 ku rupfu rwe rwa mbere rw’ikigereranyo, mu gusohoza umurongo wa mirongo ine wa Daniyeli cumi na umwe; hanyuma aza kugera ku mperuka ye nta umufasha, i Actium, mu gusohoza umurongo wa mirongo ine n’itanu wa Daniyeli cumi na umwe. Umurongo wa mirongo ine ni alufa y’igikomere cye cya mbere cyica kigomba gukira, kandi omega y’umurongo wa mirongo ine n’itanu ni ho yakiriye urupfu rwe rwa kabiri kandi rwa nyuma.

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.

Nk’uko bimeze ku butegetsi bune bw’Abaroma buvugwa mu murongo wa cumi n’itandatu kugeza kuri makumyabiri n’ibiri, Cleopatra nk’ikimenyetso cya Bibiliya gifite ibisobanuro birenze kimwe, bishingiye ku nteruro gikubiyemo. Julius yamusize mu 1798 igihe inkunga y’ubwami yakurwagaho, hanyuma igikomere cye cyica kigakira ku itegeko ryo ku Cyumweru, ariko abami icumi bo mu Ibyahishuwe cumi na birindwi amaherezo bazamurimbuza umuriro, igihe azahura n’urupfu rwe rwa kabiri kandi rwa nyuma.

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 ni ikimenyetso cy’imimerere ibiri igereranywa n’ubuhakanyi bwo mu Misiri ya Farawo, n’ubwenge bwa kidini bw’Ubugiriki. Iyo mimerere ye ibiri igereranya ubuhanga bwo gutegeka bwa Misiri n’ubuhanga bw’itorero bw’Ubugiriki. Ubwenge bwa kidini bw’Ubugiriki bugereranywa n’imanakazi y’Abagereki Athena, yashyizweho nk’igishushanyo mu rusengero rwayo rwitwaga Parthenon. Athena ni ikimenyetso cy’ubwenge, kandi nk’umugore agereranya idini rishingiye ku burezi bwa kimuntu, ritandukanye n’uburezi bw’Imana.

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.

Amahembe abiri ya Leta Zunze Ubumwe z’Amerika ni Uburepubulikani n’Ubusaserdoti, byashushanyijwe mu Bufaransa na Egiputa na Sodomu. Egiputa ni ubuhanga bwa leta, naho Sodomu ni ubuhanga bw’itorero; bityo, Uburepubulikani bujyana na Egiputa, naho Ubusaserdoti bukajyana na Sodomu. Uburepubulikani ni Egiputa, kandi Ubusaserdoti ni Sodomu n’Ubugiriki. Ikimenyetso cy’uburezi bwa kimuntu ni imanakazi y’Abagiriki Atena, urusengero rwayo rwari Paritenoni, ifite mugenzi wayo wo muri iki gihe mu rusengero rwa Paritenoni rw’i Nashville, muri Tennessee. Ikimenyetso cy’itorero ryangiritse ryifatanya n’ihembe ry’Uburepubulikani muri Leta Zunze Ubumwe z’Amerika mu gihe cy’itegeko ryo ku Cyumweru gishushanywa nka Kilewopatira, Ashitaroti, Salome na Sodomu.

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.

Kleopātra agaragaza ubuhakanyi bwa Farawo n’idini ry’Abagiriki. Idini rijyana na filozofiya y’ubuhakanyi ni ugusenga uburezi bw’Abagiriki. Yesu buri gihe yerekana iherezo arigereranya n’intangiriro, kandi igiti cyo mu busitani cyari kibujijwe kuribwa cyari igiti cyo kumenya icyiza n’ikibi, kigereranya idini rya filozofiya y’Abagiriki, iryo Mushiki wa White yita “uburezi bwo hejuru.” Ibi biranga kandi bishimangira idini ry’Abagiriki rya Kleopātra, ari ryo bwenge, nk’iryononekaye kandi ryigana impimbano uburezi nyakuri mu ntambara ikomeye iri hagati ya Kristo na Satani.

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 yitwa “Ateni yo mu majyepfo,” kandi Cleopatra yari umwamikazi nyakuri wa nyuma wo mu majyepfo. Uwo mwamikazi wa nyuma wo mu majyepfo yashushanyaga umwami ukurikiyeho kandi wa mbere wo mu mwuka wo mu majyepfo, wasohorejwe n’u Bufaransa butemera Imana. U Bufaransa butemera Imana bushushanya Leta Zunze Ubumwe z’Amerika, aho i Nashville, Tennessee, muri “Ateni yo mu majyepfo,” urusengero rwa Parthenon rw’umugore w’imana Athena ruhagarariwe mu buryo bw’icyitegererezo. Urwo rusengero ruherereye kuri 2500 West End i Nashville. Umubare makumyabiri na gatanu ugereranya urugi rufunze rwo muri Matayo makumyabiri na gatanu rw’imigani itatu. Cleopatra, nk’umwamikazi wo “mu majyepfo” no “mu burengerazuba” icyarimwe, agera ku “iherezo” rye muri Ateni yo mu majyepfo.

With these considerations of Actium, Cleopatra, Augustus and Antony we return to verse twenty-four through verse thirty of Daniel eleven. Perhaps, the vaguest part of the passage is when they speak lies at one table.

Dufite mu bitekerezo ibi birebana na Actium, Cleopatra, Augustus na Antony, dusubire ku murongo wa makumyabiri na kane kugeza ku murongo wa mirongo itatu wo muri Daniyeli cumi n’umwe. Ahari, igice kidatomoye kurusha ibindi muri uwo murongo ni aho bavuga ibinyoma bari ku meza amwe.

> 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.

> Kandi imitima y’abo bami bombi izaba igamije gukora ibibi, kandi bazavugira ibinyoma ku meza amwe; ariko ntibizabahira, kuko imperuka izaza mu gihe cyagenwe. Daniyeli 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.

Igihe cyagenwe muri uwo murongo ni 330, ari yo mpera y’“igihe” cyo mu murongo wa makumyabiri na kane. Icyo gihe cyagenwe gishushanya itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe z’Amerika kandi nanone gishushanya iherezo ry’igihe cy’igeragezwa cya muntu ku isi. Mbere y’itegeko ryo ku Cyumweru, abo bami babiri, imitima yabo yagombaga gukora ibibi, bazabwirana ibinyoma bari ku meza amwe. Mbere y’itegeko ryo ku Cyumweru ryo mu mirongo ya cumi na gatandatu na mirongo ine n’umwe ya Daniyeli cumi n’umwe, abami babiri bazabwirana ibinyoma ku meza amwe, ariko ibinyoma byabo ntibizagirira umumaro. Ni ba nde abo bami babiri babwirana ibinyoma? Mbere y’uko dusubiza icyo gitekerezo, reka nibutse bimwe mu bimenyetso twigeze gusuzuma mbere muri uru ruhererekane.

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.

Abategetsi bane b’Abaroma bahagarariye ibimenyetso binyuranye by’ubuhanuzi, bitewe n’imimerere babonwamo. Nubwo ari abategetsi b’Abaroma, nk’ikimenyetso mu by’ukuri bahagarariye amateka y’ubuhanuzi ya Yuda ya kera, mu gihe yavaga mu butegetsi bw’Abaseluside ikinjira mu butegetsi bw’Abaroma.

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 yari umugaba w’ingabo, kandi abatware batatu b’Abaroma bamukurikiye bose bari ba Kayisari. Yuliyo, mu isano afitanye na Awugusito, yagereranyaga ubumwe bubiri bw’incuro eshatu hamwe n’izo triumvirate ebyiri, iya mbere itari iyemewe ku mugaragaro, iya kabiri ikaba yari iyemewe ku mugaragaro. Abo bategetsi bane bose, mu mimerere imwe n’imwe, bagereranya itegeko ryo ku cyumweru. Pompey yigaruriye igihugu cy’ikuzo, Yuliyo, ugereranywa n’ibikomere makumyabiri na bitatu byo guterwa ibyuma, ni we marayika wa mbere, kuko ari we Kayisari wa mbere, kandi agereranya marayika wa gatatu, ari we Tiberiya. Tiberiya ku musaraba, ari byo itegeko ryo ku cyumweru, na we agereranywa na makumyabiri na bitatu, kuko makumyabiri na bitatu agereranya impongano; kandi umusaraba ni igice cy’ingenzi cyane cy’umurimo wa Kristo mu guhuza Ubumana bwe n’ubumuntu bwacu. Nuko rero, Yuliyo na Tiberiya ni ubutumwa bwa mbere n’ubwa gatatu, bugereranywa na makumyabiri na bitatu.

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.

Yuliyo ntiyari umuntu w’urukundo nk’uko akunze kugaragazwa mu nkuru za Hollywood; yari umuntu w’umunyamahane waharaniye ubutegetsi. Tiberiya yari mubi kurusha Yuliyo, kuko ububi bwe bunavugwa muri uwo murongo, kuko inyuguti ya nyuma y’inyuguti z’Igiheburayo ari iya makumyabiri na kabiri, naho iya mbere ni iya mbere. Alufa ni nto kurusha omega, kandi ububi bwa Tiberiya buherereye ku murongo wa makumyabiri na kabiri, ari wo nyuguti ya nyuma y’inyuguti z’Igiheburayo; kandi hagati y’abo bantu babiri b’abagome bagereranywa na Yuliyo na Tiberiya hariho Awugusito. Awugusito agereranya ubusumbane bw’icyubahiro cy’ububasha n’igikundiro bya Roma. Nk’uhabanye n’ubutumwa bwa mbere n’ubwa gatatu, agereranywa n’inyuguti ya cumi na gatatu, ari yo kimenyetso cy’ubugome bwo kwigomeka. Awugusito yakomeje ubwami bwe abwizeza umutekano atsinda ukwivumbagatanya kwa Antoni na Kilewopatra, ari ko kwigomeka kwamamaye cyane mu mateka ya Roma.

Augustus is the Roman power who conquered the third obstacle and in doing so he represented the Sunday law, and the Roman power who reigns during the forty-two symbolic months of Revelation thirteen’s chapter of rebellion. When placed before the Sunday law Pompey is both 1798 and 1989, making Pompey a symbol of Antiochus Magnus ending the fourth Syrian War from 219 unto 217 BC, in fulfillment of verse ten of chapter eleven. Julius Caesar is then aligned with verses eleven and twelve and the battle of the borderline, the battle of Raphia in 217 BC. There Julius is also Antiochus Magnus, and Augustus Caesar is also Antiochus Magnus in verse fifteen’s battle of Panium. Then in verse sixteen Tiberias is the Sunday law, but he is not Antiochus Magnus, for there he is Pompey, for Jesus always illustrates the end with the beginning. The verse marks the end of the Seleucid Empire typifying the end of the United States as the sixth kingdom of Bible prophecy.

Awugusito ni ubushobozi bw’Abaroma bwatsinze inkomyi ya gatatu, kandi mu kubikora ahagarariye itegeko ryo ku Cyumweru, ndetse n’ubushobozi bw’Abaroma butegeka mu gihe cy’amezi mirongo ine n’abiri y’ikigereranyo yo mu Ibyahishuwe igice cya cumi na gatatu cy’ubwigomeke. Iyo Pompeyo ashyizwe mbere y’itegeko ryo ku Cyumweru, aba ari 1798 na 1989 byombi, bityo Pompeyo akaba ikimenyetso cya Antiyokusi Magnus urangiza intambara ya kane y’Abasiriya kuva mu 219 kugeza mu 217 mbere ya Kristo, mu gusohozwa kw’umurongo wa cumi w’igice cya cumi na kimwe. Nuko Yuliyo Kayisari ahuzwa n’imirongo ya cumi na rimwe n’iya cumi na kabiri hamwe n’intambara yo ku mupaka, ari yo ntambara ya Rafiya mu 217 mbere ya Kristo. Aho Yuliyo na we ni Antiyokusi Magnus, kandi Awugusito Kayisari na we ni Antiyokusi Magnus mu ntambara ya Paniyumu yo mu murongo wa cumi na gatanu. Hanyuma mu murongo wa cumi na gatandatu Tiberiya ni itegeko ryo ku Cyumweru, ariko si Antiyokusi Magnus, kuko aho ari Pompeyo, kuko Yesu buri gihe yerekana iherezo akoresheje intangiriro. Uwo murongo uranga iherezo ry’Ubwami bw’Abaselewukiya bushushanya iherezo rya Leta Zunze Ubumwe z’Amerika nk’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya.

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.

Hariho izindi ntondego zigomba gukorwa zerekeye abatware bane b’Abaroma, kandi uwo murongo ugereranya amateka ahishwe yo mu murongo wa mirongo ine. Umurongo w’Abamakabayo wo mu murongo wa makumyabiri na gatatu na wo uragaragaza amateka ahishwe yo mu murongo wa mirongo ine. Hanyuma mu mirongo ya makumyabiri na kane, inkuru y’uroma rwa gipagani rw’Ubwami bw’Ingoma y’Abaroma igereranywa n’igihe—imyaka magana atatu na mirongo itandatu. Umurongo w’amateka y’Abaroma ugereranywa kuva ku murongo wa makumyabiri na kane kugeza ku wa mirongo itatu na wo ni ishusho y’amateka ahishwe yo mu murongo wa mirongo ine. Urangirira ku murongo wa mirongo itatu n’umwe igihe ingingo ihindukira ikava ku Roma ya gipagani ikajya ku Roma ya gipapa. Roma ya gipagani iracyari muri uwo murongo, ariko aho ntigereranywa nk’ubwami bwa kane bwo mu buhanuzi bwa Bibiliya, ahubwo igereranywa nk’ububasha bwa politiki bwashyize ubupapa ku ntebe y’ubwami mu mwaka wa 538. Mu mwaka wa 538 ubupapa bwashyizeho itegeko ryo ku cyumweru, bityo umurongo wa mirongo itatu n’umwe ugahuzwa n’imirongo ya cumi na gatandatu n’iya mirongo ine n’umwe. Umurongo wa makumyabiri na kane watangije intambara ya Actium n’amateka ajyanye n’uwo murongo.

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.

Umurongo wa makumyabiri n’ine uragaragaza igihe Roma y’abapagani yatangiye gutegeka mu buryo bw’ikirenga imyaka magana atatu na mirongo itandatu, hanyuma mu murongo wa mirongo itatu n’umwe Roma ya gipapa itangira gutegeka mu buryo bw’ikirenga imyaka igihumbi na magana abiri na mirongo itandatu. Intangiriro n’iherezo by’uwo murongo bitwaje ikimenyetso cya Kristo, Alufa na Omega. Muri iyo mirongo dufitemo amateka ya Mariko Antony, Kileyopatira na Awugusito Kayisari. Mu murongo wa cumi na gatandatu Roma y’abapagani yanesheje ubwami bw’Abaseluside mu mwaka wa 65 Mbere ya Kristo, hanyuma yigarurira Yuda mu mwaka wa 63 Mbere ya Kristo. Inzitizi ya gatatu ya Akisiyumu mu mwaka wa 31 Mbere ya Kristo yagaragaje iherezo ry’ubwami bwa Egiputa, nk’uko byagereranyijwe n’inzitizi za mbere z’Abaseluside mu mwaka wa 65 Mbere ya Kristo. Na none, dusangamo ikimenyetso cy’Uwa Mbere n’Uwa Nyuma. Umwaka wa 65 Mbere ya Kristo wari uwa mbere mu nzitizi eshatu kandi wagereranyaga kuneshwa k’umwami w’amajyaruguru, naho umwaka wa 31 Mbere ya Kristo wagereranyaga inzitizi ya gatatu mu nzitizi eshatu kandi wagereranyaga kuneshwa k’umwami w’amajyepfo. Yuda, nk’inzitizi yo hagati muri izo nzitizi eshatu, yari iri mu ntambara y’abenegihugu imbere mu nkike za Yerusalemu igihe Pompei yahageraga mu mwaka wa 63 Mbere ya Kristo. Inzitizi ya kabiri ni ikimenyetso cy’ubwigomeke.

In 538, the third obstacle for papal Rome was driven out of the City of Rome. That obstacle was the Goths, and there the fifth kingdom of Bible prophecy began; right where the fourth kingdom ended. And just as the fourth kingdom began at its third obstacle, the kingdom of Egypt was defeated, as had been typified in the first obstacle of the Seleucid kingdom. This identifies that the prophetic testimony found in verses twenty-four through to verse thirty, represent a line that is also to be located in the hidden history of verse forty. For this reason, it is essential to consider the various prophetic relationships that are represented by Marc Antony, Cleopatra, Julius Caesar, Pompey and Augustus Caesar.

Mu wa 538, inzitizi ya gatatu y’i Roma ya gipapa yakuwe mu Murwa wa Roma. Iyo nzitizi yari Abagotyi, kandi aho ni ho ubwami bwa gatanu bw’ubuhanuzi bwa Bibiliya bwatangiriye; aho nyine ubwami bwa kane bwarangiriye. Kandi nk’uko ubwami bwa kane bwatangiriye ku nzitizi yabwo ya gatatu, ubwami bwa Egiputa bwaratsinzwe, nk’uko byari byaragaragajwe mu kimenyetso n’inzitizi ya mbere y’ubwami bw’Abaselewukiya. Ibi bigaragaza ko ubuhamya bw’ubuhanuzi buboneka mu mirongo ya makumyabiri n’ine kugeza ku murongo wa mirongo itatu, bugaragaza umurongo ugomba no kubonwa mu mateka ahishwe y’umurongo wa mirongo ine. Ni yo mpamvu ari ngombwa gusuzuma imibanire inyuranye y’ubuhanuzi igereranywa na Mariko Antony, Kileyopatira, Yuliyo Kayisari, Pompeyi na Ogusito Kayisari.

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

Mbese igice kidasobanutse kurusha ibindi cy’uyu murongo, ni icya mirongo ibiri n’ine kugeza kuri mirongo itatu, aho bavuga ibinyoma bicaye ku meza amwe?

> 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.

> Kandi imitima y’abo bami bombi izaba igamije gukora ibibi, kandi bazabeshyerana ku meza amwe; ariko ntibizabahira, kuko iherezo rizasohora mu gihe cyagenwe. Daniel 11:27.

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

Uriya Simiti agaragaza abo bami bombi ko ari Mariko Antwani na Awugusito Kayisari.

> “Verse twenty-seven quoted

> “Umurongo wa makumyabiri na karindwi wavuzwe”

> “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.

> “Antoni na Sezari mbere bari bafitanye ubumwe. Nyamara, bihishe inyuma y’umwitero w’ubucuti, bombi bari bafite irari kandi bacura imigambi yo kwigarurira ubutegetsi bw’isi yose. Amagambo yabo yo kugaragaza kubahana no kuvuga ko ari inshuti kuri buri wese muri bo, yari imvugo z’abaryarya. Bavugiraga ibinyoma ku meza amwe. Oktaviya, umugore wa Antoni kandi mushiki wa Sezari, yabwiye abaturage b’i Roma, igihe Antoni yamusendaga, ko yemeye kumushyingirwa gusa afite ibyiringiro by’uko ibyo byari kuzaba ikimenyetso cy’ubumwe hagati ya Sezari na Antoni. Ariko iyo nama ntiyagize icyo igeraho. Ukwatanya kwaracitse; maze mu rugamba rwakurikiyeho, Sezari asohokamo ari umuneshi wuzuye.” 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.

Igihe Oktavia yamenyaga ko ishyingiranwa rye na Antoni ryari nk’umuhigo w’ubumwe, byagaragazaga ubufatanye bwo mu ishyingiranwa bwari bwarashushanyijwe mbere mu gice cya cumi na kimwe n’ishyingiranwa ryo mu gihe cy’Abagiriki rya Berenike n’umwami w’Abaseluside Antiokusi wa II Teyosi ahagana mu mwaka wa 252 mbere ya Kristo. Berenike yari umukobwa wa Putoleme wa II Filadelifusi. Oktavia na Berenike bahagarariye amashyingiranwa ya dipolomasi cyangwa, mu buryo bw’ubuhanuzi, amasezerano. Umurongo wa gatanu kugeza uwa cumi werekana amateka y’ishyingiranwa rya dipolomasi hagati y’ubwami bwo mu majyepfo n’ubwo mu majyaruguru, kandi igihe Mariko Antoni na Oktaviyani, waje kumenyekana nyuma nka Awugusito Kayisari, bateguraga iryo shyingiranwa, banagabanyije ubwami mo uburasirazuba n’uburengerazuba.

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).

Amasezerano ya Brundisium (40 BC) yari ubwumvikane bwagezweho binyuze mu mishyikirano hagati ya Marc Antony na Octavian (waje kwitwa Augustus nyuma) kugira ngo bakemure amakimbirane yari mu Butegetsi bw’Abagabo Batatu bwa Kabiri nyuma y’intambara y’abenegihugu yari hafi kubaho. Yari akubiyemo kugabana intara z’Abaroma (Antony agafata iz’iburasirazuba, Octavian agafata iz’iburengerazuba), kandi yemezwa n’ishyingiranwa rya Antony na Octavia (mushiki wa Octavian). Mu mwaka wa 39 BC manda y’umwimerere y’iyo myaka itanu y’Ubutegetsi bw’Abagabo Batatu yarangiye, Antony ajya mu Butaliyani n’amato arenga 300, yabanje kwangirwa gukikira i Brundisium, bityo amaherezo amenera i Tarentum. Octavian yahuriyeyo na we nyuma y’ubuhuza bumaze igihe kirekire bwatewe n’uko ingabo za Antony zitashakaga kurwana n’iza Octavian, kandi na zo ziza Octavian zikaba zari zitemera kurwana n’iza Antony. Octavia yagize uruhare rukomeye mu buhuza, yemeza Antony gushyigikira Octavian mu guhangana na Sextus Pompey. Bongeye kuvugurura Ubutegetsi bw’Abagabo Batatu indi myaka itanu (kugeza mu 32 BC), Antony aha Octavian amato 120 mu rwego rwo guhabwa ingabo yari yarasezeranyijwe (izo Octavian yaje kudatanga).

In 32 BC there was an open break between the two antagonists. Relations had deteriorated through propaganda, Antony’s eastern focus (with Cleopatra), and Octavian’s consolidation in the west. Octavian rejected later conference proposals from Antony before Actium.

Mu mwaka wa 32 mbere ya Kristo habayeho ugutandukana kugaragara hagati y’abo bahanganye bombi. Umubano wari warazambye bitewe n’ikorwa ry’amatangazo agamije kwamamaza no gusebya, kwerekeza kwa Antoniyo mu Burasirazuba (ari kumwe na Kilewopatra), no gukomeza gukomatanya ubutegetsi kwa Oktawiyani mu Burengerazuba. Mbere y’Actium, Oktawiyani yanze ibyifuzo bya nyuma bya Antoniyo byo kugirana inama.

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.

Mu ishyingiranwa rya dipolomasi ryabaye hagati y’umwami wo mu majyaruguru (Antiyokusi) n’umwami wo mu majyepfo (Putolemayo), umwami wo mu majyepfo ni we watanze umugeni; naho mu ishyingiranwa rya dipolomasi rya Antoni (iburasirazuba) na Oktaviyani (iburengerazuba), umugeni yatanzwe n’iburengerazuba. Ayo mashyingiranwa yombi ya dipolomasi yarasenyutse, kandi uwatanze umukobwa cyangwa mushiki we ni we amaherezo yatsinze ubutware bw’uwashegeshe isezerano.

## The Testimony of Three

Uhamya bw’Abatatu

At the end of the Seleucid Empire there was a third treaty where lies were spoke at one table. This occurred in the context of the Fifth Syrian War (202–195 BC), when Antiochus III Magnus exploited the weakness of the Ptolemaic Kingdom after Ptolemy IV Philopator’s death in 204 BC. Ptolemy V Epiphanes (Ptolemy V) ascended the throne as a child (around age 5–6), leaving Egypt under regents and vulnerable to internal chaos, native revolts, and external threats.

Ku iherezo ry’Ubwami bw’Abaselewukide habaye amasezerano ya gatatu aho ibinyoma byavugiwe ku meza amwe. Ibi byabaye mu rwego rw’Intambara ya Gatanu y’Abasiriya (202–195 BC), igihe Antiyokusi III Magnus yabyazaga umusaruro intege nke z’Ubwami bw’Abatolemayi nyuma y’urupfu rwa Ptolemy IV Philopator mu mwaka wa 204 BC. Ptolemy V Epiphanes (Ptolemy V) yimye ingoma akiri umwana (hafi y’imyaka 5–6), bituma Egiputa isigara iyobowe n’abarinzi b’ingoma kandi ikaba mu kaga ko guterwa n’akaduruvayo ko imbere mu gihugu, imyivumbagatanyo y’abasangwabutaka, n’ibitero biturutse hanze.

Antiochus Magnus had already invaded and seized much of the Ptolemaic territories in Coele-Syria, Palestine, and Asia Minor after victories like the Battle of Panium (200 BC). Rather than fully conquering Egypt (which risked Roman intervention, as Rome was pressuring him to stay out of certain areas), he pursued a diplomatic marriage alliance as a “protector” figure. In 197/195 BC, as part of the peace treaty ending the war, Antiochus Magnus betrothed and then married his young daughter Cleopatra I Syra (also called Cleopatra Syra) to the child Ptolemy V (the marriage took place in 193 BC at Raphia; Ptolemy was 16, Cleopatra 10).

Antiyokusi Maginusi yari yarateye kandi yigaruriye igice kinini cy’intara z’Abatolemeyi zo muri Koele-Siriya, Palesitina, na Aziya Nto nyuma y’intsinzi nk’iy’Intambara ya Paniumu (200 BC). Aho kwigarurira Misiri yose burundu (byari guteza ingorane zo kwivanga kw’Abaroma, kuko Roma yamuhatiraga kutinjira mu duce tumwe na tumwe), yakurikiye inzira y’ubufatanye bwa dipolomasi binyuze mu ishyingiranwa, yiyerekana nk’ushinzwe kurinda. Mu mwaka wa 197/195 BC, mu rwego rw’amasezerano y’amahoro yarangije intambara, Antiyokusi Maginusi yasabiye hanyuma ashyingira umukobwa we muto Klewopata I Syra (nanone witwa Klewopata Syra) umwana Tolemeyi V (ubukwe bwabereye i Rafiya mu 193 BC; Tolemeyi yari afite imyaka 16, Klewopata afite 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.

Ibi byashyizwe nk’igikorwa cy’ubugwaneza: Antiyokusi yishyize mu mwanya w’umufatanyabikorwa n’“umurinzi” w’umwami ukiri muto, akomeza amahoro ari na ko agumana ibyungutse bye muri Aziya. Uwo mubano wo gushyingirana wamuhaye ububasha buziguye kuri Egiputa abinyujije ku mukobwa we (yari yizeye ko azakomeza kubera indahemuka inkomoko ze z’Abaselewukusi kandi agakorera mu rukiko rw’Abatolemayo nk’ijwi rishyigikiye Siriya). Ariko ubwo buriganya bwaje kumugaruka nabi, kuko Kileyopatira yifatanyije n’umugabo we na Egiputa, aho kwifatanya na se, bityo agahungabanya ubutegetsi bwa Antiyokusi bw’igihe kirekire. Ibi bihuje n’Amasezerano ya Burundiziyumu (40 BC) kandi bifitanye isano n’ibyabaye i Roma mu buryo butandukanye.

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).

Nk’uko Antoyine yashatse Oktaviya (mushiki wa Oktaviyani) kugira ngo ahuze imbaraga zari zihatanye nyuma y’intambara yari hafi kuba, ni ko na Antiyokusi yakoresheje ishyingiranwa ry’umukobwa we na Ptolemayi wa V kugira ngo yemeze amahoro y’igihe gito no kugabana ubutaka (Abaselewukidi bagumana ibyo bari barigaruriye mu majyaruguru, Ptolemayi agumana Egiputa mu majyepfo).

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.

Antiyokusi yakoreye umwami wari ukiri umwana, Ptolémée V, nk’umurinzi wa nyirizina (binyuze mu isano ry’umuryango), nk’uko Oktaviyani (hamwe n’Ubutegetsi bw’Abatatu) bishyize mu mwanya wabyo hagati mu myanya y’ubutegetsi yari isize icyuho cyangwa mu makimbirane y’abahanganye. Muri ibyo bihe byombi, umuntu “ukomeye kurushaho” (Antiyokusi/Oktaviyani) yashatse kugira ijambo ku wo bahanganye wari mu ntege nke binyuze mu isano ry’ubuvandimwe. Izo gahunda zombi zazanye ituze ry’igihe gito, ariko “ntizagize amahirwe” mu gihe kirekire bitewe no kutizerana kwari kwihishe munsi yabyo—Klewopatra yahisemo Egiputa (bityo acogoza imigambi ya Antiyokusi), naho ukwibanda kwa Antoni ku Burasirazuba (Klewopatra VII) gutuma asenyuka umubano we na Oktaviyani.

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.

Ubuto bwa Ptolémée wa V, ari umwana utegekwa n’abaregenti, bujyana n’ihungabana ryabayeho nyuma y’urupfu rwa Julius Caesar, ryavuyemo ishyirwaho rya Triumvirate n’intambara zo guhatanira ubutegetsi. Ishyingiranwa rya Berenice na Antiochus ryaranze itangiriro ry’amateka y’Ubwami bw’Abaselusidi mu Danieli igice cya cumi na kimwe, kandi ishyingiranwa ry’umukobwa wa Antiochus Magnus n’umwami w’umwana wo mu Egiputa ryaranze iherezo ry’Ubwami bw’Abaselusidi. Iherezo ry’ishyingiranwa rya Marc Antony na Octavia ryaranze iherezo ry’ubwami bw’Abaptolemayi. Iherezo rya Yuda nk’ubwoko bw’isezerano ry’Imana ryabereye ku musaraba, kandi ubwo bwami bw’Abayahudi bwatangiye n’Abamakabeyi hamwe n’isezerano bagiranye n’i Roma. Iyo mirongo yose y’ubuhanuzi ihagarariwe mu nkuru yo muri Danieli igice cya cumi na kimwe, kandi yose ihura n’amateka yahishwe yo mu murongo wa mirongo ine. Uhereye ku murongo wa gatanu tubona isezerano rya Berenice, rituganisha kuri Antiochus Mukuru no ku isezerano ry’umukobwa we Cleopatra Syra, ribera mu mateka y’Abamakabeyi yo mu murongo wa makumyabiri na gatatu. Abamakabeyi baba igice cy’uwo murongo bitewe n’ubwigomeke bwabo kuri Antiochus Epiphanes, umwe mu ba nyuma bo ku ngoma y’Abaselusidi.

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.”

Antiyokusi Epifane ni we Antiyokusi wari mu Misiri mu mwaka wa 168 mbere ya Kristo hafi ya Alegizandiriya mu gihe cy’Intambara ya Gatandatu y’Abasiriya. Antiyokusi Epifane yari yarateye Misiri kandi yari hafi gufata Alegizandiriya. Abategetsi b’Abatolomeyo batabaje i Roma ngo ibafashe. Roma yohereje Popiliyusi Lenezi (afite gusa agatsiko gato kamuherekeje—nta ngabo yari afite) kugira ngo ageze kuri Antiyokusi ubutumwa ntakuka bwa Sena; Antiyokusi yagombaga guhita ava mu Misiri no muri Kupuro, bitaba ibyo agahangana n’intambara na Roma. Antiyokusi amaze kwakira urwo rwandiko maze agasaba igihe cyo kugisha inama abajyanama be, Popiliyusi—wasobanuwe nk’umuntu ukakaye kandi utegekesha igitugu—yafashe inkoni ye y’urugendo maze acira uruziga mu musenyi ruzengurutse ibirenge by’umwami. Hanyuma aravuga ati: “Mbere y’uko usohoka muri urwo ruziga, mpa igisubizo nzashyira imbere ya Sena.”

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).

Icyo yashakaga kuvugwa cyari gisobanutse neza; Antiochus ntiyashoboraga kuva muri uwo muzenguruko atiyemeje kwemera ibyo Roma yasabaga—kuwurenga atarumvikanye na yo byari gusobanura intambara. Antiochus, atunguwe kandi ashyizwe mu isoni, yabanje gutindiganya akanya gato, ariko hanyuma yemera kubahiriza ibyo yasabwaga, akura ingabo ze muri Egiputa, maze asubira muri Siriya. Iki gikorwa gikomeye cya dipolomasi (gishyigikiwe n’izina Roma yarushagaho kugira ryo kuba ifite imbaraga) cyatumye habaho gusubira inyuma hadabayeho intambara, kigaragaza ukwiganza kwa Roma kwari gutangiye kwiyubaka mu burasirazuba bw’inyanja ya Mediterane. Bikunze kuvugwaho cyane ko ari ho inkomoko y’interuro ngo “gushyira umurongo mu musenyi” (n’ubwo mu by’ukuri byari umuzenguruko).

Antiochus Epiphanes also became the Protestant understanding of the power that exalts himself, falls and establishes the vision in verse fourteen of Daniel eleven.

Antiyokusi Epifane na we yahindutse mu myumvire y’Abaporotesitanti wa butegetsi bwishyira hejuru, bukagwa kandi bugashyiraho iyerekwa ryo mu murongo wa cumi na kane wa Daniyeli cumi na umwe.

> 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.

> Muri iyo minsi abantu benshi bazahagurukira umwami w’ikusi; kandi n’ab’inkazi bo mu bwoko bwawe bazishyira hejuru kugira ngo bahamye ibyo yeretswe; ariko bazagwa. Daniyeli 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.

Antiyokusi IV Epifane yategetse kuva mu wa 175–164 Mbere ya Kristo, kandi yari umwami wa munani mu bami cumi na batatu b’Abaselusiya. Yashatse gutegeka umuco w’Abagiriki no guhuza ubwami bwe abushyira munsi y’imigenzo y’idini ry’Abagiriki. Yasahuye Urusengero mu wa 169 Mbere ya Kristo, abuza imigenzereze y’Abayahudi (gukebwa, kuruhuka kw’isabato, kwiga Torah), kandi ahatira abantu gutambira ibigirwamana by’abapagani. Mu kwezi k’Ukuboza ko mu wa 167 Mbere ya Kristo yubatse igicaniro cy’abapagani (icyeguriwe Zeusi) hejuru y’igicaniro cy’Abayahudi cy’ibitambo bitwikwa kiri mu Rusengero, anahatambira ingurube, hamwe n’ibindi bikorwa bihumanya. Uku guhumanya kwabaye akaga ka nyuma ku Bayahudi bubahirizaga amategeko, babibonaga nk’ikorwa rirengeje ibindi mu kwica kwera kw’Urusengero n’amategeko y’Imana. Ibyo byahise bitera kurwanya ako kanya ubwo Matatiyasi (umutambyi wo mu Modeyini) yangaga itegeko ry’umutegetsi w’Umuselusiya rimusaba gutambira ibigirwamana by’abapagani, akica Umuyahudi w’umuhakanyi n’uwo mutegetsi, hanyuma agahungira ku misozi ari kumwe n’abahungu be (aba nyuma bazwi nka Makkabeyi). Ibyo byatangije intambara y’inyeshyamba n’ubwigomeke byabaye kuva mu wa 167–160 Mbere ya Kristo, byari bigamije gusubizaho ugusenga kw’Abayahudi, maze bituma Urusengero rwongera kwegurirwa Imana (Hanuka) mu wa 164 Mbere ya Kristo, biyobowe na Yuda Makkabeyo.

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.

Mu ntangiriro no ku iherezo by’Ubwami bw’Abaseluside habayeho isezerano rikomeye ryagereranyijwe n’ishyingiranwa rya dipolomasi ryari rikubiyemo igice cyo kugabanywa, haba hagati y’iburasirazuba n’iburengerazuba, cyangwa hagati y’amajyaruguru n’amajyepfo. Ubwo Ubwami bw’Abaseluside bwagendaga bushegeshwa, Antiochus Epiphanes ahinduka ikimenyetso cy’imbaraga z’Abaroma zari zirimo kuzamuka, kandi akaba icyo uburakari bw’Abamakabeya bwibandaho. Nyuma mu mateka aza guhinduka ikigereranyo cy’impimbano cy’ikimenyetso cy’ubuhanuzi gishyiraho iyerekwa. Imbaraga zivugwa mu murongo wa makumyabiri na kabiri w’igice cya cumi na rimwe zirajanjagurwa igihe umutware w’isezerano yajanjagurwaga.

> 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.

> Kandi bazasenderezwa imbere ye n’amaboko y’umwuzure, kandi bazajanjagurwa; ndetse n’umutware w’isezerano na we. Daniyeli 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.

Ingoma ya Antiochus Epiphanes yarangiye mu mwaka wa 164 Mbere ya Kristo, hafi imyaka magana abiri mbere y’uko Kristo, “igikomangoma cy’isezerano,” “imenagurwa” ku musaraba. Icyo twifuza kugaragaza hano ni uko Ingoma y’Abaselewukiya yatangiye kandi irangirana n’ubukwe bw’isezerano rya dipolomasi, aho uburiganya bwari hagati y’impande zombi ari ikintu cyanditswe neza mu mateka. Mu gihe cy’ingoma ya Antiochus Epiphanes, ni bwo hatangiye imyivumbagatanyo y’Abamakabayo, yashushanyaga mbere y’igihe Impinduramatwara y’Abanyamerika. Mu mateka y’Abamakabayo, urugamba rwabo rwo kwikiza ubutegetsi bw’Abaselewukiya rwakubiyemo isezerano rikomeye bagiranye n’i Roma. Umurongo uranga iryo sezerano mu buryo butaziguye ni na wo ugaragaza ko Roma yakoranye uburiganya, cyangwa yavugiye ibinyoma ku meza y’isezerano.

> And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people. Daniel 11:23.

> Nuko nyuma y’isezerano bagiranye na we azakora iby’uburiganya; kuko azatera hejuru, kandi azakomera ari kumwe n’abantu bake. Daniyeli 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:

Buri murongo wose bw’ubuhanuzi bubanziriza igihe cy’imperuka kivugwa mu murongo wa mirongo ine burimo isezerano ryarenzwe. Uriah Smith, agira icyo avuga ku mvugo yo mu murongo wa mirongo itatu igira iti “abareka isezerano ryera,” yanditse ibi bikurikira:

> “‘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.

> “‘Uburakari bwo kurwanya isezerano;’ ni ukuvuga Ibyanditswe Byera, ari byo gitabo cy’isezerano. Impinduramatwara y’ubu bwoko yarabaye i Roma. Aba Heruli, aba Goths, n’aba Vandals, batsinze Roma, bemeye ukwizera kwa Ariyo, maze baba abanzi b’Itorero Gatolika. By’umwihariko, byari bigambiriwe gutsemba ubu buyobe ni byo byatumye Yusitiniyani ategeka ko papa aba umutwe w’itorero kandi akaba umuhannyi w’abahakanyi. Bidatinze Bibiliya yatangiye gufatwa nk’igitabo giteye akaga kitagomba gusomwa n’abantu basanzwe, ahubwo ibibazo byose byateraga impaka byagombaga gushyikirizwa papa. Bityo ni ko Ijambo ry’Imana ryasizweho agasuzuguro. Kandi abami b’i Roma, bo mu gice cy’iburasirazuba cyari kigihari, bari bafite ubwumvikane, cyangwa bakorana rwihishwa n’Itorero ry’i Roma, ryari ryararetse isezerano kandi rikaba ryarabaye ubuhakanyi bukomeye, kugira ngo barandure ‘ubuyobe.’ Umuntu w’icyaha yazamuwe ku ntebe ye y’ubwibone binyuze mu gutsindwa kw’aba Goths b’Ariyo, ari bo icyo gihe bari bigaruriye Roma, mu wa 538 Nyuma ya Kristo.” Uriah Smith, Daniel and the Revelation, 281.

Verse five of Daniel eleven identifies the line of history where the king of the south provides a diplomatic bride as a symbol of a treaty that was thereafter broken by the king of the north. The retaliation of the king of the south typified the retaliation of Napoleon’s spiritual king of the south against the papal king of the north in 1798. The broken treaty of verses five through nine typified Napoleon’s broken treaty of Tolentino, which typified Putin’s claim of a broken treaty by NATO. The retaliation of Napoleon typified the retaliation of Putin against the Ukraine in 2014. Verse ten’s retaliation of Antiochus Magnus ending the fourth Syrian War aligns with Napoleon in 1798 and also Putin in 2014. Following verse fifteen’s battle of Panium n 200 BC, Antiochus arranged a diplomatic marriage with the hidden intent of taking Egypt under his command without employing military boots on the ground. Antiochus Magnus throne was passed to his son, who was assassinated which brought Antiochus Magnus’s youngest son, Antiochus Epiphanes to the throne. His actions in implementing Greek customs and religion brought about the Maccabean revolt, that led to the deceitful treaty with Rome in verse twenty-three. Verse twenty-four introduces pagan Rome and identifies Antony and Augustus’s table of lies. In verse thirty pagan Rome enters into dialogue with the papal church, who are noted as them that had broken the holy covenant.

Umurongo wa gatanu wa Daniyeli icumi na rimwe ugaragaza urubariro rw’amateka aho umwami wo mu majyepfo atanga umugeni wa dipolomasi nk’ikimenyetso cy’isezerano ryaje nyuma rikicwa n’umwami wo mu majyaruguru. Kwihimura k’umwami wo mu majyepfo kwashushanyije mbere kwihimura kw’umwami wo mu majyepfo wo mu by’umwuka wa Napoleon ku mwami wa gipapa wo mu majyaruguru mu mwaka wa 1798. Isezerano ryishwe ryo mu mirongo ya gatanu kugeza ku ya cyenda ryashushanyije mbere isezerano rya Tolentino rya Napoleon ryishwe, na ryo rikaba ryarashushanyije mbere ikirego cya Putin cy’isezerano ryishwe na NATO. Kwihimura kwa Napoleon kwashushanyije mbere kwihimura kwa Putin ku Ukraine mu mwaka wa 2014. Umurongo wa cumi, uvuga kwihimura kwa Antiyokusi Makunusi gusoza intambara ya kane y’Abasiriya, uhuye na Napoleon mu 1798 kandi nanone na Putin mu 2014. Nyuma y’intambara ya Paniumi yo mu murongo wa cumi n’itanu mu mwaka wa 200 mbere ya Kristo, Antiyokusi yateguye ubukwe bwa dipolomasi afite umugambi uhishe wo gushyira Egiputa munsi y’ubutegetsi bwe atifashishije ingabo ziri ku butaka. Intebe y’ubwami ya Antiyokusi Makunusi yahawe umuhungu we, waje kwicwa, bituma umuhungu muto wa Antiyokusi Makunusi, ari we Antiyokusi Epifane, yima ingoma. Ibikorwa bye byo gushyiraho imigenzo n’idini by’Abagiriki byateje ubwigomeke bw’Abamakabeya, bwagejeje ku isezerano ry’uburiganya n’i Roma ryo mu murongo wa makumyabiri na gatatu. Umurongo wa makumyabiri na kane utangiza Roma ya gipagani kandi ukagaragaza ameza y’ibinyoma ya Antony na Augustus. Mu murongo wa mirongo itatu, Roma ya gipagani yinjira mu biganiro n’itorero rya gipapa, ryavuzweho ko ari abishe isezerano ryera.

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.

Imirongo ya makumyabiri n’ine kugeza kuri makumyabiri n’itatu ni ubuhamya bwa Roma y’abapagani, kandi imirongo ya makumyabiri n’umwe kugeza kuri mirongo ine itanga ubuhamya bwa Roma ya gipapa. Buri murongo wa Daniyeli igice cya cumi na kimwe, umurongo wa mbere kugeza ku murongo wa mirongo ine, uhagarariye umurongo w’ubuhanuzi ukoreshwa mu mateka ahishwe y’umurongo wa mirongo ine. Umurongo w’ubwami bw’Abaseluside, umurongo w’ubwami bw’Abatoleme, umurongo w’ubwami bw’Abayahudi bw’Abamakabayo, umurongo wa Roma y’abapagani, n’umurongo wa Roma ya gipapa, byose bishushanya amateka yo mu 1989 kugeza ku itegeko ryo ku Cyumweru. Buri umwe muri iyo mirongo ugaragaza isezerano ryarenzwe nk’ingenzi y’ayo mateka.

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.

Ni Roma ishyiraho iyerekwa ryo muri Daniyeli cumi na rimwe, kandi amasezerano y’uburiganya ya gihanuzi ya Roma ya gipagani na Roma ya gipapa yombi agaragazwa nk’agenda atera imbere kandi nk’ayabaye mbere y’uko Roma itegekana ubusumbane bukomeye mu bihe byayo bya gihanuzi, buri gihe cyayo kikaba cyihariye kandi gitandukanye n’ikindi. Ubu butegetsi bwombi bwaranze itangira ry’igihe cya gihanuzi cy’ubusumbane bwabyo ko ritangira igihe inzitizi yabwo ya gatatu yari imaze kuneshwa. Mbere y’itegeko ryo ku Cyumweru rizaza vuba muri Leta Zunze Ubumwe za Amerika, hazabaho isezerano ry’uburiganya hagati y’ububasha bubiri. Inshuro enye, ubwo bubasha bubiri bwabaye abami b’epfo n’ab’amajyaruguru: rimwe hagati y’Igihugu Cyiza cya Yuda na Roma, rimwe hagati y’ibice bibiri by’ubutegetsi bw’abatatu bwa Roma, kandi rimwe hagati ya Roma ya gipagani na Roma ya gipapa. Muri ayo masezerano yombi y’uburiganya arebana na Roma, byarangiraga ari isezerano hagati y’igice kimwe cy’ubwami bw’Abaroma n’ikindi, yaba Antony wo mu burasirazuba, Augustus wo mu burengerazuba, cyangwa Roma ya gipagani yo mu burasirazuba na Roma ya gipapa yo mu burengerazuba. Amasezerano ane y’uburiganya hagati y’abami b’amajyaruguru n’ab’epfo, abiri hagati y’abami bo mu burasirazuba n’abo mu burengerazuba, kandi rimwe hagati y’umwami w’amajyaruguru ugiye kubaho n’Igihugu Cyiza.

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.

Ibi birangiza ishyikirizwa ryacu rya mbere ry’igitabo cya Daniyeli. Urukurikirane rwa Panium rugereranya umusozo w’uruhererekane rw’inyigisho zerekeye igitabo cya Daniyeli, ari rwo ntangiriro y’amateka ahishwe y’umurongo wa mirongo ine, ayo tuzakomeza gusuzuma mu ngingo ikurikira.

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