Article

# Panium - Number Twenty-Three

Panium - Omuwendo Gwa Abiri mu Ssatu

After the league he shall work deceitfully

Oluvannyuma olw’endagaano alikola eby’obulimba.

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.

Danyeri kkumi n’emu olunyiriri olw’amakumi abiri mu bina lulumiriza ekiseera Rooma ey’abapagaani lwe yalifugira ddala n’ekigambo “ekiseera.” “Ekiseera” kitegeeza emyaka 360 mu nkola ey’obunnabbi, era emyaka egyo gyatandika ku lutalo olw’amaato olusinga okumanyika ennyo mu byafaayo eby’edda, olutalo olw’e Actium mu mwaka 31 BC. Waliwo n’entalo endala ez’amaato ezaali ennene okusinga era ezategekebwa mu nkola ey’amagezi g’obulumbaganyi okusingawo, naye Actium ye yali entalo y’amaato esinga okufuuka akabonero mu ngeri gye yakwataganamu ne Marc Antony ne Cleopatra. Mu bukulu bw’ebyafaayo kifaanana n’okugwa kw’Ekisenge kya Berlin mu kutuukirira kwa Danyeri 11:40, era n’Eminara Ebiri egya 9/11 mu kutuukirira kw’Okubikkulirwa essuula kkumi na munaana; kubanga Katonda bw’alonda ebigambo eby’ebyafaayo okutuukiriza Ekigambo kye eky’obunnabbi, akikola mu ngeri etuuka ku bwetegereze bw’abantu abasinga obungi obusoboka.

> 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.

> Awo oluvannyuma lw’endagaano eyakolebwa naye alikola eby’obukuusa: kubanga alirinnya, era alifuuka ow’amaanyi ng’alina abantu abatono. Aliyingira mirembe ne ku bifo eby’amasavu ennyo eby’essaza; era alikola ekyo bajjajjaabe kye bataakola, newaakubadde bajjajja ba bajjajjaabe; alibasaasaanyiza omunyago, n’ebinyago, n’obugagga: weewaawo, aliteesa enkwe ze eri ebigo eby’amaanyi, naye okumala ekiseera. Danyeri 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 amaliriza ebyo bye yeetegereza ku ndagaano eyali wakati wa Rooma n’Abamakkabeyo aboogeddwako mu lunyiriri olw’amakumi abiri mu ssatu, ng’anywaayo endowooza ku bantu abatono aboogeddwako mu lunyiriri olwo.

> “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.

> “Mu biro bino Abaruumi baali bantu batono, ne batandika okukola mu bukuusa, oba mu nkwe, nga ekigambo bwe kitegeeza. Era okuva ku kino ne bayimuka n’okulinya okutayimirira era okwangu okutuuka ku ntikko y’obuyinza gye baatuuka oluvannyuma.”

> “[Verse twenty-four quoted].

> “[Olunyiriri olw’abiri mu buna obwogereddwa].”

> “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.

> “Enkola eya bulijjo amawanga gye gaayitamu, nga tebannatuuka ku nnaku za Rooma, okuyingira mu masaza ag’omuwendo n’ensi ez’obugagga, yali ya lutalo n’okuwangula. Kaakano Rooma yali agenda okukola ekintu kitannakolebwa bajjajja baabwe wadde bajjajja ba bajjajja baabwe; kwe kugamba, okufuna ebyo bye baafuna ng’ebyo mu mirembe. Empisa eno, eyali etawulirwangako emabegako, kaakano yatandikibwawo, nga bakabaka baleka obwakabaka bwabwe eri Abaruumi mu busika. Mu ngeri eno Rooma n’efuna obutaka obunene obw’amasaza.”

> “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.

> “Ate abo bwe baatuuka bwe batyo wansi w’obufuzi bwa Rooma baafunamu omugaso ogutali mutono. Baayisibwanga n’ekisa era n’obugolokofu. Kyali ng’omuyiggo n’omunyago bibagabiddwaako. Baakuumibwanga eri abalabe baabwe, era ne bawummulanga mu mirembe n’obukuumi wansi w’ekizikiza ky’amaanyi ga Rooma.

> “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 kitundu eky’oluvannyuma eky’olunyiriri luno, Bbulofuno Newton awa endowooza ey’okulagula ebyuma okuva mu bigo eby’amaanyi, so si okubikozesa okulwanyisa ebigo ebyo. Kino Abaruumi baakikola nga basinziira mu kigo kyabwe eky’amaanyi eky’ekibuga eky’ensozi musanvu. ‘Era okumala ekiseera;’ awatali kubuusabuusa ekiseera kya bunabbi, emyaka 360. Emyaka gino giteekwa okutandikira ku ki? Oboolyawo okuva ku kigambo ekireeteddwa mu maaso mu lunyiriri oluddako.” Uriah Smith, Daniel and the Revelation, 272, 273.

Smith continues and identifies the battle of Actium in 31 BC as the starting point for the three hundred and sixty years. After quoting verse twenty-five Smith states the following.

Smith ayongera era n’alaga olutalo lw’e Actium mu mwaka gwa 31 BC ng’entandikwa y’emyaka ebikumi bisatu mu nkaaga. Oluvannyuma lw’okujuliza olunyiriri olw’amakumi abiri mu etaano, Smith agamba bino wammanga.

> “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.

> “Olunyiriri 23 ne 24 bitutuusa ku luuyi luno olw’endagaano wakati w’Abayudaaya n’Abaruumi, mu 161 BC, okutuuka mu biro Pawulo lwe yali afunye obufuzi obw’ensi yonna. Olunyiriri olutuli mu maaso kaakano luteeka mu maaso gaffe olutalo olw’amaanyi eri kabaka w’obukiikaddyo, Misiri, era n’okubaawo kw’olutalo olwetongodde era olw’amaanyi wakati w’eggye ery’amaanyi n’eggye eddene. Ebintu ng’ebyo byaliwo ddala mu byafaayo bya Rooma mu biro ebyo? — Weewaawo, byaliwo. Olutalo lwali lutalo wakati wa Misiri ne Rooma; era olutalo olwo lwali lwe lutalo olw’e Akisiyamu. Ka tutunuulire mu bufunze embeera ezaaviirako okutabanguka kuno.”

> “[Marc] Antony, Augustus Caesar, and Lepidus constituted the triumvirate which had sworn to avenge the death of Julius Caesar. This Antony became the brother-in-law of Augustus by marrying his sister, Octavia. Antony was sent into Egypt on government business, but fell a victim to the arts and charms of Cleopatra, Egypt’s dissolute queen. So strong was the passion he conceived for her, that he finally espoused the Egyptian interests, rejected his wife, Octavia, to please Cleopatra, bestowed province after province upon the latter to gratify her avarice, celebrated a triumph at Alexandria instead of Rome, and otherwise so affronted the Roman people that Augustus had no difficulty in leading them to engage heartily in a war against this enemy of their country. This war was ostensibly against Egypt and Cleopatra; but it was really against Antony, who now stood at the head of Egyptian affairs. And the true cause of their controversy was, says Prideaux, that neither of them could be content with only half of the Roman empire; for Lepidus having been deposed from the triumvirate, it now lay between them, and each being determined to possess the whole, they cast the die of war for its possession.” Uriah Smith, Daniel and the Revelation, 273.

> “[Marc] Antony, Augustus Caesar, ne Lepidus baakola obufuzi obw’abasatu obwali bulayidde okuwalana eggwanga olw’okufa kwa Julius Caesar. Ono Antony yafuuka muganda wa mukyala wa Augustus olw’okuwasa mwannyina, Octavia. Antony yaweerezebwa mu Misiri ku mirimu gya gavumenti, naye n’agwa mu bukodyo n’obufaafaaga bwa Cleopatra, kabaka omukazi ow’obugwenyufu owa Misiri. Okwagala kwe yamwegomba kwafuuka kwa maanyi nnyo, okutuusa nti ku nkomerero yeesiba ku lw’ebyo ebya Misiri, n’agoba mukyala we Octavia okusanyusa Cleopatra, n’awa ono essaza ku ssaza okusanyusa obwegombi bwe obw’ensimbi, n’akuzza embaga y’obuwanguzi mu Alexandria mu kifo kya Rooma, era ne mu bintu ebirala n’anyooma nnyo abantu ba Rooma, Augustus n’atafuna buzibu kubaleetera okwenyigira n’omutima gwonna mu lutalo okulwanyisa omulabe ono ow’eggwanga lyabwe. Olutalo luno ku ngulu lwali lulwanyisibwa ku Misiri ne Cleopatra; naye mu mazima lwali lulwanyisibwa ku Antony, eyali kaakano ayimiridde ku mutwe gw’ensonga z’e Misiri. Era ensonga ey’amazima ey’obutakkaanya bwabwe yali, bw’atyo Prideaux bw’agamba, nti tewali ku bombi eyali asobola okumala ng’alina kitundu kyokka eky’obwakabaka bwa Rooma; kubanga Lepidus bwe yamalibwa mu bufuzi obw’abasatu, kaakano bwali buli wakati waabwe bombi, era buli omu ng’amaliridde okufuna byonna, ne basuula akalulu k’olutalo okulwegombesa.” 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 ngeri ey’obunnabbi olutalo lwa Aktiyamu lulumiriza etteeka lya Ssande, kubanga lwakiikirira okuwangula okw’okusatu ku biziyiza eby’ettaka bisatu ebyanyweza “obufuzi obw’ensi yonna” obwa Rooma ey’obupagaani, nga Smith bw’annyonnyola. Nga bwe kyali ku Rooma ey’obupagaani, bwe kityo bwe yali awo ekiziyiza eky’okusatu ekya Rooma eya Papa bwe kyagobebwa mu kibuga Rooma, “obufuzi obw’ensi yonna” obwa Rooma eya Papa ne butandika mu 538. Abajulirwa abo ababiri boogera ku tteeka lya Ssande awali era mu kiseera modern Rome lwe ewanguza obwakabaka obw’omukaaga n’obw’omusanvu obw’obunnabbi bwa Bayibuli, era mu kukola ekyo, n’ewangula ekiziyiza kyayo eky’okusatu; bwe kityo n’enyweza “obufuzi obw’ensi yonna” okumala emyezi amakumi ana mu ebiri egy’akabonero.

> 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.

> N’aweebwa omumwa ogw’okwogera ebigambo eby’amanyi n’obuwemu; era n’aweebwa obuyinza okumala emyezi amakumi ana mu ebiri. Okubikkulirwa 13:5.

## Rome Against Egypt

Rooma okulwanyisa 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.

Enkola y’obunnabbi mu lutalo lwa Augustus ow’e Rooma, ku Misiri ne Kirewopaatra, zaasikirizibwa obujeemu bwa Maaki Antooni; era enkola ezo ez’obunnabbi, olw’obwetaavu bw’obunnabbi, zirina okukiikirira enkola ez’obunnabbi ezikiikirirwa ku Sunday law.

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.

Ku Akutiyumu Rooma yawangula Misiri, obuyinza obwali bugattiddwaawo omusajja omujeemu n’omukazi atatukuvu. Okwegatta kwa Antony ne Kleopatra kwe kugatta kw’ekkanisa n’eggwanga. Ku Akutiyumu, Rooma wa Augustine yawangula obuyinza obwali bukiikirira okugattibwa okutukuvutifu okw’ekkanisa n’eggwanga.

## Image of the Beast

Ekifaananyi ky’Ensolo

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.

Kuleopaatula akiikirira ekkanisa eyonoonese ng’egatta ne Antooni, akabonero ka Rooma. Kuleopaatula ye yali afuga mu nkolagana yaabwe, nga bwe kyakiikirirwa Uriah Smith bwe yagamba nti Antooni “yagwa omusibe w’amagezi n’obulungi bwa Kuleopaatula, kabaka omukazi wa Misiri omwenzi.” Obumu bw’ekkanisa n’eggwanga obwakikirirwa Antooni ne Kuleopaatula bwalaga nti Kuleopaatula ye maanyi agaafuganga mu nkolagana eyo; kale, okwegatta kw’ekkanisa n’eggwanga okwakikirirwa enkolagana yaabwe kutuukiriza amakulu g’ekifaananyi ky’ensolo — kwe kugatta ekkanisa n’eggwanga ng’omukazi ye afuga enkolagana eyo. Akutiyamu kyali kifaananyi kya tteeka lya Ssande erina okutuuka mu bbanga si bwereere.

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.

Agasto akiikirira obuyinza bwa bapaapa obulisinga Amerika ku tteeka lya Ssabbiiti eriri kumpi okujja. Maaku Antoni ye mpondo y’eggwanga lya Republican ey’ensolo ey’oku nsi, era Kuleopaatula ye mpondo y’Abapolotesitante. Antoni ne Kuleopaatula beegatta wamu ne boogera ng’ogusota ku tteeka lya Ssabbiiti eriri kumpi okujja. Kuleopaatula ne Antoni bombi bubonero bwa buyinza bwa gusota, era bwe banaaba nga beegasse ddala ku tteeka lya Ssabbiiti—boogera ng’ogusota.

## Dragons

Bunyama enkulu

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.

Yaba Buyonaani ne Misiri mu ngeri ey’obunnabbi biraga amaanyi ag’ogusota, era ne Antony naye yali akiikirira amaanyi ag’ogusota. Misiri yali bukiikaddyo mu Danyeri essuula kkumi na emu, era Buyonaani yali bugwanjuba. Misiri yatwalibwa Ptolemy I oluvannyuma lw’obwakabaka bwa Alekizanda okugabanyizibwa mu bitundu bina. Awo Ptolemy I n’afuuka kabaka ow’olubereberye ow’obunnabbi ow’ebukiikaddyo, era Cleopatra ye yali omufuzi ow’enkomerero ow’Olupotolemaayi mu Misiri. Ptolemy yazaalibwa e Makedoniya, ekifo Aleksanda Omukulu gye yazaalibwa.

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 yali mu bukiikakkono bwa Buyonaani, era nga beeyita nti ensibuko zaabwe ez’obuzaale zaava mu bazira b’omu nfumo ez’Abayonaani. Ebibuga-ebifuga eby’omu bugwanjuba bwa Buyonaani byatwala Abamasedoniya ng’abasingako obubbeeyi bw’obunnaggwanga okusinga Abahelenisiti ab’omu bugwanjuba bwa Buyonaani. Abamasedoniya baafugibwanga bukabaka, ate ebibuga-ebifuga eby’omu bugwanjuba (poleis) nga Asene, Sipata, Sibe, Kolinsi, n’ebirala, byali mu bukiikaddyo n’omu masekkati ga Buyonaani ne ku bizinga by’Ennyanja Aegean. Poleis zino emirundi mingi zaabanga n’enfuga ez’eddembe ly’abantu, ez’abatono, oba ez’omutabula, ate Masedoniya yo yali bukabaka obwawakati nga bulina olulyo olw’amaanyi olw’abakama (Abaalugiyadi). Naye nga bwe kiri, bonna baali Bahelenisiti, era Rooma bwe yayingira mu byafaayo, baatuuma Abahelenisiti nti Baayonaani. Kuleyopaata ye yali omufuzi ow’enkomerero ow’Abutolemi, ekyakiikirira ekika ky’Abayonaani eky’obwakabaka eky’obwakabaka bw’obukiikakkono okuva mu kitundu kya Masedoniya, oba obukiikakkono bwa Buyonaani.

## King of the South

Kabaka ow’Ebukiikaddyo

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.

Kleopatra yali omufuzi ow’enkomerero ow’obwakabaka bwa Ptolemy obwasookera ku Ptolemy I, obwakabaka bwa Alegizanda bwe bwawulwamu obwakabaka buna. Mu lutalo lwa Aktiyamu obwakabaka bwa Ptolemy, kwe kugamba kabaka ow’obukiika obwa ddyo owennyini, lwatuuka ku nkomerero yaabwo. Kabaka ow’obukiika obwa ddyo eyaddako yali Misiri ey’omwoyo, eyakiikirirwa Bufalansa obutakkiriza Katonda mu byafaayo by’Obukyuka obw’Abafalansa.

> 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.

> Era emirambo gyabwe girigalamira mu kkubo ery’ekibuga ekinene, ekyo mu by’omwoyo ekiyitibwa Sodomu ne Misiri, era ne Mukama waffe we yakomererwa. Okubikkulirwa 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.

Misiri eyennyini ye yali kabaka ow’obukiikaddyo owennyini mu ngeri gyekwata ku kugabanyizibwa kw’obwakabaka bwa Alekizanda, naye Misiri ey’omwoyo ekiikirirwa nga ye kabaka ow’obukiikaddyo olw’ebiraga eby’obunnabbi ebya Misiri, so si ludda olwennyini.

## South and West

Obukiikaddyo n’Ebugwanjuba

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.

Kubanga Kleopatra yali mufuzi wa Ptolemy ow’enkomerero ow’obwakabaka obwo, mu bunnabbi yali maanyi ag’emirundi ebiri — ag’Abayonaani (ebugwanjuba) ne Misiri (obukiika obwa kkono); naye oyo eyaddirira, era oluvannyuma n’afuuka kabaka w’obukiika obwa kkono ow’omwoyo, yandibadde Bufalansa, nabwo maanyi ag’emirundi ebiri agakiikirirwa mu Okubikkulirwa essuula ya kkumi n’emu nga Misiri ne Sodomu. Obukaba bwa Sodomu bukwatagana n’obukaba bwa Kleopatra ow’ebugwanjuba, era Kleopatra ow’obukiika obwa kkono akwatagana n’obutakkiriza bwa Misiri. Obutonde bwa kabaka ow’obukiika obwa kkono ow’omubiri obw’emirundi ebiri bwakwatagana ne kabaka ow’olubereberye ow’obukiika obwa kkono ow’omwoyo.

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.”

Olutalo lw’e Actium lwali mukago mutukuvu ogutali gwa butuukirivu wakati w’ekisota kya Rooma ekya Antony n’ekisota kya bukiika obwa ddyo n’obw’ebugwanjuba ekya Cleopatra. Antony ne Cleopatra bakiinza ekkanisa n’eggwanga, kale okuwangulwa kwa Actium okwakoleddwa Augustus owa Rooma, kukiikirira okuwangula awo Rooma lwe yeewangulira omukago ogutali mutukuvu ogw’emirundi ebiri, ogulaga ekifaananyi ky’ensolo. Nga wayiseewo emyaka ebikumi bisatu mu nkaaga, mu kutuukirizibwa kwa Danyeri 11:24, Constantine yagabanya Rooma mu buvanjuba n’obugwanjuba, n’aleka omukazi wa Rooma mu bugwanjuba era n’asitula omusajja wa Rooma n’amutwala mu buvanjuba. Okuwangula obukiika obwa ddyo n’obugwanjuba kwali kulaga okugabanyizibwa kw’obuvanjuba n’obugwanjuba oluvannyuma lw’“ekiseera” eky’emyaka ebikumi bisatu mu nkaaga, mu lutalo lw’e Actium. Mu kusisinkana okw’olubereberye Antony yaweebwa Rooma ey’obuvanjuba ate Augustus n’aweebwa ey’obugwanjuba, kale Actium yaleeta awamu obuvanjuba n’obugwanjuba, naye okumala “ekiseera” kyokka.

## 31 BC and 330

31 BC ne 330 AD

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 bulijjo alaga enkomerero ng’agigerageranya n’entandikwa, n’olwekyo okuwangula okw’e Actium mu mwaka gwa 31 BC kulaga mu kifaananyi okwawulwamu obwakabaka mu buvanjuba ne bugwanjuba mu 330. Actium ow’omwaka gwa 31 BC yali alufa ey’omega mu myaka 360 egyakomera mu 330. Byombi, 31 BC ne 330, biraga mu kifaananyi etteeka lya Sande erigenda okujja amangu nga bwe kiri mu lunyiriri olw’ekkumi mu mukaaga n’olw’amakumi ana mu lumu olwa Danyeri kkumi na emu.

## Another Symbol

Akamanyiso Akalala

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 ow’e Rooma, ng’akwataganiddwa ne Kuleopaatra ow’obukiikaddyo era ow’ebugwanjuba, akiikirira obumu obw’emirundi esatu munda mu bumu bwabwe obw’emirundi ebiri obw’ekifaananyi ky’ensolo. Omusaalaba nagwo gukwataganyizibwa n’etteeka lya Ssande, era noolwekyo ne Actium ne 330. Ku musaalaba, obumu obw’emirundi ebiri obw’ekkanisa n’eggwanga bukiikirirwa Abayudaaya (ekkanisa eyonoonese) nga beegatta ne Rooma (eggwanga) okutta Kristo. Omuntu ow’okusatu mu bumu obwo ku musaalaba akiikirirwa Balaba, Kristo ow’obulimba, erinnya lye eritegeeza “mutabani wa kitaawe.” Mu ngeri ey’obubonero, Balaba ye nnabbi ow’obulimba bw’ogeraageranyiziddwa ne Kristo nga nnabbi ow’amazima. Rooma yali Antony, era Kuleopaatra ow’obukiikaddyo n’ow’ebugwanjuba baakiikirira Abayudaaya ne Balaba.

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.

Omusaalaba era gukwatagana ne Eriya ku Lusozi Kalumeeri, gye waaliwo okulonda ku ani yali nnabbi ow’amazima oba ow’obulimba. Nnabbi ow’obulimba mu biro ebyo yali kabonero ak’emirundi ebiri, nga kagatta bannabbi ba Baali n’abakabona b’ekibira. Baali katonda wa bulenzi, era abakabona b’ekibira baali bakiikirira Asutalosi, katonda omukazi. Abayudaaya ku musaalaba baali Asutalosi, katonda omukazi, era Balaba, ekifaananyi eky’obulimba eky’Omusajja ow’Obuyinike, yali Baali, katonda wa bulenzi.

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.

Kiliyopaata yali kabaka wa bukiika obwa ddyo era kabaka wa bugwanjuba. Antooni yali kifaananyi kya Rooma, ekitundu ku bwakabaka obusatu obwabulira okwewalira ddala okutta kwa Yuliya. Okufa kwa Yuliya olw’ebiwundu amakumi abiri mu bisatu kwakiikirira ekiwundu eky’okufa eky’obwapapa mu 1798, mu kutuukirizibwa kw’olunyiriri olw’amakumi ana olwa Danyeri kkumi n’emu. Agusito mu Atikiyamu akiikirira okuwonyezebwa kw’ekiwundu ekyo eky’okufa. Ekiwundu kiwonyezebwa Antooni ne Kiliyopaata bwe bafa. Antooni ne Kiliyopaata bakiikirira ekifaananyi ky’ensolo mu Amerika ekiri ekitongole kya bunnabbi eky’ebitundu bisatu, ekirimu ensolo ey’ensi n’amayembe gaayo abiri. Antooni kye kitundu kimu, era Kiliyopaata akiikirira ebitundu ebirala bibiri. Ka kibe nga ye Rooma ya Antooni, oba Misiri ne Buyonaani bya Kiliyopaata, bifa wamu ku mateeka ga Ssande ng’obwakabaka obw’omukaaga obwa bunnabbi bwa Bayibuli bukoma. Mu ngeri ya bunnabbi, Kiliyopaata mu nkolagana ye ne Antooni kye kitabule ky’obukodyo bw’ekkanisa n’obw’eggwanga, ng’obukodyo bw’ekkanisa busendasenda era bufuga obw’eggwanga.

## The Second Death Typified

Okufa Okwokubiri Nga Kwali Kulagirwa mu Kifaananyi

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 mutendera omulala ogw’obunnabbi, enkolagana ya Kuleopatra ne Yuliyo Kayisaali ne Maaka Antooni eraga ebiseera bibiri ekikwekwe ky’ekkanisa ekya Kuleopatra lwe kiba mu nkolagana n’ekikwekwe ky’obwakabaka bw’Abaruumi. Yalekebwawo Yuliyo mu 1798 mu kufa kwe okwasooka okw’akabonero, mu kutuukiriza olunyiriri olw’amakumi ana olwa Danyeri kkumi n’emu; era olwo n’atuuka ku nkomerero ye nga tewali amuyamba, e Akitiyumu, mu kutuukiriza olunyiriri olw’amakumi ana mu ttaano olwa Danyeri kkumi n’emu. Olunyiriri olw’amakumi ana ye alufa ey’ekiwundu kye ekisooka ekitta eky’okuwonyezebwa, era omega w’olunyiriri olw’amakumi ana mu ttaano ye w’afunira okufa kwe okwokubiri era okw’enkomerero.

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.

Nga bwe kyali ku buyinza buna obw’Abaruumi obuli mu lunyiriri olwa kkumi na mukaaga okutuuka ku abiri mu bbiri, ne Kuleopaatula ng’akabonero ak’omu Bayibuli alina amakulu agasukka mu limu, nga gasinziira ku mbeera y’ensonga. Yuliyo yamuleka mu 1798, obuwagizi obw’obwakabaka bwe bwaggibwawo, era oluvannyuma ekiwundu kye eky’okufa ne kiwona ku tteeka lya Ssande, naye bakabaka ekkumi ab’omu Okubikkulirwa kkumi na musanvu ku nkomerero bamuziikiriza n’omuliro, bwe asisinkana okufa kwe okwokubiri era okw’enkomerero.

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.

Kuleopaatra kabonero akabonero akalaga obutonde obw’engeri ebbiri obukiikiriddwa obutakkiriza bwa Misiri wa Falaawo, n’obufirosoofo obw’eddiini obwa Buyonaani. Obutonde bwe obw’engeri ebbiri bukiikirira obukugu bw’obufuzi bwa Misiri n’obukugu bw’ekkanisa obwa Buyonaani. Obufirosoofo obw’eddiini obwa Buyonaani bukiikirirwa katonda omukazi ow’Abayonaani ayitibwa Asena, eyateekebwamu ekifaananyi mu yeekaalu ye eyayitibwanga Pawulofenoni. Asena kabonero ka magezi, era ng’omukazi akiikirira eddiini ey’okusomesa kw’abantu, ekyawukana n’okusomesa okw’Obwakatonda.

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.

Amayembe abiri aga Amerika gagoberera bwe buno: Obwakakasa bwa Republika n’Obupolotesitanti, ebyali byalabisibwa mu Bufaransa nga Misiri ne Sodomu. Misiri kitegeeza amagezi ag’obufuzi bw’ensi, ate Sodomu kitegeeza obukodyo bw’ekkanisa; n’olwekyo, Obwakakasa bwa Republika bugendera ku Misiri, ate Obupolotesitanti bugendera ku Sodomu. Obwakakasa bwa Republika ye Misiri, ate Obupolotesitanti ye Sodomu ne Buyonaani. Akabonero k’okusomesa okw’abantu ye katonda omukazi ow’Ebuyonaani ayitibwa Atena, era yeekaalu ye yali Pawulofene, era efuna ekifaananyi kyayo eky’omulembe guno mu yeekaalu ya Pawulofene eri mu Nashville, Tennessee. Akabonero k’ekkanisa embi etabagana n’ehembe lya Republika mu Amerika mu kiseera ky’etteeka ly’olunaku lwa Sande kikiikirirwa nga Kiliopaatula, Asitalosi, Salome ne 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.

Kireopaatula alaga obutakkiriza mu Katonda obwa Falaawo n’eddiini y’Abayonaani. Eddiini egendera wamu n’obufilosofiya obwo obw’obutakkiriza mu Katonda kwe kusinza ebyenjigiriza eby’Abayonaani. Yesu bulijjo alaga enkomerero ng’agigeraageranya n’olubereberye, era omuti ogwali mu lusuku ogwaziyizibwa okulya ku gwo gwe muti ogw’okumanya obulungi n’obubi, nga gutiisa eddiini y’obufilosofiya bw’Abayonaani, Sister White gy’ayita “higher education.” Kino kiraga era ne kiteeka essira ku ddiini ya Kireopaatula ey’Obuyonaani ey’amagezi ng’eyonoonefu era ey’ekijjulukuko ky’enjigiriza entuufu mu mpaka enkulu wakati wa Kristo ne Sitaani.

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 eyitibwa “Asene ey’obukiikaddyo,” era Cleopatra yali kabaka omukazi ow’enkomerero ow’obukiikaddyo mu ngeri ey’omubiri. Kabaka omukazi oyo ow’enkomerero ow’obukiikaddyo yali kifaananyi ky’obunnabbi ekyalaga kabaka ow’omwoyo ow’obukiikaddyo eyaddako era eyasooka, ekyatuukirizibwa Bufalansa obutakkiriza Katonda. Bufalansa obutakkiriza Katonda kifaananyi kya Amerika, gye mu Nashville, Tennessee, “Asene ey’obukiikaddyo,” yeekaalu ya Parthenon eya katonda omukazi Athena eragibwa mu ngeri ey’akabonero. Yeekaalu eri ku 2500 West End mu Nashville. Ennamba amakumi abiri mu etaano eraga oluggi oluggaddwa olw’enfumo essatu ez’omu Matayo abiri mu etaano. Cleopatra, ng’ali kabaka omukazi ow’“obukiikaddyo” era ow’“ebugwanjuba,” atuuka ku “nkomerero” ye mu Asene ey’obukiikaddyo.

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.

Nga ebirowoozo bino ku Actium, Cleopatra, Augustus ne Antony, tukomawo ku lunyiriri olw’abiri mu bina okutuuka ku lunyiriri olw’asatu mu Danyeri kkumi na emu. Oboolyawo, ekitundu ekisinga obutategeerekeka mu kitundu kino kye kiri bwe boogera eby’obulimba ku mmeeza emu.

> 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.

> N’emitima gya bakabaka bano bombi giriba ku kukola obubi, era banaayogerera obulimba ku mmeeza emu; naye tekiriraba bulungi: kubanga enkomerero ekyali mu kiseera ekyateekebwawo. Danyeri 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.

Ekiseera ekiteekeddwawo mu lunyiriri kino ye 330, enkomerero y’“ekiseera” ekyoogerwako mu lunyiriri olw’amakumi abiri mu buna. Ekiseera ekiteekeddwawo kifaananyiriza etteeka lya Ssande eri Amerika era era kifaananyiriza okuggwaawo kw’ekiseera ky’okugezesebwa kw’abantu eri ensi. Nga etteeka lya Ssande terinnabaawo, bakabaka ababiri, emitima gyabwe egyali egy’okukola obubi, balyogeragana eby’obulimba bokka na bokka ku mmeeza emu. Nga etteeka lya Ssande eryoogerwako mu lunyiriri olw’ekkumi mu mukaaga n’olw’amakumi ana mu lumu olwa Danyeri ekkumi n’emu terinnabaawo, bakabaka ababiri balyogeragana eby’obulimba ku mmeeza emu, naye obulimba bwabwe tebuliba na mukisa. Bakabaka abo ababiri aboogera obulimba bokka na bokka be baani? Nga tetunnaddamu ndowooza eyo, njagala okutujjukiza ku bubonero obumu bwe twakolako dda mu kitundu kino eky’ennyiriri.

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.

Abafuga Abaruumi abana bano bakiikirira obubonero obw’enjawulo obw’obunnabbi, okusinzira ku mbeera gye balowoozebwamu. Newaakubadde nga bafuga ba Rooma, ng’obubonero bo bo, mu nsonga enkulu bakiwaayo ebyafaayo eby’obunnabbi eby’e Buyudaaya obw’edda, bwe baava mu bufuzi bw’Abaseleucid ne bayingira mu bufuzi bw’Abaruumi.

Pompey was a general and the next three Roman rulers were all Caesars. Julius in relation to Augustus represented two threefold unions with the two triumvirates, the first unofficial, the second official. All four rulers represent the Sunday law in certain contexts. Pompey conquered the glorious land, Julius, represented by twenty-three stab wounds is the first angel, for he is the first Caesar, and he typifies the third angel, which was Tiberias. Tiberias at the cross, which is the Sunday law is also represented by twenty-three, for twenty-three represents the at-one-ment; and the cross is a most essential part of the work of Christ in combining His Divinity with our humanity. So, Julius and Tiberias are the first and third message, represented by twenty-three.

Pompey yali jenero, era abafuzi b’Abaruumi abasatu abaaddako bonna baali ba Caesar. Julius, mu nkolagana ye ne Augustus, yali akiikirira obwegassi bubiri obw’ebitundu bisatu nga buyita mu triumvirate zombi, eyasooka nga si ya butongole, eyookubiri nga ya butongole. Abafuzi abo bonna abana bakiikirira etteeka lya Ssande mu mbeera ezimu. Pompey yawangula ensi ey’ekitiibwa; Julius, akiikirirwa ebiwundu eby’okufumitibwa amakubo amakumi abiri mu asatu, ye malayika ow’olubereberye, kubanga ye Caesar ow’olubereberye, era alaga malayika ow’okusatu, eyali Tiberias. Tiberias ku musaalaba, gwe mutindo gw’etteeka lya Ssande, naye era akiikirirwa amakumi abiri mu asatu, kubanga amakumi abiri mu asatu gakiikirira okufuuka obumu; era omusaalaba kitundu kya musingi nnyo mu mulimu gwa Kristo mu kugatta Obwakatonda bwe n’obuntu bwaffe. Noolwekyo, Julius ne Tiberias bye bubaka obw’olubereberye n’obw’okusatu, obukiikirirwa amakumi abiri mu asatu.

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 te yali si kifaananyi kya bwagazi eky’obufumbo nga bwe batera okumwanjulira mu nfumo za Hollywood; yali musajja mukambwe eyeewaddeyo ku buyinza. Tiberiya yali mubi okusinga Yuliyo, kubanga obwonoonefu bwe bwo butuukirizibwa ne mu lunyiriri, kubanga ennukuta esembayo mu nnukuta z’Olwebbulaniya ya makumi abiri mu bbiri, ate esooka ye emu. Alufa ntono okusinga omega, era obwonoonefu bwa Tiberiya buli mu lunyiriri olw’amakumi abiri mu bbiri, lwe nnukuta esembayo mu nnukuta z’Olwebbulaniya; era wakati mu bantu babiri ababi abakiikirirwa Yuliyo ne Tiberiya waaliwo Agusito. Agusito akiikirira entikko y’ekitiibwa ky’amaanyi n’obukulu bwa Rooma. Ng’eky’enjawulo ku bubaka obusooka n’obw’okusatu, akiikirirwa ennukuta kkumi na ssatu, ekimanyiddwa ng’akabonero ak’obujeemu. Agusito yanyweza obwakabaka bwe ng’amalawo obujeemu bwa Antony ne Kuleyopaata, obujeemu obusinga okwatiikirira mu byafaayo bya Rooma.

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.

Agusito ge buyinza bw’Abaruumi obwawangula ekiziyiza eky’okusatu, era mu kukola ekyo n’akiikirira etteeka lya Ssande, era n’obuyinza bw’Abaruumi obufuga mu myezi amakumi ana n’ebiri egy’obubonero egy’omu Okubikkulirwa essuula ey’ekkumi n’essatu ey’obujeemu. Bw’ateekebwa mu maaso g’etteeka lya Ssande, Pawulo Omupiiri ye 1798 era ye 1989, ekifuula Pawulo Omupiiri akabonero ka Antiyokasi Omukulu ng’amaliriza Olutalo olw’Okuna olw’e Busuuli okuva mu 219 okutuuka mu 217 BC, mu kutuukirizibwa kw’olunyiriri olw’ekkumi olw’essuula ey’ekkumi n’emu. Awo Yuliyo Kayisaali n’akwataganizibwa n’ennyiriri ez’ekkumi n’emu n’ekkumi n’ebiri n’olutalo olw’oku nsalo, olutalo lwa Rafia mu 217 BC. Eyo Yuliyo naye ye Antiyokasi Omukulu, era ne Agusito Kayisaali naye ye Antiyokasi Omukulu mu lutalo lwa Paniyumu olw’olunyiriri olw’ekkumi n’ettaano. Awo mu lunyiriri olw’ekkumi n’omukaaga Tiberiya ye etteeka lya Ssande, naye si ye Antiyokasi Omukulu, kubanga eyo ye Pawulo Omupiiri, kubanga Yesu bulijjo alaga enkomerero ng’agiggya ku ntandikwa. Olunyiriri luno lulaga enkomerero y’Obwakabaka bwa Seleucid nga bukwatanya n’enkomerero ya Amerika ng’obwakabaka obw’omukaaga obw’obunnabbi bwa Bayibuli.

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.

Waliwo enkolagana endala ez’abalina okufaanaganyizibwa ku bakabaka abana aba Rooma, era omusitale gukiikirira ebyafaayo ebyekwekeddwa ebya olunyiriri amakumi ana. Omusitale gw’Abamakkabeya ogwa olunyiriri amakumi abiri mu ssatu nagwo gulaga ebyafaayo ebyekwekeddwa eby’olunyiriri amakumi ana. Awo mu nnyiriri amakumi abiri mu nnya, olugero lwa Rooma ey’Obwakabaka obw’abakafiiri lukiikirirwa ekiseera—emyaka ebikumi bisatu mu nkaaga. Omusitale gw’ebyafaayo bya Rooma ogukiikiriddwa okuva ku lunyiriri amakumi abiri mu nnya okutuuka ku lunyiriri amakumi asatu nagwo kye kifaananyi eky’ebyafaayo ebyekwekeddwa eby’olunyiriri amakumi ana. Gukoma ku lunyiriri amakumi asatu mu lumu, ensonga bwe ekyuka okuva ku Rooma ey’abakafiiri okudda ku Rooma ey’obwapapa. Rooma ey’abakafiiri ekyali mu lunyiriri olwo, naye awo tekiikirirwa ng’obwakabaka obw’okuna obw’obunnabbi bwa Bayibuli, wabula ng’amaanyi ag’ebyobufuzi agaateeka obwapapa ku ntebe mu 538. Mu 538 obwapapa bwayisa etteeka lya Ssande, n’olwekyo olunyiriri amakumi asatu mu lumu lufaanagana n’ennyiriri kkumi na mukaaga ne amakumi ana mu lumu. Olunyiriri amakumi abiri mu nnya lwayanjuliza olutalo lw’e Akisiyamu n’ebyafaayo ebikwatagana n’omusitale ogwo.

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.

Olunyiriri olw’amakumi abiri mu bina lulaga ekiseera Rooma ey’abamawanga lwe yatandika okufuga mu bukulu okumala emyaka ebikumi bisatu mu nkaaga, era olwo mu lunyiriri olw’amakumi asatu mu lumu Rooma eya Paapa n’etandika okufuga mu bukulu okumala emyaka lukumi mu bikumi bibiri mu nkaaga. Entandikwa n’enkomerero y’olunyiriri birina akabonero ka Kristo, Alufa ne Omega. Mu nnyiriri mulimu ebyafaayo bya Makko Antooni, Kileyopaata ne Agusito Kayisaali. Mu lunyiriri olw’ekkumi mu mukaaga Rooma ey’abamawanga yawangula Obwakabaka bwa Seleucid mu mwaka gwa 65 BC, n’oluvannyuma Yuda mu 63 BC. Ekiziyiza eky’okusatu eky’e Akitiyamu mu 31 BC kyalaga enkomerero y’obwakabaka bwa Misiri, nga bwe kyakakasibwa ebiziyiza eby’olubereberye eby’aba Seleucid mu 65 BC. Nate nate, tusanga akabonero k’Asooka era Ow’Enkomerero. 65 BC gwe gwali ogusooka ku biziyiza bisatu era gwali guvuganya okuwangulwa kwa kabaka ow’obukiikakkono, ate 31 BC gwali gwa kusatu ku biziyiza bisatu era gwali guvuganya okuwangulwa kwa kabaka ow’obukiikaddyo. Yuda, ng’ekiziyiza eky’omumakkati ku biziyiza ebisatu, yali erimu olutalo olw’omunda mu bbugwe bwa Yerusaalemi Pompeyi bwe yatuuka mu 63 BC. Ekiziyiza eky’okubiri kabonero ak’obujeemu.

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

Mu mwaka gwa 538, ekizibu eky’okusatu eri Roma eya bapaapa kyagobebwa mu Kibuga Roma. Ekizibu ekyo kyali ba-Goths, era awo obwakabaka obwokutaano obw’obunnabbi bwa Bayibuli ne butandika; ddala mu kifo obwakabaka obwokuna we bwakomera. Era nga bwe kyali nti obwakabaka obwokuna bwatandika ku kizibu kyabwo eky’okusatu, obwakabaka bwa Misiri ne buwangulwa, nga bwe kyali kiragiddwa dda mu kifaananyi eky’ekizibu eky’olubereberye eky’obwakabaka bwa Seleucid. Kino kiraga nti obujulirwa obw’obunnabbi obulabika mu nnyiriri amakumi abiri mu nnya okutuuka ku lunyiriri olw’amakumi asatu, bukiikirira olunyiriri era olulina n’okulabikira mu byafaayo ebikwekeddwa eby’olunyiriri olw’amakumi ana. Olw’ensonga eno, kyetaagisa nnyo okulowooza ku nkolagana ez’enjawulo ez’obunnabbi ezikiikirirwa Marc Antony, Cleopatra, Julius Caesar, Pompey ne Augustus Caesar.

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

Kale kino ekitundu ekitategerekeka obulungi ennyo eky’olunyiriri olw’amakumi abiri mu buna okutuuka ku makumi asatu, lwe boogera eby’obulimba ku mmeeza emu?

> 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.

> Era emitima gy’abakamwa bano bombi biriba bya kukola obubi, era balyogera eby’obulimba ku mmeeza emu; naye tekiriraba mukisa: kubanga enkomerero eriba mu biro ebyateekebwawo. Danyeri 11:27.

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

Uriah Smith alaga bakabaka ababiri abo nga ye Marc Antony ne Augustus Caesar.

> “Verse twenty-seven quoted

> “Olunyiriri olw’abiri mu musanvu olujjuliziddwa”

> “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 ne Caesar edda baali mu mukago. Naye wansi w’ekifaananyi eky’obwannamunigina, bombi baali beegombesa era nga bakola enkwe olw’obufuzi obw’ensi yonna. Okwewombeeka kwabwe n’obwannamunigina bwe baalaga buli omu eri munne, byali bigambo bya bannanfuusi. Baayogeranga eby’obulimba ku mmeeza emu. Octavia, mukyala wa Antony era mwannyina wa Caesar, yategeeza abantu ba Rooma mu kiseera Antony lwe yamugoba, nti yali akkiriye okumufumbirwa lwa ssuubi limu lwokka nti kino kyandibadde kabonero akakakasa obumu wakati wa Caesar ne Antony. Naye amagezi ago te gaagaggawala. Okwawukana ne kujja; era mu lutalo olwaddiridde, Caesar n’awangula ddala.” 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.

Octavia bwe yategeera nti obufumbo bwe ne Antony bwali ng’omusingo gw’obwegassi, kyategeeza enkolagana ey’obufumbo eyali yasooka okulagibwa mu ngeri ey’ekifaananyi mu ssuula eky’ekkumi n’emu n’obufumbo obw’omu mulembe gwa Hellenistic obwa Berenice ne kabaka w’AbaSeleucid, Antiochus II Theos, nga mu mwaka gwa 252 BC. Berenice yali muwala wa Ptolemy II Philadelphus. Octavia ne Berenice bakiikirira obufumbo obw’ebyobufuzi oba, mu ngeri ey’obunnabbi, endagaano. Ennyiriri etaano okutuuka ku kkumi ziraga ebyafaayo by’obufumbo obw’ebyobufuzi wakati w’obwakabaka obw’obukiika obwa ddyo n’obwa kkono, era Marc Antony ne Octavian, oluvannyuma eyamanyibwa nga Augustus Caesar, bwe baategeka obufumbo obwo, era baagabanya n’obwakabaka mu buvanjuba ne bugwanjuba.

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).

Endagaano y’e Brundisium (40 BC) yali ndagaano eyatuukibwako olw’okuteesa wakati wa Mariko Antooni ne Oktaviyani (oluvannyuma eyayitibwa Agusito), okugonjoola obutakkaanya mu Triumvirate ey’Okubiri oluvannyuma lw’okumpi n’olutalo lw’omunda mu ggwanga. Yalimu okugabanya ebitundu by’Obwakabaka bwa Rooma (Antooni mu buvanjuba, Oktaviyani mu bugwanjuba), era n’ennywezebwa olw’okuwasa kwa Antooni ne Oktavia (mwannyina wa Oktaviyani). Mu 39 BC ekiseera ekyasooka eky’emyaka etaano ekya Triumvirate kyaggwaako, Antooni n’aseeyeeya okugenda mu Italiya n’amaato agasukka mu 300, agaasooka okugaanyibwa okutuula e Brundisium, kyebaava bagguka ku Tarentum. Oktaviyani yamusisinkana eyo oluvannyuma lw’okuwolereza okwawangaala okwava mu butayagala bwa ggye lya Antooni kulwana ne ggye lya Oktaviyani, era n’olwa kyekimu ku ludda olulala. Oktavia yakola omulimu omukulu ennyo ogw’okuwolereza, ng’asendasenda Antooni okuyamba Oktaviyani okulwanyisa Sekisito Pompeyi. Bazzawo obuggya Triumvirate okumala emyaka emirala etaano (okutuuka ku 32 BC), nga Antooni awa Oktaviyani amaato 120 ng’awanyisiganya n’abaserikale abaasuubizibwa (be Oktaviyani oluvannyuma be yasigala nga tabawadde).

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 gwa 32 BC waabaawo okwawukana okw’olwatu wakati w’abalabe abo bombi. Enkolagana yaabwe yali eyongedde okwonooneka olw’obubaka obw’okukubiriza abantu, Antony okussa essira ku bitundu eby’ebuvanjuba (awamu ne Cleopatra), ne Octavian okunyweza obuyinza bwe mu bugwanjuba. Octavian yagaana ebiteeso eby’enkiiko ebyava oluvannyuma okuva eri Antony nga Actium tennatuuka.

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 bufumbo obw’obwakabaka obw’okutegeeragana wakati wa kabaka ow’obukiikakkono (Antiochus) ne kabaka ow’obukiikaddyo (Ptolemy), kabaka ow’obukiikaddyo ye yawa omugole; naye mu bufumbo obw’okutegeeragana bwa Antony (ebuvanjuba) ne Octavian (ebugwanjuba), omugole yaweebwa ebugwanjuba. Obufumbo bwombi obw’okutegeeragana bwagwa butaka, era eyawa omuwala oba mwannyina y’oyo yaggwa ng’awangudde amaanyi g’oyo eyamenya endagaano.

## The Testimony of Three

Obujulirwa bw’Abasatu

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 nkomerero y’Obwakabaka bw’Abaseleukasi waaliwo endagaano ey’okusatu mwe baayogerera obulimba ku mmeeza emu. Kino kyaliwo mu mbeera y’Olutalo lw’e Busuuli olw’Okutaano (202–195 BC), Antiokko III Magnus bwe yasinziira ku bunafu bw’Obwakabaka bwa Ptolemaio oluvannyuma lw’okufa kwa Ptolemaio IV Philopator mu 204 BC. Ptolemaio V Epiphanes (Ptolemaio V) yatuula ku ntebe ng’omwana (nga yaakamala emyaka nga 5–6), ekyaleka Misiri nga eri wansi w’abalamuzi abamukuuma era nga yeeteeseteese okutabukatabuka okw’omunda, obujeemu bw’abannansi, n’ebitiisa ebiva ebweru.

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 yali amaze okutta n’okuwamba ebitundu bingi eby’obufuzi bwa Ptolemy mu Coele-Syria, mu Palesitayina, ne mu Asia Minor oluvannyuma lw’obuwanguzi obw’enjawulo ng’Olutalo lw’e Panium (200 BC). Mu kifo ky’okuwangula Misiri yonna mu bujjuvu (ekyalimu akabi k’okuyingiza Rooma, kubanga Rooma yali emunyigiriza aleme okwenyigira mu bitundu ebimu), yagoberera enkolagana ey’obufumbo obw’endagaano ng’omuntu alabika ng’“omukuumi.” Mu 197/195 BC, ng’ekimu ku ndagaano ey’emirembe eyamaliriza olutalo, Antiochus Magnus yasuubiza mu bufumbo era oluvannyuma n’awasa muwala we omuto Cleopatra I Syra (era ayitibwa Cleopatra Syra) eri omwana Ptolemy V (obufumbo bwakolebwa mu 193 BC e Raphia; Ptolemy yali wa myaka 16, Cleopatra wa myaka 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.

Kino kyateekebwanga ng’ekikolwa eky’ekisa ekingi: Antiochus yeeyimirizaawo ng’omukago era “omukuumi” w’omulangira omuto, ng’akakasa emirembe ate ng’akuuma bye yali amaze okufuna mu Asiya. Obufumbo buno bwamuwa obuyinza obw’obutereevu ku Misiri okuyita mu muwala we (yasubira nti yandisigadde nga mwesigwa eri ensibuko ze ez’Obuseleukiya era n’akola ng’eddoboozi eriwagira Busuuli mu lubiri lwa Buptolemaayo). Obukodyo obwo bwamulemesa, kubanga Cleopatra yeesimba ku ludda lwa bba ne Misiri, so si lwa kitaawe, bwe kityo ne bunafuya okufuga kwa Antiochus okw’ekiseera ekiwanvu. Kino kifaanana n’Endagaano y’e Brundisium (40 BC) era kyali kikwatagana n’ebintu bya Rooma mu ngeri eziwerako.

Just as Antony married Octavia (sister of Octavian) to bind rival powers after near-war, Antiochus used his daughter’s marriage to Ptolemy V to formalize a temporary peace and territorial division (Seleucids kept conquests in the north, Ptolemy retained Egypt the south).

Nga bwe yali nti Antony yawasa Octavia (mwannyina wa Octavian) okusiba amaanyi agaali gawakana oluvannyuma lw’okusemberera entalo, bwe kityo Antiochus yakozesa obufumbo bw’omuwala we ne Ptolemy V okunyweza emirembe egy’ekiseera n’okugabana ensi mu butongole (Aba-Seleucid ne bakuuma obuwanguzi bwabwe mu bukiikakkono, ate Ptolemy n’asigaza Misiri mu bukiikaddyo).

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 yakola ng’omukuumi ow’amaanyi mu butongole eri omwana-kabaka Ptolemy V (olw’enkolagana ey’omu maka), ng’ofaanana n’engeri Octavian (n’Abafuga Basatu) gye beetekamu wakati mu bbanga ery’obutabaawo bwa buyinza oba empaka z’abavuganya. Mu mbeera zombi, omuntu “asinga amaanyi” (Antiochus/Octavian) yanoonyanga okufuna obuyinza ku munne eyali mu bunafu ng’ayitira mu nkolagana ey’omu maka. Enteekateeka zombi zaaleeta obutebenkevu obw’ekiseera ekimpi naye “tezaalaba mukisa” mu bbanga eggwanvu olw’obutakkiriziganya obw’omu nda obwaliwo—Cleopatra yawagira Misiri (ekyo ne kinyigiriza enteekateeka za Antiochus), ate okwesiba kwa Antony eri ebuvanjuba (Cleopatra VII) ne kuleeta okwawukana ne 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.

Obutabanguko bwa Ptolemy V nga ali wansi w’abafuzi ab’amuddirira bugeraageranyizibwa ku butatereevu obwaddirira okufa kwa Julius Caesar (obwayoleka okutondebwawo kwa Triumvirate n’entalo ez’amaanyi ku buyinza). Obufumbo bwa Berenice ne Antiochus bwalamba entandikwa y’ebyafaayo by’Obwakabaka bwa Seleucid mu Daniel essuula eya kkumi n’emu, era obufumbo bw’omuwala wa Antiochus Magnus n’omwana kabaka ow’e Misiri bwalamba enkomerero y’Obwakabaka bwa Seleucid. Enkomerero y’obufumbo bwa Marc Antony ne Octavia yalamba enkomerero y’obwakabaka bwa Ptolemaic. Enkomerero ya Yuda ng’abantu ba Katonda ab’endagaano yatuukirira ku musaalaba, era obwakabaka obwo obwa Buyudaaya bwatandika n’Abamaccabee n’endagaano gye baakola ne Rooma. Emitendera gino gyonna egy’obunnabbi gikiikirirwa munda mu mboozi ya Daniel essuula eya kkumi n’emu, era gyonna gikwatagana n’ebyafaayo ebyekusifu ebya olunyiriri olw’amakumi ana. Nga tutandikira ku lunyiriri olw’okutaano tulina endagaano ya Berenice, egobererwa Antiochus Omukulu n’endagaano y’omuwala we Cleopatra Syra, ebigenda mu maaso ne bituuka mu byafaayo by’Abamaccabee eby’omu lunyiriri olw’amakumi abiri mu ssatu. Abamaccabee bafuuka kitundu ku lunyiriri olwo olw’obunnabbi olw’esigamizibwa ku kujeemera kwabwe eri Antiochus Epiphanes, omu ku basembayo mu lulyo lwa 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.”

Antiyooko Epifaanesi ye Antiyooko eyali mu Misiri mu mwaka 168 BC okumpi ne Aleksandiriya mu kiseera ky’Olutalo olw’Omukaaga olw’Abasuuli. Antiyooko Epifaanesi yali alumbiddwa Misiri era yali anaatera nnyo okuwamba Aleksandiriya. Abafuzi b’e Ptolemi ne basaba Rooma okubayamba. Rooma n’etuma Popillius Laenas (ng’alina bukulembeze butono bwokka—nga talina ggye) okutwala ekiragiro eky’enkomeredde okuva mu Lukiiko lwa Senate; Antiyooko yalina okuva amangu ago mu Misiri ne Kupulo, oba si ekyo, ayolekane n’olutalo ne Rooma. Antiyooko bwe yassibwako ebbaluwa era n’asaba ekiseera kye yeebuuze ku bateesa be, Popillius—eyayogerwako ng’omukakanyavu era alagira n’obuyinza obw’amaanyi—n’akwata omuggo gwe ogw’okutambulirako n’asala olukulungo mu musenyu okwetooloola ebigere bya kabaka. Oluvannyuma n’ategeeza nti, “Nga tonnafuluma mu lukulungo olwo, mpa eky’okuddamu kye nnaateeka mu maaso ga Senate.”

The implication was clear; Antiochus could not leave the circle without committing to Rome’s demands—crossing it without agreement would mean war. Stunned and humiliated, Antiochus hesitated briefly but then agreed to comply, withdrew his forces from Egypt, and returned to Syria. This bold act of diplomacy (backed by Rome’s growing reputation for power) forced the retreat without a battle, showcasing Rome’s emerging dominance in the eastern Mediterranean. It’s widely cited as an origin for the phrase “drawing a line in the sand” (though it was literally a circle).

Amakulu gaakyo gaali geeyoleka bulungi; Antiyokko teyayinza kuva mu nkulungo eyo nga teyeweeredde ku bye Roma yali emwetaagisa—okugisomoka nga tewali kukkiriziganya kwanditegeezezza olutalo. Ng’akubiddwa entiisa era ng’aswaziddwa, Antiyokko yalwawo katono, naye oluvannyuma n’akkiriza okugondera, n’aggyayo amaanyi ge okuva mu Misiri, era n’addayo e Busuuliya. Ekikolwa kino eky’obuvunaanyizibwa mu by’ebyobufuzi eky’obuzira (nga kiyambiddwa erinnya Roma ly’e yali ekyeyongera okufuna olw’amaanyi gaayo) kyawaliriza okudda ennyuma awatabaawo lutalo, nga kiraga obuyinza bwa Roma obwali butandika okulabikira mu bugwanjuba bw’Ennyanja Meditereniyani obw’ebuvanjuba. Kitera okwogerwako nnyo ng’ensibuko y’omugero ogugamba nti “okusala olunyiriri mu musenyu” (wadde nga mu butuufu kyali nkulungo).

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

Antiyokko Epifanesi era nayo yafuuka entegeera y’Abapolotesitante ku buyinza obwekuza, obugwa era obuteekawo okwolesebwa mu lunyiriri olw’ekkumi n’ennya olwa Danyeri kkumi n’emu.

> 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.

> Era mu biro ebyo bangi baligolokoka okulwanyisa kabaka w’obukiika obwa ddyo: era n’abanyazi b’abantu bo balyeegulumiza okunyweza okwolesebwa; naye baligwa. Danyeri 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.

Antiyokasi IV Epifane yafuga mu myaka 175–164 BC, era yali wa munaana ku bakabaka kkumi na basatu ab’Oluselewukasi. Yagezaako okussaawo empisa n’obuwangwa bw’Obuyonaani era n’agatta obwakabaka bwe wansi w’emitendera gy’okusinza egy’Obuyonaani. Yanyaga Yeekaalu mu 169 BC, n’agaana empisa z’Abayudaaya (okukomola, okukwata Ssabbiiti, okuyiga Torah), era n’abawaliriza okuwaayo ssaddaaka eri bakatonda ab’amawanga. Mu Desemba 167 BC yateekawo ekyoto eky’abapagaani (kya Zewuusi) waggulu ku kyoto ky’Abayudaaya eky’ebiweebwayo ebyokebwa mu Yeekaalu, era n’awaayo embizzi ng’ekiweebwayo, wamu n’ebikolwa ebirala ebivve. Okwonoona okwo kwali kwe kwayisa ekkomo eri Abayudaaya abaakwata ebyeddiini n’obwegendereza, abaakulaba ng’okwo kwe kwonoona okw’enkomerero ddala obutukuvu bwa Yeekaalu n’amateeka ga Katonda. Kwasitula amangu ddala okuziyiza, bwe Mattathiyaasi (kabona okuva e Modein) yagaana ekiragiro kya mukungu w’Oluselewukasi eky’okuweereza bakatonda ab’amawanga ssaddaaka, n’atta Omuyudaaya eyakyama n’omukungu oyo, oluvannyuma n’adduka mu nsozi ne batabani be (Abamakabeewo ab’oluvannyuma). Kino kyasumulula olutalo olw’okwekweka n’obujeemu okuva mu 167–160 BC obwali bugendereddwamu okuzzaawo okusinza kw’Abayudaaya, ne bugguka mu kutukuzibwa nate kwa Yeekaalu (Hanukkah) mu 164 BC wansi wa Yuda Makabeyo.

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.

Ku ntandikwa ne ku nkomerero kw’Obwakabaka bw’Abaseleucid waaliwo endagaano nkulu eyakiikirirwa obufumbo obw’ebyobufuzi obwali n’akabonero ak’okwawukana, oba wakati w’ebuvanjuba n’ebugwanjuba, oba obukiikakkono n’obukiikaddyo. Obwakabaka bw’Abaseleucid bwe bwali bugenda bunafuwa, Antiochus Epiphanes afuuka akabonero k’amaanyi ga Rooma agaali gasituka, era ekifo eky’okunyiiga kw’Abamakkabayo. Oluvannyuma mu byafaayo afuuka ekifaananyi eky’obulimba eky’akabonero k’obunnabbi akunyweza okwolesebwa. Amaanyi agali mu lunyiriri olw’amakumi abiri mu bbiri olwa essuula ey’ekkumi n’emu gamenyebwa, bwe yamenyebwa omulangira w’endagaano.

> 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.

> Era n’emikono egy’amatabaana g’alijjula okuva mu maaso ge, era balimenyebwaamenyebwa; weewaawo, era n’omulangira ow’endagaano. Danyeri 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.

Obufuzi bwa Antiyokko Epifane bwakoma mu mwaka gwa 164 BC, kumpi emyaka ebiri egy’emyaka kikumi nga Kristo tannajja, “omulangira w’endagaano” “namenyebwa” ku musaalaba. Kye twagala okwetegereza wano kwe kiri nti Obwakabaka bwa Seleucid bwatandika era ne bukoma n’obufumbo bw’endagaano obw’okudipulomasiya, nga obulimba wakati w’ebibiina byombi kye kimu ku bintu ebyawandiikibwa mu byafaayo. Mu mirembe gy’obufuzi bwa Antiyokko Epifane, okujeemera kwa Maccabee kwatandika, okwafuuka ekifaananyi eky’Okujeemera kwa Amerika. Mu byafaayo bya Maccabee, okulwana kwabwe okwegobako obuyinza bwa Seleucid kwaliimu endagaano enkulu ne Rooma. Olunyiriri olwo olwogera ku ndagaano eyo butereevu lwoleka ne Rooma ng’ekola mu bukuusa, oba ng’eyogera eby’obulimba ku mmeeza y’endagaano.

> 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.

> Era oluvannyuma lw’endagaano gye baakola naye, alikozesa obukuusa: kubanga alirinnya n’afuuka ow’amaanyi n’abantu abatono. Danyeri 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:

Buli lunyiriri lwonna olw’obunnabbi olusooka ekiseera eky’enkomerero mu lunyiriri olw’amakumi ana lulimu endagaano emenyeddwa. Uriah Smith, ng’awa obunnyonnyo ku “abo abava ku ndagaano entukuvu” mu lunyiriri olw’amakumi asatu, awandiika bino wammanga:

> “‘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.

> “‘Obusungu eri endagaano;’ kwe kugamba, Ebyawandiikibwa Ebitukuvu, ekitabo eky’endagaano. Enkyukakyuka ey’ekika kino yatuukirira mu Rooma. Aba Heruli, Aba Goosi, n’Aba Vandali, abaawangula Rooma, baakkiriza enzikiriza ey’Ariyaani, ne bafuuka abalabe b’Ekkanisa Katolika. Kyali nnyo nnyo olw’ekigendererwa eky’okumalawo obuwakanyi buno nti Justinian yateekaawo etteeka nga paapa abe omutwe gw’ekkanisa era omunenya w’abakyamu mu ddiini. Bayibuli mangu n’etandika okutunuulirwa ng’ekitabo eky’akabi ekitasaanidde kusomebwa bantu ba bulijjo, naye ensonga zonna ezali mu mpaka zaali ziwerezebwe eri paapa. Bw’atyo ekitiibwa ky’Ekigambo kya Katonda ne kinyigirizibwa n’okuvumibwa. Era bakabaka ba Rooma, ng’oludda lwayo olw’ebuvanjuba lweyongera okubeerawo, baalina okutegeeragana, oba ne bakolagana mu bukweka n’Ekkanisa ya Rooma, eyaali evudde ku ndagaano era ne yeefuula okwawukana okunene okw’ediini, olw’okuzikiriza ‘obukyamu mu ddiini.’ Omuntu w’ekibi yagulumizibwa okutuula ku ntebe ye ey’amalala olw’okuwangulwa kw’Aba Goosi ab’Ariyaani, abaali mu kiseera ekyo bafuga Rooma, mu mwaka gwa Mukama waffe 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.

Olunyiriri olwa tano olwa Danyeri kkumi n’omu lwogera ku mutendera gw’ebyafaayo omukama ow’obukiikaddyo we yawa omugole ow’ebyobufuzi ng’akabonero ak’endagaano eyaddirira n’emenyebwa omukama ow’obukiikakkono. Okuwalanwa kw’omukama ow’obukiikaddyo kwali kifaananyi eky’okuwalanwa kw’omukama ow’obukiikaddyo ow’omu mwoyo owa Napoliyoni eri omukama ow’obukiikakkono owa bapapa mu mwaka gwa 1798. Endagaano eyamenyebwa ey’ennyiriri okuva ku tano okutuuka ku mwenda yali kifaananyi eky’endagaano ya Tolentino eya Napoliyoni eyamenyebwa, era eyo n’eba kifaananyi eky’okweyita kwa Putin nti endagaano yamenyebwa NATO. Okuwalanwa kwa Napoliyoni kwali kifaananyi eky’okuwalanwa kwa Putin eri Yugulayina mu mwaka gwa 2014. Okuwalanwa okw’olunyiriri olwa kkumi okwa Antiyokasi Magunasi, okwaggulawo enkomerero y’Olutalo olwokuna olw’e Busuuliya, kukwatagana ne Napoliyoni mu 1798 era ne Putin mu 2014. Oluvannyuma lw’olutalo lwa Panium olw’olunyiriri olwa kkumi n’ettaano mu mwaka gwa 200 BC, Antiyokasi yategeka obufumbo bw’ebyobufuzi ng’alina ekigendererwa ekyekusifu eky’okuteeka Misiri wansi w’obuyinza bwe nga tayambisizza maggye ku ttaka. Entebe ya Antiyokasi Magunasi yaddira mutabani we, eyattibwa, ekyo ne kireeta mutabani omuto owa Antiyokasi Magunasi, Antiyokasi Epifaneesi, ku ntebe. Ebikolwa bye eby’okussa mu nkola empisa n’eddiini eby’Oluyonaani byaleeta okujeema kw’Abamakabi, okwaviirako endagaano ey’obukuusa n’e Rooma mu lunyiriri olwa abiri mu ssatu. Olunyiriri olwa abiri mu nnya luleeta Rooma ey’Obupagaani era ne lulumanyisa emmeeza ya Antooni ne Agusito ey’obulimba. Mu lunyiriri olwa amakumi asatu, Rooma ey’Obupagaani eyingira mu kwogera n’ekkanisa ya bapapa, abo abalambikibwa ng’abo abaali bamenye endagaano entukuvu.

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.

Ennyiriri okuva ku amakumi abiri mu bina okutuuka ku amakumi asatu gwe bujulirwa bwa Rooma ey’abamawanga, era ennyiriri okuva ku amakumi asatu mu emu okutuuka ku amakumi ana ziwa obujulirwa bwa Rooma ey’obwapapa. Buli lunyiriri lwa Danyeri essuula ey’ekkumi n’emu okuva ku lunyiriri olusooka okutuuka ku lunyiriri olw’amakumi ana lukiikirira olunyiriri lwa bunnabbi oluteekebwa mu nkola mu byafaayo eby’ekusifu eby’olunyiriri olw’amakumi ana. Olunyiriri lw’obwakabaka bwa Seleucid, olunyiriri lw’obwakabaka bwa Ptolemaic, olunyiriri lw’obwakabaka bwa Buyudaaya obwa Maccabees, olunyiriri lwa Rooma ey’abamawanga, n’olunyiriri lwa Rooma ey’obwapapa, byonna biraga ekyafaayo okuva mu 1989 okutuuka ku Sunday law. Buli kimu ku binyiriri ebyo kiraga endagaano eyamenyebwa ng’ekimu ku bintu ebikulu eby’ebyafaayo ebyo.

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.

Ye Rooma eteekawo okwolesebwa okuli mu Danyeri ekkumi n’emu, era endagaano ez’obulimba ez’obunnabbi ez’e Rooma ey’obukaafiiri ne Rooma eya obwapapa ziteekebwako akabonero ng’ezigenda mu maaso era ng’ezabawo nga Rooma tannafuga mu ngeri ey’oku ntikko mu biseera byabwe eby’obunnabbi eby’enjawulo era ebyawukana. Amaanyi gano gombi gaalaga nti entandikwa y’ekiseera eky’obunnabbi eky’obuyinza obw’oku ntikko yatandika ekiziyiza kyabyo eky’okusatu bwe kyawangulwa. Nga tteeka lya Ssande eritunnula mangu mu Amerika litanajja, wajja kubaawo endagaano y’obulimba wakati w’amaanyi abiri. Emirundi ena amaanyi gano abiri ge babadde bakabaka b’obukiikaddyo n’obukiikakkono, omulundi gumu wakati w’ensi ekitiibwa ekya Yuda ne Rooma, omulundi gumu wakati w’ebitundu bibiri eby’obufuzi obw’abantu basatu obwa Rooma, era omulundi gumu wakati wa Rooma ey’obukaafiiri ne Rooma eya obwapapa. Mu ndagaano zombi ez’obulimba ezikwata ku Rooma, kyaggwerako nga ndagaano wakati w’ekitundu ekimu eky’obwakabaka bwa Rooma, oba Antooni ow’ebuvanjuba, Augusito ow’ebugwanjuba, oba Rooma ey’obukaafiiri ow’ebuvanjuba ne Rooma eya obwapapa ow’ebugwanjuba. Endagaano nnya ez’obulimba wakati wa bakabaka b’obukiikaddyo n’obukiikakkono, bbiri wakati wa bakabaka b’ebuvanjuba n’ebugwanjuba, era emu wakati wa kabaka w’obukiikakkono agenda okubaawo amangu n’ensi ekitiibwa.

This concludes our initial presentation of the book of Daniel. The Panium series represents the conclusion of the series on the book of Daniel, which is the introduction to the hidden history of verse forty which we will continue to consider in the next article.

Kino kimaliriza okwolesa kwaffe okw’olubereberye okw’ekitabo kya Danyeri. Omutendera gwa Panium gulaga enkomerero y’omutendera ogw’ekitabo kya Danyeri, nga gwe mutaango oguyingiza mu byafaayo eby’ekyama eby’olunyiriri olw’amakumi ana, bye tunaagenda mu maaso okulowoozaako mu kiwandiiko ekiddako.

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