Article

# Panium - Number Twenty-Three

Panium - Nombor Dua Puluh Tiga

After the league he shall work deceitfully

Kamora ga kgolagano o tla dira ka boferefere.

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.

Daniel fasal sebelas ayat dua puluh empat mengenal pasti tempoh ketika Rom kafir akan memerintah dengan tertinggi melalui perkataan “masa.” Suatu “masa” melambangkan 360 tahun dalam penerapan nubuatan, dan tahun-tahun itu bermula pada pertempuran laut yang paling masyhur dalam sejarah purba, iaitu pertempuran Actium pada 31 SM. Terdapat pertempuran-pertempuran laut lain yang lebih besar dan lebih canggih dari segi strategik, tetapi Actium ialah pertempuran laut yang paling ikonik kerana kaitannya dengan Marc Antony dan Cleopatra. Sama seperti dari segi kepentingan sejarah dengan runtuhnya Tembok Berlin dalam penggenapan Daniel 11:40, dan Menara Berkembar pada 9/11 dalam penggenapan Wahyu lapan belas; kerana apabila Tuhan memilih peristiwa-peristiwa sejarah untuk menggenapkan Firman nubuatan-Nya, Dia melakukannya dengan cara yang menarik perhatian khalayak yang paling luas.

> 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.

> အတူတကွ သဘောတူစာချုပ်ကို သူနှင့်ပြုလုပ်ပြီးနောက်၊ သူသည် လှည့်ဖြားခြင်းဖြင့် အမှုကို ဆောင်ရွက်လိမ့်မည်။ အကြောင်းမူကား၊ သူသည် တက်လာ၍ လူအနည်းငယ်နှင့်ပင် အင်အားကြီးလာလိမ့်မည်။ သူသည် ပြည်နယ်၏ အဆီအနှစ်ကြွယ်ဝဆုံးသော နေရာများသို့ပင် ငြိမ်းချမ်းစွာ ဝင်ရောက်လိမ့်မည်။ သူသည် သူ၏ဘိုးဘေးတို့ မပြုခဲ့သည့်အမှု၊ သူ၏ဘိုးဘေးတို့၏ ဘိုးဘေးများပင် မပြုခဲ့သည့်အမှုကို ပြုလိမ့်မည်။ သူသည် လုယက်ရယူသည့်အရာ၊ ဥစ္စာပစ္စည်း၊ စည်းစိမ်ဥစ္စာတို့ကို သူတို့အကြား ဖြန့်ဝေလိမ့်မည်။ ထို့ပြင် သူသည် ခိုင်ခံ့သော ခံတပ်များကို ဆန့်ကျင်၍ မိမိ၏ အကြံအစည်များကို အချိန်ကာလတစ်ခုအထိ ကြိုတင်ကြံစည်လိမ့်မည်။ ဒံယေလ ၁၁:၂၃၊ ၂၄။

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 u khutla hi ku hetisisa ka leswi a swi xiyeke malunghana ni ntwanano exikarhi ka Rhoma ni Vamakabi va ndzimana ya makume mambirhi na nharhu hi ku vula nchumu hi vanhu vatsongo va ndzimana yoleyo.

> “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.

> “Ka nako eno Baroma e ne e le setšhaba se sennye, mme ba simolola go dira ka boferefere, kgotsa ka botlhale jwa mano, jaaka lefoko le raya. Mme go simolola fa ntlheng eno ba ne ba tlhatloga ka go sa khutleng le ka bofefo go fitlha kwa bogodimong jwa maatla jo ba neng ba bo fitlhelela morago ga moo.

> “[Verse twenty-four quoted].

> “[Temana ya folo na zole mpe na minei etangami].”

> “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.

> “Tsela e tloaelehileng eo lichaba li neng li e sebelisa, pele ho mehla ea Roma, ho kena liprofinseng tsa bohlokoa le libakeng tse ruileng, e ne e le ka ntoa le tlholo. Joale Roma e ne e tla etsa seo bo-ntat’a bona kapa bo-ntat’a bo-ntat’a bona ba neng ba sa ka ba se etsa; e leng, ho amohela likatoloso tsena ka mekhoa ea khotso. Tloaelo eo, e neng e e-s’o ka e utluoa pele, joale e ile ea qalisoa, ea hore marena a siee mebuso ea ’ona ho Baroma ka lefa. Ka tsela ena Roma e ile ea rua liprofense tse khōlō.

> “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.

> “Bako ba ba tlang ka mokgwa woo mo taolong ya Roma ba ne ba bona molemo o mogolo mo go seo. Ba ne ba tshwarwa ka bopelonomi le ka bonolo. Go ne go tshwana le e kete ba abelwa thopo le se se gapilweng. Ba ne ba sirelediwa mo babeng ba bone, mme ba ikhutsafalela mo kagisong le mo polokesegong ka fa tlase ga tshireletso ya maatla a 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.

> “За последниот дел од овој стих, епископот Њутон ја изнесува мислата дека се замислуваат намери од тврдините, а не против нив. Тоа Римјаните го правеа од силната тврдина на својот седумриден град. ‘Дури и за едно време;’ несомнено пророчко време, 360 години. Од која точка треба да се датираат овие години? Веројатно од настанот што се изнесува во следниот стих.” 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 nadaljuje in prepozna bitko pri Akciju leta 31 pr. Kr. kot izhodišče za tristo šestdeset let. Potem ko navede petindvajseti vrstici, Smith zapiše naslednje.

> “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.

> “Melalui ayat 23 dan 24 kita dibawa menuruni alur waktu dari masa sesudah persekutuan antara orang Yahudi dan orang Romawi, 161 SM, kepada masa ketika Roma telah memperoleh kekuasaan universal. Ayat yang sekarang ada di hadapan kita menampilkan suatu kampanye yang giat melawan raja negeri selatan, yaitu Mesir, serta terjadinya suatu pertempuran yang penting antara bala tentara yang besar dan kuat. Apakah peristiwa-peristiwa semacam ini benar-benar terjadi dalam sejarah Roma pada masa ini? — Ya, memang demikian. Peperangan itu adalah peperangan antara Mesir dan Roma; dan pertempuran itu adalah pertempuran Actium. Marilah kita meninjau secara singkat keadaan-keadaan yang menuntun kepada konflik ini.”

> “[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, dan Lepidus membentuk triumvirat yang telah bersumpah untuk membalas kematian Julius Caesar. Antony ini menjadi ipar kepada Augustus melalui perkahwinannya dengan saudara perempuan Augustus, Octavia. Antony dihantar ke Mesir atas urusan pemerintahan, tetapi menjadi mangsa kepada helah dan pesona Cleopatra, ratu Mesir yang bejat. Begitu kuatnya nafsu yang timbul dalam dirinya terhadap Cleopatra, sehingga akhirnya dia memihak kepada kepentingan Mesir, menolak isterinya, Octavia, demi menyenangkan Cleopatra, menganugerahkan wilayah demi wilayah kepada yang tersebut itu untuk memuaskan ketamakannya, merayakan suatu kemenangan di Alexandria dan bukannya di Roma, dan dengan cara-cara lain begitu menghina bangsa Rom sehingga Augustus tidak mengalami kesukaran untuk memimpin mereka terlibat dengan sepenuh hati dalam peperangan menentang musuh negara mereka ini. Peperangan ini pada zahirnya ditujukan terhadap Mesir dan Cleopatra; tetapi pada hakikatnya terhadap Antony, yang kini berdiri sebagai kepala urusan Mesir. Dan sebab sebenar pertikaian mereka ialah, kata Prideaux, bahawa tidak seorang pun daripada mereka dapat berpuas hati dengan hanya separuh daripada empayar Rom; kerana setelah Lepidus disingkirkan daripada triumvirat, hal itu kini terletak antara mereka berdua, dan oleh sebab masing-masing bertekad untuk memiliki keseluruhannya, mereka pun melemparkan dadu peperangan untuk merebut miliknya.” 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.

Secara nubuatan, peperangan Actium menandakan hukum Ahad, kerana ia melambangkan penaklukan yang ketiga terhadap tiga halangan geografi yang menegakkan “kekuasaan sejagat” Rom kafir, sebagaimana dihuraikan oleh Smith. Seperti halnya dengan Rom kafir, pada saat halangan yang ketiga bagi Rom kepausan disingkirkan dari kota Romlah “kekuasaan sejagat” Rom kepausan bermula pada tahun 538. Kedua-dua saksi itu menunjuk kepada hukum Ahad, pada tempat dan waktu ketika Rom moden menaklukkan kedua-dua kerajaan yang keenam dan ketujuh dalam nubuatan Alkitab, dan dengan demikian menaklukkan halangannya yang ketiga; lalu menegakkan “kekuasaan sejagat” selama empat puluh dua bulan simbolik.

> 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.

> Diberikan kepadanya mulut yang mengucapkan perkara-perkara yang besar dan hujat; dan kepadanya diberikan kuasa untuk berkuasa selama empat puluh dua bulan. Wahyu 13:5.

## Rome Against Egypt

Roma Melawan Mesir

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.

Dynamics profetik perang Augustus dari Roma melawan Mesir dan Cleopatra didorong oleh pemberontakan Marc Antony, dan dinamika profetik itu, oleh keharusan profetik, harus mewakili dinamika profetik yang direpresentasikan pada hukum Minggu.

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.

Di Actium, Roma telah menaklukkan Mesir, suatu kuasa yang terbentuk daripada persekutuan antara seorang lelaki yang memberontak dengan seorang perempuan yang tidak suci. Persekutuan antara Antony dan Cleopatra ialah gabungan gereja dan negara. Di Actium, Roma Augustine telah menaklukkan suatu kuasa yang diwakili oleh gabungan gereja dan negara yang tidak suci.

## Image of the Beast

Patung Binatang Buas

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

Cleopatra mewakili gereja yang telah rusak yang bersekutu dengan Antonius, suatu lambang Roma. Cleopatra adalah penguasa atas hubungan mereka, sebagaimana dinyatakan oleh Uriah Smith ketika ia mengatakan bahwa Antonius “jatuh menjadi korban bagi tipu daya dan pesona Cleopatra, ratu Mesir yang bejat.” Persekutuan gereja dan negara yang dilambangkan oleh Antonius dan Cleopatra mengidentifikasi Cleopatra sebagai kuasa yang memerintah dalam hubungan itu; jadi, perpaduan gereja dan negara yang dilambangkan oleh hubungan mereka memenuhi definisi patung binatang itu—yaitu perpaduan gereja dan negara dengan perempuan yang mengendalikan hubungan tersebut. Actium melambangkan hukum hari Minggu yang segera akan datang.

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.

Ogastus o emela matla a bopapa a gapa United States ka molao wa Sontaga o o tlang ka bonako. Marc Antony ke lonaka lwa Rephaboliki lwa sebatana sa lefatshe, mme Cleopatra ke lonaka lwa Boporotesetanta. Antony le Cleopatra ba kopana mme ba bua jaaka kgogela ka molao wa Sontaga o o tlang ka bonako. Cleopatra le Antony ka bobedi ke ditshupo tsa maatla a kgogela, mme fa ba kopane ka botlalo ka molao wa Sontaga—ba bua jaaka kgogela.

## Dragons

Naga-naga

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.

Kedua-dua Yunani dan Mesir secara nubuat melambangkan suatu kuasa naga, dan Antony juga melambangkan suatu kuasa naga. Mesir ialah selatan dalam Daniel sebelas dan Yunani ialah barat. Mesir telah diambil oleh Ptolemy I setelah kerajaan Alexander terbahagi kepada empat bahagian. Ptolemy I kemudian menjadi raja selatan yang pertama dalam nubuatan, dan Cleopatra ialah pemerintah Ptolemaik yang terakhir di Mesir. Ptolemy dilahirkan di Macedon, tempat kelahiran Alexander the Great.

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.

Masedon terletak di Yunani utara, dan mendakwa bahawa asal-usul nenek moyang mereka berasal daripada para wira mitologi Yunani. Negara-negara kota Yunani di selatan menganggap orang Masedon sebagai lebih barbarik daripada kaum Helenis di Yunani selatan. Orang Masedon diperintah oleh sistem monarki, manakala negara-negara kota selatan (poleis) seperti Athens, Sparta, Thebes, Corinth, dan sebagainya, terletak di Yunani selatan dan tengah serta di kepulauan Aegea. Poleis ini sering mempunyai pemerintahan demokratik, oligarkik, atau campuran, sedangkan Masedon merupakan sebuah monarki berpusat dengan dinasti diraja yang kuat (Argeads). Namun demikian, mereka semua ialah kaum Helenis, dan apabila Rom muncul dalam sejarah, mereka menamakan kaum Helenis itu sebagai Yunani. Cleopatra ialah pemerintah Ptolemaik yang terakhir, yang mewakili suku monarki kerajaan utara orang Yunani dari kawasan Masedon, atau Yunani utara.

## King of the South

Kgoši ya Borwa

Cleopatra was the final ruler of the Ptolemaic kingdom that began with Ptolemy I when Alexander’s kingdom divided into four. At the battle of Actium the Ptolemaic kingdom, the literal king of the south, reached its end. The next king of the south would be spiritual Egypt, represented by atheistic France during the French Revolution history.

Cleopatra e be re ghona, be e da Ptolemy ahenni no so a ɛhyɛɛ aseɛ firii Ptolemy I so berɛ a wɔkyɛɛ Alexander ahenman no mu maa no bɛyɛɛ nnan. Actium ko no mu no, Ptolemy ahenni no, anaasɛ atifi fam hene ankasa no, baa n’awieeɛ. Hene a ɔdi hɔ a na ɔbɛyɛ anaafo fam hene no bɛyɛ honhom fam Egypt, a wɔgyinaa hɔ maa no wɔ France a wonnye Onyankopɔn nni no mu wɔ French Revolution abakɔsɛm no mu.

> 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.

> Mayitani yao yataulala katika njia ya mji ule mkuu, ambao kwa maana ya rohoni huitwa Sodoma na Misri, mahali ambapo pia Bwana wetu alisulubiwa. Ufunuo 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.

អេហ្ស៊ីបតាមន័យអក្សរ គឺជាស្តេចនៃទិសខាងត្បូងតាមន័យអក្សរ ដោយពាក់ព័ន្ធនឹងការបែងចែកនគររបស់អាលិចសាន់ឌ័រ ប៉ុន្តែអេហ្ស៊ីបខាងវិញ្ញាណ ត្រូវបានតំណាងថាជាស្តេចនៃទិសខាងត្បូង ដោយសារគុណលក្ខណៈព្យាករណ៍របស់អេហ្ស៊ីប មិនមែនដោយទិសដៅតាមន័យអក្សរឡើយ។

## South and West

Selatan dan Barat

Cleopatra being the last Ptolemaic ruler of the kingdom was prophetically a twofold power of Greek (west) and Egypt (south), whereas; the next, and then spiritual king of the south would be France, also a twofold power represented in Revelation eleven as Egypt and Sodom. The licentiousness of Sodom aligns with the licentiousness of Cleopatra of the west, and Cleopatra of the south aligns with the atheism of Egypt. The last literal king of the south’s twofold nature aligned with the first spiritual king of the south.

Kleopatra sebagai penguasa Ptolemaik terakhir atas kerajaan itu, secara kenabian merupakan suatu kuasa rangkap dua, yaitu Yunani (barat) dan Mesir (selatan); sedangkan yang berikutnya, dan kemudian raja selatan secara rohani, ialah Prancis, juga suatu kuasa rangkap dua yang dalam Wahyu sebelas dilambangkan sebagai Mesir dan Sodom. Kebejatan Sodom sejalan dengan kebejatan Kleopatra dari barat, dan Kleopatra dari selatan sejalan dengan ateisme Mesir. Sifat rangkap dua dari raja selatan harfiah yang terakhir selaras dengan raja selatan rohani yang pertama.

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.”

Ntwa ya kwa Actium e ne e le kgolagano ya boitshekologo magareng ga kgogela ya Roma ya Antony le kgogela ya borwa le bophirima ya Cleopatra. Antony le Cleopatra ba emela kereke le puso, jalo go fenngwa ga Actium ke Augustus wa Roma go emela phenyo eo mo go yone Roma e busang godimo ga kopano e e sa itshekang ya mabedi, e e tshwantshang setshwantsho sa sebata. Dingwaga di le makgolo a mararo le masome a le marataro moragonyana, mo go diragadiweng ga Daniele 11:24, Constantine o ne a kgaoganya Roma ka botlhaba le bophirima, a tlogela mosadi wa Roma kwa bophirima mme a isa monna wa Roma kwa botlhaba. Phenyo ya borwa le bophirima e ne ya tshwantsha kgaogano ya botlhaba le bophirima morago ga “nako” ya dingwaga di le makgolo a mararo le masome a le marataro, mo ntweng ya kwa Actium. Mo thulanong e e neng ya tla pele Antony o ne a neilwe Roma ya botlhaba mme Augustus a neilwe ya bophirima, jalo Actium e ne ya kopanya botlhaba le bophirima, mme fela ka “nako.”

## 31 BC and 330

31 SM dan 330 TM

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 kimaima u endelela ku endla xikombiso xa makumu hi ku tirhisa masungulo, kutani ku hluriwa ka Actium hi 31 BC ku kombisa ka ha ri emahlweni ku avana ka vuhosi byi va vuxeni ni vupeladyambu hi 330. Actium ya 31 BC a yi ri alpha ya omega eka malembe ya 360 lama hetiseke hi 330. Hinkwaswo 31 BC na 330 swi kombisa emahlweni ka nkarhi lowutsongo lowu taka wa Sunday law tani hi leswi yimeleriwaka eka ndzimana ya khume na tsevu na ya makume mune na yin’we ya Daniel khume na yin’we.

## Another Symbol

Satu Lagi Lambang

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.

Anthony ban na Rom, a nang ri Cleopatra ban na thlang leh ni zawnga inzawm, sakawlh lim chhunga an pahnihna inkhawmnaa thawhtlang thumfold a entîr a ni. Kraws pawh Pathianni dân nêna a inzawm a; chuvângin Actium leh 330 nên pawh a inzawm bawk. Krawsah chuan kohhran leh sawrkâr inkawpna pahnihfold chu Juda-te (kohhran tihchhiat tawh) leh Rom (sawrkâr) te’n Krista tihhlum tûra an inzawmna hmangin a entîr. Krawsah chuan inkawpna chhûnga mi pathumna chu Barabbas-a entîr a ni; ani chu Krista dik lo, a hming awmzia chu “Pa fapa” tihna a ni. Barabbas chu, Krista chu zâwlnei dik tak a nihna nên khâikhin chuan, entîrna lamah zâwlnei dik lo a ni. Rom chu Anthony a ni a, hmar leh thlang lam Cleopatra chuan Juda-te leh Barabbas a entîr.

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.

Salib itu juga sejalan dengan Elia di Gunung Karmel, di mana pilihan yang dihadapi adalah mengenai siapa nabi yang benar atau nabi palsu. Nabi palsu pada waktu itu merupakan suatu lambang ganda yang terdiri atas nabi-nabi Baal dan imam-imam rimba. Baal ialah dewa laki-laki, dan imam-imam rimba melambangkan Asytoret, dewi perempuan. Orang-orang Yahudi di salib adalah Asytoret, dewi perempuan itu, dan Barabas, pemalsuan dari Manusia Penderitaan, adalah dewa laki-laki, Baal.

Cleopatra was both the queen of the south and the queen of the west. Antony was the image of Rome, part of the threefold triumvirate sworn to avenge the assassination of Julius. Julius death by twenty-three wounds represented the papacies deadly wound in 1798, in fulfillment of verse forty of Daniel eleven. Augustine at Actium represents the healing of that deadly wound. The wound is healed when Antony and Cleopatra die. Antony and Cleopatra represent the image of the beast in the United States that is a threefold prophetic entity, consisting of the earth beast and its two horns. Antony is one part and Cleopatra represents the other two parts. Whether it is Antony’s Rome, or Cleopatra’s Egypt and Greece, they die together at the Sunday law when the sixth kingdom of Bible prophecy ends. Prophetically Cleopatra in relation to Antony is the mixture of church craft and statecraft, with the church craft seducing and controlling the statecraft.

Cleopatra e ne e le mofumahali oa boroa hape e le mofumahali oa bophirimela. Antony e ne e le setšoantšo sa Roma, e le karolo ea triumvirate ea makhetlo a mararo e ileng ea hlapanya ho iphetetsa bakeng sa polao ea Julius. Lefu la Julius ka maqeba a mashome a mabeli a metso e meraro le ne le emela leqeba le bolaeang la bopapa ka 1798, e le phethahatso ea temana ea mashome a mane ea Daniele 11. Augustine Actium o emela ho folisoa ha leqeba leo le bolaeang. Leqeba leo lea folisoa ha Antony le Cleopatra ba shoa. Antony le Cleopatra ba emela setšoantšo sa sebata United States seo e leng mokhatlo oa boprofeta oa makhetlo a mararo, o entsoeng ka sebata sa lefatše le manaka a sona a mabeli. Antony ke karolo e le ’ngoe, ’me Cleopatra o emela likarolo tse ling tse peli. Ebang ke Roma ea Antony, kapa Egepeta le Greece tsa Cleopatra, li shoa hammoho molaong oa Sontaha ha ’muso oa botšelela oa boprofeta ba Bibele o fela. Ka boprofeta, Cleopatra kamanong ea hae le Antony ke motswako oa mano a kereke le mano a ’muso, moo mano a kereke a hohelang le ho laola mano a ’muso.

## The Second Death Typified

ការស្លាប់ទីពីរ ដែលបានតំណាងជារូបសញ្ញា

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.

Pada satu lagi peringkat kenabian, hubungan Cleopatra dengan Julius Caesar dan Marc Antony melambangkan dua kali apabila kelicikan gereja Cleopatra berada dalam hubungan dengan kenegaraan Empayar Rom. Dia ditinggalkan oleh Julius pada tahun 1798 dalam kematian simbolik pertamanya, sebagai penggenapan ayat empat puluh Daniel sebelas; dan kemudian dia sampai kepada kesudahannya tanpa seorang pun menolongnya, di Actium sebagai penggenapan ayat empat puluh lima Daniel sebelas. Ayat empat puluh ialah alfa bagi luka maut pertamanya yang akan disembuhkan, dan omega bagi ayat empat puluh lima ialah tempat dia menerima kematian keduanya dan yang terakhir.

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.

Bagaimana dengan empat kuasa Rom dalam ayat enam belas hingga dua puluh dua, Cleopatra sebagai simbol alkitabiah mempunyai lebih daripada satu makna, bergantung pada konteks. Julius meninggalkannya pada tahun 1798 apabila sokongan beraja telah disingkirkan, dan kemudian lukanya yang membawa maut disembuhkan pada waktu undang-undang Ahad, tetapi akhirnya sepuluh raja dalam Wahyu tujuh belas membinasakannya dengan api, ketika dia menemui kematian keduanya dan yang terakhir.

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 ke seswantšho sa tlhago ya mahlakore a mabedi yeo e emelwago ke go se dumele go Modimo ga Egepeta ya Farao, le filosofi ya bodumedi ya Gerika. Tlhago ya gagwe ya mahlakore a mabedi e emela bohlale bja mmušo bja Egepeta le bohlale bja kereke bja Gerika. Filosofi ya bodumedi ya Gerika e emelwa ke modingwana wa Gerika Athena, yo a bego a bewa bjalo ka seswantšho tempeleng ya gagwe, yeo e bitšwago Parthenon. Athena ke seswantšho sa bohlale, gomme ka ge e le mosadi, o emela bodumedi bja thuto ya motho, go fapana le thuto ya Bomodimo.

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.

Tanduk dua bagi Amerika Syarikat ialah Republikanisme dan Protestantisme, yang telah dilambangkan di Perancis oleh Mesir dan Sodom. Mesir ialah ketatanegaraan dan Sodom ialah tipu daya gereja; oleh itu, Republikanisme sepadan dengan Mesir dan Protestantisme dengan Sodom. Republikanisme ialah Mesir dan Protestantisme ialah Sodom dan Yunani. Lambang pendidikan manusia ialah dewi Yunani Athena, yang bait sucinya ialah Parthenon, yang menemukan kembaran modennya dalam kuil Parthenon di Nashville, Tennessee. Lambang gereja yang telah rosak, yang bersekutu dengan tanduk Republikan di Amerika Syarikat pada undang-undang Ahad, digambarkan sebagai Cleopatra, Asytarot, Salome dan Sodom.

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

Cleopatra menggambarkan ateisme Firaun dan agama orang Yunani. Agama yang menyertai filsafat ateisme ialah penyembahan terhadap pendidikan Yunani. Yesus senantiasa menggambarkan kesudahan dengan permulaan, dan pohon di taman yang dilarang untuk dimakan itu ialah pohon pengetahuan tentang yang baik dan yang jahat, yang melambangkan agama filsafat Yunani yang oleh Sister White disebut, “pendidikan tinggi.” Hal itu menandai dan menekankan agama hikmat Yunani Cleopatra sebagai bentuk yang rusak dan palsu dari pendidikan yang sejati dalam pertentangan besar antara Kristus dan Setan.

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.

နာရှဗီးလ်၊ တင်နက်ဆီပြည်နယ်ကို “တောင်ပိုင်း၏ အေသင်” ဟု ခေါ်ကြပြီး၊ ကလီယိုပက်ထရာသည် တောင်ပိုင်း၏ နောက်ဆုံး အမှန်တကယ် မိဖုရား ဖြစ်ခဲ့သည်။ တောင်ပိုင်း၏ နောက်ဆုံး မိဖုရားသည် နောက်လာမည့် ပထမ ဝိညာဉ်ရေးဆိုင်ရာ တောင်ပိုင်းဘုရင်ကို အမျိုးအစားပြု၍ ညွှန်ပြခဲ့ပြီး၊ ထိုအရာသည် ဘုရားမဲ့ဝါဒပြင်သစ်၌ ပြည့်စုံခဲ့သည်။ ဘုရားမဲ့ဝါဒပြင်သစ်သည် အမေရိကန်ပြည်ထောင်စုကို အမျိုးအစားပြု၍ ညွှန်ပြသည်။ ထိုနေရာ၌ပင် တင်နက်ဆီပြည်နယ်၊ နာရှဗီးလ်မြို့ရှိ “တောင်ပိုင်း၏ အေသင်” ၌ အာသီနာနတ်သမီးအတွက် ပါသီနွန်ဗိမာန်ကို သင်္ကေတအားဖြင့် ကိုယ်စားပြုထားသည်။ ထိုဗိမာန်သည် နာရှဗီးလ်မြို့၊ 2500 West End တွင် တည်ရှိသည်။ နှစ်ဆယ့်ငါး ဟူသော အရေအတွက်သည် မဿဲ နှစ်ဆယ့်ငါးပါ ပုံဥပမာ သုံးခု၏ ပိတ်ထားသော တံခါးကို ကိုယ်စားပြုသည်။ ကလီယိုပက်ထရာသည် “တောင်” နှင့် “အနောက်” တို့၏ မိဖုရားအဖြစ် “တောင်ပိုင်း၏ အေသင်” ၌ မိမိ၏ “အဆုံး” သို့ ရောက်လာသည်။

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.

Dengan pertimbangan-pertimbangan mengenai Actium, Cleopatra, Augustus, dan Antony ini, kita kembali kepada ayat dua puluh empat hingga ayat tiga puluh dari Daniel sebelas. Barangkali, bahagian yang paling samar dalam petikan itu ialah apabila mereka berdusta di satu meja.

> 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.

> Dan. 11:27 “A dikgoši tše pedi tše, dipelo tša tšona di tla ba tša go dira bobe, gomme di tla bolela maaka tafoleng e tee; eupša seo se ka se atlege, gobane bofelo bo sa le nakong ye e bego e beilwe.”

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.

Waktu yang telah ditetapkan dalam ayat itu ialah 330, yakni penghujung “masa” dalam ayat dua puluh empat. Waktu yang telah ditetapkan itu melambangkan undang-undang Ahad bagi Amerika Syarikat dan juga melambangkan penutupan masa percubaan manusia bagi dunia. Sebelum undang-undang Ahad itu, kedua-dua raja, yang hatinya berniat melakukan kejahatan, akan saling mengucapkan dusta pada satu meja. Sebelum undang-undang Ahad dalam ayat enam belas dan empat puluh satu Daniel sebelas, dua orang raja akan mengucapkan dusta pada satu meja, tetapi dusta mereka tidak berjaya. Siapakah dua raja yang saling mengucapkan dusta itu? Sebelum kita menjawab persoalan itu, izinkan saya mengingatkan kita akan beberapa lambang yang telah kita bahaskan sebelumnya dalam siri ini.

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.

Bafusi ba Roma ba bane ba emela mefutafuta ya matshwao a boporofeta go ya ka seemo seo ba lebelelwago go sona. Le ge e le bafusi ba Roma, bjalo ka leswao ba emela ka botlalo histori ya boporofeta ya Juda ya bogologolo ge ba be ba fetoga go tšwa taolong ya Baseleukia go ya taolong ya Baroma.

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 ialah seorang panglima, dan tiga pemerintah Rom yang berikutnya semuanya ialah Caesar. Julius, dalam hubungannya dengan Augustus, melambangkan dua kesatuan rangkap tiga melalui dua triumvirat, yang pertama tidak rasmi, yang kedua rasmi. Keempat-empat pemerintah itu melambangkan hukum Ahad dalam konteks tertentu. Pompey menakluk negeri yang mulia itu; Julius, yang dilambangkan oleh dua puluh tiga tikaman, ialah malaikat pertama, kerana dia ialah Caesar yang pertama, dan dia melambangkan malaikat ketiga, iaitu Tiberias. Tiberias pada salib, yang merupakan hukum Ahad, juga dilambangkan oleh dua puluh tiga, kerana dua puluh tiga melambangkan pendamaian; dan salib ialah bahagian yang sangat penting dalam pekerjaan Kristus dalam menggabungkan Keilahian-Nya dengan kemanusiaan kita. Jadi, Julius dan Tiberias ialah pekhabaran pertama dan ketiga, yang dilambangkan oleh dua puluh tiga.

Julius was not the romantic figure he is often portrayed as in Hollywood lore; he was a ruthless man bent on power. Tiberias was worse than Julius, for his vileness is even addressed in the verse, for the last letter of the Hebrew alphabet is twenty-two and the first letter is one. The alpha is smaller than the omega and Tiberias’ vileness is located in verse twenty-two, which is the last letter of the Hebrew alphabet, and in between the two vile persons represented by Julius and Tiberias was Augustus. Augustus represents the height of the glory of Rome’s power and prestige. As the opposite of the first and third message he is represented by the letter thirteen, which is a symbol of rebellion. Augustus secured his kingdom by subduing the rebellion of Antony and Cleopatra, the most famous rebellion of Rome’s history.

Yulius bukanlah tokoh romantis sebagaimana ia sering digambarkan dalam legenda Hollywood; ia adalah seorang yang kejam dan haus kuasa. Tiberias lebih buruk daripada Yulius, sebab kebejatannya bahkan disinggung dalam ayat itu, karena huruf terakhir abjad Ibrani bernilai dua puluh dua dan huruf pertama bernilai satu. Alfa lebih kecil daripada omega, dan kebejatan Tiberias terletak pada ayat dua puluh dua, yakni huruf terakhir dari abjad Ibrani; dan di antara dua orang hina yang diwakili oleh Yulius dan Tiberias itu terdapat Agustus. Agustus melambangkan puncak kemuliaan kuasa dan prestise Roma. Sebagai kebalikan dari pekabaran pertama dan ketiga, ia diwakili oleh huruf tiga belas, yang merupakan lambang pemberontakan. Agustus meneguhkan kerajaannya dengan menaklukkan pemberontakan Antonius dan Kleopatra, pemberontakan yang paling termasyhur dalam sejarah Roma.

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

Ogastas e leng matla a Roma a ileng a hlōla tšitiso ea boraro, ’me ka ho etsa joalo a emela molao oa Sontaha, le matla a Roma a busang nakong ea likhoeli tse mashome a mane a metso e ’meli tsa tšoantšetso tsa khaolo ea leshome le metso e meraro ea Tšenolo ea bofetoheli. Ha Pompey a behiloe pele ho molao oa Sontaha, ke ka bobeli 1798 le 1989, e leng se etsang hore Pompey e be letšoao la Antiochus Magnus ea ileng a felisa Ntoa ea bone ea Syria ho tloha ka 219 ho isa ho 217 BC, e le phethahatso ea temana ea leshome ea khaolo ea leshome le motso o mong. Joale Julius Caesar o hokahanngoa le litemana tsa leshome le motso o mong le tsa leshome le metso e ’meli le ntoa ea moeli, e leng ntoa ea Raphia ka 217 BC. Moo Julius le eena ke Antiochus Magnus, ’me Augustus Caesar le eena ke Antiochus Magnus ntoeng ea Panium ea temana ea leshome le metso e mehlano. Joale temaneng ea leshome le metso e tšeletseng Tiberias ke molao oa Sontaha, empa hase Antiochus Magnus, hobane moo ke Pompey, hobane Jesu kamehla o bontša bofelo ka qalo. Temana eo e tšoaea bofelo ba ’Muso oa Seleucid bo tšoantšetsang bofelo ba United States e le ’muso oa botšelela oa boprofeta ba Bibele.

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.

Terdapat lagi penjajaran yang perlu dibuat terhadap empat pemerintah Rom, dan garis itu menggambarkan sejarah tersembunyi bagi ayat empat puluh. Garis Makabe dalam ayat dua puluh tiga juga menggambarkan sejarah tersembunyi bagi ayat empat puluh. Kemudian dalam ayat dua puluh empat, kisah Rom Imperial kafir dilambangkan oleh suatu masa—tiga ratus enam puluh tahun. Garis sejarah Rom yang diwakili dari ayat dua puluh empat hingga ayat tiga puluh juga merupakan suatu gambaran tentang sejarah tersembunyi bagi ayat empat puluh. Ia berakhir pada ayat tiga puluh satu apabila subjek berubah daripada Rom kafir kepada Rom kepausan. Rom kafir masih terdapat dalam ayat itu, tetapi di sana ia tidak diwakili sebagai kerajaan keempat dalam nubuatan Alkitab, melainkan sebagai kuasa politik yang menempatkan kepausan di atas takhta pada tahun 538. Pada tahun 538 kepausan meluluskan suatu undang-undang hari Ahad, maka ayat tiga puluh satu sedang disejajarkan dengan ayat enam belas dan empat puluh satu. Ayat dua puluh empat memperkenalkan peperangan Actium dan sejarah yang berkaitan dengan garis itu.

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.

Ayat kedua puluh empat sedang mengenal pasti saat Rom kafir mula memerintah secara tertinggi selama tiga ratus enam puluh tahun, dan kemudian dalam ayat tiga puluh satu Rom kepausan mula memerintah secara tertinggi selama seribu dua ratus enam puluh tahun. Permulaan dan pengakhiran garis itu memikul tanda tangan Kristus, Alfa dan Omega. Dalam ayat-ayat itu, kita mempunyai sejarah Mark Antony, Cleopatra, dan Augustus Caesar. Dalam ayat enam belas, Rom kafir menakluk Empayar Seleucid pada tahun 65 SM, dan kemudian Yehuda pada tahun 63 SM. Halangan ketiga, iaitu Actium pada tahun 31 SM, menandakan berakhirnya kerajaan Mesir, sebagaimana ditipologikan oleh halangan pertama, iaitu Seleucid pada tahun 65 SM. Sekali lagi, kita mendapati tanda tangan Dia yang Awal dan yang Akhir. Tahun 65 SM ialah yang pertama daripada tiga halangan dan ia melambangkan penaklukan raja utara, dan tahun 31 SM melambangkan yang ketiga daripada tiga halangan serta penaklukan raja selatan. Yehuda, sebagai halangan tengah daripada tiga halangan itu, sedang mengalami perang saudara di dalam tembok Yerusalem ketika Pompey tiba pada tahun 63 SM. Halangan kedua ialah lambang pemberontakan.

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.

Pada tahun 538, halangan ketiga bagi Roma kepausan telah dihalau keluar dari Kota Roma. Halangan itu ialah kaum Goth, dan di situlah kerajaan kelima dalam nubuatan Alkitab bermula; tepat di tempat kerajaan keempat berakhir. Dan sebagaimana kerajaan keempat bermula pada halangan ketiganya, kerajaan Mesir telah dikalahkan, sebagaimana telah dilambangkan dalam halangan pertama kerajaan Seleucid. Hal ini mengenal pasti bahawa kesaksian nubuatan yang terdapat dalam ayat dua puluh empat hingga ayat tiga puluh mewakili suatu garis yang juga harus ditempatkan dalam sejarah tersembunyi ayat empat puluh. Atas sebab ini, adalah penting untuk mempertimbangkan pelbagai hubungan nubuatan yang diwakili oleh Marc Antony, Cleopatra, Julius Caesar, Pompey dan Augustus Caesar.

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

Demikianlah bagian yang paling samar dalam petikan ayat dua puluh empat hingga tiga puluh, ketika mereka berbicara dusta di satu meja?

> 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.

> A ba marena a mabedi ano dipelo tsa ona di tla nna tsa go dira bosula, mme ba tla bua maaka fa tafoleng e le nngwe; mme ga go kitla go atlega; gonne bokhutlo bo sa ntse bo tla ka nako e e tlhomilweng. Daniele 11:27.

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

Uriah Smith Ἀντώνιον τὸν Μάρκον καὶ Αὔγουστον Καίσαρα ὡς τοὺς δύο βασιλεῖς ταυτίζει.

> “Verse twenty-seven quoted

> “Temana e le masome amabili-na-supa le a nopotswego”

> “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 i Caesar dahulu berada dalam persekutuan. Namun, di bawah selubung persahabatan, kedua-duanya sedang bercita-cita dan berintrik untuk kekuasaan sejagat. Pernyataan hormat dan persahabatan mereka seorang terhadap yang lain ialah ucapan orang munafik. Mereka berkata dusta di satu meja. Octavia, isteri Antony dan saudara perempuan Caesar, mengisytiharkan kepada rakyat Roma pada waktu Antony menceraikannya, bahawa dia telah bersetuju untuk mengahwininya semata-mata dengan harapan bahawa hal itu akan menjadi suatu jaminan penyatuan antara Caesar dan Antony. Tetapi rancangan itu tidak berhasil. Perpecahan pun berlaku; dan dalam konflik yang menyusul, Caesar tampil sepenuhnya sebagai pemenang.” 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.

Ha Octavia a lemoga hore lenyalo la gagwe le Antony e ne e le sesupo sa kopano, le ile la bontšha kgwerano ya lenyalo yeo e bego e šetše e swantšhitšwe pejana kgaolong ya lesometee ka lenyalo la mehleng ya Bagerika la Berenice le kgoši ya Seleucid, Antiochus II Theos, mo e ka bago ka 252 BC. Berenice e be e le morwedi wa Ptolemy II Philadelphus. Octavia le Berenice ba emela manyalo a bodiplomate goba, ka tsela ya boporofeta, ditumellano. Ditemana tša bohlano go fihla go tša lesome di laetša histori ya lenyalo leo la bodiplomate magareng ga mebušo ya borwa le ya leboa, gomme ge Marc Antony le Octavian, yo ka morago a ilego a tsebja e le Augustus Caesar, ba rulaganya lenyalo leo, ba ile ba aroganya le mmušo ka bohlabela le bodikela.

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).

Pakt i Brundisium (40 f.Kr.) var ei framforhandla ordning mellom Marc Antony og Octavian (seinare Augustus) for å løyse spenningane i det andre triumviratet etter ein nær borgarkrig. Han innebar ei deling av dei romerske territoria (Antony i aust, Octavian i vest) og vart stadfesta ved Antony sitt ekteskap med Octavia (systera til Octavian). I 39 f.Kr. gjekk den opphavlege femårsperioden for triumviratet ut, og Antony segla til Italia med meir enn 300 skip som i første omgang ikkje fekk gå i land i Brundisium, så dei la til slutt til kai i Tarentum. Octavian møtte han der etter langvarige meklingar, framkalla av at Antony sin hær ikkje var villig til å kjempe mot Octavian sin hær, og omvendt. Octavia spela ei sentral meklarrolle og overtala Antony til å stø Octavian mot Sextus Pompey. Dei fornya triumviratet for endå fem år (til 32 f.Kr.), med Antony som gav Octavian 120 skip i byte mot lova troppar (som Octavian seinare heldt attende).

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.

Ka 32 BC, go ile gwa ba le karogano e e bulegileng magareng ga baganetsi bano ba babedi. Dikamano di ne di senyegile ka ntlha ya letsholo la propaganta, go lebisa tlhokomelo ga Antony kwa botlhaba (le Cleopatra), le go ikobokanya ga maatla ga Octavian kwa bophirima. Octavian o ne a gana ditshitshinyo tsa morago tsa go tshwara kopano tse di neng di tswa kwa go Antony pele ga Actium.

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

Ndzi tsakisisa leswaku a ndzi nge swi koti ku hundzuluxa hi ndlela leyi u yi kombeleke hikuva “ms” a swi le rivaleni leswaku i ririmi rihi. Kombela u boxa leswaku “ms” swi vula ririmi rihi, xikombiso: - Malay - Swahili - Tswana - kumbe rin’wana Loko u ndzi byela ririmi, ndzi ta tlhela ntsena hi vuhundzuluxeri lebyi u byi lavaka.

## The Testimony of Three

Bopaki jwa Bararo

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.

Pada akhir Empayar Seleucid terdapat suatu perjanjian ketiga di mana dusta diucapkan pada satu meja. Hal ini berlaku dalam konteks Perang Syria Kelima (202–195 SM), ketika Antiochus III Magnus mengambil kesempatan atas kelemahan Kerajaan Ptolemaik setelah kematian Ptolemy IV Philopator pada tahun 204 SM. Ptolemy V Epiphanes (Ptolemy V) naik takhta ketika masih kanak-kanak (sekitar umur 5–6 tahun), sehingga Mesir berada di bawah para pemangku raja dan terdedah kepada kekacauan dalaman, pemberontakan pribumi, serta ancaman luaran.

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).

Antiokhus Magnus telah pun menyerang dan merampas sebahagian besar wilayah Ptolemaik di Coele-Syria, Palestin, dan Asia Kecil selepas kemenangan-kemenangan seperti Pertempuran Panium (200 SM). Daripada menakluk Mesir sepenuhnya (yang berisiko mencetuskan campur tangan Rom, memandangkan Rom sedang menekannya supaya tidak memasuki kawasan-kawasan tertentu), dia menempuh suatu perikatan perkahwinan secara diplomatik sebagai tokoh “pelindung”. Pada 197/195 SM, sebagai sebahagian daripada perjanjian damai yang menamatkan perang itu, Antiokhus Magnus telah menunangkan, kemudian mengahwinkan, puterinya yang masih muda, Cleopatra I Syra (juga disebut Cleopatra Syra), dengan Ptolemy V yang masih kanak-kanak (perkahwinan itu berlangsung pada 193 SM di Raphia; Ptolemy berumur 16 tahun, Cleopatra 10 tahun).

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.

ഇത് ഉദാരമായൊരു നടപടിയായി അവതരിപ്പിക്കപ്പെട്ടു: ആന്റിയോക്യസ് സ്വയം യുവ രാജാവിന്റെ സഖാവും “സംരക്ഷകനും” ആയി നിലയുറപ്പിച്ച്, ഏഷ്യയിലെ സ്വന്തമാക്കിയ നേട്ടങ്ങൾ നിലനിർത്തിക്കൊണ്ട് സമാധാനം ഉറപ്പിച്ചു. ഈ വിവാഹം വഴി തന്റെ മകളുടെ മുഖാന്തരം ഈജിപ്തിന്മേൽ പരോക്ഷ സ്വാധീനം അവൻ നേടി (അവൾ തന്റെ സെല്യൂസിഡ് വേരുകളോടു വിശ്വസ്തയായി തുടരുകയും പ്റ്റോലമെയിക് രാജസഭയിൽ സിറിയാനുകൂല സ്വരമായി പ്രവർത്തിക്കുകയും ചെയ്യും എന്നു അവൻ പ്രത്യാശിച്ചു). എന്നാൽ ഈ കപടനീക്കം പരാജയപ്പെട്ടു, കാരണം ക്ലിയോപാത്ര തന്റെ പിതാവിനെ അല്ല, തന്റെ ഭർത്താവിനെയും ഈജിപ്തിനെയും ചേർന്നു നിന്നു; ഇതുവഴി ആന്റിയോക്യസിന്റെ ദീർഘകാല നിയന്ത്രണം തകരുകയും ചെയ്തു. ഇത് ബ്രുണ്ടിസിയം ഉടമ്പടി (ക്രി.മു. 40)യെ പ്രതിഫലിപ്പിക്കുന്നു; കൂടാതെ പല വിധങ്ങളിൽ റോമൻ സംഭവങ്ങളുമായി ബന്ധപ്പെട്ടതുമായിരുന്നു.

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).

Sama seperti Antony menikahi Octavia (saudara perempuan Octavian) untuk mengikat kuasa-kuasa yang bersaing setelah hampir terjadi perang, Antiochus menggunakan pernikahan putrinya dengan Ptolemy V untuk meresmikan suatu perdamaian sementara dan pembagian wilayah (Seleukid mempertahankan penaklukan-penaklukan di utara, Ptolemy tetap memegang Mesir di selatan).

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.

ਅੰਤਿਓਕੁਸ ਨੇ ਬਾਲ-ਰਾਜਾ ਪਟੋਲਮੀ V ਉੱਤੇ ਪਰਿਵਾਰਿਕ ਸੰਬੰਧਾਂ ਦੇ ਮਾਧਿਅਮ ਨਾਲ ਅਸਲ ਵਿੱਚ ਇੱਕ ਸਰਪਰਸਤ ਵਾਂਗ ਅਧਿਕਾਰ ਜਤਾਇਆ, ਜਿਸ ਤਰ੍ਹਾਂ ਆਕਟੇਵੀਅਨ (ਅਤੇ ਤ੍ਰਿਯੁੰਵੀਰਾਤ) ਨੇ ਸ਼ਕਤੀ-ਸ਼ੂਨਤਾ ਜਾਂ ਪ੍ਰਤਿਸਪਰਧਾਵਾਂ ਦੇ ਵਿਚਕਾਰ ਆਪਣੇ ਆਪ ਨੂੰ ਸਥਾਪਿਤ ਕੀਤਾ। ਦੋਵੇਂ ਮਾਮਲਿਆਂ ਵਿੱਚ “ਵਧੇਰੇ ਸ਼ਕਤੀਸ਼ਾਲੀ” ਪਾਤਰ (ਅੰਤਿਓਕੁਸ/ਆਕਟੇਵੀਅਨ) ਨੇ ਰਿਸ਼ਤੇਦਾਰੀ ਦੇ ਜ਼ਰੀਏ ਇੱਕ ਨਿਰਬਲ ਪੱਖ ਉੱਤੇ ਪ੍ਰਭਾਵ ਅਤੇ ਪਕੜ ਬਣਾਉਣ ਦੀ ਕੋਸ਼ਿਸ਼ ਕੀਤੀ। ਦੋਵੇਂ ਵਿਵਸਥਾਵਾਂ ਨੇ ਥੋੜ੍ਹੇ ਸਮੇਂ ਲਈ ਸਥਿਰਤਾ ਤਾਂ ਲਿਆਂਦੀ, ਪਰ ਅੰਤਰਲੇਤ ਅਵਿਸ਼ਵਾਸ ਕਾਰਨ ਲੰਬੇ ਸਮੇਂ ਵਿੱਚ ‘ਸਫਲ ਨਾ ਹੋਈਆਂ’—ਕਲੀਓਪਾਤਰਾ ਨੇ ਮਿਸਰ ਦਾ ਹੀ ਪੱਖ ਕੀਤਾ (ਇਸ ਤਰ੍ਹਾਂ ਅੰਤਿਓਕੁਸ ਦੀ ਯੋਜਨਾ ਨੂੰ ਨਿਸ਼ਫਲ ਕਰਦਿਆਂ), ਜਦਕਿ ਅੰਟਨੀ ਦਾ ਪੂਰਬੀ ਕੇਂਦ੍ਰਣ (ਕਲੀਓਪਾਤਰਾ VII) ਆਕਟੇਵੀਅਨ ਨਾਲ ਵਿਘਟਨ ਦਾ ਕਾਰਨ ਬਣਿਆ।

Ptolemy V’s minority under regents parallels the instability after Julius Caesar’s death (leading to the Triumvirate’s formation and power struggles). The marriage of Berenice to Antiochus marked the beginning of the Seleucid Empire’s history in Daniel eleven, and the marriage of Antiochus Magnus daughter to the Egyptian child king, marked the ending of the Seleucid Empire. The ending of the marriage of Marc Antony to Octavia marked the ending of the Ptolemaic kingdom. The ending of Judah as God’s covenant people took place at the cross, and that Judean kingdom began with the Maccabees and the league they made with Rome. All of these prophetic lines are represented within the narrative of Daniel chapter eleven, and they all align with the hidden history of verse forty. Beginning in verse five we have the treaty of Berenice, that leads to Antiochus the Great and the treaty of his daughter Cleopatra Syra, that takes place in the history of the Maccabees of verse twenty-three. The Maccabees become part of the line based upon their rebellion against Antiochus Epiphanes, one of the last of the Seleucid Dynasty.

Ptolemy V semasa di bawah pemangku-pemangku pemerintah sejajar dengan ketidakstabilan selepas kematian Julius Caesar (yang membawa kepada pembentukan Triumvirate dan perebutan kuasa). Perkahwinan Berenice dengan Antiochus menandai permulaan sejarah Empayar Seleucid dalam Daniel sebelas, dan perkahwinan puteri Antiochus Magnus dengan raja kanak-kanak Mesir menandai pengakhiran Empayar Seleucid. Berakhirnya perkahwinan Marc Antony dengan Octavia menandai berakhirnya kerajaan Ptolemaic. Pengakhiran Yehuda sebagai umat perjanjian Allah berlaku di salib, dan kerajaan Yudea itu bermula dengan kaum Maccabees serta persekutuan yang mereka adakan dengan Rom. Semua garis nubuatan ini tergambar dalam naratif Daniel fasal sebelas, dan semuanya selaras dengan sejarah tersembunyi ayat empat puluh. Bermula pada ayat lima, kita mempunyai perjanjian Berenice, yang membawa kepada Antiochus yang Agung dan perjanjian puterinya Cleopatra Syra, yang berlaku dalam sejarah kaum Maccabees pada ayat dua puluh tiga. Kaum Maccabees menjadi sebahagian daripada garis itu berdasarkan pemberontakan mereka terhadap Antiochus Epiphanes, salah seorang yang terakhir dalam Dinasti 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.”

Antiokhus Epifanes ialah Antiokhus yang berada di Mesir pada tahun 168 SM berhampiran Aleksandria semasa Perang Syria Keenam. Antiokhus Epifanes telah menyerang Mesir dan hampir-hampir menawan Aleksandria. Pemerintah-pemerintah Ptolemaik merayu kepada Rom untuk mendapatkan pertolongan. Rom mengutus Popillius Laenas (dengan hanya satu rombongan kecil—tanpa tentera) untuk menyampaikan suatu ultimatum daripada Senat; Antiokhus mesti segera berundur dari Mesir dan Cyprus, atau berhadapan dengan perang melawan Rom. Apabila Antiokhus menerima surat itu dan meminta masa untuk berunding dengan para penasihatnya, Popillius—yang digambarkan sebagai tegas dan angkuh—mengambil tongkat jalannya lalu melukis satu bulatan di pasir mengelilingi kaki raja itu. Kemudian dia menyatakan, “Sebelum engkau melangkah keluar dari bulatan itu, berilah aku suatu jawapan untuk kubawa menghadap Senat.”

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).

Imbwirwaruhamye byari bisobanutse; Antiyokusi ntiyari gushobora gusohoka muri uwo murongo utaziyemeje ku byo Roma yasabaga—kuwurenga atarumvikanye na yo byari gusobanura intambara. Atunguwe kandi akojejwe isoni, Antiyokusi yazuyaje akanya gato, hanyuma yemera kubahiriza ibyo yasabwaga, akura ingabo ze muri Egiputa, maze asubira i Siriya. Icyo gikorwa gikomeye cya dipolomasi (gishyigikiwe n’izina Roma yarushagaho kugira ry’ububasha) cyatumye habaho umwiherero w’ingabo nta ntambara ibaye, kigaragaza ubutegetsi bwihutaga kuzamuka bwa Roma mu burasirazuba bwa Mediterane. Bikunze kuvugwa cyane ko ari ho haturutse imvugo ngo “gucira umuntu umurongo mu musenyi” (nubwo, mu by’ukuri, wari uruziga).

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

Antiokhus Epifanes pula menjadi pemahaman Protestan tentang kuasa yang meninggikan dirinya, jatuh, dan menegakkan penglihatan dalam ayat empat belas Daniel sebelas.

> 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.

> Ka dinako tseo ba bantši ba tla ema kgahlanong le kgoši ya borwa; gape le bahlakodi ba setšhaba sa gago ba tla ikgodiša gore ba hlome pono; eupša ba tla wa. Daniele 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.

அந்தியோக்குஸ் IV எபிபானஸ் கி.மு. 175–164 காலத்தில் ஆட்சி செய்தான்; செல்யூசிட் அரசர்களாகிய பதின்மூவரில் அவன் எட்டாவனாயிருந்தான். ஹெலெனிய கலாச்சாரத்தைத் திணித்து, கிரேக்க மதச் சடங்குகளின் கீழ் தன் பேரரசை ஒன்றுபடுத்துவதே அவன் நோக்கமாக இருந்தது. கி.மு. 169-இல் அவன் ஆலயத்தை கொள்ளையிட்டான்; யூதர்களின் மார்க்காசாரங்களை (விருத்தசேதனம், ஓய்வுநாள் கடைப்பிடிப்பு, தோரா படிப்பு) தடைசெய்தான்; மேலும் புறஜாதி தெய்வங்களுக்கு பலியிடும்படி அவர்களை வற்புறுத்தினான். கி.மு. 167 டிசம்பரில், ஆலயத்திலிருந்த யூதர்களின் சர்வாங்கதகன பலிபீடத்தின் மேல், ஒரு புறஜாதி பலிபீடத்தை (ஸ்யூஸுக்காக) நிறுவி, அதன்மேல் ஒரு பன்றியைப் பலியிட்டான்; இதனுடன் மற்ற அசுத்தமான செயல்களையும் செய்தான். இந்தத் தூய்மைக்கேடு, கட்டுப்பாட்டோடு விசுவாசத்தைப் பேணிய யூதர்களுக்கு இறுதியான எல்லையாக இருந்தது; ஏனெனில் அவர்கள் இதனை ஆலயத்தின் பரிசுத்தத்திற்கும் தேவனுடைய நியாயப்பிரமாணத்திற்கும் எதிரான உச்சமான மீறலாகக் கண்டனர். இதுவே உடனடியான எதிர்ப்பைத் தூண்டியது: மோதேயீனில் இருந்த ஆசாரியனான மத்தத்தியாஸ், புறஜாதி தெய்வங்களுக்கு பலியிடுமாறு செல்யூசிட் அதிகாரி கொடுத்த கட்டளைக்கு கீழ்ப்படிவதை மறுத்து, மதத்திலிருந்து விலகியிருந்த ஒரு யூதனையும் அந்த அதிகாரியையும் கொன்றுவிட்டு, தன் மகன்களோடு (பின்னாளில் மக்கபேயர் என அழைக்கப்பட்டவர்களோடு) மலைப்பகுதிகளுக்கு தப்பிச் சென்றான். இதனால் கி.மு. 167–160 காலத்தில் யூத ஆராதனையை மீள நிலைநிறுத்துவதை நோக்கமாகக் கொண்ட கெரில்லா போரும் கிளர்ச்சியும் வெடித்தன; அதன் விளைவாக, யூதா மக்கபேயின் தலைமையில் கி.மு. 164-இல் ஆலயம் மறுபிரதிஷ்டை செய்யப்பட்டது (ஹனுக்கா).

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.

Kutanga ni kuheruka kw’Ubwami bw’Abaselewukide habayeho isezerano rikomeye ryagereranyijwe n’urushako rwa dipolomasi rwari rurimo ingingo yo kugabanywamo haba iburasirazuba n’iburengerazuba, cyangwa amajyaruguru n’amajyepfo. Uko Ubwami bw’Abaselewukide bwacikaga intege, Antiyokusi Epifane ahinduka ikimenyetso cy’ububasha bw’Abaroma bwazamukaga, kandi akaba n’icyo uburakari bw’Abamakabeyo bwibandaho. Nyuma mu mateka ahinduka icyiganano cy’ikimenyetso cy’ubuhanuzi gishyiraho iyerekwa. Ububasha buvugwa mu murongo wa makumyabiri na kabiri w’igice cya cumi na kimwe buravunwa igihe Umutware w’isezerano yavunwaga.

> 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.

> Ka matit jong ka um bah kin shah rong noh na khmat jong u, bad kin shah pynpra; hooid, wat u syiem jong ka jutang ruh. Daniel 11:22.

Antiochus Epiphanes’ reign ended in 164 BC, almost two hundred years before Christ, “the prince of the covenant” was “broken” at the cross. What we wish to note here is that the Seleucid Empire began and ended with a diplomatic treaty marriage where the deceit between the two parties is a matter of the historical record. During the reign of Antiochus Epiphanes, the Maccabean revolt began, which typified the American Revolution. In the history of the Maccabees their struggle to throw off the Seleucid power included a significant treaty with Rome. The verse that identifies the treaty directly identifies Rome as working deceitfully, or telling lies at the treaty table.

Pemerintahan Antiochus Epiphanes berakhir pada tahun 164 SM, hampir dua ratus tahun sebelum Kristus, “penghulu perjanjian” itu “dipatahkan” di kayu salib. Yang hendak kami perhatikan di sini ialah bahwa Kekaisaran Seleukia dimulai dan diakhiri dengan suatu pernikahan perjanjian diplomatik, di mana tipu daya antara kedua pihak merupakan bagian dari catatan sejarah. Pada masa pemerintahan Antiochus Epiphanes, pemberontakan Makabe dimulai, yang melambangkan Revolusi Amerika. Dalam sejarah orang-orang Makabe, perjuangan mereka untuk melepaskan diri dari kuasa Seleukia mencakup suatu perjanjian penting dengan Roma. Ayat yang secara langsung mengidentifikasi perjanjian itu juga secara langsung menunjukkan Roma sebagai bertindak dengan tipu daya, atau mengatakan dusta di meja perundingan perjanjian.

> 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.

> ከእርሱም ጋር ቃል ኪዳን ከተደረገ በኋላ በተንኮል ይሠራል፤ ይወጣልና በጥቂት ሕዝብ ኃያል ይሆናል። ዳንኤል 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:

Tlhagiso nngwe le nngwe ya seporofeto e e tlang pele ga nako ya bofelo mo temaneng ya masome a manè e na le kgolagano e e robegileng. Uriah Smith, fa a akgela ka ga “ba ba tlogelang kgolagano e e boitshepo” ya temana ya masome a mararo, o kwala jaana:

> “‘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.

> “‘Kemurkaan terhadap perjanjian;’ yaitu, Kitab Suci, kitab perjanjian itu. Suatu revolusi yang demikian telah terlaksana di Roma. Kaum Heruli, Goth, dan Vandal, yang menaklukkan Roma, memeluk iman Arian, dan menjadi musuh Gereja Katolik. Terutama untuk memusnahkan bidat inilah Yustinianus menetapkan paus sebagai kepala gereja dan pembasmi kaum bidat. Alkitab segera dipandang sebagai kitab berbahaya yang tidak boleh dibaca oleh rakyat jelata, melainkan semua persoalan yang diperselisihkan harus diajukan kepada paus. Dengan demikian penghinaan ditimpakan ke atas firman Allah. Dan para kaisar Roma, yang bagian timurnya masih tetap berlanjut, telah bersepakat, atau bersekongkol, dengan Gereja Roma, yang telah meninggalkan perjanjian itu, dan membentuk kemurtadan besar, dengan tujuan menumpas ‘bidat.’ Manusia durhaka itu diangkat ke takhtanya yang lancang oleh kekalahan kaum Goth Arian, yang pada waktu itu menguasai Roma, pada tahun 538 M.” 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.

អត្ថបទ​ទី​ប្រាំ​នៃ ដានីយ៉ែល ជំពូក ១១ កំណត់​ខ្សែ​ប្រវត្តិសាស្ត្រ​ដែល​ស្តេច​ខាង​ត្បូង​បាន​ផ្តល់​កូនក្រមុំ​ខាង​ការទូត​ម្នាក់​ជា​និមិត្តរូប​នៃ​សន្ធិសញ្ញា​មួយ ដែល​បន្ទាប់​មក​ត្រូវ​បាន​បំពាន​ដោយ​ស្តេច​ខាង​ជើង។ ការ​សងសឹក​របស់​ស្តេច​ខាង​ត្បូង​បាន​ជា​គំរូ​ទុក​មុន​នៃ​ការ​សងសឹក​របស់​ស្តេច​ខាង​ត្បូង​ខាង​វិញ្ញាណ​របស់​នាប៉ូឡេអុង ទាស់​នឹង​ស្តេច​ខាង​ជើង​សម្តេច​ប៉ាប នៅ​ឆ្នាំ 1798។ សន្ធិសញ្ញា​ដែល​ត្រូវ​បាន​បំបែក​នៅ​ក្នុង​ខទី​ប្រាំ​ដល់​ទី​ប្រាំ​បួន បាន​ជា​គំរូ​ទុក​មុន​នៃ​សន្ធិសញ្ញា Tolentino ដែល​នាប៉ូឡេអុង​បាន​បំបែក ហើយ​សន្ធិសញ្ញា​នោះ​ទៀត​សោត បាន​ជា​គំរូ​ទុក​មុន​នៃ​ការ​អះអាង​របស់ ពូទីន អំពី​សន្ធិសញ្ញា​ដែល​ត្រូវ​បាន NATO បំពាន។ ការ​សងសឹក​របស់​នាប៉ូឡេអុង​បាន​ជា​គំរូ​ទុក​មុន​នៃ​ការ​សងសឹក​របស់ ពូទីន ប្រឆាំង​នឹង​អ៊ុយក្រែន នៅ​ឆ្នាំ 2014។ ការ​សងសឹក​នៅ​ក្នុង​ខទី​ដប់​របស់ អង់ទីយ៉ូកុស ម៉ាក្នុស ដែល​បញ្ចប់​សង្គ្រាម​ស៊ីរី​លើក​ទី​បួន ស្រប​គ្នា​នឹង​នាប៉ូឡេអុង នៅ​ឆ្នាំ 1798 ហើយ​ក៏​ស្រប​គ្នា​នឹង ពូទីន នៅ​ឆ្នាំ 2014 ផង​ដែរ។ បន្ទាប់​ពី​សមរភូមិ Panium នៅ​ក្នុង​ខទី​ដប់​ប្រាំ ក្នុង​ឆ្នាំ 200 មុន​គ.ស. អង់ទីយ៉ូកុស​បាន​រៀបចំ​អាពាហ៍ពិពាហ៍​ខាង​ការទូត​មួយ ដោយ​មាន​ចេតនា​លាក់​កំបាំង​ក្នុង​ការ​នាំ​អេហ្ស៊ីប​ឲ្យ​ស្ថិត​ក្រោម​បញ្ជា​របស់​ខ្លួន ដោយ​មិន​ចាំបាច់​ប្រើ​កងទ័ព​នៅ​លើ​ដី​ឡើយ។ រាជបល្ល័ង្ក​របស់ អង់ទីយ៉ូកុស ម៉ាក្នុស ត្រូវ​បាន​បន្ត​ទៅ​កាន់​បុត្រា​របស់​គាត់ ដែល​ត្រូវ​បាន​ធ្វើ​ឃាត ហើយ​ហេតុការណ៍​នោះ​បាន​នាំ​ឲ្យ​បុត្រា​ពៅ​របស់ អង់ទីយ៉ូកុស ម៉ាក្នុស គឺ អង់ទីយ៉ូកុស អេពីផានេស ឡើង​កាន់​រាជបល្ល័ង្ក។ សកម្មភាព​របស់​គាត់​ក្នុង​ការ​អនុវត្ត​ទំនៀមទម្លាប់ និង​សាសនា​ក្រិក បាន​បង្ក​ឲ្យ​មាន​ការ​បះបោរ​របស់​ម៉ាកាបេ ដែល​នាំ​ទៅ​កាន់​សន្ធិសញ្ញា​បោក​បញ្ឆោត​ជាមួយ​ក្រុង​រ៉ូម នៅ​ក្នុង​ខទី​ម្ភៃ​បី។ ខទី​ម្ភៃ​បួន​ណែនាំ​អំពី​រ៉ូម​ពហុព្រះ និង​កំណត់​តុ​នៃ​ពាក្យ​កុហក​របស់ Antony និង Augustus។ នៅ​ក្នុង​ខទី​សាមសិប រ៉ូម​ពហុព្រះ​ចូល​ទៅ​ក្នុង​ការ​សន្ទនា​ជាមួយ​ពួក​ជំនុំ​សម្តេច​ប៉ាប ដែល​ត្រូវ​បាន​កត់​សម្គាល់​ថា​ជា​អ្នក​ដែល​បាន​បំពាន​សម្ពន្ធសញ្ញា​បរិសុទ្ធ។

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.

Ayat dua puluh empat hingga tiga puluh merupakan kesaksian Roma kafir, dan ayat tiga puluh satu hingga empat puluh menyajikan kesaksian Roma kepausan. Setiap baris Daniel sebelas ayat satu hingga ayat empat puluh mewakili suatu garis nubuat yang diterapkan dalam sejarah tersembunyi pada ayat empat puluh. Garis kerajaan Seleukia, garis kerajaan Ptolemaik, garis kerajaan Yudea dari kaum Makabe, garis Roma kafir, dan garis Roma kepausan, semuanya menggambarkan sejarah dari tahun 1989 hingga hukum hari Minggu. Masing-masing garis itu menandai suatu perjanjian yang dilanggar sebagai unsur utama dalam sejarah tersebut.

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.

रोमले नै दानिएल एघारको दर्शन स्थापना गर्छ, र मूर्तिपूजक तथा पोपसत्तात्मक दुवै रोमका छलका भविष्यवाणीगत सन्धिहरूलाई प्रगतिशील रूपमा चिह्नित गरिएको छ, तथा तिनीहरू रोमले आ-आफ्ना पृथक् भविष्यवाणीगत अवधिहरूका लागि सर्वोच्च शासन गर्नुअघि नै भएका रूपमा देखाइएका छन्। दुवै शक्तिहरूले आफ्नो सर्वोच्चताको भविष्यवाणीगत अवधिको आरम्भ आफ्नो तेस्रो अवरोध हटाइएपछि भएको रूपमा चिह्नित गरे। संयुक्त राज्य अमेरिकामा छिट्टै आउने आइतवार व्यवस्थाभन्दा अघि दुई शक्तिबीच छलको एक सन्धि हुनेछ। चार पटक यी दुई शक्तिहरू दक्षिणका राजा र उत्तरका राजा भएका छन्: एक पटक यहूदाको महिमामय भूमिभन्दा र रोमबीच, एक पटक रोमी त्रिसत्ताका दुई भागहरूबीच, र एक पटक मूर्तिपूजक तथा पोपसत्तात्मक रोमबीच। रोमसँग सम्बन्धित दुवै छलपूर्ण सन्धिहरूमा, सारतः त्यो रोमी साम्राज्यको एक आधा र अर्को आधाबीचको सन्धि थियो—चाहे पूर्वका एन्टनी र पश्चिमका अगस्टस हुन्, वा पूर्वको मूर्तिपूजक रोम र पश्चिमको पोपसत्तात्मक रोम। उत्तरका राजा र दक्षिणका राजाबीच छलका चार सन्धिहरू; पूर्वका राजा र पश्चिमका राजाबीच दुई; र चाँडै उत्तरका राजा हुनलागेको शक्ति र महिमामय भूमिबीच एक।

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.

Ini mengakhiri pembentangan awal kami tentang kitab Daniel. Siri Panium merupakan penutup kepada siri mengenai kitab Daniel, yang menjadi pengenalan kepada sejarah tersembunyi bagi ayat empat puluh, yang akan terus kita pertimbangkan dalam artikel yang seterusnya.

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