Article

# Panium - Number Twenty-Three

ፓንዩም - ቊጽሪ ሃያን ሰለስተ

After the league he shall work deceitfully

Waldaa booda inni gowwoomsaan hojjetaa.

Author

Jeff Pippenger

Published

March 20, 2026

Formats

PDF
Word
Song MP3

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.

ଦାନିଏଲ ଏକାଦଶ ଅଧ୍ୟାୟ ଚବିଶତମ ପଦରେ ପୌରାଣିକ ରୋମ ସର୍ବୋଚ୍ଚ ଭାବେ ଶାସନ କରିବାର କାଳକୁ “ସମୟ” ଶବ୍ଦଦ୍ୱାରା ଚିହ୍ନିତ କରାଯାଇଛି। ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ପ୍ରୟୋଗରେ ଗୋଟିଏ “ସମୟ” ୩୬୦ ବର୍ଷଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରେ, ଏବଂ ସେହି ବର୍ଷଗୁଡ଼ିକ ଖ୍ରୀଷ୍ଟପୂର୍ବ ୩୧ ମସିହାର ପ୍ରାଚୀନ ଇତିହାସର ସବୁଠାରୁ ପ୍ରସିଦ୍ଧ ନୌସେନା ଯୁଦ୍ଧ, ଆକ୍ଟିୟମ୍‌ର ଯୁଦ୍ଧରୁ ଆରମ୍ଭ ହୋଇଥିଲା। ଏହାଠାରୁ ଅଧିକ ବିଶାଳ ଏବଂ କୌଶଳଗତ ଭାବେ ଅଧିକ ସୁସଂଗଠିତ ଅନ୍ୟାନ୍ୟ ନୌସେନା ଯୁଦ୍ଧ ଥିଲା, କିନ୍ତୁ ମାର୍କ ଆଣ୍ଟୋନି ଏବଂ କ୍ଲିଓପାଟ୍ରା ସହିତ ଏହାର ସମ୍ପର୍କର କାରଣରୁ ଆକ୍ଟିୟମ୍ ସବୁଠାରୁ ପ୍ରତୀକାତ୍ମକ ନୌସେନା ଯୁଦ୍ଧ ଥିଲା। ଏହାର ଐତିହାସିକ ଗୁରୁତ୍ୱ ଦାନିଏଲ ୧୧:୪୦ର ପୂରଣରେ ବର୍ଲିନ୍ ପ୍ରାଚୀରର ପତନ ସହିତ, ଏବଂ ପ୍ରକାଶିତ ବାକ୍ୟ ଅଠାରୋ ଅଧ୍ୟାୟର ପୂରଣରେ ୯/୧୧ର ଟୁଇନ୍ ଟାୱାର୍ସ ସହିତ ସମାନ; କାରଣ ଯେତେବେଳେ ଈଶ୍ୱର ନିଜ ଭବିଷ୍ୟଦ୍ବାଣୀମୟ ବାକ୍ୟର ପୂରଣ ପାଇଁ ଐତିହାସିକ ଘଟଣାମାନଙ୍କୁ ବାଛନ୍ତି, ସେତେବେଳେ ସେ ସମ୍ଭବ ଥିବା ସବୁଠାରୁ ବ୍ୟାପକ ଦର୍ଶକମଣ୍ଡଳୀର ଧ୍ୟାନକୁ ଆକର୍ଷିତ କରିବା ପରି ଉପାୟରେ ତାହା କରନ୍ତି।

> 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.

> Akkuma waliigalteen isaa wajjin godhameen booddee inni gowwoomsaan hojjetta; saba xinnoo wajjinis ol baʼee jabaata. Inni nagaan, iddoowwan gabbatoon bulchiinsa sanaa irra illee ni seena; wanta abboonni isaa hin goone, yookaan abboonni abbootii isaa hin goone ni godha; boojiʼamoo, saamicha, fi qabeenya isaanii gidduutti ni bittinneessa; eeyyee, bara muraasaaf illee malawwan isaa daʼannoowwan jajjaboo irratti ni karoorfata. Daaniʼel 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.

Uriyaa Simiiti waliigaltee Roomaa fi Makkaboota gidduu jiruu kan lakkoofsa digdamii sadii keessatti ibsame irratti hubannoo isaa xumuruudhaan, uummata xinnoo kan lakkoofsa sanaa irratti yaada kennuun ibsa isaa xumure.

> “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.

> “Yeroo kana Roomaanonni saba xiqqoo turan; akkasumas jechi sun akka agarsiisutti, gowwoomsaan yookaan malaan hojjechuu jalqaban. Ka’umsa kana irraa kaasees, aangoo ol’aanaa isa boodarra argatan sanatti ol-ka’iinsa tasgabbaa’aa fi saffisaa ta’een ol ba’an.”

> “[Verse twenty-four quoted].

> “[Lakkoofsa afurtamii fi afur caqasame].”

> “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.

> “Akka sabootni biyyoolee gatii guddaa qabanii fi naannoo badhaadhaa taʼe keessa seenuu saboonni, bara mootummaa Roomaa dura, itti fayyadamaa turan waraanaa fi injifannaa ture. Amma garuu Roomaan waan abbootiin isaanii yookaan abbootiin abbootii isaanii hin goone gochuu qabdi; jechuunis, horata kana karaa nagaatiin fudhachuu. Aadaan kanaan dura matumaa hin dhaga’amne, jechuun mootota mootummaa isaanii akka dhaalaatti Roomaanotaaf dhiisuu, amma jalqabame. Roomaanis karaa kanaan biyyoolee balʼaa hedduu dhuunfatte.

> “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.

> “Warri akkasitti mootummaa Roomaa jalatti dhufan irraa faayidaa xinnoo miti argatan. Isaan gaarummaa fi laafinaan ilaalaman. Kun akka boojuu fi saamichi isaanii gidduutti hirameetti ture. Isaan diinota isaanii irraa eegaman; gaaddisa aangoo Roomaa jalattis nagaa fi tasgabbiidhaan boqotan.

> “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.

> “Waggaa xumuraa keeyyata kanaatiif, Bishooppii Niwutoon meeshaalee tilmaamaa jabaattota keessaa, isaaniin mormuun utuu hin ta’in, akka achii irraa baafaman jedhu dhiheessa. Kana Roomonni magaalota isaanii gaara torban irratti ijaarame keessaa, jabina cimaa sana irraa godhan. ‘Yeroof iyyuu tokkoof;’ shakkii malee yeroo raajii, waggaa 360 dha. Waggoonni kun eessaa irraa lakkaa’amuu qabu? Tarii taatee keeyyata itti aanu keessatti mul’ifametti haa ta’u.” 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.

ስሚዝ ቀጽሎ የ31 ዓ.ዓ. ከ.በ. የአክቲየም ጦርነትን የሦስት መቶ ስልሳ ዓመታት መነሻ አድርጎ ይለያል። ስሚዝ ቁጥር ሃያ አምስትን ከጠቀሰ በኋላ የሚከተለውን ይናገራል።

> “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.

> “Aayaata 23 fi 24tiin, yeroo waligaltee Yihuudootaa fi Roomaa gidduu ture, jechuunis Dh.K.B. 161 irraa gara yeroo Roomaan mootummaa addunyaa guutuu irratti aangoo waliigalaa argattetti gadi buufamneerra. Aayaanni amma nu dura jiru duula cimaa mooticha kibbaa, Gibxii, irratti geggeeffame, akkasumas waraana guddaa fi jabaa gidduutti lolli guddaan tokko uumame ifatti mul’isa. Haalli akkanaa kun yeroo sana seenaa Roomaa keessatti dhugumaan ni raawwatamee? — Eeyyee, ni raawwatame. Waraanni sun waraana Gibxii fi Roomaa gidduu ture; lollichis lola Actium ture. Mee haala walitti bu’iinsa kanaaf sababa ta’an irratti ilaalcha gabaabaa haa fudhannu.”

> “[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.

> “[ମାର୍କ] ଆଣ୍ଟୋନୀ, ଅଗଷ୍ଟସ୍ ସିଜର୍, ଏବଂ ଲେପିଡସ୍ ମିଶି ସେହି ତ୍ରିମୂର୍ତ୍ତି-ଶାସନ ଗଠନ କରିଥିଲେ, ଯେଉଁମାନେ ଜୁଲିଅସ୍ ସିଜରଙ୍କ ମୃତ୍ୟୁର ପ୍ରତିଶୋଧ ନେବାକୁ ଶପଥ କରିଥିଲେ। ଏହି ଆଣ୍ଟୋନୀ, ଅଗଷ୍ଟସଙ୍କ ଭଉଣୀ ଅକ୍ଟାଭିଆଙ୍କ ସହ ବିବାହ କରି, ଅଗଷ୍ଟସଙ୍କ ଭାଇଘରାଣୀ ହୋଇଥିଲେ। ସରକାରୀ କାର୍ଯ୍ୟସମ୍ବନ୍ଧରେ ଆଣ୍ଟୋନୀଙ୍କୁ ମିଶରକୁ ପଠାଯାଇଥିଲା, କିନ୍ତୁ ସେ ମିଶରର ଦୁରାଚାରିଣୀ ରାଣୀ କ୍ଲିଓପାଟ୍ରାଙ୍କ ଚାତୁର୍ଯ୍ୟ ଓ ମୋହିନୀ ଆକର୍ଷଣର ଶିକାର ହୋଇପଡ଼ିଲେ। ସେ ତାଙ୍କ ପ୍ରତି ଏତେ ପ୍ରବଳ ଆସକ୍ତି ଧାରଣ କଲେ ଯେ, ଶେଷରେ ସେ ମିଶରୀୟ ସ୍ୱାର୍ଥକୁ ଅନୁମୋଦନ କଲେ, କ୍ଲିଓପାଟ୍ରାଙ୍କୁ ପ୍ରସନ୍ନ କରିବା ପାଇଁ ନିଜ ପତ୍ନୀ ଅକ୍ଟାଭିଆଙ୍କୁ ପରିତ୍ୟାଗ କଲେ, ତାଙ୍କ ଲୋଭ ପୂରଣ ପାଇଁ ପ୍ରଦେଶ ପରେ ପ୍ରଦେଶ ତାଙ୍କୁ ଦାନ କଲେ, ରୋମର ବଦଳରେ ଆଲେକ୍ସାଣ୍ଡ୍ରିଆରେ ବିଜୟୋତ୍ସବ ପାଳନ କଲେ, ଏବଂ ଅନ୍ୟାନ୍ୟ ପ୍ରକାରରେ ରୋମୀୟ ଜନତାଙ୍କୁ ଏତେ ଅପମାନିତ କଲେ ଯେ, ଅଗଷ୍ଟସଙ୍କ ପାଇଁ ଏହି ଦେଶଶତ୍ରୁଙ୍କ ବିରୁଦ୍ଧରେ ସମ୍ପୂର୍ଣ୍ଣ ଉତ୍ସାହର ସହିତ ଯୁଦ୍ଧରେ ତାଙ୍କୁ ନେତୃତ୍ୱ କରାଇବା କଠିନ ହୋଇନଥିଲା। ବାହ୍ୟତଃ ଏହି ଯୁଦ୍ଧ ମିଶର ଓ କ୍ଲିଓପାଟ୍ରାଙ୍କ ବିରୁଦ୍ଧରେ ଥିଲା; କିନ୍ତୁ ବାସ୍ତବରେ ଏହା ଆଣ୍ଟୋନୀଙ୍କ ବିରୁଦ୍ଧରେ ଥିଲା, ଯିଏ ଏବେ ମିଶରୀୟ କାର୍ଯ୍ୟବ୍ୟବସ୍ଥାର ଶୀର୍ଷସ୍ଥାନରେ ଦଣ୍ଡାୟମାନ ଥିଲେ। ଏବଂ ତାଙ୍କର ବିବାଦର ପ୍ରକୃତ କାରଣ ହେଉଛି, ପ୍ରାଇଡୋ କହନ୍ତି, ସେମାନଙ୍କ ମଧ୍ୟରୁ କେହିମଧ୍ୟ ରୋମୀୟ ସାମ୍ରାଜ୍ୟର କେବଳ ଅର୍ଦ୍ଧ ଅଂଶରେ ସନ୍ତୁଷ୍ଟ ରହିପାରୁନଥିଲେ; କାରଣ ଲେପିଡସ୍ ତ୍ରିମୂର୍ତ୍ତି-ଶାସନରୁ ପଦଚ୍ୟୁତ ହୋଇଥିବାରୁ, ଏବେ ସେହି ସାମ୍ରାଜ୍ୟ ତାଙ୍କ ଦୁଇଜଣଙ୍କ ମଧ୍ୟରେ ରହିଗଲା, ଏବଂ ପ୍ରତ୍ୟେକେ ସମଗ୍ର ସାମ୍ରାଜ୍ୟକୁ ଅଧିକାର କରିବାକୁ ଦୃଢ଼ସଙ୍କଳ୍ପ ଥିବାରୁ, ତାହାର ଅଧିକାର ପାଇଁ ସେମାନେ ଯୁଦ୍ଧର ପାଶା ଫେଙ୍ଗିଦେଲେ।” ଉରିଆ ସ୍ମିଥ, 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.

በትንቢታዊ መልኩ የአክቲየም ጦርነት የሰንበት ሕግን ያመለክታል፤ ምክንያቱም ስሚዝ እንደሚገልጸው የአረማዊቷ ሮም “ዓለምአቀፋዊ ግዛት” እንዲመሠረት ያደረጉትን ሦስቱን ጂኦግራፊያዊ እንቅፋቶች ከሦስተኛ ጊዜ ድል መንሣቱን ስለሚወክል ነው። እንደ አረማዊቷ ሮም ሁሉ፣ የጳጳሳዊቷ ሮም ሦስተኛው እንቅፋት ከሮም ከተማ በተወገደ ጊዜ ነበር በ538 የጳጳሳዊቷ ሮም “ዓለምአቀፋዊ ግዛት” የጀመረው። እነዚያ ሁለቱ ምስክሮች ዘመናዊቷ ሮም የመጽሐፍ ቅዱስ ትንቢት ስድስተኛውንና ሰባተኛውን መንግሥታት ሁለቱንም በምታሸንፍበት ቦታና ጊዜ የሰንበት ሕግን ይጠቁማሉ፤ እንዲሁም በዚህ ሂደት ሦስተኛውን እንቅፋቷን ታሸንፋለች፤ እንዲሁም ለአርባ ሁለት ምሳሌያዊ ወራት “ዓለምአቀፋዊ ግዛት” ታቋቋማለች።

> 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.

> Akkumaas afaan waa gurguddaa fi arrabsoo dubbatu isaaf kenname; ji’oota afurtamii lama itti fufuufis aangoon isaaf kenname. Mul’ata Yohaannis 13:5.

## Rome Against Egypt

Roomii Misra Irratti

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.

Waraanni raajii Roomaa Agustosiin Gibxii fi Kileoophaatiraa irratti geggeeffame keessatti humnoonni raajii hojjetan fincila Maarq Antooniitiin kakaafamanii turan; kanaafis, dirqama raajii irraa kan ka’e, humnoonni raajii sun humnoota raajii Seera Dilbataa irratti mul’atan bakka bu’uu qabu.

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.

ଏକ୍ଟିୟମ୍‌ରେ ରୋମ ମିଶରକୁ ବିଜୟ କଲା, ଯେଉଁ ଶକ୍ତି ଏକ ବିଦ୍ରୋହୀ ପୁରୁଷ ଓ ଏକ ଅପବିତ୍ର ନାରୀଙ୍କ ମଧ୍ୟର ସଂଘବନ୍ଧନରୁ ଗଠିତ ଥିଲା। ଆଣ୍ଟୋନୀ ଓ କ୍ଲିଓପାଟ୍ରାଙ୍କର ଏହି ସଂଘବନ୍ଧନ ହେଉଛି ଚର୍ଚ୍ଚ ଓ ରାଜ୍ୟର ସଂଯୋଗ। ଏକ୍ଟିୟମ୍‌ରେ, ଅଗଷ୍ଟିନଙ୍କର ରୋମ ଚର୍ଚ୍ଚ ଓ ରାଜ୍ୟର ଏକ ଅପବିତ୍ର ସଂଯୋଗ ଦ୍ୱାରା ପ୍ରତିନିଧିତ ହୋଇଥିବା ଏକ ଶକ୍ତିକୁ ବିଜୟ କଲା।

## Image of the Beast

Fakkeenya Bineensichaa

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.

ክሊዮፓትራ ከአንቶኒ ጋር የተባበረች የተበላሸች ቤተ ክርስቲያንን ትወክላለች፤ አንቶኒ ደግሞ የሮም ምልክት ነው። ኡርያ ስሚዝ እንዲህ ሲል እንደገለጸው፣ ክሊዮፓትራ በእነርሱ ግንኙነት ላይ ገዥ ነበረች፤ አንቶኒ “ለክሊዮፓትራ፣ ለግብፅ ርኩስ ንግሥት፣ ለተንኮሏና ለማራኪነቷ ሰለባ ሆነ።” በአንቶኒና በክሊዮፓትራ የተወከለው የቤተ ክርስቲያንና የመንግሥት ጥምረት፣ ክሊዮፓትራን በግንኙነቱ ላይ የምትገዛ ኃይል መሆኗን ያመለክታል፤ ስለዚህ በእነርሱ ግንኙነት የተመሰለው የቤተ ክርስቲያንና የመንግሥት ጥምረት፣ በግንኙነቱ ላይ ሴቲቱ ቁጥጥር ያላት ሆኖ ያለ የቤተ ክርስቲያንና የመንግሥት ጥምረት እንደሆነ፣ የአውሬው ምስል ትርጓሜን ያሟላል። አክቲየም በቅርቡ የሚመጣውን የእሑድ ሕግ ይመስል ነበር።

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.

ଅଗୁଷ୍ଟୁସ୍ ସିଘ୍ର ଆସୁଥିବା ରବିବାର ନିୟମ ସମୟରେ ଯୁକ୍ତରାଷ୍ଟ୍ରକୁ ଜୟ କରୁଥିବା ପାପାଳ ଶକ୍ତିଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରେ। ମାର୍କ ଆଣ୍ଟୋନି ହେଉଛନ୍ତି ପୃଥିବୀର ପଶୁର ରିପବ୍ଲିକାନ୍ ଶିଙ୍ଗ, ଏବଂ କ୍ଲିଓପାଟ୍ରା ହେଉଛନ୍ତି ପ୍ରୋଟେଷ୍ଟାଣ୍ଟ ଶିଙ୍ଗ। ସିଘ୍ର ଆସୁଥିବା ରବିବାର ନିୟମ ସମୟରେ ଆଣ୍ଟୋନି ଓ କ୍ଲିଓପାଟ୍ରା ଏକତ୍ର ହୋଇ ଅଜଗର ପରି କଥା କହନ୍ତି। କ୍ଲିଓପାଟ୍ରା ଓ ଆଣ୍ଟୋନି—ଉଭୟେ ଏକ ଅଜଗର-ଶକ୍ତିର ପ୍ରତୀକ, ଏବଂ ସେମାନେ ଯେତେବେଳେ ରବିବାର ନିୟମ ସମୟରେ ସମ୍ପୂର୍ଣ୍ଣ ଭାବରେ ଏକତ୍ରିତ ହୁଅନ୍ତି—ସେତେବେଳେ ସେମାନେ ଅଜଗର ପରି କଥା କହନ୍ତି।

## Dragons

Ajjeechota

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.

Giriikis fi Gibxis raajidhaan bifa raajii ajjeechaa ibsanii mul’atu; Antoniis immoo akkasuma bifa raajii ajjeechaa bakka bu’e. Daani’el boqonnaa kudha tok keessatti Gibxis kibba ture; Giriikis immoo dhiha ture. Mootummaan Aleeksaandar bakka afuritti erga qoodameen booddee, Gibxis Ptoleemii Tokkoffaadhaan qabame. Sana booda Ptoleemii Tokkoffaan mootii raajii isa jalqabaa kan kibbaa ta’e; Kiliyoopaatraan immoo bulchituu Ptoleemaawaa isa dhumaa Gibxis keessatti turte. Ptoleemii Maasedoon keessatti dhalate; iddoo dhaloota Aleeksaandar Guddichaas achuma ture.

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.

ମାସିଡୋନ ଉତ୍ତର ଗ୍ରୀସରେ ଅବସ୍ଥିତ ଥିଲା, ଏବଂ ସେମାନେ ନିଜମାନଙ୍କ ପୂର୍ବପୁରୁଷୀୟ ଉତ୍ପତ୍ତି ଗ୍ରୀକ ପୌରାଣିକ ବୀରମାନଙ୍କଠାରୁ ବୋଲି ଦାବି କରୁଥିଲେ। ଦକ୍ଷିଣ ଗ୍ରୀସର ସହର-ରାଜ୍ୟମାନେ ମାସିଡୋନୀୟମାନଙ୍କୁ ଦକ୍ଷିଣ ଗ୍ରୀସର ହେଲେନିଷ୍ଟମାନଙ୍କ ତୁଳନାରେ ଅଧିକ ବର୍ବର ବୋଲି ମନେ କରୁଥିଲେ। ମାସିଡୋନୀୟମାନେ ରାଜତନ୍ତ୍ରାଧୀନ ଥିଲେ, ଏବଂ ଏଥେନ୍ସ, ସ୍ପାର୍ଟା, ଥିବ୍ସ, କୋରିନ୍ଥ ଇତ୍ୟାଦି ପରି ଦକ୍ଷିଣ ସହର-ରାଜ୍ୟମାନେ (ପୋଲେଇସ୍) ଦକ୍ଷିଣ ଓ ମଧ୍ୟ ଗ୍ରୀସ ଏବଂ ଏଜିଆନ୍ ଦ୍ୱୀପପୁଞ୍ଜରେ ଅବସ୍ଥିତ ଥିଲେ। ଏହି ପୋଲେଇସ୍‌ମାନଙ୍କରେ ପ୍ରାୟତଃ ଗଣତାନ୍ତ୍ରିକ, କୁଳୀନତାନ୍ତ୍ରିକ, କିମ୍ବା ମିଶ୍ର ପ୍ରକାରର ଶାସନ ବ୍ୟବସ୍ଥା ଥାଉଥିଲା, ଯେତେବେଳେ ମାସିଡୋନ ଶକ୍ତିଶାଳୀ ରାଜବଂଶ (ଆର୍ଗିଆଡ୍‌ସ) ସହିତ ଏକ କେନ୍ଦ୍ରୀକୃତ ରାଜତନ୍ତ୍ର ଥିଲା। ତଥାପି, ସେମାନେ ସମସ୍ତେ ହେଲେନିଷ୍ଟ ଥିଲେ, ଏବଂ ଯେତେବେଳେ ରୋମ ଇତିହାସରେ ପ୍ରବେଶ କଲା, ସେମାନେ ଏହି ହେଲେନିଷ୍ଟମାନଙ୍କୁ ଗ୍ରୀକ ବୋଲି ଅଭିହିତ କଲେ। କ୍ଲିଓପାଟ୍ରା ଶେଷ ପ୍ଟୋଲେମେଇକ ଶାସିକା ଥିଲେ, ଯିଏ ମାସିଡୋନ, ଅର୍ଥାତ୍ ଉତ୍ତର ଗ୍ରୀସ ଅଞ୍ଚଳରୁ ଆସିଥିବା ଗ୍ରୀକମାନଙ୍କ ଉତ୍ତର ରାଜ୍ୟର ରାଜତନ୍ତ୍ରୀୟ ବଂଶକୁ ପ୍ରତିନିଧିତ୍ୱ କରୁଥିଲେ।

## King of the South

Mootii Kibbaa

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.

ክሊዮፓትራ ኣብቲ ንግሥነት ኣሌክሳንደር ናብ ኣርባዕተ ምስ ተኸፈለ ብጶሎሜዎስ ቀዳማይ ዝተጀመረ ንግሥነት ጶሎሜያዊ ናይ መወዳእታ ገዛኢት ነበረት። ኣብ ውግእ ኣክቲየም እቲ ንግሥነት ጶሎሜያዊ፣ ማለት ትኽክለኛው ንጉሥ ደቡብ፣ ፍጻሜኡ በጽሐ። እቲ ዝቕጽል ንጉሥ ደቡብ መንፈሳዊት ግብጺ እዩ ዝኸውን፣ እዚኣ ድማ ኣብ ታሪኽ ናይ ፈረንሳይ ኣብዮት ብኣምላኽ-ክሕደት ዝተመልከተት ፈረንሳይ ተወኪላ ነበረት።

> 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.

> Reeffa isaanii immoo daandii magaalaa guddittii irratti ni ciisu; isheenis hiika hafuuraatiin Sodoomii fi Gibxii jedhamti, iddoo Gooftaan keenya itti fannifames. Mul’ata 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.

Misiraa dhugaa qoodama mootummaa Aleeksaandarii wajjin walqabatee mootii kibbaa isa dhugaa ture; garuu Misiraan hafuuraa karaa amaloota raajii Misiraa tiin, kallattii dhugaa ta’een utuu hin ta’in, akka mootii kibbaatti bakka buufamti.

## South and West

Kibbaafi Dhihaa fi Lixaa

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.

ክሊዮፓትራ የመንግሥቱ የመጨረሻዋ የፕቶለሜያዊ ገዥ መሆኗ በትንቢታዊ መልኩ የግሪክ (ምዕራብ) እና የግብፅ (ደቡብ) ሁለት-እጥፍ ኃይል ነበረች፤ ሆኖም ቀጣዩ፣ እና ከዚያም መንፈሳዊው የደቡብ ንጉሥ ፈረንሳይ ይሆናል፤ እርስዋም በራእይ አሥራ አንድ እንደ ግብፅና ሶዶም የተወከለች ሁለት-እጥፍ ኃይል ናት። የሶዶም ርኩሰት ከምዕራቡ ክሊዮፓትራ ርኩሰት ጋር ይጣጣማል፥ የደቡቡም ክሊዮፓትራ ከግብፅ እግዚአብሔር-አልባነት ጋር ይጣጣማል። የደቡብ የመጨረሻው ቀጥተኛ ንጉሥ ሁለት-እጥፍ ባሕርይ ከመጀመሪያው መንፈሳዊ የደቡብ ንጉሥ ጋር ተስማማ።

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.”

ኣክቲዩም ጦርነት ናይ ኣንቶኒ ናይ ሮማ ድራጎንን ናይ ክልዮፓትራ ናይ ደቡብን ምዕራብን ድራጎንን ዝተፈጥረ ዘይቅዱስ ሕብረት ነበረ። ኣንቶኒን ክልዮፓትራን ቤተ ክርስቲያንን መንግስትን ይወክሉ፤ ስለዚ ኣክቲዩም ብኣውጉስጦስ ናይ ሮማ ምምላኹ፡ ሮማ ኣብ ልዕሊ ምስሊ እቲ ኣራዊት ዝዓይነቱ ዘይቅዱስ ክልተ-እጥፍ ሕብረት እትስዕር ምምላኽ ከም ዝውክል ይገልጽ። ሰለስተ ሚእቲን ስሳን ዓመታት ድሕሪኡ፣ ንዳንኤል 11፡24 ፍጻመ ክኸውን፣ ቆስጠንጢኖስ ሮማ ናብ ምብራቕን ምዕራብን ከፈላ፣ ሰበይቲ ሮማ ኣብ ምዕራብ ተወዲኣ ሰብኣይ ሮማ ድማ ናብ ምብራቕ ኣንቀሳቐሰ። ኣብ ኣክቲዩም ጦርነት፣ ድሕሪ “ጊዜ” ሰለስተ ሚእቲን ስሳን ዓመታት፣ እቲ ምዕራብን ደቡብን ምምላኽ፣ ድሕሪኡ ዝመጸ ምክፍፋል ምብራቕን ምዕራብን ዝምስል ነበረ። ኣብ ዝቐደመ ግጥም ኣንቶኒ ምብራቃዊት ሮማ ተዋሂቡ ነበረ፣ ኣውጉስጦስ ድማ ምዕራብ፤ ስለዚ ኣክቲዩም ምብራቕን ምዕራብን ኣብ ሓደ ኣከበ፣ ግና ለ“ጊዜ” ጥራይ።

## 31 BC and 330

31 BC ߋߌ 330

Jesus always illustrates the end with the beginning, so the conquering of Actium in 31 BC typifies the division of the empire into east and west in 330. Actium of 31 BC was the alpha of the omega in the 360 years that concluded in 330. Both 31 BC and 330 typify the soon-coming Sunday law as represented in verse sixteen and forty-one of Daniel eleven.

Yesuus yeroo hunda dhuma jalqabaatiin ibsa; kanaaf, moʼichi Actium keessatti bara 31 Dhaloota Kiristoosaan dura argame, mootummaa sana bahaa fi dhihaatti bara 330tti qoodamuu isaa fakkeessa. Actium bara 31 Dhaloota Kiristoosaan dura ture, waggoota 360 bara 330tti xumuraman keessatti omegaa sanaa alfa ture. Bara 31 Dhaloota Kiristoosaan duraas taʼe bara 330n, seera Dilbataa dhihoo dhufu, akkuma lakkoofsa kudha jaha fi afurtama tokkoo Daniel boqonnaa kudha tokko keessatti bakka buʼame, fakkeessu.

## Another Symbol

Mallattoo Biraa

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.

ରୋମର ଆଣ୍ଟୋନି, ଦକ୍ଷିଣର ଏବଂ ପଶ୍ଚିମର କ୍ଲିଓପାଟ୍ରାଙ୍କ ସହିତ ସମନ୍ୱିତ ହୋଇ, ପଶୁର ପ୍ରତିମାର ସେମାନଙ୍କର ଦ୍ୱିଗୁଣ ସଂଯୋଗ ମଧ୍ୟରେ ଏକ ତ୍ରିଗୁଣ ମିଳିତ ମୋର୍ଚ୍ଚାକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ। କ୍ରୁଶ ମଧ୍ୟ ରବିବାର ନିୟମ ସହିତ, ଏବଂ ତେଣୁ ଆକ୍ଟିୟମ ଓ 330 ସହିତ ସମନ୍ୱିତ ହୁଏ। କ୍ରୁଶରେ, ଯିହୂଦୀମାନେ (ଦୁର୍ନୀତିଗ୍ରସ୍ତ କଳିସିଆ) ରୋମ (ରାଜ୍ୟ) ସହିତ ଯୁକ୍ତ ହୋଇ ଖ୍ରୀଷ୍ଟଙ୍କୁ ହତ୍ୟା କରିଥିବାରେ, କଳିସିଆ ଓ ରାଜ୍ୟର ଏକ ଦ୍ୱିଗୁଣ ସଂଯୋଗ ପ୍ରତିନିଧିତ୍ୱ ପାଏ। କ୍ରୁଶରେ ଏହି ସଂଯୋଗର ତୃତୀୟ ପକ୍ଷ ବରବ୍ବା ଦ୍ୱାରା ପ୍ରତିନିଧିତ୍ୱ ପାଏ, ଯିଏ ଜଣେ ମିଥ୍ୟା ଖ୍ରୀଷ୍ଟ, ଏବଂ ଯାହାଙ୍କର ନାମର ଅର୍ଥ “ପିତାଙ୍କ ପୁଅ”। ସତ୍ୟ ଭବିଷ୍ୟଦ୍ଦକ୍ତା ଭାବେ ଖ୍ରୀଷ୍ଟଙ୍କ ସହ ତୁଳନା କଲେ, ବରବ୍ବା ପ୍ରତୀକାତ୍ମକ ଭାବେ ଜଣେ ମିଥ୍ୟା ଭବିଷ୍ୟଦ୍ଦକ୍ତା। ରୋମ ଥିଲା ଆଣ୍ଟୋନି, ଏବଂ ଦକ୍ଷିଣ ଓ ପଶ୍ଚିମର କ୍ଲିଓପାଟ୍ରା ଯିହୂଦୀମାନେ ଓ ବରବ୍ବାଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରୁଥିଲେ।

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.

መስቀሉ ደግሞ በቀርሜሎስ ተራራ ላይ ከኤልያስ ጋር ይጣጣማል፤ በዚያ ምርጫው እውነተኛ ወይስ ሐሰተኛ ነቢይ ማን እንደሆነ ላይ ነበር። በዚያን ጊዜ ሐሰተኛው ነቢይ የበኣል ነቢያትንና የጣኦት ዐፀድ ካህናትን ያካተተ ሁለት ገጽታ ያለው ምልክት ነበር። በኣል ወንድ አምላክ ነው፤ የዐፀድም ካህናቱ ሴት አምላክ የሆነችውን አስታሮትን ይወክሉ ነበር። በመስቀሉ ዘንድ ያሉት አይሁድ ሴቲቱ አምላክ አስታሮት ነበሩ፤ የሕማማት ሰው ሐሰተኛ ተመሳሳይ የሆነው በርባን ደግሞ ወንዱ አምላክ በኣል ነበር።

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.

ክሊዮፓትራ የደቡብ ንግሥትና የምዕራብ ንግሥት ሁለቱም ነበረች። አንቶኒ የሮም ምስል ነበረ፤ የጁሊየስ ግድያን ለመበቀል በመሐላ የተገናኘው ሶስትዮሽ ግዛታዊ ማህበር አካል ነበረ። የጁሊየስ በሃያ ሦስት ቁስል መሞት በዳንኤል 11 ቁጥር 40 ፍጻሜ 1798 ላይ የተፈጸመውን የጵጵስናውን ገዳይ ቁስል ይወክል ነበር። አጉስጦስ በአክቲየም ያ ገዳይ ቁስል መፈወሱን ይወክላል። አንቶኒና ክሊዮፓትራ ሲሞቱ ቁስሉ ይፈወሳል። አንቶኒና ክሊዮፓትራ በዩናይትድ ስቴትስ ውስጥ ያለውን የአውሬውን ምስል ይወክላሉ፤ እርሱም ከምድር አውሬውና ከሁለቱ ቀንዶቹ የተዋቀረ ሶስትዮሽ ትንቢታዊ አካል ነው። አንቶኒ አንዱ ክፍል ሲሆን ክሊዮፓትራ ሌሎቹን ሁለት ክፍሎች ትወክላለች። የአንቶኒ ሮም ይሁን ወይም የክሊዮፓትራ ግብፅና ግሪክ፣ በእሑድ ሕግ ጊዜ ከመጽሐፍ ቅዱስ ትንቢት ስድስተኛው መንግሥት ሲያበቃ በአንድነት ይሞታሉ። በትንቢታዊ መልኩ ክሊዮፓትራ ከአንቶኒ ጋር ባላት ግንኙነት አንጻር፣ ቤተ ክርስቲያናዊ ተንኮልና መንግሥታዊ ፖለቲካ ድብልቅ ናት፤ በዚህም የቤተ ክርስቲያን ተንኮል የመንግሥትን ፖለቲካ እያታለለ እና እየተቆጣጠረ ይታያል።

## The Second Death Typified

መቀሚሳ ሞት ተሳልጣነ jechuun

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.

Raajii raajii biraa irratti, hariiroon Kiliyopaatraan Yuliyas Qeesaarii fi Maarqoo Antoonii wajjin qabdu yeroo lama kan hojii amantii waldaa Kiliyopaatraa bulchiinsa mootummaa Impaayera Roomaa wajjin hariiroo keessa jirtu agarsiisa. Inni du’a ishee fakkeenyaa isa jalqabaatti bara 1798 keessatti, raawwii lakkoofsa afurtamaa Daani’el boqonnaa kudha tokkoffaa keessatti, Yuliyasaan dhiifamte; achiis raawwii lakkoofsa afurtamii shanaffaa Daani’el boqonnaa kudha tokkoffaa keessatti, Aaktiyeem irratti gargaaraan tokko illee hin jirin dhuma isheetti ni geessi. Lakkoofsi afurtamaan alfa madaan ishee du’a qabeessa isa jalqabaa kan fayyuuf jiru ta’ee, omegaan lakkoofsa afurtamii shanaffaa immoo iddoo du’a ishee isa lammaffaa fi isa xumuraa itti fudhattudur.

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.

Akkuma aangawwan mootummaa Roomaa afur kan lakkoofsa kudha jaha hanga digdamii lamaatti jiran wajjin, Kiliyoopaaxiraan akka mallattoo Macaafa Qulqulluu hiikoo tokkoo ol qaba; hiikni isaas haala keessaa irratti hundaa’a. Yuliwoos deeggarsi mootummaa yeroo kaafametti bara 1798 keessatti ishee dhiise; booddee madaan ishee du’a fiddu seera Dilbataa irratti fayya, garuu mootummoonni kudhan kan Mul’ata Yohaannis kudha torbaa keessatti ibsaman dhuma irratti ibiddaan ishee balleessu, yeroo isheen du’a ishee lammaffaa fi isa dhumaa qunnamtu.

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.

କ୍ଲିଓପାଟ୍ରା ହେଉଛନ୍ତି ଫାରାଓଙ୍କ ମିଶରର ନାସ୍ତିକତା ଏବଂ ଗ୍ରୀସର ଧାର୍ମିକ ଦର୍ଶନ ଦ୍ୱାରା ପ୍ରତିନିଧିତ ଦ୍ୱିତୀୟ ସ୍ୱଭାବର ଏକ ପ୍ରତୀକ। ତାଙ୍କର ଏହି ଦ୍ୱିତୀୟ ସ୍ୱଭାବ ମିଶରର ରାଜ୍ୟକୌଶଳ ଏବଂ ଗ୍ରୀସର ଚର୍ଚ୍ଚକୌଶଳକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ। ଗ୍ରୀକ ଧାର୍ମିକ ଦର୍ଶନକୁ ଗ୍ରୀକ ଦେବୀ ଆଥେନା ଦ୍ୱାରା ପ୍ରତିନିଧିତ କରାଯାଇଛି, ଯିଏ ପାର୍ଥେନନ୍ ବୋଲି କୁହାଯାଉଥିବା ତାଙ୍କର ମନ୍ଦିରରେ ଏକ ପ୍ରତିମାରୂପେ ପ୍ରତିଷ୍ଠିତ ଥିଲେ। ଆଥେନା ଜ୍ଞାନର ପ୍ରତୀକ, ଏବଂ ଜଣେ ନାରୀ ଭାବରେ ସେ ଦିବ୍ୟ ଶିକ୍ଷାର ବିପରୀତ ମାନବୀୟ ଶିକ୍ଷାର ଏକ ଧର୍ମକୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି।

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.

ዩናይትድ ስቴትስ ያሉት ሁለቱ ቀንዶች ሪፐብሊካኒዝም እና ፕሮቴስታንቲዝም ናቸው፤ እነዚህም በፈረንሳይ በግብጽና በሶዶም በምሳሌነት ተወክለው ነበር። ግብጽ የመንግሥት ጥበብ ናት፣ ሶዶምም የቤተ ክርስቲያን ጥበብ ናት፤ ስለዚህ ሪፐብሊካኒዝም ከግብጽ ጋር ይመሳሰላል፣ ፕሮቴስታንቲዝምም ከሶዶም ጋር። ሪፐብሊካኒዝም ግብጽ ነው፣ ፕሮቴስታንቲዝምም ሶዶምና ግሪክ ነው። የሰው ትምህርት ምልክት የግሪክ አማልክት አቴና ናት፣ ቤተ መቅደሷም ፓርተኖን ነበር፤ ዘመናዊ እኩያዋም በናሽቪል፣ ቴነሲ የሚገኘው የፓርተኖን ቤተ መቅደስ ነው። በዩናይትድ ስቴትስ በእሁድ ሕግ ጊዜ ከሪፐብሊካን ቀንድ ጋር የምትተባበር የተበላሸች ቤተ ክርስቲያን ምልክት በክሊዮፓትራ፣ በአሽታሮት፣ በሰሎሜና በሶዶም ተወክላለች።

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.

Kiliyoophaaxiraan waaqa hin-jiruu jechuun Fara’oonii fi amantii Giriikotaa agarsiisti. Amantiin falaasama waaqa hin-jiruu jedhutti wajjin deemu, waaqeffannaa barnoota Giriikii dha. Yesus yeroo hundumaa dhuma jalqabaatiin ibsa; mukni iddoo biqiltuu keessaa nyaachuun dhowwame immoo mukicha beekumsa gaarii fi hamaa ture; kunis amantii falaasama Giriikii, tan Obboleettiin White “barumsa olaanaa” jettee waamtu, fakkeenya ta’a. Innis amantii ogummaa Giriikii kan Kiliyoophaaxiraan ta’e akka barumsa dhugaa keessatti xuraa’ee fi sobaan bakka bu’eetti wal’aansa guddaa Kiristoosii fi Seexana gidduu jiru keessatti adda baasee cimsaa mul’isa.

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.

ନାଶଭିଲ୍, ଟେନେସିକୁ “ଦକ୍ଷିଣର ଏଥେନ୍ସ” ବୋଲି କୁହାଯାଏ, ଏବଂ କ୍ଲିଓପାଟ୍ରା ଥିଲେ ଦକ୍ଷିଣର ଶେଷ ସାର୍ଥକ ରାଣୀ। ଦକ୍ଷିଣର ସେହି ଶେଷ ରାଣୀ, ପରବର୍ତ୍ତୀ ଏବଂ ପ୍ରଥମ ଆତ୍ମିକ ଦକ୍ଷିଣର ରାଜାଙ୍କର ଏକ ପ୍ରତିରୂପ ଥିଲେ, ଯାହାର ପୂରଣ ନାସ୍ତିକ ଫ୍ରାନ୍ସରେ ହୋଇଥିଲା। ନାସ୍ତିକ ଫ୍ରାନ୍ସ ଯୁକ୍ତରାଷ୍ଟ୍ରର ଏକ ପ୍ରତିରୂପ, ଯେଉଁଠାରେ ନାଶଭିଲ୍, ଟେନେସିରେ, “ଦକ୍ଷିଣର ଏଥେନ୍ସ” ଭାବେ, ଦେବୀ ଏଥେନାଙ୍କ ପାର୍ଥେନନ୍ ମନ୍ଦିର ପ୍ରତୀକାତ୍ମକ ଭାବେ ପ୍ରତିନିଧିତ ହୋଇଛି। ସେହି ମନ୍ଦିରଟି ନାଶଭିଲ୍‌ର 2500 West Endରେ ଅବସ୍ଥିତ। ପଚିଶ ସଂଖ୍ୟା ମାଥିଉ ପଚିଶର ତିନୋଟି ଦୃଷ୍ଟାନ୍ତର ବନ୍ଦ ଦ୍ୱାରକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ। “ଦକ୍ଷିଣ” ଏବଂ “ପଶ୍ଚିମ” — ଉଭୟର ରାଣୀ ଭାବେ କ୍ଲିଓପାଟ୍ରା, ଦକ୍ଷିଣର ଏଥେନ୍ସରେ ନିଜ “ଶେଷ” ପ୍ରାପ୍ତ କରେ।

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.

እዚህ ናይ ኣክቲዩም፣ ክሌዎፓትራ፣ ኣውጉስቱስን ኣንቶኒን ግምትታት ምስ ኣቕረብና፣ ናብ ዳንኤል 11 ቍጽሪ 24 ክሳዕ 30 ንምለስ። ምናልባት፣ እቲ ኣብቲ ክፍሊ ዝበለጸ ዘይግልጽ ክፋል እንተሎ፣ “ኣብ ሓደ ጠረጴዛ ሓሶት ይዛረቡ” ዝብል እዩ።

> 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.

> Mootonni mootumman mootii mootota kanaa lamaan badiisa hojjechuuf ta’a; isaanis minjaala tokko irratti walitti dhufanii soba dubbatu; garuu inni hin milkaa’u; sababiin isaa dhumni amma iyyuu yeroo murtaa’e sanatti ta’a. Daani’el 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.

Yeroon lakkoofsa kana keessatti murtaa’e 330 dha; inniis dhuma “yeroo” lakkoofsa digdamii-afurii ti. Yeroon murtaa’e kun Ameerikaa Biyyoota Gamtoomaniif seera Dilbataa bakka bu’a; akkasumas addunyaaf cufamuu yeroo qorannoo namaa bakka bu’a. Seera Dilbataa dura mootota lama, warri garaan isaanii hamaa hojjechuuf ta’e, minjaala tokko irratti walitti soba ni dubbatu. Seera Dilbataa lakkoofsota kudha-jaha fi afurtamii-tokko kan Daani’el boqonnaa kudha-tokko keessatti ibsame dura, mootota lama minjaala tokko irratti soba ni dubbatu; garuu sobni isaanii hin milkaa’u. Mootonni walitti soba dubbatan sun eenyu? Yaada sanaaf deebii kennuu keenya dura, mallattoo tokko tokko isa kanaan dura tartiiba kana keessatti ilaalle isin yaadachiisuu nan barbaada.

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.

Bulchitoonni Roomaa bulchitoonni kun haala isaanii keessatti ilaalaman irratti hundaaʼuun mallattoolee raajii adda addaa bakka buʼu. Isaan bulchitoota Roomaa taʼan iyyuu, akka mallattoo tokkootti buʼuuraan seenaa raajii Yihudaa durii yeroo isaan mootummaa Seleucidotaa jalatti bittaa turan keessaa gara bittaa Roomaatti ceʼan bakka buʼu.

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.

ପୋମ୍ପେୟ ଜଣେ ସେନାପତି ଥିଲେ, ଏବଂ ପରବର୍ତ୍ତୀ ତିନିଜଣ ରୋମୀୟ ଶାସକ ସମସ୍ତେ କାଇସର ଥିଲେ। ଜୁଲିଅସ୍, ଅଗଷ୍ଟସ୍ ସହ ସମ୍ପର୍କରେ, ଦୁଇଟି ତ୍ରିମୁଖୀ ସଂଘର ସହିତ ଦୁଇପ୍ରକାର ତିନିଗୁଣ ଏକତାଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରିଥିଲେ—ପ୍ରଥମଟି ଅନୌପଚାରିକ, ଦ୍ୱିତୀୟଟି ଔପଚାରିକ। ଏହି ଚାରିଜଣ ଶାସକ ନିର୍ଦ୍ଦିଷ୍ଟ ପରିପ୍ରେକ୍ଷ୍ୟରେ ରବିବାର ଆଇନକୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି। ପୋମ୍ପେୟ ଗୌରବମୟ ଦେଶକୁ ଜୟ କଲେ; ଜୁଲିଅସ୍, ଯିଏ ତେଇଶଟି ଛୁରିଘାତ ଦ୍ୱାରା ପ୍ରତିନିଧିତ, ସେହି ପ୍ରଥମ ଦୂତ, କାରଣ ସେହି ପ୍ରଥମ କାଇସର; ଏବଂ ସେ ତୃତୀୟ ଦୂତଙ୍କର ପ୍ରତିରୂପ, ଯିଏ ଥିଲେ ଟିବେରିଆସ୍। ଶୂଳରେ ଟିବେରିଆସ୍, ଯାହା ରବିବାର ଆଇନ ଅଟେ, ସେମଧ୍ୟ ତେଇଶ ସଂଖ୍ୟାଦ୍ୱାରା ପ୍ରତିନିଧିତ, କାରଣ ତେଇଶ ସଂଖ୍ୟା ଏକାତ୍ମତାକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ; ଏବଂ ଶୂଳ, ଖ୍ରୀଷ୍ଟଙ୍କ ଦିବ୍ୟତାକୁ ଆମ ମାନବତା ସହିତ ସଂଯୋଗ କରିବାରେ, ତାଙ୍କ କାର୍ଯ୍ୟର ଅତ୍ୟନ୍ତ ଆବଶ୍ୟକ ଅଂଶ ଅଟେ। ତେଣୁ, ଜୁଲିଅସ୍ ଏବଂ ଟିବେରିଆସ୍ ପ୍ରଥମ ଏବଂ ତୃତୀୟ ସନ୍ଦେଶ, ଯେଉଁମାନେ ତେଇଶ ସଂଖ୍ୟାଦ୍ୱାରା ପ୍ରତିନିଧିତ।

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.

ዩሊየስ በሆሊዉድ ታሪኮች ውስጥ ብዙ ጊዜ እንደሚቀረብበት የፍቅር ጀግና ሰው አልነበረም፤ እርሱ ኀይልን ለመጨበጥ የተጣመመ ጨካኝ ሰው ነበር። ጢባርዮስ ከዩሊየስ የባሰ ነበር፤ ምክንያቱም የእርሱ ርኩሰት በጥቅሱ ውስጥ እንኳ ተጠቅሷል፤ የዕብራይስጥ ፊደላት የመጨረሻው ፊደል ሀያ ሁለት ሲሆን የመጀመሪያው ፊደል አንድ ነው። አልፋ ከኦሜጋ ያነሰ ነው፤ የጢባርዮስም ርኩሰት በቁጥር ሀያ ሁለት ተቀምጦአል፤ ይህም የዕብራይስጥ ፊደላት የመጨረሻው ፊደል ነው፤ እናም በዩሊየስና በጢባርዮስ የተወከሉት ሁለቱ ክፉ ሰዎች መካከል አውግስጦስ ነበረ። አውግስጦስ የሮምን ኀይልና ክብር ወደ ከፍተኛው ጫፍ የደረሰ ክብር ይወክላል። ከመጀመሪያውና ከሦስተኛው መልእክት ተቃራኒ እንደመሆኑ በአሥራ ሦስት ፊደል ተወክሏል፤ ይህም የዓመፅ ምልክት ነው። አውግስጦስ መንግሥቱን ያጸናው የአንቶኒንና የክሊዮፓትራን ዓመፅ፣ በሮም ታሪክ ከሁሉ ዝነኛ የሆነውን ዓመፅ፣ በመግታት ነበር።

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.

ଅଗଷ୍ଟସ୍ ହେଉଛନ୍ତି ସେହି ରୋମୀୟ ଶକ୍ତି, ଯିଏ ତୃତୀୟ ବାଧାକୁ ଜୟ କରିଥିଲେ, ଏବଂ ଏହା କରିବା ସମୟରେ ସେ ରବିବାର ଆଇନକୁ ପ୍ରତିନିଧିତ୍ୱ କରିଥିଲେ, ଏବଂ ସେହି ରୋମୀୟ ଶକ୍ତି ମଧ୍ୟ, ଯିଏ ପ୍ରକାଶିତ ବାକ୍ୟ ତେରୋତିଅ ଅଧ୍ୟାୟର ବିଦ୍ରୋହର ବିଆଳିଶି ପ୍ରତୀକାତ୍ମକ ମାସ ସମୟରେ ରାଜ୍ୟ କରେ। ରବିବାର ଆଇନର ପୂର୍ବରେ ରଖାଯାଇଥିବାବେଳେ ପମ୍ପେୟ ଉଭୟ 1798 ଏବଂ 1989 ଅଟନ୍ତି, ଯାହାର ଫଳରେ ପମ୍ପେୟ, ଖ୍ରୀଷ୍ଟପୂର୍ବ 219 ରୁ 217 ପର୍ଯ୍ୟନ୍ତ ଚତୁର୍ଥ ସିରୀୟ ଯୁଦ୍ଧର ଶେଷ କରୁଥିବା ଆଣ୍ଟିଓକସ୍ ମ୍ୟାଗ୍ନସ୍‌ଙ୍କର ଏକ ପ୍ରତୀକ ହୋଇଯାନ୍ତି, ଏହା ଅଧ୍ୟାୟ ଏଗାରର ପଦ୍ୟ ଦଶର ପୂରଣରେ। ପରେ ଜୁଲିୟସ୍ ସିଜର୍ ପଦ୍ୟ ଏଗାର ଓ ବାର ସହିତ, ଏବଂ ସୀମାରେଖାର ଯୁଦ୍ଧ, ଖ୍ରୀଷ୍ଟପୂର୍ବ 217 ମସିହାର ରାଫିଆର ଯୁଦ୍ଧ ସହିତ ସମନ୍ୱିତ ହୁଅନ୍ତି। ସେଠାରେ ଜୁଲିୟସ୍ ମଧ୍ୟ ଆଣ୍ଟିଓକସ୍ ମ୍ୟାଗ୍ନସ୍ ଅଟନ୍ତି, ଏବଂ ଅଗଷ୍ଟସ୍ ସିଜର୍ ମଧ୍ୟ ପଦ୍ୟ ପନ୍ଦରର ପାନିଅମ୍‌ର ଯୁଦ୍ଧରେ ଆଣ୍ଟିଓକସ୍ ମ୍ୟାଗ୍ନସ୍ ଅଟନ୍ତି। ପରେ ପଦ୍ୟ ଷୋଳରେ ଟିବେରିଆସ୍ ହେଉଛନ୍ତି ରବିବାର ଆଇନ, କିନ୍ତୁ ସେ ଆଣ୍ଟିଓକସ୍ ମ୍ୟାଗ୍ନସ୍ ନୁହେଁ, କାରଣ ସେଠାରେ ସେ ପମ୍ପେୟ ଅଟନ୍ତି, କାରଣ ଯୀଶୁ ସଦା ଆରମ୍ଭଦ୍ୱାରା ଶେଷକୁ ଦୃଷ୍ଟାନ୍ତିତ କରନ୍ତି। ଏହି ପଦ୍ୟଟି ସେଲ୍ୟୁସିଡ୍ ସାମ୍ରାଜ୍ୟର ଶେଷକୁ ଚିହ୍ନିତ କରେ, ଯାହା ବାଇବେଲ ଭବିଷ୍ୟବାଣୀର ଷଷ୍ଠ ରାଜ୍ୟ ଭାବେ ଯୁକ୍ତରାଷ୍ଟ୍ରର ଶେଷକୁ ପ୍ରତୀକାତ୍ମକ ଭାବେ ସୂଚିତ କରେ।

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.

Afuri hiriiruu mootummaa Roomaa afran sanaa taasisamuu qaban jiru, sararri sunis seenaa dhokataa lakkoofsa afurtamaa bakka buʼa. Sarrarri Makkabiyaa kan lakkoofsa digdamii sadii keessa jiru, seenaa dhokataa lakkoofsa afurtamaa illee ni agarsiisa. Achiis lakkoofsota digdamii afur keessatti, seenaa Roomaa Mootummaa waaqeffataa taʼe yeroo tokkoon—waggaa dhibba sadii fi jahaatamaan—bakka buufameera. Sarrarri seenaa Roomaa kan lakkoofsa digdamii afur irraa jalqabee hamma lakkoofsa soddomaatti bakka buufame, seenaa dhokataa lakkoofsa afurtamaa kan agarsiisu dha. Innis lakkoofsa soddoma tokko keessatti xumurama, yeroo mata-dureen Roomaa waaqeffataa irraa gara Roomaa paaphaasummaaatti jijjiiramutti. Roomaan waaqeffataan amma iyyuu lakkoofsa sana keessa jira; garuu achitti akka mootummaa afuraffaa raajii Macaafa Qulqulluuatti hin bakka buufamu, humna siyaasaa paaphaasummaa bara 538 keessatti teessoo irra kaaʼe taʼee garuu bakka buufama. Bara 538 keessatti paaphaasummaan seera Dilbataa baase; kanaaf lakkoofsi soddoma tokko lakkoofsota kudha jaha fi afurtama tokko waliin walitti hiriira. Lakkoofsi digdamii afur loltuu Actium fi seenaa sarrara sana wajjin walqabatu ni beeksise.

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.

Lakkoofsa digdamaa afurtamii keessatti, Roomaan warra ormaa waggoota dhibba sadii fi jahaatamaaf mootummaa ol’aanaa akka jalqabde adda baafamaa jira; ergasii lakkoofsa digdamaa tokkootii fi soddoma tokko keessatti, Roomaan papaasotaa waggoota kuma tokko fi dhibba lamaa fi jahaatamaaf mootummaa ol’aanaa jalqabdi. Jalqabni fi dhumni sarichaa mallattoo Kiristoos, jechuunis Alfaa fi Omeegaa, ni baatu. Lakkoofsota kana keessatti seenaa Maarqos Antonii, Kileoophaaxiraa fi Awugustus Qeesaar qabna. Lakkoofsa kudha ja’a keessatti Roomaan warra ormaa bara dhaloota Kiristoos dura 65 keessatti mootummaa Seelusiiwwanii mo’ate; achiis bara dhaloota Kiristoos dura 63 keessatti Yihuudaa mo’ate. Gufuun sadaffaan Actium bara dhaloota Kiristoos dura 31 keessatti xumura mootummaa Gibxii adda baase; kunis akkuma gufuuwwan jalqabaa Seelusiiwwanii bara dhaloota Kiristoos dura 65 fakkeeffamanitti. Ammas, mallattoo Isa Duraa fi Isa Dhumaa ni argina. Bara dhaloota Kiristoos dura 65 gufuuwwan sadii keessaa isa jalqabaa ture; innis mo’icha mooticha kaabaa bakka bu’a; bara dhaloota Kiristoos dura 31 immoo gufuuwwan sadii keessaa isa sadaffaa ture; innis mo’icha mooticha kibbaa bakka bu’a. Yihuudaan, akka gufuu giddu galeessaa gufuuwwan sadii keessaa tokkootti, yeroo Poompeeyiin bara dhaloota Kiristoos dura 63 dhufeitti, dallaa Yerusaalem keessa lola keessaa qabdi turte. Gufuun lammaffaan mallattoo fincilaa dha.

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.

በ538 ዓ.ም. ለጳጳሳዊት ሮም ሦስተኛው እንቅፋት ከሮም ከተማ ተወግዶ ወጣ። ይህ እንቅፋት ጎታውያን ነበሩ፤ እዚያም በመጽሐፍ ቅዱስ ትንቢት የተጠቀሰው አምስተኛው መንግሥት ጀመረ፤ በትክክል አራተኛው መንግሥት በተፈጸመበት ስፍራ። እንዲሁም አራተኛው መንግሥት በሦስተኛው እንቅፋቱ ላይ እንደጀመረ፣ የግብፅ መንግሥት ድል ተነሥቶበት ነበር፤ ይህም በሴሉሲድ መንግሥት የመጀመሪያው እንቅፋት ውስጥ እንደ ምሳሌ አስቀድሞ ተመስሎ ነበር። ይህም በቁጥር ሃያ አራት እስከ ቁጥር ሠላሳ ድረስ የሚገኘው ትንቢታዊ ምስክርነት፣ በቁጥር አርባ ስውር ታሪክ ውስጥ ደግሞ ሊገኝ የሚገባ መስመር እንደሚወክል ያሳያል። ስለዚህ ማርክ አንቶኒ፣ ክሊዮፓትራ፣ ጁሊየስ ቄሳር፣ ፖምፔይ እና አውግስጦስ ቄሳር የሚወክሏቸውን የተለያዩ ትንቢታዊ ግንኙነቶች መመርመር እጅግ አስፈላጊ ነው።

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

Akkasumas kutaan keewwata kutaa kutaa lamaa afur irraa hamma soddomaatti keessaa isa baayʼee ifa hin taane, yeroo isaanii minjaala tokko irratti soba dubbatan sanaa?

> 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.

> Mootota mootumman mootii hamminaa hojjechuuf in ta’a; maaddii tokko irrattis soba walitti dubbatu; garuu kun hin milkaa’u; yeroo xumuraa garuu yeroo murteeffametti ta’a. Daani’el 11:27.

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

ኡርያህ ስሚዝ እቶም ክልተ ነገሥታት ማርቅ ኣንቶኒን ኣውጉስጦስ ቄሳርን ከም ዝኾኑ ይለልዮም።

> “Verse twenty-seven quoted

> “Lakkoofsa digdamii torba caqasame”

> “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.

> “ଆନ୍ଟୋନି ଓ ସିଜର ପୂର୍ବେ ଏକ ମିଳିତ ସମ୍ମିଳନରେ ଥିଲେ। ତଥାପି ମିତ୍ରତାର ଆବରଣ ତଳେ ସେମାନେ ଉଭୟେ ସାର୍ବଭୌମ ଆଧିପତ୍ୟ ପାଇଁ ଆକାଙ୍କ୍ଷା କରୁଥିଲେ ଏବଂ ଚକ୍ରାନ୍ତରେ ଲିପ୍ତ ଥିଲେ। ପରସ୍ପରଙ୍କ ପ୍ରତି ସମ୍ମାନ ଓ ମିତ୍ରତାର ସେମାନଙ୍କର ଘୋଷଣାମାନେ କପଟୀମାନଙ୍କର କଥନ ଥିଲା। ସେମାନେ ଏକେଇ ଭୋଜନ-ମେଜରେ ବସି ମିଥ୍ୟା କହୁଥିଲେ। ଆନ୍ଟୋନିଙ୍କର ପତ୍ନୀ ଏବଂ ସିଜରଙ୍କର ଭଗିନୀ ଅକ୍ଟାଭିଆ, ଆନ୍ଟୋନି ତାଙ୍କୁ ବିଚ୍ଛେଦ କରିଥିବା ସମୟରେ ରୋମର ଲୋକମାନଙ୍କୁ ଘୋଷଣା କଲେ ଯେ ସେ କେବଳ ଏହି ଆଶାରେ ତାଙ୍କ ସହ ବିବାହ କରିବାକୁ ସମ୍ମତ ହୋଇଥିଲେ, ଯେ ଏହା ସିଜର ଓ ଆନ୍ଟୋନିଙ୍କ ମଧ୍ୟରେ ଐକ୍ୟର ଏକ ଅଙ୍ଗୀକାର ସାବିତ ହେବ। କିନ୍ତୁ ସେହି ପରାମର୍ଶ ସଫଳ ହେଲା ନାହିଁ। ବିଚ୍ଛେଦ ଘଟିଲା; ଏବଂ ପରେ ଯେ ସଂଘର୍ଷ ଉତ୍ପନ୍ନ ହେଲା, ତାହାରେ ସିଜର ସମ୍ପୂର୍ଣ୍ଣ ଭାବେ ବିଜୟୀ ହେଲେ।” 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.

ଯେତେବେଳେ ଅକ୍ଟାଭିଆ ଚିହ୍ନଟ କରିଥିଲେ ଯେ ଅନ୍ଟୋନିଙ୍କ ସହ ତାଙ୍କର ବିବାହ ଏକ ସଂଯୋଗ-ପଣରୂପେ ଥିଲା, ସେତେବେଳେ ଏହା ସେହି ବୈବାହିକ ଜୋଟକୁ ଚିହ୍ନଟ କଲା, ଯାହା ପୂର୍ବରୁ ଅଧ୍ୟାୟ ଏଗାରରେ ହେଲେନିସ୍ଟିକ ଯୁଗର ବେରେନିସଙ୍କ ସେଲ୍ୟୁସିଡ୍ ରାଜା ଆନ୍ଟିଓକସ୍ II ଥିଓସଙ୍କ ସହ ପ୍ରାୟ ଇ. ପୂ. 252 ମସିହାର ବିବାହ ଦ୍ୱାରା ପ୍ରତିରୂପିତ ହୋଇଥିଲା। ବେରେନିସ ଥିଲେ ପ୍ଟୋଲେମି II ଫିଲାଡେଲ୍ଫସଙ୍କ କନ୍ୟା। ଅକ୍ଟାଭିଆ ଓ ବେରେନିସ ରାଜନୈତିକ ବିବାହମାନଙ୍କୁ, କିମ୍ବା ଭବିଷ୍ୟଦ୍ବାଣୀଗତ ଭାବେ, ସନ୍ଧିମାନଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି। ପଞ୍ଚମ ପଦରୁ ଦଶମ ପଦ ପର୍ଯ୍ୟନ୍ତ ଦକ୍ଷିଣ ଓ ଉତ୍ତର ରାଜ୍ୟମାନଙ୍କ ମଧ୍ୟରେ ଏହି ରାଜନୈତିକ ବିବାହର ଇତିହାସକୁ ଚିହ୍ନଟ କରେ, ଏବଂ ଯେତେବେଳେ ମାର୍କ ଆନ୍ଟୋନି ଓ ଅକ୍ଟାଭିଆନ୍, ଯିଏ ପରେ ଅଗୁଷ୍ଟସ୍ ସିଜର୍ ନାମରେ ପରିଚିତ ହେଲେ, ସେହି ବିବାହର ବ୍ୟବସ୍ଥା କଲେ, ସେମାନେ ରାଜ୍ୟକୁ ପୂର୍ବ ଓ ପଶ୍ଚିମରେ ମଧ୍ୟ ବିଭକ୍ତ କରିଦେଲେ।

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).

Bara Biraṇḍisiyam (40 BC) jechuun, waraana mootummaa keessaa dhihaate booddee walitti bu’iinsa Tiriyumviraatii Lammaffaa keessatti uumame furuuf, waliigaltee mariidhaan ga’amte kan Maark Aantoonii fi Oktaaviyaan (boodarra Awugustus) gidduutti taasifame ture. Innis mootummaa Roomaa qooduu (Aantoonii bahaa, Oktaaviyaan dhihaa) kan of keessatti hammate yoo ta’u, gaa’ela Aantoonii fi Oktaaviyaa (obboleettii Oktaaviyaan)tiin cimee mirkanaa’e. Bara 39 BC keessatti yeroo waggaa shanii isa jalqabaa Tiriyumviraatichaa xumurame, Aantoonii dooniiwwan 300 ol ta’an qabatee gara Xaaliyaaniitti imale; jalqaba irratti garuu Biraṇḍisiyamitti bu’uun isaaf hin hayyamamne, kanaaf dhuma irratti Xaarentumitti qubatan. Araarri yeroo dheeraa fudhate, sababa waraanni Aantoonii waraana Oktaaviyaan wajjin loluu hin barbaannee fi akkasumas waraanni Oktaaviyaanis waraana Aantoonii wajjin loluu hin barbaanne irraa madde, erga godhamee booddee, Oktaaviyaan achitti isa qunname. Oktaaviyaanis gahee araarsummaa murteessaa taphatte; Aantoonii akka Oktaaviyaan irratti Sekstus Pompii wajjin deeggartu amansiifte. Isaan Tiriyumviraaticha waggoota shan dabalataaf (hanga 32 BCtti) haaromsan; Aantooniinis dooniiwwan 120 Oktaaviyaaniif kennaan, bakka bu’uuratti loltoota waadaa galaman argachuuf waliigale; garuu loltoota sana Oktaaviyaan boodarra dhowwe.

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.

Bara 32 BC keessatti morkitoota lamaan gidduutti addaan ciccituun ifaan mul’atu uumame. Hariiroon isaanii olola, xiyyeeffannaa Antony gara bahaa (Cleopatra wajjin), fi jabeeffannaa aangoo Octavian dhiha keessatti taasiseen ni hammaate. Octavian, Actium dura, yaada walga’ii araaraa Antony boodarra dhiheesse ni dide.

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.

Kaadhimannaa mootummaa kaabaa (Antiochus) fi mootummaa kibbaa (Ptolemy) gidduutti taasifame keessatti, mootichi kibbaa haadha manaa dhiheesse; kaadhimannaa mootummaa Antony (bahaa) fi Octavian (dhihaa) gidduutti taasifame immoo, haati manaa dhihaa irraa dhihaatte. Kaadhimannaawwan mootummaa lamaan iyyuu kufan; dhuma irrattis kan intala yookaan obboleettii dhiheesse humna kakuu sana cabse irratti injifate.

## The Testimony of Three

Ragaa Sadan

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.

ዱብ ግዜ ምፍጻሜ መንግሥቲ ሴሉኪድ፡ ኣብ ሓደ ጠረጴዛ ሓሶት ዝተነግረሉ ሳልሳይ ኪዳን ነበረ። እዚ ድማ ኣብ ውሽጢ ኣውድ ሓምሻይ ውግእ ሶርያ (202–195 ቅ.ል.ክ.) እዩ ዝተፈጸመ፣ ኣንቲዮኮስ ሳልሳይ ማግኑስ ከኣ ድኻም መንግሥቲ ጶጦለማይ ድሕሪ ሞት ጶጦለማዮስ ራብዓይ ፊሎፓቶር ብ204 ቅ.ል.ክ. ተጠቒሙሉ። ጶጦለማዮስ ሓምሻይ ኤፒፋነስ (ጶጦለማዮስ ሓምሻይ) ከኣ ከም ሕፃን ኣብ ዙፋን ደይቡ (ብዕድመ 5–6 ኣቢሉ)፣ ግብፂ ድማ ትሕቲ ወከልቲ ኣለዉ እንተዀይና፣ ንውሽጣዊ ዕግርግር፣ ህዝባዊ ዓመፃት፣ ከምኡውን ወጻኢ ሓደጋታት ብቐሊሉ እትቃለዕ ነበረት።

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 yeroo duraanii irraa eegalee injifannoowwan akka Lolaa Paaniyum (200 Dh.K.D.) irratti argateen booda naannolee mootummaa Ptolemaawota keessaa hedduu, jechuunis Coele-Syria, Palaasxiinaa fi Eeshiyaa Xiqqaa weeraree qabatee ture. Gibxii guutummaatti moo’achuudhaaf immoo (kun seensa Roomaa fiduu waan danda’uuf; Roomaanis inni naannolee muraasa irraa akka fagaatu isa irratti dhiibbaa gochaa turte) osoo hin yaalin, akka nama “eegduu” ta’etti waliigaltee gaa’ela diplomasii hordofe. Bara 197/195 Dh.K.D. keessatti, akka kutaa waliigaltee nagaa waraana sana xumureetti, Antiochus Magnus intala isaa xiqqoo Cleopatra I Syra jedhamtu (kan Cleopatra Syra jedhamtees waamamu) mucaa Ptolemaawos Vtiif kaadhimatee, achiis heerumsiise (gaa’elli sun bara 193 Dh.K.D. keessatti Raafiyaatti raawwatame; Ptolemaawos waggaa 16, Cleopatra waggaa 10 ture).

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.

Kun jechuun arjummaa guddaa fakkeessuun dhihaate: Antiiyokus ofii isaa akka michuu fi “eegdota” mooticha dargaggeessaa taʼetti of dhaabe; nagaa mirkaneessaa yeroo taʼu, buʼaa Aasiyaa keessatti argate immoo qabatee tures. Fuudhiinsi sun karaa intala isaatiin Gibxii irratti dhiibbaa al-kallattii hin taane isaaf kenne (inni intalli isaa hidda Seleucid irraa qabduuf amanamtee haftee mana murtii Ptolemaic keessatti sagalee Siiriyaa deeggaru taatee hojjetti jedhee abdate). Garuu malaan sun isa irratti deebiʼe; Kleyoophaatraan abbaa ishee osoo hin taane abbaa manaa ishee fi Gibxii cinaa hiriirtee, toʼannoo yeroo dheeraa Antiiyokus qabu laaffifte. Kun Waliigaltee Brundisium (40 BC) akka fakkeenyatti irra deebiʼa; akkasumas karaa hedduudhaan taateewwan Roomaa wajjin wal qabata.

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).

Akkuma Antony waraanaa dhihaateen booda humnoota wal morkatan hidhuuf Octaviaan (obboleettii Octavian) fuudhe, Antiochus immoo nagaa yeroo muraasaaf turu fi qoodinsa biyyaalessaa sirnaan dhaabuuf gaaʼela intala isaa Ptolemy V wajjin fayyadame (Seleucidonni injifannoowwan isaanii kaabatti qabatanii hafan; Ptolemyn immoo Gibxii kibbaatti qabate).

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 maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii maatii Ptolemy V irratti (hidha maatii tiin) akka eegduu mootummaa dhugaa hin taaneetti hojjete; kunis akkuma Octavian (fi Triumvirate) giddu gala duwwaa aangoo yookaan morkiiwwan keessatti of kaa’anitti fakkaata. Haala lamaan keessatti illee, namni “caalaan jabaataa” (Antiochus/Octavian) karaa firummaa hirmaattuu laafaa ta’e irratti dhiibbaa argachuuf yaale. Qindoominni lamaan kun yeroo gabaabaaf tasgabbii fidan iyyuu, amanamummaa dhokataa dhabamuu irraa kan ka’e yeroo dheeraaf ‘hin milkoofne’—Cleopatra Gibxiin cinaa dhaabatte (kunis Antiochus laaffise), Antony immoo xiyyeeffannaa isaa bahaa irratti (Cleopatra VII) gochuun walitti bu’iinsi isaa Octavian wajjin akka diigamu taasise.

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.

በአስተዳዳሪዎች ሥር ያለ የጴጥሎሜዎስ አምስተኛ እድሜ እንስትና፣ ከዩልዮስ ቄሳር ሞት በኋላ የተከተለውን ያልተረጋጋ ሁኔታ ይመሳሰላል (ይህም ወደ ትሪዩምቪሬቱ መቋቋምና የሥልጣን ግጭቶች እንዲመጡ አመራ)። የበረኒቄ ከአንቲዮክስ ጋር ጋብቻ በዳንኤል ምዕራፍ አሥራ አንድ ውስጥ የሴሉሲድ ንጉሥነት ታሪክ መጀመሪያን አመለከተ፤ እንዲሁም የአንቲዮክስ ማግኑስ ልጅ ከግብፅ ሕፃን ንጉሥ ጋር የተደረገው ጋብቻ፣ የሴሉሲድ ንጉሥነት ፍጻሜን አመለከተ። የማርክ አንቶኒ ከኦክታቪያ ጋር የነበረው ጋብቻ መፍታት፣ የጴጥሎሜያውያን መንግሥት ፍጻሜን አመለከተ። ይሁዳ የእግዚአብሔር የቃል ኪዳን ሕዝብ መሆኑ ፍጻሜውን ያገኘው በመስቀል ላይ ነበር፤ ያ የይሁዳ መንግሥትም በመቃቤያን እና ከሮም ጋር ባደረጉት ቃል ኪዳን ተጀመረ። እነዚህ ሁሉ ትንቢታዊ መስመሮች በዳንኤል ምዕራፍ አሥራ አንድ ትረካ ውስጥ ተወክለዋል፥ ሁሉም ደግሞ ከቁጥር አርባ ስውር ታሪክ ጋር ይጣጣማሉ። ከቁጥር አምስት ጀምሮ ወደ አንቲዮክስ ታላቁ የሚያመራውን የበረኒቄ ስምምነት እናገኛለን፤ ከዚያም በቁጥር ሃያ ሦስት ባለው የመቃቤያን ታሪክ ውስጥ የሚፈጸመውን የልጁ ክሊዮፓትራ ሲራ ስምምነት እናያለን። መቃቤያን በአንቲዮክስ ኤፒፋኔስ ላይ ባነሱት ዓመፅ ምክንያት፣ የሴሉሲድ ሥርወ መንግሥት ከመጨረሻዎቹ አንዱ በመሆኑ፣ የዚህ መስመር ክፍል ሆኑ።

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.”

ଆଣ୍ଟିଓକସ୍ ଏପିଫାନେସ୍ ସେହି ଆଣ୍ଟିଓକସ୍ ଥିଲେ, ଯିଏ ଷଷ୍ଠ ସିରିୟ ଯୁଦ୍ଧ ସମୟରେ ଖ୍ରୀ. ପୂ. 168 ମସିହାରେ ଇଜିପ୍ଟରେ ଏଲେକ୍ସାଣ୍ଡ୍ରିଆ ନିକଟରେ ଥିଲେ। ଆଣ୍ଟିଓକସ୍ ଏପିଫାନେସ୍ ଇଜିପ୍ଟ ଉପରେ ଆକ୍ରମଣ କରିଥିଲେ ଏବଂ ଏଲେକ୍ସାଣ୍ଡ୍ରିଆକୁ ଦଖଳ କରିବାର ସୀମାନ୍ତରେ ପହଞ୍ଚିଯାଇଥିଲେ। ପ୍ଟୋଲେମିକ୍ ଶାସକମାନେ ସହାୟତା ପାଇଁ ରୋମଙ୍କୁ ଆବେଦନ କଲେ। ରୋମ ସେନେଟରୁ ଗୋଟିଏ ଚୂଡ଼ାନ୍ତ ଆଦେଶ ପହଞ୍ଚାଇବା ପାଇଁ ପୋପିଲିଉସ୍ ଲେନାସ୍‌ଙ୍କୁ (କେବଳ ଅଳ୍ପ ସଂଖ୍ୟକ ସହଚରମାନଙ୍କ ସହ—କୌଣସି ସେନାବଳ ବିନା) ପଠାଇଲା; ଆଣ୍ଟିଓକସ୍‌ଙ୍କୁ ତୁରନ୍ତ ଇଜିପ୍ଟ ଓ ସାଇପ୍ରସ୍‌ରୁ ପଛହଟିବାକୁ ପଡ଼ିବ, ନଚେତ୍ ରୋମ ସହ ଯୁଦ୍ଧର ସମ୍ମୁଖୀନ ହେବାକୁ ପଡ଼ିବ। ଆଣ୍ଟିଓକସ୍ ଚିଠିଟି ପାଇଲାପରେ ଓ ନିଜ ପରାମର୍ଶଦାତାମାନଙ୍କ ସହ ପରାମର୍ଶ କରିବା ପାଇଁ ସମୟ ଚାହିଲେ, ପୋପିଲିଉସ୍—ଯିଏ କଠୋର ଓ ଆଧିପତ୍ୟଶୀଳ ବୋଲି ବର୍ଣ୍ଣିତ—ନିଜ ପଦଚାରଣ ଲାଠି ନେଇ ରାଜାଙ୍କ ପାଦଚାରିପାଖରେ ବାଳିରେ ଗୋଟିଏ ବଳୟ ଆଙ୍କିଦେଲେ। ପରେ ସେ ଘୋଷଣା କଲେ, “ତୁମେ ସେହି ବଳୟରୁ ବାହାରି ପଦକ୍ଷେପ ନେବା ପୂର୍ବରୁ, ସେନେଟଙ୍କ ସମ୍ମୁଖରେ ପ୍ରସ୍ତୁତ କରିବା ପାଇଁ ମୋତେ ଗୋଟିଏ ଉତ୍ତର ଦିଅ।”

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).

Hiikni isaa ifa ture; Antiokos gaaffilee Roomaa fudhachuu irratti of hin kennin yoo taʼe malee marsaa sana keessaa bahuu hin dandeenye—waliigaltee malee isa ceʼuunis waraana jechuudha ture. Antiokos dinqisiifamee salphifamee yeroo gabaabaa tokkoaf shakkee ture; ergasii garuu ajajamuuf walii gale, humna isaa Gibxii keessaa baasee, gara Sooriyaatti deebiʼe. Tarkaanfiin dipilomaasii jabaan kun (maqaan humna Roomaa dabalaa dhufe isa deggereen) lolaan malee akka inni of duuba deebiʼu dirqisiise; kunis aangoon Roomaa Baha Galaana Mediteraaniyaa keessatti ol baʼaa dhufuu isaa mulʼise. Kun madda jecha “cirracha irratti sarara kaaʼuu” jedhu keessaa tokko akka taʼe balʼinaan eerama (garuu sirriitti yoo ilaalamu marsaa ture).

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

Antiokos Epifaanis immoo hubannoo Pirootestaantotaa keessatti humna of ol qabu, kufee fi mul’ata Daani’el boqonnaa kudha tokko lakkoofsa kudha afur keessatti hundeesse ta’eera.

> 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.

> Yeroo sanaattis namoonni baayʼeen mootii kibbaa irratti ni kaʼu; akkasumas saamtonni saba keetii mulʼata sana jabeessuuf of ol in kaasu; garuu ni kufu. Daaniʼel 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.

ଆନ୍ଟିଓକସ୍ IV ଏପିଫାନେସ୍ କ୍ରି.ପୂ. 175–164 ପର୍ଯ୍ୟନ୍ତ ରାଜ୍ୟ କଲେ, ଏବଂ ସେ ତେରୋଟି ସେଲ୍ୟୁସିଡ୍ ରାଜାଙ୍କ ମଧ୍ୟରୁ ଅଷ୍ଟମ ଥିଲେ। ସେ ହେଲେନିସ୍ଟିକ୍ ସଂସ୍କୃତିକୁ ବଳପୂର୍ବକ ଲାଗୁ କରିବାକୁ ଏବଂ ଗ୍ରୀକ ଧାର୍ମିକ ଆଚାର-ବିଚାର ଅଧୀନରେ ନିଜ ସାମ୍ରାଜ୍ୟକୁ ଏକୀଭୂତ କରିବାକୁ ଚେଷ୍ଟା କଲେ। କ୍ରି.ପୂ. 169 ରେ ସେ ମନ୍ଦିରକୁ ଲୁଟିଲେ, ଯିହୁଦୀ ଧାର୍ମିକ ଆଚାରଗୁଡ଼ିକୁ (ଖତନା, ସବ୍ବାଥ ପାଳନ, ତୋରାହ ଅଧ୍ୟୟନ) ନିଷିଦ୍ଧ କଲେ, ଏବଂ ଅନ୍ୟଦେବତାମାନଙ୍କ ପାଇଁ ବଳି ଦେବାକୁ ବାଧ୍ୟ କଲେ। କ୍ରି.ପୂ. 167 ର ଡିସେମ୍ବରରେ ସେ ମନ୍ଦିରଭିତରେ ଥିବା ଯିହୁଦୀ ହୋମବଳି ବେଦୀର ଉପରେ ଏକ ପୌତ୍ତଳିକ ବେଦୀ (ଜ୍ୟୁସ୍‌ଙ୍କ ପାଇଁ) ସ୍ଥାପନ କଲେ ଏବଂ ଗୋଟିଏ ଶୂକରକୁ ବଳି ଦେଲେ, ଏହା ସହ ଅନ୍ୟାନ୍ୟ ଅପବିତ୍ର କାର୍ଯ୍ୟମାନେ ମଧ୍ୟ କଲେ। ଏହି ଅପବିତ୍ରକରଣ ଧର୍ମନିଷ୍ଠ ଯିହୁଦୀମାନଙ୍କ ପାଇଁ ସହନଶୀଳତାର ଶେଷ ସୀମା ହେଲା, କାରଣ ସେମାନେ ଏହାକୁ ମନ୍ଦିରର ପବିତ୍ରତା ଓ ଈଶ୍ୱରଙ୍କ ବ୍ୟବସ୍ଥାର ସର୍ବାନ୍ତ୍ୟ ଉଲ୍ଲଙ୍ଘନ ବୋଲି ଦେଖିଥିଲେ। ଯେତେବେଳେ ମତ୍ତାଥିୟାସ୍ (ମୋଦେଇନର ଜଣେ ଯାଜକ) ସେଲ୍ୟୁସିଡ୍ ଅଧିକାରୀଙ୍କ ପୌତ୍ତଳିକ ଦେବଦେବୀମାନଙ୍କୁ ବଳି ଦେବାର ଆଦେଶକୁ ଅସ୍ୱୀକାର କଲେ ଏବଂ ଜଣେ ଧର୍ମତ୍ୟାଗୀ ଯିହୁଦୀ ସହିତ ସେହି ଅଧିକାରୀଙ୍କୁ ମାରିଦେଲେ, ପରେ ନିଜ ପୁତ୍ରମାନଙ୍କ (ଭବିଷ୍ୟତର ମାକ୍କାବୀମାନେ) ସହ ପର୍ବତମାଳାକୁ ପଳାଇଗଲେ, ସେତେବେଳେ ଏହା ତତ୍କ୍ଷଣାତ୍ ପ୍ରତିରୋଧକୁ ଉଦ୍ଭୁତ କଲା। ଏହା କ୍ରି.ପୂ. 167–160 ମଧ୍ୟରେ ଗୁରିଲା ଯୁଦ୍ଧ ଓ ବିଦ୍ରୋହକୁ ପ୍ରଜ୍ୱଲିତ କଲା, ଯାହାର ଉଦ୍ଦେଶ୍ୟ ଯିହୁଦୀ ଉପାସନାକୁ ପୁନଃସ୍ଥାପିତ କରିବା ଥିଲା, ଏବଂ ଶେଷରେ କ୍ରି.ପୂ. 164 ରେ ଯୁଦାସ୍ ମାକ୍କାବିଉସ୍‌ଙ୍କ ଅଧୀନରେ ମନ୍ଦିରର ପୁନଃଉତ୍ସର୍ଗ (ହାନୁକ୍କା) ହେଲା।

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.

የሴሉሲድ መንግሥት በመጀመሪያውና በመጨረሻው ዘመን ምሥራቅና ምዕራብ ወይም ሰሜንና ደቡብ የሚለይ ክፍፍል ያካተተ በዲፕሎማሲያዊ ጋብቻ የተወከለ አስፈላጊ ስምምነት ነበረ። የሴሉሲድ መንግሥት እየደከመ ሲሄድ አንጢዮኮስ ኤፒፋኔስ የሚነሣው የሮማ ኃይል ምልክት ሆኖ ይታያል፣ እንዲሁም የመቃብያን ቁጣ ዋና ትኩረት ይሆናል። በኋላ በታሪክ ውስጥ ራእዩን የሚመሠርተው የትንቢታዊ ምልክት ሐሰተኛ አምሳያ ይሆናል። በምዕራፍ አሥራ አንድ ቁጥር ሀያ ሁለት ያለው ኃይል፣ የቃል ኪዳኑ አለቃ በተሰበረ ጊዜ ተሰበረ።

> 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.

> Inni loltoota akka lolaa isaan dura irraa ni swept away ni ta’u; isaanis ni caccabu; eeyyee, bulchaan kakuu illee. Daani’el 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.

ଆଣ୍ଟିଓକସ୍ ଏପିଫାନେସଙ୍କ ଶାସନ ଖ୍ରୀ.ପୂ. 164 ମସିହାରେ, ଖ୍ରୀଷ୍ଟଙ୍କ ଶୂଳବିଦ୍ଧ ହେବାବେଳେ “ଚୁକ୍ତିର ରାଜକୁମାର” “ଭଙ୍ଗିଦିଆଗଲେ” ବୋଲି କୁହାଯାଇଥିବା ଘଟଣାର ପ୍ରାୟ ଦୁଇଶତ ବର୍ଷ ପୂର୍ବରୁ, ଶେଷ ହୋଇଥିଲା। ଏଠାରେ ଆମେ ଯାହା ଲକ୍ଷ୍ୟ କରିବାକୁ ଇଚ୍ଛା କରୁଛୁ, ସେହିଟା ହେଲା ଯେ, ସେଲ୍ୟୁସିଡ୍ ସାମ୍ରାଜ୍ୟର ଆରମ୍ଭ ଓ ଶେଷ—ଉଭୟ—ଏକ କୂଟନୈତିକ ଚୁକ୍ତିମୂଳକ ବିବାହ ସହିତ ହୋଇଥିଲା, ଯେଉଁଠାରେ ଉଭୟ ପକ୍ଷର ମଧ୍ୟରେ ଥିବା ଛଳନା ଐତିହାସିକ ଆଲେଖ୍ୟରେ ସ୍ପଷ୍ଟ ଭାବେ ଦର୍ଶାଯାଇଛି। ଆଣ୍ଟିଓକସ୍ ଏପିଫାନେସଙ୍କ ଶାସନକାଳରେ ମାକାବୀୟ ବିଦ୍ରୋହର ଆରମ୍ଭ ହେଲା, ଯାହା ଆମେରିକୀୟ ବିପ୍ଲବର ଏକ ପ୍ରତିରୂପ ଥିଲା। ମାକାବୀମାନଙ୍କ ଇତିହାସରେ, ସେଲ୍ୟୁସିଡ୍ ଶକ୍ତିକୁ ଝାଡି ଫେଲିବା ପାଇଁ ତାଙ୍କର ସଂଘର୍ଷରେ ରୋମ ସହ ଏକ ଗୁରୁତ୍ୱପୂର୍ଣ୍ଣ ଚୁକ୍ତି ସମ୍ମିଳିତ ଥିଲା। ଯେ ପଦ୍ୟଟି ସେହି ଚୁକ୍ତିକୁ ସିଧାସଳଖ ଭାବେ ଚିହ୍ନଟ କରେ, ସେହି ପଦ୍ୟଟି ଏହାକୁ ମଧ୍ୟ ସିଧାସଳଖ ଭାବେ ଚିହ୍ନଟ କରେ ଯେ ରୋମ ଛଳନାପୂର୍ବକ କାର୍ଯ୍ୟ କରୁଥିଲା, କିମ୍ବା ଚୁକ୍ତିର ମେଜରେ ମିଥ୍ୟା କହୁଥିଲା।

> 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.

> Isa boodamee isa wajjin godhame booddee, inni gowwoomsaan hojjetta; sababiin isaas, inni ol baʼee, saba muraasa wajjin jabaataa taʼa. Daaniʼel 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:

Dambalii raajii hundinuu kan yeroo dhumaa lakkoofsa afurtamaatti dursee jiran hundi waliigaltee diigame of keessaa qabu. Uuriyaa Smiitiin “warra kakuu qulqulluu dhiisan” jedhu lakkoofsa soddoma irratti yaada kennuun, kan armaan gadii galmeesse:

> “‘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.

> “‘Kakuu Ahdichaa irratti dheekkamsa;’ jechuunis, Macaafa Qulqulluu, macaafa kakuu sana. Warri akkasii mootummaa jijjiirraa kana Room keessatti raawwatan. Herulii, Goototaa fi Vaandaalonni, warri Room injifatan, amantii Aariyaanotaa fudhatanii, diina Mana Kiristaanaa Kaatolikii ta’an. Keessumaa gantummaa kana balleessuuf jedhee Justinianus Phaaphaasii mataa Mana Kiristaanaa fi sirreessaa warra gantummaa barsiisan akka ta’u murteesse. Yeroo gabaabaa keessatti Macaafni Qulqulluun akka macaafa balaa qabu, namoonni idilee dubbisuu hin qabneetti ilaalame; garuu gaaffileen wal morman hundinuu gara Phaaphaasiitti dhihaachuu qabu turan. Akkasitti arrabsoon Dubbiin Waaqayyoo irratti kuufame. Mootummoonni Roomiis, kutaan isaanii bahaa kan yeroo sana itti fufee ture, Mana Kiristaanaa Roomii isa kakuu dhiise, gantummaa guddaa ta’e sana wajjin walii galtee qabaatan yookaan harka kennaniiru; kunis ‘gantummaa’ ukkaamsuuf ture. Namni cubbuu sun, Gootota Aariyaanotaa warra yeroo sana Room harka qabatanii turan bara A.D. 538tti injifatamuudhaan, teessoo isaa of tuulummaa guutuu sana irratti ol kaafame.” 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.

ଦାନିଏଲ ଏଗାରର ପଞ୍ଚମ ପଦ ଇତିହାସର ସେହି ରେଖାକୁ ଚିହ୍ନଟ କରେ, ଯେଉଁଠାରେ ଦକ୍ଷିଣର ରାଜା ଏକ ସନ୍ଧିର ପ୍ରତୀକ ଭାବେ ଏକ କୂଟନୈତିକ ବଧୂ ପ୍ରଦାନ କରେ, ଯାହା ପରେ ଉତ୍ତରର ରାଜା ଦ୍ୱାରା ଭଙ୍ଗ କରାଯାଇଥିଲା। ଦକ୍ଷିଣର ରାଜାଙ୍କ ପ୍ରତିଶୋଧ, 1798 ମସିହାରେ ପାପାଳ ଉତ୍ତରର ରାଜାଙ୍କ ବିରୋଧରେ ନେପୋଲିଅନଙ୍କ ଆତ୍ମିକ ଦକ୍ଷିଣର ରାଜାଙ୍କ ପ୍ରତିଶୋଧର ପ୍ରତିରୂପ ଥିଲା। ପଞ୍ଚମରୁ ନବମ ପଦ ପର୍ଯ୍ୟନ୍ତର ଭଙ୍ଗ ହୋଇଥିବା ସନ୍ଧି, ନେପୋଲିଅନଙ୍କ ଭଙ୍ଗ ହୋଇଥିବା ଟୋଲେଣ୍ଟିନୋ ସନ୍ଧିର ପ୍ରତିରୂପ ଥିଲା, ଯାହା ପୁନି ନେଟୋ ଦ୍ୱାରା ଭଙ୍ଗ ହୋଇଥିବା ସନ୍ଧି ବାବଦରେ ପୁଟିନଙ୍କ ଦାବିର ପ୍ରତିରୂପ ଥିଲା। ନେପୋଲିଅନଙ୍କ ପ୍ରତିଶୋଧ, 2014 ମସିହାରେ ଉକ୍ରେନ ବିରୋଧରେ ପୁଟିନଙ୍କ ପ୍ରତିଶୋଧର ପ୍ରତିରୂପ ଥିଲା। ଚତୁର୍ଥ ସିରିୟ ଯୁଦ୍ଧର ଶେଷ କରୁଥିବା ଆଣ୍ଟିଓକସ୍ ମାଗ୍ନସଙ୍କ ପ୍ରତିଶୋଧ, ଦଶମ ପଦରେ 1798 ମସିହାର ନେପୋଲିଅନ ସହ ଏବଂ 2014 ମସିହାର ପୁଟିନ ସହ ମଧ୍ୟ ସମନ୍ୱିତ ହୁଏ। ଖ୍ରୀଷ୍ଟପୂର୍ବ 200 ମସିହାରେ ପଦ ପନ୍ଦରର ପାନିଅମ୍ ଯୁଦ୍ଧ ପରେ, ଆଣ୍ଟିଓକସ୍ ମିଶରକୁ ଭୂମିରେ ସାମରିକ ସେନା ବ୍ୟବହାର କରିବା ବିନା ନିଜ ଅଧୀନତାରେ ଆଣିବାର ଗୁପ୍ତ ଉଦ୍ଦେଶ୍ୟ ସହିତ ଏକ କୂଟନୈତିକ ବିବାହର ବ୍ୟବସ୍ଥା କଲେ। ଆଣ୍ଟିଓକସ୍ ମାଗ୍ନସଙ୍କ ସିଂହାସନ ତାଙ୍କ ପୁଅଙ୍କୁ ହସ୍ତାନ୍ତର ହେଲା, ଯିଏ ହତ୍ୟା କରାଯାଇଥିଲେ; ଏହାର ପରିଣାମରେ ଆଣ୍ଟିଓକସ୍ ମାଗ୍ନସଙ୍କ ସବୁଠୁ ଛୋଟ ପୁଅ, ଆଣ୍ଟିଓକସ୍ ଏପିଫାନିସ୍, ସିଂହାସନରେ ଆସିଲେ। ଗ୍ରୀକ ପ୍ରଥା ଓ ଧର୍ମକୁ କାର୍ଯ୍ୟରୂପେ ପ୍ରବର୍ତ୍ତନ କରିବାରେ ତାଙ୍କ କାର୍ଯ୍ୟକଳାପ ମକ୍କାବୀୟ ବିଦ୍ରୋହକୁ ସୃଷ୍ଟି କଲା, ଯାହା ପଦ ତେଇଶରେ ରୋମ ସହ ହୋଇଥିବା କପଟପୂର୍ଣ୍ଣ ସନ୍ଧିକୁ ନେଇଗଲା। ପଦ ଚବ୍ବିଶ ପୈଗଣ ରୋମକୁ ପରିଚୟ କରାଏ ଏବଂ ଆଣ୍ଟୋନି ଓ ଆଗୁଷ୍ଟସଙ୍କ ମିଥ୍ୟାର ଭୋଜନ-ମେଜକୁ ଚିହ୍ନଟ କରେ। ପଦ ତିରିଶରେ ପୈଗଣ ରୋମ ପାପାଳ ମଣ୍ଡଳୀ ସହ ସଂଲାପରେ ପ୍ରବେଶ କରେ, ଯେଉଁମାନେ ପବିତ୍ର ଚୁକ୍ତିକୁ ଭଙ୍ଗ କରିଥିବାମାନେ ବୋଲି ଚିହ୍ନିତ କରାଯାଇଛନ୍ତି।

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.

Vayisota makumi lamaafoorii hanga soddoma raagaa Roomii warra waaqeffattoota tolfamoo ti; vayisota soddomii tokko hanga afurtammoo immoo raagaa Roomii paaphaasotaa dhiheessu. Sararri Daniel boqonnaa kudha tokko, lakkoofsa tokko irraa eegalee hamma lakkoofsa afurtamaatti jiru hundinuu sarara raajii seenaa dhokataa lakkoofsa afurtamaa keessatti hojii irra oolu bakka bu’a. Sararri mootummaa Seleucid, sararri mootummaa Ptolemaic, sararri mootummaa Yihudaa kan Makkabeewwanii, sararri Roomii warra waaqeffattoota tolfamoo, fi sararri Roomii paaphaasotaa hundinuu seenaa bara 1989 irraa kaasee hamma seera Dilbataatti jiru agarsiisu. Sararoonni sana keessaa tokkoon tokkoon isaanii waliigaltee diigame akka qaama guddaa seenaa sanaatti adda baasu.

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.

Inni Raumi mul’ata Daani’el boqonnaa kudha tokkoo hundeessituudha; walii galteen gowwoomsaa raajii Raumiin waaqeffataa fi Raumiin papphaasummaa lamaanuu kan adeemsa irratti argaman ta’anii fi Raumiin yeroo isaanii isa adda addaa fi ifatti addaan baafame keessatti guutummaatti mootummaa ol’aantummaa qabdu ta’uu dura akka raawwataman mallatteeffamanii jiru. Humnoonni lamaanuu yeroo raajii ol’aantummaa isaanii jalqaba akkaataa gufuu isaanii isa sadaffaan mo’ametti jalqabe jechuun mallatteessan. Seerri Dilbataa yeroo dhihoo keessatti Ameerikaa Yunaayitid keessatti dhufu sana dura humnoota lama gidduutti walii galteen gowwoomsaa tokko ni jiraata. Yeroo afur humnoonni lamaan mootota kibbaa fi kaabaa turan; yeroo tokko biyya ulfina qabeettii Yihuudaa fi Raumi gidduutti, yeroo tokko immoo kutaa lama mootummaa sadan bulchitoota Raumi keessaa gidduutti, akkasumas yeroo tokko Raumiin waaqeffataa fi Raumiin papphaasummaa gidduutti. Walii galtee gowwoomsaa lamaan Raumi wajjin wal qabatan keessatti, inni walumaagalatti walii galtee gidduu walakkaa mootummaa Raumi ture; jechuunis, yoo Antonii bahaa ta’e, yoo Agustus dhihaa ta’e, yookaan yoo Raumiin waaqeffataa bahaa fi Raumiin papphaasummaa dhihaa ta’e. Walii galtee gowwoomsaa afur mootota kaabaa fi kibbaa gidduutti, lama mootota bahaa fi dhihaa gidduutti, tokko immoo mootii kaabaa ta’uuf jedhuu fi biyya ulfina qabeettii gidduutti.

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.

Kunoo dhiheessi keenya jalqabaa waaʼee kitaaba Daaniʼelii xumurama. Tartiibni Panium xumura tartiiba waaʼee kitaaba Daaniʼelii taʼa; innis seensa seenaa dhokataa lakkoofsa afurtamaati, isa nuti barruu itti aanutti yeroo itti aanu keessa itti fufnee ilaallu.

Back to Articles