Article

# Panium - Number Twenty-Three

Panium — Vinte e Três

After the league he shall work deceitfully

Musure meChibvumirano achaita nokunyengera.

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.

Danieri gumi nerimwe ndima ye makumi maviri nezvina inoratidza nguva iyo Roma yechipegani yaizotonga zvikuru neshoko rokuti “nguva.” “Nguva” inomirira makore 360 mukushandiswa kwechiporofita, uye makore iwayo akatanga pahondo yomugungwa inonyanya kuzivikanwa munhoroondo yekare, hondo yeActium muna 31 BC. Paiva nedzimwe hondo dzomugungwa dzaive huru kupfuura iyi uye dzakanga dzakarongwa noungwaru hwehurongwa kupfuura iyi, asi Actium ndiyo yakava hondo yomugungwa yaive nechiratidzo chikuru kupfuura dzimwe nokuda kwekubatanidzwa kwayo naMarc Antony naCleopatra. Zvakafanana mukukosha kwenhoroondo nokuwa kweBerlin Wall mukuzadziswa kwaDanieri 11:40, uye neTwin Towers dze9/11 mukuzadziswa kwaZvakazarurwa gumi nesere; nokuti kana Mwari achisarudza zviitiko zvenhoroondo kuti zvizadzise Shoko Rake rechiporofita, anozviita nenzira inosvika pakunzwa kwevateereri vakawanda zvikuru vanobvira.

> 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.

> Uye shure kwaitwa sungano naye, achaita nounyengeri; nokuti achauya, akure nesimba navanhu vashoma. Achapinda norugare kunyange kunzvimbo dzakafuma kwazvo dzedunhu; uye achaita zvisina kumboitwa namadzibaba ake, kana namadzibaba amadzibaba ake; achavaparadzirira zvakapambwa, nezvakatorwa, nefuma; zvirokwazvo acharonga mano ake kuzorwa nenhare dzakasimba, kunyange kwenguva. Danieri 11:23, 24.

Uriah Smith concludes his observations of the league between Rome and the Maccabees of verse twenty-three by commenting upon the small people of the verse.

Uriah Smith anopedzisa zvirevo zvake pamusoro pemubatanidzwa pakati peRoma navaMaccabees vepavhesi rechimakumi maviri nenhatu nokutaura pamusoro pevanhu vashoma vevhesi iroro.

> “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.

> “Panguva iyi vaRoma vakanga vari rudzi ruduku, uye vakatanga kuita nokunyengera, kana nokuchenjera kwokunyepedzera, sezvinorehwa neshoko racho. Uye kubva panguva iyi vakasimuka nokukwira kwakasimba uye nokukurumidza kusvika pakukwirira kwesimba ravakazozowana pashure.

> “[Verse twenty-four quoted].

> “[Vhesi twende fumbili na nayi yakotwa].”

> “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.

> “ශක්තිමත් පළාත් සහ ධනවත් භූමි ප්‍රදේශ අත්පත් කර ගැනීම සඳහා, රෝමයේ දිනවලට පෙර ජාතීන් සාමාන්‍යයෙන් ඇතුළු වූ ප්‍රකාරය යුද්ධය හා ජයග්‍රහණය මගින්ය. දැන් රෝමය, පියවරුන් හෝ පියවරුන්ගේ පියවරුන් නොකළ දෙයක් කිරීමට නියමිතව තිබුණි; එනම්, මෙම අත්පත්කිරීම් සාමකාමී මාර්ගයන් මගින් ලබාගැනීමය. මීට පෙර කිසිදා අසන නොලැබූ චාරිත්‍රයක්, එනම් රාජවරුන් තම රාජධානීන් අනුප්‍රාප්තියක් ලෙස රෝමානුවන්ට ඉතිරි කර යාමේ චාරිත්‍රය, දැන් ආරම්භ කරන ලදී. රෝමය මේ ආකාරයෙන් විශාල පළාත් රැසක් අයිතිකර ගත්තේය.”

> “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.

> “Zvino avo vakapinda saizvozvo pasi pehutongi hweRoma vakawana rubatsiro rukuru kwazvo kubva mazviri. Vakabatwa nounyoro netsitsi. Zvakanga zvakaita sokunge nyama yakabatwa nezvakapambwa zvakagoverwa pakati pavo. Vakadzivirirwa kuvavengi vavo, uye vakagara murugare nokuchengeteka vari pasi pechidzitiro chesimba reRoma.

> “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.

> “Pachikamu chokupedzisira chevhangeri iri, Bhishopi Newton anopa pfungwa yokufembera mano achibva munhare, kwete kuzorwa naro. Izvi ndivo vaRoma vakaita kubva paguta ravo rakasimba remakomo manomwe. ‘Kunyange kwenguva yakati;’ pasina kupokana nguva yechiporofita, makore 360. Makore aya anofanira kutangwa kubva panguva ipi? Zvichida kubva pachiitiko chinoratidzwa mundima inotevera.” 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.

ਸਮਿਥ ਅੱਗੇ ਵਧਦਾ ਹੈ ਅਤੇ ਈਸਾਪੂਰਵ 31 ਵਿੱਚ ਹੋਈ ਐਕਟੀਅਮ ਦੀ ਲੜਾਈ ਨੂੰ ਤਿੰਨ ਸੌ ਸੱਠ ਸਾਲਾਂ ਦੀ ਸ਼ੁਰੂਆਤ ਵਜੋਂ ਪਛਾਣਦਾ ਹੈ। ਪੱਚੀਵੇਂ ਪਦ ਦਾ ਹਵਾਲਾ ਦੇਣ ਤੋਂ ਬਾਅਦ, ਸਮਿਥ ਹੇਠ ਲਿਖਿਆ ਕਹਿੰਦਾ ਹੈ।

> “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.

> “Kupitia aya 23 na 24 tunaingizwa hadi upande huu wa mapatano kati ya Wayahudi na Warumi, mwaka 161 KK, hadi wakati ambapo Rumi ilikuwa imepata mamlaka ya ulimwengu wote. Aya iliyo mbele yetu sasa inaleta wazi kampeni yenye nguvu dhidi ya mfalme wa kusini, yaani Misri, na kutokea kwa vita mashuhuri kati ya majeshi makubwa na yenye nguvu. Je, matukio kama haya yalitukia katika historia ya Rumi wakati huu? — Ndiyo, yalitukia. Vita hivyo vilikuwa ni vita kati ya Misri na Rumi; na pambano hilo lilikuwa ni vita vya Actium. Na tuchukue mtazamo mfupi wa mazingira yaliyopelekea mapambano hayo.”

> “[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, na Lepidus ni bo aliumba ule utawala wa watu watatu uliokuwa umeapa kulipiza kisasi kwa sababu ya kifo cha Julius Caesar. Huyu Antony akawa shemeji yake Augustus kwa kumwoa ndugu yake wa kike, Octavia. Antony alitumwa kwenda Misri kwa shughuli za serikali, lakini akaanguka kuwa mwathiriwa wa hila na uzuri wa Cleopatra, malkia mpotovu wa Misri. Shauku aliyomwonea ilikuwa kubwa sana hata hatimaye akaunga mkono maslahi ya Wamisri, akamkataa mkewe, Octavia, ili kumpendeza Cleopatra, akampa huyu wa mwisho jimbo baada ya jimbo ili kutosheleza tamaa yake ya mali, akasherehekea ushindi huko Alexandria badala ya Roma, na kwa njia nyingine akaudhi sana watu wa Roma kiasi kwamba Augustus hakupata ugumu wowote kuwaongoza waingie kwa moyo wote katika vita dhidi ya huyu adui wa nchi yao. Vita hivi kwa nje vilikuwa dhidi ya Misri na Cleopatra; lakini kwa hakika vilikuwa dhidi ya Antony, ambaye sasa alikuwa amesimama kuwa mkuu wa mambo ya Misri. Na sababu ya kweli ya mabishano yao ilikuwa, asema Prideaux, kwamba hakuna hata mmoja wao aliyeweza kuridhika na nusu tu ya milki ya Kirumi; kwa maana Lepidus alipokwisha kuondolewa katika ule utawala wa watu watatu, sasa jambo hilo likawa kati yao wawili, na kila mmoja akiwa ameazimia kuimiliki yote, wakatupa kete ya vita kwa ajili ya kuipata.” 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.

Ngokwesiprofetho impi yase-Actium iveza umthetho weSonto, ngokuba yamela ukunqotshwa kwesithathu kwezithiyo ezintathu zomhlaba ezamisela “umbuso wendawo yonke” weRoma lobuqaba, njengalokhu kuchazwa nguSmith. NjengaseRoma lobuqaba, kwaba yisikhathi lapho isithiyo sesithathu seRoma lobupapa sixotshwa emzini weRoma lapho “umbuso wendawo yonke” weRoma lobupapa waqala khona ngo-538. Labo fakazi ababili bakhuluma ngomthetho weSonto lapho njalo ngesikhathi iRoma yanamuhla inqoba kokubili umbuso wesithupha lowesikhombisa wesiphrofetho seBhayibhili, njalo ngokwenza njalo, inqoba isithiyo sayo sesithathu; ngalokho imisela “umbuso wendawo yonke” izinyanga ezingamatshumi amane lambili ezingokomfuziselo.

> 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.

> Akapiwa kinywa cha kunena maneno makuu na makufuru; naye akapewa mamlaka ya kuendelea kwa miezi arobaini na miwili. Ufunuo 13:5.

## Rome Against Egypt

Roma Inopesana na Egipita

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.

Masimba euprofita ehondo yaAgasto weRoma, yokurwisa Ijipiti naKireopatra, akakonzerwa nokumukira kwaMako Antoni, uye masimba iwayo euprofita anofanira, nokuda kwekudikanwa kwechiprofita, kumiririra masimba euprofita anomiririrwa pamutemo weSvondo.

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.

PaActium, Roma yakakunda Egipita, simba rakanga rakavakirwa pamubatanidzwa pakati pomurume aipandukira nomukadzi asiri mutsvene. Mubatanidzwa waAntony naCleopatra ndiwo mubatanidzwa wekereke nehurumende. PaActium, Roma yaAugustine yakakunda simba raimirirwa nomusanganiswa usiri mutsvene wekereke nehurumende.

## Image of the Beast

Picha ya Mnyama

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.

Kleopatra inofananidzira kereke yakaora yakabatana naAntony, chiratidzo cheRoma. Kleopatra ndiye aitonga pamusoro pehukama hwavo, sezvakamiririrwa naUriah Smith paakati Antony “akawira pasi semhuka yakabatwa nehunyanzvi nezvitsidzo zvaKleopatra, mambokadzi weEjipita akanyura muupombwe.” Kubatana kwekereke nehurumende kunomiririrwa naAntony naKleopatra kunoratidza Kleopatra sesimba raitonga muhukama ihwohwo; nokudaro, musanganiswa wekereke nehurumende unomiririrwa nehukama hwavo unosangana netsananguro yomufananidzo wechikara—unova musanganiswa wekereke nehurumende mukadzi ari iye anodzora hukama hwacho. Actium yaifananidzira mutemo weSvondo waiva wava kuda kuuya.

Augustus, represents the papal power conquering the United States at the soon-coming Sunday law. Marc Antony is the Republican horn of the earth beast and Cleopatra is the Protestant horn. Antony and Cleopatra come together and speak as a dragon at the soon-coming Sunday law. Both Cleopatra and Antony are symbols of a dragon power, and when they are fully joined together at the Sunday law—they speak as a dragon.

Augustus inomiririra simba repapa richakunda United States paMutemo weSvondo uri kuuya nokukurumidza. Marc Antony inyanga yeRepublican yechikara chinobva panyika, uye Cleopatra inyanga yePurotesitendi. Antony naCleopatra vanobatana pamwe chete, uye vanotaura seshato paMutemo weSvondo uri kuuya nokukurumidza. Vose vari vaviri, Cleopatra naAntony, zviratidzo zvesimba reshato; uye pavanenge vabatanidzwa zvizere paMutemo weSvondo—vanotaura seshato.

## Dragons

මකරනුන්

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.

Zvose zviri zviviri Girisi neIjipiti zvinomiririra nesimba rechiporofita simba reshato, uye Antoniyo naiyewo aimiririra simba reshato. Ijipiti yaiva zasi muna Danieri gumi neimwe, uye Girisi yaiva kumadokero. Ijipiti yakatorwa naPtolemy I mushure mokunge umambo hwaArekisandiro hwakamurwa kuita zvikamu zvina. Ptolemy I akazova mambo wokutanga wechiporofita wezasi, uye Kireopata ndiye akava mutongi wokupedzisira wechiPtolemy muIjipiti. Ptolemy akaberekerwa muMasedhonia, nzvimbo yokuberekwa yaArekisandiro Mukuru.

Macedon was in northern Greece, and claimed their ancestral origins were from Greek mythical heroes. The southern Greek city-states considered the Macedonians as more barbaric than the Hellenists of southern Greece. The Macedonians were a monarchy, and the southern city-states (poleis) like Athens, Sparta, Thebes, Corinth, etc., were in southern and central Greece and the Aegean islands. These poleis often had democratic, oligarchic, or mixed governments, while Macedon was a centralized monarchy with a strong royal dynasty (the Argeads). Still, they were all Hellenists, and when Rome came into history, they labelled the Hellenists Greek. Cleopatra was the last Ptolemaic ruler, which represented the northern kingdom’s monarchial tribe of Greeks from the area of Macedon, or northern Greece.

Makedhonia yakanga iri kuchamhembe kweGirisi, uye yaiti mavambo emadzitateguru ayo aibva kumagamba engano echiGirisi. Maguta-nyika echiGirisi ekumaodzanyemba aiona vaMakedhonia sevanhu vaiva veutsinye zvikuru kupfuura maHerenisiti ekumaodzanyemba kweGirisi. VaMakedhonia vaive humambo, uye maguta-nyika ekumaodzanyemba (poleis) akadai seAtene, Sparta, Thebes, Korinde, nezvimwewo, aive kumaodzanyemba nepakati peGirisi pamwe nezvitsuwa zveAegean. Aya mapoleis aiwanzova nehurumende dzeruzhinji, dzevashoma vane simba, kana dzakavhengana, asi Makedhonia yaive humambo hwakanyatsobatirana pasi neimba youmambo yakasimba (vaArgead). Kunyange zvakadaro, vose vaive maHerenisiti, uye apo Roma yakapinda munhoroondo, yakatumidza maHerenisiti kuti vaGirisi. Kleopatra ndiye aive mutongi wokupedzisira wePtolemaic, izvo zvakamiririra rudzi rwechiGirisi rwehumambo hweushe hweumambo hwekuchamhembe hwaibva kunharaunda yeMakedhonia, kana kuti kuchamhembe kweGirisi.

## King of the South

Umambo woKumaZantsi

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

Kleopatra ndiwo aiva mutongi wokupedzisira woumambo hwePtolemaic hwakatanga naPtolemy I pakakamurwa umambo hwaAlexander kuita zvikamu zvina. Pahondo yeActium, umambo hwePtolemaic, mambo wezasi chaiyechaiye, hwakasvika kumugumo wahwo. Mambo wezasi akatevera aizova Egipita yomweya, inomiririrwa neFrance isingatendi kuna Mwari munhoroondo yeChimurenga cheFrance.

> 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.

> Ikalili ya nyofu zao yikalala pa msewe wa muji mukulu, uwo mu kimpeho witangwa Sodoma na Eguputo, apo na Mwami wetu bakakomeshiwa pa musalaba. Kusolwela 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.

Egipita ya sebele e ri hosi ya sebele ya xiviri mayelana ni ku aviwa ka mfumo wa Alekzandere, kambe Egipita ya moya yi yimela hosi ya sebele hi ku ya hi swihlawulekisi swa vuprofeta swa Egipita, ku nga ri tlhelo ra xiviri.

## South and West

Noa na Vura i Ra

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.

Cecilia yaiva mutongi wekupedzisira weimba yaPtolemy muumambo uhwu, zvokuprofita aiva simba rine mativi maviri, rechiGiriki (kumadokero) nereIjipita (kumaodzanyemba); asi anotevera, uyezve mambo womudzimu wekumaodzanyemba, aizova Furanzi, irowo simba rine mativi maviri rinomiririrwa muna Zvakazarurwa 11 seIjipita neSodhoma. Ufeve hweSodhoma hunowirirana no ufeve hwaCecil ia wokumadokero, uye Cecilia wokumaodzanyemba hunowirirana nokusatenda kuna Mwari kweIjipita. Hunhu hwemativi maviri hwamambo wekupedzisira chaiwo wekumaodzanyemba hwaiwirirana namambo wokutanga womudzimu wekumaodzanyemba.

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.”

Hondo yeActium yaiva mubatanidzwa usina utsvene weshato yaAntony yeRoma neshato yaCleopatra yekumaodzanyemba nekumadokero. Antony naCleopatra vanomirira kereke nenyika, saka kukundwa kweActium naAugustus weRoma kunomirira kukunda uko Roma inokunda mubatanidzwa usina utsvene wakapetwa kaviri, unofananidzira mufananidzo wechikara. Makore mazana matatu namakumi matanhatu gare gare, mukuzadzikiswa kwaDanieri 11:24, Constantine akapatsanura Roma kuva kumabvazuva nekumadokero, achisiya mukadzi weRoma kumadokero uye achiendesa murume weRoma kumabvazuva. Kukundwa kwekumaodzanyemba nekumadokero kwakafananidzira kupatsanurwa kwekumabvazuva nekumadokero mushure me“nguva” yemakore mazana matatu namakumi matanhatu, pahondo yeActium. Mukusangana kwakanga kwamboitika kare, Antony akapiwa Roma yokumabvazuva uye Augustus yokumadokero, saka Actium yakaunza pamwe chete kumabvazuva nekumadokero, asi kwenguva chete.

## 31 BC and 330

31 BC dan 330

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

Yesu nthawi zonse amawonetsera mapeto ndi chiyambi; chotero kugonjetsa kwa ku Actium mu 31 BC kumayimira kugawidwa kwa ufumu kukhala kummawa ndi kumadzulo mu 330. Actium wa 31 BC unali alpha wa omega ya zaka 360 zimene zinatha mu 330. Zonse 31 BC ndi 330 zimayimira lamulo la Lamlungu lomwe likubwera posachedwa, monga layimiridwa mu vesi la khumi ndi chisanu ndi chimodzi ndi la makumi anayi ndi limodzi la Danieli khumi ndi chimodzi.

## Another Symbol

Chiratidzo Chimwezve

Antony of Rome, aligned with Cleopatra of the south and of the west represents a threefold alliance within their twofold union of the image of the beast. The cross also aligns with the Sunday law, and therefore with Actium and 330. At the cross a twofold union of church and state is represented by the Jews (corrupted church) joining with Rome (state) to murder Christ. The third party in the union at the cross is represented by Barabbas, a false Christ, whose name means “son of the father.” Barabbas is symbolically a false prophet when contrasted with Christ as the true prophet. Rome was Antony, and Cleopatra of the south and west represented the Jews and Barabbas.

Antony weRoma, akabatana naCleopatra wokumaodzanyemba nowokumadokero, anomiririra mubatanidzwa wakapetwa katatu mukati mekusangana kwavo kwakapetwa kaviri kwemufananidzo wechikara. Muchinjikwa unowiriranawo nemutemo weSvondo, uye naizvozvo neActium uye 330. Pamuchinjikwa, kubatana kwakapetwa kaviri kwechechi nehurumende kunomiririrwa neVaJudha (chechi yakashatiswa) vachibatana neRoma (hurumende) kuuraya Kristu. Bato rechitatu mumubatanidzwa pamuchinjikwa rinomiririrwa naBarabbas, Kristu wenhema, ane zita rinoreva kuti “mwanakomana wababa.” Nenzira yokufananidzira, Barabbas muporofita wenhema kana achienzaniswa naKristu semuporofita wechokwadi. Roma yakanga iri Antony, uye Cleopatra wokumaodzanyemba nowokumadokero aimiririra VaJudha naBarabbas.

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.

Muchinjikwa kunopindiranawo naEria paGomo reKarimeri apo sarudzo yakanga iri yokuti ndiani akanga ari muprofita wechokwadi kana wenhema. Muprofita wenhema panguva iyoyo akanga ari chiratidzo chine mativi maviri, chaisanganisira vaporofita vaBhaari navaprista vomusango. Bhaari ndimwari wechirume, uye vaprista vomusango vaimiririra Ashtaroti, mwari wechikadzi. VaJudha pamuchinjikwa vaiva Ashtaroti, mwari wechikadzi, uye Bharabhasi, wenhema anotevedzera Murume Wokusuwa, akanga ari mwari wechirume Bhaari.

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.

Kleopatra akanga ari mambokadzi wekumaodzanyemba uyezve mambokadzi wekumaodzanyemba-kumadokero. Antony akanga ari mufananidzo weRoma, chikamu chehutongi hwevatatu chakapika kutsiva kuurayiwa kwaJulius. Kufa kwaJulius nemaronda makumi maviri namatatu kwaimiririra ronda rinouraya reupapa muna 1798, mukuzadzikiswa kwendima yechina makumi mana yaDanieri gumi nerimwe. Augustine paActium anomirira kuporeswa kweronda iroro rinouraya. Ronda rinoporeswa apo Antony naKleopatra vanofa. Antony naKleopatra vanomirira mufananidzo wechikara muUnited States uri sangano rechiporofita rine zvikamu zvitatu, rinosanganisira chikara chepanyika nenyanga dzacho mbiri. Antony chikamu chimwe, uye Kleopatra anomirira zvimwe zvikamu zviviri. Kungava kuri Roma yaAntony, kana kuti Ijipiti neGirisi zvaKleopatra, zvinofa pamwe chete pamutemo weSvondo apo ushe hwechitanhatu hwechiporofita cheBhaibheri hunoguma. Muchiporofita, Kleopatra maererano naAntony ndiwo musanganiswa wehunyanzvi hwekereke nehunyanzvi hwehurumende, umo hunyanzvi hwekereke hunonyengera uye hunodzora hunyanzvi hwehurumende.

## The Second Death Typified

Ukufa Kwesibili Okufanekisiwe

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.

Pane rimwe divi rechiporofita, ukama hwaCleopatra naJulius Caesar naMarc Antony hunomiririra nguva mbiri apo umhizha hwekereke hwaCleopatra huri muukama noumhizha hwehurumende hweHumambo hweRoma. Akasiyiwa naJulius muna 1798 parufu rwake rwokutanga rwokufananidzira, mukuzadziswa kwevhesi makumi mana yaDhanieri gumi nerimwe; uye zvino anosvika kumagumo ake pasina anomubatsira, paActium mukuzadziswa kwevhesi makumi mana neshanu yaDhanieri gumi nerimwe. Vhesi makumi mana ndiyo arufa yeronda rake rokutanga rinouraya richazoporeswa, uye omega yevhesi makumi mana neshanu ndiyo paanogamuchira rufu rwake rwechipiri nerwekupedzisira.

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.

Sokawiriya nguvu nne za Kirumi za mstari wa kumi na sita hadi ishirini na mbili, Cleopatra kama ishara ya kibiblia ina maana zaidi ya moja, kulingana na muktadha. Julius alimwacha mwaka 1798 wakati msaada wa kifalme ulipoondolewa, kisha jeraha lake la mauti linaponywa katika sheria ya Jumapili, lakini hatimaye wafalme kumi wa Ufunuo kumi na saba humwangamiza kwa moto, anapokutana na kifo chake cha pili na cha mwisho.

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.

Kleopatra ni ishusho ya tabia ya namna mbili inayowakilishwa na ukanamungu wa Misri ya Farao, na falsafa ya kidini ya Ugiriki. Tabia yake ya namna mbili inawakilisha ustadi wa kisiasa wa Misri na ujanja wa kanisa wa Ugiriki. Falsafa ya kidini ya Kigiriki inawakilishwa na mungu wa kike wa Kigiriki, Athena, ambaye aliwekwa kama sanamu katika hekalu lake, liitwalo Parthenon. Athena ni ishara ya hekima, na kama mwanamke anawakilisha dini ya elimu ya kibinadamu, kinyume na elimu ya Kiungu.

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.

Nyanga mbiri za United States ndi Republicanism ndi Protestantism, zomwe zinayimiridwa mwa fanizo ku France ndi Iguputo ndi Sodomu. Iguputo ndi nzeru za boma ndipo Sodomu ndi nzeru za mpingo; motero, Republicanism imagwirizana ndi Iguputo ndipo Protestantism ndi Sodomu. Republicanism ndi Iguputo ndipo Protestantism ndi Sodomu ndi Girisi. Chizindikiro cha maphunziro aumunthu ndi mulungu wamkazi wa Agiriki Athena, amene kachisi wake anali Parthenon, amene ali ndi mnzake wa masiku ano mu kachisi wa Parthenon wa ku Nashville, Tennessee. Chizindikiro cha mpingo wowonongeka umene umagwirizana ndi nyanga ya Republican mu United States pa lamulo la Lamlungu chikuyimiridwa monga Cleopatra, Ashtaroti, Salome ndi Sodomu.

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

Cleopatra imeloa kutokuwepo kwa imani juu ya kuwepo kwa Mungu kwa Farao na dini ya Wagiriki. Dini inayoandamana na falsafa ya kutokuwepo kwa Mungu ni ibada ya elimu ya Kiyunani. Yesu daima huonyesha mwisho kwa mwanzo, na mti uliokuwa bustanini ambao ulizuiliwa kuliwa ulikuwa mti wa ujuzi wa mema na mabaya, ukiwakilisha kwa mfano dini ya falsafa ya Kiyunani ambayo Dada White huiita, “elimu ya juu.” Hilo hutambulisha na kusisitiza dini ya Kiyunani ya hekima ya Cleopatra kuwa ndiyo iliyoharibika na bandia ya elimu ya kweli katika pambano kuu kati ya Kristo na Shetani.

Nashville, Tennessee is called the “Athens of the south,” and Cleopatra was the last literal queen of the south. The last queen of the south typified the next and first spiritual king of the south, fulfilled by atheistic France. Atheistic France typifies the United States, where in Nashville, Tennessee, “Athens of the south” the Parthenon temple for the goddess Athena is symbolically represented. The temple is located at 2500 West End in Nashville. The number twenty-five represents the closed door of Matthew twenty-five’s three parables. Cleopatra as both the queen of the “south” and “west” comes to her “end” in Athens of the south.

Nashville, Tennessee inonzi “Ateni yekumaodzanyemba,” uye Cleopatra akanga ari mambokadzi wokupedzisira chaiye wekumaodzanyemba. Mambokadzi wokupedzisira wekumaodzanyemba akafananidzira mambo anotevera uye wokutanga womweya wekumaodzanyemba, akazadzikiswa neFrance isingatendi kuna Mwari. France isingatendi kuna Mwari inofananidzira United States, umo muNashville, Tennessee, “Ateni yekumaodzanyemba,” mune kumiririrwa kwechiratidzo kwetemberi yeParthenon yamwarikadzi Athena. Temberi yacho iri pa2500 West End muNashville. Nhamba makumi maviri neshanu inomiririra suo rakavharwa remifananidzo mitatu yaMateo makumi maviri neshanu. Cleopatra, ari vose mambokadzi wekumaodzanyemba ne“kumadokero,” anosvika pa“magumo” ake muAteni yekumaodzanyemba.

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.

Ngekulokhu kucatjangwa kwe-Actium, Cleopatra, Augustus na-Antony, sibuyela evesini lema-24 kuya evesini lema-30 kuDanyela 11. Mhlawumbe, incenye lengacaci kakhulu yalendzima yilapho bakhuluma emanga etafuleni linye.

> 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.

> ମନ୍ଦ କରିବା ପାଇଁ ଏହି ଦୁଇ ରାଜାଙ୍କର ହୃଦୟ ଲାଗି ରହିବ; ସେମାନେ ଏକେ ମେଜରେ ବସି ମିଥ୍ୟା କହିବେ; କିନ୍ତୁ ତାହା ସଫଳ ହେବ ନାହିଁ, କାରଣ ଶେଷ ତ ନିର୍ଦ୍ଧାରିତ ସମୟରେ ହେବ। ଦାନିଏଲ 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.

Nthawi yoikidwiratu m’vesili ndi 330, mapeto a “nthawi” ya vesi la makumi awiri ndi anayi. Nthawi yoikidwiratu ikuyimira lamulo la Lamlungu la ku United States, ndipo ikuyimiranso kutsekedwa kwa nthawi ya mayesero ya munthu kwa dziko lonse. Isanafike lamulo la Lamlungu, mafumu awiriwo, amene mitima yawo inali yochitira choipa, adzanena mabodza kwa wina ndi mnzake pa gome limodzi. Isanafike lamulo la Lamlungu la m’vesi la khumi ndi chisanu ndi chimodzi ndi la makumi anayi ndi chimodzi la Danieli 11, mafumu awiri adzanena mabodza pa gome limodzi, koma mabodza awo sadzapindula. Kodi mafumu awiri amene amanena mabodza kwa wina ndi mnzake ndi ndani? Tisanayankhe lingaliro limenelo, ndikufuna tikumbukiridwe zina mwa zizindikiro zimene tinazifotokoza kale m’mndandanda uno.

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.

वो चार रोमी शासक कुन सन्दर्भमा विचार गरिन्छन् भन्ने आधारमा विभिन्न प्रकारका भविष्यवाणीसम्बन्धी प्रतीकहरूको प्रतिनिधित्व गर्छन्। यद्यपि तिनीहरू रोमी शासकहरू नै हुन्, तैपनि प्रतीकको रूपमा तिनीहरूले मूलतः प्राचीन यहूदाको भविष्यवाणीगत इतिहासलाई प्रतिनिधित्व गर्छन्, जब तिनीहरू सेल्युसिडहरूको प्रभुत्वबाट रोमीहरूको प्रभुत्वतर्फ संक्रमण गर्दै थिए।

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.

పొంపేయి ఒక సేనాధిపతి; తదుపరి ముగ్గురు రోమీయ పాలకులందరూ కైసరులే. ఆగుస్తుతో సంబంధంలో జూలియస్ రెండు త్రిగుణ సంఘటనలను, అనగా రెండు త్రిమూవిరేట్లను, ప్రతినిధ్యం వహించాడు—మొదటిది అధికారికం కానిది, రెండవది అధికారికం. నిర్దిష్ట సందర్భాలలో ఈ నలుగురు పాలకులందరూ ఆదివార శాసనాన్ని సూచిస్తారు. పొంపేయి మహిమగల దేశాన్ని జయించాడు; ఇరవైమూడు కత్తిపోట్లు ద్వారా సూచించబడిన జూలియస్ మొదటి దూత, ఎందుకంటే అతడే మొదటి కైసరు; మరియు అతడు మూడవ దూతకు మాదిరియై ఉన్నాడు, అది టిబేరియాస్. శిలువ వద్దనున్న టిబేరియాస్—అదే ఆదివార శాసనం—ఇరవైమూడు ద్వారా కూడా సూచించబడుతుంది, ఎందుకంటే ఇరవైమూడు ఏకీకరణను సూచిస్తుంది; మరియు శిలువ, క్రీస్తు తన దైవత్వాన్ని మన మానవత్వంతో ఏకీకరించిన కార్యంలో అత్యంత అవసరమైన భాగం. అందువలన, జూలియస్ మరియు టిబేరియాస్ మొదటి మరియు మూడవ సందేశములు, ఇరవైమూడు ద్వారా సూచించబడినవిగా నిలుస్తారు.

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.

Juliasi kwakanga kusiri munhu worudo sezvaanowanzo kuratidzwa mungano dzeHollywood; akanga ari munhu ane utsinye, akatsunga kutsvaka simba. Tiberiasi akanga akaipa kupfuura Juliasi, nokuti huipi hwake hunotaurwa kunyange mundima yacho, nokuti tsamba yokupedzisira yearufabheti yechiHebheru ine nhamba makumi maviri nembiri uye tsamba yokutanga ine nhamba imwe. Arifa iduku kupfuura Omega, uye huipi hwaTiberiasi hunowanikwa mundima makumi maviri nembiri, inova ndiyo tsamba yokupedzisira yearufabheti yechiHebheru; uye pakati pevanhu vaviri vakaipa ava, vanomiririrwa naJuliasi naTiberiasi, paiva naAugasto. Augasto anomirira kukwirira kwokubwinya kwesimba nokuremekedzwa kweRoma. Sechinopesana neshoko rokutanga nerechitatu anomiririrwa netsamba gumi nenhatu, chinova chiratidzo chokupandukira. Augasto akasimbisa umambo hwake nokukunda kupandukira kwaAntony naCleopatra, kupandukira kwakakurumbira zvikuru munhoroondo yeRoma.

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.

Augustus ndi mphamvu ya Roma imene inagonjetsa cholepheretsa chachitatu, ndipo pochita chimenechi anayimira lamulo la Lamlungu, ndiponso mphamvu ya Roma imene imalamulira m’miyezi makumi anayi ndi iwiri yophiphiritsa ya chipanduko ya chaputala 13 la Chivumbulutso. Ikayikidwa patsogolo pa lamulo la Lamlungu, Pompey ali onse a 1798 ndi 1989, motero kumupanga Pompey kukhala chizindikiro cha Antiochus Magnus amene anathetsa nkhondo yachinayi ya ku Suriya kuyambira 219 mpaka 217 BC, pokwaniritsa vesi 10 la chaputala 11. Kenako Julius Caesar amagwirizanitsidwa ndi mavesi 11 ndi 12 ndi nkhondo ya malire, ndiyo nkhondo ya Raphia mu 217 BC. Pamenepo Julius alinso Antiochus Magnus, ndipo Augustus Caesar alinso Antiochus Magnus mu nkhondo ya Panium ya vesi 15. Ndiyeno mu vesi 16 Tiberias ndi lamulo la Lamlungu, koma iye si Antiochus Magnus, pakuti pamenepo iye ndi Pompey, chifukwa Yesu nthawi zonse amawonetsera mapeto ndi chiyambi. Vesilo limasonyeza mapeto a Ufumu wa Seleucid, wophiphiritsa mapeto a United States monga ufumu wachisanu ndi chimodzi wa ulosi wa Baibulo.

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.

Kune kumwe kuwiriranisa kunofanira kuitwa pamusoro pevatongi vana veRoma, uye mutsetse uyu unomirira nhoroondo yakavanzika yendima makumi mana. Mutsetse wevaMaccabee wendima makumi maviri nenhatu unoratidzawo nhoroondo yakavanzika yendima makumi mana. Zvino mundima makumi maviri nenhatu, nyaya yeRoma yeumambo hwechihedheni inomiririrwa nenguva—makore mazana matatu nemakumi matanhatu. Mutsetse wenhoroondo yeRoma unomiririrwa kubva pandima makumi maviri nenhatu kusvika pandima makumi matatu unovawo mufananidzo wenhoroondo yakavanzika yendima makumi mana. Unoguma pandima makumi matatu neimwe apo musoro wenyaya unoshanduka kubva kuRoma yechihedheni kuenda kuRoma yepapa. Roma yechihedheni ichiri mundima iyi, asi ipapo haisi kumiririrwa soumambo hwechina hwechiporofita cheBhaibheri, asi sesimba rezvematongerwo enyika rakaisa hupapa pachigaro muna 538. Muna 538 hupapa hwakapa mutemo weSvondo, saka ndima makumi matatu neimwe iri kuwirirana nendima gumi nenhanhatu nemakumi mana neimwe. Ndima makumi maviri nenhatu yakatanga hondo yeActium nenhoroondo yakabatana nomutsetse uyu.

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.

Ndima yemakumi maviri nemana iri kuratidza nguva yakatanga kutonga kukuru kweRoma yechihedheni kwamakore mazana matatu nemakumi matanhatu, uyezve mundima yemakumi matatu neimwe Roma yepapa inotanga kutonga zvikuru kwamakore ane chiuru nemazana maviri nemakumi matanhatu. Kutanga nekuguma kwemutsara uyu kunotakura chisimbiso chaKristu, Arfa naOmega. Mundima idzi mune nhoroondo yaMarc Antony, Cleopatra, naAugustus Caesar. Mundima yegumi nenhanhatu Roma yechihedheni yakakunda Humambo hweSeleucid muna 65 BC, uyezve Judha muna 63 BC. Chipingamupinyi chechitatu cheActium muna 31 BC chakaratidza kuguma kweumambo hweIjipiti, sezvakaratidzwa nezvipingamupinyi zvokutanga zvevaSeleucid muna 65 BC. Zvakare, tinowana chisimbiso chaWokutanga naWokupedzisira. 65 BC ndiyo yaiva yokutanga pazvipingamupinyi zvitatu, uye yakamiririra kukundwa kwamambo wokumusoro; uye 31 BC yakamiririra chechitatu chezvipingamupinyi zvitatu, uye yakamiririra kukundwa kwamambo wokumaodzanyemba. Judha, sechipingamupinyi chepakati pazvipingamupinyi zvitatu, yakanga iine hondo yevagari vayo mukati memasvingo eJerusarema apo Pompey akasvika muna 63 BC. Chipingamupinyi chechipiri chiratidzo chokupanduka.

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.

Muna 538, chipingaidzo chechitatu chaidzivisa Roma yepapa chakadzingwa kubva muGuta reRoma. Chipingaidzo ichocho chaiva maGoths, uye ipapo ushe hwechishanu hwechiporofita cheBhaibheri hwakatanga; panzvimbo chaiyo pakagumira ushe hwechina. Uye sezvakangoitawo kuti ushe hwechina hutange pachipingaidzo chahwo chechitatu, ushe hweIjipiti hwakakundwa, sezvazvakanga zvatofanofananidzirwa pachipingaidzo chokutanga cheushe hweSeleucid. Izvi zvinoratidza kuti uchapupu hwechiporofita hunowanikwa mundima makumi maviri nemana kusvikira pandima makumi matatu, hunomiririra mutsetse unofanirawo kuwanikwa munhoroondo yakavanzika yendima makumi mana. Nokuda kwechikonzero ichi, zvinokosha kuti titarise ukama hwakasiyana-siyana hwechiporofita hunomiririrwa naMarc Antony, Cleopatra, Julius Caesar, Pompey, naAugustus Caesar.

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

Na izvozvo, kaci kakakala aku kwa ndima iyo kubva pandima yamakumi maviri neina kusvikira pamakumi matatu, pavanoreva nhema vari patafura imwe?

> 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.

> Kwaye iintliziyo zookumkani bobabini ziya kuba sekwenzeni ububi, bathethe ubuxoki etafileni inye; kodwa oko akuyi kuphumelela; kuba isiphelo sisaya kuba ngexesha elimisiweyo. Daniyeli 11:27.

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

Uriah Smith anozivisa madzimambo maviri aya saMarc Antony naAugustus Caesar.

> “Verse twenty-seven quoted

> “Ndima ya makumi mabili na saba yakwevugwa”

> “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 na Caesar kera wari kare bari mu mubano w’ubumwe. Nyamara, inyuma y’igisura c’ubugenzi, bompi bararondera kandi bagakorana amayeri kugira ngo baronke ubutegetsi bw’isi yose. Amajambo yabo yo kwerekana kwicisha bugufi no kugaragaza ubugenzi umwe ku wundi yari amajambo y’indyarya. Bavugira ibinyoma ku meza amwe. Octavia, umugore wa Antony kandi mushiki wa Caesar, yabwiye abantu b’i Roma, igihe Antony yamuharika, ko yemeye kumurongorwa n’icizigiro kimwe gusa yuko ivyo vyobaye ikimenyetso c’ubumwe hagati ya Caesar na Antony. Ariko iyo nama ntiyateye imbere. Ugutandukana kwaciye kubaho; kandi mu ntambara yakurikiye, Caesar yatahukanye intsinzi yuzuye rwose.” 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.

Xana Octavia a ri karhi a kombisa leswaku vukati byakwe na Antony a byi ri xitshembiso xa vun’we, sweswo a swi kombisa ntwanano wa vukati lowu a wu fanekisiwe eku sunguleni eka ndzima ya khume na yin’we hi vukati bya nkarhi wa Vagiriki exikarhi ka Berenice na hosi ya Vaseleucid Antiochus II Theos kwalomu ka 252 BC. Berenice a a ri n’wana wa Ptolemy II Philadelphus. Octavia na Berenice va yimela vukati bya vudiplomati kumbe, hi vuprofeta, mintwanano. Tindzimana ta ntlhanu ku fika eka ta khume ti kombisa matimu ya vukati bya vudiplomati exikarhi ka mimfumo ya le dzongeni ni le n’walungwini, naswona loko Marc Antony na Octavian, loyi endzhakunyana a tivekeke tanihi Augustus Caesar, va lulamisile vukati byebyo, va tlhele va avanyisa mfumo hi vuxeni ni vupela-dyambu.

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).

Chibvumirano cha Brundisium (40 BC) chakaŵa phangano lakukambirana pakati pa Marc Antony na Octavian (uyo pambuyo pake anadziwika kuti Augustus) pofuna kuthetsa mikangano mu Triumvirate Yachiŵiri pambuyo pa kuyandikira kwa nkhondo ya paŵeni. Chinaphatikizapo kugawana madera a Aroma (Antony kum’maŵa, Octavian kumadzulo) ndipo chinatsimikiziridwa mwa ukwati wa Antony ndi Octavia (mlongo wa Octavian). Mu 39 BC nthawi yoyambirira ya zaka zisanu ya Triumvirate inatha; Antony ananyamuka panyanja kupita ku Italy ali ndi zombo zoposa 300, zomwe poyamba zinakanizidwa kutera pa Brundisium, motero potsiriza zinakhazikika pa Tarentum. Octavian anakumana naye kumeneko pambuyo pa kuyankhulirana kwa nthawi yaitali komwe kunabwera chifukwa cha kusafuna kwa asilikali a Antony kumenya nkhondo ndi asilikali a Octavian, ndiponso kwa a Octavian kusafuna kumenya nkhondo ndi a Antony. Octavia anagwira ntchito yofunika kwambiri yoyanjanitsa, nakopa Antony kuti athandize Octavian polimbana ndi Sextus Pompey. Iwo anakonzanso Triumvirate kwa zaka zina zisanu (mpaka 32 BC), pomwe Antony anapatsa Octavian zombo 120 m’malo mwa lonjezo la asilikali (lomwe pambuyo pake Octavian sanakwaniritse).

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

Mu 32 BC habayeho gutandukana ku mugaragaro hagati y’abo bahanganye bombi. Umubano wari wararushijeho kuzamba bitewe n’ikorwa ry’icengezamatwara, kwibanda kwa Antony ku Burasirazuba (hamwe na Cleopatra), no gushimangira ubutegetsi kwa Octavian mu Burengerazuba. Mbere ya Actium, Octavian yanze ibyifuzo bya nyuma bya Antony byo kugirana inama.

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

Mmuchato wa ndyali ndi mfumu ya kumpoto (Antiochus) ndi mfumu ya kumwera (Ptolemy), mfumu ya kumwera ndiyo inapereka mkwatibwi; koma mu muchato wa ndyali wa Antony (kum’mawa) ndi Octavian (kumadzulo), mkwatibwi anaperekedwa ndi kumadzulo. Mauchato onse awiri a ndyaliwo analephera, ndipo wopereka mwana wamkazi kapena mlongo ndiye pamapeto pake anapambana pa mphamvu imene inaphwanya pangano.

## The Testimony of Three

बिताना गाँठिया साक्षी##

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.

Pakupera kweHumambo hwevaSeleucid kwakava nechibvumirano chechitatu apo nhema dzakataurirwa patafura imwe chete. Izvi zvakaitika muchimiro cheHondo yeChishanu yeSiria (202–195 BC), apo Antiochus III Magnus akashandisa kusava nesimba kweUmambo hwePtolemaic mushure mekufa kwaPtolemy IV Philopator muna 204 BC. Ptolemy V Epiphanes (Ptolemy V) akakwira pachigaro achiri mwana muduku (ane makore anenge 5–6), zvichisiya Egipita iri pasi pevatariri vehumambo uye iri panjodzi yekusagadzikana kwemukati, kumukira kwevagari vemo, nezvityisidziro zvinobva kunze.

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 akanga atopindira kare ndokutora chikamu chikuru chenyika dzaPtolemy muCoele-Syria, muPalestina, uye muAsia Minor mushure mokukunda kwakaita seHondo yePanium (200 BC). Panzvimbo pokukunda Egipita zvizere (izvo zvaigona kukonzera kupindira kweRoma, sezvo Roma yakanga ichimumanikidza kuti arege kupinda mune dzimwe nzvimbo), akatevera sungano yomuchato wezvematongerwo enyika semunhu aiva muchimiro chomu“dziviriri.” Muna 197/195 BC, sechikamu chesungano yorugare yakagumisa hondo, Antiochus Magnus akavimbisa mwanasikana wake muduku Cleopatra I Syra (anonziwo Cleopatra Syra) kuna mwana Ptolemy V, uye akazomuroodza kwaari (muchato wacho wakaitika muna 193 BC paRaphia; Ptolemy akanga ava namakore 16, Cleopatra 10).

This was framed as a generous gesture: Antiochus positioned himself as an ally and “protector” of the young king, securing peace while retaining gains in Asia. The marriage gave him indirect influence over Egypt through his daughter (he hoped she would remain loyal to her Seleucid roots and act as a pro-Syrian voice in the Ptolemaic court). The ploy backfired for Cleopatra sided with her husband and Egypt, not her father, undermining Antiochus’s long-term control. This mirrors the Pact of Brundisium (40 BC) and related to Roman events in several ways.

Izvi su zvakaiswa muchimiro chechiito cherupo: Antiochus akazvimisikidza somubatsiri uye “mudziviriri” wamambo muduku, achisimbisa rugare uku achiramba akachengeta zvaakanga awana muAsia. Muchato uyu wakamupa simba risiri rakananga pamusoro peEgipita kubudikidza nomwanasikana wake (aitarisira kuti aizoramba akatendeka kumidzi yake yeSeleucid uye aite senzwi rinotsigira Siria mudare rePtolemaic). Zano iri rakakundikana nokuti Cleopatra akatsigira murume wake neEgipita, kwete baba vake, zvichikanganisa kutonga kwaAntiochus kwenguva refu. Izvi zvinofananidzwa nePact of Brundisium (40 BC) uye zvaiva nechokuita nezviitiko zveRoma nenzira dzinoverengeka.

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).

Senge Antoni alowola Octavia (mchemwali wa Octavian) kuti alimangirize mphamvu zotsutsana pambuyo pa nkhondo imene inali pafupi kuyambika, momwemonso Antiochus anagwiritsa ntchito ukwati wa mwana wake wamkazi ndi Ptolemy V kuti akhazikitse mwalamulo mtendere wa kanthawi ndi kugawikana kwa madera (Aseleukidi anasunga madera amene anagonjetsa kumpoto, ndipo Ptolemy anasunga Igupto kum’mwera).

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 aiita somutariri chaiwo pamusoro pomwana-mambo Ptolemy V (kubudikidza nokusungwa kwoumhuri), zvakafanana nokuti Octavian (uye neTriumvirate) vakazvimisikidza sei mukati memakakatanwa esimba kana kupesana kwavakwikwidzi. Muzviitiko zvose zviri zviviri, munhu “ane simba zvikuru” (Antiochus/Octavian) akatsvaka kuwana mukana pamusoro peumwe akanga asina kusimba kubudikidza noukama hwoumhuri. Hurongwa hwose uhwu hwakaunza kugadzikana kwenguva pfupi, asi ‘hahuna kubudirira’ munguva refu nokuda kwokusavimbana kwaive kwakadzama—Cleopatra akatsigira Egipita (zvichikanganisa Antiochus), ukuwo kutarira kwaAntony kumabvazuva (Cleopatra VII) kwakaguma nokuparara kwoukama hwake naOctavian.

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.

Ubwana wa Ptolemy V chini ya walezi wa utawala unalingana na hali ya kutokuwa imara baada ya kifo cha Julius Caesar (hali iliyopelekea kuundwa kwa Triumvirate na mapambano ya madaraka). Ndoa ya Berenice na Antiochus iliashiria mwanzo wa historia ya Dola ya Seleucid katika Danieli kumi na moja, na ndoa ya binti ya Antiochus Magnus na mfalme mtoto wa Misri ikaashiria mwisho wa Dola ya Seleucid. Kuvunjika kwa ndoa ya Marc Antony na Octavia kuliashiria mwisho wa ufalme wa Ptolemy. Mwisho wa Yuda kama watu wa agano la Mungu ulitukia msalabani, na ufalme huo wa Kiyahudi ulianza na Wamakabayo na muungano walioufanya na Roma. Mistari hii yote ya kiunabii inawakilishwa ndani ya simulizi la Danieli sura ya kumi na moja, nayo yote inapatana na historia iliyofichika ya aya ya arobaini. Kuanzia katika aya ya tano tunayo agano la Berenice, linaloongoza kwa Antiochus Mkuu na kwa agano la binti yake Cleopatra Syra, linalotokea katika historia ya Wamakabayo ya aya ya ishirini na tatu. Wamakabayo wanakuwa sehemu ya mstari huo kwa msingi wa uasi wao dhidi ya Antiochus Epiphanes, mmoja wa walio wa mwisho wa Nasaba ya Seleucid.

Antiochus Epiphanes is the Antiochus who was in Egypt in 168 BC near Alexandria during the Sixth Syrian War. Antiochus Epiphanes had invaded Egypt and was on the verge of capturing Alexandria. The Ptolemaic rulers appealed to Rome for help. Rome sent Popillius Laenas (with just a small entourage—no army) to deliver an ultimatum from the Senate; Antiochus must immediately withdraw from Egypt and Cyprus, or face war with Rome. When Antiochus received the letter and asked for time to consult his advisors, Popillius—described as stern and imperious—took his walking stick and drew a circle in the sand around the king’s feet. He then declared, “Before you step out of that circle, give me a reply to lay before the Senate.”

Antiochus Epiphanes ndiye Antiochus uyo anali ku Igupto mu 168 BC pafupi ndi Alexandria pa nthawi ya Nkhondo Yachisanu ndi Chimodzi ya Asuriya. Antiochus Epiphanes analowa m’dziko la Igupto ndipo anali pafupi kulanda Alexandria. Olamulira a Ptolemaio anapempha Roma kuti iwathandize. Roma inatumiza Popillius Laenas (ali ndi gulu laling’ono chabe lomuperekeza—osati asilikali) kuti akapereke lamulo lomaliza lochokera ku Senate; Antiochus anayenera kuchoka nthawi yomweyo mu Igupto ndi ku Kupro, apo ayi akakumane ndi nkhondo yolimbana ndi Roma. Antiochus atalandira kalatayo ndi kupempha nthawi yoti akafunse alangizi ake, Popillius—wofotokozedwa kuti anali wokhwima ndi wolamulira mwamphamvu—anatenga ndodo yake yoyendera ndipo anajambula bwalo pa mchenga mozungulira mapazi a mfumu. Kenaka analengeza kuti, “Usanatuluke m’bwalo limenelo, undipatse yankho loti ndikapereke pamaso pa Senate.”

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

Zvaireva pachena kuti; Antiochus aisakwanisa kubuda mudenderedzwa iro asina kuzvipira kuzvinodiwa neRoma—kuyambuka denderedzwa iroro asina kubvumirana kwaireva hondo. Akashamiswa uye anyadziswa, Antiochus akambozeza kwenguva pfupi, asi akazobvuma kutevedzera, akabvisa mauto ake muEgipita, uye akadzokera kuSiriya. Chiito ichi chakashinga cheudiplomasi (chakatsigirwa nemukurumbira waive uchikura weRoma wesimba) chakamanikidza kudzokera shure pasina hondo, zvichiratidza pachena kutonga kwaRoma kwainge kuchangobuda muMediterranean yokumabvazuva. Chinowanzo kutaurwa sechimwe chezvakabva mutsara unoti “kudhirowa mutsetse mujecha” (kunyange zvazvo chaiva denderedzwa chaizvo).

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

Antiochus Epiphanes akavawo ndiye kunzwisisa kwechiPurotesitendi kwesimba rinozvikudza, rinowira pasi uye rinomisa chiratidzo chiri mundima yegumi nechina yaDanieri gumi neimwe.

> 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.

> Na munhambo yeyo, vanyingi va ta pfuka va lwa ni hosi ya le dzongeni; ni vapoki va vanhu va wena va ta titlakusa leswaku va tiyisa xivono, kambe va ta 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.

אַנטיאָכוס דער פֿערטער עפּיפאַנעס האָט געמלוכט אין די יאָרן 175–164 פֿריִער דער ציווילער רעכענונג, און איז געווען דער אַכטער פֿון דרײַצן סעלויוקידישע מלכים. ער האָט געזוכט אָפּלייגן העלעניסטישע קולטור און איינהייטיקן זײַן אימפּעריע אונטער גריכישע רעליגיעזע פּראַקטיקן. אין 169 פֿריִער דער ציווילער רעכענונג האָט ער אויסגעפּלינדערט דעם בית־המקדש, פֿאַרבאָטן ייִדישע מצוות־אופֿנים (ברית־מילה, שבת־האַלטן, תּורה־לימוד), און געצוווּנגען קרבנות צו פּאַגאַנישע געטער. אין דעצעמבער 167 פֿריִער דער ציווילער רעכענונג האָט ער אויפֿגעשטעלט אַ פּאַגאַנישן מזבח (צו זעוס) אויבן אויף דעם ייִדישן מזבח פֿון עולה־קרבנות אין בית־המקדש און מקריב געווען אַ חזיר, צוזאַמען מיט אַנדערע חילולדיקע מעשים. די טמאָה און חלול־הקודש איז געווען דער לעצטער שטרוי פֿאַר שומרי־מצוותדיקע ייִדן, וואָס האָבן דאָס געזען ווי דעם העכסטן פֿאַרלעצונג פֿון דער קדושת בית־המקדש און פֿון גאָטס תּורה. דאָס האָט גלײַך אַרויסגערופֿן ווידערשטאַנד, ווען מתּתיהוּ (אַ כּהן פֿון מודיעין) האָט זיך אָפּגעזאָגט צו פֿאָלגן דעם באַפֿעל פֿון אַ סעלויוקידישן אָפיציר צו מקריב זײַן צו פּאַגאַנישע געטער, און האָט דערהרגעט אַ מומרדיקן ייִד צוזאַמען מיט דעם אָפיציר, און דערנאָך אַנטלאָפֿן אין די בערג מיט זײַנע זין (די צוקונפֿטיקע מאַקאַבּים). דאָס האָט אָנגעצונדן אַ געריליע־מלחמה און אויפֿשטאַנד אין די יאָרן 167–160 פֿריִער דער ציווילער רעכענונג, וואָס האָט געצילט צו צוריקברענגען דעם ייִדישן עבודת־הקודש, און דאָס האָט געפֿירט צו דער חנוכּה־מחדש פֿון בית־המקדש (חנוכּה) אין 164 פֿריִער דער ציווילער רעכענונג אונטער יהודה המכּבּי.

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.

Pakutanga nokumagumo eHumambo hweSeleucid kwakavapo sungano yakakosha yakam representedzwa nemuchato wokudyidzana kwenyika, waiva nechikamu chokupatsanurwa kwekumabvazuva nokumadokero, kana kuti kwekuchamhembe nokumaodzanyemba. Sezvo Humambo hweSeleucid hwakanga huchidzikira, Antiochus Epiphanes anova chiratidzo chesimba reRoma raiva richimuka, uye anovawo chinhu chinotariswa nokutsamwa kwevaMaccabean. Pashure munhoroondo anova wokunyepedzera wechiratidzo chouprofita chinosimbisa chiratidzo chacho. Simba riri mundima yechi22 yechitsauko 11 rinoputswa apo muchinda wesungano akaputswa.

> 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.

> Uye namauto efashamo vachakukurwa pamberi pake, uye vachaputswa; zvirokwazvo, kunyange nomuchinda wesungano. Danieri 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.

Kubusa kwa Antioko Epifane kwakaguma muna 164 BC, anenge makore mazana maviri Kristu asati auya, apo “muchinda wesungano” “akaparadzwa” pamuchinjikwa. Zvatinoda kucherechedza pano ndezvokuti Hushe hweSeleucid hwakatanga nokuguma nomuchato wesungano yezvematongerwo enyika, umo kunyengera pakati pemapato maviri aya kuri chinhu chakanyorwa pachena munhoroondo. Panguva yokutonga kwaAntioko Epifane, kupanduka kwavaMaccabee kwakatanga, uko kwakafananidzira Chimurenga cheAmerica. Munhoroondo yavaMaccabee, kurwira kwavo kuzvisunungura pasi pesimba revaSeleucid kwakabatanidza sungano inokosha neRoma. Ndima inozivisa sungano iyoyo zvakananga inozivisawo zvakananga kuti Roma yakashanda nounyengeri, kana kuti yakataura nhema patafura yesungano.

> 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.

> Uye shure kwokunge kutendeka kwaitwa naye, achaita nounyengeri; nokuti achakwira, agova nesimba navanhu vashoma. Danieri 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:

Mutsara wose weuprofita unotangira nguva yokuguma mundima makumi mana une sungano yakaputswa. Uriah Smith, achitsanangura mashoko endima makumi matatu anoti “avo vanosiya sungano tsvene,” anonyora zvinotevera:

> “‘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.

> “‘Kusafurika pa chipangano;’ kutanthauza kuti, Malemba Oyera, buku la chipangano. Kusintha kwa mtundu uwu kunakwaniritsidwa ku Roma. AHeruli, AGoths, ndi AVandals, amene anagonjetsa Roma, analandira chikhulupiriro cha Arian, ndipo anakhala adani a Mpingo wa Katolika. Zinali makamaka ndi cholinga chothetsa mpatuko uwu kuti Justinian analamula kuti papa akhale mutu wa mpingo ndi wowongola ampatuko. Posakhalitsa Baibulo linayamba kuonedwa ngati buku loopsa limene anthu wamba sayenera kuliwerenga, koma mafunso onse otsutsana ayenera kuperekedwa kwa papa. Motero mawu a Mulungu ananyozedwa kwambiri. Ndipo mafumu a Roma, gawo lakum’mawa limene linalipobe, anali ndi chidziwitso, kapena anagwirizana mwachinsinsi ndi Mpingo wa Roma, umene unasiyana ndi chipangano, ndipo unakhazikitsa kupanduka kwakukulu, ndi cholinga chothetsa ‘mpatuko.’ Munthu wa tchimo anakwezedwa pa mpando wake wodzitukumula chifukwa cha kugonjetsedwa kwa AGothi a Arian, amene pa nthawiyo anali atatenga Roma, mu A.D. 538.” Uriah Smith, Daniel and the Revelation, 281.

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

Vhesi rechishanu cha Danieri 11 chinoratidza mutsetse wenhoroondo apo mambo wekumaodzanyemba anopa mwenga wedzvematongerwo enyika sechiratidzo chesungano yakazoputswa namambo wekuchamhembe. Kutsiva kwamambo wekumaodzanyemba kwakafananidzira kutsiva kwamambo wekumaodzanyemba wemweya waNapoleon kupikisana namambo wekuchamhembe wepapacy muna 1798. Sungano yakaputswa yemavhesi rechishanu kusvika repfumbamwe yakafananidzira sungano yaNapoleon yeTolentino yakaputswa, iyo yakazofananidzira chirevo chaPutin chokuti NATO yakaputsa sungano. Kutsiva kwaNapoleon kwakafananidzira kutsiva kwaPutin kuUkraine muna 2014. Kutsiva kwaAntiochus Magnus kuri muvhesi regumi, kwakagumisa Hondo yechina yeSyria, kunowirirana naNapoleon muna 1798 uye zvakare naPutin muna 2014. Mushure mehondo yePanium iri muvhesi regumi neshanu muna 200 BC, Antiochus akaronga muchato wedzvematongerwo enyika aine chinangwa chakavanzika chokutora Egipita pasi pesimba rake asina kushandisa mauto ari pasi. Chigaro chaAntiochus Magnus chakazopiwa kumwanakomana wake, uyo akaurayiwa, zvikaunza mwanakomana mudiki waAntiochus Magnus, Antiochus Epiphanes, pachigaro. Mabasa ake mukusimbisa tsika nechitendero chechiGiriki akakonzera kupanduka kwevaMaccabee, uko kwakatungamirira kusungano yokunyengera neRoma iri muvhesi remakumi maviri nenhatu. Vhesi remakumi maviri nemana rinotanga kuunza Roma yechihedheni uye rinoratidza tafura yenhema yaAntony naAugustus. Muvhesi remakumi matatu, Roma yechihedheni inopinda muhurukuro nechechi yepapa, avo vanozivikanwa sevaya vakanga vaputsa sungano tsvene.

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.

Verse 24 kusvika 30 ndihwo uchapupu hweRoma yechihedheni, uye verse 31 kusvika 40 dzinopa uchapupu hweRoma yepapa. Mutsetse woga woga waDanieri 11:1 kusvika 40 unomiririra mutsetse wechiporofita unoshandiswa munhoroondo yakavanzika yeverse 40. Mutsetse woumambo hwevaSeleucid, mutsetse woumambo hwevaPtolemy, mutsetse woumambo hweJudhea hwevaMaccabee, mutsetse weRoma yechihedheni, uye mutsetse weRoma yepapa, zvose zvinoratidza nhoroondo ya1989 kusvika kuSunday law. Mumwe nomumwe wemitsetse iyoyo unoratidza sungano yakaputswa sechinhu chikuru chenhoroondo.

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.

Ndi Roma rinomisa chiratidzo chaDanieri gumi nerimwe, uye zvibvumirano zviviri zvechiporofita zverunyengeri zveRoma yechihedheni neRoma yepapa zvinoratidzwa sezvinofambira mberi uye sezvakaitika Roma isati yatonga nesimba guru panguva dzazvo dzakasiyana uye dzakatarwa dzechiporofita. Masimba ose ari maviri akaratidza kutanga kwenguva yechiporofita yokutonga nesimba guru sokunotanga pakakundwa chipingamupinyi chawo chechitatu. Mutemo weSvondo uri kukurumidza kuuya muUnited States usati wavapo, pachava nechibvumirano cherunyengeri pakati pemasimba maviri. Kanokwana kana, masimba maviri aya akava madzimambo okumaodzanyemba nokokumusoro: kamwe pakati penyika inobwinya yaJudha neRoma, kamwe pakati pezvikamu zviviri zvehutongi hwevatatu hweRoma, uye kamwe pakati peRoma yechihedheni neRoma yepapa. Muzvibvumirano zvose zviri zviviri zverunyengeri zvine chokuita neRoma, zvakazova chibvumirano pakati peimwe hafu youmambo hweRoma, kungava Antonio wokumabvazuva, Augustus wokumadokero, kana Roma yechihedheni yokumabvazuva neRoma yepapa yokumadokero. Zvibvumirano zvina zverunyengeri pakati pamadzimambo okumusoro nookumaodzanyemba, zviviri pakati pamadzimambo okumabvazuva nokumadokero, uye chimwe pakati pamambo wokumusoro achangova pedyo kuuya nenyika inobwinya.

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.

Izi zvinopedzisa mharidzo yedu yokutanga pamusoro pebhuku raDhanieri. Nhevedzano yePanium inomirira mhedziso yenhevedzano pamusoro pebhuku raDhanieri, inova sumo kunhoroondo yakavanzika yendima makumi mana yaticharamba tichifungisisa muchinyorwa chinotevera.

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