Article

# Panium - Number Twenty-Three

Panium - Lambarka Saddex iyo Labaatan

After the league he shall work deceitfully

Isbahaysiga dabadeed wuxuu ku shaqayn doonaa khiyaano.

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.

Daaniyeel kow iyo tobnaad aayadda afar iyo labaatanaad waxay xilliga ay Roomaankii jaahiliga ahaa si buuxda u talin lahayd ku tilmaamaysaa erayga “wakhti.” “Wakhti” marka loo adeegsado wax sii sheegidda wuxuu u taagan yahay 360 sannadood, sannadahaasina waxay ka bilaabmeen dagaalkii badeed ee ugu caansanaa taariikhdii hore, kaas oo ahaa dagaalkii Actium sannadkii 31 BC. Waxa jiray dagaallo badeed kale oo ka waaweynaa kana xeelad ahaan ka horumarsanaa, laakiin Actium wuxuu ahaa dagaalkii badeed ee astaanta ugu weyn lahaa sababta oo ah xiriirkiisa Marc Antony iyo Cleopatra. Sida la mid ah muhiimadda taariikheed ee burburkii Darbiga Berlin ee lagu dhammaystiray Daaniyeel 11:40, iyo Labadii Munaaradood ee 9/11 ee lagu dhammaystiray Muujintii siddeed iyo tobnaad; waayo, marka Ilaah doorto dhacdooyinka taariikheed si ay u dhammaystiraan Eraygiisa wax sii sheegidda, wuxuu u sameeyaa si gaadha dareenka dhagaystayaasha ugu ballaadhan ee suuragalka ah.

> 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.

> Oo markii axdi lala galay ayuu khiyaano ku shaqayn doonaa; waayo, wuu soo kici doonaa, oo wuxuu ku xoogaysan doonaa dad yar. Si nabad ah ayuu ku geli doonaa xataa meelaha ugu barwaaqada badan ee gobolkii; oo wuxuu samayn doonaa wax ayan samayn awowayaashiis iyo awowayaashoodii ka horreeyey; wuxuu dhexdooda ku kala firdhin doonaa booli, iyo dhac, iyo maal; haa, wuxuu qalcadaha adag ku maleegi doonaa xeeladihiisa, tanuna waxay ahaan doontaa wakhti. Daanyeel 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.

Uuriyaah Ismiit wuxuu soo gunaanaday faallooyinkiisii ku saabsanaa isbahaysigii u dhexeeyey Rooma iyo Maccabees ee aayadda saddex iyo labaatanaad, isaga oo ka hadlaya qoomka yar ee aayadda ku xusan.

> “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.

> “Waqtigan reer Rooma waxay ahaayeen qoom yar, waxayna bilaabeen inay khiyaano ku dhaqmaan, ama xeelad iyo dhagar ku shaqeeyaan, sida eraygu tilmaamayo. Halkaasna waxay kaga sii kaceen koritaan joogto ah oo degdeg ah ilaa heerkii awoodda ee ay dabadeed gaadheen.

> “[Verse twenty-four quoted].

> “[Aayadda afar iyo labaatanaad waa la soo xigtay].”

> “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.

> “Sida caadiga ah ee quruumuhu, ka hor waayihii Rooma, ay ku geli jireen gobollo qiimo leh iyo dhul hodan ah, waxay ahayd dagaal iyo qabsasho. Rooma haddana waxay ahayd inay samayso wixii aanay samayn aabbayaashii ama aabbayaashoodii aabbayaashood; taas oo ah, inay hantidaas ku hesho siyaalo nabadeed. Haddaba waxaa la bilaabay caado aan hore loo maqal, oo boqorradu ay boqortooyooyinkooda dhaxal ahaan ugu reebaan Roomaaniyiinta. Rooma sidan ayay ku yeelatay gobollo waaweyn.”

> “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.

> “Kuwii sidaas ku hoos galay xukunkii Rooma faa’iido aan yarayn bay ka heleen arrintaas. Waxaa loola dhaqmay naxariis iyo debecsanaan. Waxay la mid ahayd in ugaadhdii iyo qaniimadii dhexdooda loo qaybiyey. Waxaa laga ilaaliyey cadaawayaashoodii, waxayna ku nasteen nabad iyo ammaan hooska awoodda Rooma.”

> “To the latter portion of this verse, Bishop Newton gives the idea of forecasting devices from strongholds, instead of against them. This the Romans did from the strong fortress of their seven-hilled city. ‘Even for a time;’ doubtless a prophetic time, 360 years. From what point are these years to be dated? Probably from the event brought to view in the following verse.” Uriah Smith, Daniel and the Revelation, 272, 273.

> “Qaybta dambe ee aayaddan, Bishop Newton wuxuu siinayaa fikradda ah in xeelado la sii saadaaliyo laga soo maleego qalcado adag, halkii ay ka ahaan lahaayeen kuwo lagaga maleego iyaga. Tani Roomaaniyiintu waxay ka sameeyeen qalcaddii xoogga badnayd ee magaaladooda toddobada buurood leh. ‘Xataa wakhti ah;’ shaki la’aan waa wakhti nebiyadeed, 360 sannadood. Laga bilaabo qodobkee ayaa sannadahan loo taariikheynayaa? Waxay u badan tahay in laga bilaabo dhacdada lagu soo bandhigay aayadda xigta.” Uriah Smith, Daniel and the Revelation, 272, 273.

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

Smith wuu sii watay oo wuxuu dagaalkii Actium ee 31 BC u aqoonsaday inuu yahay barta bilowga u ah saddexda boqol iyo lixdanka sannadood. Ka dib markii uu soo xigtay aayadda shan iyo labaatanaad, Smith wuxuu sheegay sidan soo socota.

> “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.

> “Aayadaha 23 iyo 24 waxa ay inoo soo dejinayaan dhinacan axdigii u dhexeeyey Yuhuudda iyo Roomaanka, 161 BC, ilaa wakhtigii ay Rooma heshay talis caalami ah. Aayadda hadda ina hortaallaa waxa ay muujinaysaa duullaan xooggan oo ka dhan ah boqorka koonfureed, Masar, iyo dhacdada dagaal caan ah oo dhex maray ciidammo waaweyn oo xoog badan. Miyey dhacdooyin sidan oo kale ahi ka dhaceen taariikhda Rooma qiyaastii wakhtigan? — Way dhaceen. Dagaalku wuxuu ahaa dagaalkii u dhexeeyey Masar iyo Rooma; dagaalkuna wuxuu ahaa dagaalkii Actium. Aynu si kooban u eegno duruufihii horseeday iska horimaadkan.”

> “[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, iyo Lepidus waxay sameeyeen saddex-geesoodkii taliska ahaa ee ku dhaartay inay aargudaan dhimashadii Julius Caesar. Antonygan wuxuu noqday seedigii Augustus isagoo guursaday walaashii, Octavia. Antony waxaa loo diray Masar hawlo dowladeed, hase yeeshee wuxuu ku dhacay dabinnada iyo soojiidashada Cleopatra, boqoraddii fisqiga badnayd ee Masar. Jacaylkii uu iyada u qaaday aad buu u xoogaystay, ilaa uu ugu dambayntii qaatay danaha Masar, uu diiday xaaskiisii Octavia si uu Cleopatra uga raalli geliyo, uu gobolba gobol ka siiyey tan dambe si uu hungurigeeda u qanciyo, uu guul-dabaaldeg ku sameeyey Alexandria halkii uu Rooma ka samayn lahaa, oo siyaalo kalena ugu gefay dadka Roomaanka ah si uu Augustus aan dhib ugu qabin inuu ku hoggaamiyo inay si qalbi leh dagaal ugu qaadaan cadowgan dalkooda. Dagaalkani muuqaal ahaan wuxuu ka dhan ahaa Masar iyo Cleopatra; hase yeeshee dhab ahaan wuxuu ka dhan ahaa Antony, oo markaas madax ka ahaa arrimaha Masar. Sababta dhabta ah ee khilaafkooduna waxay ahayd, ayuu leeyahay Prideaux, in midkoodna aanu ku qanci karin nus keliya oo ka mid ah boqortooyadii Roomaanka; waayo Lepidus markii laga qaaday saddex-geesoodkii taliska, arrintu waxay u dhex taallay labadooda, oo mid walba isagoo go’aansaday inuu wada yeesho boqortooyada oo dhan, waxay nasiibka dagaalka u tuureen si ay u hantaan.” 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.

Si nebiyad ahaan ah, dagaalkii Actium wuxuu tilmaamayaa sharciga Axadda, waayo wuxuu matalayey guuleysigii saddexaad ee laga gaaray saddexdii caqabadood ee juqraafiyeed ee dhidibada u taagay “xukunkii caalamiga ahaa” ee Roomaankii jaahiliga ahaa, sida uu Smith ku sharraxayo. Sida ay ahayd Roomaankii jaahiliga ahaa, markii caqabaddii saddexaad ee Roomaanka baadariga laga saaray magaalada Rooma ayay ahayd markii “xukunkii caalamiga ahaa” ee Roomaanka baadarigu bilaabmay sannadkii 538. Labadaas markhaati waxay ka hadlaan sharciga Axadda meesha iyo goorta Roomaanka casriga ahi ka adkaado boqortooyooyinka lixaad iyo toddobaad ee nebiyada Kitaabka Quduuska ah, isla markaana, isagoo sidaas samaynaya, ka adkaado caqabaddiisii saddexaad; sidaas darteedna u dhisa “xukun caalami ah” muddo laba iyo afartan bilood oo astaan ah.

> 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.

> Oo waxaa la siiyey af ku hadla waxyaalo waaweyn iyo cay; oo waxaa la siiyey amar uu ku sii jiro laba iyo afartan bilood. Muujintii 13:5.

## Rome Against Egypt

Rooma oo ka gees ah Masar

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.

Dhaqdhaqaaqyadii nebinnimo ee dagaalkii Augustus ee Rooma la galay Masar iyo Cleopatra waxaa kiciyey fallaagadii Marc Antony, oo dhaqdhaqaaqyadaas nebinnimo ay khasab nebinnimo ku tahay inay matalaan dhaqdhaqaaqyada nebinnimo ee lagu matalay sharciga Axadda.

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.

Actium, Rooma waxay ka adkaatay Masar, oo ahayd awood ka koobnayd isbahaysi u dhexeeyey nin fallaago ah iyo naag aan quduus ahayn. Isbahaysiga Antony iyo Cleopatra waa isu-geynta kaniisadda iyo dawladda. Actium, Roomadii Augustine waxay ka adkaatay awood uu matalayey isku-dhaf aan quduus ahayn oo u dhexeeyey kaniisad iyo dawlad.

## Image of the Beast

Sawirka Bahalka

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.

Kleobaatra waxay metelaysaa kaniisad xumaatay oo la safan Antony, kaas oo astaan u ah Rooma. Kleobaatra waxay ahayd tan xukunta xidhiidhkooda, sida uu u muujiyey Uriah Smith markii uu sheegay in Antony “uu u dhacay dhibbane xeeladaha iyo soojiidashada Kleobaatra, boqoraddii fasahaadsanayd ee Masar.” Isbahaysiga kaniisadda iyo dawladda ee ay metelayaan Antony iyo Kleobaatra wuxuu aqoonsanayaa Kleobaatra inay tahay awoodda xukunta xidhiidhka; sidaas darteed, isu-geynta kaniisadda iyo dawladda ee uu metelayo xidhiidhkoodu waxay buuxinaysaa qeexidda sawirka bahalka—kaas oo ah isu-geynta kaniisadda iyo dawladda iyadoo naagtu ay gacanta ku hayso xidhiidhka. Actium wuxuu ahaa tusaale sii sheegaya sharciga Axadda ee dhowaan iman doona.

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 wuxuu ka dhigan yahay awoodda baadariga oo Maraykanka ka adkaanaysa xeerka Axadda ee dhowaan imanaya. Marc Antony waa geeska Jamhuuriga ee bahalka dhulka, Cleopatra na waa geeska Protestant-ka. Antony iyo Cleopatra way isu yimaadaan oo waxay u hadlaan sida masduulaagii xeerka Axadda ee dhowaan imanaya. Labadaba Cleopatra iyo Antony waa calaamado u taagan awood masduulaagii ah, oo markay si buuxda isugu midoobaan xeerka Axadda—waxay u hadlaan sida masduulaagii.

## Dragons

Masduulaayada

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.

Labada Giriigga iyo Masarba si nebiyad ahaan ah waxay u taagan yihiin awood masduulaag ah, Antony-na sidoo kale wuxuu matalayay awood masduulaag ah. Masar waxay ahayd koonfurta ku xusan Daanyeel kow iyo tobnaad, Giriigguna wuxuu ahaa galbeedka. Masar waxaa qabsaday Batolemy I kaddib markii boqortooyadii Aleksandar loo kala qaybiyey afar qaybood. Markaasaa Batolemy I noqday boqorkii nebiyadeed ee ugu horreeyey ee koonfurta, Cleopatra-na waxay ahayd taliyihii ugu dambeeyey ee Batolemaayiga ah ee Masar. Batolemy wuxuu ku dhashay Makedoniya, oo ah halkii uu ku dhashay Aleksandar Weyne.

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.

Makedon waxay ku taallay waqooyiga Giriigga, waxayna ku andacoon jireen in asalkii awoowayaashood uu ka soo jeeday halyeeyo khuraafaad Giriig ah. Dowlad-magaaleedyadii Giriigga ee koonfureed waxay Makedoniyiinta u arkayeen kuwo ka sii barbariyadsan Hellenistiyiinta koonfurta Giriigga. Makedon waxay ahayd boqortooyo, halka dowlad-magaaleedyadii koonfureed (poleis) sida Athens, Sparta, Thebes, Corinth, iyo kuwo kale, ay ku yaalleen koonfurta iyo bartamaha Giriigga iyo jasiiradaha Aegean. Poleis-kan badankoodu waxay lahaayeen nidaamyo dawladnimo oo dimuqraadi ah, oligarchi ah, ama isku dhaf ah, halka Makedon ay ahayd boqortooyo dhexe oo leh qoys boqortooyo oo xoog leh (Argeads). Si kastaba ha ahaatee, dhammaantood waxay ahaayeen Hellenistiyiin, oo markii Rooma taariikhda soo gashay, waxay Hellenistiyiinta ugu yeedheen Giriig. Cleopatra waxay ahayd taliyihii ugu dambeeyey ee Ptolemaic, taas oo matalaysay qabiilka boqortooyo ee boqortooyada woqooyi ee Giriigga ee ka soo jeeday dhulka Makedon, ama waqooyiga Giriigga.

## King of the South

Boqorka Koonfureed

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

Cleopatra waxay ahayd taliyihii ugu dambeeyey ee boqortooyadii Btolemaayiska ahayd oo ka bilaabatay Btolemy I markii boqortooyadii Alexander loo qaybiyey afar qaybood. Dagaalkii Actium boqortooyadii Btolemaayiska ahayd, oo ahayd boqorkii koonfureed ee dhab ahaan jiray, ayaa gaadhay dhammaadkeedii. Boqorkii koonfureed ee xigay wuxuu ahaan lahaa Masar ruuxi ah, oo ay matalaysay Faransiiskii cawaannimada ku dhisnaa intii lagu jiray taariikhdii Kacaankii Faransiiska.

> 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.

> Oo meydadkooduna waxay yiifi doonaan jidka magaalada weyn, taas oo ruux ahaan loogu yeedho Sodom iyo Masar, meeshii Rabbigeennuna iskutallaabta lagu qodbay. Muujintii 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.

Masartii dhabta ahayd waxay ahayd boqorkii koonfureed ee dhabta ahaa marka loo eego kala qaybsanaantii boqortooyadii Iskandar, laakiin Masarta ruuxiga ahi waxaa boqorka koonfureed uga dhigan astaamaha nebiyadeed ee Masar, ee ma aha jiho dhab ah.

## South and West

Koonfur iyo Galbeed

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.

Cleopatra iyadoo ahayd taliyihii ugu dambeeyey ee boqortooyada reer Ptolemy, si nebiyaysan waxay ahayd awood laba-weji ah oo ka kooban Giriigga (galbeedka) iyo Masar (koonfurta); halka kii ku xigay, dabadeedna boqorka ruuxiga ah ee koonfureed, uu ahaan lahaa Faransiiska, kaas oo isaguna ahaa awood laba-weji ah oo Muujintii kow iyo tobnaad lagu metelay Masar iyo Sodom. Anshax-xumada Sodom waxay la jaanqaaddaa anshax-xumada Cleopatra ee galbeedka, Cleopatra-da koonfureedna waxay la jaanqaaddaa cawaannimada Masar. Dabeecadda laba-weji ah ee boqorkii ugu dambeeyey ee koonfurta ee muuqda waxay la jaanqaadday boqorkii ugu horreeyey ee ruuxiga ah ee koonfurta.

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.”

Dagaalkii Actium wuxuu ahaa isbahaysigii aan quduuska ahayn ee masduulaaggii Antony ee Rooma iyo masduulaaggii Cleopatra ee koonfurta iyo galbeedka. Antony iyo Cleopatra waxay matalaan kaniisad iyo dawlad, sidaas darteed qabsashadii Actium ee uu sameeyey Augustus ee Rooma waxay ka dhigan tahay qabsasho ay Rooma kaga adkaato midow laba-geesood ah oo aan quduus ahayn, kaas oo tusaale u ah sawirka bahalka. Saddex boqol iyo lixdan sannadood ka dib, iyadoo la dhammaystirayo Daanyeel 11:24, Constantine wuxuu Rooma u kala qaybiyey bari iyo galbeed, isagoo naagtii Rooma kaga tegey galbeedka, ninkii Roomana u raray bari. Qabsasho koonfur iyo galbeed ah ayaa tusaale u ahayd kala qaybsanaantii bari iyo galbeed ka dib “waqti” ah saddex boqol iyo lixdan sannadood, taas oo ka dhacday dagaalkii Actium. Isku dhac hore, Antony waxaa la siiyey Rooma bari, Augustusna galbeedkii, sidaas darteed Actium waxay isu keentay bari iyo galbeed, laakiin keliya “waqti” ahaan.

## 31 BC and 330

31 BC iyo 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.

Ciise had iyo jeer dhammaadka ayuu ku muujiyey bilowga; sidaas darteed qabsashadii Actium ee 31 BC waxay astaan u tahay kala qaybsanaantii boqortooyada ee bari iyo galbeed sannadkii 330. Actium ee 31 BC wuxuu ahaa alfa-kii omega-da ee 360-kii sannadood ee ku dhammaaday 330. Labadaba 31 BC iyo 330 waxay astaan u yihiin sharciga Axadda ee dhowaan imanaya sida loogu matalay aayadda lix iyo tobnaad iyo kow iyo afartan ee Daanyeel kow iyo toban.

## Another Symbol

Astaamo Kale

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 oo reer Rooma ah, isagoo la safan Cleopatra ee koonfurta iyo galbeedka, wuxuu metelaa isbahaysi saddex-geesood ah oo ku jira midowgooda laba-geesoodka ah ee sanamka bahalka. Iskutallaabtu iyaduna waxay la jaanqaaddaa sharciga Axadda, sidaas daraaddeedna waxay la xiriirtaa Actium iyo 330. Iskutallaabta agteeda waxaa ka muuqda midow laba-geesood ah oo kaniisad iyo dawlad ah, kaas oo Yuhuuddu (kaniisad musuqowday) ay ku biireen Rooma (dawladda) si ay Masiixa u dilaan. Qaybta saddexaad ee midowga ka jirtay iskutallaabta waxaa metelaya Barabbas, oo ah Masiix been ah, kaas oo magiciisu ka dhigan yahay “wiilka aabbaha.” Barabbas si astaan ahaan ah waa nebi been ah marka lala barbardhigo Masiixa oo ah nebiga runta ah. Rooma waxay ahayd Antony, halka Cleopatra ee koonfurta iyo galbeedkuna ay metelayeen Yuhuudda iyo Barabbas.

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.

Iskutalla waxay kaloo la jaanqaadaysaa Eliiyaah Buur Karmel, halkaas oo doorashadu ku saabsanayd yaa ahaa nebi run ah ama nebi been ah. Nebiga beenta ah markaas wuxuu ahaa calaamad laba-geesood ah oo ka koobnayd nebiyadii Bacal iyo wadaaddadii geedka Asheeraah. Bacal waa ilaah lab ah, wadaaddadii geedkana waxay matalayeen Cashtaarood, oo ah ilaahad dhedig ah. Yuhuuddii iskutallaabta joogtay waxay ahaayeen Cashtaarood, ilaahadda dhedigga ah; Barabbaasna, oo ahaa kan been-abuurka ah ee Ninkii Murugada, wuxuu ahaa ilaaha labka ah ee Bacal.

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

Cleopatra waxay ahayd labadaba boqoraddii koonfureed iyo boqoraddii galbeed. Antony wuxuu ahaa sawirka Rooma, isagoo ka mid ahaa xukunkii saddex-geesoodka ahaa ee ku dhaartay inay ka aargudan doonaan dilkii Julius. Geeridii Julius oo ku timid saddex iyo labaatan nabar waxay matalaysay dhaawicii dhimashada lahaa ee baabtiisnimada sannadkii 1798, iyadoo la dhammaystirayo aayadda afartan ee Daanyeel kow iyo toban. Augustine ee Actium wuxuu matalaa bogsiinta dhaawacaas dhimashada lahaa. Dhaawaca waa la bogsiiyaa marka Antony iyo Cleopatra ay dhintaan. Antony iyo Cleopatra waxay matalaan sawirka bahalka ee Maraykanka ku jira, kaas oo ah haybadda nebiyadeed ee saddex-geesoodka ah, kana kooban bahalka dhulka iyo labadiisa gees. Antony waa qayb ka mid ah, Cleopatra na waxay matashaa labada qaybood ee kale. Ha noqoto Roomadii Antony, ama Masar iyo Giriiggii Cleopatra, labaduba way wada dhintaan xeerka Axadda marka boqortooyada lixaad ee wax sii sheegidda Kitaabka Quduuska ahi dhammaato. Si nebiyad ahaan ah, Cleopatra marka loo eego Antony waa isku-darka xeeladda kaniisadda iyo xeeladda dawladnimada, iyadoo xeeladda kaniisaddu sasabato oo maamusho xeeladda dawladnimada.

## The Second Death Typified

Dhimashadii Labaad ee Loo Sii Matalay (Typified)

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.

Heer kale oo nebiyadeed, xidhiidhkii Cleopatra ay la lahayd Julius Caesar iyo Marc Antony wuxuu u taagan yahay laba jeer oo farsamada kaniisadeed ee Cleopatra ay xidhiidh la yeelato farsamada dawladnimo ee Boqortooyadii Roomaanka. Julius wuxuu ka tegey iyada 1798, taasoo ahayd dhimashadeedii astaaneed ee ugu horraysay, iyadoo la fulinayo aayadda afartan ee Daanyeel kow iyo toban; dabadeedna dhammaadkeeda ayay timaaddaa iyadoo aan cidina caawinayn, Actium, iyadoo la fulinayo aayadda afartan iyo shan ee Daanyeel kow iyo toban. Aayadda afartan waa alfa dhaawaceedii ugu horraysay ee dilka lahaa oo la bogsiin doono, omegana ee aayadda afartan iyo shan waa halka ay ku hesho dhimashadeeda labaad oo ugu dambaysa.

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.

Sida afarta quwadood ee Rooma ee aayadaha lix iyo toban ilaa labaatan iyo laba, Cleopatra ahaan astaan kitaabiga ah waxay leedahay in ka badan hal macne, taas oo ku salaysan duruufaha qoraalka. Yuuliyos wuxuu ka tegey iyada sannadkii 1798 markii taageeradii boqornimo la qaaday, dabadeedna dhaawaceedii dilaaga ahaa waa laga bogsiiyey xeerka Axadda, hase ahaatee tobanka boqor ee Muujintii toddoba iyo toban ayaa ugu dambayntii dab ku baabbi'in doona iyada, marka ay la kulanto dhimashadeedii labaad oo ugu dambaysay.

Cleopatra is a symbol of the twofold nature represented by the atheism of Pharoah’s Egypt, and the religious philosophy of Greece. Her twofold nature represents the statecraft of Egypt and the church craft of Greece. Greek religious philosophy is represented by the Greek goddess Athena, who was enshrined as a statue in her temple, called the Parthenon. Athena is the symbol of wisdom, and as a woman she represents a religion of human education, in contrast with Divine education.

Cleopatra waa astaan u ah dabeecadda laba-wejiile ah ee ay matalaan cawaannimada Masartii Fircoon iyo falsafadda diineed ee Giriigga. Dabeecaddeeda laba-geesoodka ahi waxay meteshaa xeeladda dawladnimada ee Masar iyo xeeladda kaniisadeed ee Giriigga. Falsafadda diineed ee Giriigga waxaa matala ilaahadda Giriigga ee Athena, oo taallo ahaan loogu dhex qotomiyey macbudkeeda, kaas oo la odhan jiray Parthenon. Athena waa astaanta xigmadda, oo iyada oo dumar ah waxay matalaysaa diin ku dhisan waxbarashada aadanaha, taas oo ka soo horjeedda waxbarashada Rabbaaniga ah.

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.

Labada gees ee Maraykanku waa Jamhuuriyadnimo iyo Protestantinimo, kuwaas oo Faransiiska loogu asteeyey Masar iyo Sodom. Masar waa farsamada dawladnimada, Sodomna waa farsamada kaniisadda; sidaas darteed, Jamhuuriyadnimadu waxay la jaanqaaddaa Masar, Protestantinimaduna Sodom. Jamhuuriyadnimadu waa Masar, Protestantinimaduna waa Sodom iyo Giriig. Astaanta waxbarashada aadanaha waa ilaahadda Giriigga ee Athena, oo macbudkeedu ahaa Parthenon, kaas oo mataankiisa casriga ahi yahay macbudka Parthenon ee Nashville, Tennessee. Astaanta kaniisadda kharriban ee la safata geeska Jamhuuriga ee Maraykanka xilliga sharciga Axadda waxaa lagu metelaa Cleopatra, Ashtaroth, Salome, iyo Sodom.

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

Cleopatra waxay matalaysaa cawaannimada Fircoon iyo diinta Giriigta. Diinta la socota falsafadda cawaannimada waa caabudidda waxbarashada Giriigta. Ciise had iyo jeer wuxuu dhammaadka ku tusaaleeyaa bilowga, geedkii beerta ku yiil ee laga mamnuucay in laga cuno wuxuu ahaa geedkii aqoonta wanaagga iyo xumaanta, kaas oo astaan u ah diinta falsafadda Giriigta ee Sister White ugu yeedho, “waxbarasho sare.” Tani waxay aqoonsanaysaa oo xoogga saaraysaa diinta xigmadda Giriigta ee Cleopatra inay tahay tan kharriban oo been-abuurka ah ee waxbarashada runta ah ee ku jirta muranka weyn ee u dhexeeya Masiixa iyo Shayddaanka.

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, waxaa loogu yeedhaa “Athens of the south,” waxaana Cleopatra ahayd boqoraddii ugu dambaysay ee suugaaneed ee koonfurta. Boqoraddii ugu dambaysay ee koonfurtu waxay ahayd astaan u ah boqorkii ruuxiga ahaa ee xigay oo ugu horreeyey ee koonfurta, kaas oo lagu dhammaystiray Faransiiskii cawaannimada ahaa. Faransiiska cawaannimada ahi wuxuu astaan u yahay Maraykanka, halkaas oo Nashville, Tennessee, “Athens of the south,” macbudka Parthenon ee ilaahadda Athena si astaan ahaan ah loogu matalo. Macbudku wuxuu ku yaallaa 2500 West End ee Nashville. Tirada shan iyo labaatanku waxay u taagan tahay albaabka xiran ee saddexda masaal ee Matayos shan iyo labaatanaad. Cleopatra, iyada oo ah boqoradda “koonfurta” iyo “galbeedka” labadaba, waxay ku timaaddaa “dhammaadkeeda” Athens of the south.

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.

Marka aynu tixgelinnadan ku saabsan Actium, Cleopatra, Augustus iyo Antony, waxaynu dib ugu noqonaynaa aayadda afar iyo labaatanaad ilaa aayadda soddonaad ee Daanyeel kow iyo tobnaad. Waxaa laga yaabaa in qaybta ugu madmadow badan ee tuducani tahay marka la yidhaahdo, waxay been ku wada hadlaan hal miis agtiis.

> 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.

> Labadan boqorba qalbigoodu wuxuu ahaan doonaa inay xumaan sameeyaan, oo waxay been ku hadli doonaan hal miis agtiis; laakiinse taasu ma hirgeli doonto, waayo weli dhammaadku wuxuu ahaan doonaa wakhtigii loo qoondeeyey. Daanyeel 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.

Waqtiga loo qoondeeyey ee aayaddan ku xusan waa 330, waana dhammaadka “wakhtiga” ee aayadda afar iyo labaatanaad. Waqtiga loo qoondeeyey wuxuu ka dhigan yahay sharciga Axadda ee Maraykanka, wuxuuna sidoo kale ka dhigan yahay xidhitaanka tijaabada nimcada ee aadanaha ee dunida. Ka hor sharciga Axadda, labada boqor oo qalbiyadoodu u jeedaan inay xumaan sameeyaan waxay been isu sheegi doonaan iyagoo miis keliya fadhiya. Ka hor sharciga Axadda ee aayadaha lix iyo toban iyo kow iyo afartan ee Daanyeel kow iyo tobnaad, laba boqor ayaa been ku wada hadli doona miis keliya, hase yeeshee beentoodu ma hirgasho. Waa ayo labada boqor ee been isu sheegaya? Ka hor inta aynaan ka jawaabin fikirkaas, waxaan idin xusuusinayaa qaar ka mid ah astaamaha aan hore ugu soo qaadannay taxanahan.

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.

Afarta taliyayaashii Roomaanku waxay matalaan calaamado nebiyadeed oo kala duwan, taasoo ku xidhan macnaha guud ee lagu eego. In kasta oo ay ahaayeen taliyayaal Roomaan ah, haddana astaamo ahaan waxay si asal ah u metelaan taariikhda nebiyadeed ee Yahuudahii hore intii ay ka gudbayeen xukunkii Seleusiyaanka una gudbayeen xukunkii Roomaanka.

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

Pompey wuxuu ahaa jeneral, saddexdii taliye ee Roomaanka ee ku xigayna dhammaantood waxay ahaayeen Kaysarro. Julius marka loo eego Augustus wuxuu metelayay laba midow oo saddex-laab ah oo la xiriiray labada triumvirate, kii hore oo aan rasmi ahayn, kii labaadna oo rasmi ah. Afarta taliye dhammaantood waxay metelaan sharciga Axadda xaalado gaar ah. Pompey wuxuu qabsaday dalkii quruxda badnaa; Julius, oo lagu metelay saddex iyo labaatan dhaawac oo mindi ah, waa malaa’igtii kowaad, waayo isagu waa Kaysarkii ugu horreeyey, wuxuuna astaan u yahay malaa’igta saddexaad, taas oo ahayd Tiberias. Tiberias iskutallaabta dusheeda, taas oo ah sharciga Axadda, waxaa sidoo kale lagu metelaa saddex iyo labaatan, waayo saddex iyo labaatanku wuxuu metelaa kafaaraggudka; iskutallaabtuna waa qayb aad u lama huraan ah oo ka mid ah shaqada Masiixa ee ku midaynaya Ilaahnimadiisa iyo dadnimadeenna. Sidaas daraaddeed, Julius iyo Tiberias waa farriinta kowaad iyo tan saddexaad, oo lagu metelay saddex iyo labaatan.

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.

Julius ma ahayn shakhsiga jacaylka iyo halyeeynnimada leh ee badanaa lagu sawiro sheekooyinka Hollywood; wuxuu ahaa nin arxan daran oo awood doon ah. Tiberiasna wuu ka sii xumaa Julius, waayo xumaantiisa ayaa xitaa aayadda lagu tilmaamay, maxaa yeelay xarafka ugu dambeeya ee alifbeetada Cibraaniga waa laba iyo labaatan, halka xarafka ugu horreeya uu yahay kow. Alfa wuu ka yar yahay oomega, xumaanta Tiberiasna waxay ku taallaa aayadda laba iyo labaatan, taas oo ah xarafka ugu dambeeya ee alifbeetada Cibraaniga; labada qof ee xun ee ay matalaan Julius iyo Tiberias dhexdooda waxaa ku jiray Augustus. Augustus wuxuu matalaa heerka ugu sarreeya ee ammaanta awoodda iyo sharafta Rooma. Isagoo ka soo horjeeda farriinta koowaad iyo tan saddexaad, waxaa lagu matalay xarafka saddex iyo toban, kaas oo astaan u ah fallaagowga. Augustus wuxuu boqortooyadiisa ku adkeystay isagoo jabiyey fallaagadii Antony iyo Cleopatra, taas oo ahayd fallaagadii ugu caansanayd taariikhda Rooma.

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

Ogostos waa quwadda Roomaanka ee ka adkaatay caqabaddii saddexaad, sidaas darteedna wuxuu matalay sharciga Axadda, iyo quwadda Roomaanka ee talisa inta lagu jiro afartan iyo labada bilood ee astaanta ah ee fallaagada ku xusan Muujintii cutubka 13. Marka la hor dhigo sharciga Axadda, Bumbay wuxuu yahay labadaba 1798 iyo 1989, taasoo ka dhigaysa Bumbay astaan u ah Antiokhus Magnus oo soo afjaraya Dagaalkii Afraad ee Suuriya laga bilaabo 219 ilaa 217 BC, taasoo ah dhammaystirka aayadda tobnaad ee cutubka kow iyo tobnaad. Markaas Yuuliyus Kaysar waxaa lala waafajinayaa aayadaha kow iyo tobnaad iyo laba iyo tobnaad iyo dagaalkii xadka, kaas oo ah dagaalkii Raafiya ee 217 BC. Halkaas Yuuliyus sidoo kale waa Antiokhus Magnus, Ogostos Kaysarna sidoo kale waa Antiokhus Magnus ee dagaalka Paaniyam ee aayadda shan iyo tobnaad. Dabadeed aayadda lix iyo tobnaad Tibeeriyas waa sharciga Axadda, laakiin isagu ma aha Antiokhus Magnus, waayo halkaas isagu waa Bumbay; maxaa yeelay Ciise mar walba dhammaadka wuxuu ku muujiyeyaa bilowga. Aayaddu waxay calaamadaynaysaa dhammaadka Boqortooyadii Seleucid, taasoo sii astaynaysa dhammaadka Maraykanka sida boqortooyada lixaad ee waxsii-sheegista Kitaabka Quduuska ah.

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.

Waxa jira is-waafajinno kale oo la samaynayo oo ku saabsan afarta taliye ee Roomaanka, xariiqduna waxay meteshaa taariikhda qarsoon ee aayadda afartankaad. Xariiqda Maccabee-ga ee aayadda saddex iyo labaatanaad waxay iyaduna muujinaysaa taariikhda qarsoon ee aayadda afartankaad. Dabadeed aayadaha afar iyo labaatanaad, sheekada Rooma Boqortooyo ee jaahilka ah waxaa lagu metelayaa waqti—saddex boqol iyo lixdan sannadood. Xariiqda taariikhda Roomaanka ee laga metelay aayadda afar iyo labaatanaad ilaa aayadda soddonaad sidoo kale waa sawir ka mid ah taariikhda qarsoon ee aayadda afartankaad. Waxay ku dhammaanaysaa aayadda kow iyo soddonaad marka mawduucu ka beddelmo Rooma jaahil ah una gudbo Rooma baabbeed. Rooma jaahilka ah weli waxay ku jirtaa aayadda, laakiin halkaas laguma metelo boqortooyadii afraad ee waxsii sheegidda Kitaabka Quduuska ah, ee waxaa lagu metelaa awoodda siyaasadeed ee baabbeedka carshiga saartay sannadkii 538. Sannadkii 538 baabbeedku wuxuu meelmariyey sharci Axad ah, sidaas darteed aayadda kow iyo soddonaad waxay la is-waafaqaysaa aayadaha lix iyo tobnaad iyo kow iyo afartankaad. Aayadda afar iyo labaatanaad waxay soo bandhigtay dagaalkii Actium iyo taariikhda la xidhiidha xariiqda.

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.

Aayadda afar iyo labaatanaad waxay tilmaamaysaa goortii Roomaankii jaahiliga ahaa bilaabay inuu si sarreeya u taliyo muddo saddex boqol iyo lixdan sannadood ah, dabadeedna aayadda kow iyo soddonaad waxaa Roomaankii baadariga ahaa bilaabay inuu si sarreeya u taliyo kun iyo laba boqol iyo lixdan sannadood. Bilowga iyo dhammaadka xariiqdu waxay xambaarsan yihiin saxiixa Masiixa, Alfa iyo Oomeega. Aayadahaas dhexdeeda waxaan ku haynaa taariikhda Marc Antony, Cleopatra, iyo Augustus Caesar. Aayadda lix iyo tobnaad, Roomaankii jaahiliga ahaa wuxuu qabsaday Boqortooyadii Seleucid sannadkii 65 BC, dabadeedna Yahuudah sannadkii 63 BC. Caqabaddii saddexaad ee Actium ee 31 BC waxay tilmaantay dhammaadka boqortooyadii Masar, sida ay u astaysay caqabadihii hore ee Seleucidiyiinta ee 65 BC. Mar kale, waxaan helaynaa saxiixa Kan Hore iyo Kan Dambe. 65 BC wuxuu ahaa kii ugu horreeyey saddexda caqabadood, wuxuuna matalayay qabsashadii boqorka woqooyi; 31 BC-na wuxuu matalayay kii saddexaad ee saddexda caqabadood, wuxuuna matalayay qabsashadii boqorka koonfureed. Yahuudah, iyada oo ah caqabaddii dhexe ee saddexda caqabadood, waxaa ka socday dagaal sokeeye gudaha derbiyada Yeruusaalem markii Pompey yimid sannadkii 63 BC. Caqabadda labaad waa astaan fallaagoobid.

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.

Sanadkii 538, caqabaddii saddexaad ee Rooma papalka ahayd ayaa laga saaray Magaalada Rooma. Caqabaddaasu waxay ahayd Goths, halkaasna waxaa ka bilaabmay boqortooyadii shanaad ee waxsii-sheegidda Kitaabka Quduuska ah; isla meeshii ay ku dhammaatay boqortooyadii afraad. Oo sida ay boqortooyadii afraad uga bilaabatay caqabaddeedii saddexaad, ayaa boqortooyadii Masarna looga adkaaday, sidii hore loogu sii tusaaleeyey caqabaddii koowaad ee boqortooyadii Seleucid. Tani waxay caddaynaysaa in markhaatiga waxsii-sheegidda ee ku qoran aayadaha afar iyo labaatanaad ilaa aayadda soddonaad uu ka dhigan yahay sadar ay tahay in sidoo kale laga helo taariikhda qarsoon ee aayadda afartanaad. Sababtaas aawadeed, waa lagama maarmaan in la tixgeliyo xiriirrada waxsii-sheegid ee kala duwan ee ay metelaan Marc Antony, Cleopatra, Julius Caesar, Pompey, iyo Augustus Caesar.

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

Haddaba qaybta ugu mugdiga badan ee tuduca aayadda afar iyo labaatanaad ilaa soddonaad ma aha markay been ku wada hadlaan hal miis?

> 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.

> Labadan boqorba qalbigoodu wuxuu ku sii jeedaa inay shar sameeyaan, oo waxay been ku wada hadli doonaan miis qudha; laakiinse taasu ma hirgeli doonto, waayo weli dhammaadku wuxuu ahaan doonaa wakhtigii loo qoondeeyey. Daanyeel 11:27.

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

Uuriyaah Ismiid waxa uu labada boqor u aqoonsaday Mark Antony iyo Augustus Caesar.

> “Verse twenty-seven quoted

> “Aayadda toddoba iyo labaatanaad ayaa la xigtay”

> “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 iyo Caesar hore waxay ku jireen isbahaysi. Hase ahaatee, iyagoo huwan magaca saaxiibtinnimada, labadooduba waxay hammiyi jireen oo ay maleegi jireen xukun caalami ah. Sheegashooyinkoodii ixtiraamka iyo saaxiibtinnimada ee ay isu muujiyeen midba midka kale waxay ahaayeen hadalladii munaafiqiin. Been bay miis keliya ku wada hadleen. Octavia, xaaskii Antony iyo walaashii Caesar, waxay dadka Rooma u sheegtay markii Antony furay, in ay oggolaatay guurkiisa iyada oo keliya rajaynaysa in taasu ay noqon doonto dammaanad midnimo oo u dhexaysa Caesar iyo Antony. Laakiin taladaasu ma hirgelin. Kala-go’i baa yimid; oo khilaafkii ka dhashay, Caesar wuxuu ka baxay isagoo si buuxda u guulaystay.” 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.

Markii Octavia ay aqoonsatay in guurkeedii Antony uu ahaa dammaanad mideyn ah, waxa uu aqoonsaday isbahaysigii guurka ee hore loogu tusaaleeyey cutubka kow iyo tobnaad iyada oo loo marayo guurkii xilligii Hellenistic-ka ee Berenice la gashay boqorkii Seleucid-ka Antiochus II Theos qiyaastii 252 BC. Berenice waxay ahayd gabadhii Ptolemy II Philadelphus. Octavia iyo Berenice waxay metelaan guurro diblomaasiyadeed ama, si nebiyad ahaan ah, heshiisyo. Aayadaha shan ilaa toban waxay aqoonsanayaan taariikhda guurka diblomaasiyadeed ee u dhexeeyey boqortooyooyinka koonfureed iyo woqooyi, oo markii Marc Antony iyo Octavian—kaas oo markii dambe loo yaqaanay Augustus Caesar—ay diyaariyeen guurka, waxay sidoo kale boqortooyada u qaybiyeen bari iyo galbeed.

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).

Heshiiskii Brundisium (40 BC) wuxuu ahaa heshiis wadaxaajood ku yimid oo u dhexeeyey Marc Antony iyo Octavian (kaas oo markii dambe noqday Augustus) si loo xalliyo xiisadihii ka dhex taagnaa Triumvirate-kii Labaad ka dib markii dagaal sokeeye ku dhowaaday. Heshiisku wuxuu ka koobnaa qaybsiga dhulalkii Roomaanka (Antony bariga, Octavian galbeedka), waxaana lagu adkeeyey guurkii Antony la yeeshay Octavia (walaashii Octavian). Sannadkii 39 BC muddadii asalka ahayd ee shanta sano ahayd ee Triumvirate-ku way dhammaatay, Antony-na wuxuu u shiraacday Talyaaniga isagoo wata in ka badan 300 markab, kuwaas oo markii hore loo diiday inay ka degaan Brundisium, sidaas darteedna waxay ugu dambayntii ku xirteen Tarentum. Octavian wuxuu halkaas kula kulmay kaddib dhexdhexaadin dheer oo ka dhalatay rabitaan la’aanta ciidankii Antony inay la dagaallamaan ciidankii Octavian, iyo sidaas oo kale dhinaca kale. Octavia waxay qaadatay door dhexdhexaadin oo muhiim ah, iyadoo ku qancisay Antony inuu taageero Octavian oo ka soo horjeeda Sextus Pompey. Waxay dib u cusboonaysiiyeen Triumvirate-ka shan sano oo kale (illaa 32 BC), iyadoo Antony uu Octavian siiyey 120 markab beddelkeedna loo ballanqaaday ciidammo (kuwaas oo Octavian markii dambe hakiyey).

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.

Sanadkii 32 BC waxaa si cad u dhacay kala-go’ furan oo u dhexeeyey labadii iska-hor-imaadley. Xidhiidhkoodu wuu sii xumaaday iyada oo ay ugu wacnayd dacaayad, jihaysnaantii Antony ee bariga (isaga oo la jira Cleopatra), iyo xoojintii Octavian ee galbeedka. Octavian wuxuu diiday soo-jeedimihii shirarka ee Antony dambe ka hor Actium.

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

Guurka diblomaasiyadeed ee dhex maray boqorkii woqooyi (Antiyokhus) iyo boqorkii koonfureed (Batalamayos), boqorkii koonfureed ayaa bixiyey aroosadda; hase ahaatee, guurkii diblomaasiyadeed ee Antony (bariga) iyo Octavian (galbeedka), aroosadda waxaa bixiyey galbeedka. Labada guur ee diblomaasiyadeedba way fashilmeen, kii bixiyey gabadha ama walaasha ayaana ugu dambayntii ka adkaaday quwaddii jebisay heshiiska.

## The Testimony of Three

Markhaatifurka Saddexda

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.

Dhamaadkii Boqortooyadii Seleucid waxaa jiray heshiis saddexaad oo beeno lagaga sheegay miis keliya. Tani waxay dhacday iyadoo lagu jiro duruufihii Dagaalkii Shanaad ee Suuriya (202–195 BC), markii Antiochus III Magnus ka faa’iidaystay tabardarradii Boqortooyada Ptolemaic ka dib dhimashadii Ptolemy IV Philopator sannadkii 204 BC. Ptolemy V Epiphanes (Ptolemy V) wuxuu carshiga ku fadhiistay isagoo ilmo yar ah (qiyaastii da’da 5–6), taasoo Masar kaga tagtay gacanta wakiillo maamula, isla markaana u nuglaysay fowdo gudaha ah, kacdoonno ay dadka dalka u dhashay sameeyeen, iyo hanjabaado dibadeed.

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 wuxuu hore u soo duulay oo qabsaday qayb weyn oo ka mid ah dhulalkii boqortooyada Batalamayos ee Coele-Syria, Falastiin, iyo Aasiya Yar ka dib guulo ay ka mid ahayd Dagaalkii Panium (200 BC). Halkii uu Masar si buuxda u qabsan lahaa (taas oo halis gelin lahayd faragelinta Rooma, maadaama Rooma ku cadaadinaysay inuu ka fogaado meelo gaar ah), wuxuu raacay isbahaysi guur oo diblomaasiyadeed isagoo isu muujinaya qof “ilaaliye” ah. Sannadihii 197/195 BC, isagoo qayb ka ah heshiiskii nabadeed ee soo afjaray dagaalka, Antiochus Magnus wuxuu meheriyey dabadeedna u guuriyey gabadhiisii yareyd Cleopatra I Syra (oo sidoo kale loo yaqaan Cleopatra Syra) wiilkii yaraa ee Batalamayos V (guurku wuxuu ka dhacay 193 BC magaalada Raphia; Batalamayos wuxuu jiray 16 sano, Cleopatra-na 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.

Tani waxaa loo soo bandhigay sidii fal deeqsinimo leh: Antiochus wuxuu isu taagay saaxiib iyo “ilaaliye” u ah boqorka da’da yar, isagoo sugaya nabadda isla markaana sii haysanaya wixii faa’iidooyin ah ee uu Aasiya ka helay. Guurku wuxuu siiyay saamayn dadban oo uu ku yeesho Masar isaga oo u maraya gabadhiisa (wuxuu rajaynayay inay daacad u sii ahaato xididdadeeda Seleucid-ka ah oo ay ka noqoto cod Suuriya u janjeedha gudaha maxkamadda Ptolemaic-ka). Dhagartaasi way ku rogmatay, waayo Cleopatra waxay la safatay ninkeeda iyo Masar, ee ma ahayn aabbaheed, taasoo wiiqday xukunkii muddada dheer ee Antiochus. Tani waxay la mid tahay Heshiiskii Brundisium (40 BC) waxayna siyaabo badan ula xiriirtay dhacdooyinkii Roomaanka.

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).

Sida Antony uu u guursaday Octavia (walaashii Octavian) si uu isugu xidho quwadihii iska soo horjeeday ka dib dagaal ku dhowaad dhacay, sidaas oo kale Antiochus wuxuu u adeegsaday guurka gabadhiisa iyo Ptolemy V inuu ku adkeeyo nabad ku meel gaar ah iyo kala qaybsanaan dhuleed oo rasmi ah (Seleucid-ku waxay haysteen dhulalkii ay qabsadeen ee woqooyiga, Ptolemy-na wuxuu sii haystay Masar oo ahayd koonfurta).

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.

Antiyokhos wuxuu u dhaqmay sidii ilaaliye dhab ah oo ka sarreeya boqorka-ilmaha ah Ptolemy V (iyada oo loo marayo xidhiidh qoys), si la mid ah sida Octavian (iyo Saddexdii Taliye) isu meeleeyeen xilliyo ay jireen bannaano awood ama loollan. Labada xaaladoodba, shakhsiga “ka xoogga weyn” (Antiyokhos/Octavian) wuxuu doonayay inuu saameyn ku yeesho dhinac nugul isaga oo adeegsanaya qaraabonimo. Labada habaynba waxay keeneen xasillooni muddo gaaban ah, laakiin mustaqbalka fog “ma ay barwaaqoobin” sababta oo ah kalsooni-darro hoose oo salka ku haysay—Cleopatra waxay u hiillisay Masar (taas oo wiiqday Antiyokhos), halka diiradda Antony ee bari (Cleopatra VII) ay keentay burburkii xidhiidhkii uu la lahaa Octavian.

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

Carruurnimadii Ptolemy V ee uu ku jiray gacanta wakiillo xukuma waxay la mid tahay xasillooni-darradii ka dambaysay dhimashadii Julius Caesar (taas oo horseedday samaysankii Triumvirate-ka iyo loollannadii awoodda). Guurkii Berenice iyo Antiochus wuxuu calaamadeeyey bilowgii taariikhda Boqortooyadii Seleucid ee ku jirta Daanyeel kow iyo toban, guurkii gabadha Antiochus Magnus lala siiyey boqorkii ilmada ahaa ee Masar wuxuu calaamadeeyey dhammaadkii Boqortooyadii Seleucid. Dhammaadkii guurkii Marc Antony iyo Octavia wuxuu calaamadeeyey dhammaadkii boqortooyadii Ptolemaic. Dhammaadkii Yahuudah ahaan dadkii axdiga Ilaah wuxuu ka dhacay iskutallaabta, boqortooyadaas Yuhuudayduna waxay ku bilaabatay Maccabees iyo isbahaysigii ay la galeen Rooma. Dhammaan xariiqyadan nebiyadeed waxa lagu metelay qiso-xirfadeedka Daanyeel cutubka kow iyo tobnaad, dhammaantoodna waxay waafaqsan yihiin taariikhda qarsoon ee aayadda afartanaad. Laga bilaabo aayadda shanaad waxaan haynaa heshiiskii Berenice, kaas oo horseedaya Antiochus kii Weynaa iyo heshiiskii gabadhiisa Cleopatra Syra, kaas oo ka dhacaya taariikhda Maccabees ee aayadda saddex iyo labaatanaad. Maccabees waxay qayb ka noqdaan xariiqda sababo la xidhiidha kacdoonkoodii ka dhanka ahaa Antiochus Epiphanes, oo ahaa mid ka mid ah kuwii ugu dambeeyey ee Boqortooyada 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.”

Antiyokhos Epifanes waa Antiyokhoskii joogay Masar sannadkii 168 BC meel u dhow Iskandariya intii lagu jiray Dagaalkii Lixaad ee Suuriya. Antiyokhos Epifanes wuxuu ku duulay Masar, wuxuuna qarka u saarnaa inuu qabsado Iskandariya. Taliyayaashii Batalamayos waxay Rooma ka codsadeen gargaar. Rooma waxay dirtay Popillius Laenas (iyadoo ay la socdeen oo keliya dad yar oo wehel ah—ciidan ma jirin) si uu u gaadhsiiyo amar kama dambays ah oo ka yimid Golaha Guurtida; Antiyokhos waa inuu isla markiiba ka baxaa Masar iyo Qubrus, haddii kalena wuxuu wajahayaa dagaal uu la galo Rooma. Markii Antiyokhos warqaddii helay oo uu codsaday waqti uu kula tashado la-taliyayaashiisa, Popillius—oo lagu tilmaamay nin adag oo amar-ku-taagle ah—wuxuu qaatay ushii uu ku socday, wuxuuna ciidda kaga wareejiyey goobo ku wareegsan cagaha boqorka. Dabadeedna wuxuu ku dhawaaqay, “Ka hor intaadan ka bixin goobadan, i sii jawaab aan hor dhigo Golaha Guurtida.”

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).

Macnuhu wuu caddaa; Antiokhus ma ka bixi karin goobada isaga oo aan ka go’naan dalabyadii Rooma—ka tallaabiddeeda isaga oo aan heshiis gaarin waxay ka dhignaan lahayd dagaal. Isaga oo yaabban oo la bahdilay, Antiokhus wax yar ayuu ka labalabeeyey, dabadeedna wuxuu oggolaaday inuu u hoggaansamo, ciidamadiisiina Masar ayuu kala baxay, wuxuuna ku noqday Suuriya. Falkani geesinimada leh ee diblomaasiyadeed (oo ay garab taagnayd sumcadda sii kordhaysa ee awoodda Rooma) ayaa ku qasbay dib-u-gurashada iyada oo aan dagaal la gelin, isagoo muujinaya sarrayntii soo baxaysay ee Rooma ee bariga Badda Dhexe. Waxaa si weyn loogu soo xigtaa asal ahaan weedha “xariiq ciidda lagu jiido” (inkasta oo ay dhab ahaan ahayd goobado).

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

Antiyokhus Epifaanes waxa uu sidoo kale noqday fahamka Protestant-ka ee quwadda is-sarraysiisa, dhacda, oo xaqiijisa muujintii ku xusan aayadda afar iyo tobnaad ee Daanyeel kow iyo toban.

> 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.

> Oo wakhtiyadaasna kuwo badan ayaa ka hor kici doona boqorka koonfureed; weliba kuwa dadkaaga wax dhaca ayaa iskor qaadi doona inay aragtida taagaan; laakiin way dhici doonaan. Daniel 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.

Antiyokhus IV Epifanes wuxuu xukumayay 175–164 BC, wuxuuna ahaa kii siddeedaad ee saddex iyo tobankii boqor ee Seleucid-ka. Wuxuu doonayay inuu ku khasbo dhaqanka Hellenistic-ka oo uu boqortooyadiisa ku mideeyo ku-dhaqannada diineed ee Giriigga. Wuxuu bililiqeystay Macbudka sannadkii 169 BC, mamnuucayna caadooyinka Yuhuudda (gudniinka, ilaalinta Sabtida, barashada Tawreedda), wuxuuna ku qasbay allabaryo loo bixiyo ilaahyo sanamyo ah. Bishii Diseembar 167 BC ayuu ka dul taagay meeshii allabariga qurbaannada la gubo ee Yuhuudda ku lahaa Macbudka meel allabari oo sanami ah (oo loo dhisay Zeus), wuxuuna ku allabaryay doofaar, isaga oo sidoo kale sameeyay falal kale oo nijaaso ah. Nijaasayntaasu waxay ahayd dhibicdii ugu dambaysay ee dulqaadka ka dhammaatay Yuhuuddii dhawrsanayd, kuwaas oo u arkay xadgudubkii ugu dambeeyay ee quduusnimada Macbudka iyo sharciga Ilaah. Waxay markiiba dhalisay iska-caabin markii Mattatiyas (oo ahaa wadaad ka yimid Modein) uu diiday amarkii sarkaal Seleucid ah ee ahaa inuu allabari u bixiyo ilaahyo sanamyo ah, dabadeedna dilay Yuhuudi riddoobay iyo sarkaalkii, ka dibna buuruhii ayuu ula cararay wiilashiisii (Maccabees-kii mustaqbalka). Tani waxay hurisay dagaal jabhadeed iyo kacdoon socday 167–160 BC oo ujeeddadiisu ahayd in dib loo soo celiyo cibaadadii Yuhuudda, taasoo horseedday dib-u-quduuska-ka-dhigiddii Macbudka (Hanukkah) sannadkii 164 BC, intii uu hoggaaminayay Yahuuda Maccabeus.

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.

Bilowgii iyo dhammaadkii Boqortooyadii Seleucid waxaa jiray heshiis weyn oo uu matalayay guur diblomaasiyadeed, kaas oo xambaarsanaa curiyaha kala-qaybsanaanta ee bari iyo galbeed, ama woqooyi iyo koonfur. Markii Boqortooyadii Seleucid sii daciifaysay, Antiochus Epiphanes wuxuu noqdaa astaanta quwadda Roomaanka ee soo kacaysa, isla markaana diiradda cadhada Maccabees. Dabadeed taariikhda gudaheeda wuxuu noqdaa kan been-abuurka ah ee astaanta nebinnimada ee dhidibada u taagta waxyiga. Awoodda ku xusan aayadda laba iyo labaatanaad ee cutubka kow iyo tobnaad waa la jebiyey markii amiirkii axdiga la jebiyey.

> 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.

> Oo watow, sida daadad xoog leh, ayaa hortiisa lagu qaadayaa oo la rogayaa, waana la jebinayaa; haa, xataa amiirka axdiga. Daanyeel 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.

Boqortooyadii Antiochus Epiphanes waxay dhammaatay 164 BC, ku dhowaad laba boqol oo sannadood ka hor Masiixa, markii “amiirkii axdiga” lagu “jebiyey” iskutallaabta dusheeda. Waxa aan halkan rabno in aan xusno waa in Boqortooyadii Seleucid ay ku bilaabatay kuna dhammaatay guur heshiis diblomaasiyadeed ah, kaas oo khiyaanadii u dhexaysay labada dhinac ay tahay arrin ku qoran diiwaanka taariikhda. Intii lagu jiray xukunkii Antiochus Epiphanes, waxaa bilaabmay kacdoonkii Maccabee, kaas oo astaan u ahaa Kacaankii Maraykanka. Taariikhda Maccabee-da gudaheeda, halgankoodii ay ku doonayeen inay iska tuuraan awoodda Seleucid waxaa ku jiray heshiis muhiim ah oo ay la galeen Rooma. Aayadda si toos ah u tilmaamaysa heshiiskaas waxay si toos ah u tilmaamaysaa Rooma inay si khiyaano leh u shaqaynaysay, ama ay been ka sheegaysay miiska heshiiska.

> 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.

> Oo marka axdi lala galo dabadeed ayuu khiyaano ku dhaqmi doonaa; waayo, kor buu u soo bixi doonaa, oo xoog buuna ku yeelan doonaa dad tiro yar leh. Daanyeel 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:

Khad kasta oo xariiq nebiyadeed ah oo ka horreeya wakhtiga dhammaadka ee aayadda afartanaad waxa ku jira axdi la jebiyey. Uriah Smith, isaga oo faallaynaya hadalka aayadda soddonaad ee ah “kuwa ka taga axdiga quduuska ah,” waxa uu diiwaangeliyey sidan soo socota:

> “‘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.

> “‘Cadho ku dhan ah axdiga;’ taas oo ah, Qorniinka Quduuska ah, kitaabka axdiga. Kacaan noocan oo kale ah ayaa ka hirgalay Rooma. Heruliyiintii, Goths-kii, iyo Vandals-kii qabsaday Rooma waxay qaateen caqiidada Arian-ka, waxayna noqdeen cadowga Kaniisadda Katooligga. Waxay si gaar ah u ahayd ujeeddada dabar-goynta bidcadan in Justinian uu amar ku bixiyey in baadarigu noqdo madaxa kaniisadda iyo saxaheeyaha bidcawiyiinta. Kitaabka Quduuska ahna wax yar dabadeed waxaa loo arkay kitaab khatar ah oo aan dadka caadiga ahi akhrinayn, hase yeeshee dhammaan arrimaha la isku hayo waa in loo gudbiyaa baadariga. Sidaas ayaa sharaf-dhac loogu dul raray ereyga Ilaah. Oo boqorradii Rooma, kuwaas oo qaybteeda bari ay weli sii jirtay, waxay garasho la lahaayeen, ama gacan saar la lahaayeen, Kaniisadda Rooma oo ka tagtay axdiga, kana dhigtay riddadii weynayd, iyagoo ujeeddadoodu tahay in la cabburiyo ‘bidcada.’ Ninkii dembiga ayaa lagu sarraysiiyey carshigiisii kibirka badnaa markii laga adkaaday Goths-tii Arian-ka ahaa ee markaas haystay Rooma, sanadkii C.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.

Aayadda shanaad ee Daanyeel kow iyo toban waxay tilmaamaysaa khadka taariikhda ee boqorka koonfureed uu ku bixiyo aroosad diblomaasiyadeed oo astaan u ah axdi dabadeed uu jebiyey boqorka woqooyi. Aargudashada boqorka koonfureed waxay ahayd tusmada aargudashada boqorka koonfureed ee ruuxiga ah ee Napoleon uu ku qaaday boqorka woqooyi ee baadariga ah sannadkii 1798. Axdiga jabay ee aayadaha shanaad ilaa sagaalaad wuxuu ahaa tusmada axdigii Tolentino ee Napoleon jebiyey, kaas oo isaguna ahaa tusmada sheegashada Putin ee axdi jabay oo ay NATO jebisay. Aargudashada Napoleon waxay ahayd tusmada aargudashada Putin uu ku qaaday Ukraine sannadkii 2014. Aargudashada Antiochus Magnus ee aayadda tobnaad, oo soo afjaraysa Dagaalkii Afraad ee Suuriya, waxay la jaanqaadaysaa Napoleon sannadkii 1798, sidoo kalena Putin sannadkii 2014. Ka dib dagaalkii Panium ee aayadda shan iyo tobnaad ee 200 BC, Antiochus wuxuu diyaariyey guur diblomaasiyadeed oo leh ujeeddo qarsoon oo ah inuu Masar geliyo amar hoostiisa isaga oo aan adeegsan ciidan lugta ku jooga dhulka. Carshigii Antiochus Magnus waxaa dhaxlay wiilkiisii, kaas oo la dilay, taas oo keentay in wiilka ugu yar Antiochus Magnus, Antiochus Epiphanes, uu carshiga fuulo. Ficilladiisii ku aaddanaa hirgelinta dhaqammada iyo diinta Giriigga waxay keeneen kacdoonkii Maccabee, kaas oo horseeday axdigii khiyaanada lahaa ee Rooma ee aayadda saddex iyo labaatanaad. Aayadda afar iyo labaatanaad waxay soo bandhigaysaa Roomaankii jaahiliga ahaa, waxayna tilmaamaysaa miiskii beenta ee Antony iyo Augustus. Aayadda soddonaadna Roomaankii jaahiliga ahaa wuxuu la gelayaa wada hadal kaniisadda baadariga ah, kuwaas oo lagu sheegay kuwii jebiyey axdigii quduuska ahaa.

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.

Aayadaha afar iyo labaatanaad ilaa soddonaad waa maragga Roomaanka gaalada ah, aayadaha kow iyo soddon ilaa afartanina waxay bixiyaan maragga Roomaanka baadariga. Xarriiq kasta oo ku jira Daanyeel kow iyo toban, aayadda kow ilaa aayadda afartan, wuxuu metelaa xarriiq nebiyadeed oo lagu dabaqo taariikhda qarsoon ee aayadda afartan. Xarriiqda boqortooyada Seleucid, xarriiqda boqortooyada Ptolemaic, xarriiqda boqortooyada Yuhuudda ee Maccabees, xarriiqda Roomaanka gaalada ah, iyo xarriiqda Roomaanka baadariga—dhammaantood waxay muujinayaan taariikhda 1989 ilaa xeerka Axadda. Mid kasta oo ka mid ah xarriiqyadaas wuxuu aqoonsanayaa axdi la jebiyey inuu yahay curiye weyn oo taariikhdaas ka mid ah.

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.

Waa Rooma tan dejinaysa aragtida Daanyeel kow iyo tobnaad, oo axdiyada khiyaanada ee nebinnimada ee Roomaankii jaahiliga ahaa iyo Roomaankii baadariga ahaa labadaba waxaa lagu calaamadeeyey inay yihiin kuwo horusocod ah iyo inay dhaceen ka hor intii Roomu si buuxda u talin lahayd xilliyadooda nebinnimo ee u kala gaar ah oo kala duwan. Labada quwadoodba waxay muujiyeen in bilowga muddada nebinnimada ee sarreyntoodu uu bilaabmay markii caqabaddoodii saddexaad laga adkaaday. Ka hor sharciga Axadda ee dhowaan iman doona ee Maraykanka waxaa jiri doona axdi khiyaano ah oo u dhexeeya laba quwadood. Afar jeer ayay labada quwadood ahaayeen boqorrada koonfurta iyo woqooyiga: mar u dhexeeyey dalka ammaanta leh ee Yahuudah iyo Rooma, mar u dhexeeyey laba qaybood oo ka mid ah saddex-madaxnimadii Rooma, iyo mar u dhexeeyey Roomaankii jaahiliga ahaa iyo Roomaankii baadariga ahaa. Labada axdi ee khiyaanada ah ee ku saabsan Rooma labadaba, waxay nuxur ahaan ahaayeen axdi u dhexeeya nus ka mid ah boqortooyadii Rooma, ha ahaado Antooniyoskii bari, Ogoostoskii galbeed, ama Roomaankii jaahiliga ahaa ee bari iyo Roomaankii baadariga ahaa ee galbeed. Afar axdi oo khiyaano ah oo u dhexeeya boqorrada woqooyiga iyo koonfurta, laba u dhexeeya boqorrada bari iyo galbeed, iyo mid u dhexeeya boqorka woqooyi ee dhowaan noqon doona iyo dalka ammaanta leh.

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.

Tani waxay ku soo gebogabaynaysaa bandhiggayagii hordhaca ahaa ee kitaabka Daanyeel. Taxanaha Panium wuxuu ka dhigan yahay gunaanadka taxanihii ku saabsanaa kitaabka Daanyeel, kaas oo ah hordhaca taariikhda qarsoon ee aayadda afartan, taas oo aynu sii wadi doonno ka-fiirsashadeeda maqaalka xiga.

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