Article

# Panium - Number Twenty-Three

Panium — Namba Ishirini na Tatu

After the league he shall work deceitfully

Baada ya mapatano atatenda kwa hila.

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.

Danieli kumi na moja mstari wa ishirini na nne unatambulisha kipindi ambacho Roma ya kipagani ingetawala kwa ukuu mkuu kwa neno “wakati.” “Wakati” unawakilisha miaka 360 katika matumizi ya kiunabii, na miaka hiyo ilianza katika vita vya majini vilivyo maarufu zaidi katika historia ya kale, yaani, vita vya Actium mwaka 31 KK. Kulikuwapo vita vingine vya majini vilivyokuwa vikubwa zaidi na vya ustadi wa kimkakati ulioendelea zaidi, lakini Actium vilikuwa vita vya majini vilivyo na ishara kuu zaidi kwa sababu ya uhusiano wake na Marc Antony na Cleopatra. Kwa umuhimu wa kihistoria unaofanana na kuanguka kwa Ukuta wa Berlin katika utimilifu wa Danieli 11:40, na Minara Pacha ya 9/11 katika utimilifu wa Ufunuo kumi na nane; kwa maana Mungu anapochagua matukio ya kihistoria ili kutimiza Neno Lake la kiunabii, hufanya hivyo kwa namna inayofikia usikivu wa hadhira kubwa iwezekanavyo.

> 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.

> Na baada ya agano kufanywa pamoja naye, atatenda kwa hila; kwa maana atapanda, naye atakuwa hodari akiwa na watu wachache. Ataingia kwa amani hata katika sehemu zilizo na neema nyingi sana za jimbo; naye atafanya mambo ambayo baba zake hawakuyafanya, wala baba za baba zake; atawatawanyia mateka, na nyara, na mali; naam, atapanga hila zake juu ya ngome zenye nguvu, hata kwa muda. Danieli 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 anahitimisha uchunguzi wake kuhusu muungano kati ya Roma na Wamakabayo wa aya ya ishirini na tatu kwa kutoa maoni juu ya watu wachache wa aya hiyo.

> “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.

> “Wakati huo Warumi walikuwa taifa dogo, nao wakaanza kutenda kwa hila, au kwa ujanja, kama neno lenyewe linavyomaanisha. Na tangu hatua hii wakapanda kwa mwendo thabiti na wa kasi hadi kufikia kilele cha mamlaka ambacho baadaye walikifikia.

> “[Verse twenty-four quoted].

> “[Aya ya ishirini na nne yamenukuliwa].”

> “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.

> “Jinsi ya kawaida ambayo mataifa, kabla ya siku za Rumi, yalikuwa yameingia katika majimbo yenye thamani na maeneo yenye utajiri, ilikuwa kwa vita na ushindi. Basi sasa Rumi ilikuwa ifanye jambo ambalo halikuwa limefanywa na baba zao wala baba za baba zao; yaani, kupokea mapato haya kwa njia za amani. Desturi ambayo haikuwahi kusikiwa kabla ya hapo sasa ilianzishwa, ya wafalme kuziacha falme zao kwa Warumi kwa njia ya urithi. Kwa namna hii Rumi ikamiliki majimbo makubwa.”

> “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.

> “Na wale ambao hivyo waliingia chini ya utawala wa Rumi walipata faida isiyo ndogo kutokana nao. Walitendewa kwa wema na upole. Ilikuwa kana kwamba mawindo na nyara viligawanywa miongoni mwao. Walilindwa dhidi ya adui zao, nao wakastarehe katika amani na usalama chini ya ulinzi wa mamlaka ya Kirumi.

> “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.

> “Kuhusu sehemu ya mwisho ya aya hii, Askofu Newton anatoa wazo la kubuni mipango ya kutokea katika ngome, badala ya kuielekeza dhidi yake. Hili Warumi walilifanya kutoka katika ngome imara ya mji wao wenye vilima saba. ‘Hata kwa muda fulani;’ bila shaka muda wa kinabii, miaka 360. Tangu wakati gani miaka hii ihesabiwe? Yaelekea kutoka katika tukio linaloletwa mbele katika aya inayofuata.” 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 anaendelea na kulitambua pambano la Actium la mwaka 31 KK kuwa ndiyo mwanzo wa ile miaka mia tatu na sitini. Baada ya kuinukuu aya ya ishirini na tano, Smith anaeleza yafuatayo.

> “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.

> “Kwa aya ya 23 na 24 tunaletwa huku upande huu wa mapatano kati ya Wayahudi na Warumi, K.K. 161, hadi wakati ambapo Roma ilikuwa imepata mamlaka ya ulimwengu wote. Aya iliyo mbele yetu sasa inaonyesha kampeni yenye nguvu dhidi ya mfalme wa kusini, Misri, na kutokea kwa vita maarufu kati ya majeshi makubwa na yenye nguvu. Je, matukio kama haya yalitukia katika historia ya Roma wakati huu? — Naam, yalitukia. Vita vilikuwa ni vita kati ya Misri na Roma; nayo mapambano yalikuwa ni vita vya Actium. Hebu tuangalie kwa ufupi mazingira yaliyoongoza kwenye mzozo huu.”

> “[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, Augusto Kaisari, na Lepidusi waliunda triumvirate iliyokuwa imeapa kulipiza kisasi kwa ajili ya kifo cha Juliasi Kaisari. Antony huyu akawa shemeji wa Augusto kwa kumwoa dada yake, Octavia. Antony alitumwa kwenda Misri kwa shughuli za serikali, lakini akaanguka kuwa mhanga wa hila na uzuri wa Cleopatra, malkia mpotovu wa Misri. Shauku aliyokuwa nayo kwake ilikuwa kubwa mno, hata hatimaye akajiunga na masilahi ya Wamisri, akamkataa mkewe, Octavia, ili kumpendeza Cleopatra, akamkabidhi huyu jimbo baada ya jimbo ili kutosheleza ulafi wake, akaadhimisha ushindi huko Aleksandria badala ya Roma, na kwa njia nyingine akawadharau sana Warumi hata Augusto hakupata ugumu wowote kuwaongoza waingie kwa moyo wote vitani dhidi ya adui huyu wa nchi yao. Vita hivi kwa nje vilikuwa dhidi ya Misri na Cleopatra; lakini kwa kweli vilikuwa dhidi ya Antony, ambaye sasa alikuwa amesimama katika uongozi wa mambo ya Misri. Na sababu ya kweli ya ugomvi wao ilikuwa, asema Prideaux, kwamba hakuna hata mmoja wao aliyeweza kuridhika na nusu tu ya milki ya Kirumi; kwa maana Lepidusi alipokuwa ameondolewa katika triumvirate, milki hiyo sasa ilikuwa kati yao wawili, na kila mmoja akiwa ameazimia kumiliki yote, wakatupa kete ya vita kwa ajili ya kuimiliki.” 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.

Kiunabii, vita vya Actium vinaitambulisha sheria ya Jumapili, kwa maana viliwakilisha ushindi wa tatu dhidi ya vizuizi vitatu vya kijiografia vilivyoisimamisha “utawala wa ulimwengu wote” wa Rumi ya kipagani, kama Smith anavyoeleza. Kama ilivyokuwa kwa Rumi ya kipagani, ndivyo ilivyokuwa pia wakati kizuizi cha tatu cha Rumi ya kipapa kilipoondolewa kutoka mji wa Rumi ndipo “utawala wa ulimwengu wote” wa Rumi ya kipapa ulipoanza mwaka 538. Mashahidi hao wawili huiashiria sheria ya Jumapili mahali na wakati ambapo Rumi ya kisasa huzishinda falme zote mbili za sita na saba za unabii wa Biblia, na kwa kufanya hivyo, hushinda kizuizi chake cha tatu; hivyo basi, ikisimamisha “utawala wa ulimwengu wote” kwa muda wa miezi arobaini na miwili ya kiishara.

> 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.

> Naye akapewa kinywa kinachonena maneno makuu na makufuru; naye akapewa uwezo wa kuendelea miezi arobaini na miwili. Ufunuo 13:5.

## Rome Against Egypt

Rumi Dhidi ya Misri

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.

Mienendo ya kiunabii ya vita vya Augusto wa Roma dhidi ya Misri na Cleopatra ilisukumwa na uasi wa Marko Antonio, na kwa ulazima wa kiunabii mienendo hiyo ya kiunabii lazima iwakilishe mienendo ya kiunabii inayowakilishwa katika sheria ya Jumapili.

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.

Katika Actium, Roma iliishinda Misri, mamlaka iliyokuwa na muungano kati ya mwanamume mwasi na mwanamke asiye mtakatifu. Muungano wa Antony na Cleopatra ni mchanganyiko wa kanisa na serikali. Katika Actium, Roma ya Augustine iliishinda mamlaka iliyowakilishwa na mchanganyiko usio mtakatifu wa kanisa na serikali.

## Image of the Beast

Sanamu 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 anawakilisha kanisa lililoharibika lililoungana na Antony, ishara ya Rumi. Kleopatra alikuwa mtawala juu ya uhusiano wao, kama alivyowakilishwa na Uriah Smith aliposema kwamba Antony “alianguka kuwa mwathiriwa wa hila na mvuto wa Kleopatra, malkia mwasherati wa Misri.” Muungano wa kanisa na serikali uliowakilishwa na Antony na Kleopatra ulimtambulisha Kleopatra kuwa ndiye mamlaka iliyotawala katika uhusiano huo; kwa hiyo, muungano wa kanisa na serikali uliowakilishwa na uhusiano wao unatimiza ufafanuzi wa sanamu ya mnyama—yaani, muungano wa kanisa na serikali huku mwanamke akiwa ndiye anayetawala uhusiano huo. Actium ilikuwa mfano wa kinabii wa sheria ya Jumapili inayokuja upesi.

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 anawakilisha mamlaka ya upapa ikiishinda Marekani katika sheria ya Jumapili inayokuja upesi. Marc Antony ni pembe ya Kirepublikani ya mnyama wa nchi, na Cleopatra ni pembe ya Kiprotestanti. Antony na Cleopatra huungana pamoja na kusema kama joka katika sheria ya Jumapili inayokuja upesi. Wote wawili, Cleopatra na Antony, ni alama za mamlaka ya joka, na wanapounganishwa kikamilifu katika sheria ya Jumapili—husema kama joka.

## Dragons

Majoka

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.

Ugiriki na Misri vyote viwili kwa unabii vinawakilisha mamlaka ya joka, na Antony naye pia aliwakilisha mamlaka ya joka. Misri ilikuwa kusini katika Danieli kumi na moja, na Ugiriki ilikuwa magharibi. Misri ilichukuliwa na Ptolemy wa Kwanza baada ya ufalme wa Aleksanda kugawanyika katika sehemu nne. Kisha Ptolemy wa Kwanza akawa mfalme wa kwanza wa kinabii wa kusini, na Cleopatra alikuwa mtawala wa mwisho wa Kiptolemaio katika Misri. Ptolemy alizaliwa Makedonia, mahali pa kuzaliwa pa Aleksanda Mkuu.

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.

Makedonia ilikuwa kaskazini mwa Ugiriki, na ilidai kwamba asili yao ya mababu ilitokana na mashujaa wa mitholojia ya Kigiriki. Miji-dola ya Kigiriki ya kusini iliwaona Wamakedonia kuwa wa kishenzi zaidi kuliko Waheleni wa kusini mwa Ugiriki. Wamakedonia walikuwa chini ya ufalme, na miji-dola ya kusini (poleis) kama Athene, Sparta, Thebesi, Korintho, na kadhalika, ilikuwa katika kusini na katikati ya Ugiriki pamoja na visiwa vya Bahari ya Aegea. Poleis hizi mara nyingi zilikuwa na tawala za kidemokrasia, za kioligarkia, au za mchanganyiko, ilhali Makedonia ilikuwa ufalme wa kati uliounganishwa kwa mamlaka moja wenye nasaba yenye nguvu ya kifalme (Argeads). Hata hivyo, wote walikuwa Waheleni, na wakati Roma ilipoingia katika historia, iliwaita Waheleni hao Wagiriki. Kleopatra alikuwa mtawala wa mwisho wa nasaba ya Ptolemaio, jambo lililowakilisha kabila la kifalme la ufalme wa kaskazini la Wagiriki kutoka eneo la Makedonia, yaani, kaskazini mwa Ugiriki.

## King of the South

Mfalme wa Kusini

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 alikuwa mtawala wa mwisho wa ufalme wa Ptolemaio ulioanza na Ptolemaio wa Kwanza wakati ufalme wa Aleksanda ulipogawanyika katika sehemu nne. Katika vita vya Actium ufalme wa Ptolemaio, mfalme halisi wa kusini, ulifikia mwisho wake. Mfalme wa kusini aliyefuata angekuwa Misri ya kiroho, iliyowakilishwa na Ufaransa isiyoamini kuwako kwa Mungu wakati wa historia ya Mapinduzi ya Ufaransa.

> 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.

> Na maiti zao zitalala katika njia kuu ya mji ule mkuu, uitwao kwa maana ya rohoni Sodoma na Misri, ambako pia Bwana wetu alisulubiwa. Ufunuo 11:8.

Literal Egypt was the literal king of the south as related to the division of Alexander’s kingdom, but spiritual Egypt is represented as the king of the south by the prophetic attributes of Egypt, not a literal direction.

Misri halisi ilikuwa mfalme halisi wa kusini kuhusiana na mgawanyiko wa ufalme wa Aleksanda, lakini Misri ya kiroho inawakilishwa kuwa mfalme wa kusini kwa sifa za kinabii za Misri, wala si kwa mwelekeo halisi.

## South and West

Kusini na Magharibi

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.

Kwa kuwa Kleopatra alikuwa mtawala wa mwisho wa Kiptolemai wa ufalme, kinabii alikuwa nguvu ya namna mbili ya Ugiriki (magharibi) na Misri (kusini), ilhali; yule aliyefuata, na kisha mfalme wa kusini wa kiroho angekuwa Ufaransa, nayo pia ikiwa nguvu ya namna mbili iliyowakilishwa katika Ufunuo kumi na moja kama Misri na Sodoma. Uasherati wa Sodoma unalingana na uasherati wa Kleopatra wa magharibi, na Kleopatra wa kusini unalingana na kutokuwako kwa Mungu kwa Misri. Asili ya namna mbili ya mfalme wa mwisho halisi wa kusini ililingana na mfalme wa kwanza wa kusini wa kiroho.

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.”

Vita vya Actium vilikuwa muungano usio mtakatifu wa joka la Roma la Antony na joka la kusini na magharibi la Cleopatra. Antony na Cleopatra wanawakilisha kanisa na dola, kwa hiyo ushindi wa Augustus wa Roma dhidi ya Actium unawakilisha ushindi ambamo Roma inashinda juu ya muungano usio mtakatifu wa namna mbili, unaoufananisha mfano wa yule mnyama. Miaka mia tatu na sitini baadaye, katika utimilifu wa Danieli 11:24, Constantine aliigawa Roma kuwa mashariki na magharibi, akimwacha mwanamke wa Roma upande wa magharibi na kumhamisha mwanamume wa Roma upande wa mashariki. Ushindi juu ya kusini na magharibi ulifananisha mgawanyiko wa mashariki na magharibi baada ya “wakati” wa miaka mia tatu na sitini, katika vita vya Actium. Katika makabiliano ya awali Antony alipewa Roma ya mashariki na Augustus ya magharibi, kwa hiyo Actium iliileta pamoja mashariki na magharibi, lakini kwa “wakati” tu.

## 31 BC and 330

31 KK na 330 BK

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 daima huufafanua mwisho kwa mwanzo, kwa hiyo ushindi wa Actium mwaka 31 KK ni mfano wa mgawanyiko wa dola kuwa mashariki na magharibi mwaka 330. Actium ya mwaka 31 KK ilikuwa alfa ya omega ndani ya ile miaka 360 iliyokamilika mwaka 330. Yote mawili, 31 KK na 330, ni mifano ya sheria ya Jumapili inayokuja upesi kama inavyowakilishwa katika aya ya kumi na sita na ya arobaini na moja ya Danieli kumi na moja.

## Another Symbol

Ishara Nyingine

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.

Antoni wa Rumi, akiwa ameungana na Kleopatra wa kusini na wa magharibi, anawakilisha muungano wa namna tatu ndani ya umoja wao wa namna mbili wa sanamu ya mnyama. Msalaba nao pia unaafikiana na sheria ya Jumapili, na kwa hiyo na Actium na 330. Kwenye msalaba umoja wa namna mbili wa kanisa na dola unawakilishwa na Wayahudi (kanisa lililoharibika) kuungana na Rumi (dola) ili kumwua Kristo. Mshiriki wa tatu katika muungano pale msalabani anawakilishwa na Baraba, Kristo wa uongo, ambaye jina lake maana yake ni “mwana wa baba.” Baraba kwa ishara ni nabii wa uongo anapowekwa kinyume na Kristo kama nabii wa kweli. Rumi alikuwa Antoni, na Kleopatra wa kusini na wa magharibi aliwawakilisha Wayahudi na Baraba.

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.

Msalaba pia unalingana na Eliya juu ya Mlima Karmeli, ambako uchaguzi ulikuwa ni kuhusu nani alikuwa nabii wa kweli au wa uongo. Nabii wa uongo wakati huo alikuwa ishara ya pande mbili, iliyojumuisha manabii wa Baali na makuhani wa kichaka. Baali ni mungu wa kiume, na makuhani wa kichaka walimwakilisha Ashtarothi, mungu wa kike. Wayahudi pale msalabani walikuwa Ashtarothi, mungu wa kike, na Baraba, yule bandia wa Mtu wa Huzuni, alikuwa mungu wa kiume Baali.

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 alikuwa malkia wa kusini na pia malkia wa magharibi. Antony alikuwa mfano wa Roma, sehemu ya triumvirati ya aina tatu iliyoapa kulipiza kisasi kwa ajili ya kuuawa kwa Julius. Kifo cha Julius kwa majeraha ishirini na matatu kiliwakilisha jeraha la mauti la upapa mwaka wa 1798, katika utimilifu wa aya ya arobaini ya Danieli kumi na moja. Augustine huko Actium anawakilisha kuponywa kwa jeraha hilo la mauti. Jeraha hilo huponywa wakati Antony na Kleopatra wanapokufa. Antony na Kleopatra wanawakilisha mfano wa mnyama nchini Marekani, ambao ni chombo cha kinabii cha sehemu tatu, kikijumuisha mnyama wa nchi na pembe zake mbili. Antony ni sehemu moja na Kleopatra anawakilisha sehemu zile nyingine mbili. Iwe ni Roma ya Antony, au Misri na Ugiriki ya Kleopatra, hufa pamoja katika sheria ya Jumapili wakati ufalme wa sita wa unabii wa Biblia unapofikia mwisho. Kinabii, Kleopatra katika uhusiano wake na Antony ni mchanganyiko wa hila za kanisa na hila za dola, huku hila za kanisa zikiidanganya na kuitawala hila za dola.

## The Second Death Typified

Kifo cha Pili Kilichofananishwa kwa Mfano

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.

Katika kiwango kingine cha kinabii, uhusiano wa Cleopatra na Julius Caesar na Marc Antony unawakilisha nyakati mbili ambapo hila ya kanisa ya Cleopatra iko katika uhusiano na hila ya serikali ya Dola ya Kirumi. Aliachwa na Julius mwaka 1798 katika kifo chake cha kwanza cha kiishara, kwa kutimiliza aya ya arobaini ya Danieli kumi na moja; na kisha anafikia mwisho wake pasipo mtu wa kumsaidia, huko Actium, kwa kutimiliza aya ya arobaini na tano ya Danieli kumi na moja. Aya ya arobaini ndiyo alfa ya jeraha lake la kwanza la mauti litakaloponywa, na omega ya aya ya arobaini na tano ndipo anapopokea kifo chake cha pili na cha mwisho.

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.

Kama ilivyo kwa mamlaka nne za Kirumi za aya ya kumi na sita hadi ishirini na mbili, Cleopatra kama ishara ya kibiblia ana 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 wafalme kumi wa Ufunuo kumi na saba hatimaye 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 ishara ya asili yenye sura mbili inayowakilishwa na kutokumwamini Mungu kwa Misri ya Farao, na falsafa ya kidini ya Ugiriki. Asili yake yenye sura mbili inawakilisha hila za utawala wa Misri na hila za kanisa za Ugiriki. Falsafa ya kidini ya Kigiriki inawakilishwa na mungu wa kike wa Kigiriki, Athena, ambaye aliwekwa kama sanamu katika hekalu lake, lililoitwa Parthenon. Athena ni ishara ya hekima, na akiwa mwanamke anawakilisha dini ya elimu ya kibinadamu, kinyume cha 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.

Pembe mbili za Marekani ni Urepublikanismi na Uprotestanti, ambazo zilionyeshwa kwa mfano katika Ufaransa na Misri na Sodoma. Misri ni siasa za serikali na Sodoma ni hila za kanisa; hivyo, Urepublikanismi inalingana na Misri na Uprotestanti na Sodoma. Urepublikanismi ni Misri na Uprotestanti ni Sodoma na Ugiriki. Alama ya elimu ya kibinadamu ni mungu wa kike wa Kigiriki Athena, ambaye hekalu lake lilikuwa Parthenon, ambalo hupata pacha wake wa kisasa katika hekalu la Parthenon la Nashville, Tennessee. Alama ya kanisa lililopotoka linalojipanga pamoja na pembe ya Kirepublikani nchini Marekani wakati wa sheria ya Jumapili inawakilishwa kama Cleopatra, Ashtarothi, Salome na Sodoma.

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 anaonyesha kutomwamini Mungu kwa Farao na dini ya Wagiriki. Dini inayoandamana na falsafa ya kutomwamini Mungu ni ibada ya elimu ya Kigiriki. Yesu daima huonyesha mwisho kwa mwanzo, na mti katika bustani ambao ulizuiwa kuliwa ulikuwa ni mti wa ujuzi wa mema na mabaya, ukiiwakilisha kwa mfano dini ya falsafa ya Kigiriki ambayo Dada White huiita, “elimu ya juu.” Hii hutambulisha na kusisitiza dini ya hekima ya Kigiriki ya Cleopatra kuwa ni upotovu 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, huitwa “Athene ya kusini,” na Cleopatra alikuwa malkia wa mwisho halisi wa kusini. Malkia huyo wa mwisho wa kusini alimwakilisha kwa mfano mfalme wa kusini wa kiroho aliyefuata na wa kwanza, aliyetimizwa na Ufaransa isiyoamini kuwapo kwa Mungu. Ufaransa isiyoamini kuwapo kwa Mungu inawakilisha kwa mfano Marekani, ambapo katika Nashville, Tennessee, “Athene ya kusini,” hekalu la Parthenon la mungu wa kike Athena linawakilishwa kwa ishara. Hekalu hilo liko katika 2500 West End huko Nashville. Namba ishirini na tano inawakilisha mlango uliofungwa wa mifano mitatu ya Mathayo ishirini na tano. Cleopatra, akiwa malkia wa “kusini” na wa “magharibi” pia, anafikia “mwisho” wake katika Athene ya kusini.

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.

Kwa kuzingatia mambo haya ya Actium, Cleopatra, Augusto na Antony, tunarudi kwenye mstari wa ishirini na nne hadi mstari wa thelathini wa Danieli kumi na moja. Huenda sehemu isiyo dhahiri zaidi ya kifungu hiki ni pale wanaposema uongo kwenye meza moja.

> 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.

> Na mioyo ya wafalme hawa wawili itakusudia kufanya ubaya, nao watasema uongo mezani pamoja; lakini halitafanikiwa, kwa maana mwisho utakuwa bado wakati uliowekwa. Danieli 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.

Wakati uliowekwa katika aya hiyo ni 330, mwisho wa “wakati” wa aya ya ishirini na nne. Wakati uliowekwa unawakilisha sheria ya Jumapili kwa Marekani, na pia unawakilisha kufungwa kwa muda wa rehema kwa ulimwengu. Kabla ya sheria ya Jumapili, wale wafalme wawili, ambao mioyo yao ilikuwa ya kufanya uovu, watasema uongo wao kwa wao katika meza moja. Kabla ya sheria ya Jumapili ya aya ya kumi na sita na ya arobaini na moja ya Danieli kumi na moja, wafalme wawili watasema uongo katika meza moja, lakini uongo wao haufanikiwi. Ni akina nani hao wafalme wawili wanaosema uongo wao kwa wao? Kabla hatujajibu wazo hilo, nitukumbushe baadhi ya ishara ambazo tumekwisha kuzishughulikia hapo awali katika mfululizo huu.

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.

Watawala wanne wa Kirumi wanawakilisha alama mbalimbali za kinabii kutegemea muktadha wanaotazamwa ndani yake. Ingawa ni watawala wa Kirumi, kwa upande wa ishara kimsingi wanawakilisha historia ya kinabii ya Yuda ya kale walipokuwa wakibadilika kutoka katika utawala wa Waseluki na kuingia katika utawala wa Warumi.

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 alikuwa jemadari, na watawala watatu waliofuata wa Kirumi wote walikuwa Kaisari. Julius kwa uhusiano na Augustus aliwakilisha miungano miwili ya namna ya tatu-tatu pamoja na triumvirate hizo mbili, wa kwanza usio rasmi, wa pili rasmi. Watawala hao wanne wote wanawakilisha sheria ya Jumapili katika miktadha fulani. Pompey aliishinda nchi ya utukufu, Julius, anayewakilishwa na majeraha ishirini na matatu ya kuchomwa kisu, ndiye malaika wa kwanza, kwa maana yeye ndiye Kaisari wa kwanza, na yeye ni mfano wa malaika wa tatu, ambaye alikuwa Tiberia. Tiberia msalabani, ambao ni sheria ya Jumapili, naye pia anawakilishwa na ishirini na matatu, kwa maana ishirini na matatu inawakilisha upatanisho; na msalaba ni sehemu ya lazima sana ya kazi ya Kristo katika kuunganisha Uungu wake na ubinadamu wetu. Hivyo, Julius na Tiberia ni ujumbe wa kwanza na wa tatu, ukiwakilishwa na ishirini na matatu.

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 hakuwa yule mtu wa kimapenzi anayeonyeshwa mara nyingi katika simulizi za Hollywood; alikuwa mtu katili aliyedhamiria mamlaka. Tiberias alikuwa mbaya zaidi kuliko Julius, kwa maana unyama wake umetajwa hata katika mstari, kwa kuwa herufi ya mwisho ya alfabeti ya Kiebrania ni ishirini na mbili na herufi ya kwanza ni moja. Alfa ni ndogo kuliko omega na unyama wa Tiberias upo katika mstari wa ishirini na mbili, ambayo ni herufi ya mwisho ya alfabeti ya Kiebrania, na kati ya hao watu wawili waovu wanaowakilishwa na Julius na Tiberias alikuwapo Augustus. Augustus anawakilisha kilele cha utukufu wa nguvu na hadhi ya Rumi. Kama kinyume cha ujumbe wa kwanza na wa tatu, anawakilishwa na herufi ya kumi na tatu, ambayo ni ishara ya uasi. Augustus aliuthibitisha ufalme wake kwa kuushinda uasi wa Antony na Cleopatra, uasi maarufu zaidi katika historia ya Rumi.

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.

Augusto ndiye mamlaka ya Kirumi iliyoshinda kizuizi cha tatu, na kwa kufanya hivyo aliwakilisha sheria ya Jumapili, na mamlaka ya Kirumi inayotawala katika miezi arobaini na miwili ya kiishara ya sura ya kumi na tatu ya Ufunuo ya uasi. Akiwekwa kabla ya sheria ya Jumapili, Pompeyo ni 1798 na 1989, hivyo kumfanya Pompeyo kuwa ishara ya Antioko Mkuu anayehitimisha Vita vya nne vya Siria kutoka 219 hadi 217 KK, katika utimilifu wa aya ya kumi ya sura ya kumi na moja. Kisha Yulio Kaisari anapatanishwa na aya ya kumi na moja na ya kumi na mbili na vita vya mpakani, yaani, vita vya Rafia mwaka 217 KK. Hapo Yulio pia ni Antioko Mkuu, na Augusto Kaisari pia ni Antioko Mkuu katika vita vya Panium vya aya ya kumi na tano. Kisha katika aya ya kumi na sita Tiberio ni sheria ya Jumapili, lakini yeye si Antioko Mkuu, kwa maana hapo yeye ni Pompeyo, kwa kuwa Yesu daima huonyesha mwisho kwa mwanzo. Aya hiyo huashiria mwisho wa Milki ya Seleuki ikiwa mfano wa mwisho wa Marekani kama ufalme wa sita wa unabii wa Biblia.

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.

Kuna maafikiano zaidi yanayopaswa kufanywa kuhusu watawala wanne wa Kirumi, na mstari huo unawakilisha historia iliyofichika ya aya ya arobaini. Mstari wa Wamakabayo wa aya ya ishirini na tatu nao pia unaonyesha historia iliyofichika ya aya ya arobaini. Kisha katika aya ya ishirini na nne, simulizi la Roma ya Kifalme ya kipagani linawakilishwa kwa kipindi cha wakati—miaka mia tatu na sitini. Mstari wa historia ya Kirumi unaowakilishwa kuanzia aya ya ishirini na nne hadi aya ya thelathini pia ni kielelezo cha historia iliyofichika ya aya ya arobaini. Unaishia katika aya ya thelathini na moja wakati mada inapobadilika kutoka Roma ya kipagani hadi Roma ya kipapa. Roma ya kipagani bado imo katika aya hiyo, lakini hapo haiwakilishwi kama ufalme wa nne wa unabii wa Biblia, bali kama mamlaka ya kisiasa iliyoiweka upapa kwenye kiti cha enzi mwaka 538. Mnamo 538 upapa ulipitisha sheria ya Jumapili, kwa hiyo aya ya thelathini na moja inalingana na aya ya kumi na sita na ya arobaini na moja. Aya ya ishirini na nne ilianzisha vita vya Actium na historia inayohusishwa na mstari huo.

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.

Aya ya ishirini na nne inatambulisha wakati ambapo Roma ya kipagani ilipoanza kutawala kwa ukuu kwa muda wa miaka mia tatu na sitini, na kisha katika aya ya thelathini na moja Roma ya kipapa inaanza kutawala kwa ukuu kwa muda wa miaka elfu moja mia mbili na sitini. Mwanzo na mwisho wa mstari huo hubeba saini ya Kristo, Alfa na Omega. Katika aya hizo tunayo historia ya Marko Antoni, Cleopatra, na Kaisari Augusto. Katika aya ya kumi na sita Roma ya kipagani iliushinda Ufalme wa Seleucid mwaka 65 KK, na kisha Yuda mwaka 63 KK. Kizuizi cha tatu cha Actium mwaka 31 KK kilitambulisha mwisho wa ufalme wa Misri, kama kilivyofananishwa na vizuizi vya kwanza vya Waseleucid mwaka 65 KK. Kwa mara nyingine tena, tunaipata saini ya wa Kwanza na wa Mwisho. Mwaka 65 KK ulikuwa wa kwanza wa vizuizi vitatu na uliwakilisha kushindwa kwa mfalme wa kaskazini, na mwaka 31 KK uliwakilisha kizuizi cha tatu kati ya vizuizi vitatu na uliwakilisha kushindwa kwa mfalme wa kusini. Yuda, kama kizuizi cha katikati kati ya vizuizi hivyo vitatu, ilikuwa katika vita vya wenyewe kwa wenyewe ndani ya kuta za Yerusalemu wakati Pompey alipowasili mwaka 63 KK. Kizuizi cha pili ni ishara ya uasi.

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.

Katika mwaka 538, kizuizi cha tatu kwa Rumi ya upapa kiliondolewa kutoka Mji wa Rumi. Kizuizi hicho kilikuwa Wagogi, na hapo ufalme wa tano wa unabii wa Biblia ukaanza; mahali pale pale ambapo ufalme wa nne uliishia. Na kama vile ufalme wa nne ulivyoanza katika kizuizi chake cha tatu, ufalme wa Misri ulishindwa, kama ilivyokuwa imefanywa mfano katika kizuizi cha kwanza cha ufalme wa Waseleuki. Hili linatambulisha kwamba ushuhuda wa kinabii unaopatikana katika aya ya ishirini na nne hadi aya ya thelathini, unawakilisha mstari ambao pia unapaswa kupatikana katika historia iliyofichwa ya aya ya arobaini. Kwa sababu hii, ni muhimu kuzingatia mahusiano mbalimbali ya kinabii yanayowakilishwa na Marc Antony, Cleopatra, Julius Caesar, Pompey na Augustus Caesar.

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

Basi, je, sehemu isiyo wazi zaidi ya kifungu cha aya ya ishirini na nne hadi ya thelathini ni ipi, wanaponena uongo kwenye meza moja?

> 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.

> Na mioyo ya wafalme hawa wawili itakusudia kufanya uovu, nao watasema uongo mezani pamoja; lakini haitafanikiwa, kwa maana mwisho bado utakuwa wakati uliowekwa. Danieli 11:27.

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

Uriah Smith anawatambua wafalme hao wawili kuwa ni Marc Antony na Augustus Caesar.

> “Verse twenty-seven quoted

> “Fungu la ishirini na saba lililonukuliwa”

> “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 Kaisari hapo awali walikuwa katika ushirika. Hata hivyo, chini ya kifuniko cha urafiki, wote wawili walikuwa wakitamani na kupanga njama kwa ajili ya utawala wa ulimwengu mzima. Matamko yao ya kujinyenyekeza kwa kila mmoja, na ya urafiki wao kwa kila mmoja, yalikuwa kauli za wanafiki. Walinena uongo katika meza moja. Oktavia, mke wa Antony na dada yake Kaisari, aliwaambia watu wa Roma wakati Antony alipompa talaka, kwamba alikuwa amekubali kuolewa naye kwa tumaini pekee kwamba jambo hilo lingekuwa ahadi ya muungano kati ya Kaisari na Antony. Lakini shauri hilo halikufanikiwa. Mpasuko ukaja; na katika pambano lililofuata, Kaisari alitoka akiwa mshindi kabisa.” 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.

Wakati Octavia alipotambulisha kwamba ndoa yake na Antony ilikuwa kama ahadi ya muungano, alitambulisha muungano wa ndoa ambao ulikuwa umetajwa kwa mfano mapema katika sura ya kumi na moja kupitia ndoa ya enzi ya Kiyunani kati ya Berenice na mfalme wa Seleukia, Antiochus II Theos, yapata mwaka 252 KK. Berenice alikuwa binti ya Ptolemy II Philadelphus. Octavia na Berenice wanawakilisha ndoa za kidiplomasia au, kwa namna ya kinabii, maagano. Aya ya tano hadi ya kumi zinatambulisha historia ya ndoa ya kidiplomasia kati ya falme za kusini na kaskazini, na wakati Marc Antony na Octavian, ambaye baadaye alijulikana kama Augusto Kaisari, walipanga ndoa hiyo, pia waliigawanya ufalme katika mashariki na magharibi.

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).

Mkataba wa Brundisium (40 KK) ulikuwa suluhu iliyofikiwa kwa mazungumzo kati ya Marko Antoni na Oktaviani (baadaye Augusto) ili kutatua mvutano katika Utawala wa Pili wa Watu Watatu baada ya kukaribia vita vya wenyewe kwa wenyewe. Ulihusisha kugawanywa kwa maeneo ya Warumi (Antoni upande wa mashariki, Oktaviani upande wa magharibi) na ukathibitishwa kwa ndoa ya Antoni na Oktavia (dada yake Oktaviani). Mwaka 39 KK muda wa awali wa miaka mitano wa Utawala wa Watu Watatu uliisha; Antoni akasafiri kwa meli zaidi ya 300 kwenda Italia, ambazo mwanzoni zilikataliwa kutia nanga Brundisium, hivyo hatimaye zikatia nanga Tarentum. Oktaviani alikutana naye huko baada ya upatanisho wa muda mrefu uliotokana na kutokuwa tayari kwa jeshi la Antoni kupigana na jeshi la Oktaviani na vivyo hivyo. Oktavia alitimiza jukumu kuu la upatanishi, akimshawishi Antoni amuunge mkono Oktaviani dhidi ya Seksto Pompeyo. Waliufanya upya Utawala wa Watu Watatu kwa miaka mingine mitano (hadi 32 KK), naye Antoni akimpa Oktaviani meli 120 badala ya ahadi ya askari, ambao baadaye Oktaviani aliwazuia.

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.

Mwaka 32 KK kulikuwa na mpasuko wa wazi kati ya hao mahasimu wawili. Mahusiano yalikuwa yamezorota kwa sababu ya propaganda, mwelekeo wa Antony upande wa mashariki (akiwa pamoja na Cleopatra), na uimarikaji wa Octavian upande wa magharibi. Octavian alikataa mapendekezo ya baadaye ya kufanya mkutano kutoka kwa Antony kabla ya 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.

Katika ndoa ya kidiplomasia pamoja na mfalme wa kaskazini (Antiochus) na mfalme wa kusini (Ptolemy), mfalme wa kusini ndiye aliyetoa bibi-arusi; lakini katika ndoa ya kidiplomasia ya Antony (mashariki) na Octavian (magharibi), bibi-arusi alitolewa na magharibi. Ndoa zote mbili za kidiplomasia zilishindwa, na yule aliyetoa binti au dada hatimaye alipata ushindi juu ya mamlaka iliyovunja agano.

## The Testimony of Three

Ushuhuda wa Watatu

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.

Mwisho wa Milki ya Seleukia kulikuwa na agano la tatu ambapo uongo ulisemwa mezani pamoja. Hili lilitokea katika muktadha wa Vita ya Tano ya Siria (202–195 KK), wakati Antioko III Magnus alipotumia udhaifu wa Ufalme wa Ptolemaio baada ya kifo cha Ptolemaio IV Filopata mwaka 204 KK. Ptolemaio V Epifane (Ptolemaio V) alipanda kiti cha enzi akiwa mtoto (akiwa na umri wa takriban miaka 5–6), na hivyo kuiacha Misri chini ya walezi wa kifalme na katika hali ya kuwa dhaifu mbele ya machafuko ya ndani, maasi ya wenyeji, na vitisho vya nje.

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 alikuwa tayari amevamia na kutwaa sehemu kubwa ya maeneo ya Waptolemaio katika Coele-Syria, Palestina, na Asia Ndogo baada ya ushindi kama vile Vita vya Panium (200 KK). Badala ya kuiteka Misri kikamilifu (jambo ambalo lingeihatarisha kwa uingiliaji wa Warumi, kwa kuwa Roma ilikuwa ikimshinikiza akae mbali na maeneo fulani), alifuata muungano wa ndoa wa kidiplomasia akiwa kama mtu wa “mlezi.” Mwaka 197/195 KK, kama sehemu ya mkataba wa amani uliomaliza vita, Antiochus Magnus alimposa kisha akamwoza binti yake mchanga Cleopatra I Syra (pia aitwaye Cleopatra Syra) kwa mtoto Ptolemy V (ndoa hiyo ilifungwa mwaka 193 KK huko Raphia; Ptolemy alikuwa na umri wa miaka 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.

Hili liliwasilishwa kana kwamba ni tendo la ukarimu: Antiochus alijiweka mwenyewe kama mshirika na “mlinzi” wa mfalme huyo mchanga, akiimarisha amani huku akidumisha mafanikio yake katika Asia. Ndoa hiyo ilimpa ushawishi wa moja kwa moja juu ya Misri kupitia binti yake (alitumaini angebaki mwaminifu kwa asili yake ya Kiseleukia na kutenda kama sauti inayoiunga mkono Shamu katika mahakama ya Ptolemaio). Hata hivyo, hila hiyo ilimrudia, kwa maana Cleopatra aliunga mkono mumewe na Misri, wala si baba yake, hivyo akidhoofisha udhibiti wa muda mrefu wa Antiochus. Hili linafanana na Mkataba wa Brundisium (40 KK) na lilihusiana na matukio ya Kirumi kwa njia kadhaa.

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).

Kama vile Antony alivyomwoa Octavia (dada yake Octavian) ili kufunga pamoja mamlaka yaliyokuwa hasimu baada ya kukaribia vita, ndivyo Antiochus alivyotumia ndoa ya binti yake na Ptolemy V kuthibitisha rasmi amani ya muda na mgawanyo wa maeneo (Waseleukia walihifadhi maeneo waliyokuwa wameyateka kaskazini, naye Ptolemy akabaki na Misri kusini).

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.

Antioko alitenda kama mlezi wa kivitendo juu ya mfalme mtoto Ptolemy V (kupitia mahusiano ya kifamilia), sawasawa na jinsi Octavian (na Utawala wa Watu Watatu) walivyojiweka katikati ya ombwe la madaraka au mashindano ya wapinzani. Katika hali zote mbili, yule mwenye “nguvu zaidi” (Antioko/Octavian) alitafuta njia ya kupata ushawishi juu ya mwenzake aliye dhaifu kwa njia ya undugu. Mipango yote miwili ilileta uthabiti wa muda mfupi, lakini ‘haikufanikiwa’ kwa muda mrefu kwa sababu ya kutokuaminiana kulikokuwapo kwa ndani—Kleopatra aliipendelea Misri (hivyo akimdhoofisha Antioko), ilhali mwelekeo wa mashariki wa Antony (Kleopatra VII) ulisababisha kuvunjika kwa uhusiano wake na 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.

Udogo wa Ptolemy V chini ya walezi unalingana na msukosuko uliotokea baada ya kifo cha Julius Caesar (uliopelekea kuundwa kwa Triumvirate na mapambano ya mamlaka). Ndoa ya Berenice na Antiochus iliashiria mwanzo wa historia ya Milki ya Seleuki katika Danieli kumi na moja, na ndoa ya binti ya Antiochus Magnus na mfalme mtoto wa Misri iliashiria mwisho wa Milki ya Seleuki. Mwisho wa ndoa ya Marc Antony na Octavia uliashiria mwisho wa ufalme wa Ptolemaio. Mwisho wa Yuda kama watu wa agano la Mungu ulitukia msalabani, na ule ufalme wa Uyahudi ulianza na Wamakabayo na agano walilofanya na Roma. Mistari hii yote ya kinabii imewakilishwa ndani ya simulizi la Danieli sura ya kumi na moja, nayo yote yanalingana na historia iliyofichwa ya mstari wa arobaini. Kuanzia mstari wa tano tunayo mapatano ya Berenice, yanayopelekea kwa Antiochus Mkuu na mapatano ya binti yake Cleopatra Syra, yanayotukia katika historia ya Wamakabayo ya mstari wa ishirini na tatu. Wamakabayo wanakuwa sehemu ya mfululizo huo kwa msingi wa uasi wao dhidi ya Antiochus Epiphanes, mmoja wa walio wa mwisho wa Nasaba ya Seleuki.

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.”

Antioko Epifane ndiye yule Antioko aliyekuwa Misri mwaka wa 168 KK karibu na Aleksandria wakati wa Vita ya Sita ya Siria. Antioko Epifane alikuwa ameivamia Misri na alikuwa karibu sana kuiteka Aleksandria. Watawala wa Ptolemaio walikata rufaa kwa Rumi ili wapate msaada. Rumi alimtuma Popilio Laena (akiwa na msafara mdogo tu—bila jeshi) kuwasilisha amri ya mwisho kutoka kwa Seneti; Antioko alipaswa kujiondoa mara moja kutoka Misri na Kupro, au akabiliane na vita dhidi ya Rumi. Antioko alipopokea barua hiyo na kuomba muda wa kushauriana na washauri wake, Popilio—aliyeelezwa kuwa mkali na mwenye mamlaka ya kujitwalia—alichukua fimbo yake ya kutembelea na kuchora duara kwenye mchanga kuzunguka miguu ya mfalme. Kisha akatangaza, “Kabla hujatoka nje ya duara hilo, nipe jibu nitakaloliwasilisha mbele ya Seneti.”

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).

Maana yake ilikuwa wazi; Antioko hangeweza kuondoka ndani ya duara lile bila kujifunga kwa matakwa ya Roma—kulivuka bila mapatano kungemaanisha vita. Akiwa ameshangazwa na kufedheheshwa, Antioko alisita kwa muda mfupi, lakini kisha akakubali kutii, akaondoa majeshi yake kutoka Misri, na akarudi Siria. Kitendo hiki cha ujasiri cha diplomasia (kilichoungwa mkono na sifa ya Roma iliyokuwa ikikua ya kuwa na nguvu) kilisababisha kurudi nyuma huko bila vita, kikidhihirisha utawala wa Roma uliokuwa ukichomoza katika Mediteranea ya mashariki. Kinanukuliwa sana kuwa ndicho chimbuko la msemo “kuchora mstari kwenye mchanga” (ijapokuwa kwa uhalisi lilikuwa duara).

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 pia akawa uelewa wa Kiprotestanti wa mamlaka ile inayojitukuza, huanguka na kuithibitisha njozi katika aya ya kumi na nne ya Danieli kumi na moja.

> 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 katika nyakati hizo wengi watasimama kinyume na mfalme wa kusini; pia wanyang’anyi wa watu wako watajiinua ili kuithibitisha njozi; lakini wataanguka. Danieli 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.

Antioko IV Epifane alitawala mwaka 175–164 KK, naye alikuwa wa nane kati ya wafalme kumi na watatu wa Seleuki. Alitafuta kuyalazimisha utamaduni wa Kiyunani na kuunganisha ufalme wake chini ya desturi za dini ya Kiyunani. Aliipora Hekalu mwaka 169 KK, akapiga marufuku desturi za Kiyahudi (tohara, utunzaji wa Sabato, kusoma Torati), na kulazimisha dhabihu kwa miungu ya kipagani. Mwezi wa Desemba 167 KK alisimika madhabahu ya kipagani (kwa Zeus) juu ya madhabahu ya Kiyahudi ya sadaka za kuteketezwa ndani ya Hekalu, na akatoa dhabihu ya nguruwe, pamoja na matendo mengine ya unajisi. Unajisaji huo ulikuwa tone la mwisho kwa Wayahudi wacha Mungu, waliouona kuwa uvunjaji wa kiwango cha juu kabisa wa utakatifu wa Hekalu na wa sheria ya Mungu. Hilo lilichochea upinzani wa mara moja wakati Matathia (kuhani kutoka Modeini) alipokataa amri ya afisa wa Seleuki ya kutoa dhabihu kwa miungu ya kipagani, akamuua Myahudi mwasi-imani pamoja na afisa huyo, kisha akakimbilia milimani pamoja na wanawe (Makabayo wa baadaye). Jambo hilo lilichochea vita vya msituni na uasi kuanzia 167–160 KK, uliolenga kurejesha ibada ya Kiyahudi, na kusababisha kuwekwa wakfu tena kwa Hekalu (Hanukkah) mwaka 164 KK chini ya Yuda Makabayo.

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.

Mwanzoni na mwishoni mwa Milki ya Seleucidi kulikuwa na agano muhimu lililowakilishwa na ndoa ya kidiplomasia iliyokuwa na kipengele cha mgawanyiko wa ama mashariki na magharibi, au kaskazini na kusini. Kadiri Milki ya Seleucidi ilivyokuwa ikidorora, Antioko Epifane akawa ishara ya nguvu ya Kirumi iliyokuwa ikiinuka, na kitovu cha ghadhabu ya Wamakabayo. Baadaye katika historia anakuwa bandia wa ishara ya kinabii inayoiweka imara njozi hiyo. Nguvu katika aya ya ishirini na mbili ya sura ya kumi na moja inavunjwa wakati mkuu wa agano alivunjwa.

> 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.

> Na kwa mikono ya gharika watafurushwa mbele yake, nao watavunjwa; naam, pia mkuu wa agano. Danieli 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.

Utawala wa Antiochus Epiphanes ulifikia mwisho wake mwaka wa 164 KK, karibu miaka mia mbili kabla ya Kristo, “mkuu wa agano” “alivunjwa” msalabani. Tunachotaka kukiona hapa ni kwamba Milki ya Seleucus ilianza na kuisha kwa ndoa ya mkataba wa kidiplomasia ambamo udanganyifu kati ya pande hizo mbili ni jambo lililoandikwa katika kumbukumbu za kihistoria. Wakati wa utawala wa Antiochus Epiphanes, uasi wa Wamakabayo ulianza, ambao uliuwakilisha kwa mfano Mapinduzi ya Marekani. Katika historia ya Wamakabayo, mapambano yao ya kuitupilia mbali nguvu ya Seleucus yalijumuisha mkataba muhimu na Roma. Aya inayoitambulisha mkataba huo kwa uwazi pia inaitambulisha Roma kuwa ilitenda kwa hila, au kusema uongo mezani pa mkataba.

> 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.

> Na baada ya mapatano yaliyofanywa naye atatenda kwa hila; kwa maana atapanda, naye atakuwa hodari pamoja na watu wachache. Danieli 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:

Kila mstari wa kiunabii unaotangulia wakati wa mwisho katika aya ya arobaini una agano lililovunjwa. Uriah Smith, akitoa maoni kuhusu “wale walioliacha agano takatifu” ya aya ya thelathini, anaandika yafuatayo:

> “‘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.

> “‘Ghadhabu dhidi ya agano;’ yaani, Maandiko Matakatifu, kitabu cha agano. Mapinduzi ya jinsi hii yalitimizwa huko Roma. Waheruli, Wagothi, na Wavandali, waliokuwa wameiteka Roma, waliikubali imani ya Kiario, nao wakawa adui za Kanisa Katoliki. Ilikuwa hasa kwa kusudi la kuangamiza uzushi huu kwamba Justiniani aliamuru papa awe mkuu wa kanisa na msahihishaji wa wazushi. Hivi karibuni Biblia ikaanza kuhesabiwa kuwa kitabu cha hatari kisichopaswa kusomwa na watu wa kawaida, bali masuala yote yaliyokuwa katika mabishano yalipaswa kuwasilishwa kwa papa. Hivyo fedheha ikawekwa juu ya neno la Mungu. Nao watawala wa Roma, ambao sehemu yake ya mashariki ilikuwa bado ikiendelea kuwapo, walikuwa na maelewano, au walishirikiana kwa hila, na Kanisa la Roma, lililokuwa limeyaacha agano, na likafanya ule uasi mkuu, kwa kusudi la kuangusha ‘uzushi.’ Mtu wa dhambi aliinuliwa kwenye kiti chake cha enzi chenye kiburi kwa kushindwa kwa Wagothi Waario, ambao wakati huo walikuwa wakiimiliki Roma, katika 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.

Aya ya tano ya Danieli kumi na moja inatambulisha mstari wa historia ambapo mfalme wa kusini hutoa bibi-arusi wa kidiplomasia kama ishara ya agano ambalo baadaye lilivunjwa na mfalme wa kaskazini. Kisasi cha mfalme wa kusini kilikuwa mfano wa kisasi cha mfalme wa kusini wa kiroho wa Napoleon dhidi ya mfalme wa kaskazini wa kipapa mwaka wa 1798. Agano lililovunjwa la aya ya tano hadi ya tisa lilikuwa mfano wa agano la Tolentino la Napoleon lililovunjwa, ambalo lilikuwa mfano wa dai la Putin kuhusu agano lililovunjwa na NATO. Kisasi cha Napoleon kilikuwa mfano wa kisasi cha Putin dhidi ya Ukraine mwaka wa 2014. Kisasi cha aya ya kumi cha Antiochus Magnus kinachohitimisha Vita ya nne ya Siria kinalingana na Napoleon mwaka wa 1798 na pia Putin mwaka wa 2014. Kufuatia vita vya Panium vya aya ya kumi na tano mwaka wa 200 KK, Antiochus alipanga ndoa ya kidiplomasia kwa kusudi lililofichika la kuitia Misri chini ya mamlaka yake bila kutumia majeshi ya kijeshi ardhini. Kiti cha enzi cha Antiochus Magnus kilirithiwa na mwanawe, ambaye aliuawa, jambo lililomleta mwana mdogo zaidi wa Antiochus Magnus, Antiochus Epiphanes, katika kiti cha enzi. Matendo yake katika kutekeleza desturi na dini za Kiyunani yalisababisha uasi wa Wamakabayo, uliopelekea agano la udanganyifu na Roma katika aya ya ishirini na tatu. Aya ya ishirini na nne inaitambulisha Roma ya kipagani na kutambua meza ya uongo ya Antony na Augustus. Katika aya ya thelathini, Roma ya kipagani inaingia katika mazungumzo na kanisa la kipapa, ambao wameainishwa kuwa ni wale waliovunja agano takatifu.

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.

Mistari ya ishirini na nne hadi thelathini ni ushuhuda wa Rumi ya kipagani, na mistari ya thelathini na moja hadi arobaini hutoa ushuhuda wa Rumi ya upapa. Kila mstari wa Danieli kumi na moja, kuanzia mstari wa kwanza hadi mstari wa arobaini, unawakilisha mstari wa unabii unaotumika katika historia iliyofichika ya mstari wa arobaini. Mstari wa ufalme wa Seleuki, mstari wa ufalme wa Ptolemaio, mstari wa ufalme wa Uyahudi wa Wamakabayo, mstari wa Rumi ya kipagani na mstari wa Rumi ya upapa, yote yanaonyesha historia ya mwaka 1989 hadi sheria ya Jumapili. Kila mmoja wa mistari hiyo hutambua agano lililovunjwa kuwa kipengele kikuu cha historia hiyo.

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.

Ni Rumi inayoanzisha maono ya Danieli kumi na moja, na maagano ya udanganyifu ya kiunabii ya Rumi ya kipagani na ya kipapa yote yameainishwa kuwa ya hatua kwa hatua na kuwa yalitokea kabla ya Rumi kutawala kwa ukuu kamili katika vipindi vyao vya kiunabii vilivyo tofauti na vya pekee. Mamlaka zote mbili ziliashiria mwanzo wa kipindi cha kiunabii cha ukuu kuwa unaanza wakati kizuizi chao cha tatu kiliposhindwa. Kabla ya sheria ya Jumapili itakayokuja upesi nchini Marekani kutakuwa na agano la udanganyifu kati ya mamlaka mbili. Mara nne mamlaka hizo mbili zimekuwa wafalme wa kusini na wa kaskazini: mara moja kati ya nchi ya utukufu ya Yuda na Rumi, mara moja kati ya sehemu mbili za triumvirati ya Kirumi, na mara moja kati ya Rumi ya kipagani na Rumi ya kipapa. Katika maagano yote mawili ya udanganyifu yanayohusu Rumi, yalikuwa kwa hakika maagano kati ya nusu moja ya himaya ya Kirumi, iwe ni Antoni wa mashariki, Augusto wa magharibi, au Rumi ya kipagani ya mashariki na Rumi ya kipapa ya magharibi. Maagano manne ya udanganyifu kati ya wafalme wa kaskazini na kusini, mawili kati ya wafalme wa mashariki na magharibi, na moja kati ya mfalme wa kaskazini atakayekuwako upesi na nchi ya utukufu.

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.

Hivi ndivyo tunavyohitimisha wasilisho letu la awali la kitabu cha Danieli. Mfululizo wa Panium unawakilisha hitimisho la mfululizo juu ya kitabu cha Danieli, ambao ndio utangulizi wa historia iliyofichika ya aya ya arobaini, ambayo tutaendelea kuizingatia katika makala inayofuata.

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