Article

# Panium - Number Twenty-Three

Panium — Ýigrimi Üçünji San

After the league he shall work deceitfully

Ylalaşykdan soň ol hile bilen hereket eder

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.

Danyýl kitaby on birinji bap, ýigrimi dördünji aýat butparaz Rimiň iň ýokary agalyk edip höküm süren döwrüni “wagt” sözi bilen kesgitleýär. Pygamberlik taýdan ulanylanda bir “wagt” 360 ýyly aňladýar, we şol ýyllar biziň eramyzdan öň 31-nji ýylda gadymy taryhyň iň meşhur deňiz söweşi bolan Aktium söweşinde başlandy. Mundan has uly we strategiýa taýdan has kämil bolan beýleki deňiz söweşleri hem bardy, emma Aktium Mark Antoniý we Kleopatra bilen baglanyşygy arkaly iň nyşanly deňiz söweşi boldy. Taryhy ähmiýeti taýdan, Danyýl 11:40-nyň ýerine ýetmeginde Berlin diwarynyň ýykylşy ýaly, hem-de Ylham kitaby on sekiziň ýerine ýetmeginde 11-nji sentýabrdaky Ekiz Minaralar ýaly; sebäbi Hudaý Öz pygamberlik Sözüni ýerine ýetirmek üçin taryhy wakalary saýlanda, muny mümkin bolan iň giň diňleýjileriň ünsüni özüne çekjek görnüşde edýär.

> 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.

> Onuň bilen edilen şertnamadan soň ol hile bilen hereket eder; çünki ol çykyp geler we az sanly halk bilen güýçlener. Ol asudalyk bilen hatda welaýatyň iň bereketli ýerlerine-de girer; we ol öz atalarynyň etmedik zadyny, hatda atalarynyň atalarynyň hem etmedik zadyny eder; ol olaryň arasynda oljany, talany we baýlyklary paýlar; hawa, ol gala berkitmelerine garşy öz niýetlerini bir wagtlyk meýilleşdirer. Daniýel 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.

Uriýa Smit ýigrimi üçünji aýatyň Rim bilen Makkabeýleriň arasyndaky bileleşigi baradaky synlaryny şol aýatdaky az sanly halk hakynda bellik etmek bilen jemleýär.

> “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.

> “Şu döwürde rimliler kiçi bir halkdy, hem-de sözüň aňladşy ýaly, hile bilen ýa-da mekirlik bilen hereket edip başladylar. Ine, hut şu noktadan olar soňra eýelän hökmürowanlygyň belentligine üznüksiz we çalt bir ýokarlanma bilen ýetdiler.

> “[Verse twenty-four quoted].

> “[Ýigrimi dördünji aýat getirilýär].”

> “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.

> Rim döwründen öň halklaryň gymmatly welaýatlara we baý ýer-suwlara eýe bolmagynyň adaty usuly uruş we basyp alyş arkaly bolupdy. Indi bolsa Rim atalarynyň-da, atalarynyň atalarynyň-da etmedik zadyny etmelidi; ýagny, bu gazançlary parahatçylykly ýollar arkaly kabul etmelidi. Öň asla eşidilmedik bir adat indi başladyldy: patyşalar öz patyşalyklaryny miras hökmünde rimlilere galdyrýardylar. Rim şu ýol bilen giň welaýatlara eýe boldy.

> “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.

> Şeýlelik bilen Rimiň agalygynyň astyna girenler ondan az bolmadyk peýda gördüler. Olar hoşniýetlilik we ýumşaklyk bilen kabul edildiler. Bu, edil olja bilen talanyň olaryň arasynda paýlanyşy ýaly boldy. Olar duşmanlaryndan goraldylar we Rim güýjüniň penasynda parahatlykda hem-de howpsuzlykda ýaşadylar.

> “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.

> “Bu aýatyň soňky bölegi barada Ýepiskop Nýuton berkitmelere garşy däl-de, berkitmelerden öňünden habar berýän çäreler baradaky düşünjäni berýär. Muny rimliler ýedi depeli şäherleriniň berk galasyndan etdiler. ‘Hatda bir wagt üçin;’ gürrüňsiz, pygamberlik wagty, 360 ýyl. Bu ýyllar haýsy nokatdan başlap hasaplanmaly? Ähtimal, indiki aýatda görkezilen wakadan.” 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.

Smit sözüni dowam etdirip, miladydan öňki 31-nji ýylda bolan Aktsiýum söweşini üç ýüz altmyş ýylyň başlangyç nokady hökmünde kesgitleýär. Ýigrimi bäşinji aýaty sitata getirenden soň, Smit aşakdakylary beýan edýär.

> “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.

> “23-nji we 24-nji aýatlar arkaly biz ýehudiler bilen rimlileriň arasynda b.e. öň 161-nji ýylda baglaşylan ylalaşygyň bu tarapyndan, Rim ählumumy hökmürowanlygy ele alan döwre getirilýäris. Indi öňümizde duran aýat günortanyň patyşasy bolan Müsüriň garşysyna güýçli bir harby ýörişi, hem-de beýik we kuwwatly goşunlaryň arasynda bolan görnükli bir söweşi göz öňüne getirýär. Şeýle wakalar hut şu wagtlar töwereginde Rimiň taryhynda bolup geçdimi? — Hawa, bolup geçdi. Ol uruş Müsür bilen Rimiň arasyndaky uruşdy; ol söweş bolsa Aktiý söweşidi. Geliň, bizi bu çaknyşyga getiren ýagdaýlara gysgaça nazar aýlalyň.”

> “[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.

> “Antoniý, Awgust Sezar we Lepid Ýuliý Sezaryň ölüminden ar almak üçin kasam eden triumwiraty düzdi. Bu Antoniý Awgustyň uýasy Oktawiýa öýlenmek bilen onuň giýewsi boldy. Antoniý döwlet işleri boýunça Müsüre iberildi, emma ol Müsüriň azgyn şa zenany Kleopatranyň hileleriniň we özüne çekijiliginiň pidasy boldy. Onuň oňa bolan hyjuwy şeýle güýçlidi welin, ahyrsoňy ol Müsüriň bähbitlerini goldady, Kleopatrany razy etmek üçin aýaly Oktawiýany ret etdi, onuň açgözlügini gandyrmak üçin welaýatdan welaýata oňa bagyş etdi, ýeňiş dabarasyny Rimde däl-de, Isgenderiýada belledi we başga-da Rim halkyny şeýle kemsitdi welin, Awgust bu watanyň duşmanyna garşy söweşe olaryň tüýs ýürekden girişmegini gazanmakda hiç hili kynçylyk çekmedi. Bu söweş daşyndan Müsüre we Kleopatra garşy ýalydy; emma hakykatda ol indi Müsür işleriniň başynda duran Antoniýa garşydy. Prideauxyň aýtmagyna görä, olaryň dawasynyň hakyky sebäbi şudy: olaryň hiç biri Rim imperiýasynyň diňe ýarysyna kanagat edip bilmedi; sebäbi Lepid triumwiratdan çetledilenden soň, mesele indi olaryň arasynda galypdy, we olaryň her biri bütin imperiýa eýe bolmak kararyna gelendigi üçin, ony ele geçirmek maksady bilen söweş bijesini atdy.” 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.

Pygamberlik taýdan seredilende, Aktium söweşi ýekşenbe kanunyny görkezýär, çünki ol Smitiň beýan edişi ýaly, butparaz Rimiň “älem-jahana hökümranlygyny” berkarar eden üç geografik päsgelçiligiň üçünjisiniň ýeňlip geçilmegini aňladýardy. Butparaz Rimde bolşy ýaly, papalyk Rimiň üçünji päsgelçiligi Rim şäherinden kowlup çykarylanda-da, papalyk Rimiň “älem-jahana hökümranlygy” 538-nji ýylda başlandy. Şol iki şaýat häzirki zamanyň Rimi Mukaddes Kitabyň pygamberligindäki altynjy we ýedinji patyşalyklaryň ikisini-de ýeňýän, şeýlelikde özüniň üçünji päsgelçiligini-de ýeňip geçýän ýerde we wagtda ýekşenbe kanunyna ýüzlenýär; şeýle edip, kyrk iki nyşanly aý möhletine “älem-jahana hökümranlygyny” berkarar edýär.

> 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.

> Oňa uly sözleri we küfürleri sözleýän agyz berildi; hem-de oňa kyrk iki aý dowam etmäge ygtyýar berildi. Ylham 13:5.

## Rome Against Egypt

Rim Müsüre Garşy

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.

Rimiň Awgustynyň Müsür we Kleopatra garşy alyp baran urşunyň pygamberlik dinamikasy Mark Antoniýniň gozgalaňy bilen şertlendi, we şol pygamberlik dinamikasy, pygamberlik zerurlygy boýunça, Ýekşenbe kanunynda görkezilen pygamberlik dinamikasyny hökman aňlatmalydyr.

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.

Aktiumda Rim, pitneçi bir erkek bilen mukaddes däl bir aýalyň ylalaşygyndan ybarat bolan Müsüri ýeňdi. Antoniý bilen Kleopatranyň bileleşigi ýygnak bilen döwletiň utgaşmasydyr. Aktiumda Awgustiniň Rimi ýygnak bilen döwletiň mukaddes däl utgaşmasy bilen şekillendirilýän bir güýji ýeňdi.

## Image of the Beast

Haýwanyň Sypaty

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, Rimiň nyşany bolan Antoniý bilen sazlaşan zaýalanan ýygnagy aňladýar. Kleopatra olaryň arasyndaky gatnaşygyň üstünden höküm sürýän tarapdy; muny Uriýa Smit şeýle diýeninde görkezýär: Antoniý “Müsüriň ahlaksyz şa zenany Kleopatranyň tilsimleriniň we nepis jadylaýjy özüne çekijiliginiň gurbanına öwrüldi.” Antoniý bilen Kleopatra arkaly görkezilen ýygnak bilen döwletiň bileleşigi, Kleopatrany bu gatnaşygy dolandyrýan güýç hökmünde kesgitledi; şonuň üçin olaryň gatnaşygy arkaly görkezilen ýygnak bilen döwletiň utgaşmasy, haýwanyň şekiliniň kesgitlemesine laýyk gelýär, ýagny bu, gatnaşygyň üstünden aýalyň gözegçilik edýän ýagdaýyndaky ýygnak bilen döwletiň birleşmesidir. Aktiý ýakynda geljek ýekşenbe kanunynyň öňden görkezmesi boldy.

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.

Avgust, ýakyn wagtda çykjak ýekşenbe kanunynda papalyk häkimiýetiniň Amerikanyň Birleşen Ştatlaryny ýeňip alşyny aňladýar. Mark Antoniý ýer haýwanasynyň Respublikan şahasydyr, Kleopatra bolsa Protestant şahasydyr. Antoniý bilen Kleopatra ýakyn wagtda çykjak ýekşenbe kanunynda birleşýärler we aždarha ýaly gepleýärler. Hem Kleopatra, hem-de Antoniý aždarha güýjüniň nyşanlarydyr, we olar ýekşenbe kanunynda doly birleşenlerinde—aždarha ýaly gepleýärler.

## Dragons

Aždarhalar

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.

Gresiýa hem-de Müsür pygamberlik taýdan aždarha güýjüni aňladýar, Antony hem aždarha güýjüni aňladýardy. Danyýel on birde Müsür günorta bolupdy, Gresiýa bolsa günbatar bolupdy. Isgenderiň patyşalygy dört bölege bölünenden soň, Müsür Ptolemeý I tarapyndan eýelendi. Soňra Ptolemeý I pygamberlikdäki günortanyň ilkinji patyşasy boldy, Kleopatra bolsa Müsürdäki Ptolemeý nesliniň iň soňky hökümdary boldy. Ptolemeý Beýik Isgenderiň doglan ýeri bolan Makedoniýada doguldy.

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.

Makedoniýa Gresiýanyň demirgazygyndady we özleriniň ata-baba gelip çykyşynyň grek mifologiýasyndaky gahrymanlardan gaýdýandygyny öňe sürýärdi. Günorta Gresiýanyň şäher-döwletleri makedonlylary günorta Gresiýanyň ellinlerinden has köp wagşy hasap edýärdiler. Makedoniýa monarhiýa bolupdy, günortadaky şäher-döwletler (polisler) bolsa, Afiny, Sparta, Fiba, Korinf we ş.m. ýaly, günorta we merkezi Gresiýada hem-de Egeý adalarynda ýerleşýärdi. Bu polislerde köplenç demokratik, oligarkik ýa-da garyşyk dolandyryş görnüşleri bardy, Makedoniýa bolsa güýçli patyşalyk nesli (Argeadlar) bolan merkezleşdirilen monarhiýady. Şeýle-de bolsa, olaryň hemmesi ellinlerdi, Rim taryha girende bolsa, ellinleri grek diýip atlandyrdylar. Kleopatra Ptolemeýler nesliniň iň soňky hökümdarydy; bu bolsa Makedoniýa ýa-da Demirgazyk Gresiýa sebitinden bolan grekleriň demirgazyk patyşalygynyň monarhik kowmuny görkezýärdi.

## King of the South

Günortanyň Patyşasy

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

Kleopatra, Aleksandryň şalygy dört bölege bölünende Ptolemeý I bilen başlanan Ptolemeýler patyşalygynyň soňky hökümdarydy. Aktium söweşinde göni manydaky günortanyň patyşasy bolan Ptolemeýler patyşalygy öz soňuna ýetdi. Günortanyň indiki patyşasy, Fransuz rewolýusiýasynyň taryhynda ateistik Fransiýa arkaly wekilçilik edilen ruhy Müsür boljakdy.

> 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.

> Olaryň jesetleri beýik şäheriň köçesinde ýatar; ol şäher ruhy manyda Sodom we Müsür diýlip atlandyrylýar; Rebimiz hem şol ýerde haça çüýlenipdi. Ylham 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.

Göni Müsür, Isgenderiň patyşalygynyň bölünişi bilen baglanyşyklylykda hakykatda günortanyň patyşasy bolupdy, emma ruhy Müsür göni bir ugur sebäpli däl-de, eýsem Müsüriň pygamberlik häsiýetleri arkaly günortanyň patyşasy hökmünde görkezilýär.

## South and West

Günorta we Günbatar

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

Kleopatra patyşalygyň soňky Ptolemeý hökümdary bolmak bilen, pygamberlik taýdan grekleriň (günbatar) we Müsüriň (günorta) iki esse güýji bolupdy; emma ondan soňky, hem-de ruhy manydaky günortanyň patyşasy Fransiýa bolar; ol hem Ylham 11-de Müsür we Sodom hökmünde görkezilen iki esse güýçdir. Sodomyň ahlaksyzlygy günbataryň Kleopatrasynyň ahlaksyzlygy bilen gabat gelýär, günortanyň Kleopatrasy bolsa Müsüriň hudaýsyzlygy bilen gabat gelýär. Günortanyň soňky göni manydaky patyşasynyň iki esse tebigaty günortanyň ilkinji ruhy patyşasy bilen gabat gelýär.

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.”

Aktsiý söweşi Antoniniň Rimiň aždarhasy bilen Kleopatrananyň günortanyň we günbataryň aždarhasynyň mukaddes däl bileleşigi boldy. Antoniý bilen Kleopatra ybadathanany we döwleti aňladýarlar; şonuň üçin Rimiň Awgustusy tarapyndan Aktsiýniň basyp alynmagy, haýwanyň keşbini alamatlandyrýan mukaddes däl iki gatly birleşmäniň üstünden Rimiň üstün çykýan basyp alyşyny aňladýar. Üç ýüz altmyş ýyl soň, Daniýel 11:24-iň ýerine ýetmeginde, Konstantin Rimi gündogar we günbatar edip böldi, Rimiň aýalyny günbatarda galdyryp, Rimiň erkek kişisini gündogara geçirdi. Günortanyň we günbataryň basylyp alynmagy, Aktsiý söweşinde üç ýüz altmyş ýyllık bir “wagtdan” soň gündogar bilen günbataryň bölünmegini alamatlandyrdy. Ondan öňki bir çaknyşykda Antoniýe gündogar Rim, Awgustusa bolsa günbatar berlipdi; şonuň üçin Aktsiý gündogar bilen günbatary bir ýere jemledi, ýöne diňe bir “wagt” üçin.

## 31 BC and 330

B.e.ö. 31 we 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.

Isa hemişe ahyry başlangyç arkaly görkezýär, şonuň üçin b.e.ö. 31-nji ýylda Aktiumyň basylyp alynmagy 330-njy ýylda imperiýanyň gündogar we günbatar bolup bölünmeginiň nyşanydyr. B.e.ö. 31-nji ýyldaky Aktium 330-njy ýylda tamamlanan 360 ýylyň omagasynyň alfasy boldy. Hem b.e.ö. 31, hem-de 330 Danieliň on birinji babyndaky on altynjy we kyrk birinji aýatlarda görkezilişi ýaly, tizden geljek ýekşenbe kanunynyň nyşanydyr.

## Another Symbol

Başga bir nyşan

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.

Günortanyň we günbataryň Kleopatrasyna goşulan Rimli Antoniý, wagşy haýwanyň keşbiniň olaryň iki gatly birleşmesiniň içindäki üç gatly bileleşigi aňladýar. Haç hem Ýekşenbe kanuny bilen, şonuň üçin hem Aktium we 330 bilen sazlaşýar. Haçda ybadathana bilen döwletiň iki gatly birleşmesi, Mesihi öldürmek üçin Rim (döwlet) bilen birleşen ýehudiler (bozulyp giden ybadathana) arkaly görkezilýär. Haçdaky birleşmäniň üçünji tarapy “atanyň ogly” diýen manyny berýän ady bolan ýalan Mesih Barabba arkaly görkezilýär. Barabba, hakyky pygamber bolan Mesih bilen garşylykda goýlanda, nyşanlaýyn taýdan ýalan pygamberdir. Rim Antoniýdi, günortanyň we günbataryň Kleopatrasy bolsa ýehudileri we Barabbany aňladýardy.

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.

Haç, şeýle hem, Karmel dagynda Ylýas bilen utgaşýar; ol ýerde saýlaw hakyky pygamber bilen ýalan pygamberiň kimdigi babatynda boldy. Şol döwürde ýalan pygamber iki taraply bir nyşandy: Baalyň pygamberlerinden we baglygyň ruhanylaryndan ybaratdy. Baal erkek taňrydyr, baglygyň ruhanylary bolsa zenan taňry bolan Aştaroty wekilçilik edýärdi. Haç başynda ýehudiler zenan taňry Aştarotdy, Hasratyň Adamynyň galpy Barabba bolsa erkek taňry Baaldy.

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 hem günortanyň patyşasy, hem-de günbataryň şa aýalydy. Antoniý bolsa, Ýuliýiň öldürilmeginiň aryny almak üçin kasam eden üç taraply triumwiratyň bir bölegi hökmünde, Rimiň şekilidi. Ýuliýiň ýigrimi üç ýaradan bolan ölümi, Danyýel 11:40 aýatynyň amala aşmagynda, 1798-nji ýylda papalygyň ölümli ýarasyny aňladýardy. Aktiumdaky Awgustin bolsa şol ölümli ýaranyň bejerilmegini aňladýar. Antoniý bilen Kleopatra ölende, şol ýara bejerilýär. Antoniý bilen Kleopatra Birleşen Ştatlardaky wagşy haýwanyň şekilini aňladýar; ol üç taraply pygamberlik gurluşy bolup, ýer ýüzüniň haýwanyndan we onuň iki şahyndan ybaratdyr. Antoniý onuň bir bölegidir, Kleopatra bolsa beýleki iki bölegi aňladýar. Bu Antoniýiň Rimi bolsun ýa-da Kleopatranyň Müsri we Gresiýasy bolsun, Mukaddes Kitap pygamberliginiň altynjy patyşalygy tamamlananda, ýekşenbe kanuny wagtynda olar bilelikde heläk bolýarlar. Pygamberlik taýdan, Antoniýe görä Kleopatra ybadathana ussatlygy bilen döwlet ussatlygynyň garyndysydyr; bu ýerde ybadathana ussatlygy döwlet ussatlygyny azdyryp, oňa gözegçilik edýär.

## The Second Death Typified

Ikinji Ölümüň Nusgasy

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.

Pygamberlik derejesiniň başga bir gatlagynda Kleopatranyň Ýuliý Sezar we Mark Antoniý bilen bolan gatnaşygy, Kleopatranyň şekillendirýän ybadathana syýasatynyň Rim imperiýasynyň döwlet syýasaty bilen iki gezek gatnaşyga girýändigini aňladýar. Danieliň on birinji babyndaky kyrkynjy aýatyň ýerine ýetmegi bilen, ol ilkinji nyşanlaýyn ölüminde, 1798-nji ýylda, Ýuliý tarapyndan terk edildi; soňra bolsa, Danieliň on birinji babyndaky kyrk bäşinji aýatyň ýerine ýetmeginde, Aktiumda, kömek edere hiç kim bolman, öz ahyryna gelýär. Kyrkynjy aýat onuň bejerilmeli ilkinji öldüriji ýarasynyň alfasy bolup durýar, kyrk bäşinji aýatyň omegasy bolsa onuň ikinji we soňky ölümüni kabul edýän ýeridir.

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.

On altynjy aýatdan ýigrimi ikinji aýata çenli beýan edilen dört Rim güýji bilen bolşy ýaly, Kleopatra hem Injil nyşany hökmünde mazmuna görä birden artyk manyny öz içine alýar. Şalyk goldawy aýrylanda, Ýuliý ony 1798-nji ýylda terk etdi; soňra onuň ölüm howply ýarasy ýekşenbe güni baradaky kanunda bejerilýär, emma Ylham on ýedidäki on patyşa ahyrsoňy ony ot bilen ýok ederler, şonda ol özüniň ikinji we soňky ölümine duş gelýär.

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 Fyrownyň Müsüriň ateizmi we Gresiýanyň dini pelsepesi arkaly görkezilýän goşa tebigatyň nyşanydyr. Onuň goşa tebigaty Müsüriň döwlet ussatlygyny we Gresiýanyň ybadathana ussatlygyny aňladýar. Grek dini pelsepesi, Parfenon diýlip atlandyrylýan ybadathanasynda heýkel hökmünde ornaşdyrylan grek taňryçasy Afina arkaly görkezilýär. Afina paýhasyň nyşanydyr, we zenan hökmünde ol Ylahy terbiýäniň tersine, ynsan terbiýesine esaslanýan dini aňladýar.

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.

Amerikanyň Birleşen Ştatlarynyň iki şahy Respublikanyň ýörelgesi we Protestantlykdyr; bular Fransiýada Müsür we Sodom arkaly typlaşdyrylyp görkezilipdi. Müsür döwlet ussatlygyny, Sodom bolsa ybadathana ussatlygyny aňladýar; şonuň üçin Respublikanyň ýörelgesi Müsüre, Protestantlyk bolsa Sodoma laýyk gelýär. Respublikanyň ýörelgesi Müsürdir, Protestantlyk bolsa Sodom we Gresiýadyr. Adamzadyň biliminiň nyşany grek hudaý zenany Afina bolup, onuň ybadathanasy Parfenon eken; onuň häzirki döwürdäki ekizi Tennessi ştatynyň Neşwil şäherindäki Parfenon ybadathanasydyr. Amerikanyň Birleşen Ştatlarynda ýekşenbe kanunynyň wagtynda Respublikanyň şahy bilen birleşýän bozuk ybadathananyň nyşany Kleopatra, Aştarot, Salome we Sodom hökmünde görkezilýär.

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.

Kleopatra faraonyň ateizmini we grekleriň dinini suratlandyrýar. Ateizm pelsepesine ýoldaş bolýan din grek biliminiň ybadatydyr. Isa ahyry hemişe başlangyç bilen görkezýär, we bagdaky iýilmegi gadagan edilen agaç ýagşylyk bilen ýamanlygyň bilimi agajydy; ol Sister White-yň “ýokary bilim” diýip atlandyrýan grek pelsepesiniň dinini nusgalaýar. Bu, Mesih bilen Şeýtanyň arasyndaky uly göreşde Kleopatranyň paýhas baradaky grek dinini hakyky bilimiň bozuldyrylan hem galp nusgasy hökmünde kesgitleýär we nygtaýar.

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.

Neşwil, Tennessi “günortanyň Afinysy” diýlip atlandyrylýar, we Kleopatra günortanyň soňky hakykat ýüzündäki şa zenanydy. Günortanyň soňky şa zenany, ateist Fransiýa arkaly ýerine ýetirilen indiki we ilkinji ruhy günorta patyşasyna tymsal boldy. Ateist Fransiýa bolsa Amerikanyň Birleşen Ştatlaryna tymsal bolýar; şol ýerde, Tennessi ştatynyň Neşwil şäherinde, “günortanyň Afinysy”nda, Athena hudaýçasynyň Parfenon ybadathanasy nyşanly görnüşde görkezilýär. Ybadathana Neşwildäki West End 2500 salgysynda ýerleşýär. Ýigrimi bäş sany, Matta ýigrimi bäşiň üç tymsalyndaky ýapyk gapyny aňladýar. Kleopatra, hem “günortanyň”, hem-de “günbataryň” şa zenany hökmünde, günortanyň Afinysynda öz “ahyryna” gelýär.

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.

Aktiý, Kleopatra, Awgust we Antoniý barada şu garaýyşlar bilen biz Daniýeliň on birinji babyndaky ýigrimi dördünji aýatdan otuzynjy aýada dolanýarys. Belki-de, bu bölegiň iň düşnüksiz tarapy, olaryň bir saçagyň başynda ýalan sözleýän wagtlarydyr.

> 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.

> Bu iki patyşanyň hem ýüregi pislik etmek üçin bolar, olar bir saçagyň başynda ýalan sözlärler; emma bu rowaç tapmaz, çünki ahyrzaman heniz bellenen wagtda bolar. Daniýel 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.

Aýatda bellenen wagt 330-dyr, ýagny ýigrimi dördünji aýatdaky “wagtyň” soňydyr. Bellenen wagt Amerikanyň Birleşen Ştatlary üçin ýekşenbe kanunyny aňladýar we şeýle hem dünýä üçin ynsan synag möhletiniň ýapylmagyny aňladýar. Ýekşenbe kanunyndan öň, ýürekleri şer etmek üçin bolan iki patyşa bir saçagyň başynda biri-birine ýalan sözlär. Daniel on birinji bapdaky on altynjy we kyrk birinji aýatlardaky ýekşenbe kanunyndan öň, iki patyşa bir saçagyň başynda ýalan sözlär, emma olaryň ýalanlary rowaç almaz. Biri-birine ýalan sözleýän şol iki patyşa kimdir? Şol pikire jogap bermezden öň, şu tapgyrda ozal sereden käbir simwolikany ýatladasym gelýär.

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.

Dört Roma hökümdary, olar haýsy kontekstde göz öňünde tutulýandygyna baglylykda, dürli pygamberlik nyşanlaryny aňladýarlar. Olar Roma hökümdarlary bolsalar-da, nyşan hökmünde, esasan, gadymy Ýahudanyň Selewkidleriň agalygyndan Romalylaryň agalygyna geçiş döwründäki pygamberlik taryhyny aňladýarlar.

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.

Pompeý serkerde bolupdy, ondan soňky üç Rim hökümdarynyň hemmesi Sezarlar bolupdyr. Ýuliý Awgust bilen baglanyşykda iki triumwirat arkaly iki sany üçtaraplaýyn birleşigi aňladýar: birinjisi resmi däl, ikinjisi bolsa resmidir. Dört hökümdaryň hemmesi käbir şertlerde ýekşenbe kanunyny aňladýar. Pompeý şöhratly ýurdy basyp aldy; Ýuliý, ýigrimi üç pyçak ýarasy bilen aňladylyp, birinji perişdedir, çünki ol ilkinji Sezardyr, hem-de ol Tiberias bolan üçünji perişdäni nusgalaýar. Haçdaky Tiberias, ýagny ýekşenbe kanuny, hem ýigrimi üç bilen aňladylýar, çünki ýigrimi üç at-one-menti aňladýar; haç bolsa, Mesihiň Öz ylahi tebigatyny biziň ynsan tebigatymyz bilen birleşdirmek işiniň iň zerur bölegidir. Şeýlelikde, Ýuliý bilen Tiberias ýigrimi üç bilen aňladylýan birinji we üçünji habardyr.

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 Golliwud rowaýatlarynda köplenç suratlandyrylyşy ýaly romantik bir şahsyýet däldi; ol häkimiýete ymtylýan rehimsiz bir adamdy. Tiberias Juliusdan hem beterdi, çünki onuň pesligi hatda aýatda hem agzalýar, sebäbi ýewreý elipbiýiniň soňky harpy ýigrimi iki, ilkinji harpy bolsa birdir. Alfa omegadan kiçidir we Tiberiasyň pesligi ýewreý elipbiýiniň soňky harpy bolan ýigrimi ikinji aýatda ýerleşýär; Julius bilen Tiberias tarapyndan görkezilýän şol iki pes adamyň arasynda bolsa Augustus bardy. Augustus Rimiň gudratynyň we abraýynyň şöhratynyň iň ýokary derejesini aňladýar. Ol birinji we üçünji habaryň garşylygy hökmünde pitne nyşany bolan on üç belgisi bilen görkezilýär. Augustus öz patyşalygyny Rim taryhynyň iň meşhur pitnesi bolan Antony bilen Kleopatranyň pitnesini basyp ýatyrmak arkaly berkitdi.

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.

Awgustus üçünji päsgelçiligi ýeňen Rim häkimiýetidir, we şeýle etmek bilen ol Ýekşenbe kanunyny, şeýle hem Ylham kitabynyň on üçünji babyndaky gozgalaňyň kyrk iki nyşanly aýynyň dowamynda höküm sürýän Rim häkimiýetini wekilçilik etdi. Ýekşenbe kanunynyň öňüne goýlanda, Pompeý hem 1798-nji ýyly, hem-de 1989-njy ýyly aňladýar; şeýlelikde Pompeý miladydan öňki 219-njy ýyldan 217-nji ýyla çenli dowam eden dördünji Siriýa urşuny tamamlan Antiokh Magnusyň nyşany bolýar; bu bolsa on birinji babyň onunjy aýatynyň ýerine ýetmegidir. Soňra Ýuliý Sezar on birinji we on ikinji aýatlar bilen, hem-de serhet ýakasyndaky söweş, ýagny miladydan öňki 217-nji ýyldaky Rafiýa söweşi bilen utgaşdyrylýar. Ol ýerde Ýuliý hem Antiokh Magnusdyr, we Awgust Sezar hem on bäşinji aýatdaky Paniý söweşinde Antiokh Magnusdyr. Soňra on altynjy aýatda Tiberiýa Ýekşenbe kanunydyr, emma ol ýerde ol Antiokh Magnus däldir, çünki ol ýerde ol Pompeýdir; sebäbi Isa hemişe soňy başlangyç arkaly görkezýär. Bu aýat Selewkiler imperiýasynyň soňuny görkezýär we Injil pygamberliginiň altynjy patyşalygy hökmünde Amerikanyň Birleşen Ştatlarynyň soňuna yşarat edýär.

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.

Dört Rim hökümdarynyň arasynda has köp laýyklaşdyrmalar edilmeli, we şol çyzyk kyrkynjy aýatyň gizlin taryhyny görkezýär. Ýigrimi üçünji aýatdaky Makkabeýler çyzygy hem kyrkynjy aýatyň gizlin taryhyny görkezýär. Soňra ýigrimi dördünji aýatda butparaz imperiýa Riminiň hekaýasy bir wagt bilen — üç ýüz altmyş ýyl bilen — görkezilýär. Ýigrimi dördünji aýatdan otuzynjy aýata çenli görkezilen Rim taryhynyň çyzygy hem kyrkynjy aýatyň gizlin taryhynyň bir şekillendirmesidir. Ol otuz birinji aýatda, tema butparaz Rimden papalyk Rime geçende, tamamlanýar. Butparaz Rim henizem şol aýatda bar, ýöne ol ýerde ol Mukaddes Kitap pygamberliginiň dördünji patyşalygy hökmünde däl-de, 538-nji ýylda papalygy tagta oturdan syýasy güýç hökmünde görkezilýär. 538-nji ýylda papalyk ýekşenbe kanunyny çykardy, şonuň üçin otuz birinji aýat on altynjy we kyrk birinji aýatlar bilen laýyklaşýar. Ýigrimi dördünji aýat Aktium söweşini we şol çyzyk bilen baglanyşykly taryhy girizdi.

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.

Ýigrimi dördünji aýat butparaz Rimiň üç ýüz altmyş ýyl dowamynda ýokary häkimiýet bilen höküm sürmäge haçan başlandygyny görkezýär, soňra bolsa otuz birinji aýatda papalyk Rimi müň iki ýüz altmyş ýyllyk döwürde ýokary häkimiýet bilen höküm sürmäge başlaýar. Setiriň başlangyjy hem-de soňy Mesihiň, Alfa we Omeganyň, goluny daşaýar. Bu aýatlarda Mark Antoniý, Kleopatra we Awgust Sezaryň taryhy bar. On altynjy aýatda butparaz Rim miladydan öňki 65-nji ýylda Selewkidler imperiýasyny, soňra bolsa miladydan öňki 63-nji ýylda Ýahudany basyp aldy. Miladydan öňki 31-nji ýylda Aktsiýumdaky üçünji päsgelçilik, miladydan öňki 65-nji ýylda Selewkidleriň ilkinji päsgelçilikleri bilen nusgalanan görnüşde, Müsüriň şalygynyň soňuny görkezdi. Ýene-de bir gezek, biz Birinjiniň we Soňkynyň goluny tapýarys. Miladydan öňki 65-nji ýyl üç päsgelçiligiň ilkinjisi bolup, ol demirgazygyň patyşasynyň ýeňlip alynmagyny aňladýardy; miladydan öňki 31-nji ýyl bolsa üç päsgelçiligiň üçünjisi bolup, ol günortanyň patyşasynyň ýeňlip alynmagyny aňladýardy. Üç päsgelçiligiň ortaky päsgelçiligi hökmünde Ýahuda, miladydan öňki 63-nji ýylda Pompeý gelende, Iýerusalimiň diwarlarynyň içinde raýat urşuny başdan geçirýärdi. Ikinji päsgelçilik pitneçiligiň nyşanydyr.

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.

538-nji ýylda papalyk Rimi üçin üçünji päsgelçilik Rim şäherinden kowuldy. Ol päsgelçilik gotlardy, we şol ýerde Mukaddes Kitabyň pygamberlik habarynyň bäşinji patyşalygy başlandy; dördünji patyşalyk niräde tamamlanan bolsa, hut şol ýerde. Dördünji patyşalyk öz üçünji päsgelçiliginde başlanyşy ýaly, Müsür patyşalygy hem Selewki patyşalygynyň birinji päsgelçiliginde öňden nusgalaşdyrylyşy ýaly ýeňildi. Bu bolsa ýigrimi dördünji aýatdan başlap otuzynjy aýada çenli duş gelýän pygamberlik şaýatlygynyň kyrkynjy aýadyň gizlin taryhynda hem ýerleşdirilmeli bir ugry aňladýandygyny görkezýär. Şol sebäpli Mark Antoniý, Kleopatra, Ýuliý Sezar, Pompeý we Awgust Sezar arkaly görkezilen dürli pygamberlik gatnaşyklaryna seretmek örän möhümdir.

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

Şeýlelikde, ýigrimi dördünji aýatdan otuzynjy aýada çenli bölegiň iň düşnüksiz ýeri hem, olaryň bir saçagyň başynda ýalan sözlän wagtlarymy?

> 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.

> Bu iki patyşanyň hem ýürekleri ýamanlyk etmäge meýilli bolar, olar bir saçagyň başynda ýalan sözlärler; emma bu rowaç almaz, çünki ahyr heniz bellenen wagtda bolar. Daniel 11:27.

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

Uriýa Smit iki patyşany Mark Antoniý we Awgust Sezar hökmünde kesgitleýär.

> “Verse twenty-seven quoted

> “Ýigrimi ýedinji aýat sitata getirildi”

> “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.

> “Antoniý bilen Sezar öňler bileleşikde boldular. Şeýle-de bolsa, dostlugyň eşigine bürenip, olaryň ikisi hem bütin äleme hökümranlyk etmek üçin ymtylyp, hile gurýardylar. Olaryň biri-birine bildirýän hormat we dostluk beýanatlary ikiýüzlüleriň sözleri bolupdy. Olar bir saçagyň başynda ýalan gepleýärdiler. Antoniýniň aýaly we Sezaryň uýasy bolan Oktawiýa, Antoniý ondan aýrylyşan wagtynda Rimiň halkyna özüniň oňa durmuşa çykmaga diňe munuň Sezar bilen Antoniýniň arasynda birleşigiň kepili bolar diýen umyt bilen razylyk berendigini beýan etdi. Emma ol maslahat rowaç almandy. Bölünişik ýüze çykdy; we ondan soň gelen çaknyşykda Sezar bütinleý ýeňiş gazandy.” 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.

Oktawiýa Antoniý bilen öz nikasynyň birleşigiň bir kepili bolandygyny aýan edeninde, bu on birinji bapda mundan öň, takmynan b.e. öň 252-nji ýylda Berenikanyň Selewkiler patyşasy Antiochus II Theos bilen baglaşan Ellinistik döwrüň nikasy arkaly öňden nyşanlanan nikalaşykly ylalaşygy görkezdi. Berenika Ptolemeý II Filadelfiň gyzydy. Oktawiýa bilen Berenika diplomatik nikalary, ýa-da pygamberlik manyda, şertnamalary aňladýar. Bäşinji aýatdan onunjy aýada çenli günorta we demirgazyk patyşalyklarynyň arasyndaky diplomatik nikanyň taryhy görkezilýär, hem-de Mark Antoniý bilen soňralar Awgust Sezar ady bilen tanalan Oktawian bu nikany guranda, olar patyşalygy hem gündogar bilen günbatara böldüler.

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).

Brundizium Ähti (miladydan öň 40-njy ýyl) diýen zat, içki urşa golaýlaşylan ýagdaýdan soň Ikinji Triumwiratda dörän dartgynlyklary çözmek üçin Mark Antoniý bilen Oktawianyň (soňra Awgust) arasynda gazanylan gepleşikli ylalaşykdy. Ol Rim ýerleriniň bölünmegini (Antoniýa gündogar, Oktawiana günbatar) öz içine alýardy we Antoniýanyň Oktawiýa (Oktawianyň uýasy) bilen nikasy arkaly berkidildi. Miladydan öň 39-njy ýylda Triumwiratyň asyl bäş ýyllyk möhleti tamamlandy, Antoniý 300-den gowrak gämi bilen Italiýa ýüzdi, emma olara başda Brundiziumda kenara çykmaga rugsat berilmedi, şonuň üçin ahyrsoňy Tarentumda durdular. Antoniý goşunynyň Oktawianyň goşuny bilen, edil şonuň ýaly-da Oktawianyň goşunynyň Antoniý goşuny bilen söweşmek islemänligi netijesinde döreýän uzaga çeken araçylyk tagallalaryndan soň, Oktawian onuň bilen şol ýerde duşuşdy. Oktawiýa möhüm araçy roluny ýerine ýetirdi we Antoniýi Sekst Pompeýe garşy Oktawiany goldamaga ynandyrdy. Olar Triumwiraty ýene bäş ýyl (miladydan öň 32-nji ýyla çenli) täzeläp dowam etdirdiler; Antoniý Oktawiana wada edilen goşunlaryň öwezine 120 gämi berdi (ol goşunlary Oktawian soňra saklap galdy).

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.

Miladydan öňki 32-nji ýylda bu iki garşydaşyň arasynda açyk üzülşik ýüze çykdy. Aragatnaşyklar wagyz-nesihat häsiýetli propaganda, Antoniýiň gündogara gönükmesi (Kleopatra bilen), hem-de Oktawýanyň günbatarda häkimiýetini berkidmegi zerarly ýaramazlaşypdy. Oktawýan Aktiumdan öň Antoniý tarapyndan edilen soňraky maslahatlaşyk tekliplerini ret etdi.

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.

Demirgazygyň patyşasy (Antiýoh) bilen günortanyň patyşasynyň (Ptolemeý) arasyndaky diplomatik nikada gelni günortanyň patyşasy üpjün edipdi; Antoniýiň (gündogar) bilen Oktawiýanyň (günbatar) diplomatik nikasynda bolsa gelin günbatar tarapyndan üpjün edilipdi. Iki diplomatik nika-da şowsuzlyga uçrady, we gyzy ýa-da uýasyny beren tarap ahyrsoňy ähti bozan güýjüň üstünden ýeňiş gazandy.

## The Testimony of Three

Üçüň Şaýatlygy

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.

Selewkiler imperiýasynyň ahyrynda bir saçak başynda ýalanlar aýdylan üçünji şertnama bardy. Bu ýagdaý Bäşinji Siriýa urşy (b.e. öň 202–195 ý.) bilen bagly şertlerde ýüze çykdy, şol döwürde Antiokh III Magnus b.e. öň 204-nji ýylda Ptolemeý IV Filopatoryň ölüminiň yzysüre Ptolemeýler şalygynyň gowşaklygyndan peýdalandy. Ptolemeý V Epifanes (Ptolemeý V) çagaka (takmynan 5–6 ýaşynda) tagta çykdy, netijede Müsür regentleriň dolandyryşy astynda galdy we içerki başagaýlyga, ýerli gozgalaňlara hem-de daşarky howplara sezewar boldy.

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).

Antiohus Magnus eýýäm Panium söweşi (b.e. öň 200) ýaly ýeňişlerden soň Kele-Siriýadaky, Palestinadaky we Kiçi Aziýadaky Ptolemeýleriň çäkleriniň köp bölegine çozup girip, olary eýeläpdi. Müsüri doly basyp almagyň ýerine (munuň özi Rim tarapyndan gatyşylmak howpuny döredýärdi, sebäbi Rim onuň belli bir sebitlerden daşda durmagy üçin basyş edýärdi), ol “goragçy” hökmünde diplomatik nikalaşyk ylalaşygyny öňe sürdi. B.e. öň 197/195-nji ýyllarda, urşy tamamlan parahatçylyk şertnamasynyň bir bölegi hökmünde, Antiohus Magnus ýaş gyzy Kleopatra I Syrany (Kleopatra Syra hem diýilýär) ýaşajyk Ptolemeý V bilen adaglap, soň ony oňa durmuşa çykardy (nika b.e. öň 193-nji ýylda Rafiyada boldy; Ptolemeý 16 ýaşyndady, Kleopatra 10 ýaşyndady).

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.

Bu sahylykly bir yşarat hökmünde görkezildi: Antiýohus özüni ýaş patyşanyň ýarany we “goragçysy” hökmünde görkezdi, Aziýadaky gazananlaryny elinde saklamak bilen parahatçylygy üpjün etdi. Nika onuň gyzynyň üsti bilen Müsüre gytaklaýyn täsir etmegine mümkinçilik berdi (ol gyzynyň Selewkilerden gelýän köklerine wepaly bolup galjakdygyna hem-de Ptolemeýler köşgünde Siriýanyň bähbidini goraýan ses hökmünde çykyş etjekdigine umyt edýärdi). Emma bu hile şowsuzlyga uçrady, sebäbi Kleopatra kakasynyň däl-de, adamsynyň we Müsüriň tarapyny tutdy; şeýlelikde Antiýohusyň uzak möhletli gözegçiligini gowşatdy. Bu, Brundisium ylalaşygyny (miladydan öňki 40-njy ýyl) ýatladýar we birnäçe jähetden Rim wakalary bilen baglanyşyklydyr.

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).

Antoniý tas urşa golaýlaşylandan soň bäsdeş güýçleri baglaşmak üçin Oktawiýany (Oktawianyň uýasy) nähili nikalaşan bolsa, Antih hem wagtlaýyn parahatçylygy we ýerleriň bölünişini resmileşdirmek üçin gyzynyň Ptolemeý V bilen nikasyny şonuň ýaly peýdalandy (Selewkidler demirgazykdaky basyp alyşlaryny saklap galdylar, Ptolemeý bolsa günortadaky Müsüri özünde saklady).

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.

Antiokus çaga-patyşa Ptolemeý V-niň üstünden (maşgala baglanyşyklary arkaly) de-fakto hossar hökmünde hereket etdi; bu, Oktawianyň (we Triumwiratyň) häkimiýet boşluklarynyň ýa-da bäsdeşlikleriň arasynda özlerini nähili ýerleşdirendiklerine meňzeýär. Iki ýagdaýda-da “has güýçli” şahs (Antiokus/Oktawian) garyndaşlyk arkaly ejiz tarapa täsir geçirmegi gözledi. Iki ylalaşyk hem gysga möhletli durnuklylygy getirdi, ýöne düýpden bar bolan ynamsyzlyk sebäpli uzak möhletde “üstünlik gazanmady” — Kleopatra Müsüri goldady (munuň özi Antiokusa zyýan ýetirdi), Antoniýiň gündogara gönükmegi (Kleopatra VII) bolsa Oktawian bilen bozulşa getirdi.

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.

Ptolemeý V-niň ýaşlygy döwründe regentleriň dolandyryşy, Ýuliý Sezaryň ölüminden soňky durnuksyzlyga (Triumwiratyň döredilmegine we häkimiýet ugrundaky göreşlere alyp baran döwre) laýyk gelýär. Berenikanyň Antiýoha durmuşa çykmagy, Daniýel on birinji bapda Selewkiler imperiýasynyň taryhynyň başlanmagyny aňlatdy; Antiýoh Magnusyň gyzynyň Müsürdäki ýaş patyşa durmuşa çykmagy bolsa, Selewkiler imperiýasynyň tamamlanmagyny aňlatdy. Mark Antoniniň Oktawiýa bilen nikasynyň tamamlanmagy Ptolemeýler patyşalygynyň soňlanmagyny aňlatdy. Ýahudanyň Hudaýyň äht halky hökmünde soňy haçda boldy, şol Ýahuda patyşalygy bolsa Makkabeýlerden hem-de olaryň Rim bilen baglaşan bileleşiginden başlady. Şu pygamberlik setirleriniň ählisi Daniýel on birinji babyň beýanynda şekillendirilendir we olaryň ählisi kyrkynjy aýatyň gizlin taryhy bilen sazlaşýar. Bäşinji aýatdan başlap, bizde Berenikanyň şertnamasy bar; ol Antiýoh Beýige we onuň gyzy Kleopatra Syra baradaky şertnama alyp barýar, bu bolsa ýigrimi üçünji aýatyň Makkabeýleriniň taryhynda bolup geçýär. Makkabeýler Antiýoh Epifanesa garşy gozgalaňlary sebäpli, Selewkiler neberesiniň iň soňkularynyň birine garşy çykyş edendikleri üçin, bu nesil ugry bilen bagly setiriň bir bölegine öwrülýärler.

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.”

Antiohus Epifanes miladydan öň 168-nji ýylda, Altynjy Siriýa urşy döwründe, Aleksandriýanyň golaýynda Müsürde bolan Antiohusdyr. Antiohus Epifanes Müsüre çozup giripdi we Aleksandriýany eýelemegiň bosagasynda durýardy. Ptolemeý hökümdarlary kömek sorap Rime ýüz tutdular. Rim Senatdan ultimatum ýetirmek üçin Popillius Laenasy iberdi (onuň ýanynda diňe kiçi bir topar bardy — goşun ýokdy); Antiohus derhal Müsürden we Kiprden çekilmeli, bolmasa Rim bilen uruşa duçar bolmalydy. Antiohus haty alyp, geňeşçileri bilen maslahatlaşmak üçin wagt soranda, berk we hökümli häsiýetli diýlip suratlandyrylýan Popillius ýörelge hasasyny aldy-da, patyşanyň aýaklarynyň daşyndan gumda tegelek çekdi. Soňra ol şeýle diýdi: “Şol tegelegiň daşyna çykmazdan öň, Senatyň öňünde goýmak üçin maňa jogap ber.”

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).

Manysy aýdyňdy; Antýohus Rimiň talaplaryny kabul etmäge borçlanman, ol tegelegiň içinden çykyp bilmezdi — ylalaşyksyz ony kesip geçmek urşy aňladardy. Haýran galan we masgara edilen Antýohus gysga wagtlyk ikirjiňlendi, emma soň boýun egmäge razy boldy, goşunlaryny Müsürden çykardy-da, Siriýa dolandy. Diplomatiýanyň bu gaýratly hereketi (Rimiň artýan kuwwaty baradaky abraýy bilen goldalan) söweşsiz yza çekilmäge mejbur etdi we Gündogar Ortaýer deňzinde Rimiň barha ýüze çykýan agalygyny äşgär etdi. Bu waka “çägede çyzyk çekmek” diýen jümläniň gelip çykyşlarynyň biri hökmünde giňden agzalýar (ýöne aslynda ol sözme-söz manyda tegelekdi).

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

Antioh Epifanes hem Danyýel kitabynyň on birinji babyndaky on dördünji aýatda özüni beýgeldýän, ýykylýan we şol görnüşi berkidip goýýan güýjüň protestant düşünjesine hem öwrüldi.

> 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.

> Şol döwürlerde günortanyň patyşasyna garşy köp adamlar turarlar; halkyňyň talaňçylary hem görlüşi berkitmek üçin özlerini beýgeldiler; emma olar ýykylarlar. 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.

Antiohus IV Epifanes miladydan öňki 175–164-nji ýyllarda höküm sürdi we Selewkiler neberesiniň on üç patyşasynyň sekizinjisidi. Ol ellinistik medeniýeti ornaşdyrmaga we öz imperiýasyny grek dini dessurlarynyň astynda birleşdirmäge çalyşdy. Miladydan öňki 169-njy ýylda ol Ybadathanany talady, ýewreýleriň dini amallaryny (sünnet, Sabat güni berjaý etmek, Töwraty öwrenmek) gadagan etdi hem-de butparaz hudaýlara gurbanlyk bermäge mejbur etdi. Miladydan öňki 167-nji ýylyň dekabrynda ol Ybadathanadaky ýewreýleriň ýakma gurbanlygy üçin niýetlenen gurbanlyk sypasynyň üstünde butparaz gurbanlyk sypasyny (Zeuse bagyşlanan) gurdurdy we beýleki mukaddeslige laýyk gelmeýän işler bilen birlikde doňuz gurban etdi. Bu haramlamak, Ybadathananyň mukaddesligini we Hudaýyň kanunyny iň soňky çäkde bozmak hökmünde gören dindar ýewreýler üçin soňky çydam çägidi. Bu waka dessine garşylyk döretdi: Mattatiýas (Modeinden bolan bir ruhany) Selewkili bir emeldaryň butparaz hudaýlara gurbanlyk bermek baradaky buýrugyny ret edip, dinden çykan bir ýewreý bilen şol emeldary öldürdi, soňra bolsa ogullary (geljekki Makkabeýler) bilen daglara gaçdy. Bu bolsa miladydan öňki 167–160-njy ýyllarda ýewreý ybadatyny dikeltmegi maksat edinen partizan söweşini we gozgalaňy tutaşdyrdy; onuň netijesinde miladydan öňki 164-nji ýylda Ýehuda Makkabeýiň ýolbaşçylygynda Ybadathana gaýtadan bagyşlandy (Hanukka).

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.

Selewkit imperiýasynyň başynda hem-de ahyrynda gündogar bilen günbataryň ýa-da demirgazyk bilen günortanyň bölünişik ýagdaýyny özünde jemlän, diplomatik nikalaşma arkaly aňladylan möhüm bir şertnama bardy. Selewkit imperiýasy pese gaçyp başlanda, Antiohus Epifanes ösüp gelýän Rim häkimiýetiniň nyşanyna we Makkabeýleriň gaharynyň üns merkezine öwrülýär. Soňra taryhda ol, röýany berkarar edýän pygamberlik nyşanynyň galp meňzeşine öwrülýär. On birinji babyň ýigrimi ikinji aýatyndaky güýç, äht şazadasy döwülende döwüldi.

> 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.

> Onuň öňünde olar sil kimin goşunlar bilen basylyp geçiler we döwler; hawa, ähtiň emiri-de şeýle bolar. Daniýel 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.

Antiochus Epiphanesiň hökümranlygy miladydan öňki 164-nji ýylda, Mesihden takmynan iki ýüz ýyl öň, “ähdiň serdary” haçda “dargadyldy” diýilýän döwürde tamamlandy. Bu ýerde belläp geçmek isleýän zadymyz şudur: Selewkiler imperiýasy iki tarapyň arasyndaky hile hakykaty taryhy ýazgylarda berk tassyklanan diplomatik şertnama nikasy bilen başlady we şonuň bilen hem tamamlandy. Antiochus Epiphanesiň hökümranlygy döwründe Makkabeýler gozgalaňy başlandy, bu bolsa Amerikan Rewolýusiýasyny öňden nusgalaýardy. Makkabeýleriň taryhynda olaryň Selewkiler häkimiýetini öz üstlerinden aýyrmak ugrundaky göreşi Rim bilen baglaşylan möhüm bir şertnamany hem öz içine alýardy. Şol şertnamany göni görkezýän aýat Rimyň hile bilen iş edýändigini, ýa-da şertnama stolunyň başynda ýalan sözleýändigini hem anyk görkezýär.

> 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.

> Onuň bilen edilen ähtden soň ol hile bilen hereket eder; çünki ol gelip çykar we az sanly halk bilen güýçlener. Daniýel 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:

Qyrkynjy aýatdan öň gelýän pygamberlik setirleriniň her biri bozulan ähti öz içine alýar. Uriýa Smit otuzynjy aýatdaky “mukaddes ähti taşlanlar” diýen sözler babatda aşakdakylary ýazýar:

> “‘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.

> “‘Äht bilen baglaşyga garşy gazap’; ýagny, Mukaddes Ýazgulara, äht kitabyna garşy. Şeýle häsiýetdäki bir öwrülişik Rimde amala aşyryldy. Rimi basyp alan gerullar, gotlar we wandallar arian ynanjyny kabul etdiler we Katolik ybadathanasynyň duşmanlaryna öwrüldiler. Hut şu bidgatçylygy kökünden ýok etmek maksady bilen Justinian papany ybadathananyň başlygy hem-de bidgatçylary düzediji diýip yglan etdi. Tiz wagtdan Injile ýönekeý halk tarapyndan okalmaly däl howply kitap hökmünde garalyp başlandy, emma jedelli ähli meseleler papanyň garamagyna tabşyrylmalydy. Şeýlelikde, Hudaýyň Sözüne üst-üstüne masgaraçylyk ýüklenildi. Henizem dowam edýän gündogar bölünişine degişli Rim imperatorlary bolsa, ähti terk eden we uly ýüz dönderişi emele getiren Rim ybadathanasy bilen düşünişdiler ýa-da onuň bilen dil düwüşdiler, munuň maksady bolsa ‘bidgatçylygy’ basyp ýatyrmakdy. Günä adamy b.e. 538-nji ýylda şol wagt Rimiň eýelikçisi bolan arian gotlarynyň ýeňlişe sezewar edilmegi arkaly öz tekepbir tagtyna göterildi.” 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.

Daniel on birinji baby, günorta patyşasynyň soňra demirgazyk patyşasy tarapyndan bozulýan şertnamanyň nyşany hökmünde diplomatik gelni berýän taryhy ugruny kesgitleýär. Günorta patyşasynyň ar alşy, 1798-nji ýylda Napoleonyň ruhy günorta patyşasynyň papalyk demirgazyk patyşasyna garşy ar alyşynyň öňden görkezmesi boldy. Bäşinji babyndan dokuzynjy baba çenli beýan edilen bozulan şertnama, Napoleonyň bozulan Tolentino şertnamasynyň öňden görkezmesi boldy, ol hem öz gezeginde Putiniň NATO tarapyndan bozulan şertnama baradaky talabynyň öňden görkezmesi boldy. Napoleonyň ar alşy, Putiniň 2014-nji ýylda Ukraina garşy ar alyşynyň öňden görkezmesi boldy. Onunjy babatda Antiohus Magnusyň dördünji Siriýa urşuny tamamlaýan ar alşy, 1798-nji ýylda Napoleon bilen, şeýle hem 2014-nji ýylda Putin bilen utgaşýar. On bäşinji babatda e.ö. 200-nji ýylda bolan Paniý söweşinden soň, Antiohus ýer ýüzünde harby goşun ulanmazdan Müsüri öz ygtyýaryna geçirmek baradaky gizlin niýet bilen diplomatik nikany gurady. Antiohus Magnusyň tagty onuň ogluna geçdi, ol bolsa öldürildi, şonuň netijesinde Antiohus Magnusyň iň kiçi ogly Antiohus Epifanes tagta çykdy. Onuň grek dessurlaryny we dinini ornaşdyrmakdaky hereketleri Makkabeýler gozgalaňyny döretdi, bu bolsa ýigrimi üçünji babatda Rime bilen bolan hileli şertnama eltirdi. Ýigrimi dördünji babat butparaz Rimi girizýär hem-de Antoniý bilen Awgustyň ýalan saçagyny görkezýär. Otuzynjy babatda butparaz Rim papalyk ybadathanasy bilen gepleşige girýär; olar mukaddes ähti bozanlar diýlip görkezilýär.

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.

Soňky ýigrimi dördünji aýatdan otuzynjy aýada çenli butparaz Rimiň şaýatlygy bolup, otuz birinji aýatdan kyrkynjy aýada çenli papalyk Rimiň şaýatlygyny berýär. Daniýel 11:1-den başlap 40-njy aýada çenli bolan her bir setir, kyrkynjy aýadyň gizlin taryhynda ulanylýan pygamberlik setirini aňladýar. Selewkiler patyşalygynyň setiri, Ptolemeýler patyşalygynyň setiri, Makkabeýleriň Ýehuda patyşalygynyň setiri, butparaz Rimiň setiri we papalyk Rimiň setiri — bularyň ählisi 1989-njy ýyldan Ýekşenbe kanunyna çenli bolan taryhy suratlandyrýar. Şol setirleriň her biri bozulýan ähtnamany bu taryhyň esasy bir bölegi hökmünde görkezýär.

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.

Danyel on birinji babyndaky görnüşi ýola goýýan hut Rimdir, hem butparaz, hem-de papalyk Rimiň pygamberlikdäki hilegär şertnamalary ösüş häsiýetli hökmünde we Rim degişli hem özboluşly pygamberlik döwürlerinde iň ýokary hökümranlyk etmezden öň bolup geçen wakalar hökmünde görkezilýär. Iki häkimiýet hem öz agalyk edýän pygamberlik döwrüniň başlanmagyny üçünji päsgelçiliginiň ýeňlip geçilmegi bilen başlandy diýip belläp geçdi. Amerikanyň Birleşen Ştatlarynda tizden güýje girjek ýekşenbe kanunyndan öň iki güýjüň arasynda bir hilegär şertnama bolar. Dört gezek bu iki güýç günortanyň we demirgazygyň patyşalary bolupdy: bir gezek Ýahudanyň şöhratly ýurdy bilen Rimiň arasynda, bir gezek Rim üçlük häkimiýetiniň iki böleginiň arasynda, hem-de bir gezek butparaz Rim bilen papalyk Rimiň arasynda. Rim bilen bagly iki hilegär şertnamanyň ikisinde-de bu, Rim imperiýasynyň bir ýarysy bilen beýleki bir ýarysynyň arasyndaky şertnama bolup çykdy: gündogaryň Antonisi, günbataryň Awgustusy ýa-da gündogaryň butparaz Rimi we günbataryň papalyk Rimi bolsun. Demirgazygyň we günortanyň patyşalarynyň arasynda dört hilegär şertnama, gündogaryň we günbataryň patyşalarynyň arasynda iki şertnama hem-de tizden demirgazygyň patyşasy boljak güýç bilen şöhratly ýurduň arasynda bir şertnama.

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.

Şu ýer bilen Danyýel kitabynyň başlangyç tanyşdyrylyşy tamamlanýar. Panium tapgyry Danyýel kitaby baradaky tapgyryň jemlemesini emele getirýär; ol bolsa kyrkynjy aýatyň gizlin taryhyna giriş bolup, biz ony indiki makalada hem gözden geçirmegi dowam etdireris.

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