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# Panium - Number Twenty-Three

Panium — Inani Lamashumi Amabini Anesithathu

After the league he shall work deceitfully

Emva komnqophiso uya kusebenza ngobuqhophololo.

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.

UDaniyeli ishumi elinanye ivesi lamashumi amabini anesine lichaza ixesha apho iRoma yabahedeni yayiza kulawula ngobukhulu obupheleleyo, lisebenzisa igama elithi “ixesha.” “Ixesha” limela iminyaka engama-360 ekusetyenzisweni kwesiprofeto, yaye loo minyaka yaqala kweyona mfazwe yolwandle idume kakhulu kwimbali yakudala, imfazwe yaseActium ngowama-31 BC. Kwakukho nezinye iimfazwe zolwandle ezazinkulu ngakumbi yaye zinesicwangciso sobuchule esiphucukileyo ngakumbi, kodwa iActium yayiyeyona mfazwe yolwandle inentsingiselo ebalaseleyo ngenxa yokunxulumana kwayo noMarc Antony noCleopatra. Ifana ngokubaluleka kwembali nokuwa koDonga lwaseBerlin ekuzalisekeni kukaDaniyeli 11:40, neTwin Towers zomhla we-9/11 ekuzalisekeni kweSityhilelo ishumi elinesibhozo; kuba xa uThixo ekhetha iziganeko zembali zokuzalisekisa iLizwi laKhe lesiprofeto, wenjenjalo ngendlela efikelela kwingqalelo yesona sihlwele sikhulu sinokwenzeka.

> 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.

> Kwaye emva komnqophiso owenziwe naye uya kusebenza ngobuqhetseba; kuba uya kunyuka, aze abe namandla enabantu abambalwa. Uya kungena ngoxolo nakwezona ndawo zityebileyo zephondo; uya kwenza oko ookhokho bakhe abangakwenzanga, kwanookhokho bookhokho bakhe; uya kubasasazela ixhoba, nempango, nobutyebi; ewe, uya kuceba amacebo akhe nxamnye neenqaba ezinqatyisiweyo, kube lixesha. Daniyeli 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 usiphetha uqwalaselo lwakhe ngomfelandawonye ophakathi kweRoma nabaMakkabhi bendinyana yamashumi amabini anesithathu, uphawula ngabantu abambalwa bendinyana.

> “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.

> “Ngeli xesha amaRoma ayengabantu abambalwa, aza aqalisa ukwenza ngobuqhophololo, okanye ngobuqili, njengoko eli gama lithetha. Kwaye ukususela kweli nqanaba anyuka ngokunyuka okuqhubekayo nokukhawulezayo aya encotsheni yamandla awathi kamva afikelela kuyo.

> “[Verse twenty-four quoted].

> “[Ivesi yamashumi amabini anesine icatshuliwe].”

> “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.

> “Indlela eqhelekileyo iintlanga ezazisithi, ngaphambi kwemihla yeRoma, zingene ngayo kumaphondo axabisekileyo nakwimimandla etyebileyo, yayiyimfazwe nokoyisa. Ngoku iRoma yayiza kwenza oko kwakungazange kwenziwe ngooyise okanye ngooyise boothixo; oko kukuthi, yamkele ezi zinto zifunyenweyo ngeendlela zoxolo. Isithethe, esasingazange siviwe ngaphambili, ngoku saqalwa, sokuba ookumkani bashiye ngobuxhakaxhaka izikumkani zabo kumaRoma. IRoma yafumana ulawulo lwamaphondo amakhulu ngale ndlela.

> “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.

> “Kwaye abo bathi ngaloo ndlela bangena phantsi kolawulo lweRoma bafumana inzuzo engekho ncinane koko. Baphathwa ngobubele nangokunyamezelwa. Kwaba ngathi ixhoba nempango zabelwa phakathi kwabo. Bakhuselwa kwiintshaba zabo, baza baphumla ngoxolo nangokhuseleko phantsi kwesithunzi samandla eRoma.

> “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.

> “Ngokuphathelele kwinxalenye yokugqibela yale ndima, uBhishophu uNewton unika ingcamango yokuxela kwangaphambili amacebo avela ezinqabeni, kunokuba abe ngokuchasene nazo. Oku amaRoma akwenza esuka kwinqaba eyomeleleyo yesixeko sawo esineenduli ezisixhenxe. ‘Kwanangenxa yexeshana;’ ngokungathandabuzekiyo lixesha lesiprofeto, iminyaka engama-360. Imele ukubalwa ukusukela kweliphi inqanaba le minyaka? Mhlawumbi ukusuka kwisiganeko esiziswe embonweni kwindima elandelayo.” 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.

USmith uyaqhubeka aze achonge idabi lase-Actium ngo-31 BC njengesiqalo seminyaka engamakhulu amathathu anamashumi amathandathu. Emva kokucaphula ivesi lamashumi amabini anesihlanu uSmith uchaza oku kulandelayo.

> “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.

> “Ngeendima 23 neye-24 siziswa kweli cala lomnqophiso phakathi kwamaYuda namaRoma, ngowama-161 B.C., ukuya kwixesha apho iRoma yayisele ifumene ulawulo lwehlabathi lonke. Indima ngoku ephambi kwethu ibonakalisa iphulo elinamandla nxamnye nokumkani wasemzantsi, iYiputa, kwanokwenzeka kwedabi eliphawulekayo phakathi kwemikhosi emikhulu nenamandla. Ngaba iziganeko ezinjalo zenzeka kwimbali yeRoma malunga neli xesha? — Zenzeka. Imfazwe yayiyimfazwe phakathi kweYiputa neRoma; yaye idabi laliyidabi laseActium. Makhe sijonge ngokufutshane iimeko ezakhokelela kule ngxabano.”

> “[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.

> “[uMarc] Antony, uAgasto Kesare, noLepidus babumba ulawulo lwabathathu olwalufungile ukuphindezela ukufa kukaJulius Caesar. Lo Antony waba ngumlambo kaAgasto ngokutshata udade wakhe, uOctavia. UAntony wathunyelwa eYiputa ngomsebenzi woburhulumente, kodwa waba lixhoba lamaqhinga neentsindabala zikaCleopatra, ukumkanikazi waseYiputa owawuzinikele ekuziphatheni okubi. Lwaba lukhulu kangangokuba uthando awalukhulelayo kuye, wada ekugqibeleni wamkela icala lezilangazelelo zaseYiputa, walala umfazi wakhe, uOctavia, ukuze akholise uCleopatra, wanika lo wokugqibela iphondo emva kwephondo ukuze anelise ukubawela kwakhe kobutyebi, wenza umbhiyozo woloyiso eAlexandria endaweni yaseRoma, yaye ngenye indlela wabakhubekisa kakhulu abantu baseRoma kangangokuba uAgasto akazange abe nabunzima ekubakhokeleni ukuba bangene ngentliziyo epheleleyo emfazweni nxamnye nolu tshaba lwelizwe labo. Le mfazwe ngokubonakalayo yayinxamnye neYiputa noCleopatra; kodwa enyanisweni yayinxamnye noAntony, owayesele emi ngoku entlokweni yemicimbi yaseYiputa. Kwaye unobangela oyinyaniso wengxabano yabo, utsho uPrideaux, yayikukuba akukho namnye kubo wayenokwaneliseka sisiqingatha kuphela sobukumkani baseRoma; kuba uLepidus wayesele esusiwe kubulawulo lwabathathu, ngoku babesele bejamelene bodwa, yaye kuba ngamnye wayezimisele ukuphatha bonke, baphosa idayisi lemfazwe ukuze bafumane ubunini bayo.” 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.

Ngokwesiprofeto idabi laseActium libonakalisa umthetho weCawa, kuba lamela uloyiso lwesithathu kwizithintelo ezintathu zejografi ezamisela “ulawulo lwehlabathi lonke” lweRoma yobuhedeni, njengoko kuchazwa nguSmith. Njengokuba kwakunjalo ngeRoma yobuhedeni, kwaba kuxa umqobo wesithathu weRoma yobupopu wasuswayo esixekweni saseRoma apho “ulawulo lwehlabathi lonke” lweRoma yobupopu lwaqalayo ngowama-538. Abo mangqina mabini bathetha ngomthetho weCawa apho nangelo xesha iRoma yanamhlanje yoyisa zombini ubukumkani besithandathu nobesixhenxe besiprofeto seBhayibhile, yaye ngokwenza oko, yoyisa umqobo wayo wesithathu; ngaloo ndlela imisela “ulawulo lwehlabathi lonke” iinyanga ezingamashumi amane anesibini ezingokomfuziselo.

> And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:5.

> Waza wanikwa umlomo othetha izinto ezinkulu nezinyeliso; wanikwa negunya lokuqhubeka iinyanga ezingamashumi amane anesibini. ISityhilelo 13:5.

## Rome Against Egypt

IRoma Ichasene neYiputa

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.

Iintshukumo zesiprofeto zemfazwe ka-Agasto waseRoma nxamnye neYiputa noKleopatra zashukunyiswa luvukelo lukaMarko Antoni, yaye ezo ntshukumo zesiprofeto, ngenxa yemfuneko yesiprofeto, zimele ukumela iintshukumo zesiprofeto ezimelwe kumthetho weCawa.

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.

E-Actium iRoma yayoyisa iYiputa, amandla awayequka kumfelandawonye phakathi kwendoda evukelayo nomfazi ongengcwele. Umfelandawonye ka-Antony noCleopatra uyindibaniselwano yebandla norhulumente. E-Actium, iRoma ka-Agasti yoyisa amandla amelwe yindibaniselwano engengcwele yebandla norhulumente.

## Image of the Beast

Umfanekiso Werhamncwa

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.

UKleopatra umele ibandla elonakeleyo elinxulumene noAntony, ongumqondiso weRoma. UKleopatra wayengumlawuli phezu kobudlelwane babo, njengoko kumelwe nguUriah Smith, xa wathi uAntony “waba lixhoba lobuqili nezintelezi zikaKleopatra, ukumkanikazi waseYiputa oziphatha kakubi.” Umanyano lwebandla norhulumente olumelwe nguAntony noKleopatra lwachaza uKleopatra njengamandla alawulayo kuloo budlelwane; ngoko ke, indibaniselwano yebandla norhulumente emelwe bubudlelwane babo ihlangabezana nengcaciso yomfanekiselo werhamncwa—ongumxube webandla norhulumente apho umfazi elawula ubudlelwane. I-Actium yayiluhlobo lomthetho weCawa owawuza kufika kungekudala.

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.

UAgasto umele amandla obupopu oyisa i-United States kumthetho weCawa ozayo kungekudala. UMark Antony luphondo lweRiphabhlikhi lwerhamncwa lomhlaba, yaye uCleopatra luphondo lwamaProtestanti. UAntony noCleopatra bayahlangana baze bathethe njengenamba kumthetho weCawa ozayo kungekudala. Bobabini uCleopatra noAntony bangumfuziselo wamandla enamba, yaye xa bemanyene ngokupheleleyo kumthetho weCawa—bathetha njengenamba.

## Dragons

Iingonyama Zasentsomini

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.

Zombini iGrisi neYiputa ngokwesiprofeto zimela amandla enamba, yaye noAntony wayemele amandla enamba. IYiputa yayisemzantsi kuDaniyeli ishumi elinanye, kanti iGrisi yayisentshona. IYiputa yathatyathwa nguPtolemy I emva kokuba ubukumkani buka-Alesandire bohlulwe baba ziinxalenye ezine. Emva koko uPtolemy I waba ngukumkani wokuqala ongokwesiprofeto wasezantsi, yaye uCleopatra wayengumlawuli wokugqibela wakwaPtolemaios eYiputa. UPtolemy wazalelwa eMakedoni, indawo awazalelwa kuyo uAlesandire Omkhulu.

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.

IMakedoni yayikumantla eGrisi, yaye yayesithi imvelaphi yezinyanya zayo ivela kumaqhawe entsomi amaGrike. Izixeko-zizwe zamaGrike asemazantsi zazithabatha amaMakedoni njengabantu ababarhaxayo ngakumbi kunamaHeleni aseGrisi esemazantsi. AmaMakedoni ayengaphantsi kobukumkani, yaye izixeko-zizwe (poleis) zasemazantsi afana neAthene, iSparta, iThebes, iKorinte, njl., zazikumaZantsi nakuMbindi weGrisi nakwiziqithi zoLwandle iAegean. Ezi poleis zazisoloko zineentlobo zolawulo lwedemokhrasi, lwe-oligarkhi, okanye ezixubeneyo, logama iMakedoni yayibubukumkani obumanyeneyo obuphakathi kolawulo olunye, obunobukhosi obomeleleyo bosapho lwasebukhosini (iiArgead). Sekunjalo, bonke babengamaHeleni, yaye xa iRoma yangena kwimbali, yababiza amaHeleni ngokuba ngamaGrike. UKleopatra wayengumlawuli wokugqibela wakwaPtolemy, nto leyo eyayimela isizwe sobukumkani sobukumkani basemantla samaGrike avela kummandla waseMakedoni, okanye emantla eGrisi.

## King of the South

Ukumkani waseMzantsi

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.

UCleopatra wayengumlawuli wokugqibela wobukumkani bamaPtolemy obaqala ngoPtolemy I xa ubukumkani buka-Aleksandire bahlulwa baba zine. Kwidabi lase-Actium ubukumkani bamaPtolemy, ukumkani wokwenene wasezantsi, bafikelela esiphelweni sabo. Ukumkani olandelayo wasezantsi wayeza kuba yiYiputa yokomoya, emelwe yiFransi engenabuthixo kwimbali yoQhushululo lwaseFransi.

> 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.

> Nezidumbu zabo ziya kulala esitalatweni sesixeko esikhulu, esibizwa ngokwasemoyeni ngokuba yiSodom neYiputa, nalapho kananjalo iNkosi yethu yabethelelwa emnqamlezweni. IsiTyhilelo 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.

IYiputa yokoqobo yaba ngukumkani wokwenene wasemzantsi ngokunxulumene nokwahlulwa kobukumkani buka-Aleksandire, kodwa iYiputa yokomoya imelwe njengokumkani wasemzantsi ngeempawu zesiprofeto zeYiputa, kungekhona ngakwicala lokoqobo.

## South and West

Mzantsi neNtshona

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.

UCleopatra, ekubeni engumlawuli wokugqibela wamaPtolemy wobukumkani, wayengamandla amabini ngokwesiprofeto—amaGrike (entshonalanga) neYiputa (emazantsi); kanti ke olandelayo, waza emva koko waba ngukumkani wasemazantsi ngokomoya, wayeza kuba yiFransi, nayo ingamandla amabini emelwe kwiSityhilelo 11 njengeYiputa neSodom. Ubuhenyukazi beSodom buhambelana nobuhenyukazi bukaCleopatra wasentshonalanga, yaye uCleopatra wasemazantsi uhambelana nokungakholelwa kuThixo kweYiputa. Imo ephindwe kabini yokumkani wokugqibela wasemazantsi ongokoqobo yahambelana nokumkani wokuqala wasemazantsi ngokomoya.

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.”

Imfazwe yaseActium yaba ngumfelandawonye ongcwelehlazo wenamba ka-Antony yaseRoma kunye nenamba kaCleopatra yasemazantsi nasentshonalanga. UAntony noCleopatra bamele ibandla norhulumente, ngoko ke ukoyiswa kweActium nguAgasto waseRoma kubonakalisa uloyiso apho iRoma yoyisa umanyano olungcwelehlazo oluphindwe kabini olufuzisela umfanekiso werhamncwa. Emva kweminyaka engamakhulu amathathu anamashumi amathandathu, ekuzalisekeni kukaDaniyeli 11:24, uConstantine wayahlula iRoma yaba yimpuma nentshonalanga, eshiya umfazi waseRoma entshonalanga yaye esusa indoda yaseRoma ayise empuma. Uloyiso lwasemazantsi nasentshonalanga lwafuzisela ukwahlulwa kwempuma nentshonalanga emva “kwexesha” leminyaka engamakhulu amathathu anamashumi amathandathu, kwidabi laseActium. Kwindibano yangaphambili uAntony wanikwa iRoma yasempuma waza uAgasto wanikwa eyasentshonalanga, ngoko ke iActium yazisa kunye impuma nentshonalanga, kodwa kuphela “ngexesha.”

## 31 BC and 330

31 BC no-330 AD

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.

UYesu usoloko ebonisa isiphelo ngesiqalo, ngoko ke ukoyiswa kweActium ngowama-31 BC kufuzisela ukwahlulwa kobukhosi baba yimpuma nentshona ngowama-330. I-Actium yowama-31 BC yayiyi-alpha ye-omega kule minyaka ingama-360 eyaphela ngowama-330. Kokubini owama-31 BC nowama-330 kufuzisela umthetho weCawa osondelayo, njengoko umelwe kwivesi yeshumi elinesithandathu neyamashumi amane ananye kaDaniyeli ishumi elinanye.

## Another Symbol

Omnye Umqondiso

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.

UAntony waseRoma, emanyene noCleopatra wasemzantsi nowasentshona, umele umanyano oluphindwe kathathu phakathi komanyano lwabo oluphindwe kabini lomfanekiso werhamncwa. Umnqamlezo nawo uhambelana nomthetho weCawa, yaye ngoko ke uhambelana neActium no-330. Emnqamlezweni umanyano oluphindwe kabini lwecawe norhulumente lumelwa ngamaYuda (ibandla elonakeleyo) adibana neRoma (urhulumente) ukuze abulale uKristu. Iqela lesithathu kolo manyano emnqamlezweni limelwa nguBharabhas, uKristu wobuxoki, ogama lakhe lithetha “unyana kayise.” UBharabhas, ngokomfuziselo, ungumprofeti wobuxoki xa ethelekiswa noKristu njengomprofeti oyinyaniso. IRoma yayinguAntony, yaye uCleopatra wasemzantsi nowasentshona wayemele amaYuda noBharabhas.

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.

Umnqamlezo ukwafanelana noEliya eNtabeni iKarmele, apho ukhetho lwalumalunga nokuba ngubani na umprofeti oyinyaniso okanye wobuxoki. Umprofeti wobuxoki ngelo xesha wayeluphawu oluphindwe kabini, oluquka abaprofeti bakaBhahali nababingeleli bomyezo. UBhahali sisithixo sobudoda, yaye ababingeleli bomyezo babemela uAshtaroti, isithixo sobufazi. AmaYuda emnqamlezweni ayengoAshtaroti, isithixo sobufazi; yaye uBharabhas, lowo wayengumfuziselo wobuxoki woMntu Weentsizi, wayesisithixo sobudoda uBhahali.

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.

UCleopatra wayengukumkanikazi yomzantsi kwanokukumkanikazi wasentshona. UAntony wayengumfanekiso weRoma, eyinxalenye yolawulo oluphindwe kathathu olwalufungile ukuziphindezela ngokubulawa kukaJulius. Ukufa kukaJulius ngamanxeba angamashumi amabini anesithathu kwamela inxeba elibulalayo lobupopu ngonyaka we-1798, ekuzalisekeni kwendima yamashumi amane kaDaniyeli ishumi elinanye. UAugustine e-Actium umele ukuphiliswa kwelo nxeba libulalayo. Inxeba liyaphiliswa xa kusifa uAntony noCleopatra. UAntony noCleopatra bamele umfanekiso werhamncwa eUnited States, oliliziko lesiprofeto eliphindwe kathathu, eliquka irhamncwa lomhlaba neempondo zalo ezimbini. UAntony uyinxalenye enye, yaye uCleopatra umele ezinye iinxalenye ezimbini. Nokuba yiRoma kaAntony, okanye yiYiputa neGrisi kaCleopatra, bafa kunye emthethweni weCawa xa ubukumkani besithandathu besiprofeto seBhayibhile bufikelela esiphelweni. Ngokwesiprofeto, uCleopatra ngokunxulumene noAntony ungumxube wobugcisa becawa nobugcisa borhulumente, apho ubugcisa becawa bulukuhla yaye bulawule ubugcisa borhulumente.

## The Second Death Typified

Ukufa Kwesibini Ngokomfuziselo

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.

Kwelinye inqanaba lesiprofeto, ubudlelane bukaCleopatra noJulius Caesar noMarc Antony bumela amaxesha amabini apho ubugcisa bebandla bukaCleopatra bukunxulumene nobugcisa borhulumente boBukhosi baseRoma. Washiywa nguJulius ngowe-1798 ekufeni kwakhe kokuqala okungokomfuziselo, ekuzalisekeni kwendima yamashumi amane kaDaniyeli ishumi elinanye; wandula ke afike esiphelweni sakhe kungekho namnye wokumnceda, eActium, ekuzalisekeni kwendima yamashumi amane anesihlanu kaDaniyeli ishumi elinanye. Indima yamashumi amane yi-alpha yenxeba lakhe lokuqala elibulalayo eliza kuphiliswa, yaye i-omega yendima yamashumi amane anesihlanu yindawo apho afumana khona ukufa kwakhe kwesibini nokokugqibela.

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.

Njengakumagunya amane amaRoma akwivesi yeshumi elinesithandathu ukuya kweyamashumi amabini anesibini, noCleopatra njengophawu lweBhayibhile unentsingiselo engaphezu kwenye, ngokuxhomekeke kumxholo. UYulius wamshiya ngowe-1798 xa inkxaso yobukumkani yasuswayo, aze ke umnxeba wakhe obulalayo uphiliswe emthethweni weCawa, kodwa ookumkani abalishumi beSityhilelo seshumi elinesixhenxe ekugqibeleni bamtshabalalisa ngomlilo, xa edibana nokufa kwakhe kwesibini nokokugqibela.

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.

UKleopatra ungumqondiso wendalo ephindwe kabini emelwe kukungakholelwa kuThixo kweYiputa kaFaro, kunye nentanda-bulumko yonqulo yaseGrisi. Indalo yakhe ephindwe kabini imele ubugcisa bolawulo lombuso baseYiputa kunye nobugcisa becawa baseGrisi. Intanda-bulumko yonqulo yamaGrike imelwe sisithixokazi samaGrike uAthena, owayemiswe njengomfanekiso oqingqiweyo etempileni yakhe, ebizwa ngokuba yiParthenon. UAthena ngumqondiso wobulumko, yaye njengomfazi umele inkolo yemfundo yomntu, ngokuchaseneyo nemfundo engcwele.

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.

Iimpondo ezimbini ze-United States nguRiphabhlikhi nobuProtestanti, ezazifanekiselwe eFransi yiYiputa neSodom. IYiputa bubugcisa borhulumente, yaye iSodom bubugcisa bebandla; ngoko ke, uRiphabhlikhi uhambelana neYiputa, yaye ubuProtestanti neSodom. URiphabhlikhi yiYiputa, yaye ubuProtestanti yiSodom neGrisi. Umfuziselo wemfundo yabantu nguthixokazi wamaGrike uAthena, itempile yakhe eyayiyiParthenon, efumana iqabane layo langoku kwitempile yeParthenon yaseNashville, eTennessee. Umfuziselo webandla elonakeleyo elizimanya nophondo lwaseRiphabhlikhi eUnited States ngexesha lomthetho weCawa umelelwa njengoKleopatra, uAshtaroti, uSalome, neSodom.

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.

UKleopatra ubonakalisa ukungakholelwa kuThixo kukaFaro nenkolo yamaGrike. Inkolo ehamba nefilosofi yokungakholelwa kuThixo kukunqulwa kwemfundo yamaGrike. UYesu usoloko ebonakalisa isiphelo ngesiqalo, yaye umthi owawungavumelekanga ukuba udliwe emyezweni wawungumthi wokwazi okulungileyo nokubi, omela inkolo yefilosofi yamaGrike athi uDade White yiyo “imfundo ephakamileyo.” Ichaza yaye igxininisa inkolo kaKleopatra yamaGrike yobulumko njengokonakeleyo nokwexelisa inyaniso yemfundo yokwenene kwimpikiswano enkulu phakathi kukaKristu noSathana.

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.

INashville, Tennessee ibizwa ngokuba yi-“Athene yasemzantsi,” yaye uCleopatra wayengukumkanikazi wokugqibela wokoqobo wasemzantsi. Ukumkanikazi wokugqibela wasemzantsi wayengumfuziselo wokumkani womoya olandelayo nowokuqala wasemzantsi, owazalisekiswa yiFransi engakholelwayo kuThixo. IFransi engakholelwayo kuThixo ingumfuziselo weUnited States, apho eNashville, Tennessee, “Athene yasemzantsi,” itempile yeParthenon yothixokazi uAthena imelwe ngokomfuziselo. Le tempile ikwi-2500 West End eNashville. Inani amashumi amabini anesihlanu limele umnyango ovaliweyo wemizekeliso emithathu kaMateyu amashumi amabini anesihlanu. UCleopatra, njengokumkanikazi kokubini we-“mzantsi” nowe-“ntshona,” ufika “esiphelweni” sakhe eAthene yasemzantsi.

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.

Ngale ngqwalasela yeActium, uCleopatra, uAugustus noAntony sibuyela kwivesi yamashumi amabini anesine ukuya kwivesi yamashumi amathathu kaDaniyeli ishumi elinanye. Mhlawumbi, eyona ndawo ingacacanga kakhulu kulo mhlathi yile xa bathetha ubuxoki etafileni inye.

> 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.

> Iintliziyo zazo zombini ezi kumkani ziya kuba kukwenza ububi, yaye ziya kuthetha ubuxoki etafileni inye; kodwa akuyi kuphumelela oko; kuba isiphelo sisaza kubakho ngexesha elimisiweyo. Daniel 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.

Ixesha elimisiweyo kulo mhlathi ngu-330, isiphelo “sexesha” somhlathi wamashumi amabini anesine. Ixesha elimisiweyo limela umthetho weCawe ngeCawa eUnited States, yaye likwamele ukuvalwa kwexesha lovavanyo loluntu lwehlabathi. Phambi komthetho weCawe ngeCawa ookumkani ababini, iintliziyo zabo zazimise ukwenza ububi, baya kuthethana ubuxoki etafileni inye. Phambi komthetho weCawe ngeCawa wemihlathi yeshumi elinesithandathu neyamashumi amane ananye kaDaniyeli ishumi elinanye, ookumkani ababini baya kuthethana ubuxoki etafileni inye, kodwa ubuxoki babo abuyi kuphumelela. Ngoobani aba kumkani babini bathethana ubuxoki omnye nomnye? Phambi kokuba siphendule loo ngcinga, ndiza kusikhumbuza ngeminye imifuziselo esele sayiphatha ngaphambili kolu luhlu.

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.

Abalawuli abane bamaRoma bamele iintlobo ngeentlobo zeempawu zesiprofeto ngokuxhomekeka kumxholo abajongwa kuwo. Nangona bengabalawuli bamaRoma, njengophawu bamele ngokusisiseko imbali yesiprofeto yakwaYuda wamandulo njengoko babesuka phantsi kolawulo lwamaSeleuki besiya phantsi kolawulo lwamaRoma.

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.

UPompey wayengumthetheli-mkhosi, yaye abalawuli abathathu abalandelayo baseRoma bonke babengoKesare. UJulius, ngokunxulumene noAgasto, wayemela iindibaniselwano ezimbini eziphindwe kathathu kunye neetrayamvirate ezimbini, eyokuqala ingekho sesikweni, eyesibini isesikweni. Bonke abalawuli aba bane bamele umthetho weCawa kwiimeko ezithile. UPompey waloyisa ilizwe elizukileyo; uJulius, omelwe ngamanxeba okuhlatywa angamashumi amabini anesithathu, yingelosi yokuqala, kuba unguKesare wokuqala, yaye uluphawu lwengelosi yesithathu, eyayinguTibheriya. UTibheriya emnqamlezweni, ongumthetho weCawa, naye umelwe ngamashumi amabini anesithathu, kuba amashumi amabini anesithathu amele uxolelaniso; yaye umnqamlezo uyinxalenye ebaluleke gqitha yomsebenzi kaKristu ekudibaniseni ubuThixo baKhe nobuntu bethu. Ngoko ke, uJulius noTibheriya yimiyalezo yokuqala neyesithathu, emelwe ngamashumi amabini anesithathu.

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.

UJulius wayengenguye loo mfanekiso wothando adla ngokuboniswa ngawo kwiintsomi zaseHollywood; wayeyindoda engenalusini eyayizinikele emandleni. UTiberias wayembi ngakumbi kunoJulius, kuba ubungendawo bakhe buyakhankanywa nakwivesi ngokwayo, kuba unobumba wokugqibela woonobumba besiHebhere ungamashumi amabini anesibini, kanti owokuqala mnye. U-alpha mncinane kuno-omega, kwaye ubungendawo bukaTiberias bubekwe kwivesi yamashumi amabini anesibini, engunobumba wokugqibela woonobumba besiHebhere, yaye phakathi kwaba bantu babini bangendawo bamelwa nguJulius noTiberias kwakukho uAgasto. UAgasto umele incopho yobuqaqawuli bamandla nodumo lwaseRoma. Njengophikisanayo nomyalezo wokuqala nowesithathu umelelwa ngunobumba weshumi elinesithathu, olungumqondiso wemvukelo. UAgasto waqinisekisa ubukumkani bakhe ngokoyisa imvukelo ka-Antony noCleopatra, eyona mvukelo idume kakhulu kwimbali yaseRoma.

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.

UAugustus ligunya laseRoma eloyisa umqobo wesithathu, yaye ngokwenza oko wayemela umthetho weCawa, kwanegunya laseRoma elilawulayo ngexesha leenyanga ezingamashumi amane anesibini ezingokomfuziselo zesahluko seshumi elinesithathu seSityhilelo esingovukelo. Xa ebekwe phambi komthetho weCawa, uPompey umele zombini u-1798 no-1989, ngaloo ndlela esenza uPompey abe ngumqondiso ka-Antiochus Magnus ophelisa iMfazwe yesine yaseSiriya ukususela ngowama-219 kuse kowama-217 BC, ekuzalisekeni kwendima yeshumi yesahluko seshumi elinanye. UJulius Caesar ke udityaniswa nendima yeshumi elinanye neyeshumi elinesibini kunye nedabi lomda, idabi laseRaphia ngowama-217 BC. Apho uJulius ukwangulo Antiochus Magnus, yaye noAugustus Caesar ukwangulo Antiochus Magnus kwidabi lasePanium lendima yeshumi elinesihlanu. Kwandula ke kwindima yeshumi elinesithandathu uTiberias abe ngumthetho weCawa, kodwa akanguye uAntiochus Magnus, kuba apho unguPompey, kuba uYesu usoloko ebonisa isiphelo ngesiqalo. Loo ndima iphawula ukuphela koBukhosi bamaSeleucid obulinganisa ukuphela kweUnited States njengobukumkani besithandathu besiprofeto seBhayibhile.

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.

Kukho ezinye iintlanganiso ezimele zenziwe zabalawuli abane baseRoma, yaye umgca lowo umele imbali efihlakeleyo yevesi yamashumi amane. Umgca wamaMaccabee wevesi yamashumi amabini anesithathu nawo ukwabonakalisa imbali efihlakeleyo yevesi yamashumi amane. Emva koko kwiivesi zamashumi amabini anesine, ibali leRoma yobukhosi bamahedeni limelwe lixesha—iminyaka engamakhulu amathathu anamashumi amathandathu. Umgca wembali yaseRoma omelwe ukusuka kwivesi yamashumi amabini anesine kuse kuthi ga kwivesi yamashumi amathathu ukwangumzekeliso wembali efihlakeleyo yevesi yamashumi amane. Uphela kwivesi yamashumi amathathu ananye xa umxholo utshintsha usuke kwiRoma yamahedeni uye kwiRoma yobupapa. IRoma yamahedeni isekhona kule vesi, kodwa apho ayimelwanga njengobukumkani besine besiprofeto seBhayibhile, koko imelwe njengamandla ezopolitiko awabeka ubupapa etroneni ngo-538. Ngo-538 ubupapa lwawisa umthetho weCawa, ngoko ke ivesi yamashumi amathathu ananye iyahambelana neevesi zeshumi elinesithandathu nezamashumi amane ananye. Ivesi yamashumi amabini anesine yazisa idabi laseActium kunye nembali enxulumene nalo mgca.

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.

Ivesi yamashumi amabini anesine ichaza ixesha apho iRoma yobuhedeni yaqalisa ukulawula ngokugqibeleleyo iminyaka engamakhulu amathathu anamashumi amathandathu, aze ke kwivesi yamashumi amathathu ananye iRoma yobupopu iqalise ukulawula ngokugqibeleleyo iminyaka eliwaka elinamakhulu amabini anamashumi amathandathu. Isiqalo nesiphelo somgca zithwele umqondiso kaKristu, uAlfa no-Omega. Kwezi vesi sinembali kaMarc Antony, uCleopatra noAugastus Caesar. Kwivesi yeshumi elinesithandathu iRoma yobuhedeni yoyisa uBukhosi bamaSeleucid ngowama-65 BC, yaza emva koko yoyisa uYuda ngowama-63 BC. Umqobo wesithathu waseActium ngowama-31 BC wachaza isiphelo sobukumkani baseYiputa, njengoko kwakufanekiswe yimiqobo yokuqala yamaSeleucid ngowama-65 BC. Kwakhona, sifumana umqondiso woWokuqala noWokugqibela. Ngowama-65 BC kwaba ngowokuqala kwimiqobo emithathu, yaye wamel’ ukoyiswa kokumkani wasemntla, kanti owama-31 BC wamel’ owesithathu kwimiqobo emithathu, yaye wamel’ ukoyiswa kokumkani wasemazantsi. UYuda, njengomqobo ophakathi kwimiqobo emithathu, wayenemfazwe yamakhaya phakathi kweendonga zeYerusalem xa uPompey wafikayo ngowama-63 BC. Umqobo wesibini uluphawu lovukelo.

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.

Ngowama-538, umqobo wesithathu weRoma yobupapa wagxothwa kwiSixeko saseRoma. Lowo mqobo yayinguGoths, yaye apho ubukumkani besihlanu besiprofeto seBhayibhile baqalisa; kanye apho ubukumkani besine baphelela khona. Kwaye njengoko ubukumkani besine baqalisa kumqobo wabo wesithathu, ubukumkani baseYiputa boyiswa, njengoko kwakusele kufuziselwe kumqobo wokuqala wobukumkani bamaSeleucid. Oku kubonisa ukuba ubungqina besiprofeto obufumaneka kwiindima zamashumi amabini anesine kude kuse kwindima yamashumi amathathu, bumele umgca okwamele ukuba ukwindawo efihlakeleyo yembali yendima yamashumi amane. Ngenxa yesi sizathu, kubalulekile ukuqwalasela ubudlelwane obahlukeneyo besiprofeto obumelwe nguMarc Antony, Cleopatra, Julius Caesar, Pompey noAugustus Caesar.

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

Ngaba ke ngoko eyona nxalenye engacacanga yale ndima, ukusuka kwivesi yamashumi amabini anesine kuse kuma amashumi amathathu, yile xa bethetha ubuxoki etafileni inye?

> 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.

> Ke zona iintliziyo zaba kumkani zombini ziya kuba sekwenzeni ububi, yaye ziya kuthetha ubuxoki etafileni inye; kodwa oko akuyi kuphumelela; kuba isiphelo sisaya kuba ngexesha elimisiweyo. Daniyeli 11:27.

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

Uriah Smith uchaza abo kumkani babini njengoMarc Antony noAgasto Kesare.

> “Verse twenty-seven quoted

> “Indima yamashumi amabini anesixhenxe ecaphuliweyo”

> “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.

> “UAntony noKhesare babekade bebumbeneyo ngaphambili. Kanti ke, phantsi kwengubo yobuhlobo, bobabini babesukelana, besenza amaqhinga befuna ulawulo lwehlabathi liphela. Izibhengezo zabo zokuhloniphana nokubonisana ubuhlobo omnye komnye zazingamazwi abahanahanisi. Bathetha ubuxoki etafileni inye. UOctavia, inkosikazi ka-Antony nodade boKhesare, wabhengeza ebantwini baseRoma ngexesha uAntony amqhawula umtshato, ukuba wavuma ukutshata naye kuphela ngethemba lokuba oko kuya kuba sisibambiso somanyano phakathi koKhesare noAntony. Kodwa elo cebiso alizange liphumelele. Kwaqhuma umsantsa; yaye kwimbambano eyalandelayo, uKhesare waphuma ephumelele ngokupheleleyo.” 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.

Xa uOctavia wachaza ukuba umtshato wakhe noAntony wawunjengesibambiso somanyano, wawubonakalisa umanyano lomtshato olwalusele lufuziselwe ngaphambili kwisahluko seshumi elinanye ngomtshato wexesha lamaGrike kaBerenice nokumkani wamaSeleucid uAntiochus II Theos malunga no-252 BC. UBerenice wayeyintombi kaPtolemy II Philadelphus. UOctavia noBerenice bamele imitshato yozakuzo okanye, ngokwesiprofeto, iminqophiso. Iivesi zesihlanu ukuya kweyeshumi zichaza imbali yomtshato wozakuzo phakathi kobukumkani basemzantsi nobasentla, yaye xa uMarc Antony noOctavian, owathi kamva waziwa njengoAgasto Kesare, balungiselela lo mtshato, baphinda bahlula ubukumkani baba yimpuma nentshona.

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).

ISivumelwano saseBrundisium (40 BC) sasisisombululo ekuthethwene ngaso phakathi kukaMarc Antony noOctavian (owathi kamva waba nguAugustus) sokusombulula ukungavisisani kwiSecond Triumvirate emva kwemeko eyayisele isondele kwimfazwe yamakhaya. Sasibandakanya ukwahlulwa kwemimandla yamaRoma (uAntony empuma, uOctavian entshonalanga) yaye saqinisekiswa ngomtshato kaAntony noOctavia (udadeboOctavian). Ngo-39 BC ixesha lokuqala leTriumvirate leminyaka emihlanu laphela, uAntony wakhwela ngenqanawa waya eItali eneenqanawa ezingaphezu kwama-300 ezathi ekuqaleni zala ukuvunyelwa ukuba zifike emhlabeni eBrundisium, ngoko ke ekugqibeleni zema eTarentum. UOctavian wadibana naye apho emva kothethathethwano olude olwaveliswa kukungafuni komkhosi kaAntony ukulwa nomkhosi kaOctavian, kwanokungafuni komkhosi kaOctavian ukulwa nomkhosi kaAntony. UOctavia wadlala indima ebalulekileyo kakhulu yokulamla, ecenga uAntony ukuba axhase uOctavian nxamnye noSextus Pompey. Bayihlaziya iTriumvirate ngeminyaka emihlanu engakumbi (de kube ngu-32 BC), uAntony enika uOctavian iinqanawa ezili-120 ngokutshintshiselana nomkhosi owawuthenjisiwe (awathi kamva uOctavian akawunika).

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.

Ngowama-32 BC kwabakho ukwahlukana okucacileyo phakathi kwaba bachasene babini. Ubudlelane babohlokile ngenxa yobuxoki bentengiso yezopolitiko, ukujolisa kukaAntony empuma (kunye noCleopatra), kunye nokuqiniswa kwamandla kukaOctavian entshona. UOctavian wazikhaba iziphakamiso zeengqungquthela ezalandelayo ezivela kuAntony ngaphambi kweActium.

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.

Kumtshato woonozakuzaku nokumkani wasemantla (uAntiochus) nokumkani wasemazantsi (uPtolemy), yayikukumkani wasemazantsi owabonelela ngomtshakazi; kodwa kumtshato woonozakuzaku kaAntony (impuma) noOctavian (intshona), umtshakazi wabonelelwa yintshona. Yomibini le mitshato woonozakuzaku yasilela, yaye lowo wanikela ngentombi okanye ngodade ekugqibeleni waphumelela phezu kwamandla awaphula umnqophiso.

## The Testimony of Three

Ubungqina Bothathu

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.

Ekupheleni koBukhosi bamaSeleukhos kwabakho umnqophiso wesithathu apho kwathethwa ubuxoki etafileni inye. Oku kwenzeka kumxholo weMfazwe yesihlanu yaseSiriya (202–195 BC), xa uAntiochus III Magnus wasebenzisa ubuthathaka boBukumkani bamaPtolemy emva kokufa kukaPtolemy IV Philopator ngowe-204 BC. UPtolemy V Epiphanes (Ptolemy V) wenyuka waya etroneni engumntwana (malunga neminyaka emi-5–6), nto leyo eyashiya iYiputa iphantsi kwabalawuli ababambeleyo yaye isesichengeni sesiphithiphithi sangaphakathi, iimvukelo zabemi bomthonyama, nezisongelo zangaphandle.

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).

UAntiochus Magnus wayesele ehlasele waza wathimba inxalenye enkulu yemimandla yamaPtolemy eCoele-Syria, ePalestina, naseAsia Minor emva koloyiso olunjengeDabi lasePanium (200 BC). Kunokuba ayoyise ngokupheleleyo iYiputa (oko kwakunobungozi bokubangela ungenelelo lwaseRoma, kuba iRoma yayimxinzelela ukuba ahlale kude nemimandla ethile), walandela umanyano lomtshato wezopolitiko njengomntu “ongumkhuseli.” Ngowama-197/195 BC, njengenxalenye yomnqophiso woxolo owawuphelisa imfazwe, uAntiochus Magnus wamthembisa ngomtshato waza emva koko watshatisa intombi yakhe eselula uCleopatra I Syra (ekwabizwa ngokuba nguCleopatra Syra) kumntwana uPtolemy V (umtshato wenzeka ngowama-193 BC eRaphia; uPtolemy wayeneminyaka eli-16, uCleopatra eli-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.

Oku kwakubekwe njengesenzo sobubele nesisa: uAntiochus wazimisa njengomhlanganyeli no“mkhuseli” wokumkani oselula, eqinisekisa uxolo ngoxa egcina iinzuzo awayezifumene eAsiya. Umtshato wamnika impembelelo engathanga ngqo phezu kweYiputa ngentombi yakhe (wayenethemba lokuba yayiya kuhlala inyanisekile kwiingcambu zayo zobuSeleucid ize isebenze njengelizwi elixhasa iSiriya kwibhotwe lamaPtolemy). Elo qhinga labuyela umva kuba uCleopatra wema ecaleni komyeni wakhe neYiputa, kungekhona kukayise, ngaloo ndlela etshabalalisa ulawulo lwexesha elide lukaAntiochus. Oku kufana noMnqophiso waseBrundisium (40 BC) yaye kunxulumene neziganeko zamaRoma ngeendlela ezininzi.

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).

Kanye njengokuba uAntony watshata noOctavia (udade kaOctavian) ukuze abophe amandla ayelwisana emva kwemfazwe eyayisele ikufuphi, noAntiochus wasebenzisa umtshato wentombi yakhe noPtolemy V ukuze amise ngokusesikweni uxolo lwethutyana nokwahlulwa kommandla (amaSeleucid agcina uloyiso lwawo emantla, uPtolemy wagcina iYiputa emazantsi).

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.

UAntiochus wasebenza njengomgcini owayesebenza enyanisweni phezu komntwana-ukumkani uPtolemy V (ngamaqhina entsapho), ngokufanayo nendlela uOctavian (kunye neTriumvirate) abazibeka ngayo phakathi kweendawo ezingenagunya okanye ukungquzulana kwamagunya. Kuzo zombini ezi meko, umntu “owomeleleyo” ngakumbi (uAntiochus/uOctavian) wafuna ukufumana amandla okusebenzisa imeko phezu komnye osesichengeni ngobudlelane begazi. Omabini la malungiselelo azisa uzinzo lwexeshana elifutshane kodwa ‘akaphumelelanga’ ekuhambeni kwexesha ngenxa yokungathembani okwakusezantsi—uCleopatra wakhetha iYiputa (ethomalalisa uAntiochus), kanti ukugxila kukaAntony empuma (uCleopatra VII) kwakhokelela ekuqhawukeni kobudlelane noOctavian.

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.

Ubuntwana bukaPtolemy V phantsi kwabakhokeli abangabameli bufanisa ukungazinzi okwalandela ukufa kukaJulius Caesar (okwaholela ekusekweni kweTriumvirate nakwiingxwabangxwaba zamandla). Umtshato kaBerenice noAntiochus waphawula ukuqala kwembali yoBukhosi bamaSeleucid kuDaniyeli ishumi elinanye, yaye umtshato wentombi kaAntiochus Magnus nokumkani womntwana waseYiputa waphawula ukuphela koBukhosi bamaSeleucid. Ukuphela komtshato kaMarc Antony noOctavia kwaphawula ukuphela kobukumkani bamaPtolemy. Ukuphela kukaYuda njengabantu bomnqophiso kaThixo kwenzeka emnqamlezweni, yaye obo bukumkani bamaYuda baqala ngamaMaccabee nomfelandawonye abawenzayo neRoma. Yonke le migca yesiprofeto imelwe ngaphakathi kwibali likaDaniyeli isahluko seshumi elinanye, yaye yonke iyangqinelana nembali efihlakeleyo yendinyana yamashumi amane. Ukuqala kwindinyana yesihlanu sibona umnqophiso kaBerenice, okhokelela kuAntiochus Omkhulu nomnqophiso wentombi yakhe uCleopatra Syra, okwenzeka kwimbali yamaMaccabee yendinyana yamashumi amabini anesithathu. AmaMaccabee aba yinxalenye yaloo mgca ngenxa yemvukelo yawo nxamnye noAntiochus Epiphanes, omnye wabokugqibela boBukhosi bamaSeleucid.

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.”

UAntiochus Epiphanes ngulo Antiochus lowo wayeseYiputa ngowe-168 BC kufuphi neAlexandria ngexesha leMfazwe yesiThandathu yaseSiriya. UAntiochus Epiphanes wayehlasele iYiputa yaye wayesele ephantse ukuyithimba iAlexandria. Abalawuli bakwaPtolemy babhenela eRoma befuna uncedo. IRoma yathumela uPopillius Laenas (enabakhatshwa nje abambalwa—engenamkhosi) ukuba azise isigqibo sokugqibela esivela kwiNdlu yeeNgwevu; uAntiochus kwakufuneka arhoxe ngoko nangoko eYiputa naseCyprus, kungenjalo ajamelane nemfazwe neRoma. Xa uAntiochus wayifumanayo ileta waza wacela ixesha lokubonisana nabacebisi bakhe, uPopillius—ochazwa njengongqwabalala nonesigqeba—wathabatha intonga yakhe yokuhamba waza wazoba isangqa esantini sajikeleza iinyawo zikakumkani. Wandula ke wavakalisa wathi, “Phambi kokuba uphume kweso sangqa, ndinike impendulo endiya kuyisa phambi kweNdlu yeeNgwevu.”

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).

Intsingiselo yayicacile; u-Antiochus wayengenakuphuma kuloo sangqa engakhange azibophelele kwiimfuno zaseRoma—ukuwela umda waso engenasivumelwano kwakuthetha imfazwe. Ethukile yaye ehlazekile, u-Antiochus wathandabuza okwethutyana, kodwa emva koko wavuma ukuthobela, warhoxisa imikhosi yakhe eYiputa, waza wabuyela eSiriya. Esi senzo sikhaliphileyo sobudlelane bezopolitiko (esasiqiniswe ludumo olukhulayo lwaseRoma lwamandla) sanyanzelisa ukurhoxa ngaphandle kwedabi, sibonakalisa ukongama okuvelayo kweRoma kwimpuma yoLwandle lweMeditera. Sisoloko sikhankanywa ngokubanzi njengemvelaphi yebinzana elithi “ukuzoba umgca entlabathini” (nangona eneneni yayisisangqa).

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

UAntiyokwe Epifanes naye waba kukuqonda kwamaProtestanti kwaloo mandla aziphakamisayo, awa aze amisele umbono kwivesi yeshumi elinesine kaDaniyeli ishumi elinanye.

> 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.

> Kwaye ngaloo maxesha baya kusukuma abaninzi nxamnye nokumkani wasezantsi; kwanabaphangi babantu bakowenu baya kuzidumisa ukuze baqinisekise umbono; kodwa baya kuwa. Daniyeli 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.

U-Antiochus IV Epiphanes walawula ngowama-175–164 BC, yaye wayengowesibhozo kookumkani abalishumi elinesithathu bamaSeleucid. Wazama ukunyanzelisa inkcubeko yobuHellenistic nokumanyanisa ubukumkani bakhe phantsi kwezenzo zonqulo lwamaGrike. Waphanga iTempile ngowama-169 BC, wawalela amasiko amaYuda (ulwaluko, ukugcinwa kweSabatha, nokufundwa kweTorah), waza wanyanzelisa amadini koothixo babahedeni. NgoDisemba wowe-167 BC wamisa isibingelelo sobuhedeni (esikaZeus) phezu kwesibingelelo samaYuda samadini anyukayo eTempileni, waza wabingelela ihagu, kwakunye nezinye izenzo ezihlambelayo. Oko kungcoliswa kwaba sisikhonkwane sokugqibela kumaYuda awayekukhathalele ukunyaniseka emthethweni, awayekubona njengokwaphulwa kokugqibela kobungcwele beTempile nomthetho kaThixo. Kwabangela ukuxhathisa kwangoko xa uMattathias (umbingeleli waseModein) wala umyalelo wegosa lamaSeleucid wokuba abingelele koothixo babahedeni, waza wabulala umYuda owawexukile negosa elo, emva koko wabalekela ezintabeni kunye noonyana bakhe (iiMaccabees zexesha elizayo). Oku kwavusa imfazwe yohlaselo olukhawulezayo nemvukelo ukusuka ngowama-167–160 BC eyayijolise ekubuyiseleni unqulo lwamaYuda, kwaza oko kwakhokelela ekunikezelweni ngokutsha kweTempile (Hanukkah) ngowama-164 BC phantsi kukaJudas Maccabeus.

At the beginning and ending of the Seleucid Empire there was a significant treaty represented by a diplomatic marriage that possessed the element of division of either east and west, or north and south. As the Seleucid Empire waned Antiochus Epiphanes becomes the symbol of the rising Roman power, and the focus of the Maccabean’s indignation. Later in history he becomes the counterfeit of the prophetic symbol that establishes the vision. The power in verse twenty-two of chapter eleven is broken when the prince of the covenant was broken.

Ekuqaleni nasekupheleni koBukhosi bamaSeleucus kwabakho umnqophiso obalulekileyo owawumelwe ngumtshato wezobudlelwane phakathi kwezizwe, owawunento yokwahlulwa mhlawumbi phakathi kwempuma nentshona, okanye phakathi komntla nomzantsi. Njengoko uBukhosi bamaSeleucus babusiya buthathaka, uAntiochus Epiphanes uba luphawu lwamandla amaRoma anyukayo, aze abe yindawo ekugxilwe kuyo ingqumbo yamaMaccabean. Emva koko embalini uba ngowokwenziwa wobuxoki womfuziselo wesiprofeto omisa umbono. Amandla akwivesi yamashumi amabini anesibini yesahluko seshumi elinanye ayaphulwa xa inkosana yomnqophiso yaphulwayo.

> 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.

> Kwaye ngeengalo zomkhukula baya kukhukuliswa bemke phambi kwakhe, baphulwe; ewe, kwanomlawuli womnqophiso. Daniyeli 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.

Ulawulo luka-Antiochus Epiphanes lwaphela ngowama-164 BC, phantse iminyaka engamakhulu amabini ngaphambi kokuba uKristu, “inkosana yomnqophiso,” “waphulwa” emnqamlezweni. Into esinqwenela ukuyiqaphela apha kukuba uBukhosi bamaSeleucid baqalisa baza baphela ngomtshato womnqophiso wezopolitiko apho inkohliso phakathi kwala maqela mabini iyinto eqinisekiswe yimbali. Ngexesha lolawulo luka-Antiochus Epiphanes kwaqala uvukelo lwamaMaccabee, olwalungumfuziselo woVukelo lwaseMelika. Kwimbali yamaMaccabee umzabalazo wabo wokulahla igunya lamaSeleucid waquka umnqophiso obalulekileyo neRoma. Ivesi echonga loo mnqophiso ngokuthe ngqo ikwachonga iRoma njengosebenza ngenkohliso, okanye ethetha ubuxoki etafileni yomnqophiso.

> 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.

> Ke kaloku emveni komnqophiso owenziwa naye uya kwenza ngobuqhetseba; kuba uya kunyuka, aze omelele enabantu abambalwa. Daniyeli 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:

Wonke umgca wesiprofeto owandulela ixesha lesiphelo kwindima yamashumi amane uqulethe umnqophiso owaphulwayo. U-Uriyah Smith, ephawula ngabo “abawushiyayo umnqophiso ongcwele” kwindima yamashumi amathathu, ubhala oku kulandelayo:

> “‘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.

> “‘Ukucaphuka nxamnye nomnqophiso;’ oko kukuthi, iziBhalo eziNgcwele, incwadi yomnqophiso. Uvukelo olunjalo lwenzeka eRoma. AmaHeruli, amaGoth, namaVandal, awoyisa iRoma, amkela inkolo yama-Ariya, aza aba ziintshaba zeCawa yamaKatolika. Kwakukakhulu ngenjongo yokuphelisa olu qhekeko apho uJustinian wamisa ngommiselo upopu ukuba abe yintloko yecawe nomlungisi wabaqhekeki. Kungekudala iBhayibhile yaqalisa ukuthathwa njengencwadi eyingozi ekungafanele ifundwe ngabantu abaqhelekileyo, koko yonke imibuzo ephikiswanayo yayimele isiwe kupopu. Ngaloo ndlela kwathululelwa indelelo phezu kwelizwi likaThixo. Kwaye abalawuli baseRoma, apho isahlulo sayo sempuma sasiqhubeka sisekhona, baba nolwazi, okanye benza iyelenqe kunye neCawa yaseRoma, eyayiwushiyile umnqophiso, yaza yaba kukuwexuka okukhulu, ngenjongo yokucinezela ‘uqhekeko.’ Umntu wesono waphakanyiselwa etroneni yakhe yokuzidla ngokoyiswa kwamaGoth angama-Ariya, awayebambe iRoma ngelo xesha, ngowama-538 A.D.” 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.

Ivesi yesihlanu kaDaniyeli ishumi elinanye ichaza umgca wembali apho ukumkani wasemazantsi anikela ngomtshakazi wezopolitiko njengomqondiso womnqophiso owathi emva koko waphulwa ngukumkani wasemantla. Impindezelo yokumkani wasemazantsi yayiyisifaniso sempindezelo yokumkani wasemazantsi ngokwasemoyeni kaNapoleon ngokuchasene nokumkani wasemantla wobupopu ngowe-1798. Umnqophiso owaphukileyo weevesi zesihlanu ukuya kwesithoba wawuyisifaniso somnqophiso kaTolentino kaNapoleon owaphukileyo, nowaba sisifaniso sebango likaPutin lomnqophiso owaphukileyo yi-NATO. Impindezelo kaNapoleon yayiyisifaniso sempindezelo kaPutin ngokuchasene neUkraine ngowe-2014. Impindezelo yevesi yeshumi ka-Antiochus Magnus ephelisa iMfazwe yesiNe yaseSiriya iyahambelana noNapoleon ngowe-1798 kananjalo noPutin ngowe-2014. Emva kwedabi lasePanium ngowama-200 BC elikwi vesi yeshumi elinesihlanu, uAntiochus walungiselela umtshato wezopolitiko ngenjongo efihlakeleyo yokuthabatha iYiputa ayibeke phantsi komyalelo wakhe ngaphandle kokusebenzisa imikhosi yasemhlabeni. Itrone ka-Antiochus Magnus yadluliselwa kunyana wakhe, owabulawayo, nto leyo eyazisa unyana omncinane ka-Antiochus Magnus, uAntiochus Epiphanes, etroneni. Izenzo zakhe ekumiseleni amasiko nenkolo yamaGrike zazisa uvukelo lwamaMaccabee, olwakhokelela kumnqophiso wenkohliso neRoma okhankanywe kwivesi yamashumi amabini anesithathu. Ivesi yamashumi amabini anesine yazisa iRoma yobuhedeni ize ichaze itafile yobuxoki kaAntony noAugustus. Kwivesi yamashumi amathathu iRoma yobuhedeni ingena kwincoko nebandla lobupopu, elichazwa njengabo bawaphulayo umnqophiso ongcwele.

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.

Iindima ezingamashumi amabini anesine ukuya kwezamashumi amathathu ziyingqina leRoma yobuhedeni, yaye iindima ezingamashumi amathathu ananye ukuya kwezamashumi amane zinika ubungqina beRoma yobupapa. Wonke umgca kaDaniyeli ishumi elinanye, indima yokuqala ukuya kutsho kwindima yamashumi amane, umele umgca wesiprofeto osetyenziswa kwimbali efihlakeleyo yendima yamashumi amane. Umgca wobukumkani bamaSeleucid, umgca wobukumkani bamaPtolemy, umgca wobukumkani bamaYuda bamaMaccabee, umgca weRoma yobuhedeni nomgca weRoma yobupapa, yonke loo migca ibonisa imbali ka-1989 ukuya kutsho kumthetho weCawa. Ngamnye kuloo migca uchaza umnqophiso owaphulwayo njengento ebalulekileyo enkulu yaloo mbali.

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.

YiRoma emisa umbono kaDaniyeli ishumi elinanye, yaye izivumelwano zobuqhophololo zesiprofeto zayo zombini, iRoma yobuqaba neRoma yobupopu, ziphawulwe njengeziqhubekayo nanezenzeka ngaphambi kokuba iRoma ilawule ngobukhosi obupheleleyo ngamaxesha azo esiprofeto ahlukeneyo nahlukileyo. Omabini la magunya aphawula ukuqala kwexesha lesiprofeto lobukhosi obupheleleyo njengeliqala xa umqobo wawo wesithathu wawoyisiwe. Phambi komthetho weCawa oza kufika kungekudala eUnited States kuya kubakho isivumelwano sobuqhophololo phakathi kwamagunya amabini. Amaxesha amane la magunya mabini abe ngookumkani basezantsi nabasemantla, kube kanye phakathi komhlaba ozukileyo wakwaYuda neRoma, kube kanye phakathi kwamacandelo amabini e-triumvirate yaseRoma, yaye kube kanye phakathi kweRoma yobuqaba neRoma yobupopu. Kuzo zombini izivumelwano zobuqhophololo eziphathelele iRoma, loo nto yaba sisivumelwano phakathi kwesiqingatha esinye sobukhosi baseRoma, nokuba nguAntony wasempuma, uAugustus wasentshonalanga, okanye iRoma yobuqaba yasempuma neRoma yobupopu yasentshonalanga. Izivumelwano ezine zobuqhophololo phakathi kookumkani basemantla nabasezantsi, ezibini phakathi kookumkani basempuma nabasentshonalanga, yaye esinye phakathi kokumkani wasemantla oza kuba khona kungekudala nomhlaba ozukileyo.

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.

Oku kugqibezela intshayelelo yethu yokuqala yencwadi kaDaniyeli. Uthotho lwePanium lumele isiphelo sothotho lwencwadi kaDaniyeli, olusisingeniso sembali efihlakeleyo yendima yamashumi amane esiya kuqhubeka siyihlola kwinqaku elilandelayo.

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