Article

# Panium - Number Twenty-Three

Panium - Inani Lamashumi Amabili Nantathu

After the league he shall work deceitfully

Emva kwesivumelwano uyakwenza ngenkohliso.

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 isahluko seshumi nanye ivesi lamashumi amabili nane ukhomba inkathi lapho iRoma yobuhedeni yayizobusa khona ngokuphakeme ngegama elithi “isikhathi.” “Isikhathi” simelela iminyaka engama-360 ekusetshenzisweni kwesiprofetho, futhi leyo minyaka yaqala empini yasolwandle edume kakhulu emlandweni wasendulo, impi yase-Actium ngonyaka ka-31 BC. Kwakukhona nezinye izimpi zasolwandle ezazinkulu kakhulu futhi ezazicwengisiswe kakhulu ngokwesu, kodwa i-Actium yayiyimpi yasolwandle eyayiwuphawu olugqame kakhulu ngenxa yokuhlotshaniswa kwayo noMarc Antony noCleopatra. Ngokufana ngokubaluleka komlando nokuwa koDonga lwaseBerlin ekugcwalisekeni kukaDaniyeli 11:40, kanye neTwin Towers zango-9/11 ekugcwalisekeni kweSambulo isahluko seshumi nesishiyagalombili; ngoba lapho uNkulunkulu ekhetha izehlakalo zomlando ukuze agcwalise iZwi lakhe lesiprofetho, ukwenza ngendlela efinyelela ukunakwa kwesixuku esikhulu kunazo zonke esingaba khona.

> 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.

> Futhi emva kwesivumelwano esenziwe naye uyakwenza ngenkohliso; ngokuba uyakwenyuka, abe namandla ngesizwe esincane. Uyongena ngokuthula nasezindaweni ezicebe kakhulu zesifundazwe; futhi uyakwenza lokho oyise abangakwenzanga, noyisemkhulu abangakwenzanga; uyakubahlakazela impango, nokuphanga, nengcebo; yebo, uyakuhlela amacebo akhe okumelana nezinqaba eziqinileyo, kuze kube yisikhathi. 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 uphetha ukuphawula kwakhe ngomfelandawonye phakathi kweRoma namaMaccabee evesini lamashumi amabili nantathu ngokuphawula ngesizwe esincane sevesi.

> “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.

> “Ngalesi sikhathi amaRoma ayeyisizwe esincane, futhi aqala ukwenza ngobuqili, noma ngenkohliso, njengoba leli gama lisho. Futhi kusukela kulesi sikhathi akhuphuka ngokwenyuka okuqhubekayo nokusheshayo aya esiqongweni samandla awagcina esefinyelele kuso kamuva.

> “[Verse twenty-four quoted].

> “[Ivesi lamashumi amabili nane licashuniwe].”

> “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 evamile izizwe ezazikade, ngaphambi kwezinsuku zaseRoma, zingena ngayo ezifundazweni eziyigugu nasemazweni acebile, kwakungempi nokunqoba. IRoma manje yayizokwenza lokho okwakungazange kwenziwe oyise noma oyise boyise; okungukuthi, yamukele lokhu kuzuza ngezindlela zokuthula. Kwase kusungulwa manje umkhuba, owawungakaze uzwakale ngaphambili, wokuba amakhosi ashiyele amaRoma imibuso yawo ngefa. IRoma yathola ngaleyo ndlela izifundazwe ezinkulu.”

> “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.

> “Futhi labo ababe ngaleyo ndlela sebengaphansi kokubusa kweRoma bathola inzuzo engeyincane kulokho. Baphathwa ngomusa nangokubekezela. Kwaba njengokungathi impango nempahla ethunjiwe kwabelwa bona. Bavikelwa ezitheni zabo, bahlala ngokuthula nangokulondeka ngaphansi kwesivikelo 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.

> “Engxenyeni yokugcina yaleli vesi, uBhishobhi uNewton unikeza umqondo wokubikezela amacebo avela ezinqabeni eziqinile, kunokuba amelane nazo. Lokhu amaRoma akwenza esuka enqabeni eqinile yomuzi wawo onezintaba eziyisikhombisa. ‘Ngisho nangesikhathi esithile;’ ngokungangabazeki isikhathi sobuprofethi, iminyaka engama-360. Le minyaka kufanele ibalwe kusukela kuliphi iphuzu? Mhlawumbe kusukela esenzakalweni esivezwa evesini elilandelayo.” 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 futhi ukhomba impi yase-Actium ngo-31 BC njengesiqalo seminyaka engamakhulu amathathu namashumi ayisithupha. Ngemva kokucaphuna ivesi lamashumi amabili nanhlanu, uSmith usho okulandelayo.

> “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.

> “Ngamavesi 23 no-24 silethwa sizofika ngaphesheya kwesikhathi sesivumelwano phakathi kwamaJuda namaRoma, ngo-161 BC, siye esikhathini lapho iRoma yayisithole ukubusa komhlaba wonke. Ivesi esesibhekene nalo manje liveza umkhankaso onamandla wokulwa nenkosi yaseningizimu, iGibhithe, kanye nokwenzeka kwempi ephawulekayo phakathi kwamabutho amakhulu nanamandla. Ingabe izenzakalo ezinjengalezi zenzeka emlandweni weRoma cishe ngaleso sikhathi? — Yebo, zenzeka. Impi kwakuyimpi phakathi kweGibhithe neRoma; futhi impi enkulu kwakuyimpi yase-Actium. Ake sibheke kafushane izimo ezaholela kule mpi.”

> “[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.

> “U-[Marc] Antony, u-Augustus Caesar, noLepidus bakha umbuso wabathathu ababefungile ukuziphindiselela ngokufa kukaJulius Caesar. Lo Antony waba ngumlamu ka-Augustus ngokushada udadewabo, u-Octavia. U-Antony wathunyelwa eGibhithe ngomsebenzi kahulumeni, kodwa waba yisisulu samacebo nezintelezi zikaCleopatra, indlovukazi yaseGibhithe eyayiziphatha ngobuxhwanguxhwangu. Uthando aluvusela lona lwaba namandla kangangokuthi ekugcineni wamukela izithakazelo zaseGibhithe, wenqaba umkakhe, u-Octavia, ukuze athokozise uCleopatra, wanika lo wakamuva isifundazwe ngesifundazwe ukwanelisa ukuhaha kwakhe, wagubha ukunqoba e-Alexandria esikhundleni saseRoma, futhi ngenye indlela wabathuka kangaka abantu baseRoma kwaze kwaba ukuthi u-Augustus akabanga nabunzima ekubaholeleni ukuba bangene ngenhliziyo yonke empini yokulwa nalesi sitha sezwe labo. Le mpi ngokubonakalayo yayimelene neGibhithe noCleopatra; kodwa empeleni yayimelene no-Antony, owayesemi manje ehola izindaba zaseGibhithe. Futhi imbangela yangempela yengxabano yabo kwakungukuthi, kusho uPrideaux, akekho kubo owayenganeliseka ngesigamu sombuso wamaRoma kuphela; ngokuba njengoba uLepidus wayesesusiwe embusweni wabathathu, manje umbuso wawusele phakathi kwabo bobabili, futhi njengoba ngamunye wayezimisele ukuba nawo wonke, baphonsa idayisi lempi ukuze balithathe.” Uriah Smith, Daniel and the Revelation, 273.

Prophetically the battle of Actium identifies the Sunday law, for it represented the third conquering of the three geographical obstacles which established pagan Rome’s “universal dominion,” as Smith describes it. As with pagan Rome, it was when the third obstacle of papal Rome was driven from the city of Rome that the “universal dominion” of papal Rome began in 538. Those two witnesses address the Sunday law where and when modern Rome overcomes both the sixth and seventh kingdoms of Bible prophecy, and in doing so, overcomes its third obstacle; thus, establishing “universal dominion” for forty-two symbolic months.

Ngokwesiprofetho, impi yase-Actium ikhomba umthetho weSonto, ngoba yayimelela ukunqotshwa kwesithiyo sesithathu kulezo zithiyo ezintathu zendawo ezamisa “umbuso womhlaba wonke” weRoma lobuqaba, njengoba uSmith ekuchaza. NjengeRoma lobuqaba, kwaba yilapho isithiyo sesithathu seRoma yobupapa sixoshwa emzini waseRoma lapho “umbuso womhlaba wonke” weRoma yobupapa waqala khona ngo-538. Labo fakazi ababili bakhuluma ngomthetho weSonto lapho futhi nini iRoma yanamuhla inqoba kokubili umbuso wesithupha nowesikhombisa wesiprofetho seBhayibheli, futhi ngokwenza kanjalo, inqoba isithiyo sayo sesithathu; ngaleyo ndlela, imisa “umbuso womhlaba wonke” izinyanga ezingamashumi amane nambili ezingokomfanekiso.

> 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.

> Wanikwa umlomo okhuluma izinto ezinkulu nezinhlamba; futhi wanikwa amandla okuqhubeka izinyanga ezingamashumi amane nambili. IsAmbulo 13:5.

## Rome Against Egypt

IRoma Imelene neGibhithe

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.

Amandla esiprofetho empini ka-Augustus waseRoma yokulwa neGibhithe noCleopatra aqhutshwa ukuhlubuka kukaMarc Antony, futhi lawo mandla esiprofetho, ngokwesidingo sesiprofetho, kumele amele amandla esiprofetho amelwe emthethweni weSonto.

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 yanqoba iGibhithe, umbuso owawuhlanganiswe umfelandawonye phakathi kwendoda evukelayo nowesifazane ongengcwele. Umfelandawonye ka-Antony noCleopatra uyinhlanganisela yebandla nombuso. E-Actium, iRoma ka-Augustine yanqoba umbuso owawumelwe yinhlanganisela engengcwele yebandla nombuso.

## Image of the Beast

Umfanekiso Wesilo

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.

UCleopatra umele ibandla elonakele elihlangene no-Antony, uphawu lweRoma. UCleopatra wayengumbusi phezu kobudlelwane babo, njengoba kwavezwa ngu-Uriah Smith lapho ethi u-Antony “waba yisisulu samasu nobuhle bukaCleopatra, indlovukazi yaseGibhithe eyonakele.” Umfelandawonye webandla nombuso omelwe ngu-Antony noCleopatra wabonakalisa uCleopatra njengamandla abusayo kulobo budlelwane; ngakho-ke, ukuhlanganiswa kwebandla nombuso okumeleke ngobudlelwane babo kuhlangabezana nencazelo yomfanekiso wesilo—okungukuhlanganiswa kwebandla nombuso owesifazane ephethe ubudlelwane. I-Actium yafanekisa umthetho weSonto ozayo maduzane.

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.

U-Augustus umelela amandla obupapa enqoba i-United States emthethweni weSonto ozayo maduze. U-Marc Antony uyimpondo yamaRiphabhulikhi yesilo somhlaba, kanti uCleopatra uyimpondo yamaProthestani. U-Antony noCleopatra bahlangana ndawonye futhi bakhulume njengodrako emthethweni weSonto ozayo maduze. Bobabili uCleopatra no-Antony bayizimpawu zamandla kadrako, futhi lapho sebehlangene ngokuphelele emthethweni weSonto—bakhuluma njengodrako.

## Dragons

Odrako

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.

Kokubili iGrisi neGibhithe ngokwesiprofetho zimelela amandla kadrako, futhi no-Antony wayemele amandla kadrako. IGibhithe laliyizinga laseningizimu kuDaniyeli ishumi nanye, kanti iGrisi laliyizinga lasentshonalanga. IGibhithe lathathwa nguPtolemy I emva kokuba umbuso ka-Alexander uhlukene waba izingxenye ezine. UPtolemy I wabe eseba yinkosi yokuqala yesiprofetho yaseningizimu, kanti uCleopatra wayengumbusi wokugcina wakwaPtolemy eGibhithe. UPtolemy wazalelwa eMakedoniya, indawo yokuzalwa ka-Alexander 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.

IMasedoniya yayisenyakatho yeGrisi, futhi yayithi imvelaphi yokhokho bayo ivela emaqhaweni ezinganekwane zamaGreki. Imizi-mbuso yamaGreki eseningizimu yayibheka abaseMasedoniya njengabangesizwe esinobudlova kakhulu kunamaHeleni aseGrisi eseningizimu. AbaseMasedoniya babeyibukhosi, kanti imizi-mbuso yaseningizimu (poleis) enjenge-Athene, iSparta, iThebes, iKorinte, njalonjalo, yayiseGrisini eseningizimu naphakathi kanye naseziqhingini zase-Aegean. Lawa mapoleis ayevame ukuba nohulumeni wentando yeningi, wobumbusi bezicukuthwane, noma ohlanganisayo, kuyilapho iMasedoniya yayiyibukhosi obumaphakathi obuhlanganisiwe obunozalo oluqinile lwasebukhosini (ama-Argead). Noma kunjalo, bonke babengamaHeleni, futhi lapho iRoma ingena emlandweni, yabiza amaHeleni ngokuthi angamaGreki. UKleopatra wayengumbusi wokugcina wamaPtolemy, okwakumele isizwe sasebukhosini sombuso wasenyakatho samaGreki esasivela endaweni yaseMasedoniya, noma enyakatho yeGrisi.

## King of the South

INkosi yaseNingizimu

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 wayengumbusi wokugcina wombuso wakwaPtolemy owaqala ngoPtolemy I lapho umbuso ka-Alexander wehlukaniswa waba zine. Empini yase-Actium umbuso wakwaPtolemy, inkosi yaseningizimu yangokoqobo, wafinyelela ekupheleni kwawo. Inkosi elandelayo yaseningizimu yayizoba yiGibhithe elingokomoya, elalimelwe yiFrance engakholelwa kuNkulunkulu ngesikhathi somlando weNguquko yaseFrance.

> 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.

> Futhi izidumbu zabo ziyakulala emgwaqweni womuzi omkhulu, obizwa ngokomoya ngokuthi iSodoma neGibhithe, lapho futhi iNkosi yethu yabethelwa khona. IsAmbulo 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.

IGibhithe langempela laliyiyona ngokoqobo inkosi yaseningizimu maqondana nokwahlukaniswa kombuso ka-Alexander, kodwa iGibhithe elingokomoya limelelwa njengenkosi yaseningizimu ngezimpawu zesiprofetho zeGibhithe, hhayi ngesiqondiso esingokoqobo.

## South and West

INingizimu neNtshonalanga

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.

Njengoba uCleopatra ayengumbusi wokugcina wakwaPtolemy walowo mbuso, ngokwesiprofetho wayengamandla aphindwe kabili, awesiGreki (entshonalanga) nawaseGibhithe (eningizimu); kanti-ke olandelayo, bese kuba yinkosi engokomoya yaseningizimu, kwakuyoba yiFrance, nayo futhi ingamandla aphindwe kabili amelwe kusAmbulo isahluko 11 njengeGibhithe neSodoma. Ukuxegiselwa kokuziphatha kweSodoma kuyahambisana nokuxegiselwa kokuziphatha kukaCleopatra wasentshonalanga, kanti uCleopatra waseningizimu uyahambisana nokungakholelwa ebukhoneni bukaNkulunkulu kweGibhithe. Imvelo ephindwe kabili yenkosi yokugcina engokoqobo yaseningizimu yahambisana nenkosi yokuqala engokomoya yaseningizimu.

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.”

Impi yase-Actium yayiwubumbano olungcwele olungelona, phakathi kukadrako ka-Antony waseRoma kanye nodrako kaCleopatra waseningizimu nasentshonalanga. U-Antony noCleopatra bamele ibandla nombuso, ngakho ukunqotshwa kwe-Actium ngu-Augustus waseRoma kumelela ukunqoba lapho iRoma inqoba phezu kobumbano olungcwele olungelona oluphindwe kabili olufanekisela umfanekiso wesilo. Eminyakeni engamakhulu amathathu namashumi ayisithupha kamuva, ekugcwalisekeni kukaDaniyeli 11:24, uConstantine wahlukanisa iRoma yaba impumalanga nentshonalanga, eshiya owesifazane waseRoma entshonalanga futhi ehambisa indoda yaseRoma empumalanga. Ukunqoba kwaseningizimu nasentshonalanga kwafanisa ukwahlukaniswa kwempumalanga nentshonalanga ngemva “kwesikhathi” seminyaka engamakhulu amathathu namashumi ayisithupha, empini yase-Actium. Ekuhlanganyeleni kwangaphambili u-Antony wanikwa iRoma yasempumalanga kwathi u-Augustus wanikwa intshonalanga, ngakho i-Actium yahlanganisa impumalanga nentshonalanga, kodwa kwaba “ngesikhathi” kuphela.

## 31 BC and 330

31 BC no-330 CE

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.

UJesu ngaso sonke isikhathi ubonisa isiphetho ngesiqalo, ngakho-ke ukunqoba kwase-Actium ngo-31 BC kufanekisa ukuhlukaniswa kombuso ube impumalanga nentshonalanga ngo-330. I-Actium ka-31 BC yayiyi-alpha ye-omega eminyakeni engu-360 eyaphetha ngo-330. Kokubili u-31 BC no-330 kufanekisa umthetho weSonto ozayo maduzane njengoba umelelwe evesini leshumi nesithupha neleshumi nanye kaDaniyeli ishumi nanye.

## Another Symbol

Olunye Uphawu

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.

U-Antony waseRoma, ehambisana noKleopatra waseningizimu nowasentshonalanga, umelela umfelandawonye ophindwe kathathu ngaphakathi kobunye babo obuphindwe kabili bomfanekiso wesilo. Isiphambano naso sihambisana nomthetho weSonto, ngakho-ke sihambisana ne-Actium kanye no-330. Esiphambanweni kuboniswa ubunye obuphindwe kabili bebandla nombuso, ngokuthi amaJuda (ibandla elonakele) ahlangana neRoma (umbuso) ukuze abulale uKristu. Iqembu lesithathu kulobo bunye esiphambanweni limelwe nguBaraba, uKristu wamanga, ogama lakhe lisho ukuthi “indodana kayise.” UBaraba, ngokomfanekiso, ungumprofethi wamanga lapho eqhathaniswa noKristu njengomprofethi weqiniso. IRoma kwakungu-Antony, kanti uKleopatra waseningizimu nowasentshonalanga wayemele amaJuda noBaraba.

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.

Isiphambano siphinde sihambisane no-Eliya eNtabeni iKarmeli, lapho ukukhetha kwakumayelana nokuthi ngubani owayengumprofethi weqiniso noma wamanga. Umprofethi wamanga ngaleso sikhathi wayeyisibonakaliso esiphindwe kabili esakhiwa ngabaprofethi bakaBali nabapristi besihlahla esingcwele. UBali ungunkulunkulu wesilisa, kanti abapristi besihlahla esingcwele babemele u-Ashitaroti, unkulunkulu wesifazane. AmaJuda esiphambanweni ayengo-Ashitaroti, unkulunkulu wesifazane, kanti uBaraba, ongumgunyathi woMuntu Wezinhlupheko, wayengunkulunkulu wesilisa uBali.

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 wayeyikho kokubili indlovukazi yaseningizimu nendlovukazi yasentshonalanga. U-Antony wayengumfanekiso weRoma, eyingxenye yobubusi obuphindwe kathathu obafunga ukuziphindiselela ngokubulawa kukaJulius. Ukufa kukaJulius ngamanxeba angamashumi amabili nantathu kwakumele inxeba elibulalayo lobupapa ngo-1798, ekugcwalisekeni kwevesi lamashumi amane likaDaniyeli ishumi nanye. U-Augustine e-Actium umelela ukuphulukiswa kwalelo nxeba elibulalayo. Inxeba liyaphulukiswa lapho u-Antony noCleopatra befa. U-Antony noCleopatra bamele umfanekiso wesilo e-United States oyisidalwa esingokwesiprofetho esiphindwe kathathu, esakhiwe yisilo somhlaba nezimpondo zaso ezimbili. U-Antony uyingxenye eyodwa, kanti uCleopatra umelela lezo ezinye izingxenye ezimbili. Noma kuyiyo iRoma ka-Antony, noma iGibhithe neGrisi kaCleopatra, bafa ndawonye emthethweni weSonto lapho umbuso wesithupha wesiprofetho seBhayibheli uphela. Ngokwesiprofetho uCleopatra, maqondana no-Antony, ungukuxubana kobuqili bebandla nobuqili bombuso, lapho ubuqili bebandla buyenga futhi bulawula ubuqili bombuso.

## The Second Death Typified

Ukufa Kwesibili Okufanekisiwe

At another prophetic level Cleopatra’s relation to Julius Caesar and Marc Antony represents two times that the church craft of Cleopatra is in a relationship with the statecraft of the Roman Empire. She was left by Julius in 1798 at her first symbolic death, in fulfillment of verse forty of Daniel eleven; and then she comes to her end with none to help, at Actium in fulfillment of verse forty-five of Daniel eleven. Verse forty is the alpha of her first deadly wound that is to be healed and the omega of verse forty-five is where she receives her second and final death.

Kwelinye izinga lesiprofetho, ubudlelwane bukaKleopatra noJulius Caesar kanye noMarc Antony bumele izikhathi ezimbili lapho ubuqili besonto bukaKleopatra buba sebudlelwaneni nobuqili bombuso woMbuso waseRoma. Washiywa nguJulius ngo-1798 ekufeni kwakhe kokuqala okungokomfanekiso, ekugcwalisekeni kwevesi lamashumi amane likaDaniyeli ishumi nanye; bese-ke ufika ekupheleni kwakhe kungekho noyedwa ozomsiza, e-Actium, ekugcwalisekeni kwevesi lamashumi amane nanhlanu likaDaniyeli ishumi nanye. Ivesi lamashumi amane liyi-alpha yesilonda sakhe sokuqala esibulalayo esizophulukiswa, futhi i-omega yevesi lamashumi amane nanhlanu yilapho amukela khona ukufa kwakhe kwesibili nokokugcina.

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.

Njengasemandleni amane amaRoma amavesi eshumi nesithupha kuya kwamashumi amabili nambili, uCleopatra njengophawu lweBhayibheli unencazelo engaphezu kweyodwa, kuye ngokuthi umongo uthini. UJulius wamshiya ngo-1798 lapho ukwesekwa kobukhosi kususwa, bese isilonda sakhe esibulalayo siyaphulukiswa emthethweni weSonto, kodwa amakhosi ayishumi eSambulo seshumi nesikhombisa agcina embhubhisa ngomlilo, lapho ehlangana nokufa kwakhe kwesibili nokokugcina.

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 uwuphawu lwemvelo ephindwe kabili emelwe ukungakholelwa kuNkulunkulu kweGibhithe likaFaro, kanye nefilosofi yenkolo yaseGrisi. Imvelo yakhe ephindwe kabili imele ubuciko bombuso baseGibhithe kanye nobuciko bebandla baseGrisi. Ifilosofi yenkolo yamaGrikhi imelwe unkulunkulukazi wamaGrikhi u-Athena, owagcinwa njengomfanekiso ethempelini lakhe, elibizwa ngokuthi iParthenon. U-Athena uwuphawu lokuhlakanipha, futhi njengowesifazane umele inkolo yemfundo yomuntu, ngokuphambene nemfundo yoBunkulunkulu.

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.

Izimpondo ezimbili zase-United States ziyisiRephabhlikani nobuProthestani, okwafanekiswa eFrance yiGibhithe neSodoma. IGibhithe siyinqubomgomo yombuso kanti iSodoma siyisu lebandla; ngalokho-ke, isiRephabhlikani sihambisana neGibhithe, nobuProthestani buhambisana neSodoma. IsiRephabhlikani siyiGibhithe, kanti ubuProthestani buyiSodoma neGrisi. Uphawu lwemfundo yabantu unkulunkulukazi wamaGreki u-Athena, itempeli lakhe kwakuyiParthenon, elinokufana kwalo kwesimanje ethempelini laseParthenon eNashville, eTennessee. Uphawu lwebandla elonakele elizihlanganisa nophondo lwesiRephabhlikani e-United States ngesikhathi somthetho weSonto lumelwe njengoCleopatra, u-Ashitaroti, uSalome neSodoma.

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 ufanekisela ukungakholelwa ebukhoneni bukaNkulunkulu kukaFaro kanye nenkolo yamaGreki. Inkolo ehambisana nefilosofi yokungakholelwa ebukhoneni bukaNkulunkulu ukukhonzwa kwemfundo yamaGreki. UJesu uhlale ebonisa ukuphela ngesiqalo, futhi umuthi owayengavunyelwe ukudliwa ensimini wawungumuthi wolwazi lokuhle nokubi, okufanekisela inkolo yefilosofi yamaGreki uDade White ayibiza ngokuthi, “imfundo ephakeme.” Lokhu kukhomba futhi kugcizelele inkolo kaKleopatra yamaGreki yokuhlakanipha njengokukhohlakele nokuyisifaniso sobuqili semfundo yeqiniso empini enkulu phakathi kukaKristu noSathane.

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, eTennessee, ibizwa ngokuthi “i-Athene yaseningizimu,” futhi uCleopatra wayeyindlovukazi yokugcina yangokoqobo yaseningizimu. Indlovukazi yokugcina yaseningizimu yayiyisibonakaliso sohlobo lwenkosi elandelayo neyokuqala engokomoya yaseningizimu, egcwaliseka yiFrance engakholelwa kuNkulunkulu. IFrance engakholelwa kuNkulunkulu iyisibonakaliso sohlobo lwe-United States, lapho eNashville, eTennessee, “i-Athene yaseningizimu,” ithempeli laseParthenon likankulunkulukazi u-Athena limelelwa khona ngokomfanekiso. Ithempeli litholakala ku-2500 West End eNashville. Inombolo engamashumi amabili nanhlanu imelela umnyango ovaliwe wemizekeliso emithathu kaMathewu amashumi amabili nanhlanu. UCleopatra, njengendlovukazi kokubili “yaseningizimu” ne“yasentshonalanga,” ufika “ekugcineni” kwakhe e-Athene yaseningizimu.

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 mibono ephathelene ne-Actium, noCleopatra, no-Augustus kanye no-Antony, sibuyela evesini lamashumi amabili nane kuze kube evesini lamashumi amathathu kaDaniyeli isahluko seshumi nanye. Mhlawumbe, ingxenye engacaci kakhulu yalesi siqephu yilapho bekhuluma amanga etafuleni elilodwa.

> 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.

> Izinhliziyo zawo womabili la makhosi ziyakuba ngezokwenza okubi, futhi ayakukhuluma amanga etafuleni linye; kodwa lokho akuyikuphumelela, ngokuba ukuphela kuseyokuba ngesikhathi esimisiwe. Daniyeli 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.

Isikhathi esimisiwe evesini singu-330, okuwukuphela “kwesikhathi” sevesi lamashumi amabili nane. Isikhathi esimisiwe simelela umthetho weSonto e-United States futhi simelela nokuvalwa komusa wesintu emhlabeni. Ngaphambi komthetho weSonto, amakhosi amabili, izinhliziyo zawo ezazizakwenza okubi, ayokhuluma amanga komunye nomunye etafuleni linye. Ngaphambi komthetho weSonto wamavesi eshumi nesithupha namashumi amane nanye kaDaniyeli ishumi nanye, amakhosi amabili ayokhuluma amanga etafuleni linye, kodwa amanga awo awaphumeleli. Obani la makhosi amabili akhuluma amanga komunye nomunye? Ngaphambi kokuba siphendule lowo mcabango, ngizosisikhumbuza olunye uphawu esesalubheka ngaphambilini kulolu chungechunge.

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.

Ababusi abane baseRoma bamele izinhlobonhlobo zezimpawu zesiprofetho kuye ngokuthi bacatshangelwa ngaphansi kwasiphi isimo. Nakuba bengababusi baseRoma, njengophawu ngokuyisisekelo bamele umlando wesiprofetho wakwaJuda wasendulo njengoba wawusuka ngaphansi kokubuswa kwamaSeleucid ungene ngaphansi kokubuswa kwamaRoma.

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 wayengumphathi wempi, kanti ababusi abathathu baseRoma abalandela bonke babengamaKhesari. UJulius, maqondana no-Augustus, wamela izihlanganiso ezimbili eziphindwe kathathu kanye nama-triumvirate amabili, esokuqala singesona esisemthethweni, esesibili sisemthethweni. Bonke laba babusi abane bamele umthetho weSonto kwezinye izimo. UPompey wanqoba izwe lenkazimulo; uJulius, omelwe amanxeba okugwazwa angamashumi amabili nantathu, uyizingelosi yokuqala, ngoba ungowokuqala kumaKhesari, futhi ungumfanekiso wengelosi yesithathu, eyayinguTiberias. UTiberias esiphambanweni, okuyiwona mthetho weSonto, naye umelelwa ngamashumi amabili nantathu, ngokuba amashumi amabili nantathu amele ukubuyisana; futhi isiphambano siyinxenye ebaluleke kakhulu yomsebenzi kaKristu ekuhlanganiseni ubuNkulunkulu Bakhe nobuntu bethu. Ngakho-ke uJulius noTiberias bayimibiko yokuqala neyesithathu, emelwe ngamashumi amabili nantathu.

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 wayengeyena lowo mfanekiso wothando avame ukuvezwa unjalo ezinganekwaneni zaseHollywood; wayeyindoda enonya, egxile emandleni. UTiberias wayemubi kakhulu kunoJulius, ngoba ukonakala kwakhe kukhulunywa ngakho ngisho nasevesini, ngoba uhlamvu lokugcina lohlamvu lwamaHebheru lungamashumi amabili nambili kanti uhlamvu lokuqala luyilodwa. I-alpha incane kune-omega, futhi ukonakala kukaTiberias kutholakala evesini lamashumi amabili nambili, okuyilo hlamvu lokugcina lohlamvu lwamaHebheru, futhi phakathi kwalaba bantu ababili ababi abamelwe nguJulius noTiberias kwakukhona u-Augustus. U-Augustus umelela ukuphakama kwenkazimulo yamandla nodumo lweRoma. Njengophambene nomlayezo wokuqala nowesithathu umelelwa uhlamvu lweshumi nantathu, oluwuphawu lokuhlubuka. U-Augustus waqinisa umbuso wakhe ngokucindezela ukuhlubuka kuka-Antony noCleopatra, ukuhlubuka okudume kakhulu emlandweni waseRoma.

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.

U-Augustus ungamandla aseRoma anqoba isithiyo sesithathu, futhi ngokwenza kanjalo wamela umthetho weSonto, kanye namandla aseRoma abusayo phakathi nezinyanga ezingamashumi amane nambili ezingokomfanekiso zesahluko seshumi nantathu seSambulo sesihlubuki. Lapho ebekwa ngaphambi komthetho weSonto, uPompey ungowombili u-1798 no-1989, okwenza uPompey abe uphawu luka-Antiochus Magnus oqeda iMpi yesine yaseSiriya kusukela ku-219 kuze kube ngu-217 BC, ekugcwalisekeni kwevesi leshumi lesahluko seshumi nanye. UJulius Caesar-ke uhlanganiswa namavesi eshumi nanye neshumi nambili kanye nempi yomngcele, impi yaseRaphia ngo-217 BC. Lapho uJulius naye ungu-Antiochus Magnus, futhi no-Augustus Caesar naye ungu-Antiochus Magnus empini yasePanium yevesi leshumi nanhlanu. Khona-ke evesini leshumi nesithupha uTiberias ungumthetho weSonto, kodwa akayena u-Antiochus Magnus, ngoba lapho unguPompey, ngokuba uJesu njalo ufanekisa ukuphela ngesiqalo. Ivesi limaka ukuphela koMbuso wamaSeleucid, okufanekisela ukuphela kwe-United States njengombuso wesithupha wesiprofetho seBhayibheli.

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.

Kusenezinye izivumelaniso okufanele zenziwe mayelana nababusi abane baseRoma, futhi lowo mugqa umelela umlando ofihlekile wevesi lamashumi amane. Umugqa wamaMaccabee wevesi lamashumi amabili nantathu nawo ubonisa umlando ofihlekile wevesi lamashumi amane. Khona-ke emavesini amashumi amabili nane, indaba yeRoma yamaKhosi yobuqaba imelelwa yisikhathi—iminyaka engamakhulu amathathu namashumi ayisithupha. Umugqa womlando waseRoma omelwe kusukela evesini lamashumi amabili nane kuze kufike evesini lamashumi amathathu nawo uyisibonelo somlando ofihlekile wevesi lamashumi amane. Uphela evesini lamashumi amathathu nanye lapho isihloko siguquka sisuka eRoma yobuqaba siye eRoma yobupapa. IRoma yobuqaba isekhona kulelo vesi, kodwa lapho ayimelwe njengombuso wesine wesiprofetho seBhayibheli, kodwa njengamandla ezombusazwe abeka ubupapa esihlalweni sobukhosi ngo-538. Ngo-538 ubupapa bamisa umthetho weSonto, ngakho ivesi lamashumi amathathu nanye livumelana namavesi eshumi nesithupha namashumi amane nanye. Ivesi lamashumi amabili nane lethula impi yase-Actium kanye nomlando ohlobene nalowo mugqa.

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 lamashumi amabili nane nane likhomba isikhathi lapho iRoma yamaqaba yaqala ukubusa ngobukhosi obuphelele iminyaka engamakhulu amathathu namashumi ayisithupha, bese kuthi evesini lamashumi amathathu nanye iRoma yobupapa iqale ukubusa ngobukhosi obuphelele iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha. Ukuqala nokuphela komugqa kuthwala uphawu lukaKristu, u-Alfa no-Omega. Kula mavesi sinomlando kaMarc Antony, uCleopatra no-Augustus Caesar. Evesini leshumi nesithupha iRoma yamaqaba yanqoba uMbuso wakwaSeleucid ngo-65 BC, yase inqoba uJuda ngo-63 BC. Isithiyo sesithathu sase-Actium ngo-31 BC sakhomba ukuphela kombuso waseGibhithe, njengoba kwafaniswa yizithiyo zokuqala zakwaSeleucid ngo-65 BC. Siphinda futhi sithole uphawu loWokuqala noWokugcina. U-65 BC wayengowokuqala kwezithiyo ezintathu, futhi wawumelela ukunqotshwa kwenkosi yasenyakatho, kanti u-31 BC wayemele isithiyo sesithathu kwezintathu, futhi wawumelela ukunqotshwa kwenkosi yaseningizimu. UJuda, njengomgoqo ophakathi kwezithiyo ezintathu, wayenesimpi yombango phakathi kwezindonga zaseJerusalema lapho uPompey efika ngo-63 BC. Isithiyo sesibili siyisibonakaliso sokuhlubuka.

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.

Ngo-538, isithiyo sesithathu seRoma yobupapa saxoshwa eDolobheni laseRoma. Leso sithiyo kwakungamaGoth, futhi lapho kwaqala umbuso wesihlanu wesiprofetho seBhayibheli; khona kanye lapho umbuso wesine waphelela khona. Futhi njengoba nje umbuso wesine waqala esithiyweni sawo sesithathu, umbuso waseGibhithe wanqotshwa, njengoba kwakufanekisiwe esithiyweni sokuqala sombuso wamaSeleucid. Lokhu kukhomba ukuthi ubufakazi besiprofetho obutholakala emavesini amabili namashumi amabili nane kuze kube ivesi lamashumi amathathu, bumele umugqa okufanele futhi utholakale emlandweni ofihlekile wevesi lamashumi amane. Ngenxa yalesi sizathu, kubalulekile ukucabangela ubudlelwane obuhlukahlukene besiprofetho obumelwe nguMarc Antony, uCleopatra, uJulius Caesar, uPompey no-Augustus Caesar.

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

Ngakho-ke, ingabe ingxenye engacaci kakhulu yalesi siqephu, kusukela evesini lamashumi amabili nane kuya kwelamashumi amathathu, yilapho bekhuluma amanga etafuleni linye na?

> 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.

> Izinhliziyo zawo womabili la makhosi ziyakuba ekwenzeni okubi, futhi ayakukhuluma amanga etafuleni linye; kodwa lokhu akuyikuphumelela, ngoba ukuphela kusalokhu kuyofika ngesikhathi esimisiwe. Daniyeli 11:27.

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

Uriah Smith ukhomba amakhosi amabili njengoMark Antony no-Augustus Caesar.

> “Verse twenty-seven quoted

> “Ivesi lamashumi amabili nesikhombisa licashunwe”

> “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.

> “U-Antony noKhesari bake babahlangene esivumelwaneni. Nokho, ngaphansi kwesimo sobungane, bobabili babefisa futhi benza amacebo okufinyelela ukubusa komhlaba wonke. Izimemezelo zabo zokuhlonipha nokuba nobungane komunye nomunye zaziyizinkulumo zabazenzisi. Bakhuluma amanga etafuleni linye. U-Octavia, unkosikazi ka-Antony nodadewabo kaKhesari, wamemezela kubantu baseRoma ngesikhathi u-Antony emdivosa, ukuthi wayevumile ukuganwa nguye kuphela ngethemba lokuthi lokhu kwakuyoba yisibambiso sobunye phakathi kukaKhesari no-Antony. Kodwa leso seluleko asiphumelelanga. Kweza ukuqhekeka; futhi empini eyalandela, uKhesari waphuma enqobe ngokuphelele.” 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.

Lapho u-Octavia ebonisa ukuthi umshado wakhe no-Antony wawuyisibambiso sobunye, kwakukhomba umfelandawonye womshado owawusufanekiselwe ngaphambili esahlukweni seshumi nanye ngomshado wenkathi yamaHellenistic kaBerenice nenkosi yamaSeleucid u-Antiochus II Theos cishe ngowe-252 BC. UBerenice wayeyindodakazi kaPtolemy II Philadelphus. U-Octavia noBerenice bamele imishado yezokuxhumana kwamazwe noma, ngokwesiprofetho, izivumelwano. Amavesi esihlanu kuya kweleshumi aveza umlando womshado wezokuxhumana kwamazwe phakathi kwemibuso yaseningizimu neyasenyakatho, futhi lapho uMarc Antony no-Octavian, kamuva owaziwa ngokuthi u-Augustus Caesar, behlela lowo mshado, baphinde bahlukanisa umbuso waba empumalanga nentshonalanga.

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) sasingukuxazululwa okwafinyelelwa ngezingxoxo phakathi kukaMarc Antony no-Octavian (kamuva owaba ngu-Augustus) ukuze kuxazululwe ukungezwani eMbusweni Wesibili Wababusi Abathathu ngemva kokuba impi yombango isisondele. Sasihlanganisa ukuhlukaniswa kwezindawo zamaRoma (u-Antony empumalanga, u-Octavian entshonalanga) futhi saqinisekiswa ngomshado ka-Antony no-Octavia (udadewabo ka-Octavian). Ngo-39 BC isikhathi sokuqala seminyaka emihlanu soMbuso Wababusi Abathathu saphela, u-Antony wahamba ngomkhumbi waya e-Italy enemikhumbi engaphezu kuka-300, eyenqatshelwa ekuqaleni ukuba yehlisele eBrundisium, ngakho ekugcineni yabophela eTarentum. U-Octavian wahlangana naye lapho ngemva kokulamula okwathatha isikhathi eside okwadalwa ukungazimiseli kwebutho lika-Antony ukulwa nebutho lika-Octavian, kanye nangokuphambene. U-Octavia wadlala indima ebalulekile yokulamula, enxenxa u-Antony ukuba asekele u-Octavian ngokumelene noSextus Pompey. Bawuvuselela uMbuso Wababusi Abathathu waba ngoweminye iminyaka emihlanu (kwaze kwaba ngu-32 BC), u-Antony enikeza u-Octavian imikhumbi eyi-120 esikhundleni samabutho ayethenjisiwe (u-Octavian awagcina engawanikezanga).

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.

Ngo-32 BC kwaba khona ukuqhekeka okusobala phakathi kwalaba baphikisi ababili. Ubudlelwano babuse bonakele ngenxa yenkulumo-ze, ukugxila kuka-Antony empumalanga (enoCleopatra), kanye nokuqinisa kuka-Octavian amandla entshonalanga. U-Octavian wenqaba iziphakamiso zengqungquthela ezalandela ezivela ku-Antony ngaphambi kwe-Actium.

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

Emshadweni wobudlelwano bezombusazwe nomshado phakathi kwenkosi yasenyakatho (u-Antiochus) nenkosi yaseningizimu (uPtolemy), kwakuyinkosi yaseningizimu eyayinikeza umakoti; kodwa emshadweni wobudlelwano bezombusazwe ka-Antony (impumalanga) no-Octavian (intshonalanga), umakoti wanikezwa yintshonalanga. Yomibili le mishado yobudlelwano bezombusazwe yehluleka, futhi umhlinzeki wendodakazi noma wodadewabo wagcina enqobile phezu kwamandla ayephule isivumelwano.

## The Testimony of Three

Ubufakazi Bobathathu

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 koMbuso wamaSeleucid kwaba nesivumelwano sesithathu lapho kwaqanjwa amanga etafuleni elilodwa. Lokhu kwenzeka esimweni seMpi Yesihlanu YaseSiriya (202–195 BC), lapho u-Antiochus III Magnus asebenzisa khona ubuthakathaka boMbuso wakwaPtolemy emva kokufa kukaPtolemy IV Philopator ngo-204 BC. UPtolemy V Epiphanes (Ptolemy V) wenyukela esihlalweni sobukhosi esengumntwana (cishe eneminyaka emi-5–6), okwashiya iGibhithe liphansi kwabaphathi besikhashana futhi lisengozini yesiphithiphithi sangaphakathi, izivukelo zabomdabu, kanye nezinsongo 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).

U-Antiochus Magnus wayeselihlasele kakade futhi wathatha ingxenye enkulu yezindawo zamaPtolemy eCoele-Syria, ePalestine, nase-Asia Minor ngemva kokunqoba okufana neMpi yasePanium (200 BC). Kunokuba anqobe iGibhithe ngokuphelele (okwakungase kubangele ukungenelela kweRoma, njengoba iRoma yayimcindezela ukuba angangeni ezindaweni ezithile), walandela umfelandawonye womshado wezokuxhumana njengomuntu “ongumvikeli.” Ngo-197/195 BC, njengengxenye yesivumelwano sokuthula esaqeda impi, u-Antiochus Magnus wathembisa ngendodakazi yakhe encane uCleopatra I Syra (obizwa nangokuthi uCleopatra Syra) kuPtolemy V owayesengumntwana, wabe esemshada naye (umshado wenziwa ngo-193 BC eRaphia; uPtolemy wayeneminyaka engu-16, uCleopatra engu-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.

Lokhu kwahlelwa njengesenzo somusa: u-Antiochus wazibeka njengomngane “nomvikeli” wenkosi esencane, eqinisa ukuthula ngesikhathi egcina izinzuzo zakhe e-Asia. Lo mshado wamnika ithonya elingaqondile phezu kweGibhithe ngendodakazi yakhe (wayenethemba lokuthi yayizohlala ithembekile ezimpandeni zayo zobuSeleucus futhi isebenze njengezwi elisekela iSiriya enkantolo yamaPtolemy). Leli qhinga labuyela emuva, ngoba uCleopatra wamela umyeni wakhe neGibhithe, hhayi uyise, ngaleyo ndlela ephazamisa ukubusa kuka-Antiochus kwesikhathi eside. Lokhu kufana neSivumelwano saseBrundisium (40 BC) futhi kwakuhlobene nezehlakalo zamaRoma ngezindlela eziningana.

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).

Njengoba u-Antony ashada no-Octavia (udadewabo ka-Octavian) ukuze abophe amandla aphikisanayo ngemva kwempi eyayisicishe iqhume, kanjalo no-Antiochus wasebenzisa umshado wendodakazi yakhe noPtolemy V ukuze aqinise ngokusemthethweni ukuthula kwesikhashana nokwehlukaniswa kwezindawo (amaSeleucid agcina ukunqoba kwawo enyakatho, uPtolemy wagcina iGibhithe eningizimu).

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.

U-Antiochus wenza njengomqaphi oqondene nesimo sangempela phezu kwenkosi esengumntwana uPtolemy V (ngobuhlobo bomndeni), ngendlela efana naleyo u-Octavian (kanye ne-Triumvirate) abazibeka ngayo phakathi kwezikhala zamandla noma imibango. Kuzo zombili lezi zimo, lowo “onamandla kakhulu” (u-Antiochus/u-Octavian) wafuna ukuthola amandla okucindezela phezu komlingani obuthakathaka ngobudlelwano begazi. Zombili lezi zinhlelo zaletha ukuzinza kwesikhashana, kodwa ‘aziphumelelanga’ esikhathini eside ngenxa yokungathembani okwakungaphansi kwazo—uCleopatra wasekela iGibhithe (eyonakalisa icebo lika-Antiochus), kuyilapho ukugxila kuka-Antony empumalanga (uCleopatra VII) kwaholela ekubhidlizweni kobudlelwano no-Octavian.

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

Ubuncane bukaPtolemy V ngaphansi kwabaphathi abamele ubukhosi buhambisana nokungazinzi okwalandela ukufa kukaJulius Caesar (okwaholela ekwakhekeni kweTriumvirate nasezimpini zokubanga amandla). Umshado kaBerenice no-Antiochus waphawula ukuqala komlando woMbuso wakwaSeleucid kuDaniyeli ishumi nanye, kanti umshado wendodakazi ka-Antiochus Magnus nenkosi yengane yaseGibhithe waphawula ukuphela koMbuso wakwaSeleucid. Ukuphela komshado kaMarc Antony no-Octavia kwaphawula ukuphela kombuso wakwaPtolemy. Ukuphela kukaJuda njengabantu besivumelwano sikaNkulunkulu kwenzeka esiphambanweni, futhi lowo mbuso wakwaJudiya waqala ngamaMaccabee nangesivumelwano abasenza neRoma. Yonke le migqa yesiprofetho imelwe ngaphakathi endabeni kaDaniyeli isahluko seshumi nanye, futhi yonke ihambisana nomlando ofihlekile wevesi lamashumi amane. Kusukela evesini lesihlanu sinaso isivumelwano sikaBerenice, esiholela ku-Antiochus Omkhulu nasesivumelwaneni sendodakazi yakhe uCleopatra Syra, okwenzeka emlandweni wamaMaccabee wevesi lamashumi amabili nantathu. AmaMaccabee aba yingxenye yalolo hlu ngenxa yokuvukela kwawo u-Antiochus Epiphanes, omunye wabokugcina boHlanga lwakwaSeleucid.

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.”

U-Antiochus Epiphanes nguye lowo Antiochus owayeseGibhithe ngo-168 BC eduze ne-Alexandria ngesikhathi seMpi Yesithupha YaseSiriya. U-Antiochus Epiphanes wayehlasele iGibhithe futhi wayesecishe ayithumbe i-Alexandria. Ababusi bakwaPtolemy banxusa iRoma ukuba ibasize. IRoma yathuma uPopillius Laenas (ephelezelwa yisixuku esincane kuphela—ingenalo ibutho) ukuba alethe isigwebo sokugcina esivela eSigele; u-Antiochus kwakumelwe ahoxe ngokushesha eGibhithe naseKhupro, kungenjalo abhekane nempi neRoma. Lapho u-Antiochus esemukele incwadi futhi ecela isikhathi sokubonisana nabeluleki bakhe, uPopillius—ochazwe njengonolaka futhi onokuzithwesa amandla—wathatha induku yakhe yokuhamba wadweba umbuthano esihlabathini uzungeze izinyawo zenkosi. Wabe esememezela wathi, “Ngaphambi kokuba uphume kulowo mbuthano, nginike impendulo engizoyibeka phambi kweSigele.”

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).

Incazelo yalesi senzo yayicacile; u-Antiochus wayengeke aphume kulowo mzila oyindilinga engazibophanga ezimfunweni zaseRoma—ukuweqa ngaphandle kwesivumelwano kwakuyosho impi. Emangele futhi ehlazekile, u-Antiochus wanqikaza isikhashana, kodwa wabe esevuma ukuthobela, wahoxisa amabutho akhe eGibhithe, wabuyela eSiriya. Lesi senzo esinesibindi sezombusazwe (esisekelwe idumela laseRoma elalikhula ngamandla) saphoqelela ukuhoxa ngaphandle kwempi, sabonisa obala ukubusa okuqalayo kweRoma empumalanga yoLwandle iMedithera. Sivame kakhulu ukucashunwa njengomsuka wenkulumo ethi “ukudweba umugqa esihlabathini” (nakuba empeleni kwakuyindilinga).

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

U-Antiochus Epiphanes naye waba ukuqonda kwamaProthestani ngamandla aziphakamisayo, awayo, futhi amisa umbono evesini leshumi nane likaDaniyeli ishumi nanye.

> 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.

> Futhi ngalezo zikhathi kuyakuvuka abaningi bamelane nenkosi yaseningizimu; futhi nabaphangi babantu bakho bayakuziphakamisa ukuze baqinise umbono; kodwa bayakuwa. 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 wabusa kusukela ngo-175 kuya ku-164 BC, futhi wayengowesishiyagalombili phakathi kwamakhosi ayishumi nantathu amaSeleucus. Wafuna ukuphoqelela isiko lamaGreki nokuhlanganisa umbuso wakhe ngaphansi kwemikhuba yenkolo yamaGreki. Waphanga iThempeli ngo-169 BC, wenqabela imikhuba yamaJuda (ukusoka, ukugcinwa kweSabatha, ukufundwa kweTorah), futhi waphoqelela imihlatshelo konkulunkulu bezizwe. NgoDisemba 167 BC wamisa i-altare lezizwe (elikaZeus) phezu kwe-altare lamaJuda leminikelo yokushiswa eThempelini, futhi wanikela ingulube njengomhlatshelo, kanye nezinye izenzo zokungcolisa. Lokhu kungcoliswa kwaba yisona sithangami sokugcina kumaJuda aqotho, ayekubona njengokwephulwa okukhulu kunakho konke kobungcwele beThempeli nomthetho kaNkulunkulu. Kwavusa ukumelana ngokushesha lapho uMathathiya (umpristi waseModein) enqaba umyalo wesikhulu samaSeleucus wokuhlabela onkulunkulu bezizwe, wabulala umJuda owahlubuka kanye naleso sikhulu, wabe esebalekela emagqumeni namadodana akhe (amaMaccabee azayo). Lokhu kwavutha impi yabashokobezi nokuvukela kusukela ngo-167 kuya ku-160 BC okwakuhloswe ukubuyisela ukukhonza kwamaJuda, kwaholela ekunikezelweni kabusha kweThempeli (iHanukkah) ngo-164 BC ngaphansi kukaJuda 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 koMbuso wamaSeleucid kwakukhona isivumelwano esibalulekile esamelwa ngumshado wezombusazwe owawunento yokwehlukana, kungaba phakathi kwempumalanga nentshonalanga, noma phakathi kwenyakatho neningizimu. Njengoba uMbuso wamaSeleucid wawuncipha, u-Antiochus Epiphanes uba uphawu lwamandla aseRoma ayesakhula, futhi abe yisizinda sentukuthelo yamaMaccabees. Kamuva emlandweni uba yinkohliso yophawu lwesiprofetho olusungula umbono. Amandla asevesini lamashumi amabili nambili esahluko seshumi nanye ayaphulwa lapho inkosana yesivumelwano yaphulwa.

> 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.

> Futhi izingalo zesikhukhula ziyakukhukhuleka zisuke phambi kwakhe, zephulwe; yebo, kanjalo nesikhulu sesivumelwano. 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.

Ukubusa kuka-Antiochus Epiphanes kwaphela ngo-164 BC, cishe eminyakeni engamakhulu amabili ngaphambi kokuba uKristu, “inkosana yesivumelwano,” “ephulwe” esiphambanweni. Esifisa ukukuqaphela lapha ngukuthi umbuso wamaSeleucid waqala futhi waphela ngomshado wesivumelwano sezombusazwe, lapho inkohliso phakathi kwezinhlangothi zombili iyindaba ebhalwe emlandweni. Ngesikhathi sokubusa kuka-Antiochus Epiphanes, kwaqala ukuhlubuka kwamaMaccabee, okwakufanekisela iNguquko yaseMelika. Emlandweni wamaMaccabee, umzabalazo wabo wokulahla amandla amaSeleucid wawuhlanganisa isivumelwano esibalulekile neRoma. Ivesi elikhomba leso sivumelwano ngokusobala lichaza neRoma njengosebenza ngenkohliso, noma njengoshoyo amanga etafuleni lesivumelwano.

> 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.

> Kwathi emva kwesivumelwano esenziwe naye, uyakwenza ngobuqili; ngokuba uyakwenyuka, abe namandla ngabantu 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 umugqa wesiprofetho owandulela isikhathi sokuphela evesini lamashumi amane uqukethe isivumelwano esaphulwa. U-Uriah Smith, ephawula ngelithi evesini lamashumi amathathu “labo abalahla isivumelwano esingcwele,” ubhala okulandelayo:

> “‘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.

> “‘Ulaka olumelene nesivumelwano;’ okungukuthi, imiBhalo eNgcwele, incwadi yesivumelwano. Uguquko olunjalo lwafezwa eRoma. AmaHeruli, amaGothi, namaVandali, anqoba iRoma, amukela inkolo yobu-Ariya, aba yizitha zeBandla lamaKatolika. Kwakungokukhethekile ngenhloso yokuqothula lolu hlubuko lapho uJustinian anquma khona ukuthi upapa abe yinhloko yebandla nomqondisi wabahlubuki. IBhayibheli ngokushesha laqala ukubhekwa njengencwadi eyingozi engafanele ifundwe ngabantu abavamile, kodwa yonke imibuzo eyayiphikisana kwakufanele ilethwe kupapa. Kanjalo kwathweswa ihlazo izwi likaNkulunkulu. Futhi ababusi baseRoma, ingxenye yaso yasempumalanga eyayisaqhubeka, babenolwazi, noma bahlangana ngasese neBandla laseRoma, elalishiyile isivumelwano, futhi laba ngukuhlubuka okukhulu, ngenhloso yokucindezela ‘ubuqaba.’ Umuntu wesono waphakanyiselwa esihlalweni sakhe sokuzigqaja ngokunqotshwa kwamaGothi angama-Ariya, ayesephethe iRoma ngaleso sikhathi, ngo-A.D.538.” Uriah Smith, Daniel and the Revelation, 281.

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

Ivesi yesihlanu kaDaniyeli isahluko seshumi nanye ikhomba umugqa womlando lapho inkosi yaseningizimu inikeza umakoti wobudlelwano bezombusazwe njengophawu lwesivumelwano esabe sesiphulwa yinkosi yasenyakatho. Ukuziphindiselela kwenkosi yaseningizimu kwaba ngumfanekiso wokuziphindiselela kwenkosi yaseningizimu engokomoya kaNapoleon ngokumelene nenkosi yasenyakatho yobupapa ngo-1798. Isivumelwano esaphulwa samavesi esihlanu kuya kwelesishiyagalolunye saba ngumfanekiso wesivumelwano sikaNapoleon saseTolentino esaphulwa, esasibe ngumfanekiso wesimangalo sikaPutin sokuthi i-NATO yephule isivumelwano. Ukuziphindiselela kukaNapoleon kwaba ngumfanekiso wokuziphindiselela kukaPutin ngokumelene ne-Ukraine ngo-2014. Ukuziphindiselela kuka-Antiochus Magnus kwevesi leshumi, okuphetha iMpi yesine yaseSiriya, kuhambisana noNapoleon ngo-1798, futhi futhi noPutin ngo-2014. Emva kwempi yasePanium yevesi leshumi nanhlanu ngo-200 BC, u-Antiochus wahlela umshado wobudlelwano bezombusazwe ngenhloso efihlekile yokungenisa iGibhithe ngaphansi komyalo wakhe ngaphandle kokusebenzisa amasosha asemhlabeni. Isihlalo sobukhosi sika-Antiochus Magnus sadluliselwa endodaneni yakhe, eyabulawa, okwabe sekuletha indodana encane ka-Antiochus Magnus, u-Antiochus Epiphanes, esihlalweni sobukhosi. Izenzo zakhe ekumiseni amasiko nenkolo yamaGreki zaveza ukuvukela kwamaMaccabee, okwaholela esivumelwaneni esinenkohliso neRoma evesini lamashumi amabili nantathu. Ivesi lamashumi amabili nane lethula iRoma yobuqaba futhi lichaza itafula lamanga lika-Antony no-Augustus. Evesini lamashumi amathathu iRoma yobuqaba ingena engxoxweni nebandla lobupapa, abaphawulwa njengalabo abephule isivumelwano esingcwele.

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.

Amavesi amashumi amabili nane kuya kwangamashumi amathathu ayibufakazi beRoma yobuhedeni, kanti amavesi angamashumi amathathu nanye kuya kwangamashumi amane anikeza ubufakazi beRoma yobupapa. Wonke umugqa kaDaniyeli isahluko 11 ivesi 1 kuqhubeke kuze kube yivesi 40 umele umugqa wesiprofetho osetshenziswa emlandweni ofihlekile wevesi 40. Umugqa wombuso wamaSeleucid, umugqa wombuso wamaPtolemy, umugqa wombuso wamaJuda wamaMaccabee, umugqa weRoma yobuhedeni, kanye nomugqa weRoma yobupapa, konke kufanekisa umlando ka-1989 kuze kube ngumthetho weSonto. Ngamunye waleyo migqa ukhomba isivumelwano esephuliwe njengento ebalulekile yalowo mlando.

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 eyasungula umbono kaDaniyeli ishumi nanye, futhi kokubili izivumelwano zokukhohlisa zesiprofetho zeRoma yobuqaba neRoma yobupapa ziphawulwa njengeziqhubekayo nanjengokuthi zenzeka ngaphambi kokuba iRoma ibuse ngokuphakeme ngezikhathi zazo zesiprofetho ezihlukene nezimelwe yileyo naleyo. Womabili la mandla aphawula ukuqala kwesikhathi sesiprofetho sobukhosi obuphakeme njengokuqalisa lapho isithiyo sawo sesithathu sesinqotshiwe. Ngaphambi komthetho weSonto osuzofika maduze e-United States kuyoba khona isivumelwano sokukhohlisa phakathi kwamandla amabili. Izikhathi ezine la mandla amabili abe ngamakhosi aseningizimu nasenyakatho, kanye phakathi kwezwe elikhazimulayo lakwaJuda neRoma, kanye phakathi kwezingxenye ezimbili zetrayumvirate yaseRoma, futhi kanye phakathi kweRoma yobuqaba neRoma yobupapa. Kuzo zombili izivumelwano zokukhohlisa eziphathelene neRoma, kwaba yisivumelwano phakathi kwengxenye eyodwa yombuso waseRoma nenye, kungaba u-Antony wasempumalanga, u-Augustus wasentshonalanga, noma iRoma yobuqaba yasempumalanga neRoma yobupapa yasentshonalanga. Izivumelwano ezine zokukhohlisa phakathi kwamakhosi asenyakatho naseningizimu, ezimbili phakathi kwamakhosi asempumalanga nawaseNtshonalanga, nesinye phakathi kwenkosi esezakuba yinkosi yasenyakatho nezwe elikhazimulayo.

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.

Lokhu kuphetha ukwethulwa kwethu kokuqala kwencwadi kaDaniyeli. Uchungechunge lwePanium lumelela isiphetho sochungechunge olukhuluma ngencwadi kaDaniyeli, oluyisingeniso emlandweni ofihlekile wevesi lamashumi amane esizoqhubeka nokuwucubungula esihlokweni esilandelayo.

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