We will now consider the history that took place in the aftermath of Alexander the Great’s sudden death, which represents the year 538 unto the time of the end in 1798.

Yanzu za mu yi la’akari da tarihin da ya auku a bayan mutuwar ba-zata ta Alexander the Great, wanda yake wakiltar shekarar 538 har zuwa lokacin ƙarshe a 1798.

And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. And the king of the south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion. And in the end of years they shall join themselves together; for the king’s daughter of the south shall come to the king of the north to make an agreement: but she shall not retain the power of the arm; neither shall he stand, nor his arm: but she shall be given up, and they that brought her, and he that begat her, and he that strengthened her in these times. But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail: And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north. So the king of the south shall come into his kingdom, and shall return into his own land. Daniel 11:4–9.

Sa’ad da kuwa zai tashi, mulkinsa zai karye, a rarraba shi zuwa ga iskokin sama huɗu; ba kuwa ga zuriyarsa ba, kuma ba bisa ga ikon mulkinsa da ya yi sarauta da shi ba: gama za a tumɓuke mulkinsa, har ma a ba waɗansu dabam da su. Sarkin kudu kuma zai ƙarfafa, haka ma ɗaya daga cikin sarakunansa; shi kuwa zai fi shi ƙarfi, ya yi mulki; mulkinsa zai zama babban mulki. A ƙarshen waɗansu shekaru kuma za su haɗu da juna; gama ’yar sarkin kudu za ta zo wurin sarkin arewa domin yin sulhu: amma ba za ta riƙe ƙarfin hannu ba; shi ma ba zai tsaya ba, haka kuma hannunsa: amma za a ba da ita, da waɗanda suka kawo ta, da wanda ya haife ta, da wanda ya ƙarfafa ta a waɗannan lokuta. Amma daga wani reshe na saiwoyinta wani zai tashi a madadinta, wanda zai zo da runduna, ya shiga cikin kagarar sarkin arewa, ya aikata a kansu, ya yi nasara: Zai kuma tafi da gumakansu zuwa Masar a matsayin bayi, tare da sarakunansu, da kayayyakinsu masu daraja na azurfa da na zinariya; kuma zai daɗe fiye da sarkin arewa da shekaru. Sa’an nan sarkin kudu zai shiga cikin mulkinsa, ya koma ƙasarsa. Daniyel 11:4–9.

Eventually, after Alexander the Great’s kingdom was broken, those who struggled for control of the former kingdom devolved into two primary kingdoms. The one kingdom controlling the south of Alexander’s former empire and the other controlling the north. From that point on in the prophetic narrative they are identified simply as the king of the south and the king of the north. Once the struggle for world dominance has reached the point where it is only portrayed between the king of the north and the south, the symbols of those two kingdoms continue through the entire chapter.

A ƙarshe, bayan an karya mulkin Aleksanda Mai Girma, waɗanda suka yi gwagwarmayar neman iko a kan tsohon mulkin suka rikide zuwa manyan masarautu biyu. Ɗaya daga cikin masarautun tana mulkin kudancin tsohon daular Aleksanda, ɗayar kuma tana mulkin arewa. Daga wannan lokaci zuwa gaba a cikin labarin annabci, ana kiran su ne kawai da sarkin kudu da sarkin arewa. Da zarar gwagwarmayar neman rinjaye a kan duniya ta kai matakin da ake kwatanta ta ne kawai tsakanin sarkin arewa da sarkin kudu, alamomin waɗannan masarautu biyu suna ci gaba har cikin dukan surar.

In verse five, the king of the south is established, and he is strong, but the king of the north is also strong and his kingdom is larger. Then in verse six, the king of the south proposes an alliance with the northern kingdom. The peace treaty is secured by the king of the south giving his daughter to the king of the north, so the king of the north could marry her and ratify their alliance with a family bond. The king of the north agreed, and set aside his wife, and married the princess from the south, and the alliance was initiated.

A aya ta biyar, an kafa sarkin kudu, kuma yana da ƙarfi, amma sarkin arewa ma yana da ƙarfi, mulkinsa kuwa ya fi girma. Sai kuma a aya ta shida, sarkin kudu ya ba da shawarar ƙulla ƙawance da mulkin arewa. An tabbatar da yarjejeniyar zaman lafiyar ne ta wurin sarkin kudu ya ba da ’yarsa ga sarkin arewa, domin sarkin arewa ya aure ta, ya kuma tabbatar da ƙawancensu ta wurin alaƙar iyali. Sarkin arewa ya yarda, ya ware matarsa, ya kuma auri gimbiya daga kudu, kuma aka fara aiwatar da ƙawancen.

Eventually the southern princess bears a male-child, but ultimately the northern king grew tired of his new wife, and set her aside, as he had done with his first wife, and takes his first wife back, but as soon as the original wife is restored, and has opportunity, she kills the king of the north, his southern bride, her child, and her entire Egyptian entourage. The act of the original wife murdering the southern princess and her child enrages the southern princesses family, and one of her brothers raises up an army and attacks the northern kingdom.

A ƙarshe gimbiya ta kudu ta haifi ɗa namiji, amma daga bisani sarkin arewa ya gaji da sabuwar matarsa, ya kuma kawar da ita, kamar yadda ya yi da matarsa ta fari, sa’an nan ya mayar da matarsa ta fari. Amma da zarar an maido da matar asali, kuma ta sami dama, sai ta kashe sarkin arewa, amaryarsa ta kudu, ɗansu, da dukan tawagarta ta Masar. Aikin da matar asali ta yi na kashe gimbiya ta kudu da ɗanta ya hura fushin iyalin gimbiya ta kudu, sai ɗaya daga cikin ’yan’uwanta maza ya tayar da runduna ya kai hari ga mulkin arewa.

The southern army prevails over the northern king, and the first wife that murdered the northern king, his southern bride and child is then executed. The original wife’s son, who had been installed as the ruling king of the north at the death of his father, is captured and carried back to Egypt by the southern king, along with some Egyptian artifacts and idols that had been taken from the southern kingdom by the northern kingdom in earlier battles. Once in Egypt the captured northern king falls from a horse and dies. Uriah Smith identifies the history as follows.

Rundunar kudu ta yi nasara a kan sarkin arewa, sannan aka kashe matar fari da ta kashe sarkin arewa, tare da amaryarsa ta kudu da ɗansu. Ɗan matar asali, wanda aka naɗa a matsayin sarkin mulkin arewa a lokacin mutuwar mahaifinsa, an kama shi, aka kuma kai shi koma Masar da sarkin kudu, tare da wasu kayayyakin Masar da gumaka waɗanda mulkin arewa ya ɗauke daga mulkin kudu a yaƙe-yaƙen da suka gabata. Da zarar ya isa Masar, sarkin arewar da aka kama ya fāɗi daga kan doki ya mutu. Uriah Smith ya bayyana tarihin kamar haka.

“‘VERSE 6. And in the end of years they shall join themselves together; for the king’s daughter of the south shall come to the king of the north to make an agreement: but she shall not retain the power of the arm; neither shall he stand, nor his arm; but she shall be given up, and they that brought her, and he that begat her, and he that strengthened her in these times.’

“‘AYA TA 6. Kuma a ƙarshen shekaru za su haɗu da juna; gama ’yar sarkin kudu za ta zo wurin sarkin arewa domin yin yarjejeniya: amma ba za ta riƙe ƙarfin hannu ba; shi ma ba zai tsaya ba, ko hannunsa; amma za a ba da ita, da waɗanda suka kawo ta, da wanda ya haife ta, da wanda ya ƙarfafe ta a waɗannan lokuta.’”

“There were frequent wars between the kings of Egypt and Syria. Especially was this the case with Ptolemy Philadelphus, the second king of Egypt, and Antiochus Theos, third king of Syria. They at length agreed to make peace upon condition that Antiochus Theos should put away his former wife, Laodice, and her two sons, and should marry Berenice, the daughter of Ptolemy Philadelphus. Ptolemy accordingly brought his daughter to Antiochus, bestowing with her an immense dowry.

“An yi yaƙe-yaƙe masu yawaita a tsakanin sarakunan Masar da na Siriya. Musamman haka lamarin yake a zamanin Ptolemy Philadelphus, sarki na biyu na Masar, da Antiochus Theos, sarki na uku na Siriya. A ƙarshe suka amince su yi sulhu bisa sharadin cewa Antiochus Theos zai rabu da matarsa ta farko, Laodice, tare da ’ya’yanta maza biyu, kuma zai auri Berenice, ’yar Ptolemy Philadelphus. Saboda haka Ptolemy ya kai ’yarsa ga Antiochus, yana ba ta tare da sadaki mai girma ƙwarai.”

“‘But she shall not retain the power of the arm;’ that is, her interest and power with Antiochus. And so it proved; for some time shortly after, in a fit of love, Antiochus brought back his former wife, Laodice, and her children, to court again. Then says the prophecy, ‘Neither shall he [Antiochus] stand, nor his arm,’ or seed. Laodice, being restored to favor and power, feared lest, in the fickleness of his temper, Antiochus should again disgrace her, and recall Berenice; and conceiving that nothing short of his death would be an effectual safeguard against such a contingency, she caused him to be poisoned shortly after. Neither did his seed by Berenice succeed him in the kingdom; for Laodice so managed affairs as to secure the throne for her eldest son, Seleucus Callinicus.

“‘Amma ba za ta riƙe ikon hannun ba;’ wato, tasirinta da ikonta a wurin Antiochus. Haka kuwa ya tabbata; domin ba da daɗewa ba bayan haka, a cikin wani yanayin ƙauna, Antiochus ya sāke dawo da matarsa ta dā, Laodice, tare da ’ya’yanta, zuwa fada. Sa’an nan annabcin ya ce, ‘Shi kuma [Antiochus] ba zai tsaya ba, ko hannunsa,’ wato zuriyarsa. Da aka mayar wa Laodice tagomashi da iko, sai ta ji tsoro kada, saboda sauyin halinsa marar tabbas, Antiochus ya sāke tozarta ta, ya kuma dawo da Berenice; kuma da ta ɗauka cewa babu abin da zai zama cikakkiyar kariya daga irin wannan yiwuwar sai mutuwarsa, sai ta sa aka ba shi guba ba da daɗewa ba bayan haka. Haka kuma zuriyarsa ta wurin Berenice ba ta gāje shi a mulki ba; gama Laodice ta tsara al’amura ta yadda ta tabbatar wa ɗanta na fari, Seleucus Callinicus, da kursiyin mulki.”

“But such wickedness could not long remain unpunished, as the prophecy further predicts, and further history proves.

“Amma irin wannan mugunta ba za ta daɗe ba tare da hukunci ba, kamar yadda annabcin ya ƙara faɗi, kuma yadda ƙarin tarihin ya tabbatar.

“‘VERSE 7. But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail: 8. And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north. 9. So the king of the south shall come into his kingdom, and shall return into his own land.’

“‘AYA TA 7. Amma daga wani reshe na tushenta wani zai tashi a madadinsa, wanda zai zo da runduna, ya kuma shiga cikin kagarar sarkin arewa, ya yi yaƙi da su, ya kuma yi nasara. 8. Haka kuma zai kwashe gumakansu zuwa Masar a matsayin bayi, tare da sarakunansu, da kayayyakinsu masu daraja na azurfa da na zinariya; kuma zai daɗe da shekaru fiye da sarkin arewa. 9. Sa’an nan sarkin kudu zai shiga cikin mulkinsa, ya kuma koma ƙasarsa.’”

“This branch out of the same root with Berenice was her brother, Ptolemy Euergetes. He had no sooner succeeded his father, Ptolemy Philadelphus, in the kingdom of Egypt, than, burning to avenge the death of his sister, Berenice, he raised an immense army, and invaded the territory of the king of the north, that is, of Seleucus Callinicus, who, with his mother, Laodice, reigned in Syria. And he prevailed against them, even to the conquering of Syria, Cilicia, the upper parts beyond the Euphrates, and almost all Asia. But hearing that a sedition was raised in Egypt requiring his return home, he plundered the kingdom of Seleucus, took forty thousand talents of silver and precious vessels, and two thousand five hundred images of the gods. Among these were the images which Cambyses had formerly taken from Egypt and carried into Persia. The Egyptians, being wholly given to idolatry, bestowed upon Ptolemy the title of Euergetes, or the Benefactor, as a compliment for his having thus, after many years, restored their captive gods.

“Wannan reshe daga wannan tushe guda da Berenice ɗan’uwanta ne, Ptolemy Euergetes. Da zaran ya gaji ubansa, Ptolemy Philadelphus, a mulkin Masar, sai ya hura da ƙunar ramuwar mutuwar ’yar’uwarsa, Berenice, ya tara runduna mai girma ƙwarai, ya kuma kutsa cikin yankin sarkin arewa, wato na Seleucus Callinicus, wanda tare da mahaifiyarsa, Laodice, suka yi mulki a Suriya. Kuma ya rinjaye su, har ma ya ci Suriya, Cilicia, ƙasashen sama da Kogin Euphrates, da kusan dukan Asiya. Amma da ya ji an tayar da fitina a Masar wadda take bukatar komawarsa gida, sai ya washe mulkin Seleucus, ya ɗauki talanti dubu arba’in na azurfa da kayayyaki masu daraja, da kuma gumakan alloli dubu biyu da ɗari biyar. Cikin waɗannan akwai gumakan da Cambyses ya taɓa kwashewa daga Masar ya kai su Farisa. Masarawa, da yake sun kasance sarai sun ba da kansu ga bautar gumaka, suka ba Ptolemy laƙabin Euergetes, ko kuwa Mai-alheri, a matsayin girmamawa saboda ya haka, bayan shekaru masu yawa, ya mayar musu da allolinsu da aka kai bauta.”

“This, according to Bishop Newton, is Jerome’s account, extracted from ancient historians, but there are authors still extant, he says, who confirm several of the same particulars. Appian informs us that Laodice having killed Antiochus, and after him both Berenice and her child, Ptolemy, the son of Philadelphus, to revenge those murders, invaded Syria, slew Laodice, and proceeded as far as Babylon. From Polybius we learn that Ptolemy, surnamed Euergetes, being greatly incensed at the cruel treatment of his sister, Berenice, marched with an army into Syria, and took the city of Seleucia, which was kept for some years afterward by garrisons of the kings of Egypt. Thus did he enter into the fortress of the king of the north. Polyaenus affirms that Ptolemy made himself master of all the country from Mount Taurus as far as to India, without war or battle; but he ascribes it by mistake to the father instead of the son. Justin asserts that if Ptolemy had not been recalled into Egypt by a domestic sedition, he would have possessed the whole kingdom of Seleucus. The king of the south thus came into the dominion of the king of the north, and returned to his own land, as the prophet had foretold. And he also continued more years than the king of the north; for Seleucus Callinicus died in exile, of a fall from his horse; and Ptolemy Euergetes survived him for four or five years.” Uriah Smith, Daniel and the Revelation, 250–252.

“Wannan, bisa ga Bishop Newton, shi ne bayanin Jerome, wanda aka ciro daga tsofaffin masana tarihi; amma, in ji shi, har yanzu akwai marubuta da suke nan waɗanda suke tabbatar da da yawa daga cikin waɗannan bayanai iri ɗaya. Appian ya sanar da mu cewa, bayan Laodice ta kashe Antiochus, kuma a bayansa ta kashe duka Berenice da ɗanta, sai Ptolemy, ɗan Philadelphus, domin ɗaukar fansar waɗannan kisankai, ya mamaye Suriya, ya kashe Laodice, kuma ya ci gaba har zuwa Babila. Daga Polybius muna koyon cewa Ptolemy, wanda ake yi wa laƙabi da Euergetes, saboda ya ƙwarai ya fusata saboda mugun abin da aka yi wa ’yar’uwarsa, Berenice, ya yi tattaki da runduna zuwa Suriya, ya kuma ƙwace birnin Seleucia, wanda aka ci gaba da tsare shi na wasu shekaru bayan haka da garnisononin sarakunan Masar. Ta haka ne ya shiga cikin kagarar sarkin arewa. Polyaenus ya tabbatar cewa Ptolemy ya mallaki kansa da dukan ƙasar tun daga Dutsen Taurus har zuwa Indiya, ba tare da yaƙi ko fafatawa ba; amma ya jingina hakan bisa kuskure ga uba maimakon ɗa. Justin ya nace cewa da ba a kira Ptolemy ya komo Masar ba saboda wata fitina ta cikin gida, da ya mallaki dukan mulkin Seleucus. Ta haka sarkin kudu ya shiga cikin mulkin sarkin arewa, kuma ya koma ƙasarsa ta kansa, kamar yadda annabin ya riga ya faɗa. Kuma shi ma ya ci gaba da rayuwa fiye da sarkin arewa da shekaru masu yawa; gama Seleucus Callinicus ya mutu a gudun hijira, saboda faɗuwa daga dokinsa; kuma Ptolemy Euergetes ya rayu bayansa har na shekaru huɗu ko biyar.” Uriah Smith, Daniel and the Revelation, 250–252.

A prophetic characteristic of Rome, and therefore the king of the north, is that in order to be established upon the throne, three geographical obstacles must be conquered. The first king of the north in the aftermath of Alexander’s broken kingdom was established by Seleucus Nicator who had served as a general to Ptolemy (the king of the south) for a little while between 316 and 312 BC. Verse five addresses this fact when it states, “And the king of the south shall be strong, and one of his princes; and he shall be strong above him.” Ptolemy was the king of the south, and he had a general (one of his princes), that was destined to become stronger than Ptolemy, and the final phrase of verse five says, “and have dominion; his dominion shall be a great dominion.” Ptolemy’s general Seleucus was to become the first king of the north. But for Seleucus to become the king of the north, he would need to separate from the southern king, and thereafter conquer three geographical areas.

Wata alamar annabci ta Roma, sabili da haka kuma ta sarkin arewa, ita ce cewa domin a kafa ta a kan kursiyi, dole ne a ci nasara a kan manyan shingayen ƙasa guda uku. Sarkin arewa na farko bayan rugujewar mulkin Aleksanda shi ne Seleukus Nicator, wanda ya taɓa yi wa Ptolemy (sarkin kudu) hidima a matsayin janar na ɗan lokaci tsakanin shekara ta 316 da 312 K.H. Aya ta biyar tana magana ne a kan wannan gaskiya sa’ad da take cewa, “Kuma sarkin kudu zai yi ƙarfi, da kuma ɗaya daga cikin sarakunansa; shi kuma zai fi shi ƙarfi.” Ptolemy shi ne sarkin kudu, kuma yana da wani janar (ɗaya daga cikin sarakunansa), wanda aka ƙaddara zai fi Ptolemy ƙarfi, kuma jimlar ƙarshe ta aya ta biyar tana cewa, “kuma zai yi mulki; mulkinsa zai zama babban mulki.” Janar ɗin Ptolemy, wato Seleukus, shi ne zai zama sarkin arewa na farko. Amma domin Seleukus ya zama sarkin arewa, sai ya rabu da sarkin kudu, sannan daga baya ya ci yankuna uku na ƙasa da yaƙi.

The first area conquered by Seleucus was the East in 301 BC. He then conquered the West (that had been held by Cassander’s successor) in 286 BC, and he then took his third territory in the North when he conquered Lysimachus in 281 BC. The king of the north was established on the throne in 281 BC.

Yanki na farko da Seleucus ya ci yaƙi ya mallaka shi ne Gabas a shekara ta 301 K.H. Sa’an nan ya ci Yamma (wanda magajin Cassander ya riƙe) a shekara ta 286 K.H., sannan kuma ya ɗauki yanki na uku nasa a Arewa sa’ad da ya ci Lysimachus da yaƙi a shekara ta 281 K.H. An kafa sarkin arewa a kan karagar mulki a shekara ta 281 K.H.

The peace treaty that was later formed with the southern king occurred in 252 BC. Six years later in 246 BC, Berenice (the southern princess), her son, and all her entourage were put to death. The southern king thereafter captured Laodice’s son, Seleucus Callinicus and took him back with him to Egypt, where he died falling from a horse. The reign of the first king of the north was from 281 BC until 246 BC, which equates to thirty-five years.

Yarjejeniyar salama da aka kulla daga baya tare da sarkin kudu ta faru a shekara ta 252 K.H. Shekara shida bayan haka, a shekara ta 246 K.H., aka kashe Berenice (gimbiyar kudu), ɗanta, da dukan mutanenta. Bayan wannan, sarkin kudu ya kama ɗan Laodice, wato Seleucus Callinicus, ya kuma tafi da shi zuwa Masar, inda ya mutu bayan ya fāɗo daga kan doki. Mulkin sarkin farko na arewa ya kasance daga shekara ta 281 K.H. har zuwa 246 K.H., wanda ya yi daidai da shekaru talatin da biyar.

The first king of the north in chapter eleven, conquered three geographical obstacles in order to be established upon the throne. Pagan Rome also conquered three geographical obstacles in order to be established upon the throne [See Daniel 8:9], and Papal Rome conquered three geographical obstacles in order to be established upon the throne [See Daniel 7:20]. Modern Rome also conquers three geographical obstacles in order to be established upon the throne [See Daniel 11:40–43].

Sarkin arewa na farko a babi na goma sha ɗaya ya rinjayi cikas uku na ƙasa domin a kafa shi a kan kursiyin mulki. Roma ta arna ma ta rinjayi cikas uku na ƙasa domin a kafa ta a kan kursiyin mulki [Duba Daniyel 8:9], kuma Roma ta Paparoma ta rinjayi cikas uku na ƙasa domin a kafa ta a kan kursiyin mulki [Duba Daniyel 7:20]. Roma ta zamani ma tana rinjayar cikas uku na ƙasa domin a kafa ta a kan kursiyin mulki [Duba Daniyel 11:40–43].

Once established upon the throne, the first king of the north ruled for thirty-five years. Once established upon the throne, pagan Rome ruled for a “time” (three hundred and sixty years). Once established upon the throne, papal Rome ruled for “a time, times and dividing of time” (twelve hundred and sixty years.) Once established upon the throne, modern Rome will rule for a symbolic forty-two months (also noted as “an hour”).

Da zarar an kafa shi a kan kursiyin mulki, sarkin arewa na farko ya yi mulki na tsawon shekara talatin da biyar. Da zarar an kafa ta a kan kursiyin mulki, Roma arna ta yi mulki na “wani lokaci” (shekara ɗari uku da sittin). Da zarar an kafa ta a kan kursiyin mulki, Roma ta papanci ta yi mulki na “wani lokaci, lokuta da rabin lokaci” (shekara dubu ɗaya da ɗari biyu da sittin). Da zarar an kafa ta a kan kursiyin mulki, Roma ta zamani za ta yi mulki na watanni arba’in da biyu na alama (wanda kuma aka ambata a matsayin “sa’a guda”).

Sister White informs us that “much of the history recorded in Daniel chapter eleven is to be repeated.” She then quotes verses thirty-one through thirty-six, and says, “scenes similar to those described in these words will take place.” In those verses papal Rome (the abomination that maketh desolate), is “placed” upon the throne in 538, and then it persecutes God’s people for “many days” (twelve hundred and sixty years), until the first “indignation is accomplished” in 1798. The history of verses thirty-one to thirty-six is repeated in the last six verses of chapter eleven, but the history was also perfectly typified in verses five through nine.

’Yar’uwa White ta sanar da mu cewa “yawancin tarihin da aka rubuta a Daniel sura ta goma sha ɗaya za a maimaita.” Sai ta kawo ayoyi talatin da ɗaya zuwa talatin da shida, ta kuma ce, “al’amura masu kama da waɗanda aka bayyana cikin waɗannan kalmomi za su faru.” A cikin waɗannan ayoyi, Romar Paparoma (abin ƙyama mai haddasa kufai), an “ɗora” ta a kan kursiyi a shekara ta 538, sa’an nan kuma ta tsananta wa mutanen Allah na “kwanaki masu yawa” (shekaru dubu ɗaya da ɗari biyu da sittin), har sai da “fushin” farko ya cika a 1798. Tarihin ayoyi talatin da ɗaya zuwa talatin da shida an maimaita shi a ayoyi shida na ƙarshe na sura ta goma sha ɗaya, amma tarihin ya kuma sami cikakkiyar siffa ta annabci a ayoyi biyar zuwa tara.

The establishment of Seleucus as king of the north in 281 BC, aligns with the year 538. Both represent the enthronement of the king of the north at the conclusion of the conquering of three geographical obstacles. The period of papal rule is expressed in several ways; twelve hundred and sixty days, forty-two months, time, times and dividing of time, a space, and three and a half years. Seleucus’ rule was for thirty-five years, and a tenth, or a tithe, of thirty-five, is three and a half. A tenth of thirty-five years is also expressed as “three-point-five” (3.5) years. “Three and a half” is a symbol of the period of papal rule.

Kafa Seleucus a matsayin sarkin arewa a shekara ta 281 K.H.K., ya yi daidai da shekara ta 538. Dukansu suna wakiltar ɗora sarkin arewa a kan karagar mulki a ƙarshen cin nasarar manyan shingayen ƙasa uku. An bayyana zamanin mulkin papanci ta hanyoyi da dama; kwana dubu ɗari biyu da sittin, watanni arba’in da biyu, zamani, zamanai da rabin zamani, wani ɗan lokaci, da shekaru uku da rabi. Mulkin Seleucus ya kasance na shekaru talatin da biyar, kuma kashi na goma, ko ushurin, na talatin da biyar shi ne uku da rabi. Kashi na goma na shekaru talatin da biyar ana kuma bayyana shi da “uku-aya-biyar” (3.5) shekaru. “Uku da rabi” alama ce ta zamanin mulkin papanci.

The papacy received its deadly wound in 1798 when the king of the south, Napoleon Bonaparte (meaning the “fortunate son”), sent his general to take the pope captive. A year later in 1799 the pope died in exile, as did the first king of the north who had also been taken into captivity by the king of the south. Seleucus Callinicus died by falling off a horse while captive in Egypt. The pope is the one who rode upon the beast. The beast represented the political system that the pope employed to accomplish his satanic works. That beast was slain in 1798, and the pope who had ridden upon and reigned over the beast died a year later. Seleucus Callinicus died falling off a horse (the beast he rode upon.) The captivity of the papacy in 1798 and 1799, was perfectly typified by the captivity of the first king of the north.

Mulkin papanci ya karɓi mummunan rauninsa na mutuwa a shekara ta 1798, sa’ad da sarkin kudu, Napoleon Bonaparte (ma’ana “ɗan mai sa’a”), ya aika janar ɗinsa ya kama shugaban Kirista ya kai shi bauta. Shekara guda bayan haka, a 1799, shugaban Kiristan ya mutu cikin gudun hijira, kamar yadda sarkin arewa na fari shi ma ya mutu, wanda shi ma sarkin kudu ya kai bauta. Seleucus Callinicus ya mutu ne ta faɗuwa daga kan doki yayin da yake cikin bauta a Masar. Shugaban Kiristan shi ne wanda ya hau bisa dabbar. Dabbar tana wakiltar tsarin siyasa da shugaban Kiristan ya yi amfani da shi domin aikata ayyukansa na Shaidan. An kashe wannan dabbar a 1798, kuma shugaban Kiristan wanda ya hau bisa dabbar, ya kuma yi mulki a kanta, ya mutu shekara guda bayan haka. Seleucus Callinicus ya mutu ne yana faɗuwa daga kan doki (dabbar da ya hau a kanta.) Bautar da aka kai papanci a 1798 da 1799, an kwatanta ta da cikakken daidaito da bautar da aka kai sarkin arewa na fari.

What brought the wrath of the king of the south upon the northern king was a broken peace treaty, represented by the setting aside of Berenice (the southern bride) and her subsequent death at the hands of Laodice. Napoleon had entered into a peace treaty between Revolutionary France and the papal states in 1797. The treaty was named after the town of Tolentino in Ancona, Italy, where the treaty had been signed. It officially ended in February, 1798 when France took the pope captive. The reason why the treaty was disannulled was France’s effort to spread its Revolution.

Abin da ya jawo fushin sarkin kudu a kan sarkin arewa shi ne karya yarjejeniyar zaman lafiya, wadda aka wakilta ta wajen kawar da Berenice (amaryar kudu) da kuma mutuwarta daga baya a hannun Laodice. Napoleon ya shiga yarjejeniyar zaman lafiya tsakanin Faransa ta Juyin Juya Hali da jihohin papal a shekara ta 1797. An sa wa yarjejeniyar suna ne bisa ga garin Tolentino a Ancona, Italiya, inda aka sanya hannu kan yarjejeniyar. A hukumance ta ƙare a watan Fabrairu, 1798 sa’ad da Faransa ta kai paparoma bauta. Dalilin da ya sa aka soke yarjejeniyar shi ne ƙoƙarin Faransa na yaɗa Juyin Juyarta.

Napoleon’s General Duphot, was in Rome in 1797 as part of the French expeditionary force sent by the Directory, the ruling government of France at the time. The purpose of the French expedition to Italy, which included General Duphot’s presence in Rome, was to support the Roman Republic, a short-lived client state established by French revolutionary forces in the Italian Peninsula. The French were actively involved in supporting revolutionary movements and spreading revolutionary ideals across Europe during this period. In Italy, they sought to overthrow monarchies and establish republics modeled after the French Republic.

Janar Duphot na Napoleon yana Roma a shekara ta 1797 a matsayin wani ɓangare na rundunar yaƙin Faransa da Directory—gwamnatin da ke mulkin Faransa a wancan lokaci—ta aika. Manufar farmakin Faransawa zuwa Italiya, wanda ya haɗa da kasancewar Janar Duphot a Roma, ita ce goyon bayan Jamhuriyar Roma, wata jiha mai ɗan gajeren zamani da aka kafa a matsayin ƙasa ƙarƙashin rinjayar Faransa ta hannun ƙungiyoyin juyin juya halin Faransa a Tsibirin Italiya. Faransawa suna taka rawa sosai a wannan lokaci wajen goyon bayan ƙungiyoyin juyin juya hali da kuma yaɗa manufofin juyin juya hali a faɗin Turai. A Italiya, suna neman kifar da masarautu da kuma kafa jamhuriyoyi bisa tsarin Jamhuriyar Faransa.

Duphot’s presence and actions in Rome provoked opposition from conservative factions, including supporters of the Papal States and local aristocrats. In December, 1797, during a confrontation between French troops and supporters of the Papal States, General Duphot was assassinated, and thus the pretense for Napoleon to send General Berthier to take the pope captive the next year was established. A broken peace treaty between the kings of the south and north provided the motivation in both histories for the king of the north being taken captive by the king of the south.

Kasancewar Duphot da ayyukansa a Roma sun tayar da adawa daga bangarori masu ra’ayin mazan jiya, ciki har da magoya bayan Jihohin Paparoma da kuma manyan masu daraja na yankin. A watan Disamba, 1797, a lokacin wata arangama tsakanin sojojin Faransa da magoya bayan Jihohin Paparoma, aka kashe Janar Duphot, kuma ta haka aka kafa hujjar ƙage da za ta ba Napoleon damar aiko Janar Berthier a shekara mai biye domin ya kama paparoman. Yarjejeniyar zaman lafiya da ta karye tsakanin sarakunan kudu da arewa ta samar da abin da ya motsa lamarin a cikin tarihohin biyu na kama sarkin arewa a hannun sarkin kudu.

Verse eight says, “shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold.” When Ptolemy returned to Egypt in fulfillment of this verse, the Egyptians gave him the title of “Euergetes” (the Benefactor), as a compliment for his work in returning their idols and artifacts that had previously taken from them by the king of the north. In 1798, the plundering of Rome by the French took place. On one day alone the historians record that five hundred horse-drawn vehicles, under a strong military guard, was seen leaving the city.

Aya ta takwas ta ce, “zai kuma kai allolinsu a matsayin bayi zuwa Masar, tare da sarakunansu, da tasoshinsu masu daraja na azurfa da na zinariya.” Sa’ad da Ptolemy ya koma Masar cikin cikar wannan aya, Masarawa suka ba shi laƙabin “Euergetes” (Mai Kyautatawa), a matsayin yabo saboda aikinsa na mayar musu da gumakansu da kayayyakinsu na tarihi waɗanda tun da farko sarkin arewa ya ƙwace musu. A shekara ta 1798, aka yi wawason Roma ta hannun Faransawa. A rana guda kaɗai, masana tarihi sun rubuta cewa an ga kekunan hawa ɗari biyar da dawaki ke ja, ƙarƙashin tsattsauran tsaron soja, suna fita daga birnin.

The procession contained an immense number of antique sculptures and Renaissance paintings that France was appropriating in accordance with the broken peace treaty of Tolentino. Those artworks included the Laocoon group, the Belvedere Apollo, the Dying Gaul, Cupid and Psyche, Ariadne on Naxos, the Medici Venus, and the colossal figures of the Tiber and the Nile; tapestries and paintings by Raphael, including the Transfiguration, the Madonna di Foligno, the Madonna della Sedia, Titian’s Santa Conversazione; and many other works. It was not till several years after that, these stolen treasures were exhibited in the Musee Napoleonian in the Louvre, which was opened in 1807. As Ptolemy was celebrated for returning the Egyptians treasures, the treasures carried from Rome were placed in the portion of the museum named after Napoleon.

Jigilar ta ƙunshi adadi mai yawa ƙwarai na tsofaffin sassaka da zane-zanen zamanin Renaissance waɗanda Faransa take ƙwacewa daidai da yarjejeniyar zaman lafiya ta Tolentino wadda aka karya. Waɗannan ayyukan fasaha sun haɗa da ƙungiyar Laocoon, Apollo na Belvedere, Bafillataccen Bagaude, Cupid da Psyche, Ariadne a Naxos, Venus ta Medici, da manyan siffofi ƙwarai na Tiber da Nilu; labulaye na ado da zane-zane na Raphael, har da Transfiguration, Madonna di Foligno, Madonna della Sedia, Santa Conversazione na Titian; da kuma wasu ayyuka masu yawa. Sai bayan shekaru da dama ne aka baje kolin waɗannan taskokin da aka sata a cikin Musee Napoleonian a Louvre, wanda aka buɗe a shekara ta 1807. Kamar yadda aka yi wa Ptolemy murna saboda mayar da taskokin Masarawa, haka nan aka ajiye taskokin da aka kwaso daga Roma a sashen gidan kayan gargajiyar da aka sa wa suna da sunan Napoleon.

Verses five through nine, are a perfect parallel to the history beginning in the year 538 and ending in 1798 and 1799. They align with verses thirty-one to thirty-six, which is represented in the last six verses of the chapter, which describe the final empowerment of modern Rome as it conquers three obstacles, and ultimately comes to its end with none to help. Verse ten then addresses the history of 1989.

Ayoyi na biyar zuwa na tara daidai suke ƙwarai da tarihin da ya fara a shekarar 538 ya kuma ƙare a 1798 da 1799. Sun yi daidai da ayoyi na talatin da ɗaya zuwa na talatin da shida, abin da aka wakilta a cikin ayoyi shida na ƙarshe na surar, waɗanda suke bayyana ƙarfafawar ƙarshe ta Roma ta zamani yayin da take cin nasara a kan cikas uku, kuma a ƙarshe ta kai ga ƙarshenta ba tare da wani ya taimake ta ba. Ayar goma kuma sai ta yi magana game da tarihin 1989.

But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:10.

Amma ’ya’yansa za su tayar da yaƙi, su kuma tara taron manyan rundunoni masu yawa; kuma lalle ɗaya zai zo, ya mamaye ƙasa kamar ambaliya, ya wuce ta cikinta; sa’an nan zai komo, ya ƙara tayar da yaƙi, har zuwa kagararsa. Daniyel 11:10.

The historical fulfillment of verse ten typifies 1989, when the papacy, in secret alliance with Ronald Reagan, “overflowed” and “passed through” the Soviet Union, leaving only its fortress (Russia), as the Soviet Union (USSR) dissolved in the wake of Perestroika.

Cikawar tarihin aya ta goma tana zama alama ta shekarar 1989, sa’ad da fafaroma, cikin asirce tare da Ronald Reagan, ya “mamaye” ya kuma “ratsa” Tarayyar Soviet, ya bar kawai sansaninta mai ƙarfi (Rasha), yayin da Tarayyar Soviet (USSR) ta narke sakamakon Perestroika.

And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

Kuma a lokacin ƙarshe sarkin kudu zai kai masa hari; sarkin arewa kuwa zai auko masa kamar guguwa, tare da karusai, da mahayan dawakai, da jirage masu yawa; zai kuma shiga cikin ƙasashe, ya mamaye su, ya ketare. Daniel 11:40.

The history of verse ten represents a retaliation against the conquering of the king of the north by the king of the south in 246 BC, and typifies a retaliation against the conquering of the king of the north by the king of the south in 1798. Verse forty began with the time of the end in 1798 when the king of the south (atheistic France) delivered the deadly wound to the king of the north (the papal power), and was fulfilled with the collapse of the Soviet Union at the time of the end in 1989. The time of the end in 1798 is represented in verse forty by the phrase, “And at the time of the end shall the king of the south push at him.” The “colon” (:) that separates the last part of the verse, marks the next “time of the end” in 1989. “And the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over.”

Tarihin aya ta goma yana wakiltar ramuwar gayya kan cin nasarar da sarkin kudu ya yi wa sarkin arewa a shekara ta 246 K.H., kuma yana zama alama ta ramuwar gayya kan cin nasarar da sarkin kudu ya yi wa sarkin arewa a shekara ta 1798. Aya ta arba’in ta fara ne da lokacin ƙarshe a shekara ta 1798 sa’ad da sarkin kudu (Faransa marar bangaskiya ga Allah) ya yi wa sarkin arewa (ikon papanci) mummunan rauni mai kisa, kuma ta cika tare da rushewar Tarayyar Soviet a lokacin ƙarshe a shekara ta 1989. Lokacin ƙarshe na shekara ta 1798 ana wakilta shi a aya ta arba’in da furucin nan, “Kuma a lokacin ƙarshe sarkin kudu zai yi masa turjiya.” Alamar “wakafi mai digo biyu” (:) da ta raba ɓangaren ƙarshe na ayar, tana nuna lokaci na gaba na “lokacin ƙarshe” a shekara ta 1989. “Kuma sarkin arewa zai zo masa kamar guguwa, da karusai, da mahayan dawakai, da jiragen ruwa masu yawa; kuma zai shiga cikin ƙasashe, ya mamaye su, ya kuma ratsa.”

We will continue this study in the next article.

Za mu ci gaba da wannan nazari a talifi na gaba.

“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another. . . .

“An ƙyale kowace al’umma da ta bayyana a fagen aiki ta riƙe matsayinta a duniya, domin a gani ko za ta cika manufar ‘Mai Tsaro da Mai Tsarki.’ Annabci ya bibiyi tashi da faɗuwar manyan daulolin duniya—Babila, Medo-Farisa, Girka, da Roma. A cikin kowannensu, kamar yadda yake ga al’ummai marasa ƙarfi, tarihi ya maimaita kansa. Kowannensu ya yi nasa zamanin gwaji, kowanne ya gaza, ɗaukakarsa ta shuɗe, ikonsa ya tafi, kuma wani ya mamaye matsayinsa....”

“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,–how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.

“Daga tashi da fāɗuwar al’ummai kamar yadda aka bayyana a sarari a cikin shafukan Rubutu Mai Tsarki, ya kamata su koyi yadda ɗaukakar waje kawai da ta duniya ba ta da wani amfani. Babila, tare da dukan ƙarfinta da ɗaukakarta, irin wadda duniyarmu ba ta ƙara gani tun daga lokacin ba,—ƙarfi da ɗaukaka waɗanda ga mutanen wancan zamani suka yi kama da masu dawwama da tabbatattu sosai,–yaya sarai ta shuɗe gaba ɗaya! Kamar ‘furen ciyawa’ ta lalace. Haka ma duk abin da ba ya da Allah a matsayin tushensa yake lalacewa. Abin da kaɗai zai iya dawwama shi ne abin da yake daure da nufinsa kuma yake bayyana halinsa. Ka’idodinsa ne kaɗai tsayayyun abubuwa da duniyarmu ta sani.” Education, 177, 184.