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.
Koulye a, n ap konsidere istwa ki te dewoule apre lanmò toudenkou Aleksann Legran an, ki reprezante peryòd ki soti nan ane 538 rive jouk nan tan lafen an, an 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.
Epi lè li va leve kanpe, wayòm li a va kraze, e l ap divize nan direksyon kat van syèl la; men li p ap ale bay desandan li yo, ni dapre dominasyon li te egzèse a; paske wayòm li a va rache, e yo va bay lòt moun apa de sa yo. Wa sid la va vin fò, ansanm ak youn nan chèf li yo; men li menm va vin pi fò pase li, e l ap gen dominasyon; dominasyon li a va yon gran dominasyon. E nan fen kèk ane yo va mete tèt yo ansanm; paske pitit fi wa sid la va vini bò kote wa nò a pou fè yon akò: men li p ap kenbe fòs bra li; ni li menm p ap kanpe, ni bra pa l la; men y ap lage li, ansanm ak moun ki te mennen l yo, ak sila ki te fè l fèt la, ak sila ki te soutni li nan tan sa yo. Men soti nan yon branch rasin li yo, youn va leve kanpe nan plas li; li va vini ak yon lame, l ap antre nan fòtrerès wa nò a, l ap aji kont yo, e li va genyen laviktwa. L ap mennen tou ann Ejip kòm prizonye bondye pa yo, ansanm ak chèf yo, ak bèl veso presye yo an ajan ak an lò; epi li va dire plis ane pase wa nò a. Konsa, wa sid la va antre nan wayòm li a, epi l ap retounen nan pwòp peyi pa l. Danyèl 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.
Finalman, apre wayòm Aleksann Legran an te kraze, sila yo ki t ap lite pou pran kontwòl ansyen wayòm nan te vin tounen de wayòm prensipal. Youn se te wayòm ki t ap kontwole pati sid ansyen anpi Aleksann lan, epi lòt la t ap kontwole pati nò a. Depi lè sa a, nan narasyon pwofetik la, yo idantifye yo senpleman kòm wa sid la ak wa nò a. Lè lit la pou dominasyon mondyal la rive nan pwen kote yo montre l sèlman ant wa nò a ak wa sid la, senbòl de wayòm sa yo kontinye sèvi atravè tout chapit la.
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.
Nan vèsè senk la, wa sid la tabli, e li gen fòs; men wa nò a tou gen fòs, e wayòm li pi laj. Apre sa, nan vèsè sis la, wa sid la pwopoze yon alyans ak wayòm nò a. Trete lapè a vin garanti lè wa sid la bay wa nò a pitit fi li, pou wa nò a te kapab marye avè l epi ratifye alyans yo a pa yon lyen familyal. Wa nò a dakò, li mete madanm li sou kote, epi li marye prensès ki soti nan sid la, e alyans lan te inisye.
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.
Finalman, prinsès sid la fè yon pitit gason; men, alafen, wa nò a vin bouke ak nouvo madanm li, li mete l sou kote, menm jan li te fè ak premye madanm li, epi li repran premye madanm li. Men, tousuit lè premye madanm nan retabli e li jwenn okazyon, li touye wa nò a, lamarye sid li a, pitit li a, ak tout lantouraj ejipsyen li. Zak premye madanm nan ki touye prinsès sid la ansanm ak pitit li a fè fanmi prinsès sid la fache anpil, e youn nan frè li yo leve yon lame epi li atake wayòm nò a.
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.
Lame sid la genyen batay sou wa nò a, epi premye madanm ki te fè asasinen wa nò a, ansanm ak lamarye sid li a ak pitit la, yo egzekite apre sa. Pitit gason premye madanm nan, ki te enstale kòm wa k ap gouvène nò a lè papa li te mouri, yo pran l prizonye epi wa sid la mennen l tounen ann Ejip, ansanm ak kèk zafè ejipsyen ak zidòl wayòm nò a te pran nan wayòm sid la nan batay anvan yo. Lè wa nò yo te pran an rive ann Ejip, li tonbe sou yon chwal epi li mouri. Uriah Smith idantifye istwa a konsa.
“‘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.’
«VÈSÈ 6. Epi nan fen ane yo, yo pral mete tèt yo ansanm; paske pitit fi wa sid la pral vini kote wa nò a pou fè yon akò; men li p ap kenbe fòs bra a; ni li menm p ap kanpe, ni bra li; men y ap livre li, ansanm ak moun ki te mennen li, ak sila ki te fè li fèt, ak sila ki te soutni li nan tan sa yo.»
“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.
“Te gen lagè souvan ant wa peyi Lejip yo ak wa Siri yo. Sa te sitou konsa avèk Ptolome Filadèlf, dezyèm wa peyi Lejip la, ak Antyòk Teyòs, twazyèm wa Siri a. Finalman yo te dakò fè lapè avèk kondisyon pou Antyòk Teyòs te mete premye madanm li a, Lawodis, ansanm ak de pitit gason li yo, ale, epi pou l te marye ak Berenis, pitit fi Ptolome Filadèlf la. Konsa, Ptolome te mennen pitit fi li bay Antyòk, epi li te ba li avèk li yon dòt imans.
“‘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.
“‘Men, li p ap kenbe fòs bra a;’ sa vle di, enfliyans li ak pouvwa li auprès Antiochus. Epi se konsa sa te rive; paske, kèk tan apre sa, nan yon mouvman lanmou, Antiochus te fè premye madanm li a, Laodice, ansanm ak pitit li yo, retounen ankò nan palè a. Lè sa a, pwofesi a di: ‘Ni li menm [Antiochus] p ap kanpe, ni bra li a,’ oswa desandans li. Laodice, lè yo te retabli li nan favè ak pouvwa, te pè pou, akòz chanjman tanperaman li, Antiochus ta fè l tonbe ankò nan dezagreman, epi ta fè Berenice tounen; e, lè li te vin kwè pa t gen anyen ki pi piti pase lanmò li ki ta ka yon pwoteksyon efikas kont yon evantyalite konsa, li te fè yo pwazonnen li yon ti tan apre. Ni desandans li pa Berenice pa t ranplase li nan wayòm nan; paske Laodice te mennen zafè yo yon jan pou l te asire twòn nan pou premye pitit gason li a, Seleucus Callinicus.”
“But such wickedness could not long remain unpunished, as the prophecy further predicts, and further history proves.
“Men mechanste sa a pa t ka rete lontan san pinisyon, jan pwofesi a kontinye predi l, e jan istwa ki vin apre a pwouve l.”
“‘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.’
“‘VÈSÈ 7. Men, soti nan yon branch nan rasin li yo, yon moun va leve nan plas li; li va vini ak yon lame, li va antre nan fòtrès wa nò a, li va aji kont yo, e li va genyen batay la. 8. Li va mennen tou ann Ejip an kaptivite bondye yo, ak chèf yo, ansanm ak veso presye yo ann ajan ak an lò; e li va dire plis ane pase wa nò a. 9. Konsa wa sid la va antre nan wayòm li, epi li va retounen nan pwòp peyi pa li.’”
“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.
“Branch sa a ki soti nan menm rasin ak Berenis la se te frè li, Ptolome Euyèjèt. Li pa t gen tan pran plas papa l, Ptolome Filadèlf, sou wayòm peyi Lejip la, san li pa t limen ak dezi pou vanje lanmò sè li, Berenis; li leve yon lame imans, li anvayi teritwa wa nò a, sètadi Seleikis Kalinikis, ki t ap gouvène an Siri ansanm ak manman li, Laodis. Epi li te genyen batay sou yo, rive jouk li te konkeri Siri, Silisi, rejyon anwo yo lòt bò Larivyè Lefrat la, ak prèske tout Lazi. Men lè li tande yon sedisyon te leve nan peyi Lejip ki te mande pou li retounen lakay li, li piye wayòm Seleikis la, li pran karant mil talan ajan ak veso presye, ansanm ak de mil senk san imaj dye yo. Pami yo te gen imaj Kambiz te pran depi lontan nan peyi Lejip epi li te pote ann Pès. Moun peyi Lejip yo, ki te nèt ale bay tèt yo nan idolatri, te bay Ptolome tit Euyèjèt, oubyen Byenfektè a, kòm yon konpliman poutèt konsa, apre anpil ane, li te retabli dye pa yo ki te an kaptivite.”
“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.
“Sa a, dapre Bishop Newton, se relijye Jérom te bay, li te rale l sòti kot ansyen istoryen yo; men, li di, i ni otè ki toujou la jòdi-a ki ka konfirmé plizyè menm detay-la. Appian ka fè nou sav ki Laodice, apwé i té fè yo tjwé Antiochus, epi apré li menm Bérénice èk timanmay li, Ptolémée, gason Philadelphus, pou vanjé sé asasina sala, ataké Siri, tjwé Laodice, epi pousuiv jis Babilòn. An Polybe nou ka aprann ki Ptolémée, yo té ka kriyé Euergetes, antan i té plen gwo kòlè pou mannyè yo té maltwé sè’y Bérénice èk mechanste, maché épi an lame anlè Siri, epi pran lavil Séleucie, yo té kontiné gadé’y pou plizyè lanné apwé sa anba garnizon wa Léjip yo. Konsa i antwé an fòtwès wa nò a. Polyaenus ka déklaré ki Ptolémée té vini mèt tout péyi-a dépi Mòn Taurus jis an Lenn, san lagè ni batay; men i bay sa pa erè bay papa-a pito ki gason-an. Justin ka soutni ki si Ptolémée pa té raplé an Léjip poutji an sédisyon andidan péyi-a, i té ké posédé tout wayòm Séleucus. Konsa wa sid-la vini an dominasyon wa nò a, epi i viré an péyi pa’y, menm kon pwofèt-la té ja anonnsé. Epi i osi kontiné viv plis lanné pasé wa nò a; paski Séleucus Callinicus mò an ekzil, poutèt an tonbé sòti asou chwal li; epi Ptolémée Euergetes siviv li pandan kat oben senk lanné.” 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.
Yon karakteristik pwofetik Wòm, e se poutèt sa wa nò a, se ke, pou l etabli sou twòn nan, li dwe konkeri twa obstak jewografik. Premye wa nò a apre wayòm Aleksann lan te fin kraze a, se te Seleukis Nikatò, ki te sèvi kòm yon jeneral pou Ptoleme (wa sid la) pandan yon ti tan ant 316 ak 312 anvan Kris. Vèsè senk la pale de reyalite sa a lè li di: “Wa sid la va fò, ak youn nan chèf li yo; epi li va vin pi fò pase li.” Ptoleme te wa sid la, e li te gen yon jeneral (youn nan chèf li yo) ki te destine pou l vin pi fò pase Ptoleme, epi dènye fraz vèsè senk la di: “epi li va gen dominasyon; dominasyon li va yon gran dominasyon.” Jeneral Ptoleme a, Seleukis, te dwe vin premye wa nò a. Men, pou Seleukis te kapab vin wa nò a, li t ap bezwen separe ak wa sid la, epi apre sa konkeri twa zòn jewografik.
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.
Premye rejyon Seleucus te konkeri se te Lès la an 301 av. J.-K. Apre sa, li te konkeri Lwès la (ki te anba kontwòl siksesè Cassander a) an 286 av. J.-K., epi ansuit li te pran twazyèm teritwa li nan Nò a lè li te konkeri Lysimachus an 281 av. J.-K. Wa nò a te tabli sou twòn nan an 281 av. J.-K.
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.
Trete lapè ki te fòme annapre ak wa sid la te fèt an 252 anvan Jezi Kris. Sis ane apre, an 246 anvan Jezi Kris, Berenis (prensès sid la), pitit gason li a, ansanm ak tout lantouraj li yo, te touye. Apre sa, wa sid la te pran pitit gason Laodis la, Seleucus Callinicus, e li te mennen l tounen avè l ann Ejip, kote li te mouri lè li te tonbe sot sou yon chwal. Rèy premye wa nò a te dire depi 281 anvan Jezi Kris rive 246 anvan Jezi Kris, sa ki fè trannsenk ane.
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].
Premye wa nò a nan chapit onz la te konkeri twa obstak jewografik pou l te kapab tabli sou twòn nan. Wòm payen an tou te konkeri twa obstak jewografik pou l te kapab tabli sou twòn nan [Gade Danyèl 8:9], epi Wòm papal la te konkeri twa obstak jewografik pou l te kapab tabli sou twòn nan [Gade Danyèl 7:20]. Wòm modèn nan tou konkeri twa obstak jewografik pou l tabli sou twòn nan [Gade Danyèl 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”).
Yon fwa yo te etabli l sou twòn nan, premye wa nò a te gouvène pandan trantsenk ane. Yon fwa yo te etabli l sou twòn nan, Wòm payen an te gouvène pandan yon “tan” (twasanswasant ane). Yon fwa yo te etabli l sou twòn nan, Wòm papal la te gouvène pandan “yon tan, de tan, ak mwatye yon tan” (mil de san swasant ane). Yon fwa yo te etabli l sou twòn nan, Wòm modèn nan pral gouvène pandan karannde mwa senbolik (yo note sa tou kòm “yon èdtan”).
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.
Sè White fè nou konnen ke “yon gran pati nan listwa ki ekri nan Daniel chapit onz la gen pou l repete.” Apre sa li site vèsè trantyèn ak youn rive trantyèn ak sis, epi li di, “sèn ki sanble ak sa yo dekri nan pawòl sa yo pral fèt.” Nan vèsè sa yo, Wòm papal la (abominasyon ki fè dezolasyon an) “plase” sou twòn nan an 538, epi apre sa li pèsekite pèp Bondye a pandan “anpil jou” (mil desan swasant ane), jouk premye “endiyasyon” an fin akonpli an 1798. Istwa vèsè trantyèn ak youn rive trantyèn ak sis la repete nan sis dènye vèsè chapit onz la, men istwa sa a te deja tipifye avèk yon presizyon pafè nan vèsè senk rive nèf yo.
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.
Etablisman Sélèkus kòm wa nò a nan ane 281 anvan Jezikri a aliyen ak ane 538 la. Toule de reprezante monte wa nò a sou twòn nan lè konkèt twa obstak jewografik yo fin rive nan bout li. Peryòd dominasyon pap la eksprime plizyè fason: mil desan swasant jou, karann-de mwa, yon tan, de tan ak mwatye yon tan, yon espas, ak twa ane edmi. Gouvènman Sélèkus la te dire trannsenk ane, e yon dizyèm, oswa yon ladim, nan trannsenk se twa edmi. Yon dizyèm nan trannsenk ane eksprime tou kòm “twa-pwen-senk” (3.5) ane. “Twa ane edmi” se yon senbòl peryòd dominasyon pap la.
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.
Papat la te resevwa blesi mòtèl li an 1798 lè wa sid la, Napoleon Bonaparte (ki vle di “pitit favorize a”), te voye jeneral li pou pran pap la an kaptivite. Yon ane apre, an 1799, pap la te mouri ann egzil, menm jan premye wa nò a te mouri tou, li menm ki te deja mennen an kaptivite pa wa sid la. Seleucus Callinicus te mouri lè li te tonbe sot sou yon chwal pandan li te prizonye ann Ejip. Pap la se sila a ki te monte sou bèt la. Bèt la te reprezante sistèm politik pap la te sèvi avè l pou akonpli zèv satanik li yo. Bèt sa a te touye an 1798, e pap la ki te monte sou li epi ki te gouvène sou bèt la te mouri yon ane apre. Seleucus Callinicus te mouri lè li te tonbe sot sou yon chwal (bèt li te monte sou li a). Kaptivite papat la an 1798 ak 1799 te yon tipifikasyon pafè de kaptivite premye wa nò a.
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.
Sa ki te fè kòlè wa sid la tonbe sou wa nò a, se te yon trete lapè ki te kraze, sa ki te reprezante pa mete Berenis (lamarye sid la) sou kote, epi pa lanmò li ki te vini apre sa anba men Laodise. Napoléon te antre nan yon trete lapè ant Lafrans Revolisyonè a ak eta papal yo an 1797. Yo te bay trete a non vil Tolentino nan Ankona, Itali, kote yo te siyen li. Ofisyèlman, li te fini nan mwa fevriye 1798, lè Lafrans te pran pap la prizonye. Rezon ki fè yo te anile trete a, se efò Lafrans t ap fè pou gaye Revolisyon li a.
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.
Jeneral Duphot, ki te yon jeneral Napoleon, te nan Wòm an 1797 kòm yon pati nan fòs ekspedisyonè franse yo te voye pa Direktwa a, gouvènman ki t ap dirije Lafrans nan epòk sa a. Objektif ekspedisyon franse a ann Itali, ki te gen ladan prezans Jeneral Duphot nan Wòm, se te pou soutni Repiblik Women an, yon eta kliyan ki te dire yon ti tan e fòs revolisyonè franse yo te etabli nan Penensil Italyen an. Pandan peryòd sa a, franse yo te patisipe aktivman nan soutni mouvman revolisyonè yo ak gaye ideyal revolisyonè yo atravè Ewòp. Ann Itali, yo t ap chèche ranvèse monachi yo epi etabli repiblik ki te pran modèl sou Repiblik franse a.
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.
Prezans ak aksyon Duphot yo nan Wòm te pwovoke opozisyon nan men faksyon konsèvatè yo, ansanm ak patizan Eta Papal yo ak aristokrat lokal yo. Nan mwa desanm 1797, pandan yon konfwontasyon ant twoup franse yo ak patizan Eta Papal yo, yo te asasinen Jeneral Duphot; konsa, yo te tabli pretèks ki ta pèmèt Napoléon voye Jeneral Berthier pran pap la an kaptivite nan ane apre a. Yon trete lapè ki te kraze ant wa sid la ak wa nò a te bay motivasyon an, nan toude istwa yo, pou wa nò a te pran an kaptivite pa wa sid la.
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.
Vèsè uit la di: “li pral pote ale ann Ejip kòm prizonye bondye yo tou, ansanm ak chèf yo, ak veso presye yo an ajan ak an lò.” Lè Ptolome te retounen ann Ejip an akonplisman vèsè sa a, Ejipsyen yo te ba li tit “Euergetes” (Byenfektè a), kòm yon omaj pou travay li te fè lè li te retounen zidòl yo ak objè sakre yo ki wa nò a te pran nan men yo anvan sa. An 1798, Fransè yo te piye lavil Wòm. Istoryen yo fè konnen ke, nan yon sèl jou sèlman, yo te wè senksan cha ki t ap rale pa chwal, anba yon gwo gad militè, ap kite vil la.
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.
Pwosesyon an te genyen yon kantite imans eskilti ansyen ak penti Renesans Lafrans t ap sezi selon trete lapè Tolentino a yo te vyole. Pami zèv sa yo te gen gwoup Laocoon an, Apollo Belvedere a, Gòl k ap Mouri a, Kipid ak Psiké, Aryàn sou Naxos, Venis Medici a, ak figi kolosal Tibè a ak Nil la; tapi dekore ak penti Rafaèl yo, pami yo Transfigirasyon an, Madonna di Foligno a, Madonna della Sedia a, Santa Conversazione Tisyen an; ansanm ak anpil lòt zèv ankò. Se sèlman plizyè ane apre sa yo te ekspoze trezò sa yo yo te vòlè yo nan Musée Napoléonien an nan Louvre la, ki te louvri an 1807. Menm jan yo te selebre Ptolemey poutèt li te retounen trezò Ejipsyen yo, yo te mete trezò yo te pote soti lavil Wòm yo nan pati mize a ki te pote non Napoléon.
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.
Vèsè senk rive nèf yo se yon paralèl pafè ak listwa ki kòmanse nan ane 538 epi ki fini an 1798 ak 1799. Yo aliyen ak vèsè trant-e-en rive trant-sis yo, sa ki reprezante nan dènye sis vèsè chapit la, ki dekri dènye ranfòsman Wòm modèn nan pandan li konkeri twa obstak, epi finalman rive nan fen li san pèsonn pou ede li. Apre sa, vèsè dis la adrese listwa ane 1989 la.
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.
Men, pitit gason li yo pral eksite, e y ap rasanble yon foul gwo fòs; epi youn pral sètènman vini, debòde, epi travèse; apre sa li pral tounen, epi l ap eksite ankò, jis rive jouk nan fòtrès li. Danyèl 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.
Akonplisman istorik vèsè dis la prefigire ane 1989, lè papote a, nan yon alyans sekrè ak Ronald Reagan, “debòde” epi “travèse” Inyon Sovyetik la, pandan li te kite sèlman fòtrès li a (Larisi), lè Inyon Sovyetik la (USSR) te fonn apre 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.
Epi nan tan lafen an, wa sid la pral pouse sou li; epi wa nò a pral vini kont li tankou yon toubiyon, avèk cha lagè, avèk kavalye, epi avèk anpil bato; epi li pral antre nan peyi yo, li pral debòde epi pase sou yo. Danyèl 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.”
Istwa vèsè dis la reprezante yon vanjans kont konkèt wa nò a pa wa sid la nan ane 246 anvan Jezikri, epi li tipifye yon vanjans kont konkèt wa nò a pa wa sid la an 1798. Vèsè karant la te kòmanse ak tan lafen an an 1798, lè wa sid la (Lafrans ate) te bay wa nò a (pouvwa papal la) blesi mòtèl la, epi li te akonpli avèk efondreman Inyon Sovyetik la nan tan lafen an an 1989. Tan lafen an an 1798 la reprezante nan vèsè karant la pa ekspresyon an: “E nan tan lafen an wa sid la va pouse sou li.” “De pwen an” (:) ki separe dènye pati vèsè a, make pwochen “tan lafen an” an 1989. “E wa nò a va vini kont li tankou yon toubiyon, ak cha, ak kavalye, ak anpil bato; epi li va antre nan peyi yo, epi li va debòde epi pase sou yo.”
We will continue this study in the next article.
N ap kontinye etid sa a nan atik k ap vini an.
“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. . . .
“Chak nasyon ki parèt sou sèn aksyon an te resevwa pèmisyon pou okipe plas li sou tè a, pou yo te ka wè si li t ap akonpli objektif ‘Siveyan an ak Sentespri a.’ Pwofesi a te trase monte ak tonbe gwo anpi mond lan yo—Babilòn, Mèd-Pès, Lagrès, ak Wòm. Pou chak ladan yo, menm jan ak nasyon ki te gen mwens pouvwa, istwa a te repete tèt li. Chak te gen peryòd eprèv pa li, chak te echwe, glwa li te fennen, pouvwa li te disparèt, epi yon lòt te pran plas li....”
“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.
“Depi monte ak desann nasyon yo, jan sa parèt klè nan paj Ekriti Sen yo, yo bezwen aprann kijan tout glwa sèlman ekstèn ak monn nan pa vo anyen. Babilòn, ak tout pouvwa li ak tout mayifisans li, ki mond nou an pa janm wè ankò depi lè sa a,—pouvwa ak mayifisans ki, pou pèp epòk sa a, te sanble tèlman estab ak dirab,—ala nèt li disparèt! Tankou ‘flè zèb la,’ li peri. Konsa tou, tout sa ki pa gen Bondye kòm fondasyon li peri. Se sèlman sa ki mare ak objektif Li epi ki eksprime karaktè Li ki ka dire. Prensip Li yo se sèl bagay fèm mond nou an konnen.” Education, 177, 184.