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.

ئێستا مێژووی ئەو ڕووداوانە دەبینینەوە کە لە دوای مردنی لەناکاوی ئەسکەندەری گەورە ڕوویدا، کە نوێنەرایەتی ساڵی 538 هەتا کاتی کۆتایی لە 1798 دەکات.

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.

Na atakapoinuka, ufalme wake utavunjwa, nao utagawanywa kuelekea pepo nne za mbinguni; wala hautakuwa wa uzao wake, wala si kwa kadiri ya mamlaka yake aliyotawala; kwa maana ufalme wake utang’olewa, naam, kwa ajili ya wengine zaidi ya hao. Naye mfalme wa kusini atakuwa hodari, na mmoja wa wakuu wake naye atakuwa hodari kuliko yeye, naye atatawala; mamlaka yake yatakuwa mamlaka makuu. Na mwisho wa miaka watafanya mapatano; kwa maana binti ya mfalme wa kusini atamjia mfalme wa kaskazini ili kufanya mapatano; lakini hatadumu katika nguvu ya mkono; wala yeye hatasimama, wala mkono wake; bali yeye atatolewa, na wale waliomleta, na yeye aliyemzaa, na yeye aliyemtia nguvu katika nyakati hizo. Lakini katika chipukizi la mizizi yake atasimama mmoja mahali pake, naye atakuja pamoja na jeshi, naye ataingia katika ngome ya mfalme wa kaskazini, naye atawatendea mambo, naye atashinda; naye pia atawachukua mateka hadi Misri miungu yao, pamoja na wakuu wao, na pamoja na vyombo vyao vya thamani vya fedha na vya dhahabu; naye ataendelea miaka mingi kuliko mfalme wa kaskazini. Basi mfalme wa kusini ataingia katika ufalme wake, naye atarudi kwenda nchi yake mwenyewe. Danieli 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.

Nomba, emabega ya Alexander the Great bwe yamenyekagwa, abo abaali balwanira okufuga obwakabaka bwe obw’edda baakyuuka ne baba obwakabaka bubiri obukulu. Obwakabaka obumu ne bufuga obukiikaddyo bw’obwakabaka bwa Alexander obw’edda, ate obulala ne bufuga obukiikakkono. Okuva ku kiseera ekyo mu nnnyonnyola ey’obunnabbi boogerwako mu ngeri ennyangu nga kabaka w’obukiikaddyo ne kabaka w’obukiikakkono. Olutalo olw’okufuga ensi yonna bwe lwatuuka ku mutendera gwe lulagibwa ng’oluli wakati wa kabaka w’obukiikakkono ne kabaka w’obukiikaddyo bokka, obubonero bw’obwakabaka obwo bubiri bweyongera okubeerawo okuyita mu suula yonna.

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.

Mu murongo wa gatanu, umwami wo mu bumanuko arashikama kandi arakomeye, ariko n’umwami wo mu majyaruguru na we arakomeye kandi ubwami bwe buragutse kurushaho. Hanyuma mu murongo wa gatandatu, umwami wo mu bumanuko atanga icyifuzo cy’isezerano ry’ubumwe n’ubwami bwo mu majyaruguru. Iryo sezerano ry’amahoro rikomezwa n’uko umwami wo mu bumanuko aha umukobwa we umwami wo mu majyaruguru, kugira ngo amurongore maze yemeze iryo sezerano ryabo ry’ubumwe akoresheje isano ry’umuryango. Umwami wo mu majyaruguru arabyemera, maze ashyira ku ruhande umugore we, arongora umwamikazi w’umukobwa wo mu bumanuko, maze iryo sezerano ry’ubumwe ritangira gushyirwa mu bikorwa.

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.

Aximbi utonga wa kusini azaa mwana wa kiume, lakini hatimaye mfalme wa kaskazini achoshwa na mkewe huyo mpya, akamweka kando, kama alivyomtenda mke wake wa kwanza, kisha akamrudisha mke wake wa kwanza; lakini mara tu yule mke wa kwanza wa awali anaporejeshwa, na kupata nafasi, humwua mfalme wa kaskazini, bibi-arusi wake wa kusini, mtoto wake, na msafara wake wote wa Kimisri. Tendo la yule mke wa awali la kumuua binti mfalme wa kusini pamoja na mtoto wake lawaghadhibisha jamaa ya binti mfalme huyo wa kusini, na mmoja wa ndugu zake huinua jeshi na kuushambulia ufalme wa kaskazini.

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.

Jeshi la kusini linamshinda mfalme wa kaskazini, na mke wa kwanza aliyemuua mfalme huyo wa kaskazini, pamoja na bibi-arusi wake wa kusini na mtoto wake, baadaye wanauawa. Mwana wa mke huyo wa kwanza, ambaye alikuwa amewekwa kuwa mfalme anayetawala wa kaskazini wakati wa kifo cha baba yake, anakamatwa na kupelekwa tena Misri na mfalme wa kusini, pamoja na baadhi ya vitu vya Misri na sanamu vilivyokuwa vimechukuliwa kutoka ufalme wa kusini na ufalme wa kaskazini katika vita vya awali. Akiwa tayari Misri, mfalme huyo wa kaskazini aliyekamatwa anaanguka kutoka farasini na kufa. Uriah Smith anautambulisha historia hiyo kama ifuatavyo.

“‘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.’

“‘Vesi 6. Na mwisho wa miaka wataungana pamoja; kwa maana binti mfalme wa kusini atakuja kwa mfalme wa kaskazini kufanya mapatano; lakini hatahifadhi nguvu ya mkono; wala yeye hatasimama, wala mkono wake; bali yeye atasalitiwa, na wale waliomleta, na yeye aliyemzaa, na yeye aliyemtia nguvu katika nyakati hizi.’”

“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.

“Ku wa ku na vita vya mara kwa mara kati ya wafalme wa Misri na wa Siria. Hasa ndivyo ilivyokuwa kwa Ptolemy Philadelphus, mfalme wa pili wa Misri, na Antiochus Theos, mfalme wa tatu wa Siria. Hatimaye walikubaliana kufanya amani kwa sharti kwamba Antiochus Theos amwache mke wake wa kwanza, Laodice, pamoja na wanawe wawili, na kwamba amwoe Berenice, binti ya Ptolemy Philadelphus. Kwa hiyo Ptolemy akamleta binti yake kwa Antiochus, akimpa pamoja naye mahari kubwa sana.

“‘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.

“‘Basi yeye hatadumu katika nguvu ya mkono;’ yaani, katika ushawishi wake na mamlaka yake kwa Antiochus. Ndivyo ilivyokuwa; kwa maana muda mfupi baadaye, katika msukumo wa mapenzi, Antiochus akamrudisha tena mke wake wa kwanza, Laodike, pamoja na watoto wake, katika ikulu. Ndipo unabii husema, ‘Wala yeye [Antiochus] hatasimama, wala mkono wake,’ au uzao wake. Laodike, akiwa amerudishwa katika kibali na mamlaka, akaogopa asije Antiochus, kwa kubadilika-badilika kwa tabia yake, akamdhalilisha tena, na kumrudisha Berenike; naye akiona kwamba hakuna kitu isipokuwa kifo chake ambacho kingekuwa kinga madhubuti dhidi ya tukio kama hilo, akafanya apatiwe sumu muda mfupi baadaye. Wala uzao wake kupitia kwa Berenike haukumrithi katika ufalme; kwa maana Laodike alipanga mambo kwa jinsi ya kuuhakikishia kiti cha enzi mwanawe mzaliwa wa kwanza, Seleucus Callinicus.”

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

“Lakini uovu huo usingeweza kubaki bila kuadhibiwa kwa muda mrefu, kama unabii unavyoendelea kutabiri, na kama historia ya baadaye inavyothibitisha.

“‘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.’

“‘VERSE 7. Lakini kutoka katika tawi la mizizi yake atasimama mmoja mahali pake, ambaye atakuja pamoja na jeshi, naye ataingia katika ngome ya mfalme wa kaskazini, naye atatenda dhidi yao, naye atashinda: 8. Naye pia atachukua mateka mpaka Misri miungu yao, pamoja na wakuu wao, na pamoja na vyombo vyao vya thamani vya fedha na vya dhahabu; naye atadumu miaka mingi zaidi kuliko mfalme wa kaskazini. 9. Basi mfalme wa kusini ataingia katika ufalme wake, kisha atarudi mpaka nchi yake mwenyewe.’”

“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.

"ടോളമൈ ഫിലദെൽഫുസ്" എന്ന തന്റെ പിതാവിന്റെ രാജ്യം മിസ്രയീമിൽ അവകാശമായി ഏറ്റുവാങ്ങിയ ഉടൻതന്നെ, തന്റെ സഹോദരി ബെരെനീകെയുടെ മരണത്തിന് പ്രതികാരം ചെയ്യുവാൻ കത്തിയുണർന്ന്, അതേ വേരിൽ നിന്നുണ്ടായ ഈ കൊമ്പായ അവളുടെ സഹോദരൻ "ടോളമൈ യൂഎർഗെറ്റസ്" അളവറ്റൊരു സൈന്യം സമാഹരിക്കുകയും ഉത്തരദേശരാജാവിന്റെ ദേശത്തേക്കു, അഥവാ സിറിയയിൽ തന്റെ അമ്മ "ലവൊദികെ"യോടുകൂടെ വാഴ്ന്നിരുന്ന "സെല്യൂക്കുസ് കാല്ലിനിക്കുസ്"ന്റെ പ്രദേശത്തേക്കു കടന്നുകയറുകയും ചെയ്തു. അവൻ അവരെ അതിജീവിച്ചു; സിറിയയും കിളിക്ക്യയും യൂഫ്രട്ടീസിന് അപ്പുറമുള്ള മേല്പ്രദേശങ്ങളും ഏകദേശം സർവ്വ ഏഷ്യയും കീഴടക്കുന്നതുവരെ ജയിച്ചു. എന്നാൽ മിസ്രയീമിൽ കലാപം ഉയർന്നതുകൊണ്ടു താൻ സ്വദേശത്തേക്കു മടങ്ങിവരേണ്ടതുണ്ടെന്നു കേട്ടപ്പോൾ, അവൻ "സെല്യൂക്കുസ്"ന്റെ രാജ്യത്തെ കൊള്ളയടിച്ചു; നാൽപ്പതിനായിരം താലന്ത് വെള്ളിയും വിലയേറിയ പാത്രങ്ങളും ദേവന്മാരുടെ രണ്ടായിരത്തി അഞ്ഞൂറ് പ്രതിമകളും എടുത്തുകൊണ്ടുപോയി. ഇവയിൽ, "കാംബൈസീസ്" മുമ്പൊരിക്കൽ മിസ്രയീമിൽ നിന്നു എടുത്തു പേർഷ്യയിലേക്കു കൊണ്ടുപോയിരുന്ന പ്രതിമകളും ഉണ്ടായിരുന്നു. സമ്പൂർണ്ണമായി വിഗ്രഹാരാധനയിൽ ഏർപ്പെട്ടിരുന്ന മിസ്രയീമ്യർ, അനേകം വർഷങ്ങൾക്കു ശേഷം തങ്ങളുടെ തടവിലായിരുന്ന ദേവന്മാരെ ഇങ്ങനെ തിരികെ കൊണ്ടുവന്നതിനുള്ള അഭിനന്ദനമായി, "ടോളമൈ"ക്കു "യൂഎർഗെറ്റസ്", അഥവാ "ഉപകാരി", എന്ന ബിരുദം നൽകി.

“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.

“Leyi, kulingana na Askofu Newton, ni simulizi la Jerome, lililotolewa kutoka kwa wanahistoria wa kale; lakini, asema yeye, wangali wapo waandishi ambao maandishi yao bado yanapatikana, wanaothibitisha mambo kadhaa yale yale kwa undani. Appian anatufahamisha kwamba Laodice, baada ya kumwua Antiochus, na baada yake pia Berenice pamoja na mtoto wake, Ptolemy, mwana wa Philadelphus, ili kulipiza kisasi cha mauaji hayo, alivamia Shamu, akamwua Laodice, naye akaendelea hata kufika Babeli. Kutoka kwa Polybius tunajifunza kwamba Ptolemy, aliyeitwa kwa jina la ziada Euergetes, akiwa amekasirishwa sana na jinsi ya kikatili dada yake, Berenice, alivyotendewa, aliingia Shamu kwa jeshi, akauteka mji wa Seleucia, ambao ulilindwa kwa miaka kadhaa baadaye na vikosi vya wafalme wa Misri. Hivyo ndivyo alivyoingia katika ngome ya mfalme wa kaskazini. Polyaenus anakiri kwamba Ptolemy alijifanya bwana wa nchi yote kuanzia Mlima Taurus hata mpaka India, bila vita wala mapigano; lakini kwa kosa analihusisha jambo hilo na baba badala ya mwana. Justin anasisitiza kwamba kama Ptolemy asingaliitwa arudi Misri kwa sababu ya maasi ya ndani, angaliimiliki falme yote ya Seleucus. Hivyo mfalme wa kusini aliingia katika milki ya mfalme wa kaskazini, kisha akarudi katika nchi yake mwenyewe, kama vile nabii alivyokuwa ametabiri. Naye pia akaendelea kuishi miaka mingi zaidi kuliko mfalme wa kaskazini; kwa maana Seleucus Callinicus alikufa akiwa uhamishoni, kwa kuanguka kutoka kwa farasi wake; na Ptolemy Euergetes akaishi baada yake kwa muda wa miaka minne au mitano.” 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.

Ikimenyetso cy’ubuhanuzi kiranga Roma, bityo kikaranga n’umwami w’amajyaruguru, ni uko kugira ngo yimikwe ku ntebe y’ubwami, hagomba kubanza kuneshwa inzitizi eshatu z’uturere. Umwami wa mbere w’amajyaruguru nyuma y’ubwami bwa Alegizandere bwacitsemo ibice yimitswe na Seleucus Nicatori, wari warabaye umugaba w’ingabo wa Ptolemy (umwami w’amajyepfo) mu gihe gito hagati ya 316 na 312 mbere ya Kristo. Umurongo wa gatanu werekeza kuri iyi ngingo igihe uvuga uti: “N’umwami w’amajyepfo azakomera, kandi umwe mu batware be; na we azamurusha gukomera.” Ptolemy yari umwami w’amajyepfo, kandi yari afite umugaba w’ingabo (umwe mu batware be), wari waragenewe kuzaba ukomeye kurusha Ptolemy, kandi interuro ya nyuma y’umurongo wa gatanu iravuga iti: “kandi azategeka; ubutegetsi bwe buzaba ubutegetsi bukomeye.” Seleucus, umugaba wa Ptolemy, yagombaga kuzaba umwami wa mbere w’amajyaruguru. Ariko kugira ngo Seleucus abe umwami w’amajyaruguru, byari ngombwa ko yitandukanya n’umwami w’amajyepfo, hanyuma nyuma y’ibyo akanesha uturere dutatu tw’ahantu.

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.

Seleucus가 처음으로 정복한 지역은 기원전 301년의 동방이었다. 그 후 그는 기원전 286년에 서방(카산드로스의 후계자가 차지하고 있던 지역)을 정복하였고, 이어 기원전 281년에 리시마코스를 정복함으로써 북방에서 그의 세 번째 영토를 차지하였다. 북방 왕은 기원전 281년에 왕위에 확립되었다.

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.

მშვიდობის ხელშეკრულება, რომელიც მოგვიანებით სამხრეთის მეფესთან დაიდო, მოხდა ძვ. წ. 252 წელს. ექვსი წლის შემდეგ, ძვ. წ. 246 წელს, ბერენიკე (სამხრეთის პრინცესა), მისი ძე და მთელი მისი ამალა მოკლეს. ამის შემდეგ სამხრეთის მეფემ ლაოდიკეს ძე, სელევკოს კალინიკოსი, შეიპყრო და ეგვიპტეში წაიყვანა, სადაც იგი ცხენიდან ჩამოვარდნის შედეგად გარდაიცვალა. ჩრდილოეთის პირველი მეფის მეფობა ძვ. წ. 281 წლიდან ძვ. წ. 246 წლამდე გაგრძელდა, რაც ოცდათხუთმეტ წელს შეადგენს.

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].

Mũthamaki wa mbere wa kaskazini katika sura ya kumi na moja alishinda vizuizi vitatu vya kijiografia ili athibitishwe juu ya kiti cha enzi. Roma ya kipagani nayo ilishinda vizuizi vitatu vya kijiografia ili ithibitishwe juu ya kiti cha enzi [Tazama Danieli 8:9], na Roma ya Kipapa ilishinda vizuizi vitatu vya kijiografia ili ithibitishwe juu ya kiti cha enzi [Tazama Danieli 7:20]. Roma ya kisasa nayo hushinda vizuizi vitatu vya kijiografia ili ithibitishwe juu ya kiti cha enzi [Tazama Danieli 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”).

ਓਹ ਸਿੰਘਾਸਨ ਉੱਤੇ ਸਥਾਪਿਤ ਹੋਣ ਤੋਂ ਬਾਅਦ, ਉੱਤਰ ਦਾ ਪਹਿਲਾ ਰਾਜਾ ਪੈਂਤੀ ਸਾਲ ਰਾਜ ਕਰਦਾ ਰਿਹਾ। ਸਿੰਘਾਸਨ ਉੱਤੇ ਸਥਾਪਿਤ ਹੋਣ ਤੋਂ ਬਾਅਦ, ਬੁਤਪਰਸਤ ਰੋਮ ਨੇ “ਇੱਕ ਸਮਾਂ” (ਤਿੰਨ ਸੌ ਸੱਠ ਸਾਲ) ਰਾਜ ਕੀਤਾ। ਸਿੰਘਾਸਨ ਉੱਤੇ ਸਥਾਪਿਤ ਹੋਣ ਤੋਂ ਬਾਅਦ, ਪਾਪਾਈ ਰੋਮ ਨੇ “ਇੱਕ ਸਮਾਂ, ਸਮੇਂ ਅਤੇ ਅੱਧਾ ਸਮਾਂ” (ਬਾਰ੍ਹਾਂ ਸੌ ਸੱਠ ਸਾਲ) ਰਾਜ ਕੀਤਾ। ਸਿੰਘਾਸਨ ਉੱਤੇ ਸਥਾਪਿਤ ਹੋਣ ਤੋਂ ਬਾਅਦ, ਆਧੁਨਿਕ ਰੋਮ ਪ੍ਰਤੀਕਾਤਮਕ ਬਿਆਲੀ ਮਹੀਨੇ (ਜਿਸ ਦਾ ਉਲੇਖ “ਇੱਕ ਘੰਟਾ” ਵਜੋਂ ਵੀ ਕੀਤਾ ਗਿਆ ਹੈ) ਲਈ ਰਾਜ ਕਰੇਗਾ।

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.

Nzambi wa nkento White wetubila nde “mingi ya lisolo yina ekomamaka na Danyele kapu ya zomi na mosi fwete vutukila kusalama.” Na nima yandi me tanga baverse makumi tatu na mosi tii makumi tatu na sambanu, mpe me tuba nde, “bampasi ya mutindu mosi na yina me tendama na bandinga yayi tasalama.” Na baverse yina Roma ya bapapa (kinyonga yina ke salaka mpamba), “batulaka” yo na kiti ya kimfumu na mvula 538, mpe na nima yo ke niokula bantu ya Nzambi bilumbu “mingi” (mvula nkama mosi na makumi sambanu), tii “nganzi” ya ntete me lungisama na 1798. Lisolo ya baverse makumi tatu na mosi tii makumi tatu na sambanu kevutukila na baverse sambanu ya nsuka ya kapu ya zomi na mosi, kansi lisolo yina vandaka mpe kifwani ya kukoka penepene na baverse tanu tii yivwa.

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.

Kwimikwa kwa Seleucus kama mfalme wa kaskazini mwaka wa 281 KK kunalingana na mwaka wa 538. Vyote viwili vinawakilisha kutawazwa kwa mfalme wa kaskazini mwishoni mwa ushindi wa vizuizi vitatu vya kijiografia. Kipindi cha utawala wa upapa kinaelezwa kwa njia kadhaa: siku elfu moja mia mbili na sitini, miezi arobaini na miwili, wakati, nyakati na nusu ya wakati, nafasi, na miaka mitatu na nusu. Utawala wa Seleucus ulikuwa wa miaka thelathini na mitano, na sehemu ya kumi, au zaka, ya thelathini na mitano ni tatu na nusu. Sehemu ya kumi ya miaka thelathini na mitano pia huonyeshwa kama “pointi tatu na tano” (3.5) miaka. “Mitatu na nusu” ni ishara ya kipindi cha utawala wa upapa.

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.

Upapa ulipokea jeraha lake la mauti mwaka wa 1798, wakati mfalme wa kusini, Napoleon Bonaparte (akimaanisha “mwana mwenye bahati”), alipomtuma jenerali wake amkamate papa mateka. Mwaka mmoja baadaye, katika 1799, papa alikufa uhamishoni, kama alivyokufa pia mfalme wa kwanza wa kaskazini ambaye naye alikuwa amechukuliwa mateka na mfalme wa kusini. Seleucus Callinicus alikufa kwa kuanguka kutoka juu ya farasi alipokuwa mateka katika Misri. Papa ndiye aliyempanda mnyama. Mnyama huyo aliuwakilisha mfumo wa kisiasa ambao papa aliutumia kutimiza kazi zake za kishetani. Mnyama huyo aliuawa mwaka wa 1798, naye papa aliyekuwa amempanda na kutawala juu ya mnyama huyo akafa mwaka mmoja baadaye. Seleucus Callinicus alikufa akianguka kutoka juu ya farasi (mnyama aliyekuwa akimpanda.) Utekwa wa upapa katika 1798 na 1799 ulifananishwa kikamilifu na utekwaji wa mfalme wa kwanza wa kaskazini.

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.

Icyatumye uburakari bw’umwami w’ikusi ku mwami w’ikyaruguru ni isezerano ry’amahoro ryari ryarenzwe, rigereranywa no gushyira Berenice ku ruhande (umugeni w’ikusi) no gupfa kwe kwakurikiyeho kwiciwe mu maboko ya Laodice. Napoleon yari yaragiranye isezerano ry’amahoro hagati y’u Bufaransa bw’Impinduramatwara n’ibihugu bya papa mu 1797. Iryo sezerano ryitiriwe umujyi wa Tolentino muri Ancona, mu Butaliyani, aho ryari ryashyiriweho umukono. Ryasojwe ku mugaragaro muri Gashyantare 1798, ubwo u Bufaransa bwajyanaga papa mu bunyage. Impamvu yatumye iryo sezerano riseswa ni uko u Bufaransa bwari buri mu mugambi wo gukwirakwiza Impinduramatwara yabwo.

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.

નાપોલિયનનો જનરલ ડુપોટ 1797માં રોમમાં હતો; તે તે સમયની ફ્રાન્સની શાસક સરકાર, ડિરેક્ટરી દ્વારા મોકલવામાં આવેલી ફ્રેન્ચ અભિયાનકારી સેનાનો ભાગ હતો. ઇટાલીમાં ફ્રેન્ચ અભિયાનનો હેતુ—જેનામાં રોમમાં જનરલ ડુપોટની હાજરી પણ સમાવેશ પામતી હતી—રોમન રિપબ્લિકને ટેકો આપવાનો હતો; આ ફ્રેન્ચ ક્રાંતિકારી દળો દ્વારા ઇટાલિયન ઉપખંડમાં સ્થાપિત થયેલું અલ્પજીવી આશ્રિત રાજ્ય હતું. આ સમયગાળા દરમિયાન ફ્રેન્ચો સમગ્ર યુરોપમાં ક્રાંતિકારી આંદોલનોને ટેકો આપવા અને ક્રાંતિના આદર્શો ફેલાવવામાં સક્રિયપણે સંકળાયેલા હતા. ઇટાલીમાં તેઓ રાજાશાહી પ્રણાલીઓને ઉખેડી નાખવા અને ફ્રેન્ચ રિપબ્લિકના આદર્શ પર આધારિત ગણરાજ્યો સ્થાપવા ઇચ્છતા હતા.

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.

دیوفو کے روم میں موجود ہونے اور اُس کے اعمال نے قدامت پسند دھڑوں کی مخالفت کو بھڑکایا، جن میں ریاستِ پاپائی کے حامی اور مقامی اشرافیہ شامل تھے۔ دسمبر 1797 میں، فرانسیسی افواج اور ریاستِ پاپائی کے حامیوں کے درمیان ایک تصادم کے دوران، جنرل دیوفو قتل کر دیا گیا، اور یوں اگلے سال نپولین کے لیے جنرل برتھیے کو پوپ کو اسیر کرنے کے لیے بھیجنے کا بہانہ قائم ہو گیا۔ جنوب اور شمال کے بادشاہوں کے درمیان ٹوٹا ہوا صلح نامہ دونوں تاریخوں میں اس امر کے لیے محرک فراہم کرتا ہے کہ شمال کے بادشاہ کو جنوب کے بادشاہ کے ہاتھوں اسیر کر لیا جائے۔

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.

ئایەتی هەشت دەڵێت: «هەروەها خۆدایانیان، لەگەڵ ئەمیرەکانیان و لەگەڵ قاپ و خەرجییە بەنرخەکانیان لە سیم و لە زێڕ، بە دیل بۆ میسر دەبات.» کاتێک پەتۆلەمایۆس بەپێی تەواوبوونی ئەم ئایەتە گەڕایەوە بۆ میسر، میسرییەکان ناونیشانی «Euergetes» (چاکەکار/بەخشەندە)یان پێدا، وەک ستایشێک بۆ کارەکەی لە گەڕاندنەوەی ئەو بەت و شوێنەوارانەی کە پێشتر پاشای باکوور لێیان ستاندبوو. لە ساڵی 1798، تاڵانکردنی ڕۆما لەلایەن فەڕەنسییەکانەوە ڕوویدا. تەنها لە یەک ڕۆژدا، مێژوونووسان تۆمار دەکەن کە پێنج سەد ئۆتۆمبێلی کێشراوی ئەسپ، لەژێر پاراستنێکی سەربازیی بەهێزدا، بینیرا کە شارەکە بەجێدەهێڵن.

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.

Olutalo olo lwali lulimu omuwendo omunene nnyo ogw’ebifaananyi eby’edda n’ebifaananyi eby’okusiiga eby’omu mirembe gya Renaissance, ebyali Bufalansa butwala nga bwesigamye ku ndagaano y’emirembe eya Tolentino eyamenyebwa. Emirimu egyo egy’ebyekikugu gyalimu ekibinja kya Laocoon, Apollo ow’e Belvedere, Gaul afa, Cupid ne Psyche, Ariadne ku Naxos, Venus ow’e Medici, n’ebifaananyi ebinene ennyo ebya Tiber ne Nile; ebitambaala ebiriko ebifaananyi n’ebifaananyi ebyasiigibwa bya Raphael, omuli Transfiguration, Madonna di Foligno, Madonna della Sedia, Santa Conversazione eya Titian; n’emirimu emirala mingi. Teyali okutuusa emyaka egiwerako oluvannyuma lwe eby’obugagga bino ebyabibwa byaalagibwa mu Musee Napoleonian mu Louvre, eyaggulwawo mu 1807. Nga Ptolemy bwe yasiimibwa olw’okuzzaayo obugagga bw’Abamisiri, n’obugagga obwaggibwa e Rooma bwateekebwa mu kitundu eky’omuziumu ekyatuumibwa erinnya lya 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.

ئايەتەکانی پێنج بۆ نۆ، هاوتایەکی تەواون بۆ ئەو مێژووەی کە لە ساڵی 538 دەست پێ دەکات و لە 1798 و 1799 کۆتایی دێت. ئەوان هاوتەرازن لەگەڵ ئایەتەکانی سی و یەک بۆ سی و شەش، کە لە شەش ئایەتی دواوەی بەشەکەدا نیشان دراون، ئەوانەی باس لە هێزپێدانە کۆتایییەکەی ڕۆمای نوێ دەکەن کاتێک سێ بەربەست دەبەزێنێت، و لە کۆتاییدا بە کۆتایی خۆی دێت بێ ئەوەی کەسێک هەبێت یارمەتیی بدات. پاشان ئایەتی دە لەسەر مێژووی 1989 دەدوێت.

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.

Lakin oğulları qızışdırılacaq və böyük qüvvələrdən ibarət bir çoxluq toplayacaqlar; onlardan biri hökmən gəlib daşacaq və keçib gedəcək; sonra geri dönəcək və öz qalasına qədər yenidən qızışdırılacaq. Daniel 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.

بەجێهێنانی مێژووییی ئایەتی دەیەم نموونەی ساڵی 1989 ـە، کاتێک پاپایەتی، لە هاوپەیمانییەکی نهێنی لەگەڵ Ronald Reagan، «بەپڕی داڕژا» و «تێپەڕی» لە یەکێتیی سۆڤیەت، تەنها قەڵاکەی (ڕووسیا) بەجێهێشت، هەروەها یەکێتیی سۆڤیەتی (USSR) لە دوای Perestroika ـدا هەڵوەشایەوە.

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.

Na wakati wa mwisho mfalme wa kusini atamsukuma; na mfalme wa kaskazini atamjia kama kisulisuli, akiwa na magari ya vita, na wapanda farasi, na merikebu nyingi; naye ataingia katika nchi hizo, naye atafurika na kupita kati yake. Danieli 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.”

تاریخی ئایەتی دەیەم وەک تۆڵەسەندنەوەیەک نیشان دەدات بەرامبەر بە داگیرکردنی پاشای باکوور لەلایەن پاشای باشوورەوە لە ساڵی 246 پ.ز، و هەروەها نموونەی تۆڵەسەندنەوەیەکە بەرامبەر بە داگیرکردنی پاشای باکوور لەلایەن پاشای باشوورەوە لە 1798. ئایەتی چل لە کاتی کۆتایی لە 1798 دەست پێ دەکات، کاتێک پاشای باشوور (فەڕەنسای بێباوەڕ) برینی کوشندەی لە پاشای باکوور (هێزی پاپایەتی) دا، و بە ڕووخانی یەکێتی سۆڤیەت لە کاتی کۆتایی لە 1989 تەواو بوو. کاتی کۆتایی لە 1798 لە ئایەتی چلدا بەو دەستەواژەیە نیشان دراوە: «لە کاتی کۆتاییشدا پاشای باشوور پەلاماری ئەو دەدات.» «دوو خاڵ» (:) کە بەشی کۆتایی ئایەتەکە لێک جیا دەکاتەوە، ئەو «کاتی کۆتایی»ی داهاتوو لە 1989 نیشانە دەکات. «پاشای باکووریش وەک گەردەلولیەک دێتە سەری، بە عەرەبانەکان و بە سوارەکان و بە زۆر کەشتی؛ دەچێتە ناو وڵاتان، و دەڕژێت و تێدەپەڕێت.»

We will continue this study in the next article.

Tuzakomeza funzo hili katika makala inayofuata.

“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. . . .

“Her neteweyek ku li ser sehnaya çalakiyê derketiye, destûr hatiye dayîn ku li ser rûyê erdê cihê xwe bigire, da ku were dîtin gelo ew armanca ‘Çavdêr û Pîroz’ bi cih tîne yan na. Pêxemberî rabûn û ketina împaratoriyên mezin ên cîhanê—Babîl, Medya-Faris, Yewnanistan, û Roma—şopandine. Bi her yek ji van re, wekî bi neteweyên ku hêza wan kêmtir bû, dîrok xwe dubare kir. Her yekê dema xwe ya ceribandinê hebû, her yek têk çû, rûmeta wê winda bû, hêza wê ji dest çû, û cihê wê ji aliyê yekî din ve hate girtin....”

“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.

“Ku kusituka ni kugwa kwa mataifa, kama kulivyowekwa wazi katika kurasa za Maandiko Matakatifu, wanapaswa kujifunza jinsi utukufu wa nje tu na wa kidunia ulivyo hauna thamani. Babeli, pamoja na nguvu zake zote na fahari yake, ambayo mfano wake ulimwengu wetu haujawahi tena kuiona tangu wakati huo,—nguvu na fahari ambazo kwa watu wa siku ile zilionekana kuwa imara na za kudumu sana,–imepitaje kabisa! Kama ‘ua la majani’ imeangamia. Ndivyo huangamia vyote visivyomweka Mungu kuwa msingi wake. Ni kile tu kilichounganishwa na kusudi Lake na kinachoidhihirisha tabia Yake kinachoweza kudumu. Kanuni Zake ndizo pekee zilizo imara ambazo ulimwengu wetu unazijua.” Education, 177, 184.