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.

Kati tugenda kutunula ku byafaayo ebyaliwo oluvannyuma lw’okufa okw’amangu ddala kwa Aleksanda Omukulu, ebyo ebiraga ekiseera okuva mu mwaka gwa 538 okutuuka ku kiseera ky’enkomerero mu 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.

Era bw’anaayimirira, obwakabaka bwe bujja kumenyebwamu, ne busaanuusibwa mu njuyi ennya z’eggulu; so si eri abaana be, so si nga bwe yali afuga: kubanga obwakabaka bwe bujja kunyagulwawo ne buggabibwa eri abalala abatali abo. Era kabaka w’amaserengeta aliba wa maanyi, era omu ku balangira be aliba wa maanyi okusinga ye, n’afuuka omufuga; obufuzi bwe buliba bunene nnyo. Era mu nkomerero y’emyaka banaagatta endagaano; kubanga muwala wa kabaka w’amaserengeta ajja eri kabaka w’amambuka okukola endagaano: naye tajja kusigaza maanyi g’omukono; so naye tajja kuyimirira, newaakubadde omukono gwe: naye aligabibwaayo, n’abo abamuleese, n’oyo eyamuzaa, n’oyo eyamunyweza mu biro bino. Naye okuva ku mutabi oguva mu mizi gye walijja omu ayimirire mu kifo kye, alijja n’eggye, n’ayingira mu kigo kya kabaka w’amambuka, n’alwanagana nabo, n’abawangula: Era alitwalira e Misiri mu buwangwa bakatonda baabwe, n’abalangira baabwe, awamu n’ebibya byabwe eby’omuwendo eby’ffeeza n’e zzaabu; era alibeeraawo emyaka mingi okusinga kabaka w’amambuka. Olwo kabaka w’amaserengeta aliyingira mu bwakabaka bwe, era n’addayo mu nsi ye. Daniel 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.

Oluvannyuma, nga obwakabaka bwa Alekisanda Omukulu bumaze okumenyeka, abo abaali balwanira okufuna obufuzi bw’obwakabaka obwo obw’edda ne bavaamu obwakabaka bubiri ebinene. Obwakabaka obumu ne bufuga obukiikaddyo bw’eyali empaaya ya Alekisanda, ate obulala ne bufuga obukiikakkono. Okuva awo mu nnyonyola y’obunnabbi, baayitibwa kabaka w’obukiikaddyo ne kabaka w’obukiikakkono. Ekiseera bwe kituuka nga okulwanagana olw’okufuna obufuzi bw’ensi yonna kulabika ng’eri wakati wa kabaka w’obukiikakkono n’ow’obukiikaddyo bokka, obubonero bw’obwakabaka bwombi busigala nga bukozesebwa mu mutwe gwonna.

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 lunyiriri olutaano, kabaka ow’omu bukiikaddyo anywezebwa era wa maanyi, naye ne kabaka ow’omu bukiikakkono wa maanyi, era obwakabaka bwe businga obunene. Awo mu lunyiriri olw’omukaaga, kabaka ow’omu bukiikaddyo awaayo ekirowoozo eky’okukola endagaano n’obwakabaka obw’omu bukiikakkono. Endagaano ey’emirembe enywezebwa kabaka ow’omu bukiikaddyo ng’awaayo muwala we eri kabaka ow’omu bukiikakkono, kabaka oyo amuwase era akakase endagaano yaabwe n’oluganda olw’omu maka. Kabaka ow’omu bukiikakkono yakkiriza, n’ayawula omukazi we, n’awasa omumbejja oyo ow’okuva mu bukiikaddyo, era endagaano n’etandika.

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.

Oluvannyuma omulangira omukazi ow’obukiikaddyo azaala omwana omulenzi; naye ku nkomerero kabaka ow’obukiikakkono akoowa mukazi we omuggya, n’amussa ku bbali, nga bwe yakola ku mukazi we ow’olubereberye, era addamu okutwala mukazi we ow’olubereberye. Naye amangu ddala nga mukazi oyo ow’olubereberye amaze okuzzibwawo era n’afuna akakisa, atta kabaka ow’obukiikakkono, omugole we ow’obukiikaddyo, omwana waabwe, n’ekibiina kye kyonna eky’Abamisiri. Ekikolwa eky’omukazi ow’olubereberye okutta omulangira omukazi ow’obukiikaddyo n’omwana we kisunguwaza ennyumba y’omulangira oyo ow’obukiikaddyo, era omu ku baganda be ayimusa eggye n’alumba obwakabaka obw’obukiikakkono.

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.

Eggye ery’obukiikaddo liwangula kabaka w’obukiikakkono, era omukyala w’olubereberye eyatta kabaka w’obukiikakkono, omugole we ow’obukiikaddo n’omwana we, oluvannyuma attibwa. Omwana w’omukyala w’olubereberye, eyali ateekeddwako okuba kabaka afuga obukiikakkono oluvannyuma lw’okufa kwa kitaawe, akwatibwa era atwalibwa e Misiri kabaka w’obukiikaddo, wamu n’ebintu ebimu eby’e Misiri eby’obuwangwa n’ebisanamu, ebyali bitwaliddwa okuva mu bwakabaka w’obukiikaddo mu ntalo ezasooka ng’obwakabaka w’obukiikakkono bwe bwabibitwala. Nga batuuse e Misiri, kabaka w’obukiikakkono eyali akwatiddwa agwa ku mbalaasi n’afa. Uriah Smith alambulula ebyafaayo bw’ati.

“‘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.’

EKITUNDU 6. Era mu nkomerero y'emyaka balijja okwegatta wamu; kubanga muwala wa kabaka w'amaserengeta alijja eri kabaka w'obukiikakkono okukola endagaano: naye tajjakukuumira amaanyi g'omukono; era naye tajja kuyimirira, wadde omukono gwe; naye ajjakuweebwa, n'abo abaamuleese, n'oyo eyamuzala, era n'oyo eyamunyweza mu biseera bino.

“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.

Waaliwo entalo nnyingi eziddamu-damu wakati w’abakabaka ba Misiri ne Siriya. Kisinga nnyo bwe kityo eri Ptolemy Philadelphus, kabaka ow’okubiri owa Misiri, ne Antiochus Theos, kabaka ow’okusatu owa Siriya. Oluvannyuma ne bakkiriziganya okuteeka emirembe, nga wateekeddwayo obukwakkulizo nti Antiochus Theos agobeko mukyala we eyasooka, Laodice, ne batabani be ababiri, era awase Berenice, muwala wa Ptolemy Philadelphus. Awo Ptolemy n’aleetera Antiochus muwala we, nga amuteerezzaako obugagga bungi ennyo.

“‘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.

'Naye tajja kukuma amaanyi g'omukono;' kye kitegeeza, obwagazi n'obuyinza bwe mu maaso ga Antiochus. Era ne kiba bwe kityo; kubanga oluvannyuma lwa akaseera katono, mu bugumu bw'okwagala, Antiochus yazzizaawo mukyala we eyasooka, Laodice, n'abaana be, mu lubiri nate. Awo obunnabbi ne bugamba nti, 'Tajja kuyimirira [Antiochus], newaakubadde omukono gwe,' oba zzadde lye. Laodice, bwe yaddizibwa ekitiibwa n'obuyinza, yatya nti, olw'okukyuka-kyuka kwe mu mpisa ze, Antiochus ayinza okumuggya mu kitiibwa nate, n'addamu okuzzawo Berenice; era nga alowooza nti tewali kintu kirala okuggyako kufa kwe ekyandimukuumye ddala okuddiramu okwo okubaawo, yateekateeka bamumete obutwa mu biseera bitonotono ebyaddirira. Era abaana be abaazaalibwa Berenice tebaamuddirira mu bwakabaka; kubanga Laodice yateekateeka eby'ensonga n'amagezi n'akakasa entebe y'obwakabaka eri omwana we omukulu, Seleucus Callinicus.

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

Naye obubi obutyo tebwasobola kubeerawo ebbanga eddene nga tewali kibonerezo, nga bwe kyalagulwa mu bunnabbi obw’ongerayo, era ebyafaayo ebyaddirira ne bikakasa.

“‘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.’

'OLUNYIRIRI 7. Naye okuva ku mutabi gw’emizi gye alivaamu omu n’ayimirira mu kifo kye; anajja n’eggye, n’ayingira mu ekigo kya kabaka w’amambuka, n’abalwanyisa, n’awangula: 8. Era alinyaga n’atwala e Misiri bakatonda baabwe, n’abaami baabwe, awamu n’ebintu byabwe by’omuwendo eby’effeeza n’eby’azaabu; era ajja kubeerawo emyaka mingi okusinga kabaka w’amambuka. 9. Kale kabaka w’amaserengeta ajja mu bwakabaka bwe, era addayo mu nsi ye.'

“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.

Ettabi erivudde ku muzi gumu ne Berenice lyali muganda we, Ptolemy Euergetes. Bwe yamala okudira mu bigere bya kitaawe, Ptolemy Philadelphus, ku bwakabaka bwa Misiri, amangwago, nga ayokebwa nnyo okutasasira kufa kwa mwannyina Berenice, n’akuŋaanya eggye eddene ennyo, n’ayingira ettaka lya kabaka ow’Obukiikakkono, ye Seleucus Callinicus, eyafuga e Siriya awamu ne nnyina, Laodice. Era n’abawangula, okutuusa n’okuwamba Siriya, Kilikia, n’ebitundu ebyawaggulu eby’emitala w’Omugga Efulati, era ne kumpi Aziya yonna. Naye bwe yawulira nti mu Misiri waali wasituse obujeemu nga bumwetaagisa okuddayo e Misiri, n’annyaga obwakabaka bwa Seleucus, n’atwala talanta 40,000 z’effeeza n’ebibya eby’omuwendo, era n’ebifaananyi by’abalubaale 2,500. Mu ebyo mwalimu n’ebifaananyi Cambyses bye yali yaggya mu Misiri edda n’abitwala e Peresiya. Abamisiri, kubanga baali beesudde ddala mu kusinza ebifaananyi, ne bawa Ptolemy erinnya erya Euergetes, oba Omuyambi, nga bamwebaza olw’okuba nti bwe yakola bw’atyo, oluvannyuma lw’emyaka mingi, yaddizza abalubaale baabwe abaali batwaliddwa.

“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.

Bino, ng’okutegeera kwa Bishop Newton bwe kuli, ye nnyonyola ya Jerome, eyaggyiddwa mu bannabyafaayo ab’edda; naye, bw’agamba, waliwo n’abawandiisi ab’ebiwandiiko byabwe bikyaliwo abakakasa ebimu ku byennyini ebyo. Appian atutegeeza nti Laodice bwe yatta Antiochus, era oluvannyuma n’atta ne Berenice n’omwana we, Ptolemy, mutabani wa Philadelphus, mu kusasula obutemu obwo, yalumba Siriya, n’atta Laodice, n’agenda okutuuka e Babulooni. Okuva eri Polybius tutegeera nti Ptolemy, eyayitibwanga Euergetes, olw’obusungu bungi ku butali bulungi obwakolebwa ku mwannyina Berenice, yaatambula n’eggye n’ayingira Siriya, n’addira ekibuga Seleucia, ekyaakumibwa okumala emyaka egimu oluvannyuma nga kikuumibwa amakambi g’eggye agataddewo bakabaka b’e Misiri. Bwe batyo n’ayingira mu kigo kya kabaka w’obukiikakkono. Polyaenus akakasa nti Ptolemy yeefudde nannyini buyinza w’ettaka lyonna okuva ku Lusozi Taurus okutuuka e Buyindi, nga tewali ntalo wadde okulwana; naye agiteeka ku kitaawe mu kifo ky’omwana, mu kiremwa. Justin agamba nti singa Ptolemy teyabadde ayitiddwa okuddayo e Misiri olw’obujeemu obw’omunda, yandibadde yeefuude nnyini bwakabaka bwa Seleucus bwonna. Kabaka w’obukiikaddyo bwe batyo n’ayingira mu bufuzi bwa kabaka w’obukiikakkono, n’addayo mu nsi ye, nga nnabbi bwe yalagula. Era n’amala emyaka mingi okusinga kabaka w’obukiikakkono; kubanga Seleucus Callinicus yafa mu buwanganguse olw’okugwa ku mbalaasi ye; ate Ptolemy Euergetes n’amusingaamu mu bulamu emyaka ena oba etaano. 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.

Akabonero k’obunnabbi akalaga Loma, era kityo ne kabaka ow’amambuka, ke kano: okuteekebwawo ku ntebe ey’obwakabaka kyetaagisa okwangula ebitundu bisatu eby’ensi. Kabaka ow’amambuka asooka oluvannyuma lw’okumenyeka kw’obwakabaka bwa Aleksanda yateekebwawo Seleucus Nicator, eyali amaze akaseera katono nga muduumizi wa Ptolemy (kabaka w’amaserengeta) wakati wa 316 ne 312 BC. Olunyiriri olutaano luyogera ku nsonga eno bwe lugamba nti, “Era kabaka w’amaserengeta anabanga wa maanyi, era omu ku bakungu be; era oyo anabanga amaanyi okumusinga.” Ptolemy yali kabaka w’amaserengeta, era yalina omuduumizi (omu ku bakungu be) eyali wa kugenda okubeera wa maanyi okusinga Ptolemy, era ekigambo eky’enkomerero ky’olunyiriri olutaano kigamba nti, “era alifuga; obufuzi bwe buliba bunene.” Omuduumizi wa Ptolemy, Seleucus, yali agenda okufuuka kabaka ow’amambuka asooka. Naye Seleucus okufuuka kabaka ow’amambuka, yandibadde yeetaaga okwawukana ku kabaka w’amaserengeta, era oluvannyuma n’awangula ebitundu bisatu eby’ensi.

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.

Ekitundu ekisooka Seleucus kye yawangula kyali Obuvanjuba mu 301 BC. Oluvannyuma n’awangula Obugwanjuba (bwali bukuumiddwa omudda mu bigere wa Cassander) mu 286 BC, era n’atwala ekitundu kye eky’okusatu mu Bukiikakkono bwe yawangula Lysimachus mu 281 BC. Kabaka w’Obukiikakkono yateekebwawo ku nnamulondo mu 281 BC.

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.

Endagaano y’emirembe eyakolebwa oluvannyuma ne kabaka w’amaserengeta yabaawo mu 252 BC. Emyaka mukaaga oluvannyuma, mu 246 BC, Berenice (muwala wa kabaka w’amaserengeta), n’omwana we, n’abamuddiring’anwa bonna, baattibwa. Oluvannyuma kabaka w’amaserengeta n’akwata omwana wa Laodice, Seleucus Callinicus, n’amutwala naye e Misiri, we yafiira ng’agudde ku mbalaasi. Obufuzi bw’kabaka asooka ow’Amambuka bwali okuva mu 281 BC okutuuka mu 246 BC, ekyo kitegeeza emyaka asatu mu ttaano.

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].

Kabaka asooka owa Bukiikakkono mu ssuula ey’ekkumi n’emu, yawangula ebiziyizo ebisatu eby’ettaka okusobola okuteekebwawo ku ntebe ey’obwakabaka. Loma ey’obupagani nayo yawangula ebiziyizo ebisatu eby’ettaka okusobola okuteekebwawo ku ntebe ey’obwakabaka [Laba Danieri 8:9], era Loma ey’obwa Papa yawangula ebiziyizo ebisatu eby’ettaka okusobola okuteekebwawo ku ntebe ey’obwakabaka [Laba Danieri 7:20]. Loma ey’omu kiseera kino nayo ewangula ebiziyizo ebisatu eby’ettaka okusobola okuteekebwawo ku ntebe ey’obwakabaka [Laba Danieri 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”).

Bwe yamala okuteekebwako ku ntebe y’obwakabaka, kabaka ow’olubereberye ow’obukiikakkono yafuga emyaka amakumi asatu mu etaano. Bwe yamala okuteekebwako ku ntebe y’obwakabaka, Rooma ey’obupagaani yafuga okumala “ekiseera” (emyaka ebikumi bisatu mu nkaaga). Bwe yamala okuteekebwako ku ntebe y’obwakabaka, Rooma ey’obwapapa yafuga okumala “ekiseera, ebiseera n’ekitundu ky’ekiseera” (emyaka olukumi mu bibiri mu nkaaga.) Bwe yamala okuteekebwako ku ntebe y’obwakabaka, Rooma ey’omulembe guno erifuga okumala emyezi amakumi ana mu ebiri egy’akabonero (era eyogerwako nga “essaawa emu”).

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.

Mukyala White atutegeeza nti "ebitundu bingi eby’ebyafaayo ebiwandiikiddwa mu ssuula ey’ekkumi n’emu eya Danyeri bijja kuddamu." Oluvannyuma asomera ddala ennyiriri 31 okutuuka ku 36, n’agamba nti, "embeera ezifaanaganya n’ezo ezirambikiddwa mu bigambo bino zijja okubaawo." Mu nnyiriri ezo Roma ey’obwa Paapa (ekibi ekireeta okuzikirira) "eteekebwa" ku ntebe y’obwakabaka mu 538, era oluvannyuma n’eyigganya abantu ba Katonda okumala "ennaku nnyingi" (emyaka 1260), okutuusa ku "obusungu bumalirizibwa" obwasooka mu 1798. Ebyafaayo eby’ennyiriri 31 okutuuka ku 36 biddamu mu nnyiriri mukaaga egy’enkomerero ez’essuula ey’ekkumi n’emu, naye ebyafaayo ebyo byalagerwa bulungi mu kifaananyi mu nnyiriri 5 okutuuka ku 9.

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.

Okuteekebwa kwa Seleucus ku ntebe nga kabaka w'obukiikakkono mu 281 BC, kikwatagana n'omwaka 538. Ebyo byombi bikiikirira okutikkibwa engule kwa kabaka w'obukiikakkono ku nkomerero y'okuwangula ebiziyizo bisatu eby'ebitundu by'ensi. Ekiseera ky'obufuzi bwa Papasi kiyogerwako mu ngeri nnyingi; ennaku 1260, emyezi 42, 'ekiseera, ebiseera n'ekitundu ky'ekiseera', akabanga, n'emyaka esatu n'ekitundu. Obufuzi bwa Seleucus bwamala emyaka 35, era ekimu ku kkumi, oba ekkumi, eky'amakumi asatu mu ttaano, kye emyaka esatu n'ekitundu. Ekimu ku kkumi eky'emyaka 35 kiyinzika okukyogerwako nga 'essatu omutuli ttaano' (3.5) emyaka. 'Esatu n'ekitundu' kiba akabonero akalaga ekiseera ky'obufuzi bwa Papasi.

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.

Obwa Papa bwafuna ekiwundu ekitta mu 1798, bwe kabaka ow’Obukiikaddyo, Napoleon Bonaparte (kitegeeza “mwana omujjirwa”), yasindika omuduumizi we okukwata Papa n’amutwala mu busibe. Omwaka ogwaddako mu 1799, Papa yafa mu buwaŋŋanguse, nga bwe kyagwira ne kabaka asooka ow’Obukiikakkono eyali era atwaliddwa mu busibe mu mikono gya kabaka ow’Obukiikaddyo. Seleucus Callinicus yafa ng’agudde ku mbalaasi nga ali mu busibe e Misiri. Papa y’oyo eyayebagala ku kisolo. Ekisolo kyayimirira ensengeka y’ebyobufuzi Papa gyeyakozesa okutuukiriza emirimu gye egya Setaani. Ekisolo ekyo kyattibwa mu 1798, era Papa eyali ayebagala ku kisolo era ng’akifuga yafa omwaka ogwaddako. Seleucus Callinicus yafa mu kugwa ku mbalaasi (ekisolo kye yayebagalako). Okutwalibwa mu busibe kw’Obwa Papa mu 1798 ne 1799 kwakifaananyizibwa bulungi ddala okutwalibwa mu busibe kwa kabaka asooka ow’Obukiikakkono.

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.

Ekyaleeta obusungu bwa kabaka w’obukiikaddyo ku kabaka w’obukiikakkono kyali endagaano y’emirembe eyamenyebwa, nga kiragirwa mu kusuulibwa kwa Berenice (omugole w’obukiikaddyo) n’okufa kwe okwaddirira mu mikono gya Laodice. Napoleon yayingira mu ndagaano y’emirembe wakati wa Bufalansa obwa Nkyukakyuka ne bitundu bya Papa mu 1797. Endagaano eyo yatuumibwa ku linnya ly’ekibuga Tolentino ekiri mu Ancona, Yitale, gye baasinyirira. Yaggwa mu ngeri entongole mu Febwali 1798 Bufalansa bwe yakwata Papa n’amusiba. Ensonga lwaki endagaano eyo yasazibwamu kwe kugenderera kwa Bufalansa okusaasaanya Enkyukakyuka yaabwo.

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.

Jenerali wa Napoleon, Duphot, yali mu Loma mu 1797 nga waamu ku ggye ly’Abafalansa erya okutambuza olutalo eryaweerezebwa aba Directory, gavumenti eyali efuga Bufalansa mu kiseera ekyo. Ekigendererwa ky’okutumwa kw’eggye ly’Abafalansa e Italiya, nga mwe mwali n’okubeerawo kwa Jenerali Duphot mu Loma, kyali okuwagira Repabulika eya Loma, eggwanga eriri wansi w’obuyinza bwa Bafalansa eryamala akaseera katono, eryatandikibwawo amaanyi g’ab’eggye ab’enkyukakyuka aba Bafalansa mu bitundu bya Italiya. Abafalansa baali bakolera ddala mu kuwagira enteekateeka z’enkyukakyuka n’okusaasaanya endowooza z’enkyukakyuka Yulopya yonna mu kiseera kino. Mu Italiya, baanoonyanga okuggyawo obwakabaka era ne bateekaawo repabulika ezifaananyiziddwa ku Repabulika eya Bufalansa.

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.

Okubeerawo kwa Duphot e Roma n’ebikolwa bye byaleeta okuwakanyizibwa okuva eri bibiina ebyakuuma ennono, nga kuliko n’abawagizi b’Ebitundu bya Papa n’abakungu ab’ekitiibwa b’omu kitundu. Mu Desemba 1797, mu kutoŋana wakati w’amagye g’Abafalansa n’abawagizi b’Ebitundu bya Papa, Jjenaraalo Duphot yattibwa, era bwe kityo ne wabaawo ensonga ey’okwekwasa Napoleon gye yasinzizaako okusindika Jjenaraalo Berthier okukwata Papa n’amutwala mu buwaŋŋa mu mwaka oguddako. Endagaano y’emirembe eyamenyeka wakati wa bakabaka b’amaserengeta n’amambuka y’eyawanga ensonga mu byafaayo byombi ezaleeta kabaka w’amambuka okukwatibwa kabaka w’amaserengeta.

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.

Olunyiriri olw’omunaana lugamba nti, “era alibatwala mu busibe mu Misiri bakatonda baabwe, n’abakungu baabwe, n’ebintu byabwe eby’omuwendo ebya ffeeza n’ebya zzaabu.” Ptolemy bwe yakomawo e Misiri ng’atuukiriza olunyiriri luno, Abamisiri baamuwa erinnya erya “Euergetes” (Omugabi w’Obulungi), ng’okumusiima olw’omulimu gwe ogw’okubaddiza ebifaananyi bya bakatonda baabwe n’ebintu byabwe eby’omuwendo ebyali byaggibwaako edda kabaka ow’obukiikakkono. Mu 1798, okutwalibwa kw’ebintu by’e Rooma Abafalansa ne kukolebwa. Ku lunaku lumu lwokka, bannabyafaayo bawandiika nti ebigaali ebikumi bitaano ebyawalulwanga embalaasi, nga biri wansi w’obukuumi obw’amaanyi obw’amagye, byalabibwa nga biva mu kibuga.

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.

Olugendo olwo lwalimu omuwendo ogutagambika ogw’ebifaananyi eby’edda n’ebifaananyi eby’omu biseera bya Renaissance, Ubufalansa bye bwali bwefunira ng’okusinziira ku ndagaano y’emirembe ey’e Tolentino eyali emenyeddwa. Mu bintu eby’emikono ebyo mwalimu ekibinja kya Laocoon, Apollo ow’e Belvedere, Omugaulu afa, Cupid ne Psyche, Ariadne ku Naxos, Venus ow’e Medici, n’ebifaananyi ebinene ennyo eby’omugga Tiber ne Nile; ebitambala eby’okuwanika n’ebifaananyi bya Raphael, omuli Transfiguration, Madonna di Foligno, Madonna della Sedia, Santa Conversazione eya Titian; n’emirimu emirala mingi. Tewali kwolesebwa kwa bugagga buno obwabbibwa okutuusa emyaka egiwera bwe gyayitawo, lwe byayolesebwa mu Musee Napoleonian mu Louvre, eyaggulwawo mu 1807. Nga Ptolemy bwe yatenderezebwa olw’okuzzaayo obugagga bw’Abamisiri, n’obugagga obwasitulwa okuva e Rooma bwateekebwa mu kitundu ky’ekifo eky’okulabirangamu eby’emikono 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.

Olunyiriri oluva ku ttaano okutuuka ku mwenda, bwogerageranya obutuukirivu n’ebyafaayo ebitandika mu mwaka gwa 538 ne bikoma mu 1798 ne 1799. Bitabagana n’olunyiriri oluva mu asatu mu lumu okutuuka mu asatu mu mukaaga, era kino kikiririrwa mu lunyiriri mukaaga olw’enkomerero olw’essuula eno, olunnyonnyola okuweebwa amaanyi okw’enkomerero eri Rooma ey’omulembe guno bwewangula ebiziyiza bisatu, era ku nkomerero n’etuuka ku nkomerero yaayo nga tewali wa kugiyamba. Olunyiriri olw’ekkumi ne lulyoka lwogera ku byafaayo bya 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.

Naye batabani be balizukizibwa, era balikuŋŋaanya ekibiina ekinene ky’amaggye amanene; omu alijja ddala, n’abuna n’ayitamu; awo aliddawo, era alizukizibwa, okutuusa ne ku kigo kye. Danyeri 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.

Okutuukirira okw’ebyafaayo okw’olunyiriri olw’ekkumi kulaga mu kifaananyi omwaka gwa 1989, obwa papa bwe, mu nkolagana ey’ekyama ne Ronald Reagan, “bwasefukirira” era “bwayita mu” Ssaaviyeti Yuuniyani, ne busigazaawo ekigo kyayo kyokka (Russia), kubanga Ssaaviyeti Yuuniyani (USSR) yasesaawo nga kiddiridde 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.

Ate mu biro eby’enkomerero kabaka w’obukiikaddyo alimusindika ku ye; naye kabaka w’obukiikakkono alijja ku ye ng’omuyaga oguzinga, n’amagaali ag’eggye, n’abeebagala embalaasi, era n’ebyombo bingi; era aliyyingira mu nsi nnyingi, alibuna n’ayita. Danyeri 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.”

Ebyafaayo eby’olunyiriri olw’ekkumi byeyimirira okuwooleza ku kuwangulwa kwa kabaka ow’Obukiikakkono nga yawangulwa kabaka ow’Obukiikaddyo mu 246 BC, era bifaananyiriza okuwooleza ku kuwangulwa kwa kabaka ow’Obukiikakkono nga yawangulwa kabaka ow’Obukiikaddyo mu 1798. Olunyiriri olw’amakumi ana lwatandikira ku kiseera ky’enkomerero mu 1798 lwe kabaka ow’Obukiikaddyo (Falaansi etakkiriza Katonda) yatuusa ekiwundu eky’okufa ku kabaka ow’Obukiikakkono (obuyinza bwa paapa), era lwatuukirira mu kugwa kwa Soviet Union mu kiseera ky’enkomerero mu 1989. Ekiseera ky’enkomerero mu 1798 kiweereddwayo mu linyiriri lya amakumi ana mu kigambo kino, “Era mu kiseera ky’enkomerero kabaka ow’Obukiikaddyo alimusindika.” “Koloni” (:) egabanya ekitundu eky’enkomerero ky’olunyiriri, eraga “ekiseera ky’enkomerero” ekiddako mu 1989. “Era kabaka ow’Obukiikakkono alijja ku ye ng’ekibuyaga, n’amagaali ag’entalo, n’abajaasi abeebagala embalaasi, n’emyato mingi; era aliyingira mu nsi nnyingi, n’alibasuka n’abayita.”

We will continue this study in the next article.

Tujja kugenda mu maaso n’okunoonyereza kuno mu kiwandiiko ekiddako.

“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. . . .

Buli ggwanga erituuse ku essiteegi ly’ebikolwa likiriziddwa okutuula mu kifo kyakyo ku nsi, okulabike oba lituukiriza ekigendererwa kya ‘Omukuumi era Omutukuvu.’ Obunnabbi bulondodde okuzuuka n’okugwa kw’obwakabaka obukulu obw’ensi—Babulooni, Meedo-Paasiya, Bugereeki, ne Buwaroma. N’eri buli limu ku bino, era nga bwe kiri ne mu mawanga ag’amaanyi amatono, ebyafaayo byaddamu bimu. Buli limu lyalina ebbanga ly’okukemebwa; buli limu lyaleemererwa; ekitiibwa kyalyo ne kiggwaawo, amaanyi gaalyo ne gavaawo, era ekifo kyalyo ne kitwalibwa ekirala. . . .

“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.

Okuva mu kuyimuka n’okugwa kw’amawanga, nga bwe kulagiddwa mu ngeri entegeerekeka ku miko gya Ebyawandiikibwa Ebitukuvu, balina okuyiga obutamugaso bw’ekitiibwa eky’ebweru kyokka n’eky’ensi. Babulooni, n’amaanyi gaayo gonna n’ekitiibwa kyayo eky’ekitalo, nga ensi yaffe okuva olwo teerabangako kifaananyi kya kityo—amaanyi n’ekitiibwa ebyali eri abantu b’omu kiseera ekyo nga bikakafu nnyo era nga bitegeerekeka nti bijja kubeeraawo—kyaggwaawo ddala! Nga ‘ekimuli ky’omuddo’ kyazikirira. Bwe kityo bwe bizikirira byonna ebitalina Katonda nga musingi gwabyo. Ebikwatiddwa ku kigendererwa kye era ebyolaga emico gye byokka bye bisobola okweyimirizaawo. Emisingi gye gyokka gikakafu mu nsi yaffe. Education, 177, 184.