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.

Hodinihintsika izao ny tantara izay nitranga taorian’ny fahafatesana tampokan’i Aleksandra Lehibe, izay maneho ny taona 538 ka hatramin’ny fotoanan’ny farany tamin’ny 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.

Ary rehefa hitsangana izy, dia hovakivakina ny fanjakany, ka hozaraina ho amin’ny rivotra efatra any an-danitra; nefa tsy ho an’ny taranany izany, ary tsy araka ny fanapahany izay nanjakany; fa hongotana ny fanjakany, dia homena ho an’ny hafa afa-tsy ireo. Ary ny mpanjakan’ny atsimo ho mahery, ary ny anankiray amin’ireo andrianany; ary izy ho mahery noho izy ka hanapaka; fanapahana lehibe no ho fanapahany. Ary rehefa afaka taona maro, dia hifandray izy ireo; fa ny zanakavavin’ny mpanjakan’ny atsimo ho avy any amin’ny mpanjakan’ny avaratra hanao fifanekena; nefa tsy hahatana ny herin’ny sandry izy; ary tsy haharitra izy, na ny sandriny; fa hatolotra izy sy izay nitondra azy, ary izay niteraka azy, ary izay nampahery azy tamin’izany andro izany. Fa avy amin’ny sampan’ny fakany no hisy iray hitsangana hisolo azy, ka ho avy mitondra tafika izy, ary hiditra ao amin’ny fiarovan’ny mpanjakan’ny avaratra, ka hiasa hamely azy ireo, ary haharesy. Ary mbola hitondra ho babo ho any Egypta koa ny andriamaniny izy mbamin’ny andrianany sy ny fanaka sarobidiny volafotsy sy volamena; ary haharitra taona maro mihoatra noho ny mpanjakan’ny avaratra izy. Ary dia ho avy ao amin’ny fanjakany ny mpanjakan’ny atsimo, ka hiverina any amin’ny taniny. Daniela 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.

Tamin’ny farany, rehefa rava ny fanjakan’i Aleksandra Lehibe, ireo izay niady mafy mba hahazo fahefana hifehy ilay fanjakana teo aloha dia nihena ho fanjakana roa lehibe. Ny fanjakana iray dia nifehy ny faritra atsimon’ny fanjakana teo alohan’i Aleksandra, ary ny iray kosa nifehy ny faritra avaratra. Hatramin’izay fotoana izay ao amin’ny fitantarana ara-paminaniana dia antsoina fotsiny hoe ny mpanjakan’ny atsimo sy ny mpanjakan’ny avaratra izy ireo. Rehefa tonga amin’ny teboka izay anehoana azy ho eo amin’ny mpanjakan’ny avaratra sy ny atsimo ihany ny ady hahazoana fanapahana izao tontolo izao, dia mitohy mandritra ny toko manontolo ny tandindon’ireo fanjakana roa ireo.

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.

Ao amin’ny andininy fahadimy dia tafapetraka ny mpanjakan’ny atsimo, ary mahery izy; nefa mahery koa ny mpanjakan’ny avaratra ary lehibe kokoa ny fanjakany. Avy eo, ao amin’ny andininy fahenina, ny mpanjakan’ny atsimo dia manolotra fanekem-pihavanana amin’ny fanjakan’ny avaratra. Ny fifanarahana momba ny fiadanana dia nohamafisin’ny mpanjakan’ny atsimo tamin’ny nanomezany ny zanany vavy ho an’ny mpanjakan’ny avaratra, mba hahafahany manambady azy sy manamafy ny fanekem-pihavanan’izy ireo amin’ny fatoram-pianakaviana. Nanaiky izany ny mpanjakan’ny avaratra ka nanilika ny vadiny, ary nanambady ilay andriambavy avy any atsimo, ka dia naorina ny fanekem-pihavanana.

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.

Farany, ilay andriambavy avy any atsimo dia miteraka zazalahy; nefa nony farany, reraky ny vadiny vaovao ny mpanjaka avy any avaratra ka nariany hiala, tahaka ny nataony tamin’ny vadiny voalohany, ary naveriny indray ny vadiny voalohany. Kanjo, raha vao tafaverina amin’ny toerany ilay vady voalohany ka nahazo hirika, dia novonoiny ny mpanjakan’ny avaratra, ny ampakariny avy any atsimo, ny zanany, ary ny mpanaraka azy Egyptianina rehetra. Ny famonoan’ilay vady voalohany ny andriambavy avy any atsimo sy ny zanany dia nahatezitra ny fianakavian’ilay andriambavy avy any atsimo, ka ny iray tamin’ireo rahalahiny dia nanangana tafika ka nanafika ny fanjakana avaratra.

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.

Ny tafiky ny atsimo dia nandresy ny mpanjakan’ny avaratra, ary novonoina tamin’izay koa ilay vady voalohany izay namono ny mpanjakan’ny avaratra, mbamin’ny ampakarina avy any atsimo sy ny zanany. Ny zanaky ny vady voalohany, izay efa napetraka ho mpanjaka manjaka amin’ny avaratra tamin’ny nahafatesan-drainy, dia nosamborin’ny mpanjakan’ny atsimo ka nentiny niverina tany Egypta, niaraka tamin’ny zavakanto sy ny sampy egyptiana sasany izay efa nalain’ny fanjakan’ny avaratra avy tamin’ny fanjakan’ny atsimo tamin’ireo ady teo aloha. Rehefa tonga tany Egypta ilay mpanjakan’ny avaratra voababo, dia lavo niala teo ambonin’ny soavaly ka maty. Uriah Smith dia mamantatra izao tantara izao toy izao.

“‘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.’

“‘ANDININY faha-6. Ary amin’ny faran’ireo taona ireo dia hifandray izy; fa ny zanakavavin’ny mpanjakan’ny atsimo ho avy ho any amin’ny mpanjakan’ny avaratra hanao fifanekena; nefa tsy hahatana ny herin’ny sandry izy; ary tsy haharitra koa izy, na ny sandriny; fa hatolotra izy, sy izay nitondra azy, ary izay niteraka azy, ary izay nampahery azy tamin’izany andro izany.’”

“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.

“Nisy ady matetika teo amin’ireo mpanjakan’i Egypta sy Syria. Indrindra indrindra izany no nitranga tamin’i Ptolemaios Philadelphos, mpanjaka faharoan’i Egypta, sy Antiokosa Theos, mpanjaka fahateloan’i Syria. Farany dia nifanaraka hanao fihavanana izy ireo, tamin’ny fepetra fa i Antiokosa Theos dia handroaka ny vadiny taloha, Laodike, mbamin’ny zanany lahy roa, ary hanambady an’i Berenike, zanakavavin’i Ptolemaios Philadelphos. Araka izany, dia nentin’i Ptolemaios ho eo amin’i Antiokosa ny zanany vavy, ka nomeny vodiondry lehibe dia lehibe niaraka taminy.”

“‘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.

“‘Fa tsy hahatana ny herin’ny sandry izy;’ izany hoe, ny tombontsoany sy ny heriny teo amin’i Antiokosa. Ary dia izany tokoa no niseho; fa fotoana fohy taorian’izany, tamin’ny firehetan’ny fitiavana iray, dia naverin’i Antiokosa indray ho eo an-kianja i Laodike, vadiny taloha, mbamin’ny zanany. Avy eo dia hoy ny faminaniana: ‘Ary tsy haharitra izy [Antiokosa], na ny sandriny,’ na ny taranany. Rehefa naverina teo amin’ny sitraka sy ny fahefana i Laodike, dia natahotra izy fandrao, noho ny fiovaovan’ny toetrany, i Antiokosa hanala baraka azy indray ka hampody an’i Berenike; ary satria noheveriny fa tsy hisy afa-tsy ny fahafatesany ihany no ho fiarovana mahomby amin’ny tranga toy izany, dia nataony nasiana poizina izy, fotoana fohy taorian’izany. Ary tsy nandimby azy tamin’ny fanjakana koa ny taranany tamin’i Berenike; fa i Laodike no nandamina ny raharaha tamin’ny fomba izay nahazoany niantoka ny seza fiandrianana ho an’i Seleokosa Kalinikosa, zanany lahimatoa.”

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

“Kanefa ny faharatsiana toy izany dia tsy naharitra ela ka tsy voasazy, araka izay mbola ambaran’ny faminaniana mialoha, ary porofon’ny tantara tatỳ aoriana.”

“‘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.’

“Andininy 7. Fa hisy hitsangana eo amin’ny toerany avy amin’ny sampan’ny fakany, izay ho avy miaraka amin’ny tafika, ka hiditra ao amin’ny fiarovana mafyin’ny mpanjakan’ny avaratra, ary hiady aminy, ka handresy; 8. Ary hoentiny ho babo ho any Egypta koa ny andriamaniny sy ireo andrianany ary ny fanaka sarobidiny, dia volafotsy sy volamena; ary haharitra taona maro mihoatra noho ny mpanjakan’ny avaratra izy. 9. Ary ny mpanjakan’ny atsimo dia ho tonga ao amin’ny fanjakany ka hiverina any amin’ny taniny.”

“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.

“Ity rantsana avy tamin’io fakany io ihany niaraka tamin’i Berenice dia rahalahiny, Ptolemaiosy Euergetes. Vao tsy ela akory no nandimby ny rainy, Ptolemaiosy Philadelphos, teo amin’ny fanjakan’i Egypta izy, dia nirehitra tamin’ny faniriana hamaly faty ny nahafatesan’i Berenice anabaviny, ka nanangona tafika lehibe dia lehibe izy ary nanafika ny tanin’ny mpanjakan’ny avaratra, dia i Seleucos Callinicos, izay niaraka tamin-dreniny, Laodice, no nanjaka tany Syria. Ary naharesy azy ireo izy, hatramin’ny nandreseny an’i Syria, Kilikia, ny faritra ambony any an-dafin’i Eofrata, ary saiky i Azia manontolo. Nefa rehefa reny fa nisy fikomiana nipoitra tany Egypta ka nitaky ny fiverenany an-tanindrazana, dia norobainy ny fanjakan’i Seleucos, ka nalainy ny talenta volafotsy efatra alina sy ny fanaka sarobidy ary ny sarin’andriamanitra roa arivo sy diman-jato. Anisan’ireny ny sarin-javatra izay efa nalain’i Kambyses fahiny avy tany Egypta ka nentiny ho any Persia. Ary ny Egyptianina, satria tena natolotra manontolo ho amin’ny fanompoan-tsampy, dia nanome an’i Ptolemaiosy ny anaram-boninahitra hoe Euergetes, na ilay Mpanao-tsoa, ho mariky ny fankasitrahana noho izy namerina tamin’izy ireo indray, rehefa afaka taona maro, ireo andriamaniny babo.”

“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.

“Ity, araka ny filazan’i Eveka Newton, no fitantaran’i Jérôme, nalaina avy tamin’ireo mpahay tantara fahiny; nefa, hoy izy, mbola misy ihany koa mpanoratra velona ankehitriny izay manamafy maromaro amin’ireo antsipiriany ireo. Appian dia mampahafantatra antsika fa rehefa novonoin’i Laodice i Antiochus, ary taoriany koa i Berenice sy ny zanany, dia niditra an’i Syria i Ptolemaios, zanak’i Philadelphus, mba hamaly faty ireo famonoana ireo, namono an’i Laodice, ary nandroso hatrany Babylona. Avy amin’i Polybius no ahafantarantsika fa i Ptolemaios, izay nantsoina hoe Euergetes, noho izy tezitra mafy tamin’ny fomba feno habibiana nitondrana ny anabaviny Berenice, dia nandroso niaraka tamin’ny tafika ho any Syria ka nahazo ny tanànan’i Seleucia, izay notazonin’ny tobin-tafiky ny mpanjakan’i Egypta nandritra ny taona maromaro tatỳ aoriana. Koa toy izany no nidirany tao amin’ny trano mimandan’ny mpanjakan’ny avaratra. Polyaenus dia manambara fa i Ptolemaios dia nifehy ny tany rehetra hatrany an-tendrombohitra Taurus ka hatrany India, tsy tamin’ny ady na fifandonana; nefa noho ny fahadisoana dia ny rainy no asainy tompon’izany fa tsy ny zanany. Justin kosa milaza fa raha tsy nantsoina hiverina tany Egypta i Ptolemaios noho ny fikomiana an-trano, dia ho azony ny fanjakana manontolon’i Seleucus. Koa tonga tao amin’ny fanapahan’ny mpanjakan’ny avaratra ny mpanjakan’ny atsimo, ary niverina tany amin’ny taniny, araka izay efa nambaran’ny mpaminany rahateo. Ary izy koa dia mbola naharitra taona maro kokoa noho ny mpanjakan’ny avaratra; fa i Seleucus Callinicus dia maty tany an-tsesitany noho ny fahalavoany avy teo ambonin’ny soavaliny; ary i Ptolemaios Euergetes dia mbola velona efatra na dimy taona taoriany.” 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.

Toetra ara-paminaniana mampiavaka an’i Roma, ary noho izany ny mpanjakan’ny avaratra, ny hoe mba hampiorenana azy eo ambonin’ny seza fiandrianana dia tsy maintsy resena aloha ireo sakana ara-jeografika telo. Ny mpanjakan’ny avaratra voalohany taorian’ny fivakisan’ny fanjakan’i Aleksandra dia niorina tamin’ny alalan’i Seleokosy Nikanora, izay efa nanompo ho jeneraly teo ambanin’i Ptolemaiosy (mpanjakan’ny atsimo) nandritra ny fotoana fohy teo anelanelan’ny 316 sy 312 tal. J.K. Ny andininy fahadimy dia miresaka izany zava-misy izany rehefa milaza hoe: “Ary ny mpanjakan’ny atsimo hahery; ary ny anankiray amin’ny lehibeny; ary izy hahery noho izy.” Ptolemaiosy no mpanjakan’ny atsimo, ary nanana jeneraly izy (anankiray tamin’ny lehibeny), izay voatendry ho tonga mahery noho Ptolemaiosy; ary hoy ny fehezanteny farany amin’ny andininy fahadimy: “ary hanjaka izy; ny fanapahany dia ho fanapahana lehibe.” I Seleokosy, jeneraly teo ambanin’i Ptolemaiosy, no ho tonga mpanjakan’ny avaratra voalohany. Kanefa mba hahatonga an’i Seleokosy ho mpanjakan’ny avaratra dia tsy maintsy nisaraka tamin’ilay mpanjakan’ny atsimo izy, ary taorian’izany dia tsy maintsy nandresy faritra ara-jeografika telo.

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.

Ny faritra voalohany resin’i Seleokosy dia ny Atsinanana tamin’ny 301 talohan’i Kristy. Avy eo dia resininy ny Andrefana (izay nofehezin’ny mpandimby an’i Kasandra) tamin’ny 286 talohan’i Kristy, ary avy eo dia nalainy ny faritany fahatelony tany Avaratra rehefa nandresy an’i Lisimakosy izy tamin’ny 281 talohan’i Kristy. Ny mpanjakan’ny avaratra dia nampiorina teo ambonin’ny seza fiandrianana tamin’ny 281 talohan’i Kristy.

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.

Ny fanekem-pihavanana izay niforona tatỳ aoriana tamin’ny mpanjaka tany atsimo dia nitranga tamin’ny 252 tal. J.K. Enin-taona tatỳ aoriana, tamin’ny 246 tal. J.K., dia novonoina i Berenice (ilay andriambavy avy any atsimo), ny zanany lahy, ary ny mpanara-dia azy rehetra. Taorian’izany, ny mpanjaka tany atsimo dia nisambotra an’i Seleucus Callinicus, zanak’i Laodice, ka nentiny niverina tany Egypta, izay nahafatesany noho ny fianjerany avy teo ambonin’ny soavaly. Ny fotoana nanjakan’ilay mpanjaka voalohany tany avaratra dia hatramin’ny 281 tal. J.K. ka hatramin’ny 246 tal. J.K., izay mitovy amin’ny dimy amby telopolo taona.

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].

អធិរាជទីមួយនៃភាគខាងជើងនៅក្នុងជំពូកទីដប់មួយ បានយកឈ្នះឧបសគ្គភូមិសាស្ត្រចំនួនបី ដើម្បីឲ្យត្រូវបានបង្កើតឡើងលើបល្ល័ង្ក។ រ៉ូមបាកានក៏បានយកឈ្នះឧបសគ្គភូមិសាស្ត្រចំនួនបីដើម្បីឲ្យត្រូវបានបង្កើតឡើងលើបល្ល័ង្ក [សូមមើល ដានីយ៉ែល 8:9] ហើយរ៉ូមបាប៉ាល់បានយកឈ្នះឧបសគ្គភូមិសាស្ត្រចំនួនបីដើម្បីឲ្យត្រូវបានបង្កើតឡើងលើបល្ល័ង្ក [សូមមើល ដានីយ៉ែល 7:20]។ រ៉ូមសម័យទំនើបក៏យកឈ្នះឧបសគ្គភូមិសាស្ត្រចំនួនបីដើម្បីឲ្យត្រូវបានបង្កើតឡើងលើបល្ល័ង្ក [សូមមើល ដានីយ៉ែល 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”).

Rehefa tafapetraka teo ambonin’ny seza fiandrianana, ny mpanjakan’ny avaratra voalohany dia nanjaka nandritra ny dimy amby telopolo taona. Rehefa tafapetraka teo ambonin’ny seza fiandrianana, i Roma jentilisa dia nanjaka nandritra ny “fotoana” iray (telonjato sy enimpolo taona). Rehefa tafapetraka teo ambonin’ny seza fiandrianana, i Roma papaly dia nanjaka nandritra ny “fotoana iray sy fotoana roa ary antsasaky ny fotoana” (arivo sy roanjato ary enim-polo taona). Rehefa tafapetraka teo ambonin’ny seza fiandrianana, i Roma maoderina dia hanjaka mandritra ny roa amby efapolo volana ara-panoharana (voamarika koa hoe “ora iray”).

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.

Ampahafantarin-dRahavavy White isika fa “betsaka amin’ny tantara voarakitra ao amin’ny Daniela toko faha-11 no haverina indray.” Avy eo dia notononiny ny andininy faha-31 ka hatramin’ny faha-36, ary hoy izy: “hiseho ny toe-javatra mitovy amin’izay voalaza ao amin’ireo teny ireo.” Ao amin’ireo andininy ireo, i Roma papaly (ilay fahavetavetana maha-foana) dia “apetraka” eo ambonin’ny seza fiandrianana tamin’ny 538, ary avy eo izy dia manenjika ny vahoakan’Andriamanitra mandritra ny “andro maro” (arivo roa ambin’ny enimpolo taona), mandra-pahatanteraky ny “fahatezerana” voalohany tamin’ny 1798. Ny tantaran’ny andininy faha-31 ka hatramin’ny faha-36 dia averina ao amin’ireo andininy enina farany amin’ny toko faha-11, nefa koa io tantara io dia voatondro mialoha tamin’ny fomba lavorary tao amin’ny andininy faha-5 ka hatramin’ny faha-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.

Ny fanorenana an’i Seleucus ho mpanjakan’ny avaratra tamin’ny 281 tal. J.K. dia mifanaraka amin’ny taona 538. Samy maneho ny fampiakarana eo amin’ny seza fiandrianan’ny mpanjakan’ny avaratra izy roa ireo amin’ny famaranana ny fandresena ireo sakana ara-jeografika telo. Ny fe-potoanan’ny fitondran’ny papa dia ambara amin’ny fomba maro: arivo amby roa-jato sy enim-polo andro, roa amby efapolo volana, andro iray, andro roa ary antsasaky ny andro, fotoana iray, ary telo taona sy tapany. Naharitra dimy amby telopolo taona ny fitondran’i Seleucus, ary ny ampahafolony, na ny ampahafolon-karena, amin’ny dimy amby telopolo dia telo sy tapany. Ny ampahafolon’ny dimy amby telopolo taona dia ambara koa hoe “telo teboka dimy” (3.5) taona. “Telo sy tapany” dia tandindon’ny fe-potoanan’ny fitondran’ny papa.

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.

Ny papa dia nandray ny ratra nahafaty azy tamin’ny 1798, rehefa ny mpanjakan’ny atsimo, Napoleon Bonaparte (midika hoe “zanaka sambatra”), no nandefa ny jeneraly-ny hisambotra ny papa. Herintaona tatỳ aoriana, tamin’ny 1799, dia maty tany an-tsesitany ny papa, tahaka ilay mpanjakan’ny avaratra voalohany izay efa voababo koa tamin’ny mpanjakan’ny atsimo. Seleucus Callinicus dia maty noho ny fianjerany niala teo ambonin’ny soavaly, fony izy babo tany Egypta. Ny papa no ilay nitaingina ilay bibidia. Ilay bibidia dia naneho ny rafitra ara-politika izay nampiasain’ny papa hanatanterahana ny asany satanika. Novonoina io bibidia io tamin’ny 1798, ary ny papa izay nitaingina sy nanjaka teo ambonin’ilay bibidia dia maty herintaona tatỳ aoriana. Seleucus Callinicus dia maty noho ny fianjerany niala teo ambonin’ny soavaly (ilay bibidia nitaingeny.) Ny fahababoan’ny fahefana papaly tamin’ny 1798 sy 1799 dia voasoritra mialoha tamin’ny fomba lavorary tamin’ny fahababoan’ilay mpanjakan’ny avaratra voalohany.

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.

Ny nahatonga ny fahatezeran’ny mpanjakan’ny atsimo hihatra amin’ilay mpanjakan’ny avaratra dia fanekem-pihavanana voarava, izay asehon’ny fanilihana an’i Berenice (ilay ampakarina avy any atsimo) sy ny fahafatesany tatỳ aoriana teo an-tanan’i Laodice. Niditra tamin’ny fanekem-pihavanana teo amin’i Frantsa Revolisionera sy ny fanjakana papaly i Napoléon tamin’ny taona 1797. Nomena ny anaran’ny tanànan’i Tolentino ao Ancona, Italia, io fanekena io, izay toerana nanaovana sonia azy. Nifarana tamin’ny fomba ofisialy izany tamin’ny volana Febroary 1798, rehefa nosamborin’i Frantsa ho babo ny papa. Ny antony nanafoanana ilay fanekena dia ny ezak’i Frantsa hampiely ny Revolisionany.

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.

Ny Jeneraly Duphot-n’i Napoléon dia tany Roma tamin’ny taona 1797 ho anisan’ny tafika frantsay nalefan’ny Directory, izay governemanta nitondra tao Frantsa tamin’izany andro izany. Ny tanjon’ny fampielezan-kevitra frantsay tany Italia, izay nahitana ny fisian’ny Jeneraly Duphot tao Roma, dia ny hanohana ny Repoblika Romana, fanjakana mpiankina vetivety natsangan’ny hery revolisionera frantsay tao amin’ny saikinosy italiana. Nandray anjara mavitrika tamin’ny fanohanana ireo hetsika revolisionera sy tamin’ny fanaparitahana ireo foto-kevitra revolisionera manerana an’i Eoropa ny Frantsay nandritra io vanim-potoana io. Tany Italia, nikendry ny handrava ireo fitondram-panjaka monarkika izy ireo ary hanorina repoblika nalaina tahaka tamin’ny Repoblika frantsay.

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.

Ny fanatrehan’i Duphot sy ny asany tao Roma dia niteraka fanoherana avy tamin’ireo antoko mpandala ny nentin-drazana, anisan’izany ireo mpanohana ny Fanjakana Papaly sy ireo andriana teo an-toerana. Tamin’ny Desambra 1797, nandritra ny fifandonana iray teo amin’ny tafika frantsay sy ireo mpanohana ny Fanjakana Papaly, dia novonoina i Jeneraly Duphot; ary tamin’izany no niorenan’ny fialan-tsiny ho an’i Napoléon handefa an’i Jeneraly Berthier hisambotra ny papa tamin’ny taona nanaraka. Ny fifanarahana fandriampahalemana iray izay nofongoran’ireo mpanjaka tany atsimo sy tany avaratra dia nanome ny antony manosika, tao amin’ny tantara roa tonta, hahatonga ny mpanjakan’ny avaratra ho babo teo an-tanan’ny mpanjakan’ny atsimo.

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.

Ny andininy fahavalo dia milaza hoe: “ary hitondra babo ho any Egypta koa ny andriamaniny, mbamin’ny andrianany, ary ny fanaka sarobidiny vita amin’ny volafotsy sy ny volamena.” Raha niverina tany Egypta i Ptolemaiosy ho fahatanterahan’io andininy io, dia nomen’ny Egyptianina azy ny anaram-boninahitra hoe “Euergetes” (Ilay Mpanao soa), ho fankasitrahana ny asa nataony tamin’ny namerenany ny sampiny sy ireo zava-kanton’izy ireo izay nalain’ny mpanjakan’ny avaratra taminy taloha. Tamin’ny taona 1798, dia niseho ny fandrobana an’i Roma nataon’ny Frantsay. Tamin’ny andro iray monja, araka ny voarakitry ny mpahay tantara, dia kalesy dimanjato notaritina soavaly, teo ambanin’ny fiarovana miaramila mafy, no hita niala ny tanàna.

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.

Ny filaharana dia nahitana sary sokitra tranainy sy hosodoko tamin’ny vanim-potoana Renaissance maro dia maro, izay nalain’i Frantsa araka ny fifanarahana fandriampahalemana tao Tolentino izay efa voahitsakitsaka. Anisan’ireo zavakanto ireo ny vondrona Laocoon, ny Apollo Belvedere, ilay Gaulois Maty, Cupid sy Psyche, Ariadne ao Naxos, ny Venus de’ Medici, ary ireo sarivongana goavana maneho ny Tiber sy ny Nile; lamba firakotra voatenona sy hosodoko nataon’i Raphael, anisan’izany ny Transfiguration, ny Madonna di Foligno, ny Madonna della Sedia, ny Santa Conversazione an’i Titian; ary asa maro hafa koa. Taona maromaro tatỳ aoriana vao naseho tao amin’ny Musée Napoléonien ao amin’ny Louvre, izay nosokafana tamin’ny 1807, ireo haren-javakanto nangalarina ireo. Tahaka an’i Ptolemaios izay nankalazaina noho ny namerenany ny haren’i Ejipta, ireo harena nentina avy tany Roma dia napetraka tao amin’ilay ampahan’ny tranombakoka izay nantsoina tamin’ny anaran’i 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.

Ny andininy dimy ka hatramin’ny sivy dia mifanandrify tanteraka amin’ny tantara manomboka amin’ny taona 538 ka mifarana amin’ny 1798 sy 1799. Izy ireo dia mifanaraka amin’ny andininy iraika amby telopolo ka hatramin’ny enina amby telopolo, izay aseho ao amin’ireo andininy enina farany amin’ny toko, izay mamaritra ny fanomezam-pahefana farany an’i Roma maoderina rehefa mandresy sakana telo izy, ary amin’ny farany dia tonga amin’ny fiafarany ka tsy misy hanampy azy. Avy eo ny andininy folo dia miresaka ny tantaran’ny 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.

Fa ny zanany kosa dia ho voahetsika, ka hanangona hery lehibe maro; ary ny iray dia ho avy tokoa ka handrava sy handalo; dia hiverina izy ka ho voahetsika indray hatramin’ny fiarovany mafy. Daniela 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.

Ny fahatanterahana ara-tantara ny andininy faha-folo dia tandindon’ny taona 1989, rehefa ny fahefam-papa, tao anatin’ny firaisana miafina tamin’i Ronald Reagan, no “nihoatra” sy “namaky” ny Firaisana Sovietika, ka ny fiarovany mafy ihany (Rosia) no sisa tavela, raha rava kosa ny Firaisana Sovietika (URSS) taorian’ny 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.

Ary amin’ny fotoan’ny farany dia hifandona aminy ny mpanjakan’ny atsimo; ary ny mpanjakan’ny avaratra ho avy hamely azy tahaka ny tadio, miaraka amin’ny kalesy sy ny mpitaingin-tsoavaly ary ny sambo maro; ary hiditra amin’ireo tany izy ka handrava sy handalo. Daniela 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.”

Ny tantaran’ny andininy faha-folo dia maneho famaliana natao noho ny fandresen’ny mpanjakan’ny atsimo ny mpanjakan’ny avaratra tamin’ny taona 246 tal. J.K., ary manondro ara-tandindona famaliana atao noho ny fandresen’ny mpanjakan’ny atsimo ny mpanjakan’ny avaratra tamin’ny taona 1798. Ny andininy faha-efapolo dia nanomboka tamin’ny fotoan’ny farany tamin’ny taona 1798, rehefa namely mafy ny mpanjakan’ny avaratra (ny fahefana papaly) ny mpanjakan’ny atsimo (Frantsa tsy mino an’Andriamanitra), ka nahatonga ilay ratra mahafaty; ary tanteraka izany tamin’ny firodanan’ny Firaisana Sovietika tamin’ny fotoan’ny farany tamin’ny taona 1989. Ny fotoan’ny farany tamin’ny taona 1798 dia aseho ao amin’ny andininy faha-efapolo amin’ny teny hoe: “Ary amin’ny fotoan’ny farany dia hanosika azy ny mpanjakan’ny atsimo.” Ny “teboka roa” (:) izay manasaraka ny tapany faran’ny andininy, dia manamarika ilay “fotoan’ny farany” manaraka amin’ny taona 1989. “Ary ny mpanjakan’ny avaratra ho avy hamely azy toy ny tadio, amin’ny kalesy sy amin’ny mpitaingin-tsoavaly ary amin’ny sambo maro; ary hiditra amin’ny tany maro izy ka handrakotra sy hiampita.”

We will continue this study in the next article.

Hampitohy ity fianarana ity isika ao amin’ny lahatsoratra manaraka.

“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. . . .

“Ny firenena rehetra izay niakatra teo amin’ny sehatry ny asa dia navela hibodo ny toerany etỳ ambonin’ny tany, mba hiseho raha hanatanteraka ny fikasan’ilay ‘Mpiambina sy ilay Masina’ izy. Ny faminaniana dia nanara-maso ny fiakarana sy ny fianjeran’ireo fanjakambe lehibe eran-tany—Babylona, Medo-Persia, Grisia, ary Roma. Tamin’ny tsirairay amin’ireo, tahaka izay nitranga tamin’ireo firenena kely hery kokoa, dia niverimberina ny tantara. Samy nanana ny fotoam-pitsapany izy rehetra, samy tsy nahomby, levona ny voninahiny, niala ny heriny, ary nosoloan’ny hafa ny toerany....”

“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.

“Avy amin’ny fiakaran’ny firenena sy ny fianjerany, araka izay ambara mazava ao amin’ny pejin’ny Soratra Masina, dia tokony hianarany fa zava-poana tokoa ny voninahitra ivelany sy araka izao tontolo izao fotsiny. Babylona, mbamin’ny heriny rehetra sy ny famirapiratany, izay tsy mbola hitan’izao tontolo izao intsony hatramin’izay,—hery sy famirapiratana izay toa mafy orina sy maharitra indrindra teo imason’ny olona tamin’izany andro izany,—dia levona tanteraka tokoa! Tahaka ny ‘vonin’ny ahitra’ dia ringana izy. Toy izany no haharingana izay rehetra tsy manana an’Andriamanitra ho fanorenany. Izay mifamatotra amin’ny fikasany ka maneho ny toetrany ihany no maharitra. Ny foto-keviny irery ihany no zavatra mafy orina fantatr’izao tontolo izao.” Education, 177, 184.