Article

# The Book of Daniel - Number One-Hundred and Sixty-Five

Akwụkwọ Daniel - Nọmba Otu Narị na Iri Isii na Ise

Unveiling the Prophetic Tapestry: From Alexander the Great to Modern Rome

Iwepụ Ihe Nkpuchi n’elu Ụkpụrụ Amụma: Site n’aka Alexander Ukwu ruo Rome nke Oge A

Author

Jeff Pippenger

Published

March 29, 2024

Formats

PDF
Word
Song MP3

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.

Anyị ga-atụle ugbu a akụkọ ihe mere n’oge sochiri ọnwụ mberede nke Alexander the Great, nke na-anọchi anya afọ 538 ruo n’oge ọgwụgwụ na 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.

> Ma mgbe ọ ga-ebili, a ga-agbaji alaeze ya, a ga-ekewakwa ya gaa n’ebe ifufe anọ nke eluigwe dị; ọ gaghịkwa agara ụmụ ya, ọ bụghịkwa dịka ọchịchị ya nke o jiri chịa: n’ihi na a ga-ewepụ alaeze ya, ọbụna nye ndị ọzọ, ewezuga ndị ahụ. Ma eze nke ndịda ga-adị ike, na otu n’ime ndị isi ya; ọ ga-adịkwa ike karịa ya, ma nwee ọchịchị; ọchịchị ya ga-abụ ọchịchị ukwu. Ma na njedebe nke afọ dị iche iche ha ga-ejikọta onwe ha ọnụ; n’ihi na ada eze nke ndịda ga-abịakwute eze nke ugwu ime nkwekọrịta: ma ọ gaghị-edebe ike nke ogwe aka; ọ gaghịkwa eguzo, ya na ogwe aka ya: kama a ga-enyefe ya, na ndị kpọbatara ya, na onye mụrụ ya, na onye nyere ya ike n’oge ndị a. Ma otu ga-ebili site n’alaka nke mgbọrọgwụ ya n’ọnọdụ ya, onye ga-abịa na ndị agha, ma banye n’ebe e wusiri ike nke eze nke ugwu, ma mee megide ha, ma merie: Ọ ga-ebukwa ndị chi ha n’agha laa n’Ijipt, tinyere ndị isi ha, na arịa ha dị oké ọnụ nke ọlaọcha na nke ọlaedo; ọ ga-anọgidekwa ọtụtụ afọ karịa eze nke ugwu. Ya mere eze nke ndịda ga-abata n’alaeze ya, ma laghachi n’ala nke aka ya. 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.

N’ikpeazụ, mgbe agbajisịrị alaeze Alẹzanda Onye Ukwu, ndị lụrụ ọgụ ka ha jide ọchịchị nke alaeze ahụ mbụ kewara n’ime alaeze abụọ bụ isi. Otu alaeze jidere akụkụ ndịda nke alaeze mbụ Alẹzanda, nke ọzọ ejidekwara akụkụ ugwu ya. Site n’oge ahụ gaa n’ihu n’akụkọ amụma ahụ, a na-akpọ ha nanị eze ndịda na eze ugwu. Ozugbo ọgụ ahụ maka ọchịchị ụwa ruru n’ókè ebe a na-egosi ya naanị n’etiti eze ugwu na eze ndịda, akara ndị nke alaeze abụọ ahụ na-aga n’ihu n’ime isiakwụkwọ ahụ dum.

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.

N’amaokwu nke ise, e guzobere eze ndịda, ọ dịkwa ike, ma eze ugwu dịkwa ike, alaeze ya kwa ka ukwuu. Mgbe ahụ n’amaokwu nke isii, eze ndịda tụrụ aro ka e nwee mmekọrịta ọgbụgba-ndụ na alaeze ugwu. E mere ka nkwekọrịta udo ahụ sie ike site n’aka eze ndịda inye eze ugwu nwa ya nwanyị, ka eze ugwu wee lụọ ya ma kwado ọgbụgba-ndụ ha site n’ịkekọrịta njikọ ezinụlọ. Eze ugwu kwetara, wepuo nwunye ya n’akụkụ, lụọ ada-eze si ndịda, e wee bido ọgbụgba-ndụ ahụ.

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.

N’ikpeazụ, adaeze nke ndịda mụrụ nwa-nwoke; ma n’ikpeazụ eze nke ugwu wee gwụ ike n’ebe nwunye ọhụrụ ya nọ, wee chụpụ ya n’akụkụ, dịka o mere nwunye mbụ ya, ma kpọghachite nwunye mbụ ya. Ma ozugbo e weghachiri nwunye mbụ ahụ, ma o nweta ohere, o gburu eze nke ugwu, nwunye ya nke ndịda, nwa ya, na ìgwè ndị Ijipt ya dum. Omume a nke nwunye mbụ ahụ igbu adaeze nke ndịda na nwa ya kpasuru ezinụlọ adaeze nke ndịda ahụ iwe, otu n’ime ụmụnne ya nwoke wee bulie agha ma buso alaeze nke ugwu agha.

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.

Agha ndịda meriri eze ugwu, ma a gburu nwunye mbụ ahụ nke gburu eze ugwu ahụ, ya na nwunye ya nwanyị nke ndịda na nwa ya. E mesịa, e jidere nwa nwoke nke nwunye mbụ ahụ, onye e tinyere dị ka eze na-achị ugwu n’oge ọnwụ nna ya, wee bufee ya laghachi n’Ijipt site n’aka eze ndịda, tinyere ụfọdụ ihe arụ na arụsị ndị Ijipt nke alaeze ugwu wepụtara n’alaeze ndịda n’agha ndị gara aga. Mgbe ọ nọlarị n’Ijipt, eze ugwu ahụ a dọtara n’agha dara n’elu ịnyịnya ma nwụọ. Uriah Smith kọwara akụkọ ihe mere eme ahụ dịka ndị a.

> “‘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.’

> “‘AMAOKWU 6. Ma n’isi ngwụcha afọ ndị ahụ ha ga-ejikọta onwe ha ọnụ; n’ihi na ada eze nke ndịda ga-abịakwute eze nke ugwu ime nkwekọrịta: ma ọ gaghị ejide ike nke ogwe-aka; ọ gaghịkwa eguzo, ya na ogwe-aka ya; kama a ga-enyefe ya, na ndị wetara ya, na onye mụrụ ya, na onye mere ka ọ sie ike n’oge ndị a.’”

> “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.

> “Agha na-enwe ugboro ugboro n’etiti ndị eze Ijipt na Sịrịa. Karịsịa ka ọ dị otu a n’oge Ptolemy Philadelphus, eze nke abụọ nke Ijipt, na Antiochus Theos, eze nke atọ nke Sịrịa. N’ikpeazụ, ha kwetara ime udo n’ọnọdụ na Antiochus Theos ga-achụpụ nwunye ya mbụ, Laodice, na ụmụ ya ndị ikom abụọ, ma lụọ Berenice, ada Ptolemy Philadelphus. Ya mere, Ptolemy wetara ada ya nye Antiochus, na-enye ya ya na nnukwu ego isi-ụlọ na-enweghị atụ.”

> “‘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.

> “‘Ma ọ gaghị ejide ike nke ogwe aka ahụ;’ ya bụ, mmasị ya na ike ya n’ebe Antiochus nọ. Ma otú ahụ ka o mere; n’oge na-adịghị anya mgbe nke ahụ gasịrị, n’ime ọkụ nke ịhụnanya, Antiochus kpọghachiri nwunye mbụ ya, Laodice, na ụmụ ya, ọzọ n’ụlọ eze. Mgbe ahụ amụma ahụ sịrị, ‘Ọ gaghịkwa eguzo [Antiochus], ma ọ bụ ogwe aka ya,’ ma ọ bụ mkpụrụ ya. Laodice, ebe e weghachiri ya n’amara na n’ike, tụrụ egwu na, n’ime agbanwe-agbanwe nke agwa ya, Antiochus ga-emekwa ya ihere ọzọ, ma kpọghachite Berenice; ma n’ịghọta na ọ dịghị ihe ọzọ ma e wezụga ọnwụ ya ga-abụ nchebe zuru ezu megide ohere dị otu a, o mere ka e nye ya nsi obere oge mgbe nke ahụ gasịrị. Ọ bụkwa na mkpụrụ ya sitere n’aka Berenice esoghị ya n’alaeze; n’ihi na Laodice haziri ihe nile n’ụzọ ga-eme ka ocheeze ahụ bụrụ nke ọkpara ya, Seleucus Callinicus.”

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

> “Ma ajọ omume dị otú ahụ apụghị ịdịte ogologo oge n’enwetaghị ntaramahụhụ, dịka amụma ahụ n’ihu na-ebu amụma, ma dịka akụkọ ihe mere eme na-esote na-egosikwa.”

> “‘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.’

> “‘AMAOKWU 7. Ma site n’alaka mgbọrọgwụ ya ka otu ga-ebili n’ọnọdụ ya, onye ga-abịa na usuu ndị agha, banye n’ebe e wusiri ike nke eze ugwu, meekwa ihe megide ha, ma merie: 8. Ọ ga-ebukwa ha laa n’agha n’Ijipt chi ha dị iche iche, tinyere ndị-isi ha, na arịa ha dị oké ọnụ ahịa nke ọlaọcha na nke ọlaedo; ọ ga-anọgidekwa ọtụtụ afọ karịa eze ugwu. 9. Ya mere eze ndịda ga-abata n’alaeze ya, ma laghachi n’ala nke aka ya.’”

> “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.

> “Alaka a nke si n’otu mgbọrọgwụ ahụ na Berenice bụ nwanne ya nwoke, Ptolemy Euergetes. Ozugbo ọ nọchiri nna ya, Ptolemy Philadelphus, n’alaeze Ijipt, n’ịkpa ọkụ imegwara ọnwụ nwanne ya nwanyị, Berenice, o welitere agha dị ukwuu, wee wakpo ókèala eze ugwu, ya bụ, nke Seleucus Callinicus, onye ya na nne ya, Laodice, na-achị n’Siria. O wee merie ha, ruo n’imeri Siria, Silisia, akụkụ ndị dị elu n’ofe Yufretis, na ihe fọrọ nke nta ka ọ bụrụ Eshia dum. Ma mgbe ọ nụrụ na e welitere nnupụisi n’Ijipt nke chọrọ ka ọ laghachi n’ụlọ, o kwakọrọ alaeze Seleucus, were talent ọlaọcha iri puku anọ na arịa ndị dị oké ọnụ ahịa, na onyinyo chi puku abụọ na narị ise. N’etiti ndị a bụ onyinyo ndị Cambyses buru na mbụ si n’Ijipt were gaa Peshia. Ndị Ijipt, ebe ha nyefere onwe ha kpamkpam n’ife arụsị, nyere Ptolemy aha Euergetes, ma ọ bụ Onye Na-emere Ọma, dịka nkwanye ugwu n’ihi na ọ si otú a, mgbe ọtụtụ afọ gasịrị, weghachitere ha chi ha e dọtara n’agha.”

> “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.

> “Nke a, dị ka Bishọp Newton si kwuo, bụ akụkọ Jerome, nke e si n’aka ndị odeakụkọ oge ochie wepụta; ma, dịka ọ na-ekwu, e nwekwara ndị odeakụkọ ka dị ugbu a bụ ndị na-akwado ọtụtụ n’ime otu nkọwa ndị ahụ. Appian na-eme ka anyị mara na Laodice, mgbe o gbusịrị Antiochus, ma mgbe ya gasịrị Berenice na nwa ya, Ptolemy, nwa Philadelphus, iji bọrọ ọbọ maka igbu ọchụ ndị ahụ, wakporo Siria, gbuo Laodice, ma gaa n’ihu ruo Babilọn. Site n’aka Polybius ka anyị mụtara na Ptolemy, onye a na-akpọkwa Euergetes, ebe o ji oke iwe jupụta n’ihi mmeso obi ọjọọ e mesoro nwanne ya nwanyị, Berenice, jiri agha banye na Siria, werekwa obodo Seleucia, nke ndị agha nche nke ndị eze Ijipt nọgidere na-echekwa ruo afọ ole na ole sochirinụ. N’ụzọ dị otu a ka o si bata n’ebe e wusiri ike nke eze ugwu. Polyaenus na-ekwusi ike na Ptolemy mere onwe ya onye nwe ala ahụ niile site n’Ugwu Taurus ruo India, n’enweghị agha ma ọ bụ ọgụ; ma o nyere ya n’amaghị ama n’aka nna kama n’aka nwa. Justin na-ekwupụta na ọ bụrụ na a kpọghachighị Ptolemy n’Ijipt n’ihi nnupụisi ime ụlọ, ọ gaara enweta alaeze Seleucus dum. N’ụzọ dị otu a ka eze ndịda si bịa n’ime ọchịchị nke eze ugwu, laghachikwakwa n’ala nke ya, dị ka onye-amụma buru ụzọ kwuo. O mekwara ka ndụ ya dịrị ogologo karịa nke eze ugwu; n’ihi na Seleucus Callinicus nwụrụ n’ọchụnta-ala, n’ihi ida n’ịnyịnya ya; ma Ptolemy Euergetes biri afọ anọ ma ọ bụ ise karịa ya.” Uriah Smith, Daniel na Mkpughe, 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.

Otu njirimara amụma nke Rom, ya mere nke eze ugwu, bụ na ka e wee guzosie ya ike n’ocheeze, a ghaghị imeri ihe mgbochi ala atọ. Eze ugwu mbụ n’oge na-esote alaeze Alexander e bibiri emebi ka e guzobere site n’aka Seleucus Nicator, onye jere ozi dịka ọchịagha nye Ptolemy (eze ndịda) nwa oge ntakịrị n’etiti afọ 316 na 312 T.K. Amaokwu nke ise na-ekwu maka eziokwu a mgbe ọ na-asị, “Eze ndịda ga-adị ike, na otu n’ime ndị isi ya; ọ ga-adịkwa ike karịa ya.” Ptolemy bụ eze ndịda, ma o nwere ọchịagha (otu n’ime ndị isi ya), onye e kpebiri ka ọ bụrụ onye ka Ptolemy ike, ma nkebi okwu ikpeazụ nke amaokwu nke ise na-asị, “ma nwee ọchịchị; ọchịchị ya ga-abụ ọchịchị ukwu.” Ọchịagha Ptolemy, bụ Seleucus, ga-abụ eze ugwu mbụ. Ma ka Seleucus wee bụrụ eze ugwu, ọ ga-adị mkpa ka ọ kewapụ onwe ya n’aka eze ndịda, ma emesia merie mpaghara ala atọ.

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.

Mpaghara mbụ Seleucus meriri bụ Ọwụwa Anyanwụ na 301 BC. Mgbe ahụ, o meriri Ọdịda Anyanwụ (nke onye nọchiri Cassander jidere) na 286 BC, ma o weghaara ókèala nke atọ ya n’Ugwu mgbe o meriri Lysimachus na 281 BC. E guzobere eze ugwu ahụ n’ocheeze na 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.

Nkwekọrịta udo e mechara mee ya na eze ndịda mere na afọ 252 T.K. Afọ isii ka e mesịrị, na 246 T.K., e gburu Berenice (adaeze ndịda ahụ), nwa ya nwoke, na ndị niile so ya. Eze ndịda ahụ mechara jide nwa Laodice, bụ Seleucus Callinicus, were ya laghachi Ijipt, ebe ọ nwụrụ mgbe ọ dara n’elu ịnyịnya. Ọchịchị eze mbụ nke ugwu sitere na 281 T.K. ruo 246 T.K., nke hà nhata afọ iri atọ na ise.

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].

Eze mbụ nke ugwu n’isi nke iri na otu meriri ihe mgbochi ala atọ ka e wee guzosie ya ike n’ocheeze. Rom ndị ọgọ mmụọ merikwara ihe mgbochi ala atọ ka e wee guzosie ya ike n’ocheeze [Lee Daniel 8:9], Rom Papal merikwara ihe mgbochi ala atọ ka e wee guzosie ya ike n’ocheeze [Lee Daniel 7:20]. Rom nke oge a na-emerikwa ihe mgbochi ala atọ ka e wee guzosie ya ike n’ocheeze [Lee Daniel 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”).

Ozugbo e guzobechara n’ocheeze, eze mbụ nke ugwu chịrị afọ iri atọ na ise. Ozugbo e guzobechara n’ocheeze, Rom nke ndị ọgọ mmụọ chịrị otu “oge” (afọ narị atọ na iri isii). Ozugbo e guzobechara n’ocheeze, Rom nke papal chịrị “oge, oge dị iche iche, na nkewa nke oge” (afọ otu puku narị abụọ na iri isii.) Ozugbo e guzobechara n’ocheeze, Rom nke oge a ga-achị ọnwa iri anọ na abụọ nke ihe nnọchianya (nke a makwaara dịka “otu awa”).

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.

Nwanyịnna White na-eme ka anyị mara na “a ga-emegharịkwa ọtụtụ n’ime akụkọ e dekọrọ n’isi nke iri na otu nke Daniel.” O wee kpọọ amaokwu iri atọ na otu ruo iri atọ na isii, ma sị, “ihe omume ndị yiri nke a kọwara n’okwu ndị a ga-eme.” N’ime amaokwu ndị ahụ, Rome nke pope (ihe arụ ahụ nke na-eme ka ebe ahụ bụrụ ihe tọgbọrọ n’efu), ka “e debere” n’ocheeze n’afọ 538, ma mgbe ahụ ọ na-akpagbu ndị Chineke ruo “ọtụtụ ụbọchị” (afọ otu puku narị abụọ na iri isii), ruo mgbe “iwe” mbụ ahụ mezuru n’afọ 1798. A na-emegharị akụkọ ihe mere eme nke amaokwu iri atọ na otu ruo iri atọ na isii n’ime amaokwu isii ikpeazụ nke isi nke iri na otu, ma akụkọ ahụ e gosikwara ya n’ụzọ zuru oke dịka onyinyo n’amaokwu ise ruo itoolu.

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.

Ikwuputa Seleucus dị ka eze ugwu n’afọ 281 T.K., kwekọrọ na afọ 538. Ha abụọ na-anọchi anya idobe eze ugwu n’ocheeze n’ọgwụgwụ imeri ihe mgbochi ala atọ. A na-egosipụta oge ọchịchị papal n’ụzọ dị iche iche; ụbọchị otu puku narị abụọ na iri isii, ọnwa iri anọ na abụọ, oge, oge dị iche iche na nkewa nke oge, ohere, na afọ atọ na ọkara. Ọchịchị Seleucus dịrị afọ iri atọ na ise, ma otu ụzọ n’ụzọ iri, ma ọ bụ otu ụtù, nke iri atọ na ise bụ atọ na ọkara. Otu ụzọ n’ụzọ iri nke afọ iri atọ na ise ka a na-egosikwa dịka “atọ-nkọwa-ise” (3.5) afọ. “Atọ na ọkara” bụ akara nke oge ọchịchị papal.

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.

Ndị popu natara ọnyá ya na-egbu egbu n’afọ 1798 mgbe eze nke ndịda, Napoleon Bonaparte (nke pụtara “nwa a gọziri agọzi”), zitere ọchịagha ya ka ọ kpọrọ popu ahụ n’agha. Otu afọ ka e mesịrị, n’afọ 1799, popu ahụ nwụrụ n’ọchịchị mgbapụ, dịkwa ka eze mbụ nke ugwu, onye eze nke ndịda kpọkwara n’agha. Seleucus Callinicus nwụrụ site n’ịda n’elu ịnyịnya mgbe ọ nọ n’agha na Ijipt. Popu ahụ bụ onye ahụ nke nọrọkwasịrị anụ ọhịa ahụ. Anụ ọhịa ahụ nọchiri anya usoro ọchịchị ndọrọ ndọrọ ọchịchị nke popu ahụ jiri mezuo ọrụ Setan ya. E gburu anụ ọhịa ahụ n’afọ 1798, popu ahụ nke nọrọkwasịrị ya ma chịkwaa ya wee nwụọ otu afọ ka e mesịrị. Seleucus Callinicus nwụrụ site n’ịda n’elu ịnyịnya (anụ ọhịa ọ nọrọkwasịrị). Ndagha nke ndị popu n’afọ 1798 na 1799 ka e gosipụtara n’ụzọ zuru oke site na ndagha nke eze mbụ nke ugwu.

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.

Ihe kpatara ka iwe eze nke ndịda bilie megide eze nke ugwu bụ mmebi nkwekọrịta udo, nke a nọchiri anya ya site n’itinye Berenice (nwunye ndịda) n’akụkụ na ọnwụ sochiri ya n’aka Laodice. Napoleon abatala n’ime nkwekọrịta udo n’etiti France nke Mgbanwe ahụ na steeti ndị popu n’afọ 1797. A kpọrọ nkwekọrịta ahụ aha obodo Tolentino dị na Ancona, Italy, ebe e debanyere ya aka. N’ụzọ gọọmenti, ọ kwụsịrị na Febrụwarị, 1798, mgbe France jidere popu n’agha. Ihe mere e ji kagbuo nkwekọrịta ahụ bụ mbọ France ime ka Mgbanwe ya gbasaa.

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

Jeneral Duphot nke Napoleon nọ na Rom n’afọ 1797 dịka otu n’ime ndị agha njem France nke Directory, bụ ọchịchị na-achị France n’oge ahụ, zitere. Ebumnobi nke njem agha France gara Italy, nke gụnyere ịnọ Jeneral Duphot na Rom, bụ ịkwado Republic nke Rom, bụ steeti na-adabere n’aka France nke dịrị naanị nwa oge, nke ndị agha mmegharị ọchịchị France hiwere na Peninshula Italy. Ndị France nọ na-arụsi ọrụ ike n’ịkwado mmegharị ọchịchị mgbanwe na n’ịgbasa echiche mgbanwe n’ofe Europe n’oge a. N’Italy, ha chọrọ ịkwatu ọchịchị ndị eze ma guzobe republic ndị e ji Republic France mee ihe atụ.

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.

Ọnụnọ Duphot na omume ya na Rom kpalitere mmegide sitere n’aka òtù ndị na-agbaso ọdịnala, gụnyere ndị na-akwado Ala ndị Pope na ndị ọchịchị eze obodo. N’ọnwa Disemba, 1797, n’oge esemokwu dị n’etiti ndị agha France na ndị na-akwado Ala ndị Pope, e gburu General Duphot, ma si otu a mee ka e guzobe ihe ngọpụ Napoleon ga-eji ziga General Berthier n’afọ sochirinụ ka o jide pope n’agha. Nkwekọrịta udo e mebiri emebi n’etiti ndị eze nke ndịda na nke ugwu nyere mkpali, n’akụkọ ihe mere eme abụọ ahụ, ka eze nke ugwu bụrụ onye eze nke ndịda dọtara n’agha.

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.

Amaokwu nke asatọ na-ekwu, “ọ ga-ebukwa n’agha gaa Ijipt chi ha, ya na ndị isi ha, na arịa ha ndị dị oké ọnụ ahịa nke ọlaọcha na nke ọlaedo.” Mgbe Ptolemy laghachiri Ijipt n’ime mmezu nke amaokwu a, ndị Ijipt nyere ya aha “Euergetes” (Onye Na-emere Ọma), dị ka ekele maka ọrụ ya n’ịlaghachite arụsị ha na ihe ncheta ha ndị e wepụrụ n’aka ha na mbụ site n’aka eze ugwu. N’afọ 1798, ịkwakọrọ Rom site n’aka ndị France mere. N’otu ụbọchị naanị ya, ndị ọkà mmụta akụkọ ihe mere eme dere na a hụrụ ụgbọ ịnyịnya ise narị, nke ịnyịnya na-adọkpụ, n’okpuru nche siri ike nke ndị agha, ka ha na-apụ n’obodo ahụ.

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.

N'ime njem ngagharị ahụ, e nwere ọnụ ọgụgụ dị ukwuu nke ihe osise akpụ ochie na ihe osise nke oge Renaissance nke France na-anapụ n'ikwekọ na nkwekọrịta udo Tolentino nke e mebiri emebi. N'ime ọrụ nka ndị ahụ so òtù Laocoon, Apollo Belvedere, Gaul na-anwụ anwụ, Cupid na Psyche, Ariadne n'àgwàetiti Naxos, Venus nke Medici, na nnukwu ihe oyiyi nke Tiber na Naịl; ákwà a kpara akpa na ihe osise nke Raphael, gụnyere Transfiguration, Madonna di Foligno, Madonna della Sedia, Santa Conversazione nke Titian; na ọtụtụ ọrụ ndị ọzọ. Ọ bụ naanị ọtụtụ afọ mgbe e mesịrị ka e gosipụtara akụ ndị a e zuru ezu n'ụlọ ngosi ihe mgbe ochie Musee Napoleonian dị na Louvre, nke e meghere na 1807. Dịka a na-eme ememme Ptolemy n'ihi iweghachite akụ ndị Ijipt, e debere akụ ndị e si Rom buru n'akụkụ nke ụlọ ngosi ihe mgbe ochie ahụ nke akpọrọ aha 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.

Amaokwu nke ise ruo nke itoolu bụ nkwekọrịta zuru oke na akụkọ ihe mere eme nke malitere n’afọ 538 ma kwụsị na 1798 na 1799. Ha kwekọrọ na amaokwu nke iri atọ na otu ruo nke iri atọ na isii, nke a na-anọchi anya ya n’amaokwu isii ikpeazụ nke isi ahụ, nke na-akọwa inye ike ikpeazụ nke Rom nke oge a ka ọ na-emeri ihe mgbochi atọ, ma n’ikpeazụ rute na njedebe ya ebe onye ọbụla agaghị enyere ya aka. Amaokwu nke iri na-akọzị akụkọ ihe mere eme nke 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.

> Ma ụmụ ya ndị ikom ka a ga-akpalite, ha ga-achịkọta ìgwè nke nnukwu usuu agha: otu n’ime ha ga-abịa n’ezie, juputa gafee ókè, ma gafee: mgbe ahụ ọ ga-alọghachi, a ga-akpalikwa ya, ruo ọbụna n’ebe ya e wusiri ike. 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.

Mmezuzu nke amaokwu nke iri n’akụkọ ihe mere eme na-anọchi anya afọ 1989, mgbe ọchịchị pope, n’ime nzuzo ya na Ronald Reagan jikọrọ aka, “jubigara ókè” ma “gafee” Soviet Union, hapụ naanị ebe e wusiri ike ya (Russia), ebe Soviet Union (USSR) gbazere n’azụ mmegharị 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.

> Ma n’oge ọgwụgwụ ka eze nke ndịda ga-agba ya mgba: ma eze nke ugwu ga-abịakwute ya dị ka ifufe-ọlụlụ, ya na ụgbọ agha, na ndị na-agba ịnyịnya, na ọtụtụ ụgbọ mmiri; ọ ga-abanyekwa n’ime mba ndị ahụ, o wee juputa ma gafee. Daniel 11:40.

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

Akụkọ ihe mere eme nke amaokwu nke iri na-anọchi anya mmeghachi omume megide mmeri eze nke ugwu meriri site n’aka eze nke ndịda n’afọ 246 T.K., ma bụrụkwa ihe nnọchianya nke mmeghachi omume megide mmeri eze nke ugwu meriri site n’aka eze nke ndịda n’afọ 1798. Amaokwu nke iri anọ malitere n’oge ọgwụgwụ n’afọ 1798, mgbe eze nke ndịda (France na-ekweghị na Chineke) nyere eze nke ugwu (ike papal) ọnya na-egbu egbu, ma mezue site n’ida nke Soviet Union n’oge ọgwụgwụ n’afọ 1989. Oge ọgwụgwụ nke afọ 1798 ka e ji okwu a na amaokwu nke iri anọ nọchite anya ya: “Ma n’oge ọgwụgwụ ka eze nke ndịda ga-akụ ya.” “Kọlọn” (:) nke na-ekewa akụkụ ikpeazụ nke amaokwu ahụ, na-akara “oge ọgwụgwụ” ọzọ n’afọ 1989. “Ma eze nke ugwu ga-abịa megide ya dị ka ajọ ifufe, ya na ụgbọ ịnyịnya, na ndị na-agba ịnyịnya, na ọtụtụ ụgbọ mmiri; ọ ga-abanyekwa n’ime mba ndị ahụ, ọ ga-ebili dịka idei mmiri ma gafee.”

We will continue this study in the next article.

Anyi ga-aga n’ihu n’ọmụmụ a n’isiokwu na-esote.

> “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. . . .

> “E kwere ka mba ọbụla nke batara n’ogbo omume were ọnọdụ ya n’ụwa, ka e wee hụ ma ọ ga-emezu ebumnobi nke ‘Onye Nche na Onye Nsọ.’ Amụma esorola mbilite na ọdịda nke nnukwu alaeze ukwu nke ụwa—Babịlọn, Mido-Peshịa, Gris, na Rom. N’ihe gbasara nke ọ bụla n’ime ndị a, dịka o siri dịkwa n’ebe mba ndị nwere ike dị nta nọ, akụkọ ihe mere eme megharịrị onwe ya. Nke ọ bụla nwere oge ule ya, nke ọ bụla dara, ebube ya lara n’iyi, ike ya hapụrụ ya, onye ọzọ wee were ọnọdụ ya....”

> “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.

> “Site n’ịrị elu na ọdịda nke mba dị iche iche, dịka e mere ka o doo anya n’akwụkwọ nke Akwụkwọ Nsọ dị nsọ, ha kwesịrị ịmụta otú otuto mpụta na nke ụwa a naanị ya si bụrụ ihe na-abaghị uru. Babilọn, tinyere ike ya niile na ịma mma ya nile, nke ụwa anyị ahụbeghị ụdị ya ọzọ kemgbe ahụ,—ike na ịma mma nke n’anya ndị mmadụ nke oge ahụ yiri ihe siri ike ma na-adịgide adịgide,–lee otú o si kpamkpam gafee! Dị ka ‘ifuru nke ahịhịa’ ọ laala n’iyi. Otu a ka ihe niile na-enweghị Chineke dịka ntọala ha si ala n’iyi. Naanị ihe ahụ nke ejikọtara na nzube Ya ma na-egosipụta agwa Ya ka pụrụ ịdịgide. Ụkpụrụ Ya bụ naanị ihe ndị guzosiri ike ụwa anyị maara.” Education, 177, 184.

Back to Articles