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

Igitabo cya Daniyeli — Ijana na Mirongo Itandatu na Gatanu

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

Guhishura Igitambaro cy’Ubuhanuzi: Kuva kuri Alegizandere Mukuru kugera kuri Roma ya none

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Jeff Pippenger

Published

March 29, 2024

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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.

Ubu noneho tugiye gusuzuma amateka yabayeho nyuma y’urupfu rutunguranye rwa Alegizandere Mukuru, rugereranya umwaka wa 538 kugeza ku gihe cy’imperuka 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.

> Kandi igihe azahaguruka, ubwami bwe buzamenagurwa, kandi buzagabanywa bwerekeye ku muyaga ine zo mu ijuru; ariko ntibuzahabwa urubyaro rwe, kandi ntibuzamera nk’ubutware yategekanye; kuko ubwami bwe buzahokorwa, bukegurirwa abandi batari abo. Maze umwami wo mu majyepfo azakomera, ndetse n’umwe mu batware be; na we azamurusha gukomera, kandi azategeka; ubutware bwe buzaba ubutware bukomeye cyane. Nuko nyuma y’imyaka baziyunga; kuko umukobwa w’umwami wo mu majyepfo azaza ku mwami wo mu majyaruguru kugira ngo bagirane isezerano; ariko ntazagumana imbaraga z’ukuboko; kandi na we ntazahagarara, cyangwa ukuboko kwe; ahubwo azagambanirwa, na ba bandi bamuzanye, n’uwamubyaye, n’uwamukomeje muri iyo minsi. Ariko mu ishami ry’imizi ye hazahaguruka umwe mu cyimbo cye, uzazana ingabo, akinjira mu gihome cy’umwami wo mu majyaruguru, akabarwanya, kandi akanesha. Kandi kandi azajyana bunyago muri Egiputa imana zabo, hamwe n’ibikomangoma byabo, n’ibintu byabo by’igiciro cyinshi by’ifeza n’izahabu; kandi azamara imyaka myinshi aruta umwami wo mu majyaruguru. Nuko umwami wo mu majyepfo azinjira mu bwami bwe, maze asubire mu gihugu cye. Daniyeli 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.

Amaherezo, nyuma y’uko ubwami bwa Alegizanderi Mukuru busenyutse, abaharaniye gutegeka ubwami bwe bwa kera bahindukiyemo ubwami bubiri bw’ingenzi. Ubwami bumwe bugenga amajyepfo y’ubwami bwa kera bwa Alegizanderi, ubundi bugenga amajyaruguru. Kuva icyo gihe, muri iyo nkuru y’ubuhanuzi bamenyekana gusa nk’umwami w’ikusi n’umwami w’amajyaruguru. Igihe urugamba rwo gutegeka isi rwageze ku rwego aho rugaragazwa gusa hagati y’umwami w’amajyaruguru n’umwami w’ikusi, ibimenyetso by’ayo mabwami yombi bikomeza kugaragara mu gice cyose.

In verse five, the king of the south is established, and he is strong, but the king of the north is also strong and his kingdom is larger. Then in verse six, the king of the south proposes an alliance with the northern kingdom. The peace treaty is secured by the king of the south giving his daughter to the king of the north, so the king of the north could marry her and ratify their alliance with a family bond. The king of the north agreed, and set aside his wife, and married the princess from the south, and the alliance was initiated.

Mu murongo wa gatanu, umwami wo mu majyepfo arakomera kandi agashyirwaho, ariko umwami wo mu majyaruguru na we arakomera, kandi ubwami bwe bukaba bunini kurushaho. Hanyuma mu murongo wa gatandatu, umwami wo mu majyepfo atanga icyifuzo cy’ubufatanye n’ubwami bwo mu majyaruguru. Iryo sezerano ry’amahoro rishingwa n’uko umwami wo mu majyepfo aha umukobwa we umwami wo mu majyaruguru, kugira ngo amurongore kandi yemeze ubwo bufatanye akoresheje isano y’umuryango. Umwami wo mu majyaruguru arabyemera, maze yirukana umugore we, arongora igikomangoma cyaturutse mu majyepfo, bityo ubwo bufatanye buratangira.

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.

Amaherezo umwamikazi wo mu majyepfo abyara umwana w’umuhungu; ariko amaherezo umwami wo mu majyaruguru aza kurambirwa umugore we mushya, amushyira ku ruhande nk’uko yari yaragize umugore we wa mbere, maze yongera kugarura umugore we wa mbere. Ariko uwo mugore wa mbere akimara kugarurwa no kubona uburyo, yica umwami wo mu majyaruguru, umugeni we wo mu majyepfo, umwana wabo, n’itsinda ryose ry’Abanyamisiri ryari rimuherekeje. Igikorwa cy’uwo mugore wa mbere cyo kwica umwamikazi wo mu majyepfo n’umwana we kirakaza cyane umuryango w’uwo mwamikazi wo mu majyepfo, maze umwe muri bene se ateranya ingabo atera ubwami bwo mu majyaruguru.

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.

Ingabo zo mu majyepfo zinesha umwami wo mu majyaruguru, maze umugore wa mbere wishe uwo mwami wo mu majyaruguru, hamwe n’umugeni we wo mu majyepfo n’umwana we, hanyuma bicwa. Umwana w’umugore wa mbere, wari warimitswe kuba umwami utegeka amajyaruguru igihe se yapfaga, arafatwa maze asubizwa muri Egiputa n’umwami wo mu majyepfo, ari kumwe n’ibintu bimwe by’Abanyegiputa n’ibishushanyo byabo by’imana byari byarajyanywe n’ubwami bwo mu majyaruguru bivanywe mu bwami bwo mu majyepfo mu ntambara zabanje. Ageze muri Egiputa, uwo mwami wo mu majyaruguru wari warafashwe agwa ku ifarashi maze arapfa. Uriah Smith agaragaza ayo mateka muri ubu buryo bukurikira.

> “‘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.’

> “‘UMURONGO WA 6. Kandi ku mperuka y’iyo myaka bazifatanya; kuko umukobwa w’umwami wo mu majyepfo azaza ku mwami wo mu majyaruguru ngo bagirane isezerano; ariko ntazagumana imbaraga z’ukuboko; kandi na we ntazahagarara, cyangwa ukuboko kwe; ahubwo azatangwa, n’abamuzanye, n’uwamubyaye, n’uwamukomeje muri ibyo bihe.’

> “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.

> Habayeho intambara zabaga kenshi hagati y’abami ba Egiputa n’aba Siriya. By’umwihariko ni ko byagenze ku ngoma ya Ptolémée Philadelphus, umwami wa kabiri wa Egiputa, na Antiochus Theos, umwami wa gatatu wa Siriya. Amaherezo bemeranyije kugirana amahoro, ariko ku ngingo y’uko Antiochus Theos yagombaga kwirukana umugore we wa mbere, Laodice, n’abahungu be babiri, maze akabana na Berenike, umukobwa wa Ptolémée Philadelphus. Nuko rero Ptolémée ajyana umukobwa we kwa Antiochus, amuherekeza inkwano nyinshi cyane.

> “‘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.

> “‘Ariko ntazagumana ubushobozi bw’ukuboko;’ ni ukuvuga inyungu n’ububasha bwe yari afite kuri Antiyokusi. Kandi ni ko byagenze; kuko hatatinze, mu gihe yari yafashwe n’urukundo, Antiyokusi yongeye kugarura mu rugo rw’ibwami umugore we wa mbere, Lawodike, n’abana be. Maze ubuhanuzi bukavuga buti: ‘Kandi ntazahagarara [Antiyokusi], habe n’ukuboko kwe,’ cyangwa urubyaro rwe. Lawodike, amaze gusubizwa mu buntu no mu bubasha, yatinyaga ko, kubera guhindagurika kw’imico ya Antiyokusi, yazongera kumutesha agaciro, maze akongera guhamagaza Berenike; kandi abonye ko nta kindi kitari urupfu rwe cyashobora kuba uburinzi nyabwo bwo kwirinda bene iyo ngaruka, yatumye aroga maze apfa nyuma y’igihe gito. Kandi n’urubyaro rwe rwabyawe na Berenike ntirwamusimbuye ku bwami; kuko Lawodike yayoboye iby’iyo ngoma mu buryo bwo kwemeza ko intebe y’ubwami ijyaho umuhungu we w’imfura, Seleucus Callinicus.”

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

> “Ariko ubwo bugome ntibwashoboraga kuguma igihe kirekire budahanwe, nk’uko ubuhanuzi bukomeza kubivuga, kandi amateka yakurikiyeho akabihamya.

> “‘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.’

> “‘UMURONGO WA 7. Ariko umwe uzakomoka ku ishami ryo mu mizi ye azahaguruka mu mwanya we; aze azazana ingabo, yinjire mu gihome cy’umwami w’amagepfo, abarwanye, kandi aneshe. 8. Kandi azajyana imbohe mu Egiputa imana zabo, hamwe n’abatware babo, n’ibintu byabo by’agaciro by’ifeza n’izahabu; kandi azaramba imyaka myinshi kurusha umwami w’amagepfo. 9. Nuko umwami w’amajyepfo azinjira mu bwami bwe, hanyuma asubire mu gihugu cye bwite.’”

> “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.

> “Iri shami ryo mu mizi imwe na Berenike yari mwene nyina w’umuhungu, Ptolemaiyo Ewergetesi. Amaze gusa gusimbura se, Ptolemaiyo Filadelifusi, ku ngoma y’i Egiputa, yahise, ashishikajwe no guhorera urupfu rwa mushiki we Berenike, akoranya ingabo nyinshi cyane, atera igihugu cy’umwami w’amajyaruguru, ari we Selewukusi Kalinikusi, wari uganje muri Siriya afatanije na nyina, Lawodike. Ariko arabatsinda, ndetse agera ku rugero rwo kwigarurira Siriya, Kilikiya, ibice byo haruguru hakurya ya Efurate, ndetse hafi ya Aziya yose. Ariko yumvise ko mu Egiputa hadutse imvururu zisaba ko asubirayo iwabo, anyaga ubwami bwa Selewukusi, ajyana italanto mirongo ine z’ifeza n’ibyombo by’igiciro cyinshi, n’ibishushanyo by’imana ibihumbi bibiri na magana atanu. Muri ibyo harimo ibishushanyo Cambyses yari yarigeze kuvana mu Egiputa akabijyana mu Buperesi. Abanyegiputa, kuko bari baraganjwe rwose no gusenga ibigirwamana, bahaye Ptolemaiyo izina rya Ewergetesi, risobanurwa ngo Umugiraneza, bamushimira ko yari amaze gusubiza imana zabo zari zarajyanywe ho iminyago nyuma y’imyaka myinshi.”

> “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.

> “Ibi, nk’uko Musenyeri Newton abivuga, ni inkuru ya Jerome, yakuye mu banyamateka ba kera; ariko kandi, nk’uko abivuga, haracyariho abanditsi batarazimira bemeza bimwe muri ibyo bintu nyir’izina. Appian atumenyesha ko Laodice amaze kwica Antiochus, hanyuma nyuma ye akica Berenice n’umwana we, Ptolemy, mwene Philadelphus, kugira ngo ahore ayo maraso, yateye Siriya, yica Laodice, kandi akomeza kugera i Babuloni. Duhereye kuri Polybius, tumenya ko Ptolemy, witwaga Euergetes, amaze kurakazwa cyane n’uko mushiki we Berenice yakorewe ubugome, yinjiranye ingabo muri Siriya, maze afata umurwa wa Seleucia, wakomeje kurindwa imyaka myinshi nyuma yaho n’ibirindiro by’abami ba Egiputa. Ni muri ubwo buryo yinjiye mu gihome cy’umwami wo mu majyaruguru. Polyaenus ahamya ko Ptolemy yigaruriye igihugu cyose uhereye ku musozi wa Taurus ukageza mu Buhinde, nta ntambara cyangwa urugamba bibayeho; ariko abeshya abishyira kuri se aho kubishyira ku muhungu. Justin avuga ko iyo Ptolemy ataza guhamagarwa gusubira muri Egiputa n’imvururu zo mu gihugu cye, aba yarigaruriye ubwami bwose bwa Seleucus. Bityo umwami wo mu majyepfo yinjira mu butware bw’umwami wo mu majyaruguru, maze asubira mu gihugu cye, nk’uko umuhanuzi yari yarabivuze mbere. Kandi kandi yamurutseho imyaka myinshi kurusha umwami wo mu majyaruguru; kuko Seleucus Callinicus yapfiriye mu buhungiro, azize kugwa ku ifarashi ye; naho Ptolemy Euergetes amusigaho imyaka ine cyangwa itanu.” Uriah Smith, Daniel and the Revelation, 250–252.

A prophetic characteristic of Rome, and therefore the king of the north, is that in order to be established upon the throne, three geographical obstacles must be conquered. The first king of the north in the aftermath of Alexander’s broken kingdom was established by Seleucus Nicator who had served as a general to Ptolemy (the king of the south) for a little while between 316 and 312 BC. Verse five addresses this fact when it states, “And the king of the south shall be strong, and one of his princes; and he shall be strong above him.” Ptolemy was the king of the south, and he had a general (one of his princes), that was destined to become stronger than Ptolemy, and the final phrase of verse five says, “and have dominion; his dominion shall be a great dominion.” Ptolemy’s general Seleucus was to become the first king of the north. But for Seleucus to become the king of the north, he would need to separate from the southern king, and thereafter conquer three geographical areas.

Ikimenyetso cy’ubuhanuzi kiranga Roma, bityo kikaranga n’umwami w’amajyaruguru, ni uko kugira ngo yimikwe ku ntebe y’ubwami, hagomba kubanza kuneshwa inzitizi eshatu z’uturere. Umwami wa mbere w’amajyaruguru, mu bihe byakurikiye ubwami bwa Alegizandere bumaze gusenyuka, yimitswe na Seleucus Nicator, wari warabaye umugaba wa Ptolémée (umwami w’amajyepfo) mu gihe gito hagati ya 316 na 312 mbere ya Kristo. Umurongo wa gatanu uvuga kuri uku kuri iyo ugira uti: “Nuko umwami wo mu majyepfo azakomera, n’umwe mu batware be; kandi azarushaho kumurusha imbaraga.” Ptolémée yari umwami w’amajyepfo, kandi yari afite umugaba (umwe mu batware be) wagombaga kuzaba urusha Ptolémée imbaraga; kandi interuro ya nyuma y’umurongo wa gatanu iravuga iti: “kandi azategeka; ubutware bwe buzaba ubutware bukomeye.” Umugaba wa Ptolémée, ari we Seleucus, yagombaga kuzaba umwami wa mbere w’amajyaruguru. Ariko kugira ngo Seleucus ahinduke umwami w’amajyaruguru, byari ngombwa ko yitandukanya n’umwami w’amajyepfo, hanyuma akanesha uturere dutatu tw’ingenzi tw’akarere.

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.

Akarere ka mbere Seleukusi yigaruriye ni iyo mu Burasirazuba mu mwaka wa 301 mbere ya Kristo. Hanyuma yigarurira Uburengerazuba (bwari bwarafashwe n’uwasimbuye Kasanderi) mu mwaka wa 286 mbere ya Kristo, maze afata akarere ke ka gatatu ko mu Majyaruguru igihe yatsindaga Lisimakusi mu mwaka wa 281 mbere ya Kristo. Umwami w’Amajyaruguru yashyizwe ku ntebe y’ubwami mu mwaka wa 281 mbere ya Kristo.

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.

Amasezerano y’amahoro yaje kugiranwa nyuma n’umwami wo mu majyepfo yabaye mu mwaka wa 252 mbere ya Kristo. Nyuma y’imyaka itandatu, mu mwaka wa 246 mbere ya Kristo, Berenice (umuganwakazi wo mu majyepfo), umuhungu we, n’abo bari bamuherekeje bose barishwe. Hanyuma umwami wo mu majyepfo yafashe umuhungu wa Laodice witwaga Seleucus Callinicus, amujyana muri Egiputa, aho yapfiriye amaze kugwa ku ifarashi. Ingoma y’umwami wa mbere wo mu majyaruguru yamaze kuva mu mwaka wa 281 mbere ya Kristo kugeza mu mwaka wa 246 mbere ya Kristo, bingana n’imyaka mirongo itatu n’itanu.

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].

Umwami wa mbere wo mu majyaruguru uvugwa mu gice cya cumi na kimwe, yatsinze inzitizi eshatu z’ahantu kugira ngo yimikwe ku ntebe y’ubwami. Roma ya gipagani na yo yatsinze inzitizi eshatu z’ahantu kugira ngo yimikwe ku ntebe y’ubwami [Reba Daniyeli 8:9], kandi Roma ya gipapa yatsinze inzitizi eshatu z’ahantu kugira ngo yimikwe ku ntebe y’ubwami [Reba Daniyeli 7:20]. Roma ya none na yo itsinda inzitizi eshatu z’ahantu kugira ngo yimikwe ku ntebe y’ubwami [Reba Daniyeli 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”).

Umwami wa mbere w’amajyaruguru amaze gukomezwa ku ntebe y’ubwami, yategetse imyaka mirongo itatu n’itanu. Ubupagani bw’i Roma bumaze gukomezwa ku ntebe y’ubwami, bwategetse “igihe” (imyaka magana atatu na mirongo itandatu). Ubupapa bw’i Roma bumaze gukomezwa ku ntebe y’ubwami, bwategetse “igihe, n’ibihe, n’igice cy’igihe” (imyaka igihumbi na magana abiri na mirongo itandatu). Roma ya none imaze gukomezwa ku ntebe y’ubwami, izategeka amezi mirongo ine n’abiri y’ikigereranyo (nanone avugwa nk’“isaha”).

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.

Mushiki w’Umuhanuzi White atumenyesha ko “ibyinshi mu mateka byanditswe muri Daniyeli igice cya cumi na kimwe bizasubirwamo.” Hanyuma agasubiramo imirongo ya mirongo itatu n’umwe kugeza kuri mirongo itatu n’itandatu, maze akavuga ati: “ibintu bisa n’ibisobanuwe muri aya magambo bizabaho.” Muri iyo mirongo, Roma ya gipapa (ikizira giteza umusaka), “ishyirwa” ku ntebe y’ubwami mu mwaka wa 538, hanyuma igatoteza ubwoko bw’Imana iminsi “myinshi” (imyaka igihumbi na magana abiri na mirongo itandatu), kugeza igihe “uburakari” bwa mbere buzuzurijwe mu 1798. Amateka ari mu mirongo ya mirongo itatu n’umwe kugeza kuri mirongo itatu n’itandatu asubirwamo mu mirongo itandatu ya nyuma y’igice cya cumi na kimwe, ariko kandi ayo mateka yanashushanyijwe mu buryo bwuzuye rwose mu mirongo ya gatanu kugeza ku ya cyenda.

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.

Ishyirwaho rya Seleucus nk’umwami wo mu majyaruguru mu mwaka wa 281 mbere ya Kristo, rihura n’umwaka wa 538. Byombi bigaragaza kwimika umwami wo mu majyaruguru ku musozo wo kunesha inzitizi eshatu z’ahantu. Igihe cy’ubutegetsi bwa papa kivugwa mu buryo butandukanye: iminsi igihumbi na magana abiri na mirongo itandatu, amezi mirongo ine n’abiri, igihe n’ibihe n’igice cy’igihe, igihe runaka, n’imyaka itatu n’igice. Ingoma ya Seleucus yamaze imyaka mirongo itatu n’itanu, kandi kimwe cya cumi, cyangwa kimwe cya cumi cy’iyo myaka mirongo itatu n’itanu, ni imyaka itatu n’igice. Kimwe cya cumi cy’imyaka mirongo itatu n’itanu nanone kivugwa nk’“imyaka itatu n’itanu ku icumi” (3.5). “Itatu n’igice” ni ikimenyetso cy’igihe cy’ubutegetsi bwa 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.

Ubupapa bwakomeretse igikomere cyica mu mwaka wa 1798, igihe umwami w’epfo, Napoleon Bonaparte (bisobanura “umwana ugize amahirwe”), yoherezaga jenerali we kujyana papa ari imbohe. Umwaka umwe nyuma yaho, mu wa 1799, papa yapfiriye mu buhungiro, nk’uko n’umwami wa mbere w’amajyaruguru na we yapfuye, we wari warajyanywe mu bunyage n’umwami w’epfo. Seleucus Callinicus yapfuye aguye ku ifarashi igihe yari imbohe muri Egiputa. Papa ni we wari waricaye ku nyamaswa. Iyo nyamaswa yagereranyaga uburyo bwa politiki papa yakoresheje kugira ngo asohoze imirimo ye ya satani. Iyo nyamaswa yiciwe mu wa 1798, kandi papa wari warayicayeho kandi akayitegeka yapfuye umwaka umwe nyuma yaho. Seleucus Callinicus yapfuye aguye ku ifarashi (inyamaswa yari yicayeho). Ubunyage bw’ubupapa bwo mu wa 1798 no mu wa 1799, bwashushanyijwe mu buryo butunganye n’ubunyage bw’umwami wa mbere w’amajyaruguru.

What brought the wrath of the king of the south upon the northern king was a broken peace treaty, represented by the setting aside of Berenice (the southern bride) and her subsequent death at the hands of Laodice. Napoleon had entered into a peace treaty between Revolutionary France and the papal states in 1797. The treaty was named after the town of Tolentino in Ancona, Italy, where the treaty had been signed. It officially ended in February, 1798 when France took the pope captive. The reason why the treaty was disannulled was France’s effort to spread its Revolution.

Icyatumye umwami w’epfo kugira ngo arakaze umwami w’amajyaruguru ni isezerano ry’amahoro ryarenzweho, ryashushanywaga no gushyira ku ruhande Berenice (umugeni wo mu majyepfo) no gupfa kwe kwakurikiyeho azize Laodice. Napoléon yari yaragiranye isezerano ry’amahoro hagati y’u Bufaransa bw’Impinduramatwara n’ibihugu bya papa mu mwaka wa 1797. Iryo sezerano ryiswe izina ry’umujyi wa Tolentino wo muri Ancona, mu Butaliyani, aho ryari ryashyiriweho umukono. Ryasojwe ku mugaragaro muri Gashyantare 1798, igihe u Bufaransa bwajyanaga papa ho imbohe. Impamvu yatumye iryo sezerano riteshwa agaciro ni umuhati w’u Bufaransa wo gukwirakwiza Impinduramatwara yabwo.

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

Jenerali Duphot wa Napoléon yari i Roma mu mwaka wa 1797 ari umwe mu ngabo z’urugendo rw’Abafaransa zari zoherejwe na Directory, ari yo butegetsi bwari ku butegetsi mu Bufaransa muri icyo gihe. Intego y’urwo rugendo rw’Abafaransa rwajyaga mu Butaliyani, rwari runakubiyemo kuba kwa Jenerali Duphot i Roma, yari ugushyigikira Repubulika y’Abaroma, igihugu cy’abambari cyamaze igihe gito cyashyizweho n’ingabo z’impinduramatwara z’Abafaransa ku Gice cy’Ubutaliyani. Muri icyo gihe, Abafaransa bari bafite uruhare rukomeye mu gushyigikira imitwe y’impinduramatwara no gukwirakwiza amahame y’impinduramatwara hirya no hino mu Burayi. Mu Butaliyani, bashakaga guhirika ubwami no gushyiraho za repubulika zishingiye ku rugero rwa Repubulika y’Abafaransa.

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.

Ukuhaba no gukora kwa Duphot i Roma byateje kurwanywa n’imitwe y’abarwanashyaka b’umuco wa gakondo, harimo n’abashyigikiye Ibihugu bya Papa hamwe n’abanyacyubahiro bo muri ako gace. Mu Kuboza 1797, mu gihe cy’amakimbirane hagati y’ingabo z’Abafaransa n’abashyigikiye Ibihugu bya Papa, Jenerali Duphot yarishwe; bityo urwitwazo rwatumye Napoleon yohereza Jenerali Berthier gufata papa akamugira imbohe mu mwaka wakurikiyeho ruba rurabonetse. Amasezerano y’amahoro yari yaracitse hagati y’abami bo mu majyepfo n’abo mu majyaruguru ni yo yatanze impamvu, muri ayo mateka yombi, yo gutuma umwami w’amajyaruguru ajyanwa ari imbohe n’umwami w’amajyepfo.

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.

Umurongo wa munani uravuga uti: “kandi azajyana ho imbohe muri Egiputa imana zabo, hamwe n’abatware babo, n’ibintu byabo by’agaciro by’ifeza n’izahabu.” Igihe Ptolemayi yasubiraga muri Egiputa asohoza uyu murongo, Abanyegiputa bamuhaye izina rya “Euergetes” (Umugiraneza), bamushimira umurimo yakoze wo kubagarurira ibigirwamana byabo n’ibindi bintu byabo by’agaciro byari byarabambuwe mbere n’umwami w’amajyaruguru. Mu mwaka wa 1798, habayeho isahurwa ry’i Roma ryakozwe n’Abafaransa. Ku munsi umwe gusa, abanyamateka banditse ko habonetse amagare magana atanu akururwa n’amafarasi, arinzwe bikomeye n’ingabo, asohoka mu murwa.

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.

Umutambagiro wari urimo umubare munini cyane w’ibishushanyo bya kera n’amashusho yashushanyijwe mu gihe cya Renaissance Ubufaransa bwiyegerezaga hakurikijwe amasezerano y’amahoro y’i Tolentino yari yararenganyijwe. Muri ibyo bihangano harimo itsinda rya Laocoon, Apollo wa Belvedere, Umugaul wapfaga, Cupid na Psyche, Ariadne kuri Naxos, Venus wa Medici, n’ibishushanyo binini cyane by’uruzi rwa Tiber na Nile; ibitambaro biboshywe n’amashusho ya Raphael, harimo Transfiguration, Madonna di Foligno, Madonna della Sedia, Santa Conversazione ya Titian; n’ibindi bihangano byinshi. Ibyo by’ubutunzi byari byaribwe ntibyigeze bimurikwa muri Musee Napoleonian yo muri Louvre, yafunguwe mu 1807, keretse hashize imyaka myinshi nyuma y’ibyo. Nk’uko Ptolemy yashimwaga ko yasubije Abanyegiputa ubutunzi bwabo, ni ko n’ubutunzi bwavanywe i Roma bwashyizwe mu gice cy’inzu ndangamurage cyitiriwe 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.

Umurongo wa gatanu kugeza ku wa cyenda, ni ihura ritunganye rwose n’amateka atangirira mu mwaka wa 538 agasozwa mu wa 1798 no mu wa 1799. Ahuye n’imirongo ya mirongo itatu n’umwe kugeza ku ya mirongo itatu n’itandatu, igaragazwa mu mirongo itandatu ya nyuma y’iki gice, isobanura guhabwa imbaraga kwa nyuma kwa Roma ya none ubwo inatsinda inzitizi eshatu, maze amaherezo ikagera ku iherezo ryayo nta wuyifasha. Umurongo wa cumi noneho uvuga amateka yo mu 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.

> Ariko abahungu be bazakangurwa, kandi bazateranya ingabo nyinshi zikomeye; kandi umwe muri bo azaza rwose, asesekare, anyuremo; hanyuma azagaruka, akanguke, ageze no ku gihome cye. Daniyeli 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.

Isohozwa ry’amateka ry’umurongo wa cumi rigereranya umwaka wa 1989, igihe ubupapa, mu bufatanye bw’ibanga na Ronald Reagan, “bwarenze urugero” kandi “bukambuka” Leta Zunze Ubumwe z’Abasoviyeti, hasigara gusa igihome cyayo (Uburusiya), ubwo Leta Zunze Ubumwe z’Abasoviyeti (USSR) zashwanyukaga nyuma ya 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.

> Kandi mu gihe cy’imperuka, umwami wo mu majyepfo azamutera; kandi umwami wo mu majyaruguru azamugabaho nk’umuyaga w’ishuheri, azanye amagare y’intambara, n’abagendera ku mafarashi, n’amato menshi; kandi azinjira mu bihugu, akwire hose, kandi abinyuremo. Danieli 11:40.

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

Amateka y’umurongo wa cumi agaragaza ukwihorera ku kuneshwa kw’umwami w’amajyaruguru n’umwami w’amajyepfo mu mwaka wa 246 Mbere ya Kristo, kandi ashushanya ukwihorera ku kuneshwa kw’umwami w’amajyaruguru n’umwami w’amajyepfo mu mwaka wa 1798. Umurongo wa mirongo ine watangiye igihe cy’imperuka mu mwaka wa 1798, ubwo umwami w’amajyepfo (Ubufaransa butemera Imana) yahaga igikomere cyica umwami w’amajyaruguru (ububasha bwa gipapa), kandi usohozwa no gusenyuka kw’Ubumwe bw’Abasoviyeti mu gihe cy’imperuka mu mwaka wa 1989. Igihe cy’imperuka cyo mu mwaka wa 1798 kigaragazwa mu murongo wa mirongo ine n’interuro igira iti: “Kandi mu gihe cy’imperuka umwami w’amajyepfo azamutera.” Akamenyetso ka “colon” (:) gatandukanya igice cya nyuma cy’uwo murongo, kerekana ikindi “gihe cy’imperuka” cyo mu mwaka wa 1989. “Nuko umwami w’amajyaruguru azamugabaho nk’inkubi y’umuyaga, afite amagare y’intambara n’abagendera ku mafarashi n’amato menshi; kandi azinjira mu bihugu, akuzure kandi akabirenga.”

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu ngingo ikurikira.

> “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. . . .

> “Buri bwoko bwose bwageze ku rubyiniro rw’ibikorwa bwemerewe gufata umwanya wabwo ku isi, kugira ngo harebwe niba bwari kuzasohoza umugambi wa ‘Umurinzi n’Uwera.’ Ubuhanuzi bwakurikiranye kuzamuka no kugwa kw’ingoma zikomeye z’isi—Babuloni, Abamedi n’Abaperesi, Ubugiriki, n’Uburoma. Kuri buri imwe muri izo, nk’uko byagenze no ku mahanga atari afite imbaraga zingana na zo, amateka yongeye kwisubiramo. Buri bwami bwagize igihe cyabwo cyo kugeragezwa, buri bwatsinzwe; ikuzo ryabwo ryarayoyotse, imbaraga zabwo zirashira, maze umwanya wabwo ufatwa n’ubundi....”

> “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.

> “Bakwiye kwigira ku kuzamuka no kugwa kw’amahanga nk’uko byagaragajwe neza mu mapaji y’Ibyanditswe Byera, bakamenya ukuntu ikuzo ryo ku isura gusa n’iry’isi ari ubusa rwose. Babuloni, hamwe n’ububasha bwayo bwose n’ubwiza bwayo buhebuje, ubw’isi yacu itongeye kubona ukundi kuva icyo gihe,—ububasha n’ubwiza byasaga n’aho bihamye kandi birambye mu maso y’abantu bo muri iyo minsi,—mbega ukuntu byashize burundu! Nk’‘ururabyo rw’icyatsi’ yararimbutse. Uko ni ko harimbuka ibitagize Imana urufatiro rwabyo. Icyonyine gishobora kuramba ni ikibumbatiwe mu mugambi wayo kandi kigaragaza imico yayo. Amahame yayo ni yo yonyine bintu bidahinduka isi yacu izi.” Education, 177, 184.

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