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

Buk pa Daniel - Namba 165

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

Nyutu Lawo me Unabi: Ki Alexander Madwong i Rome me Kombedi

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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.

Kombedi wabicako neno lok me kit ma otime inyim tho ma otum pa Aleksanda Madit, ma nyutu mwaka 538 nyo oko i cawa me agiki i 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.

> Ka obicake, lobo ne bibi yabo woko, ki bibi cwal i tung yamo angwen pa polo; pe bibi bedo pa nyithindo ne, onyo pe bibi calo twero me lawo ma onongo olawo kwede: pingo lobo ne bibi kwanyo woko, pi jo mukene mapat ki gi keken. Rwot me piny bityeko tek; ka acel ikin lapwote ne bityeko tek dong maloyo en, obedo lawo; twero me lawo ne bibi twero madong. I agiki pa higa gibiketo kube kacel; pingo nyako pa rwot me piny bibi bino bot rwot me wi me timo kube: ento pe bigwoko tek pa tyen; en pe bi ocake, tyen ne peke: ento bigeno ne woko, kacel ki jo ma okelone, kede laka ne, kede ma onongo odug ne i kare magi. Ento ki i twec pa yot ne en acel bibi cak i kabedo ne, ma bibi bino ki lwak, kadong bibi donyo i ot me lweny pa rwot me wi, bibi lwenyo kwede gi, kadong obiworogi: kadong bibi cwal i Misri lubanga gi, ka kede lapwote gi, ki gin maber me feza ki dhahabu; ki obedo tye higa mapol maloyo rwot me wi. Atyen rwot me piny bibi bino i lobo ne, kadong obidwogo i piny ne kene. 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.

I agiki, ka cwaka pa Aleksanda ma Madit oboko woko, lweny me cweyo telo i cwaka ma con otyeko dwoko cwaka aryo mapire tek. Cwaka acel otelo i tung piny pa cwaka pa Aleksanda ma con, en mukene otelo i tung wiye. Cak ki kare meno i lok porofetik, giyero gi keken calo Rwot pa tung piny ki Rwot pa tung wiye. Ka lweny me cweyo telo i lobo weng dong odonyo i kabedo ma yero keken calo i kin Rwot pa tung wiye kede Rwot pa tung piny, alama pa cwaka aryo meno gimede lube i gonyo weng.

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.

En el versículo cinco, el rey del sur queda establecido, y es fuerte; pero el rey del norte también es fuerte, y su reino es más grande. Luego, en el versículo seis, el rey del sur propone una alianza con el reino del norte. El tratado de paz queda asegurado cuando el rey del sur da su hija al rey del norte, para que este pueda casarse con ella y ratificar su alianza mediante un vínculo familiar. El rey del norte accedió, repudió a su esposa y se casó con la princesa del sur, y la alianza fue iniciada.

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.

Ihruai, an prinçesa sudiste ta parturi un ielá mar lu, ma a la finiçun, lu rèi dal nord se stancà de sa nova muier, e la repudia, cum el avia fat cun sa prima muier, e reprende sa prima muier; ma, tan tost che sa muier original es restaurada e à l’oportunitât, ella aucide lu rèi dal nord, sa sponsa sudiste, lur enfant, e tot su lur anturagi egiptian. L’atu de sa muier original, aucidint sa prinçesa sudiste e su enfant, infuria sa família de sa prinçesa sudiste, e un de sos frades suos leva un exèrcitu e ataca lu regnu dal nord.

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.

Lwak me tung ma Piny oloyo rwot me tung ma Malo, ci dako macon ma onwongo okwanyo kwo pa rwot me tung ma Malo, ki dako pa en me tung ma Piny, ki otino pa en, dong gityeko mii en otho. Wod pa dako macon, ma gitero ne rwot me tung ma Malo ka wuoro ne otho, rwot me tung ma Piny omako ne, okelo ne dok Misri, keken ki gin mukene me Misri ki cal me jogi ma lobo me tung ma Malo ocoyo ki kom lobo me tung ma Piny i lweny ma nono. Ka obino i Misri, rwot me tung ma Malo ma gimako ne olwar ki i faras, ci otho. Uriah Smith nyutu lok pa kare ma otimore ni calo eni.

> “‘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.’

> Pyer 6. Ka i agiki pa higni, gibirwate kacel; pien nyako pa rwot me tung me piny obino bot rwot me tung me wi me keto kube: ento pe obigwoko twero pa lwet; en pe obichung'; lwete bene pe obichung'; ento obigolo ne, ki gin ma okelo ne, ki en ma onywogo ne, ki en ma omiyo ne tek i cawa man.

> “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.

> Lweny ne time matek i kin rwodi pa Ijipita ki Siria. Maber loyo, mano obedo pi Ptolemy Philadelphus, rwot ma aryo pa Ijipita, ki Antiochus Theos, rwot ma adek pa Siria. I agiki, gimoko kuc, labongo ni Antiochus Theos obiweyo nyome pa en ma con, Laodice, ki wode aryo pa Laodice, kendo obed ka nyom ki Berenice, nyako pa Ptolemy Philadelphus. Omiyo Ptolemy okelo nyare bot Antiochus, kendo oketo kwede lonyo me nyom madwong tutwal.

> “‘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.

> ‘Ento pe obi gwoko twero me lwete;’ en aye, yubo cwiny ki twero mamege i bot Antiochus. En obedo atir; pien piny kare matin, cwiny me hera omako ne, Antiochus oketo cen mon mamege me con, Laodice, kacel ki nyithone, i ot pa rwot doki. Ento lok me porofeci waco ni, ‘Pe bene obed odong [Antiochus], pe kadi lwete,’ onyo lido mamege. Laodice, kun kiketo cen i yubo cwiny ki twero, ogamo ni, i kom cwiny mamege ma pe gituro, Antiochus romo dok omiyo ne keca, kacel ki dwogo Berenice; ci conye ni, labongo tho mamege kende, en aye gin ma romo gwoko maber ki kom peko macalo man, omiyo gicamo iye yath marac piny kare matin. Pe bene lido mamege ki Berenice odoko rwot i kom ne; pien Laodice oloora jami i kit ma ogwoko bar pa rwot pi nyithone maduong’, Seleucus Callinicus.

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

> Ento tim marac macalo man pe onongo romo bedo pe gicwero kare madwong, macalo ma lok me lajwok dok nyutu anyim, ki lok me kare mukato dok nyutu ada.

> “‘VERSE 7. But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail: 8. And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north. 9. So the king of the south shall come into his kingdom, and shall return into his own land.’

> VERSE 7. Ento ki i lak me tige pa en, dano acel obicungo i kabedo pa ne; obibino ki dul jo me lweny, obidonyo i ot me lweny pa rwot me Bore, obilweny bot gi, obiloyo gi: 8. Kede, obikwanyo i Misiri jogi pa gi, kacel ki latici pa gi, kacel ki yik me dyere ki me wot ma piri-tek; en obibedo i nino mapol loyo rwot me Bore. 9. Kono rwot me Cen obidonyo i bok pa ne, ci obidok i piny pa ne.

> “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.

> Cet man ma obino ki twol acel ki Berenise en owad iye, Ptolemy Euergetes. Pe obedo kare matwal ka ocoko kabedo pa wu pa iye, Ptolemy Philadelphus, i rwot pa Ijipita, ento, kun cwinye ocako yoyo matek me dwoko kwo pa nyamin pa iye, Berenise, ocweyo lweny madit tutwal, odonyo ka lweny i piny pa rwot me Bor, en aye Seleukus Kaliniko, ma ki min pa iye, Laodice, gicako rwot i Suriya. Oloyo gi, nyo tutwal, oloyo Suriya, Cilisia, ki dul ma malo maloyo Yufurate, ki lapen mapol pa Asiya weng. Ento, kun owinyo ni kit me cwer ocako i Ijipita ma nyuto ni odwogo i ot pa iye, ogamo piny pa Seleukus, omako talenti me feza 40,000, ki apipa ma wel, ki cal me jogi 2,500. I iye bene tye cal ma Kambyses con omako ki Ijipita okelo gi i Persia. Jo Ijipita, pien gi keto cwinya gi weng i woro cal pa jogi, gimiyo Ptolemy nying 'Euergetes', onyo 'Ju Omiyo Ber', calo pac pi ni, inyim hinyen mapol, odwogo ne jogi ma gicobo.

> “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.

> Man, kit ma Bishop Newton owaco, obedo lok pa Jerome ma kikwanyo woko ki jo me histori me kare mapire tek; ento, calo ma owaco, kombedi tye jo me coc ma gimoko ada gin mapol magi keken. Appian omo wa ni Laodice ka otyeko ogeno Antiochus, eka bene ogeno Berenice kacel ki nyathi pa en; ento Ptolemy, wod Philadelphus, me yubu gineno, otero lweny i Syria, ogeno Laodice, kede odonyo nyime paka i Babylon. Ki i Polybius wanonge ni Ptolemy, ma kiwaco nyinge Euergetes, ka cwiny pa en ocoyo matek i kom kit marac ma otyeko timo bot nyamin en, Berenice, owot kwede lony me lweny i Syria, kede omako dul me Seleucia, ma ki gwoko ne lacen i higni manok ki lony me rwodi pa Egypt. Kamano obedo ni odonyo i ot me lweny pa rwot pa tung maloyo. Polyaenus omoko ada ni Ptolemy omako twero pa piny weng, ki i Got Taurus paka i India, labongo lweny onyo kwedo; ento ki bal ocoyo ne bot won, pe bot wod. Justin bene omoko ada ni, ka pe kigamo Ptolemy odwogo i Egypt ki kec me paco, onongo omako lwak weng pa Seleucus. Kamano rwot pa tung mapiny odonyo i lwak pa rwot pa tung maloyo, kede odwogo i piny pa en keken, calo lanabi owaco con. Kede pe acel, en odong higni mapol maloyo ikom rwot pa tung maloyo; pien Seleucus Callinicus ocwe i welo, ka oboto ki lame; kede Ptolemy Euergetes odong lacen i higni angwen onyo abicel.

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.

Kit me poro pa Roma, ci bene pa rwot me tung maloyo, obedo ni pi kiketo i kom rwot, myero kiloyo geng me piny adek. Rwot me tung maloyo mukwongo, kacel ki lacen me cing pa Aleksanda ma ogwok, kiketo ne ki Seleucus Nicator, ma obedo otimo tic calo lajaral bot Ptolemy (rwot me tung mapiny) pi kare matin i higni 316 dok i 312 BC. Lok abic owaco gin man ka owaco ni, ‘Rwot me tung mapiny bi bedo matek, ki acel i ladit pa iye; en bi bedo matek maloyo ne.’ Ptolemy en rwot me tung mapiny, ki tye ki lajaral (acel i ladit pa iye) ma kiketo ni bi doko matek maloyo Ptolemy; ki lok me agiki i lok abic owaco ni, ‘ci bi bedo ki twero; twero pa iye bi bedo twero madit.’ Lajaral pa Ptolemy, Seleucus, bi doko rwot me tung maloyo mukwongo. Ento pi Seleucus omed doko rwot me tung maloyo, myero ogol keke ki rwot me tung mapiny, ci lacen loyo kabedo me piny adek.

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.

Lobo me acel ma Seleucus omako pire tek obedo East i mwaka 301 pi anyim Kristo. Eno, omako pire tek West (ma lwak pa Cassander ne otye ka gwoko) i mwaka 286 pi anyim Kristo. Dok ka, omako lobo me adek i North ka ne ogamo Lysimachus i mwaka 281 pi anyim Kristo. Rwot me North ne kety iye kom rwot i mwaka 281 pi anyim 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.

Cik me kuc ma lacen gicweyo ki Rwot me tung cen otime i higa 252 BC. Higa abicel lacen, i higa 246 BC, Berenice (nyako pa Rwot me tung cen), gi nyare, ki ludito weng ma obedo kwede, ginegi. Kadong, Rwot me tung cen omako nyare pa Laodice, Seleucus Callinicus, okello ne dok ki iye i Ijipt, kun eni otho ka oboto ki farasi. Lwak pa Rwot me tung otuc ma acel ocake i higa 281 BC ki ogiko i higa 246 BC, ma dong obedo higa 35.

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].

Rwot me North mokwongo i pot buk apar acel, oloyo gengo adek me kabedo mapiny pi obed kigato i kom me rwot. Rome ma pe yaro Lubanga bene oloyo gengo adek me kabedo mapiny pi obed kigato i kom me rwot [Nen Daniel 8:9], ki Rome me Papa oloyo gengo adek me kabedo mapiny pi obed kigato i kom me rwot [Nen Daniel 7:20]. Rome me kombedi bene oloyo gengo adek me kabedo mapiny pi obed kigato i kom me rwot [Nen 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”).

Sakyaki towejpo kaj otlatik ipan se siwatlajtojkayotl, in achto tlayekanketl tlen nortejkayotl otlanawatij treinta y cinco xiwitl. Sakyaki towejpo kaj otlatik ipan se siwatlajtojkayotl, in romano paganismo otlanawatij se “tiempo” (yeyi ciento ihuan chikuase poalli xiwitl). Sakyaki towejpo kaj otlatik ipan se siwatlajtojkayotl, in romano papalismo otlanawatij “se tiempo, tiempos ihuan tlajkotl tiempo” (majtlaktli ome ciento ihuan chikuase poalli xiwitl). Sakyaki towejpo kaj otlatik ipan se siwatlajtojkayotl, in romano moderno tlanawatiz ipan se simbólico cuarenta y dos metztli (noijki machiyotilijtoc ken “se hora”).

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.

Sista White nyutu wa ni, ‘mapol pa gin matime ma kityeko coyo i kit 11 me Buk Daniel gibino time odoco.’ Ci dong okwano loci 31 dok cen i 36, ci waco ni, ‘gin ma time ma calo gin ma kityeko coyo i lok man gubedo time.’ I loci magi Roma pa Popa (kwero ma timo piny obak) ‘kiketo iye kom pa Rwot’ i mwaka 538, ci dong ocako cwalo piny jo pa Lubanga pi ‘nino mapol’ (mwaka 1,260), nyaka ‘kwe me acel ogiko’ i mwaka 1798. Lok me gin matime i loci 31–36 otime odoco i loci agiki 6 me kit 11, ento bene kityeko goyo ne rweme maber tutwal i loci 5 dok cen i 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.

Keto Seleucus i kom Rwot me Otuc i mwaka 281 BC rwate ki mwaka 538. Gi aryo nyuto keto i kom Rwot me Otuc ikare me giko me loyo bar me lobo adek. Kare me twero pa Papa ki nyutu i yore mapol; cawa 1260, dwe 42, kare, kare aryo, ki pyer me kare, kabedo me kare, ki mwaka 3 ki pyer. Twero pa Seleucus obedo pi mwaka 35; apar me 35, onyo mara apar, obedo 3 ki pyer. Apar me mwaka 35 bene ki nyutu calo "adek poyint pyer" (3.5) mwaka. "Adek ki pyer" obedo cal me kare me twero pa 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.

Luyot pa Papa oyudo ruk ma kelo tho i 1798, ka Rwot pa South, Napoleon Bonaparte (ma ki loke ni 'otino ma ogwoke maber'), ocwalo lamedo lweny ne me kawo Papa i yubu. Higa acel lacen, i 1799, Papa otho i piny ma pe gang ne; macalo boti Rwot pa North ma acel, ma bene kiweyo iye i yubu ki Rwot pa South. Seleucus Callinicus, kare ma tye i yubu i Misri, otho pobo ki i wi faras. Papa en aye ngat ma osugo i wi lagam. Lagam en nyutu kit cing me poliitiki ma Papa otimo kwede me otyeko tic pa Setani. Lagam en ki mego i 1798, ci Papa ma osugo i wi lagam ka bene ma orwako twero i kom lagam otho higa acel lacen. Seleucus Callinicus otho pobo ki i wi faras (lagam ma osugo i wone.) Yubu me luyot pa Papa i 1798 ki 1799, kiketo calo maber atika ki yubu pa Rwot pa North ma acel.

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.

Gin ma otyeko kelo kica madit pa Rwot me South ikom Rwot me North, obedo cik me kuc ma gipoto, ma kiloko ki weko Berenice (nyako me nyworo pa South) piny, kede tho ne ma lacen i lwete pa Laodice. Napoleon odoko cik me kuc ma tye ikin France me Revolution ki lobo pa Paapa i mwaka 1797. Cik en onongo ki nying me dul Tolentino i Ancona, Italy, kama gicoyo cik en. En otyeko kato piny ki cik i Dwe aryo, 1798, ka France omako Paapa i koŋ. Pingo ma gicweyo cik en piny, obedo tem pa France me yabo Revolution ne.

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 pa Napoleon onongo tye i Roma i higa 1797, ka obedo but pa lwak me Faransa ma kicwalo ki Directory, Govermen ma onongo tye ka loyo Faransa i cawa ne. Ebok me cwalo lwak me Faransa i Italiya, ma tye kwede bedo pa Jenerali Duphot i Roma, ne obedo me konyo Repubilika me Roma, lobo ma bedo kare matidi ma kicweyo ki lwak me Revolushen me Faransa i Peninsula me Italiya. Jo Faransa onongo tye ka tic ki lwete me konyo moviment me Revolushen kacel ki yabo ngec ki kit me paro me Revolushen i Yurob weng i cawa man. I Italiya, gitemo me keng woko twero pa rwodi ki cweyo Repubilika ma kipimo ki Repubilika me Faransa.

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.

Bedo ki tic pa Duphot i Roma omiyo dul ma gubedo ki paro me gwoko kit macon gicako gengo, kidhok kwede jo ma cwako Papal States kacel ki jo lamal me gang. I Dicenmba 1797, i bot awinya ma otime bot lacer pa Faransa ki jo ma cwako Papal States, Jenerali Duphot ogwokone; kacel ki eni, obedo piro ma omiyo Napoleon ocwalo Jenerali Berthier me mako Pope i cing i mwaka ma obino. Rek me kuc ma opoto ikin rwot me cam ki rwot me cen omiyo adwogi i gin lok aryo pi rwot me cam omako rwot me cen i cing.

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.

Oṣe kẹjọ wi pé, “yó sì mú àwọn oriṣa wọn lọ sí ìgbèkùn sí Ejibiti, pọ̀ mọ́ àwọn ọmọ-aládé wọn, àti pẹ̀lú àwọn ohun ìyebíye wọn ti fàdákà àti ti wúrà.” Nígbà tí Ptolemy padà sí Ejibiti ní ìmúṣẹ ẹsẹ̀ yìí, àwọn ará Ejibiti fún un ní àkọ́lé “Euergetes” (Olùṣe-Irẹ), gẹ́gẹ́ bí ìyìn fún iṣẹ́ rẹ̀ ní fífi àwọn ère oriṣa wọn àti àwọn ohun ìṣúra wọn tí ọba àríwá ti ti gbà kúrò lọ́wọ́ wọn tẹ́lẹ̀ padà fún wọn. Ní ọdún 1798, ìkọlù ìjìyà àti ìkógun Romu ní ọwọ́ àwọn Faranse ṣẹlẹ̀. Ní ọjọ́ kan ṣoṣo, àwọn akọ̀wé-ìtàn ṣàkọsílẹ̀ pé a rí ọkọ̀ ẹṣin ẹgbẹ̀rún márùn-ún, lábẹ́ àbójútó ọmọ-ogun líle, tí wọ́n ń jáde kúrò ní ìlú náà.

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.

Ar ngadáh a ndáw bawl trong khòi rưng tạc nghê xưa cũ và tranh hội họa thời Phục Hưng mà nước Pháp đang chiếm đoạt theo hòa ước Tolentino đã bị bội phá. Trong số những tác phẩm ấy có nhóm tượng Laocoön, Apollo Belvedere, Người Gaulois hấp hối, Cupid và Psyche, Ariadne trên đảo Naxos, Venus Medici, và những pho tượng khổng lồ của sông Tiber và sông Nile; các tấm thảm dệt và những bức họa của Raphael, gồm có The Transfiguration, Madonna di Foligno, Madonna della Sedia, tác phẩm Santa Conversazione của Titian; cùng nhiều tác phẩm khác nữa. Mãi đến vài năm sau đó, những bảo vật bị đánh cắp này mới được trưng bày tại bảo tàng Musée Napoléonien trong điện Louvre, được mở cửa vào năm 1807. Cũng như Ptolemy được ca ngợi vì đã hoàn trả các bảo vật cho người Ai Cập, những bảo vật được chở đi từ Rôma đã được đặt trong phần của bảo tàng mang tên 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.

Tsis muaj lus “laj” uas meej txaus rau kev txhais no. Thov qhia kom meej tias “laj” yog hom lus twg.

> 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.

> Ento otino pa en ma ceke bi pore, kede bi cok lwak madit mapol; acel i gin bi bino nining, bi potho, kede bi donyo woko; eka bi dwogo, kede bi pore, nyaka i ot me cing pa en. 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.

Mok fulfilledad historik i varg dec typifica 1989, kwa li papasi, en aliansa sekreta kun Ronald Reagan, “superfluis” i “trapasis” la Union Sovietik, lassande solmen sa fortalesa (Russia), dum la Union Sovietik (USSR) disolvis en la sequa de 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.

> I cawa me agiki rwot me tung cen obi tuko iye; rwot me tung bor obino i kom iye calo kec ma obur, kede gari me lweny, kede lakit me embalaasi, kede boti mapol; obidonyo i piny mapol, obigoro kede okato. 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.”

Gin matime me lok me apar nyutu dwogo ikom loyo Ladit me North ma kityeko lojo ki Ladit me South i 246 ki anyim Kristo, kede bene nyutu calo dwogo ikom loyo Ladit me North ma kityeko lojo ki Ladit me South i 1798. Lok me apar abicel ocake ki cawa me agiki i 1798, ka Ladit me South (Fransi ma pe geno Nyasaye) omi Ladit me North (twero pa Pope) bal me tho, kede ocemore ka Soviet Union opoto i cawa me agiki i 1989. Cawa me agiki i 1798 ki nyutu i lok me apar abicel ki waci ni, “Kacel i cawa me agiki, Ladit me South bi toro ikom en.” “Kolon” (:) ma weko but agiki me lok, tetone “cawa me agiki” ma eno i 1989. “Kede Ladit me North bi bino ikom en macalo yamo ma okowok, ki chariots, kede ki horsemen, kede ki ships mapol; obicwe i pinye, obilor kede obi yaro woko.”

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “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. . . .

> Piny mo keken ma obino i wang tic, kimiyo twero me bedo i kabedo mere i lobo, pi ki neno ka obino tyeko kica pa ‘Lagwoko ki Jamaleng.’ Lok me anena oyaro cako malo ki boto pa cing madit me lobo—Babulon, Medo-Peresia, Gerik, ki Rom. Kede cing keken magi, calo kwede piny ma twero gi obedo matin, gin ma otime con odwogo pire kene. Keken tye ki kare me tem; keken pe otyeko tem; dwongone oboto; twerone ocweyo; ci kabedo ne ocoko kwede moro mukene. . . .

> “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.

> I gin ma otime i cako ki poto pa gweng, calo kityeko yaro peya i pot pa Coc Maleng, myero gi pweny ni lamal ma nen keken, lamal me piny, pe tye ki rwom. Babilon, ki twero weng pa en kede lamal pa en, ma kit ma calo en piny wa pe otyeko oneno doki,—twero ci lamal ma bot jo me cawa nen gi neno calo gin mariber ki me odong maber,—nen cente ni en obaro woko tutwal! Calo “lat pa olum” ogwec woko. Kamano, gin weng ma pe tye ki Lubanga pi tyen ne gibale woko. Keken gin ma kigubo kwede ki dwaro pa En, kaci yaro kit pa En, romo odong. Cik pa En gi aye keken gin mariber keken ma piny wa ngeyo. Education, 177, 184.

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