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

Buku la Danieli - Nambala Wana na Makumi Matanhatu na Zisanu

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

Kuvhurwa kweMucheka weChiporofita: Kubva kuna Aleksanda Mukuru kusvika kuRoma yazvino

Author

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.

Zvino tichatarisa nhoroondo yakaitika mushure mekufa kamwe-kamwe kwaAlexander Mukuru, iyo inomiririra nguva kubva mugore ra538 kusvikira panguva yokupedzisira muna 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.

> Uye kana iye amira, ushe hwake huchaputswa, hugogoverwa kumhepo ina dzokudenga; kwete kuvana vake, kana maererano nesimba rake raakabata naro ushe; nokuti ushe hwake huchadzurwa, huende kuna vamwewo, vasiri avo. Zvino mambo wokumaodzanyemba achava nesimba, pamwe nomumwe wavakuru vake; uye iye achamupfuura nesimba, achabata ushe; ushe hwake huchava ushe hukuru. Uye pakupera kwamakore vachazvibatanidza; nokuti mwanasikana wamambo wokumaodzanyemba achauya kuna mambo wokuchamhembe kuti aite sungano; asi haangachengeti simba roruoko; uye iye haangamiri, kana ruoko rwake; asi iye achapiwa, navaya vakamuunza, naye wakamubereka, naye wakamusimbisa panguva idzodzo. Asi kubva pabazi remidzi yake kuchasimuka mumwe panzvimbo yake, uyo achauya neuto, achapinda munhare yamambo wokuchamhembe, achavaitira, uye achakunda; uye achatakurawo vaende kuIjipiti vari nhapwa, vanamwari vavo, pamwe chete namachinda avo, nemidziyo yavo inokosha yesirivha neyendarama; uye acharamba aripo kwamakore mazhinji kupfuura mambo wokuchamhembe. Naizvozvo mambo wokumaodzanyemba achapinda muushe hwake, agodzokera kunyika yake. Dhanieri 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.

Pakupedzisira, umambo hwaAlekizanda Mukuru hwakati hwaputswa, vaya vairwira kutora ushe hwaimbova hwake vakazova humambo huviri hukuru. Humwe hwakabata rutivi rwokumaodzanyemba rweumambo hwaimbova hwaAlekizanda, uye humwe hwakabata rutivi rwokuchamhembe. Kubva panguva iyoyo zvichienda mberi munyaya yechiporofita vanongozivikanwa chete samambo wokumaodzanyemba namambo wokuchamhembe. Kana kurwira kutonga kwenyika yose kwasvika pachinhanho chokuti kwava kungoratidzwa chete pakati pamambo wokuchamhembe nowokumaodzanyemba, zviratidzo zvehushe huviri ihwohwo zvinopfuurira muchitsauko chose.

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.

Mundima rechishanu, mambo wokumaodzanyemba anomiswa, uye ane simba, asi mambo wokumaodzanyemba anokuvawo ane simba uye umambo hwake hwakakura. Zvino mundima rechitanhatu, mambo wokumaodzanyemba anopa chirevo chechisungo chokuwadzana noumambo hwokuchamhembe. Chibvumirano cherugare chinosimbiswa nokuti mambo wokumaodzanyemba anopa mwanasikana wake kuna mambo wokuchamhembe, kuti mambo wokuchamhembe amuroore, uye asimbise chisungo chavo chokuwadzana nenyaya yokusunganidzwa kwemhuri. Mambo wokuchamhembe akabvuma, akabvisa mudzimai wake parutivi, akaroora muchindakadzi wokumaodzanyemba, uye chisungo chokuwadzana chakatangwa.

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.

Pakupedzisira muchindakadzi wokumaodzanyemba anobereka mwana mukomana, asi pakupedzisira mambo wokumusoro anonetwa nomudzimai wake mutsva, akamurasa parutivi, sezvaakanga aita nomudzimai wake wokutanga, ndokutorazve mudzimai wake wokutanga; asi nokukurumidza mudzimai wokutanga paanongodzorerwa uye awana mukana, anouraya mambo wokumusoro, mwenga wake wokumaodzanyemba, mwana wake, pamwe chete navose vaaifamba navo veIjipiti. Chiito chomudzimai wokutanga chokuuraya muchindakadzi wokumaodzanyemba nomwana wake chinotsamwisa mhuri yomuchindakadzi wokumaodzanyemba, uye umwe wavakoma vake anosimudza hondo akarwisa ushe hwokumusoro.

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.

Jeshi la kusini humshinda mfalme wa kaskazini, kisha mke wa kwanza aliyemuua mfalme wa kaskazini, pamoja na bibi-arusi wake wa kusini na mtoto wake, huuawa. Mwana wa mke wa kwanza, ambaye alikuwa amewekwa kuwa mfalme anayetawala wa kaskazini wakati wa kifo cha baba yake, hukamatwa na kupelekwa tena Misri na mfalme wa kusini, pamoja na baadhi ya vitu vya sanaa vya Kimisri na sanamu ambavyo vilikuwa vimechukuliwa kutoka ufalme wa kusini na ufalme wa kaskazini katika vita vya awali. Akiwa Misri, mfalme huyo wa kaskazini aliyekamatwa huanguka kutoka farasi na kufa. Uriah Smith anatambua historia hiyo kama ifuatavyo.

> “‘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.’

> “‘VESI 6. Uye pakupera kwamakore vachabatana; nokuti mwanasikana wamambo wokumaodzanyemba achauya kuna mambo wokuchamhembe kuti aite sungano; asi haangachengeti simba rweruoko; uye naiyewo haangamiri, kana ruoko rwake; asi iye achakumikidzwa, navaya vakamuuisa ikoko, naiye akamubereka, naiye akamusimbisa munguva idzi.’”

> “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.

> Pakatikati paŵa nkhondo kaŵirikaŵiri pakati pa mafumu a Iguputo ndi a Siriya. Makamaka zimenezi zinali choncho pa nthawi ya Ptolemy Philadelphus, mfumu yachiŵiri ya Iguputo, ndi Antiochus Theos, mfumu yachitatu ya Siriya. Potsiriza anagwirizana kupanga mtendere pa chikhalidwe chakuti Antiochus Theos achotse mkazi wake wakale, Laodice, ndi ana ake aamuna aŵiri, ndi kuti akwatire Berenice, mwana wamkazi wa Ptolemy Philadelphus. Chotero Ptolemy anabweretsa mwana wake wamkazi kwa Antiochus, natsagana naye ndi chiŵongo chachikulu kwambiri.

> “‘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.

> “‘Asi hataendelea kushikilia nguvu ya mkono;’ yaani, maslahi yake na uwezo wake kwa Antiochus. Ndivyo ilivyotokea; kwa maana muda mfupi baadaye, katika msisimko wa mapenzi, Antiochus alimrudisha mke wake wa kwanza, Laodike, pamoja na watoto wake, tena ikulu. Kisha unabii unasema, ‘Wala yeye [Antiochus] hatasimama, wala mkono wake,’ au uzao wake. Laodike, akiisha kurejeshwa katika kibali na mamlaka, aliogopa kwamba, kwa sababu ya ubadilifu wa tabia yake, Antiochus angemwaibisha tena, na kumrudisha Berenike; naye akiona kwamba hakuna kitu kingine isipokuwa kifo chake ambacho kingekuwa kinga yenye mafanikio dhidi ya tukio kama hilo, alisababisha apewe sumu muda mfupi baadaye. Wala uzao wake kupitia kwa Berenike haukumrithi katika ufalme; kwa maana Laodike alisimamia mambo kwa namna ya kuuhakikishia kiti cha enzi mwanawe mzaliwa wa kwanza, Seleucus Callinicus.”

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

> “Asi ububisha obunjalo babungeke buhlale isikhathi eside bungajeziswa, njengoba isiprofetho siqhubeka sibikezela, nomlando oqhubekayo ukufakazela.”

> “‘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.’

> “‘VESI 7. Asi kubva pabukira remidzi yake pachasimuka mumwe panzvimbo yake, uyo achauya neuto, uye achapinda munhare yamambo wokumusoro, uye achaita zvinorwisana navo, uye achakunda: 8. Uye achatorawo kuenda navo kuIjipiti sevakatapwa vamwari vavo, pamwe chete namachinda avo, nemidziyo yavo inokosha yesirivha neyegoridhe; uye acharamba aripo kwamakore mazhinji kupfuura mambo wokumusoro. 9. Naizvozvo mambo wokumaodzanyemba achapinda muumambo hwake, uye achadzokera kunyika yake.’”

> “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.

> “ਇਹ ਟਾਹਣੀ, ਜੋ ਬੇਰੇਨੀਕੇ ਦੇ ਉਸੇ ਮੂਲ ਵਿਚੋਂ ਨਿਕਲੀ ਸੀ, ਉਸ ਦਾ ਭਰਾ ਪਟੋਲੇਮੀ ਯੂਐਰਗੇਟਸ ਸੀ। ਜਿਵੇਂ ਹੀ ਉਸ ਨੇ ਆਪਣੇ ਪਿਤਾ ਪਟੋਲੇਮੀ ਫਿਲਡੈਲਫਸ ਤੋਂ ਮਿਸਰ ਦੇ ਰਾਜ ਦਾ ਉਤਰਾਧਿਕਾਰ ਪ੍ਰਾਪਤ ਕੀਤਾ, ਤਿਵੇਂ ਹੀ ਆਪਣੀ ਭੈਣ ਬੇਰੇਨੀਕੇ ਦੀ ਮੌਤ ਦਾ ਬਦਲਾ ਲੈਣ ਦੀ ਜ਼ੋਰਦਾਰ ਇੱਛਾ ਨਾਲ ਉਸ ਨੇ ਇੱਕ ਵਿਸ਼ਾਲ ਸੈਨਾ ਖੜੀ ਕੀਤੀ ਅਤੇ ਉੱਤਰ ਦੇ ਰਾਜੇ ਦੇ ਇਲਾਕੇ ਉੱਤੇ ਚੜ੍ਹਾਈ ਕਰ ਦਿੱਤੀ, ਅਰਥਾਤ ਸੇਲਿਊਕਸ ਕੈਲੀਨਿਕਸ ਦੇ, ਜੋ ਆਪਣੀ ਮਾਤਾ ਲਾਓਡੀਕੇ ਨਾਲ ਮਿਲ ਕੇ ਸੂਰੀਆ ਵਿੱਚ ਰਾਜ ਕਰਦਾ ਸੀ। ਅਤੇ ਉਹ ਉਨ੍ਹਾਂ ਉੱਤੇ ਪ੍ਰਬਲ ਹੋਇਆ, ਇੱਥੋਂ ਤੱਕ ਕਿ ਉਸ ਨੇ ਸੂਰੀਆ, ਕਿਲਿਕੀਆ, ਯੂਫ੍ਰੇਟਿਸ ਤੋਂ ਪਰੇ ਦੇ ਉੱਪਰੀ ਭਾਗਾਂ ਅਤੇ ਲਗਭਗ ਸਾਰੀ ਆਸੀਆ ਨੂੰ ਵੀ ਜਿੱਤ ਲਿਆ। ਪਰ ਜਦੋਂ ਉਸ ਨੇ ਸੁਣਿਆ ਕਿ ਮਿਸਰ ਵਿੱਚ ਇੱਕ ਬਗਾਵਤ ਉੱਠ ਖੜੀ ਹੋਈ ਹੈ ਜੋ ਉਸ ਦੀ ਘਰ ਵਾਪਸੀ ਦੀ ਮੰਗ ਕਰਦੀ ਹੈ, ਤਦ ਉਸ ਨੇ ਸੇਲਿਊਕਸ ਦੇ ਰਾਜ ਨੂੰ ਲੁੱਟ ਲਿਆ ਅਤੇ ਚਾਲੀ ਹਜ਼ਾਰ ਟੈਲੈਂਟ ਚਾਂਦੀ, ਕੀਮਤੀ ਭਾਂਡੇ, ਅਤੇ ਦੇਵਤਿਆਂ ਦੀਆਂ ਦੋ ਹਜ਼ਾਰ ਪੰਜ ਸੌ ਮੂਰਤੀਆਂ ਲੈ ਲਈਆਂ। ਇਨ੍ਹਾਂ ਵਿੱਚ ਉਹ ਮੂਰਤੀਆਂ ਵੀ ਸਨ ਜਿਨ੍ਹਾਂ ਨੂੰ ਕੈਂਬੀਸਿਜ਼ ਪਹਿਲਾਂ ਮਿਸਰ ਤੋਂ ਲੈ ਗਿਆ ਸੀ ਅਤੇ ਪਰਸੀਆ ਵਿੱਚ ਲੈ ਗਿਆ ਸੀ। ਮਿਸਰੀ, ਜੋ ਪੂਰੀ ਤਰ੍ਹਾਂ ਮੂਰਤੀਪੂਜਾ ਨੂੰ ਸਮਰਪਿਤ ਸਨ, ਪਟੋਲੇਮੀ ਨੂੰ ਯੂਐਰਗੇਟਸ, ਅਰਥਾਤ ‘ਉਪਕਾਰੀ’, ਦੀ ਉਪਾਧੀ ਨਾਲ ਨਵਾਜ਼ਿਆ, ਇਸ ਗੱਲ ਦੀ ਪ੍ਰਸ਼ੰਸਾ ਵਜੋਂ ਕਿ ਉਸ ਨੇ ਇਸ ਤਰ੍ਹਾਂ ਬਹੁਤ ਸਾਲਾਂ ਬਾਅਦ ਉਨ੍ਹਾਂ ਦੇ ਬੰਦੀ ਬਣਾਏ ਗਏ ਦੇਵਤਿਆਂ ਨੂੰ ਵਾਪਸ ਲਿਆਇਆ ਸੀ।”

> “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.

> “මේ, බිෂප් නියුටන්ගේ අදහස අනුව, පුරාණ ඉතිහාසකාරයන්ගෙන් උපුටා ගත් ජෙරෝම්ගේ වාර්තාවය; එහෙත් එම විස්තර කිහිපයක්ම සනාථ කරන, තවමත් පවතින කතුවරුන් ද ඇති බව ඔහු පවසයි. ඇපියන් අපට දන්වන්නේ, ලාඔඩිසේ අන්තියොකස්ව මරා දැමූ පසු, ඔහුට පසුව බෙරෙනීකේත් ඇගේ දරුවාත් මරා දැමූ බැවින්, එම ඝාතනවලට පළිගැනීම පිණිස ෆිලඩෙල්ෆස්ගේ පුත්‍ර වූ පටොලෙමි සිරියාව ආක්‍රමණය කර, ලාඔඩිසේව මරා දමා, බැබිලෝනියාව දක්වාම ඉදිරියට ගිය බවය. පෝලිබියස්ගෙන් අපි දැනගන්නේ, යුඉර්ගේටීස් යන අන්වර්ථ නාමයෙන් හැඳින්වූ පටොලෙමි, තම සොයුරිය වූ බෙරෙනීකේට කරන ලද නිරාදර, ක්‍රුර සැලකීම නිසා අතිශයින් කෝපයට පත් වී, යුද හමුදාවක් සමඟ සිරියාව වෙත ගමන් කර, ඉන්පසු වසර කිහිපයක් මිසරයේ රජවරුන්ගේ කුටුම්බ බලකායන් විසින් රැකගනු ලැබූ සෙලූකියා නගරය අල්ලාගත් බවය. මෙසේ ඔහු උතුරු රජුගේ බලකොටුව තුළට පිවිසියේය. පෝලියායිනස් ස්ථිර කරන්නේ, පටොලෙමි යුද්ධයකින් හෝ සටනකින් තොරව ටෝරස් කන්දෙන් ඉන්දියාව දක්වා වූ මුළු දේශයම තම අධීනයට ගත් බවය; නමුත් ඔහු එය වරදින් පුත්‍රයා වෙනුවට පියාට ආරෝපණය කරයි. ජස්ටින් ප්‍රකාශ කරන්නේ, අභ්‍යන්තර කැරැල්ලක් නිසා පටොලෙමි නැවත මිසරයට කැඳවා නොගන්නා ලද්දේ නම්, ඔහු සෙලූකස්ගේ මුළු රාජ්‍යයම අත්පත් කරගනු ඇතැයි ය. මෙසේ දකුණු රජු උතුරු රජුගේ ආධිපත්‍යය තුළට පැමිණ, තමාගේ දේශයට නැවත ගියේය, යැයි අනාගතවක්තෘවරයා පෙර කී පරිදි ය. තවද ඔහු උතුරු රජුට වඩා වැඩි වර්ෂ ගණනක් ජීවත් විය; මක්නිසාද සෙලූකස් කැලිනිකස්, තමාගේ අශ්වයාගෙන් වැටීමක් හේතුවෙන්, නික්ම ගොස් සිටියදී මිය ගියේය; සහ පටොලෙමි යුඉර්ගේටීස් ඔහුට පසු වසර හතරක් හෝ පහක් ජීවත් විය.” උරියා ස්මිත්, 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.

Chimiro cheuporofita hweRoma, uye nokudaro hwamambo wokumusoro, ndehwokuti kuti asimbiswe pachigaro choushe, zvipingamupinyi zvitatu zvenzvimbo zvinofanira kukundwa. Mambo wokutanga wokumusoro mushure mokuputsika kwoushe hwaAlekizanda akasimbiswa naSereukasi Niketa, uyo akanga amboshanda semukuru wehondo waPtolemy (mambo wokumaodzanyemba) kwenguva pfupi pakati pa316 na312 BC. Ndima yechishanu inotaura chokwadi ichi painoti, “And the king of the south shall be strong, and one of his princes; and he shall be strong above him.” Ptolemy ndiye akanga ari mambo wokumaodzanyemba, uye akanga ane mukuru wehondo (mumwe wavakuru vake), uyo akanga akafanotemerwa kuva nesimba kupfuura Ptolemy, uye chirevo chokupedzisira chendima yechishanu chinoti, “and have dominion; his dominion shall be a great dominion.” Sereukasi, mukuru wehondo waPtolemy, ndiye aizova mambo wokutanga wokumusoro. Asi kuti Sereukasi ave mambo wokumusoro, aifanira kuzviparadzanisa namambo wokumaodzanyemba, uye shure kwaizvozvo akunde nzvimbo nhatu dzenzvimbo.

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.

ចំណុចដំបូងដែលសេលូកុសបានយកឈ្នះ គឺតំបន់ខាងកើត នៅឆ្នាំ 301 មុន គ.ស. បន្ទាប់មក គាត់បានយកឈ្នះតំបន់ខាងលិច (ដែលស្ថិតក្រោមការកាន់កាប់របស់អ្នកស្នងតំណែងរបស់កាស្សាន់ឌ័រ) នៅឆ្នាំ 286 មុន គ.ស. ហើយបន្ទាប់មក គាត់បានយកទឹកដីទីបីរបស់គាត់នៅភាគខាងជើង នៅពេលដែលគាត់បានយកឈ្នះលីស៊ីម៉ាគុស នៅឆ្នាំ 281 មុន គ.ស. ស្តេចនៃភាគខាងជើងត្រូវបានបង្កើតឡើងលើបល្ល័ង្កនៅឆ្នាំ 281 មុន គ.ស.

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.

Chibvumirano cherunyararo chakazoumbwa namambo wokumaodzanyemba chakaitika muna 252 BC. Makore matanhatu akatevera, muna 246 BC, Berenice (mwanasikana wamambo wokumaodzanyemba), mwanakomana wake, navose vaiva muungano yake vakaurayiwa. Pashure paizvozvo mambo wokumaodzanyemba akabata mwanakomana waLaodice, Seleucus Callinicus, akaenda naye kuIjipiti, kwaakafira achiwa pabhiza. Kutonga kwamambo wokutanga wokuchamhembe kwakabva muna 281 BC kusvikira muna 246 BC, izvo zvakaenzana namakore makumi matatu namashanu.

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].

Mfalme wa kwanza wa kaskazini katika sura ya kumi na moja alishinda vizuizi vitatu vya kijiografia ili kuthibitishwa juu ya kiti cha enzi. Rumi ya kipagani nayo ilishinda vizuizi vitatu vya kijiografia ili kuthibitishwa juu ya kiti cha enzi [Tazama Danieli 8:9], na Rumi ya Upapa ilishinda vizuizi vitatu vya kijiografia ili kuthibitishwa juu ya kiti cha enzi [Tazama Danieli 7:20]. Rumi ya kisasa nayo hushinda vizuizi vitatu vya kijiografia ili kuthibitishwa juu ya kiti cha enzi [Tazama Danieli 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”).

Mara tu alipowekwa imara juu ya kiti cha enzi, mfalme wa kwanza wa kaskazini alitawala kwa miaka thelathini na mitano. Mara tu lilipoimarishwa juu ya kiti cha enzi, Rumi ya kipagani ilitawala kwa “wakati” (miaka mia tatu na sitini). Mara tu lilipoimarishwa juu ya kiti cha enzi, Rumi ya kipapa ilitawala kwa “wakati, na nyakati, na nusu wakati” (miaka elfu moja mia mbili na sitini). Mara tu litakapowekwa imara juu ya kiti cha enzi, Rumi ya kisasa itatawala kwa miezi arobaini na miwili ya kiishara (pia ikitajwa kuwa “saa moja”).

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.

Dada White anotiudza kuti “nhoroondo zhinji yakanyorwa muna Danieri chitsauko chegumi nerimwe ichadzokororwa.” Ipapo anobva atora mashoko endima dzechimakumi matatu nerimwe kusvika kune yechimakumi matatu nenhanhatu, ndokuti, “zviitiko zvakafanana nezvinotsanangurwa mumashoko aya zvichaitika.” Muna ndima idzodzo Roma yepapa (chinonyangadza chinoparadza) “inoiswa” pachigaro choushe muna 538, uye ipapo inotambudza vanhu vaMwari kwemazuva “mazhinji” (makore ane chiuru chimwe namazana maviri namakumi matanhatu), kusvikira “kutsamwa” kwokutanga kwazadziswa muna 1798. Nhoroondo yendima dzechimakumi matatu nerimwe kusvika kune yechimakumi matatu nenhanhatu inodzokororwa mundima nhanhatu dzokupedzisira dzechitsauko chegumi nerimwe, asiwo nhoroondo yacho yakafananidzirwa zvakakwana chose mundima dzechishanu kusvika kune yepfumbamwe.

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.

Kukhazikiswa kwaSeleucus njengenkosi yasenyakatho ngo-281 BC kuhambisana nomnyaka ka-538. Kokubili kumela ukubekwa esihlalweni sobukhosi kwenkosi yasenyakatho ekupheleni kokunqotshwa kwezithiyo ezintathu zezindawo. Isikhathi sokubusa kobupapa sivezwe ngezindlela eziningana; izinsuku eziyinkulungwane namakhulu amabili namashumi ayisithupha, izinyanga ezingamashumi amane nambili, isikhathi, izikhathi nengxenye yesikhathi, isikhawu, kanye neminyaka emithathu nengxenye. Ukubusa kukaSeleucus kwakuyiminyaka engamashumi amathathu nanhlanu, futhi ingxenye yeshumi, noma okweshumi, yamashumi amathathu nanhlanu ingu-emithathu nengxenye. Okweshumi kweminyaka engamashumi amathathu nanhlanu kuphinde kuvezwe ngokuthi “amaphuzu amathathu nengxenye” (3.5) eminyaka. “Emithathu nengxenye” kuwuphawu lwesikhathi sokubusa kobupapa.

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.

Upapa ulipata jeraha lake la mauti mwaka 1798 wakati mfalme wa kusini, Napoleon Bonaparte (maana yake “mwana wa bahati”), alipomtuma jemadari wake kwenda kumtia papa utumwani. Mwaka mmoja baadaye, katika 1799, papa alikufa uhamishoni, kama alivyokufa pia mfalme wa kwanza wa kaskazini ambaye naye alikuwa amechukuliwa mateka na mfalme wa kusini. Seleucus Callinicus alikufa kwa kuanguka kutoka farasi alipokuwa mateka nchini Misri. Papa ndiye aliyempanda mnyama. Mnyama huyo aliwakilisha mfumo wa kisiasa ambao papa aliutumia kutimiza kazi zake za kishetani. Mnyama huyo aliuawa mwaka 1798, na papa ambaye alikuwa amempanda na kutawala juu ya mnyama huyo akafa mwaka mmoja baadaye. Seleucus Callinicus alikufa kwa kuanguka kutoka farasi (mnyama aliyekuwa amempanda). Utumwa wa upapa katika 1798 na 1799, ulifananishwa kikamilifu na utumwa wa mfalme wa kwanza wa kaskazini.

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.

Chakaita kuti hasha dzamambo wokumaodzanyemba dzimukire mambo wokuchamhembe kwaiva kutyorwa kwechibvumirano chorugare, chinomiririrwa nokurambwa kwaBerenice (mwenga wokumaodzanyemba) uye norufu rwake rwakatevera mumaoko aLaodice. Napoleon akanga apinda muchibvumirano chorugare pakati peFrance yeChimurenga nenyika dzapapa muna 1797. Chibvumirano icho chakapiwa zita reguta reTolentino muAncona, Italy, uko chibvumirano chacho chakanga chasainirwa. Chakaguma zviri pamutemo muna Kukadzi, 1798, apo France yakatora papa senhapwa. Chikonzero chakaita kuti chibvumirano icho chiparadzwe kwaiva kuedza kweFrance kuparadzira Chimurenga chayo.

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 Napoleon alikuwa huko Roma mnamo mwaka wa 1797 kama sehemu ya jeshi la msafara wa Kifaransa lililotumwa na Directory, serikali iliyokuwa ikitawala Ufaransa wakati huo. Kusudi la msafara wa Kifaransa kwenda Italia, uliomhusisha pia Jenerali Duphot kuwapo Roma, lilikuwa kuunga mkono Jamhuri ya Kirumi, dola tegemezi la muda mfupi lililoanzishwa na majeshi ya mapinduzi ya Kifaransa katika Rasi ya Italia. Katika kipindi hicho, Wafaransa walishiriki kwa bidii katika kuunga mkono harakati za mapinduzi na kueneza fikra za mapinduzi kote Ulaya. Huko Italia, walitafuta kupindua tawala za kifalme na kuanzisha jamhuri zilizoigwa kwa mfano wa Jamhuri ya Kifaransa.

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.

Ukuvela kukaDuphot nezenzo zakhe eRoma kwavusa ukuphikiswa okuvela emaqenjini alondolozayo, kuhlanganisa nabaxhasi beMibuso Yobupapa kanye nezicukuthwane zakhona. NgoDisemba 1797, ngesikhathi sokungqubuzana phakathi kwamabutho aseFulansi nabaxhasi beMibuso Yobupapa, uJenene Duphot wabulawa; ngaleyo ndlela kwase kusungulwe isizathu esibonakalayo sokuba uNapoleon athumele uJenene Berthier ngonyaka olandelayo ukuba ayothumba upapa. Isivumelwano sokuthula esephuliwe phakathi kwamakhosi aseningizimu nasenyakatho sanikeza isikhuthazo, kuzo zombili lezi zindaba zomlando, sokuba inkosi yasenyakatho ithunjwe yinkosi yaseningizimu.

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.

Mutsara wechisere unoti, “achatakurawo achienda navo kuIjipiti sevakapwa, vamwari vavo, pamwe chete namachinda avo, nemidziyo yavo inokosha yesirivha neyegoridhe.” Ptolemy paakadzokera kuIjipiti mukuzadzika kwemutsara uyu, vaIjipiti vakamupa zita rokuti “Euergetes” (Mubatsiri), sechirumbidzo nokuda kwebasa rake rokudzorera zvifananidzo zvavo nezvinhu zvavo zvetsika zvakanga zvambotorwa kwavari namambo wokumusoro. Muna 1798, kupambwa kweRoma nemaFrench kwakaitika. Pazuva rimwe chete, vanyori venhoroondo vanonyora kuti ngoro dzinodhonzwa namabhiza dzinosvika mazana mashanu, dzakachengetedzwa zvakasimba nemauto, dzakaonekwa dzichibuda muguta.

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.

Mudungwe hwaifamba hwakanga huine nhamba huru zvikuru yezvivezwa zvekare nemifananidzo yeRenaissance iyo France yakanga ichitora maererano nechibvumirano cherugare cheTolentino chakanga chaputswa. Mabasa ounyanzvi iwayo aisanganisira boka reLaocoon, Apollo weBelvedere, muGalli ari kufa, Cupid naPsyche, Ariadne paNaxos, Venus weMedici, uye zvivezwa zvikuru zveTiber neNile; machira akarukwa ane mifananidzo nemifananidzo yaRaphael, kusanganisira Transfiguration, Madonna di Foligno, Madonna della Sedia, Santa Conversazione yaTitian; pamwe chete nemamwe mabasa mazhinji. Hazvina kuzova kusvikira pashure pemakore anoverengeka apo pfuma idzi dzakabiwa dzakaratidzwa muMusee Napoleonian muLouvre, iro rakazarurwa muna 1807. Sezvo Ptolemy aipembererwa nokudzorera pfuma yevaIjipiti, pfuma dzakatorwa kubva muRoma dzakaiswa muchikamu chemuzeyamu chainzi zita raNapoleon.

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.

Mavhesi mashanu kusvikira kune repfumbamwe, anonyatsowirirana zvakakwana nenhoroondo inotanga mugore ra538 ichiguma muna 1798 na1799. Anoenderana nemavhesi makumi matatu nerimwe kusvika makumi matatu nenhanhatu, ayo anomiririrwa mumavhesi matanhatu okupedzisira echitsauko, ayo anotsanangura kusimudzirwa kwesimba kwekupedzisira kweRoma yemazuva ano sezvainokunda zvipingamupinyi zvitatu, uye pakupedzisira inosvika kumugumo wayo pasina anobatsira. Vhesi regumi rinobva ratarisa nhoroondo ya1989.

> 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.

> Asi vanakomana vake vachamutswa, uye vachaunganidza chaunga chikuru chemauto ane simba; uye mumwe achauya zvirokwazvo, achafashukira, uye achapfuura; ipapo achadzoka, uye achamutswazve, kusvikira panhare yake. Danieri 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.

Kuzadzikiswa kwenhoroondo kwevhesi yegumi kunomiririra 1989, apo hupapa, hwakanga huri mumubatanidzwa wakavanzika naRonald Reagan, “hwakafashukira” uye “hukapfuura nemu” Soviet Union, richisiya nhare yayo chete (Russia), sezvo Soviet Union (USSR) yakaparara mukutevera kwePerestroika.

> 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.

> “Uye panguva yokupedzisira mambo wezasi achamurwisa; uye mambo wokumusoro achauya kuzorwa naye sechamupupuri, nengoro dzehondo, navatasvi vamabhiza, nezvikepe zvizhinji; uye achapinda munyika zhinji, achafashukira napamusoro padzo, agopfuura.” Danieri 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.”

Nhoroondo yendima yegumi inomiririra kutsiva pakukundwa kwamambo wokumusoro namambo wokumaodzanyemba muna 246 BC, uye inofananidzira kutsiva pakukundwa kwamambo wokumusoro namambo wokumaodzanyemba muna 1798. Ndima yemakumi mana yakatanga nenguva yokuguma muna 1798 apo mambo wokumaodzanyemba (France isingatendi kuti kuna Mwari) akarova ronda rinouraya mambo wokumusoro (simba repapa), uye yakazadzikiswa nokuwa kweSoviet Union panguva yokuguma muna 1989. Nguva yokuguma muna 1798 inomiririrwa mundima yemakumi mana nemutsara unoti, “And at the time of the end shall the king of the south push at him.” “Kokoni” (:) inopatsanura chikamu chokupedzisira chendima, inoratidza imwe “nguva yokuguma” inotevera muna 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.”

We will continue this study in the next article.

Tichaenderera mberi nechidzidzo ichi muchinyorwa chinotevera.

> “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. . . .

> “प्रत्येक राष्ट्र जसले क्रियाकलापको रंगमञ्चमा प्रवेश गरेको छ, त्यसलाई पृथ्वीमा आफ्नो स्थान ओगट्न अनुमति दिइएको छ, ताकि यसले ‘चौकीदार र पवित्र जन’ को उद्देश्य पूरा गर्नेछ कि छैन भन्ने देखिन सकोस्। भविष्यवाणीले संसारका महान् साम्राज्यहरू—बाबेल, मादी-फारस, ग्रीस, र रोम—का उदय र पतनलाई चित्रित गरेको छ। यी प्रत्येकसँग, कम शक्ति भएका राष्ट्रहरूका साथ जस्तै, इतिहासले आफूलाई दोहोर्‍यायो। प्रत्येकको परीक्षाको एक अवधि थियो, प्रत्येक असफल भयो, यसको महिमा म्लान भयो, यसको शक्ति हरायो, र यसको स्थान अर्कोले ओगट्यो....”

> “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.

> “Ku n’ekuva nga amawanga gaavaamu ne kugwa kwago, nga bwe kyateekebwa mu maaso mu mpapula z’Ebyawandiikibwa ebitukuvu, bateekwa okuyiga obutaliimu mugaso bw’ekitiibwa ekya kungulu n’eky’ensi obusika. Babulooni, n’obuyinza bwayo bwonna n’obulungi bwayo obw’ekitiibwa, ebyo ensi yaffe by’etamaze kulabako nate okuva olwo, — obuyinza n’ekitiibwa ebyo ebyalabika eri abantu b’omu biro ebyo ng’ebinywevu era ebiwangaala, — nga byaggwaawo ddala ddala! Nga ‘ekimuli ky’omuddo’ bwe kibula, bwe kityo kyazikirira. Bwe kityo buli kintu kyonna ekitateeka Katonda ng’omusingi gwakyo kizikirira. Ekyo kyokka ekisibiddwa ku kigendererwa kye era ekiraga empisa ye kye kisobola okuwangaala. Emisingi gye gyokka bye bintu byokka ebinywevu ensi yaffe by’emanyi.” Education, 177, 184.

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