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

Kitabu cha Danieli - Nambari Mia Moja Sitini na Tano

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

Kufunua Msuko wa Kinabii: Kuanzia Aleksanda Mkuu hadi Roma ya Kisasa

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.

Sasa tutazingatia historia iliyotokea baada ya kifo cha ghafla cha Aleksanda Mkuu, ambayo inawakilisha mwaka 538 hadi wakati wa mwisho mwaka 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.

> Na atakaposimama, ufalme wake utavunjika, na utagawanywa kuelekea pepo nne za mbingu; wala si kwa wazao wake, wala si sawasawa na utawala aliokuwa ameutawala; kwa maana ufalme wake utang’olewa, na kupewa wengine mbali na hao. Na mfalme wa kusini atakuwa na nguvu; na mmojawapo wa wakuu wake atakuwa na nguvu zaidi kuliko yeye, naye atatawala; na utawala wake utakuwa mkubwa sana. Na mwishoni mwa miaka watajiunganisha pamoja; kwa kuwa binti wa mfalme wa kusini atakuja kwa mfalme wa kaskazini kufanya agano; lakini hatadumisha nguvu za mkono; wala yeye hatasimama, wala mkono wake hautadumu; bali atatolewa, pamoja na wale waliomleta, na yeye aliyemzaa, na yeye aliyemtia nguvu katika nyakati hizi. Lakini kutoka katika tawi la mizizi yake atasimama mmoja mahali pake, atakayekuja pamoja na jeshi, na kuingia katika ngome ya mfalme wa kaskazini, na atapigana nao, naye atashinda; tena atawachukua mateka kwenda Misri, miungu yao, pamoja na wakuu wao, na vyombo vyao vya thamani vya fedha na dhahabu; naye ataishi miaka mingi zaidi kuliko mfalme wa kaskazini. Basi mfalme wa kusini ataingia katika ufalme wake, naye atarudi katika nchi yake. Danieli 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.

Hatimaye, baada ya ufalme wa Aleksanda Mkuu kuparaganyika, waliopigania udhibiti wa ule ufalme wa zamani waligawanyika kuwa falme kuu mbili. Moja ikidhibiti kusini mwa himaya ya zamani ya Aleksanda na nyingine ikidhibiti kaskazini. Tangu hapo na kuendelea katika simulizi ya kinabii hutambulishwa tu kama mfalme wa kusini na mfalme wa kaskazini. Mara pambano la utawala wa dunia linapofikia hatua ambapo linaonyeshwa tu kati ya mfalme wa kaskazini na wa kusini, alama za falme hizo mbili huendelea katika sura nzima.

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.

Katika aya ya tano, mfalme wa kusini anathibitishwa, naye ana nguvu; lakini mfalme wa kaskazini naye pia ana nguvu, na ufalme wake ni mkubwa zaidi. Kisha katika aya ya sita, mfalme wa kusini anapendekeza muungano na ufalme wa kaskazini. Mkataba wa amani unaimarishwa kwa mfalme wa kusini kumtoa binti yake kwa mfalme wa kaskazini, ili mfalme wa kaskazini aweze kumwoa na kuthibitisha muungano wao kwa kifungo cha kifamilia. Mfalme wa kaskazini alikubali, akamweka kando mke wake, akamwoa binti mfalme kutoka kusini, na muungano ukaanzishwa.

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.

Hatimaye binti mfalme wa kusini anazaa mtoto wa kiume, lakini hatimaye mfalme wa kaskazini anamchosha mke wake mpya, naye anamweka kando, kama alivyokuwa amemtendea mke wake wa kwanza, kisha anamrudisha mke wake wa kwanza; lakini mara tu yule mke wa kwanza wa asili anaporejeshwa, na kupata nafasi, anamwua mfalme wa kaskazini, bibi-arusi wake wa kusini, mtoto wake, na msafara wake wote wa Kimisri. Kitendo cha yule mke wa asili kumwua binti mfalme wa kusini na mtoto wake kinaighadhabisha familia ya binti huyo wa kusini, na mmoja wa ndugu zake anainua jeshi na kushambulia ufalme wa kaskazini.

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 linamshinda mfalme wa kaskazini, na yule mke wa kwanza aliyeua mfalme huyo pamoja na mke wake wa kusini na mtoto wake, kisha anatekelezwa hukumu ya kifo. Mwana wa mke wa kwanza, ambaye alikuwa amewekwa kuwa mfalme mtawala wa kaskazini baada ya kifo cha baba yake, anakamatwa na kupelekwa Misri na mfalme wa kusini, pamoja na baadhi ya vitu vya kale vya Kimisri na sanamu vilivyochukuliwa na ufalme wa kaskazini kutoka kwa ufalme wa kusini katika vita vya awali. Akiwa Misri, mfalme wa kaskazini aliyetekwa anaanguka kutoka juu ya farasi na kufa. Uriah Smith anaainisha historia 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.’

> 'AYA YA 6. Na mwishoni mwa miaka wataungana pamoja; kwa maana binti wa mfalme wa Kusini atakwenda kwa mfalme wa Kaskazini ili kufanya mapatano; lakini hatadumisha nguvu ya mkono; wala yeye hatasimama, wala mkono wake; bali yeye atatolewa, pamoja na hao waliomleta, na yeye aliyemzaa, na yeye aliyemwimarisha katika nyakati hizi.'

> “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.

> Kulikuwa na vita vya mara kwa mara kati ya wafalme wa Misri na Siria. Hasa ndivyo ilivyokuwa kwa Ptolemy Philadelphus, mfalme wa pili wa Misri, na Antiochus Theos, mfalme wa tatu wa Siria. Hatimaye walikubaliana kuweka amani kwa sharti kwamba Antiochus Theos amwache mke wake wa zamani, Laodice, na wanawe wawili, na aoe Berenice, binti wa Ptolemy Philadelphus. Kwa hiyo Ptolemy akamletea Antiochus binti yake, akiambatanisha naye mahari kubwa mno.

> “‘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.

> "'Lakini hatadumisha nguvu za mkono;' yaani, ushawishi na mamlaka yake mbele ya Antiochus. Ndivyo ilivyokuwa; kwa muda mfupi baadaye, katika msukumo wa mapenzi, Antiochus akarudisha mkewe wa zamani, Laodice, pamoja na watoto wake, ikulu tena. Kisha unabii unasema, 'Wala yeye [Antiochus] hatasimama, wala mkono wake,' au uzao. Laodice, aliporejeshwa katika kibali na mamlaka, aliogopa kwamba, kwa tabia yake ya kubadilika-badilika, Antiochus angeweza tena kumdhalilisha, na kumrudisha Berenice; na akahitimisha kwamba, isipokuwa kifo chake, hakuna kinga madhubuti dhidi ya uwezekano huo, hivyo alipanga awekewe sumu muda mfupi baadaye. Wala uzao wake na Berenice haukumrithi katika ufalme; kwa kuwa Laodice aliendesha mambo kwa namna ya kuhakikisha kiti cha enzi kinamwendea mwanawe mzaliwa wa kwanza, Seleucus Callinicus."

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

> Lakini uovu kama huo usingedumu kwa muda mrefu bila kuadhibiwa, kama unabii unavyoendelea kutabiri, na historia ya baadaye inavyothibitisha.

> “‘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.’

> 'AYA YA 7. Lakini kutoka katika tawi la mizizi yake atainuka mmoja katika nafasi yake, atakayekuja na jeshi, naye ataingia katika ngome ya mfalme wa kaskazini, naye atafanya vita dhidi yao, naye atashinda: 8. Naye pia atawachukua mateka kwenda Misri, pamoja na miungu yao, na wakuu wao, na vyombo vyao vya thamani vya fedha na vya dhahabu; naye ataishi miaka mingi zaidi kuliko mfalme wa kaskazini. 9. Basi mfalme wa kusini ataingia katika ufalme wake, naye atarudi katika nchi 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.

> Aliyetoka katika tawi la mzizi uleule pamoja na Berenice alikuwa kaka yake, Ptolemy Euergetes. Mara tu alipochukua nafasi ya baba yake, Ptolemy Philadelphus, katika ufalme wa Misri, ndipo, akiwa na shauku kali ya kulipiza kisasi cha kifo cha dada yake, Berenice, akakusanya jeshi kubwa mno, akavamia eneo la mfalme wa kaskazini, yaani Seleucus Callinicus, ambaye, pamoja na mama yake, Laodice, alitawala huko Siria. Naye akawashinda, hata akaiteka Siria, Kilikia, sehemu za juu ng’ambo ya Mto Frati, na karibu Asia yote. Lakini aliposikia kwamba uasi ulikuwa umeibuka Misri uliomhitaji arejee nyumbani, akaipora ufalme wa Seleucus, akachukua talanta arobaini elfu za fedha na vyombo vya thamani, na sanamu elfu mbili mia tano za miungu. Miongoni mwa hizo kulikuwa na sanamu ambazo hapo awali Cambyses alikuwa ametwaa kutoka Misri na kuzipeleka Uajemi. Wamisri, kwa kuwa walikuwa wamejitoa kabisa katika kuabudu sanamu, walimpa Ptolemy jina la Euergetes, yaani Mfadhili, kama sifa kwa kuwa kwa njia hiyo, baada ya miaka mingi, alikuwa amewarudishia miungu yao iliyokuwa imetekwa.

> “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.

> Hii, kwa mujibu wa Askofu Newton, ni maelezo ya Jerome, yaliyotolewa kutoka kwa wanahistoria wa kale, lakini, anasema, wapo waandishi ambao maandiko yao bado yapo wanaothibitisha mambo kadhaa hayo hayo. Appian anatujulisha kwamba Laodice, baada ya kumuua Antiochus, na baada yake wote wawili Berenice na mtoto wake, Ptolemy, mwana wa Philadelphus, ili kulipiza kisasi mauaji hayo, alivamia Siria, akamuua Laodice, na akaendelea hadi Babeli. Kutoka kwa Polybius tunajifunza kwamba Ptolemy, anayeitwa Euergetes, akiwa amekasirishwa sana na ukatili aliotendewa dada yake, Berenice, aliingia Siria akiwa na jeshi, na akauchukua mji wa Seleucia, ambao ulishikiliwa kwa miaka kadhaa baadaye na vikosi vya ulinzi vya wafalme wa Misri. Hivyo akaingia katika ngome ya mfalme wa kaskazini. Polyaenus anathibitisha kwamba Ptolemy alijitwalia kuwa mtawala wa nchi yote kutoka Mlima Taurus hadi India, bila vita wala mapigano; lakini kwa makosa anamhusisha baba badala ya mwana. Justin anasisitiza kwamba kama Ptolemy asingerejeshwa Misri na uasi wa ndani, angalimiliki ufalme wote wa Seleucus. Mfalme wa kusini hivyo akaingia katika utawala wa mfalme wa kaskazini, na akarudi katika nchi yake mwenyewe, kama nabii alivyotabiri. Naye pia aliendelea kuishi miaka mingi zaidi kuliko mfalme wa kaskazini; kwa kuwa Seleucus Callinicus alikufa uhamishoni, kwa kuanguka kutoka kwenye farasi wake; na Ptolemy Euergetes aliishi baada yake kwa miaka minne au mitano. 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.

Sifa ya kinabii ya Roma, na hivyo pia ya mfalme wa kaskazini, ni kwamba ili kuimarishwa kwenye kiti cha enzi, ni lazima vikwazo vitatu vya kijiografia vishindwe. Mfalme wa kwanza wa kaskazini baada ya ufalme wa Alexander kuvunjika alikuwa Seleucus Nicator, ambaye aliwahi kuhudumu kama jemadari wa Ptolemy (mfalme wa kusini) kwa muda mfupi kati ya 316 na 312 KK. Mstari wa tano unalieleza jambo hili unapotamka, “Na mfalme wa kusini atakuwa na nguvu, na mmoja wa wakuu wake; naye atakuwa na nguvu kuliko yeye.” Ptolemy alikuwa mfalme wa kusini, naye alikuwa na jemadari (mmoja wa wakuu wake) aliyepangiwa kuwa na nguvu kuliko Ptolemy, na kifungu cha mwisho cha mstari wa tano kinasema, “na atakuwa na mamlaka; mamlaka yake yatakuwa makuu.” Jemadari wa Ptolemy, Seleucus, ndiye aliyekusudiwa kuwa mfalme wa kwanza wa kaskazini. Lakini ili Seleucus awe mfalme wa kaskazini, alihitaji kujitenga na mfalme wa kusini, na baadaye kushinda maeneo matatu ya kijiografia.

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.

Eneo la kwanza lililotekwa na Seleucus lilikuwa Mashariki mnamo 301 KK. Kisha akateka Magharibi (iliyokuwa imeshikiliwa na mrithi wa Cassander) mnamo 286 KK, na kisha akachukua eneo lake la tatu Kaskazini alipomshinda Lysimachus mnamo 281 KK. Mfalme wa Kaskazini alithibitishwa kwenye kiti cha enzi mnamo 281 KK.

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.

Mkataba wa amani uliokuja kufungwa pamoja na mfalme wa kusini ulitokea mwaka 252 K.K. Miaka sita baadaye, mwaka 246 K.K., Berenice (binti wa kifalme wa kusini), mwanawe, na wote walioandamana naye waliuawa. Mfalme wa kusini kisha alimkamata mwana wa Laodice, Seleucus Callinicus, akamchukua naye hadi Misri, ambako alikufa kwa kuanguka kutoka juu ya farasi. Utawala wa mfalme wa kwanza wa kaskazini ulikuwa kuanzia mwaka 281 K.K. hadi 246 K.K., ambao ni sawa na miaka thelathini na tano.

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 vikwazo vitatu vya kijiografia ili kuimarishwa katika kiti cha enzi. Roma ya kipagani pia ilishinda vikwazo vitatu vya kijiografia ili kuimarishwa katika kiti cha enzi [Ona Danieli 8:9], na Roma ya Kipapa ilishinda vikwazo vitatu vya kijiografia ili kuimarishwa katika kiti cha enzi [Ona Danieli 7:20]. Roma ya kisasa pia hushinda vikwazo vitatu vya kijiografia ili kuimarishwa katika kiti cha enzi [Ona 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 alipoimarishwa juu ya kiti cha enzi, mfalme wa kwanza wa kaskazini alitawala kwa miaka thelathini na mitano. Mara tu ulipoimarishwa juu ya kiti cha enzi, Rumi ya kipagani ilitawala kwa “wakati” (miaka mia tatu na sitini). Mara tu ulipoimarishwa juu ya kiti cha enzi, Rumi ya kipapa ilitawala kwa “wakati mmoja, nyakati mbili, na nusu wakati” (miaka elfu moja mia mbili na sitini). Mara tu utakapokuwa umeimarishwa 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 anatufahamisha kwamba "sehemu kubwa ya historia iliyorekodiwa katika sura ya kumi na moja ya Danieli itarudiwa." Kisha ananukuu aya za thelathini na moja hadi thelathini na sita, na kusema, "matukio yanayofanana na yale yaliyoelezewa katika maneno haya yatafanyika." Katika aya hizo, Roma ya Kipapa (chukizo liletalo ukiwa), "inawekwa" juu ya kiti cha enzi mwaka 538, kisha inawatesa watu wa Mungu kwa "siku nyingi" (miaka elfu moja mia mbili na sitini), hadi "ghadhabu imetimizwa" ya kwanza mwaka 1798. Historia ya aya za thelathini na moja hadi thelathini na sita inarudiwa katika aya sita za mwisho za sura ya kumi na moja, lakini historia hiyo pia ilitolewa kwa mfano kikamilifu katika aya za tano hadi tisa.

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.

Kutawazwa kwa Seleucus kuwa mfalme wa kaskazini mnamo 281 KK kunalingana na mwaka 538. Vyote viwili vinaashiria kutawazwa kwa mfalme wa kaskazini mwishoni mwa kushinda vikwazo vitatu vya kijiografia. Kipindi cha utawala wa kipapa kinaelezwa kwa njia kadhaa; siku elfu moja mia mbili na sitini, miezi arobaini na miwili, wakati, nyakati na nusu ya wakati, kipindi, na miaka mitatu na nusu. Utawala wa Seleucus ulidumu kwa miaka thelathini na tano, na sehemu ya kumi, au fungu la kumi, ya thelathini na tano, ni tatu na nusu. Sehemu ya kumi ya miaka thelathini na tano pia inaonyeshwa kama "tatu nukta tano" (3.5) miaka. "Tatu na nusu" ni ishara ya kipindi cha utawala wa kipapa.

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 ulipokea jeraha lake la mauti mwaka 1798 wakati mfalme wa kusini, Napoleon Bonaparte (maana ya “mwana mwenye bahati”), alipotuma jenerali wake kumchukua papa mateka. Mwaka mmoja baadaye, 1799, papa alikufa uhamishoni, vivyo hivyo mfalme wa kwanza wa kaskazini, ambaye pia alikuwa amechukuliwa mateka na mfalme wa kusini. Seleucus Callinicus alikufa kwa kuanguka kutoka juu ya farasi wakati akiwa mateka nchini Misri. Papa ndiye aliyepanda juu ya mnyama. Yule mnyama aliwakilisha mfumo wa kisiasa ambao papa alitumia kutekeleza kazi zake za kishetani. Yule mnyama aliuawa mwaka 1798, na papa ambaye alikuwa amempanda na kutawala juu ya mnyama alikufa mwaka mmoja baadaye. Seleucus Callinicus alikufa kwa kuanguka kutoka juu ya farasi (yule mnyama aliyempanda.) Kuchukuliwa mateka kwa upapa mwaka 1798 na 1799 kulionyeshwa kwa mfano kikamilifu na kutekwa kwa 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.

Kilichomletea mfalme wa kaskazini ghadhabu ya mfalme wa kusini kilikuwa kuvunjwa kwa mkataba wa amani, jambo lililoonyeshwa na kuwekwa kando kwa Berenice (bibi-arusi wa kusini) na kifo chake kilichofuata mikononi mwa Laodice. Napoleon aliingia mkataba wa amani kati ya Ufaransa ya Mapinduzi na Dola za Kipapa mwaka 1797. Mkataba huo ulipewa jina la mji wa Tolentino huko Ancona, Italia, ambako ulisainiwa. Ulikoma rasmi mnamo Februari 1798 wakati Ufaransa ilipomteka Papa. Sababu iliyofanya mkataba huo ubatilishwe ilikuwa juhudi za Ufaransa za kueneza Mapinduzi yake.

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 Roma mwaka 1797 kama sehemu ya kikosi cha msafara wa kijeshi cha Ufaransa kilichotumwa na Directory, serikali iliyokuwa ikitawala Ufaransa wakati huo. Lengo la msafara wa Ufaransa kwenda Italia, uliomjumuisha uwepo wa Jenerali Duphot huko Roma, lilikuwa kuunga mkono Jamhuri ya Roma, dola tegemezi iliyodumu kwa muda mfupi iliyoanzishwa na majeshi ya kimapinduzi ya Wafaransa katika Rasi ya Italia. Wafaransa walijihusisha kikamilifu katika kuunga mkono harakati za mapinduzi na kueneza mawazo ya kimapinduzi kote Ulaya katika kipindi hiki. Huko Italia, walitaka kuangusha falme na kuanzisha jamhuri zilizofuata mfano wa Jamhuri ya Ufaransa.

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.

Uwepo wa Duphot na hatua alizochukua mjini Roma vilichochea upinzani kutoka kwa makundi ya kihafidhina, yakiwemo wafuasi wa Dola za Kipapa na wakabaila wa eneo hilo. Mwezi Desemba 1797, wakati wa makabiliano kati ya wanajeshi wa Ufaransa na wafuasi wa Dola za Kipapa, Jenerali Duphot aliuawa kwa mauaji ya kisiasa, na hivyo kukawa na kisingizio kwa Napoleon kumtuma Jenerali Berthier kwenda kumkamata Papa mwaka uliofuata. Mkataba wa amani uliovunjika kati ya mfalme wa kusini na mfalme wa kaskazini ulihudumu kama motisha katika historia zote mbili kwa mfalme wa kusini kumtia mbaroni mfalme wa kaskazini.

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.

Aya ya nane yasema, “naye atawachukua mateka hadi Misri miungu yao, pamoja na wakuu wao, na vyombo vyao vya thamani vya fedha na vya dhahabu.” Ptolemy aliporudi Misri katika utimilifu wa aya hii, Wamisri walimpa cheo cha “Euergetes” (Mfadhili), kama pongezi kwa kazi yake ya kuzirudisha sanamu zao na vifaa vyao vya kale ambavyo hapo awali walikuwa wamevinyang’anywa na mfalme wa kaskazini. Mwaka 1798, uporaji wa Roma na Wafaransa ulitukia. Wanahistoria wanaandika kwamba katika siku moja tu, magari mia tano yaliyovutwa na farasi, chini ya ulinzi mkali wa kijeshi, yalionekana yakitoka mjini.

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.

Msafara huo ulikuwa na idadi kubwa mno ya sanamu za kale na michoro ya kipindi cha Renaissance ambayo Ufaransa ilikuwa ikijitwalia kulingana na mkataba wa amani wa Tolentino uliovunjwa. Kati ya kazi hizo za sanaa zilikuwepo kundi la Laocoon, Apollo wa Belvedere, Mgalatia Anayekufa, Cupid na Psyche, Ariadne huko Naxos, Venus wa Medici, na sanamu kubwa mno za Tiberi na Nile; mazulia ya ukutani na michoro ya Raphael, ikiwa ni pamoja na Transfiguration, Madonna di Foligno, Madonna della Sedia, Santa Conversazione ya Titian; na kazi nyingine nyingi. Haikuwa mpaka miaka kadhaa baadaye ndipo hazina hizi zilizoibiwa zilipoonyeshwa katika Musee Napoleonian ndani ya Louvre, ambalo lilifunguliwa mwaka wa 1807. Kama vile Ptolemy alivyosifiwa kwa kuzirudisha hazina za Wamisri, ndivyo hazina zilizoletwa kutoka Roma zilivyowekwa katika sehemu ya jumba la makumbusho iliyopewa jina la 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.

Mistari ya tano hadi ya tisa ni sambamba kamilifu na historia inayoanza katika mwaka 538 na kuishia katika 1798 na 1799. Inapatana na mistari ya thelathini na moja hadi thelathini na sita, ambayo inawakilishwa katika mistari sita ya mwisho ya sura, inayoeleza kutiwa nguvu kwa mwisho kwa Rumi ya kisasa inaposhinda vizuizi vitatu, na hatimaye kufikia mwisho wake pasipo kuwepo wa kuisaidia. Kisha mstari wa kumi unaishughulikia historia ya 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.

> Lakini wanawe watachochewa, nao watakusanya vikosi vingi vyenye nguvu; na mmoja bila shaka atakuja, atafurika na kupita; kisha atarudi, naye atachochewa, hata kufikia ngome yake. Danieli 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.

Kutimizwa kwa kihistoria kwa aya ya kumi kunaifananisha mwaka 1989, wakati upapa, katika muungano wa siri na Ronald Reagan, “ulifurika” na “kupita katikati ya” Umoja wa Kisovieti, ukiacha tu ngome yake (Urusi), huku Umoja wa Kisovieti (USSR) ukivunjika kufuatia 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.

> Na wakati wa mwisho mfalme wa kusini atamshambulia; na mfalme wa kaskazini atakuja kinyume naye kama kisulisuli, akiwa na magari ya vita, na wapanda farasi, na merikebu nyingi; naye ataingia katika nchi nyingi, naye atafurika na kupita. 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.”

Historia ya mstari wa kumi inawakilisha kulipiza kisasi dhidi ya ushindi wa mfalme wa kusini juu ya mfalme wa kaskazini mnamo 246 KK, na inaonyesha mfano wa kulipiza kisasi dhidi ya ushindi wa mfalme wa kusini juu ya mfalme wa kaskazini mnamo 1798. Mstari wa arobaini ulianza na wakati wa mwisho mwaka 1798 wakati mfalme wa kusini (Ufaransa wa kiateisti) alipompa mfalme wa kaskazini (mamlaka ya kipapa) jeraha la mauti, na ukatimia kwa kusambaratika kwa Umoja wa Kisovieti katika wakati wa mwisho mwaka 1989. Wakati wa mwisho wa mwaka 1798 unawakilishwa katika mstari wa arobaini kwa kauli, "Na wakati wa mwisho mfalme wa kusini atamsukuma." Nukta pacha (:) inayotenganisha sehemu ya mwisho ya mstari inaashiria "wakati wa mwisho" unaofuata mwaka 1989. "Na mfalme wa kaskazini atamshambulia kama tufani, pamoja na magari ya vita, na wapanda farasi, na meli nyingi; naye ataingia katika nchi, naye atagharikisha na kupita."

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

> “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. . . .

> Kila taifa lililojitokeza katika uwanja wa historia limeruhusiwa kuchukua nafasi yake duniani, ili kubainika iwapo lingetimiza kusudi la ‘Mwangalizi na Mtakatifu.’ Unabii umefuatilia kuinuka na kuanguka kwa falme kuu za dunia—Babeli, Umedi na Uajemi, Ugiriki, na Roma. Katika kila mojawapo ya hizi, kama ilivyo kwa mataifa yenye nguvu ndogo, historia ilijirudia. Kila moja ilikuwa na kipindi chake cha majaribu, kila moja ilishindwa, utukufu wake ukafifia, nguvu yake ikaondoka, na nafasi yake ikachukuliwa na nyingine. . . .

> “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.

> Kutokana na kuibuka na kuanguka kwa mataifa kama kunavyoonyeshwa wazi katika kurasa za Maandiko Matakatifu, wanahitaji kujifunza jinsi utukufu wa nje tu wa kidunia ulivyo hauna thamani. Babeli, pamoja na nguvu zake zote na fahari yake, ambayo dunia yetu haijapata kuuona tena mfano wake,—nguvu na fahari ambazo kwa watu wa siku zile zilionekana imara na za kudumu,—imetoweka kabisa! Kama 'ua la majani,' imeangamia. Ndivyo huangamia vyote visivyomfanya Mungu kuwa msingi wake. Ni kile tu kilichoambatanishwa na kusudi Lake na kinachoonyesha tabia Yake ndicho kinaweza kudumu. Kanuni Zake ndizo vitu pekee thabiti ambavyo dunia yetu inayajua. Education, 177, 184.

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