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

Incwadi kaDaniyeli - Inombolo yeNkulungwane eNye namashumi amathandathu anesihlanu

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

Ukutyhila Isaluko Esilukiweyo Sobuprofeti: Ukusuka kuAlexandere Omkhulu ukuya kwiRoma yale Mihla

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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.

Ngoku siza kuqwalasela imbali eyenzeka emva kokufa ngesiquphe kuka-Alesandire Omkhulu, emele unyaka ka-538 kuse kuwo ixesha lokuphela ngo-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.

> Ke kaloku akuba emile, ubukumkani bakhe buya kwaphulwa, buhlulwe buye kwimimoya yomine yezulu; bungeyi kuba ngabenzala bakhe, yaye bungeyi kuba ngokobukhosi bakhe ababulawulayo; kuba ubukumkani bakhe buya kuncothulwa, bunikwe abanye ngaphandle kwabo. Ke ukumkani wasemzantsi uya kuba namandla, naye omnye wabathetheli bakhe; aze abe namandla ngaphezu kwakhe, abe nobukhosi; ubukhosi bakhe buya kuba bubukhosi obukhulu. Ke ekupheleni kweminyaka baya kudibana; kuba intombi yokumkani wasemzantsi iya kuza kukumkani wasemntla ukwenza umnqophiso; kodwa ayiyi kuwagcina amandla engalo; naye akayi kuma, nengalo yakhe; kodwa uya kunikelwa, kwanabo bamzisayo, nalowo wamzalayo, nalowo wamomelezayo ngaloo maxesha. Ke kuya kuvela omnye kwisebe leengcambu zakhe eme endaweni yakhe, oya kuza nomkhosi, angene enqabeni yokumkani wasemntla, abenzele ngokuchasene nabo, aze oyise. Kanjalo uya kuthimba abase ekubathabathela eYiputa oothixo babo, kunye nabathetheli babo, neempahla zabo ezinqabileyo zesilivere nezegolide; yena uya kuhlala iminyaka emininzi ngaphezu kokumkani wasemntla. Waye ukumkani wasemzantsi uya kungena ebukumkanini bakhe, abuyele ezweni lakhe. Daniyeli 11:4–9.

Eventually, after Alexander the Great’s kingdom was broken, those who struggled for control of the former kingdom devolved into two primary kingdoms. The one kingdom controlling the south of Alexander’s former empire and the other controlling the north. From that point on in the prophetic narrative they are identified simply as the king of the south and the king of the north. Once the struggle for world dominance has reached the point where it is only portrayed between the king of the north and the south, the symbols of those two kingdoms continue through the entire chapter.

Ekugqibeleni, emva kokuba ubukumkani buka-Aleksandire Omkhulu buqhekeziwe, abo babebanga ulawulo lobukumkani bangaphambili baphela beye baba zizikumkani ezibini eziphambili. Esinye isikumkani salawula ezantsi kobukumkani bangaphambili buka-Aleksandire, esinye salawula emantla. Ukususela apho ukuya phambili kwibali lesiprofeto bachongwa ngokulula nje ngokuba ngukumkani wasemzantsi nokumkani wasemantla. Xa umzabalazo wobukhosi behlabathi ufikelele kwinqanaba apho ubonakaliswa kuphela phakathi kokumkani wasemantla nokwasemzantsi, imifuziselo yezo zikumkani zimbini iqhubeka kuyo yonke loo sahluko.

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.

Kwivesi yesihlanu, ukumkani wasemazantsi uyamiselwa, yaye unamandla; kodwa ke nokumkani wasemantla unamandla, yaye ubukumkani bakhe bukhulu ngakumbi. Emva koko kwivesi yesithandathu, ukumkani wasemazantsi ucebisa umnqophiso wobuhlobo nobukumkani basemantla. Umnqophiso woxolo uqinisekiswa ngokuba ukumkani wasemazantsi enikela intombi yakhe kukumkani wasemantla, ukuze ukumkani wasemantla ayitshate aze aqinise umnqophiso wabo ngesibophelelo sosapho. Ukumkani wasemantla wavuma, waza wabeka ecaleni umfazi wakhe, watshata inkosazana evela emazantsi, waza umnqophiso waqalisa ukusebenza.

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.

Ekugqibeleni inkosazana yasemzantsi izala umntwana oyinkwenkwe, kodwa ekugqibeleni ukumkani wasemntla uyadinwa ngumfazi wakhe omtsha, aze amlahle ecaleni, njengoko wayenzile ngomfazi wakhe wokuqala, aze amthathe abuye umfazi wakhe wokuqala; kodwa kamsinya nje akuba umfazi wokuqala ebuyiselwe, waza wafumana ithuba, uyambulala ukumkani wasemntla, umtshakazi wakhe wasemzantsi, umntwana wakhe, kwanabo bonke abamngqongileyo abangamaYiputa. Isenzo somfazi wokuqala sokubulala inkosazana yasemzantsi nomntwana wayo siyawucaphukisa umsindo usapho lwenkosazana yasemzantsi, yaye omnye wabazalwana bayo uphakamisa umkhosi aze ahlasele ubukumkani basemntla.

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.

Umkhosi wasemazantsi uyamoyisa ukumkani wasemantla, yaye umfazi wokuqala owabulala ukumkani wasemantla, umtshakazi wakhe wasemazantsi nomntwana wakhe, emva koko uyabulawa. Unyana womfazi wokuqala, owayebekwe njengokumkani olawulayo wasemantla ekufeni kukayise, uyabanjwa aze asiwe eYiputa ngukumkani wasemazantsi, kunye nezinto ezithile zakwaYiputa nezithixo ezazithinjiwe bubukumkani basemantla ebukumkanini basemazantsi kwiimfazwe zangaphambili. Akuba eseYiputa, ukumkani wasemantla owayebanjiwe uyawa ehasheni afe. U-Uriah Smith uchaza le mbali ngolu hlobo lulandelayo.

> “‘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.’

> “‘IVESI 6. Ekupheleni kweminyaka baya kuzimanya; kuba intombi yokumkani wasezantsi iya kuza kukumkani wasemantla ukuze kwenziwe umnqophiso; kodwa ayiyi kugcina amandla engalo; naye akayi kuma, kwanengalo yakhe; kodwa uya kunikelwa, nabo bamziseleyo, nalowo wamzalayo, nalowo wamomelezayo ngala maxesha.’”

> “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.

> “Kwakukho iimfazwe ezazisenzeka rhoqo phakathi kookumkani baseYiputa nabaseSiriya. Oku kwakunjalo ngokukodwa ngoPtolemy Philadelphus, ukumkani wesibini waseYiputa, noAntiochus Theos, owesithathu ukumkani waseSiriya. Ekugqibeleni bavumelana ukwenza uxolo phantsi komqathango wokuba uAntiochus Theos amlahle umfazi wakhe wangaphambili, uLaodice, noonyana bakhe ababini, aze atshate noBerenice, intombi kaPtolemy Philadelphus. Ngako oko uPtolemy wazisa intombi yakhe kuAntiochus, eyinika kunye nayo ikhazi elikhulu kakhulu.

> “‘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.

> “‘Kodwa akayi kuwagcina amandla engalo;’ oko kukuthi, umdla wakhe namandla akhe kuAntiochus. Kwaye kwaba njalo ke; kuba kwakamsinyane emva koko, ngesiquphe sothando, uAntiochus wabuyisa umfazi wakhe wangaphambili, uLaodice, nabantwana bakhe, ukuba babuyele enkundleni kwakhona. Emva koko isiprofeto sithi, ‘Kananjalo akayi kuma yena [uAntiochus], nengalo yakhe,’ okanye imbewu yakhe. ULaodice, akuba ebuyiselwe elubabalweni nasemandleni, woyika ukuba, ngenxa yokuguquguquka kwesimilo sakhe, uAntiochus angaphinda amhlazise, aze abize uBerenice kwakhona; yaye, ecinga ukuba akukho nto ingaphantsi kokufa kwakhe eya kuba lukhuselo olusebenzayo nxamnye nesiganeko esinjalo, wenza ukuba afakwe ityhefu kungekudala emva koko. Kananjalo imbewu yakhe ngoBerenice ayizange imlandele ebukumkanini; kuba uLaodice wayilawula imicimbi ngendlela yokuba aqinisekisele itrone unyana wakhe wamazibulo, uSeleucus Callinicus.”

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

> “Kodwa ubungendawo obunjalo babungenakuhlala ixesha elide bungohlwaywanga, njengoko isiprofeto siqhubeka sixela kwangaphambili, kwananjengoko imbali elandelayo ikungqinayo.

> “‘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.’

> “‘INDIMA 7. Kodwa ke, kuphuma kwisebe leengcambu zakhe kuya kusuka omnye eme esikhundleni sakhe, oya kuza nomkhosi, angene enqabeni yokumkani wasemntla, enze ngokuchasene nabo, aze oyise; 8. Kanjalo uya kuthimba, abase eYiputa oothixo babo, kunye neenkosana zabo, neempahla zabo ezixabisekileyo zesilivere nezegolide; yaye yena uya kuhlala iminyaka emininzi ngaphezu kokumkani wasemntla. 9. Ngoko ukumkani wasemzantsi uya kungena ebukumkanini bakhe, abuyele ezweni lakhe.’”

> “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.

> “Eli sebe liphuma kwangcambu enye noBerenice yayingumntakwabo, uPtolemy Euergetes. Wathi akuba nje engenile endaweni kayise, uPtolemy Philadelphus, ebukumkanini baseYiputa, wathi, evutha ngumnqweno wokuphindezela ukufa kodade wabo uBerenice, waqokelela umkhosi omkhulu kakhulu, wahlasela ummandla wokumkani wasentla, oko kukuthi, kaSeleucus Callinicus, owayelawula eSiriya kunye nonina uLaodice. Waboyisa ke, wada wafikelela ekuloyiseni iSiriya, neKilikiya, neendawo eziphezulu ngaphaya kwe-Ewufrathe, kwanaphantse yonke iAsiya. Kodwa akuva ukuba eYiputa kuvukwe uvukelo olwalufuna ukuba abuyele ekhaya, wayiphanga ubukumkani bukaSeleucus, wathabatha iitalente zesilivere ezingamashumi amane amawaka, neempahla ezixabisekileyo, kwanemifanekiso yoothixo engamawaka amabini anamakhulu amahlanu. Phakathi kwale mifanekiso kwakukho leyo uCambyses wayekade wayithabatha eYiputa wayisa ePersi. AmaYiputa, enikelwe ngokupheleleyo ekunquleni izithixo, amnika uPtolemy isihloko esithi Euergetes, oko kukuthi, uMenzi-wezinto-ezilungileyo, njengombulelo wokuba wayebuyise ngale ndlela, emva kweminyaka emininzi, oothixo bawo ababebanjwe ekuthinjweni.”

> “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.

> “Oku, ngokukaBhishophu Newton, yingxelo kaJerome, ekhutshelwe kubabhali-mbali bamandulo; kodwa, utsho yena, kusekho nabanye ababhali abasaseleyo abangqina eziliqela kwezo nkcukacha zinye. UAppian usazisa ukuba uLaodice, emva kokubulala uAntiochus, waza emva kwakhe wabulala bobabini uBerenice nomntwana wakhe, uPtolemy, unyana kaPhiladelphus, ukuze aziphindezele ezo zibulalo, wahlasela iSiriya, wambulala uLaodice, waza waqhubela phambili wada wafika eBhabhiloni. KuPolybius sifunda ukuba uPtolemy, owayebizwa ngokuba nguEuergetes, ecaphuke kakhulu ngenxa yendlela ekhohlakeleyo udade wabo uBerenice awaphathwa ngayo, wangenela iSiriya nomkhosi, waza wasithimba isixeko saseSeleucia, esathi sagcinwa iminyaka ethile emva koko ngamabutho ookumkani baseYiputa. Ngaloo ndlela wangena enqabeni yokumkani wasentla. UPolyaenus uyavuma ukuba uPtolemy wazenza inkosi yawo wonke umhlaba ukusuka kwiNtaba iTaurus kwada kwasa eIndiya, engenamfazwe nangadabi; kodwa ngempazamo uyibhekisa koyise endaweni yonyana. UJustin uyagxininisa ukuba ukuba uPtolemy wayengabuyiselwanga eYiputa luvukelo lwasekhaya, wayeya kuba nelifa lobukumkani bonke bukaSeleucus. Ngaloo ndlela ukumkani wasemazantsi wangena kulawulo lokumkani wasentla, waza wabuyela kwelakhe ilizwe, njengoko umprofeti wayetshilo kwangaphambili. Kanjalo waqhubeka ephila iminyaka emininzi ngakumbi kunokumkani wasentla; kuba uSeleucus Callinicus wafela ekuthinjweni, ngenxa yokuwa ehasheni lakhe; yaye uPtolemy Euergetes waphila emva kwakhe iminyaka emine okanye emihlanu.” 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.

Uphawu lobuprofeti lweRoma, ngoko ke nowokumkani wasentla, kukuba ukuze limiswe esihlalweni sobukhosi, kufuneka koyiswe imiqobo emithathu yeendawo. Ukumkani wokuqala wasentla emva kokuba ubukumkani buka-Aleksandire buqhawukile wamiswa nguSeleucus Nicator, owayekhe wakhonza njengomphathi-mkhosi kuPtolemy (ukumkani wasemzantsi) okwethutyana phakathi kowe-316 nowe-312 BC. Indima yesihlanu ibhekisa kule nyaniso xa isithi, “Kwaye ukumkani wasemzantsi uya kuba namandla, kunye nomnye wabaphathi bakhe; naye uya kuba namandla ngaphezu kwakhe.” UPtolemy wayengukumkani wasemzantsi, yaye wayenomphathi-mkhosi (omnye wabaphathi bakhe), owayemiselwe ukuba abe namandla ngakumbi kunoPtolemy, yaye ibinzana lokugqibela lendima yesihlanu lithi, “abe nobukhosi; ubukhosi bakhe buya kuba bubukhosi obukhulu.” Umphathi-mkhosi kaPtolemy, uSeleucus, wayeza kuba ngukumkani wokuqala wasentla. Kodwa ukuze uSeleucus abe ngukumkani wasentla, kwakufuneka ahlukane nokumkani wasemzantsi, aze emva koko oyise iindawo ezintathu zejografi.

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.

Ummandla wokuqala owoyiswayo nguSeleucus yayinguMpuma ngowama-301 BC. Waza emva koko woyisa iNtshona (eyayibanjwe ngendlalifa kaCassander) ngowama-286 BC, waza ke wathabatha ummandla wakhe wesithathu eMantla xa wayoyisa uLysimachus ngowama-281 BC. Ukumkani wasemantla wamiselwa etroneni ngowama-281 BC.

The peace treaty that was later formed with the southern king occurred in 252 BC. Six years later in 246 BC, Berenice (the southern princess), her son, and all her entourage were put to death. The southern king thereafter captured Laodice’s son, Seleucus Callinicus and took him back with him to Egypt, where he died falling from a horse. The reign of the first king of the north was from 281 BC until 246 BC, which equates to thirty-five years.

Isivumelwano soxolo esathi kamva saqulunqwa nokumkani wasezantsi senzeka ngowama-252 BC. Kwiminyaka emithandathu kamva, ngowama-246 BC, uBerenice (inkosazana yasemazantsi), unyana wakhe, nabo bonke ababemkhapha babulawa. Emva koko ukumkani wasezantsi wathimba unyana kaLaodice, uSeleucus Callinicus, wamthabatha wabuyela naye eYiputa, apho wafela ekuweni ehashe. Ulawulo lokumkani wokuqala wasentla lwaqala ngowama-281 BC lwaza lwaphela ngowama-246 BC, nto leyo elingana neminyaka engamashumi amathathu anesihlanu.

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].

Ukumkani wokuqala wasemantla kwisahluko seshumi elinanye, woyisa imiqobo emithathu yejografi ukuze amiswe etroneni. IRoma yobuhedeni nayo yoyisa imiqobo emithathu yejografi ukuze imiswe etroneni [Bona uDaniyeli 8:9], yaye iRoma yoBupopu yoyisa imiqobo emithathu yejografi ukuze imiswe etroneni [Bona uDaniyeli 7:20]. IRoma yanamhlanje nayo yoyisa imiqobo emithathu yejografi ukuze imiswe etroneni [Bona uDaniyeli 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”).

Xa sele imiselwe etroneni, ukumkani wokuqala wasemntla walawula iminyaka engamashumi amathathu anesihlanu. Xa sele imiselwe etroneni, iRoma yobuhedeni yalawula “ixesha” (iminyaka engamakhulu amathathu anamashumi amathandathu). Xa sele imiselwe etroneni, iRoma yobupopu yalawula “ixesha, namaxesha, nesiqingatha sexesha” (iminyaka eliwaka elinamakhulu amabini anamashumi amathandathu). Xa sele imiselwe etroneni, iRoma yale mihla iya kulawula iinyanga ezingamashumi amane anesibini ezingumfuziselo (ekwaphawulwa ngokuthi “liyure”).

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.

USista White usazisa ukuba “inxalenye enkulu yembali ebhalwe kuDaniyeli isahluko seshumi elinanye iya kuphindwa.” Emva koko ucaphula iindima ezingamashumi amathathu ananye ukuya kwamashumi amathathu anesithandathu, aze athi, “iziganeko ezifanayo nezo zichazwe kula mazwi ziya kwenzeka.” Kwezo ndima iRoma yobupopu (amasikizi enza incithakalo), “ibekwa” etroneni ngowama-538, ize ke intshutshise abantu bakaThixo “iintsuku ezininzi” (iminyaka eliwaka elinamakhulu amabini anamashumi amathandathu), kude kube ukuzaliseka “kwengqumbo” yokuqala ngowama-1798. Imbali yeendima ezingamashumi amathathu ananye ukuya kwamashumi amathathu anesithandathu iphinda kwakhona kwiindima ezintandathu zokugqibela zesahluko seshumi elinanye, kodwa le mbali nayo yayifuzekiswe ngokugqibeleleyo kwiindima zesihlanu ukuya kwesithoba.

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.

Ukumiselwa kukaSeleucus njengokumkani wasemntla ngo-281 BC kuyahambelana nonyaka ka-538. Zombini zimele ukubekwa etroneni kokumkani wasemntla ekupheleni kokoyiswa kwezithintelo ezintathu zejografi. Ixesha lolawulo lobupopu lichazwa ngeendlela ezininzi; iintsuku eziliwaka namakhulu amabini anamashumi amathandathu, iinyanga ezingamashumi amane anesibini, ixesha, amaxesha nokwahlulwa kwexesha, isithuba, neminyaka emithathu enesiqingatha. Ulawulo lukaSeleucus lwathabatha iminyaka engamashumi amathathu anesihlanu, yaye isishumi, okanye isishumi serhafu, seminyaka engamashumi amathathu anesihlanu, yiminyaka emithathu enesiqingatha. Isishumi seminyaka engamashumi amathathu anesihlanu sikwachazwa ngokuthi “isithathu-nesiqingatha” (3.5) seminyaka. “Imithathu enesiqingatha” ngumfuziselo wexesha lolawulo lobupopu.

The papacy received its deadly wound in 1798 when the king of the south, Napoleon Bonaparte (meaning the “fortunate son”), sent his general to take the pope captive. A year later in 1799 the pope died in exile, as did the first king of the north who had also been taken into captivity by the king of the south. Seleucus Callinicus died by falling off a horse while captive in Egypt. The pope is the one who rode upon the beast. The beast represented the political system that the pope employed to accomplish his satanic works. That beast was slain in 1798, and the pope who had ridden upon and reigned over the beast died a year later. Seleucus Callinicus died falling off a horse (the beast he rode upon.) The captivity of the papacy in 1798 and 1799, was perfectly typified by the captivity of the first king of the north.

Ubupapa bafumana inxeba labo elibulalayo ngo-1798 xa ukumkani wasezantsi, uNapoleon Bonaparte (othetha “unyana onethamsanqa”), wathumela ijenerali yakhe ukuba ayithimbe upopu. Kunyaka olandelayo, ngo-1799, upopu wasweleka eselubhacweni, njengoko wenzayo nokumkani wokuqala wasemantla, naye owayethinjiwe ngukumkani wasezantsi. USeleucus Callinicus wasweleka ngokuwa ehasheni ngoxa wayethinjiwe eYiputa. Upopu nguye owayekhwele phezu kwerhamncwa. Irhamncwa lalimele inkqubo yezopolitiko awayeyisebenzisa upopu ukuzalisekisa imisebenzi yakhe kaSathana. Elo rhamncwa labulawa ngo-1798, yaye upopu owayelikhwele nowayelawula phezu kwalo wasweleka kunyaka olandelayo. USeleucus Callinicus wasweleka esiwa ehasheni (irhamncwa awayelikhwele.) Ukuthinjwa kobupapa ngo-1798 nango-1799, kwafaniswa ngokugqibeleleyo kukuthinjwa kokumkani wokuqala wasemantla.

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.

Into eyazisa ingqumbo yokumkani wasemzantsi phezu kokumkani wasentla yaba sisivumelwano soxolo esaphulwayo, esimelwe kukubekelwa bucala kukaBerenice (umtshakazi wasemzantsi) nokufa kwakhe okwalandelayo ezandleni zikaLaodice. UNapoleon wayengene kwisivumelwano soxolo phakathi kweFransi yoVukelo namazwe kapopu ngowe-1797. Esi sivumelwano sabizwa ngegama ledolophu yaseTolentino eAncona, eItali, apho esi sivumelwano sasityikitywe khona. Saphela ngokusemthethweni ngoFebruwari 1798 xa iFransi yathimba upopu. Isizathu sokuba esi sivumelwano sirhoxiswe yayiyinzame yeFransi yokusasaza uVukelo lwayo.

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.

UGenela Duphot kaNapoleon wayeseRoma ngowe-1797 njengenxalenye yomkhosi wohambo lwaseFransi owawuthunywe yiDirectory, urhulumente olawulayo waseFransi ngelo xesha. Injongo yohambo lwaseFransi oluya eItali, olwalubandakanya ubukho bukaGenela Duphot eRoma, yayikukuxhasa iRiphabliki yaseRoma, ilizwe elalixhomekeke eFransi nelalimi okwethutyana elifutshane, elasekwa yimikhosi yovukelo yaseFransi kwiSingasiqithi saseItali. AmaFransi ayebandakanyeke ngokukhalipha ekuxhaseni iintshukumo zovukelo nasekusasazeni iimbono zovukelo kulo lonke elaseYurophu ngeli xesha. EItali, ayefuna ukubhukuqa ookumkani aze amise iiriphabliki ezazimodelwe ngokweRiphabliki yaseFransi.

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.

Ubukho bukaDuphot nezenzo zakhe eRoma zavusa inkcaso kumaqela alondolozayo, kuquka abaxhasi boRhulumente woPapa nezidwangube zalapho. NgoDisemba 1797, ngexesha lokungquzulana phakathi kwemikhosi yamaFrentshi nabaxhasi boRhulumente woPapa, uNjengele Duphot wabulawa, yaye ngaloo ndlela kwasekwa isizathu esibonakalayo sokuba uNapoleon athumele uNjengele Berthier kunyaka olandelayo ukuba aye kuthimba upopu. Umnqophiso woxolo owaphulwayo phakathi kookumkani basezantsi nabaseentla wanika isizathu, kuzo zombini ezi mbali, sokuba ukumkani wasentla athinjwe ngukumkani wasemzantsi.

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.

Indima yesibhozo ithi, “uya kuthimba aye nawo eYiputa oothixo babo, kunye neenkosana zabo, nezitya zabo ezinqabileyo zesilivere nezegolide.” Xa uPtolemy wabuyela eYiputa ngokuzaliseka kwale ndima, amaYiputa amnika isihloko esithi “Euergetes” (uMxhasi), njengombulelo ngomsebenzi wakhe wokubabuyisela izithixo zabo nezinto zabo zexabiso ezazikade zithathiwe kubo ngukumkani wasentla. Ngowe-1798, kwenzeka ukuphangwa kweRoma ngamaFrentshi. Ngaloo mini inye kuphela, ababhali-mbali baxela ukuba iinqwelo ezingamakhulu amahlanu ezitsalwa ngamahashe, ziphantsi kokhuseleko oluluqilima lomkhosi, zabonwa ziphuma esixekweni.

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.

Umngcelele wawuqulethe inani elikhulu kakhulu lemifanekiso eqingqiweyo yakudala nemizobo yexesha loHlaziyo eyayithatyathwa yiFransi ngokungqinelana nomnqophiso woxolo waseTolentino owaphulwayo. Ezo zinto zobugcisa zaziquka iqela likaLaocoon, uApollo waseBelvedere, iGaul Efa, uCupid noPsyche, uAriadne eNaxos, uVenus waseMedici, nemifanekiso emikhulu kakhulu yeTiber neNile; amalaphu ahonjisiweyo nemizobo kaRaphael, kuquka iTransfiguration, iMadonna di Foligno, iMadonna della Sedia, iSanta Conversazione kaTitian; kwakunye neminye emininzi imisebenzi. Kwada kwasemva kweminyaka eliqela apho ezi zinto zexabiso zibiweyo zaboniswa khona eMusee Napoleonian eLouvre, eyavulwa ngowe-1807. Njengoko uPtolemy wayedunyiswa ngokubuyisa izinto zexabiso zamaYiputa, izinto zexabiso ezathwalwa zisuka eRoma zabekwa kwicandelo lembaliyam elalithiywe ngoNapoleon.

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.

Iindinyana zesihlanu ukuya kwesesithoba zingumfuziselo ofezekileyo ohambelanayo nembali eqala ngonyaka wama-538 ize iphele ngowe-1798 nowe-1799. Zihambelana neendinyana ezingamashumi amathathu ananye ukuya kwamashumi amathathu anesithandathu, ezimelwe kwiindinyana ezintandathu zokugqibela zesahluko, ezichaza ukuxhotyiswa kokugqibela kweRoma yanamhlanje xa yoyisa imiqobo emithathu, yaye ekugqibeleni ifike esiphelweni sayo kungekho namnye wokuyinceda. Ivesi yeshumi ke ijongana nembali yowe-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.

> Ke oonyana bakhe baya kuvuseleleka, bahlanganise intlaninge yemikhosi emikhulu; aze omnye kubo eze ngenene, aphuphume, adlule; aze abuye kwakhona, avuseleleke, ade afike enqabeni yakhe. Daniyeli 11:10.

The historical fulfillment of verse ten typifies 1989, when the papacy, in secret alliance with Ronald Reagan, “overflowed” and “passed through” the Soviet Union, leaving only its fortress (Russia), as the Soviet Union (USSR) dissolved in the wake of Perestroika.

Ukuzaliseka kwembali kwevesi yeshumi kufanekisa u-1989, xa ubupopu, kumfelandawonye ofihlakeleyo noRonald Reagan, “baphuphuma” baza “badlula” kwiSoviet Union, beshiya kuphela inqaba yayo (iRashiya), njengoko iSoviet Union (USSR) yayichithakala emva 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.

> Kwaye ngexesha lokuphela ukumkani wasemzantsi uya kumtyhala; aze ukumkani wasemntla eze kuye njengesaqhwithi, eneenqwelo zokulwa, namahashe, neenqanawa ezininzi; angene emazweni, akhukulise, adlule. Daniyeli 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.”

Imbali yendima yeshumi imele impindezelo ngokuchasene nokoyiswa kukakumkani wasemantla ngukumkani wasemazantsi ngowama-246 BC, yaye ibonakalisa ngokomfuziselo impindezelo ngokuchasene nokoyiswa kukakumkani wasemantla ngukumkani wasemazantsi ngowe-1798. Indima yamashumi amane yaqalisa ngexesha lesiphelo ngowe-1798, xa ukumkani wasemazantsi (iFransi engakholelwayo kuThixo) wawisa inxeba elibulalayo kukumkani wasemantla (igunya lobupopu), yaza yazaliseka ngokuwa kweSoviet Union ngexesha lesiphelo ngowe-1989. Ixesha lesiphelo ngowe-1798 limelwe kwindima yamashumi amane ngala mazwi, “Ke kaloku ngexesha lesiphelo ukumkani wasemazantsi uya kumtyhalela.” “Ikholoni” (:) eyahlula inxalenye yokugqibela yendima, iphawula elilandelayo “ixesha lesiphelo” ngowe-1989. “Ke ukumkani wasemantla uya kuza nxamnye naye njengesaqhwithi, eneenqwelo zokulwa, enamahashe, eneenqanawa ezininzi; uya kungena emazweni, aphuphume, adlule.”

We will continue this study in the next article.

Siya kuqhuba esi sifundo kwinqaku elilandelayo.

> “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. . . .

> “Zonke iintlanga ezithe zangenela iqonga lezenzo ziye zavunyelwa ukuba zihlale kwindawo yazo emhlabeni, ukuze kubonakale ukuba ziya kuyizalisekisa na injongo ‘yoMlindi noyiNgcwele.’ Isiprofeto silandele ukunyuka nokuwa kwezikumkani ezinkulu zehlabathi—iBhabhiloni, amaMedi namaPersi, iGrisi, neRoma. Nganye kwezi, njengakwiintlanga ezinamandla amancinane, imbali yaziphinda. Nganye yayinexesha layo lovavanyo, nganye yasilela, uzuko lwayo lwaphela, amandla ayo amka, yaza indawo yayo yathatyathwa yenye....”

> “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.

> “Ukususela ekuphakameni nasekuweni kweentlanga njengoko kucaciswe kumaphepha eZibhalo eziNgcwele, kufuneka bafunde ukuba aluxabisekanga kangakanani na uzuko olungaphandle nolwehlabathi kuphela. IBhabheli, inawo onke amandla ayo nobuqaqawuli bayo, obungenakuthelekiswa nanto eye yabonwa lihlabathi lethu ukususela ngoko,—amandla nobuqaqawuli obabubonakala kubantu baloo mihla buzinzile yaye buya kuhlala ixesha elide,–ithe yaphela ngokupheleleyo kanjani na! Njenge ‘ntyatyambo yengca’ itshabalele. Ngokunjalo kutshabalala konke okungenaye uThixo njengesiseko sako. Yileyo kuphela ebotshelelwe enjongweni Yakhe yaye ibonakalisa isimilo Sakhe enokuhlala ihleli. Imigaqo Yakhe kuphela zizinto eziqinileyo ezaziwayo lihlabathi lethu.” Education, 177, 184.

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