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

Ìwé Dáníẹ́lì - Nọ́mbà Ọ̀kan Ọgọ́rùn-ún àti Ọgọ́ta Márùn-ún

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

Ṣíṣí Àṣọ Àwòrán Àsọtẹ́lẹ̀ Sílẹ̀: Láti ọwọ́ Alexander the Great títí dé Rome Òde-Òní

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.

A ó ṣe àgbéyẹ̀wò báyìí lórí ìtàn tí ó ṣẹlẹ̀ lẹ́yìn ikú àìròtẹ́lẹ̀ Alexander the Great, èyí tí ó dúró fún ọdún 538 títí dé àkókò òpin ní 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.

> Nígbà tí yóò sì dìde, a ó fọ́ ìjọba rẹ̀, a ó sì pín í sí ìhà mẹ́rin afẹ́fẹ́ ọ̀run; kì yóò sì jẹ́ ti ìran rẹ̀, bẹ́ẹ̀ ni kì yóò rí gẹ́gẹ́ bí àṣẹ ìṣàkóso rẹ̀ tí ó fi jọba: nítorí a ó fà ìjọba rẹ̀ tu, àní fún àwọn ẹlòmíràn yàtọ̀ sí àwọn wọ̀nyí. Ọba gúúsù yóò sì lágbára, àti ọ̀kan nínú àwọn ọmọ-aládé rẹ̀; òun náà yóò lágbára ju òun lọ, yóò sì ní ìṣàkóso; ìṣàkóso rẹ̀ yóò jẹ́ ìṣàkóso ńlá. Ní òpin ọdún wọn yóò darapọ̀ mọ́ ara wọn; nítorí ọmọbìnrin ọba gúúsù yóò wá sọ́dọ̀ ọba àríwá láti dá májẹ̀mú sílẹ̀: ṣùgbọ́n kì yóò pa agbára apá mọ́; bẹ́ẹ̀ ni òun kì yóò dúró, tàbí apá rẹ̀: ṣùgbọ́n a ó fi í lé ní ọwọ́, àti àwọn tí ó mú un wá, àti ẹni tí ó bí i, àti ẹni tí ó fún un ní agbára ní àkókò wọ̀nyí. Ṣùgbọ́n láti inú ẹ̀ka kan ti gbòǹgbò rẹ̀ ni ọ̀kan yóò dìde ní ipò rẹ̀, ẹni tí yóò wá pẹ̀lú ogun, tí yóò sì wọ inú odi ọba àríwá, yóò sì bá wọn lò, yóò sì ṣẹ́gun: yóò sì tún mú àwọn ọlọ́run wọn lọ sí ilẹ̀ Égípítì ní ìgbèkùn, pẹ̀lú àwọn ọmọ-aládé wọn, àti pẹ̀lú ohun èlò wọn tí ó ṣeyebíye ti fàdákà àti ti wúrà; yóò sì pé ọdún púpọ̀ ju ọba àríwá lọ. Ní bẹ́ẹ̀, ọba gúúsù yóò wọ inú ìjọba rẹ̀, yóò sì padà sí ilẹ̀ ara rẹ̀. Dáníẹ́lì 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.

Ní ìkẹyìn, lẹ́yìn tí a ti fọ ìjọba Alẹkisáńdà Ńlá náà, àwọn tí wọ́n jà fún àkóso lórí ìjọba àtijọ́ náà di ìjọba pàtàkì méjì. Ọ̀kan jẹ́ ìjọba tí ń ṣàkóso gúúsù ìjọba àtijọ́ Alẹkisáńdà, èkejì sì ni ó ń ṣàkóso àríwá. Láti ìgbà náà lọ nínú ìtàn àsọtẹ́lẹ̀ náà, a kàn ń dá wọn mọ̀ gẹ́gẹ́ bí ọba gúúsù àti ọba àríwá. Nígbà tí ìjà fún ìṣàkóso ayé bá ti dé ibi tí a ti ń ṣàfihàn rẹ̀ gẹ́gẹ́ bí ẹni pé ó wà láàárín ọba àríwá àti ọba gúúsù nìkan, àwọn ààmì ìṣàpẹẹrẹ àwọn ìjọba méjèèjì náà máa bá a lọ jálẹ̀ gbogbo orí náà.

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.

Nínú ẹsẹ̀ karùn-ún, a fi ọba gúúsù múlẹ̀, ó sì lágbára, ṣùgbọ́n ọba àríwá náà pẹ̀lú lágbára, ìjọba rẹ̀ sì tóbi jù. Lẹ́yìn náà, nínú ẹsẹ̀ kẹfà, ọba gúúsù dabaa ìdàpọ̀ pẹ̀lú ìjọba àríwá. A fi ọmọbìnrin ọba gúúsù fún ọba àríwá láti fi mú àdéhùn àlàáfíà náà dájú, kí ọba àríwá lè fẹ́ ẹ, kí ó sì fi ìbátan ẹbí fìdí ìdàpọ̀ wọn múlẹ̀. Ọba àríwá sì gbà, ó yà ara rẹ̀ kúrò lọ́dọ̀ aya rẹ̀, ó sì fẹ́ ọmọ-ọba obìnrin láti gúúsù, a sì bẹ̀rẹ̀ ìdàpọ̀ náà.

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.

Ní ìkẹyìn, ọmọ-ọba obìnrin gúúsù bí ọmọkùnrin kan; ṣùgbọ́n ní ìparí, ọba àríwá rẹ̀ ọ́yá aya tuntun rẹ̀, ó sì fi í sílẹ̀, gẹ́gẹ́ bí ó ti ṣe sí aya àkọ́kọ́ rẹ̀, ó sì tún gba aya àkọ́kọ́ rẹ̀ padà. Ṣùgbọ́n ní kété tí a bá ti tún fi aya àkọ́kọ́ náà sí ipò rẹ̀, tí ó sì ní àǹfààní, ó pa ọba àríwá, ìyàwó gúúsù rẹ̀, ọmọ rẹ̀, àti gbogbo àwùjọ ará Ejibiti tí ó bá a wá. Ìṣe tí aya àkọ́kọ́ náà fi pa ọmọ-ọba obìnrin gúúsù àti ọmọ rẹ̀ mú ìbínú bá ẹbí ọmọ-ọba obìnrin gúúsù náà, ọ̀kan lára àwọn arákùnrin rẹ̀ sì dìde gbé ọmọ-ogun kalẹ̀, ó sì kọlu ìjọba àríwá.

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.

Ọmọ-ogun gúúsù ṣẹ́gun ọba àríwá, lẹ́yìn náà ni wọ́n sì pa aya àkọ́kọ́ tí ó pa ọba àríwá náà, pẹ̀lú ìyàwó gúúsù rẹ̀ àti ọmọ rẹ̀. Ọmọ aya àkọ́kọ́ náà, ẹni tí a ti fi jókòó gẹ́gẹ́ bí ọba alákòóso àríwá nígbà ikú baba rẹ̀, ni ọba gúúsù mú ní ìgbèkùn, ó sì kó ọ padà lọ sí Íjíbítì, pẹ̀lú díẹ̀ nínú àwọn ohun ìṣẹ̀ǹbáyé àti àwọn òrìṣà Íjíbítì tí ìjọba àríwá ti kó kúrò ní ìjọba gúúsù nínú àwọn ogun àtẹ̀yìnwá. Nígbà tí ọba àríwá tí a mú ní ìgbèkùn náà dé Íjíbítì, ó ṣubú kúrò lórí ẹṣin, ó sì kú. Uriah Smith ṣàfihàn ìtàn náà báyìí.

> “‘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.’

> “‘ẸSẸ 6. Ní òpin àwọn ọdún wọn yóò so ara wọn pọ̀; nítorí ọmọbìnrin ọba gúúsù yóò tọ ọba àríwá wá láti ṣe àdéhùn kan: ṣùgbọ́n òun kì yóò di agbára apá náà mú; bẹ́ẹ̀ ni òun náà kì yóò dúró, bẹ́ẹ̀ ni apá rẹ̀; ṣùgbọ́n a ó fi í lé ọwọ́, àti àwọn tí ó mú un wá, àti ẹni tí ó bí i, àti ẹni tí ó fún un ní agbára ní àwọn àkókò wọ̀nyí.’”

> “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.

> “Àwọn ọba Íjíbítì àti Síríà máa ń jagun léraléra. Èyí sì ṣẹlẹ̀ ní pàtàkì láàárín Ptolemy Philadelphus, ọba kejì ti Íjíbítì, àti Antiochus Theos, ọba kẹta ti Síríà. Nígbẹ̀yìn-gbẹ́yín wọ́n fara mọ́́ àlàáfíà lórí àdéhùn pé Antiochus Theos yóò kọ aya rẹ̀ àtijọ́, Laodice, àti àwọn ọmọkùnrin rẹ̀ méjèèjì sílẹ̀, kí ó sì fẹ́ Berenice, ọmọbìnrin Ptolemy Philadelphus. Ní ìbámu pẹ̀lú èyí, Ptolemy mú ọmọbìnrin rẹ̀ wá sọ́dọ̀ Antiochus, ó sì fi ìyàwó-òwò ńlá kan fún un pọ̀.”

> “‘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.

> “‘Ṣùgbọ́n òun kì yóò di agbára apá mú;’ èyí ni pé, ànfààní àti agbára rẹ̀ lọ́dọ̀ Antiochus. Bẹ́ẹ̀ sì ni ó rí; nítorí ní àkókò díẹ̀ lẹ́yìn náà, nínú ìgbóná ìfẹ́ kan, Antiochus tún mú aya rẹ̀ àtijọ́, Laodice, àti àwọn ọmọ rẹ̀, padà wá sí ilé-ẹjọ́ ọba. Nígbà náà ni àsọtẹ́lẹ̀ náà wí pé, ‘Bẹ́ẹ̀ ni kì yóò dúró [Antiochus], bẹ́ẹ̀ ni apá rẹ̀,’ tàbí irú-ọmọ rẹ̀. Laodice, nígbà tí a ti mú un padà sínú oore àti agbára, bẹ̀rù pé, nítorí àìdúróṣinṣin ìwà rẹ̀, Antiochus lè tún fi í sínú ẹ̀gàn, kí ó sì tún pe Berenice padà; nígbà tí ó sì ronú pé kò sí nǹkan kankan bí kò ṣe ikú rẹ̀ tí yóò jẹ́ ààbò tó péye lòdì sí irú ìṣẹ̀lẹ̀ bẹ́ẹ̀, ó mú kí a fi májèlé pa á láìpẹ́ lẹ́yìn náà. Bẹ́ẹ̀ ni irú-ọmọ rẹ̀ tí ó bí fún Berenice kò jogún rẹ̀ nínú ìjọba náà; nítorí Laodice ṣètò ọ̀ràn lọ́nà bẹ́ẹ̀ tí ó fi dáàbò bo ìtẹ́ náà fún àkọ́bí ọmọkùnrin rẹ̀, Seleucus Callinicus.”

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

> “Ṣùgbọ́n irú ìwà búburú bẹ́ẹ̀ kò lè pẹ́ láìjẹ́ ìyà, gẹ́gẹ́ bí àsọtẹ́lẹ̀ náà ti tún sọ tẹ́lẹ̀, tí ìtàn tó tẹ̀lé e sì fi hàn.”

> “‘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.’

> “‘ẸSẸ 7. Ṣùgbọ́n láti inú ẹ̀ka kan lára gbòǹgbò rẹ̀ ni ẹnìkan yóò dìde ní ipò rẹ̀, ẹni tí yóò wá pẹ̀lú ogun, tí yóò sì wọ inú odi agbára ọba àríwá, yóò sì ṣe sí wọn, yóò sì ṣẹ́gun: 8. Yóò sì tún kó àwọn òrìṣà wọn lọ sí ìgbèkùn sínú Ejibiti, pẹ̀lú àwọn ọmọ-aládé wọn, àti pẹ̀lú àwọn ohun èlò wọn tí ó ṣeyebíye ti fàdákà àti ti wúrà; yóò sì pé ọdún púpọ̀ ju ọba àríwá lọ. 9. Ní báyìí, ọba gúúsù yóò wọ inú ìjọba rẹ̀, yóò sì padà sí ilẹ̀ tirẹ̀.’”

> “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.

> “Ẹ̀ka yìí láti inú gbòǹgbò kan náà pẹ̀lú Berenice ni arákùnrin rẹ̀, Ptolemy Euergetes. Kò tíì pé tí ó jogún ìjọba Ejibiti lẹ́yìn baba rẹ̀, Ptolemy Philadelphus, ni iná ìtara láti gbẹ̀san ikú arábìnrin rẹ̀, Berenice, mú un gbé ogun ńlá kan dìde, ó sì wọ ilẹ̀ ọba àríwá náà, èyí ni ti Seleucus Callinicus, ẹni tí ó pẹ̀lú ìyá rẹ̀, Laodice, jọba ní Siria. Ó sì borí wọn, títí dé ìṣẹ́gun Siria, Cilicia, àwọn agbègbè òkè tí ó wà lẹ́yìn Euphrates, àti fẹ́rẹ̀ẹ́ gbogbo Éṣíà. Ṣùgbọ́n nígbà tí ó gbọ́ pé ìṣọ̀tẹ̀ kan ti dìde ní Ejibiti tí ó ń béèrè pé kí ó padà sí ilé, ó kó gbogbo ohun ìjẹni lọ́wọ́ nínú ìjọba Seleucus, ó sì mú ẹgbẹ̀rún mẹ́rìnlélógójì talenti fàdákà àti àwọn ohun èlò iyebíye, pẹ̀lú ẹgbẹ̀rún méjì ó lé ẹgbẹ̀rún márùn-ún àwòrán àwọn ọlọ́run. Láàárín àwọn wọ̀nyí ni àwọn àwòrán tí Cambyses ti gbà kúrò ní Ejibiti tẹ́lẹ̀, tí ó sì ti gbé lọ sí Persia. Àwọn ará Ejibiti, níwọ̀n bí wọ́n ti fi ara wọn pátápátá fún ìbọ̀rìṣà, fi oyè Euergetes, tàbí Olùṣoore, fún Ptolemy, gẹ́gẹ́ bí ìyìn fún un nítorí pé ó ti báyìí, lẹ́yìn ọ̀pọ̀ ọdún, da àwọn ọlọ́run wọn tí a mú ní ìgbèkùn padà.”

> “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.

> “Èyí, gẹ́gẹ́ bí Bishop Newton ti sọ, ni ìtàn Jerome, tí a yọ jáde láti ọ̀dọ̀ àwọn akọ̀wé-ìtàn àtijọ́; ṣùgbọ́n ó ní àwọn akọ̀wé mìíràn tí iṣẹ́ wọn ṣì wà títí di òní, tí wọ́n jẹ́rìí sí púpọ̀ nínú àwọn kókó-ọrọ̀ kan náà. Appian sọ fún wa pé Laodice, lẹ́yìn tí ó ti pa Antiochus, tí ó sì pa Berenice àti ọmọ rẹ̀ lẹ́yìn rẹ̀, Ptolemy, ọmọ Philadelphus, láti gbẹ̀san àwọn ìpànìyàn wọ̀nyí, wọ orílẹ̀-èdè Siria, ó pa Laodice, ó sì lọ títí dé Babeli. Láti ọ̀dọ̀ Polybius ni a ti mọ̀ pé Ptolemy, ẹni tí a ń pè ní Euergetes, nígbà tí ìbínú gbígbóná ti kún inú rẹ̀ gidigidi nítorí ìwà ìkà tí a hù sí arábìnrin rẹ̀, Berenice, lọ pẹ̀lú ogun sínú Siria, ó sì gba ìlú Seleucia, èyí tí a sì pa mọ́ fún ọ̀pọ̀ ọdún lẹ́yìn náà pẹ̀lú àwọn ọmọ-ogun olùṣọ́ ti àwọn ọba Ejibiti. Báyìí ni ó ṣe wọ inú odi agbára ọba àríwá. Polyaenus jẹ́rìí pé Ptolemy fi ara rẹ̀ ṣe olúwa gbogbo ilẹ̀ náà láti Òkè Taurus títí dé India, láìsí ogun tàbí ìjà; ṣùgbọ́n ó fi í sí baba náà nípa àṣìṣe dípò ọmọ náà. Justin sọ pé bí a kò bá ti pe Ptolemy padà sí Ejibiti nítorí rudurù ilé, ì bá ti gba gbogbo ìjọba Seleucus. Nípa bẹ́ẹ̀ ọba gúúsù wá sínú ìjọba ọba àríwá, ó sì padà sí ilẹ̀ ara rẹ̀, gẹ́gẹ́ bí wòlíì ti sọ tẹ́lẹ̀. Ó sì tún pẹ́ ọdún ju ọba àríwá lọ; nítorí Seleucus Callinicus kú ní ìgbèkùn, nítorí ìṣubú kúrò lórí ẹṣin rẹ̀; Ptolemy Euergetes sì yè é ní ọdún mẹ́rin tàbí márùn-ún.” 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.

Àmì àsọtẹ́lẹ̀ kan ti Romu, nítorí náà ti ọba àríwá pẹ̀lú, ni pé kí a lè fi í múlẹ̀ lórí ìtẹ́, a gbọ́dọ̀ ṣẹ́gun ìdènà ilẹ̀ mẹ́ta. Ọba àríwá àkọ́kọ́ lẹ́yìn ìyapa ìjọba Alẹkisándà ni a fi múlẹ̀ nípasẹ̀ Seleucus Nicator, ẹni tí ó ti ṣiṣẹ́ gẹ́gẹ́ bí jagunjagun fún Ptolemy (ọba gúúsù) fún ìgbà díẹ̀ láàárín ọdún 316 sí 312 ṣáájú Kristi. Ẹsẹ̀ karùn-ún tọ́ka sí òtítọ́ yìí nígbà tí ó wí pé, “Ọba gúúsù yóò sì lágbára, àti ọ̀kan nínú àwọn ọmọ-aládé rẹ̀; yóò sì lágbára ju ú lọ.” Ptolemy ni ọba gúúsù, ó sì ní jagunjagun kan (ọ̀kan nínú àwọn ọmọ-aládé rẹ̀), ẹni tí a ti yàn kádàrá rẹ̀ láti di alágbára ju Ptolemy lọ, gbolóhùn ìkẹyìn ẹsẹ̀ karùn-ún sì wí pé, “yóò sì ní ìjọba; ìjọba rẹ̀ yóò jẹ́ ìjọba ńlá.” Seleucus jagunjagun Ptolemy ni yóò di ọba àríwá àkọ́kọ́. Ṣùgbọ́n kí Seleucus lè di ọba àríwá, yóò ní láti ya ara rẹ̀ kúrò lọ́dọ̀ ọba gúúsù, lẹ́yìn náà sì ṣẹ́gun agbègbè ilẹ̀ mẹ́ta.

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.

Agbègbè àkọ́kọ́ tí Seleucus ṣẹ́gun ni Ìlà Oòrùn ní ọdún 301 Ṣ.K. Lẹ́yìn náà, ó ṣẹ́gun Ìwọ̀ Oòrùn (èyí tí arọ́pò Cassander ti di mú) ní ọdún 286 Ṣ.K., ó sì gba ilẹ̀ rẹ̀ kẹta ní Àríwá nígbà tí ó ṣẹ́gun Lysimachus ní ọdún 281 Ṣ.K. A fi ọba àríwá múlẹ̀ lórí ìtẹ́ ní ọdún 281 Ṣ.K.

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.

Àdéhùn àlàáfíà tí a ṣe lẹ́yìn náà pẹ̀lú ọba gúúsù ṣẹlẹ̀ ní ọdún 252 ṣáájú ìbí Kristi. Ọdún mẹ́fà lẹ́yìn náà, ní ọdún 246 ṣáájú ìbí Kristi, Berenice (ọba-ọmọbìnrin gúúsù), ọmọ rẹ̀kùnrin, àti gbogbo àwọn ọmọ-ẹ̀yìn rẹ̀ ni a pa. Lẹ́yìn èyí, ọba gúúsù mú Seleucus Callinicus, ọmọkùnrin Laodice, ó sì mú un padà lọ pẹ̀lú ara rẹ̀ sí Íjíbítì, níbi tí ó ti kú nígbà tí ó ṣubú kúrò lórí ẹṣin. Ìjọba ọba àkọ́kọ́ ti àríwá jẹ́ láti ọdún 281 ṣáájú ìbí Kristi títí di ọdún 246 ṣáájú ìbí Kristi, èyí tí ó dọ́gba pẹ̀lú ọdún mẹ́ẹ̀dógún lé lógún.

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].

Ọba àkọ́kọ́ ti àríwá nínú orí kọkànlá, ṣẹ́gun ìdènà agbègbè mẹ́ta kí a lè fi í múlẹ̀ lórí ìtẹ́. Róòmù keferi pẹ̀lú ṣẹ́gun ìdènà agbègbè mẹ́ta kí a lè fi í múlẹ̀ lórí ìtẹ́ [Wo Danieli 8:9], àti Róòmù Pápà ṣẹ́gun ìdènà agbègbè mẹ́ta kí a lè fi í múlẹ̀ lórí ìtẹ́ [Wo Danieli 7:20]. Róòmù òde òní pẹ̀lú ṣẹ́gun ìdènà agbègbè mẹ́ta kí a lè fi í múlẹ̀ lórí ìtẹ́ [Wo 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”).

Lẹ́yìn tí a ti fi í múlẹ̀ lórí ìtẹ́, ọba àkọ́kọ́ ti àríwá jọba fún ọdún márùndínlọ́gbọ̀n. Lẹ́yìn tí a ti fi í múlẹ̀ lórí ìtẹ́, Romu keferi jọba fún “àkókò” kan (ọdún ẹgbẹ̀ta ọgọ́ta). Lẹ́yìn tí a ti fi í múlẹ̀ lórí ìtẹ́, Romu pàápàá jọba fún “àkókò kan, àwọn àkókò, àti pínyà àkókò” (ọdún ẹgbẹ̀rún méjìlá ọgọ́ta). Lẹ́yìn tí a ti fi í múlẹ̀ lórí ìtẹ́, Romu òde-òní yóò jọba fún oṣù méjìlélógójì àpẹẹrẹ (èyí tí a tún sọ̀rọ̀ rẹ̀ gẹ́gẹ́ bí “wákàtí kan”).

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.

Arábìnrin White jẹ́ kí a mọ̀ pé, “pọ̀ nínú ìtàn tí a kọ sínú Danieli orí kọkànlá ni a ó tún ṣe.” Lẹ́yìn náà ó tọ́ka sí ẹsẹ̀ ọgbọ̀n-ún dín lọ́gbọ̀n títí dé mẹ́rìndínlọ́gbọ̀n, ó sì wí pé, “àwọn ìṣẹ̀lẹ̀ tí ó jọ irú àwọn tí a ṣàpèjúwe nínú àwọn ọ̀rọ̀ wọ̀nyí yóò ṣẹlẹ̀.” Nínú àwọn ẹsẹ̀ wọ̀nyí, Romu papal (ìríra tí ń mú ìparun wá), ni a “gbé kalẹ̀” lórí ìtẹ́ ní ọdún 538, lẹ́yìn náà ó sì ṣe inúnibíni sí àwọn ènìyàn Ọlọ́run fún “ọ̀pọ̀ ọjọ́” (ẹgbẹ̀rún kan ó lé ọgọ́ta ọdún), títí “ìbínú” àkọ́kọ́ fi pé ní ọdún 1798. Ìtàn àwọn ẹsẹ̀ ọgbọ̀n-ún dín lọ́gbọ̀n títí dé mẹ́rìndínlọ́gbọ̀n ni a tún ṣe nínú ẹsẹ̀ mẹ́fà ìkẹyìn ti orí kọkànlá, ṣùgbọ́n a tún ti fi ìtàn náà hàn gẹ́gẹ́ bí àpẹẹrẹ pípé nínú ẹsẹ̀ márùn-ún títí dé mẹ́sàn-án.

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.

Ìdásílẹ̀ Seleucus gẹ́gẹ́ bí ọba àríwá ní ọdún 281 BC bá ọdún 538 mu. Àwọn méjèèjì dúró fún ìgégun ọba àríwá lórí ìtẹ́ ní òpin ìṣẹ́gun àwọn ìdènà ilẹ̀-ayé mẹ́ta. Àkókò ìṣàkóso póòpù ni a fi ọ̀nà púpọ̀ hàn; ẹgbẹ̀rún kan ó lé ọgọ́ta ọjọ́, oṣù méjìlélógójì, àkókò kan, àwọn àkókò, àti ìpín àkókò, ààyè kan, àti ọdún mẹ́ta àtààbọ̀. Ìṣàkóso Seleucus pé fún ọdún márùndínlọ́gbọ̀n, ìdámẹ́wàá, tàbí ìdámẹ́wàá ọrẹ, nínú márùndínlọ́gbọ̀n, jẹ́ mẹ́ta àtààbọ̀. Ìdámẹ́wàá ọdún márùndínlọ́gbọ̀n ni a tún ń sọ gẹ́gẹ́ bí “mẹ́ta-pọ́ìntì-márùn-ún” (3.5) ọdún. “Mẹ́ta àtààbọ̀” jẹ́ ààmì àkókò ìṣàkóso póòpù.

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.

Ìjọ́pọ̀ pápà gba ọgbẹ́ ikú rẹ̀ ní ọdún 1798 nígbà tí ọba gúúsù, Napoleon Bonaparte (tí ìtumọ̀ rẹ̀ jẹ́ “ọmọkùnrin aláyọ̀rísí”), rán jénéràálì rẹ̀ láti mú pópù ní ìgbèkùn. Ní ọdún kan lẹ́yìn náà, ní 1799, pópù náà kú ní ilẹ̀ àjèjì, gẹ́gẹ́ bí ọba àkọ́kọ́ ti àríwá náà náà ṣe kú, ẹni tí ọba gúúsù ti mú lọ sí ìgbèkùn pẹ̀lú. Seleucus Callinicus kú nípa jíjẹ́ kúrò lórí ẹṣin nígbà tí ó wà ní ìgbèkùn ní Ejibiti. Pópù ni ẹni tí ó gun ẹranko náà. Ẹranko náà dúró fún ètò òṣèlú tí pópù lò láti mú àwọn iṣẹ́ Sátánì rẹ̀ ṣẹ. A pa ẹranko náà ní ọdún 1798, pópù sì, ẹni tí ó ti gun ẹranko náà tí ó sì jọba lórí rẹ̀, kú ní ọdún kan lẹ́yìn náà. Seleucus Callinicus kú nípa jíjẹ́ kúrò lórí ẹṣin kan (ẹranko tí ó gun.) Ìgbèkùn ìjọ́pọ̀ pápà ní ọdún 1798 àti 1799, ni a fi àpẹẹrẹ pípé hàn nínú ìgbèkùn ọba àkọ́kọ́ ti àríwá.

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.

Ohun tí ó mú ìbínú ọba gúúsù bọ̀ sí ọba àríwá ni ìparun májẹ̀mú àlàáfíà kan, èyí tí a ṣàpẹẹrẹ rẹ̀ nípa ìyọkúrò Berenice (ìyàwó gúúsù) kúrò nípò rẹ̀ àti ikú tí ó tẹ̀ lé e ní ọwọ́ Laodice. Napoleon ti wọ májẹ̀mú àlàáfíà kan láàárín France Ìyípadà àti àwọn ìpínlẹ̀ póòpù ní ọdún 1797. Orúkọ májẹ̀mú náà ni a fi orúkọ ìlú Tolentino ní Ancona, Italy, tí wọ́n ti fọwọ́ sí i. Ó parí ní ìlànà ní February, 1798 nígbà tí France mú póòpù ní ìgbèkùn. Ìdí tí a fi sọ májẹ̀mú náà di asán ni ìsapá France láti tan Ìyípadà rẹ̀ kálẹ̀.

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.

Jẹ́ńérálì Duphot ti Napoleon wà ní Róòmù ní ọdún 1797 gẹ́gẹ́ bí ara ẹgbẹ́ ọmọ-ogun ìrìn-àjò Faranse tí Directory, ìyẹn ìjọba alákóso ilẹ̀ Faranse ní àsìkò náà, rán. Ète ìrìn-àjò Faranse sí Ítálì, tí ìwàláàyè Jẹ́ńérálì Duphot ní Róòmù jẹ́ apá kan rẹ̀, ni láti ṣètìlẹ́yìn fún Orílẹ̀-èdè Olómìnira ti Róòmù, ìyẹn ìpínlẹ̀ alábòójútó tí kò pẹ́ tí àwọn ọmọ-ogun ìyípadà Faranse dá sílẹ̀ ní Ilẹ̀-Ìwọ̀n-Ilẹ̀ Ítálì. Àwọn Faranse ń kópa gidigidi ní ṣíṣe àtìlẹ́yìn fún àwọn ìṣísẹ̀ ìyípadà àti fífọ àwọn èrò ìyípadà káàkiri Yúróòpù ní àkókò yìí. Ní Ítálì, wọ́n ń wá ọ̀nà láti bì àwọn ìjọba ọba ṣubú kí wọ́n sì gbé àwọn orílẹ̀-èdè olómìnira kalẹ̀ tí a fi àpẹẹrẹ Orílẹ̀-èdè Olómìnira Faranse ṣe.

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.

Wíwà Duphot àti àwọn ìṣe rẹ̀ ní Róòmù ru àtakò sókè láti ọ̀dọ̀ àwọn ẹgbẹ́ aládùúgbò-ìbílẹ̀ tí ń pa ìmúlò àtijọ́ mọ́, pẹ̀lú àwọn alátìlẹ́yìn fún àwọn Ìpínlẹ̀ Páápù àti àwọn ọlọ́lá àdúgbò. Ní oṣù Kejìlá, ọdún 1797, nígbà ìjàkadì kan láàárín àwọn ọmọ-ogun Faransé àti àwọn alátìlẹ́yìn fún àwọn Ìpínlẹ̀ Páápù, wọ́n pa Gẹ́ńérà Duphot, àti nípa bẹ́ẹ̀ ni a fi ìdí àwáwí náà múlẹ̀ fún Napoleon láti rán Gẹ́ńérà Berthier lọ ní ọdún tí ó tẹ̀lé e láti mú póòpù ní ìgbèkùn. Àdéhùn àlàáfíà tí ó fọ́ láàárín àwọn ọba gúúsù àti àríwá pèsè ìdí tí ó ru ìṣẹ̀lẹ̀ náà ní àwọn ìtàn méjèèjì, pé ọba àríwá ni a mú ní ìgbèkùn nípasẹ̀ ọba gúúsù.

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.

Ẹsẹ̀ kẹjọ wí pé, “yóò sì mú àwọn ọlọ́run wọn lọ sí ìgbèkùn sí Ejibiti, pẹ̀lú àwọn ọmọ-aládé wọn, àti pẹ̀lú àwọn ohun èlò wọn iyebíye ti fàdákà àti ti wúrà.” Nígbà tí Ptolemy padà sí Ejibiti gẹ́gẹ́ bí ìmúṣẹ ẹsẹ̀ yìí, àwọn ará Ejibiti fún un ní oyè “Euergetes” (Olùṣànfààní), gẹ́gẹ́ bí ìyìn fún iṣẹ́ rẹ̀ ní pípadà àwọn òrìṣà àti àwọn ohun ìṣàfihàn wọn tí ọba àríwá ti gbà lọ́wọ́ wọn tẹ́lẹ̀. Ní ọdún 1798, ìkólọ́ Romu ní ọwọ́ àwọn Faransé ṣẹlẹ̀. Ní ọjọ́ kan péré, àwọn akọ̀wé-ìtàn ṣàkọsílẹ̀ pé ọkọ̀ ẹṣin lọ́nà ẹgbẹ̀rún márùn-ún, lábẹ́ ààbò ológun líle, ni a rí tí wọ́n ń kúrò ní ìlú náà.

The procession contained an immense number of antique sculptures and Renaissance paintings that France was appropriating in accordance with the broken peace treaty of Tolentino. Those artworks included the Laocoon group, the Belvedere Apollo, the Dying Gaul, Cupid and Psyche, Ariadne on Naxos, the Medici Venus, and the colossal figures of the Tiber and the Nile; tapestries and paintings by Raphael, including the Transfiguration, the Madonna di Foligno, the Madonna della Sedia, Titian’s Santa Conversazione; and many other works. It was not till several years after that, these stolen treasures were exhibited in the Musee Napoleonian in the Louvre, which was opened in 1807. As Ptolemy was celebrated for returning the Egyptians treasures, the treasures carried from Rome were placed in the portion of the museum named after Napoleon.

Ìrìn-àjò àjọyọ̀ náà ní àkójọpọ̀ àrà òtítọ́ kan ti ọ̀pọ̀lọpọ̀ ere àwòrán àtijọ́ àti àwòrán ìyàworan ti àsìkò Renaissance tí Faranse ń gba fún ara rẹ̀ gẹ́gẹ́ bí ó ti bá àdéhùn àlàáfíà Tolentino tí a ti rú mu. Àwọn iṣẹ́ ọnà wọ̀nyí ní ẹgbẹ́ Laocoon, Apollo Belvedere, Dying Gaul, Cupid and Psyche, Ariadne on Naxos, Venus Medici, àti àwọn àwòrán ńláńlá odò Tiber àti Nile; àwọn aṣọ ògiri àrán àti àwọn àwòrán ti Raphael, pẹ̀lú Transfiguration, Madonna di Foligno, Madonna della Sedia, Santa Conversazione ti Titian; àti ọ̀pọ̀ iṣẹ́ mìíràn. Kò di ọ̀pọ̀ ọdún lẹ́yìn náà ni a fi àwọn ìṣúra tí wọ́n jí wọ̀nyí hàn ní Musee Napoleonian nínú Louvre, tí a ṣí sílẹ̀ ní ọdún 1807. Gẹ́gẹ́ bí a ti ń yìn Ptolemy nítorí pípadà àwọn ìṣúra àwọn ará Ejibiti, bẹ́ẹ̀ ni a gbe àwọn ìṣúra tí a kó láti Rome sínú apá ilé ọnọ náà tí a sọ ní orúkọ 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.

Ẹsẹ̀ márùn-ún sí mẹ́sàn-án jẹ́ ìbámu pípé pẹ̀lú ìtàn tí ó bẹ̀rẹ̀ ní ọdún 538 tí ó sì parí ní 1798 àti 1799. Wọ́n bá àwọn ẹsẹ̀ mọ́kànlélọ́gbọ̀n sí mẹ́rìndínlọ́gbọ̀n mu, èyí tí a fi hàn nínú àwọn ẹsẹ̀ mẹ́fà ìkẹyìn orí náà, tí wọ́n ṣàpèjúwe ìfúnnilágbára ìkẹyìn ti Róòmù òde-òní bí ó ti ń ṣẹ́gun àwọn ìdènà mẹ́ta, tí ó sì wá dé òpin rẹ̀ níkẹyìn láìsí ẹni kankan láti ràn án lọ́wọ́. Ẹsẹ̀ mẹ́wàá lẹ́yìn náà sọ̀rọ̀ nípa ìtàn ọdún 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.

> Ṣùgbọ́n a óò ru àwọn ọmọ rẹ̀ sókè, wọn yóò sì kó ogun ńlá jọ; ọ̀kan yóò sì dájúdájú wá, yóò sì ṣàn kọjá, yóò sì gba lọ; lẹ́yìn náà ni yóò padà, a ó sì tún ru ú sókè, àní títí dé ibi agbára olódi rẹ̀. Dáníẹ́lì 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.

Ìmúṣẹ ìtàn ti ẹsẹ̀ kẹwàá jẹ́ àpẹẹrẹ 1989, nígbà tí ìjọba póòpù, nínú àjọṣepọ̀ aṣínà pẹ̀lú Ronald Reagan, “ṣàn kọjá” tí ó sì “rékọjá” Soviet Union, tí ó fi odi agbára rẹ̀ nìkan sílẹ̀ (Rọ́ṣíà), bí Soviet Union (USSR) ṣe tú ká lẹ́yìn 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.

> Ní àkókò ìgbẹ̀yìn ni ọba gúúsù yóò gbógun ti í; ọba àríwá yóò sì wá sí i bí ẹ̀fúùfù ìjì, pẹ̀lú àwọn kẹ̀kẹ́-ogun, àti pẹ̀lú àwọn ẹlẹ́ṣin, àti pẹ̀lú ọ̀pọ̀ ọkọ̀ ojú omi; yóò sì wọ inú àwọn ilẹ̀ náà, yóò sì ṣàn kọjá, yóò sì ré kọjá. 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.”

Ìtàn ẹsẹ̀ mẹ́wàá dúró fún ìgbèsan sí ìṣẹ́gun tí ọba gúúsù ṣẹ́gun ọba àríwá ní ọdún 246 ṣáájú Kristi, ó sì jẹ́ àpẹẹrẹ ìgbèsan sí ìṣẹ́gun tí ọba gúúsù ṣẹ́gun ọba àríwá ní ọdún 1798. Ẹsẹ̀ ogójì bẹ̀rẹ̀ pẹ̀lú àkókò òpin ní ọdún 1798, nígbà tí ọba gúúsù (Faransé aláìgbàgbọ́ nínú Ọlọ́run) fi ọgbẹ́ ikú náà lù ú ọba àríwá (agbára póòpù), a sì mú un ṣẹ pẹ̀lú ìwópalẹ̀ Soviet Union ní àkókò òpin ní ọdún 1989. Àkókò òpin ní ọdún 1798 ni a ṣàfihàn nínú ẹsẹ̀ ogójì pẹ̀lú ọ̀rọ̀ náà pé, “Àti ní àkókò òpin ni ọba gúúsù yóò tà á.” “Aami ìdádúró” (:) tí ó ya apá ìkẹyìn ẹsẹ̀ náà sọ́tọ̀, ń samisi “àkókò òpin” tó tẹ̀lé e ní ọdún 1989. “Ọba àríwá yóò sì bọ̀ wá sí i bí ìjì líle, pẹ̀lú kẹ̀kẹ́-ogun, àti pẹ̀lú àwọn ẹlẹ́ṣin, àti pẹ̀lú ọ̀pọ̀ ọkọ̀ ojú omi; yóò sì wọ inú àwọn ilẹ̀ náà, yóò sì kún bò wọ́n lórí, yóò sì kọjá lọ.”

We will continue this study in the next article.

A ó tẹ̀síwájú pẹ̀lú ẹ̀kọ́ yìí nínú àpilẹ̀kọ tó kàn.

> “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. . . .

> “Gbogbo orílẹ̀-èdè tí ó ti wọ ojú pápá ìṣe ni a ti jẹ́ kí ó gba ipò rẹ̀ lórí ilẹ̀-ayé, kí a lè rí i bóyá yóò mú ète ‘Olùṣọ́ náà àti Ẹni Mímọ́ náà’ ṣẹ. Àsọtẹ́lẹ̀ ti tọpasẹ̀ ìdìde àti ìṣubú àwọn ìjọba ńlá ayé—Bábílónì, Médo-Pérsíà, Gíríìsì, àti Róòmù. Pẹ̀lú ọ̀kọ̀ọ̀kan àwọn wọ̀nyí, gẹ́gẹ́ bí ó ti rí pẹ̀lú àwọn orílẹ̀-èdè tí agbára wọn kéré sí i, ìtàn tún ara rẹ̀ ṣe. Ọ̀kọ̀ọ̀kan ní àkókò ìdánwò rẹ̀, ọ̀kọ̀ọ̀kan kùnà, ògo rẹ̀ ṣú, agbára rẹ̀ kúrò, ẹlòmíràn sì gba ipò rẹ̀....”

> “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.

> “Láti inú ìgòkè àti ìṣubú àwọn orílẹ̀-èdè, gẹ́gẹ́ bí a ti sọ ọ́ di mímọ̀ nínú àwọn ojúewé Ìwé Mímọ́, wọ́n nílò láti kọ́ bí ògo lásán ti òde àti ti ayé ṣe jẹ́ aláìníye. Bábílónì, pẹ̀lú gbogbo agbára rẹ̀ àti ọlá ńlá rẹ̀, irú èyí tí ayé wa kò tíì rí mọ́ láti ìgbà náà,—agbára àti ọlá ńlá tí ó dà bí ẹni pé ó dúró ṣinṣin, tí yóò sì pẹ́ títí, sí àwọn ènìyàn ìgbà náà,—báwo ni ó ti kọjá lọ pátápátá! Gẹ́gẹ́ bí “òdòdó koríko” ni ó ti ṣègbé. Bẹ́ẹ̀ ni gbogbo ohun tí kò ní Ọlọ́run gẹ́gẹ́ bí ìpìlẹ̀ rẹ̀ yóò ṣègbé. Kìkì ohun tí a so pọ̀ mọ́ ète Rẹ̀ tí ó sì ń fi ìwà Rẹ̀ hàn ni ó lè dúró. Àwọn ìlànà Rẹ̀ nìkan ni àwọn ohun tí ó dúró ṣinṣin tí ayé wa mọ̀.” Education, 177, 184.

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