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

Incwadi kaDaniyeli - Inombolo Ikhulu Namashumi Ayisithupha Nanhlanu

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

Ukwembula Ukwalukwa Kwesiprofetho: Kusukela ku-Aleksandire Omkhulu kuya eRoma Yanamuhla

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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.

Manje sesizocabangela umlando owenzeka ngemva kokufa okungazelelwe kuka-Alexander Omkhulu, omelela unyaka ka-538 kuze kube sesikhathini sokuphela 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.

> Futhi lapho esemi, umbuso wakhe uyakwephulwa, uhlukaniselwe emimoyeni yomine yezulu; kodwa ungabi ngowenzalo yakhe, futhi ungabi njengokubusa kwakhe ayebuse ngakho; ngokuba umbuso wakhe uyakuhluthulwa, ube ngowabanye ngaphandle kwalabo. Inkosi yaseningizimu iyakuqina, kanye nenye yezikhulu zayo; kodwa yona iyakuba namandla ngaphezu kwayo, ibuse; ukubusa kwayo kuyakuba ngukubusa okukhulu. Ekupheleni kweminyaka ziyakuzihlanganisa; ngokuba indodakazi yenkosi yaseningizimu iyakuza enkosini yasenyakatho ukwenza isivumelwano; kodwa ayiyikugcina amandla engalo; naye akayikuma, nengalo yakhe futhi; kodwa iyakunikelwa, kanye nalabo abayilethayo, nalowo oyizalileyo, nalowo oyinike amandla ngalezo zikhathi. Kodwa kuyakuvela omunye egatsheni lezimpande zayo eme esikhundleni sakhe, oyakuza nebutho, angene enqabeni yenkosi yasenyakatho, enze ngokumelene nabo, anqobe; aphinde athumbe ayise eGibhithe onkulunkulu babo, kanye neziphathamandla zabo, nezitsha zabo eziyigugu zesiliva nezigolide; futhi yena uyakuqhubeka iminyaka eminingi kunenkosi yasenyakatho. Kanjalo inkosi yaseningizimu iyakungena embusweni wayo, ibuyele ezweni layo. 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.

Ekugcineni, ngemva kokuba umbuso ka-Alexander Omkhulu wephuliwe, labo ababebambana ngamandla okulawula lowo owayengumbuso wakhe bagcina sebewelela emibusweni emibili eyinhloko. Omunye umbuso ulawula iningizimu yombuso ka-Alexander wangaphambili, kanti omunye ulawula inyakatho. Kusukela kuleso sikhathi ekulandisweni kwesiprofetho babizwa nje ngokuthi yinkosi yaseningizimu nenkosi yasenyakatho. Lapho impi yokubusa umhlaba isifinyelele ezingeni lapho isivezwe khona kuphela phakathi kwenkosi yasenyakatho nenkosi yaseningizimu, izimpawu zaleyo mibuso emibili ziyaqhubeka kuso sonke leso 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.

Evesini lesihlanu, inkosi yaseningizimu iyamiselwa, futhi inamandla, kodwa nenkosi yasenyakatho nayo inamandla futhi umbuso wayo mkhulu kakhulu. Khona-ke evesini lesithupha, inkosi yaseningizimu iphakamisa isivumelwano sobumbano nombuso wasenyakatho. Isivumelwano sokuthula siqinisekiswa ngokuthi inkosi yaseningizimu inike inkosi yasenyakatho indodakazi yayo, ukuze inkosi yasenyakatho iyishade, ngaleyo ndlela iqinise ubumbano lwabo ngesibopho somndeni. Inkosi yasenyakatho yavuma, yachitha umkayo, yashada nenkosazana eyayivela eningizimu, futhi ubumbano lwaqala.

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.

Ekugcineni inkosazana yaseningizimu izala umntwana wesilisa; kodwa ekugcineni inkosi yasenyakatho iyamkhathalela kancane umkayo wayo omusha, imlahle, njengoba yayenzile ngomkayo wayo wokuqala, bese ibuyisa umkayo wayo wokuqala. Kodwa masinyane nje lapho lowo mkayo wokuqala esebuyiselwe futhi esethole ithuba, ubulala inkosi yasenyakatho, umakoti wayo waseningizimu, umntwana wayo, kanye nalo lonke ixuku layo laseGibhithe. Leso senzo sokuba lowo mkayo wokuqala abulale inkosazana yaseningizimu nomntwana wayo sithukuthelisa umndeni wenkosazana yaseningizimu, futhi omunye wabafowabo uvusa ibutho ahlasele umbuso wasenyakatho.

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.

Ibutho laseningizimu liyanqoba phezu kwenkosi yasenyakatho, bese kuthi umfazi wokuqala owabulala inkosi yasenyakatho, kanye nomakoti wayo waseningizimu nengane, babulawe. Indodana yomfazi wokuqala, eyayimiswe njengenkosi ebusayo yasenyakatho ekufeni kukayise, iyabanjwa ithathwe ibuyiselwe eGibhithe yinkosi yaseningizimu, kanye nezinye izinto zobuciko baseGibhithe nezithixo ezazithathwe embusweni waseningizimu ngumbuso wasenyakatho ezimpini zangaphambili. Lapho isiseGibhithe, inkosi yasenyakatho ebithunjiwe iyawa ehhashini ife. U-Uriah Smith uchaza lo mlando kanje.

> “‘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 bayakuzihlanganisa; ngokuba indodakazi yenkosi yaseningizimu iyakuza enkosini yasenyakatho ukuze yenze isivumelwano; kepha ayiyikugcina amandla engalo; futhi naye akayikuma, nengalo yakhe; kodwa uyonikelwa, kanye nalabo abamlethe, nalowo owamzala, nalowo owamqinisa ngalezo zikhathi.’

> “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.

> “Kwakuhlala kunezimpi ezivamile phakathi kwamakhosi aseGibhithe nawaseSiriya. Ikakhulukazi kwaba njalo ngoPtolemy Philadelphus, inkosi yesibili yaseGibhithe, no-Antiochus Theos, inkosi yesithathu yaseSiriya. Ekugcineni bavumelana ukwenza ukuthula ngaphansi kombandela wokuthi u-Antiochus Theos axoshe umkakhe wokuqala, uLaodice, kanye namadodana akhe amabili, bese eshada noBerenice, indodakazi kaPtolemy Philadelphus. Ngakho-ke uPtolemy waletha indodakazi yakhe ku-Antiochus, eyinika kanye nayo ilobolo 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 yena akayikugcina amandla engalo;’ okungukuthi, intshisekelo namandla akhe ku-Antiochus. Kwaba njalo impela; ngokuba esikhathini esingeside emva kwalokho, ekushisekeni kothando, u-Antiochus wabuyisela unkosikazi wakhe wokuqala, u-Laodice, kanye nabantwana bakhe, enkantolo futhi. Khona-ke isiprofetho sithi, ‘Futhi yena [u-Antiochus] akayikuma, nengalo yakhe,’ noma inzalo yakhe. U-Laodice, esebuyiselwe emseni nasemandleni, wesaba ukuthi, ngenxa yokuguquguquka kwesimo sakhe, u-Antiochus angaphinde amhlazise, abuyise u-Berenice; futhi ecabanga ukuthi akukho lutho olungaphansi kokufa kwakhe olwalungaba yisivikelo esisebenzayo ngokumelene naleso simo, wenza ukuba afakwe ushevu kungakabiphi emva kwalokho. Nenzalo yakhe ngo-Berenice ayizange imlandele embusweni; ngokuba u-Laodice waqhuba izindaba ngendlela yokuthi aqinisekisele indodana yakhe endala, u-Seleucus Callinicus, isihlalo sobukhosi.”

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

> “Kodwa ububi obunjalo babungeke buhlale isikhathi eside bungajeziswa, njengoba isiprofetho siqhubeka sibikezela, futhi njengoba umlando olandelayo ukufakazela.”

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

> “‘IVESI 7. Kodwa egatsheni lezimpande zakhe kuyakuvela oyakuma esikhundleni sakhe, oyakuza nebutho, angene enqabeni yenkosi yasenyakatho, enze ngokumelene nabo, anqobe; 8. futhi uyakuthumba ayise eGibhithe onkulunkulu babo, kanye nezikhulu zabo, nezitsha zabo eziyigugu zesiliva nezegolide; futhi uyakuhlala iminyaka eminingi kunenkosi yasenyakatho. 9. Kanjalo inkosi yaseningizimu iyakungena embusweni wayo, ibuyele ezweni layo.’”

> “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.

> “Leli gatsha elaphuma empandeni efanayo noBerenice kwakungumfowabo, uPtolemy Euergetes. Kuthe engakasukumi kahle esikhundleni sikayise, uPtolemy Philadelphus, embusweni waseGibhithe, ngokushaqeka okukhulu efisa ukuphindisela ukufa kukadadewabo, uBerenice, waqoqa ibutho elikhulu kakhulu, wahlasela izwe lenkosi yasenyakatho, okungukuthi, elikaSeleucus Callinicus, owayebusa eSiriya kanye nonina, uLaodice. Wabahlula, kwaze kwaba sekunqobeni iSiriya, iKhilikhiya, izingxenye ezingaphezulu ngaphesheya kwe-Ewufrathe, kanye cishe nayo yonke i-Asiya. Kodwa-ke, esezwile ukuthi eGibhithe kwakuvukile ukuhlubuka okwakufuna ukuba abuyele ekhaya, waphanga umbuso kaSeleucus, wathatha amathalenta esiliva ayizinkulungwane ezingamashumi amane, nezitsha eziyigugu, kanye nezithombe zonkulunkulu eziyizinkulungwane ezimbili namakhulu amahlanu. Phakathi kwalezi kwakukhona izithombe uCambyses ayekade ezithathile eGibhithe waziyisa ePheresiya. AbaseGibhithe, benikelwe ngokuphelele ekukhonzeni izithombe, bamnika uPtolemy isiqu esithi Euergetes, noma uMhlomuli, njengokumncoma ngokuthi ngaleyo ndlela, emva kweminyaka eminingi, wayesebuyisele onkulunkulu babo ababethunjiwe.”

> “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.

> “Lokhu, ngokukaBhishobhi Newton, kuyindaba kaJerome, ekhishwe kubabhali bomlando basendulo, kodwa kukhona nabanye abalobi abasasekhona, kusho yena, abaqinisekisa izingxenye eziningana zalezizinto ezifanayo. U-Appian usitshela ukuthi uLaodice esebulele u-Antiochus, kwathi emva kwakhe wabulala noBerenice nomntanakhe, uPtolemy, indodana kaPhiladelphus, ukuze aziphindiselele lezo zibulalo, wahlasela iSiriya, wabulala uLaodice, waqhubekela phambili kwaze kwaba seBabiloni. KuPolybius sifunda ukuthi uPtolemy, obizwa ngesidlaliso esithi Euergetes, ethukuthele kakhulu ngenxa yokuphathwa ngesihluku kukadadewabo, uBerenice, wamasha nebutho waya eSiriya, wathumba umuzi waseSeleucia, owagcinwa eminyakeni ethile eyalandela ngamabutho ezinkosi zaseGibhithe. Ngaleyo ndlela wangena enqabeni yenkosi yasenyakatho. UPolyaenus uqinisa ngokuthi uPtolemy wazenza inkosi phezu kwezwe lonke kusukela eNtabeni iTaurus kuze kube seNdiya, ngaphandle kwempi noma ukulwa; kodwa lokho ukubeka ngephutha kuyise esikhundleni sendodana. UJustin uthi ukuba uPtolemy wayengabizwanga ukuba abuyele eGibhithe ngenxa yovukelo lwasekhaya, wayeyakuba nombuso wonke kaSeleucus. Inkosi yaseningizimu ngaleyo ndlela yangena embusweni wenkosi yasenyakatho, yase ibuyela ezweni layo, njengokuba umprofethi ayekubike kusengaphambili. Futhi waqhubeka iminyaka eminingi kunenkosi yasenyakatho; ngoba uSeleucus Callinicus wafela ekudingisweni, ngenxa yokuwa ehhashini lakhe; kanti uPtolemy Euergetes wamphila ngeminyaka emine noma 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.

Isici esingokwesiprofetho saseRoma, ngakho-ke neseNkosi yasenyakatho, siwukuthi ukuze imiswe esihlalweni sobukhosi, kumele kunqotshwe izithiyo ezintathu zendawo. Inkosi yokuqala yasenyakatho ngemva kombuso ka-Alexander owaqhekeka yamiswa nguSeleucus Nicator, owayeke wasebenza njengojenene kaPtolemy (inkosi yaseningizimu) isikhashana phakathi kuka-316 no-312 BC. Ivesi lesihlanu likhuluma ngaleli qiniso lapho lithi, “Futhi inkosi yaseningizimu iyakuba namandla, nomunye wezikhulu zayo; futhi iyakuba namandla ngaphezu kwayo.” UPtolemy wayeyinkosi yaseningizimu, futhi wayenojenene (omunye wezikhulu zakhe), owayemiselwe ukuba abe namandla kunoPtolemy, futhi ibinzana lokugcina levesi lesihlanu lithi, “futhi iyakubusa; ukubusa kwayo kuyakuba ngukubusa okukhulu.” USeleucus, ujenene kaPtolemy, wayezoba yinkosi yokuqala yasenyakatho. Kodwa ukuze uSeleucus abe yinkosi yasenyakatho, kwakuzomele ahlukane nenkosi yaseningizimu, bese emva kwalokho enqoba izindawo ezintathu zendawo.

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.

Indawo yokuqala eyanqotshwa nguSeleukosi kwakuyiMpumalanga ngo-301 BC. Wase enqoba iNtshonalanga (eyayiphethwe yilowo owalandela uCassander) ngo-286 BC, wabe esethatha indawo yakhe yesithathu eNyakatho lapho enqoba uLysimachus ngo-281 BC. Inkosi yasenyakatho yamiswa esihlalweni sobukhosi ngo-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 sokuthula esabuye sakhiwa nenkosi yaseningizimu senzeka ngo-252 BC. Eminyakeni eyisithupha kamuva, ngo-246 BC, uBerenice (inkosazana yaseningizimu), indodana yakhe, nabo bonke ababehambele naye babulawa. Inkosi yaseningizimu kamuva yathumba indodana kaLaodice, uSeleucus Callinicus, yahamba nayo yabuyela nayo eGibhithe, lapho yafa khona isiwe yihhashi. Ukubusa kwenkosi yokuqala yasenyakatho kwaqala ngo-281 BC kwaze kwaba ngu-246 BC, okulingana neminyaka engamashumi amathathu nanhlanu.

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].

Inkosi yokuqala yasenyakatho esahlukweni seshumi nanye yanqoba izithiyo ezintathu zendawo ukuze iqiniswe esihlalweni sobukhosi. NeRoma lobuhedeni nayo yanqoba izithiyo ezintathu zendawo ukuze iqiniswe esihlalweni sobukhosi [Bheka uDaniyeli 8:9], kanti neRoma yobupapa yanqoba izithiyo ezintathu zendawo ukuze iqiniswe esihlalweni sobukhosi [Bheka uDaniyeli 7:20]. NeRoma yanamuhla nayo inqoba izithiyo ezintathu zendawo ukuze iqiniswe esihlalweni sobukhosi [Bheka 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”).

Lapho esemi esihlalweni sobukhosi, inkosi yokuqala yasenyakatho yabusa iminyaka engamashumi amathathu nanhlanu. Lapho esemi esihlalweni sobukhosi, iRoma yobuqaba yabusa “isikhathi” (iminyaka engamakhulu amathathu namashumi ayisithupha). Lapho esemi esihlalweni sobukhosi, iRoma yobupapa yabusa “isikhathi, izikhathi, nengxenye yesikhathi” (iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha.) Lapho esemi esihlalweni sobukhosi, iRoma yesimanje iyobusa izinyanga ezingamashumi amane nambili ezingokomfanekiso (okuphinde kuqoshwe ngokuthi “ihora”).

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.

USister White uyasazisa ukuthi “umlando omningi obhalwe kuDaniyeli isahluko seshumi nanye uzophindwa.” Ube esecaphuna amavesi amashumi amathathu nanye kuya kwamashumi amathathu nesithupha, bese ethi, “izigameko ezifana nalezo ezichazwe kula mazwi ziyokwenzeka.” Kulawo mavesi iRoma yobupapa (isinengiso esichithayo), “ibekwa” esihlalweni sobukhosi ngo-538, bese iyashushisa abantu bakaNkulunkulu “izinsuku eziningi” (iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha), kuze kube yilapho “ulaka” lokuqala seluphelelisekile ngo-1798. Umlando wamavesi amashumi amathathu nanye kuya kwamashumi amathathu nesithupha uyaphindwa emavesini ayisithupha okugcina esahluko seshumi nanye, kodwa lowo mlando waphinde wafanekiswa ngokuphelele emavesini esihlanu kuya kwelesishiyagalolunye.

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.

Ukumiswa kukaSeleucus njengenkosi yasenyakatho ngo-281 BC kuhambisana nonyaka ka-538. Kokubili kumela ukubekwa esihlalweni sobukhosi kwenkosi yasenyakatho ekuphethweni kokunqotshwa kwezithiyo ezintathu zendawo. Isikhathi sokubusa kobupapa sivezwa ngezindlela eziningana; izinsuku eziyinkulungwane namakhulu amabili namashumi ayisithupha, izinyanga ezingamashumi amane nambili, isikhathi, izikhathi nokwahlukaniswa kwesikhathi, isikhawu, kanye neminyaka emithathu nengxenye. Ukubusa kukaSeleucus kwaba iminyaka engamashumi amathathu nanhlanu, futhi ingxenye yeshumi, noma okweshumi, kweminyaka engamashumi amathathu nanhlanu iyiminyaka emithathu nengxenye. Ingxenye yeshumi yeminyaka engamashumi amathathu nanhlanu iphinde ivezwe ngokuthi “amaphuzu amathathu nengxenye” (3.5) eminyaka. “Emithathu nengxenye” luwuphawu lwenkathi yokubusa kobupapa.

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

Ubupapa bamukela inxeba labo elibulalayo ngo-1798 lapho inkosi yaseningizimu, uNapoleon Bonaparte (okusho ukuthi “indodana enenhlanhla”), ithumela ujenene wayo ukuba ayothumba upapa. Ngonyaka olandelayo, ngo-1799, upapa wafa esekudingisweni, njengoba kwafa nenkosi yokuqala yasenyakatho eyayithunjwe futhi yinkosi yaseningizimu. USeleucus Callinicus wafa ngokuwela ehhashini ngesikhathi esathunjiwe eGibhithe. Upapa nguyena owayegibele phezu kwesilo. Isilo simele uhlelo lwezepolitiki upapa ayelusebenzisa ukuze afeze imisebenzi yakhe kaSathane. Leso silo sabulawa ngo-1798, futhi upapa owayesigibele futhi ebusa phezu kwaso wafa ngonyaka olandelayo. USeleucus Callinicus wafa ewa ehhashini (isilo ayesigibele.) Ukuthunjwa kobupapa ngo-1798 nango-1799 kwafaniswa ngokuphelele ngokomfanekiso ngokuthunjwa kwenkosi yokuqala yasenyakatho.

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.

Okwaletha ulaka lwenkosi yaseningizimu enkosini yasenyakatho kwakuyisivumelwano sokuthula esaphulwa, esimelwe ukuchithwa kukaBerenice (umlobokazi waseningizimu) nokufa kwakhe okwalandela ezandleni zikaLaodice. UNapoleon wayengene esivumelwaneni sokuthula phakathi kweFrance yeNguquko nezifunda zobupapa ngo-1797. Lesi sivumelwano saqanjwa ngegama ledolobha laseTolentino e-Ancona, e-Italy, lapho sasayinwa khona. Saphela ngokusemthethweni ngoFebhuwari, 1798, lapho iFrance ithumba upapa. Isizathu sokuchithwa kwalesi sivumelwano kwakuwumzamo weFrance wokusabalalisa iNguquko yayo.

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.

Ujenene kaNapoleon, uDuphot, wayeseRoma ngo-1797 njengengxenye yebutho laseFrance elathunyelwa yiDirectory, uhulumeni obusayo waseFrance ngaleso sikhathi. Inhloso yohambo lwaseFrance oluya e-Italy, olwaluhlanganisa nokuba khona kukaJenene Duphot eRoma, kwakuwukweseka iRoman Republic, umbuso omfishane owawusungulwe amabutho ezinguquko aseFrance eNhlonhlweni yase-Italy. AmaFrance ayebambe iqhaza ngokukhuthele ekusekeleni imibhikisho yezinguquko nasekusabalaliseni imibono yezinguquko kulo lonke elaseYurophu ngalesi sikhathi. E-Italy, ayefuna ukuketula imibuso yamakhosi nokusungula iziriphabhulikhi ezazenziwe ngomfanekiso weRiphabhulikhi yaseFrance.

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.

Ubukhona bukaDuphot kanye nezenzo zakhe eRoma kwabangela ukuphikiswa yizinhlangothi ezazigcina amasiko, kuhlanganise nabesekeli beMibuso kaPapa kanye nezicukuthwane zendawo. NgoDisemba ka-1797, ngesikhathi sokungqubuzana phakathi kwamabutho aseFulentshi nabesekeli beMibuso kaPapa, uJenerali Duphot wabulawa ngenhloso, futhi ngaleyo ndlela kwase kusungulwa ibhaxa lokuthi uNapoleon athumele uJenerali Berthier ngonyaka olandelayo ukuba athumbe upapa. Isivumelwano sokuthula esaphulwa phakathi kwamakhosi aseningizimu nasenyakatho sanikeza isisusa kuzo zombili lezi zindaba sokuba inkosi yasenyakatho ithunjwe yinkosi yaseningizimu.

Verse eight says, “shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold.” When Ptolemy returned to Egypt in fulfillment of this verse, the Egyptians gave him the title of “Euergetes” (the Benefactor), as a compliment for his work in returning their idols and artifacts that had previously taken from them by the king of the north. In 1798, the plundering of Rome by the French took place. On one day alone the historians record that five hundred horse-drawn vehicles, under a strong military guard, was seen leaving the city.

Ivesi lesishiyagalombili lithi, “uyakuyisa naseGibhithe izithunjwa onkulunkulu babo, kanye nezikhulu zabo, nezitsha zabo eziyigugu zesiliva nezegolide.” Lapho uPtolemy ebuyela eGibhithe ekugcwalisekeni kwaleli vesi, abaseGibhithe bamnika isiqu esithi “Euergetes” (uMenzeli Omuhle), njengokumdumisa ngomsebenzi wakhe wokubuyisela izithombe zabo nezinsalela zabo ezazikade zithathiwe kubo yinkosi yasenyakatho. Ngo-1798 kwenzeka ukuphangwa kweRoma ngamaFulentshi. Ngosuku olulodwa nje kuphela, izazi-mlando zibhala ukuthi kwabonakala izinqola ezingamakhulu amahlanu ezidonswa amahhashi, zingaphansi kokuqashwa okuqinile kwezempi, ziphuma emzini.

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.

Udwendwe lwalunezinhlobonhlobo eziningi kakhulu zemifanekiso yasendulo nemidwebo yeNkathi Yokuvuselelwa Kwamagugu uFrance ayeyithatha ngokuvumelana nesivumelwano sokuthula saseTolentino esase siphuliwe. Leyo misebenzi yobuciko yayihlanganisa iqoqo likaLaocoon, i-Apollo yaseBelvedere, iDying Gaul, uCupid noPsyche, uAriadne eNaxos, iVenus yaseMedici, nezithombe ezinkulu zoMfula iTiber neNayile; izindwangu ezelukiweyo nemidwebo kaRaphael, kuhlanganisa i-Transfiguration, iMadonna di Foligno, iMadonna della Sedia, iSanta Conversazione kaTitian; kanye neminye imisebenzi eminingi. Kwaze kwaba yiminyaka eminingana emva kwalokho lapho le ngcebo eyebiwe yavezwa eMusee Napoleonian eLouvre, elavulwa ngo-1807. Njengoba uPtolemy ayedunyiswa ngokubuyisela ingcebo yabaseGibhithe, ingcebo eyathathwa eRoma yabekwa engxenyeni yomnyuziyamu eyayiqanjwe 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.

Amavesi amahlanu kuya kwayisishiyagalolunye ayisifaniso esiphelele nomlando oqala ngonyaka ka-538 uphele ngo-1798 nango-1799. Ahambisana namavesi amashumi amathathu nanye kuya kwamashumi amathathu nesithupha, amelwe emavesini ayisithupha okugcina esahluko, achaza ukunikwa amandla kokugcina kweRoma yesimanje njengoba inqoba izithiyo ezintathu, futhi ekugcineni ifike ekupheleni kwayo ingenamuntu oyisizayo. Ivesi leshumi bese libhekisa emlandweni ka-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.

> Kodwa amadodana akhe ayakuvuswa, abuthanise uquqaba lwamabutho amakhulu; kanti oyedwa uyakufika impela, agcwale njengezikhukhula, adlule; khona-ke uyakubuya, avuswe futhi, aze 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.

Ukugcwaliseka komlando kwevesi leshumi kufanekisa u-1989, lapho upapa, ngokubambisana okuyimfihlo noRonald Reagan, “wachichima” futhi “wadabula” iSoviet Union, washiya kuphela inqaba yayo (iRussia), njengoba iSoviet Union (USSR) yahlakazeka ngemva kwe-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.

> Futhi ngesikhathi sokuphela inkosi yaseningizimu iyakumhlasela; inkosi yasenyakatho iyakumhlasela njengesiqhwithi, inezinqola, nabagibeli bamahhashi, nemikhumbi eminingi; iyakungena emazweni, ikhukhule, idlule. 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.”

Umlando wevesi leshumi umele ukuziphindiselela ngokunqotshwa kwenkosi yasenyakatho yinkosi yaseningizimu ngo-246 BC, futhi ufanekisela ukuziphindiselela ngokunqotshwa kwenkosi yasenyakatho yinkosi yaseningizimu ngo-1798. Ivesi lamashumi amane laqala ngesikhathi sokuphela ngo-1798 lapho inkosi yaseningizimu (iFrance engakholelwa kuNkulunkulu) yaletha inxeba elibulalayo enkosini yasenyakatho (amandla obupapa), futhi lagcwaliseka ngokuwa kweSoviet Union ngesikhathi sokuphela ngo-1989. Isikhathi sokuphela ngo-1798 simelelwe evesini lamashumi amane ngenkulumo ethi, “Futhi ngesikhathi sokuphela inkosi yaseningizimu iyakuyigwaza.” “Ikholoni” (:) ehlukanisa ingxenye yokugcina yevesi, iphawula esilandelayo “isikhathi sokuphela” ngo-1989. “Futhi inkosi yasenyakatho iyakuza kuye njengesivunguvungu, nezinqola, nabamahhashi, nangemikhumbi eminingi; futhi iyakungena emazweni, ikhukhule, idlule.”

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> “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 izizwe eziye zavela enkundleni yokusebenza ziye zavunyelwa ukuba zithathe indawo yazo emhlabeni, ukuze kubonakale ukuthi ziyoyigcwalisa yini inhloso ‘yoMlindi noNgcwele.’ Isiprofetho silande ukwenyuka nokuwa kwemibuso emikhulu yomhlaba—iBhabhiloni, amaMede namaPheresiya, iGrisi, neRoma. Ngasinye salezi, njengasezizweni ezinamandla amancane, umlando waziphinda. Ngasinye saba nesikhathi saso sokuvivinywa, ngasinye sahluleka, inkazimulo yaso yaphela, amandla aso asuka, futhi indawo yaso yathathwa ngesinye....”

> “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.

> “Ekuphakameni nasekuweni kwezizwe njengoba kwenziwe kwacaca emakhasini omBhalo oNgcwele, kudingeka bafunde ukuthi luyize kangakanani udumo lwangaphandle nolwezwe kuphela. IBhabhiloni, ngamandla alo onke nobukhazikhazi balo, obungakaze bubonwe yizwe lethu futhi kusukela lapho, — amandla nobukhazikhazi obabubonakala kubantu baleyo nkathi buzinzile futhi buhlala njalo, — budlule ngokuphelele kanjani! Njenge ‘mbali yotshani’ libhubhile. Kanjalo kuyabhubha konke okungenaye uNkulunkulu njengesisekelo sakho. Kuphela lokho okuboshelwe enjongweni yaKhe futhi okuveza isimilo saKhe okungahlala njalo. Izimiso zaKhe yizo kuphela izinto eziqinile izwe lethu elizaziyo.” Education, 177, 184.

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