Verses sixteen through nineteen of Daniel chapter eleven represents the history beginning at the soon coming Sunday law in the United States, until Michael stands up and human probation closes. It therefore also represents the history of verse forty-one through verse forty-five of the same chapter.
Ang mga bersikulo labing-anim hanggang labing-siyam ng Daniel kabanata labing-isa ay kumakatawan sa kasaysayang nagsisimula sa nalalapit na batas ng Linggo sa Estados Unidos, hanggang sa pagtindig ni Miguel at sa pagsasara ng panahon ng pagsubok ng sangkatauhan. Kaya naman, kinakatawanan din nito ang kasaysayan ng bersikulo apatnapu’t isa hanggang bersikulo apatnapu’t lima ng gayon ding kabanata.
But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him. After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him. Then he shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found. Daniel 11:16–19.
Þó skal sá, er kemur gegn honum, gjöra að eigin geðþótta, og enginn mun standast fyrir honum; og hann mun standa í hinu dýrlega landi, sem fyrir hans hendi mun verða eytt. Hann mun og beina ásjónu sinni að því að ganga inn með afli alls ríkis síns, og hinir réttsýnu með honum; þannig mun hann gjöra; og hann mun gefa honum dóttur kvenna til að spilla henni; en hún mun ekki standa hans megin, né vera fyrir hann. Eftir þetta mun hann beina ásjónu sinni til eyjanna og taka margar; en höfðingi fyrir eigin hönd mun láta smán þá, er hann bar fram, taka enda; án sinnar eigin smánar mun hann láta henni hverfa aftur á hann. Þá mun hann beina ásjónu sinni að vígi síns eigin lands; en hann mun hrasa og falla, og ekki finnast. Daníel 11:16–19.
When Sister White addressed the final fulfillment of Daniel chapter eleven, she stated “that much of the history that has been fulfilled in this prophecy will be repeated.” Verses forty-one through forty-five repeat the prophetic history of these verses. The verses were fulfilled when pagan Rome took control of the world by first conquering three geographical areas.
當懷愛倫姐妹論到但以理書第十一章之最終應驗時，她曾說：「這預言中許多已經應驗的歷史，將要重演。」第四十一至第四十五節重述了這些經文中的預言歷史。這些經文曾在異教羅馬先征服三個地理區域、從而取得世界統治權時得著應驗。
“Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.
« Bien que l’Égypte n’ait pu tenir devant Antiochus, le roi du nord, Antiochus ne put tenir devant les Romains, qui vinrent alors contre lui. Plus aucun royaume ne fut désormais capable de résister à cette puissance montante. La Syrie fut conquise et ajoutée à l’Empire romain, lorsque Pompée, en 65 av. J.-C., dépouilla Antiochus Asiaticus de ses possessions et réduisit la Syrie au rang de province romaine. »
“The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.
«Пайванд, ки ҳамон қудрат низ дар Замини Муқаддас барпо шавад ва онро фурӯ барад. Рум дар соли 162 то м. бо қавми Худо, яъне яҳудиён, ба воситаи иттиҳод пайваст гардид; аз ҳамин таърих он дар тақвими нубувватӣ ҷойгоҳи барҷаста дорад. Аммо он то соли 63 то м. ҳокимият бар Яҳудияро ба воситаи фатҳи воқеӣ ба даст наовард; ва он гоҳ ба тариқи зерин.»
“On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.
“Pompey Pontus an miraz Mithridates, an zallawh, a-dre an eghenys dhe’n gansow, dew gystadnydh, Hyrcanus hag Aristobulus, a wrug strifya rag coron Iudeya. Aga acheson a dheuth dhe-ves dhe Bhompey, hag y fuan y welas ev an anghyfiander a’n hawlyow a Aristobulus, mes mynnes ev gortos an dyfennans yn mater ma dhe-dhia gwosa’y vaylyans hir-wansys dhe Arabia, ow asasya y’n termyn-na dyffrans dhe-dreist, ha settya aga aferyow herwydh an pyth a semyas dhe ve jüst ha proper. Aristobulus, ow fathmi sentementyow gwir Bhompey, a hastyas yn ôl dhe Iudeya, a arfasas y deyluyon, ha y’n em bareas rag defens krev, fermes y tewlyans, yn pub peryl, dalya an coron, a ragwelas y vethens dyffarnys dhe unn arall. Pompey a heulias yn nessel an fygadowr. Pan nesas ev dhe Jerusalem, Aristobulus, ow talleth dhe arrepentya a’y gwrys, a dheuth mes dhe’y gwrddya, hag a esevyas kompromissa an pethau dre bromenya subjessioun oll anfeus ha summow bras a arian. Pompey, ow asental dhe’n offryn ma, a danvonas Gabinius, yn penn detachment a swardhes, dhe dhegemeres an arian. Mes pan esa an lefftynans-jeneral-se dhe Jerusalem, ev a gafas an yethyow kews yn erbyn ev, hag y fydh dhodho a’n krepow an mogerow na vytha an cita na omstondya gans an accord.”
“Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.
«Пոմպեոսը, որպեսզի այս կերպ անպատիժ չխաբվեր, Արիստոբուլոսին, որին իր մոտ էր պահել, շղթայակապ արեց և իսկույն իր ամբողջ զորքով արշավեց դեպի Երուսաղեմ։ Արիստոբուլոսի կողմնակիցները ցանկանում էին պաշտպանել քաղաքը, իսկ Հիրկանոսի կողմնակիցները՝ բացել դարպասները։ Վերջիններս, լինելով մեծամասնություն և հաղթելով, Պոմպեոսին ազատ մուտք տվեցին քաղաք։ Դրանից հետո Արիստոբուլոսի հետևորդները քաշվեցին տաճարի լեռը՝ լիովին վճռած պաշտպանել այդ վայրը նույնքան, որքան Պոմպեոսը՝ այն գրավել։ Երեք ամսվա վերջում պարսպի մեջ ճեղք բացվեց, որը բավարար էր գրոհի համար, և վայրը սրի ուժով առնվեց։ Հաջորդած սոսկալի կոտորածի ընթացքում տասներկու հազար մարդ սպանվեց։ Պատմիչը նկատում է, թե սրտաճմլիկ տեսարան էր տեսնել քահանաներին, որոնք այդ պահին զբաղված էին աստվածային պաշտամունքով, հանդարտ ձեռքով և անսասան նպատակադրությամբ շարունակել իրենց սովորական ծառայությունը՝ իբր բոլորովին անգիտակից լինելով վայրագ խռովությանը, մինչ իրենց շուրջը իրենց բարեկամները մատնվում էին սրի, և մինչ հաճախ իրենց իսկ արյունը խառնվում էր իրենց զոհերի արյանը»։
“Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the ‘glorious land’ in its iron grasp till it had utterly consumed it.
«پس از آنکه پومپیوس به جنگ پایان داد، دیوارهای اورشلیم را ویران کرد، چندین شهر را از قلمرو یهودیه به حوزهٔ اقتدار سوریه منتقل ساخت، و بر یهودیان خراج مقرر داشت. بدینسان، برای نخستین بار، اورشلیم بهواسطهٔ فتح به دست آن قدرت سپرده شد که میبایست «سرزمینِ جلال» را در چنگال آهنین خود نگاه دارد تا آن را بهکلی نابود سازد. »
“‘VERSE 17. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him.’
« VERSE 17. Il tournera aussi sa face pour entrer avec la force de tout son royaume, et des hommes droits avec lui ; ainsi fera-t-il : et il lui donnera la fille des femmes, pour la corrompre ; mais elle ne se tiendra pas de son côté, et ne sera pas pour lui. »
“Bishop Newton furnishes another reading for this verse, which seems more clearly to express the sense, as follows: ‘He shall also set his face to enter by force the whole kingdom.’ Verse 16 brought us down to the conquest of Syria and Judea by the Romans. Rome had previously conquered Macedon and Thrace. Egypt was now all that remained of the ‘whole kingdom’ of Alexander, not brought into subjection to the Roman power, which power now set its face to enter by force into that country.
“Bishop Newton waxay aayaddan u bixisaa akhrin kale, taas oo u muuqata inay si ka sii cad u muujinayso macnaha, sida tan soo socota: ‘Oo isna wejigiisa wuxuu u jeedin doonaa inuu xoog ku galo boqortooyada oo dhan.’ Aayadda 16 waxay ina soo gaadhsiisay qabsashadii Roomaanku ku qabsadeen Suuriya iyo Yahuudiya. Rooma waxay hore u qabsatay Makedooniya iyo Tiraakiya. Masar haddaba waxay ahayd waxa keliya ee ka hadhay ‘boqortooyadii oo dhan’ ee Aleksander, oo aan weli loo hoos keenin awoodda Roomaanka, taas oo haddana wejigeeda u jeedisay inay xoog ku gasho dalkaas.
“Ptolemy Auletes died BC 51. He left the crown and kingdom of Egypt to his eldest son and daughter, Ptolemy and Cleopatra. It was provided in his will that they should marry together, and reign jointly; and because they were young, they were placed under the guardianship of the Romans. The Roman people accepted the charge, and appointed Pompey as guardian of the young heirs of Egypt.
“Птолемей Авлет умер в 51 году до Р. Х. Он оставил венец и царство Египта своим старшим детям — сыну и дочери, Птолемею и Клеопатре. В его завещании было предусмотрено, чтобы они вступили в брак между собою и царствовали совместно; а поскольку они были молоды, их отдали под опеку римлян. Римский народ принял на себя это попечение и назначил Помпея опекуном юных наследников Египта.
“A quarrel having not long after broken out between Pompey and Caesar, the famous battle of Pharsalia was fought between the two generals. Pompey, being defeated, fled into Egypt. Caesar immediately followed him thither; but before his arrival, Pompey was basely murdered by Ptolemy, whose guardian he had been appointed. Caesar therefore assumed the appointment which had been given to Pompey, as guardian of Ptolemy and Cleopatra. He found Egypt in commotion from internal disturbances, Ptolemy and Cleopatra having become hostile to each other, and she being deprived of her share in the government. Notwithstanding this, he did not hesitate to land at Alexandria with his small force, 800 horse and 3200 foot, take cognizance of the quarrel, and undertake its settlement. The troubles daily increasing, Caesar found his small force insufficient to maintain his position, and being unable to leave Egypt on account of the north wind which blew at that season, he sent into Asia, ordering all the troops he had in that quarter to come to his assistance as soon as possible.
「間もなくしてポンペイウスとカエサルとの間に争いが勃発し、両将軍の間で著名なファルサルスの戦いが戦われた。ポンペイウスは敗れてエジプトへ逃れた。カエサルは直ちに彼を追ってそこへ赴いたが、彼の到着以前に、ポンペイウスは、自らがその後見人に任ぜられていたプトレマイオスによって卑劣にも殺害された。そこでカエサルは、プトレマイオスとクレオパトラの後見人としてポンペイウスに与えられていた任命を引き受けた。彼が見いだしたエジプトは内乱のために騒然としていた。というのも、プトレマイオスとクレオパトラは互いに敵対するに至っており、彼女は統治における自らの取り分を奪われていたからである。それにもかかわらず、彼は自らの小兵力、すなわち騎兵八百、歩兵三千二百を率いてアレクサンドリアに上陸し、この争いを審理し、その解決に当たることをためらわなかった。騒乱は日ごとに増大し、カエサルはその小兵力では自らの地位を維持するに不十分であることを知り、またその季節に吹く北風のためエジプトを去ることもできなかったので、小アジアに使者を送り、その方面に有していたすべての軍勢に、できるかぎり速やかに来援するよう命じた。
“In the most haughty manner he decreed that Ptolemy and Cleopatra should disband their armies, appear before him for a settlement of their differences, and abide by his decision. Egypt being an independent kingdom, this haughty decree was considered an affront to its royal dignity, at which the Egyptians, highly incensed, flew to arms. Caesar replied that he acted by virtue of the will of their father, Auletes, who had put his children under the guardianship of the senate and people of Rome, the whole authority of which was now vested in his person as consul; and that, as guardian, he had the right to arbitrate between them.
«С наивысшей надменностью он повелел, чтобы Птолемей и Клеопатра распустили свои войска, предстали перед ним для урегулирования своих разногласий и подчинились его решению. Поскольку Египет был независимым царством, этот высокомерный указ был сочтён оскорблением его царского достоинства, и египтяне, крайне возмущённые, взялись за оружие. Цезарь ответил, что действует в силу воли их отца, Авлета, который поручил своих детей опеке сената и народа Рима, вся власть которых теперь была сосредоточена в его лице как консула; и что, как опекун, он имеет право быть между ними судьею».
“The matter was finally brought before him, and advocates appointed to plead the cause of the respective parties. Cleopatra, aware of the foible of the great Roman conqueror, judged that the beauty of her presence would be more effectual in securing judgment in her favor than any advocate she could employ. To reach his presence undetected, she had recourse to the following stratagem: Laying herself at full length in a bundle of clothes, Apollodorus, her Sicilian servant, wrapped it up in a cloth, tied it with a thong, and raising it upon his Herculean shoulders, sought the apartments of Caesar. Claiming to have a present for the Roman general, he was admitted through the gate of the citadel, entered into the presence of Caesar, and deposited the burden at his feet. When Caesar had unbound this animated bundle, lo! the beautiful Cleopatra stood before him. He was far from being displeased with the stratagem, and being of a character described in 2 Peter 2:14, the first sight of so beautiful a person, says Rollin, had all the effect upon him she had desired.
«کار سرانجام به حضور او برده شد، و برای دفاع از دعوای هر یک از دو طرف، وکلایی تعیین گردیدند. کلئوپاترا که از نقطهضعف آن فاتح بزرگ رومی آگاه بود، چنین داوری کرد که زیبایی حضورش برای به دست آوردن حکمی به سود او، مؤثرتر از هر وکیلی خواهد بود که بتواند به خدمت گیرد. برای آنکه بیآنکه شناخته شود به حضور او راه یابد، به حیلهٔ زیر متوسل شد: خود را به تمامی در میان بستهای از جامهها دراز کشید، و آپولودوروس، خادم سیسیلیِ او، آن را در پارچهای پیچید، با تسمهای بست، و چون آن را بر شانههای هرکولیِ خود برداشت، رهسپار اقامتگاه قیصر شد. او با ادعای اینکه هدیهای برای سردار رومی دارد، از دروازهٔ ارگ به درون راه یافت، به حضور قیصر درآمد، و آن بار را پیش پای او نهاد. هنگامی که قیصر این بستهٔ جاندار را گشود، اینک! کلئوپاترای زیبا در برابر او ایستاده بود. او از این حیله به هیچ روی ناخشنود نشد، و چون دارای خصلتی بود که در 2 Peter 2:14 وصف شده است، رولَن میگوید نخستین دیدارِ چنان شخص زیبایی، تمام آن اثری را بر او نهاد که وی آرزو کرده بود.»
“Caesar at length decreed that the brother and sister should occupy the throne jointly, according to the intent of the will. Pothinus, the chief minister of state, having been principally instrumental in expelling Cleopatra from the throne, feared the result of her restoration. He therefore began to excite jealousy and hostility against Caesar, by insinuating among the populace that he designed eventually to give Cleopatra the sole power. Open sedition soon followed. Achillas, at the head of 20,000 men, advanced to drive Caesar from Alexandria. Skillfully disposing his small body of men in the streets and alleys of the city, Caesar found no difficulty in repelling the attack. The Egyptians undertook to destroy his fleet. He retorted by burning theirs. Some of the burning vessels being driven near the quay, several of the buildings of the city took fire, and the famous Alexandrian library, containing nearly 400,000 volumes, was destroyed.
قیصر سرانجام فرمان داد که برادر و خواهر، مطابق مقصود وصیتنامه، بهطور مشترک بر تخت سلطنت بنشینند. پوتینوس، وزیر اعظم حکومت، که بیش از همه در بیرون راندن کلئوپاترا از تخت نقش اساسی داشت، از پیامد بازگرداندن او بیمناک بود. ازاینرو آغاز کرد به برانگیختن حسادت و خصومت بر ضد قیصر، بدینگونه که در میان مردم القا میکرد که او سرانجام قصد دارد قدرت را بهتنهایی به کلئوپاترا واگذارد. دیری نپایید که پس از آن آشوبی علنی پدید آمد. اخیلاس، در رأس ۲۰٬۰۰۰ مرد، پیش آمد تا قیصر را از اسکندریه بیرون براند. قیصر با آرایش ماهرانه دسته کوچک سپاهیان خود در کوچهها و گذرگاههای شهر، در دفع این حمله با هیچ دشواریای روبهرو نشد. مصریان کوشیدند ناوگان او را نابود کنند. او در پاسخ، ناوگان ایشان را به آتش کشید. چون برخی از کشتیهای در حال سوختن به نزدیکی اسکله رانده شدند، چندین بنای شهر آتش گرفت، و کتابخانه نامدار اسکندریه، که نزدیک به ۴۰۰٬۰۰۰ جلد را در خود جای داده بود، نابود شد.
“The war growing more threatening, Caesar sent into all the neighboring countries for help. A large fleet came from Asia Minor to his assistance. Mithridates set out for Egypt with an army raised in Syria and Cilicia. Antipater the Idumean joined him with 3,000 Jews. The Jews, who held the passes into Egypt, permitted the army to pass on without interruption. Without this co-operation on their part, the whole plan must have failed. The arrival of this army decided the contest. A decisive battle was fought near the Nile, resulting in a complete victory for Caesar. Ptolemy, attempting to escape, was drowned in the river. Alexandria and all Egypt then submitted to the victor. Rome had now entered into and absorbed the whole of the original kingdom of Alexander.
“युद्ध दिनानुदिन अधिक भयावह होता गया, तब कैसर ने सहायता के लिए सभी पड़ोसी देशों में संदेश भेजा। उसकी सहायता के लिए एशिया माइनर से एक बड़ा बेड़ा आया। मिथ्रिदातेस सीरिया और किलिकिया में संगृहीत सेना लेकर मिस्र के लिए चला। इदूमी अन्तिपातर 3,000 यहूदियों के साथ उससे आ मिला। यहूदियों ने, जो मिस्र में प्रवेश के दर्रों पर अधिकार रखते थे, उस सेना को बिना किसी बाधा के आगे बढ़ने दिया। उनकी ओर से इस सहयोग के बिना, समस्त योजना अवश्य ही विफल हो जाती। इस सेना के आगमन ने संघर्ष का निर्णय कर दिया। नील के निकट एक निर्णायक युद्ध लड़ा गया, जिसका परिणाम कैसर की पूर्ण विजय के रूप में हुआ। टॉलेमी, बच निकलने का प्रयत्न करते हुए, नदी में डूब गया। तब अलेक्ज़ान्द्रिया और समस्त मिस्र विजेता के अधीन हो गए। अब रोम सिकन्दर के मूल राज्य के सम्पूर्ण भाग में प्रवेश कर चुका था और उसे अपने में समाहित कर चुका था।”
“By the ‘upright ones’ of the text are doubtless meant the Jews, who gave him the assistance already mentioned. With out this, he must have failed; with it, he completely subdued Egypt to his power, BC 47.
“下文所谓‘正直人’，无疑是指犹太人；他们曾给予他前文所述的援助。若无此助，他必至于失败；凭借此助，他便于主前47年将埃及完全征服于其权下。 ”
“‘The daughter of women, corrupting her.’ The passion which Caesar had conceived for Cleopatra, by whom he had one son is assigned by the historian as the sole reason of his undertaking so dangerous a campaign as the Egyptian war. This kept him much longer in Egypt than his affairs required, he spending whole nights in feasting and carousing with the dissolute queen. ‘But,’ said the prophet, ‘she shall not stand on his side, neither be for him.’ Cleopatra afterward joined herself to Antony, the enemy of Augustus Caesar, and exerted her whole power against Rome.
“‘ස්ත්රීන්ගේ දුව, ඇය දූෂණයට පත් කරමින්.’ ක්ලියෝපැට්රා පිළිබඳ සීසර් තුළ උපන් ආශාව—ඇයගෙන් ඔහුට පුත්රයෙකුද ලැබී තිබුණි—ඉතිහාසකරු විසින් මිසර යුද්ධය වැනි එතරම් භයානක අභියානයක් ඔහු අරඹා ගැනීමට වූ එකම හේතුව ලෙස සඳහන් කරයි. මේ නිසා, ඔහුගේ කාර්යයන් ඉල්ලා සිටිය ප්රමාණයට වඩා බොහෝ දිගු කාලයක් ඔහු මිසරයේ රැඳී සිටියේය; විනයහීන රැජින සමඟ උත්සව හා මද්යෝත්සවවල සම්පූර්ණ රාත්රි ගත කරමින්. ‘එහෙත්,’ අනාගතවක්තයා කීවේය, ‘ඇය ඔහුගේ පක්ෂයේ නොසිටිනු ඇත, ඔහු සඳහාද නොවනු ඇත.’ පසුව ක්ලියෝපැට්රා ඔගස්ටස් සීසර්ගේ සතුරා වූ ඇන්ටනි සමඟ එකතු වූ අතර, රෝමයට විරුද්ධව තම සම්පූර්ණ බලය යෙදුවාය.”
“‘VERSE 18. After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him.’
« VERSÍCULO 18. Después de esto volverá su rostro hacia las islas, y tomará muchas; pero un príncipe, por su propia cuenta, hará cesar el oprobio ofrecido por él; y hará recaer sobre él su propio oprobio sin cargar con él. »
“War with Pharnaces, king of Cimmerian Bosphorus, at length drew him away from Egypt. ‘On his arrival where the enemy was,’ says Prideaux, ‘he, without giving any respite either to himself or them, immediately fell on, and gained an absolute victory over them; an account whereof he wrote to a friend of his in these three words: Veni, vidi, vici; I came, I saw, I conquered.’ The latter part of this verse is involved in some obscurity, and there is difference of opinion in regard to its application. Some apply it further back in Caesar’s life, and think they find a fulfilment in his quarrel with Pompey. But preceding and subsequent events clearly defined in the prophecy, compel us to look for the fulfilment of this part of the prediction between the victory over Pharnaces, and Caesar’s death at Rome, as brought to view in the following verse. A more full history of this period might bring to light events which would render the application of this passage unembarrassed.
«جنگ با فرناسِس، پادشاهِ بسفورِ کیمِری، سرانجام او را از مصر بازکشید. پرایدو میگوید: «چون به جایی رسید که دشمن در آن بود، بیآنکه نه به خود و نه به ایشان هیچ مهلتی دهد، بیدرنگ بر آنان تاخت و پیروزیِ کامل و قاطعی بر ایشان به دست آورد؛ گزارشی از آن را نیز در این سه کلمه برای یکی از دوستان خود نوشت: Veni, vidi, vici؛ آمدم، دیدم، فتح کردم.» بخشِ اخیرِ این آیه در هالهای از ابهام قرار دارد، و دربارهٔ تطبیق آن اختلافِ نظر هست. بعضی آن را به دورهای پیشتر در زندگیِ قیصر بازمیگردانند و میپندارند که تحقق آن را در نزاعِ او با پومپه مییابند. اما رویدادهای پیشین و پسین که در نبوت بهروشنی معیّن شدهاند، ما را ناگزیر میسازند که تحقق این بخش از پیشگویی را میانِ پیروزی بر فرناسِس و مرگِ قیصر در روم، که در آیهٔ بعد به آن اشاره شده است، بجوییم. تاریخی کاملتر از این دوره ممکن است رویدادهایی را آشکار سازد که تطبیقِ این عبارت را بیدشواری گرداند.»
“‘VERSE 19. Then he shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found.’
«Вірш 19. Тоді він зверне своє обличчя до укріплень своєї землі; але спіткнеться, і впаде, і не буде знайдений».
“After this conquest, Caesar defeated the last remaining fragments of Pompey’s party, Cato and Scipio in Africa and Labienus and Varus in Spain. Returning to Rome, the ‘fort of his own land,’ he was made perpetual dictator; and such other powers and honors were granted him as rendered him in fact absolute sovereign of the whole empire. But the prophet had said that he should stumble and fall. The language implies that his overthrow would be sudden and unexpected, like a person accidentally stumbling in his walk. And so this man, who fought and won five hundred battles, taken one thousand cities, and slain one million one hundred and ninety-two thousand men, fell, not in the din of battle and the hour of strife, but when he thought his pathway was smooth and strewn with flowers, and when danger was supposed to be far away; for, taking his seat in the senate chamber upon his throne of gold, to receive at the hands of that body the title of king, the dagger of treachery suddenly struck him to the heart. Cassius, Brutus, and other conspirators rushed upon him, and he fell, pierced with twenty-three wounds. Thus he suddenly stumbled and fell, and was not found, BC 44.” Uriah Smith, Daniel and the Revelation, 258–264.
“Ushbu g‘alabadan so‘ng, Qaysar Pompey tarafdorlarining qolgan so‘nggi bo‘laklarini ham mag‘lub etdi: Afrikada Kato va Skipionni, Ispaniyada esa Labienus va Varni. U Rimga, ya’ni ‘o‘z yurtining qal’asi’ga qaytganida, umrbod diktator etib tayinlandi; va unga yana shunday boshqa vakolatlar hamda sharaflar berildiki, ular uni amalda butun imperiyaning mutlaq hukmdoriga aylantirdi. Ammo payg‘ambar uning qoqilib yiqilishini aytgan edi. Bu ifoda uning halokati kutilmagan va to‘satdan bo‘lishini bildiradi, xuddi odam yurib borayotib tasodifan qoqilib ketgandek. Va shunday ham bo‘ldi: besh yuz jang qilib g‘alaba qozongan, mingta shaharni qo‘lga kiritgan va bir million bir yuz to‘qson ikki ming odamni o‘ldirgan bu kishi jang suroni va olishuv soatida emas, balki o‘z yo‘li tekis va gullarga burkalgandek tuyulgan, xavf esa juda yiroqda deb hisoblangan bir paytda yiqildi; chunki u senat majlislar zalida oltin taxtiga o‘tirib, o‘sha majlis qo‘lidan podsho unvonini qabul qilmoqchi bo‘lganida, xiyonat xanjarining zarbasi to‘satdan uning yuragiga yetdi. Kassiy, Brut va boshqa fitnachilar uning ustiga yopirildilar, va u yigirma uchta yara bilan teshilgan holda yiqildi. Shunday qilib u to‘satdan qoqilib yiqildi va topilmadi, miloddan avvalgi 44-yilda.” Uriah Smith, Daniel and the Revelation, 258–264.
The historical fulfillment of pagan Rome (the king of the north), being established upon the throne is a history that prefigures the history of modern Rome’s enthronement at the threefold union which takes place at the soon coming Sunday law. The history is also typified in verses thirty through thirty-six, which identified when the papacy was first placed upon the throne in 538. Verses sixteen through nineteen, and verses thirty-one through thirty-six both represent the final rise and fall of the whore of Tyre. That history was also represented in verses five through nine, when the first king of the north was established after conquering three geographical areas. Thereafter he entered into a treaty with the king of the south, but broke the treaty, and in response the king of the south delivered a deadly wound, and the king of the north died in the captivity of Egypt.
Kemurnian sejarah penggenapan Roma kafir (raja utara), ketika ditegakkan di atas takhta, adalah suatu sejarah yang melambangkan terlebih dahulu sejarah penobatan Roma modern pada persatuan rangkap tiga yang terjadi pada undang-undang hari Minggu yang segera akan datang. Sejarah itu juga ditipologikan dalam ayat tiga puluh sampai tiga puluh enam, yang menunjukkan kapan kepausan pertama kali ditempatkan di atas takhta pada tahun 538. Ayat enam belas sampai sembilan belas, dan ayat tiga puluh satu sampai tiga puluh enam, keduanya melambangkan kebangkitan terakhir dan kejatuhan perempuan sundal Tirus. Sejarah itu juga digambarkan dalam ayat lima sampai sembilan, ketika raja utara yang pertama ditegakkan setelah menaklukkan tiga wilayah geografis. Sesudah itu ia mengikat perjanjian dengan raja selatan, tetapi melanggar perjanjian itu, dan sebagai tanggapan raja selatan menimpakan luka yang mematikan, dan raja utara mati dalam penawanan di Mesir.
Verses five through nine, verses sixteen through nineteen, and verses thirty through thirty-six provide three prophetic lines that are fulfilled in verses forty through forty-five. When Sister White identified that “much of the history that has been fulfilled in this prophecy will be repeated,” it actually meant that the entire chapter illustrates verses forty through forty-five. Verses twenty through twenty-two identify the birth and the death of Christ, thus representing the time of the end in both 1798 and 1989 by His birth, and then His death on the cross represented October 22, 1844, and the Sunday law.
دەقی ئایەتەکانی پێنج تا نۆ، ئایەتەکانی شانزە تا نۆزدە، و ئایەتەکانی سی تا سی و شەش، سێ هێڵی پێشبینی پێشکەش دەکەن کە لە ئایەتەکانی چل تا چل و پێنجدا تەواو دەبن. کاتێک خوشک وایت دیاری کرد کە «بەشێکی زۆر لەو مێژووەی کە لەم پێشبینییەدا هاتۆتە دی، دووبارە دەبێتەوە»، ئەمە لە ڕاستیدا ئەوەی دەگەیەنێت کە تەواوی ئەو بەشە ئایەتەکانی چل تا چل و پێنج ڕوون دەکاتەوە. ئایەتەکانی بیست تا بیست و دوو لەدایکبوون و مردنی مەسیح دیاری دەکەن؛ بەم شێوەیە کۆتایی کات لە هەردوو ساڵی 1798 و 1989دا بە لەدایکبوونی ئەو نوێنەرایەتی دەکرێت، و پاشان مردنی ئەو لەسەر خاچ نوێنەرایەتیی 22ی ئۆکتۆبری 1844 و یاسای ڕۆژی یەکشەممە دەکات.
Verse twenty-three identifies the league between the Jews and Rome, during the history of the Maccabean revolt. The “league” in that history is represented by the dates of 161 BC and 158 BC. The Maccabean history represents an internal line that finds its beginning with a “league” between Rome and the Maccabean Jews that was initiated by the Jews, and ultimately ended with the Jews pronouncing that they have no king but Caesar. Verse twenty-three of course follows verses twenty-one and twenty-two, and verse twenty-one identifies the birth of Christ, which is a prophetic time of the end, and verse twenty-two identifies the cross, which represents the Sunday law.
Verset vingt-trois identifie l’alliance conclue entre les Juifs et Rome, au cours de l’histoire de la révolte des Maccabées. L’« alliance » dans cette histoire est représentée par les dates de 161 av. J.-C. et de 158 av. J.-C. L’histoire des Maccabées représente une ligne interne qui trouve son commencement avec une « alliance » entre Rome et les Juifs maccabéens, alliance initiée par les Juifs, et qui s’acheva finalement lorsque les Juifs proclamèrent qu’ils n’avaient d’autre roi que César. Le verset vingt-trois, bien sûr, suit les versets vingt et un et vingt-deux, et le verset vingt et un identifie la naissance du Christ, qui est un temps prophétique de la fin, et le verset vingt-deux identifie la croix, qui représente la loi du dimanche.
At the cross the Jews identified Caesar (Rome) as their king, and the “league” of verse twenty-three references the beginning of the Jews’ choice to serve Rome, right at the ending point of the Jews proclaiming their allegiance to Rome. The ending of the Jews, as represented at the cross, is followed by the beginning of the Jews’ association with Rome.
Ha mogong a Bajuda ba ile ba supa Kesara (Roma) e le morena oa bona, ’me “selekane” sa temana ea mashome a mabeli a metso e meraro se supa qalo ea khetho ea Bajuda ea ho sebeletsa Roma, hantle-ntle ntlheng ea pheletso ea ha Bajuda ba ne ba bolela botšepehi ba bona ho Roma. Qetello ea Bajuda, joalokaha e emetsoe mogong, e lateloa ke qalo ea kopano ea Bajuda le Roma.
Verses twenty-four through thirty describe the three hundred and sixty years that pagan Rome ruled supremely from the Battle of Actium in 31 BC, unto the transfer of the capital from Rome to Constantinople in the year 330. The period of three hundred and sixty years typifies the twelve hundred and sixty years papal Rome ruled supremely, and together they represent the period from verse forty-one, and the threefold union that occurs at the soon coming Sunday law, unto the close of probation.
Les versets vingt-quatre à trente décrivent les trois cent soixante années durant lesquelles la Rome païenne domina souverainement, depuis la bataille d’Actium en 31 av. J.-C. jusqu’au transfert de la capitale de Rome à Constantinople en l’an 330. La période de trois cent soixante années est le type des mille deux cent soixante années durant lesquelles la Rome papale domina souverainement, et ensemble elles représentent la période mentionnée au verset quarante et un, ainsi que la triple union qui se produit lors de la loi dominicale imminente, jusqu’à la clôture du temps de grâce.
All the prophetic lines of history in chapter eleven, align with the last six verses of Daniel eleven, but it is the prophetic history from the time of the end in 1989, represented in verse forty through to the Sunday law in verse forty-one, that is “that portion of the prophecy of Daniel relating to the last days.” The history that is left blank in verse forty, is the Revelation of Jesus Christ that is unsealed when the time is at hand, just before probation closes.
বই অধ্যায় এগারোর ইতিহাসের সমস্ত ভাববাদী রেখা, দানিয়েল ১১-এর শেষ ছয়টি পদের সঙ্গে সামঞ্জস্যপূর্ণ; কিন্তু ১৯৮৯ সালে সময়ের শেষ থেকে শুরু হওয়া যে ভাববাদী ইতিহাস, যা চল্লিশতম পদে উপস্থাপিত হয়ে একচল্লিশতম পদের রবিবার-আইন পর্যন্ত প্রসারিত, সেটিই “দানিয়েলের সেই ভাববাণীর অংশ যা শেষ দিনের সঙ্গে সম্পর্কিত।” চল্লিশতম পদে যে ইতিহাস শূন্য রাখা হয়েছে, সেটিই যীশু খ্রিষ্টের প্রত্যাদেশ, যা সময় নিকটবর্তী হলে, অনুগ্রহের সময় সমাপ্ত হওয়ার ঠিক পূর্বে, উন্মোচিত হয়।
We will continue this study in the next article.
Chúng ta sẽ tiếp tục bài nghiên cứu này trong bài viết kế tiếp.
“We have the commandments of God and the testimony of Jesus Christ, which is the spirit of prophecy. Priceless gems are to be found in the word of God. Those who search this word should keep the mind clear. Never should they indulge perverted appetite in eating or drinking.
“Tunazo amri za Mungu na ushuhuda wa Yesu Kristo, ambao ndio roho ya unabii. Hazina za thamani isiyo na kifani zinapatikana katika neno la Mungu. Wale wanaolichunguza neno hili wanapaswa kuudumisha akili katika hali ya uwazi. Kamwe hawapaswi kujitia katika tamaa potovu ya kula au kunywa.
“If they do this, the brain will be confused; they will be unable to bear the strain of digging deep to find out the meaning of those things which relate to the closing scenes of this earth’s history.
«As woyɛ eyi a, adwene no bɛyɛ basaa; wɔrentumi nnyina ɔhaw a ɛwɔ mu sɛ wobetu fam kɔ akyiri ahwehwɛ nneɛma a ɛfa asase yi abakɔsɛm no awiei mu nsɛm ho no asekyerɛ no ano.
“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. They will be given such glimpses of the open gates of heaven that heart and mind will be impressed with the character that all must develop in order to realize the blessedness which is to be the reward of the pure in heart.
“Cuando los libros de Daniel y del Apocalipsis sean mejor comprendidos, los creyentes tendrán una experiencia religiosa enteramente diferente. Se les concederán tales vislumbres de las puertas abiertas del cielo, que el corazón y la mente quedarán impresionados por el carácter que todos deben desarrollar para alcanzar la bienaventuranza que ha de ser la recompensa de los puros de corazón.
“The Lord will bless all who will seek humbly and meekly to understand that which is revealed in the Revelation. This book contains so much that is large with immortality and full of glory that all who read and search it earnestly receive the blessing to those ‘that hear the words of this prophecy, and keep those things which are written therein.’
‘Le Seigneur bénira tous ceux qui chercheront humblement et avec douceur à comprendre ce qui est révélé dans l’Apocalypse. Ce livre contient tant de choses porteuses d’immortalité et pleines de gloire que tous ceux qui le lisent et le sondent avec sincérité reçoivent la bénédiction promise à ceux « qui entendent les paroles de cette prophétie, et qui gardent les choses qui y sont écrites ». ’
“One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.
« Une chose sera certainement comprise à l’étude de l’Apocalypse : c’est que le lien entre Dieu et son peuple est étroit et bien défini. »
“A wonderful connection is seen between the universe of heaven and this world. The things revealed to Daniel were afterward complemented by the revelation made to John on the Isle of Patmos. These two books should be carefully studied. Twice Daniel inquired, How long shall it be to the end of time?
«Գեղեցիկ մի կապ է երևում երկնքի տիեզերքի և այս աշխարհի միջև։ Դանիելին հայտնված բաները հետո լրացվեցին այն հայտնությամբ, որ Հովհաննեսին տրվեց Պատմոս կղզում։ Այս երկու գրքերը պետք է խնամքով ուսումնասիրվեն։ Երկու անգամ Դանիելը հարցրեց. Մինչև ե՞րբ կլինի ժամանակի վախճանը»
“‘And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And He said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’
“‘And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And He said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’
“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.
«គឺជាសិង្ហនៃកុលសម្ព័ន្ធយូដាទ្រង់ដែលបានបើកត្រាសៀវភៅនោះ ហើយប្រទានដល់យ៉ូហាននូវវិវរណៈអំពីអ្វីៗដែលនឹងកើតមានក្នុងថ្ងៃចុងក្រោយទាំងនេះ។»
“Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.
“دانيال قام في نصيبه ليحمل شهادته التي كانت مختومة إلى وقت النهاية، حين كان ينبغي أن تُعلَن رسالة الملاك الأول لعالمنا. هذه الأمور ذات أهمية لا نهائية في هذه الأيام الأخيرة؛ ولكن بينما «يُطهَّر كثيرون ويُبيَّضون ويُمتحنون»، فإن «الأشرار يفعلون شرًّا، ولا يفهم أحد الأشرار». ما أصدق هذا! الخطية هي التعدي على شريعة الله؛ والذين لا يقبلون النور المتعلق بشريعة الله لن يفهموا المناداة برسائل الملائكة الأول والثاني والثالث. إن سفر دانيال قد فُكَّ ختمه في الرؤيا المعطاة ليوحنا، وهو يحملنا إلى المشاهد الأخيرة من تاريخ هذه الأرض.”
“Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 114, 115.
«Бидний ах дүүс бид эцсийн өдрүүдийн аюул дунд амьдарч байгаагаа санаж явах болов уу? Илчлэлийг Даниелтай холбон унш. Эдгээр зүйлийг заа». Testimonies to Ministers, 114, 115.