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.

Stihovi šesnaesti do devetnaesti jedanaestog poglavlja Daniela predstavljaju povijest koja započinje uskoro nadolazećim zakonom o nedjelji u Sjedinjenim Državama i traje sve dok Mihael ne ustane i ljudsko vrijeme milosti ne završi. Stoga oni također predstavljaju povijest od četrdeset i prvog do četrdeset i petog stiha istoga poglavlja.

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.

Ali onaj koji dođe protiv njega činit će po svojoj volji, i nitko mu se neće moći oduprijeti; i stajat će u slavnoj zemlji, koja će njegovom rukom biti uništena. Također će usmjeriti svoje lice da uđe sa snagom cijeloga svojega kraljevstva, i pravedni će biti s njim; tako će učiniti: i dat će mu kćer žena, da je iskvari; ali ona neće ostati na njegovoj strani, niti će biti za njega. Nakon toga okrenut će svoje lice prema otocima i zauzet će mnoge; ali knez će za svoj račun učiniti da prestane sramota koju je on nanio; bez vlastite sramote učinit će da se ona obori na njega. Tada će okrenuti svoje lice prema tvrđavi svoje zemlje; ali posrnut će i pasti, i neće ga se naći. Daniel 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.

Kada je sestra White govorila o konačnom ispunjenju jedanaestoga poglavlja Daniela, izjavila je „da će se velik dio povijesti koja se ispunila u ovome proročanstvu ponoviti“. Redci četrdeset i jedan do četrdeset i pet ponavljaju proročku povijest ovih redaka. Ti su redci bili ispunjeni kada je poganski Rim preuzeo nadzor nad svijetom tako što je najprije osvojio tri zemljopisna područja.

“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.

„Premda Egipat nije mogao opstati pred Antiohom, kraljem sjevera, ni Antioh nije mogao opstati pred Rimljanima, koji su sada došli protiv njega. Nijedno kraljevstvo više nije bilo sposobno oduprijeti se toj sili u usponu. Sirija je bila osvojena i pridodana Rimskom Carstvu kada je Pompej 65. pr. Kr. lišio Antioha Azijatika njegovih posjeda i sveo Siriju na rimsku provinciju.

“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.

„Ista je sila također trebala stajati u Svetoj zemlji i opustošiti je. Rim se povezao s Božjim narodom, Židovima, savezom 162. pr. Kr., od kojega datuma zauzima istaknuto mjesto u proročkom kalendaru. Ipak, nad Judejom nije stekao vlast stvarnim osvajanjem sve do 63. pr. Kr.; a potom na sljedeći način.״

“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.

„Po Pompejevu povratku iz njegova pohoda protiv Mitridata, kralja Ponta, dva su se suparnika, Hirkán i Aristobul, borila za prijestolje Judeje. Njihov je spor iznesen pred Pompeja, koji je ubrzo uvidio nepravednost Aristobulovih zahtjeva, ali je želio odgoditi odluku u toj stvari do nakon svojega dugo priželjkivanog pohoda u Arabiju, obećavajući da će se tada vratiti i urediti njihove poslove onako kako se bude činilo pravednim i prikladnim. Aristobul je, proniknuvši Pompejeve stvarne nakane, požurio natrag u Judeju, naoružao svoje podanike i pripravio se za energičnu obranu, odlučan da pod svaku cijenu zadrži prijestolje za koje je predviđao da će biti dosuđeno drugomu. Pompej je pomno slijedio bjegunca. Kad se približio Jeruzalemu, Aristobul je, počevši se kajati zbog svojega postupka, izišao pred nj i nastojao izgladiti stvari obećavajući potpuno podvrgavanje i velike svote novca. Pompej je, prihvativši tu ponudu, poslao Gabinija na čelu odreda vojnika da primi novac. Ali kad je taj general-potpukovnik stigao u Jeruzalem, zatekao je vrata zatvorena pred sobom, a s vrha zidina bilo mu je rečeno da grad ne će ostati pri tom sporazumu.“

“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.

„Pompej, ne želeći dopustiti da ga se na taj način nekažnjeno obmanjuje, okova Aristobula, kojega je zadržao uza se, i smjesta pođe sa svom svojom vojskom na Jeruzalem. Pristaše Aristobulove bijahu za to da brane grad; pristaše Hirkánove, da otvore vrata. Budući da su potonji bili u većini i nadvladali, Pompeju bi dopušten slobodan ulaz u grad. Nato se Aristobulovi sljedbenici povukoše na goru Hrama, posve odlučni braniti to mjesto kao što ga je Pompej bio odlučan pokoriti. Na svršetku triju mjeseci u zidu bijaše načinjen proboj dostatan za juriš, te mjesto bi osvojeno oštricom mača. U strašnom pokolju koji je uslijedio pobijeno je dvanaest tisuća osoba. Bio je to dirljiv prizor, zapaža povjesničar, vidjeti svećenike, zauzete u to vrijeme božanskom službom, kako mirnom rukom i postojanom nakanom nastavljaju svoje uobičajeno djelo, očito nesvjesni divljega meteža, premda su posvuda oko njih njihovi prijatelji bili predavani klanju i premda se često i njihova vlastita krv miješala s krvlju njihovih žrtava.“

“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.

„Nakon što je okončao rat, Pompej je porušio zidine Jeruzalema, nekoliko gradova prenio iz nadležnosti Judeje pod nadležnost Sirije te Židovima nametnuo danak. Tako je Jeruzalem po prvi put bio osvojenjem predan u ruke one sile koja je trebala držati ‘slavnu zemlju’ u svom željeznom stisku dok je ne bi posve proždrla.“

“‘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.’

„STIH 17. I okrenut će lice svoje da dođe sa silom svega svojega kraljevstva, i čestiti će biti s njim; tako će učiniti: i dat će mu kćer žena da je iskvari; ali ona neće ostati na njegovoj strani, niti će biti za njega.“

“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.

„Biskup Newton iznosi i drugo čitanje ovoga retka, koje se, čini se, jasnije izražava smisao, kako slijedi: ‘I upravit će svoje lice da silom uđe u cijelo kraljevstvo.’ Redak 16 doveo nas je do osvajanja Sirije i Judeje od strane Rimljana. Rim je prethodno osvojio Makedoniju i Trakiju. Egipat je sada bio sve što je preostalo od Aleksandrova ‘cijeloga kraljevstva’, a što još nije bilo podvrgnuto rimskoj vlasti, koja je sada upravila svoje lice da silom uđe u tu zemlju.“

“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.

„Ptolemej Aulet umro je 51. pr. Kr. Ostavio je krunu i kraljevstvo Egipta svome najstarijem sinu i kćeri, Ptolemeju i Kleopatri. U svojoj je oporuci odredio da se međusobno vjenčaju i da zajednički vladaju; a budući da su bili mladi, stavljeni su pod skrbništvo Rimljana. Rimski je narod prihvatio tu dužnost i imenovao Pompeja skrbnikom mladih egipatskih nasljednika.״

“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.

„Nedugo potom, pošto je izbio spor između Pompeja i Cezara, vođena je znamenita bitka kod Farsala između ta dva vojskovođe. Pompej je, budući poražen, pobjegao u Egipat. Cezar ga je odmah slijedio onamo; ali prije njegova dolaska Pompej je podlo bio ubijen od Ptolemeja, kojemu je bio postavljen za skrbnika. Stoga je Cezar preuzeo imenovanje koje je bilo dano Pompeju, kao skrbnik Ptolemeja i Kleopatre. Zatekao je Egipat u metežu zbog unutarnjih nemira, jer su Ptolemej i Kleopatra postali neprijateljski jedno prema drugomu, a ona je bila lišena svojega udjela u vlasti. Unatoč tomu, nije oklijevao iskrcati se u Aleksandriji sa svojom malenom vojskom, 800 konjanika i 3200 pješaka, upoznati se sa sporom i poduzeti njegovo rješavanje. Kako su se nemiri iz dana u dan povećavali, Cezar je ustanovio da je njegova malobrojna vojska nedostatna za održanje njegova položaja te je, ne mogavši napustiti Egipat zbog sjevernoga vjetra koji je puhao u to doba godine, poslao u Aziju, naredivši da mu sve čete koje je imao u onom području dođu u pomoć što je prije moguće.

“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.

„Na krajnje ohôl način odredio je da Ptolemej i Kleopatra raspuste svoje vojske, stupe pred njega radi nagodbe svojih razmirica i podčine se njegovoj odluci. Budući da je Egipat bio neovisno kraljevstvo, taj je ohôli dekret smatran uvredom njegovu kraljevskom dostojanstvu, zbog čega su Egipćani, silno razjareni, posegnuli za oružjem. Cezar je odgovorio da postupa na temelju oporuke njihova oca, Auleta, koji je svoju djecu stavio pod skrb senata i naroda Rima, a čitava je vlast obojega sada bila povjerena njegovoj osobi kao konzulu; te da je, kao skrbnik, imao pravo posredovati među njima.”

“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.

„Stvar je naposljetku bila iznesena pred njega, a zastupnici određeni da zastupaju parnicu dotičnih stranaka. Kleopatra, svjesna slabosti velikoga rimskog osvajača, prosudila je da će ljepota njezine prisutnosti biti djelotvornija za ishođenje presude u njezinu korist od bilo kojega zastupnika kojega bi mogla unajmiti. Da bi neopaženo dospjela pred njega, poslužila se sljedećom dosjetkom: Ispruživši se u punoj dužini u zavežljaju odjeće, Apolodor, njezin sicilski sluga, omotao ju je platnom, svezao remenom i, podigavši teret na svoja herkulovska ramena, uputio se prema Cezarovim odajama. Tvrdeći da nosi dar rimskomu vojskovođi, bio je pušten kroz vrata tvrđave, uveden pred Cezara i položio breme pred njegove noge. Kad je Cezar odvezao taj živi zavežljaj, gle! lijepa Kleopatra stajala je pred njim. Nipošto mu nije bilo mrsko to lukavstvo, i budući da je bio karaktera opisana u 2 Peter 2:14, prvi pogled na tako lijepu osobu, kaže Rollin, proizveo je na njega upravo onaj učinak koji je ona željela.“

“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.

„Cezar je naposljetku odredio da brat i sestra zajednički zauzmu prijestolje, prema namjeri oporuke. Potin, glavni državni ministar, koji je ponajviše pridonio protjerivanju Kleopatre s prijestolja, bojao se posljedica njezina povratka. Stoga je počeo poticati ljubomoru i neprijateljstvo protiv Cezara, podmećući među puk da on naposljetku namjerava predati Kleopatri isključivu vlast. Uskoro je uslijedila otvorena pobuna. Ahila je, na čelu 20.000 ljudi, krenuo kako bi istjerao Cezara iz Aleksandrije. Vješto rasporedivši svoju malobrojnu vojsku po ulicama i prolazima grada, Cezar nije imao poteškoća u odbijanju napada. Egipćani su nastojali uništiti njegovu flotu. On im je uzvratio spalivši njihovu. Budući da su neka od zapaljenih plovila bila nošena blizu pristaništa, nekoliko se gradskih zgrada zapalilo, a znamenita Aleksandrijska knjižnica, koja je sadržavala gotovo 400.000 svezaka, bila je uništena.“

“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.

„Kako je rat postajao sve prijeteći, Cezar je iz svih susjednih zemalja zatražio pomoć. U pomoć mu je stigla velika flota iz Male Azije. Mitridat je krenuo prema Egiptu s vojskom podignutom u Siriji i Kilikiji. Antipatar, Idumejac, pridružio mu se s 3.000 Židova. Židovi, koji su držali prolaze u Egipat, dopustili su vojsci da prođe bez ikakva ometanja. Bez te njihove suradnje cijeli bi plan morao propasti. Dolazak te vojske odlučio je ishod sukoba. Presudna bitka vođena je u blizini Nila, a završila je potpunom Cezarovom pobjedom. Ptolemej se, pokušavajući pobjeći, utopio u rijeci. Aleksandrija i sav Egipat tada su se pokorili pobjedniku. Rim je sada ušao u cijelo izvorno Aleksandrovo kraljevstvo i apsorbirao ga.”

“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.

„Pod ‘pravednima’ u tekstu nesumnjivo se misli na Židove, koji su mu pružili već spomenutu pomoć. Bez toga je morao doživjeti neuspjeh; uz to je Egipat potpuno podložio svojoj vlasti, 47. pr. Kr.

“‘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.

„Kći žena, kvareći ga.“ Strast koju je Cezar bio začeo prema Kleopatri, s kojom je imao jednoga sina, povjesničar navodi kao jedini razlog zbog kojega se upustio u tako opasan pothvat kao što je bio egipatski rat. To ga je zadržalo u Egiptu mnogo dulje nego što su njegovi poslovi zahtijevali, jer je cijele noći provodio u gozbama i razuzdanom pijančevanju s raskalašenom kraljicom. „Ali“, reče prorok, „ona neće ostati na njegovoj strani, niti će biti za njega.“ Kleopatra se poslije pridružila Antoniju, neprijatelju Augusta Cezara, i upotrijebila svu svoju moć protiv Rima.

“‘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.’

„18. REDAK. Nakon ovoga okrenut će svoje lice prema otocima i osvojit će mnoge; ali knez će, radi sebe samoga, učiniti da prestane sramota što ju je on nanio; i bez vlastite sramote oborit će je na njega.”

“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.

„Rat s Farnakom, kraljem Kimerijskoga Bospora, naposljetku ga je odvratio od Egipta. ‘Po svom dolasku onamo gdje je bio neprijatelj’, kaže Prideaux, ‘on je, ne dajući nikakva predaha ni sebi ni njima, odmah navalio i odnio potpunu pobjedu nad njima; o čemu je jednom svom prijatelju napisao u ove tri riječi: Veni, vidi, vici; Dođoh, vidjeh, pobijedih.’ Potonji dio ovoga retka obavijen je stanovitim nejasnoćama, i postoji razlika u mišljenju glede njegove primjene. Neki ga primjenjuju na ranije razdoblje Cezarova života te misle da nalaze ispunjenje u njegovu sukobu s Pompejem. No prethodni i potonji događaji, jasno određeni u proroštvu, prisiljavaju nas da ispunjenje ovoga dijela predskazanja tražimo između pobjede nad Farnakom i Cezarove smrti u Rimu, kako je prikazana u sljedećem retku. Potpunija povijest ovoga razdoblja mogla bi iznijeti na vidjelo događaje koji bi primjenu ovoga odlomka učinili neproblematičnom.“

“‘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.’

„REDAK 19. Tada će okrenuti svoje lice prema tvrđavi svoje vlastite zemlje; ali će posrnuti i pasti, i neće ga se naći.“

“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.

„Nakon ovoga osvajanja, Cezar je porazio posljednje preostale ostatke Pompejeve stranke, Katona i Scipiona u Africi te Labijena i Vara u Španjolskoj. Vrativši se u Rim, ‘utvrdu vlastite zemlje’, bio je proglašen doživotnim diktatorom; i bile su mu dodijeljene takve druge ovlasti i časti da su ga učinile, zapravo, apsolutnim vladarom cijeloga carstva. Ali prorok je rekao da će posrnuti i pasti. Jezik podrazumijeva da će njegov slom biti iznenadan i neočekivan, poput čovjeka koji se slučajno spotakne dok hoda. I tako je taj čovjek, koji se borio i pobijedio u pet stotina bitaka, osvojio tisuću gradova i usmrtio jedan milijun sto devedeset i dvije tisuće ljudi, pao ne u bojnoj buci i času sukoba, nego kad je mislio da mu je put gladak i cvijećem posut, i kad se smatralo da je opasnost daleko; jer, zauzevši svoje mjesto u senatskoj dvorani na svojem zlatnom prijestolju, da iz ruku toga tijela primi naslov kralja, bodež izdaje iznenada ga je pogodio u srce. Kasije, Brut i drugi urotnici oborili su se na njega, i on je pao, proboden dvadeset i trima ranama. Tako je iznenada posrnuo i pao, i nije ga se više našlo, 44. pr. Kr.“ 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.

Povijesno ispunjenje poganskoga Rima (kralja sjevera), uspostavljenoga na prijestolju, povijest je koja predoznačuje povijest ustoličenja modernoga Rima pri trostrukoj uniji koja se zbiva u uskoro nadolazećem zakonu o nedjelji. Ta je povijest također predočena u recima trideset do trideset i šest, koji označuju kada je papinstvo prvi put bilo postavljeno na prijestolje 538. godine. Reci šesnaest do devetnaest te reci trideset i jedan do trideset i šest oboje prikazuju konačni uspon i pad tirske bludnice. Ta je povijest također bila prikazana u recima pet do devet, kada je prvi kralj sjevera bio uspostavljen nakon osvajanja triju zemljopisnih područja. Nakon toga sklopio je savez s kraljem juga, ali je savez prekršio, a kao odgovor kralj juga zadao je smrtonosnu ranu, te je kralj sjevera umro u egipatskom sužanjstvu.

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.

Stihovi peti do deveti, stihovi šesnaesti do devetnaesti i stihovi trideseti do trideset i šesti iznose tri proročke linije koje se ispunjavaju u stihovima četrdeset do četrdeset i pet. Kada je sestra White ustvrdila da će se „velik dio povijesti koja se ispunila u ovom proročanstvu ponoviti“, to je zapravo značilo da cijelo poglavlje prikazuje stihove četrdeset do četrdeset i pet. Stihovi dvadeseti do dvadeset i drugi određuju Kristovo rođenje i smrt, predstavljajući tako vrijeme svršetka i u 1798. i u 1989. godini Njegovim rođenjem, a zatim je Njegova smrt na križu predstavljala 22. listopada 1844. i nedjeljni zakon.

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.

Dvadeset i treći redak prepoznaje savez između Židova i Rima tijekom povijesti Makabejske pobune. „Savez“ u toj povijesti predstavljen je datumima 161. pr. Kr. i 158. pr. Kr. Makabejska povijest predstavlja unutarnju liniju koja svoj početak nalazi u „savezu“ između Rima i makabejskih Židova, koji su pokrenuli Židovi, a koja je na koncu završila time što su Židovi izjavili da nemaju kralja osim Cezara. Dvadeset i treći redak, naravno, slijedi nakon dvadeset i prvoga i dvadeset i drugoga retka, a dvadeset i prvi redak prepoznaje Kristovo rođenje, koje je proročko vrijeme svršetka, a dvadeset i drugi redak prepoznaje križ, koji predstavlja nedjeljni zakon.

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.

Na križu su Židovi poistovjetili Cezara (Rim) kao svojega kralja, a „savez” iz dvadeset i trećega retka upućuje na početak židovskoga izbora da služe Rimu, upravo na završnoj točki židovskoga proglašavanja svoje odanosti Rimu. Završetak Židova, kako je prikazan na križu, slijedi početak židovskoga povezivanja s Rimom.

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.

Redci dvadeset i četiri do trideset opisuju tristo šezdeset godina tijekom kojih je poganski Rim vrhovno vladao od Bitke kod Akcija 31. pr. Kr. pa sve do prijenosa prijestolnice iz Rima u Konstantinopol godine 330. Razdoblje od tristo šezdeset godina predočava tisuću dvjesto šezdeset godina tijekom kojih je papinski Rim vrhovno vladao, a zajedno oni predstavljaju razdoblje iz retka četrdeset i jedan, i trostruki savez koji nastaje pri uskoro dolazećem zakonu o nedjelji, pa sve do završetka vremena milosti.

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.

Sve proročke povijesne linije u jedanaestom poglavlju usklađuju se s posljednjih šest redaka Daniela 11, ali proročka povijest od vremena svršetka 1989. godine, prikazana u četrdesetom retku pa sve do nedjeljnog zakona u četrdeset i prvom retku, jest „onaj dio Danielova proročanstva koji se odnosi na posljednje dane“. Povijest koja je ostavljena praznom u četrdesetom retku jest Otkrivenje Isusa Krista, koje se razotkriva kada je vrijeme blizu, neposredno prije nego što se završi vrijeme milosti.

We will continue this study in the next article.

Nastavit ćemo ovu studiju u sljedećem članku.

“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.

„Imamo zapovijedi Božje i svjedočanstvo Isusa Krista, koje je duh proroštva. Neprocjenjivi dragulji nalaze se u Božjoj riječi. Oni koji istražuju tu riječ trebaju održavati um bistrim. Nikada ne bi smjeli popuštati izopačenu apetitu u jelu ili piću.“

“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.

„Ako to budu činili, um će biti zbunjen; neće moći podnijeti napor dubokog istraživanja kako bi otkrili značenje onih stvari koje se odnose na završne prizore povijesti ove Zemlje.״

“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.

„Kad se knjige Daniela i Otkrivenja budu bolje razumjele, vjernici će imati posve drukčije vjersko iskustvo. Bit će im pruženi takvi uvidi u otvorena nebeska vrata da će srce i um biti prožeti karakterom koji svi moraju razviti kako bi spoznali blaženstvo koje će biti nagrada onima čistoga srca.

“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.’

„Gospodin će blagosloviti sve koji će ponizno i krotko nastojati razumjeti ono što je objavljeno u Otkrivenju. Ova knjiga sadrži toliko toga što je bremenito besmrtnošću i puno slave da svi koji je čitaju i ozbiljno istražuju primaju blagoslov namijenjen onima „koji slušaju riječi ovoga proroštva i drže ono što je u njemu zapisano.”

“One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.

„Jedno će se zasigurno razumjeti iz proučavanja Otkrivenja — da je veza između Boga i Njegova naroda bliska i određena.“

“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?

„Veličanstvena se povezanost vidi između nebeskoga svemira i ovoga svijeta. Ono što je bilo otkriveno Danielu poslije je bilo dopunjeno otkrivenjem danim Ivanu na otoku Patmosu. Ove dvije knjige valja pomno proučavati. Daniel je dva puta upitao: Dokle će trajati do kraja vremena?“

“‘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.’

„I čuh, ali ne razumjeh; tada rekoh: Gospodaru moj, kakav će biti svršetak ovoga? A on reče: Idi svojim putem, Daniele, jer su ove riječi zatvorene i zapečaćene do vremena svršetka. Mnogi će se očistiti, ubijeliti i okušati; a bezbožnici će bezbožno postupati; i nijedan od bezbožnika neće razumjeti, ali će mudri razumjeti. I od vremena kad se ukine svagdašnja žrtva i postavi gnusoba pustoši, bit će tisuću dvjesta i devedeset dana. Blago onomu koji čeka i dočeka tisuću tristo i trideset i pet dana. A ti idi svojim putem do kraja; jer ćeš počinuti i stajat ćeš u svojoj baštini na svršetku dana.”

“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.

„Lav iz plemena Judina bijaše taj koji je otvorio knjigu i dao Ivanu otkrivenje o onome što će biti u ovim posljednjim danima.“

“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.

„Daniel je stajao na svojemu mjestu da nosi svoje svjedočanstvo, koje je bilo zapečaćeno do vremena svršetka, kada je poruka prvoga anđela trebala biti objavljena našemu svijetu. Ove su stvari od beskonačne važnosti u ovim posljednjim danima; ali dok će se ‘mnogi očistiti, i ubijeliti, i okušati’, ‘bezbožnici će bezbožno činiti: i nijedan od bezbožnika neće razumjeti’. Kako je to istinito! Grijeh je prijestup Zakona Božjega; i oni koji ne će prihvatiti svjetlo u pogledu Zakona Božjega ne će razumjeti objavljivanje poruka prvoga, drugoga i trećega anđela. Knjiga proroka Daniela otpečaćena je u Otkrivenju danom Ivanu i vodi nas naprijed do posljednjih prizora povijesti ove zemlje.“

“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.

„Hoće li naša braća imati na umu da živimo usred pogibli posljednjih dana? Čitajte Otkrivenje u vezi s Danielom. Učite o tome.” Testimonies to Ministers, 114, 115.