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.
Vèsè sèz rive diznèf nan chapit onz liv Dànyèl la reprezante istwa ki kòmanse avèk lwa dimanch ki pral byento vini Ozetazini, jouk lè Mikayèl leve kanpe epi tan gras limanite a fini. Se poutèt sa, li reprezante tou istwa ki nan vèsè karanteyèn rive karantsenk nan menm chapit la.
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.
Men, sila ki vini kont li a, va fè selon pwòp volonte pa li, e pèsonn p ap kapab kanpe devan li; e li va kanpe nan bèl peyi a, ki va detwi anba men li. Li va tou fikse figi li pou l antre avèk fòs tout wayòm pa li a, ak moun dwat yo avè l; se konsa li va fè; e li va ba li pitit fi fanm yo, pou l kòwonp li; men li p ap rete sou bò pa li, ni li p ap pou li. Apre sa, li va vire figi li sou zile yo, e li va pran anpil; men yon chèf, pou pwòp kòz pa li, va fè wont li te fè a sispann; san pwòp wont pa li, li va fè l retounen sou li. Lè sa a, li va vire figi li nan direksyon fò pwòp peyi pa li a; men li va bite, li va tonbe, e yo p ap jwenn li ankò. Danyèl 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.
Lè Sè White te pale sou akonplisman final chapit onz nan liv Danyèl la, li te deklare “ke anpil nan istwa ki deja akonpli nan pwofesi sa a pral repete.” Vèsè karantyèn jiska karannsenk yo repete istwa pwofetik vèsè sa yo. Vèsè sa yo te akonpli lè Wòm payen te pran kontwòl lemonn nan lè li te premye konkeri twa zòn jewografik.
“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.
“Malgre Ejip pa t kapab kanpe devan Antyòk, wa nò a, Antyòk pa t kapab kanpe devan Women yo, ki kounye a te vini kont li. Pa t gen okenn wayòm ki te ankò kapab reziste pouvwa sa a ki t ap monte. Siri te konkeri, epi li te ajoute ak anpi women an, lè Pompèy, 65 anvan Jezikri, te sezi byen Antyòk Azyatik la, epi li te fè Siri tounen yon pwovens women.
“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.
“Menm pouvwa sa a te dwe kanpe tou nan Tè Sen an, epi devore li. Wòm te vin antre an alyans ak pèp Bondye a, Jwif yo, nan ane 162 anvan Kris la, depi ki dat li pran yon plas enpòtan nan kalandriye pwofetik la. Men, li pa t, sepandan, jwenn jiridiksyon sou Jide pa konkèt reyèl jouk nan ane 63 anvan Kris la; epi sa te fèt nan fason sa a.
“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.
“Lè Pompée te retounen soti nan kanpay li kont Mithridates, wa Pònt, de rival, Hyrcanus ak Aristobulus, t ap lite pou kouwòn Jide a. Koz yo te vin devan Pompée, ki pa t pran tan pou li wè enjistis reklamasyon Aristobulus yo, men li te vle ranvwaye desizyon an nan zafè a jouk apre ekspedisyon li te depui lontan anvi fè nan Arabi, avèk pwomès ke apre sa li t ap retounen pou regle zafè yo jan sa ta parèt jis e apwopriye. Aristobulus, ki te konprann santiman reyèl Pompée yo, prese retounen Jide, ame sijè li yo, epi pare pou yon defans djanm, detèmine, kèlkeswa danje a, pou kenbe kouwòn nan, ke li te prevwa yo t ap adjije bay yon lòt. Pompée te pousuiv moun k ap sove a byen pre. Lè li t ap pwoche Jerizalèm, Aristobulus, ki te kòmanse repanti de chemen li te pran an, soti vin rankontre li, epi li te chèche ranje zafè yo lè li te pwomèt yon soumèt total ansanm ak gwo kantite lajan. Pompée, ki te aksepte òf sa a, voye Gabinius, alatèt yon detèchman sòlda, pou resevwa lajan an. Men lè lyetnan-jeneral sa a rive Jerizalèm, li jwenn pòtay yo fèmen kont li, epi depi anlè miray yo yo fè l konnen vil la pa t ap respekte akò a.”
“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.
“Pompe, pou l pa t ap twonpe l konsa san pinisyon, mete Aristobil, li te kenbe bò kote l la, nan chenn, epi tousuit li mache sou Jerizalèm ak tout lame li a. Patizan Aristobil yo te vle defann plas la; sa yo ki te pou Ikanis yo, yo menm, te vle louvri pòtay yo. Dènye sa yo te an majorite e, lè yo te pran laviktwa, Pompe te resevwa antre lib nan vil la. Lè sa a, moun ki te kole ak Aristobil yo pran retrèt yo sou mòn tanp lan, byen fèm deside pou defann kote sa a menm jan Pompe te detèmine pou soumèt li. Nan fen twa mwa yo, yo te fè yon twou nan miray la ki te ase pou yon atak, epi yo te pran plas la anba pwent nepe. Nan masak terib ki te swiv la, douz mil moun te mouri. Se te yon sèn ki t ap rache kè, istoryen an fè remake, pou wè prèt yo, ki te angaje nan sèvis diven nan moman an, ak men kalm ak desizyon fèm, kontinye travay nòmal yo, tankou si yo pa t menm okouran dezòd sovaj la, byenke toupatou bò kote yo zanmi yo t ap tonbe anba labatwa, e byenke souvan pwòp san pa yo te melanje ak san sakrifis yo.”
“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.
“Apre li te fin mete lagè a yon bout, Pompé detwi miray Jerizalèm yo, li transfere plizyè vil soti anba jiridiksyon Jide pou mete yo anba pa Siri, epi li enpoze lajan kontribisyon sou Jwif yo. Se konsa, pou premye fwa, yo te mete Jerizalèm pa mwayen konkèt nan men pouvwa sa a ki te gen pou kenbe ‘peyi bèl la’ nan anbrasman fè li jiskaske li te fin devore li nèt ale.
“‘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.’
« VÈSÈ 17. L ap fikse figi l tou pou l antre avèk fòs tout wayòm li a, ansanm ak moun dwat yo avè l; se konsa l ap fè: epi l ap ba li pitit fi fanm yo, pou l koronpi li; men li p ap kanpe bò kote l, ni li p ap pou li. »
“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.
“Evèk Newton bay yon lòt lekti pou vèsè sa a, ki sanble eksprime sans lan pi klè, konsa: ‘Li pral tou fikse figi l pou l antre pa fòs nan tout wayòm nan.’ Vèsè 16 te mennen nou rive nan konkèt Siri ak Jide pa Women yo. Wòm te deja konkeri Masedwàn ak Tras. Lejip te kounye a tout sa ki te rete nan ‘tout wayòm’ Aleksann lan, ki pa t ankò soumèt anba pouvwa women an; e pouvwa sa a te kounye a fikse figi l pou l antre pa fòs nan peyi sa a.”
“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.
“Ptolémée Aulète mourut en 51 av. J.-C. Il laissa la couronne et le royaume d’Égypte à son fils aîné et à sa fille, Ptolémée et Cléopâtre. Il fut stipulé dans son testament qu’ils se marieraient ensemble et régneraient conjointement; et parce qu’ils étaient jeunes, ils furent placés sous la tutelle des Romains. Le peuple romain accepta cette charge et nomma Pompée tuteur des jeunes héritiers de l’Égypte.”
“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.
“Yon ti tan apre, yon konfli leve ant Pompée ak César, e yo te mennen batay renome Pharsalia a ant de jeneral sa yo. Pompée, apre li te fin bat, kouri al an Ejip. César suiv li tousuit rive la; men anvan li te rive, Ptolémée, ki te sou gadyenaj Pompée pa randevou ofisyèl, te asasinen l’ wontman. Se poutèt sa, César pran sou li randevou yo te bay Pompée a, kòm gadyen Ptolémée ak Cléopâtre. Li jwenn Ejip nan gwo boulvèsman poutèt twoub entèn yo, Ptolémée ak Cléopâtre te vin an lènmi youn ak lòt, e yo te wete pa Cléopâtre pati pa li nan gouvènman an. Malgre sa, li pa t ezite debake Alexandrie ak ti fòs pa li a, 800 kavalye ak 3200 sòlda pye, egzamine konfli a, epi pran angajman pou regle l. Chak jou twoub yo t ap vin pi grav, César vin wè ti fòs pa li a pa t sifi pou kenbe pozisyon li; e, paske li pa t kapab kite Ejip akoz van nò a ki t ap soufle nan sezon sa a, li voye nan Azi, li bay lòd pou tout twoup li te genyen nan rejyon sa a vini pote l sekou pi vit posib.”
“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.
“Nan fason ki pi awogan, li dekrete pou Ptolemey ak Kléopat pou yo demobilize lame yo, parèt devan li pou yon regleman diferans ki te genyen ant yo, epi soumèt yo anba desizyon li. Piske Lejip te yon wayòm endepandan, yo te konsidere dekrè awogan sa a kòm yon ofans kont diyite wayal li; poutèt sa, Ejipsyen yo, ki te anflame anpil ak kòlè, pran zam. Seza reponn li te aji an vèti volonte papa yo, Olet, ki te mete pitit li yo anba gadyenaj sena ak pèp Wòm nan, tout otorite sa a ki kounye a te konsantre nan pèsonn li kòm konsil; e ke, antanke gadyen, li te gen dwa pou l sèvi kòm abit ant yo.”
“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.
« L’affaire lui fut enfin soumise, et l’on désigna des défenseurs pour plaider la cause des parties respectives. Cléopâtre, connaissant la faiblesse du grand conquérant romain, jugea que la beauté de sa présence serait plus efficace pour obtenir un jugement en sa faveur que tout avocat qu’elle eût pu employer. Pour parvenir jusqu’à lui sans être remarquée, elle eut recours au stratagème suivant : s’étendant de tout son long dans un ballot de vêtements, Apollodore, son serviteur sicilien, l’enveloppa d’une étoffe, le lia d’une courroie, et, le chargeant sur ses épaules herculéennes, se dirigea vers les appartements de César. Prétendant apporter un présent au général romain, il fut admis par la porte de la citadelle, entra en la présence de César, et déposa son fardeau à ses pieds. Lorsque César eut délié ce paquet animé, voici, la belle Cléopâtre se tenait devant lui. Il fut loin d’être déplu du stratagème, et, étant d’un caractère décrit en 2 Pierre 2:14, la première vue d’une personne d’une telle beauté, dit Rollin, produisit sur lui tout l’effet qu’elle avait désiré. »
“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.
Seza te fini pa dekrete ke frè a ak sè a te dwe okipe twòn nan ansanm, selon entansyon testaman an. Pothinus, chèf prensipal administrasyon leta a, ki te sitou sèvi kòm enstriman pou chase Cléopâtre sou twòn nan, te pè konsekans retablisman li. Se poutèt sa li kòmanse leve jalouzi ak ostilite kont Seza, lè li t ap fè pèp la kwè an kachèt ke alafen li te gen entansyon remèt Cléopâtre tout pouvwa a pou kont li. Talè konsa, yon sedisyon ouvè pete. Achillas, nan tèt 20,000 gason, avanse pou chasse Seza soti Alexandrie. Avèk ladrès, Seza te plase ti gwoup sòlda pa li yo nan lari ak ti pasaj vil la, e li pa t jwenn okenn difikilte pou repouse atak la. Ejipsyen yo antre nan demach pou detwi flòt li a. Li reponn lè li boule pa yo a. Kèk nan bato ki t ap boule yo, lè yo te pouse toupre ke a, fè plizyè batiman nan vil la pran dife, e pi popilè bibliyotèk Alexandrie a, ki te genyen prèske 400,000 volim, te detwi.
“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.
“Lagè a ki t ap vin pi menasan, Seza voye mande èd nan tout peyi vwazen yo. Yon gwo flòt soti nan Azi Minè te vini pou pote l sekou. Mitridat pati pou Lejip avèk yon lame li te leve nan Siri ak Silisi. Antipat, Edomit la, mete tèt li ansanm avè l avèk 3,000 Jwif. Jwif yo, ki te kenbe pas yo ki mennen antre nan Lejip, te pèmèt lame a pase san okenn entèripsyon. San koperasyon sa a bò kote pa yo, tout plan an ta dwe echwe. Arive lame sa a te deside konfli a. Yo te mennen yon batay desizif toupre Nil la, e sa te abouti nan yon viktwa total pou Seza. Ptolemè, pandan li t ap eseye chape, te nwaye nan larivyè a. Lè sa a, Aleksandri ak tout Lejip te soumèt devan viktorye a. Kounye a, Wòm te antre nan epi te absòbe tout wayòm orijinal Aleksann lan.”
“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.
Pa “moun dwat” yo nan tèks la, san okenn dout yo vle di Jwif yo, ki te ba li asistans ki deja mansyone a. San sa, li t ap oblije echwe; avèk li, li te soumèt Lejip nèt anba pouvwa li, anvan Jezikri 47.
“‘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.
«Fi fanm yo, k ap gate li.» Istoryen an bay kòm sèl rezon ki fè Seza te antreprann yon kanpay ki te tèlman danjere tankou lagè peyi Lejip la, pasyon li te vin genyen pou Kléopat, avèk li li te gen yon sèl pitit gason. Sa te kenbe l nan peyi Lejip pi lontan anpil pase zafè li yo te mande, pandan li t ap pase nwit antye nan fèt ak nan debòch ansanm ak larenn dezòd la. «Men,» pwofèt la te di, «li p ap kanpe bò kote li, ni li p ap pou li.» Apre sa, Kléopat te mete tèt li ansanm ak Antwàn, lènmi Ogis Seza, epi li te egzèse tout pouvwa li kont Wòm.
“‘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.’
“‘VÈSÈ 18. Apre sa, l ap vire figi l bò zile yo, e l ap pran anpil ladan yo; men yon chèf, pou pwòp tèt pa l, ap fè repwòch li te fè a sispann; san pwòp repwòch pa l, l ap fè l retounen sou li menm.’”
“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.
« Lagè avèk Farnak, wa Bosfò Simeryen an, finalman te rale l lwen Ejip. “Lè li rive kote lènmi an te ye a,” Prideaux di, “san li pa bay okenn repi ni pou tèt pa l ni pou yo, li te tonbe sou yo tousuit, epi li te ranpòte yon viktwa total sou yo; e li te ekri yon zanmi pa li sou sa nan twa mo sa yo: Veni, vidi, vici; Mwen vini, mwen wè, mwen konkeri.” Dènye pati vèsè sa a kouvri ak yon sèten fènwa, e gen divèjans opinyon konsènan jan li dwe aplike. Genyen ki aplike l pi lwen annaryè nan lavi Seza a, e ki panse yo jwenn yon akonplisman nan kont li avèk Pompèy. Men evènman ki vini anvan ak apre yo, jan yo defini yo klèman nan pwofesi a, fòse nou chèche akonplisman pati sa a nan prediksyon an ant viktwa sou Farnak la ak lanmò Seza a lavil Wòm, jan sa parèt nan vèsè ki vin apre a. Yon istwa ki pi konplè sou peryòd sa a ta ka mete an limyè evènman ki ta rann aplikasyon pasaj sa a san anbaras. »
“‘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.’
« VÈSÈ 19. Lè sa a, li pral vire figi li bò kote fò tè pa l la; men li pral bite, li pral tonbe, epi yo p ap jwenn li ankò. »
“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.
«Apre konkèt sa a, Seza te bat dènye rès pati Pòmpe a, Katon ak Skipyon ann Afrik, epi Labiyenis ak Varis ann Espay. Lè li te retounen lavil Wòm, “fò pwòp peyi pa li a,” yo te fè li diktatè pou tout tan; epi yo te ba li lòt pouvwa ak onè konsa ki te fè li, an reyalite, souveren absoli tout anpi a. Men pwofèt la te di li t ap bite epi tonbe. Langaj la montre dechoukaj li t ap rive sanzatann e san atant, tankou yon moun ki bite aksidantèlman pandan l ap mache. Epi konsa nonm sa a, ki te goumen epi genyen senksan batay, pran mil vil, epi touye yon milyon san katrevendis-de mil gason, te tonbe, pa nan bri batay ni nan lè konfli a, men lè li te panse chemen li te lis e kouvri ak flè, e lè yo te sipoze danje te byen lwen; paske, pandan li t ap pran plas li nan chanm sena a sou twòn lò li a, pou resevwa nan men kò sa a tit wa a, ponya trayizon an frape li toudenkou nan kè. Kasiyis, Bwitis, ak lòt konspiratè yo te kouri sou li, epi li te tonbe, pèse ak venntwa blesi. Konsa li te bite toudenkou epi tonbe, e yo pa t jwenn li ankò, anvan Jezikri 44.» 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.
Akonplisman istorik Wòm payen an (wa nò a), lè li te tabli sou twòn nan, se yon istwa ki prefigire istwa enthronizasyon Wòm modèn nan nan inyon twa fwa a ki fèt nan lwa dimanch ki prèt pou vini an. Istwa sa a tipifye tou nan vèsè trant rive trant-sis yo, ki te idantifye lè yo te premye mete papote a sou twòn nan an 538. Vèsè sèz rive diznèf yo, ansanm ak vèsè trant-yon rive trant-sis yo, toude reprezante dènye leve ak dènye tonbe pwostitye Tir la. Istwa sa a te reprezante tou nan vèsè senk rive nèf yo, lè premye wa nò a te tabli apre li te fin konkeri twa zòn jewografik. Apre sa, li te antre nan yon trete avèk wa sid la, men li te kraze trete a; epi, kòm repons, wa sid la te bay yon blesi mòtèl, epi wa nò a te mouri nan kaptivite Ejip.
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.
Vèsè senk rive nèf yo, vèsè sèz rive diznèf yo, ak vèsè trant rive trantsis yo prezante twa liy pwofetik ki akonpli nan vèsè karant rive karannsenk yo. Lè Sè White te idantifye ke “anpil nan istwa ki te akonpli nan pwofesi sa a pral repete,” sa te vle di an reyalite ke tout chapit la ilistre vèsè karant rive karannsenk yo. Vèsè ven rive vennde yo idantifye nesans ak lanmò Kris la, konsa yo reprezante tan lafen an ni an 1798 ni an 1989 pa nesans Li, epi answit lanmò Li sou kwa a te reprezante 22 oktòb 1844, ansanm ak lwa dimanch la.
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.
Vèsè vennkat idantifye alyans ki te fèt ant Jwif yo ak Wòm, pandan istwa revòlt Makabe yo. “Alyans” sa a, nan istwa sa a, reprezante pa dat 161 av. J.-K. ak 158 av. J.-K. Istwa Makabe yo reprezante yon liy entèn ki jwenn kòmansman li nan yon “alyans” ant Wòm ak Jwif Makabe yo, alyans Jwif yo menm te inisye, e ki finalman te fini lè Jwif yo te pwononse yo pa gen okenn wa eksepte Seza. Vèsè vennkat, natirèlman, vini apre vèsè vennde ak venntrwa, epi vèsè vennde idantifye nesans Kris la, ki se yon tan pwofetik pou lafen an, epi vèsè venntrwa idantifye kwa a, ki reprezante lwa dimanch la.
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.
Sou kwa a, Jwif yo te idantifye Seza (Wòm) kòm wa yo, e “alyans” vèsè venntrwa a fè referans ak kòmansman chwa Jwif yo pou sèvi Wòm, jis nan pwen final kote Jwif yo t ap pwoklame fidelite yo anvè Wòm. Fen Jwif yo, jan kwa a reprezante li a, swiv pa kòmansman asosyasyon Jwif yo avèk Wòm.
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.
Vèsè vennkat rive trant yo dekri twasan swasant ane pandan yo Wòm payen te gouvène avèk otorite siprèm, depi Batay Actium nan an 31 av. J.-K., jouk transfè kapital la soti Wòm pou ale Konstantinòp nan ane 330. Peryòd twasan swasant ane sa a senbolize mil desan swasant ane pandan yo Wòm papal te gouvène avèk otorite siprèm, epi ansanm yo reprezante peryòd ki soti nan vèsè karant-yon an, ak inyon an twa fwa ki rive lè lwa dimanch ki pral vini talè a antre an aplikasyon, jouk rive nan fen tan gras la.
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.
Tout liy pwofetik listwa yo nan chapit onz la aliyen ak sis dènye vèsè yo nan Danyèl onz la; men se listwa pwofetik la depi tan lafen an an 1989, ki reprezante nan vèsè karant rive jouk lwa dimanch lan nan vèsè karant-e-yonn, ki se “pati sa a nan pwofesi Danyèl la ki gen rapò ak dènye jou yo.” Listwa ki rete an blan nan vèsè karant lan se Revelasyon Jezikri a, ki devwale lè tan an pwoche, jis anvan tan gras la fini.
We will continue this study in the next article.
N ap kontinye etid sa a nan pwochen atik la.
“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.
“Nou gen kòmandman Bondye yo ak temwayaj Jezikri a, ki se lespri pwofesi a. Gen bèl pyè presye ki pa gen pri yo jwenn nan pawòl Bondye a. Moun ki fouye pawòl sa a dwe kenbe lespri yo klè. Yo pa dwe janm lage kò yo nan apeti pèvèti nan manje oswa nan bwè.
“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.
“Si yo fè sa, sèvo a pral vin boulvèse; yo pap kapab sipòte efò fouye byen fon pou dekouvri sans bagay sa yo ki gen rapò ak dènye sèn istwa tè sa a.
“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.
“Lè yo va konprann liv Danyèl ak Revelasyon yo pi byen, kwayan yo va gen yon eksperyans relijye ki nèt ale diferan. Y ap resevwa yon kalite apèsi sou pòt syèl la ki louvri yo, konsa kè ak lespri yo va enpresyone pa karaktè tout moun dwe devlope pou yo ka reyalize beni sa a ki va rekonpans pou moun ki gen kè pwòp.”
“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.’
“Seyè a va beni tout moun ki va chèche avèk imilite ak dousè pou konprann sa ki revele nan Revelasyon an. Liv sa a gen anpil bagay ki chaje ak imòtalite e ki plen ak laglwa, konsa tout moun ki li li epi fouye ladan l avèk serye resevwa benediksyon yo pwomèt pou sila yo ‘ki tande pawòl pwofesi sa a, epi ki kenbe bagay ki ekri ladan l yo.’”
“One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.
“Y ap sètènman konprann yon bagay nan etid liv Revelasyon an—se ke relasyon ki genyen ant Bondye ak pèp Li a sere e byen detèmine.
“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?
“Yon bèl koneksyon parèt ant linivè syèl la ak mond sa a. Sa ki te revele bay Danyèl yo te vin apre sa konplete pa revelasyon ki te fèt bay Jan sou zile Patmòs. De liv sa yo dwe etidye avèk anpil swen. De fwa Danyèl te mande: Konbyen tan sa pral pran rive jouk nan fen tan an?”
“‘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.’
“‘Epi mwen tande, men mwen pa t konprann; lè sa a mwen di: O Seyè mwen, ki sa ki va fen bagay sa yo? Epi Li di: Ale fè wout ou, Danyèl, paske pawòl yo fèmen epi sele jis nan tan lafen an. Anpil moun pral pirifye, yo pral blanchi, epi yo pral pase anba eprèv; men mechan yo pral aji avèk mechanste; e okenn nan mechan yo p ap konprann; men saj yo va konprann. E depi nan tan yo va wete sakrifis kontinyèl la, epi yo va mete bagay abominab ki fè dezolasyon an, pral gen mil de san katrevendis jou. Benediksyon pou moun ki tann, epi ki rive nan mil twasan trannsenk jou yo. Men ou menm, ale fè wout ou jouk lafen an rive; paske ou va repoze, epi ou va kanpe nan pòsyon pa ou a nan fen jou yo.’”
“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.
“Se te Lyon tribi Juda a ki te louvri liv la epi ki te bay Jan revelasyon sa ki ta dwe rive nan dènye jou sa yo.
“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.
“Danyèl te kanpe nan pòsyon pa li a pou l pote temwayaj li, ki te sele jouk lè lafen an, lè mesaj premye zanj lan t ap gen pou pwoklame bay mond nou an. Bagay sa yo gen yon enpòtans enfini nan dènye jou sa yo; men pandan ‘anpil pral pirifye, e fè vin blan, epi pase anba eprèv,’ ‘mechan yo va fè mechanste: e okenn nan mechan yo p ap konprann.’ Ala verite sa a vre! Peche se transgresyon lalwa Bondye; e sila yo ki pa vle aksepte limyè konsènan lalwa Bondye a p ap konprann pwoklamasyon mesaj premye, dezyèm, ak twazyèm zanj yo. Liv Danyèl la de-sele nan revelasyon yo te bay Jan an, epi li mennen nou pi devan rive nan dènye sèn istwa tè sa a.”
“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.
“Frè nou yo va sonje nou ap viv nan mitan danje dènye jou yo? Li Apokalips an ansanm ak Danyèl. Anseye bagay sa yo.” Testimonies to Ministers, 114, 115.