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.
Mavhesi a ku dari riṋe u swika kha wa fumiṱahe a Daniele ndima ya fumimbili na nthihi a imela ḓivhazwakale i thomaho nga mulayo wa Swondaha une wa khou ṱavhanya u ḓa ngei United States, u swika Mikaele a tshi ima, nahone tshifhinga tsha ndingedzo ya vhathu tsha valwa. Ngauralo zwi dovha zwa imela ḓivhazwakale ya vesese ya fuiṋa na nthihi u swika kha vesese ya fuiṋa na ṱhanu ya yeneyo ndima.
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.
Lê yê li dijî wî tê dê li gorî xwestina xwe bike, û kes li pêşiya wî rawestê nake; û ew ê li welatê rûmetdar rawestê, yê ku bi destê wî wê were têkbirin. Ew ê herwiha rûyê xwe bike ku bi hêza hemû padîşahiya xwe têkeve, û rastan jî bi wî re bin; wisa jî wê bike: û ew ê keça jinan bide wî da ku wê xirab bike; lê ew dê li aliyê wî nemîne, û ne jî ji bo wî be. Piştî vê yekê ew ê rûyê xwe ber bi giravan ve bike, û gelek bistîne: lê serwerek ji bo xwe dê şermandina ku ji aliyê wî ve hatî pêşkêşkirin bidomeyîne; bêyî şermandina xwe dê wê vegerîne ser wî. Paşê ew ê rûyê xwe ber bi keleha welatê xwe ve bike: lê ew dê biqelişe û bikeve, û neyê dîtin. 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.
Ngesi Dada White akhulumela ukugcwaliseka kokugcina kwesahluko setshumi lanye sikaDanyeli, wathi “umlando omningi oseugcwalisekile kulesi siprofetho uyakuphindwa.” Amavesi angamatshumi amane lanye kusiya kwangamatshumi amane lanhlanu aphinda umlando wesiprofetho walamavesi. Amavesi la agcwaliseka lapho iRoma yobuqaba yathatha ukulawula umhlaba ngokuqala ngokunqoba izindawo ezintathu zendawo.
“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.
“بەهەرچەندە میسر نەیتوانی لەبەردەم ئەنتیۆخۆس، پاشای باکوور، بوەستێت، ئەنتیۆخۆس خۆیشی نەیتوانی لەبەردەم ڕۆمانییەکان بوەستێت، کە ئێستا دژی هاتبوون. چی دیکە هیچ شانشینێک نەما بوو بتوانێت بەرگری لەم هێزە سەرهەڵدەدەرە بکات. سوریا داگیرکرا، و بۆ ئیمپراتۆریەتی ڕۆمان زیاد کرا، کاتێک پۆمپی، پێش زایین 65، ئەنتیۆخۆسی ئاسیاتیکوسی لە موڵک و ماڵی خۆی بێبەش کرد، و سوریای کرد بە پارێزگایەکی ڕۆمانی.”
“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.
“အလားတူ တန်ခိုးတော်သည် သန့်ရှင်းသောပြည်တော်၌လည်း ရပ်တည်၍ ထိုပြည်ကို ဖျက်ဆီးလောင်ကျွမ်းစေရမည်။ ရောမသည် ဘီစီ ၁၆၂ ခုနှစ်တွင် မဟာမိတ်ဖွဲ့ခြင်းအားဖြင့် ဘုရားသခင်၏လူမျိုးဖြစ်သော ယုဒလူတို့နှင့် ဆက်နွှယ်လာခဲ့ပြီး၊ ထိုနေ့စွဲမှစ၍ ပရောဖက်ပြုသက္ကရာဇ်စာရင်း၌ ထင်ရှားသော နေရာတစ်ခုကို ယူထားသည်။ သို့ရာတွင် ယုဒပြည်အပေါ် အုပ်ချုပ်ခွင့်အာဏာကို အမှန်တကယ် အောင်နိုင်ခြင်းအားဖြင့် ရရှိခဲ့သည်မှာ ဘီစီ ၆၃ ခုနှစ်တိုင်အောင် မဟုတ်သေးဘဲ၊ ထိုနောက်တွင် အောက်ပါအတိုင်း ဖြစ်ပေါ်လာခဲ့သည်။”
“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.
“Pompeyo agarutse avuye mu rugendo rwe rwo kurwanya Mitiridate, umwami wa Ponto, abahanganye babiri, Hirukano na Aristobulo, barwaniraga ikamba rya Yudaya. Ikibazo cyabo cyagejejwe imbere ya Pompeyo, maze bidatinze abona akarengane kari mu byo Aristobulo yavugaga ko bimukwiriye; ariko yifuza gusubika icyemezo kuri iyo ngingo kugeza nyuma y’urugendo rwe yari amaze igihe kirekire yifuza kujya mo muri Arabiya, asezeranya ko icyo gihe azagaruka, agatunganya ibibazo byabo nk’uko byari kuboneka ko ari iby’ubutabera kandi biboneye. Aristobulo, amaze gucengera neza ibyiyumvo nyakuri bya Pompeyo, yihutira gusubira i Yudaya, aha intwaro abo yayoboraga, kandi yitegura kwirwanaho ashikamye, yiyemeje, uko byagenda kose, kugumana ikamba, iryo yabonaga mbere y’igihe ko rizacirwa undi. Pompeyo akurikira uwo wahungaga adatezuka. Ubwo yegeraga i Yerusalemu, Aristobulo, atangiye kwicuza inzira yari yafashe, arasohoka ajya kumusanganira, maze agerageza gukemura icyo kibazo asezeranya kumwumvira byuzuye no gutanga amafaranga menshi. Pompeyo, yemeye icyo cyifuzo, yohereza Gabiniyo ayoboye umutwe w’abasirikare kujya kwakira ayo mafaranga. Ariko igihe uwo muyobozi mukuru w’ingabo yageraga i Yerusalemu, yasanze amarembo amukingiraniye, maze bamubwira bari ku mpinga z’inkuta ko uwo murwa utazubahiriza ayo masezerano.”
“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.
“ቦምፔይ በዚህ ሁኔታ ያለ ቅጣት እንዲታለል ሳይፈቅድ፥ ከእርሱ ጋር አስቀምጦ የነበረውን አርስቶቡሎስን በሰንሰለት አሰረው፥ ወዲያውኑም በሙሉ ሠራዊቱ ላይ ተመርኮዞ ወደ ኢየሩሳሌም ዘመተ። የአርስቶቡሎስ ወገኖች ከተማዪቱን ለመከላከል ቆሙ፤ የሂርቃኖስ ወገኖች ግን በሮቿን ለመክፈት ተዘጋጁ። እነዚህ ኋለኞቹ በብዙኃንነት ስለነበሩ እና ስለበለጡ፥ ቦምፔይ ወደ ከተማዪቱ በነፃ ገባ። ከዚያም የአርስቶቡሎስ ተከታዮች ቦምፔይ ያን ስፍራ ለማስገዛት እንደ ቈረጠ ሁሉ እነርሱም ያንኑ ስፍራ ለመከላከል ፈጽሞ ቈርጠው ወደ ቤተ መቅደሱ ተራራ ሸሹ። ከሦስት ወር መጨረሻ በኋላ ለውጊያ መውረር የሚበቃ ቀዳዳ በቅጥሩ ውስጥ ተሠራ፥ ስፍራውም በሰይፍ ኃይል ተወሰደ። በዚያ የተከተለው አስፈሪ እልቂት ውስጥ አሥራ ሁለት ሺህ ሰዎች ተገደሉ። ታሪክ ጸሐፊው እንደሚለው፥ ካህናቱ በዚያን ጊዜ በመለኮታዊ አገልግሎት ተሰማርተው ሳሉ፥ በየቀኑ የሚያደርጉትን ሥራ በተረጋጋ እጅና በጽኑ ዓላማ ሲቀጥሉ፥ ዙሪያቸው ሁሉ ያለውን አስፈሪ ሁከት እንዳላስተዋሉ መታየታቸው አሳዛኝ ትዕይንት ነበር፤ ምንም እንኳ በዙሪያቸው ወዳጆቻቸው ለእልቂት እየተሰጡ ነበር፥ እና ብዙ ጊዜም የራሳቸው ደም ከመሥዋዕታቸው ደም ጋር ይቀላቀል ነበር።”
“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.
“Wakha ulumile impi, uPompey wadiliza imidonga yeJerusalema, wadlulisela amadolobha amaningana esuswa ngaphansi kombuso weJudiya wayiswa ngaphansi kowaseSiriya, njalo wabeka umthelo phezu kwamaJuda. Ngalokho, okokuqala, iJerusalema yafakwa ngokunqotshwa ezandleni zalawomandla ayeyabamba ‘ilizwe elikhazimulayo’ ngokubamba kwawo kwensimbi kuze kube yilapho isiliqedile nya.”
“‘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.’
“‘MVESI 17. Jena akatala koingila na ngolo ya kimfumu kiandi nyonso, mpe bantu ya busembo vanda pamwe na yandi; mpe yandi akasalaka mpidina: mpe yandi akapesa yandi mwana ya nkento ya bakento, sambu na kubebisa yandi: kansi yandi takutelema na lweka lwandi ve, mpi takuvanda sambu na yandi ve.’”
“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.
“Episkopo Newton axa mu kyavangya ikyokulonda kikwavu kya ovu lusatulo, ikyo kilingina kulangulukya bulungi ubusobyo, nga kino: ‘Akaikala kandi ku mutima gwe ukwingila ku maka mu bwami bwona.’ Ovusatulo 16 twatweteera okutuuka ku buwanguzi bwa Siria na Yudea ku ba-Roma. Roma yali emaze dda okuwangula Makedoni na Thrace. Misiri ye yali esigadde yokka ku ‘bwami bwona’ bwa Alekizanda, obutali bune bwe buleeteddwa wansi w’obufuzi bw’Abaruumi; era obufuzi obwo bwe bwali kaakano butadde amaaso gaabwo ku kwingira mu nsi eyo ku maka.”
“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.
“Ptolemy Auletes akafa muna 51 BC. Akasiya korona noushe hweIjipiti kumwanakomana wake mukuru nemwanasikana wake, Ptolemy naCleopatra. Muwozvino yake makanga marongwa kuti varoorane, uye vatonge pamwe chete; uye nokuti vakanga vachiri vaduku, vakaiswa pasi pouchengeti hwevaRoma. Vanhu veRoma vakagamuchira basa iri, vakagadza Pompey somuchengeti wenhaka dzechidiki dzeIjipiti.
“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.
Pompey와 Caesar 사이에 오래지 않아 다툼이 일어나자, 그 두 장군 사이에 그 유명한 Pharsalia 전투가 벌어졌다. 패배한 Pompey는 Egypt로 도피하였다. Caesar는 즉시 그곳으로 그를 추격하였으나, 그가 도착하기 전에 Pompey는 자기가 후견인으로 임명되었던 Ptolemy에게 비열하게 살해되었다. 그러므로 Caesar는 Ptolemy와 Cleopatra의 후견인으로서 Pompey에게 주어졌던 그 임명을 이어받았다. 그가 보니 Egypt는 내란으로 소란한 가운데 있었고, Ptolemy와 Cleopatra는 서로 적대하게 되었으며, 그녀는 통치에서 자기 몫을 박탈당한 상태였다. 그럼에도 불구하고 그는 자기의 소규모 병력, 곧 기병 800과 보병 3200만을 이끌고 Alexandria에 상륙하여 그 분쟁을 심리하고 그것의 해결을 맡는 일을 주저하지 않았다. 날마다 소요가 더하여지자, Caesar는 자기의 적은 병력만으로는 그 지위를 유지하기에 부족함을 깨달았고, 또 그 계절에 부는 북풍 때문에 Egypt를 떠날 수 없었으므로, Asia로 사람을 보내어 그 지역에 두고 있던 모든 군대로 하여금 가능한 한 속히 와서 자기를 돕도록 명하였다.
“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 nzila ya lolendo monene mpenza, apesaki mobeko ete Ptolemy mpe Cleopatra bapanzana mampinga na bango, bámimonisa liboso na ye mpo na kosilisa matata na bango, mpe bátosa ekateli na ye. Lokola Ejipito ezalaki bokonzi moko ya lipanda, mobeko oyo ya lolendo etalelamaki lokola kofinga lokumu ya bokonzi na yango; mpe mpo na yango, Baejipito, lokola basilikaki makasi mingi, bakimaki mbangu na bibundeli. Caesar azongisaki ete asalaki bongo na makoki ya mokano ya tata na bango, Auletes, oyo atiaki bana na ye na se ya bokengeli ya sena mpe bato ya Rome, oyo bokonzi na yango mobimba ezalaki sikawa nyonso na moto na ye lokola consul; mpe ete, lokola mobateli, azalaki na lotomo ya kosambisa matata kati na bango.
“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.
「この件はついに彼の前に持ち出され、双方のためにその訴えを弁ずる弁護者たちが任命された。クレオパトラは、この偉大なローマの征服者の弱点を知っていたので、彼女のために判決を得るには、いかなる弁護者を雇うよりも、自らの容姿の美しさのほうが、はるかに有効であると判断した。人知れず彼の前に達するために、彼女は次の策略に訴えた。すなわち、自らを衣服の束の中に身を伸ばして横たえ、彼女のシチリア人のしもべアポロドルスが、それを布で包み、革ひもで縛り、そのヘラクレスのような肩に担いで、カエサルの居室を求めて向かった。ローマの将軍への贈り物を持参したと称して、彼は城塞の門を通って入ることを許され、カエサルの前に進み出て、その荷を彼の足もとに置いた。カエサルがこの生きた包みを解くと、見よ、美しいクレオパトラが彼の前に立っていた。彼はこの策略を少しも不快とはせず、しかも 2 Peter 2:14 に描かれているような性格の持ち主であったので、ロランが言うように、かくも美しい人物を最初にひと目見たことが、彼女の望んだとおりのあらゆる効果を彼に及ぼしたのである。」
“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.
“Kaiza hatimaye akaamuru kwamba ndugu na dada waikalia kiti cha enzi kwa pamoja, kulingana na kusudi la wosia huo. Pothino, waziri mkuu wa serikali, ambaye alikuwa hasa chombo kikuu katika kumwondoa Cleopatra kutoka kwenye kiti cha enzi, aliogopa matokeo ya kurejeshwa kwake. Kwa hiyo akaanza kuchochea wivu na uadui dhidi ya Kaiza, kwa kudokeza miongoni mwa wananchi kwamba hatimaye alikusudia kumpa Cleopatra mamlaka ya pekee. Uasi wa wazi ukafuata upesi. Akila, akiwa mkuu wa watu 20,000, akasonga mbele ili kumfukuza Kaiza kutoka Alexandria. Kwa kupanga kwa ustadi kikosi chake kidogo cha watu katika barabara na njia nyembamba za mji, Kaiza hakuona ugumu wowote katika kuzuia shambulio hilo. Wamisri wakajaribu kuharibu meli zake. Yeye akajibu kwa kuzichoma moto meli zao. Baadhi ya meli zilizokuwa zikiungua ziliposukumwa karibu na gati, majengo kadhaa ya mji yakashika moto, na maktaba maarufu ya Alexandria, iliyokuwa na karibu juzuu 400,000, ikaangamizwa.
“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.
“Oloro ya li kɔmaka na kobangisa koleka, Sesa atindaki na mikili nyonso ya pembeni mpo na lisalisi. Ebale monene ya masuwa eutaki na Asia Minor mpo na kosunga ye. Mithridates akendaki na Ezipito elongo na limpinga oyo atɛlɛmisi na Siriya mpe na Kilikiya. Antipater, Moidumea, asanganaki na ye elongo na Bayuda 3,000. Bayuda, oyo bazalaki kokanga banzela ya kokɔta na Ezipito, bapesaki nzela ete limpinga eleka kozanga kozui epekiseli. Soki boyokani wana ya ngámbo na bango ezalaki te, mwango mobimba esengelaki solo kokwea. Bokómi ya limpinga oyo ezwaki mokano ya etumba yango. Etumba moko ya suka ebundamaki pene na Nile, mpe esukaki na elonga mobimba ya Sesa. Ptoleme, wana azalaki komeka kokima, azindaki na ebale. Na nsima Aleksandria mpe Ezipito mobimba bamitumbolaki epai ya molongi. Sikawa Roma ekɔtaki mpe emɛlaki bokonzi mobimba ya ebandeli ya Aleksandere.”
“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.
“Na ‘abantu abaqotho’ bombhalo ngokungangabazeki kuqondwe amaJuda, amnika usizo osekuvele kukhulunywe ngalo. Ngaphandle kwalokhu, kumelwe ukuba wayehlulekile; ngakho, walinqoba ngokuphelele iGibhithe walifaka ngaphansi kwamandla akhe, ngo-47 BC.
“‘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.
“‘Umwana w’abagore, amwononesha.’ Irari Kayisari yari yaragize kuri Kilewopatura, uwo yamubyaranyeho umwana umwe, ni ryo umuhanga mu by’amateka avuga ko ryabaye impamvu yonyine yo kuba yarashoye mu rugamba rwari ruteje akaga nk’intambara y’i Misiri. Ibyo byatumye aguma mu Misiri igihe kirekire cyane kurusha uko ibyari bimuraje ishinga byabisabaga, amara amanywa n’ijoro mu birori no mu businzi hamwe n’uwo mwamikazi w’ikirara. ‘Ariko,’ ni ko umuhanuzi yavuze, ‘ntazahagarara ku ruhande rwe, kandi ntazaba uwe.’ Kilewopatura nyuma yaje kwifatanya na Antoni, umwanzi wa Awugusito Kayisari, maze akoresha imbaraga ze zose kurwanya Roma.”
“‘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. KIELELEZO. Baada ya hayo atauelekeza uso wake kuelekea visiwa, naye ataviteka vingi; lakini mkuu kwa ajili ya nafsi yake mwenyewe atasitisha shutuma aliyotoa; naye, bila shutuma juu ya nafsi yake mwenyewe, ataifanya imrudie yeye mwenyewe.’”
“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.
“Kivita na Farnake, mfalme wa Bosporasi ya Wakimeria, hatimaye kikamwondoa kutoka Misri. ‘Alipofika mahali alipokuwa adui,’ asema Prideaux, ‘yeye, bila kujipa nafuu yoyote wala kuwapa wao, mara akawashambulia, na akapata ushindi kamili juu yao; habari ya jambo hilo akamwandikia rafiki yake kwa maneno haya matatu: Veni, vidi, vici; Nilikuja, nikaona, nikashinda.’ Sehemu ya mwisho ya aya hii imezungukwa na kiasi fulani cha utata, nayo kuna tofauti za maoni kuhusu matumizi yake. Wengine huihusisha na kipindi cha mapema zaidi katika maisha ya Kaisari, na hudhani wanaona utimizo wake katika ugomvi wake na Pompeyo. Lakini matukio yaliyotangulia na yaliyofuata, yaliyofafanuliwa waziwazi katika unabii, yanatulazimisha kutafuta utimizo wa sehemu hii ya unabii kati ya ushindi dhidi ya Farnake na kifo cha Kaisari huko Roma, kama kinavyoonyeshwa katika aya ifuatayo. Historia iliyo kamili zaidi ya kipindi hiki huenda ikafunua matukio ambayo yangefanya matumizi ya fungu hili kuwa bila matatizo.”
“‘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.’
“‘AYETI 19. Kisha atauelekeza uso wake kuelekea ngome ya nchi yake mwenyewe; lakini atajikwaa na kuanguka, wala hataonekana tena.’”
“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.
“Ushindi huu baada ya hapo, Kaisari alishinda mabaki ya mwisho yaliyokuwa yamesalia ya chama cha Pompeyo, yaani Kato na Skipio katika Afrika, na Labieno na Varo katika Hispania. Aliporudi Roma, ‘ngome ya nchi yake mwenyewe,’ alifanywa dikteta wa milele; tena akapewa mamlaka na heshima nyinginezo kiasi cha kumfanya kwa hakika kuwa mtawala mkuu kabisa wa himaya yote. Lakini nabii alikuwa amesema ya kwamba angejikwaa na kuanguka. Lugha hiyo inaonyesha kwamba kuangushwa kwake kungekuwa kwa ghafula na kusikotarajiwa, kama mtu ajikwazavyo kwa bahati mbaya katika kutembea kwake. Ndivyo ilivyokuwa kwa mtu huyu, aliyepigana na kushinda vita mia tano, akateka miji elfu moja, na kuua watu milioni moja na mia moja na tisini na mbili elfu; alianguka, si katika kishindo cha vita na saa ya mapambano, bali wakati alipodhani njia yake ni laini na imetandazwa maua, na wakati ilipodhaniwa ya kwamba hatari iko mbali; kwa maana, alipokuwa ameketi katika chumba cha baraza la seneti juu ya kiti chake cha enzi cha dhahabu, ili apokee mikononi mwa chombo hicho cheo cha mfalme, ghafla kisu cha usaliti kilimpiga moyoni. Kasiyo, Bruto, na waasi wengine wa njama walimrukia, naye akaanguka, akiwa ametobolewa kwa majeraha ishirini na matatu. Hivyo alijikwaa na kuanguka ghafula, wala hakuonekana tena, KK 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.
புறஜாதி ரோமாவின் (வடக்கின் ராஜா) வரலாற்று நிறைவேற்றம், அதாவது சிங்காசனத்தின் மேல் நிறுவப்பட்டதான அந்த வரலாறு, விரைவில் வரவிருக்கும் ஞாயிற்றுக்கிழமைச் சட்டத்தில் நிகழும் மும்மடங்கு ஐக்கியத்தில் நவீன ரோமா சிங்காசனாரோஹணம் செய்யப்படும் வரலாற்றுக்கு முன்னுருவாக உள்ளது. இந்த வரலாறு முப்பது முதல் முப்பத்தாறு வரையிலான வசனங்களிலும் முன்மாதிரியாகக் காட்டப்பட்டுள்ளது; அவை 538 ஆம் ஆண்டில் பாப்பரசுத் துறை முதன்முதலாக சிங்காசனத்தின் மேல் அமர்த்தப்பட்ட காலத்தை அடையாளப்படுத்தின. பதினாறு முதல் பத்தொன்பது வரையிலான வசனங்களும், முப்பத்தொன்று முதல் முப்பத்தாறு வரையிலான வசனங்களும், தீருவின் வேசியின் இறுதி எழுச்சியையும் வீழ்ச்சியையும் இரண்டுமே பிரதிநிதித்துவப்படுத்துகின்றன. அந்த வரலாறு, முதல் வடக்கின் ராஜா மூன்று புவியியல் பிரதேசங்களை வென்று நிறுவப்பட்டபோது, ஐந்து முதல் ஒன்பது வரையிலான வசனங்களிலும் பிரதிநிதித்துவப்படுத்தப்பட்டது. அதன்பின் அவன் தெற்கின் ராஜாவுடன் ஒரு உடன்படிக்கையில் நுழைந்தான்; ஆனால் அந்த உடன்படிக்கையை முறித்தான்; அதற்குப் பதிலாக தெற்கின் ராஜா ஒரு மரணகாயத்தை உண்டாக்கினான்; பின்னர் வடக்கின் ராஜா எகிப்தின் சிறைப்பட்ட நிலையில் மரித்தான்.
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.
Ayetên pênc heta neh, ayetên şanzdeh heta nozdeh, û ayetên sih heta sih û şeşan sê xetên pêxemberî pêşkêş dikin ku di ayetên çil heta çil û pêncan de têne temamkirin. Dema ku Xwişka White diyar kir ku “gelek ji dîroka ku di vê pêxemberiyê de hatiye temamkirin dê dubare bibe,” ev di rastiyê de wateya wê bû ku tevahiya beşê ayetên çil heta çil û pêncan nîşan dide. Ayetên bîst heta bîst û duyan jidayikbûn û mirina Mesîh diyar dikin, bi vî awayî bi jidayikbûna Wî de dema dawî hem di 1798-an de hem jî di 1989-an de temsîl dikin, û paşê mirina Wî li ser xaçê 22-ê Cotmeha 1844-an û yasa Yekşemê temsîl kir.
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.
ئایهی بیستوسێ پەیمانی نێوان جولەکەکان و ڕۆما دیاری دەکات، لە ماوەی مێژووی ڕاپەڕینی مەکابییەکاندا. «پەیمان» لەو مێژووەدا بە ڕێکەوتەکانی 161 پ.ز. و 158 پ.ز. نیشان دراوە. مێژووی مەکابییەکان هێڵێکی ناوخۆیی پێشکەش دەکات کە دەستپێکی بە «پەیمانێک» دەکات لەنێوان ڕۆما و جولەکە مەکابییەکان، کە لەلایەن جولەکەکانەوە دەستپێکرا، و لە کۆتاییدا بەوە کۆتایی هات کە جولەکەکان ڕایانگەیاند هیچ پاشایەکیان نییە جگە لە قەیسەر. ئایهی بیستوسێ، بێگومان، دوای ئایهکانی بیستویک و بیستودوو دێت، و ئایهی بیستویک لەدایکبوونی مەسیح دیاری دەکات، کە کاتێکی پێغەمبەرانەی کۆتاییە، و ئایهی بیستودوو خاچ دیاری دەکات، کە یاسای یەکشەممە نمایندگی دەکات.
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 musalabani, Wayahudi walimtambua Kaisari (Rumi) kuwa mfalme wao, na “agano” la aya ya ishirini na tatu linarejelea mwanzo wa uchaguzi wa Wayahudi kuitumikia Rumi, papo hapo katika sehemu ya mwisho ya Wayahudi kutangaza uaminifu wao kwa Rumi. Mwisho wa Wayahudi, kama unavyowakilishwa msalabani, unafuatwa na mwanzo wa ushirika wa Wayahudi na Rumi.
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.
Evesi ya makumi avali na mine kufika makumi atatu, jatondongosola myaka mia yitatu na makumi atandatu iyo Roma ya kipagani yatangile kulamulila mwaulemu wonse, kufuma pa Nkhondo ya Actium mu 31 BC, kufika pa kusamutsidwa kwa likulu kufuma ku Roma kuya ku Constantinople mu chaka cha 330. Nthawi ya myaka mia yitatu na makumi atandatu iyi yikuyimira vya mtundu wa uneneri myaka chikwi chimodzi mazana awiri na makumi asanu na limo iyo Roma ya upapa yalamulile mwaulemu wonse, ndipo pamoza zikuyimira nthawi ya pa vesi la makumi anayi na limo, na mgwirizano wa katatu uwo ukuchitika pa dango la Sabata la pa Sande ilo likwiza mwaluŵiro, kufika pa kumalizika kwa nthawi ya chisankho.
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.
Esuura ya unabii ya historia yaliyo katika sura ya kumi na moja, yanapatana na aya sita za mwisho za Danieli kumi na moja; lakini ni historia ya unabii kuanzia wakati wa mwisho katika mwaka 1989, inayowakilishwa katika aya ya arobaini hadi sheria ya Jumapili katika aya ya arobaini na moja, ndiyo “sehemu ile ya unabii wa Danieli ihusuyo siku za mwisho.” Historia iliyoachwa wazi katika aya ya arobaini, ni Ufunuo wa Yesu Kristo unaofunuliwa muhuri wake wakati ulipokaribia, muda mfupi kabla ya kufungwa kwa muda wa rehema.
We will continue this study in the next article.
Tukaluteke kulondekesha chisambi echi mu lukanda lulekako.
“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.
“Tukwete amateeka ga Katonda n’obujulirwa bwa Yesu Kristo, bwe mwoyo obw’obunnabbi. Ebigugu eby’omuwendo ogutagerekeka bisangibwa mu Kigambo kya Katonda. Abo banoonya Ekigambo kino balina okukuuma ebirowoozo nga bitangaavu. Tebalina yadde okukomererwa ku kwegomba okwonoonefu mu kulya oba mu 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.
“Loko basalaka bongo, mayele makobulungana; bakokoka te komema kilo ya kokotisa mozindo mpo na koluka koyeba ndimbola ya biloko wana oyo etali makambo ya suka ya lisolo ya mabele oyo.
“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.
“Okusoma kw’ebitabo bya Danyeri n’Okubikkulirwa bwe kulitegeerekeka obulungi okusingawo, abakkiriza baliba n’obumanyirivu bw’eddiini obw’enjawulo ddala. Baliweebwa okulengera okw’engeri eyo okw’enzigi eziggule ez’omu ggulu, omutima n’amagezi ne bikwatibwako empisa bonna ze balina okukulaakulanya balyoke batuuke ku ssanyu ery’omukisa erigenda okuba empeera y’abalongoofu mu mutima.
“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.’
“Bwana atawabariki wote watakaotafuta kwa unyenyekevu na upole kuelewa yale yaliyofunuliwa katika Ufunuo. Kitabu hiki kina mengi sana yaliyojaa kutokufa na utukufu mwingi, hata wote wakisomao na kukichunguza kwa bidii hupokea baraka ile ya wale ‘wayasikiao maneno ya unabii huu, na kuyashika yaliyoandikwa humo.’”
“One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.
"Ji xwendina Peyxamîna Yûhenna dê bê guman ev yek were têgihiştin—ku peywendiya di navbera Xwedê û gelê Wî de nêzîk û diyar e.
“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?
“Mu kuulu wa diulu ne nsi eyi muli kumoneka dipangadika dya kukema. Bintu biakabuyishiibua kudi Daniele panyima biakakumbanyibua ku dibuulula diakafila Yone pa Chizinga cha Patimo. Mibuiki eyi ibidi yiswǎyìshiibwa ne bukole bwônsò. Kabidi misangu ibidi Daniele wakonkonona ne, Kukeelaku ntangu kaayi too ne ku mpeta wa cikondo?”
“‘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.’
“‘ئینجا من گوێم لێبوو، بەڵام تێنەگەیشتم؛ ئینجا وتم، ئەی گەورەم، کۆتایی ئەم شتانە چی دەبێت؟ ئەویش فەرمووی، بە ڕێگای خۆت بڕۆ، دانیال؛ چونکە ئەو وشانە تا کاتی کۆتایی داخراون و مۆرکراون. زۆرێک پاک دەکرێنەوە و سپی دەکرێن و تاقی دەکرێنەوە؛ بەڵام خراپەکاران بە خراپی دەکەن؛ و هیچ کام لە خراپەکاران تێناگەن؛ بەڵام دانایان تێدەگەن. و لەو کاتەوەی قوربانیی ڕۆژانە لاببرێت و ئەو قێزەونەی وێرانکەر دادەنرێت، هەزار و دوو سەد و نەوەد ڕۆژ دەبێت. خۆزگە بەوەی چاوەڕێ دەکات و دەگاتە هەزار و سێ سەد و سی و پێنج ڕۆژ. بەڵام تۆ تا کۆتایی بە ڕێگای خۆت بڕۆ؛ چونکە تۆ پشوو دەدەیت، و لە کۆتایی ئەو ڕۆژانەدا لە بەشی خۆتدا ڕادەوەستیت.’”
“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.
“Uyu ni we Ntambwe yo mu muryango wa Yuda yakuyeko ibimenyetso bya cya gitabo, kandi iha Yohana ihishurirwa ry’ibigomba kubaho muri iyi minsi y’imperuka.
“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 ji bo şahidtiya xwe, ya ku heta dema dawiyê hatibû mohrkirin, li cihê xwe rawesta, gava ku peyama meleka yekem divê ji bo cîhana me were ragihandin. Ev mijar di van rojên dawiyê de girîngiyeke bêdawî hene; lê gava ku ‘gelek dê bên paqijkirin, sipîkirin û ceribandin,’ ‘xerabkar dê xerabiyê bikin: û yek ji xerabkaran jî dê fam neke.’ Ev çiqas rast e! Guneh derbazbûna ji qanûna Xwedê ye; û yên ku ronahiya derbarê qanûna Xwedê de qebûl nakin, ragihandina peyamên meleka yekem, duyem û sêyem dê fam nekin. Pirtûka Daniel di wehya ku ji Yûhenna re hatiye dayîn de vebûyî ye, û me pêşde dibe heta dîmenên dawîn ên dîroka vî erdî.”
“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.
“Anai’kolt kuli akhanang pinemnemenda ta datay agbiagtayo iti tengnga dagiti peggad dagiti maudi nga aldaw? Basaen yo ti Apocalipsis iti pannakikadua na ken Daniel. Isuro yo dagitoy a banbanag.” Testimonies to Ministers, 114, 115.