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.
Ny andininy faha-enina ambin’ny folo ka hatramin’ny faha-sivy ambin’ny folo ao amin’ny Daniela toko faha-iraika ambin’ny folo dia maneho ny tantara manomboka amin’ilay lalàna alahady ho avy tsy ho ela any Etazonia, ka hatramin’ny fitsanganan’i Mikaela sy ny fikatonan’ny fotoam-pahasoavana ho an’ny olombelona. Koa izany ihany koa no anehoany ny tantaran’ny andininy faha-iraika amby efapolo ka hatramin’ny andininy faha-dimy amby efapolo ao amin’io toko io ihany.
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.
Fa izay avy hamely azy dia hanao araka ny sitrapony ihany, ka tsy hisy hahatohitra eo anatrehany; ary hijoro eo amin’ny tany be voninahitra izy, izay ho levon’ny tànany. Ary hampitodika ny tavany hiditra amin’ny herin’ny fanjakany rehetra izy, mbamin’ny marina hiaraka aminy; ary dia hanao izany izy; ary homeny azy ny zanakavavin’ny vehivavy mba hanimba azy; nefa tsy haharitra eo anilany izy, na ho azy. Rehefa afaka izany, dia hampitodika ny tavany ho amin’ny nosy izy ka haka maro; fa andriana iray noho ny tenany no hampitsahatra ny fanaratsiana nataony; eny, hataony miverina aminy ny fanaratsiany, nefa tsy ho amin’ny fanaratsiany ihany. Ary amin’izay dia hampitodika ny tavany ho amin’ny fiarovana mafy amin’ny taniny izy; nefa ho tafintohina sy ho lavo izy ka tsy ho hita intsony. Daniela 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.
Rehefa niresaka ny fahatanterahana farany ny Daniela toko fahiraika ambin’ny folo, dia nilaza Rahavavy White fa “betsaka amin’ny tantara izay efa tanteraka tao amin’ity faminaniana ity no haverina indray.” Ny andininy faha-efatra-polo amby iray ka hatramin’ny faha-efatra-polo amby dimy dia mamerina ny tantara ara-paminaniana ao amin’ireo andininy ireo. Ireo andininy ireo dia tanteraka tamin’ny fotoana nandraisan’i Roma jentilisa ny fahefana mifehy an’izao tontolo izao, tamin’ny nandreseny voalohany faritra ara-jeografia telo.
“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.
“Na dia tsy nahatohitra an’i Antiokosy aza i Egypta, ilay mpanjakan’ny avaratra, dia tsy nahatohitra ny Romanina kosa i Antiokosy, izay tonga hamely azy tamin’izany. Tsy nisy fanjakana afaka nanohitra intsony io hery misandratra io. Resy i Syria, ary nampidirina ho isan’ny fanjakana romanina, raha nalain’i Pompey tamin’i Antiokosy Aziatikosy ny fananany tamin’ny taona 65 tal. J.K., ka nataony faritany romanina i Syria.
“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.
“Io hery io ihany koa no hiorina eo amin’ny Tany Masina, ka handany azy. Roma dia nifandray tamin’ny vahoakan’Andriamanitra, dia ny Jiosy, tamin’ny alalan’ny fifanekena, tamin’ny 162 tal. JK, izay nanomboka nahazoany toerana misongadina eo amin’ny tetiandro ara-paminaniana. Tsy mbola nahazo fahefana hifehy an’i Jodia tamin’ny alalan’ny fandresena ara-tafika mivantana anefa izy raha tsy tamin’ny 63 tal. JK; ary tamin’izao fomba manaraka izao izany.”
“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.
“Rehefa niverina avy tamin’ny diany hiady tamin’i Mithridates, mpanjakan’i Pontosy, i Pômpeio, dia nisy mpifaninana roa, dia i Hyrcanus sy i Aristobulus, nifandrombahana ny satroboninahitry ny Jodia. Nentina teo anatrehan’i Pômpeio ny raharahan’izy ireo; ary vetivety dia hitany ny tsy rariny tamin’ny fitakian’i Aristobulus, nefa tiany hahemotra ny fanapahan-kevitra momba izany mandra-pahatapitry ny dia efa notadiaviny hatry ny ela ho any Arabia, ka nampanantena izy fa hody indray avy eo ka handamina ny raharahan’izy ireo araka izay hita ho marina sy mendrika. Aristobulus kosa, nahafantatra lalina ny tena fihetseham-pon’i Pômpeio, dia niverina haingana tany Jodia, nanome fiadiana ny vahoakany, ary niomana hiaro tena tamin-kery, tapa-kevitra ny hitana ny satroboninahitra amin’izay loza rehetra mety hihatra, satria efa hitany mialoha fa homena olon-kafa izany. Pômpeio dia nanaraka akaiky ilay nandositra. Raha nanakaiky an’i Jerosalema izy, Aristobulus, nanomboka nanenina ny amin’ny nataony, dia nivoaka hitsena azy ka niezaka handamina ny raharaha tamin’ny fampanantenana fanekena tanteraka sy vola be. Pômpeio, nanaiky izany tolotra izany, dia naniraka an’i Gabinius, nitarika andian-tafika iray, handray ny vola. Kanjo rehefa tonga tany Jerosalema io lietnà jeneraly io, dia hitany fa voahidy nanoloana azy ny vavahady, ary nolazaina taminy avy teny an-tampon’ny manda fa tsy hijoro amin’ilay fifanarahana ny tanàna.”
“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.
“Pompey, mba tsy ho voafitaka amin’izany toy izao ka tsy hisy saziny, dia namatotra an’i Aristobulus, izay notanany teo aminy, tamin’ny vy famatorana, ary niroso niaraka tamin’ny tafiny manontolo niady tamin’i Jerosalema avy hatrany. Ny mpomba an’i Aristobulus dia nikasa hiaro ny tanàna; fa ny an’i Hyrcanus kosa dia nikendry hanokatra ny vavahady. Ireo farany, satria izy no maro an’isa ka nandresy hevitra, dia nanome an’i Pompey fidirana malalaka ho ao an-tanàna. Koa tamin’izany, ireo mpanara-dia an’i Aristobulus dia nisintaka ho any an-tendrombohitry ny tempoly, satria tapa-kevitra tanteraka hiaro izany toerana izany izy, tahaka an’i Pompey izay tapa-kevitra hampandresy azy. Rehefa nifarana ny telo volana, dia novakiana ny manda ka nisy banga ampy hanaovana fanafihana, ary azon’ny sabatra ny tanàna. Tamin’ilay famonoana mahatsiravina izay nanaraka, dia olona roa ambin’ny folo arivo no novonoina. Zava-nampangoraka ny nahita, hoy ny mpanoratra tantara, ireo mpisorona izay teo am-panatanterahana ny fanompoam-pivavahana tamin’izany fotoana izany, ka tamin’ny tanana tony sy tamin’ny finiavana mafy no nanohizany ny asa fanaony isan’andro, toy ny hoe tsy nahatsiaro akory ilay korontana mafy sy tsy voafehy; kanefa teo manodidina azy ireo dia natolotra hovonoina ny sakaizany, ary matetika aza ny rany manokana no nifangaro tamin’ny ran’ny fanatitra nataony.”
“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.
“Rehefa nampitsahatra ny ady i Pompey, dia nandrava ny mandan’i Jerosalema, namindra tanàna maromaro hiala amin’ny fahefan’i Jodia ho eo ambanin’ny fahefan’i Syria, ary nampandoa hetra ny Jiosy. Koa tamin’izany no voalohany nametrahana an’i Jerosalema tamin’ny alalan’ny fandresena teo an-tanan’ilay fahefana izay hitazona ny ‘tany be voninahitra’ ao anatin’ny fihazonany vy mandra-paharingany azy tanteraka.
“‘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.’
“‘ANDININY 17. Ary hampitodika ny tavany koa izy hiditra amin’ny herin’ny fanjakany manontolo, sady hisy olona mahitsy miaraka aminy; ary izao no hataony: homeny azy ny zanakavavin’ny vehivavy mba hanimba azy; nefa tsy haharitra eo anilany izy, na ho azy akory aza.’
“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.
“I Bishop Newton dia manolotra famakiana hafa ho an’ity andininy ity, izay toa maneho mazava kokoa ny heviny, toy izao manaraka izao: ‘Ary izy koa hampitodika ny tavany hiditra an-keriny ao amin’ny fanjakana manontolo.’ Ny andininy faha-16 dia nitondra antsika hatramin’ny fandresen’ny Romanina an’i Syria sy Jodia. Efa resin’i Roma rahateo i Makedonia sy Thrakia teo aloha. Egypta izao no hany sisa tavela tamin’ilay ‘fanjakana manontolo’ an’i Aleksandra izay tsy mbola nampanaovina ny fahefan’ny Romanina; ary io fahefana io ankehitriny no nampitodika ny tavany hiditra an-keriny ao amin’izany tany izany.
“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.
“I Ptolémée Aulète dia maty tamin’ny taona 51 talohan’i Kristy. Navelany ho an’ny lahimatoany sy ny zanany vavy, dia i Ptolémée sy Cléopâtre, ny satro-boninahitra sy ny fanjakan’i Egypta. Voalaza tao amin’ny didim-pananany fa tokony hifanambady izy roa, ary hiara-hanjaka; ary noho izy mbola tanora, dia napetraka teo ambanin’ny fiambenan’ny Romanina izy. Nanaiky izany andraikitra izany ny vahoaka romana, ka nanendry an’i Pompée ho mpiambina ireo mpandova tanora tao Egypta.
“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.
“Taoriana tsy ela taorian’izany ny fifandirana teo amin’i Pompée sy i César, ka niady ny ady malaza tao Pharsalia ireo komandy roa ireo. Resy i Pompée ka nandositra nankany Egypta. Nanaraka azy avy hatrany tany i César; nefa talohan’ny nahatongavany dia novonoina tamim-pahafaham-baraka i Pompée tamin’ny alalan’i Ptolemée, izay efa voatendry ho mpiahy azy. Koa noraisin’i César ny fanendrena izay nomena an’i Pompée, dia ny maha-mpiahy an’i Ptolemée sy i Cléopâtre azy. Hitany fa tao anatin’ny fikorontanana Egypta noho ny savorovoro anatiny, satria efa nifandrafy i Ptolemée sy i Cléopâtre, ary izy dia nesorina tamin’ny anjarany teo amin’ny fitondrana. Na dia teo aza izany, dia tsy nisalasala izy nidina tao Alexandria niaraka tamin’ny hery kely nananany, dia mpitaingin-tsoavaly 800 sy miaramila an-tongotra 3200, handinika ny ady nifanaovana sy handray an-tanana ny fandaminana izany. Rehefa nihamaro isan’andro ny korontana, dia hitan’i César fa tsy ampy hihazonana ny toerany ny hery keliny; ary satria tsy afaka niala tao Egypta izy noho ny rivotra avaratra izay nitsoka tamin’izany fotoana izany, dia nandefa tany Azia izy, ka nandidy ny miaramila rehetra nananany tany amin’izany faritra izany ho tonga hanampy azy haingana araka izay azo atao.”
“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.
“Tamin’ny fomba feno fiavonavonana indrindra no namoahany didy fa Ptolemaiosy sy Kleopatra dia tsy maintsy handrava ny tafiny, hiseho eo anatrehany mba handaminana ny fifanolanany, ary hankatò ny fanapahan-keviny. Satria fanjakana mahaleo tena i Egypta, dia noheverina ho fanitsakitsahana ny hasin’ny fiandrianam-panjakany io didy feno fiavonavonana io, ka tezitra indrindra ny Egyptianina dia nirotsaka ho amin’ny ady. Namaly Kaisara fa araka ny sitrapon-drainy, dia i Auletes, no nanaovany izany, satria io rainy io no nametraka ny zanany teo ambanin’ny fiambenan’ny antenimieran-doholona sy ny vahoakan’i Roma, izay ny fahefana manontolo ankehitriny dia voapetraka ao amin’ny tenany amin’ny maha-konsily azy; ary fa, amin’ny maha-mpiambina azy, dia nanan-jo hitsara sy handamina ny adin’izy ireo izy.”
“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.
“Nentina teo anatrehiny ihany ny raharaha tamin’ny farany, ka notendrena ny mpisolo vava hiaro ny anton’ireo ankolafy tsirairay avy. Kleopatra, nahafantatra ny fahalemena tao amin’ilay mpandresy romanina lehibe, dia nihevitra fa ny hakanton’ny fisehoany dia hahomby kokoa amin’ny hahazoana didim-pitsarana mankasitraka azy noho izay mpisolo vava rehetra azony nampiasaina. Mba hahatongavana eo anatrehany nefa tsy ho fantatra, dia nampiasa izao tetika izao izy: nandry nivelatra tanteraka tao anatin’ny antontan-damba iray izy, ary Apollodorosy, mpanompony Sisilianina, no namonosana izany tamin’ny lamba, namatotra azy tamin’ny fehy hoditra, ary rehefa nataony teo an-tsorony goavam-be tahaka an’i Herkules izany, dia nitady ny efitranon’i Kaisara izy. Satria nilaza ho mitondra fanomezana ho an’ilay jeneraly romanina izy, dia navela hiditra tamin’ny vavahadin’ny manda fiarovana, niditra teo anatrehan’i Kaisara, ka napetrany teo an-tongony ilay entana. Ary nony novahan’i Kaisara io fehezana velona io, indro! ilay Kleopatra tsara tarehy nijoro teo anatrehany. Tsy mba nahatezitra azy akory izany tetika izany, ary satria nanana toetra voafaritra ao amin’ny 2 Petera 2:14 izy, dia ny fahitana voalohany olona tsara tarehy toy izany, hoy Rollin, no niteraka taminy ny vokatra rehetra izay nirìn’i Kleopatra hotratrarina.”
“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.
Tamin’ny farany dia namoaka didy i Kaisara fa ny rahalahy sy anabavy dia hiara-hitana ny seza fiandrianana, araka ny fikasan’ny didim-pananana. Pothinus, lehiben’ny raharaham-panjakana, izay tena isan’ny nanao izay handroahana an’i Kleopatra hiala amin’ny seza fiandrianana, dia natahotra ny vokatr’izay hamerenana azy. Koa dia nanomboka nampirehitra fialonana sy fankahalana hanohitra an’i Kaisara izy, tamin’ny fanipazana teny teo amin’ny vahoaka fa kasainy amin’ny farany homena an’i Kleopatra irery ny fahefana manontolo. Vetivety dia nisy fikomiana niharihary nanaraka izany. Achillas, teo anoloan’ny lehilahy 20.000, dia nandroso handroaka an’i Kaisara hiala tao Aleksandria. Tamin’ny fandaharany tamim-pahakingana ny tafiny vitsy teny amin’ny arabe sy ny lalan-kely tao an-tanàna, dia tsy nanana fahasarotana i Kaisara tamin’ny nandavana ilay fanafihana. Niezaka handringana ny sambony ny Egyptiana. Namaly izany izy tamin’ny nandoroany ny sambon’izy ireo. Rehefa natosiky ny afo ho eo akaikin’ny seranana ny sambo sasany nirehitra, dia tratran’ny afo ny trano maro tao an-tanàna, ary potika ilay tranomboky malaza tao Aleksandria, izay nahitana boky manakaiky ny 400.000.
“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.
“Ny ady, izay nihamampatahotra kokoa, dia nahatonga an’i Kaisara handefa fangatahana fanampiana tany amin’ny tany rehetra manodidina. Tafika an-dranomasina lehibe no tonga avy any Azia Minora hanampy azy. Mithridata dia niainga ho any Egypta nitondra tafika izay naangona tany Syria sy Kilikia. Antipatera Idomeana dia niara-nandroso taminy niaraka tamin’ny Jiosy 3 000. Ny Jiosy, izay nifehy ny làlana idirana ho any Egypta, dia namela ny tafika handroso tsy nisy fanelingelenana. Raha tsy nisy izany fiaraha-miasa nataon’izy ireo izany, dia tsy maintsy ho tsy tanteraka ny drafitra manontolo. Ny fahatongavan’io tafika io no nanapaka ny ady. Ady lehibe sy nanapa-kevitra no natao teo akaikin’ny Reniranon’i Neily, ka nifarana tamin’ny fandresena tanterak’i Kaisara izany. Ptolemaiosy, raha niezaka handositra, dia maty an-drano tao amin’ny ony. Avy eo dia nanaiky ny mpandresy i Aleksandria sy i Egypta manontolo. Efa niditra tao amin’ilay fanjakana tany am-boalohany an’i Aleksandra manontolo ka nandray azy ho ao aminy i Roma tamin’izay.”
“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.
Amin’ny hoe “ny marina” ao amin’ny lahatsoratra dia tsy isalasalana fa ny Jiosy no tiana holazaina, izay nanome azy ny fanampiana efa voalaza teo aloha. Raha tsy nisy izany, dia tsy maintsy ho tsy nahomby izy; fa noho izany kosa dia nampanaiky tanteraka an’i Egypta ho eo ambanin’ny fahefany izy, tamin’ny 47 tal. J.K.
“‘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.
“‘Ny zanakavavin’ny vehivavy, mba hanimba azy.’ Ny firehetam-po izay nananan’i Kaisara ho an’i Kleopatra, izay niterahany zazalahy iray taminy, no lazain’ilay mpahay tantara ho antony tokana nanosika azy hanao fampielezan-kevitra nampidi-doza tahaka ny ady Egyptianina. Izany no nitazonana azy ela lavitra kokoa tany Egypta noho izay notakian’ny raharahany, ka nandany alina manontolo tamin’ny fanasana sy ny filibana niaraka tamin’ilay mpanjakavavy vetaveta izy. ‘Nefa,’ hoy ny mpaminany, ‘tsy haharitra eo anilany izy, ary tsy ho azy.’ Taorian’izany dia niray tamin’i Antonius, fahavalon’i Aogosto Kaisara, i Kleopatra, ary nampiasa ny heriny manontolo hanohitra an’i 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.’
“‘ANDININY 18. Rehefa afaka izany, dia hitodika ho any amin’ny nosy izy ka hahazo maro; nefa andriana iray, ho an’ny tenany ihany, no hampitsahatra ny fanalam-baraka nataony; ary tsy amin’ny fanalam-barany ihany no hampiveriny izany ho aminy.’”
“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.
“Ny ady tamin’i Pharnaces, mpanjakan’ny Bosphore Cimmérien, no farany nanaisotra azy hiala tany Egypta. ‘Rehefa tonga teo amin’izay nitoeran’ny fahavalo izy,’ hoy Prideaux, ‘dia tsy nanome fitsaharana na ho an’ny tenany na ho an’ireo akory, fa nirohotra avy hatrany namely, ka nahazo fandresena tanteraka teo aminy; ary ny amin’izany dia nosoratany tamin’ny sakaizany iray tamin’ireto teny telo ireto: Veni, vidi, vici; tonga aho, nahita aho, nandresy aho.’ Ny tapany farany amin’ity andininy ity dia rakotry ny haizina sasantsasany, ary misy tsy fitovian-kevitra momba ny fampiharana azy. Ny sasany mampihatra izany any aloha kokoa ao amin’ny fiainan’i Kaisara, ka mihevitra fa mahita fahatanterahana ao amin’ny fifandirany tamin’i Pompée izy. Kanefa ireo zava-nitranga teo aloha sy taorian’izany, izay voafaritra mazava ao amin’ny faminaniana, dia manery antsika hitady ny fahatanterahan’ity ampahan’ny faminaniana ity eo anelanelan’ny fandresena an’i Pharnaces sy ny fahafatesan’i Kaisara tany Roma, araka ny aseho ao amin’ny andininy manaraka. Ny tantara feno kokoa momba io vanim-potoana io dia mety hampiharihary zava-nitranga izay hahatonga ny fampiharana ity andalana ity ho tsy hisy fahasahiranana.”
“‘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.’
“‘ANDININY 19. Ary hitodika hankany amin’ny fiarovan’ny taniny izy; nefa ho tafintohina sy ho lavo izy, ka tsy ho hita intsony.’”
“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.
«Rehefa vita izany fandresena izany, dia resin’i Kaisara ireo sisan’ny antokon’i Pompey mbola tavela farany, dia i Cato sy i Scipio tany Afrika, ary i Labienus sy i Varus tany Espaina. Rehefa niverina tany Roma, izay “fiarovan’ny taniny ihany”, izy dia notendrena ho mpanao didy jadona mandrakizay; ary nomena azy koa ireo fahefana sy voninahitra hafa izay nahatonga azy, raha ny marina, ho mpanjaka manana fahefana tanteraka amin’ny fanjakana manontolo. Nefa efa nilaza ny mpaminany fa ho tafintohina sy ho lavo izy. Ny fiteny ampiasaina dia manambara fa ho tampoka sy tsy nampoizina ny fianjerany, tahaka ny olona iray tafintohina tsy nahy eo am-pandehanana. Ary dia toy izany no niafaran’io lehilahy io, izay niady sy nandresy tamin’ny ady dimanjato, nahazo tanàna arivo, ary namono lehilahy iray tapitrisa sy roa hetsy sy roa arivo sy sivifolo sy iray alina; lavo izy, tsy tao anatin’ny tabataban’ny ady sy ny oran’ny fifanandrinana, fa tamin’ny fotoana niheviny fa malama sy voaravaka voninkazo ny lalany, ary tamin’ny fotoana noheverina fa lavitra ny loza; fa raha vao nipetraka teo amin’ny sezany fiandrianana volamena tao amin’ny efitranon’ny antenimiera izy mba handray avy amin’izany fikambanana izany ny anaram-boninahitry ny mpanjaka, dia namely tampoka ny fony ny antsy famadihana. Nirohotra taminy i Cassius sy i Brutus ary ireo mpiray tetika hafa, ka lavo izy, voatrobaky ny ratra telo amby roapolo. Toy izany no nianjerany tampoka sy naha-lavo azy, ary tsy hita intsony izy, T.K. 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.
Ny fahatanterahan’ny tantara momba an’i Roma jentilisa (ilay mpanjakan’ny avaratra), rehefa naorina teo ambonin’ny seza fiandrianana izy, dia tantara iray izay mialoha lalana ny tantaran’ny fampiakarana eo amin’ny seza fiandrianan’i Roma maoderina ao amin’ilay firaisana in-telo sosona izay hitranga amin’ny lalàna alahady ho avy tsy ho ela. Io tantara io koa dia voatondro mialoha ao amin’ny andininy faha-telopolo ka hatramin’ny faha-enina amby telopolo, izay nanondro ny fotoana nametrahana voalohany ny fahefana papaly teo ambonin’ny seza fiandrianana tamin’ny taona 538. Ny andininy faha-enina ambin’ny folo ka hatramin’ny faha-sivy ambin’ny folo, ary ny andininy faha-iray amby telopolo ka hatramin’ny faha-enina amby telopolo, dia samy maneho ny fiakarana sy ny fianjerana farany an’ilay vehivavy janga avy any Tyro. Izany tantara izany koa dia naseho tao amin’ny andininy faha-dimy ka hatramin’ny faha-sivy, raha niorina ilay mpanjakan’ny avaratra voalohany rehefa avy nandresy faritra ara-jeografia telo. Taorian’izany dia niditra tamin’ny fifanekena tamin’ny mpanjakan’ny atsimo izy, nefa nandika izany fifanekena izany; ary ho setrin’izany dia namely ratra mahafaty ny mpanjakan’ny atsimo, ka maty tao amin’ny fahababoan’i Egypta ilay mpanjakan’ny avaratra.
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.
Ny andininy dimy ka hatramin’ny sivy, ny andininy enina ambin’ny folo ka hatramin’ny sivy ambin’ny folo, ary ny andininy telopolo ka hatramin’ny enina amby telopolo dia manolotra tsipika ara-paminaniana telo izay tanteraka ao amin’ny andininy efapolo ka hatramin’ny dimy amby efapolo. Rehefa nanamarika Rahavavy White fa “betsaka amin’ny tantara izay efa tanteraka tao amin’ity faminaniana ity no haverina,” dia tena midika izany fa ny toko manontolo dia manazava ny andininy efapolo ka hatramin’ny dimy amby efapolo. Ny andininy roa-polo ka hatramin’ny roa amby roapolo dia manondro ny fahaterahana sy ny fahafatesan’i Kristy, ka amin’izany dia misolo tena ny fotoanan’ny farany izy amin’ny 1798 sy 1989 amin’ny alalan’ny fahaterahany, ary avy eo ny fahafatesany teo amin’ny hazo fijaliana no nisolo tena ny 22 Oktobra 1844 sy ny lalàn’ny Alahady.
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.
Ny andininy faha-telo amby roa-polo dia manondro ny fanekena nifanaovan’ny Jiosy sy Roma nandritra ny tantaran’ny fikomiana Makabeana. Io “fanekena” ao amin’izany tantara izany dia asehon’ny daty 161 tal. J.K. sy 158 tal. J.K. Ny tantara Makabeana dia maneho tsipika anatiny iray izay manomboka amin’ny “fanekena” nifanaovan’i Roma sy ny Jiosy Makabeana, izay natomboky ny Jiosy, ary nony farany dia niafara tamin’ny fanambaran’ny Jiosy fa tsy manana mpanjaka afa-tsy Kaisara izy ireo. Ny andininy faha-telo amby roa-polo, mazava ho azy, dia manaraka ny andininy faha-iray amby roapolo sy faha-roa amby roapolo, ary ny andininy faha-iray amby roapolo dia manondro ny nahaterahan’i Kristy, izay fotoana ara-paminaniana amin’ny farany, ary ny andininy faha-roa amby roapolo dia manondro ny hazofijaliana, izay maneho ny lalàn’ny Alahady.
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.
Teo amin’ny hazo fijaliana no naneken’ny Jiosy an’i Kaisara (Roma) ho mpanjakany, ary ny “fanekena” ao amin’ny andininy faha-telo amby roapolo dia manondro ny fiandohan’ny safidin’ny Jiosy hanompo an’i Roma, eo indrindra amin’ny teboka fiafaran’ny fanambaran’ny Jiosy ny firaiketany amin’i Roma. Ny fiafaran’ny Jiosy, araka ny aseho teo amin’ny hazo fijaliana, dia arahina ny fiandohan’ny fifandraisan’ny Jiosy amin’i Roma.
Verses twenty-four through thirty describe the three hundred and sixty years that pagan Rome ruled supremely from the Battle of Actium in 31 BC, unto the transfer of the capital from Rome to Constantinople in the year 330. The period of three hundred and sixty years typifies the twelve hundred and sixty years papal Rome ruled supremely, and together they represent the period from verse forty-one, and the threefold union that occurs at the soon coming Sunday law, unto the close of probation.
Ny andininy faha-efatra amby roapolo ka hatramin’ny faha-telopolo dia mamaritra ny enim-polo sy telon-jato taona izay nanapahan’i Roma jentilisa tamin’ny fahefana fara tampony hatramin’ny Adin’i Actium tamin’ny 31 tal. J.K. ka hatramin’ny famindrana ny renivohitra avy tao Roma ho any Constantinople tamin’ny taona 330. Ny fe-potoana telo-polo sy enin-jato taona dia tandindon’ireo arivo amby eninjato sy roapolo taona izay nanapahan’i Roma papaly tamin’ny fahefana fara tampony, ary miaraka izy ireo no maneho ilay fe-potoana voaresaka ao amin’ny andininy faha-iraika amby efapolo, sy ilay firaisana intelo miseho amin’ny lalàn’ny Alahady izay ho avy tsy ho ela, ka hatramin’ny famaranana ny fotoam-pahasoavana.
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.
Ny tsipika ara-paminaniana rehetra eo amin’ny tantara ao amin’ny toko fahiraika ambin’ny folo dia mifandrindra amin’ireo andininy enina farany ao amin’ny Daniela toko fahiraika ambin’ny folo; nefa ny tantara ara-paminaniana manomboka amin’ny fotoan’ny farany tamin’ny 1989, izay aseho ao amin’ny andininy faha‑efapolo ka hatramin’ny lalàn’ny Alahady ao amin’ny andininy faha‑iraika amby efapolo, no “io ampahan’ny faminanian’i Daniela mifandraika amin’ny andro farany.” Ny tantara izay avela ho banga ao amin’ny andininy faha‑efapolo dia ny Apokalypsin’i Jesosy Kristy, izay voavaha tombo-kase rehefa akaiky ny fotoana, mialoha indrindra ny hifaranan’ny fotoam-pahasoavana.
We will continue this study in the next article.
Hohamafisintsika ao amin’ny lahatsoratra manaraka ity fandalinana ity.
“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.
“Isika dia manana ny didin’Andriamanitra sy ny filazan’i Jesosy Kristy, izay fanahin’ny faminaniana. Vatosoa sarobidy tsy hita noanoa no hita ao amin’ny tenin’Andriamanitra. Izay mandinika ity teny ity dia tokony hitandrina ny saina ho mazava. Tsy tokony hanaram-po velively amin’ny filan-komana voavilivily izy ireo, na amin’ny fihinanana na amin’ny fisotroana.
“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.
“Raha manao izany izy ireo, dia ho very hevitra ny saina; tsy hahazaka ny fihenjanana ateraky ny fandavahana lalina mba hamantarana ny hevitry ny zavatra izay mifandray amin’ireo toe-javatra famaranana eo amin’ny tantaran’ity tany ity.”
“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.
“Rehefa takatra tsara kokoa ny bokin’i Daniela sy ny Apokalypsy, dia hanana fanandramam-pivavahana hafa tanteraka ny mino. Homena azy ireo fijery toy izany ny amin’ireo vavahady misokatr’ ny lanitra, ka ny fo sy ny saina dia ho voakasik’ilay toetra izay tsy maintsy volavolain’ny rehetra mba hahazoana ny fahasambarana izay ho valisoan’ny madio am-po.
“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.’
“Hotahian’ny Tompo fitahiana izay rehetra hikatsaka amim-panetren-tena sy amim-pahalemem-panahy hahatakatra izay nambara ao amin’ny Apokalypsy. Ity boky ity dia ahitana zavatra maro izay mavesatra amin’ny tsy fahafatesana sady feno voninahitra, ka izay rehetra mamaky sy mandinika azy amim-pahazotoana dia mandray ilay fitahiana ho an’ireo ‘izay mihaino ny tenin’ity faminaniana ity, ary mitandrina izay zavatra voasoratra ao anatiny.’”
“One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.
“Zavatra iray no azo antoka fa ho takatra avy amin’ny fandalinana ny Apokalypsy—dia ny fifandraisana eo amin’Andriamanitra sy ny olony dia akaiky sady mazava tsara.
“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?
“Misy fifandraisana mahatalanjona hita eo amin’ny tontolon’ny lanitra sy izao tontolo izao. Ny zavatra nambara tamin’i Daniela dia nofenoina tatỳ aoriana tamin’ny alalan’ny fanambarana natao tamin’i Jaona tany amin’ny Nosin’i Patmo. Ireo boky roa ireo dia tokony hianarana amim-pitandremana. Indroa i Daniela no nanontany hoe: Mandra-pahoviana no hahatongavan’ny faran’ny andro?”
“‘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.’
«Ary reko, nefa tsy azoko; dia hoy aho: Tompoko ô, inona no ho faran’ireo zavatra ireo? Ary hoy Izy: Mandehana amin’ny lalanao, ry Daniela; fa voahidy sy voaisy tombo-kase ny teny mandra-pihavin’ny fotoanan’ny farany. Maro no hodiovina sy hatao fotsy ary hotsapaina; fa ny ratsy fanahy hanao ratsy ihany; ary tsy hisy amin’ny ratsy fanahy hahafantatra; fa ny hendry no hahafantatra. Ary hatramin’ny andro hanesorana ny fanatitra isan’andro sy hametrahana ny fahavetavetana mahatonga fandravana dia hisy arivo sy roanjato ary sivifolo andro. Sambatra izay miandry ka tonga amin’ny arivo sy telonjato sy dimy amby telo-polo andro. Fa mandehana amin’ny lalanao ianao mandra-pahatongan’ny farany; fa hitsahatra ianao, ary hitsangana amin’ny anjaranao amin’ny faran’ny andro.»
“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.
“Izy ilay Liona avy amin’ny firenen’i Joda no nanokatra ny tombo-kasen’ilay boky ka nanome an’i Jaona ny fanambarana ny amin’izay hitranga amin’izao andro farany izao.
“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.
“Daniela dia nitsangana teo amin’ny anjarany hitondra ny fanambaràny, izay voaisy tombo-kase mandra-pahatongan’ny andro farany, rehefa tokony hotorina amin’izao tontolontsika izao ny hafatry ny anjely voalohany. Manan-danja tsy manam-petra ireo zavatra ireo amin’izao andro farany izao; nefa raha ‘maro no hodiovina sy hatao fotsy ary hozahan-toetra,’ dia ‘ny ratsy fanahy hanao ratsy ihany; ary tsy hisy na iray aza amin’ny ratsy fanahy hahafantatra.’ Endrey ny fahamarinan’izany! Ny ota dia fandikana ny lalàn’Andriamanitra; ary izay tsy hanaiky ny fahazavana momba ny lalàn’Andriamanitra dia tsy hahatakatra ny fanambaràna ny hafatry ny anjely voalohany sy faharoa ary fahatelo. Ny bokin’i Daniela dia voavaha tombo-kase ao amin’ny fanambaràna nomena an’i Jaona, ary mitondra antsika handroso ho amin’ny sehatra farany amin’ny tantaran’ity tany ity.
“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.
“Ho tsarovan’ny rahalahintsika ao an-tsaina va fa miaina eo anivon’ny loza mananontanona amin’ny andro farany isika? Vakio ny Apokalypsy ampifandraisina amin’i Daniela. Ampianaro izany zavatra izany.” Testimonies to Ministers, 114, 115.