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.

Ayat enam belas hingga sembilan belas dalam Daniel pasal sebelas melambangkan sejarah yang bermula pada hukum hari Minggu yang segera akan datang di Amerika Serikat, hingga Mikhael bangkit berdiri dan masa percobaan manusia berakhir. Oleh sebab itu, ayat-ayat tersebut juga melambangkan sejarah dari ayat empat puluh satu hingga ayat empat puluh lima dalam pasal yang sama.

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.

Но оној што доаѓа против него ќе постапува според својата волја, и никој нема да устои пред него; и ќе застане во славната земја, која преку неговата рака ќе биде опустошена. И ќе го сврти лицето свое за да влезе со силата на сето свое царство, и праведни со него; така ќе постапи; и ќе му ја даде ќерката на жените, за да ја расипе; но таа нема да застане на негова страна, ниту ќе биде за него. Потоа ќе го сврти лицето свое кон островите, и ќе заземе мнозина; но кнез заради своја чест ќе направи прекорот што го нанел да престане; без свој прекор ќе го сврти врз него. Тогаш ќе го сврти лицето свое кон тврдината на својата земја; но ќе се сопне и ќе падне, и нема да се најде. Даниел 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.

Apabila Sister White menyentuh tentang penggenapan terakhir Daniel fasal sebelas, beliau menyatakan bahawa “banyak daripada sejarah yang telah digenapi dalam nubuatan ini akan berulang.” Ayat empat puluh satu hingga empat puluh lima mengulangi sejarah nubuatan bagi ayat-ayat ini. Ayat-ayat tersebut telah digenapi apabila Rom kafir mengambil alih kawalan dunia dengan terlebih dahulu menakluki tiga kawasan geografi.

“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.

“Walaupun Mesir tidak dapat bertahan di hadapan Antiokhus, raja dari utara, Antiokhus pun tidak dapat bertahan di hadapan orang Roma, yang sekarang datang menyerangnya. Tidak ada lagi kerajaan-kerajaan yang sanggup menentang kuasa yang sedang bangkit ini. Siria ditaklukkan dan dimasukkan ke dalam empayar Rom apabila Pompey, pada tahun 65 SM, merampas milik Antiokhus Asiaticus dan menjadikan Siria sebuah wilayah Rom.

“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.

“Kuasa yang sama itu juga akan berdiri di Tanah Suci, dan menghabiskannya. Roma menjadi terikat dengan umat Allah, orang Yahudi, melalui suatu persekutuan, pada tahun 162 SM, dan sejak tarikh itu ia menempati tempat yang menonjol dalam kalendar nubuatan. Namun demikian, Roma tidak memperoleh bidang kuasa atas Yudea melalui penaklukan yang sebenar sehingga tahun 63 SM; dan hal itu terjadi dengan cara yang berikut.

“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.

“Ka kgutleng ga Pompey go tswa mo letsholong la gagwe kgatlhanong le Mithridates, kgosi ya Pontus, babapatsi ba le babedi, Hyrcanus le Aristobulus, ba ne ba lwela serwalo sa Judea. Kgang ya bone e ne ya isiwa fa pele ga Pompey, yo ka bonako a neng a lemoga go sa siamang ga ditleleimi tsa ga Aristobulus, mme a batla go diegisa tshwetso mo kgang eo go fitlha morago ga letsholo la gagwe le a neng a le eletsa thata la go ya Arabia, a solofetsa gore foo o tla boa, a bo a baakanye ditaba tsa bone jaaka go tla lebega go siame le go tshwanela. Aristobulus, a lemoga sentle maikutlo a mmatota a ga Pompey, a akofa a boela Judea, a tlhomisa baagi ba gagwe dibetsa, mme a ipaakanyetsa go itshireletsa ka thata, a ikaeletse gore, le fa go ka nna jang, a boloke serwalo, se a neng a bona pele gore se tla atlholwa se newa mongwe o sele. Pompey a sala mofaladi yoo morago ka tlhoafalo. E rile fa a atamela Jerusalema, Aristobulus, a simolola go ikwatlhaya ka tsela ya gagwe, a tswa go ya go mo kgatlhantsha, mme a leka go baakanya ditaba ka go solofetsa go ikobela gotlhelele le madi a magolo. Pompey, a amogela tsholofetso eo, a roma Gabinius, a eteletse pele setlhopha sa masole, gore a ye go amogela madi ao. Mme erile molaodi yoo wa maemo a a kwa godimo a goroga kwa Jerusalema, a fitlhela dikgoro di tswetswe kgatlhanong le ene, mme a bolelelwa a le kwa godimo ga dipota gore motse o ne o sa tlile go ema mo tumalanong eo.”

“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.

“பொம்பேயு, இவ்வாறே தண்டனையின்றி ஏமாற்றப்பட வேண்டாதவன் ஆகையால், தன் கூடவே வைத்திருந்த அரிஸ்தோபுலுசை சங்கிலிகளில் பிணைத்து, உடனே தன் முழு இராணுவத்தோடு எருசலேமுக்கு எதிராக முன்னேறினான். அரிஸ்தோபுலுசின் ஆதரவாளர்கள் அந்த இடத்தைப் பாதுகாக்க முனைந்தனர்; ஹிர்கானுசின் ஆதரவாளர்கள் வாசல்களைத் திறக்க முனைந்தனர். பிந்தியவர்கள் பெரும்பான்மையில் இருந்து மேலோங்கியதனால், பொம்பேயுக்கு நகரத்திற்குள் சுதந்திரமான நுழைவு வழங்கப்பட்டது. இதனால், அரிஸ்தோபுலுசின் பற்றாளர்கள் ஆலயமலையின்மேல் ஒதுங்கிச் சென்றார்கள்; பொம்பேயு அதை அடக்கத் தீர்மானித்திருந்த அளவுக்கே, அந்த இடத்தைப் பாதுகாக்கவும் அவர்கள் முழுமையாக உறுதியடைந்திருந்தார்கள். மூன்று மாதங்களின் முடிவில், தாக்குதல் நடத்தத்தக்க அளவிற்கு மதிலில் ஒரு பிளவு உண்டாக்கப்பட்டது; அப்பொழுது அந்த இடம் பட்டயத்தின் முனையால் கைப்பற்றப்பட்டது. அதனைத் தொடர்ந்து நிகழ்ந்த பயங்கரமான படுகொலையில் பன்னிரெண்டு ஆயிரம் பேர் கொல்லப்பட்டார்கள். அந்நேரம் தேவசேவையில் ஈடுபட்டிருந்த ஆசாரியர்கள், அமைதியான கையாலும் அசையாத மனஉறுதியாலும், தங்களுக்குச் சீர்பெற்றிருந்த பணியைத் தொடர்ந்து செய்ததையும், சுற்றியெல்லாம் கொந்தளிக்கும் கலகத்தை உணராதவர்கள்போல தோன்றியதையும், தங்களைச் சூழ்ந்திருந்த இடமெங்கும் தங்கள் நண்பர்கள் வெட்டிக்கொல்லப்பட்டுக் கொண்டிருந்தபோதிலும், பலமுறை அவர்களுடைய சொந்த இரத்தமே அவர்கள் செலுத்திய பலிகளின் இரத்தத்தோடு கலந்தபோதிலும், காண்பது மனதை உருக்கும் காட்சியாக இருந்தது என்று வரலாற்றாசிரியர் குறிப்பிடுகிறார்.”

“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.

“Ba mpɔtam no akyi no, Pompey bubuu Yerusalem afasu no gui, yii nkurow pii fii Yudea tumidi ase de kɔɔ Siria tumidi ase, na ɔde tow too Yudafo no so. Saa na nea edi kan no Yerusalem nam nkonimdi so baa tumi a na ɛbɛkura ‘asase fɛfɛ no’ mu den wɔ ne dade nsa mu kosi sɛ ɛbɛsɛe no pasaa no nsa mu.”

“‘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.’

“‘AYAT 17. Ia juga akan mengarahkan wajahnya untuk masuk dengan kekuatan seluruh kerajaannya, dan orang-orang yang tulus bersama dia; demikianlah akan diperbuatnya: dan ia akan memberinya putri dari perempuan-perempuan, untuk merusakkannya; tetapi ia tidak akan berdiri di pihaknya, dan tidak akan berpihak kepadanya.’”

“Bishop Newton furnishes another reading for this verse, which seems more clearly to express the sense, as follows: ‘He shall also set his face to enter by force the whole kingdom.’ Verse 16 brought us down to the conquest of Syria and Judea by the Romans. Rome had previously conquered Macedon and Thrace. Egypt was now all that remained of the ‘whole kingdom’ of Alexander, not brought into subjection to the Roman power, which power now set its face to enter by force into that country.

“Bishop Newton akaha usomaji mwingine wa aya hii, ambao unaonekana kueleza maana kwa uwazi zaidi, kama ifuatavyo: ‘Yeye naye ataelekeza uso wake kuingia kwa nguvu katika ufalme wote.’ Aya ya 16 ilituleta hadi kwenye ushindi wa Warumi juu ya Shamu na Yudea. Hapo awali, Roma ilikuwa imekwisha kuushinda Makedonia na Thrake. Misri sasa ndiyo pekee iliyokuwa imebaki ya ‘ufalme wote’ wa Aleksanda, ambao haukuwa umewekwa chini ya mamlaka ya Warumi, nayo mamlaka hiyo sasa ikaelekeza uso wake kuingia kwa nguvu katika nchi hiyo.

“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 mati pada 51 SM. Ia meninggalkan mahkota dan kerajaan Mesir kepada putra sulung dan putrinya, Ptolemy dan Cleopatra. Dalam wasiatnya ditetapkan bahwa mereka harus menikah satu sama lain, dan memerintah bersama; dan karena mereka masih muda, mereka ditempatkan di bawah perwalian bangsa Romawi. Bangsa Romawi menerima tanggung jawab itu, dan mengangkat Pompey sebagai wali bagi para ahli waris muda Mesir.

“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.

“Pombo na Kaisa vaatondepo, keshe lya tokolwa lya Pharsalia lya kimanyiwa, pokati pa vatungami ava vavali. Pombo, pokutundwa, wakimbila ku Egipti. Kaisa wakamukonka ko; ndele, shina kanda afike, Pombo wakajiwa mwiiwena kuli Ptolemy, uo vane vamulongele kuhasa ivyo vyovele. Ivene Kaisa wakasenda uhaso uo vahetele Pombo, nge mulindili wa Ptolemy na Kleopatra. Wafikile Egipti ili mu mivulungano ya mukachi, Ptolemy na Kleopatra vali vatungile nkondo umo na mukwavo, na yena wakapokwa sehemu yakwe mu vutongi. Nangwa vivyo, kazangwike ko kuikila ku Alexandria na vantu vake vashoko, vakweli va pa mahachi 800 na vakweli va pansi 3200, kupulika nkondo iyo, na kusenda mulimo wa kuyipwisha. Po mivulungano yenda yikakula lyehi lyehi, Kaisa wakamona kuteshekesha kuti vantu vake vashoko kaveshi kuwanela kulama po, na pakuti akashindikana kufuma mu Egipti chifukwa cha mphepo ya ku ntelemukaka yaitembelaga mu mwaka uo, wakatuma ku Asia, kulamula kuti masole ose aahetele mu cifulo ico yeze kumukwasha ukwangufu nge mwa kukwanisika.”

“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.

“Ka ka mokgwa o o boikgogomoso thata o ne a laela gore Ptolemy le Cleopatra ba phatlalatse mephato ya bone, ba tle fa pele ga gagwe gore go rarabololwe dikgotlhang tsa bone, mme ba ikobele tshwetso ya gagwe. E re ka Egepeto e ne e le bogosi jo bo ikemetseng, taelo eno ya boikgogomoso e ne ya tsewa e le tlhapatso mo seriting sa bogosi jwa jone; ka moo Baegepeto, ba galefile thata, ba ne ba tlhatlhela dibetsa. Kaesara a araba a re o ne a dira jalo ka thata ya thato ya ga rraabone, Auletes, yo o neng a neetse bana ba gagwe mo tlhokomelong ya senate le batho ba Roma, boammaaruri jotlhe jwa yone jaanong bo ne bo beilwe mo mothong wa gagwe jaaka moemedi wa puso; mme gore, jaaka motlhokomedi, o ne a na le tshwanelo ya go atlholaganya fa gare ga bone.”

“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.

“Matters itu akhirnya dibawa ke hadapannya, dan para pembela ditetapkan untuk memperjuangkan perkara pihak-pihak yang bersangkutan. Cleopatra, yang menyadari kelemahan sang penakluk besar Romawi itu, menilai bahwa keelokan kehadirannya akan lebih ampuh untuk memperoleh putusan yang memihak kepadanya daripada pembela mana pun yang dapat diupahnya. Untuk mencapai hadiratnya tanpa diketahui, ia menggunakan siasat berikut: Dengan membaringkan dirinya sepenuhnya di dalam sebundel pakaian, Apollodorus, hambanya dari Sisilia, membungkusnya dengan sehelai kain, mengikatnya dengan tali, lalu mengangkatnya ke atas bahunya yang perkasa, dan menuju ke kamar-kamar Caesar. Dengan menyatakan bahwa ia membawa sebuah persembahan bagi panglima Romawi itu, ia diizinkan masuk melalui pintu gerbang benteng, masuk ke hadapan Caesar, dan meletakkan beban itu di kakinya. Ketika Caesar membuka ikatan bungkusan yang hidup itu, tampaklah, Cleopatra yang cantik berdiri di hadapannya. Ia sama sekali tidak berkeberatan terhadap siasat itu, dan karena ia seorang yang berwatak sebagaimana dilukiskan dalam 2 Petrus 2:14, pandangan pertama atas seorang yang demikian cantik, kata Rollin, menimbulkan pada dirinya seluruh pengaruh yang telah dikehendaki olehnya.

“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.

“Caesar akhirnya memerintahkan bahawa saudara lelaki dan saudara perempuan itu hendaklah menduduki takhta secara bersama, menurut maksud wasiat tersebut. Pothinus, menteri utama negara, yang telah menjadi pihak yang paling berperanan dalam menyingkirkan Cleopatra dari takhta, takut akan akibat pemulihannya. Oleh itu, dia mula membangkitkan kecemburuan dan permusuhan terhadap Caesar, dengan menyebarkan sindiran dalam kalangan rakyat bahawa dia pada akhirnya berniat untuk memberikan kuasa tunggal kepada Cleopatra. Pemberontakan terbuka segera menyusul. Achillas, mengetuai 20,000 orang, mara untuk mengusir Caesar dari Alexandria. Dengan menempatkan pasukannya yang kecil secara mahir di jalan-jalan dan lorong-lorong kota itu, Caesar tidak mengalami kesukaran untuk menangkis serangan tersebut. Orang Mesir berusaha memusnahkan armadanya. Dia membalas dengan membakar armada mereka. Beberapa buah kapal yang terbakar itu dihanyutkan dekat dermaga, lalu beberapa bangunan kota itu terbakar, dan perpustakaan Alexandria yang termasyhur, yang mengandungi hampir 400,000 jilid, telah musnah.”

“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.

“Ntwa e e neng e ntse e oketsega ka go nna kotsi, Kaesara a roma kwa mafatsheng otlhe a a bapileng nabo gore a kope thuso. Mophato o mogolo wa dikepe o ne wa tla o tswa kwa Asia Minor go mo thusa. Mitrhidatesa a tswa a ya kwa Egepeto ka masole a a neng a phuthetswe kwa Siria le kwa Kilikia. Antipatera wa Moidumea a ikopanya nae ka Bajuta ba le 3,000. Bajuta, ba ba neng ba laola ditsela tsotlhe tsa go tsena kwa Egepeto, ba letlelela mophato oo go feta o sa kgorelediwe. Kwantle ga tirisano eno ya bone, leano lotlhe le ka bo le paletswe. Go goroga ga mophato ono ga swetsa kgotlhang eo. Ntwa e e botlhokwa thata e ne ya lwelwa gaufi le Nile, mme ya felela ka phenyo e e feletseng ya ga Kaesara. Ptoleme, a leka go falola, a nwelela mo nokeng. Morago ga moo, Aleksanderia le Egepeto yotlhe tsa ikobela motlhodi. Jaanong Roma e ne e setse e tsene mo bogosing jotlhe jwa ntlha jwa ga Aleksandere mme ya bo e bo gogile tsotlhe mo go yone.”

“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.

“Ka ‘ba ba lokileng’ ba temana go sa belaetswe go tewa Bajuta, ba ba neng ba mo naya thuso e e setseng e umakilwe. Kwantle ga seno, o ne a tshwanetse go palelwa; ka sona, o ne a fenya Egepeto ka botlalo ka fa tlase ga taolo ya gagwe, BC 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.

“‘여인들의 딸, 곧 그를 타락하게 하는 자.’ 카이사르가 클레오파트라에게 품었던 정욕은, 그에게서 한 아들을 두었던 그 여인에게 대한 정욕이었는데, 역사가에 의하면 그것이야말로 그가 이집트 전쟁과 같은 그토록 위험한 원정을 감행한 유일한 이유였다. 이 일로 말미암아 그는 자신의 사정상 필요했던 것보다 훨씬 더 오래 이집트에 머물렀고, 방탕한 그 여왕과 더불어 밤새 잔치와 주연으로 시간을 보냈다. ‘그러나,’ 선지자는 말하였다. ‘그 여인은 그의 편에 서지 아니할 것이며, 그를 위하지도 아니하리라.’ 그 후 클레오파트라는 아우구스투스 카이사르의 원수인 안토니와 연합하였고, 로마를 대적하여 자기의 모든 권세를 다하였다.

“‘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.’

“‘အခန်းငယ် ၁၈။ ထို့နောက် သူသည် မျက်နှာကို ကျွန်းများဘက်သို့ လှည့်မည်ဖြစ်၍၊ အများကို သိမ်းယူမည်။ သို့သော် မင်းတစ်ပါးသည် မိမိအကျိုးအတွက် သူက ပြုခဲ့သော ကဲ့ရဲ့ပြစ်တင်ခြင်းကို ရပ်တန့်စေမည်။ မိမိ၏ ကဲ့ရဲ့ပြစ်တင်ခြင်း မခံရဘဲ၊ ထိုကဲ့ရဲ့ပြစ်တင်ခြင်းကို သူ့အပေါ်သို့ ပြန်လှည့်စေမည်။’”

“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.

“Peperangan dengan Pharnaces, raja Bosphorus Cimmeria, pada akhirnya menarik dia menjauh dari Mesir. ‘Setibanya di tempat musuh itu berada,’ kata Prideaux, ‘ia, tanpa memberi kesempatan beristirahat baik kepada dirinya sendiri maupun kepada mereka, segera menyerbu, dan memperoleh kemenangan yang mutlak atas mereka; tentang hal itu ia menulis kepada seorang sahabatnya dengan tiga kata ini: Veni, vidi, vici; Aku datang, aku melihat, aku menaklukkan.’ Bagian terakhir dari ayat ini terselubung dalam suatu kekaburan, dan terdapat perbedaan pendapat berkenaan dengan penerapannya. Sebagian orang menerapkannya kepada masa yang lebih awal dalam kehidupan Caesar, dan menganggap bahwa mereka menemukan penggenapannya dalam perselisihannya dengan Pompey. Tetapi peristiwa-peristiwa yang mendahului dan yang menyusul, yang dengan jelas ditentukan dalam nubuatan itu, memaksa kita untuk mencari penggenapan bagian dari ramalan ini di antara kemenangan atas Pharnaces dan kematian Caesar di Roma, sebagaimana diperlihatkan dalam ayat berikutnya. Suatu sejarah yang lebih lengkap mengenai masa ini mungkin akan menyingkapkan peristiwa-peristiwa yang akan membuat penerapan nas ini bebas dari kesulitan.”

“‘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.’

“‘AYAT 19. Kemudian ia akan memalingkan wajahnya ke arah kubu negerinya sendiri; tetapi ia akan tersandung dan jatuh, dan tidak akan ditemukan.’”

“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.

“Selepas penaklukan ini, Caesar menewaskan sisa-sisa terakhir pihak Pompey, iaitu Cato dan Scipio di Afrika serta Labienus dan Varus di Sepanyol. Setelah kembali ke Roma, ‘kubu negerinya sendiri,’ dia dijadikan diktator seumur hidup; dan kuasa-kuasa serta penghormatan-penghormatan lain sedemikian rupa dikurniakan kepadanya sehingga pada hakikatnya dia menjadi pemerintah mutlak atas seluruh empayar. Tetapi nabi telah mengatakan bahawa dia akan tersandung lalu jatuh. Bahasa itu membayangkan bahawa kejatuhannya akan berlaku secara tiba-tiba dan tidak disangka-sangka, seperti seseorang yang secara tidak sengaja tersandung ketika berjalan. Dan demikianlah orang ini, yang berperang dan memenangi lima ratus pertempuran, menakluk seribu kota, dan membunuh satu juta seratus sembilan puluh dua ribu orang, jatuh, bukan di tengah hiruk-pikuk peperangan dan pada saat pertikaian, melainkan ketika dia menyangka laluannya licin dan bertabur bunga, dan ketika bahaya dianggap jauh sekali; kerana, ketika dia mengambil tempat duduknya di ruang senat di atas takhta emasnya, untuk menerima daripada tangan badan itu gelaran raja, belati pengkhianatan tiba-tiba menikam jantungnya. Cassius, Brutus, dan para pengkomplot lain menerpanya, dan dia pun rebah, ditembusi dua puluh tiga tikaman. Demikianlah dia dengan tiba-tiba tersandung lalu jatuh, dan tidak ditemukan lagi, 44 SM.” 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.

Урьдчилан тогтоогдсон харь үндэстний Ромын (хойд зүгийн хаан) сэнтийд заларсан түүх нь удахгүй гарах Ням гаргийн хуулийн үед тохиох гуравласан нэгдлийн хүрээнд орчин үеийн Ром сэнтийд залах түүхийг урьдаас дүрслэн үзүүлдэг түүх мөн. Энэ түүх мөн 538 онд папын эрх мэдэл анх сэнтийд заларсан үеийг тодорхойлсон гучаас гучин зургаадугаар эшлэлүүдэд хэв шинжээр дүрслэгдсэн байдаг. Арван зургаагаас арван есдүгээр эшлэлүүд, мөн гучин нэгээс гучин зургаадугаар эшлэлүүд нь хоёулаа Тирийн янхны эцсийн өсөлт ба уналтыг төлөөлдөг. Тэр түүх мөн эхний хойд зүгийн хаан газар зүйн гурван бүсийг байлдан дагуулсны дараа тогтоогдсон үе болох таваас есдүгээр эшлэлүүдэд дүрслэгдсэн байдаг. Үүний дараа тэрээр өмнөд зүгийн хаантай гэрээ байгуулсан боловч уг гэрээг зөрчсөн бөгөөд үүний хариуд өмнөд зүгийн хаан үхлийн шарх учруулж, хойд зүгийн хаан Египетийн олзлолд нас барсан юм.

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.

Ayat lima hingga sembilan, ayat enam belas hingga sembilan belas, dan ayat tiga puluh hingga tiga puluh enam menyajikan tiga garis nubuat yang digenapi dalam ayat empat puluh hingga empat puluh lima. Ketika Saudari White menyatakan bahwa “much of the history that has been fulfilled in this prophecy will be repeated,” hal itu sesungguhnya berarti bahwa seluruh pasal itu menggambarkan ayat empat puluh hingga empat puluh lima. Ayat dua puluh hingga dua puluh dua menunjukkan kelahiran dan kematian Kristus, sehingga melambangkan waktu kesudahan baik pada tahun 1798 maupun 1989 melalui kelahiran-Nya, dan kemudian kematian-Nya di kayu salib melambangkan 22 Oktober 1844 dan undang-undang hari Minggu.

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.

Tlhapetšong ya masomepedi-tharo go hlaolwa kgwerano magareng ga Bajuda le Roma, nakong ya histori ya bohudugo bja Maccabean. “Kgwerano” historing yeo e emelwa ke matšatši a 161 BC le 158 BC. Histori ya Maccabean e emela mothaladi wa ka gare wo o thomago ka “kgwerano” magareng ga Roma le Bajuda ba Maccabean yeo e thomilego ke Bajuda, gomme mafelelong ya felela ka gore Bajuda ba bolele gore ga ba na kgoši ge e se Kesara. Tlhapetšo ya masomepedi-tharo, ka nnete, e latela ditemana tša masomepedi-tee le masomepedi-pedi, gomme temana ya masomepedi-tee e hlaola tswalo ya Kriste, yeo e lego nako ya bofelo ya boporofeta, gomme temana ya masomepedi-pedi e hlaola sefapano, seo se emelago molao wa Sontaga.

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.

Kwa msalaba Wayahudi walimtambua Kaisari (Roma) kuwa mfalme wao, na “agano” la aya ya ishirini na tatu linarejelea mwanzo wa uchaguzi wa Wayahudi wa kuitumikia Roma, hasa katika hatua ya mwisho ya Wayahudi kutangaza uaminifu wao kwa Roma. Mwisho wa Wayahudi, kama unavyowakilishwa katika msalaba, unafuatwa na mwanzo wa ushirikiano wa Wayahudi na 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.

Аяттардың жиырма төртіншісінен отызыншысына дейін пұтқа табынушы Римнің б.з.д. 31 жылғы Акций шайқасынан бастап, астана Римнен Константинопольге 330 жылы көшірілгенге дейінгі үш жүз алпыс жыл бойы үстем билік жүргізген кезеңін сипаттайды. Үш жүз алпыс жылдық кезең папалық Римнің он екі жүз алпыс жыл бойы үстем билік жүргізгенін бейнелейді, әрі екеуі бірге қырық бірінші аятта көрсетілген кезеңді, сондай-ақ жуық арада келетін жексенбілік заң кезінде болатын үш жақты одақты, сынақ мерзімінің жабылуына дейін бейнелейді.

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.

ሁሉም የታሪክ ትንቢታዊ መስመሮች በምዕራፍ አሥራ አንድ ውስጥ ከዳንኤል አሥራ አንድ የመጨረሻ ስድስት ቁጥሮች ጋር ይስማማሉ፤ ነገር ግን ከፍጻሜ ዘመን በ1989 የሚጀምረው ትንቢታዊ ታሪክ፣ በቁጥር አርባ የተወከለው እስከ የእሁድ ሕግ በቁጥር አርባ አንድ ድረስ ያለው፣ “ከመጨረሻዎቹ ዘመናት ጋር የሚዛመደው የዳንኤል ትንቢት ያ ክፍል” ነው። በቁጥር አርባ ውስጥ ባዶ የተተወው ታሪክ፣ የምሕረት ጊዜ ከመዘጋቱ ጥቂት በፊት፣ ጊዜው በቀረበ ጊዜ የሚፈታው የኢየሱስ ክርስቶስ ራእይ ነው።

We will continue this study in the next article.

Re tla tswelela ka thuto ena mo setlhogong se se latelang.

“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.

“Kita memiliki perintah-perintah Tuhan dan kesaksian Yesus Kristus, yaitu roh nubuat. Permata-permata yang tak ternilai terdapat dalam firman Tuhan. Mereka yang menyelidiki firman ini hendaklah menjaga pikiran tetap jernih. Mereka tidak boleh sekali-kali menuruti selera yang menyimpang dalam hal makan atau minum.

“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.

“Ha ba dira jalo, boboko bo tla tlhakana; ga ba kitla ba kgona go emelana le kgatelelo ya go epela boteng gore ba bone bokao jwa dilo tsotlhe tse di amanang le ditiragalo tsa bofelo tsa hisitori ya lefatshe leno.

“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.

“Apabila kitab Daniel dan Wahyu lebih difahami dengan baik, orang percaya akan mengalami suatu pengalaman keagamaan yang sama sekali berbeza. Kepada mereka akan diberikan sekilas pandang tentang pintu-pintu syurga yang terbuka, sehingga hati dan fikiran akan terkesan oleh watak yang mesti dibangunkan oleh semua orang agar dapat menikmati kebahagiaan yang akan menjadi ganjaran bagi mereka yang suci hatinya.

“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.’

“Tuhan akan memberkati semua orang yang dengan rendah hati dan lemah lembut berusaha memahami apa yang telah dinyatakan dalam Wahyu. Kitab ini mengandungi begitu banyak perkara yang sarat dengan keabadian dan penuh dengan kemuliaan sehingga semua yang membacanya dan menyelidikinya dengan sungguh-sungguh menerima berkat bagi mereka ‘yang mendengar perkataan nubuat ini, dan memelihara segala sesuatu yang tertulis di dalamnya.’”

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

“Go na ruri selo se le sengwe se tla tlhaloganngwa mo thutong ya Tshenolo—gore kamano magareng ga Modimo le batho ba Gagwe e gaufi e bile e tlhomame.

“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?

“Tšošano e makatšago e bonagala magareng ga legohle la magodimo le lefase le. Dilo tšeo di utolotšwego go Daniele ka morago di ile tša tlatšwa ke kutollo yeo e dirilwego go Johane Sehlakahlakeng sa Patomo. Dipuku tše pedi tše di swanetše go ithutwa ka kelohloko. Gabedi Daniele o ile a botšiša a re, Go tla ba go fihla neng bofelong bja nako?

“‘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.’

“‘Ndzi twile, kambe a ndzi twisisanga; kutani ndzi ku: Hosi yanga, makumu ya swilo leswi ma ta va yini? Kutani A ku: Famba ndlela ya wena, Daniyele; hikuva marito ma pfariwile, ma tlhela ma fungheriwa ku fikela enkarhini wa makumu. Vo tala va ta basisiwa, va endliwa vo basa, va ringiwa; kambe lavo homboloka va ta endla vuhomboloki; naswona a ku na ni un’we wa lavo homboloka la nga ta twisisa; kambe lavo tlhariha va ta twisisa. Kutani ku sukela enkarhini lowu gandzelo ra siku ni siku ri nga ta susiwa, ni manyala lama endlaka ku onhaka ma vekiwa, ku ta va ni masiku ya gidi rin’we ni mazana mambirhi ni makume kaye. Ku katekile loyi a rindzaka, a fika eka masiku ya gidi rin’we ni mazana manharhu ni makume nharhu ni ntlhanu. Kambe wena famba ndlela ya wena ku fikela emakumu: hikuva u ta wisa, kutani u ta yima exaveni ra wena emakumu ka masiku.’”

“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.

“E ne e le Tau ya lotso lwa Juda e e neng ya bula buka e e neng e tswetswe ka dikano mme ya naya Johane tshenolo ya tsotlhe tse di tshwanetseng go nna teng mo metlheng eno ya bofelo.

“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 berdiri dalam bahagiannya untuk memberikan kesaksiannya yang dimeteraikan sampai kepada zaman kesudahan, ketika perkhabaran malaikat yang pertama harus diberitakan kepada dunia kita. Perkara-perkara ini sangat penting dalam hari-hari terakhir ini; tetapi sementara ‘banyak orang akan disucikan, dan dibuat putih, dan diuji,’ ‘orang fasik akan terus berbuat fasik: dan tidak seorang pun dari antara orang fasik itu akan mengerti.’ Betapa benarnya hal ini! Dosa ialah pelanggaran terhadap hukum Tuhan; dan mereka yang tidak mahu menerima terang berkenaan hukum Tuhan tidak akan memahami pemberitaan perkhabaran malaikat yang pertama, kedua, dan ketiga. Kitab Daniel dibuka meterainya dalam wahyu kepada Yohanes, dan membawa kita maju kepada adegan-adegan terakhir sejarah bumi ini.

“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.

“Bulelani bakaakkhulukazi bayakucabanga na ukuthi siphila phakathi kobungozi bezinsuku zokugcina? Fundani iSambulo lihlangene noDaniyeli. Fundisani lezi zinto.” Testimonies to Ministers, 114, 115.