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.

Aya ya kumi na sita hadi kumi na tisa za Danieli sura ya kumi na moja zinawakilisha historia inayoanza katika sheria ya Jumapili inayokuja upesi nchini Marekani, hadi Mikaeli atakaposimama na wakati wa rehema kwa wanadamu kufungwa. Kwa hiyo, pia zinawakilisha historia ya aya ya arobaini na moja hadi aya ya arobaini na tano ya sura iyo hiyo.

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.

Lakini yule ajaye juu yake atafanya apendavyo, wala hakuna atakayesimama mbele yake; naye atasimama katika nchi tukufu, ambayo kwa mkono wake itateketezwa. Tena atauelekeza uso wake kuingia kwa nguvu za ufalme wake wote, na wanyofu pamoja naye; ndivyo atakavyofanya; naye atampa binti wa wanawake, ili amharibu; lakini hatasimama upande wake, wala hatamuunga mkono. Baada ya hayo atageuza uso wake kuvielekea visiwa, naye ataviteka vingi; lakini mkuu, kwa ajili ya maslahi yake mwenyewe, ataikomesha aibu aliyoletwa naye; bila yeye mwenyewe kuaibika, ataifanya irudi juu yake. Kisha atageuza uso wake kuelekea ngome ya nchi yake mwenyewe; lakini atajikwaa na kuanguka, wala hataonekana. Danieli 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.

Wakati Dada White alipozungumzia utimilifu wa mwisho wa sura ya kumi na moja ya Danieli, alisema, “sehemu kubwa ya historia ambayo imetimizwa katika unabii huu itarudiwa.” Mistari ya arobaini na moja hadi arobaini na tano hurudia historia ya kinabii iliyo katika mistari hii. Mistari hii ilitimia wakati Roma ya kipagani ilipotwaa udhibiti wa ulimwengu kwa kuyateka kwanza maeneo matatu ya kijiografia.

“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.

“Ingawa Misri haikuweza kusimama mbele ya Antioko, mfalme wa kaskazini, Antioko hakuweza kusimama mbele ya Warumi, ambao sasa walikuja kumpinga. Hakuna falme zilizoweza tena kuipinga nguvu hii iliyokuwa ikiinuka. Shamu ilishindwa, na ikaongezwa katika milki ya Kirumi, wakati Pompeyo, KK 65, alipomnyang’anya Antioko Asiatiko mali zake, na kuifanya Shamu kuwa jimbo la Kirumi.

“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.

“Uweza huohuo ulipaswa pia kusimama katika Nchi Takatifu, na kuiteketeza. Rumi iliunganishwa na watu wa Mungu, Wayahudi, kwa agano, mwaka 162 K.K., tangu tarehe hiyo hushika nafasi ya mbele katika kalenda ya kinabii. Hata hivyo, haikupata mamlaka juu ya Uyahudi kwa ushindi halisi mpaka mwaka 63 K.K.; na ndipo kwa namna ifuatayo.

“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.

Aliporudi Pompey kutoka katika msafara wake dhidi ya Mithridates, mfalme wa Pontus, washindani wawili, Hyrcanus na Aristobulus, walikuwa wakigombea taji la Yudea. Madai yao yaliwasilishwa mbele ya Pompey, ambaye hivi karibuni alitambua kwamba madai ya Aristobulus hayakuwa ya haki, lakini alitaka kuahirisha uamuzi wa jambo hilo hadi baada ya msafara wake alioutamani kwa muda mrefu kuelekea Arabuni, akaahidi kisha kurejea, na kuyatatua mambo yao kwa kadiri itakavyoonekana kuwa ya haki na ya kufaa. Aristobulus, baada ya kubaini nia halisi za Pompey, alikimbilia kurudi Yudea, akawapa silaha raia wake, na kujiandaa kwa ulinzi mkali, akiwa amedhamiria, kwa gharama yoyote, kulihifadhi taji ambalo aliona mapema lingeamuliwa kupewa mwingine. Pompey alimfuata kwa karibu huyo mkimbizi. Alipokaribia Yerusalemu, Aristobulus, aliyeanza kujutia mwenendo wake, alitoka kumlaki, na akajaribu kupatanisha mambo kwa kuahidi kujisalimisha kabisa na kutoa kiasi kikubwa cha fedha. Pompey, alipolikubali pendekezo hili, alimtuma Gabinius, akiwa mkuu wa kikosi cha askari, kwenda kupokea fedha hizo. Lakini yule luteni jenerali alipowasili Yerusalemu, alikuta milango ya mji imefungwa dhidi yake, na akaambiwa kutoka juu ya kuta kwamba mji huo ulikataa kuzingatia makubaliano hayo.

“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, asipotaka kudanganywa namna hii bila adhabu, alimfunga kwa pingu Aristobulus, ambaye alikuwa amemweka chini ya ulinzi, na mara akaandamana kuishambulia Yerusalemu na jeshi lake lote. Wafuasi wa Aristobulus walitaka kutetea mahali hapo; wale wa Hyrcanus walitaka kufungua malango. Kwa kuwa hawa wa mwisho walikuwa wengi na wakashinda, Pompey akaruhusiwa kuingia mjini bila kizuizi. Ndipo wafuasi wa Aristobulus wakajiondoa hadi Mlima wa Hekalu, wakiwa wameazimia kikamilifu kulitetea mahali hapo kama vile Pompey alivyoazimia kuliteka. Mwisho wa miezi mitatu, mwanya ukafanywa katika ukuta uliotosha kuruhusu shambulio, na mahali hapo pakatekwa kwa nguvu za upanga. Katika mauaji ya kutisha yaliyofuata, watu elfu kumi na mbili waliuawa. Ilikuwa taswira ya kugusa moyo, anabainisha mwanahistoria, kuwaona makuhani, waliokuwa wakati huo wakihudumu katika ibada takatifu, kwa utulivu wa mkono na nia thabiti wakiendeleza kazi yao ya kawaida, kana kwamba hawatambui ghasia kali, ijapokuwa kote kuwazunguka wenzao walikuwa wakichinjwa, na hata mara nyingi damu yao wenyewe ikichanganyika na ile ya sadaka zao.

“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.

Baada ya kukomesha vita, Pompey alibomoa kuta za Yerusalemu, akahamisha miji kadhaa kutoka chini ya mamlaka ya Yudea hadi chini ya mamlaka ya Siria, na aliwatoza Wayahudi ushuru. Hivyo, kwa mara ya kwanza, Yerusalemu iliwekwa kwa njia ya ushindi mikononi mwa mamlaka ile ambayo ingeshikilia 'nchi tukufu' kwa mkono wa chuma hadi kuimaliza kabisa.

“‘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.’

'AYA YA 17. Naye ataelekeza uso wake aingie kwa nguvu za ufalme wake wote, na wenye unyofu pamoja naye; hivyo ndivyo atakavyofanya: naye atampa binti wa wanawake ili kumharibu; lakini hatasimama upande wake, wala hatakuwa wake.'

“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.

Askofu Newton anatoa toleo jingine la aya hii, ambalo linaonekana kueleza wazi zaidi maana, kama ifuatavyo: “Naye pia ataweka uso wake kuingia kwa nguvu katika ufalme wote.” Aya ya 16 ilitufikisha kwenye ushindi wa Warumi dhidi ya Siria na Uyahudi. Roma ilikuwa tayari imeshaziteka Makedonia na Thraki. Misri sasa ndicho kilichobaki tu cha “ufalme wote” wa Aleksanda, ambacho hakikuwa kimewekwa chini ya mamlaka ya Kirumi; na mamlaka hiyo sasa iliweka 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 alikufa mwaka wa 51 K.K. Aliiacha taji na ufalme wa Misri kwa mwanawe na binti yake wazaliwa wa kwanza, Ptolemy na Cleopatra. Iliwekwa katika wosia wake kwamba waoane wao kwa wao, na watawale pamoja; na kwa sababu walikuwa wachanga, waliwekwa chini ya ulinzi wa Warumi. Watu wa Kirumi walikubali jukumu hilo, na wakamteua Pompey kuwa mlezi wa warithi vijana wa Misri.

“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.

Si muda mrefu baadaye, mzozo ulipozuka kati ya Pompey na Caesar, vita mashuhuri vya Pharsalia vikapiganwa kati ya majenerali hao wawili. Pompey, baada ya kushindwa, alikimbilia Misri. Caesar alimfuata mara moja huko; lakini kabla ya kuwasili kwake, Pompey aliuawa kihaini na Ptolemy, ambaye Pompey alikuwa ameteuliwa kuwa mlezi wake. Kwa hiyo Caesar akachukua wadhifa uliokuwa umetolewa kwa Pompey, wa kuwa mlezi wa Ptolemy na Cleopatra. Alikuta Misri ikiwa katika ghasia kutokana na misukosuko ya ndani, Ptolemy na Cleopatra wakiwa wamegeukiana maadui, na yeye akiwa amenyimwa sehemu yake katika utawala. Licha ya hayo, hakusita kutua Alexandria akiwa na jeshi lake dogo, askari wapanda farasi 800 na askari wa miguu 3,200, kuchunguza mzozo huo na kujitwika jukumu la kuutatua. Vurugu zikiongezeka siku baada ya siku, Caesar akaona jeshi lake dogo halikutosha kudumisha msimamo wake, na kwa kuwa hakuweza kuondoka Misri kwa sababu ya upepo wa kaskazini uliovuma katika msimu huo, akatuma kwenda Asia, akiwaamuru askari wote aliokuwa nao katika eneo hilo waje kumsaidia haraka iwezekanavyo.

“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.

Kwa kiburi cha hali ya juu aliamuru kwamba Ptolemaio na Kleopatra wasambaratishE majeshi yao, wajitokeze mbele yake ili kusuluhisha tofauti zao, na watii uamuzi wake. Kwa kuwa Misri ilikuwa ufalme huru, amri hii ya kifidhuli ilichukuliwa kuwa dharau kwa hadhi yake ya kifalme, na Wamisri, wakiwa wamekasirika mno, wakakimbilia silaha. Kaisari akajibu kwamba alitenda kwa mujibu wa wosia wa baba yao, Auletes, aliyewaweka watoto wake chini ya uangalizi wa seneti na watu wa Roma, ambao mamlaka yao yote sasa yalikuwa yamekabidhiwa kwake kama konsuli; na kwamba, kama mlezi, alikuwa na haki ya kuamua mzozo kati yao.

“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.

Suala hilo hatimaye lilipelekwa mbele yake, na mawakili wakateuliwa kutetea hoja za pande husika. Cleopatra, akifahamu udhaifu wa yule mshindi mkuu wa Kirumi, aliona kwamba uzuri wa uwepo wake ungekuwa na ufanisi zaidi katika kupata uamuzi uliomfaa kuliko wakili yeyote ambaye angeweza kumwajiri. Ili kufika mbele yake bila kugundulika, alitumia hila ifuatayo: Akiujilaza kwa urefu wake wote ndani ya kifurushi cha nguo, Apollodorus, mtumishi wake wa Sisilia, alikifunika kwa kitambaa, akakifunga kwa kamba ya ngozi, kisha, baada ya kukiinua juu ya mabega yake yenye nguvu za Herkules, akaelekea kwenye vyumba vya Kaisari. Akidai kuwa ana zawadi kwa jenerali wa Kirumi, aliruhusiwa kupitia lango la ngome, akaingia mbele ya Kaisari, na akaweka kifurushi kile miguuni pake. Kaisari alipokifungua kile kifurushi kilicho hai, tazama! Cleopatra mrembo alisimama mbele yake. Hakukasirishwa hata kidogo na hila hiyo, na kwa kuwa tabia yake ilikuwa ile iliyoelezwa katika 2 Petro 2:14, kumwona kwa mara ya kwanza mtu mzuri kiasi hicho, anasema Rollin, kulikuwa na athari zote juu yake alizozitaka.

“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.

Hatimaye Caesar aliamuru kwamba kaka na dada washike kiti cha enzi kwa pamoja, kulingana na nia ya wosia. Pothinus, waziri mkuu wa serikali, ambaye ndiye aliyekuwa mhusika mkuu katika kumng’oa Cleopatra kutoka kwenye kiti cha enzi, aliogopa matokeo ya kurejeshwa kwake madarakani. Hivyo akaanza kuchochea wivu na uhasama dhidi ya Caesar, kwa kupenyeza miongoni mwa umma kwamba alikusudia hatimaye kumpa Cleopatra mamlaka ya pekee. Uasi wa wazi ukafuatia muda si mrefu. Achillas, akiwa mbele ya wanajeshi 20,000, alisonga mbele kumfukuza Caesar kutoka Alexandria. Kwa ustadi, akiupanga kikosi chake kidogo katika barabara na vichochoro vya jiji, Caesar hakupata ugumu kulirudisha nyuma shambulio hilo. Wamisri wakachukua hatua ya kuiangamiza floti yake. Naye akajibu kwa kuiteketeza floti yao. Baadhi ya meli zilizokuwa zinateketea ziliposukumwa karibu na gati, majengo kadhaa ya jiji yakashika moto, na maktaba maarufu ya Alexandria, iliyokuwa na takribani juzuu 400,000, ikaharibiwa.

“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.

Vita vilipozidi kutisha, Kaisari alituma katika nchi zote jirani kuomba msaada. Floti kubwa ya meli ilitoka Asia Ndogo kumsaidia. Mithridates alielekea Misri akiwa na jeshi lililokusanywa katika Siria na Kilikia. Antipater Muidumea alijiunga naye pamoja na Wayahudi 3,000. Wayahudi, waliokuwa wakidhibiti mapito ya kuingia Misri, waliruhusu jeshi lipite bila kizuizo. Bila ushirikiano huu kutoka kwao, mpango mzima lazima ungekuwa umeshindikana. Kuwasili kwa jeshi hili kuliamua pambano. Vita vya maamuzi vilipiganwa karibu na Mto Nile, vikimalizika kwa ushindi kamili kwa Kaisari. Ptolemy, alipojaribu kutoroka, alizama mtoni. Alexandria na Misri yote kisha zikajisalimisha kwa mshindi. Roma sasa ilikuwa imeingia na kuyameza ufalme wote wa awali wa Aleksanda Mkuu.

“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.

“Kwa ‘wanyoofu’ wa andiko bila shaka wanakusudiwa Wayahudi, waliompa msaada uliokwisha kutajwa. Bila huu, angalipaswa kushindwa; kwa msaada huo, aliitiisha kabisa Misri chini ya mamlaka yake, KK 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.

'Binti wa wanawake, akimharibu.' Mapenzi ambayo Kaisari alikuwa nayo kwa Cleopatra, ambaye alimzalia mwana mmoja, yanatajwa na mwanahistoria kuwa ndiyo sababu pekee ya yeye kuanzisha msafara wa kijeshi hatari kama ule wa vita vya Misri. Hili lilimfanya abakie Misri kwa muda mrefu zaidi kuliko mambo yake yalivyohitaji, akikesha usiku kucha katika karamu na mivinjari ya ulevi pamoja na malkia asiye na maadili. 'Lakini,' akasema nabii, 'hatasimama upande wake, wala hatakuwa kwa ajili yake.' Baadaye Cleopatra alijiunga na Antony, adui wa Augustus Caesar, na akaelekeza nguvu zake zote dhidi ya 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.’

AYA YA 18. Baada ya hayo atageuza uso wake kuelekea visiwa, naye atavitwaa vingi; lakini mkuu mmoja, kwa ajili yake mwenyewe, ataikomesha aibu aliyoileta; bila kuleta aibu juu yake mwenyewe, ataigeuza aibu hiyo juu ya yule aliyeileta.

“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.

Vita na Pharnaces, mfalme wa Cimmerian Bosphorus, hatimaye vilimwondoa kutoka Misri. “Alipowasili mahali walipokuwapo adui,” asema Prideaux, “bila kumpa yeye mwenyewe wala wao nafasi yoyote ya kupumzika, aliwashambulia mara moja, na akapata ushindi kamili juu yao; habari ambayo aliandika kwa rafiki yake kwa maneno haya matatu: Veni, vidi, vici; Nilikuja, nikaona, nikashinda.” Sehemu ya mwisho ya aya hii imegubikwa na utata fulani, na kuna tofauti za maoni kuhusu matumizi yake. Wengine huipeleka nyuma zaidi katika maisha ya Kaisari, na hudhani wanaona utimilifu wake katika mzozo wake na Pompey. Lakini matukio yaliyotangulia na yaliyofuata yanayobainishwa wazi katika unabii, yanatulazimisha tutafute utimilifu wa sehemu hii ya unabii kati ya ushindi dhidi ya Pharnaces na kifo cha Kaisari huko Roma, kama inavyoonyeshwa katika aya ifuatayo. Historia iliyo kamili zaidi ya kipindi hiki huenda ikaweka wazi matukio ambayo yangeifanya matumizi ya kifungu hiki yawe bila utata.

“‘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.’

"'MSTARI WA 19. Ndipo atauelekeza uso wake kuelekea ngome ya nchi yake; lakini atajikwaa na kuanguka, wala hatapatikana.'"

“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.

“Baada ya ushindi huu, Kaisari aliwashinda mabaki ya mwisho yaliyosalia ya upande wa Pompey, yaani Cato na Scipio katika Afrika na Labienus na Varus katika Hispania. Akiwa amerudi Roma, ‘ngome ya nchi yake mwenyewe,’ alifanywa dikteta wa milele; na mamlaka na heshima nyingine kama hizo alipewa, zilizomfanya kwa kweli kuwa mtawala mwenye enzi kuu wa himaya yote. Lakini nabii alikuwa amesema kwamba angejikwaa na kuanguka. Lugha hiyo yadokeza kwamba kuangushwa kwake kungekuwa kwa ghafula na kusikotazamiwa, kama mtu anavyojikwaa kwa bahati mbaya katika kutembea kwake. Ndivyo ilivyokuwa kwa mtu huyu, ambaye alipigana na kushinda vita mia tano, akateka miji elfu moja, na kuwaua watu milioni moja laki moja na tisini na mbili elfu, alianguka, si katika mshindo wa vita na saa ya mapambano, bali wakati alipodhani njia yake ilikuwa nyofu na imejaa maua, na wakati ilipodhaniwa kwamba hatari ilikuwa mbali sana; kwa maana, alipokuwa ameketi katika ukumbi wa seneti juu ya kiti chake cha enzi cha dhahabu, ili apokee mikononi mwa chombo hicho cheo cha mfalme, ghafla upanga wa usaliti ulimchoma moyoni. Cassius, Brutus, na waasi wenzao wengine walimvamia, naye akaanguka, akiwa ametobolewa kwa majeraha ishirini na matatu. Hivyo ghafla alijikwaa na kuanguka, 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.

Utimizo wa kihistoria wa Rumi ya kipagani (mfalme wa kaskazini), kuwekwa kwake juu ya kiti cha enzi, ni historia inayofananisha kabla historia ya kutawazwa kwa Rumi ya kisasa katika muungano wa namna tatu unaotukia wakati wa sheria ya Jumapili inayokuja upesi. Historia hiyo pia imeonyeshwa kwa mfano katika aya ya thelathini hadi thelathini na sita, ambazo zilibainisha wakati ambapo upapa uliwekwa kwa mara ya kwanza juu ya kiti cha enzi mwaka 538. Aya ya kumi na sita hadi kumi na tisa, na aya ya thelathini na moja hadi thelathini na sita, zote mbili zinawakilisha kuinuka na kuanguka kwa mwisho kwa kahaba wa Tiro. Historia hiyo pia iliwakilishwa katika aya ya tano hadi tisa, wakati mfalme wa kwanza wa kaskazini alipoimarishwa baada ya kushinda maeneo matatu ya kijiografia. Baada ya hayo aliingia katika agano pamoja na mfalme wa kusini, lakini akalivunja agano hilo, na kwa kujibu, mfalme wa kusini akaleta jeraha la mauti, naye mfalme wa kaskazini akafa katika utumwa wa Misri.

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.

Aya ya tano hadi ya tisa, aya ya kumi na sita hadi ya kumi na tisa, na aya ya thelathini hadi ya thelathini na sita hutoa mistari mitatu ya kinabii yanayotimizwa katika aya ya arobaini hadi ya arobaini na tano. Wakati Dada White alipotambua kwamba “sehemu kubwa ya historia iliyotimizwa katika unabii huu itarudiwa,” hilo kwa hakika lilimaanisha kwamba sura nzima inaonyesha aya ya arobaini hadi ya arobaini na tano. Aya ya ishirini hadi ya ishirini na mbili zinabainisha kuzaliwa na kifo cha Kristo, hivyo zikiwakilisha wakati wa mwisho katika miaka ya 1798 na 1989 kupitia kuzaliwa Kwake, na kisha kifo Chake msalabani kiliwakilisha 22 Oktoba 1844 na sheria ya Jumapili.

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.

Aya ya ishirini na tatu inabainisha muungano kati ya Wayahudi na Roma, katika historia ya uasi wa Wamakabayo. "Muungano" huo katika historia hiyo unawakilishwa na tarehe za 161 K.K. na 158 K.K. Historia ya Wamakabayo inawakilisha mstari wa ndani unaopata mwanzo wake kwa "muungano" kati ya Roma na Wayahudi wa Wamakabayo uliyoanzishwa na Wayahudi, na hatimaye ukamalizika kwa Wayahudi kutamka kwamba hawana mfalme ila Kaizari. Aya ya ishirini na tatu bila shaka inafuata aya ya ishirini na moja na ishirini na mbili, na aya ya ishirini na moja inabainisha kuzaliwa kwa Kristo, ambako ni wakati wa mwisho wa kinabii, na aya ya ishirini na mbili inabainisha msalaba, unaowakilisha sheria ya Jumapili.

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.

Msalabani, Wayahudi walimtangaza Kaisari (Roma) kuwa mfalme wao, na neno “muungano” katika aya ya ishirini na tatu linarejelea mwanzo wa chaguo la Wayahudi la kuitumikia Roma, palepale katika mwisho wa Wayahudi kutangaza utii wao kwa Roma. Mwisho wa Wayahudi, kama unavyowakilishwa msalabani, unafuatwa na mwanzo wa uhusiano 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.

Aya za ishirini na nne hadi thelathini zinaeleza miaka mia tatu sitini ambayo Roma ya kipagani ilitawala kwa enzi kuu kuanzia Vita vya Actium mwaka 31 K.K., hadi uhamisho wa mji mkuu kutoka Roma kwenda Konstantinopoli mwaka 330. Kipindi cha miaka mia tatu sitini kinaashiria miaka elfu moja mia mbili na sitini ambamo Roma ya kipapa ilitawala kwa enzi kuu, na kwa pamoja vinawakilisha kipindi kuanzia aya ya arobaini na moja, na muungano wa mara tatu unaotokea katika sheria ya Jumapili inayokuja hivi karibuni, hadi kufungwa kwa mlango wa rehema.

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.

Mistari yote ya kinabii ya historia katika sura ya kumi na moja yanalingana na mistari sita ya mwisho ya sura ya kumi na moja ya Danieli, lakini ni historia ya kinabii kutoka wakati wa mwisho mnamo 1989, inayowakilishwa katika mstari wa arobaini hadi sheria ya Jumapili katika mstari wa arobaini na moja, ambayo ndiyo "sehemu hiyo ya unabii wa Danieli inayohusiana na siku za mwisho." Historia iliyoachwa wazi katika mstari wa arobaini ni Ufunuo wa Yesu Kristo ambao hufunuliwa wakati muda umekaribia, muda mfupi kabla ya kufungwa kwa mlango wa rehema.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

“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.

Tuna amri za Mungu na ushuhuda wa Yesu Kristo, ulio roho ya unabii. Vito vya thamani isiyokadirika vinapatikana katika neno la Mungu. Wale wanaotafuta neno hili wanapaswa kuweka akili zao zikiwa wazi. Kamwe wasiendekeze hamu iliyo potoka ya kula au 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.

Wakifanya hivyo, akili zao zitachanganyikiwa; hawataweza kuvumilia mzigo wa kuchunguza kwa kina ili kubaini maana ya mambo yale yanayohusiana na matukio ya mwisho ya historia ya dunia hii.

“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.

Vitabu vya Danieli na Ufunuo vitakapoeleweka vizuri zaidi, waumini watakuwa na uzoefu wa kidini ulio tofauti kabisa. Watapewa mionekano mifupi ya milango ya mbinguni iliyo wazi kiasi kwamba mioyo na akili zao zitaguswa kwa kina na tabia ambayo wote wanapaswa kuikuza ili kufikia heri itakayokuwa thawabu ya wenye mioyo safi.

“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 atabariki wote watakaotafuta kwa unyenyekevu na upole kuelewa yale yaliyofunuliwa katika Ufunuo. Kitabu hiki kina mambo mengi sana yaliyojawa na umilele na yaliyojaa utukufu, hivi kwamba wote wanaokisoma na kukichunguza kwa bidii hupokea ile baraka ya wale 'wasikiao 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.

Jambo moja bila shaka litaeleweka kutokana na kujifunza kitabu cha Ufunuo—kwamba uhusiano kati ya Mungu na watu Wake ni wa karibu na thabiti.

“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?

Uhusiano wa ajabu unaonekana kati ya ulimwengu wa mbingu na dunia hii. Mambo yaliyofunuliwa kwa Danieli baadaye yalikamilishwa na ufunuo uliotolewa kwa Yohana kisiwani Patmo. Vitabu hivi viwili vinapaswa kusomwa kwa makini. Mara mbili Danieli aliuliza, Itakuwa kwa muda gani hadi mwisho wa wakati?

“‘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.’

'Nikayasikia, lakini sikuyaelewa; ndipo nikasema, Ee Bwana wangu, mwisho wa mambo haya utakuwa nini? Naye akasema, Enenda zako, Danieli; kwa maana maneno haya yamefungwa na kutiwa muhuri hata wakati wa mwisho. Wengi watatakaswa, na kufanywa weupe, na kujaribiwa; bali waovu watafanya uovu; wala hakuna miongoni mwa waovu atakayefahamu; bali wenye hekima watafahamu. Na tangu wakati sadaka ya kila siku itakapoondolewa, na chukizo la uharibifu litakapowekwa, kutakuwa na siku elfu moja mia mbili na tisini. Heri yeye anayengoja, na kufika hadi siku elfu moja mia tatu thelathini na tano. Lakini wewe, enenda zako hata mwisho; kwa maana utapumzika, na utasimama katika fungu lako mwisho wa siku.'

“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.

Ni Simba wa kabila la Yuda ndiye aliyefungua muhuri wa kitabu, na akampa Yohana ufunuo wa yale yanayopaswa kutokea katika siku hizi za mwisho.

“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.

Danieli alisimama katika urithi wake kutoa ushuhuda wake, uliotiwa muhuri hadi wakati wa mwisho, wakati ambapo ujumbe wa malaika wa kwanza utatangazwa kwa ulimwengu wetu. Mambo haya ni ya umuhimu usio na kifani katika siku hizi za mwisho; lakini ilhali ‘wengi watatakaswa, na kufanywa weupe, na kujaribiwa,’ ‘waovu watafanya uovu; wala hakuna miongoni mwa waovu atakayeelewa.’ Jinsi hili lilivyo kweli! Dhambi ni uvunjaji wa sheria ya Mungu; na wale ambao hawatakubali nuru kuhusu sheria ya Mungu hawataelewa kutangazwa kwa ujumbe wa malaika wa kwanza, wa pili, na wa tatu. Kitabu cha Danieli kinaondolewa muhuri katika Ufunuo kwa Yohana, na hutuchukua mbele hadi matukio ya mwisho ya historia ya dunia hii.

“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.

"Je, ndugu zetu wataweka akilini kwamba tunaishi katikati ya hatari za siku za mwisho? Someni Ufunuo sambamba na Danieli. Fundisheni mambo haya." Testimonies to Ministers, 114, 115.