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.
但以理書第十一章第十六至第十九節，表述由美國即將來臨之星期日法開始，直到米迦勒興起、人類恩 probation 結束之歷史。因此，這亦表述同章第四十一至第四十五節之歷史。
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.
但那前來攻擊佢嘅，必任意而行，冇人能夠喺佢面前站立得住；佢必站喺榮美之地，而嗰地必因佢手中而被毀滅。佢亦必定意要率領全國之力進入，正直人與佢同去；佢就必如此行：又要將婦女中嘅女子給佢，為要敗壞佢；但嗰女子必站唔住喺佢一邊，也唔歸於佢。此後，佢必轉向眾海島，並且攻取好多；但有一位君王要為自己止息佢所加嘅羞辱，並且使嗰羞辱歸到佢自己身上，而唔將羞辱歸於自己。然後，佢必轉向本地嘅保障；但佢必絆跌仆倒，終至唔再被尋見。Daniel 11:16–19.
When Sister White addressed the final fulfillment of Daniel chapter eleven, she stated “that much of the history that has been fulfilled in this prophecy will be repeated.” Verses forty-one through forty-five repeat the prophetic history of these verses. The verses were fulfilled when pagan Rome took control of the world by first conquering three geographical areas.
當懷愛倫姊妹論到但以理書第十一章嘅最終應驗時，佢指出：「呢個預言之中已經應驗咗嘅歷史，有好多都會重演。」第四十一至第四十五節，重述咗呢啲經文所記載嘅預言歷史。呢啲經文喺異教羅馬掌控世界、首先征服三個地理區域之時，已經得到應驗。
“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.
「雖然埃及不能在北方王安提阿古面前站立得住，安提阿古卻不能在如今前來攻擊他的羅馬人面前站立得住。再沒有任何國度能夠抵擋這股興起中的權勢。主前65年，龐培奪去安提阿古‧亞細亞提古的一切產業，使敘利亞淪為羅馬的一省；當時敘利亞被征服，並被併入羅馬帝國。
“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.
「同一個權勢亦要站立喺聖地之中，並且吞滅佢。羅馬於主前162年藉住結盟，同神嘅子民——猶太人——建立咗關連；由呢個日期起，佢喺預言年代表上就佔據咗顯著嘅地位。然而，佢並唔係直到主前63年，先至藉住實際征服而取得對猶太地嘅管轄權；而且事情乃係以下列方式發生。」
“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.
當龐培自遠征本都王米特里達梯歸來之時，猶太地有兩個爭位者——希耳加奴與亞里斯多布魯——正在為王冠而爭鬥。他們的案件呈到龐培面前；龐培很快便看出亞里斯多布魯所主張之不公，然而他希望將此事的裁決延後，待他完成那次久已渴望的阿拉伯遠征之後，再行回來，按他所看為公正妥當的方式處理他們的事務。亞里斯多布魯洞悉龐培真實的心意，便急忙返回猶太地，武裝其民，並準備作強力的防禦，決意不惜一切代價保住王位，因他預見這王冠將被判歸他人。龐培緊追那逃亡者。當他逼近耶路撒冷之際，亞里斯多布魯開始為自己所行的路後悔，便出來迎見他，並試圖藉着應許完全降服及大量金錢來平息此事。龐培接受了這提議，遂派加比紐率領一隊士兵前去收取那筆款項。但當那副將抵達耶路撒冷時，卻發現城門向他緊閉；並有人從城牆上告知他，那城決不遵守這項協議。
“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.
「龐培為免白白受此愚弄，便將他所扣留在身邊的亞里斯多布置於鐵鐐之中，隨即率領全軍進攻耶路撒冷。亞里斯多布一黨主張固守城池；希爾迦努一黨則主張打開城門。後者既佔多數，又得勢，於是龐培得以自由進入城中。其後，亞里斯多布的追隨者退守聖殿山，既決意保衛那地方，正如龐培決意攻取它一樣。三個月末，城牆被攻破出一個足可供強攻的缺口，那地方遂在刀劍之下被奪取。其後所發生的慘烈屠殺中，共有一萬二千人被殺。史家說，當時祭司正從事神聖禮儀，卻仍以鎮定之手、堅定之志，照常履行其職分，彷彿對那狂亂的喧囂全然不覺；這乃是一幕令人動容的景象，儘管他們四圍的親友都被交於殺戮，儘管他們自己的血也常與所獻祭牲的血混在一起。」
“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.
「戰事既已終止，龐培拆毀耶路撒冷的城牆，將數座城市由猶太地的管轄之下轉歸敘利亞的管轄之下，並向猶太人徵收貢賦。如此，耶路撒冷首次因征服而落入那權勢手中；此權勢要以其鐵腕緊握『榮美之地』，直到將其徹底吞滅。」
“‘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.’
「第17節：『他必定意，要率領他全國之力而來，並有正直人與他同來；他必如此行：又要將婦女中之女給他，要敗壞她；但她卻不能站在他這邊，也不歸於他。』」
“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.
「牛頓主教為此節提出另一種譯法，似乎更清楚地表達其意思，如下：『他亦必定意圖以武力進入全國。』第16節已把我們帶到羅馬人征服敘利亞和猶太地之處。羅馬先前已征服馬其頓和色雷斯。如今，在亞歷山大之『全國』之中，尚未被置於羅馬權勢之下的，只剩埃及；而這權勢現今已定意以武力進入那地。」
“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.
托勒密·奧勒忒斯於主前51年逝世。他將埃及的王冠與國度留給其長子與長女，即托勒密與克麗奧佩脫拉。他在遺囑中規定，二人當彼此成婚，並共同執政；又因他們年幼，遂被置於羅馬人之監護之下。羅馬人民接受了這項託付，並委任龐培為埃及年幼繼承人的監護人。
“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.
「不久之後，龐培與凱撒之間爆發爭端，兩位統帥遂在法薩盧斯進行了那場著名的會戰。龐培戰敗，逃往埃及。凱撒隨即尾隨追往彼處；但在他抵達之前，龐培已被托勒密卑鄙地殺害；他原是受委派作托勒密之監護人的。因此，凱撒便承接了那原先授予龐培的委任，作托勒密與克麗奧佩脫拉的監護人。他發現埃及因內部動亂而陷於騷亂之中，托勒密與克麗奧佩脫拉彼此為敵，而她亦被剝奪了自己在政權中的分位。儘管如此，他仍毫不遲疑地率領其微小兵力——八百騎兵與三千二百步兵——在亞歷山大里亞登陸，審理這場爭端，並著手予以解決。由於騷亂日益加劇，凱撒發覺自己這支小規模兵力不足以維持其據點；又因當時所吹的北風使他不能離開埃及，便差遣人往亞西亞去，下令凡他在該地所有軍隊，盡速前來援助他。」
“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.
佢以最傲慢嘅態度頒下命令，要托勒密同克麗奧佩脫拉解散佢哋嘅軍隊，親自到佢面前，就彼此之間嘅爭端求取裁決，並遵從佢嘅判決。埃及既係一個獨立王國，呢道傲慢嘅命令就被視為對其王室尊嚴嘅侮辱；埃及人因此極為憤怒，遂即起兵。凱撒回應話，佢係憑住佢哋父親奧勒忒斯嘅遺命而行事；奧勒忒斯曾將自己嘅兒女託付於羅馬元老院同人民監護，而呢一切權柄如今都以執政官嘅身分集中於佢一人身上；並且，作為監護人，佢有權喺佢哋之間作出仲裁。
“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.
「事情最終被帶到佢面前，亦委任咗代言人去為雙方各自申辯。克利奧佩特拉深知呢位羅馬大征服者嘅弱點，因而判斷，佢本人容貌之美，比起任何佢所能聘用嘅辯士，更能有效使判決傾向於佢。為咗喺不被察覺之下到達佢面前，佢採用咗如下嘅計策：佢將自己全身伸直，躺喺一包衣服之中；佢嘅西西里僕人阿波羅多洛斯把嗰包裹用布包起，用皮帶紮好，然後擱上自己如赫剌克勒斯一般有力嘅肩膀，前往該撒嘅居所。佢聲稱有一件禮物要獻畀呢位羅馬將軍，因此獲准穿過堡壘之門，進到該撒面前，並將所負嘅重擔放喺佢腳前。當該撒解開呢個有生命嘅包裹時，看哪，貌美嘅克利奧佩特拉就站喺佢面前。該撒對呢個計策非但毫不見怪，而且，正如彼得後書 2:14 所描述嗰種性情，羅林話，呢位絕色女子初次映入佢眼簾，便完全產生咗佢所期望嘅效果。」
“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.
「凱撒終於頒令，照着遺囑之原意，命兄妹二人共同登位執政。國政首輔波提努斯，既曾在驅逐克麗奧佩脫拉離開王位一事上居於主導地位，便懼怕她復位所帶來的後果。因此，他開始在民眾中間暗中挑撥，激起對凱撒的猜忌與敵意， insinuating 說他最終有意將獨掌之權交給克麗奧佩脫拉。公開的叛亂很快隨之而起。阿基拉斯率領二萬人進軍，要把凱撒逐出亞歷山大。凱撒巧妙地將他那支為數不多的兵力部署於城中的街道與巷弄之間，因而毫不費力便擊退了這次攻勢。埃及人遂企圖焚毀他的艦隊；他則以焚燒他們的艦隊還擊。由於一些着火的船隻被漂近碼頭，城中數座建築物亦告焚毀，而著名的亞歷山大圖書館——藏書近四十萬卷——也被毀滅了。」
“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.
戰事愈益險惡，該撒便向所有鄰近各國求援。一支龐大艦隊自小亞細亞前來助他。米特里達梯率領在敘利亞與基利家所徵集的軍隊，起程往埃及去。以土買人安提帕特帶同三千猶太人與他會合。那些把守通往埃及隘口的猶太人，容許大軍毫無阻礙地通過。若非他們如此合作，整個計劃必定失敗。這支軍隊的到來，決定了勝負。尼羅河附近爆發了一場決定性的戰役，結果該撒大獲全勝。托勒密企圖逃遁時，在河中溺斃。其後，亞歷山大城與全埃及都向勝利者降服。至此，羅馬已進入並吞併了亞歷山大原有王國的全部版圖。
“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.
文中所謂「正直人」，無疑是指猶太人；他們曾給予他前文所述之援助。若無此援助，他必定失敗；有了這援助，他便於主前 47 年將埃及全然征服，置於自己權下。
“‘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.
「『婦女所愛慕的女子，使他敗壞。』歷史家指出，凱撒對克麗奧佩脫拉所懷的情慾——她為他生了一子——乃是他冒險發動埃及戰爭這場如此危險遠征的唯一原因。這使他在埃及逗留的時間遠較其政務所需為長；他與那放蕩的女王終夜宴飲荒嬉。『然而，』先知說，『她必不站在他那邊，也不歸於他。』後來，克麗奧佩脫拉轉而依附安東尼，即奧古斯都·凱撒的仇敵，並竭盡全力敵擋羅馬。」
“‘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.’
「『第18節：此後，他必轉向眾海島，並要攻取許多；但必有一位君王為自己使他所加的羞辱止息；這羞辱必不歸於那君王自己，反要歸到他身上。』」
“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.
與基米里博斯普魯斯王法爾那刻斯之戰，終於使他離開埃及。「他一抵達敵軍所在之處，」普賴多說，「便既不給自己、也不給他們任何喘息之機，立刻進擊，並且徹底戰勝了他們；關於此事，他曾以三個字寫信告知他的一位朋友：Veni, vidi, vici；我來了，我看見了，我征服了。」本節後半部分帶有若干隱晦之處，且對其應用亦有不同意見。有人把它應用到凱撒生平更早的時期，並認為可在他與龐培的爭戰中找到應驗。然而，預言中前後相連、界定分明的事件，清楚迫使我們必須在他戰勝法爾那刻斯之後、以及凱撒在羅馬之死——即下一節所呈現之事——之前，尋找這部分預言的應驗。若能有關於這一時期更為詳盡的歷史，或可揭示出一些事件，使這段經文的應用不致窒礙難明。
“‘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.’
「『第19節：其後，他必轉面向自己本地的保障；但他必絆跌仆倒，歸於無有。』」
“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.
「喺呢次征服之後，凱撒擊敗咗龐培黨所餘下最後嘅殘餘勢力：加圖同西庇阿喺非洲，拉比努斯同瓦魯斯喺西班牙。佢返到羅馬，即『本地之保障』，就被立為終身獨裁官；又有其他權柄同尊榮加授畀佢，以致佢實際上成為全帝國嘅絕對主宰。然而，先知曾經講過，佢必絆跌而傾覆。呢種措辭表明，佢嘅覆亡將會係突然同出人意表，正如一個人行路時偶然失足一樣。事實亦正係如此：呢個曾經征戰並取勝五百場戰役、攻取一千座城邑、殺戮一百一十九萬二千人嘅人，唔係喺戰陣喧囂、爭戰正烈之時倒下，反而係喺佢以為自己前路平坦、鋪滿鮮花，而危險被視為遠在天邊之際倒下；因為當佢坐喺元老院議事廳之內嗰張金製寶座之上，要從嗰個議會手中接受王號之時，背叛嘅匕首忽然直刺入佢心臟。卡西烏斯、布魯圖，同其他同謀者一齊撲向佢，佢就倒下，身中二十三刀。於是，佢就咁突然絆跌而傾覆，並且不復存在，主前44年。」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.
異教羅馬（北方王）被立於王位之上之歷史性應驗，乃是一段預表現代羅馬於即將來臨之星期日法案所發生之三重聯合中登基之歷史。此段歷史亦在第三十至三十六節中以預表方式表明；該處指出，教皇權首次於538年被立於王位之上。第十六至十九節，以及第三十一至三十六節，二者皆代表推羅淫婦最後之興起與傾覆。此段歷史亦曾在第五至第九節中被表述，當時第一位北方王在征服了三個地理區域之後被建立起來。其後，他與南方王立約，卻又背約；作為回應，南方王施以致命傷，而北方王則死於埃及之囚擄中。
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.
第五至第九節、第十六至第十九節，以及第三十至第三十六節，提供咗三條先知性嘅線索，並喺第四十至第四十五節之中得着應驗。當懷愛倫姊妹指出「呢個預言之中已經應驗咗嘅歷史，有好多將會重演」之時，佢實際上嘅意思係，成章都係用嚟說明第四十至第四十五節。第二十至第二十二節指出基督嘅降生同埋死亡，因此藉着祂嘅降生，象徵咗1798年同1989年呢兩個末時；而祂喺十字架上嘅死，則象徵1844年10月22日同埋星期日法案。
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.
第二十三節指出咗喺馬加比起義歷史期間，猶太人同羅馬之間所立嘅聯盟。喺嗰段歷史入面，呢個「聯盟」係以主前161年同主前158年呢兩個年份所代表。馬加比嘅歷史代表一條內部嘅線，其開端係由猶太人主動發起、羅馬同馬加比猶太人之間嘅一個「聯盟」，並且最終以猶太人宣告佢哋除咗該撒之外冇王而告終。當然，第二十三節係承接第二十一節同第二十二節而來；第二十一節指出基督嘅降生，呢個乃係一個末時嘅預言時點，而第二十二節指出十字架，十字架所代表嘅乃係星期日法。
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.
喺十字架嗰度，猶太人認定凱撒（羅馬）為佢哋嘅王，而第二十三節所講嘅「聯盟」，乃係指猶太人選擇事奉羅馬嘅開始，正正就喺猶太人宣告佢哋效忠羅馬之終點上。猶太人嘅結局——即喺十字架所表徵者——其後隨之而來嘅，乃係猶太人與羅馬結盟嘅開始。
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.
第二十四至三十節描述異教羅馬自公元前31年亞克興海戰起，直到公元330年首都由羅馬遷往君士坦丁堡為止，至高統治之三百六十年。此三百六十年乃預表教皇羅馬至高統治之一千二百六十年；二者合而一同代表自第四十一節所指之時期，以及那將於即將來臨之星期日法案中出現之三重聯合，直到恩典時期結束。
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.
第十一章之中歷史嘅一切先知性脈絡，都同《但以理書》第十一章最後六節相互對應；然而，真正屬於「但以理預言中關乎末後日子嗰一部分」嘅，乃係由一九八九年末時所開始嘅先知性歷史——即第四十節所表徵者——直到第四十一節所指向嘅星期日法令為止。第四十節之中所留白嘅歷史，乃係《耶穌基督嘅啟示》；此啟示係喺日期近咗之時被揭開，就係恩門關閉之前不久。
We will continue this study in the next article.
我哋將會喺下一篇文章繼續呢項研讀。
“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.
「我哋有上帝嘅誡命，同埋耶穌基督嘅見證；呢見證就係預言之靈。上帝嘅聖言之中藏有無價嘅珍寶。凡查考呢聖言嘅人，都應當保持心思清明。佢哋絕不可喺飲食上放縱敗壞嘅食慾。」
“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.
「如果佢哋咁樣做，頭腦就會陷於混亂；佢哋將無力承受深入挖掘、以明白嗰啲同呢個地上歷史最後場景有關之事其意義所帶嚟嘅壓力。」
“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.
「當《但以理書》同《啟示錄》被更透徹咁明白之時，信徒就會有一種全然唔同嘅宗教經驗。佢哋將會得見天上敞開之門嘅異象；心靈同意念都會深受嗰種品格所感動，而人人都必須培養呢種品格，先至可以體會到嗰要成為清心之人賞賜嘅福樂。」
“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.’
「主必賜福予一切謙卑溫柔地尋求明白《啟示錄》中所啟示之事的人。此書所蘊含者極其豐富，滿有不朽，充滿榮耀；凡懇切閱讀並查考的人，都必得着那賜給『聽見這預言上的話，又遵守其中所記載之事』之人的福分。」
“One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.
從《啟示錄》的研讀中，有一點必定可以明白——就是上帝與祂子民之間的聯繫乃是密切而明確的。
“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?
「喺天上嘅宇宙同呢個世界之間，可以見到一種奇妙嘅聯繫。向但以理所啟示嘅事，後來由喺拔摩海島向約翰所賜嘅啟示加以補足。呢兩卷書都應當仔細研讀。但以理曾兩次詢問：『到末時仲有幾耐呢？』」
“‘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.’
「我聽見了，卻不明白；於是我說：『我主啊，這些事的結局將會如何呢？』祂說：『但以理啊，你只管去吧；因為這些話已經隱藏封閉，並且封印，直到末時。必有許多人得潔淨，成為潔白，且被熬煉；惟有惡人仍必行惡；一切惡人都不會明白，惟獨智慧人必明白。從除掉常獻的燔祭，並設立那行毀壞可憎之物的時候起，必有一千二百九十日。那等候並且達到一千三百三十五日的，那人便為有福。至於你，你只管去，直到末了；因為你必安歇，並且到了那些日子的末了，你必起來，承受你的分。』」
“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.
「就係猶大支派之獅子揭開咗嗰書卷嘅封印，並且將呢末後日子所必有之事嘅啟示賜畀約翰。
“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.
但以理站喺自己嘅位分上，去承擔佢嘅見證；呢個見證一直封住，直到末時，就是第一位天使嘅信息要向我哋呢個世界宣告嘅時候。喺呢啲末後嘅日子，呢啲事具有無限重大嘅意義；但係，當「必有許多人使自己清淨潔白，且被熬煉」嘅時候，「惡人仍必行惡；一切惡人都不明白」。呢話實在何等真確！罪就係干犯上帝嘅律法；凡唔肯接受有關上帝律法之亮光嘅人，就唔能明白第一、第二同第三位天使信息嘅宣告。《但以理書》喺約翰所領受嘅啟示中被揭開，並且帶領我哋一直前進，直到呢個地球歷史最後嘅場景。
“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.
「我哋嘅弟兄會唔會記住，我哋正活喺末後日子嘅危險之中呢？要將《啟示錄》同《但以理書》一齊研讀。要教導呢啲事。」《給傳道人嘅證言》，114, 115。