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.
《但以理书》第十一章第十六至第十九节，代表一段历史，这段历史始于美国即将到来的星期日法令，直到米迦勒兴起、人类恩 probation 结束之时。因此，这也代表了同章第四十一节至第四十五节的历史。
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.
惟有那来攻击他的人，必任意而行，无人能在他面前站立；他必站在那荣美之地，并且那地必在他手下被毁坏。他也要定意以全国之力进入，并有正直的人与他同在；他就这样行：他要把女子之女给他，以败坏她；但她并不站在他一边，也不为他。此后，他要转脸向众海岛，并夺取许多；但有一位首领为自己使他所加的羞辱止息，并且毫不自受羞辱，反使羞辱归到他身上。然后他必转脸向自己国中的保障，却要绊跌仆倒，不再被寻见。但以理书 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.
当怀爱伦姐妹谈到《但以理书》第十一章的最终应验时，她指出：“这预言中已经应验的许多历史将会重演。”第41至第45节重现了这些经文的预言历史。当异教罗马先征服三个地理区域而掌控世界时，这些经文便得以应验。
“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.
“虽然埃及不能在北方王安条古面前站立得住，安条古却不能在如今前来攻击他的罗马人面前站立得住。再没有任何国度能够抵挡这正在兴起的强权。叙利亚于主前65年被征服并并入罗马帝国；当时庞培剥夺了安条古·亚细亚提古的领地，并将叙利亚降为罗马的一个行省。”
“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.
“同一权势也必站立在圣地，并将其吞灭。罗马于公元前162年借着结盟而与上帝的子民——犹太人——发生联系；自此日期起，它便在预言的年代表中占据显著地位。然而，直到公元前63年，它才借着实际的征服取得对犹太地的管辖权；其经过如下。 ”
“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.
在庞培从讨伐本都王米特里达梯的远征归来时，两个竞争者希尔卡努斯和亚里斯托布鲁斯正为犹太的王位角逐。他们的案件呈到庞培面前，庞培很快看出亚里斯托布鲁斯的主张不公，但他希望将此事的裁决推迟到他久已盼望的阿拉伯远征之后，并承诺届时返回，按公正适当的方式处理他们的事务。亚里斯托布鲁斯洞悉了庞培的真实意图，急忙返回犹太，武装其臣民，准备进行强有力的防御，决心不惜一切代价保住他预见会判给他人的王位。庞培紧追其后。临近耶路撒冷时，亚里斯托布鲁斯开始为自己的做法后悔，出城迎见，试图通过许诺完全服从并奉上巨额金钱来调停此事。庞培接受了这一提议，派加比尼乌斯率一支分遣部队前去收取款项。然而当这位副将抵达耶路撒冷时，却发现城门紧闭，并且有人在城墙上告诉他，城中不会履行这项协议。
“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.
庞培不容如此欺瞒而逍遥法外，便将留在他身边的亚里斯多布鲁斯戴上镣铐，并随即率全军进军耶路撒冷。亚里斯多布鲁斯的拥护者主张固守此地；许尔坎的支持者则主张开城门。后者人数居多并占了上风，庞培于是得以自由进入城中。于是，亚里斯多布鲁斯的追随者退守圣殿山，他们守住此处的决心与庞培攻陷它的决心同样坚定。三个月后，城墙被凿出一个足以发动强攻的缺口，该地遂被刀剑攻克。在随后发生的惨烈屠杀中，有一万二千人被杀。历史学家说，有一幕令人动容：看到祭司当时正从事神圣的祭礼，手稳心定，坚持不懈地履行他们惯常的职务，似乎对外面的狂乱喧嚣浑然不觉，尽管他们周围的友人正被屠杀，甚至他们自己的鲜血常与祭牲的血混在一起。
“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.
平息战事之后，庞培拆毁了耶路撒冷的城墙，将若干城邑从犹太的管辖划归叙利亚的管辖，并向犹太人课以贡赋。于是，耶路撒冷首次因征服而落入那股强权之手，这股强权后来以铁腕钳制“荣美之地”，直到将其完全吞噬。
“‘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节。他也要定意以他全国的力量进入，并有正直的人与他同在；他必如此行：又要把妇人的女儿给他，要败坏她；但她却不站在他那一边，也不向着他。'
“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.
牛顿主教为这一节提供了另一种读法，似乎更清楚地表达其意思，如下：“他也要定意以武力进入整个王国。”第16节把我们带到了罗马人征服叙利亚和犹太之时。罗马此前已征服马其顿和色雷斯。此时，在亚历山大的“整个王国”中，唯有埃及尚未臣服于罗马的权势；而罗马的权势如今便定意以武力进入那一国。
“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·奥勒特于公元前51年去世。他将埃及的王冠与国度留给了他的长子与长女，即托勒密和克娄巴特拉。他在遗嘱中规定，他们应当彼此结婚，并共同执政；并且由于他们年幼，便被置于罗马人的监护之下。罗马人民接受了这一托付，并委任庞培为埃及年轻继承人的监护人。 ”
“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.
不久之后，庞培与凯撒之间爆发了争端，两位将领在法萨卢斯进行了著名的决战。庞培战败，逃入埃及。凯撒随即追至那里；但在他抵达之前，庞培已被托勒密卑鄙地谋杀，而庞培先前被任命为托勒密的监护人。于是凯撒接过原授予庞培的任命，担任托勒密与克娄巴特拉的监护人。他发现埃及因内乱而骚动不安，托勒密与克娄巴特拉彼此为敌，而她被剥夺了自己的共治地位。尽管如此，他仍毫不迟疑地率领他那支小部队——800名骑兵和3200名步兵——在亚历山大登陆，过问这场争端并着手调停解决。随着事势日益恶化，凯撒发觉这点兵力不足以稳住局面，而当时盛行的北风又使他无法离开埃及，于是他派人前往亚细亚，下令他在该地的一切部队尽快前来援助。
“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.
他以极其傲慢的方式下令，要求托勒密和克娄巴特拉解散他们的军队，到他面前接受对其纷争的裁处，并服从他的决定。由于埃及是一个独立的王国，这道傲慢的命令被视为对其王室尊严的冒犯，埃及人因此大为震怒，纷纷拿起武器。凯撒答称，他是依据他们的父亲奥勒特斯的遗嘱行事；奥勒特斯曾把他的子女置于罗马元老院与人民的监护之下，其全部权力如今作为执政官集中于他一身；并且，作为监护人，他有权在他们之间进行仲裁。
“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.
事情终于被提到他面前，并为双方各自指派辩护人陈词。克娄巴特拉深知这位伟大罗马征服者的弱点，认为与其雇用任何辩士，不如亲自以美貌现身，更能使判决向她有利。为了在不被发觉的情况下得以接近他，她施用了如下计策：她把自己伸直躺进一捆衣物里；她的西西里仆人阿波罗多洛斯用布将其裹好，又用皮条扎紧，然后扛在他那赫拉克勒斯般的肩上，前往凯撒的居所。他称自己带来一件献给这位罗马将军的礼物，于是获准从城堡大门进入，进到凯撒面前，把那重负放在他脚前。凯撒解开这件有生命的包裹时，只见美丽的克娄巴特拉站在他面前。他对这计策丝毫不以为忤，而他的品性正如彼得后书2:14所描写的那样。据罗林所言，初见如此美丽的女子，便对他产生了她所期望的全部效果。
“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.
凯撒最终裁定，按照遗嘱的本意，让这对兄妹共同登上王位。身为首席大臣的波提努斯在将克娄巴特拉逐出王位一事上起了主要作用，因而惧怕她复位的后果。于是他在民众中散布流言，煽动对凯撒的猜忌与敌意，影射他打算最终让克娄巴特拉独揽大权。公开的叛乱很快爆发。阿基拉斯率领两万人进逼，企图将凯撒逐出亚历山大港。凯撒把他那规模很小的部队巧妙地部署在城中的街巷之间，击退进攻毫不费力。埃及人着手摧毁他的舰队，他则以焚毁对方的舰队作为回击。几艘燃烧的船只被冲到码头附近，城中数座建筑被引燃，而那座藏书近四十万卷的著名亚历山大图书馆也毁于大火。
“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.
战争形势日益险恶，凯撒向周边各国派人求援。一支庞大的舰队从小亚细亚前来援助他。米特里达梯率在叙利亚和奇里乞亚征募的军队启程赴埃及。以土买人安提帕特带领三千名犹太人与之会合。掌控通往埃及关隘的犹太人允许大军畅通无阻地通过。若非他们的合作，整个计划必将失败。这支军队的到来决定了胜负。在尼罗河附近爆发了一场决定性的战斗，凯撒取得了全胜。托勒密企图逃跑时在河中溺亡。亚历山大城和整个埃及随后向胜者屈服。罗马至此已进入并吞并了亚历山大原先王国的全部领土。
“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.
文中所谓“正直的人”，无疑是指犹太人；他们曾给予他前文所提及的援助。若没有这援助，他必定失败；有了这援助，他便于主前 47 年将埃及完全征服，置于其权下。
“‘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.
‘妇人之女，败坏她。’ 史家认为，凯撒对克娄巴特拉所怀的激情（他与她生有一子）是他发动像埃及战争这样危险的远征的唯一原因。这使他在埃及逗留的时间远远超过政务所需；他整夜与这位放荡的女王宴饮作乐。‘但是，’先知说，‘她必不站在他一边，也不助他。’ 此后，克娄巴特拉转而与安东尼结盟——奥古斯都·凯撒的敌人——并倾其全力对抗罗马。
“‘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节。此后，他要转脸向众海岛，并夺取许多；但有一位王子为了自己的缘故，必使他所加的羞辱止息；他自己并不受羞辱，反使那羞辱转到那人身上。
“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.
与辛梅里安博斯普鲁斯的国王法尔纳克斯的战争，最终使他离开了埃及。“当他抵达敌军所在之处时，”普赖多说，“他既不给自己也不给他们丝毫喘息之机，立刻发起进攻，并取得了完全的胜利；他为此以这三个词写信告知一位朋友：Veni, vidi, vici；‘我来了，我看见了，我征服了’。”这一节的后半部分略显晦涩，对于其适用的看法也不尽一致。有人把它追溯到恺撒生平的更早时期，认为在他与庞培的争执中可以找到应验。但预言中前后清楚界定的事件，迫使我们在战胜法尔纳克斯与恺撒在罗马之死之间，去寻找这部分预言的应验，如下节所示。对这一时期更为完整的历史记述，或许会揭示一些事件，使这段经文的应用不再令人困惑。
“‘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节：随后他要转脸向自己本国的要塞；但他必绊跌而倒，不再被找到。'
“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.
“在这次征服之后，凯撒又击败了庞培党最后残余的势力，即在非洲的加图和西庇阿，以及在西班牙的拉比埃努斯和瓦鲁斯。回到罗马——‘他本地的保障’——之后，他被立为终身独裁官；又有其他种种权柄与尊荣赐给他，使他实际上成为整个帝国的绝对君主。然而，先知曾说他必绊跌仆倒。这种措辞表明，他的倾覆将是突然的、出人意料的，正如人在行走时偶然失足一样。事实也正是如此：这个曾经争战并获胜五百次、攻取一千座城邑、杀戮一百一十九万二千人之人，竟不是倒在战阵喧嚣、争斗激烈之时，乃是在他以为前路平坦、遍布鲜花，并且危险似乎远在天边的时候倒下；因为，当他坐在元老院议事厅里他那黄金宝座上，要从那一机构手中接受王的称号之际，背叛的匕首忽然刺入了他的心脏。卡西乌斯、布鲁图及其他同谋一齐向他扑来，他身中二十三刀而倒下。这样，他就突然绊跌而仆倒，再也寻不着了；时在公元前44年。”乌利亚·史密斯，《但以理书与启示录》，258–264页。
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.
异教罗马（北方王）被立于王位之上的历史，乃是对现代罗马在那即将来到之星期日法所发生之三重联合中登上宝座这一历史的预表。此一历史也预表于第三十至三十六节，这些经文指出了教皇权首次于公元538年被置于王位之上的时候。第十六至十九节，以及第三十一至三十六节，二者都代表推罗淫妇最终的兴起与倾覆。那段历史也表现在第五至第九节中，当时首任北方王在征服了三个地理区域之后被建立起来。此后，他与南方王缔结盟约，却又背弃该约；作为回应，南方王给予其致命的伤痕，而北方王则死于埃及的囚掳之中。
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5至9节、第16至19节和第30至36节提供了三条预言线，在第40至45节中得到应验。怀爱伦姐妹指出“这预言中已经应验的许多历史将会重复”，实际上是说整章都在阐明第40至45节。第20至22节指出基督的降生与死亡，因此，祂的降生预表1798年与1989年的末时，而祂在十字架上的死亡则预表1844年10月22日以及星期日法令。
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.
第二十三节指出，在马加比起义的历史期间，犹太人与罗马之间的同盟。那段历史中的这项“同盟”由公元前161年和公元前158年这两个日期所代表。马加比的历史代表一条内部线，其起点是由犹太人发起的罗马与马加比犹太人之间的“同盟”，最终以犹太人宣称他们除该撒以外没有王而告终。第二十三节当然紧随第二十一和第二十二节之后，而第二十一节指出基督的诞生，这是一个预言性的末时；第二十二节指出十字架，它代表主日法。
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.
在十字架那里，犹太人认定该撒（罗马）为他们的王，而第二十三节中的“盟约”指的是犹太人选择效忠罗马的开始，就在他们宣称效忠罗马达到终点的那一刻。十字架所代表的犹太人的终结之后，紧接着就是犹太人与罗马关联的开始。
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24至30节描写了异教罗马自公元前31年的亚克兴海战起，直到公元330年将首都从罗马迁至君士坦丁堡期间三百六十年的至高统治。这三百六十年的时期预表了教皇罗马至高统治的一千二百六十年，并且二者共同代表从第41节所指的时期开始，经过在即将来临的星期日法令时出现的三重联盟，直到恩典期结束。
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.
第十一章中所有预言的历史线索，都与但以理书第十一章最后六节相一致；然而，由第40节所代表的1989年“终结之时”起，直到第41节的“星期日法令”为止的这段预言历史，才是“与末日有关的但以理书预言的那一部分”。第40节所留白的那段历史，就是当“时候近了”之时、就在恩典期关闭之前所开启的耶稣基督的启示。
We will continue this study in the next article.
我们将在下一篇文章中继续这项研究。
“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.
我们有上帝的诫命和耶稣基督的见证，这见证就是预言的灵。上帝的话语中蕴藏着无价的珍宝。查考这话的人应当保持心智清明；在饮食上绝不可放纵败坏的食欲。
“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.
如果他们这样做，头脑就会混乱；他们将无法承受深入探求的压力，去弄清那些与我们这个地球历史的结束场景有关的事物的意义。
“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.
当《但以理书》和《启示录》被更好地理解时，信徒将会有全然不同的宗教经历。他们将得以一瞥天上敞开的门户，使人人必须培养的品格在他们的心灵与意念中留下深刻的印记，以便得享那将赏赐给清心之人的福分。
“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.’
主必赐福给一切谦卑温顺地寻求明白《启示录》中所启示之事的人。这卷书满载不朽，充满荣耀；凡恳切阅读并查考它的人，都要得着那赐给“听这预言之话，并遵守其中所记载之事”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.
从对《启示录》的研究中，必定会明白一件事——上帝与祂子民之间的关系是密切而明确的。
“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?
天上的宇宙与这个世界之间显出奇妙的联系。后来在拔摩海岛上赐给约翰的启示，又补充了先前赐给但以理的启示。这两本书应当仔细研读。但以理两次询问：“到末了还要多久？”
“‘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.’
'我听见了，却不明白；于是我说：我主啊，这些事的结局将如何呢？他说：但以理啊，你只管去吧；因为这些话已经封闭并密封，直到末时。许多人必被炼净、洁白并熬炼；但恶人仍必行恶，恶人没有一个能明白，惟有智慧人能明白。从除掉常献的燔祭，并设立那行毁坏可憎之物的时候，必有一千二百九十日。那等候而来到一千三百三十五日的，便为有福。至于你，你要去，直到结局；因为你必安息，到了日子的末了，你必起来，得你应得的分。'
“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.
正是犹大支派中的狮子揭开了书卷的封印，并把关于这末后的日子将要发生之事的启示赐给了约翰。
“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.
但以理站在他所分定的位置上，作见证；这见证被封存，直到末时——那时第一位天使的信息要向我们的世界宣告。这些事在这些末后的日子里具有无限的重要性；然而，“必有许多人被炼净、洁白、试验”；“恶人仍必行恶，并且没有一个恶人能明白。”这真是如此！罪就是对上帝律法的违犯；凡不愿接受有关上帝律法之光的人，就不会明白第一、第二和第三位天使信息的宣告。但以理书在赐给约翰的启示中被揭开，并带领我们进入这地球历史的最后场景。
“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.
“我们的弟兄们是否会牢记我们正生活在末后日子的危险之中？将《启示录》与《但以理书》联系起来读。要教导这些事。”《给传道人的证言》，第114、115页。