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.
Amavesi ayishumi nesithupha kuya kweleshumi nesishiyagalolunye esahluko seshumi nanye sikaDaniyeli amele umlando oqala ngomthetho weSonto osuzofika maduze e-United States, kuze kube yilapho uMikayeli esukuma futhi isikhathi sokuhlolwa komuntu siphela. Ngakho-ke futhi amele umlando wevesi lamashumi amane nanye kuya evesini lamashumi amane nanhlanu esahluko esifanayo.
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.
Kodwa lowo oza amelane naye uyakwenza ngokwentando yakhe, futhi akuyikuma muntu phambi kwakhe; uyakuma ezweni elikhazimulayo, eliyakuchithwa ngesandla sakhe. Uyakubhekisa nobuso bakhe ukuba angene ngamandla ombuso wakhe wonke, kanye nabaqotho kanye naye; kanjalo uyakwenza; futhi uyakumnika indodakazi yabesifazane, eyonakalisa yona; kodwa yona ayiyikuma ohlangothini lwakhe, futhi ayiyikuba ngeyakhe. Emva kwalokho uyakubhekisa ubuso bakhe eziqhingini, athathe eziningi; kodwa inkosana ngenxa yayo uqobo iyakuqeda ihlazo elilethwe nguye; ngaphandle kwehlazo layo uqobo iyakubuyisela phezu kwakhe. Khona-ke uyakubhekisa ubuso bakhe enqabeni yezwe lakhe siqu; kodwa uyakukhubeka awe, angabe esatholakala. Daniyeli 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.
Lapho uDade White ekhuluma ngokugcwaliseka kokugcina kwesahluko seshumi nanye sikaDaniyeli, wathi “okuningi komlando ose kugcwalisekile kulesi siprofetho kuyophindwa.” Amavesi angamashumi amane nanye kuya kwangamashumi amane nanhlanu aphinda umlando wesiprofetho walawa mavesi. La mavesi agcwaliseka lapho iRoma yobuqaba ithatha ukulawula umhlaba ngokunqoba kuqala izindawo ezintathu zomhlaba.
“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.
“Nakuba iGibhithe lalingakwazi ukuma phambi kuka-Antiochus, inkosi yasenyakatho, u-Antiochus wayengakwazi ukuma phambi kwamaRoma, ayesesemhlasela ngaleso sikhathi. Kwakungasekho mibuso eyayisakwazi ukumelana nala mandla ayesakhula. ISiriya yanqotshwa, yanezelwa embusweni wamaRoma, lapho uPompey, ngo-65 BC, ephuca u-Antiochus Asiaticus impahla yakhe, futhi ehlisa iSiriya yaba yisifundazwe samaRoma.”
“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.
“Lawo mandla ofanayo kwakufanele futhi ame eZweni eliNgcwele, alichithe. IRoma yahlangana nabantu bakaNkulunkulu, amaJuda, ngesivumelwano, ngo-162 BC, kusukela kuleso sikhathi yaba nendawo evelele ekhalendeni lesiprofetho. Nokho, ayizange ithole igunya phezu kweJudiya ngokunqoba kwangempela kwaze kwaba ngu-63 BC; kwase kwenzeka lokhu ngendlela elandelayo.
“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.
“Ekubuyeni kukaPompey emkhankasweni wakhe wokulwa noMithridates, inkosi yasePontus, kwakukhona ababili ababebangisana, uHyrcanus noAristobulus, belwela umqhele waseJudiya. Udaba lwabo lwafikiswa phambi kukaPompey, owaqaphela masinyane ukungalungi kwezimangalo zika-Aristobulus, kodwa wafisa ukuhlehlisa isinqumo kulolu daba kuze kube semva komkhankaso wakhe ayewulangazelela kakhulu wokungena e-Arabiya, ethembisa ukuthi wayeyakubuya ngaleso sikhathi alungise izindaba zabo ngendlela eyayiyakubonakala ilungile futhi ifanelekile. U-Aristobulus, eseyiqondile imizwa yangempela kaPompey, washesha wabuyela eJudiya, wahlomisa izakhamuzi zakhe, walungiselela ukuzivikela okunamandla, ezimisele, noma ngabe kubiza kanjani, ukugcina umqhele ayebona kusengaphambili ukuthi wawuyokwahlulelwa omunye. UPompey wamlandela eduze umbaleki. Kwathi esondela eJerusalema, u-Aristobulus, eqala ukuphenduka ngenkambo yakhe, waphuma wamhlangabeza, wazama ukulungisa izinto ngokuthembisa ukuzithoba okuphelele kanye nezizumbulu zemali. UPompey, esamukele leso sipho, wathumela uGabinius, ehola ibutho elincane lamasosha, ukuba ayokwamukela leyo mali. Kodwa lapho lowo mholi-jikelele efika eJerusalema, wafica amasango evaliwe emelene naye, watshelwa esezindongeni ukuthi umuzi wawungeke ume kuleso sivumelwano.”
“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.
“UPompey, ukuze angakhohliswa ngaleyo ndlela ngaphandle kwesijeziso, wamfaka ezinsimbini u-Aristobulus, ayemgcinile enaye, wase ehlasela iJerusalema masinyane nalo lonke ibutho lakhe. Abalandeli baka-Aristobulus babefuna ukuvikela leyo ndawo; kanti abakaHyrcanus babefuna ukuvula amasango. Laba bakamuva, bengabaningi futhi benqoba, bamnika uPompey ukungena ngokukhululekile emzini. Khona-ke abalandeli baka-Aristobulus babalekela entabeni yethempeli, bezimisele ngokuphelele ukuyivikela leyo ndawo njengoba noPompey wayezimisele ukuyinqoba. Ekupheleni kwezinyanga ezintathu kwenziwa isikhala odongeni esanele ukuba kuhlaselwe, futhi leyo ndawo yanqotshwa ngenkemba. Ekubulaweni okwesabekayo okwalandela, kwabulawa abantu abayizinkulungwane eziyishumi nambili. Kwakungumbono othinta inhliziyo, kuphawula isazi-mlando, ukubona abapristi, ababebambeke ngaleso sikhathi enkonzweni kaNkulunkulu, beqhubeka ngomsebenzi wabo abawujwayele ngesandla esizolile nangomgomo oqinile, kubonakala sengathi abawuqapheli nhlobo umsindo wesiyaluyalu esesabekayo, nakuba nxazonke zabo abangane babo babeqothulwa, futhi nakuba ngokuvamile negazi labo uqobo lwaluxubana nelomihlatshelo yabo.”
“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.
“Eseyiqedile impi, uPompey wadiliza izindonga zaseJerusalema, wadlulisela imizi eminingana ekubusweni kwaseJudiya wayifaka ngaphansi kwaseSiriya, futhi wabeka intela phezu kwamaJuda. Kanjalo ngokokuqala ngqá iJerusalema labekwa ngokunqotshwa ezandleni zalawo mandla ayeyakubamba ‘izwe elikhazimulayo’ ngesandla sawo sensimbi aze alichithe ngokuphelele.
“‘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.’
“‘IVESI 17. Uyakuqondisa nobuso bakhe ukuba angene ngamandla ombuso wakhe wonke, kanye nabaqotho benaye; futhi uyakwenza kanjalo; amnike indodakazi yabesifazane, eyonakalisayo; kodwa yona ayiyikuma ngasohlangothini lwakhe, futhi ayiyikuba ngeyakhe.’
“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.
“UBhishobhi uNewton unikeza okunye ukufundwa kwaleli vesi, okubonakala kuveza incazelo ngokucace kakhudlwana, kanje: ‘Uyophinde aqinise ubuso bakhe ukungena ngamandla embusweni wonke.’ Ivesi 16 lisilethe lehla kwaze kwaba ekunqotshweni kweSiriya neJudiya ngamaRoma. IRoma yayisivele yanqoba iMasedoniya neThreysi. IGibhithe manje kwakuyikho kuphela okwase kusasele ‘embusweni wonke’ ka-Aleksanda, okwakungakabekwa ngaphansi kwamandla obuRoma, lawo mandla manje ase aqinisa ubuso bawo ukungena ngaleyo ndlela kulelo zwe.”
“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.
“UPtolemy Auletes wafa ngonyaka ka-51 ngaphambi kukaKristu. Washiya umqhele nombuso waseGibhithe endodaneni yakhe endala nasendodakazini yakhe, uPtolemy noCleopatra. Efwilini lakhe kwahlinzekwa ukuthi babeshade, babuse ndawonye; futhi ngenxa yokuthi babesebancane, babekwa ngaphansi kokuvikelwa kwamaRoma. Abantu baseRoma bawamukela lowo mthwalo, base bemisa uPompey ukuba abe ngumqaphi wezindlalifa ezisencane zaseGibhithe.”
“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.
“Kungakapheli sikhathi eside emva kwalokho kwaqubuka ingxabano phakathi kukaPompey noKhesari, kwase kulwiwa impi edumile yasePharsalia phakathi kwalaba baholi ababili bezempi. UPompey, esenqotshiwe, wabalekela eGibhithe. UKhesari wamlandela khona masinyane; kodwa engakafiki, uPompey wayesebulewe ngobuqili nguPtolemy, ayemiswe ukuba ngumqaphi wakhe. Ngakho-ke uKhesari wazithathela leso sikhundla esasiphiwe uPompey, sokuba ngumqaphi kaPtolemy noCleopatra. Wafica iGibhithe lisemvunge ngenxa yeziphithiphithi zangaphakathi, njengoba uPtolemy noCleopatra basebephendukelene baba yizitha, yena esencishiwe isabelo sakhe embusweni. Nokho, akazange anqikaze ukufika ogwini e-Alexandria nebutho lakhe elincane, amahhashi angama-800 namasosha ahamba ngezinyawo angama-3200, ahlole ingxabano, futhi azibophezele ekuyixazululeni. Njengoba izinkinga zazanda usuku nosuku, uKhesari wabona ukuthi ibutho lakhe elincane lalinganele ukulondoloza isikhundla sakhe; futhi ngenxa yokuthi wayengeke akwazi ukuphuma eGibhithe ngenxa yomoya wasenyakatho owawuvunguza ngaleyo nkathi, wathumela e-Asia, eyala ukuthi wonke amabutho ayenawo kuleso sifunda eze kumsiza ngokushesha okukhulu.”
“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.
“Ngendlela yokuziphakamisa ngokwedlulele wamemezela ukuthi uPtolemy noCleopatra kwakumelwe bahlakaze amabutho abo, bavele phambi kwakhe ukuze kuxazululwe ukungezwani kwabo, futhi balandele isinqumo sakhe. Njengoba iGibhithe laliyisigodlo esizimele, leso simemezelo sokuziphakamisa sabhekwa njengesithuko esihlasela isithunzi sobukhosi baso, okwaholela ekutheni abaseGibhithe, bethukuthele kakhulu, baphuthume ezikhalini. UCaesar waphendula ngokuthi wayenza lokho ngamandla entando kayise wabo, uAuletes, owayebeke abantwana bakhe ngaphansi kobuqaphi besigungu senate nabantu baseRoma, okuyiso sonke igunya laso manje elalibekwe kumuntu wakhe njengommeli omkhulu; nokuthi, njengomqaphi, wayenelungelo lokulamula phakathi kwabo.”
“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.
“Udaba ekugcineni lwethulwa phambi kwakhe, kwase kumiswa abameli ukuba bameli udaba lwezinhlangothi ezihlukene. UCleopatra, eqaphela ubuthakathaka bomnqobi omkhulu waseRoma, wacabanga ukuthi ubuhle bokubonakala kwakhe buyoba namandla kakhulu ekutholeni isahlulelo esivuna yena kunanoma yimuphi ummeli ayengamqasha. Ukuze afinyelele phambi kwakhe engabonwa, wasebenzisa leli qhinga elilandelayo: Ezendlalise ngobude bakhe bonke phakathi kwesixha sezingubo, u-Apollodorus, inceku yakhe yaseSicily, wakusonga ngendwangu, wakubopha ngomchilo, wase ekuphakamisa emahlombe akhe anamandla afana nakaHercules, wayofuna emagumbini kaKhesari. Esho ukuthi uphathele induna yaseRoma isipho, wavunyelwa ukuba adlule ngesango lenqaba, wangena phambi kukaKhesari, wabeka lowo mthwalo ezinyaweni zakhe. Lapho uKhesari esekhulule leso sixha esiphilayo, bheka! uCleopatra omuhle wema phambi kwakhe. Wayengekude nokujatshuliswa yilolo qhinga, futhi njengoba ayengowesimilo esichazwe ku-2 Peter 2:14, ukubona kokuqala komuntu omuhle kangaka, kusho uRollin, kwaba nomphumela wonke kuye ayewufisile.”
“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.
“Ekugcineni uKhesari wanquma ukuthi umfowabo nodadewabo mabahlale esihlalweni sobukhosi ngokuhlanganyela, njengokuhambisana nenhloso yefa elashiywa ngencwadi yefa. UPothinus, ungqongqoshe omkhulu wombuso, njengoba ayeyisona sizathu esikhulu ekuxosheni uKleopatra esihlalweni sobukhosi, wesaba umphumela wokubuyiselwa kwakhe. Ngakho waqala ukuvusa umona nobutha ngokumelene noKhesari, ngokusabalalisa phakathi kwesixuku ukuthi inhloso yakhe kwakuwukuthi ekugcineni anike uKleopatra amandla onke yedwa. Ngokushesha kwalandela ukuvukela okusobala. U-Achillas, ehola amadoda angu-20,000, wasondela ezoxosha uKhesari e-Aleksandriya. Ngokuwabeka ngobuciko amadoda akhe ambalwa emigwaqweni nasezindleleni ezincane zomuzi, uKhesari akatholanga bunzima ekunqandeni lokho kuhlasela. AmaGibhithe azama ukubhubhisa umkhumbi wakhe wempi. Waphindisela ngokushisa owawo. Eminye yemikhumbi eyayisha, iqhutshwe isondela edokisini, yenza ukuba izakhiwo eziningana zomuzi zibambe umlilo, kwase kubhujiswa nomtapo wolwazi odumile wase-Aleksandriya, owawuqukethe imiqulu ecishe ibe ngu-400,000.
“The war growing more threatening, Caesar sent into all the neighboring countries for help. A large fleet came from Asia Minor to his assistance. Mithridates set out for Egypt with an army raised in Syria and Cilicia. Antipater the Idumean joined him with 3,000 Jews. The Jews, who held the passes into Egypt, permitted the army to pass on without interruption. Without this co-operation on their part, the whole plan must have failed. The arrival of this army decided the contest. A decisive battle was fought near the Nile, resulting in a complete victory for Caesar. Ptolemy, attempting to escape, was drowned in the river. Alexandria and all Egypt then submitted to the victor. Rome had now entered into and absorbed the whole of the original kingdom of Alexander.
“Impi eyayiya ngokuya iba yingozi kakhulu, uKhesari wathumela kuwo wonke amazwe angomakhelwane efuna usizo. Kwafika ibutho elikhulu lasolwandle livela e-Asia Minor ukuzomsiza. UMithridates waqonda eGibhithe nebutho elalibuthwe eSiriya naseKilikhiya. U-Antipater umIdumiya wahlanganyela naye namaJuda ayi-3,000. AmaJuda, ayephethe izindlela zokungena eGibhithe, alivumela ibutho ukuba lidlule ngaphandle kokuphazamiseka. Ngaphandle kwalokhu kubambisana ngasohlangothini lwawo, lonke icebo kwakumelwe lihluleke. Ukufika kwaleli butho kwanquma umbango. Impi enqumayo yalwiwa eduze kweNayile, kwaphumela ekunqobeni okuphelele kukaKhesari. UPtolemy, ezama ukubaleka, waminza emfuleni. I-Alexandria nalo lonke iGibhithe base bezithoba kumnqobi. IRoma manje yayisingenile futhi yase imunce wonke umbuso wokuqala ka-Alexander.”
“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.
“Nga ‘baqotho’ bombhalo ngokungangabazeki kushiwo amaJuda, amnika usizo oselushiwo kakade. Ngaphandle kwalokhu, wayeyomele ahluleke; kodwa ngakho, wayinqoba ngokuphelele iGibhithe yaba ngaphansi kwamandla akhe, BC 47.
“‘The daughter of women, corrupting her.’ The passion which Caesar had conceived for Cleopatra, by whom he had one son is assigned by the historian as the sole reason of his undertaking so dangerous a campaign as the Egyptian war. This kept him much longer in Egypt than his affairs required, he spending whole nights in feasting and carousing with the dissolute queen. ‘But,’ said the prophet, ‘she shall not stand on his side, neither be for him.’ Cleopatra afterward joined herself to Antony, the enemy of Augustus Caesar, and exerted her whole power against Rome.
“‘Indodakazi yabesifazane, eyiyonakalisayo.’ Uthando olushisekayo uKhesari ayelubambele uKleyophathira, ayenendodana eyodwa naye, lubekwa yisazi-mlando njengesona sizathu sodwa sokuba athathe umkhankaso oyingozi kangaka njengempi yaseGibhithe. Lokhu kwamgcina eGibhithe isikhathi eside kakhulu kunalokho izindaba zakhe ezazikufuna, echitha ubusuku bonke emadilini nasekuzithokoziseni kanye nendlovukazi eyonakele. ‘Kepha,’ kusho umprofethi, ‘akayikuma ngakuye, futhi angeke abe ngowakhe.’ UKleyophathira kamuva wazihlanganisa no-Antoni, isitha sika-Augustu Khesari, wase esebenzisa wonke amandla akhe ukumelana neRoma.
“‘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.’
“‘IVESI 18. Emva kwalokhu uyakuphendulela ubuso bakhe eziqhingini, athumbe eziningi; kodwa inkosana ngenxa yayo uqobo iyakumisa isihlamba esilethwe nguye; ngaphandle kwesihlamba sayo uqobo iyakusibuyisela phezu kwakhe.’”
“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.
“Impi noPharnaces, inkosi yaseCimmerian Bosphorus, yagcina imkhiphile eGibhithe. ‘Ekufikeni kwakhe lapho isitha sasikhona,’ kusho uPrideaux, ‘engaziniki nakancane yena noma bona ithuba lokuphumula, wahlasela masinyane, wanqoba phezu kwabo ukunqoba okuphelele; ngalokho walobela umngane wakhe ngala mazwi amathathu: Veni, vidi, vici; Ngafika, ngabona, nganqoba.’ Ingxenye yokugcina yaleli vesi igubuzelwe ukufiphala okuthile, futhi kukhona ukwehlukana kwemibono mayelana nokusetshenziswa kwayo. Abanye bakusebenzisa emuva kakhulu empilweni kaKesari, futhi bacabanga ukuthi bathola ukugcwaliseka kwakho embangweni wakhe noPompey. Kodwa izehlakalo ezandulelayo nezilandelayo ezichazwe ngokucacile esiprofethweni zisiphoqa ukuba sifune ukugcwaliseka kwale ngxenye yesibikezelo phakathi kokunqoba uPharnaces nokufa kukaKesari eRoma, njengoba kuvezwa evesini elilandelayo. Umlando ogcwele ngokwengeziwe walesi sikhathi ungase uveze obala izehlakalo ezingakwenza ukusetshenziswa kwalesi siqephu kungabi nabunzima.”
“‘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.’
“‘IVESI 19. Khona-ke uyakuphendulela ubuso bakhe enqabeni yezwe lakhe uqobo; kepha uyakukhubeka, awe, angabe esafunyanwa.’”
“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.
“Ngemva kwalokhu kunqoba, uKhesari wanqoba izinsalela zokugcina zeqembu likaPompey, uCato noScipio e-Afrika, kanye noLabienus noVarus eSpain. Ebuyela eRoma, ‘inqaba yezwe lakhe siqu,’ wenziwa umashiqela waphakade; futhi wanikezwa namanye amandla nezihlonipho ezamenza, empeleni, umbusi ophelele wombuso wonke. Kodwa umprofethi wayethe wayeyokhubeka awe. Ulimi olusetshenzisiwe lukhomba ukuthi ukugumbuqelwa kwakhe kwakuyoba ngokuzumayo nangokungalindelekile, njengomuntu okhubeka ngephutha ekuhambeni kwakhe. Kanjalo-ke lo muntu, owalwa wanqoba izimpi eziyikhulu ezinhlanu, wathumba amadolobha ayinkulungwane, futhi wabulala amadoda ayisigidi esisodwa nezinkulungwane eziyikhulu namashumi ayisishiyagalolunye nambili, akazange awe phakathi komsindo wempi nangesikhathi sokuxabana, kodwa lapho ecabanga ukuthi indlela yakhe ibushelelezi futhi yandlalwe ngezimbali, nalapho kwakucatshangwa ukuthi ingozi ikude kakhulu; ngokuba, esehleli esihlalweni sesigele phezu kwesihlalo sakhe sobukhosi segolide, ukuze amukele ezandleni zalowo mzimba isiqu senkosi, ummese wokukhaphela wamhlaba ngokuzumayo enhliziyweni. UCassius, uBrutus, nabanye ababeyakhe uzungu bamgijimela, wase ewa, ehlaba izilonda ezingamashumi amabili nantathu. Ngaleyo ndlela wakhubeka ngokuzumayo futhi wawa, akabe esatholakala, ngo-44 BC.” 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.
Ukugcwaliseka komlando kweRoma yobuqaba (inkosi yasenyakatho), imiswa esihlalweni sobukhosi, kuwumlando ofanekisela kusengaphambili umlando wokubekwa esihlalweni sobukhosi kweRoma yanamuhla ekuhlanganeni okunezingxenye ezintathu okwenzeka emthethweni weSonto osuzayo maduze. Lo mlando ubuye ufanekiswe emavesini amashumi amathathu kuya kwangamashumi amathathu nesithupha, aveza isikhathi lapho ubupapa baqala ukubekwa esihlalweni sobukhosi ngaso ngo-538. Amavesi ayishumi nesithupha kuya kweleshumi nesishiyagalolunye, kanye namavesi angamashumi amathathu nanye kuya kwangamashumi amathathu nesithupha, womabili amele ukuvuka nokuwa kokugcina kwesifebe saseThire. Lowo mlando wawuphinde umelelwe emavesini amahlanu kuya kwayisishiyagalolunye, lapho inkosi yokuqala yasenyakatho yamiswa khona emva kokunqoba izindawo ezintathu zomhlaba. Emva kwalokho yangena esivumelwaneni nenkosi yaseningizimu, kodwa yaphula leso sivumelwano; kwathi ngenxa yalokho inkosi yaseningizimu yaletha inxeba elibulalayo, inkosi yasenyakatho yafa ekuthunjweni kwaseGibhithe.
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.
Amavesi esihlanu kuya kwelesishiyagalolunye, amavesi ayishumi nesithupha kuya kweleshumi nesishiyagalolunye, kanye namavesi angamashumi amathathu kuya kwangamashumi amathathu nesithupha aletha imigqa emithathu yesiprofetho egcwaliseka emavesini angamashumi amane kuya kwangamashumi amane nanhlanu. Ngenkathi uDade White ebeka ukuthi “iningi lomlando eligcwalisekile kulesi siprofetho liyophindwa,” lokhu kwakusho ngempela ukuthi isahluko sonke sikhombisa amavesi angamashumi amane kuya kwangamashumi amane nanhlanu. Amavesi angamashumi amabili kuya kwangamashumi amabili nambili aveza ukuzalwa nokufa kukaKristu, ngaleyo ndlela emelela isikhathi sokuphela kokubili ngo-1798 nango-1989 ngokuzalwa Kwakhe, bese ukufa Kwakhe esiphambanweni kwamele u-Okthoba 22, 1844, kanye nomthetho weSonto.
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.
Ivesi lamashumi amabili nantathu likhomba umfelandawonye phakathi kwamaJuda neRoma, phakathi nomlando wokuvukela kwamaMakkabi. “Umfelandawonye” kulowo mlando umelelwa yimihla ka-161 BC no-158 BC. Umlando wamaMakkabi umele umugqa wangaphakathi oqala “ngomfelandawonye” phakathi kweRoma namaJuda angamaMakkabi owaqalwa ngamaJuda, futhi ekugcineni waphetha ngokuthi amaJuda amemezele ukuthi awanayo inkosi ngaphandle kukaKesari. Ivesi lamashumi amabili nantathu, kambe, lilandela amavesi amashumi amabili nanye namashumi amabili nambili, futhi ivesi lamashumi amabili nanye likhomba ukuzalwa kukaKristu, okuyisikhathi sokuphela ngokwesiprofetho, kanti ivesi lamashumi amabili nambili likhomba isiphambano, esimele umthetho weSonto.
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.
Esiphambanweni amaJuda amqaphela uKhesari (iRoma) njengenkosi yawo, futhi “isivumelwano” sevesi lamashumi amabili nantathu sibhekisela ekuqaleni kokukhetha kwamaJuda ukukhonza iRoma, khona kanye endaweni yokuphela kokumemezela kwamaJuda ukwethembeka kwawo eRoma. Ukuphela kwamaJuda, njengoba kumelelwe esiphambanweni, kulandelwa ukuqala kokuhlangana kwamaJuda neRoma.
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.
Amavesi angamashumi amabili nane kuya kwangamashumi amathathu achaza iminyaka engamakhulu amathathu namashumi ayisithupha lapho iRoma yobuhedeni yabusa ngobukhosi obuphakeme kusukela eMpini yase-Actium ngo-31 BC, kwaze kwaba sekudlulisweni kwenhloko-dolobha isuka eRoma iya eConstantinople ngonyaka ka-330. Lesi sikhathi seminyaka engamakhulu amathathu namashumi ayisithupha sifanekisa iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha lapho iRoma yobupapa yabusa ngobukhosi obuphakeme, futhi ndawonye zimelela isikhathi esivela evesini lamashumi amane nanye, kanye nobunye obuphindwe kathathu obenzeka emthethweni weSonto ozofika maduze, kuze kube sekupheleni komusa.
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.
Yonke imigqa yesiprofetho yomlando esahlukweni seshumi nanye ihambisana namavesi ayisithupha okugcina kaDaniyeli ishumi nanye, kodwa ngumlando wesiprofetho kusukela esikhathini sokuphela ngo-1989, omelwe evesini lamashumi amane kuze kufike emthethweni weSonto evesini lamashumi amane nanye, okuyiwo “leyo ngxenye yesiprofetho sikaDaniyeli ephathelene nezinsuku zokugcina.” Umlando oshiywe ungenalutho evesini lamashumi amane uyisAmbulo sikaJesu Kristu esambulwa lapho isikhathi sesisondele, ngaphambi nje kokuba umusa uvalwe.
We will continue this study in the next article.
Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.
“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.
“Sinemiyalo kaNkulunkulu nobufakazi bukaJesu Kristu, okuyiwona umoya wokuprofetha. Amagugu ayigugu elingenakulinganiswa ayatholakala eZwini likaNkulunkulu. Labo abahlolisisa leliZwi kufanele bagcine ingqondo icacile. Akufanele nanini bazitike ngesifiso sokudla nesokuphuza esonakele.”
“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.
“Uma benza kanjalo, ingqondo iyodideka; abayikukwazi ukumelana nengcindezi yokumba kujule ukuze bathole incazelo yalezo zinto eziphathelene nezigcawu zokugcina zomlando waleli zwe.
“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.
“Lapho izincwadi zikaDaniyeli nezeSambulo seziqondwa kangcono, abakholwayo bayoba nokuhlangenwe nakho kwenkolo okuhluke ngokuphelele. Bayonikwa imibono enjengale yamasango avulekile ezulu kangangokuthi inhliziyo nengqondo kuyohlabeka umxhwele yilowo mlingiswa okumele bonke bawuthuthukise ukuze bafeze ukubusiseka okuyoba ngumvuzo wabahlanzekile ngenhliziyo.
“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.’
“INkosi iyobabusisa bonke abayofuna ngokuqotho nangokuthobeka ukuqonda lokho okwambulwa encwadini yesAmbulo. Le ncwadi iqukethe okuningi okukhulu ngokungafi futhi okugcwele inkazimulo, kangangokuthi bonke abayifundayo futhi bayihlolisise ngobuqotho bamukela isibusiso sabo ‘abezwa amazwi alesi siprofetho, bagcine lezo zinto ezilotshwe kuso.’”
“One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.
“Into eyodwa izoqondakala ngokuqinisekileyo ekutadisheni kweSambulo—ukuthi ubudlelwane phakathi kukaNkulunkulu nabantu baKhe buseduze futhi buqinile.
“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?
“Kubonakala ukuxhumana okumangalisayo phakathi komkhathi wezulu nalo mhlaba. Izinto ezambulwa kuDaniyeli kamuva zagcwaliselwa ngesambulo esanikezwa uJohane esiQhingini sasePhatmose. Lezi zincwadi ezimbili kufanele zifundwe ngokucophelela. Kabili uDaniyeli wabuzisisa, Kuyakuba isikhathi esingakanani kuze kube sekupheleni kwesikhathi?
“‘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.’
“‘Ngase ngizwa, kodwa angiqondanga; ngase ngithi, O Nkosi yami, siyakuba yini isiphetho salezi zinto na? Yase ithi, Hamba indlela yakho, Daniyeli; ngokuba lawa mazwi avaliwe futhi abekwe uphawu kuze kube yisikhathi sokuphela. Abaningi bayakuhlanzwa, benziwe mhlophe, bavivinywe; kodwa ababi bayakwenza okubi; futhi akuyikuba khona noyedwa kwababi oyoqonda; kodwa abahlakaniphileyo bayakuqonda. Futhi kusukela esikhathini lapho umnikelo wemihla ngemihla uyakusulwa, kumiswe isinengiso esichithayo, kuyakuba yizinsuku eziyinkulungwane namakhulu amabili namashumi ayisishiyagalolunye. Ubusisiwe olindayo, afinyelele ezinsukwini eziyinkulungwane namakhulu amathathu namashumi amathathu nanhlanu. Kodwa hamba wena indlela yakho kuze kube sekupheleni; ngokuba uyakuphumula, ume esabelweni sakho ekupheleni kwezinsuku.’”
“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.
“Kwaba yiNgonyama yesizwe sakwaJuda eyavula izimpawu zencwadi yanika uJohane isambulo salokho okuyakuba khona kulezi zinsuku zokugcina.
“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.
“UDaniyeli wema esabelweni sakhe ukuze athwale ubufakazi bakhe obabunamathelisiwe kwaze kwaba yisikhathi sokuphela, lapho umlayezo wengelosi yokuqala wawuzomenyezelwa ezweni lethu. Lezi zindaba zibaluleke ngokungenamkhawulo kulezi zinsuku zokugcina; kodwa kuthi, nakuba ‘abaningi beyokwenziwa bahlanzeke, benziwe mhlophe, bavivinywe,’ ‘ababi bayokwenza ngobubi; futhi akekho kwababi oyokuqonda.’ Yeka ukuthi lokhu kuyiqiniso kanjani! Isono siwukweqa umthetho kaNkulunkulu; futhi labo abangeke bemukele ukukhanya mayelana nomthetho kaNkulunkulu abayikuqonda ukumenyezelwa kwemiyalezo yengelosi yokuqala, yesibili, neyesithathu. Incwadi kaDaniyeli yambulwa encwadini yesAmbulo kuJohane, futhi isiholela phambili iye ezigcawini zokugcina zomlando waleli zwe.”
“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.
“Abafowethu bayakukhumbula yini ukuthi siphila phakathi kwezingozi zezinsuku zokugcina na? Fundani iSambulo lihambisana noDaniyeli. Fundisani lezi zinto.” Testimonies to Ministers, 114, 115.