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# The Book of Daniel - Number One-Hundred and Seventy-Eight

Incwadi kaDaniyeli - Inombolo Ikhulu Elinamashumi Asixhenxe anesibhozo

Prophetic Parallels: The Unfolding of Daniel 11 in the Last Days

Iingqamaniso Zobuprofeti: Ukutyhileka kukaDaniyeli 11 kwiintsuku zokugqibela

Author

Jeff Pippenger

Published

April 8, 2024

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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.

Iindima zeshumi elinesithandathu ukuya kweleshumi elinesithoba zesahluko seshumi elinanye sikaDaniyeli zimele imbali eqala ngomthetho weCawa oza kufika kungekudala eUnited States, de uMikayeli eme yaye ukuvalwa kwexesha lovavanyo loluntu kufike. Ngoko ke zikwamele nembali yeendima zamashumi amane ananye ukuya kwamashumi amane anesihlanu zesahluko esinye.

> 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.

> Ke lowo uzayo ukumchasa uya kwenza ngokwentando yakhe, kungabikho namnye uya kuma phambi kwakhe; yaye uya kuma ezweni elizukileyo, eliya kutshatyalaliswa sisandla sakhe. Kananjalo uya kumisa ubuso bakhe ukuba angene ngamandla obukumkani bakhe bonke, nabathe tye bekuye; enjenjalo ke uya kwenza; yaye uya kumnika intombi yabafazi, eyona ukuze ayonakalise; kodwa ayiyi kuma ngakwicala lakhe, ingabi yeyakhe. Emveni koko uya kubhekisa ubuso bakhe eziqithini, athabathe ezininzi; kodwa inkosana, ngenxa yayo ngokwayo, iya kuyiphelisa ingcikivo ayinikelileyo; ingabi nayingcikivo yayo, iya kuyibuyisela phezu kwayo. Emva koko uya kubhekisa ubuso bakhe enqabeni yelizwe lakhe; kodwa uya kukhubeka awe, angabi safunyanwa. 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.

Xa uDade White wayethetha ngokuzaliseka kokugqibela kwesahluko seshumi elinanye sikaDaniyeli, wathi “ininzi imbali esele izalisekile kwesi siprofeto eya kuphinda yenzeke.” Iindinyana zamashumi amane ananye ukuya kumashumi amane anesihlanu ziphinda imbali yesiprofeto yale miqolo. Ezi ndinyana zazaliseka xa iRoma yobuhedeni yathabatha ulawulo lwehlabathi ngokoyisa kuqala imimandla emithathu yejografi.

> “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.

> “Nangona iYiputa yayingakwazi ukuma phambi kuka-Antiochus, ukumkani wasemntla, noAntiochus wayengenakukwazi ukuma phambi kwamaRoma, awayesele eza kulwa naye ngelo xesha. Akukho bukumkani babusenako kwakhona ukumelana nala mandla ayesakhula. ISiriya yoyiswa, yaza yongezwa kubukumkani bamaRoma, xa uPompey, ngowama-65 BC, wamhlutha uAntiochus Asiaticus izinto zakhe, wayenza iSiriya iphondo laseRoma.”

> “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.

> “Kwalo la mandla lalinokuma eLizwe eliNgcwele, lize lilitshabalalise. IRoma yadityaniswa nabantu bakaThixo, amaYuda, ngomnqophiso, ngowama-162 phambi kukaKristu, ukusukela kuloo mhla ibambe indawo ebalulekileyo kwikhalenda yesiprofeto. Noko ke, ayizange ifumane ulawulo phezu kwelakwaYuda ngokuloyisa ngokwenene kwada kwangowama-63 phambi kukaKristu; yaye oko kwenzeka ngolu hlobo lulandelayo.

> “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 ephuma kuhambo lwakhe lokulwa noMithridates, ukumkani wasePontus, abakhuphisana ababini, uHyrcanus noAristobulus, babexabene ngesithsaba sakwaYuda. Umcimbi wabo waziswa phambi kukaPompey, owathi kungekudala waqonda ukungabi bulungisa kwamabango kaAristobulus, kodwa wanqwenela ukulibazisa isigqibo kulo mba de kube semva kohambo lwakhe awayelunqwenela ixesha elide oluya eArabhiya, ethembisa ukuba uya kuthi emva koko abuye, aze ayilungise imicimbi yabo njengoko kuya kubonakala kufanelekile, kububulungisa nangokufanelekileyo. UAristobulus, eyiqonda imvakalelo yokwenene kaPompey, wakhawuleza wabuyela kwaYuda, waxhobisa abantu bakhe, waza walungiselela ukuzikhusela ngamandla, ezimisele, nokuba kungabiza ntoni na, ukusigcina isithsaba, awayebona kwangaphambili ukuba siya kugwetyelwa komnye. UPompey wamlandela ngokusondeleyo lowo wayebalekile. Ekusondeleni kwakhe eYerusalem, uAristobulus, eqalisa ukuzisola ngendlela yakhe yokwenza, waphuma waya kumkhawulela, wazama ukulungisa izinto ngokuthembisa ukuzithoba okupheleleyo nemali eninzi. UPompey, esamkela eso sicelo, wathumela uGabinius, ekhokela iqela lamajoni, ukuba aye kwamkela loo mali. Kodwa xa loo mphathi-mkhosi wafika eYerusalem, wafumana amasango evaliwe nxamnye naye, waxelelwa esentla kweendonga ukuba isixeko asiyi kuma kweso 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, engafuni ukukhe akhohliswe ngale ndlela aze angohlwaywa, wamfaka ngemixokelelwane uAristobulus, lowo wayemgcine ekunye naye, waza ngoko nangoko wasinga eYerusalem nomkhosi wakhe wonke. Abaxhasi bakaAristobulus babefuna ukukhusela loo ndawo; abo bakaHyrcanus bona befuna ukuvula amasango. Abo bokugqibela, ekubeni babebaninzi yaye boyisa, uPompey wanikwa ukungena ngokukhululekileyo esixekweni. Emva koko abalandeli bakaAristobulus barhoxa baya entabeni yetempile, bezimisele ngokupheleleyo ukuyikhusela loo ndawo njengoko noPompey wayezimisele ukuyithimba. Ekupheleni kweenyanga ezintathu kwavulwa isikhewu eludongeni esaneleyo ukuba kuhlaselwe, yaza loo ndawo yathatyathwa ngencam yekrele. Kumbulalo ombi owalandelayo, kwabulawa abantu abalishumi elinesibini amawaka. Yayiyimbonakalo ebuhlungu, utsho umbhali-mbali, ukubona ababingeleli, ababelo xesha bexakekile enkonzweni yobuthixo, besithi ngesandla esizolileyo nangenjongo engagungqiyo baqhubeke nomsebenzi wabo oqhelekileyo, ngokungathi abawuqondi umsindo wesiphithiphithi esasigqugqisa, nangona macala onke kubo abahlobo babo babenikelwa ekubulaweni, kwanokuba amaxesha amaninzi igazi labo ngokwabo lalixutywa nelamadini abo.”

> “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.

> “Emveni kokuba eluphelisile imfazwe, uPompey wadiliza iindonga zaseYerusalem, waza wasusa izixeko ezininzi kulawulo lwakwaYuda wazibeka phantsi kolwaseSiriya, waza wabeka umrhumo kumaYuda. Ngaloo ndlela, okokuqala, iYerusalem yabekwa ngokoyiswa ezandleni zalo mandla awayeza kubamba ‘ilizwe elizukileyo’ ngoxinzelelo lwawo lwentsimbi ade aligqibe ngokupheleleyo.

> “‘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.’

> “‘INDIMA 17. Uya kumisa ubuso bakhe ukuba angene ngamandla obukumkani bakhe bonke, kunye nabathe tye benaye; aze enjenjalo: amnike intombi yabafazi, eyonakalisa yona; kodwa ayiyi kuma kwicala lakhe, ingabi yeyakhe.’

> “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.

> “UBhishophu Newton unika olunye ufundo lwale ndinyana, olubonakala ngathi luyiveza ngokucace ngakumbi intsingiselo, ngolu hlobo: ‘Kananjalo uya kubhekisa ubuso bakhe ekungeneni ngenkani kubukumkani bonke.’ Indinyana 16 isihlisile de kwaya kufikelela ekoyisweni kweSiriya neYuda ngamaRoma. AmaRoma ayesele eyoyisile ngaphambili iMakedoni neThrace. IYiputa yayisele ikuphela kwento eyayiseleyo ‘kubukumkani bonke’ buka-Alesandire, eyayingekangeniswa phantsi kolawulo lwamaRoma; ngoko ke elo gunya ngoku labhekisa ubuso balo ekungeneni ngenkani kuloo lizwe.

> “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 ngowama-51 phambi kukaKristu. Washiya isithsaba nobukumkani baseYiputa kunyana nentombi yakhe yamazibulo, uPtolemy noCleopatra. Kwamiselwa kwilifa lakhe ukuba mabatshatane, baze balawule kunye; yaye ngenxa yokuba babesebancinane, babekwa phantsi kokukhuselwa kwamaRoma. Abantu baseRoma balwamkela olo xanduva, baza bamisela uPompey njengomgcini weendlalifa eziselula zaseYiputa.

> “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.

> “Kungekudala emva koko kwaqhambuka ingxabano phakathi kukaPompey noKesare, kwaza kwaliwa idabi elidumileyo lasePharsalia phakathi kwaba baphathi-mikhosi babini. UPompey, akuba oyisiwe, wabalekela eYiputa. UKesare wamlandela khona ngoko nangoko; kodwa ngaphambi kokufika kwakhe, uPompey wabulawa ngendlela ehlazisayo nguPtolemy, lowo wayemiselwe ukuba abe ngumgcini wakhe. Ngenxa yoko uKesare wathabatha olo tyunjwa lwalunikiwe uPompey, lokuba ngumgcini kaPtolemy noCleopatra. Wafumana iYiputa isesiphithiphithini ngenxa yeengxwabangxwaba zangaphakathi, uPtolemy noCleopatra sebengabachasi omnye komnye, yaye yena ehluthwe isabelo sakhe kurhulumente. Phezu kwako nje oku, akazange athandabuze ukwehla eAlexandria nomkhosi wakhe omncinane, amahashe angama-800 namajoni ahamba ngeenyawo angama-3200, ukuba aphicothe loo mbambano, aze athabathe uxanduva lokuyisombulula. Njengoko iziphithiphithi zazisanda imihla ngemihla, uKesare wafumanisa ukuba umkhosi wakhe omncinane awonelanga ukugcina indawo yakhe, yaye, ngenxa yokungabi nako ukuphuma eYiputa ngenxa yomoya wasemntla owawuvuthuza ngelo xesha lonyaka, wathumela eAsiya, eyalela yonke imikhosi awayenayo kuloo ndawo ukuba ize kumnceda ngokukhawuleza kangangoko.”

> “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 yekratshi elikhulu kakhulu wamisela ukuba uPtolemy noCleopatra mabawachithe umkhosi wabo, bavele phambi kwakhe ukuze kusonjululwe iimbambano zabo, baze bathobele isigqibo sakhe. Kuba iYiputa yayibubukumkani obuzimeleyo, lo myalelo unekratshi wathatyathwa njengokunyelisa isidima sobukumkani bayo, nto leyo eyabangela ukuba amaYiputa, evutha ngumsindo omkhulu, aphakame aye emfazweni. UKesare waphendula esithi wenza oko ngokwegunya lentando kayise wabo, uAuletes, owayebeke abantwana bakhe phantsi kobugcinwa yindlu yeeNgwevu nabantu baseRoma, igunya lalo lonke ngoku laligxininiswe emntwini wakhe njengommeli omkhulu; kwanokuba, njengomgcini, wayenelungelo lokuba ngumlungelelanisi 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.

> “Lo mcimbi ekugqibeleni waziswa phambi kwakhe, kwamiselwa nabameli bokumela ityala lamaqela omabini. UKleopatra, eqonda ubuthathaka boyena mqobi mkhulu waseRoma, wagqiba kwelokuba ubuhle bobukho bakhe buya kusebenza ngakumbi ekufumaneni isigwebo esimxhasayo kunaye nawuphi na ummeli awayenokumqesha. Ukuze afike phambi kwakhe engabonwanga, wasebenzisa eli qhinga lilandelayo: Ezolulele ngokupheleleyo phakathi kwengxowa yeengubo, uApollodorus, umkhonzi wakhe waseSisili, wayisonga ngelaphu, wayibopha ngomtya wesikhumba, waza, eyiphakamisele emagxeni akhe anamandla angathi ngawakaHerkules, waya kumagumbi kaKesare. Esithi uzise isipho segosa lomkhosi waseRoma, wavunyelwa ukuba angene ngesango lenqaba, wangena phambi kukaKesare, wawubeka umthwalo lowo ezinyaweni zakhe. Xa uKesare wayikhululayo le ngxowa iphilileyo, khangela! uKleopatra omhle wayemi phambi kwakhe. Wayekude nokungakholiswa lelo qhinga; yaye, ekubeni wayenesimilo esichazwe ku-2 Petros 2:14, ukubona nje kuqala umntu omhle kangako, utsho uRollin, kwamchaphazela kanye ngendlela awayeyinqwenela.”

> “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.

> “Ekugqibeleni uKesare wamisela ukuba umzalwana nodade mabahlale etroneni ngokudibeneyo, ngokokuthanda komyolelo. UPothinus, umphathiswa oyintloko woburhulumente, ekubeni wayeyeyona nto iphambili ekugxothweni kukaKleopatra etroneni, wasoyika isiphumo sokubuyiselwa kwakhe. Ngoko ke waqalisa ukuvusa umona nentiyo nxamnye noKesare, ngokusasaza phakathi koluntu umbono wokuba wayeceba ekugqibeleni ukunika uKleopatra igunya elilodwa. Kungekudala kwalandela uvukelo oluvulekileyo. UAchillas, ekhokela amadoda angama-20,000, waqhubela phambili ukuze agxothe uKesare eAlexandria. Ngokuwabeka ngobuchule amaqela akhe amancinane ezitratweni nasezindleleni ezimxinwa zesixeko, uKesare akazange abe nabunzima ekubuyiseleni umva olo hlaselo. AmaYiputa azama ukutshabalalisa umkhosi wakhe waselwandle. Wabuyisela ngokutshisa owawo. Ekubeni ezinye zeenqanawa ezazisavutha zaqhutyelwa kufuphi nedokisi, izakhiwo ezininzi zesixeko zathabatha umlilo, yaye nethala leencwadi elidumileyo laseAlexandria, elaliqulethe phantse imiqulu engama-400,000, latshatyalaliswa.

> “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.

> “Imfazwe isiya isiba sisoyikiso ngakumbi, uKesare wathumela kuwo onke amazwe angabamelwane ecela uncedo. Kwafika umkhosi omkhulu weenqanawa usuka eAsia Minor ukuza kumnceda. UMithridates wemka waya eYiputa enomkhosi owawuqokelelwe eSiriya naseKilikiya. UAntipater umIdumeya wazimanya naye namaYuda angama-3 000. AmaYuda, awayephethe iindlela zokungena eYiputa, avumela umkhosi ukuba udlule ngaphandle kokuphazamiseka. Ngaphandle kwale ntsebenziswano evela kuwo, icebo liphela beliya kusilela. Ukufika kwalo mkhosi kwagqiba ukhuphiswano. Idabi eliqinisekisayo lalwa kufuphi neNayile, nelaphumela kuloyiso olupheleleyo lukaKesare. UPtolemy, ezama ukusaba, warhaxwa emlanjeni. IAlexandria nayo yonke iYiputa zaza ke zazinikezela kumnqobi. IRoma ngoku yayisele ingenile yaza yaginya bonke ubukumkani bokuqala buka-Alesandre.”

> “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.

> “Ngabantu ‘abathe tye’ besi sibhalo, ngokungathandabuzekiyo, kuthethwa amaYuda, amnika uncedo esele lukhankanyiwe. Ngaphandle koku, wayeya kuba woyisakele; kodwa ngako, waloyisa ngokupheleleyo iYiputa wayifaka phantsi 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.

> “‘Intombi yabafazi, iyimonakalisa.’ Inkanuko awayenayo uKesare ngoKleopatra, awazalelwa nguye unyana omnye, ichazwa ngumbhali-mbali njengesona sizathu sodwa sokuba athabathe iphulo eliyingozi kangaka njengemfazwe yaseYiputa. Oku kwamgcina eYiputa ixesha elide kakhulu kunoko imicimbi yakhe yayikufuna, echitha ubusuku bonke esidla, esela, yaye ehlalisana ngokunxila nokuzibhubhisa kunye nokumkanikazi onoburheletya. ‘Kodwa,’ watsho umprofeti, ‘akayikuma ngakwicala lakhe, yaye akayi kuba ngowakhe.’ UKleopatra kamva wazimanya noAntoni, utshaba lukaAgasto Kesare, waza wasebenzisa onke amandla akhe ngokuchasene 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. Emveni koko uya kubhekisa ubuso bakhe eziqithini, athabathe ezininzi; kodwa inkosana ngenxa yayo ngokwayo iya kubangela ukuba isinyeliso asinikelayo siphele; ngaphandle kwesakhe isinyeliso iya kusibangela ukuba sibuyele 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.

> “Imfazwe noPharnaces, ukumkani waseCimmerian Bosphorus, ekugqibeleni yamrhwebeshela kude neYiputa. ‘Ekufikeni kwakhe apho utshaba lwalukho khona,’ utsho uPrideaux, ‘engabanikanga naliphi na ixesha lokuphumla nokuba kukwakhe okanye kukokwabo, wakhawuleza wabahlasela, waza wafumana uloyiso olupheleleyo phezu kwabo; ingxelo yalo wayibhalela umhlobo wakhe ngala mazwi mathathu: Veni, vidi, vici; ndafika, ndabona, ndoyisa.’ Inxalenye yokugqibela yale ndinyana igutyungelwe kukungacaci okuthile, yaye kukho ukungavumelani kwezimvo ngokubhekiselele ekusetyenzisweni kwayo. Abanye bayisebenzisa kwixesha elingasemva ngakumbi ebomini bukaKesare, baze bacinge ukuba bafumana ukuzaliseka kwayo kwingxabano yakhe noPompey. Kodwa iziganeko ezingaphambili nezilandelayo, ezichazwe ngokucacileyo esiprofetweni, ziyasinyanzela ukuba sikhangele ukuzaliseka kwale nxalenye yesiprofeto phakathi koloyiso phezu kukaPharnaces nokufa kukaKesare eRoma, njengoko kubonisiwe kwindinyana elandelayo. Imbali epheleleyo ngakumbi yeli xesha inokuba inokuzisa ekukhanyeni iziganeko ezinokwenza ukusetyenziswa kwale ndawo 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.’

> “‘INDIMA 19. Wandula ke ajikise ubuso bakhe ngakwinqaba yelizwe lakhe; kodwa uya kukhubeka awe, angabi safunyanwa.’

> “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.

> “Emva kolu loyiso, uKesare woyisa iintsalela zokugqibela zeqela likaPompey, uKato noScipio eAfrika, kwakunye noLabienus noVarus eSpeyin. Ekubuyeni kwakhe eRoma, ‘inqaba yelizwe lakhe,’ wenziwa uzwilakhe ongapheliyo; waza wanikwa namanye amagunya neembeko ezamenza enyanisweni umlawuli opheleleyo wobukumkani bonke. Kodwa umprofeti wayethe uya kukhubeka aze awe. Ulwimi olo lubonisa ukuba ukubhukuqwa kwakhe kwakuyakuba ngesiquphe nangokungalindelekanga, njengomntu okhubeka ngengozi ekuhambeni kwakhe. Kwaye kwaba njalo ngale ndoda, eyalwa yaza yaphumelela kwiidabi ezimakhulu mahlanu, yathimba izixeko eziliwaka, yaza yabulala amadoda asisigidi esinye namawaka alikhulu elinamashumi alithoba anesibini, yawa, kungekhona kwingxolo yedabi nangexesha lembambano, kodwa xa yayicinga ukuba indlela yayo ithe tyaba yaye isasazwe ngeentyatyambo, naxa kwakucingwa ukuba ingozi ikude lee; kuba, ithe yakuhlala esihlalweni sayo sobukhosi segolide kwigumbi lendlu yebhunga, ukuze yamkele ezandleni zalo mzimba isihloko sobukumkani, ikrele lokungcatsha layihlaba ngesiquphe entliziyweni. UCassius, uBrutus, nabanye abacebi bacebo babaleka bayingxamela, yaza yawa, ihlatyiwe ngamanxeba angamashumi amabini anesithathu. Ngaloo ndlela yakhubeka ngesiquphe yawa, yaza ayisafunyanwa, ngowama-44 phambi kukaKristu.” 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.

Ukuzaliseka kwembali kweRoma yobuhedeni (ukumkani wasemantla), ekumisweni kwayo etroneni, yimbali emela kwangaphambili imbali yokuthweswa itrone kweRoma yanamhlanje kumanyano oluphindwe kathathu olwenzeka kumthetho weCawa osondeleyo ukuza. Le mbali ikwafanekiselwa kwiindinyana zamashumi amathathu ukuya kumashumi amathathu anesithandathu, ezachaza ixesha apho upopu waqala ukubekwa etroneni ngalo ngo-538. Iindinyana zeshumi elinesithandathu ukuya kweleshumi elinesithoba, kunye neendinyana zamashumi amathathu ananye ukuya kumashumi amathathu anesithandathu, zombini zimele ukuvuka nokuwiswa kokugqibela kwehenyukazi laseTire. Loo mbali yamelwa kwakhona kwiindinyana zesihlanu ukuya kwesithoba, xa ukumkani wokuqala wasemantla wamiswayo emva kokoyisa imimandla emithathu yejografi. Emva koko wangena emnqophisweni nokumkani wasemzantsi, kodwa wawaphula loo mnqophiso, yaye ngenxa yoko ukumkani wasemzantsi wanikela ngenxeba elibulalayo, waza ukumkani wasemantla wafela ekuthinjweni kweYiputa.

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.

Iindinyana zesihlanu ukuya kwesithoba, iindinyana zeshumi elinesithandathu ukuya kweleshumi elinesithoba, neendinyana zamashumi amathathu ukuya kwamashumi amathathu anesithandathu zinika imigca emithathu yesiprofeto ezalisekiswa kwiindinyana zamashumi amane ukuya kwamashumi amane anesihlanu. Xa uDade White wachaza ukuba “uninzi lwembali oluye lwazaliseka kwesi siprofeto luya kuphindwa,” ngokwenene oko kwakuthetha ukuba sonke isahluko sibonakalisa iindinyana zamashumi amane ukuya kwamashumi amane anesihlanu. Iindinyana zamashumi amabini ukuya kwamashumi amabini anesibini zichaza ukuzalwa nokufa kukaKristu, ngaloo ndlela zimele ixesha lesiphelo kuzo zombini u-1798 no-1989 ngokuzalwa kwaKhe, kwaze ukufa kwaKhe emnqamlezweni kwamele umhla wama-22 kuOktobha, 1844, nomthetho weCawa.

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 yamashumi amabini anesithathu ichaza umnqophiso phakathi kwamaYuda neRoma, ngexesha lembali yovukelo lwabaMaccabee. “Umnqophiso” kuloo mbali umelwe yimihla ka-161 BC no-158 BC. Imbali yabaMaccabee imele umgca wangaphakathi ofumana isiqalo sawo “ngomqophiso” phakathi kweRoma namaYuda angabaMaccabee owaqalwa ngamaYuda, waza ekugqibeleni waphela xa amaYuda avakalisa ukuba akanakumkani ngaphandle kukaKesare. Ivesi yamashumi amabini anesithathu, kambe ke, ilandela iivesi zamashumi amabini ananye nezamashumi amabini anesibini, yaye ivesi yamashumi amabini ananye ichaza ukuzalwa kukaKristu, okuyixesha lesiphelo ngokwesiprofeto, kanti ivesi yamashumi amabini anesibini ichaza umnqamlezo, omela umthetho weCawa.

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.

Emnqamlezweni amaYuda amchonga uKesare (iRoma) njengokumkani wawo, yaye “umnqophiso” wevesi yamashumi amabini anesithathu ubhekisa ekuqaleni kokukhetha kwamaYuda ukukhonza iRoma, kanye kanye kwindawo yokuphela kokubhengeza kwamaYuda ukunyaniseka kwawo kwiRoma. Ukuphela kwamaYuda, njengoko kumelwe emnqamlezweni, kulandelwa kukuqala kobudlelane bamaYuda 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.

Iivesi ezingamashumi amabini anesine ukuya kwamashumi amathathu zichaza iminyaka engamakhulu amathathu anamashumi amathandathu apho iRoma yobuhedeni yalawula ngobungangamsha obupheleleyo ukususela kwiDabi laseActium ngowama-31 BC, kwada kwasekudluliselweni kwesixeko esilikomkhulu ukusuka eRoma sisiwa eConstantinople ngonyaka wama-330. Eli xesha leminyaka engamakhulu amathathu anamashumi amathandathu lifuzisela iminyaka eliwaka elinamakhulu amabini anamashumi amathandathu apho iRoma yobupopu yalawula ngobungangamsha obupheleleyo, yaye kunye zimele ixesha elisuka kwivesi yamashumi amane ananye, kunye nomanyano oluphindwe kathathu olwenzekayo kumthetho weCawa oza kufika kungekudala, kuse kuthi ga ekuvalweni kwexesha lovavanyo.

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 imigca yesiprofeto yembali ekwisahluko seshumi elinanye, iyahambelana neendinyana ezintandathu zokugqibela zikaDaniyeli ishumi elinanye, kodwa yimbali yesiprofeto eqala kwixesha lesiphelo ngo-1989, emelwe kwindinyana yamashumi amane kude kube ngumthetho weCawa kwindinyana yamashumi amane ananye, leyo “yinxalenye yesiprofeto sikaDaniyeli esinxulumene nemihla yokugqibela.” Imbali eshiywe ingenanto kwindinyana yamashumi amane, isiTyhilelo sikaYesu Kristu esityhilwayo xa ixesha selikufuphi, kanye phambi kokuba kuvalwe ixesha lovavanyo.

We will continue this study in the next article.

Siza kuqhubeka esi sifundo kwinqaku elilandelayo.

> “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.

> “Sinemithetho kaThixo nobungqina bukaYesu Kristu, obungumoya wesiprofeto. Ubuncwane obuxabiseke ngokungenakulinganiswa bufumaneka elizwini likaThixo. Abo baliphengululayo eli lizwi mabagcine ingqondo icacile. Mabangaze baziyekele kwimikhwa egwenxa yokuthanda ukutya nokusela.”

> “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.

> “Ukuba benza oku, ingqondo iya kudideka; abayi kukwazi ukumelana noxinzelelo lokumba nzulu ukuze bafumanise intsingiselo yezo zinto zinxulumene neziganeko zokugqibela zembali yalo mhlaba.

> “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.

> “Xa iincwadi zikaDaniyeli neSityhilelo ziqondwa ngcono, amakholwa aya kuba namava onqulo ahluke ngokupheleleyo. Aya kunikwa amakrobiso anjalo amasango avulekileyo ezulu, kangangokuba intliziyo nengqondo ziya kuchukunyiswa sisimilo ekufuneka bonke basiphuhlise ukuze baqonde ubusikelelekileyo obuya kuba ngumvuzo wabo bahlambulukileyo ngentliziyo.

> “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 iya kubasikelela bonke abo baya kufuna ngokuthobeka nangobulali ukuqonda oko kutyhiliweyo kwiSityhilelo. Le ncwadi iqulethe okuninzi okutyebe kukungafi nokuzaliswe bubuqaqawuli, kangangokuba bonke abayifundayo baze bayiphengulule ngokunyanisekileyo bamkela intsikelelo yabo ‘abavayo amazwi esi siprofeto, bazigcine ezo zinto zibhaliweyo 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 enye iya kuqondwa ngokuqinisekileyo ekufundweni kweSityhilelo—okuba unxibelelwano phakathi koThixo nabantu baKhe lusondele kwaye lungenakuphikwa.

> “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?

> “Unxulumano olumangalisayo luyabonakala phakathi kwendalo yonke yasezulwini neli hlabathi. Izinto ezatyhilwa kuDaniyeli zaza kamva zagqityezelwa sisityhilelo esenziwa kuYohane kwisiQithi sasePatmos. Ezi ncwadi zimbini zifanele ukufundwa ngenyameko. Kabini uDaniyeli wabuza, Kuya kude kube nini kuse ekupheleni kwexesha?”

> “‘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.’

> “‘Ndeva, andeva, kodwa andaqonda; ndaza ndathi, Owu Nkosi yam, isiphelo sezi zinto siya kuba yintoni na? Yaza Yathi, Hamba indlela yakho, Daniyeli; kuba la mazwi avalelwe, atywiniwe, kwada kwaba lixesha lesiphelo. Baninzi abaya kuhlanjululwa, benziwe mhlophe, bavavanywe; kodwa abangendawo baya kwenza ubungendawo; yaye akukho namnye kwabangendawo oya kuqonda; kodwa izilumko ziya kuqonda. Kususela kwixesha lokususwa kwedini lemihla ngemihla, nokumiswa kwesikizi esenza incithakalo, kuya kubakho iwaka elinamakhulu amabini anamashumi alithoba emihla. Unoyolo lowo ulindayo, aze afikelele kwiwaka elinamakhulu amathathu anamashumi amathathu anesihlanu emihla. Ke wena hamba indlela yakho kude kube sekupheleni; kuba uya kuphumla, uze ume esabelweni sakho ekupheleni kwemihla.’”

> “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.

> “YayiyiNgonyama yesizwe sakwaYuda eyavula iincwadi zokutywina, yaza yanika uYohane isityhilelo sezinto ezimele ukwenzeka kule mihla yokugqibela.

> “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 ubungqina bakhe obabutywinwe kwada kwafika ixesha lesiphelo, xa isigidimi sengelosi yokuqala sasiza kuvakaliswa ehlabathini lethu. Ezi zinto zibaluleke ngokungenasiphelo kwezi ntsuku zokugqibela; kodwa lo gama ‘abaninzi baya kuhlanjululwa, benziwe mhlophe, bavavanywe,’ ‘abangendawo baya kwenza ubungendawo; yaye akukho namnye kwabangendawo oya kuqonda.’ Inyaniso kangakanani na le! Isono kukwaphula umthetho kaThixo; yaye abo bangayi kwamkela ukukhanya ngokuphathelele umthetho kaThixo abayi kukuqonda ukuvakaliswa kwezigidimi zengelosi yokuqala, eyesibini, neyesithathu. Incwadi kaDaniyeli ityhilwa kwisiTyhilelo esanikwa uYohane, yaye isikhokelela phambili iye kwimiboniso yokugqibela yembali yalo mhlaba.

> “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.

> “Ngaba abazalwana bethu baya kukhumbula ukuba siphila phakathi kweengozi zemihla yokugqibela? Funda iSityhilelo unxulumanise noDaniyeli. Fundisani ezi zinto.” Testimonies to Ministers, 114, 115.

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