The vision of Daniel chapter eleven, is the main point of reference for all the visions of Bible prophecy, and the vision of chapter eleven is established by the symbol of Rome.
E nzozi ya Daniel isi nke iri na otu bụ isi ebe a na-ezo aka na ya maka ọhụụ niile nke amụma Akwụkwọ Nsọ, a na-eguzobekwa ọhụụ nke isi nke iri na otu ahụ site n’akara nke Rom.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Na katika nyakati hizo wengi watasimama kumpinga mfalme wa kusini; tena watu wakorofi wa watu wako watajiinua ili kuthibitisha maono; lakini wataanguka. Danieli 11:14.
Jones addresses the previous verse as follows:
Jones ákénga vesi ya ntete yina meluta mutindu yayi:
“When the Amorites had filled up the measure of their iniquity, their place was given to Israel, the people of God. When Israel, following the way of the heathen, filled also the cup of iniquity, God brought up the kingdom of Babylon, and took all away. When Babylon had filled up the cup of its iniquity, the power was transferred to Persia. And when the angel was turned away by the wickedness of the Persians, then the prince of Grecia comes in and sweeps it away.”
“Amori wakwezuza urugero rw’ubugome bwabo, umwanya wabo uhabwa Isirayeli, ubwoko bw’Imana. Isirayeli na yo, ikurikira inzira z’abapagani, imaze kuzura igikombe cy’ubugome, Imana izamura ubwami bwa Babuloni, kandi ibyambura byose. Babuloni na yo imaze kuzura igikombe cy’ubugome bwayo, ubwo butegetsi buhererezwa u Buperesi. Kandi marayika amaze guhindukirana kubera ubugome bw’Abaperesi, ni bwo igikomangoma cy’u Bugiriki kiza kikabikubura.”
“And how long was the power of Grecia to continue? When was it to be broken? ‘When the transgressors were come to the full.’ That nation stands until it has filled up the measure of its iniquity, and then the power is transferred to another kingdom. That power to which it was transferred was the Roman, as we learn from Daniel 11:14. ‘And in those times there shall many stand up against the king of the south; also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.’ This nation is pointed out as a nation of robbers—the children of robbers, as says the margin of the text.
“Ɔ na tumi a Grecia wɔ no bɛkɔ so akosi bere bɛn? Bere bɛn na ɛsɛ sɛ wɔbubu no? ‘Bere a mmaratofo no adu wɔn mã no mu.’ Saa ɔman no gyina hɔ kosi sɛ wɔahyɛ n’amumɔyɛsusu no mã, na afei wɔde tumi no ma ahenni foforo. Saa tumi a wɔde maa no ne Romafo de no, sɛnea yesua fi Daniel 11:14 no mu. ‘Na saa mmere no mu no, bebree bɛsɔre atia anafo hene no; wo man no mu akorɔmfo nso bɛma wɔn ho so de asi anisoadehu no so dua; nanso wobehwe ase.’ Wɔkyerɛ saa ɔman yi sɛ ɔman a akorɔmfo wom—akorɔmfo mma, sɛnea nkyerɛase a ɛwɔ kyerɛwsɛm no nkyɛn no ka no.
“These are the ones to whom the kingdom is now given, and what for?—‘The children of robbers shall exalt themselves to establish the vision.’ When this nation comes upon the scene, then there enters that which establishes the vision, that which is one great object of the vision, the one chief landmark in the line of vision which God has given through the prophets for all time.” A. T. Jones, The Columbian Year and the Meaning of the Four Centuries, 6.
“Bano ni bo abo obwami busigaye buhabwa ubu, kandi ni ku bw’iki?—‘Abana b’abasahuzi bazihagurutsa kugira ngo bashikamishe iyerekwa.’ Igihe iri shyanga rizaza rigasesekara ku rubuga rw’amateka, ni bwo hazinjiramo icyo gishikamisha iyerekwa, icyo ari kimwe mu bigamijwe bikomeye by’iryerekwa, ikimenyetso nyamukuru cyane mu murongo w’iryerekwa Imana yatanze ikoresheje abahanuzi ku bihe byose.” A. T. Jones, The Columbian Year and the Meaning of the Four Centuries, 6.
Jones says when the Roman power “comes upon the scene, then there enters that which establishes the” … “line of vision which God has given through the prophets for all time.” In Miller’s history the Protestants taught, as Laodicea Adventism now does, that the robbers of thy people represent Antiochus Epiphanes, a Seleucid king who ruled from 175 to 164 BC. He was a member of the Seleucid dynasty, which was one of the Greek successor states which came out of the breakup of Alexander the Great’s empire. The disagreement over this issue was so specific in Millerite history, that the identification of Antiochus Epiphanes is represented upon the 1843 pioneer chart.
Jones kwuru na mgbe ike Rom “batara n’ọhịa ihe omume, mgbe ahụ a na-abata nke na-eme ka e guzosie” … “usoro ọhụụ nke Chineke nyere site n’aka ndị amụma ruo mgbe nile.” N’akụkọ ihe mere eme Miller, ndị Protestant kụziri, dịka Adventism Laodisia na-eme ugbu a, na ndị ohi nke ndị gị na-anọchi anya Antiochus Epiphanes, eze Seleucid nke chịrị site n’afọ 175 ruo 164 T.K. Ọ bụ onye òtù nke usoro eze Seleucid, nke bụ otu n’ime alaeze ndị Gris sochirinụ nke sitere n’ịkewa alaeze ukwu Alexander the Great. Esemokwu banyere okwu a kpọmkwem nke ukwuu n’akụkọ ihe mere eme Millerite, nke mere na njirimara Antiochus Epiphanes ka a na-egosi n’elu chaatị ndị ọsụ ụzọ nke 1843.
The reference to Antiochus on the chart represents the only reference to something that is not found in God’s prophetic Word. It is there to refute the false teachings of the Protestants of that period, which is now the false teaching of Laodicean Adventism. Whether William Miller understood the depth of importance in understanding that Rome is the earthly power that establishes the “line of vision which God has given through the prophets for all time,” is doubtful, but it was clear enough to soundly defend the fact that Rome establishes the vision.
Ekiyandikyo ku Antiyokusa ku chati kiyimirira yo kyokka ekiraga ekintu ekitasangibwa mu Kigambo kya Katonda eky’obunnabbi. Kiriwo okulwanyisa enjigiriza ez’obulimba ez’Abapulotesitanti ab’omu kiseera ekyo, era kaakano ze njigiriza ez’obulimba ez’Obwadiventi obw’e Lawodikiya. Obanga William Miller yategeera obuziba bw’obukulu obuli mu kutegeera nti Rooma ge maanyi ag’oku nsi agateekawo “olunyiriri olw’okulaba Katonda lwe yawa ng’ayita mu bannabbi olw’ebiseera byonna,” kya kubuusabuusa, naye kyali kitegeerekeka bulungi okunyweza mu ngeri etegeevu ensonga nti Rooma y’eteekawo okwolesebwa.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 28:14.
Kokulembeka kumona, antu balo baliifwa; lelo oyo ukakoleka amafunde, niwe wa nsambu. Nsumo sha mfumu 28:14.
Solomon recorded that where there is no vision, the people perish, and the Hebrew word “vision,” in verse fourteen is the same as in Solomon’s proverb. The vision is a life-or-death proposition, and the “vision” is established by the symbol of Rome. The word “vision” in verse fourteen, is the same word for vision in Habakkuk, chapter two.
Solomoni akandika kwamba pasipo maono, watu huangamia, na neno la Kiebrania “maono,” katika aya ya kumi na nne ni lilo hilo kama katika mithali ya Solomoni. Maono hayo ni suala la uzima au mauti, na “maono” hayo yamewekwa imara kwa ishara ya Rumi. Neno “maono” katika aya ya kumi na nne ni neno lilo hilo la maono katika Habakuki, sura ya pili.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:1–3.
Ndzi ta yima ehenhla ka vulanguti bya mina, ndzi ti veka ehenhla ka xihondzo, kutani ndzi ta rindza leswaku ndzi vona leswi a nga ta swi vula eka mina, ni leswi ndzi nga ta swi hlamula loko ndzi tshinyiwa. Kutani Yehovha a ndzi hlamula, a ku: Tsala xivono lexi, u xi endla xi va erivaleni ehenhla ka swiphepherhele, leswaku la xi hlayaka a ta tsutsuma. Hikuva xivono xa ha ri xa nkarhi lowu vekiweke; kambe emakumu xi ta vulavula, naswona a xi tshembisi mavunwa: hambiloko xi hlwela, xi rindzele; hikuva hakunene xi ta fika, a xi nga hlweli. Habakuki 2:1–3.
The word “reproved” in verse one, means “argued with”. William Miller was the watchman that was set upon the tower in the history of the movement of the first and second angels, and when in prophetic symbolism he asked what he should answer in the debate of his history, he was told to write the vision, which is established by the symbol of Rome. In agreement with this fact, when the Millerites produced the 1843 pioneer chart in fulfillment of these three verses of Habakkuk, they gave reference to the very heart of the debate they engaged in. They no doubt, did not understand that their referencing to the foolish argument that Antiochus Epiphanes was the power who established the vision represents the debate of Habakkuk chapter two, but Sister White said that chart was “directed by the hand of the Lord, and should not be altered,” so the reference to the debate on the chart was from God’s hand.
Mỡ̱ taq “reproved” ʔi phak hrâ̱m tei, nghĩa là “ʔargued with”. William Miller la mỡ̱i canh gác được đặt trên tháp canh trong lịch sử của phong trào thiên sứ thứ nhất và thứ hai, và khi, trong biểu tượng tiên tri, ông hỏi mình phải đáp lại điều gì trong cuộc tranh luận của lịch sử mình, thì ông được bảo phải chép lấy khải tượng, là điều được thiết lập bởi biểu tượng của La Mã. Phù hợp với sự kiện ấy, khi những người Millerite xuất bản bản đồ tiên phong năm 1843 để ứng nghiệm ba câu này của Ha-ba-cúc, họ đã nêu dẫn chính trọng tâm của cuộc tranh luận mà họ đã dấn vào. Hẳn nhiên, họ đã không hiểu rằng việc họ dẫn chiếu đến lập luận ngu muội cho rằng Antiochus Epiphanes là quyền lực đã thiết lập khải tượng ấy chính là sự tiêu biểu cho cuộc tranh luận của Ha-ba-cúc chương hai; nhưng Bà White đã nói rằng bản đồ ấy đã được “directed by the hand of the Lord, and should not be altered,” vì thế, sự dẫn chiếu đến cuộc tranh luận trên bản đồ ấy là từ chính tay Đức Chúa Trời.
The Millerites came to correctly understand that the first disappointment on April 19, 1844 initiated the tarrying time, referenced by Habakkuk and also Matthew’s parable of the ten virgins. They also came to understand that those two prophecies were directly connected with Ezekiel chapter twelve, where Ezekiel identifies a period of time where the effect of every vision will occur. That word “vision”, is the same Hebrew word we are now considering. This is why Jones is correct when he states, “When” Rome “comes upon the scene, then there enters that which establishes the vision, that which is one great object of the vision, the one chief landmark in the line of vision which God has given through the prophets for all time.” Rome establishes the entire vision of God’s prophetic Word, and more specifically it is Rome that the entire structure of chapter eleven is built upon.
Abakristo ba Millerite bamenye neza ko gutenguha kwa mbere ko ku wa 19 Mata 1844 kwatangije igihe cyo gutinda, kivugwa na Habakuki kandi no mu mugani wa Matayo w’abakobwa cumi. Baje no gusobanukirwa ko ubwo buhanuzi bwombi bwari bufitanye isano itaziguye na Ezekiyeli igice cya cumi na kabiri, aho Ezekiyeli agaragaza igihe ingaruka ya buri yerekwa izasohorera. Iryo jambo “yerekwa” ni ryo jambo rimwe ry’Igiheburayo turimo gusuzuma ubu. Ni cyo gituma Jones ari ukuri iyo avuga ati: “Igihe” Roma “igaragariye ku rwego rw’amateka, ni bwo hinjira icyo gishyiraho yerekwa, icyo ari kimwe mu bigize intego nkuru y’iryo yerekwa, ikimenyetso nyamukuru mu murongo w’iyerekwa Imana yatanze binyuze ku bahanuzi ku bihe byose.” Roma ishyiraho yerekwa ryose ry’Ijambo ry’ubuhanuzi ry’Imana, kandi by’umwihariko ni Roma urwubakiro rwose rw’igice cya cumi na kimwe rwubakiyeho.
When Sister White refers to the final fulfillment of chapter eleven of Daniel and states that “much of the history that has taken place in fulfillment of this prophecy will be repeated,” she is identifying that the histories of chapter eleven that had already been fulfilled typified the final verses of Daniel chapter eleven. The subject of the final verses of chapter eleven is the king of the north, who there represents modern Rome. Therefore, the histories of Daniel chapter eleven, that are repeated, are histories that represent Rome.
Bhen i Tichelet White are nirefere ku nzalisisa ya nsuka ya chapitla ya zomi na moko ya Daniele mpe aloba ete “bingi ya lisolo oyo esili koleka na nzela ya nzalisisa ya profesi oyo ekozongelama,” azali komonisa ete masolo ya chapitla ya zomi na moko oyo esilaki kokokisama ezalaki bilembo ya bavɛrsɛ ya nsuka ya Daniele chapitla ya zomi na moko. Motó ya likambo ya bavɛrsɛ ya nsuka ya chapitla ya zomi na moko ezali mokonzi ya nordi, oyo wana azali komonisa Roma ya mikolo oyo. Yango wana, masolo ya Daniele chapitla ya zomi na moko, oyo ezongelamaka, ezali masolo oyo ezali komonisa Roma.
In the last six verses of chapter eleven modern Rome (the king of the north), conquers three geographical powers. In verse forty he conquers the king of the south (the former Soviet Union in 1989), the glorious land (the United States at the soon coming Sunday law), and Egypt (the entire world as represented by the United Nations.) In Daniel eleven pagan Rome is represented as conquering three geographical powers in order to capture the then-known world, and then papal Rome is represented as conquering three geographical powers in order to capture the earth.
Mu mirongo itandatu ya nyuma y’igice cya cumi na kimwe, Roma y’iki gihe (umwami w’amajyaruguru) itsinda ububasha butatu bw’uturere. Mu murongo wa mirongo ine itsinda umwami w’amajyepfo (icyahoze ari Ubumwe bw’Abasoviyeti mu 1989), igihugu cy’icyubahiro (Leta Zunze Ubumwe za Amerika mu gihe cy’itegeko rya vuba ryo ku Cyumweru), na Egiputa (isi yose nk’uko ihagarariwe n’Umuryango w’Abibumbye). Muri Daniyeli cumi na rimwe Roma ya gipagani igaragazwa nk’itsinda ububasha butatu bw’uturere kugira ngo ifate isi yari izwi icyo gihe, hanyuma Roma ya gipapa ikagaragazwa nk’itsinda ububasha butatu bw’uturere kugira ngo ifate isi.
Pagan Rome is first mentioned in the chapter in verse fourteen, in order to identify it as the symbol that establishes the vision, but its rise to power is not addressed until verse sixteen. Alexander the Great’s kingdom was divided into four parts in fulfillment of God’s prophetic Word, but those four parts quickly consolidated into two primary antagonists that are identified as either the king of the south or the king of the north in the prophetic narrative that continues to the conclusion of the chapter. In verse fourteen the rising power of Rome is mentioned as the power that would establish the vision, but the subjects that are being addressed are the struggles between the remnants of Alexander’s kingdom as represented by the kings of the north and the south.
Rûma pagan cara yekem li serê vê beşê di ayeta çardehan de tê gotin, da ku wekî sembola ku dîtinê saz dike were nasandin; lê rabûna wê ya bo hêzê heta ayeta şanzdehan nayê gotûbêj kirin. Padîşahiya Îskenderê Mezin bi temamkirina Peyva pêxemberî ya Xwedê ve hate dabeşkirin bo çar beşan, lê ew çar beş zû xwe di nav du dijberên bingehîn de kom kirin, yên ku di vegotina pêxemberî de ku heta dawîya beşê didome, wekî padîşahê başûr an padîşahê bakur têne nasandin. Di ayeta çardehan de hêza Rûmayê ya ku radibe tê gotin wekî wê hêzê ku dîtinê saz bikira, lê mijarên ku tên gotûbêj kirin têkoşînên di nav mayînên padîşahiya Îskender de ne, wekî ku bi padîşahên bakur û başûr hatine nîşandan.
In verse fifteen, those two kings are still engaged in their struggle, and the king of the north is prevailing. But in verse sixteen Rome arrives and the verse says, “But he that cometh against him,” meaning that when Rome comes against the northern king who has just been prevailing over the southern king, the king of the north will be unable to stand against Rome. Rome prevails, and in verse sixteen, Rome was also to stand in the glorious land of Judah. In verse seventeen Rome shall “set his face to enter with the strength of his whole kingdom.” He took the northern king who was unable to stand before him, then he took Judah, then he entered into Egypt.
Mu mstari wa kumi na tano, hao wafalme wawili bado wanashiriki katika mapambano yao, naye mfalme wa kaskazini ndiye anayeshinda. Lakini katika mstari wa kumi na sita Roma yawasili, nao mstari huo wasema, “Lakini yeye ajaye kumpinga,” yaani, wakati Roma inapokuja kumpinga mfalme wa kaskazini ambaye alikuwa ameshinda tu juu ya mfalme wa kusini, mfalme wa kaskazini hataweza kusimama mbele ya Roma. Roma yashinda, na katika mstari wa kumi na sita, Roma nayo ilikuwa isimame katika nchi ya utukufu ya Yuda. Katika mstari wa kumi na saba Roma “ataelekeza uso wake kuingia pamoja na nguvu za ufalme wake wote.” Alimchukua mfalme wa kaskazini ambaye hakuweza kusimama mbele yake, kisha akaichukua Yuda, kisha akaingia Misri.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. 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. Daniel 11:14–17.
A o kuḓuvha eneo vhanzhi vha ḓo vusuluka u lwa na khosi ya tshipembe; na vhatshinyi vha vhathu vhau vha ḓo ḓikukumusa u itela u khwaṱhisa bono; fhedzi vha ḓo wa. Zwenezwo khosi ya devhula i ḓo ḓa, ya vhandela thulwi, ya dzhia mivhundu yo khwaṱhiswa vhukuma; na mmbi dza tshipembe a dzi nga koni u ima nayo, na vhathu vhayo vho nangiwaho, nahone a hu nga vhi na maanḓa a u hanedza. Fhedzi ane a ḓa u lwa nayo u ḓo ita zwine a zwi funa; nahone a hu nga vhi na ane a nga ima phanḓa hawe; nahone u ḓo ima shangoni ḽavhuḓi, ḽine nga tshanḓa tshawe ḽa ḓo fheliswa. U ḓo dovha hafhu a livhisa mbilu yawe u dzhena nga maanḓa a muvhuso wawe woṱhe, e na vha lulamaho; zwenezwo u ḓo ita ngauralo; nahone u ḓo muṋea ṅwananyana wa vhafumakadzi, a tshi mu tshinya; fhedzi ene ha nga imi kha thungo yawe, nahone ha nga vhi wawe. Daniele 11:14–17.
The conquering illustrated in these verses is a fulfillment of Daniel chapter eight.
Mushindi unaoonyeshwa katika mistari hii ni utimilifu wa Danieli sura ya nane.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Na kutoka katika mmoja wao kulitokea pembe ndogo, nayo ikakua kubwa sana, kuelekea kusini, na kuelekea mashariki, na kuelekea nchi ya uzuri. Danieli 8:9.
The little horn of verse nine is pagan Rome, and verse nine identifies, in agreement with verses fourteen through seventeen of chapter eleven, that pagan Rome would conquer three geographical entities as it took control of the world. Those entities were the south (Egypt), the east (Syria, the king of the north) and the pleasant land (Judah). The history of verses sixteen and seventeen are typifying the historical three-step conquering of modern Rome in verses forty through forty-three, for as Sister White stated, “Much of the history that has taken place in fulfillment of this prophecy will be repeated.”
شاخۆڵە بچووکەی ئایەتی نۆ پاشایەتی ڕۆمای بتپەرستانە، و ئایەتی نۆ ـ هاوشێوەی ئایەتەکانی چواردە تا حەڤدەی بەشی یازدە ـ ناساندنی ئەوە دەکات کە ڕۆمای بتپەرستانە، کاتێک دەستی بەسەر جیهاندا گرت، سێ ناوچەی جوگرافی دەبەزاند. ئەو ناوچانە باشوور (میسر)، ڕۆژهەڵات (سووریا، پاشای باکوور) و خاکی دڵڕفێن (یەهودا) بوون. مێژووی ئایەتەکانی شانزە و حەڤدە نموونەی ئەو سێ هەنگاوە مێژووییەی داگیرکردنی ڕۆمای نوێیە لە ئایەتەکانی چل تا چل و سێدا؛ چونکە وەک خوشک وایتی گوتی: «بەشێکی زۆر لەو مێژووەی کە لە پڕبوونەوەی ئەم پێشبینییەدا ڕوویداوە، دووبارە دەبێتەوە.»
“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.
Naho Misri haikuhimili kusimama mbele ya Antioko, mfalme wa kaskazini, Antioko naye hakuweza kusimama mbele ya Warumi, waliokuja sasa kumpinga. Hakuna falme zilizoweza tena kuishinda nguvu hii iliyokuwa ikiinuka. Shamu ilishindwa, ikaongezwa katika milki ya Kirumi, wakati Pompeyo, KK 65, alipomnyang’anya Antioko Asiaticus mali zake, na kuigeuza Shamu kuwa jimbo la Kirumi.
“The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.
“Amaka ge fĩĩ na ũndũ ũcio nĩguo waaragia kũrĩarĩra bũrũri wa ũtheru, na kũũniina. Rumi nĩyaahotire kũgũa hamwe na andũ a Ngai, Ayahudi, kũrĩa hamwe na kĩhikanĩro, mwaka wa mbere wa Kristo utarooka 162, na kuuma hĩndĩ ĩyo nĩho yambire gĩkaro gĩa kwoneka mũno thĩinĩ wa kalenda ya ũnabii. No rĩrĩ, ndĩaahotire kũnyita wathani igũrũ rĩa Yudea na mũhianano wa kũhota kwa mbaara nginya mwaka wa mbere wa Kristo utarooka 63; na nĩguo kwarĩ hamwe na njĩra ĩno ya kũrĩa.”
“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.
مبەیۆ، پۆنتوس پێشای مثراداتەس ە درەم تلنگ یامبا بەھگەلە ماہےندریت شەکت گپی کریب جموندبا، یودیا کە تاجے خاطر دیو رقابتی، هیرکانوس تے اریستوبولوس، هەمےں جوجھ رەہا تھە۔ اِنکە معاملہ پمبەیۆ کە سامنے پیش ہُوآ، او رے جلد ہِی محسوس کریب کہ اریستوبولوس کە دعوے ناانصافی پُر مبنی ہیں، لیکِن وے چاہتا تھا کہ اِس معاملے کە فیصلہ کو اپنِی اُس دیرینہ آرزو والی عربستان کی مہم کە بعد تک ملتوی رکھے، اَور یہ وعدہ کرتا تھا کہ پھر واپس آکر اُنکە اُمور کا ایسا تصفیہ کرے گا جیسا عادلانہ اَور مناسب معلوم ہو۔ اریستوبولوس، پمبەیۆ کَے حقیقی جذبات کو بھانپ کر، فوراً یودیا واپس لوٹ گیا، اپنِی رعایا کو مسلح کیا، اَور ایک سخت دفاع کی تیاری کی، اِس قطعی ارادے کە ساتھ کہ ہر خطرہ مول لے کر بھی تاج کو اپنے پاس رکھے، جسە وە پیش بینی کر رہا تھا کہ کسی اَور کَے حق میں دے دیا جائے گا۔ پمبەیۆ نے اُس مفرور کا قریب سے تعاقب کیا۔ جب وە یروشلم کَے نزدیک پہنچا تو اریستوبولوس، اپنِی روش پر نادم ہونا شروع ہو کر، اُس سے ملنے باہر آیا، اَور مکمل اطاعت اَور کثیر رقومِ زر کا وعدہ کر کە معاملہ سلجھانے کی کوشش کی۔ پمبەیۆ نے اِس پیش کش کو قبول کر کے، سپاہیوں کی ایک جماعت کا سردار بنا کر، گابینیوس کو رقم وصول کرنے بھیجا۔ لیکِن جب وە سپہ سالار یروشلم پہنچا تو اُس نے دیکھا کہ دروازے اُس پر بند ہیں، اَور فصیلوں کی چوٹی سے اُسے بتایا گیا کہ شہر اِس معاہدے پر قائم نہ رہے گا۔
“Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.
“Pompey, aha kiri kutiwa usheni waene bila adhabu kwa njia hii, akamfunga Aristobulus, yule ambaye alikuwa amembakiza pamoja naye, kwa pingu, kisha mara akasonga kwenda dhidi ya Yerusalemu pamoja na jeshi lake lote. Wafuasi wa Aristobulus walikuwa tayari kuutetea mji ule; na wale wa Hyrcanus, kuifungua milango. Hawa wa mwisho walipokuwa wengi zaidi, na kwa kuwa wao walishinda, Pompey akapewa kuingia kwa uhuru ndani ya mji. Hapo wafuasi wa Aristobulus wakajiondoa kwenda kwenye mlima wa hekalu, wakiwa wameazimia kabisa kuilinda mahali pale, kama vile Pompey naye alivyokuwa ameazimia kuuteka. Mwishoni mwa miezi mitatu, ufa ukafanywa katika ukuta uliotosha kwa shambulio, na mahali pale pakatekwa kwa makali ya upanga. Katika machinjo yale ya kutisha yaliyofuata, watu elfu kumi na mbili waliuawa. Ilikuwa ni mandhari ya kuhuzunisha, asema mwanahistoria, kuwaona makuhani, wakiwa wakati huo wamejishughulisha katika ibada ya Mungu, kwa mkono mtulivu na azimio thabiti wakiendelea na huduma yao ya kawaida, kana kwamba hawakutambua kabisa ghasia ile ya kutisha, ingawa pande zote kuwazunguka marafiki zao walikuwa wakichinjwa, na ingawa mara nyingi damu yao wenyewe ilichanganyika na ile ya dhabihu zao.”
“Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the ‘glorious land’ in its iron grasp till it had utterly consumed it.
“Bwana kuumaliza vita, Pompey akabomoa kuta za Yerusalemu, akayahamisha miji kadhaa kutoka chini ya mamlaka ya Yudea na kuiweka chini ya Siria, naye akawatoza Wayahudi kodi. Hivyo kwa mara ya kwanza Yerusalemu ikawekwa kwa ushindi mikononi mwa ule utawala ambao ungeishikilia ‘nchi ya utukufu’ katika mkazo wake wa chuma hata ulipoimeza kabisa.
“‘VERSE 17. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him.’
“‘NGONDE 17. Naye kandi akahanga amaso yiwe ngo yinjire n’ubushobozi bw’ubwami bwiwe bwose, ari kumwe n’abagororotsi; kandi ni ko azobigira: kandi azomuha umukobwa w’abagore, kugira ngo amwonone; ariko ntazohagarara ku ruhande rwiwe, kandi ntazoba uwe.’
“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.” Uriah Smith, Daniel and the Revelation, 258–260.
“Bishop Newton uuna ivesi eni kisomwe nyumaindi, ikamonana kutonyesya mbano syayo na w’o mbee, ta uu: ‘Nake akaisya kyeni kyake kya kwinjila kwa nguvu mu uthiani wonthe.’ Ivesi ya 16 yatutwika mpaka ku mukuniko wa Siria na Yudaya ni Alooma. Alooma maali meethukie tene Makedonia na Thrace. Misri niyo yai yisigite ta yila ‘uthiani wonthe’ wa Aleksanda, itakethukiw’e nthi ya utawala wa Alooma; nao utawala uu nĩwo wasyisye kyeni kyawo kya kwinjila kwa nguvu mu nthi isu.” Uriah Smith, Daniel and the Revelation, 258–260.
We have already noted, more than once in these articles, how verse thirty and thirty-one of Daniel eleven align with verses forty and forty-one, and the history of verses thirty and thirty-one also aligns with the plucking up of three horns.
તમે જાણો છો કે નથી? આ લેખોમાં અમે પહેલેથી જ એકથી વધુ વખત નોંધ્યું છે કે દાનિયેલ અગિયારના ત્રીસમો અને એકત્રીસમો પદ જેમ ચાલીસમા અને એકતાલીસમા પદો સાથે સુસંગત છે, તેમ ત્રીસમો અને એકત્રીસમો પદનો ઇતિહાસ પણ ત્રણ શિંગડાં ઉખેડી નાખવાની ઘટનાની સાથે સુસંગત છે.
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. … And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:8, 20.
Ngataakil eikok, me, lo, ejokuniu ngolo eong’uan akitodol nakae a ngitunga, kotere eong’uan nguluuniuni ka ngikok ngulu ka ngulu aimo adokokinitos aponi ajautakinit eong’uan nguluuniuni: me, lo, eong’uan ngol ka akiro ka ngitunga, ka akou na ejokunete ngakan ngulu ekei. … Ka ngikok ngulu tomon ngulu a korion ngolo, ka ngolo akae ngolo ejokuniu, ka ngolo etanakinit eong’uan nguluuniuni; ido eong’uan ngol ngolo ka akiro, ka akou na ejokunete ngakan ngulu ekei, ngolo anyunyorete ngol ejai akwap na epol lolo ngulu ka ngol. Daniel 7:8, 20.
Just as Daniel chapter eight, verse nine, represents the three geographical areas of conquering that established pagan Rome on the throne, so too, the plucking up of the horns (representing the Heruli, Ostrogoths and Vandals) represented the three geographical areas of conquering that established papal Rome on the throne. Both those histories align with verses forty to forty-three of Daniel eleven, and the plucking up of the three horns aligns with the history of verses thirty and thirty-one.
Di heman awayî de ku Daniel beşa heştan, ayeta nehan, sê herêmên cografî yên fethkirinê temsîl dike ku Romaya pagan li ser textê damezrand, bi heman awayî jî, derxistina qijikan (ku Herulî, Ostrogoth û Vandalan temsîl dikin) sê herêmên cografî yên fethkirinê temsîl dikir ku Romaya papal li ser textê damezrand. Herdu ev dîrok bi ayetên çil heta çil û sê yên Daniel yanzdehan re têkildar in, û derxistina sê qijikan bi dîroka ayetên sî û sî û yekê re têkildar e.
“‘VERSE 8. I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots; and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things.’
“‘8:8. Ndzi anakanyisise timhondzo, kutani, waswivo, exikarhi ka tona ku huma rimhondzo rin’wana leritsongo, leri emahlweni ka rona ku nga tshuriwa hi timitsu timhondzo tinharhu ta le mahlweni; kutani, waswivo, eka rimhondzo leri a ku ri ni mahlo lama fanaka ni mahlo ya munhu, ni nomu lowu vulavulaka swilo leswikulu.’”
“Daniel considered the horns. Indications of a strange movement appeared among them. A little horn (at first little, but afterward more stout than its fellows) thrust itself up among them. It was not content quietly to find a place of its own, and fill it; it must thrust aside some of the others, and usurp their places. Three kingdoms were plucked up before it. This little horn, as we shall have occasion to notice more fully hereafter, was the papacy. The three horns plucked up before it were the Heruli, the Ostrogoths, and the Vandals. And the reason why they were plucked up was because they were opposed to the teaching and claims of the papal hierarchy, and hence to the supremacy in the church of the bishop of Rome.
“Daniel akachunguza zile pembe. Dalili za mwendo wa ajabu zikaonekana katikati yake. Pembe ndogo (mwanzoni ndogo, lakini baadaye yenye nguvu kuliko wenzake) ikajisukuma juu miongoni mwazo. Haikutosheka kupata mahali pake yenyewe kwa utulivu na kulijaza; ilipaswa kuzisukuma kando baadhi ya zile nyingine, na kuyanyakua mahali pake. Falme tatu zing’olewa mbele yake. Pembe hii ndogo, kama tutakavyopata nafasi ya kuona kwa ukamilifu zaidi baadaye, ilikuwa upapa. Pembe tatu zilizong’olewa mbele yake zilikuwa Heruli, Waostrogothi, na Wavandali. Na sababu iliyowafanya kung’olewa ilikuwa ni kwa kuwa walipinga mafundisho na madai ya uongozi wa kipapa, na hivyo ukuu wa askofu wa Roma katika kanisa.”
“And ‘in this horn were eyes like the eyes of man, and a mouth speaking great things,’ the eyes, a fit emblem of the shrewdness, penetration, cunning, and foresight of the papal hierarchy; and the mouth speaking great things, a fit symbol of the arrogant claims of the bishops of Rome.” Uriah Smith, Daniel and the Revelation, 132–134.
“Na ‘mu ihembe iri mwari ameso akafanana n’ameso y’omuntu, kandi n’akanwa akavuga ebigambo bikuru,’ ago ameso ni ikimenyetso gikwiye eky’obugezigezi, obujanja, obukodyo, n’okureeb’ embere eby’obukuru bw’abapaapa; kandi akanwa akavuga ebigambo bikuru ni ikimenyetso gikwiye eky’eby’okwekuza n’eby’okwegamba eby’abepisikopi b’e Rooma.” Uriah Smith, Daniel and the Revelation, 132–134.
It is Rome that establishes the vision of Bible prophecy, and especially the vision of Daniel chapter eleven. In that chapter much of the prophetic history that had been fulfilled before the Millerite movement was to be repeated in the last six verses of Daniel eleven. The conquering of three geographical obstacles that established both pagan and papal Rome upon the throne is represented in chapter eleven, and those two representations typify the time when modern Rome is again established upon the throne. It is Rome that establishes the vision, and Paul identifies that papal Rome is revealed in its time.
Roma ka onhe'ta penaš pe'cha e Bible prophecy, ha pe'te'he Daniel chapter eleven pe. Pe chapter‑o, prophetic history ha'a pe ka ma ku'o before the Millerite movement, deh pe to'o ka repeat iñi last six verses de Daniel eleven. The conquering de three geographical obstacles ha pe ka establish both pagan ha papal Roma upon the throne ka represent pe chapter eleven, ha un dehe two representations ka typify the time when modern Roma ka again establish upon the throne. Roma ka onhe'ta penaš pe'cha e vision, ha Paul ka identify deh papal Roma ka reveal pe its time.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. 2 Thessalonians 2:3–6.
Mutu nanga ampunete kwa njira iri yose; pakuti zuŵa lira talikwiza, pokhapokha pakwamba pize kupatukanga, ndipo muntu wa uheni wavumbukizika, mwana wa kunangika; iye wakususka na kujikwezga pachanya pa chirichose icho chikuchemeka Chiuta, panji icho chikusopelereka; mwakuti, nga ni Chiuta, wakukhala mu tempile la Chiuta, wakujilongora yekha kuti ndi Chiuta. Kasi mukukumbukira yayi kuti, apo nkhaŵa namwe pambere, nkhamuphalirani vinthu ivi? Ndipo sono mukumanya icho chikukolezgera, kuti wavumbukike mu nyengo yake. 2 Ŵatesalonika 2:3–6.
The papacy took the throne as the fifth kingdom of Bible prophecy in the year 538, and many who consider verse six, would no doubt assume that Paul means that “the Papacy would be revealed in 538.” This may be correct, but it is at minimum a secondary truth of what Paul was identifying. Paul, like all prophets is speaking more about the last days, than his own time period. He was referring to how the papacy would be revealed prophetically, for as a prophet he was in agreement with all the other prophets. Line upon line, those who have not the vision perish, and those who have not the vision, have not the vision because they do not know what establishes the vision. Knowing that Rome establishes the vision is a life-or-death understanding. Paul, in agreement with the other prophets is identifying that what reveals papal Rome, who is the Rome of the last days is “his time.” The prophetic “time” associated with Rome, is what reveals what and who Rome is.
Upapa ulitwaa kiti cha enzi kama ufalme wa tano wa unabii wa Biblia katika mwaka 538, na wengi wanaoutazama mstari wa sita bila shaka wangekisia kwamba Paulo anamaanisha kwamba “Upapa ungefichuliwa katika 538.” Hili huenda likawa sahihi, lakini kwa kiwango cha chini kabisa ni ukweli wa pili kuhusu kile ambacho Paulo alikuwa akitambulisha. Paulo, kama manabii wote, ananena zaidi kuhusu siku za mwisho kuliko kuhusu kipindi chake mwenyewe. Alikuwa akirejelea jinsi upapa ungefichuliwa kiunabii, kwa maana kama nabii alikuwa katika upatano na manabii wengine wote. Mstari juu ya mstari, wale wasio na maono huangamia, na wale wasio na maono, hawana maono kwa sababu hawajui kinachokiweka imara maono hayo. Kujua kwamba Roma ndiyo huiweka imara njozi hiyo ni ufahamu wa uzima au mauti. Paulo, kwa upatano na manabii wengine, anatambulisha kwamba kile kinachoifichua Roma ya kipapa, ambaye ndiye Roma ya siku za mwisho, ni “wakati wake.” “Wakati” wa kinabii unaohusishwa na Roma, ndio unaofichua Roma ni nini na ni nani.
We will continue this study in the next article.
Tuzadwumiza ilo li mu nkutintila ya dilongi dyetu mu cilembelo cinalonda.
“The apostle Paul, in his second letter to the Thessalonians, foretold the great apostasy which would result in the establishment of the papal power. He declared that the day of Christ should not come, ‘except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’ And furthermore, the apostle warns his brethren that ‘the mystery of iniquity doth already work.’ 2 Thessalonians 2:3, 4, 7. Even at that early date he saw, creeping into the church, errors that would prepare the way for the development of the papacy.
Mutume Pawulo, mu rwandiko rwe rwa kabiri yandikiye Abatesalonike, yahanuye ubuhakanyi bukomeye bwari kuzavamo ishyirwaho ry’ubutegetsi bwa gipapa. Yavuze yuko umunsi wa Kristo utazaza, “keretse habanje kuza ubuhakanyi, kandi hagahishurwa wa muntu w’icyaha, mwene kurimbuka; urwanya kandi wihīrīmbiriza hejuru y’icyitwa cyose Imana cyangwa icyubahwa; ndetse ku buryo yicara mu rusengero rw’Imana nk’Imana, yiyerekana ko ari Imana.” Kandi byongeye, uwo mutume arihanangiriza bene Se yuko “amayobera yo gukiranirwa yamaze gutangira gukora.” 2 Abatesalonike 2:3, 4, 7. Ndetse no muri iyo minsi ya mbere cyane yabonye, yinjiye buhoro buhoro mu itorero, inyigisho z’ibinyoma zari gutegura inzira y’ukwiyubaka k’ubugipapa.
“Little by little, at first in stealth and silence, and then more openly as it increased in strength and gained control of the minds of men, ‘the mystery of iniquity’ carried forward its deceptive and blasphemous work. Almost imperceptibly the customs of heathenism found their way into the Christian church. The spirit of compromise and conformity was restrained for a time by the fierce persecutions which the church endured under paganism. But as persecution ceased, and Christianity entered the courts and palaces of kings, she laid aside the humble simplicity of Christ and His apostles for the pomp and pride of pagan priests and rulers; and in place of the requirements of God, she substituted human theories and traditions. The nominal conversion of Constantine, in the early part of the fourth century, caused great rejoicing; and the world, cloaked with a form of righteousness, walked into the church. Now the work of corruption rapidly progressed. Paganism, while appearing to be vanquished, became the conqueror. Her spirit controlled the church. Her doctrines, ceremonies, and superstitions were incorporated into the faith and worship of the professed followers of Christ.
“ធ្វើទៅបន្តិចម្ដងៗ ដំបូងដោយលាក់លៀម និងស្ងៀមស្ងាត់ ហើយបន្ទាប់មកកាន់តែបើកចំហ ខណៈដែលវាកើនឡើងក្នុងកម្លាំង និងទទួលបានការគ្រប់គ្រងលើគំនិតចិត្តរបស់មនុស្ស ‘អាថ៌កំបាំងនៃអំពើទុច្ចរិត’ បានបន្តទៅមុខក្នុងកិច្ចការបោកបញ្ឆោត និងប្រមាថព្រះរបស់វា។ ស្ទើរតែមិនអាចកត់សម្គាល់បាន ទំនៀមទម្លាប់នៃសាសនាព្រេងបុរាណបានជ្រៀតចូលមកក្នុងក្រុមជំនុំគ្រីស្ទាន។ វិញ្ញាណនៃការសម្រុះសម្រួល និងការប្រព្រឹត្តឲ្យស្របតាម ត្រូវបានទប់ស្កាត់មួយរយៈ ដោយសារការបៀតបៀនយ៉ាងសាហាវដែលក្រុមជំនុំបានទ្រាំទ្រនៅក្រោមសាសនាព្រេងបុរាណ។ ប៉ុន្តែ នៅពេលការបៀតបៀនបានបញ្ឈប់ ហើយសាសនាគ្រីស្ទបានចូលទៅក្នុងរាជវាំង និងព្រះរាជដំណាក់របស់ស្តេច នាងបានដាក់ចោលភាពសាមញ្ញដ៏ទន់ទាបរបស់ព្រះគ្រីស្ទ និងសាវករបស់ទ្រង់ ដើម្បីយកភាពអធិកអធម និងអំនួតរបស់បូជាចារ្យ និងអ្នកគ្រប់គ្រងនៃសាសនាព្រេងបុរាណ; ហើយជំនួសឲ្យតម្រូវការរបស់ព្រះ នាងបានដាក់ជំនួសដោយទ្រឹស្តី និងប្រពៃណីរបស់មនុស្ស។ ការប្រែចិត្តជឿតាមឈ្មោះរបស់កុងស្តង់ទីន នៅដើមសតវត្សរ៍ទីបួន បានបង្កឲ្យមានការអរសប្បាយយ៉ាងខ្លាំង; ហើយលោកិយ ដែលគ្របបាំងដោយទម្រង់នៃសេចក្តីសុចរិត បានដើរចូលមកក្នុងក្រុមជំនុំ។ ឥឡូវនេះ កិច្ចការនៃការពុករលួយបានរីកចម្រើនយ៉ាងឆាប់រហ័ស។ សាសនាព្រេងបុរាណ ទោះបីជាមើលទៅហាក់ដូចជាត្រូវបានផ្ដួលរំលំក៏ដោយ ក៏បានក្លាយជាអ្នកឈ្នះវិញ។ វិញ្ញាណរបស់នាងបានគ្រប់គ្រងក្រុមជំនុំ។ គោលលទ្ធិ ពិធីព្រមទាំងអបិយជំនឿរបស់នាង ត្រូវបានបញ្ចូលចូលទៅក្នុងជំនឿ និងការថ្វាយបង្គំរបស់ពួកអ្នកដើរតាមព្រះគ្រីស្ទដែលគ្រាន់តែប្រកាសថាជឿប៉ុណ្ណោះ។
“This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 49, 50.
“Ubwumvikane hagati y’ubupagani n’Ubukristo bwatumye habaho gukura no kwaduka kw’‘umuntu w’icyaha’ wavuzwe mu buhanuzi ko azarwanya Imana kandi akishyira hejuru yayo. Iyo gahunda nini cyane y’idini ry’ikinyoma ni igihangano gihambaye cy’imbaraga za Satani—urwibutso rw’imihati ye yo kwicaza ku ntebe y’ubwami kugira ngo ategeke isi akurikije ibyo ashaka.” The Great Controversy, 49, 50.