In the last article, we identified six prophetic lines of controversy which have occurred in the history of Adventism from the Millerite time period until the present day. I contend the first and the last controversy over the “robbers of thy people” in verse fourteen of Daniel chapter eleven are prophetically identical. The Millerites understood the “robbers” to be Rome, and the Protestants taught the “robbers” were a Syrian king named Antiochus Epiphanes.

Mu ngorore ya nyuma, twamenyeze imirongo itandatu y’ubuhanuzi y’impaka zabayeho mu mateka y’Abadivantisiti uhereye mu gihe cy’Abamilerite kugeza muri iki gihe. Ndemeza yuko impaka ya mbere n’iya nyuma yerekeye “abajura b’ubwoko bwawe” bo mu murongo wa cumi na kane wa Daniyeli igice cya cumi na kimwe, mu buryo bw’ubuhanuzi, ari imwe. Abamilerite basobanukiwe ko “abajura” ari Roma, kandi Abaporotesitanti bigishaga ko “abajura” ari umwami w’Umusiriya witwaga Antiyokusi Epifane.

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 juu ya mfalme wa kusini; tena watu wanyang’anyi miongoni mwa watu wako watajiinua ili kuthibitisha maono; lakini wataanguka. Danieli 11:14.

Beginning in verse ten, and continuing through verse fifteen a warfare between the kingdoms of Egypt and Syria is represented. Egypt is the king of the south in the passage, and the Syrian king is represented as the king of the north. Verse ten identifies what the historians call the beginning of the Fourth Syrian war in 219 BC, verses eleven and twelve represent the battle of Raphia in 217 BC, and its aftermath. Then verses thirteen through fifteen identify the battle of Panium in 200 BC. In verses ten through fifteen the Syrian king is Antiochus Magnus, ruler of the Seleucid Empire.

Mu nsin’gi ya vɛrsɛ i kumi, ne kulutila mu vɛrsɛ i kumi na tanu, kulangwa mvita pakati pa myalelo ya Misiri na Siriya. Mu ndimana iyi, Misiri a mfalme wa kusini, ne mfalme wa Siriya alangwa nga mfalme wa kaskazini. Vɛrsɛ i kumi yitanga cina aho andyandiki a malolwa ya kale yavitanga ntendekelo ya Vita ya Nne ya Siriya mu 219 BC; vɛrsɛ i kumi na imwe ne i kumi na mbili yilangwa vita ya Raphia mu 217 BC ne vyalandilepo. Basi vɛrsɛ i kumi na tatu kufika i kumi na tanu yitanga vita ya Panium mu 200 BC. Mu vɛrsɛ i kumi kufika i kumi na tanu, mfalme wa Siriya ni Antiochus Magnus, mtawala wa Dola ya Seleucid.

Verse ten represents the history when Antiochus Magnus begins a war to regain territory that was taken from the Seleucid kingdom years before. In the verse he regains the lost territory in 219 BC, but he temporarily ceases his aggressions, and seeks to regroup his military strength. He had regained control of the lost territory, and made it all the way to the border of Egypt, the southern kingdom ruled by the Ptolemy dynasty. Between 219 BC and 217 BC, both the king of the south and the king of the north made plans for the approaching battle of Raphia.

Verse ten echiakūl history ya, ana Antiochus Magnus avangecha vita ya kurejesha eneo lenye lyachukuliwi kutoka ufalme wa Seleucid myaka mingi mbere. Mu verse eyi, arejesha eneo lenye lyapotea mwaka wa 219 BC, leelo kwa muda mfupi asitisha mashambulizi gake, na atafuta kujipanga upya ngufu shakwe sha kijeshi. Achiakūla amerejesha utawala wa eneo lenye lyapotea, na akafika hadi mpakani pa Misri, ufalme wa kusini wenye kutawaliwa ni nasaba ya Ptolemy. Kati ya mwaka wa 219 BC na 217 BC, mfalme wa kusini na mfalme wa kaskazini, bhoɓi, vakapanga kwa ajili ya vita vya Raphia venye vyakūja.

The battle of Raphia took place in 217 BC, and the southern kingdom of Egypt, ruled by Ptolemy prevailed over the Syrian king Antiochus Magnus, king of the north in the prophetic passage. Then in verses thirteen through fifteen, seventeen years later in 200 BC, Antiochus Magnus, who had then formed an alliance with Philip of Macedon engaged Egypt in the battle of Panium. The southern kingdom of Egypt then had a child king of five or six years old, and Antiochus Magnus and Philip could not resist taking advantage of the child king of Egypt, and Antiochus Magnus prevailed in the battle of Panium. The three verses that represent the battle of Panium contain verse fourteen, where a new power is introduced into the prophetic narrative.

Intambara ya Raphia yabaye mu mwaka wa 217 mbere ya Kristo, kandi ubwami bwo mu majyepfo bwa Egiputa, bwategekwaga na Ptolemy, bunesha Antiochus Magnus umwami wa Siriya, ari we mwami wo mu majyaruguru uvugwa muri uwo murongo w’ubuhanuzi. Hanyuma mu mirongo ya cumi na gatatu kugeza kuri cumi na gatanu, nyuma y’imyaka cumi n’irindwi, mu mwaka wa 200 mbere ya Kristo, Antiochus Magnus, wari waramaze kugirana isezerano na Filipo w’i Makedoniya, yarwanye na Egiputa mu ntambara ya Panium. Icyo gihe ubwami bwo mu majyepfo bwa Egiputa bwari bufite umwami w’umwana w’imyaka itanu cyangwa itandatu, kandi Antiochus Magnus na Filipo ntibashoboraga kwirinda kubyaza umwami w’umwana wa Egiputa uwo mwanya, maze Antiochus Magnus atsinda mu ntambara ya Panium. Iyo mirongo itatu ihagarariye intambara ya Panium ikubiyemo umurongo wa cumi na kane, aho ububasha bushya bwinjizwa mu nkuru y’ubuhanuzi.

The robbers of thy people are a different power than the Egyptian king of the south, or the Seleucid king of the north, or Philip the Macedonian ruler. The Millerites recognized that Rome is the robbers of thy people. One of the Hebrew root words that is translated as “robbers,” means breaker. Pagan Rome is represented in prophecy as the power who would break in pieces.

Abanyazi b’abantu bawe ni ububasha butandukanye n’umwami w’Egiputa wo mu majyepfo, cyangwa umwami w’Abaselewukide wo mu majyaruguru, cyangwa Filipo umutegetsi w’i Makedoniya. Abamilerite bamenye ko Roma ari yo banyazi b’abantu bawe. Rimwe mu magambo y’umuzi w’Igiheburayo yahinduwemo ngo “abanyazi,” risobanura umumenagura. Roma ya gipagani ihagararirwa mu buhanuzi nk’ububasha bwari kumenagura mo ibice.

After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns. Daniel 7:7.

Bingɛlɛ by’ebyosi by’ekilo, ninga, tala, igongolya lya kane, lya kutinyisa ne lya yombisya, kandi lyali na maani mingi cyane; kandi lyali na amaino amanene ag’ekyoma: lyalyanga kandi likamenagura mu bitundu, kandi likanyagirira ebisigala n’ebigere byaryo: kandi lyali lityukene ku bigongolya byosi ebyalibaire mbere yaryo; kandi lyali na mahembe ikumi. Danieli 7:7.

When Uriah Smith comments on the robbers, he quotes a historian who points out that robbers represent breakers.

Eri Uriya Smith akomentari ku robbers, e atikiria omwandiki w’ebyafaayo ororeka nti robbers bakyoreka breakers.

“A new power is now introduced,—‘the robbers of thy people;’ literally, says Bishop Newton, ‘the breakers of thy people.’ Far away on the banks of the Tiber, a kingdom had been nourishing itself with ambitious projects and dark designs. Small and weak at first, it grew with marvelous rapidity in strength and vigor, reaching out cautiously here and there to try its prowess, and test the vigor of its warlike arm, till, conscious of its power, it boldly reared its head among the nations of the earth, and seized with invincible hand the helm of their affairs. Henceforth the name of Rome stands upon the historic page, destined for long ages to control the affairs of the world, and exert a mighty influence among the nations even to the end of time.

“Uwezo mpya sasa waingizwa,—‘wanyang’anyi wa watu wako;’ yaani halisi, asema Askofu Newton, ‘wavunjao wa watu wako.’ Mbali sana kwenye kingo za Tiberi, ufalme mmoja ulikuwa ukijilea kwa miradi ya tamaa na hila za giza. Ukiwa mdogo na dhaifu mwanzoni, ulikua kwa upesi wa ajabu katika nguvu na uthabiti, ukinyosha kwa tahadhari huku na huku ili kujaribu uwezo wake, na kuipima nguvu ya mkono wake wa kivita, hata, ukiwa na fahamu ya uwezo wake, kwa ujasiri ukakiinua kichwa chake miongoni mwa mataifa ya dunia, na kwa mkono usioshindika ukanyakua usukani wa mambo yao. Tangu hapo jina la Roma lasimama katika ukurasa wa historia, likikusudiwa kwa nyakati nyingi kuongoza mambo ya ulimwengu, na kutenda mvuto mkuu miongoni mwa mataifa hata mwisho wa wakati.

“Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.” Uriah Smith, Daniel and the Revelation, 257.

“Roma yalizumzile; na Syria na Makedonia upesi wakajikuta kwamba sura ya ndoto yao ilikuwa ikibadilika. Warumi waliingilia kati kwa ajili ya mfalme mchanga wa Misri, wakiwa wameazimia kwamba alindwe dhidi ya uangamivu uliopangwa na Antioko na Filipo. Huu ulikuwa mwaka 200 K.K., na ulikuwa mojawapo ya maingilio ya kwanza yenye umuhimu ya Warumi katika mambo ya Syria na Misri.” Uriah Smith, Daniel and the Revelation, 257.

The prediction set forth in the verses was fulfilled in roughly twenty years from 219 BC unto 200 BC, but the prophets speak more about the last days than the days in which they lived.

Utabiri uliowekwa wazi katika aya hizo ulitimizwa katika muda wa takriban miaka ishirini, kuanzia 219 KK hadi 200 KK, lakini manabii hunena zaidi juu ya siku za mwisho kuliko juu ya siku walizoishi ndani yake.

“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

“Abahanuzi ba kera buri wese yavugiye igihe cyacu kurusha uko yavugiye icyabo, kugira ngo ubuhanuzi bwabo bukomeze kugira imbaraga kuri twe. ‘Ibyo byose byababayeho ngo bibabere ibyitegererezo: kandi byandikiwe kutuburira twebwe, abo imperuka z’ibihe byagezeho.’ 1 Abakorinto 10:11. ‘Si bo ubwabo, ahubwo ni twe bakoreraga muri ibyo bintu, ubu byababwirijwe n’ababagejejeho ubutumwa bwiza ku bw’Umwuka Wera watumwe ava mu ijuru; ari byo bintu abamarayika bifuza kurebamo.’ 1 Petero 1:12....”

“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

“Biblia imekusanya na kufunga pamoja hazina zake kwa ajili ya kizazi hiki cha mwisho. Matukio yote makuu na mashughuli zote za kutisha za historia ya Agano la Kale yamekuwa, na yanaendelea, kujirudia katika kanisa katika siku hizi za mwisho.” Selected Messages, book 3, 338, 339.

Although Daniel did not live in the twenty-year time period we are considering, inspiration through the writings of Sister White informs is that much of the history recorded in Daniel eleven is to be repeated in the final fulfillment of Daniel eleven.

Nanggalingan ke Daniel ya awan nainmatuud iti dua a pulo a tawen a panawen a pagsusukiman tayo, ti pammatalged babaen kadagiti sursurat ni Sister White ket ipakaammo na kadatayo a adu iti pakasaritaan a nairekord iti Daniel onse ket maulitto iti maudi a pannakatungpal ti Daniel onse.

“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

“Hatuna muda wa kupoteza. Nyakati za taabu ziko mbele yetu. Ulimwengu unasukumwa na roho ya vita. Karibuni matukio ya taabu yaliyonenwa katika unabii yatatukia. Unabii ulio katika Danieli sura ya kumi na moja umekaribia sana kufikia utimilifu wake kamili. Sehemu kubwa ya historia iliyotukia katika kutimizwa kwa unabii huu itarudiwa.” Manuscript Releases, namba 13, 394.

Verses ten through fifteen of Daniel eleven represent the history of the last days which leads up to the soon-coming Sunday law, for verse sixteen identifies when Rome, for the first time, conquered the “glorious land.”

Даниелийн арван нэгдүгээр бүлгийн аравнаас арван тавдугаар эшлэлүүд нь тун удахгүй гарах Ням гарагийн хуулинд хүргэх эцсийн өдрүүдийн түүхийг илэрхийлдэг. Учир нь арван зургаадугаар эшлэлд Ром анх удаа “алдар суут газрыг” эзлэн авсан үеийг тодорхойлдог.

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. Daniel 11:16.

Basi iye eyiza ukumchasa uya kwenza ngokwentando yakhe, yaye akukho namnye uya kuma phambi kwakhe; yaye uya kuma ezweni elizukileyo, eliya kutshatyalaliswa sisandla sakhe. Daniyeli 11:16.

Daniel employs the expression “glorious land” twice in his writings. The first is verse sixteen, when literal pagan Rome conquered the literal glorious land of Judah.

Danyeli akitumia mara mbili usemi “nchi ya utukufu” katika maandishi yake. Ya kwanza ni mstari wa kumi na sita, wakati Rumi halisi ya kipagani ilipoishinda nchi halisi ya utukufu, ya Yuda.

“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.

“Gava ku Misr nekarî li ber Antîyokus, padîşahê bakur, raweste, Antîyokus jî nekarî li ber Romayiyan, yên ku niha li dijî wî hatin, raweste. Êdî tu padîşahiyek nekaribû li hember vê hêza bilinddibûyî berxwedanê bike. Sûriye hate fetih kirin û hate zêdekirin bo împaratoriya Romayê, dema ku Pompey, BC 65, Antîyokus Asiatîkus ji milk û malên xwe bêpar kir û Sûriye kir parêzgehek Romayî.”

“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.” Uriah Smith, Daniel and the Revelation, 259.

“Uwezo uleule pia ulipaswa kusimama katika Nchi Takatifu, na kuiharibu. Roma iliunganishwa na watu wa Mungu, yaani Wayahudi, kwa mapatano, mwaka 162 K.K.; tangu tarehe hiyo inashika nafasi ya pekee katika kalenda ya unabii. Hata hivyo, haikupata mamlaka juu ya Uyahudi kwa ushindi halisi mpaka mwaka 63 K.K.; na hapo ndipo kwa namna ifuatayo.” Uriah Smith, Daniel and the Revelation, 259.

The other verse where Daniel employs the “glorious land” is in verse forty-one.

Ayette dinî ku Danyêl tê de peyva “welatê rûmetdar” bi kar tîne, ayeta çil û yek e.

He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

Akaingira pia nchi ile ya utukufu, na nchi nyingi zitapinduliwa; lakini hawa wataokoka kutoka mkononi mwake, yaani Edomu, na Moabu, na wakuu wa wana wa Amoni. Danieli 11:41.

Verse forty-one of course follows verse forty, and verse forty begins with the words “and at the time of the end.” In The Great Controversy, Sister White identifies 1798 as the “time of the end,” so verse forty-one is identifying history that follows after the time of the end in 1798.

Vhesi ya makumie mane na imwe, kwa kawaida, inafuata vhesi ya makumie mane, na vhesi ya makumie mane huanza kwa maneno “na wakati wa mwisho.” Katika The Great Controversy, Dada White anaitambua 1798 kuwa “wakati wa mwisho,” kwa hiyo vhesi ya makumie mane na imwe inatambulisha historia inayofuatia baada ya wakati wa mwisho katika mwaka 1798.

“But at the time of the end, says the prophet, “Many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4. . . . Since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.

“Napun smah da telak, kimung ya propeta, ‘Mokotong diid doun ka mogiib-giib, om auhup no po ngaavii pangatahuan.’ Daniel 12:4. ... Tumuud 1798, nukaampai no i buku do Daniel, nokodopii no i pangatahuan pasal do nga propesi, om nokorimbaan no ngaavii tulun do minongotud i piosik doohing do i panguhukum.” The Great Controversy, 356.

The glorious land of verse forty-one is not literal ancient Judah of old, but spiritual modern Judah. The United States is spiritual modern Judah, and verse forty-one is identifying the soon-coming Sunday law in the United States.

Eri ly’obukungu ey’olunyiriri lwa amakumi ana na limu si Buyudaaya obw’edda obw’obunnambiro, wabula Buyudaaya obw’omwoyo obw’omulembe guno. Amerika ye Buyudaaya obw’omwoyo obw’omulembe guno, era olunyiriri lwa amakumi ana na limu lulaga etteeka ly’olunaku lwa Sande erigenda okujja amangu mu Amerika.

Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.

Lakin əvvəlcə ruhi olan deyil, təbii olan idi; sonra isə ruhi olan gəldi. 1 Korinflilərə 15:46.

That Sunday law is typified by verse sixteen, for “much of the history that has taken place” in the fulfillment of Daniel eleven is to be repeated. Verses ten through fifteen in the last days, represents the history preceding and leading up to the Sunday law.

ئەو یاسای یەکشەممە لە ئایەتی شازدەدا نمونەیەکی پێشینەیی بۆ هاتووە، چونکە «زۆربەی ئەو مێژووەی ڕوویداوە» لە تەواوبوونی دانیال یازدەدا دەبێت دووبارە بکرێتەوە. ئایەتەکانی دە تا پانزە لە ڕۆژانی کۆتاییدا، مێژوویەک نمایندگی دەکەن کە پێش یاسای یەکشەممەیە و بەرەو ئەوی دەبات.

The king of the north in those five verses, as well as the king of the south who were fulfilled by the Seleucid king Antiochus Magnus and the Egyptian kings of the Ptolemaic kingdom, typify powers that are the focus of the history that leads to the soon-coming Sunday law. These verses identify the history of the movement of the one hundred and forty-four thousand, for verse ten identifies the collapse of the Soviet Union in 1989, and verse sixteen the soon-coming Sunday law.

Walme wa kaskazini katika aya hizo tano, pamoja na walme wa kusini ambao walitimilizwa na mfalme wa Kiseleuko Antioko Mkuu na walme wa Misri wa ufalme wa Ptolemaio, ni vielelezo vya mamlaka ambazo ndizo kiini cha historia inayoongoza kwa sheria ya Jumapili inayokuja upesi. Aya hizi zinabainisha historia ya mwendo wa wale mia moja arobaini na nne elfu, kwa maana aya ya kumi inabainisha kuanguka kwa Muungano wa Kisovieti mwaka 1989, na aya ya kumi na sita sheria ya Jumapili inayokuja upesi.

Christ emphasizes these verses by aligning verse ten with verse forty and verse sixteen with verse forty-one. The direct reference to the literal glorious land which typifies the spiritual glorious land of verse forty-one is the end of the six verses, and verse ten is the beginning.

Kristo anasisitiza aya mafungu kwa kulinganisha mstari wa kumi na mstari wa arobaini, na mstari wa kumi na sita na mstari wa arobaini na mmoja. Rejeo la moja kwa moja kwa nchi halisi ya utukufu, ambayo ni mfano wa nchi ya kiroho ya utukufu ya mstari wa arobaini na mmoja, ndilo mwisho wa yale mafungu sita, na mstari wa kumi ndio mwanzo wake.

Just as Christ made sure verse sixteen has a direct connection with verse forty-one, and so too, verse ten has a direct connection with verse forty. The expression in verse ten “overflow, and pass through,” is the identical Hebrew phrase that is translated as “overflow and pass over,” in verse forty. The phrase is only found one other place in the Scriptures, but it is translated a little differently than verse ten and verse forty. Still, it is the same Hebrew phrase.

Kirusitu mwene asimikishije ko umurongo wa cumi na gatandatu ufise isano itaziguye n’umurongo wa mirongo ine na umwe, ni ko n’umurongo wa cumi ufise isano itaziguye n’umurongo wa mirongo ine. Imvugo iri mu murongo wa cumi ngo “kurenza urugero, no guca hagati” ni yo mvugo nyene y’Igiheburayo yahinduwe ngo “kurenza urugero no kurenga,” mu murongo wa mirongo ine. Iyo mvugo iboneka ahandi hamwe honyene mu Vyanditswe, ariko yahinduwe mu buryo butoduto butandukanye n’ubwo mu murongo wa cumi no mu murongo wa mirongo ine. Ariko rero, ni ya mvugo nyene y’Igiheburayo.

And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.

Nā ākaahinga i roto ia Iuta; ka mānu nui, ka hipa atu; ka tae rawa ia ki te kakī; ā, ko te toronga atu o ōna parirau ka whakakī i te whānui o tō whenua, e Immanuera. Īhaia 8:8.

Isaiah’s “overflow and go over,” is the same as verse ten’s “overflow, and pass through,” and verse forty’s “overflow and pass over.” More than this, each of the three verses are describing an attack from the king of the north upon the king of the south. In Isaiah, the northern king of Assyria, Sennacherib, was attacking Judah, the southern kingdom of Israel. In verse ten Antiochus Magnus, the northern king of the Seleucid Empire was attacking the southern kingdom of Egypt. In verse forty, the king of the north, the papal power, who had received a deadly wound at the beginning of verse forty, was attacking the southern atheistic power of the Soviet Union. Each verse represents the same prophetic structure of a conflict between the kings of the north and south, and in each verse the northern king “overflows and passes over.”

Ayisaya mu “okuyitiriza n’okusukkirira” kye kimu n’ekigambo ekiri mu lunyiriri olw’ekkumi, “okuyitiriza n’okuyita mu,” era n’ekiri mu lunyiriri olw’amakumi ana, “okuyitiriza n’okusomoka.” Ekisinga ku ekyo, buli lumu ku nnyiriri zino essatu lunnyonnyola okulumba okuva eri kabaka ow’obukiika obwa kkono ng’alumba kabaka ow’obukiika obwa ddyo. Mu Ayisaya, kabaka ow’obukiika obwa kkono ow’e Bwasuli, Sennakeribu, yali alumba Yuda, obwakabaka obw’obukiika obwa ddyo obwa Isiraeri. Mu lunyiriri olw’ekkumi, Antiyokasi Maginasi, kabaka ow’obukiika obwa kkono ow’Obwakabaka bwa Seleucid, yali alumba obwakabaka obw’obukiika obwa ddyo obwa Misiri. Mu lunyiriri olw’amakumi ana, kabaka ow’obukiika obwa kkono, obuyinza bwa bapaapa, obwali bufunye ekiwundu eky’okufa ku ntandikwa y’olunyiriri olw’amakumi ana, yali alumba obuyinza obw’obutakkiriza Katonda obw’obukiika obwa ddyo obwa Soviet Union. Buli lunyiriri lukiririra ensengeka y’obufumu y’emu ey’olutalo wakati wa bakabaka ab’obukiika obwa kkono n’obwa ddyo, era mu buli lunyiriri kabaka ow’obukiika obwa kkono “ayitiriza era n’asomoka.”

Isaiah’s testimony and verse ten both identify that when the northern king attacks he ceases before entering into the capital of the southern kingdom. Sennacherib brought his warfare to the walls of Jerusalem, and no further. In 219 BC, Antiochus Magnus came to the border of Egypt and stopped. Then he lost the battle of Raphia that occurred two years later in 217 BC. Sennacherib came to the walls of Jerusalem and lost the battle as God intervened.

Ushuhuda wa Isaya na aya ya kumi vyote viwili vinaonyesha kwamba wakati mfalme wa kaskazini anaposhambulia, husimama kabla ya kuingia katika mji mkuu wa ufalme wa kusini. Senakeribu alileta vita vyake mpaka kwenye kuta za Yerusalemu, wala si zaidi. Mwaka 219 KK, Antioko Mkuu alifika kwenye mpaka wa Misri akasimama. Kisha akapoteza vita vya Rafia vilivyotukia miaka miwili baadaye katika mwaka 217 KK. Senakeribu alifika kwenye kuta za Yerusalemu na akapoteza vita hivyo Mungu alipoingilia kati.

Therefore thus saith the Lord concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shield, nor cast a bank against it. By the way that he came, by the same shall he return, and shall not come into this city, saith the Lord. For I will defend this city, to save it, for mine own sake, and for my servant David’s sake. And it came to pass that night, that the angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses. So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword: and they escaped into the land of Armenia. And Esarhaddon his son reigned in his stead. 2 Kings 19:32–37.

Nuko rero ni ko Uwiteka avuze ku mwami wa Ashuri ati: Ntazinjira muri uyu murwa, kandi ntazahatera umwambi n’umwe, kandi ntazawugeraho afite ingabo, kandi ntazawuteraho urugomero. Inzira yazanywe na yo ni yo azasubiramo, kandi ntazinjira muri uyu murwa, ni ko Uwiteka avuga. Kuko nzarinda uyu murwa, kugira ngo nyukize, ku bw’inyungu zanjye bwite no ku bw’umugaragu wanjye Dawidi. Muri iryo joro, marayika w’Uwiteka arasohoka, akubita mu ngando y’Abashuri abantu ibihumbi ijana na mirongo inani na bitanu; abantu babyutse kare mu gitondo, dore, bose bari intumbi. Nuko Senakeribu umwami wa Ashuri arahaguruka, aragenda, arasubira, atura i Nineve. Nuko igihe yari aramya mu nzu ya Nisuroki imana ye, Adirameliki na Sharezeri abahungu be bamwicisha inkota; maze bahungira mu gihugu cya Arumeniya. Esarihadoni umuhungu we amusimbura ku ngoma. 2 Abami 19:32–37.

In 1989, the king of the north swept away the Soviet Union, but he did not overcome the capital of the Soviet Union. Russia was left standing. The next battle, typified in verses eleven and twelve, was the battle of Raphia, which was also typified by the overthrow of Sennacherib’s army and his subsequent death which identifies a victory for the southern king, which was Judah in the testimony of Sennacherib, and Raphia in the testimony of Antiochus Magnus.

Muna 1989, ngyana wa muulu apupulikishishe Ubumba bwa Soviet, lelo taacimfwide muluwa wa Ubumba bwa Soviet. Russia yakasigala iiminine. Ulwiilo ulwakonkapo, ulo lwafwanikishiwa mu mavesi ikumi na cimo ne ikumi na yabili, lwali lwiilo lwa ku Raphia, ulo na lumo lwafwanikishiwe no kupuputulwa kwa nkondo ya kwa Sennacherib ne mfwa yakwe yakwekonkapo, ico cilelangisha ukunoba kwa ngyana wa kumushi, uwali Yuda mu bucabulo bwa kwa Sennacherib, na Raphia mu bucabulo bwa kwa Antiochus Magnus.

Verse ten provides a direct connection to verse forty and verse sixteen provides a direct connection with verse forty-one. Verses ten through sixteen represent the history of 1989 unto the Sunday law. The verse represents a hidden history in verse forty that begins with the collapse of the Soviet Union in 1989 and continues unto the Sunday law. Verse ten also directly connects the “seven times” of Leviticus twenty-six to the hidden history, but that line of truth is outside what we are here setting forth.

Omushororongo gwa ikumi gu na okuhingana okwa nyima n’omushororongo gwa amakumi ana, kandi omushororongo gwa ikumi na mukaga gu na okuhingana okwa nyima n’omushororongo gwa amakumi ana na gumwe. Emishororongo ikumi okuhika ku ikumi na mukaga emaririra ebyafaayo bya 1989 kuhika ku Sunday law. Omushororongo ogu gurikugambwaho gukiikirira ebyafaayo ebyasherekirwe omu mushororongo gwa amakumi ana, ebitandikira aha kugwa kw’Obukama bwa Soviet Union omu 1989 kandi bikagumizamu kuhika ku Sunday law. Omushororongo gwa ikumi kandi guhinganisa butunu “ebihe musanju” bya Leviticus 26 n’ebyo byafaayo ebyasherekirwe, kwonka omurongo ogwo ogw’amazima tiguri omu ebyo turikushoboorora aha.

In Millerite history the first of six primary controversies within Adventism concerning the correct identification of Rome occurred, and it was over who the robbers of verse fourteen represented. The Protestants held they represented Antiochus Epiphanes, and the Millerites identified them as Rome. In the last controversy of Adventism concerning the correct identification of Rome it is also over the robbers of verse fourteen. One class, represented by the Millerites, is upholding the foundational understanding of the Millerites, which was endorsed by the Spirit of Prophecy.

Mu historia ya Millerite, ya kwanza kati ya mabishano sita makuu ndani ya Uadventista kuhusu utambulisho sahihi wa Rumi ilitokea, nayo ilikuwa juu ya swali la wale wanyang’anyi wa aya ya kumi na nne walimwakilisha nani. Waprotestanti walishikilia kwamba walimwakilisha Antiochus Epiphanes, na Wamillerite waliwatambua kuwa ni Rumi. Katika pambano la mwisho la Uadventista kuhusu utambulisho sahihi wa Rumi, nalo pia ni juu ya wale wanyang’anyi wa aya ya kumi na nne. Kundi moja, linalowakilishwa na Wamillerite, linashikilia uelewa wa msingi wa Wamillerite, ambao uliidhinishwa na Roho ya Unabii.

“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

“Ndzi vone leswaku chati ya 1843 yi kongomisiwile hi voko ra Hosi, naswona a yi nga fanelanga ku cinciwa; leswaku tinhlayo a ti ri hilaha A a lava hakona; leswaku voko ra Yena a ri ri ehenhla ka yona naswona ri fihla xihoxo eka tin’wana ta tinhlayo, leswaku ku nga vi na loyi a nga xi vonaka, ku kondza voko ra Yena ri susiwa.” Early Writings, 74.

That sacred chart identifies the controversy with the notation of 164 BC.

Chati hicho kitakatifu kinaitambua pambano hilo kwa alama ya mwaka 164 KK.

“164 Death of Antiochus Epiphanes, who of course, stood not up against the Prince of Princes, as he had been 164 yrs. dead before the Prince of Princes was born.”

“164, 안티오쿠스 에피파네스의 죽음. 그는 물론 왕들의 왕자이신 분을 대적하여 일어서지 못하였으니, 이는 왕들의 왕자이신 분이 나시기 164년 전에 이미 죽었기 때문이다.”

The reference of that controversy upon the sacred chart represents the only truth represented upon the sacred chart that is not based upon a prophetic passage from God’s Word. In doing so it identifies a waymark, not of biblical history, but of Advent history, and “it should not be altered,” for the controversy identifies how the prophetic vision is established. To reject that foundational truth is to simultaneously reject the authority of the Spirit of Prophecy’s endorsement of the sacred chart.

Marejeo ya pambano hilo juu ya chati takatifu yanawakilisha ukweli wa pekee uliowakilishwa juu ya chati takatifu ambao haukutegemezwa juu ya kifungu cha unabii kutoka katika Neno la Mungu. Kwa kufanya hivyo, yanaitambulisha alama ya njiani, si ya historia ya Biblia, bali ya historia ya Waadventista, nayo “haipaswi kubadilishwa,” kwa maana pambano hilo linaonyesha jinsi maono ya unabii yanavyowekwa imara. Kuukataa ukweli huo wa msingi ni, wakati huohuo, kuukataa mamlaka ya uthibitisho wa Roho ya Unabii juu ya chati takatifu.

“The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, book 2, 78.

“Ushetuli wa mwisho kabisa wa Shetani utakuwa kuifanya bure kabisa ushuhuda wa Roho wa Mungu. ‘Pasipo maono, watu huangamia’ (Mithali 29:18). Shetani atatenda kwa werevu mwingi, kwa njia mbalimbali na kupitia vyombo mbalimbali, ili kuitikisa imani ya watu wa Mungu waliosalia katika ushuhuda wa kweli. Ataingiza maono ya bandia ili kupotosha, naye atachanganya uongo na kweli, na hivyo kuwachukiza watu hata waone kila kitu chenye jina la maono kuwa aina ya ushupavu wa kidini; lakini roho zaaminifu, kwa kulinganisha yaliyo ya uongo na yaliyo ya kweli, watawezeshwa kutofautisha kati ya hayo.” Selected Messages, book 2, 78.

The last controversy of “the robbers of thy people”, is the same as the first, and without an understanding of the symbol which establishes the vision, “the people perish.” They “perish” because they “make of none effect the testimony of the Spirit of God.”

“Abantu bakwihangane bawe” imfu yakubazwa ya nyuma ni imwe n’iya mbere, kandi hatariho gutahura ikimenyetso gishimangira iyerekwa, “abantu barapfa.” “Barapfa” kuko “bagira ubusa ubuhamya bwa Mwuka w’Imana.”

The other class claims that the United States is represented as the robbers of verse fourteen. That class is unable or unwilling to see that Antiochus Magnus in verses ten through fifteen represents the United States. Just as the Protestants of Millerite history claimed the robbers were Antiochus, the class who is unwilling to see identifies the robbers as the power (the United States) that is typified by Antiochus.

Bantu binang bakwaamba ati United States yakaimirirwa nga bapokola ba vesi fotiini. Bantu abo tabakwanisi, nangu tabafwandi kubona ati Antiochus Magnus mu ma vesi teni kufika fifitini akaimirira United States. Nga mo kwaali baProtestanti mu byakale bya baMillerite baamba ati bapokola bali Antiochus, ni ko naba bantu abashaka ukutabona baimika bapokola nga maka ayo nyene (United States) ayo Antiochus afanekelamo.

Sennacherib’s attack upon Judah that reached to the capital, Jerusalem, and that failed, was led by Sennacherib’s general, Rabshakeh.

Uvutavita wa Senakeribu dhidi ya Yuda, uliofika hadi mji mkuu, Yerusalemu, na ambao ulifeli, uliongozwa na jemadari wa Senakeribu, Rabsheke.

Now therefore, I pray thee, give pledges to my lord the king of Assyria, and I will deliver thee two thousand horses, if thou be able on thy part to set riders upon them. How then wilt thou turn away the face of one captain of the least of my master’s servants, and put thy trust on Egypt for chariots and for horsemen? Am I now come up without the Lord against this place to destroy it? The Lord said to me, Go up against this land, and destroy it. Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rabshakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand it: and talk not with us in the Jews’ language in the ears of the people that are on the wall. But Rabshakeh said unto them, Hath my master sent me to thy master, and to thee, to speak these words? hath he not sent me to the men which sit on the wall, that they may eat their own dung, and drink their own piss with you? Then Rabshakeh stood and cried with a loud voice in the Jews’ language, and spake, saying, Hear the word of the great king, the king of Assyria. 2 Kings 18:23–28.

Basi, nakulomba, utoe dhamana kwa bwana wangu, mfalme wa Ashuru, nami nitakupa farasi elfu mbili, ikiwa kwa upande wako waweza kuweka wapanda farasi juu yao. Basi utawezaje kuugeuza uso wa jemadari mmoja wa aliye mdogo kuliko watumishi wa bwana wangu, nawe ukautegemea Misri kwa magari na kwa wapanda farasi? Je! sasa nimepanda kuja juu ya mahali hapa pasipo BWANA ili niiharibu? BWANA aliniambia, Panda uje juu ya nchi hii, na uiangamize. Ndipo Eliakimu mwana wa Hilkia, na Shebna, na Yoa, wakamwambia Rabsheka, Twakusihi, sema na watumishi wako kwa lugha ya Kiaramu; maana twaielewa; wala usiseme nasi kwa lugha ya Kiyahudi masikioni mwa watu walio juu ya ukuta. Lakini Rabsheka akawaambia, Je! bwana wangu amenituma kwa bwana wako, na kwako, kusema maneno haya? je! hakunituma kwa watu wale wakaao juu ya ukuta, ili wale mavi yao wenyewe, na kunywa mkojo wao wenyewe pamoja nanyi? Ndipo Rabsheka akasimama, akalia kwa sauti kuu kwa lugha ya Kiyahudi, akanena, akisema, Lisikieni neno la mfalme mkuu, mfalme wa Ashuru. 2 Wafalme 18:23–28.

Rabshakeh was presenting not his words, but the words of Sennacherib, king of Assyria. In Daniel eleven verse forty the king of the north is the papal power who at the time of the end in 1798 received a deadly wound at the hands of atheistic France, the southern king. In the verse the king of the north ultimately retaliates and overflows the southern kingdom (the USSR) in 1989. When the king of the north accomplished that work, he brought with him “chariots, and with horsemen, and many ships.” “Chariots and horsemen” represent military might and “ships” represent economic power. Those symbols identify the United States as papal Rome’s proxy army in the victory of 1989, as typified by Rabshakeh. Antiochus Magnus in verse ten through fifteen represents the United States, and as William Miller correctly identified that the word “also” in verse fourteen establishes a new power entering the prophetic narrative, the “robbers” must represent a power distinct from either the Ptolemaic kings of the south, or Antiochus the king of the north or Philip of Macedon.

Labusake alikuwa akiwasilisha si maneno yake mwenyewe, bali maneno ya Senakeribu, mfalme wa Ashuru. Katika Danieli 11:40, mfalme wa kaskazini ni nguvu ya upapa ambayo wakati wa mwisho, mwaka 1798, ilipata jeraha la mauti mikononi mwa Ufaransa isiyoamini Mungu, yaani mfalme wa kusini. Katika aya hiyo, mfalme wa kaskazini hatimaye hulipiza kisasi na kuifurika falme ya kusini (USSR) mwaka 1989. Mfalme wa kaskazini alipolitimiza kazi hiyo, alikuja pamoja nayo na “magari, na wapanda farasi, na merikebu nyingi.” “Magari na wapanda farasi” huwakilisha nguvu za kijeshi, na “merikebu” huwakilisha nguvu za kiuchumi. Alama hizo huitambulisha Marekani kuwa jeshi wakala la Roma ya kipapa katika ushindi wa mwaka 1989, kama ilivyofananishwa na Labusake. Antioko Mkuu katika aya ya kumi hadi kumi na tano humwakilisha Marekani, na kama William Miller alivyotambua kwa usahihi kwamba neno “pia” katika aya ya kumi na nne huanzisha nguvu mpya inayoingia katika simulizi la kinabii, “wanyang’anyi” lazima wawakilishe nguvu iliyo tofauti na wafalme wa kusini wa Ptolemaio, au Antioko mfalme wa kaskazini, au Filipo wa Makedonia.

“The king of the south, in this verse, without any doubt, means king of Egypt; but what the robbers of thy people means remains yet a doubt perhaps to some. That it cannot mean Antiochus, or any king of Syria, it is plain; for the angel had been talking about that nation for a number of verses previous, and now says, ‘also the robbers of thy people,’ etc., evidently implying some other nation. I will admit that Antiochus did perhaps rob the Jews; but how could this ‘establish the vision,’ as Antiochus is not spoken of anywhere in the vision as performing any act of that kind; for he belonged to what is called the Grecian kingdom in the vision. Again, ‘to establish the vision,’ must mean to make sure, complete, or fulfill the same.” William Miller, Miller’s Works, Lecture 6, 89.

“kusini kwa mfalme,” katika aya hii, bila shaka yoyote, humaanisha mfalme wa Misri; lakini maana ya “wanyang’anyi wa watu wako” bado huenda ikabaki kuwa ya mashaka kwa wengine. Ya kwamba haiwezi kumaanisha Antioko, wala mfalme yeyote wa Shamu, ni dhahiri; kwa maana malaika alikuwa amenena juu ya taifa hilo kwa aya kadhaa zilizotangulia, na sasa asema, “pia wanyang’anyi wa watu wako,” n.k., akidokeza waziwazi taifa jingine. Nakubali kwamba yawezekana Antioko aliwanyang’anya Wayahudi; lakini jambo hili lingewezaje “kuithibitisha njozi,” ilhali Antioko hajanenwa popote katika njozi hiyo kuwa ametenda kitendo chochote cha namna hiyo; kwa maana yeye alikuwa wa ile iitwayo katika njozi ufalme wa Ugiriki. Tena, “kuithibitisha njozi,” lazima kumaanishe kuifanya kuwa hakika, kuikamilisha, au kuitimiza.” William Miller, Miller’s Works, Lecture 6, 89.

“Antiochus” was a name selected by many of the kings of the Syrian Seleucid Empire. The founder of that empire was Seleucid Nicator, and somewhere between twenty-six to thirty kings made up the entire list of Seleucid kings. Many of those kings chose the name “Antiochus”, just as the many popes choose throne-names when they are selected as popes. The popes are all “antichrist,” which means “against Christ”. The word “anti” meaning “against”. As antichrists they have taken the name of their spiritual forefather, who is Satan. Satan and the popes are both identified as the antichrist in inspiration.

«Антиох» атоқлы ат Сирийәдики Селевкийлар империйәсиниң нурғун падишалири таллиған бир нам еди. Бу империйиниң қурғучиси Селевкий Никатор болуп, пүтүн Селевкий падишалири тизимликидә җәмий жигирмә алтидин оттузғичә падиша бар еди. У падишаларниң нурғуни «Антиох» дегән намни таллиған, худди нурғун папилар папа болуп талланғанда тәхт намлирини таллайдиғинидәк. Папиларниң һәммиси «антихрист»тур, бу «Мәсиһкә қарши» дегән мәнини билдүриду. «Анти» дегән сөзниң мәниси «қарши» демәктур. Улар антихристлар сүпитидә роһий ата-бовисиниң, йәни Шәйтанниң намиға егә болған. Илһамда Шәйтан билән папилар һәр иккиси антихрист дәп тонутулиду.

“The determination of antichrist to carry out the rebellion he began in heaven will continue to work in the children of disobedience.” Testimonies, volume 9, 230.

“Ukukhokhoka kwaantikristu ekufezeni ukuvukela akuqala ezulwini kuzakulokhu kusebenza ebantwaneni bokungalaleli.” Testimonies, volume 9, 230.

A pope is a representative of Satan, and thus they are both against Christ, and therefore are the “antichrist.” They choose a name when they take the position as pope, and become Satan’s earthly representative.

پوپ نونەری شەیتانە، بۆیە هەردوکیان دژ بە مەسیحن، و لەبەر ئەوە «دژە مەسیح»ن. کاتێک پلەی پوپ وەردەگرن ناوێک هەڵدەبژێرن، و دەبن بە نونەری زەمینیی شەیتان.

“To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.

“Kujiwekea hakika faida na heshima za ulimwengu, kanisa liliongozwa kutafuta kibali na msaada wa wakuu wa dunia; na hivyo, baada ya kumkataa Kristo, likashawishiwa kutoa utiifu kwa mwakilishi wa Shetani—askofu wa Roma.” The Great Controversy, 50.

By their works you shall know them, and the popes carry on the same work as Satan.

Ngemisebenzi yabo niyakubazi, futhi opapa baqhuba umsebenzi ofanayo nowoSathane.

“Through the pope of Rome the same work has been carried on here on earth as was carried on in the courts of heaven before the expulsion of the prince of darkness. Satan sought to correct the law of God in heaven, and to supply an amendment of his own. He exalted his own judgment above that of his Creator, and placed his will above the will of Jehovah, and in this way virtually declared God to be fallible. The pope also takes the same course and, claiming infallibility for himself, seeks to adjust the law of God to meet his own ideas, thinking himself able to correct the mistakes he thinks he sees in the statutes and commands of the Lord of heaven and earth. He virtually says to the world, I will give you better laws than those of Jehovah. What an insult is this to the God of heaven!” Signs of the Times, November 19, 1894.

“ڕێگەی هەمان کار، کە پێش دەرکردنی سەرۆکی تاریکی لە دەربارەکانی ئاسماندا بەڕێوەدەچوو، لێرەش لەسەر زەوی لە ڕێگەی پاپای ڕۆماوە بەردەوام کراوە. شەیتان هەوڵیدا یاسای خودا لە ئاسماندا ڕاست بکاتەوە و چاکسازییەک لە خۆیەوە بۆ دابنێت. حوکمی خۆی لەسەر حوکمی خالقی خۆی بەرز کردەوە، و ئیرادەی خۆی لەسەر ئیرادەی یەهوە دانا، و بەم شێوەیە بە شێوەیەکی ڕاستەوخۆ ڕایگەیاند کە خودا هەڵەکار دەبێت. پاپاش هەمان ڕێگا دەگرێتەبەر، و بە داواکاریی بێهەڵەیی بۆ خۆی، هەوڵ دەدات یاسای خودا بەگوێرەی بیرۆکەکانی خۆی ڕێک بخات، و وا دەزانێت کە دەتوانێت ئەو هەڵانە ڕاست بکاتەوە کە پێی وایە لە ڕێساکان و فەرمانەکانی پەروەردگاری ئاسمان و زەویدا دەیبینێت. بە شێوەیەکی ڕاستەوخۆ بە جیهان دەڵێت: من یاساگەلێکی باشتر لە یاساکانی یەهوە پێ دەدەم. ئەمە چەندە سووکایەتییەکی گەورەیە بۆ خودای ئاسمان!” Signs of the Times, November 19, 1894.

Though Seleucus Nicator established the Seleucid Empire, many of the following kings chose the name “Antiochus,” in honor, not of Seleucus, but of his father. Seleucus’ father, Antiochus, was a nobleman and a general in the service of King Philip II of Macedon, who was the father of Alexander the Great. This noble status and military background helped establish the foundation for Seleucus’s own prominent role and subsequent rise to power after the death of Alexander the Great.

Seleucus Nicator seleukid Imbong ding nīmsak nangmang, nukmā kishi kahēn guhpāte rājāte Seleucus gu meipāu lāklouh louvin, a pa Antiochus gu chāhchhānna avin “Antiochus” tih min chu an thlang. Seleucus gu pa, Antiochus, Alexander the Great gu pa Macedon rājā Philip II gu rawngbāwlna ah ṭhupui mi miropui khat leh sipai hotu khat a ni. Hē mi miropui dinhmun leh sipai hnamchhūna hian Alexander the Great thih hnua Seleucus gu mahni hmingthanna ropui leh thuneihna lama a kaihhruaina ṭanpuiin a innghahna lungphūm a siam.

Seleucus’ kingdom was established when he took control of three of the four areas of Alexander’s kingdom. Rome also conquers three geographical powers in order to take control and become the king of the north. When Seleucus had secured the east, the west and the north he became the king of the north in the historical narrative, and his capital was the city of Babylon. Many of the following kings chose the name “Antiochus” when they took the northern throne in order to honor their political forefather. The parallel is easy to see, if you choose to see. If you don’t, you don’t.

Ubwami bwa Seleucus bwashinzwe igihe yigaruriraga uturere dutatu muri tune twari tugize ubwami bwa Alexandre. Na Roma na yo itsinda ibihugu bitatu by’uturere kugira ngo ifate ubutegetsi maze ibe umwami w’amajyaruguru. Igihe Seleucus yari amaze gukomeza uburasirazuba, uburengerazuba, n’amajyaruguru, yabaye umwami w’amajyaruguru mu nkuru y’amateka, kandi umurwa mukuru we wari umujyi wa Babuloni. Benshi mu bami bakurikiyeho bahisemo izina “Antiochus” igihe bafataga intebe y’ubwami bw’amajyaruguru kugira ngo baha icyubahiro sekuruza wabo wa politiki. Iyo sano iroroshye kuyibona, niba uhisemo kuyibona. Niba utabishaka, ntuyibona.

The name “Antiochus” (Ἀντίοχος in Greek) comes from the Greek elements’ “anti” (meaning “against” or “opposite”) and “ocheo” (meaning “to hold fast” or “to maintain”). The northern kings chose the name to maintain their political heritage with the father, just as the antichrist (popes) choose names when they begin to rule. Just as the popes are representatives of their father, the devil, so too the Antiochus’ of the Syrian Empire typify representatives of their father. In this application Antiochus represents a proxy of their father. The proxy of the papal power in 1989 was the United States, and the secular testimony upholds the relationship between the antichrist, Pope John Paul II, and Ronald Reagan in their work to bring down the former Soviet Union.

Muna “Antiochus” (Ἀντίοχος kwa Kiyunani) latokana na vipengele vya Kiyunani “anti” (maana yake “dhidi ya” au “kinyume cha”) na “ocheo” (maana yake “kushika kwa uthabiti” au “kudumisha”). Wafalme wa kaskazini walichagua jina hilo ili kudumisha urithi wao wa kisiasa pamoja na baba yao, kama vile mpinga-kristo (mapapa) huchagua majina wanapoanza kutawala. Kama vile mapapa walivyo wawakilishi wa baba yao, Ibilisi, vivyo hivyo Antiochus wa Milki ya Shamu huwakilisha kwa mfano wa kinabii wawakilishi wa baba yao. Katika matumizi haya, Antiochus anawakilisha wakala wa baba yao. Wakala wa mamlaka ya upapa mwaka 1989 ilikuwa Marekani, na ushuhuda wa kidunia unathibitisha uhusiano uliokuwapo kati ya mpinga-kristo, Papa Yohane Paulo II, na Ronald Reagan katika kazi yao ya kuiangusha iliyokuwa Muungano wa Kisovyeti.

In verses ten through sixteen, the first and last verse possess direct references to verses forty and forty-one. Verse ten directly represents verse forty. Verse sixteen directly represents verse forty-one. The verses represent the portion of the prophecy of Daniel that relates to the last days.

Mikuyu ya ikumi nginya ya ikumi na ithano na imwe, mũstari wa mbere na wa mũth mwisho irĩ na marejeleo ma ta kwa ta nginya mikuyu ya mirongo ina na mirongo ina na umwe. Mũstari wa ikumi wĩrĩrĩte ta kwa ta mũstari wa mirongo ina. Mũstari wa ikumi na ithano na umwe wĩrĩrĩte ta kwa ta mũstari wa mirongo ina na umwe. Mikuyu iyo nĩĩonania gĩcunjĩ kĩa ũhoro wa ũmũthĩ wa Danieli kĩrĩa gĩkũhĩtana na mĩthenya ya mũth mwisho.

“The book that was sealed was not the book of Revelation, but that portion of the prophecy of Daniel which related to the last days. The Scripture says, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased’ (Daniel 12:4). When the book was opened, the proclamation was made, ‘Time shall be no longer.’ (See Revelation 10:6.) The book of Daniel is now unsealed, and the revelation made by Christ to John is to come to all the inhabitants of the earth. By the increase of knowledge a people is to be prepared to stand in the latter days. . . .

“Ekitabo ekyateekebwako akabonero tekyaali Kitabo kya Kubikkulirwa, wabula kiri kitundu eky’obunnabbi bwa Danyeri ekyali kikwata ku nnaku ez’oluvannyuma. Ebyawandiikibwa bigamba nti, ‘Naye ggwe, ai Danyeri, ggalawo ebigambo, oteeke akabonero ku kitabo, okutuusa ku biro eby’enkomerero: bangi balidduka eno n’eri, era okumanya kuliyongerwako’ (Danyeri 12:4). Ekyo kitabo bwe kyaggulwawo, okulangirira ne kukolebwa nti, ‘Obudde tebukyaliwo nate.’ (Laba Okubikkulirwa 10:6.) Ekitabo kya Danyeri kaakano tekikyateekebwako kabonero, era okubikkulirwa Kristo kwe yawa Yokaana kugenda kutuuka eri bonna abatuuze ku nsi. Olw’okweyongera kw’okumanya, abantu baliteekebwateekebwa okuyimirira mu nnaku ez’oluvannyuma....”

“In the first angel’s message men are called upon to worship God, our Creator, who made the world and all things that are therein. They have paid homage to an institution of the Papacy, making of no effect the law of Jehovah, but there is to be an increase of knowledge on this subject.” Selected Messages, book 2, 105, 106.

“Engel ya kwanza katika ujumbe wake huwaita wanadamu wamwabudu Mungu, Muumba wetu, aliyeufanya ulimwengu na vyote vilivyomo ndani yake. Wametoa heshima kwa taasisi ya Upapa, wakiibatilisha sheria ya Yehova, lakini kutakuwapo kuongezeka kwa maarifa juu ya jambo hili.” Selected Messages, book 2, 105, 106.

At the time of the end in 1989 the last six verses of Daniel chapter eleven represent the “portion of the prophecy of Daniel which related to the last days.” It was recognized when it was then unsealed, and that unsealing produced an increase of knowledge on the “institution of the Papacy, making of no effect the law of Jehovah.” The Alpha and Omega always illustrates the end with the beginning, and the testing process that began in 1989, was designed to produce two classes of worshippers.

1989年という終わりの時において、ダニエル書第十一章の最後の六節は、「終わりの日々に関するダニエルの預言の部分」を表している。それはその時に封印が解かれた際に認識され、その解封は、「教皇制の樹立、すなわちエホバの律法を無効にすること」に関する知識の増加を生じさせた。アルファでありオメガである方は、常に終わりを初めによって例証されるのであり、1989年に始まった試みの過程は、礼拝者の二つの階級を生み出すよう意図されたものであった。

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. Daniel 12:9, 10.

Ane akamwambia, Enenda zako, Danieli; maana maneno haya yamefungwa na kutiwa muhuri hata wakati wa mwisho. Wengi watasafishwa, na kufanywa weupe, na kujaribiwa; lakini waovu watatenda kwa uovu; wala hapana mtu miongoni mwa waovu atakayeelewa; bali wenye hekima wataelewa. Danieli 12:9, 10.

We are now in the final period of that testing process, for the controversy of the robbers at the beginning of Adventism is now being repeated. To identify the robbers as the United States is to identify Antiochus as the robbers. It is the identical controversy of the Millerites and Protestants.

Tukalile ha myanda ya kulekelesha ya inyo yacho yakutwekesha, mwomwo ukakatiso wa vahembe pa kutendeka kwa Adventism uli nakusanguka nakulondezgeka sono. Kuzindikiriska vahembe kuŵa United States nkhuŵa kuzindikiriska Antiokusi kuŵa vahembe. Uwu niwo ukakatiso weneula wa maMillerite na maProtestant.

At the end of the testing process, just as in the beginning of the testing process, which began in 1989, the Lion of the tribe of Judah unseals “that portion of the prophecy of Daniel which related to the last days.” In 1989 it was the last six verses of Daniel eleven, and at the ending it is the hidden history of verse forty, that is typified by verses ten through sixteen.

विनासिङ्गी-परीक्षाको प्रक्रियाको अन्त्यमा, जसरी विनासिङ्गी-परीक्षाको प्रक्रियाको आरम्भमा—जो १९८९ मा सुरु भएको थियो—भएको थियो, त्यस्तै यहूदाको कुलको सिंहले “दानियलको भविष्यवाणीको त्यो अंश, जो अन्तिम दिनहरूसँग सम्बन्धित थियो,” को मुहर खोल्दछ। १९८९ मा त्यो दानियल अध्याय ११ का अन्तिम छ पदहरू थिए, र अन्त्यमा त्यो पद ४० को गुप्त इतिहास हो, जसको प्रतीकात्मक निरूपण पद १० देखि १६ सम्मले गर्दछ।

We will continue our consideration of the six lines of controversies within the history of Adventism in the following articles. The first of those six controversies illustrates the last of those six controversies. We will use the first and last controversies to overlay the other four controversies as we unfold the elements involved with the efforts of the enemy of righteousness to prevent God’s people from rightly dividing “the vision”, which is established with the symbol of Rome.

Tukzidi ukubetulekisa ku twafwenwa twetu pa milongo mutanda ya nkani sha kupusana mu byambo muli lyashi lya Adventism mu bipande bi konkapo. Icankalamba pa nkani ishitanda pali isho mutanda cilelangisha icakulekelesha pali isho mutanda. Tukasebenzisa inkani ya kutendeka ne ya kulekelesha ukulembesha pali inkani shimbi shine, apo tulefundulula ifintu ifili mu mayesho ya mulwani wa bulungami aya kupepusha abantu ba kwa Lesa ku kupatulula bwino “ukulangishiwa,” ukwaikishiwa ne cimanyikilo ca Roma.

“Unless we understand the importance of the moments that are swiftly passing into eternity, and make ready to stand in the great day of God, we shall be unfaithful stewards. The watchman is to know the time of night. Everything is now clothed with a solemnity that all who believe the truth for this time should realize. They should act in reference to the day of God. The judgments of God are about to fall upon the world, and we need to be preparing for that great day.

“Ket ti káchá a thil pawimawhzia hre loh a ni leh chatuan lama thuai taka kal mêk hunte chu kan hrechiang loh a ni a, Pathian ni ropui takah ding tûra inbuatsaih loh chuan, ro enkawltu rinawm lo kan ni ang. Vêngtu chuan zan hun engtik lai nge a ni tih a hriat tûr a ni. Tûnah hian engkim chu kh solemn takin a inthuam a, he hun atâna thutak ringtute zawng zawngin an hriat tûr a ni. An thiltihte chu Pathian ni lam hawiin an ti tûr a ni. Pathian rorêlnate chu khawvêlah lo tla thuai tûr an ni a, chuvângin kan chu ni ropui tak chu lo thleng tûra inbuatsaih kan mamawh a ni.

“Our time is precious. We have but few, very few days of probation in which to make ready for the future, immortal life. We have no time to spend in haphazard movements. We should fear to skim the surface of the word of God.” Testimonies, volume 6, 407.

“Wakati wetu ni wa thamani. Tuna siku chache tu, chache sana, za rehema ya majaribio ambazo ndani yake tujitenge tayari kwa uzima wa baadaye, wa kutokufa. Hatuna wakati wa kupoteza kwa matendo ya ovyoovyo yasiyo na mpango. Inatupasa kuogopa kuligusa tu juujuu neno la Mungu.” Testimonies, volume 6, 407.