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.
Ny fahitana ao amin’ny Daniela toko fahiraika ambin’ny folo no fototra iantefan’ny fahitana rehetra ao amin’ny faminanian’ny Baiboly, ary ny fahitana ao amin’io toko fahiraika ambin’ny folo io dia miorina amin’ny tandindon’i Roma.
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.
Ary amin’izany andro izany dia hisy maro hitsangana hanohitra ny mpanjakan’ny atsimo; ary ny jiolahin’ny firenenao kosa hanandratra ny tenany mba hampiorina ny fahitana; nefa ho lavo izy. Daniela 11:14.
Jones addresses the previous verse as follows:
Jones dia miresaka izao andininy teo aloha izao:
“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.”
“Rehefa nofenoan’ny Amorita ny famaran’ny helony, dia nomena ny Isiraely, vahoakan’Andriamanitra, ny toeran’izy ireo. Rehefa ny Isiraely kosa, nanaraka ny lalan’ny jentilisa, no nameno ihany koa ny kapoakan’ny helony, dia nasandratr’Andriamanitra ny fanjakan’i Babylona ka nalainy avokoa ny zavatra rehetra. Rehefa nofenoan’i Babylona ny kapoakan’ny helony, dia nafindra tamin’i Persia ny fahefana. Ary rehefa navilin’ny faharatsian’ny Persiana ny anjely, dia tonga ny andrianan’i Grisia ka mamafa izany hiala.”
“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.
“Ary hafiriana no mbola hitohizan’ny herin’i Grecia? Rahoviana no hotapahina izany? ‘Rehefa tonga amin’ny fahafenoany ny mpandika lalàna.’ Mijoro io firenena io mandra-pamenoany ny refin’ny helony, ary avy eo dia afindra amin’ny fanjakana hafa ny fahefana. Ilay fahefana nafindrana taminy dia ny Romanina, araka izay ianarantsika ao amin’ny Daniela 11:14. ‘Ary amin’izany andro izany dia hisy maro hitsangana hanohitra ny mpanjakan’ny atsimo; ary ny zanaky ny mpandroba amin’ny firenenao dia hanandratra ny tenany hampitoetra ny fahitana; nefa ho lavo izy.’ Ity firenena ity dia aseho ho firenen’ny mpandroba—zanaky ny mpandroba, araka ny lazain’ny sisin-tenin’ny andinin-teny.”
“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.
“Ireto no ireo izay omena ny fanjakana ankehitriny, ary inona no antony?—‘Ny zanaky ny jiolahy dia hanandratra ny tenany mba hampiorina ny fahitana.’ Rehefa miseho eo amin’ny sehatra ity firenena ity, dia miditra amin’izay ilay zavatra mampiorina ny fahitana, dia ilay anankiray amin’ireo tanjona lehibe indrindra amin’ny fahitana, ilay marika lehibe indrindra eo amin’ny tsipiky ny fahitana izay nomen’Andriamanitra tamin’ny alalan’ny mpaminany ho an’ny andro rehetra.” 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.
Hoy i Jones fa rehefa “miditra eo amin’ny sehatra ny fahefana romana, dia avy eo no idiran’izay mametraka ny” … “tsipika fahitana izay nomen’Andriamanitra tamin’ny alalan’ny mpaminany ho amin’ny fotoana rehetra.” Ao amin’ny tantaran’i Miller dia nampianatra ny Protestanta, tahaka ny ataon’ny Advantisma Laodikiana ankehitriny, fa ny mpandroba ny vahoakanao dia maneho an’i Antiokosy Epifana, mpanjaka seleokida izay nanjaka tamin’ny 175 ka hatramin’ny 164 tal. J.K. Izy dia isan’ny tarana-mpanjaka Seleokida, izay iray tamin’ireo fanjakana grika nandimby izay nipoitra avy tamin’ny fizarazarana ny fanjakan’i Aleksandra Lehibe. Nohamafisina tamin’ny fomba tena voafaritra tsara tao amin’ny tantara Millerita ny tsy fitovian-kevitra momba io raharaha io, hany ka ny famantarana an’i Antiokosy Epifana dia aseho eo amin’ny tabilao pioniera 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.
Ny fanondroana an’i Antiochus eo amin’ny tabilao dia maneho ny hany fanondroana zavatra iray izay tsy hita ao amin’ny Teny ara-paminanian’Andriamanitra. Eo izany mba handavana ny fampianarana dison’ny Protestanta tamin’izany vanim-potoana izany, izay ankehitriny no fampianarana dison’ny Advantisma Laodiseana. Misy fisalasalana raha takatr’i William Miller ny halalin’ny maha-zava-dehibe ny fahatakarana fa i Roma no fahefana etỳ an-tany izay mametraka ny “tsipiky ny fahitana izay nomen’Andriamanitra tamin’ny alalan’ny mpaminany ho an’ny fotoana rehetra,” nefa mazava tsara izany mba hiarovana amim-pahombiazana ny zava-misy fa i Roma no mametraka ny fahitana.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 28:14.
Raha tsy misy fahitana, dia ringana ny vahoaka; fa sambatra izay mitandrina ny lalàna. Ohabolana 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.
Nosoratan’i Solomona fa izay tsy misy fahitana dia levona ny olona, ary ny teny hebreo hoe “fahitana,” ao amin’ny andininy faha-efatra ambin’ny folo, dia ilay teny mitovy ihany amin’izay ao amin’ny ohabolan’i Solomona. Raharaham-piainana na fahafatesana ny fahitana, ary ny “fahitana” dia aorina amin’ny alalan’ny tandindon’i Roma. Ny teny hoe “fahitana” ao amin’ny andininy faha-efatra ambin’ny folo dia ilay teny mitovy amin’ny hoe fahitana ao amin’ny bokin’i Habakoka, toko faharoa.
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.
Hijanona eo amin’ny toeram-piambenako aho, ary hametraka ny tenako eo ambonin’ny tilikambo, ka hiambina hahita izay holazainy amiko sy izay havaliko raha anarina aho. Ary Jehovah namaly ahy ka nanao hoe: Soraty ny fahitana, ary ataovy mazava eo ambonin’ny vato fisaka izany, mba hahafahan’izay mamaky azy mihazakazaka. Fa ny fahitana dia mbola ho amin’ny fotoana voatendry; nefa amin’ny farany dia hiteny izy ka tsy handainga; na dia mitaredretra aza izany, dia andraso ihany; fa ho avy tokoa izany, ka tsy hitaredretra. Habakoka 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.
Ny teny hoe “reproved” ao amin’ny andininy voalohany dia midika hoe “niady hevitra tamin’”. I William Miller no mpiambina napetraka teo ambonin’ny tilikambo teo amin’ny tantaran’ny hetsiky ny anjely voalohany sy faharoa, ary rehefa nanontany izy, araka ny tandindona ara-paminaniana, hoe inona no havaliny ao amin’ny adihevitry ny tantarany, dia nasaina nosoratany ny fahitana, izay miorina amin’ny tandindon’i Roma. Mifanaraka amin’izany zava-misy izany, rehefa namoaka ny tabilao fototra 1843 ny Millerites ho fahatanterahan’ireo andininy telo ireo ao amin’ny Habakoka, dia nanondro ny tena ivon’ilay adihevitra izay nandraisany anjara izy ireo. Tsy isalasalana fa tsy azon’izy ireo fa ny fanondroany ilay adihevitra adaladala milaza fa Antiokosy Epifana no hery izay nampiorina ny fahitana dia maneho ny adihevitra ao amin’ny Habakoka toko faharoa; nefa nilaza i Rahavavy White fa io tabilao io dia “notarihin’ny tanan’ny Tompo, ka tsy tokony hovaina,” koa avy tamin’ny tanan’Andriamanitra ny fanondroana ilay adihevitra teo amin’ilay tabilao.
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.
Ny Millerita dia tonga tamin’ny fahatakarana marina fa ny fahadisoam-panantenana voalohany tamin’ny 19 Aprily 1844 no nanomboka ny fotoana fiandrasana, izay resahin’i Habakoka ary koa ny fanoharana nataon’i Matio momba ireo virijina folo. Tonga koa izy ireo tamin’ny fahatakarana fa ireo faminaniana roa ireo dia mifandray mivantana amin’ny Ezekiela toko faha-roambin’ny folo, izay anondroan’i Ezekiela vanim-potoana iray izay hahatanterahan’ny herin’ny fahitana rehetra. Io teny hoe “fahitana” io dia ilay teny hebreo ihany izay dinihintsika ankehitriny. Izany no antony maha-marina an’i Jones rehefa milaza izy hoe: “Rehefa” tonga eo amin’ny sehatra i Roma, “dia miditra eo izay mampiorina ny fahitana, dia izay zavatra iray lehibe ao amin’ny fahitana, ilay mari-pamantarana lehibe indrindra eo amin’ny tsipiky ny fahitana izay nomen’Andriamanitra tamin’ny alalan’ny mpaminany ho an’ny fotoana rehetra.” I Roma no mampiorina ny fahitana manontolon’ny Teny faminanian’Andriamanitra, ary indrindra indrindra dia i Roma no iorenan’ny rafitra manontolon’ny toko faha-iraika ambin’ny folo.
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.
Rehefa miresaka ny fahatanterahana farany ny toko fahiraika ambin’ny folo ao amin’i Daniela ny Rahavavy White ka milaza fa “haverina ny ankamaroan’ny tantara izay efa nitranga ho fahatanterahan’ity faminaniana ity,” dia asehony fa ireo tantara ao amin’ny toko fahiraika ambin’ny folo izay efa tanteraka dia tandindon’ireo andininy farany ao amin’ny toko fahiraika ambin’ny folo ao amin’i Daniela. Ny lohahevitr’ireo andininy farany amin’ny toko fahiraika ambin’ny folo dia ny mpanjakan’ny avaratra, izay eo dia misolo tena an’i Roma maoderina. Koa noho izany, ireo tantara ao amin’ny toko fahiraika ambin’ny folo ao amin’i Daniela izay averina dia tantara misolo tena an’i 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.
Ao amin’ireo andininy enina farany ao amin’ny toko faha-iraika ambin’ny folo, Roma maoderina (ilay mpanjakan’ny avaratra) dia mandresy hery ara-jeografia telo. Ao amin’ny andininy faha-efapolo dia mandresy ny mpanjakan’ny atsimo izy (ny Firaisana Sovietika teo aloha tamin’ny 1989), ny tany be voninahitra (Etazonia amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela), ary Egypta (izao tontolo izao manontolo araka ny anehoan’ny Firenena Mikambana azy). Ao amin’ny Daniela faha-iraika ambin’ny folo, Roma jentilisa dia aseho ho mandresy hery ara-jeografia telo mba hahazoany ny izao tontolo izao izay fantatra tamin’izany andro izany, ary avy eo Roma papaly dia aseho ho mandresy hery ara-jeografia telo mba hahazoany ny tany.
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.
Voatonona voalohany ao amin’ilay toko ao amin’ny andininy faha-efatra ambin’ny folo i Roma jentilisa, mba hamantarana azy ho ilay tandindona izay mampiorina ny fahitana, nefa ny fiakarany ho amin’ny fahefana dia tsy resahina raha tsy amin’ny andininy faha-enina ambin’ny folo. Ny fanjakan’i Aleksandra Lehibe dia nozaraina ho efatra, ho fanatanterahana ny Tenin’Andriamanitra ara-paminaniana, nefa ireo fizarana efatra ireo dia vetivety dia nivondrona ho mpifanandrina fototra roa, izay fantarina ao amin’ny fitantarana ara-paminaniana mitohy hatramin’ny famaranana ny toko ho mpanjakan’ny atsimo na mpanjakan’ny avaratra. Ao amin’ny andininy faha-efatra ambin’ny folo dia voatonona ny fahefana misandratra an’i Roma ho ilay fahefana izay hampiorina ny fahitana, kanefa ny lohahevitra resahina dia ny tolona eo amin’ireo sisa tavela amin’ny fanjakan’i Aleksandra, araka ny asehon’ny mpanjakan’ny avaratra sy ny atsimo.
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.
Ao amin’ny andininy faha-dimy ambin’ny folo, mbola mirotsaka ao anatin’ny adiny ihany ireo mpanjaka roa ireo, ary mandresy ny mpanjakan’ny avaratra. Fa ao amin’ny andininy faha-enina ambin’ny folo dia tonga Roma, ary hoy ilay andininy: “Fa izay avy hiady aminy,” izany hoe, rehefa tonga hiady amin’ilay mpanjakan’ny avaratra izay vao avy nandresy ny mpanjakan’ny atsimo i Roma, dia tsy hahatohitra an’i Roma ny mpanjakan’ny avaratra. Mandresy i Roma, ary ao amin’ny andininy faha-enina ambin’ny folo, Roma koa dia tokony hijoro eo amin’ny tany mahafinaritra, dia ny Joda. Ao amin’ny andininy faha-fito ambin’ny folo, Roma dia “hametraka ny tavany hiditra amin’ny herin’ny fanjakany rehetra.” Nalainy ilay mpanjakan’ny avaratra izay tsy nahatohitra teo anatrehany, avy eo nalainy Joda, ary avy eo dia niditra tao Egypta izy.
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.
Ary amin’izany andro izany dia hisy maro hitsangana hanohitra ny mpanjakan’ny atsimo; ary ny olon-dozabe amin’ny firenenao kosa hanandra-tena hampiorina ny fahitana; nefa ho lavo ihany izy. Dia ho avy ny mpanjakan’ny avaratra ka hanangana tovon-tany, ary haka ny tanàna mafy mimanda indrindra; ary ny hery avy amin’ny atsimo tsy hahatohitra, na ny olony voafidy aza, ary tsy hisy hery hahatohitra. Fa izay avy hiady aminy dia hanao araka izay sitrapony, ka tsy hisy hahajanona eo anatrehany; ary hijanona eo amin’ny tany mahafinaritra izy, izay ho levon’ny tanany. Ary hiantefa amin’ny hidirany amin’ny herin’ny fanjakany rehetra koa ny tavany, mbamin’ny marina hiaraka aminy; dia izany no hataony; ary homeny azy ny zanakavavin’ny vehivavy, mba hampaharava azy; nefa tsy haharitra eo anilany izy, na ho azy. Daniela 11:14–17.
The conquering illustrated in these verses is a fulfillment of Daniel chapter eight.
Ny fandresena aseho ao amin’ireo andininy ireo dia fahatanterahan’ny Daniela toko fahavalo.
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.
Ary tamin’ny iray tamin’ireo no nivoaka tandroka kely iray, izay nitombo dia nitombo ka tonga lehibe indrindra, niantsinanana mianatsimo ary niantsinanana atsinanana sy nankany amin’ny tany mahafinaritra. Daniela 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.”
Ny tandroka kely ao amin’ny andininy fahasivy dia i Roma jentilisa, ary ny andininy fahasivy dia manondro, mifanaraka amin’ny andininy faha-efatra ambin’ny folo ka hatramin’ny faha-fito ambin’ny folo ao amin’ny toko fahiraika ambin’ny folo, fa i Roma jentilisa dia handresy faritra ara-jeografia telo teo am-pandraisany ny fanapahana izao tontolo izao. Ireo faritra ireo dia ny atsimo (Egypta), ny atsinanana (Syria, ny mpanjakan’ny avaratra), ary ny tany mahafinaritra (Joda). Ny tantaran’ny andininy faha-enina ambin’ny folo sy faha-fito ambin’ny folo dia maneho mialoha ny fandresena ara-tantara misy dingana telo nataon’i Roma maoderina ao amin’ny andininy faha-efapolo ka hatramin’ny faha-telo amby efapolo, satria araka ny nambaran-dRahavavy White hoe: “Much of the history that has taken place in fulfillment of this prophecy will be repeated.”
“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.
“Na dia tsy nahatohitra an’i Antiokosy, mpanjakan’ny avaratra, aza i Egypta, dia tsy nahatohitra ny Romanina kosa i Antiokosy, izay tonga hiady aminy tamin’izany. Tsy nisy fanjakana intsony nahavita nanohitra io hery vao misandratra io. Resy i Syria, ary nampiana ho anisan’ny fanjakana romanina, rehefa nesorin’i Pômpeyo, tamin’ny taona 65 talohan’i Kristy, tamin’i Antiokosy Asiaticus ny fananany, ka nataony faritany romanina i Syria.”
“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.
“Ny hery iray ihany dia mbola hitoetra koa ao amin’ny Tany Masina, ka handany azy. Roma dia nifandray tamin’ny vahoakan’Andriamanitra, dia ny Jiosy, tamin’ny alalan’ny fanekena fiaraha-miasa, tamin’ny taona 162 tal. J.K.; ary hatramin’izany daty izany no iorenany amin’ny toerana manan-danja ao amin’ny tetiandro faminaniana. Tsy mbola nahazo fahefana hitsara an’i Jodia tamin’ny alalan’ny fandresena mivantana anefa izy raha tsy tamin’ny taona 63 tal. J.K.; ary toy izao no fomba nitrangan’izany tatỳ aoriana.”
“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.
“Tamin’ny fiverenan’i Pompée avy tamin’ny fanafihany an’i Mithridates, mpanjakan’i Pontosy, dia nisy mpifaninana roa, dia i Hyrkanosy sy Aristobolosy, niady mafy hahazo ny satroboninahitry ny Jodia. Nentina teo anatrehan’i Pompée ny raharahan’izy ireo, ary tsy ela dia hitany ny tsy rariny tamin’ny fitakian’i Aristobolosy, nefa naniry hanemotra ny fanapahan-kevitra momba izany izy mandra-pahatapitry ny dia efa niriny hatry ny ela ho any Arabia, ka nampanantena fa hiverina avy eo, ary handamina ny raharahan’izy ireo araka izay hiseho ho marina sy mendrika. Aristobolosy kosa, satria nahafantatra ny tena fihetseham-pon’i Pompée, dia niverina faingana tany Jodia, nanome fitaovam-piadiana ny olom-peheziny, ary niomana hiaro tena tamin-kery lehibe, tapa-kevitra amin’izay loza rehetra mety hitranga hitazona ny satroboninahitra, izay hitany mialoha fa hotsaraina homena olon-kafa. Nanenjika akaiky ilay nandositra i Pompée. Raha nanakaiky an’i Jerosalema izy, dia i Aristobolosy, izay nanomboka nanenina ny amin’ny nataony, no nivoaka hitsena azy, ka niezaka handamina ny raharaha tamin’ny fampanantenana fanekena feno sy vola be. Neken’i Pompée izany tolotra izany, ka nalefany i Gabiniosy, nitondra andian-tafika iray, handray ny vola. Fa nony tonga tany Jerosalema io lietnà jeneraly io, dia hitany fa nihidy taminy ny vavahady, ary nolazaina taminy avy eny an-tampon’ny manda fa tsy hijoro amin’ilay fifanarahana ny tanàna.”
“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.
“I Pompey, mba tsy ho voafitaka tahaka izao ka tsy hisy saziny, dia namatotra an’i Aristobulus, izay notazoniny teo anilany, tamin’ny rojo vy, ary niroso niaraka tamin’ny tafiny manontolo avy hatrany hamely an’i Jerosalema. Ny mpomba an’i Aristobulus dia nikasa hiaro ny tanàna; ny an’i Hyrcanus kosa, hanokatra ny vavahady. Ireo farany, satria maro an’isa sady naharesy ny hevitra, dia nanome an’i Pompey hiditra malalaka tao an-tanàna. Noho izany, ny mpanaraka an’i Aristobulus dia nisintaka ho any amin’ny tendrombohitry ny tempoly, ka tapa-kevitra tanteraka hiaro izany toerana izany, tahaka ny fahatapahan-kevitr’i Pompey handresy sy haka azy. Rehefa tapitra ny telo volana, dia nisy banga natao tamin’ny manda, ampy hanaovana fanafihana; ary ny toerana dia azo tamin’ny lelan-tsabatra. Tamin’ilay famonoana mahatsiravina izay nanaraka, dia olona roa ambin’ny folo arivo no maty. Mahavaky fo ny nahita, hoy ny mpahay tantara, ireo mpisorona, izay teo am-panatanterahana ny fanompoam-pivavahana tamin’izany fotoana izany, fa tamin’ny tanana tony sy fikasana tsy miova no nanohizany ny asany mahazatra, toy ny tsy nahatsapa akory ilay korontana masiaka, na dia novonoina manodidina azy aza ny sakaizany, ary na dia matetika aza ny rany manokana nifangaro tamin’ny ran’ny sorony.”
“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.
“Rehefa nampitsahatra ny ady i Pompée, dia noravany ny mandan’i Jerosalema, nafindrany avy teo ambanin’ny fahefan’i Jodia ho eo ambanin’ny fahefan’i Syria ny tanàna maro, ary nampandoaviny hetra ny Jiosy. Koa tamin’izany no voalohany indrindra no nametrahana an’i Jerosalema, tamin’ny alalan’ny fandresena, teo an-tanan’ilay hery izay hitana ny ‘tany mahafinaritra’ ao anatin’ny fihazonany vy mandra-pandriny azy tanteraka.”
“‘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.’
“‘ANDININY 17. Ary hampitodiny koa ny tavany hiditra amin’ny herin’ny fanjakany manontolo izy, ary ny marina hiaraka aminy; ka izany no hataony: ary homeny azy ny zanakavavin’ny vehivavy mba hanimba azy; nefa tsy haharitra eo anilany izy, na ho azy.’”
“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.
“Ity andininy ity dia omen’i Eveka Newton famakiana hafa, izay toa maneho mazava kokoa ny heviny, toy izao manaraka izao: ‘Ary hampitodika ny tavany koa izy hiditra an-keriny ao amin’ny fanjakana manontolo.’ Ny andininy faha-16 dia nitondra antsika hatrany amin’ny fandresen’ny Romanina an’i Syria sy Jodia. Efa resin’i Roma taloha i Makedonia sy i Trakia. Egypta izao no sisa tavela tamin’ilay ‘fanjakana manontolo’ an’i Aleksandra, izay mbola tsy nampanaovina ny fahefan’ny Romanina; ary io hery io ankehitriny dia nitodika hiditra an-keriny tao amin’izany tany izany.” 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.
Efa nomarihina, mihoatra ny indray mandeha ao anatin’ireto lahatsoratra ireto, ny fomba ifanarahan’ny andininy faha‑telopolo sy faha‑iraika amby telopolo ao amin’ny Daniela toko faha‑iraika ambin’ny folo amin’ny andininy faha‑efapolo sy faha‑iraika amby efapolo, ary ny tantaran’ireo andininy faha‑telopolo sy faha‑iraika amby telopolo dia mifanaraka koa amin’ny fanongotana ny tandroka telo.
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.
Nandinika ireo tandroka aho; ary, indro, nisy tandroka kely iray hafa niakatra teo afovoan’ireo, ka tandroka telo tamin’ireo voalohany no voaongotra tamin’ny fakany teo anoloany; ary, indro, teo amin’io tandroka io dia nisy maso tahaka ny mason’olona, sy vava nilaza zavatra lehibe. … Ary ny amin’ireo tandroka folo izay teo amin’ny lohany, sy ny amin’ilay iray hafa izay niakatra, ka teo anoloany no nianjeran’ny telo; dia ilay tandroka izay nanana maso sy vava niteny zavatra lehibe dia lehibe, ary ny fijeriny dia nahery kokoa noho ny namany. Daniela 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.
Tahaka ny anehoan’ny Daniela toko faha-valo, andininy faha-sivy, ireo faritra ara-jeografika telo nandresena izay nametraka an’i Roma jentilisa teo ambonin’ny seza fiandrianana, dia toy izany koa ny fanongotana ireo tandroka (izay maneho ny Heruli, ny Ostrogoths ary ny Vandals) no naneho ireo faritra ara-jeografika telo nandresena izay nametraka an’i Roma papaly teo ambonin’ny seza fiandrianana. Mifanaraka amin’ny Daniela iraika ambin’ny folo, andininy faha-efapolo ka hatramin’ny faha-telo amby efapolo, ireo tantara roa ireo; ary ny fanongotana ireo tandroka telo kosa mifanaraka amin’ny tantaran’ny andininy faha-telopolo sy faha-iray amby telopolo.
“‘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.’
“‘ANDININY 8. Nandinika ireo tandroka aho, ary, indro, nisy tandroka kely iray hafa niakatra teo afovoan’ireo; ary teo anoloany dia nisy telo tamin’ireo tandroka voalohany nongotana mbamin’ny fakany; ary, indro, tao amin’io tandroka io dia nisy maso tahaka ny mason’olona sy vava nilaza zava-dehibe.’”
“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.
“Daniëla dia nandinika ireo tandroka. Nisy famantarana momba ny fihetsiketsehana hafahafa niseho teo amin’izy ireny. Tandroka kely iray (kely tamin’ny voalohany, nefa tatỳ aoriana dia nihalehibe noho ny namany) no nanosika ny tenany hiakatra teo afovoan’izy ireny. Tsy afa-po tamin’ny fitadiavana amim-pahanginana ny toerany manokana sy ny famenoana izany izy, fa tsy maintsy nanosika ny sasany tamin’ireo hafa hiala, ka naka an-keriny ny toerany. Fanjakana telo no nongotana teo anoloany. Io tandroka kely io, araka izay mbola hananantsika fotoana ho marihina bebe kokoa any aoriana, dia ny fahefana papaly. Ary ireo tandroka telo nongotana teo anoloany dia ny Heruli, ny Ostrogoths ary ny Vandals. Ary ny antony nongotana azy ireo dia satria nanohitra ny fampianarana sy ny fitakian’ny ambaratongam-pahefana papaly izy ireo, ka noho izany dia nanohitra ny fiandrianan’ny evekan’i Roma tao amin’ny fiangonana.”
“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.
“Ary tao amin’io tandroka io dia nisy maso tahaka ny mason’olona, ary vava niteny zava-dehibe,” ireo maso ireo dia tandindona mifanaraka tsara amin’ny fahakingana, fahalalinan-tsaina, hafetsena, ary fahitana mialoha ananan’ny ambaratongam-pitondrana papaly; ary ilay vava miteny zava-dehibe dia tandindona tena mifanentana amin’ny fitakiana mirehareha ataon’ny evekan’i Roma. 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.
I Roma no mametraka ny fahitana ara-paminaniana ao amin’ny Baiboly, ary indrindra ny fahitana ao amin’ny Daniela toko fahiraika ambin’ny folo. Ao amin’izany toko izany dia haverina ao amin’ireo andininy enina farany amin’ny Daniela toko fahiraika ambin’ny folo ny ampahany betsaka amin’ny tantara ara-paminaniana izay efa tanteraka talohan’ny hetsika Millerita. Ny fandresena ireo sakana ara-jeografia telo izay nametraka an’i Roma jentilisa sy Roma papa teo ambonin’ny seza fiandrianana dia aseho ao amin’ny toko fahiraika ambin’ny folo, ary ireo fanehoana roa ireo dia tandindon’ny fotoana izay hanorenana indray an’i Roma maoderina eo ambonin’ny seza fiandrianana. I Roma no mametraka ny fahitana, ary i Paoly no manondro fa Roma papa dia haseho amin’ny fotoanany.
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.
Aoka tsy hisy hamitaka anareo amin’ny fomba akory: fa tsy ho avy izany andro izany, raha tsy efa tonga aloha ny fialan-dàlana, ary aseho ilay lehilahin’ota, zanaky ny fahaverezana; ilay manohitra sy manandra-tena ho ambonin’izay rehetra atao hoe Andriamanitra, na izay ivavahana; ka dia mipetraka ao amin’ny tempolin’Andriamanitra tahaka an’Andriamanitra izy, ka mampiseho ny tenany ho Andriamanitra. Tsy tsaroanareo va fa, fony mbola teo aminareo aho, dia nilaza izany zavatra izany taminareo? Ary ankehitriny fantatrareo izay misakana, mba haseho amin’ny fotoanany izy. 2 Tesaloniana 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.
Ny fahefana maha-papa dia nandray ny seza fiandrianana ho fanjakana fahadimy ao amin’ny faminanian’ny Baiboly tamin’ny taona 538, ary maro amin’izay mandinika ny andininy fahaenina no tsy isalasalana fa hihevitra fa ny tian’i Paoly holazaina dia hoe “haseho amin’ny taona 538 ny fahefana maha-papa.” Mety ho marina izany, nefa farafahakeliny dia fahamarinana faharoa ihany amin’izay notondroin’i Paoly izany. Paoly, tahaka ny mpaminany rehetra, dia miresaka bebe kokoa ny amin’ny andro farany noho ny vanim-potoany manokana. Ny tondroiny dia ny amin’ny fomba hanehoana ara-paminaniana ny fahefana maha-papa; satria amin’ny maha-mpaminany azy dia nifanaraka tamin’ny mpaminany hafa rehetra izy. Fitsipika mifanindran-dalana amin’ny fitsipika, izay tsy manana ny fahitana dia levona, ary izay tsy manana ny fahitana dia tsy manana izany satria tsy fantany izay manorenina ny fahitana. Ny fahafantarana fa i Roma no manorenina ny fahitana dia fahatakarana mahakasika aina na fahafatesana. Paoly, mifanaraka amin’ny mpaminany hafa, dia manondro fa izay mampiharihary an’i Roma maha-papa, izay i Roma amin’ny andro farany, dia “ny fotoanany.” Ny “fotoana” ara-paminaniana mifandray amin’i Roma no mampiharihary izay sy iza marina i Roma.
We will continue this study in the next article.
Hohizontsika ato amin’ny lahatsoratra manaraka izao fianarana izao.
“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.
Ny apostoly Paoly, tao amin’ny taratasiny faharoa ho an’ny Tesaloniana, dia naminany mialoha ilay fihemorana lehibe izay hiafara amin’ny fanorenana ny fahefana papaly. Nambarany fa ny andron’i Kristy dia tsy ho tonga, “raha tsy avy aloha ny fihemorana, ka haseho ilay lehilahin’ny ota, zanaky ny fahaverezana; izay manohitra sy manandratra ny tenany ho ambonin’izay rehetra atao hoe Andriamanitra, na izay ivavahana; ka dia mipetraka eo amin’ny tempolin’Andriamanitra tahaka ny Andriamanitra izy, sady mampiseho ny tenany ho Andriamanitra.” Ary koa, ny apostoly dia mampitandrina ny rahalahiny fa “efa miasa sahady ny zava-miafin’ny faharatsiana.” 2 Tesaloniana 2:3, 4, 7. Na dia tamin’izany andro tany am-piandohana izany aza dia efa hitany, niditra an-tsokosoko tao amin’ny fiangonana, ireo fahadisoana izay hanomana ny lalana ho amin’ny fivoaran’ny fahefana papaly.
“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.
“Tsikelikely, tamin’ny voalohany tamim-pitandremana sy tamin’ny fahanginana, ary avy eo tamin’ny fomba miharihary kokoa arakaraka ny nitomboany hery sy nahazoany fifehezana ny sain’ny olona, dia nanohy ny asany mamitaka sy miteny ratsy an’Andriamanitra ‘ny zava-miafina momba ny heloka’. Saika tsy tsapa akory no nidiran’ny fomba amam-panao jentilisa tao amin’ny fiangonana kristiana. Voafehy vetivety ny fanahin’ny fampandefitra sy ny fampifanarahana, noho ny fanenjehana masiaka niaretan’ny fiangonana teo ambanin’ny fanompoan-tsampy. Nefa rehefa nitsahatra ny fanenjehana, ary niditra tao amin’ny lapan’ny fitsarana sy tao amin’ny lapan’ny mpanjaka ny kristianisma, dia nafoiny ny fahatsorana manetry tena nananan’i Kristy sy ny apostoliny, ka nosoloiny ny famirapiratana sy ny fireharehan’ny mpisorona sy ny mpanapaka mpanompo sampy izany; ary ho solon’ny fitakian’Andriamanitra dia foto-kevitra sy lovan-tsofin’olombelona no napetrany. Ny fiovam-pon’i Konstantino, araka ny filazana azy, tany am-piandohan’ny taonjato fahefatra, dia niteraka fifaliana lehibe; ary izao tontolo izao, voasarona endriky ny fahamarinana, dia niditra tao amin’ny fiangonana. Tamin’izay dia nandroso haingana ny asan’ny fahalovana. Ny fanompoan-tsampy, na dia toa resy aza, no tonga mpandresy. Ny fanahiny no nifehy ny fiangonana. Ny foto-pampianarany, ny fombafombany ary ny finoanoam-pony dia nampidirina tao amin’ny finoana sy ny fanompoam-pivavahan’ireo izay nilaza tena ho mpanaraka an’i Kristy.”
“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.
“Ity fifanarahana ifanaovan’ny fanompoan-tsampy sy ny Kristianisma ity no niafara tamin’ny fivoaran’ilay ‘lehilahin’ny ota’ izay voalaza mialoha ao amin’ny faminaniana ho manohitra sy manandra-tena ho ambonin’Andriamanitra. Io rafitra goavam-be amin’ny fivavahan-diso io dia sangan’asan’ny herin’i Satana—tsangambaton’ny ezaka ataony hampipetraka ny tenany eo ambonin’ny seza fiandrianana mba hanapaka ny tany araka ny sitrapony.” The Great Controversy, 49, 50.