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.
Mbono ya Daniele isahluko setjhumayela, yindawo ebalulekileyo yokubhekisela kizo zoke iimbono zesiphrofetho seBhayibheli, begodu umbono wesahluko setjhumayela usekelwe ngophawu lweRoma.
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 ni katika nyakati hizo wengi watasimama kinyume na mfalme wa kusini; tena, wanyang’anyi wa watu wako watajiinua ili kuthibitisha njozi; lakini wataanguka. Danieli 11:14.
Jones addresses the previous verse as follows:
Jones anotaura vhesi rapfuura seizvi:
“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.”
“අමෝරිවරුන් තම අයුතුකමේ ප්රමාණය සම්පූර්ණ කළ විට, ඔවුන්ගේ ස්ථානය දෙවියන්වහන්සේගේ ජනතාව වන ඉශ්රායෙල්ට දෙන ලදී. ඉශ්රායෙල්, ජාතීන්ගේ මාර්ගය අනුගමනය කරමින්, අයුතුකමේ කුසලානයද සම්පූර්ණ කළ විට, දෙවියන්වහන්සේ බාබිලෝන රාජ්යය නැගිටවමින්, සියල්ලම ඉවත් කළ සේක. බාබිලෝනය තම අයුතුකමේ කුසලානය සම්පූර්ණ කළ පසු, එම බලය පර්සියාවට මාරු කරන ලදී. පර්සියානුවන්ගේ දුෂ්ටකම නිසා දූතයා ඉවතට හැරී ගිය විට, එවිට ග්රීසියේ අධිපතියා පැමිණ එය ගසාගෙන යයි.”
“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.
“Uye simba reGirisi raifanira kuramba riripo kusvikira rini? Raifanira kuputswa rinhi? ‘Kana vadariki vasvika pakuzara.’ Rudzi irworwo runoramba rwakamira kusvikira rwazadza chiyero cheuipi hwaro, uye ipapo simba racho rinotamisirwa kune humwe umambo. Simba iroro raakapiwa ndereRoma, sezvatinodzidza muna Danieri 11:14. ‘Uye panguva idzodzo vazhinji vachasimukira kurwisa mambo wokumaodzanyemba; navapambi vavanhu vako vachazvikudza kuti vasimbise chiratidzo; asi vachawa.’ Rudzi urwu runoratidzwa sorudzi rwamapambi—vana vamapambi, sezvinotaura mashoko omumucheto wechinyorwa.”
“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.
“Ava ndivo avo umambo hwava kupiwa zvino, uye ndehwei?—‘Vana vembavha vachazvikudza kuti vasimbise chiratidzo.’ Kana rudzi urwu rwauya pachena, ipapo panopinda icho chinosimbisa chiratidzo, icho chiri chinhu chikuru chimwe chechiratidzo, mucherechedzo mukuru kwazvo mumutsara wechiratidzo icho Mwari akapa kubudikidza navaporofita kwenguva dzose.” A. T. Jones, The Columbian Year and the Meaning of the Four Centuries, 6.
Jones says when the Roman power “comes upon the scene, then there enters that which establishes the” … “line of vision which God has given through the prophets for all time.” In Miller’s history the Protestants taught, as Laodicea Adventism now does, that the robbers of thy people represent Antiochus Epiphanes, a Seleucid king who ruled from 175 to 164 BC. He was a member of the Seleucid dynasty, which was one of the Greek successor states which came out of the breakup of Alexander the Great’s empire. The disagreement over this issue was so specific in Millerite history, that the identification of Antiochus Epiphanes is represented upon the 1843 pioneer chart.
Jones anoti kana simba reRoma “parinopinda pachena, ipapo panopinda icho chinomisikidza” … “mutsara wechiratidzo icho Mwari akapa kubudikidza navaporofita nokusingaperi.” Munhoroondo yaMiller maPurotesitendi aidzidzisa, sezvinoita Adventism yeRaodhikia zvino, kuti makororo avanhu vako anomirira Antiochus Epiphanes, mambo wechiSeleucid akatonga kubva muna 175 kusvika muna 164 BC. Aiva nhengo yedzinza rechiSeleucid, rimwe remadzinza echiGiriki akatevera, akabuda mukuparara kwehumambo hwaAlexander Mukuru. Kusawirirana pamusoro penyaya iyi kwakanga kwakanyatsotsanangurika zvikuru munhoroondo yevaMillerite, zvokuti kuzivikanwa kwaAntiochus Epiphanes kunomiririrwa pachati yepiyona ya1843.
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.
Referensi kepada Antiokhus pada bagan itu merupakan satu-satunya rujukan kepada sesuatu yang tidak terdapat dalam Firman nubuat Allah. Hal itu dicantumkan di sana untuk menyangkal ajaran-ajaran palsu kaum Protestan pada masa itu, yang kini menjadi ajaran palsu Adventisme Laodikea. Apakah William Miller memahami kedalaman pentingnya pengertian bahwa Roma adalah kuasa duniawi yang menetapkan “garis penglihatan yang telah Allah berikan melalui para nabi untuk sepanjang masa,” masih diragukan, namun hal itu cukup jelas untuk dengan kokoh mempertahankan fakta bahwa Romalah yang menetapkan penglihatan itu.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 28:14.
Apho kungekho umbono, abantu bayabhubha; kodwa ogcina umthetho, uyajabula. IzAga 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.
Soromoni akanyora kuti pasina chiratidzo, vanhu vanoparara, uye izwi rechiHebheru rokuti “chiratidzo,” mundima yegumi neina, ndiro rimwe chetero rinoshandiswa muchirevo chaSoromoni. Chiratidzo inyaya yorufu kana youpenyu, uye “chiratidzo” chinosimbiswa nechiratidzo cheRoma. Izwi rokuti “chiratidzo” mundima yegumi neina, ndiro rimwe chetero rinoshandiswa pachiratidzo chiri mubhuku raHabhakuki, chitsauko chechipiri.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:1–3.
Ndzi ta yima eswivandleni swa mina, ndzi tlhela ndzi tiavanyisa ehenhla ka xihondzo, naswona ndzi ta rindzela ku vona leswi a nga ta swi vula eka mina, ni leswi ndzi nga ta swi hlamula loko ndzi tshinyiwa. Kutani Yehovha a ndzi hlamula, a ku: Tsala xivono, u tlhela u xi endla xi va erivaleni etintlawini, leswaku loyi a xi hlayaka a kota ku tsutsuma. Hikuva xivono xa ha ri xa nkarhi lowu vekiweke; kambe eku heteleleni xi ta vulavula, naswona a xi nge hembe. Hambiloko xi hlwela, xi rindzele; hikuva xi ta ta hakunene, a xi nge hlweri. Habakuku 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.
Izwi rokuti “reproved” mundima yokutanga rinoreva kuti “akapokana naro”. William Miller ndiye akanga ari murindi akagadzwa pashongwe munhoroondo yesangano rengirozi yokutanga neyechipiri, uye apo, muchiratidzo choprofita, akabvunza kuti aifanira kupindura sei mukukakavadzana kwenhoroondo yake, akaudzwa kuti anyore chiratidzo, icho chinosimbiswa nechiratidzo cheRoma. Zvinoenderana nechokwadi ichi, vaMillerite pavakaburitsa chati yemapiyona ya1843 mukuzadzikiswa kwendima nhatu idzi dzaHabakuki, vakaisa chirevo chinonongedzera pamwoyo chaiwo wokukakavadzana kwavakaita. Hazvina mubvunzo kuti havana kunzwisisa kuti kunongedzera kwavo kukakavadzano youpenzi yokuti Antiochus Epiphanes ndiye simba rakasimbisa chiratidzo kunomirira kukakavadzana kuri muna Habakuki chitsauko chechipiri; asi Sister White akati chati iyoyo “yakatungamirirwa noruoko rwaIshe, uye haifaniri kuchinjwa,” saka kunongedzera pakukakavadzana kuri pachati kwakabva muruoko rwaMwari.
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.
VaMillerite vakasvika pakunzwisisa nenzira yakarurama kuti kuodzwa mwoyo kwekutanga kwaApril 19, 1844, ndiko kwakatanga nguva yokumirira, inorehwa naHabhakuki uyewo nomufananidzo waMateo wavanasikana gumi. Vakazosvikawo pakunzwisisa kuti zviporofita zviviri izvozvo zvakanga zvakabatana zvakananga naEzekieri chitsauko chegumi nembiri, apo Ezekieri anoratidza nguva iyo kuzadziswa kwechiratidzo choga choga kuchaitika. Shoko iroro rokuti “chiratidzo” ndiro shoko rimwe chetero rechiHebheru ratiri zvino kufungisisa. Ndicho chikonzero Jones akarurama paanoti, “Kana” Roma “yapinda pachena, ipapo panopinda icho chinomisikidza chiratidzo, icho chiri chimwe chinhu chikuru chechiratidzo, mucherechedzo mukuru mumutsara wechiratidzo wakapiwa naMwari kubudikidza navaporofita nokwenguva dzose.” Roma inosimbisa chiratidzo chose cheShoko raMwari rechiporofita, uye zvikuru-kuru ndiRoma iyo chimiro chose chechitsauko chegumi nerimwe chakavakirwa pairi.
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.
Kana Hanzvadzi White vachireva kuzadziswa kwekupedzisira kwechitsauko chegumi nerimwe chaDanieri uye vachiti, “zvakawanda zvenhoroondo zvakaitika mukuzadziswa kwechiporofita ichi zvichadzokororwa,” vari kuratidza kuti nhoroondo dzechitsauko chegumi nerimwe dzakanga dzatova dzazadziswa dzaimiririra nemufananidzo mavhesi okupedzisira echitsauko chegumi nerimwe chaDanieri. Musoro wemavhesi okupedzisira echitsauko chegumi nerimwe ndomambo wokumusoro, uyo ipapo anomirira Roma yemazuva ano. Naizvozvo, nhoroondo dzaDanieri chitsauko chegumi nerimwe, dzinodzokororwa, inhoroondo dzinomirira 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.
Mumavhesi matandathu okupedzisira echitsauko chegumi nerimwe, Roma yemazuva ano (mambo wokumusoro) inokunda masimba matatu enzvimbo. Mundima yemakumi mana inokunda mambo wokumaodzanyemba (yaimbova Soviet Union muna 1989), nyika inobwinya (United States panguva yomurayiro weSvondo uri kuuya nokukurumidza), neIjipiti (nyika yose sezvainomiririrwa neUnited Nations.) Muna Danieri gumi nerimwe, Roma yechihedheni inomiririrwa sechinokunda masimba matatu enzvimbo kuti chibate nyika yaizivikanwa panguva iyoyo, uyezve Roma yapapa inomiririrwa sechinokunda masimba matatu enzvimbo kuti chibate pasi rose.
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.
Roma ya Wapagani imetajwa kwa mara ya kwanza katika sura hii katika aya ya kumi na nne, ili kuitambulisha kama ishara inayoisimamisha njozi, lakini kuinuka kwake kwenye mamlaka hakujashughulikiwa mpaka aya ya kumi na sita. Ufalme wa Aleksanda Mkuu uligawanywa katika sehemu nne kwa utimilifu wa Neno la unabii la Mungu, lakini sehemu hizo nne ziliungana upesi kuwa wapinzani wakuu wawili wanaotambulishwa aidha kuwa mfalme wa kusini au mfalme wa kaskazini katika simulizi la unabii linaloendelea hadi hitimisho la sura hiyo. Katika aya ya kumi na nne nguvu inayoinuka ya Roma imetajwa kama nguvu ambayo ingeisimamisha njozi, lakini mambo yanayoshughulikiwa ni mapambano kati ya mabaki ya ufalme wa Aleksanda kama yanavyowakilishwa na wafalme wa kaskazini na wa kusini.
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.
Mundima yegumi neshanu, madzimambo iwayo maviri achiri kuramba ari muhondo yawo, uye mambo wokumusoro ndiye ari kukunda. Asi mundima yegumi nenhanhatu Roma inosvika, uye ndima yacho inoti, “Asi uyo anouya kuzorwa naye,” zvichireva kuti apo Roma inouya kuzorwa namambo wokumusoro uyo akanga achangobva kukunda mambo wokumaodzanyemba, mambo wokumusoro haazogoni kumira pamberi peRoma. Roma inokunda, uye mundima yegumi nenhanhatu, Roma yakanga yakatarirwawo kumira munyika inobwinya yaJudha. Mundima yegumi nenomwe Roma “achaisa chiso chake kuti apinde nesimba hwoumambo hwake hwose.” Akatora mambo wokumusoro uyo akanga asingagoni kumira pamberi pake, akazotora Judha, uye akazopinda muIjipiti.
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.
Uye nenguva idzodzo vazhinji vachamukira mambo wezasi; uye navapambi vavanhu vako vachazvisimudzira kuti vasimbise chiratidzo; asi vachawa. Naizvozvo mambo wokumusoro achauya, avake murwi wokukomba, uye atore maguta akakomberedzwa kwazvo; uye maoko ezasi haangagoni kumudzivisa, kana vanhu vake vakasanangurwa, uyewo hakungavi nesimba rokudzivisa. Asi uyo anouya kuzorwa naye achaita sezvaanoda iye pachake, uye hakuna angamira pamberi pake; uye achamira munyika inobwinya, iyo ichaparadzwa noruoko rwake. Achaisawo chiso chake kuti apinde nesimba roumambo hwake hwose, navakarurama vanaaye; saizvozvo achaita; uye achamupa mwanasikana wavakadzi, kuti amuodze; asi haangamiri kurutivi rwake, uye haangavi wake. Danieri 11:14–17.
The conquering illustrated in these verses is a fulfillment of Daniel chapter eight.
Ukushōba okukhonjisiwe kulamavesi kugcwaliseka kukaDanyeli isahluko sesificaminwembili.
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.
Uye kubva kune rimwe razvo pakabuda runyanga ruduku, rwakakura kwazvo kwazvo, ruchienda kumaodzanyemba, nekumabvazuva, uye kunyika inoyevedza. Danieri 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.”
Nyanga ndokodoko ya pandima 9 iRoma yechihedheni, uye pandima 9 inoratidza, ichiwirirana nendima 14 kusvika 17 dzechitsauko 11, kuti Roma yechihedheni yaizokunda zvikamu zvitatu zvemunyika payakanga ichitora ushe hwenyika. Zvikamu izvozvo zvaiva zasi (Ijipiti), mabvazuva (Siriya, mambo wokumusoro), nenyika inofadza (Judha). Nhoroondo iri mundima 16 ne17 iri kufananidzira kukunda kwenhoroondo kwakaitwa muzvikamu zvitatu neRoma yazvino mundima 40 kusvika 43, nokuti sezvakataura Sister White, “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.
“Pikiran yén Mesir teu sanggup nangtung ngalawan Antiochus, raja ti kalér, Antiochus ogé teu sanggup nangtung ngalawan bangsa Rum, anu ayeuna datang narajang anjeunna. Teu aya deui karajaan-karajaan anu sanggup nolak kakawasaan anu keur naék ieu. Siria ditaklukkeun, sarta diasupkeun kana kakaisaran Rum, nalika Pompey, taun 65 SM, ngarampas harta kagungan Antiochus Asiaticus ti anjeunna, sarta ngajadikeun Siria hiji propinsi Rum.
“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.
“Amandla afanako nawo bekufanele ame eZweni Elingcwele, alichithe. IRoma yaxhumaniseka nabantu bakaNkulunkulu, amaJuda, ngesivumelwano sobumbano, ngo-162 BC, kusukela kulolo suku iba nendawo evelele ekhalendeni lesiprofetho. Nokho, ayizange ithole igunya phezu kweJudiya ngokunqoba kwangempela kwaze kwaba ngu-63 BC; khona-ke ngendlela elandelayo.
“On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.
“Pompey paakaadzoka kubva murwendo rwake rwokurwisa Mithridates, mambo wePondasi, vakwikwidzi vaviri, Hyrcanus naAristobulus, vakanga vachirwira korona yeJudhea. Nyaya yavo yakaunzwa pamberi paPompey, uyo akakurumidza kuona kusaruramisira kwezvaitaurwa naAristobulus, asi akada kumbomisa kutonga panyaya iyi kusvikira pashure porwendo rwake rwaaishuva zvikuru rwekuArabhiya, achivimbisa kuti ipapo aizodzoka, agadzirise nyaya dzavo sezvaizoonekwa sezvakarurama nezvakafanira. Aristobulus, achinge anzwisisa chaizvo maonero chaiwo aPompey, akakurumidza kudzokera kuJudhea, akashongedzera vanhu vake zvombo, akagadzirira kuzvidzivirira nesimba rose, akatsunga, pasinei nengozi ipi neipi, kuchengeta korona, yaakaona mberi kuti yaizotongerwa mumwe. Pompey akatevera mutizi wacho pedyo-pedyo. Paakaswedera kuJerusarema, Aristobulus, atanga kuzvidemba pamusoro penzira yake, akabuda kundosangana naye, akaedza kugadzirisa nyaya yacho nokuvimbisa kuzviisa pasi kwakazara nemari zhinji. Pompey, achigamuchira chipo ichi, akatuma Gabinius, ari pamberi peboka revarwi, kuti andogamuchira mari yacho. Asi apo mukuru mukuru wehondo uya akasvika kuJerusarema, akawana masuwo akamuvharirwa, uye akaudzwa kubva pamusoro pemasvingo kuti guta raisazomira pachibvumirano ichocho.”
“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.
“ਪੋਮਪੀ, ਇਸ ਤਰ੍ਹਾਂ ਬਿਨਾ ਦੰਡ ਦੇ ਧੋਖਾ ਨਾ ਖਾਣ ਲਈ, ਅਰਿਸਤੋਬੁਲੁਸ ਨੂੰ, ਜਿਸ ਨੂੰ ਉਸ ਨੇ ਆਪਣੇ ਕੋਲ ਹੀ ਰੱਖਿਆ ਹੋਇਆ ਸੀ, ਬੇੜੀਆਂ ਵਿੱਚ ਪਾ ਦਿੱਤਾ, ਅਤੇ ਤੁਰੰਤ ਆਪਣੀ ਪੂਰੀ ਸੈਨਾ ਨਾਲ ਯਰੂਸ਼ਲਮ ਦੇ ਵਿਰੁੱਧ ਕੂਚ ਕੀਤਾ। ਅਰਿਸਤੋਬੁਲੁਸ ਦੇ ਪੱਖਧਰ ਉਸ ਥਾਂ ਦੀ ਰੱਖਿਆ ਕਰਨ ਦੇ ਹੱਕ ਵਿੱਚ ਸਨ; ਹਿਰਕਾਨੁਸ ਦੇ ਪੱਖਧਰ ਫਾਟਕ ਖੋਲ੍ਹਣ ਦੇ ਹੱਕ ਵਿੱਚ। ਦੂਜੇ ਪੱਖ ਦੇ ਲੋਕ ਗਿਣਤੀ ਵਿੱਚ ਵੱਧ ਹੋਣ ਕਰਕੇ ਅਤੇ ਪ੍ਰਭਾਵੀ ਹੋਣ ਕਰਕੇ, ਪੋਮਪੀ ਨੂੰ ਸ਼ਹਿਰ ਵਿੱਚ ਬਿਨਾ ਰੋਕਟੋਕ ਪ੍ਰਵੇਸ਼ ਦੇ ਦਿੱਤਾ ਗਿਆ। ਇਸ ਉਪਰੰਤ ਅਰਿਸਤੋਬੁਲੁਸ ਦੇ ਅਨੁਯਾਈ ਮੰਦਰ ਦੇ ਪਹਾੜ ਵੱਲ ਹਟ ਗਏ, ਇਸ ਪੱਕੇ ਨਿਸ਼ਚੇ ਨਾਲ ਕਿ ਉਹ ਉਸ ਥਾਂ ਦੀ ਰੱਖਿਆ ਕਰਨਗੇ, ਜਿਵੇਂ ਪੋਮਪੀ ਉਸ ਨੂੰ ਵਸ਼ ਵਿੱਚ ਕਰਨ ਲਈ ਦ੍ਰਿੜ੍ਹ ਸੀ। ਤਿੰਨ ਮਹੀਨਿਆਂ ਦੇ ਅੰਤ ਤੇ ਕੰਧ ਵਿੱਚ ਐਨਾ ਛੇਦ ਕੀਤਾ ਗਿਆ ਕਿ ਹਮਲਾ ਕੀਤਾ ਜਾ ਸਕੇ, ਅਤੇ ਉਸ ਥਾਂ ਨੂੰ ਤਲਵਾਰ ਦੀ ਨੋਕ ਉੱਤੇ ਜਿੱਤ ਲਿਆ ਗਿਆ। ਉਸ ਤੋਂ ਬਾਅਦ ਹੋਈ ਭਿਆਨਕ ਕਤਲੇਆਮ ਵਿੱਚ ਬਾਰ੍ਹਾਂ ਹਜ਼ਾਰ ਮਨੁੱਖ ਮਾਰੇ ਗਏ। ਇਤਿਹਾਸਕਾਰ ਲਿਖਦਾ ਹੈ ਕਿ ਇਹ ਇਕ ਹਿਰਦਾ-ਵਿਦਾਰਕ ਦ੍ਰਿਸ਼ ਸੀ—ਯਾਜਕ ਉਸ ਵੇਲੇ ਦਿਵਯ ਸੇਵਾ ਵਿੱਚ ਰੁੱਝੇ ਹੋਏ, ਸ਼ਾਂਤ ਹੱਥ ਅਤੇ ਅਡੋਲ ਉਦੇਸ਼ ਨਾਲ ਆਪਣਾ ਰਿਵਾਇਤੀ ਕੰਮ ਜਾਰੀ ਰੱਖਦੇ ਦਿਸਦੇ ਸਨ, ਮਾਨੋ ਉਸ ਜੰਗਲੀ ਕੋਲਾਹਲ ਤੋਂ ਅਗਿਆਨ ਹੋਣ, ਹਾਲਾਂਕਿ ਉਨ੍ਹਾਂ ਦੇ ਆਲੇ-ਦੁਆਲੇ ਉਨ੍ਹਾਂ ਦੇ ਮਿੱਤਰ ਵੱਢੇ ਜਾ ਰਹੇ ਸਨ, ਅਤੇ ਅਕਸਰ ਉਨ੍ਹਾਂ ਦਾ ਆਪਣਾ ਲਹੂ ਉਨ੍ਹਾਂ ਦੀਆਂ ਬਲੀਆਂ ਦੇ ਲਹੂ ਨਾਲ ਰਲ ਜਾਂਦਾ ਸੀ।”
“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.
“Pambuyo pokomeza nkhondo, Pompey anagumula makoma a Yerusalemu, anasamutsa mizinda ingapo kuchoka pansi pa ulamuliro wa Yudeya kupita pansi pa ulamuliro wa Suriya, ndipo anakhomera Ayuda msonkho. Choncho kwa nthawi yoyamba Yerusalemu anaikidwa, mwa kugonjetsedwa, m’manja mwa mphamvu ija imene inali kudzagwira ‘dziko lokongolalo’ m’kamphamvu kachitsulo mpaka italiwonongeratu kwathunthu.
“‘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.’
“‘NDIMA 17. Uya kuisunga inhliziyo yakhe ukuba angene ngamandla ombuso wakhe wonke, kanye nabaqotho kanye naye; uyakwenza kanjalo; futhi uyakumnika indodakazi yabesifazane, eyonakalisayo; kodwa yona ayiyikuma ngasohlangothini lwakhe, futhi ayiyikuba ngeyakhe.’
“Bishop Newton furnishes another reading for this verse, which seems more clearly to express the sense, as follows: ‘He shall also set his face to enter by force the whole kingdom.’ Verse 16 brought us down to the conquest of Syria and Judea by the Romans. Rome had previously conquered Macedon and Thrace. Egypt was now all that remained of the ‘whole kingdom’ of Alexander, not brought into subjection to the Roman power, which power now set its face to enter by force into that country.” Uriah Smith, Daniel and the Revelation, 258–260.
“Bishop Newton anopa kumwe kuverengwa kwevhesi iri, kunoratidzika sokunobudisa pachena zvinorehwa nako, sezvinotevera: ‘Iyewo achaisa chiso chake kuti apinde nesimba muumambo hwose.’ Vhesi 16 yatidzosa kusvika pakukundwa kweSiria neJudhea navaRoma. Roma yakanga yambokunda Masedhonia neThrace. Ijipiti zvino ndiyo yoga yakanga yasara ye‘umambo hwose’ hwaAleksanderi, isati yaiswa pasi pesimba reRoma, iro simba zvino rakaisa chiso charo kuti ripinde nesimba munyika iyoyo.” 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.
Tataona kale, zaidi ya mara moja katika makala hizi, jinsi aya ya thelathini na thelathini na moja ya Danieli kumi na moja zinavyopatana na aya ya arobaini na arobaini na moja, na historia ya aya ya thelathini na thelathini na moja pia inapatana na kung’olewa kwa pembe tatu.
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.
Ndzi langutele timhondzo, kutani, waswivo, exikarhi ka tona ku humela mpondzo wun'wana lowutsongo, emahlweni ka wona timhondzo tinharhu ta le kusunguleni ti susiwa hi mitsu yato; kutani, waswivo, eka mpondzo lowo a ku ri ni mahlo lama fanaka ni mahlo ya munhu, ni nomu lowu vulavulaka swilo leswikulu. … Ni ta timhondzo ta khume leti a ti ri enhlokweni ya yena, ni ta leyin'wana leyi humeke, ni leyi tinharhu ti weke emahlweni ka yona; hi swona, mpondzo lowo lowu a wu ri ni mahlo, ni nomu lowu vulavuleke swilo leswikulu ngopfu, loyi xivumbeko xa yena a xi tlula xa vanghana va yena. Daniele 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.
Sezvakangoita Danieri chitsauko 8, ndima 9, inomiririra nzvimbo nhatu dzepanyika dzekukunda dzakasimbisa Roma yechihedheni pachigaro choushe, saizvozvowo kudzurwa kwenyanga (dzinomiririra vaHeruli, vaOstrogoths, navaVandals) kwairatidza nzvimbo nhatu dzepanyika dzekukunda dzakasimbisa Roma yapapa pachigaro choushe. Nhoroondo mbiri idzodzo dzinowirirana nendima 40 kusvika 43 dzaDanieri 11, uye kudzurwa kwenyanga nhatu kunowirirana nenhoroondo yendima 30 na31.
“‘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.’
“‘NDIMA 8. Ndakacherekedza nyanga, zvino tarira, pakati padzo pakasimuka imwe nyanga duku; pamberi payo, nhatu dzenyanga dzokutanga dzakadzurwa nemidzi yadzo; zvino tarira, munyanga iyi maiva nameso akaita samaso omunhu, nomuromo waitaura zvinhu zvikuru.’”
“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.
“Danijeli alikuwaza zile pembe. Dalili za mwendo wa ajabu zikaonekana miongoni mwazo. Pembe ndogo (mwanzoni ikiwa ndogo, lakini baadaye ikiwa kubwa kuliko wenzake) ikajitokeza miongoni mwazo kwa kujisukuma juu. Haikuridhika kupata kwa utulivu mahali pake yenyewe na kulijaza; ilipaswa kuzipisha baadhi ya zile nyingine na kunyakua nafasi zao. Falme tatu zikang’olewa mbele yake. Pembe hii ndogo, kama tutakavyopata nafasi ya kuona kwa ukamilifu zaidi baadaye, ilikuwa upapa. Pembe tatu zilizong’olewa mbele yake zilikuwa Waheruli, Waostrogothi, na Wavandali. Na sababu ya kung’olewa kwao ilikuwa ni kwa sababu walikuwa kinyume na mafundisho na madai ya uongozi wa kipapa, na kwa hiyo dhidi ya ukuu katika kanisa wa askofu wa Roma.”
“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.
“Uye ‘mune runyanga urwu maiva nameso akaita samameso omunhu, nomuromo waitaura zvinhu zvikuru,’ nameso iwayo chiratidzo chakakodzera choungwaru, kupinza pfungwa, kunyengera, nokufanoona kwehutongi hwevapapa; uye muromo waitaura zvinhu zvikuru, chiratidzo chakakodzera chezvirevo zvokuzvikudza zvamabhishopi eRoma.” 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.
IZwi jo itisungirira chiono chechiporofita cheBhaibheri, uye zvikuru chiono chaDanieri chitsauko chegumi nerimwe. Muchitsauko ichocho, chikamu chikuru chenhorondo yechiporofita chakanga chazadzikiswa nguva isati yasvika yerusununguko rwaMillerite chaizodzokororwa mumavhesi matanhatu okupedzisira aDanieri 11. Kukundwa kwezvipingamupinyi zvitatu zvenzvimbo kwakagadza zvose zviri zviviri IZwi rechihedheni neIZwi repapa pachigaro kunomiririrwa muchitsauko chegumi nerimwe, uye kumiririrwa uku kuviri kunofananidzira nguva iyo IZwi razvino rinogadzwa zvakare pachigaro. IZwi ndiro rinotisungirira chiono, uye Pauro anozivisa kuti IZwi repapa rinoratidzwa munguva yaro.
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.
Munhu ngakuregei kukunyengerai nenzira ipi neipi; nokuti zuva iro haringatangi kusvikira kwatanga kutanga kutsauka, uye munhu wechivi aratidzwe, mwanakomana wokuparadzwa; iye anopikisa nokuzvikudza pamusoro pezvose zvinonzi Mwari kana zvinonamatwa; zvokuti iye, sokunge ndiMwari, anogara mutemberi yaMwari, achizviratidza kuti ndiye Mwari. Hamurangariri here kuti, pandakanga ndichiri nemi, ndakakuudzai zvinhu izvi? Uye zvino munoziva chinodzivisa, kuti aratidzwe nenguva yake. 2 VaTesaronika 2:3–6.
The papacy took the throne as the fifth kingdom of Bible prophecy in the year 538, and many who consider verse six, would no doubt assume that Paul means that “the Papacy would be revealed in 538.” This may be correct, but it is at minimum a secondary truth of what Paul was identifying. Paul, like all prophets is speaking more about the last days, than his own time period. He was referring to how the papacy would be revealed prophetically, for as a prophet he was in agreement with all the other prophets. Line upon line, those who have not the vision perish, and those who have not the vision, have not the vision because they do not know what establishes the vision. Knowing that Rome establishes the vision is a life-or-death understanding. Paul, in agreement with the other prophets is identifying that what reveals papal Rome, who is the Rome of the last days is “his time.” The prophetic “time” associated with Rome, is what reveals what and who Rome is.
Upapa ulitwaa kiti cha enzi kama ufalme wa tano wa unabii wa Biblia katika mwaka wa 538, na wengi wanaoutazama mstari wa sita bila shaka wangedhani kwamba Paulo anamaanisha kuwa “Upapa ungefichuliwa katika mwaka wa 538.” Hili linaweza kuwa sahihi, lakini angalau ni ukweli wa pili kwa yale ambayo Paulo alikuwa akiyatambulisha. Paulo, kama manabii wote, anazungumza zaidi kuhusu siku za mwisho kuliko kipindi chake mwenyewe cha wakati. Alikuwa akirejelea jinsi upapa ungefichuliwa kiunabii; kwa maana akiwa nabii, alikuwa katika upatano na manabii wengine wote. Amri juu ya amri, mstari juu ya mstari, wasio na maono huangamia; na wasio na maono hawana maono kwa sababu hawajui kile kinachoithibitisha njozi. Kujua kwamba Rumi ndiyo inayoithibitisha njozi ni ufahamu wa uhai au mauti. Paulo, kwa upatano na manabii wengine, anatambulisha kwamba kile kinachoifunua Rumi ya kipapa, ambaye ndiye Rumi ya siku za mwisho, ni “wakati wake.” “Wakati” wa kiunabii unaohusishwa na Rumi ndio unaofunua Rumi ni nini na ni nani.
We will continue this study in the next article.
Tichaenderera mberi nechidzidzo ichi muchinyorwa chinotevera.
“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.
“Mupostori Pauro, mutsamba yake yechipiri kuvaTesaronika, akafanotaura kutsauka kukuru kwaizoguma nokusimbiswa kwesimba rehupapa. Akazivisa kuti zuva raKristu haringauyi, ‘kunze kwokunge kutanga kwava nokutsauka, uye munhu wechivi azarurwe, mwanakomana wokuparadzwa; anopikisa uye anozvikudza pamusoro pezvose zvinonzi Mwari, kana zvinonamatwa; zvokuti iye saMwari anogara mutemberi yaMwari, achizviratidza kuti ndiye Mwari.’ Uyezve, mupostori anonyevera hama dzake kuti ‘chakavanzika chokusateerera mutemo chava kutoshanda kare.’ 2 VaTesaronika 2:3, 4, 7. Kunyange panguva iyoyo yokutanga, akaona zvikanganiso zvichipinda zvinyoronyoro muchechi, izvo zvaizogadzirira nzira yokukura kwehupapa.
“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.
“Zvishoma nezvishoma, pakutanga muchivande nomukanyararo, uye zvinozotevera pachena zvikuru sezvayaiwedzera musimba nokutora kutonga pamusoro pendangariro dzavanhu, ‘chakavanzika chokusateerera mutemo’ chakaenderera mberi nebasa raro rinonyengera nerinomhura Mwari. Zvinoita sokuti zvisingaonekwi, tsika dzechihedheni dzakapinda muchechi yechiKristu. Mweya wokubvumirana nowekutevedzera wakadzorwa kwechinguva nokutambudzwa kunotyisa kwakatsungirirwa nechechi pasi pechihedheni. Asi kutambudzwa pakwakaguma, uye chiKristu chikapinda mudzimba dzamadzimambo nomumizinda yamadzishe, chakasiya parutivi kuzvininipisa kwakapfava kwaKristu nekwavaapostora Vake, chikatora ukomba nokuzvikudza kwevaprista navatongi vechihedheni; uye panzvimbo pezvinodikanwa zvaMwari, chakaisa dzidziso netsika zvavanhu. Kutendeuka kwaConstantine kwekungonzi ndokwokutenda, mukutanga kwezana remakore rechina, kwakakonzera mufaro mukuru; uye nyika, yakafukidzwa nechimiro chokururama, yakapinda muchechi. Ipapo basa rokuora rakakurumidza kufambira mberi. Chihedheni, kunyange zvazvo chaitaridza sokunge chakundwa, chakava ndicho chakakunda. Mweya wacho wakatonga chechi. Dzidziso dzacho, mhemberero dzacho, nokutenda mashura kwacho zvakabatanidzwa mukutenda nomukunamata kwevaya vaizviti vateveri vaKristu.”
“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.
“Kubvumirana uku pakati pechihedheni nechiKristu kwakaguma nokumuka kwe‘munhu wechivi’ akaporofitwa muuprofita somunhu anopikisa uye anozvikudza pamusoro paMwari. Hurongwa ihwohwo hukuru hwechitendero chenhema ihwohwo ibasa guru kwazvo resimba raSatani—chiratidzo chezvaakaedza kuita chokuzvigadza pachigaro choushe kuti atonge nyika maererano nokuda kwake.” The Great Controversy, 49, 50.