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.

Maono ya sura ya kumi na moja ya Danieli ndiyo rejea kuu kwa maono yote ya unabii wa Biblia, na maono ya sura ya kumi na moja yanathibitishwa na alama ya 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.

Na katika nyakati zile wengi watainuka dhidi ya mfalme wa kusini; pia wanyang’anyi wa watu wako watajikuza ili kutimiza maono; lakini wataanguka. Danieli 11:14.

Jones addresses the previous verse as follows:

Jones anashughulikia aya iliyotangulia kama ifuatavyo:

“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.”

Waamori walipotimia kipimo cha uovu wao, nchi yao ilitolewa kwa Israeli, watu wa Mungu. Israeli, ikifuata njia ya wapagani, ilijaza pia kikombe cha uovu; Mungu akausimamisha ufalme wa Babeli, akaondoa kila kitu. Babeli ilipojaza kikombe cha uovu wake, utawala ukahamishwa kwa Uajemi. Na malaika alipozuiliwa na uovu wa Waajemi, ndipo mkuu wa Uyunani akaingia na kuuondoa kabisa.

“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.

Na mamlaka ya Ugiriki ilipaswa kudumu kwa muda gani? Ilipaswa kuvunjika lini? 'Wakosaji walipokwisha kufikia utimilifu.' Taifa hilo husimama hadi litakapojaza kipimo cha uovu wake, kisha mamlaka hiyo inahamishwa kwa ufalme mwingine. Mamlaka hiyo ambayo ilihamishiwa ilikuwa ya Kirumi, kama tunavyojifunza kutoka Danieli 11:14. 'Na katika nyakati hizo wengi watainuka dhidi ya mfalme wa kusini; pia wanyang'anyi wa watu wako watajikuza ili kuithibitisha maono; lakini wataanguka.' Taifa hili linaonyeshwa kama taifa la wanyang'anyi - watoto wa wanyang'anyi, kama yasemavyo maelezo ya pembeni ya maandishi.

“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.

"Hawa ndio ambao sasa wamepewa ufalme, na kwa nini? - 'Wana wa wanyang'anyi watainuka ili kuithibitisha maono.' Taifa hili linapojitokeza jukwaani, ndipo huingia kile kinachothibitisha maono, kile ambacho ni lengo moja kuu la maono hayo, ile alama kuu moja katika mkondo wa maono ambayo Mungu ameyatoa kupitia manabii kwa wakati wote." 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 anasema kwamba wakati mamlaka ya Kirumi "inapoingia jukwaani, ndipo panaingia kile kinachoanzisha" ... "mstari wa maono ambao Mungu ametoa kupitia manabii kwa nyakati zote." Katika historia ya Miller Waprotestanti walifundisha, kama Uadventista wa Laodikia unavyofanya sasa, kwamba wezi wa watu wako wanamwakilisha Antioko Epifane, mfalme wa Waseleukidi aliye­tawala kuanzia 175 hadi 164 KK. Alikuwa mshiriki wa nasaba ya Waseleukidi, ambayo ilikuwa mojawapo ya falme warithi za Kigiriki zilizotokana na kusambaratika kwa milki ya Aleksanda Mkuu. Tofauti ya maoni juu ya suala hili ilikuwa mahsusi sana katika historia ya Wamileraiti, kiasi kwamba utambulisho wa Antioko Epifane umeonyeshwa kwenye chati ya waanzilishi ya 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.

Rejeo kwa Antioko katika chati hiyo kinawakilisha rejeo pekee kwa jambo ambalo halipatikani katika Neno la kinabii la Mungu. Kipo hapo ili kupinga mafundisho ya uongo ya Waprotestanti wa kipindi hicho, ambayo sasa ni fundisho la uongo la Uadventista wa Laodikia. Iwapo William Miller alielewa kwa kina umuhimu wa kufahamu kwamba Rumi ndiyo mamlaka ya duniani inayoweka “mstari wa maono ambao Mungu ametoa kupitia kwa manabii kwa nyakati zote,” ni jambo la kutia shaka, lakini ilikuwa wazi vya kutosha kutetea kwa uthabiti ukweli kwamba Rumi ndiyo inayoweka maono hayo.

Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 28:14.

Pasipo maono, watu huangamia; lakini anayeishika sheria ana heri. Mithali 28:14.

Solomon recorded that where there is no vision, the people perish, and the Hebrew word “vision,” in verse fourteen is the same as in Solomon’s proverb. The vision is a life-or-death proposition, and the “vision” is established by the symbol of Rome. The word “vision” in verse fourteen, is the same word for vision in Habakkuk, chapter two.

Solomoni aliandika kwamba pasipo maono, watu huangamia, na neno la Kiebrania "maono," katika aya ya kumi na nne ni lile lile kama katika methali ya Solomoni. Maono hayo ni suala la uhai au mauti, na "maono" hayo yanathibitishwa na alama ya Roma. Neno "maono" katika aya ya kumi na nne ni neno lile lile la maono katika Habakuki, sura ya pili.

I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:1–3.

Nitasimama katika mahali pangu pa ulinzi, na nijiweke juu ya mnara; nami nitaangalia ili nione atakaloniambia, na nitajibu nini nitakapokemewa. Bwana akanijibu, akasema, Andika maono, uyafanye wazi juu ya vibao, ili asomaye apate kukimbia. Kwa maana maono hayo bado ni kwa wakati uliowekwa, lakini mwisho wake yatanena, wala hayatasema uongo; ijapokawia, subiri; kwa maana hakika yatakuja, wala hayatakawia. Habakuki 2:1-3.

The word “reproved” in verse one, means “argued with”. William Miller was the watchman that was set upon the tower in the history of the movement of the first and second angels, and when in prophetic symbolism he asked what he should answer in the debate of his history, he was told to write the vision, which is established by the symbol of Rome. In agreement with this fact, when the Millerites produced the 1843 pioneer chart in fulfillment of these three verses of Habakkuk, they gave reference to the very heart of the debate they engaged in. They no doubt, did not understand that their referencing to the foolish argument that Antiochus Epiphanes was the power who established the vision represents the debate of Habakkuk chapter two, but Sister White said that chart was “directed by the hand of the Lord, and should not be altered,” so the reference to the debate on the chart was from God’s hand.

Neno "reproved" katika mstari wa kwanza, linamaanisha "kubishaniwa". William Miller alikuwa mlinzi aliwekwa juu ya mnara katika historia ya harakati ya malaika wa kwanza na wa pili, na, katika fumbo la kinabii, alipouliza ni nini angepaswa kujibu katika mjadala wa historia yake, aliambiwa aandike maono, ambayo yanathibitishwa na ishara ya Roma. Kwa kuafiki ukweli huu, wafuasi wa Miller walipotoa chati ya pionia ya 1843 katika utimilifu wa mistari hii mitatu ya Habakuki, walirejelea kiini chenyewe cha mjadala waliokuwa wakiushiriki. Bila shaka hawakuelewa kwamba marejeleo yao kwa hoja ya kipuuzi kwamba Antiochus Epiphanes ndiye alikuwa nguvu iliyothibitisha maono hayo, yanawakilisha mjadala wa Habakuki sura ya pili, lakini Dada White alisema kwamba chati hiyo ilikuwa "imeongozwa kwa mkono wa Bwana, na haipaswi kubadilishwa," hivyo marejeleo ya mjadala yaliyo kwenye chati yalitoka kwa mkono wa Mungu.

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.

Wamilleri walikuja kuelewa kwa usahihi kwamba kukatishwa tamaa kwa kwanza tarehe 19 Aprili 1844 kulianzisha wakati wa kukawia, uliotajwa na Habakuki na pia katika mfano wa Mathayo wa mabikira kumi. Pia walikuja kuelewa kwamba unabii huo miwili uliunganishwa moja kwa moja na Ezekieli sura ya kumi na mbili, ambamo Ezekieli anatambulisha kipindi cha wakati ambapo utimilifu wa kila maono utatokea. Neno hilo “maono” ni lilelile neno la Kiebrania tunalolizingatia sasa. Hii ndiyo sababu Jones yuko sahihi anaposema, “Wakati” Rumi “inapoingia katika mandhari, ndipo huingia kile kinachothibitisha maono, kile ambacho ni kitu kimoja kikuu cha maono, alama moja kuu katika mstari wa maono ambayo Mungu ametoa kupitia kwa manabii kwa nyakati zote.” Rumi huyathibitisha maono yote ya Neno la Mungu la kinabii, na kwa namna ya pekee zaidi ni Rumi ambayo juu yake muundo mzima wa sura ya kumi na moja umejengwa.

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.

Wakati Dada White anaporejelea utimilifu wa mwisho wa sura ya kumi na moja ya Danieli na kusema kwamba “sehemu kubwa ya historia iliyotukia katika utimilifu wa unabii huu itarudiwa,” anaonyesha kwamba historia za sura ya kumi na moja ambazo zilikuwa tayari zimetimizwa ziliifananisha aya za mwisho za Danieli sura ya kumi na moja. Mada ya aya za mwisho za sura ya kumi na moja ni mfalme wa kaskazini, ambaye hapo anaiwakilisha Rumi ya kisasa. Kwa hiyo, historia za Danieli sura ya kumi na moja, ambazo zinarudiwa, ni historia zinazoiwakilisha Rumi.

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.

Katika mistari sita ya mwisho ya sura ya kumi na moja, Roma ya kisasa (mfalme wa kaskazini) inashinda madola matatu ya kijiografia. Katika mstari wa arobaini anashinda mfalme wa kusini (Umoja wa Kisovyeti wa zamani mnamo 1989), nchi ya utukufu (Marekani wakati wa sheria ya Jumapili itakayokuja hivi karibuni), na Misri (dunia yote kama inavyowakilishwa na Umoja wa Mataifa). Katika Danieli kumi na moja, Roma ya kipagani inaonyeshwa ikishinda madola matatu ya kijiografia ili kuteka ulimwengu uliokuwa ukijulikana wakati huo, kisha Roma ya kipapa inaonyeshwa ikishinda madola matatu ya kijiografia ili kuteka dunia.

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.

Rumi ya kipagani inatajwa kwa mara ya kwanza katika sura hii katika aya ya kumi na nne, ili kuitambulisha kuwa ndiyo ishara inayoisimamisha njozi hiyo, lakini kuinuka kwake katika mamlaka hakujadiliwi hadi aya ya kumi na sita. Ufalme wa Aleksanda Mkuu uligawanywa katika sehemu nne kwa utimilifu wa Neno la Mungu la kinabii, lakini sehemu hizo nne kwa upesi ziliungana na kuwa wapinzani wawili wakuu wanaotambulishwa aidha kuwa mfalme wa kusini au mfalme wa kaskazini katika simulizi la kinabii linaloendelea hadi hitimisho la sura hiyo. Katika aya ya kumi na nne nguvu ya Roma inayoinuka inatajwa kama nguvu ambayo ingeisimamisha njozi hiyo, 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.

Katika aya ya kumi na tano, wale wafalme wawili bado wako katika mapambano yao, na mfalme wa kaskazini anashinda. Lakini katika aya ya kumi na sita Rumi inawasili, na aya inasema, "Lakini atakayekuja juu yake," ikimaanisha kwamba Rumi inapokuja dhidi ya mfalme wa kaskazini aliyekuwa amemshinda tu mfalme wa kusini, mfalme wa kaskazini hataweza kusimama dhidi ya Rumi. Rumi inashinda, na katika aya ya kumi na sita, Rumi pia ingesimama katika nchi tukufu ya Yuda. Katika aya ya kumi na saba Rumi "itakaza uso wake kuingia kwa nguvu za ufalme wake wote." Alimshinda mfalme wa kaskazini ambaye hakuweza kusimama mbele yake, kisha akautwaa Yuda, halafu akaingia Misri.

And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him. Daniel 11:14–17.

Na katika nyakati zile wengi watainuka dhidi ya mfalme wa kusini; tena waporaji wa watu wako watajikuza ili kusimamisha maono; lakini wataanguka. Basi mfalme wa kaskazini atakuja, na ataweka boma la kuzingira, na atatwaa miji yenye maboma imara sana; na nguvu za kusini hazitaweza kusimama, wala watu wake wateule, wala hakutakuwa na nguvu ya kusimama. Bali yeye ajaye kinyume chake atafanya kama apendavyo, wala hakuna atakayesimama mbele yake; naye atasimama katika nchi ya uzuri, ambayo kwa mkono wake itaharibiwa. Tena atauelekeza uso wake kuingia kwa nguvu za ufalme wake wote, na wanyofu pamoja naye; ndivyo atakavyofanya; naye atampa binti wa wanawake, kwa kumharibu; lakini hatasimama upande wake, wala hatakuwa kwa ajili yake. Danieli 11:14-17.

The conquering illustrated in these verses is a fulfillment of Daniel chapter eight.

Ushindi uliodhihirishwa katika aya hizi ni utimilifu wa Danieli sura ya nane.

And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

Na katika moja ya hizo ilitoka pembe ndogo, ikakua sana mno kuelekea kusini, na kuelekea mashariki, na kuelekea nchi ya uzuri. Danieli 8:9.

The little horn of verse nine is pagan Rome, and verse nine identifies, in agreement with verses fourteen through seventeen of chapter eleven, that pagan Rome would conquer three geographical entities as it took control of the world. Those entities were the south (Egypt), the east (Syria, the king of the north) and the pleasant land (Judah). The history of verses sixteen and seventeen are typifying the historical three-step conquering of modern Rome in verses forty through forty-three, for as Sister White stated, “Much of the history that has taken place in fulfillment of this prophecy will be repeated.”

Pembe ndogo ya mstari wa tisa ni Roma ya kipagani, na mstari wa tisa unatambua, kwa kuafikiana na mistari ya kumi na nne hadi kumi na saba ya sura ya kumi na moja, kwamba Roma ya kipagani ingeteka maeneo matatu ya kijiografia ilipochukua udhibiti wa ulimwengu. Maeneo hayo yalikuwa kusini (Misri), mashariki (Siria, mfalme wa kaskazini) na nchi ya kupendeza (Yuda). Historia ya mistari ya kumi na sita na kumi na saba inakuwa mfano wa ushindi wa hatua tatu wa kihistoria wa Roma ya kisasa katika mistari ya arobaini hadi arobaini na tatu, kwa maana kama Dada White alivyosema, “Sehemu kubwa ya historia iliyotukia katika utimizaji wa unabii huu itarudiwa.”

“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.

“Ijapokuwa Misri haikuweza kusimama mbele ya Antioko, mfalme wa kaskazini, Antioko hakuweza kusimama mbele ya Warumi, ambao sasa walikuja kupigana naye. Hakuna falme zilizoweza tena kuipinga nguvu hii iliyokuwa ikiinuka. Shamu ilishindwa, na ikaongezwa kwa milki ya Kirumi, wakati Pompeyo, KK 65, alipomnyang’anya Antioko Asiaticus milki yake, na kuifanya Shamu kuwa jimbo la Kirumi.

“The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.

“Uwezo huohuo pia ulipaswa kusimama katika Nchi Takatifu, na kuiteketeza. Roma iliunganishwa na watu wa Mungu, Wayahudi, kwa agano, mwaka wa 162 KK, tangu tarehe hiyo hushika mahali pa wazi katika kalenda ya kiunabii. Hata hivyo, haikupata mamlaka juu ya Yudea kwa ushindi wa moja kwa moja hadi mwaka wa 63 KK; na ndipo kwa namna ifuatayo.

“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.

Aliporudi Pompey kutoka katika msafara wake dhidi ya Mithridates, mfalme wa Pontus, washindani wawili, Hyrcanus na Aristobulus, walikuwa wakigombea taji la Yudea. Madai yao yaliwasilishwa mbele ya Pompey, ambaye hivi karibuni alitambua kwamba madai ya Aristobulus hayakuwa ya haki, lakini alitaka kuahirisha uamuzi wa jambo hilo hadi baada ya msafara wake alioutamani kwa muda mrefu kuelekea Arabuni, akaahidi kisha kurejea, na kuyatatua mambo yao kwa kadiri itakavyoonekana kuwa ya haki na ya kufaa. Aristobulus, baada ya kubaini nia halisi za Pompey, alikimbilia kurudi Yudea, akawapa silaha raia wake, na kujiandaa kwa ulinzi mkali, akiwa amedhamiria, kwa gharama yoyote, kulihifadhi taji ambalo aliona mapema lingeamuliwa kupewa mwingine. Pompey alimfuata kwa karibu huyo mkimbizi. Alipokaribia Yerusalemu, Aristobulus, aliyeanza kujutia mwenendo wake, alitoka kumlaki, na akajaribu kupatanisha mambo kwa kuahidi kujisalimisha kabisa na kutoa kiasi kikubwa cha fedha. Pompey, alipolikubali pendekezo hili, alimtuma Gabinius, akiwa mkuu wa kikosi cha askari, kwenda kupokea fedha hizo. Lakini yule luteni jenerali alipowasili Yerusalemu, alikuta milango ya mji imefungwa dhidi yake, na akaambiwa kutoka juu ya kuta kwamba mji huo ulikataa kuzingatia makubaliano hayo.

“Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.

Pompey, asipotaka kudanganywa namna hii bila adhabu, alimfunga kwa pingu Aristobulus, ambaye alikuwa amemweka chini ya ulinzi, na mara akaandamana kuishambulia Yerusalemu na jeshi lake lote. Wafuasi wa Aristobulus walitaka kutetea mahali hapo; wale wa Hyrcanus walitaka kufungua malango. Kwa kuwa hawa wa mwisho walikuwa wengi na wakashinda, Pompey akaruhusiwa kuingia mjini bila kizuizi. Ndipo wafuasi wa Aristobulus wakajiondoa hadi Mlima wa Hekalu, wakiwa wameazimia kikamilifu kulitetea mahali hapo kama vile Pompey alivyoazimia kuliteka. Mwisho wa miezi mitatu, mwanya ukafanywa katika ukuta uliotosha kuruhusu shambulio, na mahali hapo pakatekwa kwa nguvu za upanga. Katika mauaji ya kutisha yaliyofuata, watu elfu kumi na mbili waliuawa. Ilikuwa taswira ya kugusa moyo, anabainisha mwanahistoria, kuwaona makuhani, waliokuwa wakati huo wakihudumu katika ibada takatifu, kwa utulivu wa mkono na nia thabiti wakiendeleza kazi yao ya kawaida, kana kwamba hawatambui ghasia kali, ijapokuwa kote kuwazunguka wenzao walikuwa wakichinjwa, na hata mara nyingi damu yao wenyewe ikichanganyika na ile ya sadaka zao.

“Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the ‘glorious land’ in its iron grasp till it had utterly consumed it.

Baada ya kukomesha vita, Pompey alibomoa kuta za Yerusalemu, akahamisha miji kadhaa kutoka chini ya mamlaka ya Yudea hadi chini ya mamlaka ya Siria, na aliwatoza Wayahudi ushuru. Hivyo, kwa mara ya kwanza, Yerusalemu iliwekwa kwa njia ya ushindi mikononi mwa mamlaka ile ambayo ingeshikilia 'nchi tukufu' kwa mkono wa chuma hadi kuimaliza kabisa.

“‘VERSE 17. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him.’

'AYA YA 17. Naye ataelekeza uso wake aingie kwa nguvu za ufalme wake wote, na wenye unyofu pamoja naye; hivyo ndivyo atakavyofanya: naye atampa binti wa wanawake ili kumharibu; lakini hatasimama upande wake, wala hatakuwa wake.'

“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.

Askofu Newton anapendekeza usomaji mwingine wa aya hii, unaoonekana kueleza kwa uwazi zaidi maana, kama ifuatavyo: 'Naye pia ataweka nia yake kuingia kwa nguvu katika ufalme mzima.' Aya ya 16 ilituleta hadi kwenye ushindi wa Warumi juu ya Siria na Uyahudi. Roma ilikuwa tayari imeshinda Makedonia na Thraki. Misri sasa ndiyo iliyobaki pekee ya 'ufalme mzima' wa Aleksanda, ambayo haikuwa imewekwa chini ya mamlaka ya Kirumi; na mamlaka hiyo sasa ikaweka azimio la kuingia kwa nguvu katika nchi hiyo. Uriah Smith, Danieli na Ufunuo, 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.

Tumekwisha kuonyesha tayari, zaidi ya mara moja katika makala hizi, jinsi aya ya thelathini na ya thelathini na moja ya Danieli kumi na moja zinavyolingana na aya ya arobaini na ya arobaini na moja, na historia ya aya ya thelathini na ya thelathini na moja nayo pia inalingana 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.

Nikazitazama zile pembe, na tazama, pembe nyingine ndogo ikapanda katikati yao, ambayo mbele yake ziling’olewa kwa mizizi pembe tatu za kwanza; na tazama, katika pembe hii kulikuwa na macho kama macho ya mwanadamu, na kinywa kilichosema maneno makuu. ... Na kuhusu zile pembe kumi zilizokuwa kichwani mwake, na ile nyingine iliyopanda, ambayo mbele yake tatu zilianguka; yaani ile pembe iliyokuwa na macho, na kinywa kilichosema maneno makuu sana, ambayo mwonekano wake ulikuwa imara zaidi kuliko wenzake. Danieli 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.

Kama vile Danieli sura ya nane, aya ya tisa, inawakilisha maeneo matatu ya kijiografia yaliyotekwa kwa ushindi yaliyoiweka Roma ya kipagani kwenye kiti cha enzi, vivyo hivyo, kung’olewa kwa pembe (zikimaanisha Waheruli, Waostrogothi na Wavandali) kuliwakilisha maeneo matatu ya kijiografia ya ushindi yaliyoiweka Roma ya kipapa kwenye kiti cha enzi. Historia zote hizo zinaendana na aya za arobaini hadi arobaini na tatu za Danieli sura ya kumi na moja, na kung’olewa kwa pembe tatu kunaendana na historia ya aya za thelathini na thelathini na moja.

“‘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.’

'AYA YA 8. Nikazitazama zile pembe, na tazama, pembe nyingine ndogo ilichomoza kati yao, mbele yake zikang'olewa kwa mizizi pembe tatu za zile za kwanza; na tazama, katika pembe hii kulikuwa na macho kama macho ya mwanadamu, na kinywa kilichosema maneno makuu.'

“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.

Danieli alitafakari kuhusu pembe. Dalili za harakati za ajabu zilionekana miongoni mwao. Pembe ndogo (hapo mwanzoni ikiwa ndogo, lakini baadaye ikawa imara zaidi kuliko wenzake) ikainuka kati yao. Haikuridhika kujipatia kwa utulivu mahali pake na kukalia mahali pake; ilibidi isukume baadhi ya nyingine kando, na kutwaa nafasi zao. Falme tatu ziling’olewa mbele yake. Pembe hii ndogo, kama tutakavyopata fursa ya kutazama kwa kina zaidi baadaye, ilikuwa upapa. Pembe tatu zilizong’olewa mbele yake zilikuwa Waheruli, Waostrogothi, na Wavandali. Na sababu iliyofanya ziling’olewe ni kwamba zilipinga mafundisho na madai ya hierarkia ya kipapa, na hivyo pia utawala wa juu kanisani 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.

Na “katika pembe hii palikuwa na macho kama macho ya mwanadamu, na kinywa kilichosema maneno makuu,” macho hayo yakiwa alama inayofaa ya werevu, uwezo wa kuona kwa undani, hila, na kuona mbali ya hierarkia ya kipapa; na kinywa kilichosema maneno makuu, ishara inayofaa ya madai ya kiburi ya maaskofu wa Roma. Uriah Smith, Danieli na Ufunuo, 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.

Ni Rumi inayoiimarisha maono ya unabii wa Biblia, na hasa maono ya Danieli sura ya kumi na moja. Katika sura hiyo sehemu kubwa ya historia ya kiunabii iliyokuwa imetimizwa kabla ya vuguvugu la Wamilleri ilipaswa kurudiwa katika mistari sita ya mwisho ya Danieli 11. Kushindwa kwa vizuizi vitatu vya kijiografia vilivyoisimika Rumi ya kipagani na ya upapa juu ya kiti cha enzi kunawakilishwa katika sura ya kumi na moja, na uwakilishi huo miwili ni mifano ya wakati ambapo Rumi ya kisasa inawekwa tena juu ya kiti cha enzi. Ni Rumi inayoiimarisha maono, na Paulo anatambulisha kwamba Rumi hiyo ya upapa inafunuliwa katika wakati wake.

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.

Mtu awaye yote asiwadanganye kwa njia yoyote; maana siku ile haitakuja, isipokuwa kwanza utokee uasi, na yule mtu wa dhambi afunuliwe, mwana wa uharibifu; yeye ampingaye na kujikweza juu ya kila kitu kiitwacho Mungu, au kinachoabudiwa; hata aketi hekaluni mwa Mungu kama Mungu, akijionyesha mwenyewe kwamba yeye ni Mungu. Hamkumbuki kwamba nilipokuwa bado pamoja nanyi naliwaambia mambo haya? Na sasa mnajua kinachomzuia, ili afunuliwe kwa wakati wake. 2 Wathesalonike 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 ulichukua kiti cha enzi kama ufalme wa tano wa unabii wa Biblia mwaka 538, na wengi wanaozingatia aya ya sita bila shaka wangekisia kwamba Paulo anamaanisha kwamba "Upapa ungefunuliwa mwaka 538." Hili huenda likawa sahihi, lakini kwa kiwango cha chini ni ukweli wa pili kuhusu kile ambacho Paulo alikuwa akitambua. Paulo, kama manabii wote, anazungumza zaidi kuhusu siku za mwisho kuliko wakati wake mwenyewe. Alikuwa akirejelea jinsi Upapa ungefunuliwa kinabii, kwani kama nabii alikubaliana na manabii wengine wote. Mstari kwa mstari, wale wasio na maono huangamia, na wasio na maono hawana maono kwa sababu hawajui nini kinachoyathibitisha maono. Kujua kwamba Roma ndiyo inayoyathibitisha maono ni suala la uhai au mauti. Paulo, akiwa katika makubaliano na manabii wengine, anabainisha kwamba kinachoifichua Roma ya kipapa, ambayo ndiyo Roma ya siku za mwisho, ni "wakati wake." "Wakati" wa kinabii unaohusishwa na Roma ndicho kinachoifunua asili na utambulisho wa Roma.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

“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.

Mtume Paulo, katika barua yake ya pili kwa Wathesalonike, alitabiri uasi mkubwa ambao ungepelekea kuanzishwa kwa mamlaka ya kipapa. Alitangaza kwamba siku ya Kristo haitakuja, ‘isipokuwa kwanza uje ukengeufu, na afunuliwe yule mtu wa dhambi, mwana wa uharibifu; anayepinga na kujikweza juu ya yote yanayoitwa Mungu, au yanayoabudiwa; hata aketi katika hekalu la Mungu kana kwamba yeye ni Mungu, akijionyesha kwamba yeye ni Mungu.’ Zaidi ya hayo, mtume anawaonya ndugu zake kwamba ‘siri ya uasi tayari inafanya kazi.’ 2 Wathesalonike 2:3, 4, 7. Hata wakati huo wa mapema aliona makosa yakinyemelea kanisani, ambayo yangetayarisha njia kwa kuibuka kwa upapa.

“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.

Polepole, kwanza kwa siri na kimya, kisha kwa uwazi zaidi ilipozidi nguvu na kupata udhibiti wa mawazo ya wanadamu, ‘siri ya uovu’ iliendeleza kazi yake ya udanganyifu na ya kukufuru. Karibu bila kutambuliwa, desturi za upagani ziliingia katika kanisa la Kikristo. Roho ya maafikiano na kuiga ilizuiliwa kwa muda na mateso makali ambayo kanisa lilivumilia chini ya upagani. Lakini mateso yalipokoma, na Ukristo ulipoingia katika mabaraza na majumba ya kifalme, uliweka kando unyenyekevu na unyofu wa Kristo na mitume wake, ukachukua mbwembwe na majivuno ya makuhani na watawala wa kipagani; na badala ya maagizo ya Mungu, ukaweka nadharia na mapokeo ya kibinadamu. Uongofu wa jina tu wa Konstantino, mwanzoni mwa karne ya nne, ulileta shangwe kubwa; na dunia, ikiwa imejifunika kwa sura ya haki, iliingia kanisani. Sasa kazi ya upotovu ikasonga mbele kwa kasi. Upagani, ingawa ulionekana kushindwa, ukawa mshindi. Roho yake ikalitawala kanisa. Mafundisho yake, taratibu zake za ibada, na ushirikina wake viliingizwa katika imani na ibada ya wale wanaodai kuwa wafuasi wa Kristo.

“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.

Muafaka huu kati ya upagani na Ukristo ulisababisha kuibuka kwa 'yule mtu wa dhambi' aliye­tabiriwa katika unabii kuwa akimpinga na kujikweza juu ya Mungu. Mfumo huo mkubwa wa dini ya uongo ni kazi bora ya nguvu za Shetani—ukumbusho wa jitihada zake za kujikalisha katika kiti cha enzi ili kuutawala ulimwengu kulingana na mapenzi yake. Pambano Kuu, 49, 50.