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# The Book of Daniel - Number One-Hundred and Sixty-One

Littafin Daniyel - Na ɗari da sittin da ɗaya

Rome’s Role in Establishing the Vision of Bible Prophecy: A Detailed Examination of Daniel Chapter Eleven

Rawar Roma Wajen Kafa Wahayin Annabcin Littafi Mai Tsarki: Cikakken Bincike na Daniyel Sura ta Goma Sha Ɗaya

Author

Jeff Pippenger

Published

March 27, 2024

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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.

Wahayin Daniyel sura ta goma sha ɗaya shi ne muhimmin maƙasudin komawa ga dukan wahayin annabcin Littafi Mai Tsarki, kuma wahayin sura ta goma sha ɗaya an tabbatar da shi ta wurin alamar 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.

> A waɗannan lokuta kuwa da yawa za su tashi su yi gāba da sarkin kudu; haka kuma ’yan fashin mutanenka za su ɗaukaka kansu domin su tabbatar da wahayi; amma za su fāɗi. Daniyel 11:14.

Jones addresses the previous verse as follows:

Jones ya yi magana a kan ayar da ta gabata kamar haka:

> “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.”

> “Sa’ad da Amoriyawa suka cika ma’aunin muguntarsu, sai aka ba Isra’ila, mutanen Allah, matsayinsu. Sa’ad da Isra’ila kuma, suna bin hanyar arna, suka cika kofin mugunta su ma, Allah ya tashe mulkin Babila, ya kuma kwashe kome. Sa’ad da Babila ta cika kofin muguntarta, sai aka miƙa ikon ga Farisa. Kuma sa’ad da mala’ikan ya juya baya saboda muguntar Farisawa, sai shugaban Girka ya zo ya kuma share shi gaba ɗaya.”

> “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.

> “Kuma har yaushe ikon Girka zai ci gaba? Yaushe ne za a karya shi? ‘Sa’ad da masu laifi suka cika ma’auni.’ Wannan al’umma tana nan har sai ta cika ma’aunin muguntarta, sa’an nan kuma a sauya ikon zuwa wani mulki. Ikon da aka sauya masa kuwa shi ne na Roma, kamar yadda muka koya daga Daniyel 11:14. ‘Kuma a waɗannan kwanaki mutane da yawa za su tashi gāba da sarkin kudu; haka kuma ’yan fashin mutanenka za su ɗaukaka kansu domin su tabbatar da wahayin; amma za su fāɗi.’ An nuna wannan al’umma a matsayin al’ummar ’yan fashi—’ya’yan ’yan fashi, kamar yadda gefen rubutun ya faɗa.”

> “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.

> “Waɗannan su ne waɗanda ake ba mulkin yanzu, kuma don me?—‘’Ya’yan ‘yan fashi za su ɗaukaka kansu domin su tabbatar da wahayin.’ Sa’ad da wannan al’umma ta bayyana a fili, sa’an nan abin da yake tabbatar da wahayin ya shigo, wato abin da yake babban maƙasudi ɗaya na wahayin, babban alamar iyaka mafi muhimmanci a cikin jerin wahayin da Allah ya bayar ta wurin annabawa domin dukan zamani.” 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 ya ce sa’ad da ikon Roma “ya bayyana a fagen tarihi, sai abin da yake kafa” … “layin hangen nesa wanda Allah ya bayar ta bakin annabawa domin dukan zamani” ya shigo. A cikin tarihin Miller, Furotestoci sun koyar, kamar yadda Adventism na Laodicea yake yi yanzu, cewa ‘yan fashin mutanenka suna wakiltar Antiochus Epiphanes, wani sarkin Seleucid wanda ya yi mulki daga 175 zuwa 164 K.H. Ya kasance memba na daular Seleucid, wadda take ɗaya daga cikin jihohin magada na Girka da suka fito daga rarrabuwar daular Alexander Mai Girma. Rashin jituwar da ya shafi wannan batu ya kasance na musamman sosai a tarihin Millerites, har aka wakilta tantance Antiochus Epiphanes a kan jadawalin majagaba na 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.

Nuna ga Antiochus a cikin zanen yana wakiltar abin nuni guda ɗaya kacal ga wani abu da ba a samu a cikin Kalmar annabcin Allah ba. An sanya shi a can ne domin karyata koyarwar ƙarya ta Furotestoci na wancan zamani, wadda a yanzu ita ce koyarwar ƙarya ta Adventism na Laodicea. Ko William Miller ya fahimci zurfin muhimmancin gane cewa Roma ita ce ikon duniya da ya kafa “layin hangen nesa wanda Allah ya bayar ta bakin annabawa domin dukan zamani,” abu ne mai kawo shakka, amma ya bayyana sosai har ya iya kare gaskiyar cewa Roma ce ta kafa wannan hangen nesa da ƙarfi.

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

> Inda wahayi ba ya nan, jama’a sukan hallaka; amma mai kiyaye doka, mai albarka ne shi. Misalai 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.

Sulemanu ya rubuta cewa inda babu wahayi, mutane sukan halaka, kuma kalmar Ibrananci “wahayi,” a aya ta goma sha huɗu ita ce iri ɗaya da wadda take a karin maganar Sulemanu. Wannan wahayi al’amari ne na rai ko mutuwa, kuma “wahayin” an kafa shi ta wurin alamar Roma. Kalmar “wahayi” a aya ta goma sha huɗu ita ce kalma ɗaya da ake amfani da ita ga wahayi a Habakkuk, sura ta biyu.

> 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.

> Zan tsaya a kan matsarata, in kuma kafa kaina a bisa hasumiya, zan kuma yi tsaro in ga abin da zai faɗa mini, da abin da zan amsa sa’ad da aka tsauta mini. Sai Ubangiji ya amsa mini, ya ce, Rubuta wahayin, ka bayyana shi sarai a kan alluna, domin mai karanta shi yă yi gudu. Gama wahayin har yanzu na ƙayyadadden lokaci ne, amma a ƙarshe zai yi magana, ba kuwa zai yi ƙarya ba: ko da ya jinkirta, ka jira shi; gama lalle zai zo, ba zai yi jinkiri ba. Habakkuk 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.

Kalmar nan “reproved” a aya ta ɗaya, na nufin “an yi muhawara da shi”. William Miller shi ne mai tsaro da aka sa a kan hasumiya a cikin tarihin motsin mala’ika na fari da na biyu, kuma sa’ad da a cikin alamar annabci ya tambayi abin da zai amsa a muhawarar tarihinsa, aka ce masa ya rubuta wahayin, wanda alamar Roma ta tabbatar. Daidai da wannan gaskiya, sa’ad da mabiya Miller suka fitar da taswirar majagaba ta 1843 cikin cikar waɗannan ayoyi uku na Habakkuk, sun yi nuni ga ainihin cibiyar muhawarar da suka shiga. Ba shakka, ba su fahimci cewa nuni da suka yi ga gardamar wauta cewa Antiochus Epiphanes shi ne ikon da ya tabbatar da wahayin yana wakiltar muhawarar Habakkuk sura ta biyu ba; amma ’Yar’uwa White ta ce waccan taswira “an shiryar da ita da hannun Ubangiji, kuma bai kamata a canja ta ba,” saboda haka nuni ga muhawarar da ke kan taswirar daga hannun Allah ne.

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.

Mabiyan Miller sun zo ga fahimta daidai cewa baƙin cikin farko na ranar 19 ga Afrilu, 1844 ne ya fara lokacin jinkiri, wanda Habakkuk ya ambata, haka kuma misalin budurwai goma na cikin littafin Matiyu. Sun kuma zo ga fahimta cewa waɗannan annabce-annabce biyu suna da alaƙa kai tsaye da Ezekiyel sura ta goma sha biyu, inda Ezekiyel ya bayyana wani ɗan lokaci wanda a cikinsa tasirin kowane wahayi zai faru. Wannan kalma “wahayi”, ita ce wannan kalmar Ibrananci ɗaya da muke yanzu nazari a kanta. Wannan ne ya sa Jones yake daidai sa’ad da ya ce, “Sa’ad da” Roma “ta bayyana a fili, a sa’an nan ne abin da yake tabbatar da wahayi ya shiga, abin da yake babban maƙasudi guda na wahayi, babbar alama mafi muhimmanci guda ɗaya a cikin layin wahayi wanda Allah ya bayar ta bakin annabawa domin dukan zamanai.” Roma ce take tabbatar da dukan wahayin Kalmar annabcin Allah, kuma a taƙaice mafi bayyane, Roma ce ginshiƙin da aka gina dukan tsarin sura ta goma sha ɗaya a kansa.

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.

Sa’ad da Sister White ta yi nuni ga cikar ƙarshe na sura ta goma sha ɗaya na littafin Daniyel kuma ta bayyana cewa “yawancin tarihin da ya faru wajen cikar wannan annabcin za a maimaita shi,” tana nuna ne cewa tarihin sura ta goma sha ɗaya da tuni ya riga ya cika ya kasance alama ta ayoyi na ƙarshe na Daniyel sura ta goma sha ɗaya. Maudu’in ayoyi na ƙarshe na sura ta goma sha ɗaya shi ne sarkin arewa, wanda a can yake wakiltar Roma ta zamani. Saboda haka, tarihin Daniyel sura ta goma sha ɗaya da ake maimaitawa tarihi ne da yake wakiltar 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.

A cikin ayoyi shida na ƙarshe na sura ta goma sha ɗaya, Roma ta zamani (sarkin arewa), tana cin nasara a kan iko uku na ƙasa. A aya ta arba’in tana cin nasara a kan sarkin kudu (tsohuwar Tarayyar Soviet a shekara ta 1989), ƙasa mai ɗaukaka (Amurka a lokacin dokar Lahadi da ke gabatowa nan ba da jimawa ba), da Masar (dukan duniya kamar yadda Majalisar Ɗinkin Duniya take wakilta.) A cikin Daniyel sura ta goma sha ɗaya, ana wakiltar Roma ta arna da cewa tana cin nasara a kan iko uku na ƙasa domin ta mamaye duniyar da aka sani a wancan lokaci, sa’an nan kuma ana wakiltar Roma ta papanci da cewa tana cin nasara a kan iko uku na ƙasa domin ta mamaye duniya.

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.

An fara ambaton Roma ta arna a cikin surar a aya ta goma sha huɗu, domin a fayyace ta a matsayin alamar da ta kafa wahayin, amma ba a yi magana game da hawanta zuwa iko ba sai a aya ta goma sha shida. An raba mulkin Aleksanda Mai Girma zuwa kashi huɗu domin cikar Kalmar annabcin Allah, amma waɗannan kashi huɗu da sauri suka tattaru zuwa manyan maƙiya biyu da ake bayyana su a cikin labarin annabci a matsayin ko dai sarkin kudu ko sarkin arewa, wanda ya ci gaba har zuwa ƙarshen surar. A aya ta goma sha huɗu an ambaci ikon Roma mai tasowa a matsayin ikon da zai kafa wahayin, amma batutuwan da ake magana a kansu su ne gwagwarmayoyin da ke tsakanin ragowar mulkin Aleksanda kamar yadda sarakunan arewa da kudu suke wakilta.

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.

A aya ta goma sha biyar, waɗannan sarakuna biyu har yanzu suna cikin gwagwarmayarsu, kuma sarkin arewa ne yake yin nasara. Amma a aya ta goma sha shida Roma ta iso, kuma ayar ta ce, “Amma wanda ya zo yaƙi da shi,” wato, sa’ad da Roma ta zo gāba da sarkin arewa wanda a yanzu ya kasance yana yin nasara a kan sarkin kudu, sarkin arewa ba zai iya tsayawa a gaban Roma ba. Roma ta yi nasara, kuma a aya ta goma sha shida, Roma kuma za ta tsaya a ƙasar ɗaukaka ta Yahuza. A aya ta goma sha bakwai Roma za ta “sa fuskarsa ta shiga da ƙarfin dukan mulkinsa.” Ya rinjayi sarkin arewa wanda bai iya tsayawa a gabansa ba, sa’an nan ya karɓi Yahuza, sa’an nan kuma ya shiga Masar.

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

> A waɗannan lokuta kuwa, mutane da yawa za su tashi gāba da sarkin kudu; haka kuma ‘yan ta’adda daga cikin mutanenka za su ɗaukaka kansu domin su tabbatar da wahayin; amma za su faɗi. Sa’an nan sarkin arewa zai zo, ya tara katanga, ya kuma kama birane mafi ƙarfi da katanga; rundunonin kudu kuma ba za su iya tsayawa ba, haka nan zaɓaɓɓun mutanensa, ba kuwa za a sami wani ƙarfi na tsayawa ba. Amma wanda ya zo gāba da shi zai yi yadda yake so bisa ga nufinsa, ba kuwa wanda zai iya tsayawa a gabansa; zai kuma tsaya a ƙasa mai ɗaukaka, wadda za ta hallaka ta hannunsa. Zai kuma mai da hankalinsa ga shiga da ƙarfin dukan mulkinsa, tare da masu adalci tare da shi; haka zai yi: zai kuma ba shi ‘yar mata, yana lalatar da ita; amma ba za ta tsaya a gefensa ba, ba kuwa za ta kasance dominsa ba. Daniyel 11:14–17.

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

Cin nasarar da aka kwatanta a cikin waɗannan ayoyi cikar sura ta takwas ta littafin Daniyel ce.

> 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.

> Kuma daga ɗaya daga cikinsu sai ƙaramin ƙaho ya fito, wanda ya ƙara girma ƙwarai, wajen kudu, da wajen gabas, da wajen ƙasa mai daɗi. Daniyel 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.”

Ƙaramin ƙahon da ke cikin aya ta tara shi ne Roma ta arna, kuma aya ta tara tana bayyana, cikin jituwa da ayoyi goma sha huɗu zuwa goma sha bakwai na sura ta goma sha ɗaya, cewa Roma ta arna za ta ci nasara a kan yankuna uku na ƙasa yayin da take karɓar iko a kan duniya. Waɗannan yankunan su ne kudu (Masar), gabas (Suriya, sarkin arewa) da ƙasa mai daɗi (Yahuda). Tarihin ayoyi goma sha shida da goma sha bakwai yana zama abin misali na matakai uku na cin nasara na tarihi na Roma ta zamani a cikin ayoyi arba’in zuwa arba’in da uku, gama kamar yadda Sister White ta bayyana, “Yawancin tarihin da ya faru cikin cikar wannan annabcin za a maimaita shi.”

> “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.

> “Ko da yake Masar ba ta iya tsayawa a gaban Antiyokus, sarkin arewa ba, Antiyokus kuma bai iya tsayawa a gaban Romawa ba, waɗanda a wannan lokaci suka zo su yaƙe shi. Babu sauran mulkoki da suka ƙara iya yin tsayayya da wannan iko mai tasowa. An ci Siriya da yaƙi, aka kuma haɗa ta da Daular Roma, sa’ad da Pompey, a shekara ta 65 K.H., ya ƙwace wa Antiyokus Asiaticus mallakarsa, ya mai da Siriya lardi na Roma.

> “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.

> “Wannan iko ɗaya kuma zai tsaya a Ƙasa Mai Tsarki, ya cinye ta. Roma ta shiga hulɗar kawance da mutanen Allah, Yahudawa, a shekara ta 162 K.H., daga wannan lokaci ne kuma take da muhimmiyar matsayi a cikin kalandar annabci. Sai dai, ba ta sami ikon mulki a kan Yahudiya ta wurin mamaya kai tsaye ba sai a shekara ta 63 K.H.; kuma hakan ya faru ta wannan hanya mai zuwa.

> “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.

> “Sa’ad da Pompey ya komo daga yaƙin da ya yi da Mithridates, sarkin Pontus, masu takara biyu, Hyrcanus da Aristobulus, suna gwagwarmayar neman kambin sarautar Yahudiya. An gabatar da shari’arsu a gaban Pompey, wanda nan da nan ya gane rashin adalcin da’awar Aristobulus, amma ya so ya jinkirta yanke hukunci a kan lamarin sai bayan doguwar tafiyar da ya daɗe yana marmarin yi zuwa Arabiya, yana mai alkawari cewa sa’an nan zai dawo ya warware al’amuransu yadda zai ga ya dace da adalci. Aristobulus, da ya fahimci ainihin ra’ayin Pompey, ya yi sauri ya koma Yahudiya, ya makamai mutanensa, ya kuma shirya tsattsauran tsaro, yana ƙudurin, ko da me zai faru, ya riƙe kambin sarautar, wanda ya hango za a yanke wa wani. Pompey ya bi mai gudun a kusa. Yayinda yake kusantar Urushalima, Aristobulus, yana fara nadamar hanyar da ya bi, ya fito ya tarye shi, ya kuma yi ƙoƙarin sasanta al’amura ta wurin alkawarin cikakkiyar mika kai da manyan kuɗaɗe. Pompey, da ya amince da wannan tayin, ya aika Gabinius, a kan jagorancin wata ƙungiyar sojoji, domin ya karɓi kuɗin. Amma da wannan babban kwamandan ya isa Urushalima, sai ya tarar an rufe ƙofofin birnin a kansa, aka kuma gaya masa daga saman ganuwar cewa birnin ba zai tsaya ga yarjejeniyar ba.”

> “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, domin kada a ruɗe shi ta irin wannan hanya ba tare da hukunci ba, ya sa Aristobulus, wanda ya riƙe tare da shi, cikin sarƙoƙi, kuma nan da nan ya nufi Urushalima da dukan rundunarsa. Mabiyan Aristobulus suna goyon bayan kare wurin; na Hyrcanus kuwa, a buɗe ƙofofi. Tunda waɗannan na ƙarshe suka fi rinjaye, kuma suka yi nasara, aka ba Pompey izinin shiga birnin ba tare da wani shamaki ba. Sai mabiyan Aristobulus suka janye zuwa tudun haikalin, suna da cikakken ƙuduri su kāre wannan wuri kamar yadda Pompey kuma ya ƙudura ya ci shi. A ƙarshen watanni uku aka yi gibi a katangar da ya isa a kai hari ta cikinsa, kuma aka ƙwace wurin da kaifin takobi. A mummunar kisar da ta biyo baya, mutane dubu goma sha biyu aka kashe. Abin tausayi ne ƙwarai, in ji masanin tarihi, a ga firistoci, waɗanda a lokacin suke cikin hidimar Allah, da hannu mai natsuwa da manufa tabbatacciya suna ci gaba da aikinsu na saba, tamkar ba su san da wannan rikici mai tsanani ba, ko da yake a kewayensu duka ana mika abokansu ga kisa, kuma ko da yake sau da yawa jininsu kansu yana gaurayuwa da na hadayunsu.”

> “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.

> “Bayan da ya kawo ƙarshen yaƙin, Pompey ya rushe ganuwar Urushalima, ya mayar da birane da dama daga ƙarƙashin ikon Yahudiya zuwa ƙarƙashin ikon Suriya, kuma ya ɗora haraji a kan Yahudawa. Ta haka ne a karo na fari aka sa Urushalima, ta wurin cin nasara da yaƙi, a hannun waccan daula wadda za ta riƙe ‘ƙasa mai daraja’ cikin riƙon baƙin ƙarfe har sai ta hallaka ta ƙaƙaf.”

> “‘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 TA 17. Zai kuma sa fuskarsa ya shigo da ƙarfin dukan mulkinsa, tare da masu adalci a gare shi; haka zai yi: kuma zai ba shi ɗiyar mata, yana lalatar da ita: amma ba za ta tsaya a gefensa ba, ba kuwa za ta zama tashi ba.’”

> “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 ya bayar da wata karatu dabam game da wannan aya, wadda take bayyana ma’anar da ƙarin haske, kamar haka: ‘Shi kuma zai karkata fuskarsa don ya shiga da ƙarfi cikin dukan mulkin.’ Aya ta 16 ta kawo mu har zuwa cin nasarar Siriya da Yahudiya da Romawa suka yi. Tun da farko Roma ta riga ta ci Makedoniya da Trakiya da yaƙi. Masar ce yanzu kaɗai ta rage daga cikin ‘dukan mulkin’ Iskandar, wadda ba a riga an mallake ta ƙarƙashin ikon Roma ba, ikon kuwa yanzu ya karkata fuskarsa don ya shiga da ƙarfi cikin wannan ƙasa.” 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.

Mun riga mun lura, fiye da sau ɗaya a cikin waɗannan maƙalu, yadda aya ta talatin da ta talatin da ɗaya na Daniel goma sha ɗaya suka yi daidaito da aya ta arba’in da ta arba’in da ɗaya, kuma tarihin ayoyi na talatin da ta talatin da ɗaya ma ya yi daidaito da tumɓuke ƙaho uku.

> 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.

> Na yi la’akari da ƙahoni, sai ga wani ƙaramin ƙaho ya fito daga tsakiyarsu, a gabansa kuma aka tumɓuke uku daga cikin ƙahoni na farko har da saiwoyinsu: sai ga shi, a cikin wannan ƙaho akwai idanu kamar idanun mutum, da kuma baki mai furta manyan abubuwa. … Kuma game da ƙahoni goma waɗanda suke a kansa, da kuma game da wancan ɗaya da ya fito, wanda a gabansa uku suka faɗi; wato, game da wannan ƙahon da yake da idanu, da baki mai faɗin manya-manyan abubuwa, wanda kamanninsa ya fi na takwarorinsa girma. Daniyel 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.

Kamar yadda Daniyel sura ta takwas, aya ta tara, take wakiltar yankuna uku na ƙasa-ƙasa na cin nasara da suka kafa Roma ta arna a kan karagar mulki, haka ma, tumɓuke ƙahonin nan (waɗanda suke wakiltar Heruli, Ostrogoths da Vandals) ya wakilci yankuna uku na ƙasa-ƙasa na cin nasara da suka kafa Roma ta papanci a kan karagar mulki. Duk waɗannan tarihohin biyu sun yi daidai da ayoyi arba’in zuwa arba’in da uku na Daniyel goma sha ɗaya, kuma tumɓuke ƙahonin ukun ya yi daidai da tarihin ayoyi talatin da talatin da ɗaya.

> “‘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 TA 8. Na yi la’akari da waɗannan ƙahonnin, sai ga shi, wani ƙaramin ƙaho ya fito a tsakaninsu, wanda a gabansa aka tumɓuke uku daga cikin ƙahonnin farko har da saiwoyinsu; kuma, ga shi, a cikin wannan ƙahon akwai idanu kamar idanun mutum, da baki mai furta manyan abubuwa.’”

> “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.

> “Daniyel ya yi la’akari da ƙahonnin. Alamu na wani bakon motsi suka bayyana a tsakaninsu. Wani ƙaramin ƙaho (da farko ƙarami ne, amma daga baya ya fi takwarorinsa ƙarfi) ya turo kansa ya fito a tsakaninsu. Bai gamsu ya natsu kawai ya sami nasa wuri ya kuma cika shi ba; dole ne ya ture waɗansu daga cikin sauran gefe, ya kuma ƙwace wurarensu. An tumɓuke mulkoki uku a gabansa. Wannan ƙaramin ƙaho, kamar yadda za mu sami damar lura da shi dalla-dalla a gaba, shi ne papacy. Ƙahonnin nan uku da aka tumɓuke a gabansa su ne Heruli, da Ostrogoths, da Vandals. Kuma dalilin da ya sa aka tumɓuke su shi ne domin sun yi gaba da koyarwa da da’irorin iko na tsarin manyan cocin papacy, sabili da haka kuma da fifikon bishop na Roma a cikin ikkilisiya.

> “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.

> “Kuma ‘a cikin wannan ƙaho akwai idanu kamar idanun mutum, da baki yana faɗin manyan abubuwa,’ idanu kuwa alama ce da ta dace ta wayo, zurfin ganewa, makirci, da hangen nesa na tsarin shugabancin Paparoma; baki kuma da yake faɗin manyan abubuwa, alama ce da ta dace ta iƙirarin girman kai na bishop-bishop na 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.

Roma ce ke kafa wahayin annabcin Littafi Mai Tsarki, musamman kuma wahayin Daniyel sura ta goma sha ɗaya. A cikin wannan sura, yawancin tarihin annabci da ya cika kafin motsin Millerawa za a maimaita shi a ayoyi shida na ƙarshe na Daniyel goma sha ɗaya. Nasarar shawo kan cikas uku na yanki-ƙasa da suka kafa duka Roma ta arna da kuma Roma ta papanci a kan kursiyin mulki an wakilta su a sura ta goma sha ɗaya, kuma waɗannan wakilce-wakilcen biyu suna zama alamun misali na lokacin da Roma ta zamani za a sake kafa ta a kan kursiyin mulki. Roma ce ke kafa wahayin, kuma Bulus ya bayyana cewa an bayyana wannan Roma ta papanci a lokacinta.

> 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.

> Kada kowa ya ruɗe ku ta kowace hanya: gama wannan rana ba za ta zo ba, sai an fara samun babban ridda, kuma a bayyana mutumin zunubi, ɗan halaka; wanda yake gāba, yana kuma ɗaukaka kansa bisa dukan abin da ake kira Allah, ko abin da ake wa sujada; har ya zauna kamar Allah a cikin haikalin Allah, yana nuna kansa cewa shi Allah ne. Ashe, ba ku tuna ba, cewa, sa’ad da nake har yanzu tare da ku, na faɗa muku waɗannan abubuwa? Kuma yanzu kun san abin da yake hanawa domin a bayyana shi a lokacinsa. 2 Tassalonikawa 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.

Fafaroma ta hau karagar mulki a matsayin mulki na biyar na annabcin Littafi Mai Tsarki a shekara ta 538, kuma da yawa waɗanda suke la’akari da aya ta shida, ba shakka za su ɗauka cewa Bulus yana nufi da cewa “za a bayyana Fafaroma a 538.” Wannan na iya zama daidai, amma aƙalla gaskiya ce ta biyu game da abin da Bulus yake nunawa. Bulus, kamar dukan annabawa, yana magana ne fiye da zamaninsa game da kwanaki na ƙarshe. Yana nufin yadda za a bayyana Fafaroma ta fuskar annabci, domin a matsayin annabi yana cikin daidaito da dukan sauran annabawa. Layi bisa layi, waɗanda ba su da wahayi suna hallaka, kuma waɗanda ba su da wahayi, ba su da shi domin ba su san abin da yake kafa wahayin ba. Sanin cewa Roma ce take kafa wahayin fahimta ce ta rai ko mutuwa. Bulus, cikin daidaito da sauran annabawa, yana nuna cewa abin da yake bayyana Roma ta Fafaroma, wadda ita ce Roma ta kwanaki na ƙarshe, shi ne “lokacinsa.” “Lokacin” annabci da yake da alaƙa da Roma, shi ne abin da yake bayyana abin da Roma take da kuma wace ce Roma.

We will continue this study in the next article.

Za mu ci gaba da wannan nazari a talifi na gaba.

> “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.

> “Manzo Bulus, a wasiƙarsa ta biyu zuwa ga Tasalonikawa, ya yi annabcin babban ridda wanda zai kai ga kafuwar ikon Paparoma. Ya bayyana cewa ranar Almasihu ba za ta zo ba, ‘sai fa in an fara samun fāɗuwa daga bangaskiya, kuma a bayyana mutumin zunubi, ɗan hallaka; wanda yake gāba, yana kuma ɗaukaka kansa bisa dukan abin da ake kira Allah, ko abin da ake bauta masa; har ya zauna kamar Allah a cikin haikalin Allah, yana nuna kansa cewa shi Allah ne.’ Bugu da ƙari kuma, manzon ya gargaɗi ’yan’uwansa cewa ‘asirin mugunta tuni yana aiki.’ 2 Tasalonikawa 2:3, 4, 7. Tun a wancan farkon zamani ya riga ya ga kura-kurai suna kutsawa cikin ikkilisiya, waɗanda za su shirya hanya domin bunƙasar tsarin Paparoma.”

> “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.

> “A hankali kaɗan-kaɗan, da fari cikin ɓoye da shiru, sa’an nan kuma a fili ƙwarai yayin da yake ƙaruwa da ƙarfi yana kuma samun iko a kan zukatan mutane, ‘asirin mugunta’ ya ci gaba da aikin sa na ruɗi da saɓo. Kusan ba tare da an gane ba, al’adun arna suka sami hanyar shiga cikin ikkilisiyar Kirista. Ruhun sasantawa da daidaituwa da duniya ya kasance an ɗan danne shi na wani lokaci saboda tsananin tsanantawar da ikkilisiyar ta sha a ƙarƙashin arna. Amma da zarar tsanantawa ta tsaya, kuma Kiristanci ya shiga cikin kotuna da fādodin sarakuna, sai ta ajiye tawali’u da sauƙin rayuwar Kristi da manzanninsa, ta rungumi ƙawa da girman kai na firistocin arna da masu mulki; kuma a maimakon bukatun Allah, ta maye gurbinsu da ra’ayoyin mutane da al’adunsu. Juyowar Constantine ta suna kawai, a farkon ɓangaren ƙarni na huɗu, ta jawo farin ciki mai girma; kuma duniya, a lulluɓe da siffar adalci, ta shiga cikin ikkilisiya. Yanzu aikin lalacewa ya ci gaba da sauri. Arna, ko da yake ta bayyana kamar an rinjaye ta, sai ta zama mai rinjaya. Ruhunta ya mallaki ikkilisiya. An haɗa koyarwarta, bukukuwanta, da camfe-camfenta cikin bangaskiya da bautar waɗanda suke da’awar su bi Kristi.”

> “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.

> “Wannan sulhu tsakanin arna da Kiristanci ya haifar da samuwar ‘mutumin zunubi’ wanda aka yi annabci a kansa a matsayin wanda yake gāba da Allah, yana kuma ɗaukaka kansa fiye da Allah. Wannan babbar tsari ta addinin ƙarya fitacciyar gwaninta ce ta ikon Shaiɗan—abin tunawa ne na ƙoƙarinsa na ɗora kansa a kan kursiyi domin ya mallaki duniya bisa ga nufinsa.” The Great Controversy, 49, 50.

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