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

Igitabo cya Daniyeli — Ijana na Mirongo Itandatu na Rimwe

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

Uruhare rwa Roma mu Gushyiraho Iyerekwa ry’Ubuhanuzi bwa Bibiliya: Isuzuma Ryimbitse rya Daniyeli Igice cya Cumi na Kimwe

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.

Iyerekwa rya Daniyeli igice cya cumi na kimwe ni ryo shingiro nyamukuru rishingirwaho mu byerekwa byose by’ubuhanuzi bwo muri Bibiliya, kandi iyerekwa ryo muri icyo gice cya cumi na kimwe rishingwa n’ikimenyetso cy’uroma.

> 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.

> Muri iyo minsi, benshi bazahagurukira kurwanya umwami wo mu majyepfo; kandi n’abanyarugomo bo mu bwoko bwawe bazishyira hejuru kugira ngo bashyigikire ibyahishuwe; ariko bazagwa. Daniyeli 11:14.

Jones addresses the previous verse as follows:

Jones asobanura umurongo wabanje muri aya magambo akurikira:

> “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.”

> “Igihe Abamori bari bamaze kuzuza urugero rw’ubugome bwabo, umwanya wabo wahawe Isirayeli, ubwoko bw’Imana. Igihe Isirayeli na yo, ikurikira inzira y’abapagani, yuzuzaga na yo igikombe cy’ubugome, Imana yazamuye ubwami bw’i Babuloni, maze ibyose irabinyaga. Igihe Babuloni yari imaze kuzuza igikombe cy’ubugome bwayo, ubutegetsi bwimurirwa ku Buperesi. Kandi igihe marayika yari amaze guhindukirwa kure n’ububi bw’Abaperesi, ni bwo umutware w’u Bugiriki aza akabukubura.”

> “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.

> “Mbese ubutware bw’u Bugiriki bwagombaga kumara igihe kingana iki? Ni ryari bwagombaga kumenwa? ‘Igihe abanyabyaha bazaba bagejeje ku rugero rwuzuye.’ Iryo shyanga rihagarara kugeza igihe ryujuje igipimo cy’ubugome bwaryo, maze ubwo butware bukimurirwa ku bundi bwami. Ubwo butware bwabwoherejwemo ni ubw’Abaroma, nk’uko tubyigira muri Daniyeli 11:14. ‘Muri ibyo bihe benshi bazahagurukira kurwanya umwami w’ikusi; kandi n’abambuzi bo mu bwoko bwawe bazishyira hejuru kugira ngo basohoze ibyahishuwe; ariko bazagwa.’ Iri shyanga ryerekanwa ko ari ishyanga ry’abambuzi—abana b’abambuzi, nk’uko inyandiko yo ku ruhande rw’umwandiko ibivuga.”

> “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.

> “Aba ni bo ubwami buhawe ubu, kandi bugenewe iki?—‘Abana b’abambuzi bazishyira hejuru kugira ngo bashyigikire iyerekwa.’ Iyo iri shyanga rije ku rubyiniro, ni bwo haza ikintu gishyigikira iyerekwa, icyo kimwe mu bintu bikomeye by’ingenzi by’iyerekwa, ikimenyetso gikuru cyane ku murongo w’iyerekwa Imana yatanze ikoresheje abahanuzi ku bihe byose.” 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 avuga ko igihe ubutware bw’Abaroma “bwinjira mu murimo, ubwo hahita hinjiramo ikintu gishyiraho” … “umurongo w’iyerekwa Imana yatanze ibinyujije ku bahanuzi ku bihe byose.” Mu mateka ya Miller, Abaporotesitanti bigishaga—nk’uko ubu Adventisime ya Lawodikiya ibigenza—ko “abambuzi b’ubwoko bwawe” bahagarariye Antiyokusi Epifane, umwami w’Abaseluside wategetse kuva mu mwaka wa 175 kugeza mu wa 164 mbere ya Kristo. Yari umwe mu bagize ingoma y’Abaseluside, imwe mu bihugu by’Abagiriki byakurikiyeho byavutse nyuma y’isenyuka ry’ubwami bwa Alegizandere Mukuru. Uku kutumvikana kuri iki kibazo kwari kwihariye cyane mu mateka y’Abamillerite, ku buryo kumenya ko ari Antiyokusi Epifane byagaragajwe ku mbonerahamwe y’abapayiniya yo mu 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.

Icyerekezwa kuri Antiyokusi kiri ku mbonerahamwe kigaragaza icyerekezwa rukumbi ku kintu kitaboneka mu Ijambo ry’ubuhanuzi ry’Imana. Cyashyizwemo kugira ngo gihinyuze inyigisho z’ibinyoma z’Abaporotesitanti bo muri icyo gihe, ari zo ubu zabaye inyigisho z’ibinyoma z’Adiventisime y’i Lawodikiya. Niba koko William Miller yarasobanukiwe ubujyakuzimu bw’akamaro ko gusobanukirwa yuko Roma ari yo mbaraga yo ku isi ishyiraho “umurongo w’iyerekwa Imana yatanze ibinyujije ku bahanuzi ku bihe byose,” birashidikanywaho, ariko byari bisobanutse bihagije kugira ngo arwanirire adashidikanya ukuri kw’uko Roma ari yo ishyiraho iryo yerekwa.

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

> Aho kutagira iyerekwa, abantu bararimbuka; ariko uwitondera amategeko, arahirwa. Imigani 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.

Salomo yanditse ko aho nta yerekwa rihari, abantu barimbuka, kandi ijambo ry’Igiheburayo “yerekwa,” mu murongo wa cumi na kane, ni ryo rimwe n’irikoreshwa mu mugani wa Salomo. Iryo yerekwa ni ikintu gishingiye ku buzima cyangwa urupfu, kandi “yerekwa” rishingwa n’ikimenyetso cya Roma. Ijambo “yerekwa” mu murongo wa cumi na kane ni ryo jambo rimwe risobanura yerekwa muri Habakuki, igice cya kabiri.

> 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.

> Nzahagarara ku munara wo kurinda, niyerekeza ku gihome, kandi nzarora kugira ngo ndebe icyo azambwira, n’icyo nzasubiza ubwo nzacyahwa. Uwiteka aransubiza ati: Andika ibyo weretswe, ubishyire mu magambo asobanutse ku bisate, kugira ngo ubisoma abashe kwiruka. Kuko ibyo weretswe bigenewe igihe cyagenwe, ariko ku iherezo bizavuga, kandi ntibizabeshya; naho byatinda, ujye ubitegereza; kuko byanze bikunze bizasohora, ntibizatinda. 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.

Ijambo “yakosowe” mu murongo wa mbere risobanura ngo “yajyanywe impaka na we”. William Miller ni we warindaga washyizwe ku munara mu mateka y’umurimo w’umumarayika wa mbere n’uwa kabiri, kandi igihe mu kimenyetso cy’ubuhanuzi yabazaga icyo yagombaga gusubiza muri izo mpaka zo mu mateka ye, yabwiwe kwandika iyerekwa, rishyirwaho n’ikimenyetso cya Roma. Mu guhuza n’uku kuri, igihe aba-Millerite bakoraga imbonerahamwe y’abapayoniya yo mu 1843 mu gusohoza iyo mirongo itatu ya Habakuki, berekeje ku nkingi nyamukuru y’impaka bagizemo uruhare. Nta gushidikanya ko batasobanukiwe yuko kuba barerekezaga ku mpaka z’ubupfapfa zavugaga ko Antiochus Epiphanes ari we butegetsi bwashyizeho iyerekwa bigereranya impaka zo muri Habakuki igice cya kabiri, ariko Mushiki wa White yavuze ko iyo mbonerahamwe “yayobowe n’ukuboko k’Umwami, kandi itagomba guhindurwa,” bityo rero uko kwerekeza ku mpaka kuri iyo mbonerahamwe kwaturutse mu kuboko kw’Imana.

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.

Abayoboke b’Abamileri baje gusobanukirwa neza ko ugucika intege kwa mbere kwabaye ku wa 19 Mata 1844 kwatangiye igihe cyo gutinda, kivugwa na Habakuki kandi no mu mugani wa Matayo w’abakobwa cumi. Banasobanukiwe kandi ko ubwo buhanuzi bwombi bwari bufitanye isano itaziguye na Ezekiyeli igice cya cumi na kabiri, aho Ezekiyeli agaragaza igihe ingaruka za buri yerekwa zizabera. Iryo jambo “iyerekwa” ni ryo jambo ry’Igiheburayo turimo gusuzuma ubu. Ni cyo gituma Jones aba avuze ukuri iyo avuga ati: “Igihe” Roma “igaragariye ku rubuga, ni bwo hinjiramo ikintu gishyiraho iyerekwa, ikintu ari cyo ntego ikomeye y’iyerekwa, ikimenyetso nyamukuru kiri ku murongo w’iyerekwa Imana yatanze ibinyujije mu bahanuzi ku bihe byose.” Roma ishyiraho iyerekwa ryose ry’Ijambo ry’ubuhanuzi ry’Imana, kandi by’umwihariko ni Roma inyurwaho n’imiterere yose y’igice cya cumi na kimwe.

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.

Iyo Mushiki wera avuze ku isohozwa rya nyuma ry’igice cya cumi na kimwe cya Daniyeli kandi akavuga ko “amateka menshi yabayeho mu isohozwa ry’ubu buhanuzi azasubirwamo,” aba agaragaza ko amateka yo mu gice cya cumi na kimwe yari amaze gusohora yabereye ikigereranyo cy’imirongo ya nyuma y’igice cya cumi na kimwe cya Daniyeli. Ingingo y’imirongo ya nyuma y’igice cya cumi na kimwe ni umwami wo mu majyaruguru, uhagarariye aho Roma ya none. Bityo rero, amateka yo mu gice cya cumi na kimwe cya Daniyeli asubirwamo ni amateka ahagarariye 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.

Mu mirongo itandatu ya nyuma y’igice cya cumi na kimwe, Roma ya none (umwami wo mu majyaruguru) itsinda ubutegetsi butatu bw’uturere. Mu murongo wa mirongo ine itsinda umwami wo mu majyepfo (icyahoze ari Leta Zunze Ubumwe z’Abasoviyeti mu 1989), igihugu cy’ikuzo (Leta Zunze Ubumwe za Amerika mu gihe cyegereje cy’itegeko ryo ku Cyumweru), na Egiputa (isi yose uko yakabaye ihagarariwe n’Umuryango w’Abibumbye.) Muri Daniyeli cumi na rimwe, Roma ya gipagani ishyirwa ahagaragara nk’itsinda ubutegetsi butatu bw’uturere kugira ngo yigarurire isi yari izwi icyo gihe, maze hanyuma Roma ya gipapa igashyirwa ahagaragara nk’itsinda ubutegetsi butatu bw’uturere kugira ngo yigarurire isi.

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 gipagani ivugwa bwa mbere muri iki gice ku murongo wa cumi na kane, kugira ngo igaragazwe nk’ikimenyetso gishyiraho iyerekwa, ariko kuzamuka kwayo kugera ku butegetsi ntikuvugwaho kugeza ku murongo wa cumi na gatandatu. Ubwami bwa Alegizandere Mukuru bwagabanyijwemo ibice bine mu gusohoza Ijambo ry’ubuhanuzi ry’Imana, ariko ibyo bice bine byahise byishyira hamwe mu bahanganye babiri b’ingenzi bagaragazwa mu nkuru y’ubuhanuzi nk’umwami w’ikusi cyangwa umwami w’amajyaruguru, kandi iyo nkuru ikomeza kugeza ku iherezo ry’iki gice. Ku murongo wa cumi na kane havugwa ububasha bwa Roma bwari burimo kuzamuka nk’ububasha bwagombaga gushinga iyerekwa, ariko ibyigwaho ni intambara hagati y’ibyasigaye by’ubwami bwa Alegizandere, nk’uko bigaragazwa n’abami b’amajyaruguru n’ab’ikusi.

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.

Mu murongo wa cumi na gatanu, abo bami babiri baracyari mu rugamba rwabo, kandi umwami wo mu majyaruguru ari kunesha. Ariko mu murongo wa cumi na gatandatu, Roma iraza, kandi uwo murongo uravuga uti: “Ariko uza kumutera,” bisobanuye ko igihe Roma iza gutera umwami wo mu majyaruguru wari umaze kunesha umwami wo mu majyepfo, umwami wo mu majyaruguru atazabasha guhagarara imbere ya Roma. Roma iraneshya, kandi mu murongo wa cumi na gatandatu, Roma yagombaga no guhagarara mu gihugu cy’ikuzo cya Yuda. Mu murongo wa cumi na karindwi, Roma “izerekeza amaso yayo ku kwinjirana n’imbaraga z’ubwami bwayo bwose.” Yafashe umwami wo mu majyaruguru utashoboraga guhagarara imbere yayo, hanyuma ifata Yuda, hanyuma yinjira muri Egiputa.

> 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.

> Muri iyo minsi, benshi bazahagurukira kurwanya umwami w’ikusi; kandi n’abanyazi b’abo mu bwoko bwawe bazishyira hejuru kugira ngo bashyigikire ibyo yeretswe; ariko bazagwa. Nuko umwami w’amajyaruguru azaza, yubake urutare rwo kugotera umudugudu, maze afate imidugudu ikomeye cyane; kandi amaboko y’ikusi ntazabasha kumuhagarara imbere, n’ubwo bwoko bwe bwatoranijwe, kandi nta mbaraga zizaboneka zo kumuhagarara imbere. Ariko uzamugabaho azakora ibyo ashaka, kandi nta n’umwe uzahagarara imbere ye; kandi azahagarara mu gihugu cy’ikuzo, kizamarwa n’ukuboko kwe. Kandi azashyira umutima we ku kwinjirana n’imbaraga z’ubwami bwe bwose, n’abakiranutsi bari kumwe na we; uko ni ko azabikora: kandi azamuha umukobwa w’abagore, kugira ngo amwonone; ariko ntazahagarara ku ruhande rwe, kandi ntazaba uwe. Daniyeli 11:14–17.

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

Ugutsinda kugaragajwe muri iyi mirongo ni ugusohora kwa Daniyeli igice cya munani.

> 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.

> Maze muri rumwe muri zo havuyemo ihembe rito, rikomeza gukura cyane cyane ryerekeza mu majyepfo, no mu burasirazuba, no mu gihugu cyiza. Daniyeli 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.”

Ihembe rito ryo mu murongo wa cyenda ni Roma ya gipagani, kandi umurongo wa cyenda werekana, uhuje n’imirongo ya cumi n’ine kugeza kuri cumi na karindwi yo mu gice cya cumi na rimwe, ko Roma ya gipagani yari gutsinda ibice bitatu by’uturere tw’isi uko yagendaga ifata ubutegetsi bw’isi. Ibyo bice byari amajyepfo (Egiputa), iburasirazuba (Siriya, umwami wo mu majyaruguru) n’igihugu cyiza (Yuda). Amateka ari mu mirongo ya cumi na gatandatu na cumi na karindwi ashushanya ugutsinda kw’amateka mu byiciro bitatu kwa Roma ya none ivugwa mu mirongo ya mirongo ine kugeza kuri mirongo ine na gatatu, kuko nk’uko Mushiki wacu White yavuze ati: “Byinshi mu mateka byabaye mu isohozwa ry’ubu buhanuzi bizongera kubaho.”

> “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.

> “Nubwo Misiri itashoboye guhagarara imbere ya Antiyokusi, umwami w’amajyaruguru, Antiyokusi na we ntiyashoboye guhagarara imbere y’Abaroma, ari bo noneho bamusagariye. Nta bwami bwari bugishoboye kurwanya ubu butegetsi bwari buzamuka. Siriya yaratsinzwe, maze yongerwa ku bwami bw’Abaroma, igihe Pompeyi, mu mwaka wa 65 mbere ya Kristo, yamburaga Antiyokusi Aziyatikusi ibyo yari atunze, agahindura Siriya intara y’Abaroma.”

> “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.

> “Ubwo bubasha nyine na bwo bwagombaga guhagarara mu Gihugu Cyera, bukagikongora. Roma yagiranye isano n’ubwoko bw’Imana, Abayuda, binyuze mu masezerano y’ubufatanye, mu mwaka wa 162 mbere ya Kristo, uhereye kuri uwo munsi ikaba ifite umwanya ukomeye muri kalendari y’ubuhanuzi. Nyamara ariko, ntiyabonye ubutegetsi ku Buyuda binyuze mu kubunesha by’ukuri kugeza mu mwaka wa 63 mbere ya Kristo; kandi byabaye muri ubu buryo bukurikira.

> “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.

> “Igihe Pompey yagarukaga avuye mu rugendo rwe rwo kurwanya Mithridates, umwami wa Pontus, abanywanyi babiri bahataniraga ikamba ry’u Buyuda, Hyrcanus na Aristobulus, bari mu ntambara yo kuriharanira. Ikibazo cyabo cyashyikirijwe Pompey, maze bidatinze abona akarengane kari mu byo Aristobulus yavugaga ko bimwemerera gutegeka; ariko yifuza gusubika icyemezo kuri iyo ngingo kugeza arangije urugendo yari amaze igihe kirekire yifuza kujyamo rwo kujya muri Arabiya, abasezeranya ko nyuma yaho azagaruka, agatunganya ibibazo byabo nk’uko byaba bibonetse ko ari byo bikwiriye kandi biboneye. Aristobulus, amaze gucengera ibyiyumvo nyakuri bya Pompey, yihutira gusubira i Buyuda, aha abaturage be intwaro, kandi yitegura kwirwanaho ashikamye, yiyemeje kuzigama ikamba uko byagenda kose, kuko yabonaga mbere y’igihe ko rizahabwa undi. Pompey akurikirana uwo wahunze atamurekura. Igihe yegeraga i Yerusalemu, Aristobulus atangiye kwicuza inzira yari yafashe, arasohoka ajya kumusanganira, agerageza kunoza icyo kibazo asezeranya kumuyoboka rwose no gutanga amafaranga menshi. Pompey yemera iyo nama, maze yohereza Gabinius ayoboye umutwe w’abasirikare kugira ngo ajye kwakira ayo mafaranga. Ariko uwo muyobozi mukuru w’ingabo ageze i Yerusalemu, asanga amarembo amukingiranye, maze bamubwira bari hejuru y’inkuta ko uwo murwa utazubahiriza iyo masezerano.”

> “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, kugira ngo atabeshywa muri ubwo buryo nta gihano kibikurikira, yaboshye n’ingoyi Aristobulus, uwo yari yarasigaranye iruhande rwe, maze ako kanya ajyana n’ingabo ze zose atera i Yerusalemu. Abashyigikiye Aristobulus bari bashyigikiye kurwanira uwo murwa; naho aba Hyrcanus bo bari bashyigikiye gufungura amarembo. Abo nyuma, kubera ko ari bo bari benshi kandi bagatsinda, Pompey ahabwa kwinjira mu murwa nta nkomyi. Nuko abayoboke ba Aristobulus basubira ku musozi w’urusengero, bafite icyemezo gihamye cyo kururwanirira nk’uko na Pompey yari yiyemeje kurugabanya. Imezi atatu arangiye, hacukurwa icyuho mu rukuta gihagije kugira ngo hatangizwe igitero, maze aho hantu hafatwa ku buryo bw’inkota. Mu iyicwa riteye ubwoba ryakurikiyeho, hapfuye abantu ibihumbi cumi na bibiri. Umunyamateka aravuga ati: byari bibabaje kureba abatambyi, mu gihe bari bahugiye mu murimo wera, bakomeza imirimo yabo isanzwe bafite amaboko atuje n’umugambi udahungabana, basa n’abatazi na busa uwo muvundo ukaze, nubwo impande zose zabakikije inshuti zabo zari ziri kwicwa, kandi nubwo kenshi amaraso yabo bwite yavanganaga n’amaraso y’ibitambo byabo.”

> “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.

> “Pompey amaze guhagarika intambara, asenya inkuta za Yerusalemu, yimura imijyi myinshi ayikura munsi y’ubutegetsi bw’u Buyuda ayishyira munsi y’ubwa Siriya, kandi asoreshya Abayuda. Bityo rero, ni bwo bwa mbere Yerusalemu yashyizwe, binyuze mu gutsindwa, mu maboko y’ubwo butegetsi bwagombaga gufata ‘igihugu cyiza’ mu kiganza cyabwo cy’icyuma kugeza ubwo cyari kimaze kugitsiririza burundu.

> “‘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.’

> “‘UMURONGO WA 17. Kandi azerekeza mu kwinjirana imbaraga z’ubwami bwe bwose, kandi hamwe na we hazaba abakiranutsi; kandi uko ni ko azabigenza: kandi azamuha umukobwa w’abagore, amwonona; ariko ntazahagarara ku ruhande rwe, kandi ntazaba uwe.’”

> “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.

> “Musenyeri Newton atanga ubundi buryo bwo gusoma uyu murongo, busa n’ubugaragaza neza kurushaho igisobanuro cyawo, bukaba ari ubu bukurikira: ‘Azerekana kandi umutima we wo kwinjira ku ngufu mu bwami bwose.’ Umurongo wa 16 watugejeje ku ntsinzi y’Abaroma kuri Siriya n’i Yudaya. Roma yari yarabanje gutsinda Masedoniya na Tirasiya. Misiri ni yo yari isigaye yonyine mu ‘bwami bwose’ bwa Alegizanderi, butari bwashyirwa munsi y’ubutegetsi bw’Abaroma; ubwo butegetsi rero ubu bwari bwerekeje umutima wabwo ku kwinjira muri icyo gihugu ku ngufu.” 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.

Tumaze kubivuga kenshi muri izi nyandiko ko umurongo wa mirongo itatu n’uwa mirongo itatu n’umwe byo muri Daniyeli cumi n’umwe bihura n’umurongo wa mirongo ine n’uwa mirongo ine n’umwe, kandi amateka y’umurongo wa mirongo itatu n’uwa mirongo itatu n’umwe na yo ahura no kurandurwa kw’amahembe atatu.

> 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.

> Nitegereje ayo mahembe, maze mbona irindi hembe rito rizamuka muri yo hagati; imbere yaryo aya mbere atatu yararanduwe arakurwa mu mizi; kandi, dore, muri iryo hembe harimo amaso ameze nk’ay’umuntu, n’akanwa kavuga ibintu bikomeye. … Ndetse n’ayo mahembe cumi yari ku mutwe wayo, n’irindi ryazamutse, kandi imbere yaryo atatu aragwa; ni ukuvuga rya hembe ryari rifite amaso, n’akanwa kavugaga ibintu bikomeye cyane, kandi uko ryasaga kwarutaga bagenzi baryo. 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.

Nk’uko Daniyeli igice cya munani, umurongo wa cyenda, kigaragaza uturere dutatu tw’aho kwigarurira twashyize Roma ya gipagani ku ntebe y’ubwami, ni ko no kurandurwa kw’amahembe (agereranya Abaheruli, Abanyositorogoti n’Abavandali) kwagereranyaga uturere dutatu tw’aho kwigarurira twashyize Roma ya gipapa ku ntebe y’ubwami. Izo mateka zombi zihura n’imirongo ya mirongo ine kugeza kuri mirongo ine n’itatu yo muri Daniyeli igice cya cumi na kimwe, kandi kurandurwa kw’ayo mahembe atatu guhura n’amateka y’imirongo ya mirongo itatu na mirongo itatu n’umwe.

> “‘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.’

> “‘UMURONGO WA 8. Nitegereje ayo mahembe, maze, dore, hagati yayo haza irindi hembe rito; imbere yaryo amahembe atatu yo mu ya mbere arasimburwa, aranduranwa n’imizi; kandi, dore, muri iryo hembe harimo amaso asa n’amaso y’umuntu, n’akanwa kavuga ibintu bikomeye.’”

> “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.

> “Daniyeli yitegereje ayo mahembe. Hagati yayo habonekamo ibimenyetso by’ikorwa ridasanzwe. Ihembe rito (mbere rito, ariko nyuma rirusha bagenzi baryo gukomera) ryatumbagira hagati yayo. Ntiryanyuzwe no kubona aharyo mu ituze no kuhuzuza; ryagombaga gusunikira ku ruhande amwe muri andi, no kwigarurira imyanya yayo. Ubwami butatu bwaranduwe imbere yaryo. Iri hembe rito, nk’uko tuzabona uburyo bwuzuye kurushaho mu bihe bizaza, ryari ubupapa. Ayo mahembe atatu yaranduwe imbere yaryo yari Abaheruli, Abostrogoti, n’Abavandali. Kandi impamvu yatumye barandurwa ni uko barwanyaga inyigisho n’ibyo ubutegetsi bw’ubupapa bwihamirizaga, bityo bakarwanya n’ubutegetsi bw’ikirenga mu itorero bwa musenyeri w’i 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.

> “Kandi muri iyo hembe harimo amaso ameze nk’amaso y’umuntu, n’akanwa kavuga ibintu bikomeye,” ayo maso akaba ari ikimenyetso gikwiye cy’ubwenge bwo guca akenge, ubushishozi, uburyarya, no kureba kure by’inzego z’ubutegetsi bwa gipapa; kandi akanwa kavuga ibintu bikomeye kakaba ari ikimenyetso gikwiye cy’ibyo abasenyeri b’i Roma bihandagazaho bavuga. 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.

Ni Roma ishyiraho iyerekwa ry’ubuhanuzi bwa Bibiliya, by’umwihariko iyerekwa ryo muri Daniyeli igice cya cumi na kimwe. Muri icyo gice, byinshi mu mateka y’ubuhanuzi yari yarasohoye mbere y’umuryango wa ba Millerite byagombaga kongera gusubirwamo mu mirongo itandatu ya nyuma yo muri Daniyeli cumi na rimwe. Kuneshwa kw’inzitizi eshatu z’akarere kwashyizeho Roma ya gipagani na Roma ya gipapa ku ntebe y’ubwami kugaragazwa mu gice cya cumi na kimwe, kandi ibyo bigaragazwa byombi bigereranya igihe Roma yo muri iki gihe yongera gushyirwa ku ntebe y’ubwami. Ni Roma ishyiraho iyerekwa, kandi Pawulo agaragaza ko iyo Roma ya gipapa ihishurwa mu gihe cyayo.

> 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.

> Ntihakagire umuntu uwo ari we wese uburyo ubwo ari bwo bwose; kuko uwo munsi utazaza, keretse habanje kuza ubuhakanyi, kandi umuntu w’icyaha akahishurwa, wa mwana wo kurimbuka; urwanya kandi akishyira hejuru y’icyitwa Imana cyose, cyangwa icyose gisengwa; kugeza ubwo yicara mu rusengero rw’Imana nk’Imana, yiyerekana ko ari Imana. Mbese ntimwibuka yuko, nkiri kumwe namwe, nababwiye ibyo bintu? Kandi noneho muzi ikimubuza kugira ngo azahishurwe mu gihe cye. 2 Abatesalonike 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.

Ubupapa bwafashe intebe y’ubwami nk’ubwami bwa gatanu bw’ubuhanuzi bwa Bibiliya mu mwaka wa 538, kandi benshi batekereza ku murongo wa gatandatu nta gushidikanya bashobora kwibwira ko Pawulo ashaka kuvuga ko “Ubupapa bwari kuzahishurwa mu 538.” Ibyo bishobora kuba ari ukuri, ariko nibura ni ukuri kwa kabiri ku cyo Pawulo yagaragazaga. Pawulo, kimwe n’abahanuzi bose, yavugaga cyane ku minsi y’imperuka kuruta ku gihe cye bwite. Yerekezaga ku buryo ubupapa bwari kuzahishurwa mu buryo bw’ubuhanuzi, kuko nk’umuhanuzi yari ahuje n’abandi bahanuzi bose. Umurongo ku murongo, abatabona iyerekwa bararimbuka, kandi abatabona iyerekwa, ntibaribona kuko batazi igishyiraho iyerekwa. Kumenya ko Roma ari yo ishyiraho iyerekwa ni ugusobanukirwa kw’ubuzima cyangwa urupfu. Pawulo, ahuje n’abandi bahanuzi, aragaragaza ko igihishura Roma ya gipapa, ari yo Roma yo mu minsi y’imperuka, ari “igihe cye.” “Igihe” cy’ubuhanuzi gifitanye isano na Roma ni cyo gihishura icyo Roma ari cyo n’uwo Roma ari we.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu ngingo ikurikira.

> “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.

> “Intumwa Pawulo, mu rwandiko rwe rwa kabiri yandikiye Abatesalonike, yahanuye ubuhakanyi bukomeye bwari kuzavamo ishyirwaho ry’ububasha bwa papa. Yatangaje ko umunsi wa Kristo utazaza, ‘keretse habanje kuza kugwa ukwizera, kandi hakahishurwa wa muntu w’icyaha, wa mwana wo kurimbuka; urwanya kandi akishyira hejuru y’icyitwa Imana cyose, cyangwa icyo basenga; ndetse ku buryo yicara mu rusengero rw’Imana ameze nk’Imana, yiyerekana ko ari Imana.’ Kandi byongeye, iyo ntumwa iburira bene Se iti ‘ubwiru bwo gukiranirwa bwatangiye gukora.’ 2 Abatesalonike 2:3, 4, 7. No muri icyo gihe cya kare yabonye amakosa yinjira buhoro buhoro mu itorero, yari gutegurira inzira gukura kw’ubupapa.”

> “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.

> “Buhoro buhoro, mbere na mbere mu ibanga no mu ituze, hanyuma biza gukorwa ku mugaragaro kurushaho uko byagendaga byiyongera imbaraga no kwigarurira ibitekerezo by’abantu, ‘amayobera y’ubugome’ yakomeje umurimo wayo w’uburiganya n’ugutuka Imana. Mu buryo butagaragaraga neza, imigenzo y’abapagani yabonye inzira iyinjiza mu itorero rya Gikristo. Umwuka wo kwikiranura no guhuza n’ibiriho wabanje gukumirwa igihe runaka n’itotezwa rikaze itorero ryihanganiye munsi y’ubupagani. Ariko uko itoteza ryahagaze, kandi Ubukristo bukinjira mu ngoro n’ibwami by’abami, bwashyize ku ruhande ubworoherane bwicisha bugufi bwa Kristo n’intumwa ze, busimbuza ibyo ubwiza bw’igiturire n’ubwibone bw’abatambyi n’abategetsi b’abapagani; maze mu cyimbo cy’ibyo Imana yasabaga, bushyiraho inyigisho n’imigenzo by’abantu. Ihinduka rya Konstantino ryitwaga iry’ukuri izina gusa, mu ntangiriro z’ikinyejana cya kane, ryateye umunezero mwinshi; kandi isi, yambaye ishusho yo gukiranuka nk’umwambaro uyitwikiriye, yinjiye mu itorero. Ubu umurimo wo kwonona wakomeje gutera imbere vuba. Ubupagani, nubwo bwagaragaraga nk’aho bwatsinzwe, ni bwo bwabaye umutsinzi. Umwuka wabwo ni wo wategekaga itorero. Inyigisho zabwo, imihango yabwo, n’imiziririzo yabwo byavanze mu kwizera no mu kuramya by’abiyitaga abayoboke ba 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.

> “Uku gushyira hamwe kwa gipagani n’Ubukristo kwatumye habaho iterambere rya ‘wa muntu w’icyaha’ wahanuwe ko azarwanya Imana kandi akishyira hejuru yayo. Iyo gahunda nini y’idini ry’ibinyoma ni igihangano ndakuka cy’imbaraga za Satani—urwibutso rw’imihati ye yo kwicaza ku ntebe y’ubwami kugira ngo ategeke isi akurikije ubushake bwe.” The Great Controversy, 49, 50.

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