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

Ekitabo kya Danyeri - Ennamba Kikumi Nkaaga mu Emu

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

Omugabo gwa Roma mu kuteekawo ekyolesebwa ky’obunnabbi bwa Bayibuli: Okunonyereza mu bujjuvu ku Danyeri essuula ey’ekkumi n’emu

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.

Ekibonekerwa kya Danyeri essuula ey’ekkumi n’emu kye kifo ekikulu eky’okukwatirako eri ebibonekerwa byonna eby’obunnabbi ebiri mu Baibuli, era ekibonekerwa eky’omu essuula ey’ekkumi n’emu kisimbibwa ku kabonero ka Loma.

> 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.

> Era mu biro ebyo bangi bajja kuyimirira okulwanyisa kabaka w’amaserengeta; era n’abanyazi b’abantu bo balyeewaggula okukakasa okwolesebwa; naye baligwa. Danyeri 11:14.

Jones addresses the previous verse as follows:

Jones ayogera ku lunyiriri olwasooka bw’ati:

> “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.”

> Bwe baajjuza ekipimo ky’obujeemu bwabwe Abamoli, ekifo kyabwe ne kiweebwa Isirayiri, abantu ba Katonda. Isirayiri nabo, bwe bagoberera enkola y’ab’amawanga, ne bajjuzawo n’ekikompe ky’obujeemu, Katonda n’aleeta obwakabaka bwa Babulooni, n’atwala byonna. Babulooni bwe yajjuzza ekikompe ky’obujeemu bwayo, obuyinza ne buweebwa Pasa. Ate malayika bwe yasendawazibwa olw’obutali butuukirivu bw’Abapasa, olwo omulangira wa Buyonaani n’ajja n’akiggyaawo.

> “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.

> Era obuyinza bwa Buyonaani bwalibaddewo okumala bbanga ki? Bwalimenyebwa ddi? ‘Bwe banaabanga batuuse ku ntikko y’obujeemu.’ Eggwanga eryo liyimirira okutuusa lwe lijjuzza ekipimo ky’obujeemu bwalyo, awo oluvannyuma obuyinza ne butwalibwa eri obwakabaka obulala. Obuyinza obwo bwe bwatwalibwa bwali obwa Ruumi, nga bwe tuyiga mu Danyeri 11:14. ‘Era mu biro ebyo balyimirira bangi okulwanyisa kabaka w’amaserengeta; era n’abanyazi b’abantu bo balyeekuliza okunyweza eryolesebwa; naye baligwa.’ Eggwanga lino kiragiddwa ng’eggwanga ly’abanyazi—abaana b’abanyazi, nga bwe kigambibwa mu mabbali g’ekyawandiikibwa.

> “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.

> Kaakano obwakabaka buweereddwa eri bano, era olw’eki?—‘Abaana b’ababbi bajja kwewa ekitiibwa okutuukiriza ekyolesebwa.’ Eggwanga lino bwe liyingira ku lutiiko, awo wabaawo ekiyingira ekikakasa ekyolesebwa, ekiba kimu ku bintu ebinene eby’omu ekyolesebwa, akabonero akasinga obukulu mu lunnyiriri lw’ekyolesebwa olw’Katonda lwe y’awa ng’ayita mu bannabbi okumala ebbanga lyonna. 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 agamba nti bwe buyinza bwa Bwaroma "bujja mu mbuga y’ebyafaayo, awo ne muyingira ekyo ekiteekaawo" ... "olunyiriri lw’ebyolesebwa Katonda lye yawa ng’ayita mu bannabbi okumala obudde bwonna." Mu byafaayo bya Miller Aba-Protestanti baayigiriza, nga bwe kikolebwa kati mu Adventism eya Lawodikea, nti abambuzi b’abantu bo bakikiirira Antiochus Epiphanes, kabaka wa Seleucid eyafuga okuva mu 175 okutuuka mu 164 BC. Yali omu ku lulyo lw’obwakabaka lwa Seleucid, era obwakabaka buno bwali lumu ku mawanga ga Bugereeki agaasikira obuyinza oluvannyuma lw’okumenyekaamu Obwakabaka bwa Alekisanda Omukulu. Enkaayana ku nsonga eno kyali kyeŋŋi era eky’enjawulo mu byafaayo by’Abamillerite, okutuusa n’okulambululwa kwa Antiochus Epiphanes ne kulagibwa ku chaati y’abatandisi eya 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.

Okwolekezebwa ku Antiochus ku kipande kikiikirira okwoleka kwokka eri ekintu ekitali kusangibwa mu Kigambo kya Katonda ekya obunnabbi. Kyateekebwawo okusambajja enjigiriza ez’obulimba ez’Abapolotesitante b’omu kiseera ekyo, era kaakano kye kigamba eky’obulimba eky’Obwadiventi obwa Laodikea. Obanga William Miller yategeera obuziba bw’obukulu obuli mu kutegeera nti Rooma ge maanyi ag’omu nsi agateekawo “olunyiriri lw’okulaba Katonda lw’awa okuyita mu bannabbi olw’ebiseera byonna,” kya kubuusabuusa, naye kyali kyeyolefu ekimala okunyweza obulungi okuwolereza amazima nti Rooma y’esimba okwolesebwa.

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

> Awatali kwolesebwa, abantu bazikirira; naye akuuma amateeka, ye musanyufu. Engero 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.

Sulemaani yawandiika nti awatali kwolesebwa, abantu bazikirira, era ekigambo mu Lwebbulaniya "kwolesebwa", mu olunyiriri olw’ekkumi na nnya, kye kimu ng’ekiri mu Ngero za Sulemaani. Ekwolesebwa kye kintu ekikwata ku bulamu oba okufa, era "kwolesebwa" kukakasibwa n’akabonero ka Roma. Ekigambo "kwolesebwa" mu olunyiriri olw’ekkumi na nnya kye kimu n’ekigambo "kwolesebwa" mu Abakkuki, essuula ey’okubiri.

> 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.

> Nja kuyimirira ku kifo kyange eky’okulinda, era nja kubeera ku munara, era ndirindirira ndabe kye ankyogera, ne kye ndimuddamu bw’andinenya. Awo Mukama n’anziramu, n’agamba nti, Wandiika ekyolesebwa, okikole kyangu okusoma ku bipande, alyoke adduke oyo akisoma. Kubanga ekyolesebwa kiri kya kiseera ekyateekebwawo, naye ku nkomerero kijjakwogera, so tekirimba; newaakubadde nga kiyala, okirindirire; kubanga kijja ddala, tekinaayalira. 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.

Ekigambo “reproved” mu nnyiriri esooka kitegeeza “okukuba empaka naye.” William Miller ye yali omukuumi eyateekebwa ku munara mu byafaayo by’okusitula obubaka bw’omulayika asooka n’owokubiri, era bwe yabuuziza mu kifaananyi ky’obunnabbi kye yandiddemu mu mpaka ezikwata ku byafaayo bye, yagambibwa awandiike okwolesebwa, okuteekebwawo okwo kukiragirwa akabonero ka Loma. Okusinziira ku kino, bwe bagoberezi ba Miller baavaayo n’olupapula (chaati) olwasooka olw’omwaka 1843 mu kutuukiriza ennyiriri zino ssatu ez’Abakkuku, baalaga ku mutima gwennyini gw’empaka mwe baali. Tewali kubuusabuusa nti tebaategeera nti okubateekako obukwakkulizo ku mpaka ez’obusirusiru ezagamba nti Antiochus Epiphanes ye maanyi agaalinyweza okwolesebwa, kwe kukiikirira empaka eza Abakkuku essuula ey’okubiri, naye Mukyala White yagamba nti chaati eyo “yalongozebwa n’omukono gwa Mukama, era terina kukyusibwa,” n’olwekyo obukwakkulizo ku mpaka obwateekebwa ku chaati bwava mu mukono gwa Katonda.

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.

Abamilleri baatuuka okutegeera bulungi nti okweraliikirira okusooka nga April 19, 1844 kwatandika ekiseera eky’okulinda, ekyogerwako Habakkuk era ne mu lugero lwa Matayo olw’abawala ekkumi. Era baatuuka okutegeera nti obunnabbi obwo bwombi bwali bukwatagana butereevu ne Ezeekyeri essuula ey’ekkumi n’ebiri, Pawulo Ezeekyeri gy’ategeeza ekiseera mwe binaabeererawo ebiva mu kwolesebwa kwonna. Ekigambo ekyo “okwolesebwa,” kye kigambo ky’Olwebbulaniya kye tutunuulidde kaakano. Kyenva Jones okuba mutuufu bw’agamba nti, “Awo” Rooma “bw’eriyingira ku mulyango, olwo ne kyingirawo ekyo ekinyweza okwolesebwa, ekyo ekiri ekintu ekimu ekikulu ennyo mu kwolesebwa, akabonero akasinga obukulu ku lunyiriri lw’okwolesebwa Katonda lwe yawa ng’ayita mu bannabbi olw’ebiro byonna.” Rooma enyweza okwolesebwa kwonna okw’Ekigambo kya Katonda eky’obunnabbi, era mu ngeri ey’enjawulo ddala, Rooma ye eyo essuula ey’ekkumi n’emu yonna kwe yazimbibwa.

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.

Ssa Nnalongo White bw’ayogera ku kutuukirira okusembayo okw’essuula ey’ekkumi n’emu eya Danyeri era n’agamba nti “ebingi ku byafaayo ebyaliwo mu kutuukirizibwa kw’obunnabbi buno biriddamu,” aba alaga nti ebyafaayo eby’essuula ey’ekkumi n’emu ebyali byamala dda okutuukirizibwa byali bifaananyi eby’ennyiriri ezisembayo ez’essuula ey’ekkumi n’emu eya Danyeri. Ensonga y’ennyiriri ezisembayo ez’essuula ey’ekkumi n’emu ye kabaka ow’obukiika obwa kkono, oyo ate wano akiikirira Rooma ey’omulembe guno. N’olwekyo, ebyafaayo eby’essuula ey’ekkumi n’emu eya Danyeri ebiddamu, bye byafaayo ebikiikirira Rooma.

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 ebitundu mukaaga eby’enkomerero eby’omu ssuula ey’ekkumi n’emu, Loma ey’emulembe guno (kabaka w’Amambuka) ewangula obuyinza busatu obw’eby’ettaka. Mu kitundu eky’amakumi ana ewangula kabaka w’Amaserengeta (Soviet Union ey’edda mu 1989), ettaka er’ekitiibwa (United States ku tteeka ly’Olw’ Sande erigenda okuteekebwawo mangu), ne Misiri (ensi yonna nga ewakikirirwa Amawanga Amagatte). Mu Danyeri essuula ey’ekkumi n’emu, Loma ey’obupagani eriragibwa ng’ewangula obuyinza busatu obw’eby’ettaka okugikwata mu mikono gyayo ensi eyali emanyiddwa mu biro ebyo, era oluvannyuma Loma ey’ObuPapa eriragibwa ng’ewangula obuyinza busatu obw’eby’ettaka okugikwata mu mikono gyayo ensi yonna.

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 ey’Obupagaani kyogerwako okusooka mu ssuula eno mu lunyiriri olw’ekkumi n’ennya, okusobola okukiraga ng’akabonero akanyweza okwolesebwa; naye okulinnya kwakyo okutuuka ku buyinza tekukwatibwako okutuusa ku lunyiriri olw’ekkumi n’omukaaga. Obwakabaka bwa Alegizanda Omukulu bwagabanyizibwamu ebitundu bina mu kutuukiriza Ekigambo kya Katonda eky’obunnabbi, naye ebitundu ebyo ebina mangu byegatta ne bifuuka abalabe babiri abakulu, abamanyiddwa mu mboozi ey’obunnabbi egenda okutuuka ku nkomerero y’essuula ng’omukaaga kabaka ow’obukiikaddyo oba kabaka ow’obukiikakkono. Mu lunyiriri olw’ekkumi n’ennya, amaanyi ga Roma agali mu kulinnya gayogerwako ng’amaanyi agandinyweza okwolesebwa; naye ebigambo ebikubirwako ebirowoozo bye ntalo ezaliwo wakati w’ebisigalira by’obwakabaka bwa Alegizanda nga bitegeezebwa bakabaka ab’obukiikakkono n’obukiikaddyo.

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 lunyiriri lwa kkumi na ttaanu, bakabaka bombi bakyali mu lutalo lwabwe, era kabaka ow’amambuka ye yali awangula. Naye mu lunyiriri lwa kkumi na mukaaga Loma eyingira, era olunyiriri lugamba nti, "Naye oyo ajja okumulumba," nga kitegeeza nti bwe Loma ejja okulumba kabaka ow’amambuka eyali amaze okuwanguza kabaka ow’amaserengeta, kabaka ow’amambuka tajja kusobola okuyimirira mu maaso ga Loma. Loma ewangula, era mu lunyiriri lwa kkumi na mukaaga, Loma era n’eyimirira mu nsi ey’ekitiibwa eya Yuda. Mu lunyiriri lwa kkumi na musanvu Loma ejja "kuteeka amaaso gaayo ku kuyingira n’amaanyi g’obwakabaka bwayo bwonna." Yawangula kabaka ow’amambuka eyatasobodde okumuyimirira mu maaso, n’alyoka yawamba Yuda, oluvannyuma n’ayingira Misiri.

> 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.

> Era mu biro ebyo bangi balijja bayimirire okulwanyisa kabaka w’amaserengeta; era n’ababbi b’abantu bo balibeegulumiza okukakasa okwolesebwa; naye baligwa. Ate kabaka w’amambuka alijja, n’azimba olusozi lw’okulumba, era n’addira ebibuga eby’ekigo eby’amaanyi ennyo; n’amaanyi g’amaserengeta tegalimuyimirira, wadde abantu be abalondwa, era tewaliba maanyi g’okumuyimirira. Naye oyo ajja okumulumba alikola ng’okwagala kwe bwe kuli, era tewaliba amuyimirira mu maaso ge; era alinyimirira mu nsi ey’ekitiibwa, gy’alizikiriza n’omukono gwe. Era aliteeka amaaso ge okuyingira n’amaanyi g’obwakabaka bwe bwonna, era n’abatuukirivu wamu naye; bwe bw’anaakolanga: era anamuwa omuwala w’abakazi, ng’amukyamya; naye tajja kuyimirira ku ludda lwe, wadde okumubeerera. Danyeri 11:14-17.

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

Okuwangula okulagiddwa mu nnyiriri zino kwe kutuukirizibwa kwa Danyeri omutwe ogw’omunaana.

> 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.

> Era okuva mu kimu ku byo ne muvaamu olupembe olutono, ne lukula nnyo ddala, nga lutera eri amaserengeta, n’eri ebuvanjuba, n’eri ensi ennungi. Danyeri 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.”

Ennyanga entono ey’olunyiriri olw’omwenda ye Roma ey’obupagani, era olunyiriri olw’omwenda lulambulula, nga lugattagana n’olunyiriri 14 okutuuka ku 17 olw’essuula 11, nti Roma ey’obupagani yandiwangudde ebitundu by’ensi bisatu nga etwala okufuga ensi yonna. Ebitundu ebyo byali amaserengeta (Misiri), ebuvanjuba (Siriya, kabaka w’amambuka) n’ensi ey’ekitiibwa (Yuda). Ebyafaayo eby’olunyiriri 16 n’olw’17 bifuula ekifaananyi ky’okuwangula okw’ebyafaayo mu mitendera esatu kwa Roma ya leero okuli mu lunyiriri 40 okutuuka ku 43; kubanga, nga Sister White yagamba, “Ebingi ku byafaayo ebyabaawo mu kutuukirizibwa kw’obunnabbi buno bijja kuddamu.”

> “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.

> “Wadde nga Misiri teyayinza kuyimirira mu maaso ga Antiyokko, kabaka w’obukiika obwa kkono, ne Antiyokko yennyini teyayinza kuyimirira mu maaso g’Abaruumi, abaali bamaze okumujjako. Tewali bwakabaka bwakyayinza kuziyiza maanyi gano agaalinnya. Busuuli bwawangulwa ne bugattibwa ku bwakabaka bw’Abaruumi, bwe yali Pomupi, mu mwaka 65 BC, bwe yaggyako Antiyokko Asiatiko eby’obugagga bye, n’afuula Busuuli essaza ly’Abaruumi.”

> “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.

> “Obuyinza obwo bwe bumu bwali era bwa kuyimirira mu Nsi Entukuvu, era bugimaleewo. Rooma yagattibwa ku bantu ba Katonda, Abayudaaya, olw’endagaano, mu mwaka gwa 162 BC, okuva ku lunaku olwo n’efuna ekifo eky’amaanyi mu kalenda ey’obunnabbi. Wabula teyafuna buyinza bufuzi ku Buyudaaya lwa kuwangula ddala okutuusa mu mwaka gwa 63 BC; era olwo ne kiba bwe kiti mu ngeri eno.”

> “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.

> Ku kuddayo kwa Pompey okuva mu lutabaalo lwe olw’okulwanyisa Mithridates, kabaka wa Pontus, waaliwo abavuganya babiri, Hyrcanus ne Aristobulus, abaali balwanira engule ya Yudaaya. Ensonga yaabwe ne etwalibwa mu maaso ga Pompey, eyategeera mangu nti okusaba kwa Aristobulus okw’okufuna engule tekwali kwa bwenkanya; naye n’ayagala okusindikaayo okusalawo mu nsonga zino okutuusa ng’amaze olutabaalo lwe lwe yali amaze ebbanga ng’alwegomba mu Arabia, n’asuubiza olwo okukomawo n’okutereeza ebyabwe nga bwe kinaalabika nga kya bwenkanya era kituufu. Aristobulus, nga amaze okutegeera ddala endowooza za Pompey, n’ayanguwa okuddayo e Yudaaya, n’awa abantu be eby’okulwanyisa, era n’ayetegekera okuweerwanisa okunywevu, nga yeeyamye okukuuma engule newankubadde obulabe bwonna, kubanga yalaba nti ejja kuweebwa omulala. Pompey n’amugoberera okumulemerako. Bwe yatuuka okumpi ne Yerusaalemi, Aristobulus, ng’atandika okunenya ebyo bye yali akoze, n’afuluma okumusisinkana, n’agezaako okumalamu ensonga n’okusuubiza okugondera ddala n’okuwa ensimbi nnyingi. Pompey bwe yakkiriza kino, n’atuma Gabinius, ng’akulira ekitundu ky’abaserikale, okugenda okufuna ensimbi. Naye Gabinius bwe yatuuka e Yerusaalemi, n’asanga emiryango giggaliddwa, era n’abuulirwa okuva waggulu ku bbugwe nti ekibuga tekigenda kutuukiriza endagaano.

> “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, nga tayagala kulimbibwa bwe batyo awatali kubonerezebwa, n’assa Aristobulus, gwe yali yeetutte naye, mu njegere, era amangu ddala n’atabaala Yerusaalemi n’eggye lye lyonna. Abawagizi ba Aristobulus baali baagala okulwanirira ekifo; abawagizi ba Hyrcanus baali baagala okugulawo enzigi. Abo ab’oluvannyuma bwe baali be bangi era ne bawangula, Pompey n’aweebwa okuyingira mu kibuga awatali kumulemesa. Kyavuddeko abeegwanyiza Aristobulus ne baddukira ku Lusozi lwa Yeekaalu, nga beewera ddala okulwanirira ekifo ekyo nga bwe Pompey yeewera okukiwamba. Oluvannyuma lwa myezi esatu ne bakola ekituli kinene mu bbugwe ekimala okulumba, era ekifo ne bakitwala ku maanyi g’ekitala. Mu kuttibwa okw’entiisa okwaddirira, abantu 12,000 ne battibwa. Kyali eky’okulabako ekikwatako omutima, bw’ategeeza omuwandiisi w’ebyafaayo, okulaba bakabona, nga mu kiseera ekyo bali mu kuweereza kwa Katonda, nga mu bukkakkamu n’obumalirivu beeyongera okukola omulimu gwe baamanyidde, nga bwe balabika nga tebamanyi ku butabanguko obukambwe, newaakubadde nga ku buli bbali ab’amikwano gyabwe baali battibwa, era emirundi mingi omusaayi gwabwe ne gwegattika n’ogw’essaddaaka zaabwe.

> “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.

> Bw’amaze okumalizaawo olutalo, Pompey n’amenya bbugwe bwa Yerusaalemi, n’aggya ebibuga bimu okuva mu buyinza bwa Yudaya n’abiwa mu buyinza bwa Siriya, era n’abassaako Abayudaaya omusolo. Ate bw’atyo, omulundi ogwasooka, Yerusaalemi yateekebwa olw’okuwangulwa mu ngalo z’obuyinza obwo obwali bugenda okunyweza ‘ettaka ery’ekitiibwa’ mu ngalo ez’ekyuma okutuusa obwo lwe bwaligimalawo ddala.

> “‘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.’

> 'OLUNYIRIRI 17. Era aliteeka amaaso ge ku kuyingira n'amaanyi g'obwakabaka bwe bwonna, era abatereevu nga bali naye; bw'atyo bw'alikola: era alimuwa omuwala omu ku bawala, ng'amwonona; naye tajja kuyimirira ku ludda lwe, so tejja kubeerera ku lulwe.'

> “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.

> Omubishopu Newton aleeta ennyinyonnyola endala y’olunyiriri luno, erabika nga eraga amakulu gaalwo obulungi okusinga, bw’ati: 'Ate ajja kuteeka amaaso ge ku okuyingira mu bwakabaka bwonna n’amaanyi.' Olunyiriri 16 lwatutuusa ku kuwangulwa kwa Siriya ne Yudaya okwakolebwa Abaloma. Loma yali emaze dda okuwangula Macedon ne Thrace. Mu kiseera kino, Misiri ye yasigalawo yokka ku 'bwakabaka bwonna' bwa Alekisanda, nga tannateekebwawo wansi w’obuyinza bwa Loma; era obwo buyinza ne bwateeka amaaso gabwo ku okuyingira mu nsi eyo nga bukozesa amaanyi. 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.

Mmaze dda ne tumaze okwogeraako, emirundi egisukka mu gumu mu bitundu bino, engeri olunyiriri olw’amakumi asatu n’olumu n’olw’amakumi asatu mu ekitabo kya Danyeri essuula ya kkumi n’emu gye bikwatagana n’ennyiriri amakumi ana n’olumu n’amakumi ana mu lumu, era n’ebyafaayo eby’ennyiriri amakumi asatu n’olumu n’amakumi asatu mu lumu nabyo bikwatagana n’okusimbulwako amayembe asatu.

> 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.

> Naatunuulira ennyanga, ne laba, wakati waazo ne wavaamu ennyanga endala entono, mu maaso gaayo ne zibaggulwa ku mizi nnyanga ssatu ku zaasooka; ne laba, mu nnyanga eno mwalimu amaaso nga g’omuntu, era n’akamwa akaayogeranga ebigambo ebinene. … Era ku nnyanga kkumi ezali ku mutwe gwe, n’endala eyavaayo, era mu maaso gaayo ne zigwa esatu; era ennyanga eyo eyalina amaaso, n’akamwa akaayogeranga ebigambo ebinene nnyo, endabika yaayo yali ya maanyi okusinga banne. Danyeri 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.

Ng’omu Danyeri essuula munaana, olunyiriri lw’omwenda, bwe lukiikirira ebitundu by’ensi ebisatu ebyawangulwa ebyateekawo Rooma ey’abapagani ku ntebe y’obwakabaka, mu ngeri y’emu, okusimbulwamu kwa mpondo (ezikiikirira Aba Heruli, Aba Ostrogothi ne Aba Vandali) kwakiikirira ebitundu by’ensi ebisatu ebyawangulwa ebyateekawo Rooma ey’obwapaapa ku ntebe y’obwakabaka. Ebyafaayo byombi ebyo bikwatagana n’ennyiriri amakumi ana okutuuka ku amakumi ana mu ssatu ez’omu kitabo kya Danyeri essuula kkumi n’omu, era okusimbulwamu kwa mpondo ssatu kukwatagana n’ebyafaayo eby’ennyiriri amakumi asatu ne amakumi asatu n’emu.

> “‘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.’

> 'OLUNNYIRIRI 8. Bwe nnali nga ntunula ku nnyanga, laba, ennyanga endala entono n’egolokoka wakati mu zo, mu maaso gaayo ne ziwanyulwa okuva ku mizi ennyanga ssatu ku zaasooka; era, laba, mu nnyanga eno waaliwo amaaso ng’amaaso g’omuntu, n’akamwa akayogera ebikulu.'

> “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.

> Danyeri yatunuulira ennyanga ezo. Obubonero bw’entambula etewasanzwe bwalabika wakati waazo. Ennyanga entono (mu kusooka yaali nto, naye oluvannyuma n’eyongerako amaanyi okusinga banne) yeyimusa wakati waazo. Tetekkuta kubeera mu bukkakkamu nga kifunye ekifo kyakyo ne kikijjuza; kyateekwa okusendasenda ezimu ku nnyanga endala ne kyetwalira bifo byazo. Obwakabaka busatu bwasikulumulibwa mu maaso gaayo. Ennyanga eno entono—nga bwe tunaakyetegereza nnyo mu maaso—ye obwapapa. Ennyanga ssatu ezaasikulumulibwa mu maaso gaayo zaali Heruli, Ostrogoths, ne Vandals. Era ensonga lwaki zaasikulumulibwa kwe kuba nti zaawakanya okuyigiriza n’eby’okwesalirawo eby’obutongole bw’obwapapa, era n’olwekyo ne ziwakanya obukulembeze obw’oku ntikko mu kkanisa obw’omubbishopu wa Loma.

> “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.

> Era ‘mu ejjembe lino mwalimu amaaso ng’amaaso g’omuntu, n’akamwa awayogeranga ebigambo ebikulu,’ amaaso, nga kabonero akayukiridde ak’amagezi ag’omutwe, entegeera ey’amaanyi, obukuusa, n’okulaba eby’omu maaso mu lutonde lw’obukulembeze obwa Papa; era n’akamwa awayogeranga ebigambo ebikulu, nga kabonero akayukiridde ak’ebyo bye beegamba mu kwegulumiza kw’abalabirizi ba Ruumi. 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.

Ye Ruumi erunyweza okwolesebwa okw’obunnabbi bwa Bayibuli, era naddala okwolesebwa okw’omu Danyeri essuula eya kkumi n’emu. Mu ssuula eyo, ebisinga ku byafaayo eby’obunnabbi ebyali byatuukirizibwa nga ekkubo lya Aba-Millerite terinnaba kujja, byali bya kuddamu mu nnyiriri omukaaga ezisembayo eza Danyeri kkumi na emu. Okuwangula ebiziyiza bisatu eby’ettaka ebyanyweza Ruumi ey’obupagaani ne Ruumi eya Pawulo ku ntebe yaayo, kulagibwa mu ssuula eya kkumi n’emu, era ebifaananyi ebyo byombi biraga mu kifaananyi obudde Ruumi ow’omulembe guno lw’eddamu okunywezebwa ku ntebe. Ye Ruumi enyweza okwolesebwa, era Pawulo alaga nti Ruumi oyo ow’obwapapa abikkulwa mu kiseera kye.

> 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.

> Temukkirize muntu yenna abalimbalimba mu ngeri yonna; kubanga olunaku olwo te lituuka, wabula okusooka wabeewo okuwukana, era omusajja w’ekibi alabikibwe, omwana w’okuzikirira; alwanyisa era yeegulumiza okusinga buli kintu ekiyitibwa Katonda oba ekisinzibwa; okutuusa n’atuula nga ye Katonda mu yeekaalu ya Katonda, yeeraga nti ye Katonda. Temujjukira nti, bwe nnali nga nkyali nammwe, nabategeeza ebintu bino? Era kaakano mumanyi ekimuziyiza, alyoke alabikibwe mu kiseera kye. 2 Abatesalonika 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.

Obwa Papa bwalinnya ku ntebe y'obwakabaka ng'obwakabaka obutaano mu bunnabbi bwa Bayibuli mu mwaka gwa 538, era bangi abalowooza ku olunyiriri olw'omukaaga tebalikabuusabuusa kugamba nti Paulo ategeeza nti "Obwa Papa bwandibikkuliddwa mu 538." Kino kiyinzika okuba kituufu, naye wammanga kya mazima eky'okubiri ku kye Paulo yali alaga. Paulo, nga bannabbi bonna, ayogera ennyo ku nnaku ez'isembayo okusinga ekiseera kye. Yali ayogerako engeri obwa Papa bw'anaabikkulirwa mu ngeri y'obunnabbi, kubanga nga nnabbi yali mu kukkiriziganya n'abanabbii abalala bonna. Olunyiriri ku lunyiriri; abo abatalina ekyolesebwa bazikirira, era abo abatalina ekyolesebwa tebalina ekyolesebwa kubanga tebamanyi ekisinziisa ekyolesebwa. Okumanya nti Loma ye esinziisa ekyolesebwa kutegeera kwa bulamu oba kufa. Paulo, ng'akkiriziganya n'abanabbii abalala, alaga nti ekibikkula Loma ya Papa, Loma ey'ennaku ez'isembayo, kye "ekiseera kye." Ekiseera eky'obunnabbi ekikwatagana ne Loma, kye kivumbula kiki Loma kye kiri era ani Loma ye.

We will continue this study in the next article.

Tujja kugenda mu maaso n’okunoonyereza kuno mu kiwandiiko ekiddako.

> “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.

> Omutume Pawulo, mu bbaluwa ye ey’okubiri eri Abatesalonika, yalagula okuvunnuka okunene okwali kujja okuleetera okuteekebwawo kw’obuyinza bwa Papa. Yategeeza nti olunaku lwa Kristo terujja, ‘wabula okusooka wabeewo okuvunnuka, era omusajja w’ekibi abikkulibwe, omwana w’okuzikirira; awaganya era yeegulumiza okusinga byonna ebyayitibwa Katonda oba ebyasinzibwa; okutuuka n’okutuula mu yeekaalu ya Katonda nga yeefuula Katonda, nga yeeraga nti ye Katonda.’ Era okusingawo, omutume alabula baganda be nti, ‘ekyama eky’obutali butuukirivu kikola dda.’ 2 Abatesalonika 2:3, 4, 7. Ne mu kiseera ekyo ekyasooka ennyo, yalaba ebisobi nga biyiŋirira mpola mpola mu Kkanisa, ebyanditegesezza ekkubo ery’okukulaakulana kw’obuyinza bwa Papa.

> “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.

> Mpola mpola, olubereberye mu kyama n'obusirigina, era bwe kyeyongeranga amaanyi ne kifunanga okufuga ebirowoozo by'abantu ne kyeyolekera mu lwatu, 'ekyama eky'obujeemu' kyatambuliza mu maaso omulimu gwakyo ogw'obulimba n'ogw'okutukana. Kumpi nga tekimanyikika, empisa z'obupagani zaasanga ekkubo ne ziyingira mu Ekkanisa ey'ObuKristu. Omwoyo ogw'okuteeseganya n'okwefaananyiriza gwakomezebwako okumala akaseera olw'obuyigganyo obukambwe bwe Kanisa yaggumira mu mirembe gy'obupagani. Naye bwe wayimirira obuyigganyo, ne ObuKristu ne buyingira mu mbuga n'amapalasi g'abakabaka, Ekkanisa n'ateeka ku lusegere obulambulukufu obw'obuwombeefu bwa Kristo n'abatume be, n'eyambala obujaguza n'amalala g'abasaseredooti n'abafuzi b'abapagani; era mu kifo ky'ebiragiro bya Katonda n'ateekawo endowooza z'abantu n'ennono zaabwe. Okukyuka kwa linnya kwa Konstantino, mu ntandikwa y'ekyasa eky'okuna, kwaleeta essanyu lingi; era ensi, nga yeekisizza mu kifaananyi ky'obutuukirivu, ne yingira mu Ekkanisa. Olwo omulimu gw'okwononebwa ne gweyongera mangu. Obupagani, wadde nga bulabika ng'bumaliddwaawo, ne bufuuka omuwangazi. Omwoyo gw'obupagani gwafuga Ekkanisa. Enjigiriza zaabwo, emikolo, n'emizizo byagattibwa mu kukkiriza n'okusinza kw'abo abeeyita abagoberezi 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.

> Okutabaganya kuno wakati w'obupagani n'Obukristaayo kwaviirako okukulaakulana kwa 'omusajja w'ekibi' eyalagaanibwa mu bubaka bw'obunnabbi ng'awakanya era yeeyimusa okusinga Katonda. Eyo nkola ennene ennyo ey'eddiini ey'obulimba kye kikolwa eky'obukugu ekisinga okulaga obuyinza bwa Sitaani - kikujjukizo ky'okugezaako kwe okutuula ku ntebe y'obwakabaka n'afuge ensi nga bwe ayagala. Obutakkaanya Obukulu, 49, 50.

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