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# Rome Establishes the Vision - Number Five

Roma Inosimbisa Chiratidzo – Nhamba Shanu

Unveiling the Repeated Prophetic Controversies in Adventism: Understanding the Robbers of Thy People

Kuvhura Makakatanwa eChiporofita Anodzokororwa muAdventism: Kunzwisisa Mbavha dzeVanhu Vako

Author

Jeff Pippenger

Published

August 9, 2024

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In the last article we identified six prophetic lines of controversy which have occurred in the history of Adventism from the Millerite time period until the present day. I contend the first and the last controversy over the “robbers of thy people” in verse fourteen of Daniel chapter eleven are prophetically identical. The Millerites understood the “robbers” to be Rome, and the Protestants taught the “robbers” were a Syrian king named Antiochus Epiphanes.

Mučinyorwa chapfuura takaona mitsara mitanhatu yechiporofita yokukakavara yakaitika munhoroondo yeAdventism kubva panguva yevaMillerite kusvikira nanhasi. Ndinotsigira kuti kukakavara kwekutanga nekwekupedzisira pamusoro pe“mbavha dzevanhu vako” mundima yegumi neina yaDanieri chitsauko chegumi neimwe kwakafanana pachiporofita. VaMillerite vainzwisisa kuti “mbavha” vaiva Roma, uye maPurotesitendi vaidzidzisa kuti “mbavha” vaiva mambo weSiria ainzi Antiochus Epiphanes.

> 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.

> Uye panguva idzodzo vazhinji vachamukira mambo wezasi; navaporofita venyu vanopamba vachazvikudza kuti vasimbise chiratidzo; asi vachawira pasi. Danieri 11:14.

Beginning in verse ten, and continuing through verse fifteen a warfare between the kingdoms of Egypt and Syria is represented. Egypt is the king of the south in the passage, and the Syrian king is represented as the king of the north. Verse ten identifies what the historians call the beginning of the Fourth Syrian war in 219 BC, verses eleven and twelve represent the battle of Raphia in 217 BC, and its aftermath. Then verses thirteen through fifteen identify the battle of Panium in 200 BC. In verses ten through fifteen the Syrian king is Antiochus Magnus, ruler of the Seleucid Empire.

Kubva pandima regumi, uye zvichipfuurira kusvika pandima gumi neshanu, panomiririrwa hondo pakati poushe hweIjipiti nehweSiria. Ijipiti ndiye mambo wokumaodzanyemba mundima iyi, uye mambo weSiria anomiririrwa samambo wokumusoro. Pandima regumi panoratidza izvo vanyori venhoroondo vanoti ndiko kutanga kweHondo yeChina yeSiria muna 219 BC; pandima gumi neimwe negumi nembiri zvinomiririra hondo yeRafia muna 217 BC, nezvakazoitevera. Zvino pandima gumi nenhatu kusvika gumi neshanu panoratidza hondo yePanium muna 200 BC. Mundima regumi kusvika gumi neshanu, mambo weSiria ndiAntioko Magnus, mutongi weHumambo hweSeleucid.

Verse ten represents the history when Antiochus Magnus begins a war to regain territory that was taken from the Seleucid kingdom years before. In the verse he regains the lost territory in 219 BC, but he temporarily ceases his aggressions, and seeks to regroup his military strength. He had regained control of the lost territory, and made it all the way to the border of Egypt, the southern kingdom ruled by the Ptolemy dynasty. Between 219 BC and 217 BC, both the king of the south and the king of the north made plans for the approaching battle of Raphia.

Ndime ya khumi ikuyimira mbiri ya nthawi imene Antiochus Magnus anayamba nkhondo yobwezeretsanso dera limene linali litatengedwa kuchokera ku ufumu wa Aseleukasi zaka zambiri m’mbuyomo. M’ndimeyo akubwezeretsanso dera lotayikalo mu 219 BC, koma kwa kanthawi amaleka ziwawa zake, ndipo afunafuna kusonkhanitsanso mphamvu zake zankhondo. Anali atabwezeretsanso ulamuliro pa dera lotayikalo, ndipo anafika mpaka kumalire a Igupto, ufumu wakumwera wolamulidwa ndi mzera wa a Ptolemy. Pakati pa 219 BC ndi 217 BC, onse mfumu ya kumwera ndi mfumu ya kumpoto anapanga malingaliro okonzekera nkhondo ya Raphia imene inkayandikira.

The battle of Raphia took place in 217 BC, and the southern kingdom of Egypt, ruled by Ptolemy prevailed over the Syrian king Antiochus Magnus, king of the north in the prophetic passage. Then in verses thirteen through fifteen, seventeen years later in 200 BC, Antiochus Magnus, who had then formed an alliance with Philip of Macedon engaged Egypt in the battle of Panium. The southern kingdom of Egypt then had a child king of five or six years old, and Antiochus Magnis and Philip could not resist taking advantage of the child king of Egypt, and Antiochus Magnus prevailed in the battle of Panium. The three verses that represent the battle of Panium contain verse fourteen, where a new power is introduced into the prophetic narrative.

Hondo yeRafiya yakaitika muna 217 BC, uye ushe hwezasi hweIjipiti, hwaitongwa naPtolemy, ndihwo hwakakunda mambo weSiriya Antiochus Magnus, iye mambo wokumusoro mundima iyoyo yechiporofita. Zvino mundima yegumi nenhatu kusvika yegumi neshanu, makore gumi nemanomwe gare gare muna 200 BC, Antiochus Magnus, uyo panguva iyoyo akanga aumba mubatanidzwa naFiripi weMasedhonia, akarwa neIjipiti muhondo yePanium. Panguva iyoyo ushe hwezasi hweIjipiti hwakanga hune mambo achiri mwana wemakore mashanu kana matanhatu, uye Antiochus Magnus naFiripi vakatadza kurega kushandisa mukana wemambo mwana weIjipiti; uye Antiochus Magnus akakunda muhondo yePanium. Ndima nhatu dzinomiririra hondo yePanium dzinosanganisira ndima yegumi neina, umo simba idzva rinounzwa munyaya yechiporofita.

The robbers of thy people are a different power than the Egyptian king of the south, or the Seleucid king of the north, or Philip the Macedonian ruler. The Millerites recognized that Rome is the robbers of thy people. One of the Hebrew root words that is translated as “robbers,” means breaker. Pagan Rome is represented in prophecy as the power who would break in pieces.

Abaphangi babantu bakho bangamandla ahlukile kunenkosi yaseGibhithe yaseningizimu, noma inkosi yamaSeleucid yasenyakatho, noma uFiliphu umbusi waseMakedoniya. AmaMillerite aqaphela ukuthi iRoma iyibo abaphangi babantu bakho. Elinye lamagama empande yesiHeberu elihunyushwa ngokuthi “abaphangi,” lisho umphulaphuli. IRoma yobuhedeni imelwe esiprofethweni njengamandla ayeyakuphula abe yizicucu.

> After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns. Daniel 7:7.

> Pashure paizvozvo ndakaona muzviratidzo zvousiku, zvino tarirai, chikara chechina, chinotyisa uye chinovhundutsa, chine simba guru kwazvo; uye chakanga chine mazino makuru esimbi: chakadya chikapwanya-pwanya, chikatsika zvakasara netsoka dzacho; uye chakanga chakasiyana nezvikara zvose zvakanga zviri pamberi pacho; uye chakanga chine nyanga gumi. Danieri 7:7.

When Uriah Smith comments on the robbers, he quotes a historian who points out that robbers represent breakers.

Uriah Smith paanotaura pamusoro pemakororo, anokora mashoko omunyori wenhoroondo anoratidza kuti makororo anomirira vaputsi.

> “A new power is now introduced,—‘the robbers of thy people;’ literally, says Bishop Newton, ‘the breakers of thy people.’ Far away on the banks of the Tiber, a kingdom had been nourishing itself with ambitious projects and dark designs. Small and weak at first, it grew with marvelous rapidity in strength and vigor, reaching out cautiously here and there to try its prowess, and test the vigor of its warlike arm, till, conscious of its power, it boldly reared its head among the nations of the earth, and seized with invincible hand the helm of their affairs. Henceforth the name of Rome stands upon the historic page, destined for long ages to control the affairs of the world, and exert a mighty influence among the nations even to the end of time.

> “දැන් නව බලයක් හඳුන්වා දෙනු ලැබේ,—‘ඔබේ ජනතාවගේ කොල්ලකාරයෝ;’ සත්‍ය වශයෙන්ම, බිෂප් නිව්ටන් පවසන පරිදි, ‘ඔබේ ජනතාවගේ බිඳදමන්නෝ’ ය. ටයිබර් නදියේ ඉවුරු දුරස්ථ ප්‍රදේශවල, උද්යෝගාකांක්ෂී යෝජනා සහ අඳුරු අභිප්‍රායන්ගෙන් තමා පෝෂණය කරගනිමින් තිබූ රාජ්‍යයක් පැවතිණි. ආරම්භයේදී කුඩාද දුර්වලද වූ එය, අරුමපුදුම වේගයකින් බලයෙන් හා ප්‍රාණවත්භාවයෙන් වැඩිවෙමින්, මෙතැනින් එතැනට සැලකිල්ලෙන් අත දිගු කරමින් තම ශක්තිය පරීක්ෂා කිරීමටත්, තම සටන්කාමී බාහුවේ ප්‍රබලතාව විමසා බැලීමටත් කටයුතු කළේය; ඉන්පසු, තම බලය පිළිබඳ සම්පූර්ණ සචේතනභාවයට පත්ව, එය නිර්භීතව භූමියේ ජාතීන් අතර තම ශීර්ෂය උස්සා, ඔවුන්ගේ කාර්යයන්ගේ නාවික සුක්කානම අජේය හස්තයකින් අල්ලාගත්තේය. එතැන් පටන් රෝමය යන නාමය ඉතිහාසයේ පිටුව මත ප්‍රකාශිතව සිටියි; දිගු යුග ගණනාවක් ලෝක කටයුතු පාලනය කිරීමටත්, කාලයේ අවසානය දක්වාම ජාතීන් අතර බලවත් බලපෑමක් ක්‍රියාත්මක කිරීමටත් නියමිතව.”

> “Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.” Uriah Smith, Daniel and Revelation, 257.

> “Roma rakataura; uye Siria neMakedhonia zvakakurumidza kuona kuti chimiro chehope dzazvo chakanga chava kushanduka. VaRoma vakapindira vachimiririra mambo muduku weEgipita, vakatsunga kuti adzivirirwe pakuparadzwa kwakanga kwarongerwa naAntiokosi naFiripi. Iri rakanga riri gore ra200 BC, uye kwaiva kumwe kwekupindira kwekutanga kwakakosha kweVaRoma munyaya dzeSiria neEgipita.” Uriah Smith, Daniel and Revelation, 257.

The prediction set forth in the verses was fulfilled in roughly twenty years from 219 BC unto 200 BC, but the prophets speak more about the last days than the days in which they lived.

Utabiri uliowekwa katika mistari hiyo ulitimia katika muda wa takriban miaka ishirini kuanzia 219 KK hadi 200 KK, lakini manabii hunena zaidi kuhusu siku za mwisho kuliko siku walizoishi ndani yake.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Mumwe nomumwe wavamuporofita vekare akataura zvishoma pamusoro penguva yavo pachavo kupfuura pamusoro penguva yedu, zvekuti kuporofita kwavo kunoshanda kwatiri. ‘Zvino zvinhu izvi zvose zvakaitika kwavari kuti zvive mienzaniso; uye zvakanyorwa kuti zvitiyambire isu, avo vakasvikirwa nokuguma kwenyika.’ 1 VaKorinte 10:11. ‘Havana kushumira ivo pachavo, asi isu, pazvinhu izvo zvino zvakaparidzwa kwamuri naivo vakakuparidzirai evhangeri noMweya Mutsvene wakatumwa kubva kudenga; zvinhu izvo ngirozi dzinoshuva kutarira mazviri.’ 1 Petro 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Bhayibheri rakaunganidza nokusungira pamwe chete fuma dzaro nokuda kwechizvarwa chino chokupedzisira. Zviitiko zvikuru zvose nemabasa ose akakomba enhoroondo yeTestamende Yekare zvakanga zviri, uye zviri, kuzvidzokorora muchechi mumazuva ano okupedzisira.” Selected Messages, book 3, 338, 339.

Although Daniel did not live in the twenty-year time period we are considering, inspiration through the writings of Sister White informs is that much of the history recorded in Daniel eleven is to be repeated in the final fulfillment of Daniel eleven.

Kunyangwe Danieri asina kurarama mukati menguva yemakore makumi maviri yatiri kutarisa, kufemerwa kunowanikwa kubudikidza nezvinyorwa zvaSister White kunotizivisa kuti chikamu chikuru chenhau yakanyorwa muna Danieri chitsauko 11 chichadzokororwa mukuzadzikiswa kwekupedzisira kwaDanieri 11.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

> “Hatina nguva yokutambisa. Nguva dzokutambudzika dziri pamberi pedu. Nyika yava kuzununguswa nomweya wehondo. Nenguva isipi zviitiko zvokutambudzika zvakataurwa muuporofita zvichaitika. Uporofita huri muchitsauko chegumi nechimwe chaDhanieri hwatosvika pedyo nokuzadzika kwahwo kwakakwana. Zvakawanda zvenhoroondo zvakatoitika mukuzadziswa kwouporofita uhwu zvichadzokororwa.” Manuscript Releases, number 13, 394.

Verses ten through fifteen of Daniel eleven represent the history of the last days which leads up to the soon-coming Sunday law, for verse sixteen identifies when Rome, for the first time, conquered the “glorious land.”

Mavhesi gumi kusvika gumi neshanu aDhanieri chitsauko 11 anomiririra nhoroondo yemazuva okupedzisira inotungamirira kusvikira kumurayiro weSvondo uri kuuya nokukurumidza, nokuti vhesi 16 inoratidza nguva yakatanga Roma, kekutanga, kukunda “nyika inobwinya.”

> 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. Daniel 11:16.

> Asi iye anouya kuzomurwisa achaita sezvaanoda iye pachake, uye hakuna achamira pamberi pake; uye achamira munyika inobwinya, iyo ichaparadzwa noruoko rwake. Danieri 11:16.

Daniel employs the expression “glorious land” twice in his writings. The first is verse sixteen, when literal pagan Rome conquered the literal glorious land of Judah.

Daniyyel lekhune cómolo “ine wey de fine pass” ugwali ugwali pee ǹgwè a kwəra. Anya ɔ̀yi a wɔ vese tin, tɛ̀ literal pagan Rome jì literal ine wey de fine pass wey be Judah.

> “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.

> “Kunyange zvazvo Ijipiti yakanga isingagoni kumira pamberi paAndiyokasi, mambo wokumusoro, Andiyokasiwo akanga asingagoni kumira pamberi pevaRoma, avo zvino vakamukira. Pakanga pasisina humambo hwakanga huchikwanisa kuramba simba iri raikwira. Siriya yakakundwa, ikawedzerwa kuhushe hweRoma, apo Pompei, BC 65, akatorera Andiyokasi Asiaticus zvinhu zvake, akaderedza Siriya kuti rive dunhu reRoma.”

> “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.” Uriah Smith, Daniel and Revelation, 259.

> “Panguva imwe cheteyo simba iroro raifanirawo kumira muNyika Tsvene, roiparadza. Roma yakabatana nevanhu vaMwari, vaJudha, nechisungo chekubatana, muna BC 162, kubva pazuva iroro ichibva yava nenzvimbo yakakosha mukarenda yechiporofita. Kunyange zvakadaro, haina kuwana hutongi pamusoro peJudhea nokukunda kwehondo chaiko kusvikira muna BC 63; uye ipapo nenzira inotevera.” Uriah Smith, Daniel and Revelation, 259.

The other verse where Daniel employs the “glorious land” is in verse forty-one.

Ndima imbi apo Danieri anoshandisa mashoko okuti “nyika inobwinya” iri pandima makumi mana neimwe.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Iye achapindawo munyika inobwinya, uye nyika zhinji dzichaparadzwa; asi ava ndivo vachapunyuka kubva muruoko rwake, ivo Edhomu, naMoabhu, navakuru vavana vaAmoni. Daniel 11:41.

Verse forty-one of course follows verse forty, and verse forty begins with the words “and at the time of the end.” In The Great Controversy, Sister White identifies 1798 as the “time of the end,” so verse forty-one is identifying history that follows after the time of the end in 1798.

Ndime ya makumi mana na imwe, hongu, inotevera ndima ya makumi mana, uye ndima ya makumi mana inotanga namashoko okuti, “uye panguva yokuguma.” Mubhuku rinonzi *The Great Controversy*, Hanzvadzi White vanozivisa 1798 se“nguva yokuguma,” saka ndima ya makumi mana na imwe iri kuzivisa nhoroondo inotevera pashure penguva yokuguma muna 1798.

> “But at the time of the end, says the prophet, “Many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4. . . . Since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.

> “එහෙත් අන්ත කාලයේදී, නබිවරයා කියන්නේ, ‘බොහෝ දෙනා මෙතැනින් එතැනට දිව යති, දැනුමද වැඩිවන්නේය’ යන්නයි.” දානියෙල් 12:4.... 1798 සිට දානියෙල්ගේ පොත මුද්‍රා විවෘත කරනු ලැබ ඇති බැවින්, අනාවැකි පිළිබඳ දැනුම වැඩි වී ඇත, සහ විනිශ්චය සමීප බව දක්වන ගැඹුරු පණිවුඩය බොහෝ දෙනා විසින් ප්‍රකාශ කර ඇත.” The Great Controversy, 356.

The glorious land of verse forty-one is not literal ancient Judah of old, but spiritual modern Judah. The United States is spiritual modern Judah, and verse forty-one is identifying the soon-coming Sunday law in the United States.

Nchi tukufu ya mstari wa arobaini na moja si Yuda ya kale ya kihalisi ya zamani, bali ni Yuda ya kisasa ya kiroho. Marekani ndiyo Yuda ya kisasa ya kiroho, na mstari wa arobaini na moja unabainisha sheria ya Jumapili inayokaribia kuja nchini Marekani.

> Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.

> Zvisinei, hachisi icho chaiva chomweya pakutanga, asi icho chiri chechisikirwo; uye shure kwaizvozvo icho chiri chomweya. 1 Vakorinde 15:46.

That Sunday law is typified by verse sixteen, for “much of the history that has taken place” in the fulfillment of Daniel eleven is to be repeated. Verses ten through fifteen in the last days, represents the history preceding and leading up to the Sunday law.

Mutemo weSvondo iwoyo unofananidzirwa nendima yegumi nenhanhatu, nokuti “zvakawanda zvenhoroondo zvakaitika” mukuzadziswa kwaDhanieri gumi neimwe zvinofanira kudzokororwa. Ndima dzegumi kusvika pagumi neshanu mumazuva okupedzisira dzinomiririra nhoroondo inotangira ipapo ichitungamirira kusvikira pamutemo weSvondo.

The king of the north in those five verses, as well as the king of the south who were fulfilled by the Seleucid king Antiochus Magnus and the Egyptian kings of the Ptolemaic kingdom, typify powers that are the focus of the history that leads to the soon-coming Sunday law. These verses identify the history of the movement of the one hundred and forty-four thousand, for verse ten identifies the collapse of the Soviet Union in 1989, and verse sixteen the soon-coming Sunday law.

Mambo wokumusoro ari mumavhesi mashanu iwayo, pamwe chete namambo wokumaodzanyemba, avo vakazadzikiswa namambo weSeleucid Antiochus Magnus nemadzimambo eEjipiti ehumambo hwePtolemaic, vanofananidzira masimba ari musimboti wenhoroondo inotungamirira kumutemo weSvondo uri kuuya nokukurumidza. Mavhesi aya anoratidza nhoroondo yesangano revane zviuru zana namakumi mana nezvina, nokuti ndima yegumi inoratidza kuparara kweSoviet Union muna 1989, uye ndima yegumi nenhanhatu mutemo weSvondo uri kuuya nokukurumidza.

Christ emphasizes these verses by aligning verse ten with verse forty and verse sixteen with verse forty-one. The direct reference to the literal glorious land which typifies the spiritual glorious land of verse forty-one is the end of the six verses, and verse ten is the beginning.

Kristu anosimbisa mavhesi aya nokufananidza vhesi regumi nevhesi remakumi mana, uye vhesi regumi nenhanhatu nevhesi remakumi mana nerimwe. Kureva kwakananga kunyika chaiyo inobwinya, iyo inomiririra nyika yomweya inobwinya yevhesi remakumi mana nerimwe, ndiko kuguma kwemavhesi matanhatu aya, uye vhesi regumi ndiko kutanga kwawo.

Just as Christ made sure verse sixteen has a direct connection with verse forty-one, and so too, verse ten has a direct connection with verse forty. The expression in verse ten “overflow, and pass through,” is the identical Hebrew phrase that is translated as “overflow and pass over,” in verse forty. The phrase is only found one other place in the Scriptures, but it is translated a little differently than verse ten and verse forty. Still, it is the same Hebrew phrase.

Sezvakaita Kristu nechokwadi chokuti ndima yegumi nenhanhatu ine kubatana kwakananga nendima yemakumi mana neimwe, saizvozvowo ndima yegumi ine kubatana kwakananga nendima yemakumi mana. Chirevo chiri mundima yegumi chokuti “kufashukira, nokuyambuka,” ndicho chirevo chimwe chete chechiHebheru chinoshandurwa kuti “kufashukira nokupfuura napamusoro,” mundima yemakumi mana. Chirevo ichi chinongowanikwa mune imwezve nzvimbo chete muMagwaro, asi chinoshandurwa zvakasiyana zvishoma pane zviri mundima yegumi nendima yemakumi mana. Kunyange zvakadaro, ndicho chirevo chimwe chete chechiHebheru.

> And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.

> Na uyo achapfuura nomuJudha; achafashukira nokupfachukira, achasvika kunyange pamutsipa; uye kutambanuka kwamapapiro ake kuchazadza upamhi hwenyika yako, iwe Emanueri. Isaya 8:8.

Isaiah’s “overflow and go over,” is the same as verse ten’s “overflow, and pass through,” and verse forty’s “overflow and pass over.” More than this, each of the three verses are describing an attack from the king of the north upon the king of the south. In Isaiah, the northern king of Assyria, Sennacherib, was attacking Judah, the southern kingdom of Israel. In verse ten Antiochus Magnus, the northern king of the Seleucid Empire was attacking the southern kingdom of Egypt. In verse forty, the king of the north, the papal power, who had received a deadly wound at the beginning of verse forty, was attacking the southern atheistic power of the Soviet Union. Each verse represents the same prophetic structure of a conflict between the kings of the north and south, and in each verse the northern king “overflows and passes over.”

Mubhuku raIsaya rokuti “uchafashukira nokupfuura,” ndihwo humwe chete nezviri mundima yegumi zvinoti “achafashukira, akapfuura,” uye nezviri mundima yemakumi mana zvinoti “achafashukira akapfuura.” Kupfuurirazve, imwe neimwe yendima nhatu idzi iri kutsanangura kurwiswa kunoitwa namambo wokumusoro achirwa namambo wokumaodzanyemba. Muna Isaya, mambo wokumusoro weAsiriya, Senakeribhi, akanga achirwisa Judha, humambo hwokumaodzanyemba hwaIsraeri. Mundima yegumi, Antiokhasi Magnus, mambo wokumusoro weHumambo hweSeleucid, akanga achirwisa humambo hwokumaodzanyemba hweIjipiti. Mundima yemakumi mana, mambo wokumusoro, simba rapapa, rakanga ragamuchira ronda rinouraya pakutanga kwendima yemakumi mana, akanga achirwisa simba rokumaodzanyemba risingatendi kuna Mwari reSoviet Union. Ndima imwe neimwe inomiririra chimiro chimwe chete chouprofita chokukakavadzana pakati pamadzimambo okumusoro nokumaodzanyemba, uye mundima imwe neimwe mambo wokumusoro “anofashukira akapfuura.”

Isaiah’s testimony and verse ten both identify that when the northern king attacks he ceases before entering into the capital of the southern kingdom. Sennacherib brought his warfare to the walls of Jerusalem, and no further. In 219 BC, Antiochus Magnus came to the border of Egypt and stopped. Then he lost the battle of Raphia that occurred two years later in 217 BC. Sennacherib came to the walls of Jerusalem and lost the battle as God intervened.

Ubufakazi bwa Yesaya n’umurongo wa cumi byombi bigaragaza ko igihe umwami w’i majyaruguru atera, ahagarara atarinjira mu murwa mukuru w’ubwami bw’i majyepfo. Senakeribu yazanye intambara ye kugera ku nkike za Yerusalemu, ntiyakomeza kurenga aho. Mu mwaka wa 219 mbere ya Kristo, Antiyokusi Magnusi yageze ku mupaka wa Egiputa arahagarara. Hanyuma atsindwa mu ntambara ya Raphia yabaye nyuma y’imyaka ibiri, mu mwaka wa 217 mbere ya Kristo. Senakeribu yageze ku nkike za Yerusalemu maze atsindwa muri iyo ntambara ubwo Imana yatabaraga.

> Therefore thus saith the Lord concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shield, nor cast a bank against it. By the way that he came, by the same shall he return, and shall not come into this city, saith the Lord. For I will defend this city, to save it, for mine own sake, and for my servant David’s sake. And it came to pass that night, that the angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses. So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword: and they escaped into the land of Armenia. And Esarhaddon his son reigned in his stead. 2 Kings 19:32–37.

> Nokudaro Jehovha anotaura seizvi pamusoro pamambo weAsiriya: Haangapindi muguta iri, uye haangapfuri museve imomo, kana kuuya pamberi paro nenhovo, kana kuvakira chikomo chokurirwa pamusoro paro. Nenzira yaakauya nayo, ndiyo yaachadzokera nayo; uye haangapindi muguta iri, ndizvo zvinotaura Jehovha. Nokuti ndichadzivirira guta iri, kuti ndiriponese, nokuda kwangu pachangu, uye nokuda kwaDhavhidhi muranda wangu. Zvino zvakaitika usiku ihwohwo kuti mutumwa waJehovha akabuda, akarova mumusasa wavaAsiriya zviuru zana namakumi masere nezvishanu; uye vakati vamuka mangwanani-ngwanani, tarira, vakanga vari zvitunha zvose zvakafa. Naizvozvo Senakeribhi mambo weAsiriya akabva, akaenda akadzokera, akandogara paNinevhe. Zvino zvakaitika, paakanga achinamata mumba maNisroki mwari wake, kuti Adhiramereki naSharezeri vanakomana vake vakamuuraya nomunondo; vakatizira kunyika yeArmenia. Uye Esari-hadhoni mwanakomana wake akamutevera pakutonga. 2 Madzimambo 19:32–37.

In 1989, the king of the north swept away the Soviet Union, but he did not overcome the capital of the Soviet Union. Russia was left standing. The next battle, typified in verses eleven and twelve, was the battle of Raphia, which was also typified by the overthrow of Sennacherib’s army and his subsequent death which identifies a victory for the southern king, which was Judah in the testimony of Sennacherib, and Raphia in the testimony of Antiochus Magnus.

Muna 1989, mambo wokumusoro akakukura Soviet Union, asi haana kukunda guta guru reSoviet Union. Russia yakasiyiwa ichakamira. Hondo yakatevera, yakafananidzirwa mundima yegumi neimwe negumi nembiri, yaiva hondo yeRaphia, iyo yakafananidzirwawo nokuparadzwa kweuto raSaniheribhi uye norufu rwake rwakazotevera, izvo zvinoratidza kukunda kwamambo wokumaodzanyemba, uyo aiva Judha muchapupu chaSaniheribhi, uye Raphia muchapupu chaAntiochus Magnus.

Verse ten provides a direct connection to verse forty and verse sixteen provides a direct connection with verse forty-one. Verses ten through sixteen represent the history of 1989 unto the Sunday law. The verse represents a hidden history in verse forty that begins with the collapse of the Soviet Union in 1989 and continues unto the Sunday law. Verse ten also directly connects the “seven times” of Leviticus twenty-six to the hidden history, but that line of truth is outside what we are here setting forth.

Vhesi yegumi rinopa kubatana kwakananga nevhasi makumi mana, uye vhesi gumi nenhanhatu rinopa kubatana kwakananga nevhasi makumi mana nerimwe. Mavhesi gumi kusvika kugumi nenhanhatu anomiririra nhoroondo kubva muna 1989 kusvikira kuMutemo weSvondo. Vhesi iri rinomiririra nhoroondo yakavanzika iri muvhesi makumi mana, inotanga nekuputsika kweSoviet Union muna 1989 uye inoenderera mberi kusvikira kuMutemo weSvondo. Vhesi yegumi rinobatanidzawo zvakananga “nguva nomwe” dzaRevhitiko makumi maviri nenhanhatu nenhoroondo yakavanzika, asi mutsetse iwoyo wechokwadi uri kunze kwezvatiri pano kuisa pachena.

In Millerite history the first of six primary controversies within Adventism concerning the correct identification of Rome occurred, and it was over who the robbers of verse fourteen represented. The Protestants held they represented Antiochus Epiphanes, and the Millerites identified them as Rome. In the last controversy of Adventism concerning the correct identification of Rome it is also over the robbers of verse fourteen. One class, represented by the Millerites, is upholding the foundational understanding of the Millerites, which was endorsed by the Spirit of Prophecy.

Mune nhoroondo yeMillerite ndipo pakatanga yekutanga yezvibvumirano zvikuru zvitanhatu mukati meAdventism pamusoro pekuzivikanwa kwakarurama kweRoma, uye yaiva pamusoro pokuti mbavha dzendima yegumi neina dzaimirira ani. MaPurotesitendi vakatsinhira kuti dzaimirira Antiochus Epiphanes, uye vaMillerite vakadzizivisa seRoma. Mukukakavadzana kwekupedzisira kweAdventism pamusoro pekuzivikanwa kwakarurama kweRoma, nyaya yacho iriwo pamusoro pembavha dzendima yegumi neina. Rimwe boka, rinomiririrwa nevaMillerite, riri kusimudzira kunzwisisa kwekutanga kwevaMillerite, kwakabvumidzwa noMweya woUprofita.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> “Ndzi vonile leswaku chati ya 1843 a yi kongomisiwa hi voko ra Hosi, naswona a yi nga fanelanga ku cincetiwa; leswaku tinhlayo a ti ri hilaha Yena a a lava ha kona; leswaku voko ra Yena a ri ehenhla ka yona naswona ri fihlele xihoxo eka tin’wana ta tinhlayo, leswaku ku nga vi na loyi a a nga xi vona, ku kondza voko ra Yena ri susiwa.” Early Writings, 74.

That sacred chart identifies the controversy with the notation of 164 BC.

Chati takatifu hicho kinatambua pambano hilo kwa dokezo la mwaka 164 KK.

> “164 Death of Antiochus Epiphanes, who of course, stood not up against the Prince of Princes, as he had been 164 yrs. dead before the Prince of Princes was born.”

> “164 rufu rwaAntiochus Epiphanes, uyo, chokwadi, haana kumukira Muchinda wamachinda, sezvo akanga ava nemakore 164 afa Muchinda wamachinda asati aberekwa.”

The reference of that controversy upon the sacred chart represents the only truth represented upon the sacred chart that is not based upon a prophetic passage from God’s Word. In doing so it identifies a waymark, not of biblical history, but of Advent history, and “it should not be altered,” for the controversy identifies how the prophetic vision is established. To reject that foundational truth is to simultaneously reject the authority of the Spirit of Prophecy’s endorsement of the sacred chart.

Inkomba yalo mbambano esechathini esingcwele imele iqiniso lodwa elimelelwe esechathini esingcwele elingasekelwanga esiqeshini sesiprofetho esivela eZwini likaNkulunkulu. Ngokwenza kanjalo iveza uphawu lwendlela, hhayi lomlando weBhayibheli, kodwa lomlando wama-Advent, futhi “akufanele luguqulwe,” ngoba leyo mbambano ikhomba indlela umbono wesiprofetho omiswa ngayo. Ukwenqaba lelo qiniso eliyisisekelo kungukwenqaba ngesikhathi esisodwa igunya lokuvuma koMoya Wesiprofetho ngesicha esingcwele.

> “The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, book 2, 78.

> “Jokofuromu bya nyuma kabisa bya Shetani vitakuwa kufanya ushuhuda wa Roho wa Mungu ukose nguvu na matokeo yake. ‘Pasipo maono, watu huangamia’ (Mithali 29:18). Shetani atatenda kwa hila nyingi, kwa njia mbalimbali na kupitia vyombo tofauti, ili kuitikisa imani ya watu wa Mungu waliosalia katika ushuhuda wa kweli. Ataingiza maono ya uongo ili kupotosha, naye atachanganya uongo na kweli, na hivyo kuwachukiza watu kiasi kwamba watahesabu kila kitu kinachoitwa maono kuwa ni aina fulani ya ushupavu wa kidini; lakini roho zilizo zaaminifu, kwa kulinganisha yaliyo ya uongo na yaliyo ya kweli, zitawezeshwa kutofautisha kati yake.” Selected Messages, kitabu cha 2, 78.

The last controversy of “the robbers of thy people”, is the same as the first, and without an understanding of the symbol which establishes the vision, “the people perish.” They “perish” because they “make of none effect the testimony of the Spirit of God.”

Gakava rekupedzisira ra“vapambi vavanhu vako,” rakafanana nerokutanga, uye pasina kunzwisisa chiratidzo chinosimbisa chiono, “vanhu vanoparara.” “Vanoparara” nokuti “vanoita kuti uchapupu hwoMweya waMwari hushaye simba.”

The other class claims that the United States is represented as the robbers of verse fourteen. That class is unable or unwilling to see that Antiochus Magnus in verses ten through fifteen represents the United States. Just as the Protestants of Millerite history claimed the robbers were Antiochus, the class who is unwilling to see identifies the robbers as the power (the United States) that is typified by Antiochus.

Chikamu chimwe chinoti United States inomiririrwa sevapambi vepandima yegumi nemana. Chikamu ichocho hachikwanisi kana kuti hachidi kuona kuti Antiochus Magnus, mundima yegumi kusvika yegumi neshanu, anomiririra United States. Sezvakangoita maPurotesitendi enhoroondo yeMillerite avo vakati vapambi vaiva Antiochus, chikamu chisingadi kuona chinozivisa vapambi sesimba (United States) rinofananidzirwa naAntiochus.

Sennacherib’s attack upon Judah that reached to the capital, Jerusalem, and that failed, was led by Sennacherib’s general, the Rabshakeh.

Kurwiswa kwaSenakeribhi paJudha kwakasvika kuguta guru, Jerusarema, asi kukakundikana, kwakatungamirirwa nemukuru wehondo waSenakeribhi, Rabhasheki.

> Now therefore, I pray thee, give pledges to my lord the king of Assyria, and I will deliver thee two thousand horses, if thou be able on thy part to set riders upon them. How then wilt thou turn away the face of one captain of the least of my master’s servants, and put thy trust on Egypt for chariots and for horsemen? Am I now come up without the Lord against this place to destroy it? The Lord said to me, Go up against this land, and destroy it. Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rabshakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand it: and talk not with us in the Jews’ language in the ears of the people that are on the wall. But Rabshakeh said unto them, Hath my master sent me to thy master, and to thee, to speak these words? hath he not sent me to the men which sit on the wall, that they may eat their own dung, and drink their own piss with you? Then Rabshakeh stood and cried with a loud voice in the Jews’ language, and spake, saying, Hear the word of the great king, the king of Assyria. 2 Kings 18:23–28.

> “Chino, saka ndinokukumbirai kuti muite chibvumirano nashe wangu, mambo weAsiriya; ini ndichakupai mabhiza ane zviuru zviviri, kana imi muchikwanisa, kurutivi rwenyu, kuaisa vatasvi. Zvino mungadzosera seiko shure chiso chomukuru mumwe chete, kunyange ari pakati pevaduku vavaranda vashe wangu, muchivimba neIjipiti nokuda kwengoro dzehondo uye navatasvi vamabhiza? Ko zvino ndakwira kunorwisa nzvimbo ino kuti ndiiparadze ndisina Jehovha here? Jehovha akati kwandiri, ‘Kwidza nyika iyi, uiparadze.’” Ipapo Eriakimu mwanakomana waHirikia, naShebhina, naJoa vakati kuna Rabshakeh, “Tinokukumbirai, taurirai varanda venyu norurimi rweSiria, nokuti tinorunzwisisa; uye musataura nesu norurimi rwavaJudha vanhu vari pamusoro porusvingo vachinzwa.” Asi Rabshakeh akati kwavari, “Ko tenzi wangu wakandituma kuna tenzi wako nokuna iwe chete kuti nditaure mashoko aya here? Haana kundituma herewo kuvanhu vagere pamusoro porusvingo, kuti vadye tsvina yavo pachavo, uye vanwe weti yavo pachavo pamwe chete nemi?” Ipapo Rabshakeh akamira, akadanidzira nenzwi guru norurimi rwavaJudha, akataura achiti, “Inzwai shoko ramambo mukuru, mambo weAsiriya.” 2 Madzimambo 18:23–28.

The Rabshakeh was presenting not his words, but the words of Sennacherib, king of Assyria. In Daniel eleven verse forty the king of the north is the papal power who at the time of the end in 1798 received a deadly wound at the hands of atheistic France, the southern king. In the verse the king of the north ultimately retaliates and overflows the southern kingdom (the USSR) in 1989. When the king of the north accomplished that work, he brought with him “chariots, and with horsemen, and many ships.” “Chariots and horsemen” represent military might and “ships” represent economic power. Those symbols identify the United States as papal Rome’s proxy army in the victory of 1989, as typified by Rabshakeh. Antiochus Magnus in verse ten through fifteen represents the United States, and as William Miller correctly identified that the word “also” in verse fourteen establishes a new power entering the prophetic narrative, the “robbers” must represent a power distinct from either the Ptolemaic kings of the south, or Antiochus the king of the north or Philip of Macedon.

រ៉ាបសាកេ មិនបាននាំមកនូវពាក្យរបស់ខ្លួនទេ ប៉ុន្តែជាពាក្យរបស់សេន្នាក់ឃេរីប ស្តេចអាស្ស៊ីរី។ ក្នុង ដានីយ៉ែល ១១:៤០ ស្តេចខាងជើង គឺជាអំណាចសម្តេចសង្ឃរ៉ូម ដែលនៅពេលចុងបញ្ចប់ ក្នុងឆ្នាំ ១៧៩៨ បានទទួលរបួសស្លាប់មួយ ដោយសារដៃរបស់បារាំងអធេយ្យនិយម គឺស្តេចខាងត្បូង។ នៅក្នុងខនោះ ស្តេចខាងជើង ទីបំផុតបានតបស្នង ហើយជន់លិចនគរខាងត្បូង (សហភាពសូវៀត) នៅឆ្នាំ ១៩៨៩។ នៅពេលស្តេចខាងជើងបានសម្រេចកិច្ចការនោះ គាត់បាននាំមកជាមួយនូវ «រថចម្បាំង ទាំងពលសេះ និងនាវាជាច្រើន»។ «រថចម្បាំង និងពលសេះ» តំណាងឲ្យអំណាចយោធា ហើយ «នាវា» តំណាងឲ្យអំណាចសេដ្ឋកិច្ច។ និមិត្តសញ្ញាទាំងនោះកំណត់អត្តសញ្ញាណសហរដ្ឋអាមេរិកថាជាកងទ័ពតំណាងរបស់រ៉ូមសម្តេចសង្ឃ ក្នុងជ័យជម្នះឆ្នាំ ១៩៨៩ ដូចដែលបានបង្ហាញជាគំរូដោយរ៉ាបសាកេ។ អង់ទីយ៉ូខុស ម៉ាញុស នៅក្នុងខ ១០ ដល់ ១៥ តំណាងឲ្យសហរដ្ឋអាមេរិក ហើយដូចដែល វីលៀម មីឡើរ បានកំណត់យ៉ាងត្រឹមត្រូវថា ពាក្យ «ផងដែរ» នៅក្នុងខ ១៤ បង្កើតឲ្យមានអំណាចថ្មីមួយចូលមកក្នុងនិទានទំនាយ នោះ «ពួកចោរប្លន់» ត្រូវតែតំណាងឲ្យអំណាចមួយដែលខុសពីទាំងស្តេចព្តូឡេមេ ខាងត្បូង ឬអង់ទីយ៉ូខុស ស្តេចខាងជើង ឬភីលីព នៃម៉ាសេដូន។

> “The king of the south, in this verse, without any doubt, means king of Egypt; but what the robbers of thy people means remains yet a doubt perhaps to some. That it cannot mean Antiochus, or any king of Syria, it is plain; for the angel had been talking about that nation for a number of verses previous, and now says, ‘also the robbers of thy people,’ etc., evidently implying some other nation. I will admit that Antiochus did perhaps rob the Jews; but how could this ‘establish the vision,’ as Antiochus is not spoken of anywhere in the vision as performing any act of that kind; for he belonged to what is called the Grecian kingdom in the vision. Again, ‘to establish the vision,’ must mean to make sure, complete, or fulfill the same.” William Miller, Miller’s Works, Lecture 6, 89.

> “Mambo wokumaodzanyemba, mundima iyi, pasina kupokana kupi nokupi, zvinoreva mambo weIjipiti; asi kuti “makororo evanhu vako” zvinorevei, zvichiri zvimwe chinhu chinogona kunge chichiri kusava pachena kune vamwe. Kuti hazvigoni kureva Antiochus, kana mambo upi noupi weSiria, zviri pachena; nokuti mutumwa anga achitaura pamusoro porudzi irworwo kwemavhesi akati kuti akapfuura, uye zvino oti, ‘zvakarewo makororo evanhu vako,’ nezvimwewo, zvichiratidza pachena kuti ari kureva rumwe rudzi. Ndichabvuma kuti Antiochus zvimwe akapamba vaJudha; asi izvi zvaigona sei ‘kusimbisa chiratidzo,’ sezvo Antiochus asingataurwi chero kupi zvako muchiratidzo achiita chiito cherudzi irworwo; nokuti iye aiva weboka rinonzi ushe hwechiGiriki muchiratidzo. Zvakare, ‘kusimbisa chiratidzo,’ kunofanira kureva kuita kuti chive chechokwadi, chakazara, kana kuchizadzisa.” William Miller, Miller’s Works, Lecture 6, 89.

“Antiochus” was a name selected by many of the kings of the Syrian Seleucid Empire. The founder of that empire was Seleucid Nicator, and somewhere between twenty-six to thirty kings made up the entire list of Seleucid kings. Many of those kings chose the name “Antiochus”, just as the many popes choose throne-names when they are selected as popes. The popes are all “antichrist,” which means “against Christ”. The word “anti” meaning “against”. As antichrists they have taken the name of their spiritual forefather, who is Satan. Satan and the popes are both identified as the antichrist in inspiration.

“Antioko” ndi dzina limene linasankhidwa ndi mafumu ambiri a Ufumu wa Aselukasi wa ku Suriya. Woyambitsa wa ufumu umenewo anali Seleukasi Niketa, ndipo penapake pakati pa mafumu makumi awiri ndi asanu ndi limodzi mpaka makumi atatu ndi amene amapanga mndandanda wonse wa mafumu a Aselukasi. Ambiri mwa mafumu amenewo anasankha dzina lakuti “Antioko”, monga momwe apapa ambiri amasankhira mayina a pa mpando wachifumu akasankhidwa kukhala apapa. Apapa onse ndi “antikhristu,” kutanthauza “otsutsana ndi Khristu”. Mawu akuti “anti” amatanthauza “kutsutsana ndi”. Monga antikhristu, adatenga dzina la kholo lawo lauzimu, amene ndi Satana. Satana ndi apapa onsewa amadziwitsidwa m’mawu ouziridwa monga antikhristu.

> “The determination of antichrist to carry out the rebellion he began in heaven will continue to work in the children of disobedience.” Testimonies, volume 9, 230.

> “Udanganyifu wa mpinga-Kristo wa kutekeleza uasi aliouanzisha mbinguni utaendelea kutenda kazi ndani ya wana wa kutotii.” Testimonies, volume 9, 230.

A pope is a representative of Satan, and thus they are both against Christ, and therefore are the “antichrist.” They choose a name when they take the position as pope, and become Satan’s earthly representative.

Uphapha ungummeleli kaSathane, ngakho-ke bobabili bamelene noKristu, futhi ngalokho bangu-“antikristu.” Bakhetha igama lapho bethatha isikhundla sobuphapha, bese beba abameleli bakaSathane basemhlabeni.

> “To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.

> “သမိုင်းလောကဆိုင်ရာ အကျိုးအမြတ်များနှင့် ဂုဏ်အသရေများကို ရယူအာမခံနိုင်ရန် အသင်းတော်သည် ဤလောက၏ အာဏာကြီးမားသူများ၏ မျက်နှာသာနှင့် ထောက်ပံ့မှုကို ရှာဖွေရန် ဦးဆောင်ခံခဲ့ရ၏။ ထိုသို့ ခရစ်တော်ကို ပယ်ချပြီးနောက်၊ စာတန်၏ ကိုယ်စားလှယ်ဖြစ်သော ရောမမြို့၏ ဘိရှော့အား သစ္စာခံရန်လည်း သူမကို လှုံ့ဆော်ခံရလေ၏။” The Great Controversy, 50.

By their works you shall know them, and the popes carry on the same work as Satan.

Namhlanje ngemisebenzi yabo niyobazi, begodu opapa baragela phambili ngomsebenzi ofanako noweSathana.

> “Through the pope of Rome the same work has been carried on here on earth as was carried on in the courts of heaven before the expulsion of the prince of darkness. Satan sought to correct the law of God in heaven, and to supply an amendment of his own. He exalted his own judgment above that of his Creator, and placed his will above the will of Jehovah, and in this way virtually declared God to be fallible. The pope also takes the same course and, claiming infallibility for himself, seeks to adjust the law of God to meet his own ideas, thinking himself able to correct the mistakes he thinks he sees in the statutes and commands of the Lord of heaven and earth. He virtually says to the world, I will give you better laws than those of Jehovah. What an insult is this to the God of heaven!” Signs of the Times, November 19, 1894.

> “Kupfurikidza napapa weRoma, basa rimwe chetero rakaenderedzwa pano panyika sezvarakaenderedzwa mudare rekudenga kusati kwadzingwa muchinda werima. Satani akatsvaka kugadzirisa murayiro waMwari kudenga, uye kuisa kugadziridzwa kwake pachake. Akasimudzira kutonga kwake pamusoro pekwaMusiki wake, akaisa kuda kwake pamusoro pekuda kwaJehovha, uye nenzira iyi akazivisa zvinenge pachena kuti Mwari anogona kukanganisa. Napapa zvakare anotevera nzira imwe cheteyo uye, achizviti haakanganisi, anotsvaka kugadzirisa murayiro waMwari kuti uenderane nemifungo yake pachake, achizvifunga seanokwanisa kururamisa zvikanganiso zvaanofunga kuti anoona mumitemo nemirairo yaIshe wedenga nepasi. Zvinoita sokunge ari kuti kunyika, Ndichakupai mitemo iri nani kupfuura yaJehovha. Kutuka kwakadini uku kuna Mwari wedenga!” Signs of the Times, November 19, 1894.

Though Seleucus Nicator established the Seleucid Empire, many of the following kings chose the name “Antiochus,” in honor, not of Seleucus, but of his father. Seleucus’ father, Antiochus, was a nobleman and a general in the service of King Philip II of Macedon, who was the father of Alexander the Great. This noble status and military background helped establish the foundation for Seleucus’s own prominent role and subsequent rise to power after the death of Alexander the Great.

Kunyange zvazvo Seleucus Nicator akatanga Humambo hweSeleucid, madzimambo mazhinji akatevera akasarudza zita rokuti “Antiochus,” vachikudza, kwete Seleucus, asi baba vake. Baba vaSeleucus, Antiochus, vakanga vari murume wehumambo uye mukuru wehondo aishandira Mambo Firipi II weMakedhonia, uyo akanga ari baba vaAlexander Mukuru. Chinzvimbo ichi chehumambo pamwe nemagariro ake ehondo zvakabatsira kumisa hwaro hwebasa raSeleucus pachake raikudzwa zvikuru, uye nokukwira kwake kwakatevera musimba pashure porufu rwaAlexander Mukuru.

Seleucus’ kingdom was established when he took control of three of the four areas of Alexander’s kingdom. Rome also conquers three geographical powers in order to take control and become the king of the north. When Seleucus had secured the east, the west and the north he became the king of the north in the historical narrative, and his capital was the city of Babylon. Many of the following kings chose the name “Antiochus” when they took the northern throne in order to honor their political forefather. The parallel is easy to see, if you choose to see. If you don’t, you don’t.

Umambo hwaSeleucus hwakavambwa paakatora utongi hwenzvimbo nhatu dzezvina zvaumambo hwaAlexander. Roma inotorawo masimba matatu enzvimbo kuti itore hutongi uye ive mambo wokumusoro. Seleucus paakanga asimbisa mabvazuva, kumadokero, nokumusoro, akava mambo wokumusoro munhoroondo, uye guta guru rake rakanga riri Babiloni. Vazhinji vemadzimambo akatevera vakasarudza zita rokuti “Antiochus” pavakatora chigaro choushe chokumusoro kuti vakudze tateguru wavo wezvematongerwo enyika. Kuenzanirana uku kuri nyore kuona, kana ukasarudza kukuona. Kana usingadaro, haukuoni.

The name “Antiochus” (Ἀντίοχος in Greek) comes from the Greek elements’ “anti” (meaning “against” or “opposite”) and “ocheo” (meaning “to hold fast” or “to maintain”). The northern kings chose the name to maintain their political heritage with the father, just as the antichrist (popes) choose names when they begin to rule. Just as the popes are representatives of their father, the devil, so too the Antiochus’ of the Syrian Empire typify representatives of their father. In this application Antiochus represents a proxy of their father. The proxy of the papal power in 1989 was the United States, and the secular testimony upholds the relationship between the antichrist, Pope John Paul II, and Ronald Reagan in their work to bring down the former Soviet Union.

Zita rokuti “Antiochus” (Ἀντίοχος muchiGiriki) rinobva pazvikamu zvechiGiriki zvinoti “anti” (zvinoreva “kupikisa” kana “kusiyana ne”) uye “ocheo” (zvinoreva “kubatirira zvakasimba” kana “kuchengeta”). Madzimambo okumusoro akasarudza zita iri kuti arambe achichengeta nhaka yavo yezvematongerwo enyika kubva kuna baba, sezvinoitawo antichrist (mapapa) pakusarudza mazita pavanotanga kutonga. Sezvo mapapa vari vamiriri vababa vavo, dhiabhori, saizvozvowo maAntiochus oHumambo hweSiria vanomiririra vamiriri vababa vavo. Mukushandiswa uku Antiochus anomirira mumiriri anotsiva baba vavo. Mumiriri wesimba repapa muna 1989 aiva United States, uye uchapupu hwenyika hunotsigira ukama huri pakati peantichrist, Pope John Paul II, naRonald Reagan mubasa ravo rokuwisira pasi yaimbova Soviet Union.

In verses ten through sixteen, the first and last verse possess direct references to verses forty and forty-one. Verse ten directly represents verse forty. Verse sixteen directly represents verse forty-one. The verses represent the portion of the prophecy of Daniel that relates to the last days.

Mu ndima za khumi kufika pa khumi ndi zisanu ndi chimodzi, ndima yoyamba ndi yomaliza zili ndi maulalo achindunji ku ndima za makumi anayi ndi makumi anayi ndi chimodzi. Ndima ya khumi ikuimira mwachindunji ndima ya makumi anayi. Ndima ya khumi ndi zisanu ndi chimodzi ikuimira mwachindunji ndima ya makumi anayi ndi chimodzi. Ndima zimenezi zikuimira gawo la uneneri wa Danieli limene likukhudzana ndi masiku otsiriza.

> “The book that was sealed was not the book of Revelation, but that portion of the prophecy of Daniel which related to the last days. The Scripture says, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased’ (Daniel 12:4). When the book was opened, the proclamation was made, ‘Time shall be no longer.’ (See Revelation 10:6.) The book of Daniel is now unsealed, and the revelation made by Christ to John is to come to all the inhabitants of the earth. By the increase of knowledge a people is to be prepared to stand in the latter days. . . .

> “Bhuku rakanga rakaiswa chisimbiso rakanga risiri bhuku raZvakazarurwa, asi chikamu ichocho chouporofita hwaDhanieri chaiva nechokuita namazuva okupedzisira. Rugwaro runoti, ‘Asi iwe, Dhanieri, vharira mashoko, uise chisimbiso pabhuku, kusvikira kunguva yokuguma: vazhinji vachamhanya uku nokoko, uye zivo ichawedzerwa’ (Dhanieri 12:4). Bhuku parakavhurwa, chiziviso chakaitwa, chokuti, ‘Nguva haichazovipozve.’ (Ona Zvakazarurwa 10:6.) Bhuku raDhanieri zvino harichina chisimbiso, uye chizaruro chakapiwa naKristu kuna Johani chinofanira kusvika kuvagari vose venyika. Nokuwedzerwa kwezivo vanhu vanofanira kugadzirirwa kuti vamire mumazuva okupedzisira....”

> “In the first angel’s message men are called upon to worship God, our Creator, who made the world and all things that are therein. They have paid homage to an institution of the Papacy, making of no effect the law of Jehovah, but there is to be an increase of knowledge on this subject.” Selected Messages, book 2, 105, 106.

> “Mushoko romutumwa wokutanga vanhu vanodanwa kuti vanamate Mwari, Musiki wedu, akasika nyika nezvose zviri mairi. Vakapa rukudzo kusangano reUpapa, vachishayisa simba mutemo waJehovha, asi pachava nokuwedzera kwezivo panyaya iyi.” Selected Messages, bhuku 2, 105, 106.

At the time of the end in 1989 the last six verses of Daniel chapter eleven represent the “portion of the prophecy of Daniel which related to the last days.” It was recognized when it was then unsealed, and that unsealing produced an increase of knowledge on the “institution of the Papacy, making of no effect the law of Jehovah.” The Alpha and Omega always illustrates the end with the beginning, and the testing process that began in 1989, was designed to produce two classes of worshippers.

Panguva yokuguma muna 1989, ndima nhanhatu dzekupedzisira dzechitsauko chegumi nerimwe chaDanieri dzinomiririra “chikamu chechiporofita chaDanieri chainyatsoreva mazuva okupedzisira.” Izvi zvakazivikanwa pazvakazoburitswa pachena, uye kuburitswa pachena ikoko kwakabudisa kuwedzera kwezivo pamusoro pe“kusimbiswa kweHupapa, kuchiita kuti murayiro waJehovha usashande.” Arifa naOmega vanogara vachiratidza magumo kubudikidza nekutanga, uye muitiro wokuedzwa wakatanga muna 1989 wakagadzirirwa kubudisa mapoka maviri avanamati.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Iye akati, Enda hako, Danieri; nokuti mashoko aya akavharwa nokusimbiswa chisimbiso kusvikira kunguva yokupedzisira. Vazhinji vachacheneswa, nokuitwa vachena, nokuedzwa; asi vakaipa vachaita zvakaipa; uye hakuna kana mumwe wavakaipa achanzwisisa; asi vakachenjera vachanzwisisa. Danieri 12:9, 10.

We are now in the final period of that testing process, for the controversy of the robbers at the beginning of Adventism is now being repeated. To identify the robbers as the United States is to identify Antiochus as the robbers. It is the identical controversy of the Millerites and Protestants.

Sasa tuko katika kipindi cha mwisho cha mchakato huo wa kupimwa, kwa maana mabishano kuhusu waporaji mwanzoni mwa Uadventista sasa yanarudiwa tena. Kuwatambua waporaji kuwa ni Marekani ni kumtambua Antioko kuwa ndiye waporaji. Haya ndiyo mabishano yale yale ya Wamilleri na Waprotestanti.

At the end of the testing process, just as in the beginning of the testing process, which began in 1989, the Lion of the tribe of Judah unseals “that portion of the prophecy of Daniel which related to the last days.” In 1989 it was the last six verses of Daniel eleven, and at the ending it is the hidden history of verse forty, that is typified by verses ten through sixteen.

Pakupera kwenguva yokuedzwa, sezvakangoitikawo pakutanga kwenguva yokuedzwa, yakatanga muna 1989, Shumba yorudzi rwaJudha inobvisa chisimbiso pa“chikamu ichocho chouprofita hwaDanieri chine chokuita namazuva okupedzisira.” Muna 1989 chaiva ndima nhanhatu dzokupedzisira dzaDanieri gumi nerimwe, uye pakupera kwacho inhoroondo yakavanzika yendima makumi mana, iyo inofananidzirwa nendima gumi kusvikira pagumi nenhanhatu.

We will continue our consideration of the six lines of controversies within the history of Adventism in the following articles. The first of those six controversies illustrates the last of those six controversies. We will use the first and last controversies to overlay the other four controversies as we unfold the elements involved with the efforts of the enemy of righteousness to prevent God’s people from rightly dividing “the vision”, which is established with the symbol of Rome.

Tichaenderera mberi nekucherechedza kwedu mitsara mitanhatu yemakakatanwa ari mukati menhoroondo yeAdventism muzvinyorwa zvinotevera. Rokutanga remakakatanwa iwayo matanhatu rinoratidza rekupedzisira remakakatanwa iwayo matanhatu. Tichashandisa makakatanwa ekutanga neekupedzisira kuenzanisa pamusoro pemamwe makakatanwa mana, sezvatichaburitsa pachena zvinhu zvinobatanidzwa mukuedza kwemuvengi wokururama kudzivisa vanhu vaMwari pakuronganisa zvakarurama “chiratidzo”, icho chinosimbiswa nechiratidzo cheRoma.

> “Unless we understand the importance of the moments that are swiftly passing into eternity, and make ready to stand in the great day of God, we shall be unfaithful stewards. The watchman is to know the time of night. Everything is now clothed with a solemnity that all who believe the truth for this time should realize. They should act in reference to the day of God. The judgments of God are about to fall upon the world, and we need to be preparing for that great day.

> “Sokunge singakuqondi ukubaluleka kwezikhathi ezidlula ngokushesha zingena ephakadeni, futhi silungele ukuma ngosuku olukhulu lukaNkulunkulu, siyakuba ngabaphathi abangathembekile. Umlindi kufanele azi isikhathi sobusuku. Konke manje kugqokiswe ukungathi sína okumele kubonwe yibo bonke abakholwa iqiniso lalesi sikhathi. Kufanele benze ngokubhekisela osukwini lukaNkulunkulu. Izahlulelo zikaNkulunkulu sezizokwehlela phezu kwezwe, futhi sidinga ukuzilungiselela lolo suku olukhulu.

> “Our time is precious. We have but few, very few days of probation in which to make ready for the future, immortal life. We have no time to spend in haphazard movements. We should fear to skim the surface of the word of God.” Testimonies, volume 6, 407.

> “Nguva yedu inokosha. Tasarirwa namazuva mashoma chete, mashoma kwazvo, enguva yokuedzwa atinofanira kugadzirira mairi upenyu huri mberi, husingafi. Hatina nguva yokupedza muzviito zvisina kurongeka. Tinofanira kutya kugumira pakungobata pamusoro peShoko raMwari.” Testimonies, volume 6, 407.

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