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# Rome Establishes the Vision - Number Five

Roma inaweka dira - Namba Tano

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

Kufunua Mabishano ya Kinabii Yanayojirudia katika Uadventista: Kuelewa Wanyang’anyi wa Watu Wako

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.

Katika makala iliyopita tulitambua mistari sita ya kinabii ya mabishano ambayo yametokea katika historia ya Uadventista kuanzia kipindi cha Wamileraiti hadi leo. Ninadai kwamba mgogoro wa kwanza na wa mwisho kuhusu "wanyang'anyi wa watu wako" katika aya ya kumi na nne ya sura ya kumi na moja ya Danieli ni sawia kinabii. Wamileraiti walielewa "wanyang'anyi" kuwa ni Roma, na Waprotestanti walifundisha kwamba "wanyang'anyi" walikuwa mfalme wa Siria aitwaye Antioko Epifane.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

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

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.

Kuanzia aya ya kumi, na kuendelea hadi aya ya kumi na tano, vita kati ya falme za Misri na Siria vinaonyeshwa. Misri inawakilisha mfalme wa kusini katika kifungu hiki, na mfalme wa Siria anawakilishwa kama mfalme wa kaskazini. Aya ya kumi inatambua kile wanahistoria wanachoita mwanzo wa Vita vya Nne vya Siria mwaka 219 KK, aya ya kumi na moja na ya kumi na mbili zinaonyesha vita vya Rafia mwaka 217 KK, na matokeo yake. Kisha aya ya kumi na tatu hadi kumi na tano zinaonyesha vita vya Panium mwaka 200 KK. Katika aya ya kumi hadi kumi na tano mfalme wa Siria ni Antiochus Magnus, mtawala wa Milki ya Seleukia.

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.

Aya ya kumi inaelezea historia wakati Antiochus Magnus anapoanza vita ili kurejesha maeneo yaliyokuwa yamechukuliwa kutoka kwa ufalme wa Seleucid miaka iliyotangulia. Katika aya hiyo anarejesha maeneo yaliyopotea mwaka 219 KK, lakini kwa muda anasitisha vitendo vyake vya uchokozi na kutafuta kujipanga upya kijeshi. Alikuwa amerejesha udhibiti wa maeneo yaliyopotea, na akafika hadi kwenye mpaka wa Misri, ufalme wa kusini uliotawaliwa na nasaba ya Ptolemy. Kati ya 219 KK na 217 KK, mfalme wa kusini na mfalme wa kaskazini wote waliandaa mipango kwa ajili ya vita vya Raphia vilivyokuwa vikikaribia.

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.

Vita vya Raphia vilifanyika mwaka 217 KK, na ufalme wa kusini wa Misri, uliotawaliwa na Ptolemy, ulimshinda mfalme wa Siria, Antiochus Magnus, mfalme wa kaskazini katika sehemu ya unabii. Kisha katika mistari ya kumi na tatu hadi kumi na tano, miaka kumi na saba baadaye mwaka 200 KK, Antiochus Magnus, ambaye wakati huo alikuwa ameunda muungano na Philip wa Makedonia, aliingia vitani na Misri katika vita vya Panium. Ufalme wa kusini wa Misri wakati huo ulikuwa na mfalme mtoto wa miaka mitano au sita, na Antiochus Magnis na Philip hawakuweza kujizuia kuchukua fursa ya mfalme mtoto wa Misri, na Antiochus Magnus alishinda katika vita vya Panium. Mistari mitatu inayowakilisha vita vya Panium inajumuisha mstari wa kumi na nne, ambamo nguvu mpya inaletwa katika simulizi la kinabii.

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.

Waporaji wa watu wako ni nguvu tofauti na mfalme wa Misri wa kusini, au mfalme wa Seleukia wa kaskazini, au Filipo, mtawala wa Makedonia. Wamileraiti walitambua kwamba Roma ndiyo waporaji wa watu wako. Neno moja la mzizi la Kiebrania linalotafsiriwa kama "waporaji" lina maana ya "mvunjaji." Roma ya kipagani inawakilishwa katika unabii kama nguvu ambayo ingevunja vipande vipande.

> 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.

> Baada ya haya nikaona katika maono ya usiku, na tazama, mnyama wa nne, wa kutisha na wa kuogofya, mwenye nguvu sana; ulikuwa na meno makubwa ya chuma; ukala na ukavunja vipande vipande, na ukayakanyaga mabaki kwa miguu yake; ulikuwa tofauti na wanyama wote waliokuwa mbele yake; ulikuwa na pembe kumi. Danieli 7:7.

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

Wakati Uriah Smith anapotoa maoni kuhusu wezi, anamnukuu mwanahistoria anayebainisha kwamba wezi wanawakilisha wavunjaji.

> “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.

> Nguvu mpya sasa inatambulishwa - 'waporaji wa watu wako;' kihalisi, asema Askofu Newton, 'wavunjaji wa watu wako.' Mbali sana kwenye kingo za mto Tiber, ufalme ulikuwa ukijikuzia kwa miradi ya maazimio makubwa na mipango ya giza. Ukiwa mdogo na dhaifu mwanzoni, ulikua kwa kasi ya ajabu katika nguvu na uthabiti, ukinyosha mkono kwa tahadhari hapa na pale kujaribu uhodari wake na kuipima nguvu ya mkono wake wa kivita, hadi, ulipotambua uwezo wake, ukainua kichwa chake kwa ujasiri miongoni mwa mataifa ya dunia, na ukashika kwa mkono usioweza kushindwa usukani wa mambo yao. Tangu hapo jina la Roma limesimama katika kurasa za historia, likiwa limekusudiwa kwa zama ndefu kudhibiti mambo ya dunia, na kuwa na ushawishi mkubwa miongoni mwa mataifa hata mwisho wa wakati.

> “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 ilinena; na upesi Siria na Makedonia zikajikuta mabadiliko yakija juu ya sura ya ndoto yao. Warumi waliingilia kati kwa niaba ya mfalme kijana wa Misri, wakiwa wameazimia kwamba alindwe na uharibifu uliokusudiwa na Antioko na Filipo. Huu ulikuwa mwaka wa 200 K.K., na ulikuwa mojawapo ya hatua za kwanza muhimu za kuingilia kati za Warumi katika mambo ya Siria na Misri.” 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 uliotajwa katika aya ulitimia katika takriban miaka ishirini kuanzia 219 KK hadi 200 KK, lakini manabii huzungumzia zaidi siku za mwisho kuliko siku walizoishi wao.

> “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. . . .

> “Kila mmoja wa manabii wa kale alinena si sana kwa ajili ya wakati wao wenyewe kama kwa ajili ya wakati wetu, hata unabii wao una nguvu kwa ajili yetu. ‘Basi mambo hayo yote yaliwapata wao kwa jinsi ya mifano; nayo yakaandikwa ili kutuonya sisi, ambao mwisho wa dunia umetufikia.’ 1 Wakorintho 10:11. ‘Wakifunuliwa ya kuwa si kwa ajili yao wenyewe, bali kwa ajili yenu waliwahudumia hayo mambo, ambayo sasa mmehubiriwa na hao waliowahubirini Injili kwa Roho Mtakatifu aliyetumwa kutoka mbinguni; mambo hayo ambayo malaika wanatamani kuyachungulia.’ 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.

> “Biblia imekusanya na kufunga pamoja hazina zake kwa ajili ya kizazi hiki cha mwisho. Matukio yote makuu na mambo yenye uzito ya historia ya Agano la Kale yamekuwa yakijirudia, na bado yanajirudia, katika kanisa katika siku hizi za mwisho.” Ujumbe Teule, kitabu cha 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.

Ingawa Danieli hakuishi katika kipindi cha miaka ishirini tunachokizingatia, uvuvio kupitia maandishi ya Dada White unatufahamisha kwamba sehemu kubwa ya historia iliyoandikwa katika Danieli sura ya kumi na moja itarudiwa katika utimilifu wa mwisho wa Danieli sura ya kumi na moja.

> “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.

> "Hatuna muda wa kupoteza. Nyakati za taabu ziko mbele yetu. Dunia imechochewa na roho ya vita. Hivi karibuni matukio ya taabu yaliyotajwa katika unabii yatatokea. Unabii katika sura ya kumi na moja ya Danieli umekaribia kutimia kikamilifu. Sehemu kubwa ya historia ambayo imetokea katika kutimia kwa unabii huu itarudiwa." Manuscript Releases, namba 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.”

Aya ya kumi hadi ya kumi na tano za Danieli kumi na moja zinawakilisha historia ya siku za mwisho inayoelekea kwenye sheria ya Jumapili inayokaribia, kwa kuwa aya ya kumi na sita inaonyesha ni lini Roma, kwa mara ya kwanza, iliteka "nchi ya uzuri."

> 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.

> Lakini yule ajaye juu yake atafanya kama apendavyo, wala hakuna atakayesimama mbele yake; naye atasimama katika nchi ya uzuri, ambayo kwa mkono wake itateketezwa. Danieli 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.

Daniel hutumia usemi "nchi tukufu" mara mbili katika maandishi yake. Mara ya kwanza ni katika aya ya kumi na sita, wakati Roma ya kipagani halisi ilipoiteka nchi tukufu halisi ya Yuda.

> “Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.

> “Ijapokuwa Misri haikuweza kusimama mbele ya Antioko, mfalme wa kaskazini, Antioko hakuweza kusimama mbele ya Warumi, ambao sasa walimjia kupigana naye. Hakuna falme zilizoweza tena kuipinga nguvu hii iliyokuwa ikiinuka. Shamu ilishindwa, na kuongezwa katika himaya ya Warumi, wakati Pompeyo, KK 65, alipomnyang’anya Antioko Asiaticus mali zake, na kuifanya Shamu kuwa jimbo la Kirumi.

> “The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.” Uriah Smith, Daniel and Revelation, 259.

> “Nguvu iyo hiyo pia ilipaswa kusimama katika Nchi Takatifu, na kuiteketeza. Rumi iliunganishwa na watu wa Mungu, Wayahudi, kwa agano, mwaka 162 KK, na tangu tarehe hiyo inashika nafasi muhimu katika kalenda ya kinabii. Hata hivyo, haikupata mamlaka juu ya Yudea kwa ushindi halisi mpaka mwaka 63 KK; na ndipo kwa namna ifuatayo.” Uriah Smith, Daniel and Revelation, 259.

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

Aya nyingine ambayo Danieli anatumia "nchi tukufu" iko katika aya ya arobaini na moja.

> 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.

> Naye ataingia pia katika nchi tukufu, na mataifa mengi yataangushwa; lakini hawa wataponyoka mkononi mwake, yaani Edomu, na Moabu, na wakuu wa wana wa Amoni. Danieli 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.

Mstari wa arobaini na moja bila shaka unafuata mstari wa arobaini, na mstari wa arobaini unaanza kwa maneno “na wakati wa mwisho.” Katika The Great Controversy, Dada White anatambua mwaka 1798 kuwa “wakati wa mwisho,” kwa hiyo mstari wa arobaini na moja unabainisha historia inayofuata baada ya wakati wa mwisho mwaka 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.

> "Lakini wakati wa mwisho, asema nabii, 'Wengi watakimbia huku na huko, na maarifa yataongezeka.' Daniel 12:4. . . . Tangu 1798 kitabu cha Daniel kimeondolewa muhuri, maarifa ya unabii yameongezeka, na wengi wametangaza ujumbe wenye uzito kwamba hukumu iko karibu." 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 wa kale halisi, bali Yuda wa kisasa wa kiroho. Marekani ni Yuda wa kisasa wa kiroho, na mstari wa arobaini na moja unabainisha sheria ya Jumapili inayokuja hivi karibuni 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.

> Walakini si kile cha kiroho kilichokuwa cha kwanza, bali kile cha asili; na baadaye kile cha kiroho. 1 Wakorintho 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.

Sheria hiyo ya Jumapili inawakilishwa na mstari wa kumi na sita, kwa kuwa “sehemu kubwa ya historia iliyotokea” katika utimizaji wa Danieli kumi na moja itatokea tena. Mistari ya kumi hadi kumi na tano, katika siku za mwisho, inawakilisha historia iliyoitangulia na inayoelekea kwenye sheria ya Jumapili.

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.

Mfalme wa kaskazini katika mistari ile mitano, pamoja na mfalme wa kusini, walitimia katika mfalme wa Seleucid Antiochus Magnus na wafalme wa Misri wa Ufalme wa Ptolemaio, na huwakilisha mamlaka ambazo ndizo kitovu cha historia inayoelekea kwenye sheria ya Jumapili inayokuja hivi karibuni. Mistari hii inatambulisha historia ya harakati ya wale elfu mia moja arobaini na nne, kwani mstari wa kumi unaonyesha anguko la Umoja wa Kisovieti mwaka 1989, na mstari wa kumi na sita unaonyesha sheria ya Jumapili inayokuja hivi karibuni.

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.

Kristo anasisitiza aya hizi kwa kuweka aya ya kumi sambamba na aya ya arobaini, na aya ya kumi na sita sambamba na aya ya arobaini na moja. Rejeo la moja kwa moja kwa nchi tukufu halisi inayowakilisha kwa mfano nchi tukufu ya kiroho ya aya ya arobaini na moja ndilo mwisho wa aya hizo sita, na aya ya kumi ndiyo mwanzo.

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.

Kama vile Kristo alihakikisha kwamba mstari wa kumi na sita una uhusiano wa moja kwa moja na mstari wa arobaini na mmoja, vivyo hivyo, mstari wa kumi una uhusiano wa moja kwa moja na mstari wa arobaini. Usemi katika mstari wa kumi “furika, na pita katikati,” ni kifungu kilekile cha Kiebrania ambacho kimetafsiriwa kuwa “furika na pita juu,” katika mstari wa arobaini. Kifungu hicho kinapatikana sehemu nyingine moja tu katika Maandiko, lakini kimetafsiriwa kwa namna tofauti kidogo kuliko mstari wa kumi na mstari wa arobaini. Hata hivyo, ni kifungu kilekile cha Kiebrania.

> 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.

> Naye atapitia Yuda; atafurika na kuvuka, atafika hata shingoni; na kuenea kwa mabawa yake kutajaza upana wa nchi yako, Ee Imanueli. 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.”

Kauli ya Isaya “kufurika na kuvuka,” ni sawa na ile ya mstari wa kumi “kufurika, na kupita kupitia,” na ya mstari wa arobaini “kufurika na kupita juu.” Zaidi ya hayo, kila mmoja wa mistari hiyo mitatu unaeleza shambulio la mfalme wa kaskazini dhidi ya mfalme wa kusini. Katika Isaya, mfalme wa kaskazini wa Ashuru, Senakeribu, alikuwa anashambulia Yuda, ufalme wa kusini wa Israeli. Katika mstari wa kumi Antioko Mkuu, mfalme wa kaskazini wa Dola la Seleukia, alikuwa anashambulia ufalme wa kusini wa Misri. Katika mstari wa arobaini, mfalme wa kaskazini, mamlaka ya kipapa, ambaye alikuwa amepata jeraha la mauti mwanzoni mwa mstari wa arobaini, alikuwa anashambulia mamlaka ya kusini isiyomwamini Mungu ya Umoja wa Kisovyeti. Kila mstari unawakilisha muundo uleule wa kinabii wa mgogoro kati ya wafalme wa kaskazini na kusini, na katika kila mstari mfalme wa kaskazini “anafurika na kupita juu.”

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.

Ushuhuda wa Isaya na aya ya kumi vyote vinabainisha kwamba mfalme wa kaskazini anaposhambulia, hukoma kabla ya kuingia katika mji mkuu wa ufalme wa kusini. Sennacherib alileta vita vyake hadi kwenye kuta za Yerusalemu, wala si zaidi ya hapo. Mwaka 219 KK, Antiochus Magnus alifika mpakani mwa Misri na akasimama. Kisha akapoteza vita vya Rafia vilivyotokea miaka miwili baadaye, mwaka 217 KK. Sennacherib alifika kwenye kuta za Yerusalemu na akapoteza vita wakati Mungu alipoingilia kati.

> 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.

> Kwa hiyo Bwana asema hivi kuhusu mfalme wa Ashuru, Hataingia katika mji huu, wala hatapiga mshale huko, wala hatakitangulia kwa ngao, wala hatamimina boma juu yake. Kwa njia ile ile aliyokuja, kwa hiyo hiyo atarudi, wala hataingia katika mji huu, asema Bwana. Kwa maana mimi nitaulinda mji huu, niuokoe, kwa ajili yangu mwenyewe, na kwa ajili ya Daudi mtumishi wangu. Ikawa usiku ule, malaika wa Bwana akatoka, akawapiga katika kambi ya Waashuru watu laki moja na elfu themanini na tano; na walipoamka asubuhi na mapema, tazama, walikuwa maiti wote. Basi Sennakeribu mfalme wa Ashuru akaondoka, akaenda, akarudi, akakaa Ninawi. Ikawa, alipokuwa akiabudu katika nyumba ya Nisroki mungu wake, Adrameleki na Sharezeri wanawe wakampiga kwa upanga; nao wakakimbilia katika nchi ya Armenia. Naye Esarhadoni mwanawe akatawala mahali pake. 2 Wafalme 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.

Mnamo 1989, mfalme wa kaskazini aliufagilia mbali Umoja wa Kisovyeti, lakini hakuuteka mji mkuu wa Umoja huo. Urusi ilisalia imesimama. Vita vilivyofuata, vilivyowakilishwa katika mistari ya kumi na moja na kumi na mbili, vilikuwa vita vya Rafia, ambavyo pia vilionyeshwa kwa mfano na kushindwa kwa jeshi la Sanheribu na kifo chake kilichofuata, jambo linaloashiria ushindi wa mfalme wa kusini—ambao katika ushuhuda wa Sanheribu ulikuwa Yuda, na katika ushuhuda wa Antiochus Magnus ulikuwa Rafia.

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.

Aya ya kumi inatoa uhusiano wa moja kwa moja na aya ya arobaini, na aya ya kumi na sita inatoa uhusiano wa moja kwa moja na aya ya arobaini na moja. Aya za kumi hadi kumi na sita zinawakilisha historia ya mwaka 1989 hadi sheria ya Jumapili. Aya hiyo inawakilisha historia iliyofichwa katika aya ya arobaini ambayo inaanza na kusambaratika kwa Umoja wa Kisovyeti mnamo 1989 na kuendelea hadi sheria ya Jumapili. Aya ya kumi pia inaunganisha moja kwa moja “mara saba” za Mambo ya Walawi ishirini na sita na historia hiyo iliyofichwa, lakini mstari huo wa ukweli uko nje ya kile tunachowasilisha hapa.

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.

Katika historia ya Wamillerite, ya kwanza kati ya migogoro sita mikuu ndani ya Uadventista kuhusu utambulisho sahihi wa Roma ilitokea, na ilikuwa juu ya ni nani wale wanyang’anyi waliotajwa katika aya ya kumi na nne waliowakilisha. Waprotestanti walishikilia kuwa waliwakilisha Antiochus Epiphanes, na Wamillerite waliwatambua kuwa ni Roma. Katika mzozo wa mwisho wa Uadventista kuhusu utambulisho sahihi wa Roma, pia ni juu ya wanyang’anyi wa aya ya kumi na nne. Kundi moja, linalowakilishwa na Wamillerite, linashikilia ufahamu wa msingi wa Wamillerite, ambao uliidhinishwa na Roho ya Unabii.

> “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.

> "Nimeona kwamba chati ya 1843 iliongozwa na mkono wa Bwana, na kwamba haipaswi kubadilishwa; kwamba hesabu zilikuwa kama alivyotaka; kwamba mkono wake ulikuwa juu yake na ukaficha kosa katika baadhi ya hesabu, ili lisionekane na yeyote, hadi mkono wake ulipoondolewa." Maandishi ya Awali, 74.

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

Chati takatifu hiyo inabainisha utata kwa alama ya 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 Kifo cha Antiochus Epiphanes, ambaye bila shaka hakusimama kumpinga Mkuu wa Wakuu, kwa kuwa alikuwa amekwisha kufa miaka 164 kabla ya kuzaliwa kwa Mkuu wa Wakuu.

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.

Rejeo la mjadala huo kwenye mchoro mtakatifu linawakilisha ukweli pekee uliowakilishwa kwenye mchoro mtakatifu ambao haujatokana na kifungu cha kinabii kutoka katika Neno la Mungu. Kwa kufanya hivyo hutambulisha alama ya njia, si ya historia ya kibiblia bali ya historia ya Adventi, na “haipaswi kubadilishwa,” kwa maana mjadala huo unaonyesha jinsi maono ya kinabii yanavyosimikwa. Kukataa ukweli huo wa kimsingi ni kukataa kwa wakati huo huo mamlaka ya uungaji mkono wa Roho ya Unabii kwa mchoro mtakatifu.

> “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.

> "Udanganyifu wa mwisho kabisa wa Shetani utakuwa kuufanya ushuhuda wa Roho ya Mungu usiwe na athari. 'Palipo hakuna maono, watu huangamia' (Mithali 29:18). Shetani atafanya kazi kwa ujanja, kwa njia tofauti na kupitia mawakala mbalimbali, ili kuutikisa ujasiri wa watu wa mabaki wa Mungu katika ushuhuda wa kweli. Ataingiza maono bandia ili kupotosha, na atachanganya ya uongo na ya kweli, na hivyo kuwachukiza watu kiasi kwamba wataona kila kitu kinachobeba jina la maono kuwa aina ya ushabiki wa kidini; lakini watu waaminifu, kwa kulinganisha uongo na kweli, watawezeshwa kutofautisha kati yao." Ujumbe Uliochaguliwa, kitabu cha 2, uk. 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.”

Mgogoro wa mwisho wa "wanyang'anyi wa watu wako", ni sawa na ule wa kwanza, na bila uelewa wa ishara inayothibitisha maono, "watu huangamia." Wao "huangamia" kwa sababu "huufanya ushuhuda wa Roho wa Mungu kuwa batili."

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.

Kundi jingine linadai kwamba Marekani imewakilishwa kama wanyang’anyi wa mstari wa kumi na nne. Kundi hilo haliwezi au halitaki kuona kwamba Antiochus Magnus katika mistari ya kumi hadi kumi na tano anaiwakilisha Marekani. Kama vile Waprotestanti wa historia ya Millerite walivyodai kwamba wanyang’anyi walikuwa Antiochus, kundi lisilotaka kuona hutambua wanyang’anyi kama nguvu (Marekani) inayowakilishwa kwa mfano na Antiochus.

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

Shambulio la Senakeribu dhidi ya Yuda lililofika hadi mji mkuu, Yerusalemu, na lililoshindwa, liliongozwa na jemadari wa Senakeribu, Rabsheki.

> 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.

> Basi sasa, nakuomba, fanya mapatano na bwana wangu mfalme wa Ashuru, nami nitakupa farasi elfu mbili, ukiweza kwa upande wako kuweka wapanda farasi juu yao. Basi utawezaje kumpinga jemadari mmoja wa wadogo kabisa wa watumishi wa bwana wangu, nawe ukatumainia Misri kwa magari na kwa wapanda farasi? Je, sasa nimepanda juu dhidi ya mahali hapa bila Bwana ili kuiharibu? Bwana aliniambia, Panda juu uishambulie nchi hii, uiangamize. Ndipo Eliakimu mwana wa Hilkia, na Shebna, na Yoa, wakamwambia Rabsake, Nena, twakuomba, na watumishi wako kwa lugha ya Kiaramu; maana tumeifahamu; wala usiseme nasi kwa lugha ya Kiyahudi masikioni mwa watu walioko ukutani. Lakini Rabsake akawaambia, Je! Bwana wangu amenituma kwa bwana wako, na kwako, niseme maneno haya? Je! Hakunituma kwa watu waketio ukutani, ili wale kinyesi chao, na wanywe mkojo wao pamoja nanyi? Ndipo Rabsake akasimama, akapaza sauti kwa lugha ya Kiyahudi, akanena, akisema, Sikieni neno la mfalme mkuu, mfalme wa Ashuru. 2 Wafalme 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.

Rabsake hakuwa akitoa maneno yake mwenyewe, bali maneno ya Sennakeribu, mfalme wa Ashuru. Katika Danieli kumi na moja mstari wa arobaini mfalme wa kaskazini ni mamlaka ya kipapa ambayo wakati wa mwisho mnamo 1798 ilipokea jeraha la mauti mikononi mwa Ufaransa wa ukanamungu, mfalme wa kusini. Katika mstari huo mfalme wa kaskazini hatimaye hulipiza kisasi na kuufurika ufalme wa kusini (Umoja wa Kisovyeti [USSR]) mnamo 1989. Mfalme wa kaskazini alipotimiza kazi hiyo, alileta pamoja naye “magari, na wapanda farasi, na merikebu nyingi.” “Magari na wapanda farasi” yanawakilisha nguvu za kijeshi na “merikebu” zinawakilisha nguvu za kiuchumi. Ishara hizo zinaitambua Marekani kama jeshi la niaba la Roma ya kipapa katika ushindi wa 1989, kama ilivyofananishwa na Rabsake. Antioko Mkuu katika mistari ya kumi hadi kumi na tano anaiwakilisha Marekani, na kama William Miller alivyotambua kwa usahihi kwamba neno “pia” katika mstari wa kumi na nne linaanzisha nguvu mpya inayoingia katika simulizi la kinabii, “waporaji” lazima waakilishe nguvu iliyo tofauti na ama wafalme wa Ptolemaio wa kusini, au Antioko mfalme wa kaskazini, au Filipo wa Makedonia.

> “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.

> “Mfalme wa kusini, katika mstari huu, bila shaka yoyote, maana yake ni mfalme wa Misri; lakini kile ambacho ‘wanyang’anyi wa watu wako’ kinamaanisha bado kinabaki kuwa jambo la shaka, labda kwa baadhi. Kwamba hakiwezi kumaanisha Antioko, au mfalme yeyote wa Siria, ni wazi; kwa maana malaika alikuwa akizungumza juu ya taifa hilo kwa mistari kadhaa iliyotangulia, na sasa anasema, ‘pia wanyang’anyi wa watu wako,’ n.k., jambo ambalo kwa wazi linaashiria taifa jingine. Nitakubali kwamba huenda Antioko aliwanyang’anya Wayahudi; lakini hili lingewezaje ‘kuthibitisha maono,’ ilhali Antioko hatajwi popote katika maono kuwa ametenda tendo la namna hiyo; maana yeye alihesabiwa katika kile kinachoitwa ufalme wa Kigiriki katika maono hayo. Tena, ‘kuthibitisha maono,’ lazima kumaanisha kuyafanya yakini, kuyakamilisha, au kuyatimiza.” William Miller, Kazi za Miller, Mhadhara wa 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.

"Antiochus" lilikuwa jina lililochaguliwa na wafalme wengi wa Ufalme wa Waseluki wa Siria. Mwanzilishi wa ufalme huo alikuwa Seleucid Nicator, na kati ya wafalme ishirini na sita hadi thelathini waliunda orodha yote ya wafalme wa Waseluki. Wengi wa wafalme hao walichagua jina "Antiochus", kama vile mapapa wengi huchagua majina ya kiti cha enzi wanapochaguliwa kuwa mapapa. Mapapa wote ni "mpinga Kristo," ambayo ina maana "dhidi ya Kristo". Neno "anti" linamaanisha "dhidi ya". Kama wapinga Kristo wamechukua jina la babu yao wa kiroho, ambaye ni Shetani. Shetani na mapapa wametambuliwa kuwa mpinga Kristo kwa uvuvio.

> “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.

> "Azimio la Mpinga Kristo la kutekeleza uasi aliouanzisha mbinguni litaendelea kutenda kazi ndani ya wana wa kutotii." Testimonies, juzuu ya 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.

Papa ni mwakilishi wa Shetani, na hivyo wote wawili wako dhidi ya Kristo, na kwa hiyo wao ndiyo "mpinga Kristo." Wanapochukua wadhifa wa upapa huchagua jina, na kuwa mwakilishi wa Shetani duniani.

> “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.

> Ili kujihakikishia faida na heshima za kidunia, kanisa likaongozwa kutafuta kibali na uungaji mkono wa wakuu wa dunia; na kwa kufanya hivyo, likamkataa Kristo, likashawishiwa kujiweka chini ya utiifu wa mwakilishi wa Shetani-askofu wa Roma. Pambano Kuu, 50.

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

Kwa matendo yao mtawajua, na mapapa wanaendelea na kazi ile ile kama ya Shetani.

> “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.

> "Kupitia kwa Papa wa Roma kazi ile ile imeendelezwa hapa duniani kama ilivyokuwa ikiendelezwa katika mabaraza ya mbinguni kabla ya kufukuzwa kwa mkuu wa giza. Shetani alitafuta kurekebisha sheria ya Mungu mbinguni, na kuleta marekebisho yake mwenyewe. Alitukuza hukumu yake juu ya ile ya Muumba wake, na akaweka mapenzi yake juu ya mapenzi ya Yehova, na kwa njia hii, kwa vitendo, alitangaza kwamba Mungu ni mwenye kukosea. Papa naye huchukua mkondo huo huo, naye, akidai kutokukosea, hutafuta kuipangilia sheria ya Mungu ili ikidhi mawazo yake mwenyewe, akidhani kuwa anaweza kusahihisha makosa anayodhani kuyaona katika maagizo na amri za Bwana wa mbingu na nchi. Kwa njia hiyo anamwambia ulimwengu, Nitawapa sheria bora kuliko za Yehova. Hii ni fedheha iliyoje kwa Mungu wa mbinguni!" Ishara za Nyakati, Novemba 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.

Ingawa Seleucus Nicator ndiye aliyeanzisha Dola la Seleukidi, wengi wa wafalme waliomfuata walichagua jina "Antiochus," kwa heshima si ya Seleucus bali ya baba yake. Baba yake Seleucus, Antiochus, alikuwa mtu wa tabaka la juu na jenerali aliyehudumu chini ya Mfalme Filipo wa Pili wa Makedonia, ambaye alikuwa baba yake Aleksanda Mkuu. Hadhi hii ya kifahari na asili yake ya kijeshi zilisaidia kuweka msingi wa nafasi muhimu ya Seleucus mwenyewe na kupaa kwake madarakani baada ya kifo cha Aleksanda Mkuu.

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.

Ufalme wa Seleucus ulianzishwa alipochukua udhibiti wa maeneo matatu kati ya manne ya ufalme wa Aleksanda. Roma pia inateka madola matatu ya kijiografia ili kuchukua udhibiti na kuwa mfalme wa kaskazini. Seleucus alipokuwa ameidhibiti mashariki, magharibi na kaskazini akawa mfalme wa kaskazini katika simulizi la kihistoria, na mji mkuu wake ulikuwa mji wa Babeli. Wafalme wengi waliowafuata walichagua jina "Antiochus" walipokalia kiti cha enzi cha kaskazini ili kumheshimu mtangulizi wao wa kisiasa. Ulinganifu huo ni rahisi kuuona, ukichagua kuuona. Usipochagua kuuona, basi hutauona.

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.

Jina "Antiochus" (Ἀντίοχος kwa Kigiriki) linatokana na vipengele vya Kigiriki "anti" (linalomaanisha "dhidi ya" au "kinyume") na "ocheo" (linalomaanisha "kushikilia imara" au "kudumisha"). Wafalme wa kaskazini walichagua jina hilo ili kudumisha urithi wao wa kisiasa na baba yao, kama vile mpinga Kristo (mapapa) huchagua majina wanapoanza kutawala. Kama vile mapapa ni wawakilishi wa baba yao, shetani, vivyo hivyo wale walioitwa Antiochus katika Dola ya Siria wanaonyesha mfano wa wawakilishi wa baba yao. Katika muktadha huu Antiochus anawakilisha wakala wa baba yao. Wakala wa mamlaka ya kipapa mwaka 1989 alikuwa Marekani, na ushuhuda wa kidunia unaunga mkono uhusiano kati ya mpinga Kristo, Papa Yohane Paulo wa Pili, na Ronald Reagan katika kazi yao ya kuuangusha Umoja wa Kisovyeti wa zamani.

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.

Katika aya ya kumi hadi ya kumi na sita, aya ya kwanza na ya mwisho zina marejeo ya moja kwa moja kwa aya ya arobaini na ya arobaini na moja. Aya ya kumi inawakilisha moja kwa moja aya ya arobaini. Aya ya kumi na sita inawakilisha moja kwa moja aya ya arobaini na moja. Aya hizo zinawakilisha sehemu ya unabii wa Danieli inayohusiana na siku za mwisho.

> “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. . . .

> Kitabu kilichotiwa muhuri hakikuwa kitabu cha Ufunuo, bali ile sehemu ya unabii wa Danieli iliyohusu siku za mwisho. Maandiko yanasema, 'Lakini wewe, Ee Danieli, yafunge maneno, na uutie muhuri kitabu, hata wakati wa mwisho; wengi watapita huku na huku, na maarifa yataongezeka' (Danieli 12:4). Kitabu kilipofunguliwa, tamko lilitolewa, 'Wakati hautakuwapo tena.' (Tazama Ufunuo 10:6.) Kitabu cha Danieli sasa kimeondolewa muhuri, na ufunuo ambao Kristo alimfunulia Yohana unakusudiwa kuwafikia wakazi wote wa dunia. Kwa kuongezeka kwa maarifa, watu wataandaliwa kusimama katika siku za mwisho. . . .

> “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.

> Katika ujumbe wa kwanza wa malaika, wanadamu wanaitwa kumwabudu Mungu, Muumba wetu, aliyeumba dunia na vitu vyote vilivyomo ndani yake. Wametoa heshima kwa taasisi ya Upapa, wakiibatilisha sheria ya Yehova, lakini kutakuwa na ongezeko la maarifa kuhusu somo hili. Ujumbe Uliochaguliwa, kitabu cha 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.

Wakati wa mwisho mnamo 1989, mistari sita ya mwisho ya Danieli sura ya kumi na moja yanawakilisha “sehemu ya unabii wa Danieli iliyohusiana na siku za mwisho.” Ilitambuliwa ilipofunuliwa wakati huo, na kufunuliwa huko kulisababisha kuongezeka kwa maarifa kuhusu “taasisi ya Upapa, kuifanya sheria ya Yehova isiwe na athari.” Alfa na Omega siku zote huonyesha mwisho kwa kuurejelea mwanzo, na mchakato wa kujaribiwa ulioanza mwaka 1989 ulikusudiwa kutoa makundi mawili ya waabudu.

> 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.

> Akasema, Enenda zako, Danieli; kwa maana maneno hayo yamefungwa na kutiwa muhuri hata wakati wa mwisho. Wengi watatakaswa, watafanywa weupe, na kujaribiwa; bali waovu watafanya maovu; wala hakuna miongoni mwa waovu atakayeelewa; bali wenye hekima wataelewa. Danieli 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 kujaribiwa, kwa maana mjadala kuhusu wanyang’anyi mwanzoni mwa Uadventista sasa unarudiwa. Kuwatambua wanyang’anyi kuwa ni Marekani ni kumtambua Antioko kama wale wanyang’anyi. Huu ni mjadala uleule wa Wamileraiti 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.

Mwishoni mwa mchakato wa kujaribiwa, kama ilivyokuwa mwanzoni mwa mchakato huo, ulioanza mwaka 1989, Simba wa kabila la Yuda avunja muhuri wa "sehemu hiyo ya unabii wa Danieli inayohusiana na siku za mwisho." Mwaka 1989 ilikuwa aya sita za mwisho za Danieli 11, na mwishoni ni historia iliyofichika ya aya ya arobaini, inayoonyeshwa kwa mfano na aya za kumi hadi kumi na sita.

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.

Tutaendelea kuzingatia mifuatano sita ya migogoro katika historia ya Uadventista katika makala yafuatayo. Mgogoro wa kwanza kati ya hizo sita unaonyesha ule wa mwisho. Tutatumia mgogoro wa kwanza na wa mwisho kama kigezo cha kuelezea migogoro mingine minne tunapoweka wazi vipengele vinavyohusiana na juhudi za adui wa haki za kuwazuia watu wa Mungu wasiyagawanye ipasavyo “maono”, ambayo yanathibitishwa kwa ishara ya Roma.

> “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.

> Isipokuwa tuelewe umuhimu wa nyakati zinazopita kwa haraka kuingia katika umilele, na tujiandae kusimama katika siku kuu ya Mungu, tutakuwa wasimamizi wasio waaminifu. Mlinzi anapaswa kujua ni saa gani ya usiku. Kila kitu sasa kimegubikwa na uzito wa mambo ambao wote waaminio ukweli wa wakati huu wanapaswa kuutambua. Wanapaswa kutenda kwa kuzingatia siku ya Mungu. Hukumu za Mungu ziko karibu kuanguka juu ya ulimwengu, nasi tunahitaji kujiandaa kwa siku hiyo kuu.

> “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.

> "Wakati wetu ni wa thamani. Tuna siku chache tu, chache sana za majaribio ambazo ni za kujiandaa kwa maisha yajayo yasiyokufa. Hatuna muda wa kutumia katika harakati za kiholela. Tunapaswa kuogopa kulisoma neno la Mungu juu juu." Shuhuda, juzuu ya 6, 407.

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