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

Incwadi kaDaniyeli - Ikhulu elinamashumi amathandathu ananye

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

Indima yaseRoma Ekusekweni Kombono Wesiprofeto SeBhayibhile: Uhlolo Oluneenkcukacha Lwesahluko Seshumi elinanye sikaDaniyeli

Author

Jeff Pippenger

Published

March 27, 2024

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The vision of Daniel chapter eleven, is the main point of reference for all the visions of Bible prophecy, and the vision of chapter eleven is established by the symbol of Rome.

Umbono kaDaniyeli isahluko seshumi elinanye, ngowona mqondiso uphambili ekubhekiselwa kuwo kuyo yonke imibono yesiprofeto seBhayibhile, yaye umbongo wesahluko seshumi elinanye usekwa ngumqondiso waseRoma.

> 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.

> Kwaye ngaloo maxesha abaninzi baya kusukuma bemelene nokumkani wasemazantsi; kananjalo nabaphangi babantu bakowenu baya kuziphakamisa ukuze bamiselwe umbono; kodwa baya kuwa. Daniel 11:14.

Jones addresses the previous verse as follows:

UJones ubhekisa kwivesi engaphambili ngolu hlobo:

> “When the Amorites had filled up the measure of their iniquity, their place was given to Israel, the people of God. When Israel, following the way of the heathen, filled also the cup of iniquity, God brought up the kingdom of Babylon, and took all away. When Babylon had filled up the cup of its iniquity, the power was transferred to Persia. And when the angel was turned away by the wickedness of the Persians, then the prince of Grecia comes in and sweeps it away.”

> “Xa ama-Amori ayesele ewuzalisile umlinganiselo wobugwenxa bawo, indawo yawo yanikwa uSirayeli, abantu bakaThixo. Xa uSirayeli, elandela indlela yabahedeni, naye wazalisa indebe yobugwenxa, uThixo wavusela ubukumkani baseBhabhiloni, waza wathabatha konke. Xa iBhabhiloni yayisele iyizalisile indebe yobugwenxa bayo, igunya ladluliselwa ePersi. Kwaye xa ingelosi yajikwa ngobubi bamaPersi, ngoko ke isikhulu saseGrike siyafika size sikutshayele konke.”

> “And how long was the power of Grecia to continue? When was it to be broken? ‘When the transgressors were come to the full.’ That nation stands until it has filled up the measure of its iniquity, and then the power is transferred to another kingdom. That power to which it was transferred was the Roman, as we learn from Daniel 11:14. ‘And in those times there shall many stand up against the king of the south; also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.’ This nation is pointed out as a nation of robbers—the children of robbers, as says the margin of the text.

> “Kwaye amandla aseGrike ayemele ukuqhubeka ixesha elingakanani? Ayemele ukwaphulwa nini? ‘Xa abanxaxhayo befikelele esiphelweni.’ Eso sizwe simi de sigcwalise umlinganiselo wobugwenxa baso, aze ke amandla adluliselwe kobunye ubukumkani. Amandla elo adluliselwa kulo yayingawaseRoma, njengoko sifunda kuDaniyeli 11:14. ‘Kwaye ngaloo maxesha abaninzi baya kusukuma nxamnye nokumkani wasemzantsi; kwanabaphangi babantu bakho baya kuziphakamisa ukuze bamise umbono; kodwa baya kuwa.’ Esi sizwe sibonakaliswa njengesizwe sabaphangi—abantwana babaphangi, njengoko kutshiwo kumda wombhalo.”

> “These are the ones to whom the kingdom is now given, and what for?—‘The children of robbers shall exalt themselves to establish the vision.’ When this nation comes upon the scene, then there enters that which establishes the vision, that which is one great object of the vision, the one chief landmark in the line of vision which God has given through the prophets for all time.” A. T. Jones, The Columbian Year and the Meaning of the Four Centuries, 6.

> “Aba ngabo abo ngoku bunikwe bona ubukumkani, yaye busenzelwa ntoni?—‘Abantwana babaphangi baya kuzidumisa ukuze bamise umbono.’ Xa olu hlanga luvela eqongeni, kungena ke oko okumisa umbono, oko kuyinto enkulu enye yomgomo wombono, olona phawu luphambili kumgca wombono athe uThixo wawunika ngabo abaprofeti ngenxa yamaxesha onke.” A. T. Jones, The Columbian Year and the Meaning of the Four Centuries, 6.

Jones says when the Roman power “comes upon the scene, then there enters that which establishes the” … “line of vision which God has given through the prophets for all time.” In Miller’s history the Protestants taught, as Laodicea Adventism now does, that the robbers of thy people represent Antiochus Epiphanes, a Seleucid king who ruled from 175 to 164 BC. He was a member of the Seleucid dynasty, which was one of the Greek successor states which came out of the breakup of Alexander the Great’s empire. The disagreement over this issue was so specific in Millerite history, that the identification of Antiochus Epiphanes is represented upon the 1843 pioneer chart.

UJones uthi xa igunya laseRoma “lingena eqongeni, koko kungena oko okumisela” … “umgca wombono uThixo awawunikayo ngabaprofeti walo lonke ixesha.” Kwimbali kaMiller amaProtestanti afundisa, njengoko i-Adventism yaseLawodikea isenza ngoku, ukuba abaphangi babantu bakho bamele uAntiochus Epiphanes, ukumkani wakwaSeleucus owalawula ukusuka ngowe-175 ukuya kowe-164 BC. Wayelilungu lobukhosi bakwaSeleucus, obabungenye yeendawo zookumkani ezalandela amaGrike ezaphuma ekuqhekekeni kobukumkani buka-Alexander Omkhulu. Ukungavisisani ngalo mba kwakucace gca kangangokuba kwimbali yabaMillerite, ukuchongwa kuka-Antiochus Epiphanes kubonisiwe kwitshathi yoovulindlela yango-1843.

The reference to Antiochus on the chart represents the only reference to something that is not found in God’s prophetic Word. It is there to refute the false teachings of the Protestants of that period, which is now the false teaching of Laodicean Adventism. Whether William Miller understood the depth of importance in understanding that Rome is the earthly power that establishes the “line of vision which God has given through the prophets for all time,” is doubtful, but it was clear enough to soundly defend the fact that Rome establishes the vision.

Isalathiso kuAntiochus kwitshathi simele ekuphela kwesalathiso sento engafumanekiyo eLizwini likaThixo lesiprofeto. Sikhona apho ukuze siphikise iimfundiso zobuxoki zamaProtestanti zelo xesha, ezisele ziyimfundiso yobuxoki ye-Adventism yaseLawodikea ngoku. Nokuba uWilliam Miller wayebuqonda na ubunzulu bokubaluleka kokuqonda ukuba iRoma lingamandla asemhlabeni amisa “umgca wombono athe uThixo wawunika ngabaprofeti ngonaphakade,” kuyathandabuzeka, kodwa kwakucace ngokwaneleyo ukukhusela ngokuqinileyo inyaniso yokuba iRoma imisa umbono.

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

> Apho kungekho sityhilelo, abantu bayatshabalala; kodwa lowo uwugcinayo umthetho, unoyolo. IMizekeliso 28:14.

Solomon recorded that where there is no vision, the people perish, and the Hebrew word “vision,” in verse fourteen is the same as in Solomon’s proverb. The vision is a life-or-death proposition, and the “vision” is established by the symbol of Rome. The word “vision” in verse fourteen, is the same word for vision in Habakkuk, chapter two.

USolomon wabhala ukuba apho kungekho mbono, abantu bayatshabalala; yaye igama lesiHebhere elithi “umbono,” kwivesi yeshumi elinesine, liyafana nelo likwimizekeliso kaSolomon. Umbono ngumbandela wobomi nokufa, yaye “umbono” umiselwe ngophawu lweRoma. Igama elithi “umbono” kwivesi yeshumi elinesine, lelona gama linye elisetyenziselwa umbuzo kuHabakuki, isahluko sesibini.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:1–3.

> Ndiya kuma phezu kwendawo yam yokulinda, ndizimise phezu kwenqaba, ndilinde ukuze ndibone oko aya kuthetha kum, nokuba ndiya kuthini na xa ndohlwaywa. Yaphendula ke iNkosi kum, yathi, Bhala umbono, uwenze ucace emacwecweni, ukuze obalekayo akwazi ukuwufunda. Kuba umbono uselixesha elimisiweyo; ke ekupheleni uya kuthetha, ungaxoki; nokuba uyalibala, mlinde; ngokuba inene uya kuza, akayi kulibala. UHabakuki 2:1–3.

The word “reproved” in verse one, means “argued with”. William Miller was the watchman that was set upon the tower in the history of the movement of the first and second angels, and when in prophetic symbolism he asked what he should answer in the debate of his history, he was told to write the vision, which is established by the symbol of Rome. In agreement with this fact, when the Millerites produced the 1843 pioneer chart in fulfillment of these three verses of Habakkuk, they gave reference to the very heart of the debate they engaged in. They no doubt, did not understand that their referencing to the foolish argument that Antiochus Epiphanes was the power who established the vision represents the debate of Habakkuk chapter two, but Sister White said that chart was “directed by the hand of the Lord, and should not be altered,” so the reference to the debate on the chart was from God’s hand.

Igama elithi “reproved” kwivesi yokuqala lithetha ukuthi “waxoxa impikiswano no”. UWilliam Miller wayengumlindi owabekwa phezu kwenqaba kwimbali yentshukumo yezithunywa zokuqala nezesibini, yaye xa, kwisimboli sesiprofeto, wabuza ukuba umele aphendule athini kwimpikiswano yembali yakhe, waxelelwa ukuba abhale umbono, omiswa ngokuqinileyo luphawu lweRoma. Ngokungqinelana nale nyaniso, xa amaMillerite avelisa itshathi yovulindlela ka-1843 ekuzalisekiseni ezi vesi zintathu zikaHabakuki, anika isalathiso kanye kumbindi wempikiswano awayengene kuyo. Ngokungathandabuzekiyo, ayengaqondi ukuba ukubhekisa kwawo kwingxoxo yobudenge ethi uAntiochus Epiphanes wayengamandla awamisela umbono kumela impikiswano kaHabakuki isahluko sesibini, kodwa uDade White wathi loo tshathi “yayikhokelwa sisandla seNkosi, yaye yayingamele iguqulwe,” ngoko ke isalathiso kwimpikiswano ekwitshathi sasivela esandleni sikaThixo.

The Millerites came to correctly understand that the first disappointment on April 19, 1844 initiated the tarrying time, referenced by Habakkuk and also Matthew’s parable of the ten virgins. They also came to understand that those two prophecies were directly connected with Ezekiel chapter twelve, where Ezekiel identifies a period of time where the effect of every vision will occur. That word “vision”, is the same Hebrew word we are now considering. This is why Jones is correct when he states, “When” Rome “comes upon the scene, then there enters that which establishes the vision, that which is one great object of the vision, the one chief landmark in the line of vision which God has given through the prophets for all time.” Rome establishes the entire vision of God’s prophetic Word, and more specifically it is Rome that the entire structure of chapter eleven is built upon.

AmaMillerite aqonda ngokuchanekileyo ukuba ukuphoxeka kokuqala ngo-Apreli 19, 1844 kwaqalisa ixesha lokulibaziseka, ekubhekiswa kulo nguHabakuki kwanakwumzekeliso kaMateyu weentombi ezilishumi. Baza baqonda kananjalo ukuba ezo ziprofeto zimbini zazidityaniswe ngokungqalileyo noHezekile isahluko seshumi elinesibini, apho uHezekile achaza ixesha apho isiphumo sawo wonke umbono siya kwenzeka. Elo gama “umbono” lelo gama linye lesiHebhere ngoku siliqwalaselayo. Yiyo loo nto uJones echanile xa esithi, “Xa” iRoma “ingena ebaleni, ngoko ke kungena oko kumisa umbono, oko kuyinto enye enkulu enenjongo kumbono, uphawu oluphambili olunye emgceni wombono awunikileyo uThixo ngabaprofeti ukwenzela onke amaxesha.” IRoma imisa wonke umbono weLizwi likaThixo lesiprofeto, yaye ngokungakumbi yiRoma esisakhelo sonke sesahluko seshumi elinanye esakhiwe phezu kwayo.

When Sister White refers to the final fulfillment of chapter eleven of Daniel and states that “much of the history that has taken place in fulfillment of this prophecy will be repeated,” she is identifying that the histories of chapter eleven that had already been fulfilled typified the final verses of Daniel chapter eleven. The subject of the final verses of chapter eleven is the king of the north, who there represents modern Rome. Therefore, the histories of Daniel chapter eleven, that are repeated, are histories that represent Rome.

Xa uDade White ebhekisa ekuzalisekeni kokugqibela kwesahluko seshumi elinanye sikaDaniyeli aze athi “ininzi kwimbali eyenzekileyo ekuzalisekisweni kwesi siprofeto iya kuphindwa,” uchaza ukuba iimbali zesahluko seshumi elinanye ezazisele zizalisekile zaziyimifuziselo yeevesi zokugqibela zesahluko seshumi elinanye sikaDaniyeli. Umxholo weevesi zokugqibela zesahluko seshumi elinanye ngukumkani wasentla, othi apho amele iRoma yale mihla. Ngoko ke, iimbali zikaDaniyeli isahluko seshumi elinanye, eziphindwayo, ziimbali ezimele iRoma.

In the last six verses of chapter eleven modern Rome (the king of the north), conquers three geographical powers. In verse forty he conquers the king of the south (the former Soviet Union in 1989), the glorious land (the United States at the soon coming Sunday law), and Egypt (the entire world as represented by the United Nations.) In Daniel eleven pagan Rome is represented as conquering three geographical powers in order to capture the then-known world, and then papal Rome is represented as conquering three geographical powers in order to capture the earth.

Kwiivesi ezintandathu zokugqibela zesahluko seshumi elinanye, iRoma yanamhlanje (ukumkani wasemntla), iyoyisa amagunya amathathu ejografi. Kwivesi yamashumi amane iyoyisa ukumkani wasemzantsi (owayenguManyano lweSoviet ngo-1989), ilizwe elizukileyo (iUnited States xa umthetho weCawa uza kumiselwa kungekudala), neYiputa (ihlabathi liphela njengoko limelwe yiZizwe eziManyeneyo). KuDaniyeli ishumi elinanye iRoma yobuhedeni imelwe njengeyoyisa amagunya amathathu ejografi ukuze ibambe ihlabathi elalaziwa ngelo xesha, kwandule ke iRoma yobupopu imelwe njengeyoyisa amagunya amathathu ejografi ukuze ibambe umhlaba.

Pagan Rome is first mentioned in the chapter in verse fourteen, in order to identify it as the symbol that establishes the vision, but its rise to power is not addressed until verse sixteen. Alexander the Great’s kingdom was divided into four parts in fulfillment of God’s prophetic Word, but those four parts quickly consolidated into two primary antagonists that are identified as either the king of the south or the king of the north in the prophetic narrative that continues to the conclusion of the chapter. In verse fourteen the rising power of Rome is mentioned as the power that would establish the vision, but the subjects that are being addressed are the struggles between the remnants of Alexander’s kingdom as represented by the kings of the north and the south.

IRoma yobuhedeni ikhankanywa kuqala kwesi sahluko kwivesi yeshumi elinesine, ukuze ichongwe njengophawu oluseka umbono, kodwa ukunyuka kwayo emandleni akuxoxwa ngako de kube kwivesi yeshumi elinesithandathu. Ubukumkani buka-Alesandire Omkhulu bahlulwa baba ziinxalenye ezine ekuzalisekiseni iLizwi likaThixo lesiprofeto, kodwa ezo nxalenye zine zakhawuleza zahlanganisana zaba ngabachasi ababini abaphambili abachongwa nokuba ngukumkani wasezantsi okanye ngukumkani wasemantla kwingxelo yesiprofeto eqhubeka ide ifike ekupheleni kwesi sahluko. Kwivesi yeshumi elinesine amandla anyukayo eRoma akhankanywa njengamandla aya kuwuseka umbono, kodwa imixholo ekuxutyushwa ngayo ziingxabano phakathi kweentsalela zobukumkani buka-Alesandire njengoko zimelwe ngookumkani basemantla nabasemazantsi.

In verse fifteen, those two kings are still engaged in their struggle, and the king of the north is prevailing. But in verse sixteen Rome arrives and the verse says, “But he that cometh against him,” meaning that when Rome comes against the northern king who has just been prevailing over the southern king, the king of the north will be unable to stand against Rome. Rome prevails, and in verse sixteen, Rome was also to stand in the glorious land of Judah. In verse seventeen Rome shall “set his face to enter with the strength of his whole kingdom.” He took the northern king who was unable to stand before him, then he took Judah, then he entered into Egypt.

Kwivesi yeshumi elinesihlanu, abo kumkani babini basaqhubeka nomzabalazo wabo, yaye ukumkani wasemntla uyoyisa. Kodwa kwivesi yeshumi elinesithandathu kufika iRoma, yaye ivesi ithi, “Kodwa lowo uzayo nxamnye naye,” okuthetha ukuba xa iRoma iza nxamnye nokumkani wasemntla, osandul’ ukoyisa ukumkani wasemzantsi, ukumkani wasemntla akayi kuba nako ukuma nxamnye neRoma. IRoma iyoyisa, yaye kwivesi yeshumi elinesithandathu, iRoma nayo yayiza kuma kwilizwe elizukileyo lakwaYuda. Kwivesi yeshumi elinesixhenxe iRoma iya “kumisa ubuso bayo ukuba ingene ngamandla obukumkani bayo bonke.” Yamthabatha ukumkani wasemntla owayengenako ukuma phambi kwayo, yandula ke ukuthabatha uYuda, yaza yangena eYiputa.

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

> Kwaye ngaloo maxesha kuya kusuka abaninzi bechase ukumkani wasemzantsi; kwanabaphangi babantu bakho baya kuzikhuphakamisa ukuze bazimisele umbono; kodwa baya kuwa. Wothi ke ukumkani wasemantla eze, akhe udonga lokungqinga, azithabathe izixeko ezinqatyisiweyo; neengalo zasemzantsi aziyi kumelana, kwanabantu bakhe abanyuliweyo, kananjalo akuyi kubakho mandla okumelana naye. Ke yena oza kumchasa uya kwenza ngokokuthanda kwakhe, kungabikho namnye uya kuma phambi kwakhe; aze ame ezweni elizukileyo, lona eliya kutshatyalaliswa sisandla sakhe. Uya kumisa ubuso bakhe ukuba angene ngamandla obukumkani bakhe bonke, kunye nabathe tye benaye; enjenjalo ke uya kwenza; aze amnike intombi yabafazi, eyenzela ukuyonakalisa; kodwa ayiyi kuma ngakwicala lakhe, ingabi yeyakhe. Daniyeli 11:14–17.

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

Ukoyisa okubonakaliswe kwezi ndinyana kukuzaliseka kwesahluko sesibhozo sikaDaniyeli.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Kwaye kwenye enye yazo kwaphuma uphondo oluncinane, olwakhula lwaba lukhulu kakhulu ngasezantsi, nangasempuma, nangaselizweni elihle. Daniyeli 8:9.

The little horn of verse nine is pagan Rome, and verse nine identifies, in agreement with verses fourteen through seventeen of chapter eleven, that pagan Rome would conquer three geographical entities as it took control of the world. Those entities were the south (Egypt), the east (Syria, the king of the north) and the pleasant land (Judah). The history of verses sixteen and seventeen are typifying the historical three-step conquering of modern Rome in verses forty through forty-three, for as Sister White stated, “Much of the history that has taken place in fulfillment of this prophecy will be repeated.”

Uphondo oluncinane lwendinyana yesithoba yiRoma yobuhedeni, yaye indinyana yesithoba ichaza, ngokuvumelana neendinyana zeshumi elinesine ukuya kweshumi elinesixhenxe zesahluko seshumi elinanye, ukuba iRoma yobuhedeni yayiya koyisa iziqu zendawo ezintathu njengoko yayithabatha ulawulo lwehlabathi. Ezo ziqu yayikukumzantsi (iYiputa), empuma (iSiriya, ukumkani wasemantla) nelizwe elihle (uYuda). Imbali yeendinyana zeshumi elinesithandathu neshumi elinesixhenxe ifanekisa ukoyisa kwembali okwamanyathelo amathathu kweRoma yanamhlanje kwiindinyana zamashumi amane ukuya kwamashumi amane anesithathu, kuba njengoko watshoyo uDade White, “Ininzi imbali eye yenzeka ekuzalisekisweni kwesi siprofeto eya kuphindwa.”

> “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.

> “Nangona iYiputa yayingakwazi ukumelana no-Antiochus, ukumkani wasemantla, no-Antiochus ngokwakhe wayengenakukwazi ukumelana namaRoma, awayesele emsukela. Kwakungasekho bukumkani bunako ukumelana nalo mandla anyukayo. ISiriya yoyiswa, yaza yadityaniswa nobukumkani bamaRoma, xa uPompey, ngowama-65 BC, wamhlutha uAntiochus Asiaticus izinto zakhe, waza wayithoba iSiriya yaba liphondo lamaRoma.

> “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.

> “Kwalo la mandla kwakumiselwe ukuba limi kwanoMhlaba Oyingcwele, lize liwutshabalalise. IRoma yadityaniswa nabantu bakaThixo, amaYuda, ngomnqophiso, ngowama-162 BC, ukususela kuloo mhla ithabatha indawo ebalulekileyo kwikhalenda yesiprofeto. Noko ke, ayizange ifumane ulawulo phezu kwelakwaYuda ngokuloyisa ngokwenene de kwangowama-63 BC; yaza ke ngolo hlobo lulandelayo.”

> “On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.

> “Ekubuyeni kukaPompey kuhambo lwakhe lokulwa noMithridates, ukumkani wasePontus, kwabakho abakhuphisana ababini, uHyrcanus noAristobulus, besilwela isithsaba sakwaYuda. Umba wabo waziswa phambi kukaPompey, owakhawuleza wabubona ubungendawo bamabango kaAristobulus, kodwa wanqwenela ukurhoxisa isigqibo kulo mba ade agqibe uhambo lwakhe alulangazelelayo olusiya eArabhiya, ethembisa ukuba ngoko uya kubuya, aze alungise imicimbi yabo njengoko kuya kubonakala kulungile kufanelekile. UAristobulus, eziqonda iimvakalelo zokwenene zikaPompey, wakhawuleza wabuyela kwaYuda, waxhobisa abantu bakhe, walungiselela ukuzikhusela ngamandla, ezimisele, nokuba kungenziwa ntoni na, ukusigcina isithsaba, awayebona kwangaphambili ukuba siya kunikezelwa komnye. UPompey wamlandela ngokusondeleyo lowo usabelayo. Xa wayesondela eYerusalem, uAristobulus, eqalisa ukuzisola ngendlela yakhe yokwenza, waphuma waya kumhlangabeza, wazama ukulungisa loo miba ngokuthembisa ukuzithoba okupheleleyo kunye neemali ezininzi. UPompey, emkela loo mbonelelo, wathumela uGabinius, ekhokela iqela lamajoni, ukuba aye kwamkela loo mali. Kodwa akufika loo lieutenanti-jikelele eYerusalem, wafumana amasango evaliwe nxamnye naye, waza waxelelwa esencotsheni yeendonga ukuba isixeko asiyi kuma kweso sivumelwano.”

> “Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.

> “UPompey, ukuze angakhohliswa ngolu hlobo engenasohlwayo, wamfaka ematyathangeni uAristobulus, lowo wayemgcine enaye, waza ngoko nangoko wamatsha waya eYerusalem nomkhosi wakhe wonke. Abaxhasi bakaAristobulus babengakuxhasa ukukhusela loo ndawo; abo bakaHyrcanus bona babengakuvulela amasango. Abo bangabokugqibela, besisininzi, baza boyisa, yaye uPompey wanikwa ukungena ngokukhululekileyo esixekweni. Emva koko abalandeli bakaAristobulus barhoxa baya entabeni yetempile, bezimisele ngokupheleleyo ukukhusela loo ndawo kanye njengoko noPompey wayezimisele ukuyithimba. Ekupheleni kweenyanga ezintathu kwavulwa udonga isikhewu esaneleyo ukuba kuhlaselwe, yaye loo ndawo yathinjwa ngencam yekrele. Ekubulaweni okoyikekayo okwalandelayo, kwabulawa abantu abalishumi elinambini amawaka. Kwakungumboniso ochukumisayo, utsho umbhali-mlando, ukubona ababingeleli, ngelo xesha bexakeke enkonzweni engcwele, besenza umsebenzi wabo oqhelekileyo ngesandla esizolileyo nangenjongo engagungqiyo, ngokungathi abawuqondi umxokomezelo wasendle, nangona macala onke abo babesondele kubo babesikelwa ekubulaweni, yaye nangona kaninzi negazi labo lalisidibana nelamadini abo.”

> “Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the ‘glorious land’ in its iron grasp till it had utterly consumed it.

> “Emva kokuwuphelisa umlo, uPompey wadiliza iindonga zaseYerusalem, wasusa izixeko ezininzi kulawulo lwakwaYuda wazibeka phantsi kolwaseSiriya, waza wabeka irhafu phezu kwamaYuda. Ngaloo ndlela, okokuqala, iYerusalem yabekwa ngokoyiswa ezandleni zalo mandla awayeza kulibamba ‘ilizwe elizukileyo’ ngocinezelo lwentsimbi yawo de alitshabalalise ngokupheleleyo.

> “‘VERSE 17. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him.’

> “‘IVESI 17. Uya kumisa ubuso bakhe ukungena ngamandla obukumkani bakhe bonke, kunye nabathe tye benaye; enjenjalo ke uya kwenza: amnike intombi yabafazi, emonakalisela yona; kodwa ayiyi kuma kwicala lakhe, ingabi yeyakhe.’

> “Bishop Newton furnishes another reading for this verse, which seems more clearly to express the sense, as follows: ‘He shall also set his face to enter by force the whole kingdom.’ Verse 16 brought us down to the conquest of Syria and Judea by the Romans. Rome had previously conquered Macedon and Thrace. Egypt was now all that remained of the ‘whole kingdom’ of Alexander, not brought into subjection to the Roman power, which power now set its face to enter by force into that country.” Uriah Smith, Daniel and the Revelation, 258–260.

> “UBhishophu uNewton unika olunye ufundo lwale ndima, olubonakala ngathi luchaza ngokucace ngakumbi intsingiselo yayo, ngolu hlobo: ‘Yaye uya kubeka ubuso bakhe ukuba angene ngenkani ebukumkanini bonke.’ Indima 16 isise ezantsi kuthi ga ekoyisweni kweSiriya neYudeya ngamaRoma. IRoma yayisele iyoyisile iMakedoni neThrace ngaphambili. IEgypta ngoku yayikukuphela kwento eyayisele ‘ebukumkanini bonke’ buka-Aleksandire, eyayingekangeniswa phantsi kolawulo lwamandla amaRoma, lawo mandla ngoku abeka ubuso bawo ukuba angene ngenkani kulo elo lizwe.” Uriah Smith, Daniel and the Revelation, 258–260.

We have already noted, more than once in these articles, how verse thirty and thirty-one of Daniel eleven align with verses forty and forty-one, and the history of verses thirty and thirty-one also aligns with the plucking up of three horns.

Sele siye saqaphela, ngaphezu kwesihlandlo esinye kwezi nqaku, indlela ivesi yamashumi amathathu neyomashumi amathathu ananye kaDaniyeli ishumi elinanye ehambelana ngayo neevesi zamashumi amane namashumi amane ananye, yaye imbali yeevesi zamashumi amathathu neyomashumi amathathu ananye nayo ihambelana nokuncothulwa kweempondo ezintathu.

> I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. … And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:8, 20.

> Ndazigqala iimpondo ezo, nanko kusenyuka phakathi kwazo olunye uphondo oluncinane, kwaza ngaphambi kwalo kwancothulwa ngeengcambu iimpondo ezintathu kwezokuqala; nanko kolo phondo kukho amehlo anjengamehlo omntu, nomlomo othetha izinto ezinkulu. … Nangeempondo ezilishumi ezazisentlokweni yayo, nangolunye olwanyukayo, olwaye lwawisa zawa ezintathu phambi kwalo; ewe, olo phondo lwalunamehlo, nomlomo owawuthetha izinto ezinkulu kunene, nenkangeleko yalo yayinamandla ngaphezu kwamaqabane alo. Daniyeli 7:8, 20.

Just as Daniel chapter eight, verse nine, represents the three geographical areas of conquering that established pagan Rome on the throne, so too, the plucking up of the horns (representing the Heruli, Ostrogoths and Vandals) represented the three geographical areas of conquering that established papal Rome on the throne. Both those histories align with verses forty to forty-three of Daniel eleven, and the plucking up of the three horns aligns with the history of verses thirty and thirty-one.

Kanye njengokuba uDaniyeli isahluko sesibhozo, ivesi lesithoba, emele iindawo ezintathu zejografi zoloyiso ezamisela iRoma yobuhedeni etroneni, kwangokunjalo ukuncothulwa kweempondo (ezimela amaHeruli, amaOstrogoths namaVandals) kwamele iindawo ezintathu zejografi zoloyiso ezamisela iRoma yobupopu etroneni. Zombini ezo mbali ziyangqinelana neevesi ezingamashumi amane ukuya kwamashumi amane anesithathu zikaDaniyeli ishumi elinanye, yaye ukuncothulwa kweempondo ezintathu kuyangqinelana nembali yeevesi ezingamashumi amathathu anamashumi amathathu ananye.

> “‘VERSE 8. I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots; and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things.’

> “‘IVESI 8. Ndazicinga iimpondo, yaye, khangela, kwaphuma phakathi kwazo olunye uphondo oluncinane, phambi kwalo kwancothulwa ngeengcambu iimpondo ezintathu kwezo zokuqala; yaye, khangela, kolu phondo kwakukho amehlo anjengamehlo omntu, nomlomo othetha izinto ezinkulu.’

> “Daniel considered the horns. Indications of a strange movement appeared among them. A little horn (at first little, but afterward more stout than its fellows) thrust itself up among them. It was not content quietly to find a place of its own, and fill it; it must thrust aside some of the others, and usurp their places. Three kingdoms were plucked up before it. This little horn, as we shall have occasion to notice more fully hereafter, was the papacy. The three horns plucked up before it were the Heruli, the Ostrogoths, and the Vandals. And the reason why they were plucked up was because they were opposed to the teaching and claims of the papal hierarchy, and hence to the supremacy in the church of the bishop of Rome.

> “UDaniyeli wazicingela iimpondo ezo. Kwabonakala imiqondiso yentshukumo engaqhelekanga phakathi kwazo. Uphondo oluncinane (olwaluqala luncinane, kodwa kamva lwaba namandla ngakumbi kunoogxa balo) lwazityhalela phezulu phakathi kwazo. Alwanelanga kukuzifumanela indawo yalo ngoxolo, luze luyizalise; kwafuneka lutyhale ecaleni ezinye zazo, luze luzihluthe iindawo zazo. Izikumkani ezithathu zancothulwa phambi kwalo. Olu phondo luncinane, njengoko siya kufumana ithuba lokuqaphela ngokubanzi ngakumbi emva koku, yayibubupopu. Iimpondo ezintathu ezancothulwa phambi kwalo zazingamaHeruli, amaOstrogoths, namaVandals. Kanti isizathu sokuba zancothulwe sasikukuba zazichasene nemfundiso namabango obunkokeli bobupopu, yaye ngenxa yoko zazichasene nokongama ecaweni kobhishophu waseRoma.”

> “And ‘in this horn were eyes like the eyes of man, and a mouth speaking great things,’ the eyes, a fit emblem of the shrewdness, penetration, cunning, and foresight of the papal hierarchy; and the mouth speaking great things, a fit symbol of the arrogant claims of the bishops of Rome.” Uriah Smith, Daniel and the Revelation, 132–134.

> “Kwaye ‘kule mpondo kwakukho amehlo afana namehlo omntu, nomlomo othetha izinto ezinkulu,’ la mehlo engumqondiso ofanelekileyo wobuqili, bokungena nzulu, bokrelekrele, nobokubona kwangaphambili boluhlu lwabefundisi bobupopu; nomlomo othetha izinto ezinkulu, engumqondiso ofanelekileyo wamabango okuzidla oobhishophu baseRoma.” Uriah Smith, Daniel and the Revelation, 132–134.

It is Rome that establishes the vision of Bible prophecy, and especially the vision of Daniel chapter eleven. In that chapter much of the prophetic history that had been fulfilled before the Millerite movement was to be repeated in the last six verses of Daniel eleven. The conquering of three geographical obstacles that established both pagan and papal Rome upon the throne is represented in chapter eleven, and those two representations typify the time when modern Rome is again established upon the throne. It is Rome that establishes the vision, and Paul identifies that papal Rome is revealed in its time.

YiRoma emisa umbono wesiprofeto seBhayibhile, ngakumbi umbono kaDaniyeli isahluko seshumi elinanye. Kuleso sahluko inxalenye enkulu yembali yesiprofeto eyayisele izalisekile ngaphambi kwentshukumo yamaMillerite yayiza kuphindwa kwiindinyana ezintandathu zokugqibela zikaDaniyeli ishumi elinanye. Ukoyiswa kwemiqobo emithathu yendawo eyamisela zombini iRoma yobuhedeni neRoma yobupopu etroneni kubonakaliswa kwisahluko seshumi elinanye, yaye ezo zifanekiselo zimbini zimela ngokomfuziselo ixesha apho iRoma yale mihla iphinda imiswe etroneni. YiRoma emisa umbono, yaye uPawulos uchaza ukuba loo Roma yobupopu ityhilwa ngexesha layo.

> Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. 2 Thessalonians 2:3–6.

> Makungabikho bani onikhohlisayo nangayiphi na indlela; kuba loo mini ayiyi kufika, kungakhange kuqale kufike uwexuko kuqala, ityhileke loo mntu wesono, unyana wentshabalalo; lowo uchasayo nozinyusayo ngaphezu kwayo yonke into ebizwa ngokuba nguThixo, okanye enqulwayo; ngokokude ahlale etempileni kaThixo, ngokungathi unguThixo, ezibonakalisa ukuba unguThixo. Anikhumbuli na, ukuba, ndisahleli nani, ndanixelela ezi zinto? Kanjalo ngoku niyayazi into embambileyo, ukuze atyhileke ngexesha lakhe. 2 Tesalonika 2:3–6.

The papacy took the throne as the fifth kingdom of Bible prophecy in the year 538, and many who consider verse six, would no doubt assume that Paul means that “the Papacy would be revealed in 538.” This may be correct, but it is at minimum a secondary truth of what Paul was identifying. Paul, like all prophets is speaking more about the last days, than his own time period. He was referring to how the papacy would be revealed prophetically, for as a prophet he was in agreement with all the other prophets. Line upon line, those who have not the vision perish, and those who have not the vision, have not the vision because they do not know what establishes the vision. Knowing that Rome establishes the vision is a life-or-death understanding. Paul, in agreement with the other prophets is identifying that what reveals papal Rome, who is the Rome of the last days is “his time.” The prophetic “time” associated with Rome, is what reveals what and who Rome is.

Ubupapa bathabatha itrone njengobukumkani besihlanu besiprofeto seBhayibhile ngonyaka ka-538, yaye abaninzi abaqwalasela indima yesithandathu, ngokungathandabuzekiyo, baya kucinga ukuba uPawulos uthetha ukuthi “uBupapa babuya kutyhilwa ngo-538.” Oku kusenokuba kuchanile, kodwa ubuncinane kuyinyaniso yesibini koko uPawulos wayekuchaza. UPawulos, njengabo bonke abaprofeti, uthetha ngakumbi ngemihla yokugqibela kunangexesha lakhe. Wayebhekisa kwindlela ubupapa obuya kutyhilwa ngayo ngokwesiprofeto, kuba njengomprofeti wayevumelana nabo bonke abanye abaprofeti. Umgca phezu komgca, abo bangenawo umbono bayatshabalala, yaye abo bangenawo umbono, abanawo kuba bengazi ukuba yintoni emisela umbono. Ukwazi ukuba iRoma yeyona imisela umbono kukuqonda okungokobomi nokufa. UPawulos, evumelana nabanye abaprofeti, uchaza ukuba oko kutyhila iRoma yobupapa, enguRoma yemihla yokugqibela, “lixesha layo.” “Ixesha” lesiprofeto elinxulunyaniswa neRoma lilo elityhila ukuba iRoma yintoni na nokuba ingubani na.

We will continue this study in the next article.

Siya kuqhubeka nesi sifundo kwinqaku elilandelayo.

> “The apostle Paul, in his second letter to the Thessalonians, foretold the great apostasy which would result in the establishment of the papal power. He declared that the day of Christ should not come, ‘except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’ And furthermore, the apostle warns his brethren that ‘the mystery of iniquity doth already work.’ 2 Thessalonians 2:3, 4, 7. Even at that early date he saw, creeping into the church, errors that would prepare the way for the development of the papacy.

> “Umpostile uPawulos, kwincwadi yakhe yesibini eya kumaTesalonika, waxela kwangaphambili uwexuko olukhulu olwaluya kukhokelela ekumiselweni kwamandla opopu. Wavakalisa ukuba imini kaKristu yayingayi kufika, ‘ngaphandle kokuba kufike kuqala ukuwa, atyhilwe loo mntu wesono, unyana wentshabalalo; lowo uchasayo aze aziphakamise ngaphezu kwako konke okubizwa ngokuba nguThixo, okanye okunqulwayo; kangangokuba yena ngokwakhe, enjengoThixo, ahlale etempileni kaThixo, ezibonakalisa ukuba unguThixo.’ Kanjalo ke, umpostile ulumkisa abazalwana bakhe esithi ‘imfihlelo yobugwenxa sele isebenza.’ 2 Tesalonika 2:3, 4, 7. Kwanangelo xesha lokuqala kangako wabona, kungena ngokuthe chu ecaweni, iimfundiso eziphosakeleyo ezaziza kulungiselela indlela yokukhula kobupopu.”

> “Little by little, at first in stealth and silence, and then more openly as it increased in strength and gained control of the minds of men, ‘the mystery of iniquity’ carried forward its deceptive and blasphemous work. Almost imperceptibly the customs of heathenism found their way into the Christian church. The spirit of compromise and conformity was restrained for a time by the fierce persecutions which the church endured under paganism. But as persecution ceased, and Christianity entered the courts and palaces of kings, she laid aside the humble simplicity of Christ and His apostles for the pomp and pride of pagan priests and rulers; and in place of the requirements of God, she substituted human theories and traditions. The nominal conversion of Constantine, in the early part of the fourth century, caused great rejoicing; and the world, cloaked with a form of righteousness, walked into the church. Now the work of corruption rapidly progressed. Paganism, while appearing to be vanquished, became the conqueror. Her spirit controlled the church. Her doctrines, ceremonies, and superstitions were incorporated into the faith and worship of the professed followers of Christ.

> “Kancinane kancinane, ekuqaleni ngasese nangokuthula, kwandule ke kucace ngakumbi njengoko kwakusomelela kuze kufumane ulawulo ezingqondweni zabantu, ‘imfihlelo yobugwenxa’ yaqhubela phambili umsebenzi wayo wokukhohlisa nowokunyelisa uThixo. Phantse kungabonakali, amasiko obuhedeni angena indlela yawo ebandleni lamaKristu. Umoya wokuvumelana nokuthobela izithethe zehlabathi wathintelwa okwethutyana ziintshutshiso eziqatha ezanyamezelwa libandla phantsi kobuhedeni. Kodwa xa intshutshiso yayiphelile, nobuKristu bangena ezinkundleni nasezibhotweni zookumkani, babubeka ecaleni ubulula obuthobekileyo bukaKristu nabapostile baKhe, baza endaweni yabo bathabatha ubukhazikhazi nekratshi lababingeleli nabalawuli babahedeni; yaye endaweni yeemfuno zikaThixo, bafaka iingcamango nezithethe zabantu. Ukuguquka ngegama kuphela kukaConstantine, ekuqaleni kwenkulungwane yesine, kwabangela uvuyo olukhulu; laza ihlabathi, ligutyungelwe luhlobo lobulungisa, langena ebandleni. Ngoku umsebenzi wokonakala waqhubela phambili ngokukhawuleza. Ubuhedeni, nangona babubonakala buphantsiwe, baba ngoyisileyo. Umoya babo walawula ibandla. Iimfundiso zabo, izithethe zabo zonqulo, neenkolelo zabo zobugqi zadityaniswa nokholo nonqulo lwabalandeli bakaKristu ababezibiza ngokuba bangabaKhe.”

> “This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 49, 50.

> “Olu dibaniso phakathi kobuhedeni nobuKristu lwabangela ukuphuhliswa ‘komntu wesono’ owaxelwa kwangaphambili esiprofetweni njengomchasi noziphakamisayo ngaphezu koThixo. Loo nkqubo inkulu kangako yonqulo lobuxoki yinzalelwane epheleleyo yamandla kaSathana—ilitye lesikhumbuzo lemizamo yakhe yokuzihlalisa etroneni ukuze alawule ihlabathi ngokwentando yakhe.” The Great Controversy, 49, 50.

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