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

Incwadi kaDaniyeli - Inombolo Ikhulu Namashumi Ayisithupha Nanye

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

Indima YeRoma Ekuqiniseni Umbono Wesiprofetho SeBhayibheli: Ukuhlolwa Okuningiliziwe KukaDaniyeli Isahluko Seshumi nanye

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 nanye uyindawo eyinhloko yokubhekisela kuyo yonke imibono yesiprofetho seBhayibheli, futhi umbono wesahluko seshumi nanye umiswa ngophawu lweRoma.

> 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.

> Ngalezo zikhathi abaningi bayakusukuma balwe nenkosi yaseningizimu; futhi nabaphangi babantu bakho bayakuziphakamisa ukuze baqinise umbono; kodwa bayakuwa. Danieli 11:14.

Jones addresses the previous verse as follows:

UJones ukhuluma ngevesi eledlule kanje:

> “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.”

> “Lapho ama-Amori esegcwalise isilinganiso sobubi bawo, indawo yawo yanikwa u-Israyeli, abantu bakaNkulunkulu. Lapho u-Israyeli, elandela indlela yabahedeni, naye esegcwalise indebe yobubi, uNkulunkulu wavusa umbuso waseBabiloni, wasusa konke. Lapho iBabiloni seligcwalise indebe yobubi balo, amandla adluliselwa ePheresiya. Futhi lapho ingelosi isiphendukisiwe ngenxa yobubi bamaPheresiya, khona-ke inkosana yaseGrisi iyeza, ikukhukhule 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.

> “Umbuso waseGrisi wawuyakuqhubeka isikhathi esingakanani? Wawuyakwephulwa nini? ‘Lapho izeqamthetho sezifiké ekugcwaleni.’ Leso sizwe simi size sigcwalise isilinganiso sobubi baso, bese amandla edluliselwa komunye umbuso. Lawo mandla adluliselwa kuwo kwakungowamaRoma, njengoba sifunda kuDaniyeli 11:14. ‘Ngaleyo mikhuba kuyakusukuma abaningi ukumelana nenkosi yaseningizimu; futhi nabaphangi babantu bakho bayoziphakamisa ukuze baqiniseke umbono; kepha bayakuwa.’ Lesi sizwe sikhonjiswa njengesizwe sabaphangi—abantwana babaphangi, njengoba kusho umphetho 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.

> “Laba yilabo umbuso osunikezwa bona manje, futhi kungani?—‘Abantwana bezigebengu bayoziphakamisa ukuze baqinise umbono.’ Lapho lesi sizwe sivela enkundleni, khona-ke kungena lokho okuqinisa umbono, lokho okuyinto enkulu eyodwa yombono, uphawu oluyinhloko kakhulu emgqeni wombono uNkulunkulu awunike ngababaprofethi kuzo zonke izikhathi.” 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 lapho umbuso wamaRoma “uvela enkundleni, khona-ke kungena lokho okumisa” … “umugqa wokubona uNkulunkulu awunike ngezwi labaprofethi kuze kube phakade.” Emlandweni kaMiller amaProthestani afundisa, njengoba ubu-Adventism baseLawodikeya benza manje, ukuthi abaphangi babantu bakho bamele u-Antiyokhu Epifani, inkosi yamaSeleukidi eyabusa kusukela ku-175 kuya ku-164 BC. Wayeyilungu lozalo lwamaSeleukidi, olwalungolunye lwezifundazwe ezalandela zamaGreki ezaphuma ekuhlakazekeni kombuso ka-Aleksanda Omkhulu. Ukungavumelani ngalolu daba kwakucace kangaka emlandweni wamaMillerite, kangangokuthi ukuhlonzwa kuka-Antiyokhu Epifani kuvezwa eshadini lamaphayona lango-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.

Ukubhekisela ku-Antiochus eshadini kumela ukuphela kokubhekisela entweni engatholakali eZwini likaNkulunkulu lesiprofetho. Kukhona lapho ukuze kuphikiswe izimfundiso zamanga zamaProthestani zaleyo nkathi, okuyizona manje eziyimfundiso yamanga ye-Adventism yaseLawodikeya. Ukuthi uWilliam Miller wayeqonda yini ukujula kokubaluleka kokuqonda ukuthi iRoma ingamandla asemhlabeni amisa “umugqa wombono uNkulunkulu awunikezile ngabaprofethi kuzo zonke izikhathi,” kuyathandabuzeka, kodwa kwakucace ngokwanele ukuvikela ngokuqinile iqiniso lokuthi iRoma iyona emisa lowo mbono.

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

> Lapho kungekho umbono, abantu bayabhubha; kodwa ogcina umthetho, uyajabula yena. IzAga 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.

USolomoni waloba ukuthi lapho kungekho umbono, abantu bayabhubha, futhi igama lesiHeberu elithi “umbono,” evesini leshumi nane, liyafana nalelo elisetshenziswe esaga likaSolomoni. Umbono uyindaba yokuphila noma yokufa, futhi “umbono” umiswa ngophawu lweRoma. Igama elithi “umbono” evesini leshumi nane liyilo kanye igama elisetshenziselwe umbono kuHabakuki, isahluko sesibili.

> 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.

> Ngiyokuma embhoshongweni wami wokulinda, ngizibeke phezu kombhoshongo, ngilinde ukuze ngibone ukuthi uyakuthini kimi, nokuthi ngiyakuphendula kanjani lapho ngisolwa. INkosi yangiphendula, yathi: Bhala umbono, uwenze ucace ematsheni okubhalela, ukuze ofundayo agijime ngawo. Ngokuba umbono usalindele isikhathi esimisiwe, kodwa ekugcineni uyakukhuluma, awuyikukhohlisa; noma ubambezeleka, wulinde, ngokuba uyakuza impela, awuyikubambezeleka. Habakuki 2:1–3.

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

Igama elithi “reproved” evesini lokuqala, lisho ukuthi “waphikisana no”. UWilliam Miller wayengumlindi owabekwa embhoshongweni emlandweni wokunyakaza kwezingelosi zokuqala nezesibili, futhi lapho, esifanekisweni sesiprofetho, ebuza ukuthi wayezophendula athini empikiswaneni yomlando wakhe, watshelwa ukuba alobe umbono, oqiniswa uphawu lweRoma. Ngokuvumelana naleli qiniso, lapho amaMillerite ekhiqiza ishadi labaphayona lika-1843 ekugcwalisekeni kwala mavesi amathathu kaHabakuki, anikeza inkomba enhliziyweni uqobo yempikiswano ayengene kuyo. Ngokungangabazeki, awazange aqonde ukuthi ukubhekisa kwawo empikiswaneni eyisiwula yokuthi u-Antiochus Epiphanes wayengamandla amisa umbono kumela impikiswano kaHabakuki isahluko sesibili, kodwa uDadewethu White wathi lelo shadi “laqondiswa yisandla seNkosi, futhi akufanele liguqulwe,” ngakho inkomba yempikiswano eshadini yayivela esandleni sikaNkulunkulu.

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 ngokufanele ukuthi ukudumala kokuqala ngo-Ephreli 19, 1844 kwaqalisa isikhathi sokulibala, okukhulunywa ngaso kuHabakuki kanye nasemfanekisweni kaMathewu wezintombi eziyishumi. Futhi aqonda ukuthi lezo ziprofetho ezimbili zazixhumene ngokuqondile noHezekeli isahluko seshumi nambili, lapho uHezekeli ekhomba khona inkathi yesikhathi lapho ukugcwaliseka kwawo wonke umbono kuyakwenzeka. Lelo gama elithi “umbono,” liyilo kanye igama lesiHeberu esesilihlola manje. Yingakho uJones eqinisile lapho ethi, “Lapho” iRoma “ivela enkundleni, khona kungena lokho okumisa umbono, lokho okuyinto enkulu eyodwa yombono, uphawu oluyinhloko olulodwa emgqeni wombono uNkulunkulu awunike ngabaProfethi ngazo zonke izikhathi.” IRoma imisa wonke umbono weZwi likaNkulunkulu lesiprofetho, futhi ikakhulukazi yiRoma okuyiyo yonke inhlaka yesahluko seshumi nanye eyakhelwe 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.

Lapho uDade White ebhekisela ekugcwalisekeni kokugcina kwesahluko seshumi nanye sikaDaniyeli futhi ethi “okuningi komlando okwenzekile ekugcwalisekeni kwalesi siprofetho kuyophindwa,” ukhomba ukuthi imilando yesahluko seshumi nanye eyayisivele igcwalisekile yayiyizifaniso zamavesi okugcina esahluko seshumi nanye sikaDaniyeli. Isihloko samavesi okugcina esahluko seshumi nanye siyinkosi yasenyakatho, emele khona iRoma yesimanje. Ngakho-ke, imilando kaDaniyeli isahluko seshumi nanye ephindwayo iyimilando emele 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.

Emavesini ayisithupha okugcina esahluko seshumi nanye, iRoma yanamuhla (inkosi yasenyakatho), inqoba imibuso emithathu yendawo. Evesini lamashumi amane inqoba inkosi yaseningizimu (eyayiyisoviet Union ngo-1989), izwe lenkazimulo (i-United States emthethweni weSonto oseduze ukuza), kanye neGibhithe (umhlaba wonke njengoba umelwe yi-United Nations.) KuDaniyeli isahluko seshumi nanye iRoma yobuqaba imelwe njengonqoba imibuso emithathu yendawo ukuze ibambe umhlaba owawaziwa ngaleso sikhathi, bese kuthi iRoma yobupapa imelwe njengonqoba imibuso emithathu yendawo 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 lobuhedeni liqala ukukhulunywa ngalo kulesi sahluko evesini leshumi nane, ukuze lichazwe njengophawu oluqinisa umbono; kodwa ukuvuka kwalo embusweni akukhulunywa ngakho kuze kube sevesini leshumi nesithupha. Umbuso ka-Alexander Omkhulu wahlukaniswa waba izingxenye ezine ekugcwalisekeni kweZwi likaNkulunkulu lesiprofetho, kodwa lezo zingxenye ezine zashesha zahlangana zaba ngabaphikisi ababili abakhulu abachazwa njengenkosi yaseningizimu noma inkosi yasenyakatho endabeni yesiprofetho eqhubeka kuze kube sekupheleni kwesahluko. Evesini leshumi nane kukhulunywa ngamandla avukayo eRoma njengamandla ayeyoqinisa umbono, kodwa izihloko ezikhulunywayo zingukulwisana phakathi kwezinsalela zombuso ka-Alexander njengoba zimelelwe amakhosi asenyakatho naseningizimu.

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.

Evesini leshumi nanhlanu, lawo makhosi amabili asesabambene empini yawo, futhi inkosi yasenyakatho iyinqoba. Kodwa evesini leshumi nesithupha kufika iRoma, futhi ivesi lithi, “Kepha lowo oza amelane nayo,” okusho ukuthi lapho iRoma iza imelane nenkosi yasenyakatho eyayisanda kunqoba inkosi yaseningizimu, inkosi yasenyakatho ngeke ikwazi ukuma imelane neRoma. IRoma iyanqoba, futhi evesini leshumi nesithupha, iRoma yayizakuma futhi ezweni elikhazimulayo lakwaJuda. Evesini leshumi nesikhombisa iRoma “iyobhekisa ubuso bayo ukuba ingene ngamandla ombuso wayo wonke.” Yathatha inkosi yasenyakatho eyayingakwazi ukuma phambi kwayo, yase ithatha uJuda, yase ingena eGibhithe.

> 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.

> Ngalezo zikhathi kuyakuvuka abaningi bamelane nenkosi yaseningizimu; futhi nabaphangi babantu bakho bayakuziphakamisa ukuze baqinise umbono; kodwa bayakuwa. Inkosi yasenyakatho iyakufika, iphakamise uthango lokuvimbezela, ithumbe imizi eqinise kakhulu; nezingalo zaseningizimu aziyikuma, nabantu bayo abakhethiweyo, futhi akuyikuba khona amandla okumelana nayo. Kepha lowo ofika amelane nayo uyakwenza ngokwentando yakhe, kungabikho noyedwa oyakuma phambi kwakhe; futhi uyakuma ezweni elikhazimulayo, lona eliyakuqedwa ngesandla sakhe. Futhi uyakubhekisa ubuso bakhe ukuba angene ngamandla ombuso wakhe wonke, kanye nabaqotho benaye; uyakwenza kanjalo; futhi uyakumnika indodakazi yabesifazane, ukuze ayonakalise; kodwa yona ayiyikuma ngasohlangothini lwakhe, futhi ayiyikuba ngeyakhe. Daniyeli 11:14–17.

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

Ukunqoba okuboniswe kula mavesi kungukugcwaliseka kwesahluko sesishiyagalombili 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.

> Kwase kuphondo elilodwa phakathi kwazo kwaphuma olunye uphondo oluncane, olwakhula lwaba lukhulu ngokwedlulele, lwaya ngaseningizimu, nangasempumalanga, naya ezweni 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 oluncane lwendima yesishiyagalolunye luyiRoma yobuqaba, futhi indima yesishiyagalolunye iveza, ngokuvumelana nezindima zeshumi nane kuya kweleshumi nesikhombisa zesahluko seshumi nanye, ukuthi iRoma yobuqaba yayizonqoba izigaba ezintathu zendawo lapho ithatha ukulawula umhlaba. Lezo zigaba kwakuyizingizimu (iGibhithe), impumalanga (iSiriya, inkosi yasenyakatho) kanye nezwe elihle (uJuda). Umlando wezindima zeshumi nesithupha neshumi nesikhombisa ufanekisela ukunqoba komlando ngezinyathelo ezintathu kweRoma yanamuhla ezindimeni zamashumi amane kuya kwamashumi amane nantathu, ngokuba njengoba uDade White asho, “Umlando omningi owenzekile ekugcwalisekeni kwalesi siprofetho uyakuphindwa.”

> “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.

> “Nakuba iGibhithe lalingakwazi ukuma phambi kuka-Antiochus, inkosi yasenyakatho, no-Antiochus wayengenakuma phambi kwamaRoma, manje ayeseza ukumelana naye. Kwakungasekho mibuso eyayisakwazi ukumelana nalo mandla ayesakhula. ISiriya yanqotshwa, yanezelwa embusweni wamaRoma, lapho uPompey, ngo-65 BC, ephuca u-Antiochus Asiaticus impahla yakhe, futhi enciphisa iSiriya yaba yisifundazwe samaRoma.”

> “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.

> “Lawo mandla afanayo ayemelwe futhi ukuba ame eZweni eliNgcwele, alichithe. IRoma yaxhumana nabantu bakaNkulunkulu, amaJuda, ngesivumelwano, ngo-162 BC, kusukela kuleso sikhathi yathatha indawo evelele ekhalendeni lesiprofetho. Nokho, ayizange ithole igunya phezu kweJudiya ngokuyinqoba ngempela kwaze kwaba ngu-63 BC; kwase kwenzeka lokho ngale ndlela elandelayo.

> “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 emkhankasweni wakhe wokulwa noMithridates, inkosi yasePontus, izimbangi ezimbili, uHyrcanus noAristobulus, zazilwela umqhele wakwaJuda. Udaba lwazo lwayiswa kuPompey, owasheshe wabona ukungalungi kwezimangalo zika-Aristobulus, kodwa wafisa ukuhlehlisa isinqumo kulolo daba kuze kube ngemva komkhankaso wakhe owayewulangazelela isikhathi eside wokungena e-Arabia, ethembisa ukuthi wayeyobe esebuya, alungise izindaba zabo ngendlela eyayizobonakala ilungile nefaneleyo. U-Aristobulus, eseqondisise imizwa yangempela kaPompey, waphuthuma wabuyela kwaJuda, wahlomisa abantu bakhe, walungiselela ukuzivikela ngamandla, ezimisele, noma ngabe kungabiza ini, ukugcina umqhele, ayebona kusengaphambili ukuthi wawuzonqunyelwa omunye. UPompey wamlandela eduze lowo mbaleki. Esezongena eJerusalema, u-Aristobulus, eqala ukuphenduka ngendlela ayenze ngayo, waphuma waya ukumhlangabeza, wazama ukulungisa udaba ngokuthembisa ukuzithoba okuphelele nezizumbulu zemali. UPompey, esamukela leso sicelo, wathuma uGabinius, ehola ibutho elithile lamasosha, ukuba ayokwamukela leyo mali. Kodwa lapho lowo mphathi-jikelele efika eJerusalema, wafica amasango evaliwe emvimba, futhi watshelwa esezindongeni phezulu ukuthi umuzi wawungeke ume esivumelwaneni.”

> “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 ngaleyo ndlela engenazijeziso, wafaka u-Aristobulus, ayemgcine enaye, ezibophweni zensimbi, wayesemasha masinyane walibhekisa eJerusalema nebutho lakhe lonke. Abalandeli baka-Aristobulus babefuna ukuvikela le ndawo; kanti abakaHyrcanus babefuna ukuvula amasango. Laba bokugcina, njengoba babebaningi futhi benqoba, uPompey wanikezwa ukungena ngokukhululeka emzini. Khona-ke abalandeli baka-Aristobulus babuyela entabeni yethempeli, bezimisele ngokuphelele ukuvikela leyo ndawo njengoba noPompey wayezimisele ukuyinqoba. Ekupheleni kwezinyanga ezintathu kwenziwa isikhewu odongeni esanele ukuhlasela, futhi indawo yathathwa ngenkemba. Ekubulaweni okwesabekayo okwalandela, kwabulawa abantu abayizinkulungwane eziyishumi nambili. Kwakungumbono odabukisayo, kuphawula isazi-mlando, ukubona abapristi, ababebandakanyekile ngaleso sikhathi enkonzweni kaNkulunkulu, ngezandla ezizolile nangenhloso engaguquki beqhubeka nomsebenzi wabo ojwayelekile, kubonakala sengathi abaqapheli nhlobo isiphithiphithi esibi, nakuba nxazonke zabo abangane babo babenikelwa ekubulaweni, futhi nakuba kaningi igazi labo uqobo lwaluxubana nelaleminikelo yabo.”

> “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.

> “Eseyiqedile impi, uPompey wadiliza izindonga zaseJerusalema, wadlulisela imizi eminingana esuka ngaphansi kombuso wakwaJudiya wayifaka ngaphansi kwalowo waseSiriya, futhi wabeka intela phezu kwamaJuda. Ngakho-ke, ngokokuqala ngqa, iJerusalema labekwa ngokunqotshwa ezandleni zalawo mandla ayeyobamba ‘izwe elikhazimulayo’ ngokubambelela kwawo kwensimbi kwaze kwaba yilapho eseliqede nya.”

> “‘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. Futhi uyobhekisa ubuso bakhe ukuba angene ngamandla ombuso wakhe wonke, kanye nabaqotho benaye; kanjalo uyokwenza; futhi uyakumnika indodakazi yabesifazane, eyonakalisayo; kodwa kayikuma ngasohlangothini lwakhe, futhi kayikuba ngowakhe.’

> “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.

> “UMbhishobhi Newton unikeza enye indlela yokufunda leli vesi, ebonakala iveza ngokucacile ngokwengeziwe incazelo yalo, kanje: ‘Uyobhekisa futhi ubuso bakhe ukuba angene ngenkani embusweni wonke.’ Ivesi 16 lisiholele lehla laze lafika ekunqotshweni kweSiriya neJudiya ngamaRoma. IRoma yayisike yanqoba iMakedoni neThreysi. IGibhithe manje kwakuyiyona kuphela eyayisele ‘embusweni wonke’ ka-Alexander, eyayingakafakwa ngaphansi kwamandla amaRoma, amandla lawo ayesebhekisa ubuso bawo ukuba angene ngenkani kulelo zwe.” 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.

Sesivele saqaphela, kaningi kulezi zihloko, ukuthi ivesi lamashumi amathathu nelamashumi amathathu nanye likaDaniyeli ishumi nanye lihambisana namavesi amane namashumi amane nelilodwa namashumi amane nanye, futhi umlando wamavesi amashumi amathathu namashumi amathathu nanye nawo uyahambisana nokusishulwa kwezimpondo 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.

> Ngazibuka izimpondo, bheka, kwavela phakathi kwazo olunye uphondo oluncane, okwakhishwa phambi kwalo izimpondo ezintathu zokuqala zancothulwa ngezimpande; bheka, kulolu phondo kwakukhona amehlo anjengamehlo omuntu, nomlomo owawukhuluma izinto ezinkulu. … Nangezimpondo eziyishumi ezazisekhanda lalo, nangolunye olwavela, nalapho kwawa khona ezintathu phambi kwalo; yebo, ngalolo phondo olwalunamehlo, nomlomo owawukhuluma izinto ezinkulu kakhulu, obukeka bunamandla kunabanye bawo. 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.

Njengoba uDaniyeli isahluko sesishiyagalombili, ivesi lesishiyagalolunye, limelela izindawo ezintathu zomhlaba zokunqoba ezamisa iRoma yobuqaba esihlalweni sobukhosi, kanjalo futhi ukusishulwa kwezimpondo (ezimelela amaHeruli, ama-Ostrogoths namaVandals) kwakumele izindawo ezintathu zomhlaba zokunqoba ezamisa iRoma yobupapa esihlalweni sobukhosi. Kokubili leyo milando iyahambelana namavesi angamashumi amane kuya kwangamashumi amane nantathu kaDaniyeli isahluko seshumi nanye, futhi ukusishulwa kwezimpondo ezintathu kuhambelana nomlando wamavesi angamashumi amathathu nangamashumi amathathu nanye.

> “‘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. Ngazindla ngezimpondo, futhi, bheka, kwavela phakathi kwazo olunye uphondo oluncane, phambi kwalo kwakhishwa izimpondo ezintathu kwezokuqala ngezimpande; futhi, bheka, kulolu phondo kwakukhona amehlo anjengamehlo omuntu, nomlomo owakhuluma 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 wazindla ngezimpondo. Kwaqala ukubonakala izinkomba zokunyakaza okungajwayelekile phakathi kwazo. Kwavela uphondo oluncane (olwaluncane ekuqaleni, kodwa kamuva lwaba lukhulu kunabanye), lwaziphakamisa phakathi kwazo. Alwanelisekanga ukuthula nje luthole indawo yalo, luyigcwalise; kwakufanele lucindezele eceleni ezinye zazo, ludle izikhundla zazo ngokungemthetho. Kwakukhutshwa imibuso emithathu phambi kwalo. Lolu phondo oluncane, njengoba sizothola ithuba lokukuqaphela ngokugcwele kamuva, kwakungubupapa. Izimpondo ezintathu ezakhutshwa phambi kwalo kwakungamaHeruli, ama-Ostrogoth, namaVandal. Isizathu sokuba zikhutshulwe kwaba ukuthi zaziphikisana nemfundiso nezimangalo zesigaba esiphezulu sobupapa, ngakho-ke nobukhosi obuphakeme ebandleni bombhishobhi 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.

> “Futhi ‘kule mpondo kwakukhona amehlo anjengamehlo omuntu, nomlomo owawukhuluma izinto ezinkulu,’ la mehlo eyisifanekiselo esifaneleyo sobuhlakani, ukungena ekujuleni kwezinto, ubuqili, nokubona kusengaphambili kwesigaba sabefundisi bopapa; kanti umlomo okhuluma izinto ezinkulu uyisibonakaliso esifaneleyo sezimangalo zokuziphakamisa zababhishobhi 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 eyimisa umbono wesiprofetho seBhayibheli, futhi ikakhulukazi umbono kaDaniyeli isahluko seshumi nanye. Kuleso sahluko ingxenye enkulu yomlando wesiprofetho eyayisigcwalisekile ngaphambi kwenhlangano yamaMillerite kwakumelwe iphinde ibonakale emavesini ayisithupha okugcina kaDaniyeli isahluko seshumi nanye. Ukunqotshwa kwezithiyo ezintathu zendawo okwamisela kokubili iRoma yobuhedeni neRoma yobupapa esihlalweni sobukhosi kuvezwa esahlukweni seshumi nanye, futhi lezo zethulo zombili zifanekisela isikhathi lapho iRoma yanamuhla iphinde imiswe khona esihlalweni sobukhosi. YiRoma eyimisa umbono, futhi uPawulu uveza ukuthi leyo Roma yobupapa yambulwa ngesikhathi sayo.

> 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 muntu onikhohlisayo nangayiphi indlela; ngokuba lolo suku aluyikufika, ngaphandle kokuba kufike kuqala ukuhlubuka, futhi kwambulwe lowo muntu wesono, indodana yokubhujiswa; omelana nakho konke okubizwa ngokuthi nguNkulunkulu, noma okukhulekwayo, aziphakamise ngaphezu kwakho konke; kuze kube yilapho ehlala ethempelini likaNkulunkulu njengokungathi unguNkulunkulu, ezibonakalisa ukuthi unguNkulunkulu. Anikhumbuli yini ukuthi, ngesikhathi ngisekhona nani, nganitshela lezi zinto? Futhi manje niyakwazi okumvimbelayo, ukuze ambulwe ngesikhathi sakhe. 2 Thesalonika 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 bathatha isihlalo sobukhosi njengombuso wesihlanu wesiprofetho seBhayibheli ngonyaka ka-538, futhi abaningi abacabanga ngevesi lesithupha, ngokungangabazeki bangacabanga ukuthi uPawulu usho ukuthi “Ubupapa babuyokwambulwa ngo-538.” Lokhu kungase kube yiqiniso, kodwa okungenani kuyiqiniso lesibili kulokho uPawulu ayekukhomba. UPawulu, njengabo bonke abaprofethi, ukhuluma kakhulu ngezinsuku zokugcina kunangesikhathi sakhe uqobo. Wayebhekisela endleleni ubupapa obuyokwambulwa ngayo ngokwesiprofetho, ngokuba njengomprofethi wayevumelana nabo bonke abanye abaprofethi. Umugqa phezu komugqa, labo abangenawo umbono bayabhubha, futhi labo abangenawo umbono, abanawo umbono ngoba abakwazi lokho okumisa umbono. Ukwazi ukuthi iRoma imisa umbono kungukuqonda kokuphila noma kokufa. UPawulu, evumelana nabanye abaprofethi, ukhomba ukuthi lokho okwambula iRoma lobupapa, eyiRoma yezinsuku zokugcina, “yisikhathi sayo.” “Isikhathi” sesiprofetho esihlotshaniswa neRoma siyikho esambula ukuthi iRoma iyini nokuthi ingubani.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> “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.

> “Umphostoli uPawulu, encwadini yakhe yesibili ayibhalela abaseThesalonika, wabikezela ukuhlubuka okukhulu okwakuyoholela ekumisweni kwamandla obupapa. Wamemezela ukuthi usuku lukaKristu aluyikuza, ‘ngaphandle kokuba kufike kuqala ukuwa, kwembulwe lowo muntu wesono, indodana yokubhujiswa; omelana noziphakamisayo ngaphezu kwakho konke okubizwa ngokuthi uNkulunkulu, noma okukhonzwayo; aze ahlale ethempelini likaNkulunkulu njengoNkulunkulu, eziveza ukuthi yena unguNkulunkulu.’ Futhi futhi, umphostoli uxwayisa abazalwane bakhe ngokuthi ‘imfihlakalo yobubi isiyasebenza kakade.’ 2 Thesalonika 2:3, 4, 7. Ngisho nangaleso sikhathi sokuqala wabona, kungena kancane kancane ebandleni, amaphutha ayeyolungisa indlela yokuthuthuka kobupapa.”

> “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.

> “Kancane kancane, ekuqaleni ngokucasha nangokuthula, kwase kuthi ngokusobala ngokwengeziwe njengoba kwakwanda ngamandla futhi kuthatha ukulawula izingqondo zabantu, ‘imfihlakalo yobubi’ yaqhubekisela phambili umsebenzi wayo wokukhohlisa nowokuhlambalaza. Cishe kungabonakali, amasiko obuhedeni athola indlela yawo yokungena ebandleni lobuKristu. Umoya wokuvumelana ngokuyekethisa nowokufana nezwe wabambeka isikhashana ngenxa yokushushiswa okunolaka ibandla elakukhuthazela ngaphansi kobuhedeni. Kodwa lapho ukushushiswa sekuphelile, nobuKristu bungena ezinkantolo nasezindlini zobukhosi zamakhosi, balahla ukuthobeka nokulula kukaKristu nabaphostoli baKhe, bathatha ubukhazikhazi nokuzidla kwabapristi nababusi bamaqaba; futhi esikhundleni sezimfuno zikaNkulunkulu, bafaka imibono namasiko abantu. Ukuguquka ngegama kukaConstantine, ekuqaleni kwekhulu lesine, kwabangela ukujabula okukhulu; futhi izwe, ligqoke ingubo yokulunga, langena ebandleni. Manje umsebenzi wokonakala waqhubeka ngokushesha. Ubuhedeni, nakuba babubonakala sengathi bunqotshiwe, baba ngumnqobi. Umoya babo walawula ibandla. Izimfundiso zabo, imikhosi yabo, nezinkolelo-ze zabo kwahlanganiswa ekukholweni nasekukhonzeni kwabalandeli bakaKristu abazibiza kanjalo.”

> “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.

> “Lokhu kuvumelana phakathi kobuqaba nobuKristu kwaholela ekuthuthukisweni ‘komuntu wesono’ owabikezelwa esiprofethweni njengophikisa uNkulunkulu futhi eziphakamisa ngaphezu kukaNkulunkulu. Lolo hlelo olukhulu kangaka lwenkolo yamanga luwubuciko obuyisibonelo samandla kaSathane—itshe lesikhumbuzo lemizamo yakhe yokuzibeka esihlalweni sobukhosi ukuze abuse umhlaba ngokwentando yakhe.” The Great Controversy, 49, 50.

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