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# Rome Establishes the Vision - Number Five

IRoma Imisa Umbono — Inombolo Yesihlanu

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

Ukwembulwa Kwezimpikiswano Zesiprofetho Eziphindaphindayo Ebu-Adventistini: Ukuqonda Abaphangi Babantu Bakini

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.

Esihlokweni esedlule sakhomba imigqa eyisithupha yezingxabano zesiprofetho eye yavela emlandweni wobu-Adventist kusukela esikhathini samaMillerite kuze kube sosukwini lwamanje. Ngiphikisa ngokuthi ingxabano yokuqala neyokugcina ngokuphathelene “nabaphangi babantu bakho” evesini leshumi nane lesahluko seshumi nanye sikaDaniyeli ifana ngokwesiprofetho. AmaMillerite ayebaqonda “abaphangi” njengeRoma, kanti amaProthestani afundisa ukuthi “abaphangi” kwakuyinkosi yaseSiriya eyayibizwa ngokuthi u-Antiochus Epiphanes.

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

> Ngalezo zikhathi abaningi bayakusukuma bamelane nenkosi yaseningizimu; futhi nabaphangi babantu bakho bayoziphakamisa ukuze baqinise umbono; kodwa bayakuwa. Daniyeli 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.

Kusukela evesini leshumi, kuqhubeke kuze kufike evesini leshumi nanhlanu, kumelwe impi phakathi kwemibuso yaseGibhithe neyaseSiriya. Kule ndima iGibhithe liyinkosi yaseningizimu, kanti inkosi yaseSiriya imelwe njengenkosi yasenyakatho. Ivesi leshumi likhomba lokho izazi-mlando ezikubiza ngokuthi ukuqala kweMpi yesiNe yaseSiriya ngonyaka ka-219 BC; amavesi eshumi nanye neshumi nambili amele impi yaseRaphia ngonyaka ka-217 BC, kanye nemiphumela yayo. Bese kuthi amavesi eshumi nantathu kuya kweleshumi nanhlanu akhombe impi yasePanium ngonyaka ka-200 BC. Emavesini eshumi kuya kweleshumi nanhlanu inkosi yaseSiriya ngu-Antiochus Magnus, umbusi woMbuso wamaSeleucid.

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.

Ivesi leshumi limelela umlando lapho u-Antiochus Magnus eqala khona impi yokubuyisa izwe elathathwa embusweni wamaSeleucid eminyakeni eminingi ngaphambili. Kuleli vesi uphinde athole lelo zwe elalilahlekile ngo-219 BC, kodwa uyakumisa okwesikhashana ukuhlasela kwakhe, afune ukuhlanganisa kabusha amandla akhe ezempi. Wayesephinde walawula izwe elalilahlekile, waze wafika emngceleni waseGibhithe, umbuso waseningizimu owawubuswa yinzalo yakwaPtolemy. Phakathi kuka-219 BC no-217 BC, kokubili inkosi yaseningizimu nenkosi yasenyakatho benza amalungiselelo empi esondelayo yaseRafiya.

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.

Impi yaseRafiya yenzeka ngo-217 BC, futhi umbuso waseningizimu waseGibhithe, owawubuswa uPtolemy, wanqoba inkosi yaseSiriya u-Antiochus Magnus, inkosi yasenyakatho endimeni yesiprofetho. Khona-ke emavesini eshumi nantathu kuya kweleshumi nanhlanu, eminyakeni eyishumi nesikhombisa kamuva ngo-200 BC, u-Antiochus Magnus, owayesengene esivumelwaneni noPhilip waseMakedoniya, walwa neGibhithe empini yasePanium. Umbuso waseningizimu waseGibhithe ngaleso sikhathi wawunenkosi eyingane eneminyaka emihlanu noma eyisithupha ubudala, futhi u-Antiochus Magnus noPhilip abakwazanga ukumelana nokusebenzisa lelo thuba lenkosi eyingane yaseGibhithe, futhi u-Antiochus Magnus wanqoba empini yasePanium. La mavesi amathathu amele impi yasePanium aqukethe ivesi leshumi nane, lapho kungeniswa khona amandla amasha endabeni yesiprofetho.

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

Abaphangi babantu bakho bangamandla ahlukile kunenkosi yaseGibhithe yaseningizimu, noma inkosi yaseSeliwukasi yasenyakatho, noma uFiliphu umbusi waseMakedoniya. AmaMillerite aqaphela ukuthi iRoma ingabaphangi babantu bakho. Elinye lamagama empande esiHebheru elihunyushwa ngokuthi “abaphangi,” lisho umphuli. IRoma yobuqaba imelelwa esiprofethweni njengamandla ayeyakuchoboza abe yizicucu.

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

> Emva kwalokhu ngabona emibonweni yasebusuku, bheka, isilo sesine, esesabekayo nesethusayo, sinamandla ngokwedlulele; futhi sasinamazinyo amakhulu ensimbi: sadla, saphahlaza saba yizicucu, sanyathela okusele ngezinyawo zaso; futhi sasihlukile kuzo zonke izilo ezaziphambi kwaso; futhi sasinamaphondo ayishumi. Daniyeli 7:7.

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

Lapho u-Uriya Smith ephawula ngabaphangi, ucaphuna isazi-mlando esiveza ukuthi abaphangi bamele abephuli.

> “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.

> “Sekwethulwa manje amandla amasha,—‘abaphangi babantu bakho;’ ngokwezwi nezwi, kusho uBhishobhi Newton, ‘abaphulayo babantu bakho.’ Kude le ngasosebeni lweTiberi, umbuso wawuzondla ngamacebo okuziphakamisa nangemiqondo emnyama. Ekuqaleni mncane futhi ubuthakathaka, wakhula ngesivinini esimangalisayo emandleni nasekuqineni, welulela ngokuqapha lapha nalaphaya ukuze uzame amandla awo, futhi uvivinye ukuqina kwengalo yawo yempi, kwaze kwathi, usuwazi amandla awo, waphakamisa ikhanda lawo ngesibindi phakathi kwezizwe zomhlaba, futhi wabamba ngesandla esingenakunqotshwa intambo yokuphatha izindaba zazo. Kusukela lapho igama laseRoma limi ekhasini lomlando, limiselwe ukuba iminyaka emide lilawule izindaba zomhlaba, futhi libe nomthelela omkhulu phakathi kwezizwe kuze kube sekupheleni kwesikhathi.

> “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.

> “IRoma yakhuluma; futhi iSiriya neMakedoniya ngokushesha zathola ushintsho selufikela esimweni sephupho lazo. AmaRoma angenelela ngenxa yenkosi encane yaseGibhithe, enza isinqumo sokuthi kumele ivikelwe ekubhujisweni okwakuhlelwe ngu-Antiochus noFiliphu. Lokhu kwakungo-200 BC, futhi kwakungokunye kokungenelela kokuqala okubalulekile kwamaRoma ezindabeni zeSiriya neGibhithe.” 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.

Ukubikezela okuvezwe kula mavesi kwagcwaliseka cishe eminyakeni engamashumi amabili kusukela ku-219 BC kuze kube ku-200 BC, kodwa abaprofethi bakhuluma kakhulu ngezinsuku zokugcina kunangezinsuku ababephila kuzo.

> “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. . . .

> “Ngamunye wabaprofethi basendulo wakhuluma kancane kakhulu ngesikhathi sabo kunangesethu, ukuze ukuprofetha kwabo kusebenze kithina. ‘Manje zonke lezi zinto zabehlela bona ukuze zibe yizibonelo; futhi zalotshwa ukuze kube yisexwayiso kithi, esifikelwe yiziphetho zomhlaba.’ 1 Korinte 10:11. ‘Abazange bakhonze bona uqobo, kodwa bakhonza thina ngalezo zinto enezibikelwe manje yilabo abanishumayeze ivangeli ngoMoya oNgcwele othunyelwe evela ezulwini; okuyizinto nezingelosi ezifisa ukuzibhekisisa.’ 1 Petru 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.

> “IBhayibheli iqoqe futhi yahlanganisa ndawonye ingcebo yayo ngenxa yalesi sizukulwane sokugcina. Zonke izehlakalo ezinkulu nezenzakalo ezinesizotha zomlando weTestamente Elidala bezikhona, futhi zisaziphinda ebandleni kulezi zinsuku zokugcina.” Selected Messages, book 3, 338, 339.

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

Nakuba uDaniyeli engaphilanga phakathi nenkathi yeminyaka engamashumi amabili esiyicabangayo, ugqozi olusemibhalweni kaDade White lusazisa ukuthi ingxenye enkulu yomlando obhalwe kuDaniyeli isahluko 11 iyakuphindwa ekugcwalisekeni kokugcina kukaDaniyeli 11.

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

> “Asisenaso isikhathi sokulahla. Izikhathi ezinzima ziphambi kwethu. Izwe liyanyakaziswa ngumoya wempi. Ngokushesha izigcawu zenhlupheko ezakhulunywa eziprofethweni ziyokwenzeka. Isiprofetho esisesahlukweni seshumi nanye sikaDaniyeli sesicishe safinyelela ekugcwalisekeni kwaso okuphelele. Okuningi komlando osekwenzekile ekugcwalisekeni kwalesi siprofetho kuyophindwa.” Manuscript Releases, number 13, 394.

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

Amavesi eshumi kuya kweleshumi nanhlanu esahluko seshumi nanye sikaDaniyeli amelela umlando wezinsuku zokugcina oholela emthethweni weSonto ozayo maduze, ngokuba ivesi leshumi nesithupha libonisa isikhathi lapho iRoma, okokuqala ngqa, yanqoba “izwe elikhazimulayo.”

> 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.

> Kepha lowo oza amelane naye uyakwenza ngokwentando yakhe; njalo kakuyikuba khona ongema phambi kwakhe; njalo uzakuma elizweni elikhazimulayo, elizakuqedwa ngesandla sakhe. UDanyeli 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.

UDaniyeli usebenzisa le nkulumo ethi “izwe elikhazimulayo” kabili emibhalweni yakhe. Okokuqala kusevesini leshumi nesithupha, lapho iRoma yobuqaba engokoqobo yanqoba izwe elikhazimulayo langokoqobo lakwaJuda.

> “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, u-Antiochus wayengakwazi ukuma phambi kwamaRoma, manje ayesemhlasela. Kwakungasekho mibuso eyayisakwazi ukumelana nalo mandla ayesanda kuvela. ISiriya yanqotshwa, yenezelwa embusweni wamaRoma, lapho uPompey, ngo-65 BC, ephuca u-Antiochus Asiaticus impahla yakhe, enza iSiriya isifundazwe 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.” Uriah Smith, Daniel and Revelation, 259.

> “La mandla afanayo kwakufanele futhi ame eZweni Elingcwele, alidle. IRoma yaxhumana nabantu bakaNkulunkulu, amaJuda, ngesivumelwano, ngo-162 BC, kusukela kulo lolo suku yabe isithatha indawo ebalulekile ekhalendeni lesiprofetho. Nokho, ayizange ithole igunya phezu kweJudiya ngokuyinqoba ngokoqobo kwaze kwaba ngu-63 BC; kwase kuba ngalendlela elandelayo.” Uriah Smith, Daniel and Revelation, 259.

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

Elinye ivesi lapho uDaniyeli asebenzisa khona inkulumo ethi “izwe elikhazimulayo” likuvesi lamashumi amane nanye.

> 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.

> Uyongena futhi ezweni elikhazimulayo, futhi amazwe amaningi ayoketulwa; kodwa laba bayophunyuka esandleni sakhe, okuyi-Edomi, noMowabi, nabayizinhloko zabantwana bakwa-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.

Ivesi yamashumi amane nanye ngokusobala ilandela ivesi yamashumi amane, kanti ivesi yamashumi amane liqala ngamazwi athi “nangesikhathi sokuphela.” Encwadini ethi *The Great Controversy*, uDade White ukhomba u-1798 njengo-“sikhathi sokuphela,” ngakho-ke ivesi yamashumi amane nanye likhomba umlando olandela emva kwesikhathi sokuphela ngo-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.

> “Kodwa ngesikhathi sokuphela, kusho umprofethi, ‘Abaningi bayagijima baya laphaya nalapha, nolwazi luyokwanda.’ Daniyeli 12:4.... Kusukela ngowe-1798 incwadi kaDaniyeli iye yavulwa uphawu, ulwazi lweziprofetho lukhulile, futhi abaningi bamemezele isigijimi esinesizotha sokwahlulelwa osekusondele.” 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.

Izwe lenkazimulo elikuvesi lamashumi amane nanye akusilo elakwaJuda lasendulo elingokoqobo, kodwa lingelakwaJuda lesimanje ngokomoya. I-United States inguJuda wesimanje ngokomoya, futhi ivesi lamashumi amane nanye likhomba umthetho weSonto ozayo maduze e-United States.

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

> Kepha okungokomoya akuvelanga kuqala, kodwa kwavela okungokwemvelo; emva kwalokho kwase kuvela okungokomoya. 1 Korinte 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.

Lowo mthetho weSonto ufuziselwa yivesi leshumi nesithupha, ngoba “okuningi komlando osekwenzekile” ekugcwalisekeni kukaDaniyeli isahluko 11 kuyakuphindwa. Amavesi 10 kuya ku-15 ezinsukwini zokugcina amele umlando owandulela futhi oholela emthethweni weSonto.

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.

Inkosi yasenyakatho kula mavesi amahlanu, kanye nenkosi yaseningizimu, okwagcwaliseka ngenkosi yamaSeleucid u-Antiochus Magnus nangamakhosi aseGibhithe ombuso wamaPtolemy, kufanekisa imibuso eyiyona egxile emlandweni oholela emthethweni weSonto ozayo maduzane. La mavesi aveza umlando wokuhamba kwabeyikhulu namashumi amane nane ezinkulungwane, ngokuba ivesi leshumi libonisa ukuwa kweSoviet Union ngo-1989, kanti ivesi leshumi nesithupha libonisa umthetho weSonto ozayo maduzane.

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.

UKristu ugcizelela la mavesi ngokuhlanganisa ivesi leshumi nevesi lamashumi amane, kanye nevesi leshumi nesithupha nevesi lamashumi amane nanye. Inkomba eqondile ezweni elingokoqobo lenkazimulo, elifanekisa izwe lenkazimulo elingokomoya levesi lamashumi amane nanye, iyisiphetho sale mavesi ayisithupha, kanti ivesi leshumi liyisiqalo.

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.

Njengoba uKristu aqinisekisa ukuthi ivesi leshumi nesithupha linokuxhumana okuqondile nevesi lamashumi amane nanye, kanjalo futhi ivesi leshumi linokuxhumana okuqondile nevesi lamashumi amane. Inkulumo esevesini leshumi ethi “kugcwale, kudlule,” iyona kanye inkulumo efanayo yesiHeberu ehunyushwe ngokuthi “kugcwale, kweqe,” evesini lamashumi amane. Le nkulumo itholakala kwenye indawo eyodwa kuphela emiBhalweni, kodwa ihunyushwe ngokuhlukile kancane kunasevesini leshumi nasevesini lamashumi amane. Nokho, iseyona nkulumo efanayo yesiHeberu.

> 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.

> Uyakudabula kwaJuda; akhukhule futhi achichime, awele; uyakufinyelela kuze kube sentanyeni; nokwelulwa kwamaphiko akhe kuyakugcwalisa ububanzi bezwe lakho, O Imanuweli. U-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.”

Ukuthi ku-Isaya “kugeleze kudlule,” kuyafana nokuthi evesini leshumi “kugeleze, kudabule,” kanye nokuthi evesini lamashumi amane “kugeleze kudlule.” Ngaphezu kwalokho, ngalinye kula mavesi amathathu lichaza ukuhlasela kwenkosi yasenyakatho phezu kwenkosi yaseningizimu. Ku-Isaya, inkosi yasenyakatho yase-Asiriya, uSaneheribi, yayihlasela uJuda, umbuso waseningizimu wakwa-Israyeli. Evesini leshumi u-Antiyokusi Magnus, inkosi yasenyakatho yoMbuso wamaSeleukiya, wayehlasela umbuso waseningizimu waseGibhithe. Evesini lamashumi amane, inkosi yasenyakatho, amandla obupapa, ayethole inxeba elibulalayo ekuqaleni kwevesi lamashumi amane, yayihlasela amandla aseningizimu angakholelwa kuNkulunkulu eSoviet Union. Ivesi ngalinye limelela isakhiwo esifanayo sesiprofetho sengxabano phakathi kwamakhosi asenyakatho naseningizimu, futhi kulo lonke ivesi inkosi yasenyakatho “iyageleza idlule.”

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

Ubufakazi buka-Isaya kanye nevesi leshumi kokubili kubonisa ukuthi lapho inkosi yasenyakatho ihlasela, iyama ingakangeni enhlokodolobha yombuso waseningizimu. USaneheribi waletha impi yakhe kwaze kwaba sezindongeni zaseJerusalema, wangabe esaqhubeka. Ngo-219 BC, u-Antiyokusi Magnus wafika emngceleni waseGibhithe wayesema lapho. Wabe eselahlekelwa empini yaseRaphia eyenzeka eminyakeni emibili kamuva ngo-217 BC. USaneheribi wafika ezindongeni zaseJerusalema futhi walahlekelwa yiloo mpi njengoba uNkulunkulu angenelela.

> 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.

> Ngakho-ke usho kanje uJehova ngenkosi yase-Asiriya, uthi: Kayiyikungena kulo muzi, ingadubuli khona ngisho nomcibisholo, ingasondeli kuwo ngesihlangu, ingawukhwezi ngodonga lokuvimbezela. Ngendlela efike ngayo, iyakubuya ngayo yona leyo; kayiyikungena kulo muzi, usho uJehova. Ngokuba ngiyakuwuvikela lo muzi ukuwusindisa ngenxa yami uqobo, nangenxa kaDavide inceku yami. Kwase kuthi ngalobo busuku ingelosi kaJehova yaphuma, yabulala ekamu lama-Asiriya abayizinkulungwane eziyikhulu namashumi ayisishiyagalombili nanhlanu; kwathi bevuka ekuseni, bheka, bonke babeyizidumbu ezifileyo. Khona-ke uSaneheribi inkosi yase-Asiriya wasuka, wahamba wabuyela emuva, wahlala eNineve. Kwase kuthi lapho ekhuleka endlini kaNisiroki unkulunkulu wakhe, amadodana akhe o-Adrameleki noSharezeri ambulala ngenkemba; abalekela ezweni lase-Armeniya. U-Esarihadoni indodana yakhe wabusa esikhundleni sakhe. 2 AmaKhosi 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.

Ngo-1989, inkosi yasenyakatho yakhukhula yasusa iSoviet Union, kodwa ayizange inqobe inhloko-dolobha yeSoviet Union. IRussia yasala imile. Impi elandelayo, efanekiswe emavesini eshumi nanye neshumi nambili, kwakuyimpi yaseRafiya, eyaphinde yafanekiswa ngokuchithwa kwebutho likaSennakheribi kanye nokufa kwakhe okwalandela, okukhomba ukunqoba kwenkosi yaseningizimu, eyayinguJuda ebufakazini bukaSennakheribi, kanye neRafiya ebufakazini buka-Antiochus Magnus.

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

Ivesi yeshumi inikeza ukuxhumana okuqondile nevesi lamashumi amane, futhi ivesi leshumi nesithupha linikeza ukuxhumana okuqondile nevesi lamashumi amane nanye. Amavesi eshumi kuya kweleshumi nesithupha amelela umlando ka-1989 kuze kufike umthetho weSonto. Ivesi limela umlando ofihlekile evesini lamashumi amane oqala ngokuwa kweSoviet Union ngo-1989 futhi uqhubeke kuze kufike umthetho weSonto. Ivesi leshumi liphinde lixhumanise ngokuqondile “izikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha nalowo mlando ofihlekile, kodwa lowo mugqa weqiniso ungaphandle kwalokho esikubeka lapha.

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.

Emlandweni wamaMillerite kwavela impikiswano yokuqala kwezinguziyisithupha eziyinhloko ngaphakathi kobu-Advent mayelana nokuhlonzwa okufanele kweRoma, futhi yayimayelana nokuthi abaphangi bevesi leshumi nane babemele bani. AmaProthestani abambelela ekutheni babemele u-Antiochus Epiphanes, kanti amaMillerite ababona njengeRoma. Empikiswaneni yokugcina yobu-Advent mayelana nokuhlonzwa okufanele kweRoma, nayo imayelana nabaphangi bevesi leshumi nane. Elinye iqembu, elimelwe amaMillerite, limi liqinisa ukuqonda okuyisisekelo kwamaMillerite, okwaqinisekiswa nguMoya Wokuprofetha.

> “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.

> “Ngibonile ukuthi ishadi lika-1843 laqondiswa yisandla seNkosi, nokuthi akufanele liguqulwe; ukuthi izinombolo zazinjengokuthanda Kwayo; ukuthi isandla Sayo sasiphezu kwalokho futhi safihla iphutha kwezinye zezinombolo, ukuze kungabikho muntu owayengalibona, kwaze kwasuswa isandla Sayo.” Early Writings, 74.

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

Lelo shadi elingcwele libonisa le mpikiswano ngophawu luka-164 BC.

> “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 Ukufa kuka-Antiochus Epiphanes, lowo, kambe, ongazange amelane neNkosana yamakhosana, njengoba wayesefe iminyaka eyi-164 ngaphambi kokuba iNkosana yamakhosana izalwe.”

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.

Ukubhekiselwa kwaleyo mpikiswano eshadini elingcwele kumele iqiniso kuphela elimelelwe eshadini elingcwele elingasekelwanga endimeni yesiprofetho evela eZwini likaNkulunkulu. Ngokwenza kanjalo limisa uphawu lwendlela, hhayi lomlando weBhayibheli, kodwa lomlando wama-Advent, futhi “akufanele luguqulwe,” ngoba leyo mpikiswano iveza indlela umbono wesiprofetho omiswa ngayo. Ukwenqaba lelo qiniso eliyisisekelo kungukwenqaba ngesikhathi esifanayo igunya lokuvunywa koMoya Wesiprofetho kweshadi elingcwele.

> “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.

> “Ukukhohlisa kokugcina kakhulu kukaSathane kuyoba ukwenza ubufakazi boMoya kaNkulunkulu bube yinto engenamphumela. ‘Lapho kungekho umbono, abantu bayabhubha’ (IzAga 29:18). USathane uyosebenza ngobuqili obukhulu, ngezindlela ezehlukene nangabasebenzi abehlukene, ukuze adikibalise ukwethenjwa kwabantu bakaNkulunkulu abasele ebufakazini beqiniso. Uyoletha imibono engamanga ukuze adukise, ahlanganise amanga neqiniso, futhi ngaleyo ndlela enze abantu banengeke, baze babheke konke okuthwala igama lemibono njengohlobo lokushisekela ngokweqile; kodwa imiphefumulo eqotho, ngokufanisa okungamanga nokweqiniso, iyokwazi ukuhlukanisa phakathi kwakho.” Selected Messages, incwadi 2, 78.

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

Ingxabano yokugcina “yabaphangi babantu bakho” iyefana neyokuqala, futhi ngaphandle kokuqonda uphawu olumisa umbono, “abantu bayabhubha.” “Bayabhubha” ngoba “bayenza ize ubufakazi bukaMoya kaNkulunkulu.”

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.

Elinye iqembu lithi i-United States imelwe njengabaphangi bavesi leshumi nane. Lelo qembu alikwazi noma alithandi ukubona ukuthi u-Antiochus Magnus emavesini eshumi kuya kweleshumi nanhlanu umele i-United States. Njengoba nje amaProthestani omlando wamaMillerite athi abaphangi kwakungu-Antiochus, iqembu elingathandi ukubona lihlonza abaphangi njengamandla (i-United States) afanekiselwa ngu-Antiochus.

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

Ukuhlasela kukaSaneheribi phezu kwaJuda, okwafinyelela enhlokodolobha, iJerusalema, kodwa kwehluleka, kwaholwa yinduna kaSaneheribi, uRabshake.

> 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.

> Manje-ke, ngiyakuncenga, yenza isibambiso enkosini yami, inkosi yase-Asiriya, khona ngizokunika amahhashi ayizinkulungwane ezimbili, uma wena ngakolunye uhlangothi ukwazi ukubeka abagibeli kuwo. Pho uyakubuyisa kanjani ubuso benduna eyodwa encane yezinceku zenkosi yami, ube usuthembela eGibhithe ngenxa yezinqola nangenxa yabagibeli bamahhashi? Ingabe manje ngenyukele kule ndawo ngaphandle kukaJehova ukuba ngiyichithe na? UJehova wathi kimi: Khuphukela kuleli zwe, ulichithe. Khona u-Eliyakimi indodana kaHilikiya, noShebina, noJowa, bathi kuRabishakhe: Khuluma, siyakuncenga, ezincekwini zakho ngolimi lwesiSiriya, ngokuba siluqonda; ungakhulumi nathi ngolimi lwabaJuda ezindlebeni zabantu abasodongeni. Kodwa uRabishakhe wathi kubo: Ingabe inkosi yami ingithume enkosini yakho nakuwe ukuba ngikhulume la mazwi na? Ingabe ayingithumanga yini emadodeni ahlezi odongeni, ukuze adle indle yawo, aphuze umchamo wawo kanye nani? Khona uRabishakhe wema, wamemeza ngezwi elikhulu ngolimi lwabaJuda, wakhuluma wathi: Yizwani izwi lenkosi enkulu, inkosi yase-Asiriya. 2 AmaKhosi 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.

URabshake wayengethuli amazwi akhe, kodwa amazwi kaSaneheribi, inkosi yase-Asiriya. KuDaniyeli ishumi nanye ivesi lamashumi amane, inkosi yasenyakatho ingumbuso wobupapa owathi ngesikhathi sokuphela, ngo-1798, wamukela inxeba elibulalayo ezandleni zeFrance engakholelwa kuNkulunkulu, inkosi yaseningizimu. Kulelo vesi, inkosi yasenyakatho ekugcineni iziphindiselela futhi ichichime umbuso waseningizimu (i-USSR) ngo-1989. Lapho inkosi yasenyakatho isifezile lowo msebenzi, yafika “inezinqola, nabanamahhashi, nemikhumbi eminingi.” “Izinqola nabanamahhashi” zimelela amandla ezempi, kanti “imikhumbi” imelela amandla omnotho. Lezo zimpawu ziveza i-United States njengebutho elimele iRoma yobupapa ekunqobeni kwango-1989, njengoba kufanekiselwa nguRabshake. U-Antiochus Magnus emavesini ayishumi kuya kweleshumi nanhlanu umelela i-United States, futhi njengoba uWilliam Miller abonisa ngokunembile ukuthi igama elithi “futhi” evesini leleshumi nane limisa umbuso omusha ongena endabeni yesiprofetho, “abaphangi” kumele bamele umbuso ohlukile kunamakhosi amaPtolemy aseningizimu, noma u-Antiochus inkosi yasenyakatho, noma uFiliphu waseMakedoniya.

> “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.

> “Inkosi yaseningizimu, kuleli vesi, ngaphandle kokungabaza, isho inkosi yaseGibhithe; kodwa ukuthi kusho ukuthini abaphangi babantu bakho kusasele kungukungabaza mhlawumbe kwabanye. Ukuthi ngeke kusho u-Antiochus, noma iyiphi inkosi yaseSiriya, kusobala; ngoba ingelosi ibikhuluma ngalolo sizwe emavesini amaningana andulelayo, bese manje ithi, ‘futhi nabaphangi babantu bakho,’ njalonjalo, okusobala ukuthi kubhekiswe kwesinye isizwe. Ngiyavuma ukuthi mhlawumbe u-Antiochus wawaphanga amaJuda; kodwa lokhu ‘kungawumisa kanjani umbono,’ njengoba u-Antiochus engakhulunywa ndawo embonweni njengowenza isenzo esinjalo; ngoba yena wayengowalokho okubizwa embonweni ngokuthi umbuso wamaGreki. Futhi, ‘ukumisa umbono,’ kufanele kusho ukuwuqinisekisa, ukuwuphelelisa, noma ukuwugcwalisa.” William Miller, Miller’s Works, Lecture 6, 89.

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

“I-Antiyokusi” kwakuyigama elakhethwa ngamakhosi amaningi oMbuso waseSiriya wamaSeleucid. Umsunguli walowo mbuso kwakunguSeleucid Nicator, futhi phakathi kwamakhosi angamashumi amabili nesithupha kuya kwangamashumi amathathu akha lonke uhlu lwamakhosi amaSeleucid. Amaningi kulawo makhosi akhetha igama elithi “Antiyokusi”, njengoba nje opapa abaningi bekhetha amagama obupapa lapho sebekhethwe njengopapa. Bonke opapa bango “antikristu,” okusho ukuthi “abamelene noKristu”. Igama elithi “anti” lisho ukuthi “ukumelana no-”. Njengama-antikristu bathathe igama likayise wabo ongokomoya, onguSathane. USathane kanye nopapa bobabili babonakaliswa njengomphikukristu ngokuphefumulelwa.

> “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.

> “Ukuzimisela kukamphikukristu ekufezeni ukuhlubuka akuqala ezulwini kuyoqhubeka ukusebenza kubantwana bokungalaleli.” Testimonies, volume 9, 230.

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

Upapa ungummeleli kaSathane, ngakho-ke bobabili bamelene noKristu, futhi ngenxa yalokho bayi-“mphikukristu.” Bakhetha igama lapho bethatha isikhundla sobupapa, bese beba ngummeleli kaSathane emhlabeni.

> “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.

> “Ukuze lithole izinzuzo nezindumiso zalelizwe, ibandla laholelwa ukuba lifune umusa nokusekelwa ngamadoda amakhulu omhlaba; futhi ngaleyo ndlela, selimlahlile uKristu, lathonyelwa ukuba linikele ukuthembeka kummeli kaSathane—umbhishobhi waseRoma.” The Great Controversy, 50.

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

Niyobazi ngesenzo sabo, futhi opapa baqhubekisela phambili umsebenzi ofanayo noweSathane.

> “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.

> “Ngepapa laseRoma, lowo msebenzi ofanayo uye waqhutshelwa lapha emhlabeni njengoba waqhutshelwa ezinkantolo zasezulwini ngaphambi kokuxoshwa kwenkosana yobumnyama. USathane wafuna ukulungisa umthetho kaNkulunkulu ezulwini, futhi afake isichibiyelo esingesakhe. Waphakamisa ukwahlulela kwakhe ngaphezu kokweMdali wakhe, wabeka intando yakhe ngaphezu kwentando kaJehova, futhi ngaleyo ndlela wamemezela ngokusobala ukuthi uNkulunkulu uyakwazi ukwenza amaphutha. Nopapa naye uthatha indlela efanayo futhi, ezibizela ukungaphazami, ufuna ukuvumelanisa umthetho kaNkulunkulu nemibono yakhe, ecabanga ukuthi uyakwazi ukulungisa amaphutha acabanga ukuthi uyawabona emithethweni naseziyalezweni zeNkosi yezulu nomhlaba. Empeleni uthi emhlabeni, Ngizoninika imithetho engcono kunaleyokaJehova. Yeka ukuthi lokhu kuyinhlamba enkulu kangakanani kuNkulunkulu wasezulwini!” Signs of the Times, November 19, 1894.

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

Nakuba uSeleucus Nicator wasungula uMbuso wakwaSeleucid, amakhosi amaningi alandela kamuva akhetha igama elithi “Antiochus,” ngenhlonipho, hhayi kuSeleucus, kodwa kuyise. Uyise kaSeleucus, u-Antiochus, wayeyisikhulu esizelwe ebukhosini kanye nomkhuzi wempi ekukhonzeni kweNkosi uPhilip II waseMakedoniya, owayenguyise ka-Alexander Omkhulu. Lesi simo sobukhosi kanye nale ndabuko yezempi kwasiza ekumiseni isisekelo sendima kaSeleucus uqobo eyaba yivelele kanye nokwenyuka kwakhe emandleni okwalandela ngemva kokufa kuka-Alexander Omkhulu.

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.

Umbuso kaSeleucus wamiswa lapho ethatha ukulawula izifunda ezintathu kweziyisine zombuso ka-Alexander. IRoma nayo inqoba imibuso emithathu yendawo ukuze ithathe ukulawula ibe yinkosi yasenyakatho. Lapho uSeleucus esemiqinisile empumalanga, entshonalanga nasenyakatho, waba yinkosi yasenyakatho endabeni yomlando, futhi inhloko-dolobha yakhe yayiyidolobha laseBhabhiloni. Amakhosi amaningi alandela akhetha igama elithi “Antiochus” lapho ethatha isihlalo sobukhosi sasenyakatho ukuze ahloniphe uyise wawo wezepolitiki. Ukuhambisana kulula ukukubona, uma ukhetha ukukubona. Uma ungakwenzi, awukwenzi.

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.

Igama elithi “Antiochus” (Ἀντίοχος ngesiGreki) livela ezingxenyeni zesiGreki ezithi “anti” (okusho “ukuphikisa” noma “okuphambene”) kanye no-“ocheo” (okusho “ukubambelela ngokuqinile” noma “ukulondoloza”). Amakhosi asenyakatho akhetha leli gama ukuze alondoloze ifa lawo lezombusazwe noyise, njengoba nje umphikukristu (opapa) ekhetha amagama lapho eqala ukubusa. Njengoba nje opapa bengabameleli boyise, uSathane, kanjalo no-Antiochus boMbuso waseSiriya bafanekisa abameleli boyise. Kulesi simo sokusetshenziswa u-Antiochus umele isikhundla sommeli kayise. Ummeli wamandla obupapa ngo-1989 kwakuyi-United States, futhi ubufakazi bezwe buyasekela ubudlelwane phakathi komphikukristu, uPapa John Paul II, noRonald Reagan emsebenzini wabo wokuwisa iSoviet Union yangaphambili.

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.

Emavesini ayishumi kuya kweleshumi nesithupha, ivesi lokuqala nelokugcina liqukethe izinkomba eziqondile emavesini amane namashumi amane nelinye namashumi amane nanye. Ivesi leshumi limelela ngokuqondile ivesi lamashumi amane. Ivesi leshumi nesithupha limelela ngokuqondile ivesi lamashumi amane nanye. La mavesi amelela ingxenye yesiprofetho sikaDaniyeli ehlobene nezinsuku zokugcina.

> “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. . . .

> “Incwadi eyayibekwe uphawu ayisiyo incwadi yesAmbulo, kodwa yileyo ngxenye yesiprofetho sikaDaniyeli eyayiphathelene nezinsuku zokugcina. UMbhalo uthi, ‘Kepha wena, Daniyeli, vala lawa mazwi, ubeke uphawu encwadini, kuze kube yisikhathi sokuphela: abaningi bayakugijima baya le na le, nolwazi luyokwanda’ (Daniyeli 12:4). Lapho incwadi isivuliwe, kwenziwa isimemezelo sokuthi, ‘Isikhathi asisayikuba khona.’ (Bheka iSambulo 10:6.) Incwadi kaDaniyeli manje isisusiwe uphawu kuyo, futhi isAmbulo esanikezwa nguKristu kuJohane kufanele sifinyelele kubo bonke abakhileyo emhlabeni. Ngokwanda kolwazi, abantu bayakulungiselelwa ukuma ezinsukwini zokugcina....”

> “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.

> “Emlayezweni wengelosi yokuqala abantu babizelwa ukuba bakhonze uNkulunkulu, uMdali wethu, owadala izwe nakho konke okukulo. Banike udumo esikhungweni sobuPapa, benza umthetho kaJehova ungabi namandla, kodwa kuyakuba khona ukwanda kolwazi ngalesi sihloko.” Selected Messages, book 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.

Ngesikhathi sokuphela ngowe-1989 amavesi ayisithupha okugcina kaDaniyeli isahluko seshumi nanye amele “ingxenye yesiprofetho sikaDaniyeli eyayiphathelene nezinsuku zokugcina.” Lokho kwaqashelwa lapho leso siprofetho sesivulwa uphawu ngaleso sikhathi, futhi lokho kuvulwa kophawu kwaveza ukwanda kolwazi mayelana “nokumiswa kobuPapa, okwenza umthetho kaJehova ungabi namandla.” U-Alfa no-Omega uhlala njalo ebonisa ukuphela ngesiqalo, futhi inqubo yokuvivinywa eyaqala ngowe-1989 yayihloselwe ukuveza izinhlobo ezimbili zabakhulekeli.

> 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.

> Wathi yena: Hamba indlela yakho, Daniyeli; ngokuba la mazwi avaliwe, futhi abekwe uphawu kuze kube yisikhathi sokuphela. Abaningi bayakuhlanzwa, benziwe mhlophe, futhi bavivinywe; kodwa ababi bayakwenza okubi; futhi akukho noyedwa kwababi oyakuqonda; kodwa abahlakaniphileyo bayakuqonda. Daniyeli 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.

Manje sesisesikhathini sokugcina saleyo nqubo yokuvivinywa, ngokuba impikiswano ngabaphangi ekuqaleni kobu-Adventist manje isiyaphindwa. Ukuhlonza abaphangi njenge-United States kuwukuhlonza u-Antiochus njengabaphangi. Yimpikiswano efanayo ncamashi yamaMillerite namaProthestani.

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.

Ekupheleni kwenqubo yokuvivinywa, njengasekuqaleni kwenqubo yokuvivinywa eyaqala ngo-1989, iNgonyama yesizwe sakwaJuda ivula izimpawu “zaleyo ngxenye yesiprofetho sikaDaniyeli eyayiphathelene nezinsuku zokugcina.” Ngo-1989 kwakuyizindimana eziyisithupha zokugcina zikaDaniyeli isahluko seshumi nanye, kanti ekupheleni kuyilowo mlando ofihlekile wevesi lamashumi amane, owenziwa isifanekiselo yizindimana zeshumi kuya kwezeshumi nesithupha.

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.

Sizoqhubeka nokuhlola kwethu imigqa eyisithupha yezimpikiswano emlandweni wobu-Adventism ezihlokweni ezilandelayo. Eyokuqala yalezo zimpikiswano eziyisithupha iveza eyokugcina yalezo zimpikiswano eziyisithupha. Sizosebenzisa impikiswano yokuqala neyokugcina ukuze simboze phezu kwezinye ezine izimpikiswano njengoba sivula izingxenye ezithintekayo emizamweni yesitha sokulunga yokuvimbela abantu bakaNkulunkulu ekuhlukaniseni ngokufanele “umbono”, omiswe ngophawu lweRoma.

> “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.

> “Ngaphandle kokuba siqonde ukubaluleka kwezikhathi ezidlula masinyane zingene ephakadeni, futhi silungiselele ukuma ngosuku olukhulu lukaNkulunkulu, siyoba abaphathi abangathembekile. Umlindi kufanele azi ukuthi sekungasiphi isikhathi sobusuku. Konke manje kwembeswe ukungcweliseka okukhulu okufanele bonke abakholwa iqiniso lalesi sikhathi bakuqaphele. Kufanele benze ngokubhekisela osukwini lukaNkulunkulu. Izahlulelo zikaNkulunkulu sezizokwehlela phezu kwezwe, futhi sidinga ukuzilungiselela lolo suku olukhulu.”

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

> “Isikhathi sethu siyigugu. Sinezinsuku ezimbalwa kuphela, ezimbalwa kakhulu, zomusa wokuvivinywa esingazilungiselela ngazo ukuphila kwesikhathi esizayo okungafi. Asinaso isikhathi sokusichitha ezenzweni ezingahleliwe. Kufanele sesabe ukudlubulunda phezu kobuso bezwi likaNkulunkulu.” Testimonies, volume 6, 407.

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