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.

باب یازدەی دانیالداکی رؤیا، کتاب مقدس نبؤەتلەرىنىڭ بارلىق رؤیالارى ئۈچۈن ئاساسىي ئىشارە نۇقتىسىدۇر، ۋە باب یازدەنىڭ رؤیاسى رۇمنىڭ سىمۋولى بىلەن مۇستەھكەملەنگەندۇر.

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.

Өмірлердің сол уақыттарында оңтүстік патшаға қарсы көп адам көтеріледі; халқыңның ішіндегі қарақшылар да аянды орнықтыру үшін өздерін жоғарылатады; бірақ олар құлайды. Даниял 11:14.

Jones addresses the previous verse as follows:

جونز آية السابقة على النحو التالي:

“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.”

“Ọma ndị Amor jupụtara n’ókè mmehie ha, e nyere ebe ha nye Izrel, ndị nke Chineke. Mgbe Izrel, na-eso ụzọ ndị ọgọ mmụọ, jupụtakwara iko mmehie ahụ, Chineke kpọlitere alaeze Babilọn, werekwa ihe niile pụọ. Mgbe Babilọn jupụtara n’iko mmehie ya, e bufere ọchịchị ahụ nye Peshia. Ma mgbe ajọ omume ndị Peshia mere ka mmụọ ozi ahụ chigharịa azụ, mgbe ahụ onye-isi Gris na-abịa ma kpochapụ ya.”

“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.

“Τζιαι πόσον καιρόν ήταν να συνεχίσει η εξουσία της Ελλάδος; Πότε ήταν να συντριφτεί; «Όταν οι παραβάτες έφταναν εις το πλήρες μέτρον». Εκείνο το έθνος στέκει μέχρι να γεμίσει το μέτρον της ανομίας του, τζιαι τότε η εξουσία μεταβιβάζεται εις άλλην βασιλείαν. Η εξουσία εις την οποίαν μεταβιβάστηκε ήταν η ρωμαϊκή, καθώς μανθάνουμεν από το Δανιήλ 11:14. «Και εν εκείνοις τοις καιροίς πολλοί θέλουσιν εγερθή κατά του βασιλέως του νότου· επίσης οι λησταί του λαού σου θέλουσιν υψώσει εαυτούς διά να στηρίξουν το όραμα· αλλά θέλουσιν πέσει». Το έθνος τούτο υποδεικνύεται ως έθνος ληστών—υιοί ληστών, καθώς λέγει το περιθώριον του κειμένου.”

“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.

«Kaydi dagiti isu a maitedan itan ti pagarian, ket ania ti gapuna?—“Dagiti annak dagiti mannanakaw ket itan-okda dagiti bagbagida tapno pasdekenda ti sirmata.” Inton daytoy a nacion umay iti entablado, kalpasanna sumrek dayta mangipasdek iti sirmata, dayta maysa a dakkel unay a banag ti sirmata, ti maymaysa a kangrunaan a pagilasinan iti linya ti sirmata a naited ti Dios babaen kadagiti mammadto iti agnanayon a tiempo.» 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.

Jones jena Roma hokimiyata “nəbə junida xèsə, mədxəl dəna yənna yəssəwə” … “mənzər səf yəlləwənzi yəgziabher bənəbiyatan fəlləgəw ləgize kulu” yəbəl. BəMiller tarik Protestantan, andə Laodicea Adventism ahun yəmmastəmərwə andəhu, “sərraqoch yəhəzbəh” Antiochus Epiphanesən yəmiyawəkkilu nəbər; isu səlucid nəgəśt yəhonə, kə175 iskə 164 qidmə mīlad yənəgəsə nəgəśt nəbər. Isu yəSeleucid sirat abal nəbər; yəhə sirat andu kəAlexander the Great məngəśt yəfərrəsə bəhuwala yəwottu yəGreek yətəkatayy məngəśtat andu nəbər. BəMillerite tarik bəzzih guday lay yənəbərəw ləyyunət andəgəna betam yətəwəsənə nəbər, sələzih yəAntiochus Epiphanes mələya bə1843 pioneer chart lay təwəssədwal.

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.

Отражённое на схеме упоминание Антиоха представляет собою единственное указание на нечто, чего не находится в пророческом Слове Божием. Оно помещено там для опровержения ложных учений протестантов того времени, которые ныне являются ложным учением лаодикийского адвентизма. Понимал ли Уильям Миллер всю глубину важности понимания того, что Рим есть земная сила, устанавливающая «линию видения, которую Бог через пророков дал на все времена», — сомнительно; однако этого было достаточно ясно, чтобы твёрдо отстаивать тот факт, что именно Рим устанавливает видение.

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

Ba bɛnyɛ́ mísɔ́ ná, bato bábungaka; kasi oyo abatelaka mobeko, azali na esengo. Masese 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.

سولومون لکھا ہے کہ جہاں رویا نہ ہو، وہاں لوگ ہلاک ہوتے ہیں، اور عبرانی لفظ "رویا" آیت چودہ میں وہی ہے جو سولومون کی مثل میں آیا ہے۔ یہ رویا زندگی اور موت کا معاملہ ہے، اور "رویا" روم کی علامت کے ذریعے قائم کیا گیا ہے۔ آیت چودہ میں "رویا" کے لیے جو لفظ آیا ہے، وہی حبقوق، باب دو، میں رویا کے لیے استعمال ہوا ہے۔

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.

Ukumaí che vigiliaa'ári guane, ya che yá'ari torre ári guane, ya che emá'a lía guane ta'áne lia guá'ari, ya mákumaí áta che respunde guane ne, híkua che reprende'á. Ya Señor guá'ari che ne, ya liá'ari: Escribí visión te, ya hacé'ari ma'á plain mesa-kuá ári, ká'e liá'ari te lee'á'ari va'íri coré. Tákua visión te tiempo señalado-rã guive gueteri, hákatu ipahápe oñe'ẽta, ha ndijapumo'ãi: ipuku ramo jepe, eha'arõ chupe; añetehápe oúta, ndaretamo'ãi. Habakkuk 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.

ئاشىرىنچى ئايەتتىكى «تەنبىھ قىلىندى» دېگەن سۆز «مۇنازىرىلەشتى» دېگەن مەنىنى بىلدۈرىدۇ. ۋىليام مىللېر بىرىنچى ۋە ئىككىنچى پەرىشتىنىڭ ھەرىكىتى تارىخىدا مۇنار ئۈستىگە قويۇلغان كۆزەتچى ئىدى؛ ۋە ئۇ پەيغەمبەرلىك سىمۋولىدا ئۆز تارىخىدىكى مۇنازىرىدە نېمە دەپ جاۋاب بېرىشى كېرەكلىكىنى سورىغاندا، ئۇنىڭغا رىم سىمۋولى ئارقىلىق مۇقىملاشتۇرۇلغان كۆرۈنۈشنى يېزىش ئېيتىلدى. بۇ ھەقىقەتكە ماس ھالدا، مىللېرىتلار ھەبەقۇقنىڭ بۇ ئۈچ ئايىتىنىڭ ئەمەلگە ئېشىشى سۈپىتىدە 1843-يىللىق باشلامچى خەرىتىنى ئىشلەپ چىقارغاندا، ئۇلار ئۆزلىرى قاتناشقان مۇنازىرىنىڭ ئەڭ يادرو نۇقتىسىغا ئىشارەت بەردى. شۈبھىسىزكى، ئۇلار ئانتيوخۇس ئېپىفانېس كۆرۈنۈشنى مۇقىملاشتۇرغان كۈچ ئىدى دېگەن ئەخمەقچە دەلىلگە ئىشارەت قىلىشلىرىنىڭ ھەبەقۇق 2-بابتىكى مۇنازىرىگە ۋەكىللىك قىلىدىغانلىقىنى چۈشەنمىگەن؛ ئەمما ئاچا-سىڭىل ۋايت بۇ خەرىتە «رەببىنىڭ قولى بىلەن يېتەكلەنگەن بولۇپ، ئۆزگەرتىلمەسلىكى كېرەك» دېدى، شۇڭا خەرىتىدىكى مۇنازىرىگە بولغان ئىشارەت خۇدانىڭ قولىدىن ئىدى.

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.

މިލްލަރައިޓުން 1844 އޭޕްރިލް 19 ގައި ވި ފުރަތަމަ ހިތާމަކުރުން، ހަބައްޤޫޤު އަދި މަތިއުސް ގެ ދިހަ ކަނބަލުންގެ މިސާލުން އިޝާރާތް ކުރާ “ލަސްވުމުގެ ޒަމާން” ފެށި ކަމަށް ސައްޙަކޮށް ދެނެގަނެވެ. އަދި އެ ދެ ނުބުއްވަތް އިޒްކީލު 12 ވަނަ ބާބާއާ ސީދާ ގުޅިގެންވާ ކަމަށްވެސް އެމީހުން ދެނެގަނެވެ؛ އެތަނުގައި އިޒްކީލު، ކޮންމެ ދަރުޝަނެއްގެ އަސަރު ފާޅުވާނެ އެއް ވަގުތުގެ ދައުރެއް ފާހަގަ ކުރެއެވެ. “ދަރުޝަން” މި ބަސް، މިހާރު އަޅުގަނޑުން ބަލަމުންދާ އެއް ޢިބްރީ ބަސް އެއްގޮތަށް އޮތް ބަހެވެ. މިހެންވެ ޖޯންސް މިހެން ބުނާއިރު އޭނާ ސައްޙަ ކަމުގައި ވެއެވެ: “ރޯމު” “މަންޒަރަށް އަންނަ ވަގުތު، އޭރު ދަރުޝަން ޤާއިމް ކުރާ އެއްޗެއް ވަންނައެވެ؛ ދަރުޝަންގެ މުހިންމު ބޭނުމެއް ކަމަށް ވާ އެއްޗެއް، އަދި އެއީ ޚުދާ ނަބީންނަށް މެދުވެރިކޮށް އަބަދަށް ދެއްވި ދަރުޝަންގެ ސަފުގައި އޮންނަ މުހިންމުތަރީން ނިޝާނެވެ.” ރޯމު، ޚުދާގެ ނުބުއްވަތީ ކަލާމުގެ މުޅި ދަރުޝަން ޤާއިމް ކުރެއެވެ؛ އަދި ވަކިން ބުނެފިނަމަ، 11 ވަނަ ބާބުގެ މުޅި އޮނިގަނޑު ބިނާކޮށްފައި އޮތީ ރޯމުގެ މައްޗަށެވެ.

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.

Ani Okesra White in haqambano darasa xumxa Daniel bohlani guutaa dhumaa irratti yeroo wabde, akkasumas “seenaa raawwii raajii kanaatiin raawwatame keessaa baayʼeen irra deebiʼamee ni taʼa” jette, isheen seenaawwan boqonnaa kudha tokkoo kan yeroo sanaan dura raawwataman guutuu dhumaa boqonnaa kudha tokkoo Daniel fakkeenyaan agarsiisuu isaanii ibsaa jirti. Mata-dureen lakkoofsota dhumaa boqonnaa kudha tokkoo mootummaa kaabaa ti; innis achitti Roomaa ammayyaa bakka buʼa. Kanaafuu, seenaawwan Daniel boqonnaa kudha tokkoo keessaa irra deebiʼaman sun, seenaawwan Roomaa bakka buʼanidha.

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.

आय अध्याय ग्यारह की अंतिम छह आयतों में आधुनिक रोम (उत्तर का राजा) तीन भौगोलिक शक्तियों पर विजय प्राप्त करता है। आयत चालीस में वह दक्षिण के राजा (1989 में पूर्व सोवियत संघ), उस मनोहर देश (शीघ्र आने वाले संडे लॉ के समय संयुक्त राज्य अमेरिका), और मिस्र (संयुक्त राष्ट्र द्वारा प्रतिनिधित्व किया गया समस्त संसार) पर विजय प्राप्त करता है। दानिय्येल अध्याय ग्यारह में अन्यजातीय रोम को उस समय ज्ञात संसार पर अधिकार करने के लिए तीन भौगोलिक शक्तियों को जीतते हुए प्रस्तुत किया गया है, और फिर पोपीय रोम को पृथ्वी पर अधिकार करने के लिए तीन भौगोलिक शक्तियों को जीतते हुए प्रस्तुत किया गया है।

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.

Рим языческий впервые упоминается в этой главе в четырнадцатом стихе, чтобы обозначить его как символ, утверждающий видение, однако его восхождение к могуществу рассматривается лишь в шестнадцатом стихе. Царство Александра Великого, во исполнение пророческого Слова Божия, было разделено на четыре части, но эти четыре части вскоре сосредоточились в двух главных противниках, которые в пророческом повествовании, продолжающемся до конца главы, обозначены либо как царь южный, либо как царь северный. В четырнадцатом стихе упоминается возрастающая мощь Рима как сила, которой надлежало утвердить видение, однако предметом рассмотрения являются борьба между остатками царства Александра, представленными царями севера и юга.

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.

لە ئایەتی پانزەدا، ئەو دوو پاشایە هێشتا لە ململانێکەیاندا بەردەوامن، و پاشای باکوور سەرکەوتوو دەردەکەوێت. بەڵام لە ئایەتی شانزەدا ڕۆما دێت، و ئایەتەکە دەڵێت: «بەڵام ئەوەی دێت دژ بەوە»، واتە کاتێک ڕۆما دێتە دژ پاشای باکوور، کە هێشتا نوێ سەرکەوتوو بووە بەسەر پاشای باشووردا، پاشای باکوور ناتوانێت لەبەردەم ڕۆما ڕابوەستێت. ڕۆما سەردەکەوێت، و لە ئایەتی شانزەدا، ڕۆما هەروەها دەبێت لە خاکی شکۆدارِ یەهودا بوەستێت. لە ئایەتی حەڤدەدا، ڕۆما «ڕووی خۆی دادەنێت بۆ ئەوەی بچێتە ژوورەوە بە هێزی هەموو شانشینەکەی». ئەو پاشای باکوورەی برد کە نەتوانی لەبەردەمی ئەو ڕابوەستێت، پاشان یەهودای برد، پاشان چووە ناو میسرەوە.

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.

At sa mga panahong yaon ay marami ang magsisipanindig laban sa hari ng timog: pati ang mga mararahas sa iyong bayan ay magmamataas upang itatag ang pangitain; ngunit sila’y mangabubuwal. Sa gayo’y darating ang hari ng hilaga, at magtatayo ng bunton, at sasakupin ang mga bayang lubhang nakukutaan: at ang mga bisig ng timog ay hindi makatatagal, ni ang kaniyang piling bayan man, ni magkakaroon ng lakas upang makalaban. Ngunit yaong dumarating laban sa kaniya ay gagawa ayon sa kaniyang sariling kalooban, at walang makatatayo sa harap niya: at siya’y tatayo sa maluwalhating lupain, na sa pamamagitan ng kaniyang kamay ay masasakmal. Ihaharap rin niya ang kaniyang mukha upang pumasok taglay ang kalakasan ng kaniyang buong kaharian, at ang mga matuwid na kasama niya; gayon ang kaniyang gagawin: at ibibigay niya sa kaniya ang anak na babae ng mga babae, upang siya’y pasamain: ngunit siya’y hindi papanig sa kaniya, ni magiging sa kaniya man. Daniel 11:14–17.

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

ئەل ۋېرسلاردا كۆرسىتىلگەن غەلبە قىلىش دانيال كىتابىنىڭ سەككىزىنچى بابىنىڭ ئەمەلگە ئاشۇرۇلۇشىدۇر.

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.

Aña peteĩva apytégui osẽ peteĩ hatĩ michĩva, ha tuicha eterei okakuaa, yvate gotyo, kuarahyresẽ gotyo, ha pe yvy porã gotyo. Daniel 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.”

ვერსეტ მეცხრეში მოხსენიებული პატარა რქა არის წარმართული რომი, ხოლო ვერსეტი მეცხრე, მეთერთმეტე თავის მეთოთხმეტედან მეჩვიდმეტე ვერსეტებთან თანხმობაში, მიუთითებს, რომ წარმართული რომი, მსოფლიოზე ბატონობის დამყარებისას, დაიპყრობდა სამ გეოგრაფიულ ერთეულს. ეს ერთეულები იყო სამხრეთი (ეგვიპტე), აღმოსავლეთი (სირია, ჩრდილოეთის მეფე) და სასიამოვნო ქვეყანა (იუდა). მეთექვსმეტე და მეჩვიდმეტე ვერსეტების ისტორია წინასახედად წარმოგვიდგენს თანამედროვე რომის მიერ ვერსეტებში ორმოციდან ორმოცდასამამდე აღწერილ ისტორიულ სამსაფეხურიან დაპყრობას, რადგან, როგორც დას უაითმა განაცხადა: „ამ წინასწარმეტყველების აღსრულებაში მომხდარი ისტორიის დიდი ნაწილი კვლავ განმეორდება.“

“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.

«މިސްރު، އުތުރުގެ ރަސްކަލަ އެންޓިއޯކަސްގެ ކުރިމަތިން ޤާއިމެއް ވެވެން ނުކުޅެވުނު ނަމަވެސް، އެންޓިއޯކަސް ވެސް މިހާރު އޭނާގެ މައްޗަށް އައި ރޯމުންގެ ކުރިމަތިން ޤާއިމެއް ވެވެން ނުކުޅެވުނެވެ. މި އުފެދުމުން އަރާ އަންނަ ބާރުގެ ކުރިމަތުގައި އިތުރު އެއްވެސް މަންޒިލެއް ނުވަތަ ރާއްޖެއް ތިބިގެން ޤާއިމެއް ވެވޭނެ ހައްޔަރު ނެތެވެ. ޕޮމްޕޭ، BC 65 ގައި، އެންޓިއޯކަސް އޭޝިއެޓިކަސްގެ މުދަލުތައް އޭނާއިން ނަގައި، ސީރިޔާ ރޯމަން ޕްރޮވިންސެއްގެ ދަށަށް ކުޑަކޮށްފި އިރު، ސީރިޔާ ފަތަޙަކޮށް، ރޯމަން އިމްޕަޔަރުގައި އިތުރުކުރެވުނެވެ.»

“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.

«ئەھۋالنىڭ ئوخشاش قۇدرىتى يەنە مۇقەددەس زېمىندا تۇرۇپ، ئۇنى يۇتۇۋېتىشى كېرەك ئىدى. رىم مىلادىدىن ئىلگىرى 162-يىلى خۇدانىڭ خەلقى بولغان يەھۇدىيلار بىلەن ئىتتىپاق ئارقىلىق باغلاندى؛ شۇ تارىختىن باشلاپ ئۇ پەيغەمبەرلىك كالېندارىدا كۆزگە كۆرۈنەرلىك ئورۇن ئىگىلىدى. بىراق ئۇ يەھۇدىيە ئۈستىدىن ھوقۇقنى ئەمەلىي بويسۇندۇرۇش ئارقىلىق مىلادىدىن ئىلگىرى 63-يىلغىچە قولغا كىرگۈزمىدى؛ ئاندىن بولسا بۇ تۆۋەندىكىچە يۈز بەردى.»

“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.

«Պոմպեոսը, Պոնտոսի արքա Միհրդատէսի դէմ իր արշաւանքից վերադարձին, Հրէաստանի գահի համար միմեանց հետ պայքարում էին երկու մրցակիցներ՝ Հիւրկանոսը եւ Արիստոբուլոսը։ Նրանց գործը ներկայացուեց Պոմպէոսի առաջ, եւ նա շուտով ըմբռնեց Արիստոբուլոսի দাবումների անիրաւութիւնը, սակայն կամեցաւ այդ հարցի վճիռը յետաձգել մինչեւ Արաբիա իր վաղուց ցանկալի արշաւանքից յետոյ՝ խոստանալով այնուհետ վերադառնալ եւ նրանց գործերը կարգադրել այնպէս, ինչպէս արդար եւ պատշաճ պիտի երեւար։ Արիստոբուլոսը, թափանցելով Պոմպէոսի իրական տրամադրութիւնների մէջ, շտապ վերադարձաւ Հրէաստան, զինեց իր հպատակներին եւ պատրաստուեց վճռական պաշտպանութեան՝ վճռած, ամէն վտանգի գնով, պահել այն գահը, որը, ինչպէս նա կանխատեսում էր, պիտի վճռուէր ուրիշին։ Պոմպէոսը մօտիկից հետապնդեց փախստականին։ Երբ նա մօտեցաւ Երուսաղէմին, Արիստոբուլոսը, սկսելով զղջալ իր ընթացքի համար, դուրս եկաւ նրան ընդառաջ եւ փորձեց յարմարեցնել գործերը՝ խոստանալով լիակատար ենթարկում եւ մեծ գումարներ։ Պոմպէոսը, ընդունելով այս առաջարկը, Գաբինիոսին, զինուորների մի ջոկատի գլուխն անց, ուղարկեց՝ գումարը ստանալու։ Բայց երբ այդ զօրավարի տեղակալը հասաւ Երուսաղէմ, նա գտաւ, որ դարպասները փակուած էին իր առաջ, եւ պարիսպների վրայից նրան ասուեց, որ քաղաքը չի կանգնի այդ համաձայնութեան վրայ»։

“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.

«Պոմպեոսը, որպեսզի այս կերպ անպատիժ չխաբվեր, շղթաների մեջ դրեց Արիստոբուլոսին, որին իր մոտ էր պահել, և իսկույն իր ամբողջ զորքով շարժվեց դեպի Երուսաղեմ։ Արիստոբուլոսի կողմնակիցները ցանկանում էին պաշտպանել քաղաքը, իսկ Հիրկանոսի կողմնակիցները՝ բացել դռները։ Վերջիններս, լինելով մեծամասնություն և հաղթելով, Պոմպեոսին ազատ մուտք տվեցին քաղաք։ Այդ ժամանակ Արիստոբուլոսի հետևորդները քաշվեցին տաճարի լեռը՝ նույնքան վճռական՝ պաշտպանելու այդ վայրը, որքան Պոմպեոսը՝ այն նվաճելու։ Երեք ամսվա վերջում պարսպի մեջ այնպիսի ճեղք բացվեց, որ բավական էր գրոհի համար, և այդ վայրը վերցվեց սրի ծայրով։ Սարսափելի կոտորածի ընթացքում, որ դրան հաջորդեց, տասներկու հազար մարդ սպանվեց։ Պատմաբանի խոսքերով՝ հուզիչ տեսարան էր տեսնել քահանաներին, որոնք այդ պահին զբաղված լինելով աստվածային պաշտամունքով, հանգիստ ձեռքով և անսասան նպատակով շարունակում էին իրենց սովորական ծառայությունը՝ ասես անգիտակից լինելով կատաղի խռովությանը, թեև իրենց շուրջբոլորը իրենց բարեկամներին մատնում էին կոտորածի, և թեև հաճախ իրենց իսկ արյունը խառնվում էր իրենց զոհաբերությունների արյանը։»

“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.

«Сугышны тәмамлап, Помпей Иерусалимның диварларын җимерде, берничә шәһәрне Яһүдия карамагыннан Сүрия карамагына күчерде һәм яһүдләргә ясак салды. Шулай итеп, Иерусалим, беренче тапкыр, яулап алыну аша, “данлы җир”не аны бөтенләй юк итеп бетергәнчегә кадәр тимер кулында тотачак көчнең кулына тапшырылды.

“‘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.’

«الآية 17. كما يوجّه وجهه للدخول بقوة مملكته كلها، والمستقيمون معه؛ وهكذا يفعل: ويعطيه ابنة النساء مُفسدًا إياها؛ لكنها لا تثبت إلى جانبه، ولا تكون له.»

“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.

«Բիսկոպոս Նյուտոնը այս համարի համար տալիս է մեկ այլ ընթերցում, որը, թվում է, ավելի հստակ է արտահայտում միտքը, հետևյալ կերպ. «Նա նաև իր երեսը պիտի դնի, որպեսզի ուժով մտնի ամբողջ թագավորության մեջ»։ 16-րդ համարը մեզ հասցրեց Սիրիայի և Հրեաստանի՝ հռոմեացիների կողմից նվաճմանը։ Հռոմը նախկինում արդեն նվաճել էր Մակեդոնիան և Թրակիան։ Այժմ Եգիպտոսն էր միայն մնում Ալեքսանդրի «ամբողջ թագավորությունից», որը դեռ չէր ենթարկվել հռոմեական իշխանությանը, և այդ իշխանությունն այժմ իր երեսը դրեց, որպեսզի ուժով մտնի այդ երկիրը»։ Ուրիա Սմիթ, 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.

Nyadé kó párán wa ní àríwé wọ̀nyí ju ẹẹkan lọ, bí ẹsẹ̀ ọgbọ̀n àti ọgbọ̀n-ọ̀kan ti Daniẹli mọ́kànlá ṣe bá ẹsẹ̀ ogójì àti ogójì-ọ̀kan mu, àti pé ìtàn ẹsẹ̀ ọgbọ̀n àti ọgbọ̀n-ọ̀kan náà sì tún bá ìtú gbòngbò ìwo mẹ́ta náà mu.

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.

Je regardais ces cornes, et voici qu’une autre petite corne monta au milieu d’elles; et trois des premières cornes furent arrachées devant elle jusqu’aux racines; et voici, cette corne avait des yeux comme des yeux d’homme, et une bouche qui proférait de grandes choses. … Et au sujet des dix cornes qu’il avait à la tête, et de l’autre qui monta, devant laquelle trois tombèrent, de cette corne qui avait des yeux, et une bouche qui disait de très grandes choses, et dont l’aspect était plus imposant que celui de ses compagnes. Daniel 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.

Daníeli 8 kapítuli 9 verse-ló, jay naxancho yoxqi pagan Rome yitqaysinta churashqan kimsa geográficu área conquistakuykunata rikuchin, chay hinallataq, waqrakunata oqharispa (Heruli, Ostrogothswan Vándalswan rikuchisqa) papal Rome yitqaysinta churashqan kimsa geográficu área conquistakuykunatam rikuchirqan. Iskay historiakunaqa Daníeli 11 kapítulupi 40manta 43 kama versekunawanmi tinkun, hinaspa kimsa waqrakunata oqharisqapas 30 hinaspa 31 versekuna historiankunawanmi tinkun.

“‘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.’

«АС 8. Сараанады сырыттым, уонна, маныа, олор ортолоруттан атын биир кыра сараана тахсан кэллэ; ол иннигэр бастакы сарааналартан үсэ төһөттэриттэн быстырыллан ылылыннылар; уонна, маныа, бу сараанада киһи хараҕын курдук харахтар бааллар, уонна улахан тыллары санарар айах баалаах эбит.»

“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.

«دانئیل به شاخ‌ها نگریست. نشانه‌های جنبشی شگفت در میان آن‌ها پدیدار شد. شاخی کوچک (در آغاز کوچک، اما پس از آن از همتایان خود نیرومندتر) در میان آن‌ها سر برآورد. او بدان خرسند نبود که به‌آرامی برای خود جایی بیابد و آن را پُر کند؛ بلکه می‌بایست برخی از دیگران را کنار بزند و جای آنان را غصب کند. سه پادشاهی پیش روی او از ریشه کنده شدند. این شاخ کوچک، چنان‌که بعداً فرصت خواهیم یافت آن را به‌تفصیل بیشتر ملاحظه کنیم، پاپیّت بود. آن سه شاخی که پیش روی او از ریشه کنده شدند، هرولیان، استروگوت‌ها، و وندال‌ها بودند. و سبب آن‌که از ریشه کنده شدند این بود که با تعلیم و دعاوی سلسله‌مراتب پاپی مخالف بودند، و از این‌رو با برتری اسقف روم در کلیسا مخالفت داشتند.»

“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.

“ഉം ‘ഈ കൊമ്പിൽ മനുഷ്യന്റെ കണ്ണുകളെപ്പോലെയുള്ള കണ്ണുകളും, മഹത്തായ കാര്യങ്ങൾ പ്രസ്താവിക്കുന്ന ഒരു വായും ഉണ്ടായിരുന്നു’; ആ കണ്ണുകൾ പാപ്പാധിപത്യ ശ്രേണിവ്യവസ്ഥയുടെ സൂക്ഷ്മബുദ്ധി, തുളച്ചുകയറുന്ന ദർശനശക്തി, കപടചാതുര്യം, ദൂരദർശിത്വം എന്നിവയുടെ യുക്തമായ പ്രതീകമാണ്; മഹത്തായ കാര്യങ്ങൾ പ്രസ്താവിക്കുന്ന ആ വായോ, റോമിലെ മെത്രാന്മാരുടെ അഹങ്കാരപൂർണമായ അവകാശവാദങ്ങളുടെ യുക്തമായ ചിഹ്നമാണ്.” 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.

Ni Roma a tsim hmuhtîrtu Thlarau Bîk hrilh lâwmna, a bîkin Daniel bung 11-a hmuhtîrna chu. Chu bung-ah chuan, Millerite thutân hmaa hrilh lawma lo hlawhtlin tawh zawng zawng zînga tam tak chu Daniel bung 11 châng ruk hnuhnungah chuan a lo sawi leh tûr a ni. Kumkhuaa hmun hrang hrang pathum, chumi zawngte hnehna hmanga pagan Roma leh papal Roma-te lalṭhutphah chungah an dinhmun a siam chu bung 11-ah a entîr a; chûng entîrna pahnihte chuan tunlai Roma chu lalṭhutphah chungah a lo din leh hun an entîr vek bawk. Ni Roma a tsim hmuhtîrtu hrilh lâwmna chu; tin, Paula chuan papal Roma chu a hunah a lo lang tih a hrilh bawk.

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.

Ava uy ila awd i kaddem s wawal n kra n tarrayt; acku ass-nni ur d-ittas ara, ar ma yili uzgrir di tazwara, u ad yettwasekcen urgaz n ucci, mmi-s n lhalak; win yettmaggaren yerna yettsemmid iman-is sennig yal ayen i yettusemman d Rebbi neɣ ayen yettwakudsen; almi netta amzun d Rebbi iqqim deg uxxam n Rebbi, yettbeqqi-d iman-is belli netta d Rebbi. Day ur tettmektim ara belli, mi llanɣ yidwen mazal, nniɣ-awen-d tihawsiwin-agi? Tura tessnem ayen i t-yeṭṭfen, iwakken ad yettwasekcen deg wakud-is. 2 Thessalonians 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.

Papallıq 538-ci ildə Müqəddəs Kitab peyğəmbərliyinin beşinci padşahlığı kimi taxta çıxdı və altıncı ayəni nəzərə alanların çoxu, şübhəsiz, Pavelin “Papalığın 538-ci ildə aşkar ediləcəyini” nəzərdə tutduğunu güman edər. Bu doğru ola bilər, lakin ən azı Pavelin işarə etdiyi məna daxilində ikinci dərəcəli bir həqiqətdir. Pavel, bütün peyğəmbərlər kimi, öz dövründən daha çox axır günlər haqqında danışır. O, papalığın peyğəmbərlik baxımından necə aşkar ediləcəyinə işarə edirdi; çünki bir peyğəmbər kimi o, bütün digər peyğəmbərlərlə həmfikir idi. Sətir üstünə sətir, görümü olmayanlar həlak olar və görümü olmayanların görümü yoxdur, çünki onlar görümü nəyin təsbit etdiyini bilmirlər. Romanın görümü təsbit etdiyini bilmək həyat və ölüm məsələsi olan bir anlayışdır. Pavel, digər peyğəmbərlərlə razılıq içində, axır günlərin Romu olan papal Romanı aşkar edən şeyin “onun vaxtı” olduğunu müəyyən edir. Roma ilə əlaqəli peyğəmbərlik “vaxtı” Romanın nə və kim olduğunu aşkar edən şeydir.

We will continue this study in the next article.

Baarisoo kana barruu itti aanu keessatti ni itti fufna.

“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.

“पावल प्रेरितले थेसलोनिकीहरूलाई लेखेको दोस्रो पत्रमा, पापीय सत्ता स्थापित हुने परिणाममा पुग्ने त्यो महान् धर्मत्यागको भविष्यवाणी गरेका थिए। उनले घोषणा गरे कि ख्रीष्टको दिन तबसम्म आउनेछैन, ‘जबसम्म पहिले धर्मबाट पतन नआओस्, र पापको त्यो मानिस, विनाशको पुत्र, प्रकट नहोस्; जसले परमेश्वर भनिने वा पूजा गरिने हरेक वस्तुको विरोध गर्छ र आफूलाई ती सबैभन्दा माथि उचाल्छ; यसरी कि ऊ परमेश्वरझैँ परमेश्वरको मन्दिरमा बस्छ, र आफू नै परमेश्वर हो भनी देखाउँछ।’ अनि यसबाहेक, प्रेरितले आफ्ना भाइहरूलाई यस्तो चेतावनी दिन्छन् कि ‘अधर्मको रहस्य त अहिलेदेखि नै क्रियाशील छ।’ 2 Thessalonians 2:3, 4, 7. त्यति प्रारम्भिक समयमा नै उनले मण्डलीभित्र चुपचाप प्रवेश गर्दै गरेका ती त्रुटिहरू देखे, जसले पापीय व्यवस्थाको विकासका लागि मार्ग तयार गर्ने थिए।”

“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.

"ئرانە-ئرانە، سەرەتا بە نهێنی و بێدەنگی، و دواتر ئاشکراتر کاتێک لە هێزدا زیادی کرد و دەسەڵاتی بەسەر مێشکی مرۆڤاندا وەرگرت، ‘نهێنی بێ‌ڕەوایی’ کاری فێڵبازانە و کفرئامێزی خۆی پێش برد. بە شێوەیەکی نزیکەوە نەبینراو، نەریتەکانی بتپەرستی ڕێگایان بۆ ناو کڵێسای مەسیحی دۆزییەوە. ڕۆحی سازش و هاوتاکردن بۆ ماوەیەک لەلایەن ئەو چەوساندنە سەختانەوە کە کڵێسا لەژێر بتپەرستیدا بەرگەی دەگرت، ڕاگیرا. بەڵام کاتێک چەوساندن وەستا، و مەسیحیەت چووە ناو دەربار و کۆشکی پاشاکان، ئەو سادەیی بێ‌فیزەی مەسیح و نێردراوەکانی دادانا بۆ پۆمپ و لەخۆبایی کاهینان و فەرمانڕەوایانی بتپەرست؛ و لە شوێنی داواکارییەکانی خودا، بیروڕاکان و نەریتە مرۆییەکانی دانا. گۆڕانی ناوی کۆنستانتین بۆ مەسیحیەت، لە سەرەتای سەدەی چوارەمدا، شادییەکی زۆری هێنا؛ و جیهان، کە بە شێوەیەکی ڕاستودروستی خۆی داپۆشیبوو، ڕۆیشتە ناو کڵێسا. ئێستا کاری گەندەڵی بە خێرایی پێشکەوت. بتپەرستی، هەرچەندە وا دیار دەبوو کە شکست خواردووە، بووە سەرکەوتوو. ڕۆحەکەی کڵێسای کۆنترۆڵ کرد. فێرکارییەکان، ڕێوڕەسمەکان، و خرافاتەکانی تێکەڵی باوەڕ و پەرستنی ئەو شوێنکەوتوانەی مەسیح کران کە خۆیان بە شوێنکەوتوی ئەو دادەنرا."

“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.

«Льыр зын паганизм ама христианствакIа ахьынӡа ианеидгыла, апрофециа иҳәахьаз “ахьчабз иаҵанакуа ахаҵа” иҿиарахь икылнагеит, иаразнакгьы Анцәа дҵаиршәо, насгьы ихы Анцәа дзықәшәо аҩаӡараҟынӡа ишьҭызхуа. Агәаӷьра зцу ари мчышьҭра дуӡӡа змоу амцадинтә система — Саҭана имч-илшара иалҵыз иреиӷьӡоу аусумҭауп; зыԥсы ҭоу иџьеишьаратә усурақәа рбаҟауп — игәы иҭо иара иԥсабаратә мчала аҭуан үстны дтәаны, адгьыл иҭаху аҿыҟаиҵаразы. » The Great Controversy, 49, 50.