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.

A visão de Daniel capítulo onze é o principal ponto de referência para todas as visões da profecia bíblica, e a visão do capítulo onze é estabelecida pelo símbolo de Roma.

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.

En ces temps-là, plusieurs s’élèveront contre le roi du midi ; et des hommes violents parmi ton peuple se soulèveront pour accomplir la vision ; mais ils tomberont. Daniel 11:14.

Jones addresses the previous verse as follows:

Jones na-ekwu maka amaokwu nke gara aga dị ka ndị a:

“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.”

«Когда Аморреи наполнили меру своего беззакония, их место было отдано Израилю, народу Божию. Когда и Израиль, последовав путём язычников, также наполнил чашу беззакония, Бог воздвиг царство Вавилонское и всё отнял. Когда Вавилон наполнил чашу своего беззакония, власть была передана Персии. И когда ангел отвратился вследствие нечестия персов, тогда приходит князь Греции и сметает её».

“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.

«और यूनान की शक्ति कब तक बनी रहनी थी? वह कब तोड़ी जानी थी? ‘जब अपराधी अपनी पराकाष्ठा तक पहुँच जाएँ।’ वह जाति तब तक बनी रहती है जब तक वह अपनी अधर्मपूर्णता का माप पूरा नहीं कर लेती, और तब वह प्रभुता किसी दूसरे राज्य को स्थानांतरित कर दी जाती है। जिस शक्ति को वह स्थानांतरित की गई, वह रोमी शक्ति थी, जैसा कि हम दानिय्येल 11:14 से जानते हैं। ‘और उन दिनों में बहुत से लोग दक्षिण के राजा के विरुद्ध उठ खड़े होंगे; और तेरी प्रजा में से उपद्रवी भी दर्शन को स्थिर करने के लिये अपने को ऊँचा करेंगे; परन्तु वे गिर पड़ेंगे।’ इस जाति की ओर डाकुओं की जाति के रूप में संकेत किया गया है—डाकुओं की संतान, जैसा कि पाठ की हाशिये में कहा गया है।»

“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.

« Ce sont ceux à qui le royaume est maintenant donné, et pour quoi faire ? — “Les enfants des brigands s’élèveront pour accomplir la vision.” Lorsque cette nation entre en scène, alors paraît ce qui accomplit la vision, ce qui constitue l’un des grands objets de la vision, le principal repère dans la ligne de la vision que Dieu a donnée, par les prophètes, pour tous les temps. » 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 decir que cuando el poder romano “entra en escena, entonces entra aquello que establece la” … “línea de visión que Dios ha dado por medio de los profetas para todo tiempo.” En la historia de Miller, los protestantes enseñaban, así como ahora lo hace el adventismo laodicense, que los salteadores de tu pueblo representan a Antíoco Epífanes, un rey seléucida que reinó desde 175 hasta 164 a. C. Era miembro de la dinastía seléucida, la cual fue uno de los estados sucesores griegos que surgieron de la desintegración del imperio de Alejandro Magno. El desacuerdo sobre esta cuestión fue tan específico en la historia millerita, que la identificación de Antíoco Epífanes está representada en la carta pionera de 1843.

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

On the chart, the reference to Antiochus constitutes the sole reference to something not found in God’s prophetic Word. It is included there in order to refute the false teachings of the Protestants of that period, which now constitute the false teaching of Laodicean Adventism. Whether William Miller understood the profound importance of recognizing 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 sufficiently clear to enable him to defend soundly the fact that Rome establishes the vision.

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

Là où il n’y a point de vision, le peuple se corrompt; mais heureux est celui qui observe la loi. Proverbes 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.

Salomon note que, là où il n’y a point de vision, le peuple périt, et le mot hébreu rendu par « vision », au verset quatorze, est le même que dans le proverbe de Salomon. La vision est une question de vie ou de mort, et la « vision » est établie par le symbole de Rome. Le mot « vision », au verset quatorze, est le même que celui employé pour la vision dans Habacuc, chapitre deux.

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.

میں اپنی نگہبانی پر کھڑا رہوں گا، اور بُرج پر جا ٹھہروں گا، اور دیکھوں گا کہ وہ مجھ سے کیا کہے گا، اور جب مجھے ملامت کی جائے تو میں کیا جواب دوں گا۔ اور خُداوند نے مجھے جواب دیا، اور فرمایا، رُویا کو لکھ، اور اُسے لوحوں پر صاف صاف نقش کر دے، تاکہ جو اُسے پڑھے وہ دوڑ سکے۔ کیونکہ یہ رُویا ابھی مقررہ وقت کے لیے ہے، لیکن انجام پر گویا ہوگی، اور جھوٹ نہ ٹھہرے گی؛ اگرچہ وہ تاخیر کرے، پھر بھی اُس کی راہ دیکھ؛ کیونکہ وہ یقیناً آئے گی، وہ تاخیر نہ کرے گی۔ حبقوق 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.

Die Bezeichnung „reproved“ in Vers eins bedeutet „stritt mit“. William Miller war der Wächter, der in der Geschichte der Bewegung des ersten und zweiten Engels auf den Turm gestellt wurde; und als er in prophetischer Symbolik fragte, was er in der Auseinandersetzung seiner Geschichte antworten solle, wurde ihm gesagt, er solle das Gesicht aufschreiben, das durch das Symbol Roms bestätigt wird. In Übereinstimmung mit dieser Tatsache verwiesen die Milleriten, als sie in Erfüllung dieser drei Verse aus Habakuk die Pionierkarte von 1843 erstellten, auf das eigentliche Herzstück der Auseinandersetzung, in die sie eingetreten waren. Sie verstanden zweifellos nicht, dass ihr Hinweis auf das törichte Argument, Antiochus Epiphanes sei die Macht, welche das Gesicht bestätigte, die Auseinandersetzung von Habakuk Kapitel zwei darstellt; doch Schwester White sagte, jene Karte sei „durch die Hand des Herrn geleitet worden und sollte nicht verändert werden“, daher stammte der Hinweis auf die Auseinandersetzung auf der Karte aus der Hand Gottes.

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.

The Millerites en vinrent à comprendre correctement que la première déception, le 19 avril 1844, inaugura le temps d’attente, mentionné par Habacuc ainsi que par la parabole des dix vierges dans Matthieu. Ils en vinrent aussi à comprendre que ces deux prophéties étaient directement liées au chapitre douze d’Ézéchiel, où Ézéchiel identifie une période de temps durant laquelle l’effet de chaque vision s’accomplira. Ce mot, « vision », est le même mot hébreu que nous considérons maintenant. C’est pourquoi Jones a raison lorsqu’il déclare : « Lorsque » Rome « entre en scène, alors intervient ce qui établit la vision, ce qui constitue un grand objet de la vision, le principal point de repère dans la ligne de vision que Dieu a donnée par les prophètes pour tous les temps. » Rome établit l’ensemble de la vision de la Parole prophétique de Dieu, et plus précisément, c’est sur Rome que toute la structure du chapitre onze est édifiée.

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.

Quando la Sorella White si riferisce all’adempimento finale del capitolo undici di Daniele e afferma che «gran parte della storia che ha avuto luogo nell’adempimento di questa profezia si ripeterà», ella sta indicando che le vicende del capitolo undici che si erano già adempiute prefiguravano gli ultimi versetti del capitolo undici di Daniele. Il soggetto degli ultimi versetti del capitolo undici è il re del nord, che lì rappresenta la Roma moderna. Pertanto, le vicende di Daniele capitolo undici che si ripetono sono vicende che rappresentano Roma.

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.

Wɛɛs a ɛtwa to nsia a ɛwɔ ti dubaako no mu no, wɔda Roma foforo no adi sɛ ɔhene a ofi atifi fam no, na odi asasesin tumi abiɛsa so nkonim. Wɔ nkyekyem aduanan mu no, odi anafo fam hene no so nkonim (Soviet Union a na ɛwɔ hɔ kan no wɔ afe 1989 mu), asase a ɛyɛ anuonyam no (United States bere a Memeneda mmara a ɛreba ntɛm no bɛba), ne Misraim (wiase nyinaa a Amanaman Nkabom no gyina hɔ ma no.) Wɔ Daniel ti dubaako mu no, wɔda Roma abosonsom mu no adi sɛ ɛredi asasesin tumi abiɛsa so nkonim na ama watumi afa wiase a na wonim no saa bere no mu, na afei wɔda Roma a ɛwɔ papa no ase no nso adi sɛ ɛredi asasesin tumi abiɛsa so nkonim na ama watumi afa asase no.

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.

ਬੁਤਪਰਸਤ ਰੋਮ ਦਾ ਇਸ ਅਧਿਆਇ ਵਿੱਚ ਪਹਿਲਾਂ ਜ਼ਿਕਰ ਪਦ ਚੌਦ੍ਹਾਂ ਵਿੱਚ ਕੀਤਾ ਗਿਆ ਹੈ, ਤਾਂ ਜੋ ਇਸ ਨੂੰ ਉਸ ਪ੍ਰਤੀਕ ਵਜੋਂ ਪਛਾਣਿਆ ਜਾਵੇ ਜੋ ਦਰਸ਼ਨ ਨੂੰ ਸਥਾਪਿਤ ਕਰਦਾ ਹੈ; ਪਰ ਇਸ ਦੀ ਸੱਤਾ ਵੱਲ ਚੜ੍ਹਾਈ ਦਾ ਵਿਸ਼ਾ ਪਦ ਸੋਲ੍ਹਾਂ ਤੱਕ ਨਹੀਂ ਲਿਆਂਦਾ ਜਾਂਦਾ। ਮਹਾਨ ਅਲੈਕਜ਼ੈਂਡਰ ਦਾ ਰਾਜ ਪਰਮੇਸ਼ੁਰ ਦੇ ਭਵਿੱਖਬਾਣੀਮਈ ਬਚਨ ਦੀ ਪੂਰਤੀ ਵਿੱਚ ਚਾਰ ਹਿੱਸਿਆਂ ਵਿੱਚ ਵੰਡਿਆ ਗਿਆ ਸੀ, ਪਰ ਉਹ ਚਾਰ ਹਿੱਸੇ ਜਲਦੀ ਹੀ ਦੋ ਮੁੱਖ ਵਿਰੋਧੀ ਸ਼ਕਤੀਆਂ ਵਿੱਚ ਸਿਮਟ ਗਏ, ਜਿਨ੍ਹਾਂ ਨੂੰ ਉਸ ਭਵਿੱਖਬਾਣੀਮਈ ਵਰਣਨ ਵਿੱਚ, ਜੋ ਅਧਿਆਇ ਦੇ ਅੰਤ ਤੱਕ ਜਾਰੀ ਰਹਿੰਦਾ ਹੈ, ਜਾਂ ਤਾਂ ਦੱਖਣ ਦਾ ਰਾਜਾ ਜਾਂ ਉੱਤਰ ਦਾ ਰਾਜਾ ਕਿਹਾ ਗਿਆ ਹੈ। ਪਦ ਚੌਦ੍ਹਾਂ ਵਿੱਚ ਰੋਮ ਦੀ ਉੱਭਰਦੀ ਹੋਈ ਸ਼ਕਤੀ ਦਾ ਜ਼ਿਕਰ ਉਸ ਸ਼ਕਤੀ ਵਜੋਂ ਕੀਤਾ ਗਿਆ ਹੈ ਜੋ ਦਰਸ਼ਨ ਨੂੰ ਸਥਾਪਿਤ ਕਰੇਗੀ, ਪਰ ਜਿਨ੍ਹਾਂ ਵਿਸ਼ਿਆਂ ਉੱਤੇ ਵਿਚਾਰ ਹੋ ਰਿਹਾ ਹੈ, ਉਹ ਅਲੈਕਜ਼ੈਂਡਰ ਦੇ ਰਾਜ ਦੇ ਬਚੇਖੁਚੇ ਹਿੱਸਿਆਂ ਵਿਚਲੇ ਸੰਘਰਸ਼ ਹਨ, ਜਿਨ੍ਹਾਂ ਦੀ ਪ੍ਰਤੀਨਿਧਤਾ ਉੱਤਰ ਅਤੇ ਦੱਖਣ ਦੇ ਰਾਜਿਆਂ ਦੁਆਰਾ ਕੀਤੀ ਗਈ ਹੈ।

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.

En le verset quinze, ces deux rois sont encore engagés dans leur lutte, et le roi du nord l’emporte. Mais au verset seize, Rome arrive, et le verset dit : « Mais celui qui vient contre lui », c’est-à-dire que lorsque Rome vient contre le roi du nord, qui venait de prévaloir sur le roi du midi, le roi du nord ne pourra pas tenir devant Rome. Rome triomphe, et au verset seize, Rome devait aussi se tenir dans le pays glorieux de Juda. Au verset dix-sept, Rome « tournera sa face pour venir avec la force de tout son royaume ». Il prit le roi du nord, qui ne pouvait pas tenir devant lui ; puis il prit Juda ; puis il entra en Égypte.

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.

और उन समयों में बहुत-से लोग दक्षिण के राजा के विरुद्ध उठ खड़े होंगे; और तेरी प्रजा में से लुटेरे भी दर्शन को स्थिर करने के लिये अपने आप को बढ़ाएँगे; परन्तु वे गिर पड़ेंगे। तब उत्तर का राजा आएगा, और घेराबन्दी का टीला खड़ा करेगा, और सबसे दृढ़ गढ़वाले नगरों को ले लेगा; और दक्षिण की सेनाएँ ठहर न सकेंगी, न उसके चुने हुए लोग, और न ही ठहरने की कोई शक्ति रहेगी। पर जो उसके विरुद्ध आएगा, वह अपनी इच्छा के अनुसार करेगा, और कोई उसके सामने ठहर न सकेगा; और वह रमणीय देश में खड़ा होगा, जो उसके हाथ से नष्ट किया जाएगा। वह अपना मुँह इस ओर भी लगाएगा कि अपने सारे राज्य की शक्ति के साथ प्रवेश करे, और सीधे लोग उसके साथ होंगे; और वह ऐसा ही करेगा; और वह उसे स्त्रियों की पुत्री देगा कि उसे बिगाड़े; परन्तु वह न तो उसके पक्ष में स्थिर रहेगी, और न ही उसकी होगी। दानिय्येल 11:14–17.

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

Ang pagkaagaw ng tagumpay na inilalarawan sa mga talatang ito ay isang katuparan ng Daniel kabanata walo.

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.

E d’entre elles sortit une petite corne, qui devint extrêmement grande vers le midi, vers l’orient, et vers le pays de beauté. 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.”

Verse neun hören kleine Das ist das heidnische Rom, und Verse neun weist in Übereinstimmung mit den Versen vierzehn bis siebzehn des elften Kapitels darauf hin, dass das heidnische Rom drei geographische Gebiete erobern würde, als es die Herrschaft über die Welt an sich nahm. Diese Gebiete waren der Süden (Ägypten), der Osten (Syrien, der König des Nordens) und das herrliche Land (Juda). Die Geschichte der Verse sechzehn und siebzehn ist ein Typus der geschichtlichen dreistufigen Eroberung des modernen Rom in den Versen vierzig bis dreiundvierzig; denn wie Schwester White sagte: „Viel von der Geschichte, die sich in Erfüllung dieser Weissagung zugetragen hat, wird sich wiederholen.“

“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.

“እስከዚያ ጊዜ ግብፅ በሰሜን ንጉሥ በአንጾክዮስ ፊት መቆም ሳትችል እንደነበረች፣ አንጾክዮስም አሁን በእርሱ ላይ የመጡትን ሮማውያን በፊታቸው መቆም አልቻለም። ይህን እየተነሣ የመጣ ኀይል የሚቃወሙ መንግሥታት ከእንግዲህ ወዲያ አልተገኙም። በኪ.ዓ. 65 ፖምፔይ አንጾክዮስ ኤሺያቲከስን ከንብረቶቹ በነጠቀው ጊዜ ሶርያ ተሸንፋ ወደ ሮማ ግዛት ተጨመረች፥ ሶርያም ወደ ሮማውያን ክፍለ ግዛት ተቀነሰች።”

“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.

“Le même pouvoir devait aussi se tenir dans la Terre sainte, et la consumer. Rome entra en relation avec le peuple de Dieu, les Juifs, par alliance, en 162 av. J.-C., date à partir de laquelle elle occupe une place importante dans le calendrier prophétique. Elle n’acquit cependant juridiction sur la Judée par conquête effective qu’en 63 av. J.-C. ; et cela de la manière suivante.

“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.

«នៅពេលប៉ូមពេត្រឡប់មកពីបេសកកម្មរបស់គាត់ប្រឆាំងនឹងមីទ្រីដាតេស ស្តេចនៃប៉ុនទុស មានអ្នកប្រកួតប្រជែងពីររូប គឺ ហ៊ីរកានុស និង អារីស្តូបុលុស កំពុងតស៊ូដណ្ដើមមកុដនៃយូឌា។ បុព្វហេតុរបស់ពួកគេត្រូវបានយកមកដាក់នៅចំពោះប៉ូមពេ ហើយមិនយូរប៉ុន្មាន គាត់ក៏បានយល់ឃើញពីភាពអយុត្តិធម៌នៃការទាមទាររបស់អារីស្តូបុលុស ប៉ុន្តែគាត់មានបំណងពន្យារពេលការសម្រេចក្នុងរឿងនេះរហូតដល់ក្រោយបេសកកម្មដែលគាត់ប្រាថ្នាជាយូរមកហើយចូលទៅអារ៉ាប់ ដោយសន្យាថា បន្ទាប់មកគាត់នឹងត្រឡប់មកវិញ ហើយដោះស្រាយកិច្ចការរបស់ពួកគេតាមដែលមើលឃើញថាត្រឹមត្រូវ និងសមគួរ។ អារីស្តូបុលុស ដោយយល់ជ្រាលជ្រៅអំពីទស្សនៈពិតរបស់ប៉ូមពេ បានប្រញាប់ត្រឡប់ទៅយូឌាវិញ ប្រដាប់អាវុធឲ្យពលរដ្ឋរបស់ខ្លួន ហើយរៀបចំសម្រាប់ការការពារយ៉ាងរឹងមាំ ដោយតាំងចិត្តថា ទោះបីមានហានិភ័យយ៉ាងណាក៏ដោយ នឹងរក្សាមកុដនេះទុក ដែលគាត់បានឃើញជាមុនថានឹងត្រូវកាត់សេចក្ដីឲ្យទៅអ្នកដទៃ។ ប៉ូមពេបានដេញតាមជនភៀសខ្លួននោះយ៉ាងជិតស្និទ្ធ។ នៅពេលគាត់ខិតជិតដល់យេរូសាឡឹម អារីស្តូបុលុស ដោយចាប់ផ្តើមសោកស្តាយចំពោះទង្វើរបស់ខ្លួន ក៏បានចេញមកជួបគាត់ ហើយព្យាយាមសម្របសម្រួលកិច្ចការដោយសន្យាថានឹងចុះចូលទាំងស្រុង និងផ្តល់ប្រាក់យ៉ាងច្រើន។ ប៉ូមពេ ដោយទទួលយកសំណើនេះ បានចាត់កាប៊ីនីយុស ឲ្យដឹកនាំកងទ័ពមួយផ្នែកទៅទទួលប្រាក់។ ប៉ុន្តែ នៅពេលមេបញ្ជាការរងនោះមកដល់យេរូសាឡឹម គាត់បានឃើញទ្វារទីក្រុងបិទទល់នឹងគាត់ ហើយគេបានប្រាប់គាត់ពីលើកំពែងថា ទីក្រុងនឹងមិនគោរពតាមកិច្ចព្រមព្រៀងនោះឡើយ។»

“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.

«Փոմպեոսը, որպեսզի այս կերպ անպատիժ չխաբվեր, Արիստոբուլոսին, որին իր մոտ էր պահել, շղթայակապ արեց և անմիջապես իր ամբողջ զորքով արշավեց Երուսաղեմի դեմ։ Արիստոբուլոսի կողմնակիցները կամենում էին պաշտպանել քաղաքը, իսկ Հյուրկանոսի կողմնակիցները՝ բացել դարպասները։ Վերջիններս, մեծամասնություն կազմելով և հաղթելով, Փոմպեոսին ազատ մուտք տվեցին քաղաք։ Այնուհետև Արիստոբուլոսի հետևորդները նահանջեցին տաճարի լեռը՝ այն տեղը պաշտպանելու նույնքան վճռականությամբ, որքան Փոմպեոսը՝ այն գրավելու։ Երեք ամսվա վերջում պարսպի մեջ ճեղք բացվեց, բավական հարձակման համար, և տեղը սրի բերանով առնվեց։ Սրան հաջորդած սարսափելի կոտորածում տասներկու հազար մարդ սպանվեց։ Պատմիչը նկատում է, որ հուզիչ տեսարան էր տեսնել քահանաներին, որոնք այդ պահին զբաղված էին աստվածային ծառայությամբ, հանդարտ ձեռքով և անսասան նպատակադրությամբ շարունակել իրենց սովորական գործը՝ ասես անտեղյակ լինելով մոլեգին խռովությունից, մինչդեռ շուրջբոլորը նրանց բարեկամները մատնվում էին կոտորածի, և թեև հաճախ նրանց 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.

“Was der Krieg zu Ende gebracht hatte, ließ Pompejus die Mauern Jerusalems niederreißen, verlegte mehrere Städte aus der Herrschaft Judäas unter diejenige Syriens und legte den Juden Tribut auf. So wurde Jerusalem zum ersten Mal durch Eroberung in die Hände jener Macht gegeben, die das ‚herrliche Land‘ in ihrem eisernen Griff halten sollte, bis sie es völlig verzehrt hatte.

“‘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.’

«DANSA 17. Ou va met figir li pour antre avek lafors son pei an antye, e bann dimoun drwat pou avek li; koumsa li pou fer: e li pou donn li fiy bann madanm, pour gat li; me i pa pou tenir lo son kote, ni pou pour li.»

“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.

「主教牛頓為此節提供了另一種譯法，似乎更清楚地表達其意，如下：『他也必定意，欲以武力進入全國。』第16節已把我們帶到羅馬人征服敘利亞和猶太之時。羅馬先前已征服馬其頓和色雷斯。此時，亞歷山大的『全國』之中，尚未被置於羅馬權勢之下而僅存的，就是埃及；而這權勢如今已定意要以武力進入那地。」烏利亞·史密斯，《但以理書與啟示錄》，258–260頁。

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.

Nous avons déjà relevé, plus d’une fois dans ces articles, combien les versets trente et trente et un de Daniel onze correspondent aux versets quarante et quarante et un, et l’histoire des versets trente et trente et un correspond également à l’arrachement de trois cornes.

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.

Jeg gav agt på hornene, og se, der skød et andet, lille horn frem iblandt dem, for hvilket tre af de første horn blev rykket op med rode; og se, på dette horn var der øjne som menneskeøjne og en mund, der talte store ord. … Og om de ti horn, som var på dets hoved, og om det andet, som skød frem, og for hvilket tre faldt; ja, om det horn, som havde øjne og en mund, der talte overmåde store ord, og hvis udseende var mere trodsigt end dets fællers. 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.

Как в Даниил, глава восьмая, стих девятый, представлены три географические области завоевания, утвердившие языческий Рим на престоле, так и исторжение рогов (представляющих герулов, остготов и вандалов) обозначало три географические области завоевания, утвердившие папский Рим на престоле. Обе эти истории согласуются со стихами сорок — сорок три одиннадцатой главы Даниила, а исторжение трёх рогов соответствует истории стихов тридцатого и тридцать первого.

“‘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.’

«ՏԱՍՆԱՆՈՒԹԵՐՈՐԴ ԽՈՍՔ. Ես դիտում էի եղջյուրները, և ահա նրանց մեջ ելավ մի ուրիշ փոքր եղջյուր, որի առաջ առաջին եղջյուրներից երեքը արմատախիլ արվեցին. և ահա այս եղջյուրի մեջ կային մարդու աչքերի նման աչքեր և մեծամեծ բաներ խոսող բերան»։

“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.

“Daniel naqarqaarsa tokkolee sana ilaale. Gidduu isaanii keessatti mallattoon sochii ajaa’ibaa ta’e mul’achuu jalqabe. Tokkolleen xiqqaan tokko—jalqabatti xiqqaa ture, booddee garuu michoota isaa caalaa jabaa ta’e—gidduu isaanii keessaa of keessaa baafate. Inni callisee iddoo ofii isaa qofa argatee guutuutti quufuu hin dandeenye; kaan keessaa muraasa garagalchee iddoo isaanii saamuu qaba ture. Mootummoonni sadii fuula isaa duratti buqqifaman. Tokkolleen xiqqaan kun, akkuma boodarra bal’inaan hubachuuf carraa ni qabaannu, mootummaa paaphaasii ture. Tokkoleen sadii fuula isaa duratti buqqifaman immoo Herulii, Ostrogothii, fi Vaandaalota turan. Sababni isaan buqqifamaniifis barsiisaafi himannaa sirna aangoo paaphaasii morman waan turaniif, kanaafis waldaa keessatti ol’aantummaa bishooppii Roomaa irratti mormii waan qabaniif ture.”

“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.

“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.

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 lomi fakatautu‘u ‘a e fakahāngaitohi ‘o e kikite faka-Tohitapu, pea tautautefito ki he fakahāngaitohi ‘o Taniela vahe hongofulu mā taha. ‘I he vahe ko ia, ko e konga lahi ‘o e hisitōlia fakakikite kuo lava hono fakahoko ki mu‘a ‘i he ngāue‘anga faka-Milaite na‘e totonu ke toe fai ia ‘i he veesi faka‘osi ‘e ono ‘o Taniela 11. Ko hono ikuna‘i ‘o e ngaahi fakafaingata‘a fakasiokālafi ‘e tolu na‘a nau fokotu‘u fakatou‘osi ‘a e Roma fakapāganí mo e Roma fakapopeí ki he taloni, ‘oku fakafofonga‘i ia ‘i he vahe 11, pea ko e ongo fakafofonga ko ia ‘oku nau fai ko e tā-tatau ia ki he taimi ‘oku toe fokotu‘u ai ‘a e Roma onopōní ki he taloni. Ko Roma ia ‘okú ne fokotu‘u ‘a e fakahāngaitohí, pea ‘oku fakahaa‘i ‘e Paula ko e Roma fakapopeí ‘oku fakahā mai ia ‘i hono taimi totonu.

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.

Ne laisse aucun homme vous séduire d’aucune manière; car ce jour-là ne viendra point, qu’auparavant ne soit arrivée l’apostasie, et que n’ait été révélé l’homme du péché, le fils de perdition, lequel s’oppose et s’élève au-dessus de tout ce qu’on appelle Dieu ou de ce qu’on adore; jusqu’à s’asseoir, comme Dieu, dans le temple de Dieu, se présentant lui-même comme étant Dieu. Ne vous souvenez-vous pas que, lorsque j’étais encore auprès de vous, je vous disais ces choses? Et maintenant vous savez ce qui le retient, afin qu’il soit révélé en son temps. 2 Thessaloniciens 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.

Lefapha la bopapa le ile la nka terone e le ’muso oa bohlano oa boprofeta ba Bibele ka selemo sa 538, ’me ba bangata ba nahanang ka temana ea botšelela ha ho pelaelo hore ba ka nka hore Pauluse o bolela hore “Bopapa bo ne bo tla senoloa ka 538.” Sena se ka ’na sa nepahala, empa bonyane ke ’nete ea bobeli mabapi le seo Pauluse a neng a se supa. Pauluse, joaloka baprofeta bohle, o bua haholo ka matsatsi a bofelo ho feta nako ea hae ka boeona. O ne a bua ka kamoo bopapa bo neng bo tla senoloa ka boprofeta kateng; hobane joaloka moprofeta o ne a lumellana le baprofeta bohle ba bang. Mola holim’a mola, ba se nang pono baa timela, ’me ba se nang pono ha ba na pono hobane ha ba tsebe se thehang pono. Ho tseba hore Roma ke eona e thehang pono ke kutloisiso ea bophelo kapa lefu. Pauluse, ka ho lumellana le baprofeta ba bang, o supa hore se senolang Roma ea bopapa, e leng Roma ea matsatsi a bofelo, ke “nako ea eona.” “Nako” ea boprofeta e amanang le Roma ke eona e senolang hore na Roma ke eng le hore na ke mang.

We will continue this study in the next article.

Nous poursuivrons cette étude dans le prochain article.

“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.

使徒保罗在他写给帖撒罗尼迦人的第二封书信中，预言了那将导致教皇权势建立的大背道。他宣告，基督的日子不会来到，“若不先有离道反教的事，并有那大罪人，就是沉沦之子，显露出来；他是抵挡主，高抬自己，超过一切称为神的和一切受人敬拜的，甚至坐在神的殿里，自称是神。” 此外，使徒又警戒弟兄们说：“那不法的隐意已经发动。” 帖撒罗尼迦后书 2:3, 4, 7。就在那样早的时期，他已经看见有种种错误悄悄潜入教会，要为教皇制度的发展预备道路。

“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.

“တဖြည်းဖြည်းချင်း၊ အစပိုင်းတွင် လျှို့ဝှက်စွာနှင့် တိတ်ဆိတ်စွာဖြင့်၊ ထို့နောက် အင်အားတိုးပွားလာ၍ လူတို့၏စိတ်နှလုံးကို ထိန်းချုပ်နိုင်လာသည်နှင့်အမျှ ပိုမိုပေါ်လွင်စွာဖြင့်၊ ‘ဒုစရိုက်၏နက်နဲရာအမှု’ သည် မိမိ၏လှည့်ဖြားသော ဘုရားကိုပြစ်မှားသော အမှုကို ဆက်လက်ဆောင်ရွက်သွားလေသည်။ မမြင်မတွေ့လုနီးပါးသောနည်းဖြင့် ဟိတ္တိယအယူဝါဒ၏ ဓလေ့ထုံးစံများသည် ခရစ်ယာန်အသင်းတော်အတွင်းသို့ စိမ့်ဝင်လာကြသည်။ အပေးအယူပြုလိုသောစိတ်ဓာတ်နှင့် လိုက်လျောညီထွေဖြစ်လိုသောစိတ်ဓာတ်တို့သည် အသင်းတော်က ပဂံဝါဒအောက်တွင် ခံစားခဲ့ရသော ရက်စက်ကြမ်းကြုတ်သည့် နှိပ်စက်ညှဉ်းပန်းမှုများကြောင့် အချိန်အတန်ကြာ ချုပ်တည်းထားခြင်းခံရသည်။ သို့သော် ညှဉ်းပန်းနှိပ်စက်မှုရပ်စဲသွားပြီး ခရစ်ယာန်ဘာသာသည် မင်းကြီးတို့၏ ရုံးတော်များနှင့် နန်းတော်များထဲသို့ ဝင်ရောက်လာသောအခါ၊ ထိုဘာသာသည် ခရစ်တော်နှင့် တမန်တော်များ၏ နှိမ့်ချရိုးရှင်းခြင်းကို စွန့်ပစ်ကာ ပဂံယဇ်ပုရောဟိတ်များနှင့် အုပ်စိုးရှင်များ၏ ခမ်းနားမှုနှင့် မာနထောင်လွှားမှုကို လဲလှယ်ယူခဲ့သည်။ ထို့ပြင် ဘုရားသခင်၏ တောင်းဆိုချက်များအစား လူ့အယူအဆများနှင့် ရိုးရာဓလေ့များကို အစားထိုးတင်သွင်းခဲ့သည်။ စတုတ္ထရာစုအစပိုင်းတွင် ကွန်စတန်တိုင်း၏ အမည်ခံသော ပြောင်းလဲခြင်းသည် အလွန်ကြီးမားသော ဝမ်းမြောက်ခြင်းကို ဖြစ်စေခဲ့သည်။ ထို့နောက် ဖြောင့်မတ်ခြင်း၏ အသွင်အပြင်ကို ခြုံလွှမ်းထားသော လောကသည် အသင်းတော်အတွင်းသို့ လျှောက်ဝင်လာလေသည်။ ယခုအခါ ပျက်စီးယိုယွင်းစေသော အလုပ်သည် လျင်မြန်စွာ တိုးတက်လာခဲ့သည်။ ပဂံဝါဒသည် အနိုင်ရရှိပြီးဟန်ဆောင်နေသော်လည်း အမှန်တကယ်တွင် အနိုင်ယူသောအရာဖြစ်လာခဲ့သည်။ ထိုဝါဒ၏ စိတ်ဓာတ်သည် အသင်းတော်ကို ထိန်းချုပ်လေသည်။ ထိုဝါဒ၏ အယူဝါဒများ၊ အခမ်းအနားများနှင့် ယုံမှားသက်ဝင်မှုများသည် ခရစ်တော်ကို ယုံကြည်ကြောင်း ဝန်ခံသောသူတို့၏ ယုံကြည်မှုနှင့် ဝတ်ပြုကိုးကွယ်မှုထဲသို့ ပေါင်းစည်းထည့်သွင်းခံခဲ့ရသည်။”

“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.

«Энэхүү паганизм ба Христийн шашны хоорондын эвлэрэл нь эш үзүүллэгт Бурханы эсрэг сөрөн зогсож, өөрийгөө Түүний дээр өргөмжлөнө хэмээн зөгнөгдсөн “нүглийн хүний” бүрэлдэн тогтоход хүргэсэн юм. Хуурамч шашны тэр аварга том тогтолцоо нь Сатаны хүч чадлын нэгэн шилдэг бүтээл бөгөөд өөрийн хүслийн дагуу дэлхийг захирахын тулд сэнтийд өөрийгөө залан суулгах гэсэн түүний оролдлогын хөшөө дурсгал мөн.» The Great Controversy, 49, 50.