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.
Vizyon ki nan Danyèl chapit onz la se pwen referans prensipal pou tout vizyon pwofesi biblik yo, epi vizyon chapit onz la etabli pa senbòl Wòm.
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.
Nan tan sa yo, anpil moun va leve kanpe kont wa sid la; moun vyolan pami pèp ou a va leve tèt yo pou akonpli vizyon an; men yo pral tonbe. Danyèl 11:14.
Jones addresses the previous verse as follows:
Jones abòde vèsè anvan an jan sa 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.”
«Lè Amoreyen yo te fin ranpli mezi inikite yo, plas yo te bay Izrayèl, pèp Bondye a. Lè Izrayèl, pandan l t ap suiv chemen nasyon payen yo, te ranpli gode inikite a tou, Bondye fè wayòm Babilòn nan leve, epi li pran tout bagay ale. Lè Babilòn te fin ranpli gode inikite pa li a, pouvwa a te transfere bay Pès. E lè zanj lan te detounen poutèt mechanste Pès yo, lè sa a chèf Grès la vini epi li rache l ale.»
“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.
“E konbyen tan pouvwa Lagrès la te dwe kontinye? Kilè li te dwe kraze? ‘Lè transgresè yo rive nan plenitid yo.’ Nasyon sa a rete kanpe jouk li fin ranpli mezi inikite li, epi apre sa pouvwa a transfere bay yon lòt wayòm. Pouvwa yo te transfere l la se te pouvwa women an, jan nou aprann sa nan Danyèl 11:14. ‘E nan tan sa yo anpil moun pral leve kont wa sid la; pitit piyajè nan pèp ou a va leve tèt yo pou tabli vizyon an; men yo pral tonbe.’ Yo montre nasyon sa a kòm yon nasyon piyajè—pitit piyajè yo, jan nòt anmaj tèks la di a.
“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.
«Se sa yo menm yo bay wayòm nan kounye a; e pou ki sa?—“Pitit vòlè yo ap leve tèt yo pou etabli vizyon an.” Lè nasyon sa a parèt sou sèn nan, lè sa a antre sa ki etabli vizyon an, sa ki se youn nan gran objè vizyon an, sèl prensipal pwen repè nan liy vizyon an Bondye bay pa mwayen pwofèt yo pou tout tan.» 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 di lè pouvwa women an “parèt sou sèn nan, lè sa a antre sa ki tabli” … “liy vizyon Bondye bay atravè pwofèt yo pou tout tan.” Nan istwa Miller la, Pwotestan yo te anseye, menm jan Advantis Laodiseya ap fè kounye a, ke vòlè pèp ou a yo reprezante Antiochus Epiphanes, yon wa Seleusid ki te gouvène depi 175 rive 164 anvan Jezikri. Li te yon manm dinasti Seleusid la, ki te youn nan eta siksesè grèk yo ki te soti nan dislokasyon anpi Aleksann Legran an. Dezakò sou kestyon sa a te tèlman presi nan istwa Millerit la, ke idantifikasyon Antiochus Epiphanes la reprezante sou tablo pyonye 1843 la.
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.
Referans pou Antiochus la sou tablo a reprezante sèl referans a yon bagay ki pa jwenn nan Pawòl pwofetik Bondye a. Li la pou demanti fo ansèyman Pwotestan yo nan epòk sa a, ki kounye a se fo ansèyman Advantis Laodise a. Kit William Miller te konprann pwofondè enpòtans ki genyen nan konprann ke Wòm se pouvwa tèren an ki tabli “liy vizyon Bondye te bay atravè pwofèt yo pou tout tan,” sa rete doutab; men sa te ase klè pou defann avèk fòs lefèt ke Wòm tabli vizyon an.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 28:14.
Lè pa gen vizyon, pèp la peri; men, sila a ki kenbe lalwa a, li ere. Pwovèb 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 te ekri ke kote pa gen vizyon, pèp la peri; e mo ebre ki tradui “vizyon” an, nan vèsè katòz la, se menm mo a ki parèt nan pwovèb Salomon an. Vizyon an se yon kestyon lavi oswa lanmò, epi “vizyon” an tabli pa senbòl Wòm nan. Mo “vizyon” an nan vèsè katòz la se menm mo pou vizyon yo itilize nan Habakouk, chapit de.
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.
M’ap kanpe sou toudegad mwen, m’ap mete tèt mwen sou fò won an; m’ap veye pou m wè sa l’ap di m, ak sa m’a reponn lè yo reprann mwen. Epi Senyè a te reponn mwen, li te di: Ekri vizyon an, epi fè l klè sou tab yo, pou moun k’ap li l la ka kouri. Paske vizyon an poko pou tan ki fikse a; men nan dènye bout la li va pale, li p’ap bay manti. Menm si li ta pran reta, tann li; paske li pral rive vre, li p’ap pran reta. Abakouk 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.
Mo “reproved” la nan vèsè youn nan vle di “te diskite avèk”. William Miller te gadyen ki te plase sou gwo fò won an nan istwa mouvman premye ak dezyèm zanj yo; e lè, nan senbolis pwofetik, li te mande ki repons li ta dwe bay nan deba istwa pa li a, yo te di l ekri vizyon an, ki tabli pa senbòl Wòm. An akò ak reyalite sa a, lè Millerit yo te pwodui tablo pyonye 1843 a an akonplisman twa vèsè sa yo nan Abakik, yo te fè referans ak nwayo menm deba yo te angaje ladan l lan. San dout, yo pa t konprann ke lefèt yo te fè referans ak agiman san konprann ki di Antyòk Epifan se te pouvwa ki te tabli vizyon an, reprezante deba Abakik chapit de a; men Sè White te di tablo sa a te “dirije pa men Seyè a, e li pa ta dwe chanje,” kidonk referans a deba ki sou tablo a te soti nan men Bondye.
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.
Millerites yo te vin konprann kòrèkteman ke premye desepsyon an, 19 avril 1844, te inisye tan reta a, jan Abakouk mansyone l epi tou jan parabòl Matye a sou dis vyèj yo montre l. Yo te vin konprann tou ke de pwofesi sa yo te dirèkteman lye ak Ezekyèl chapit douz, kote Ezekyèl idantifye yon peryòd tan kote efè chak vizyon ap rive. Mo “vizyon” sa a se menm mo ebre nou ap konsidere kounye a. Se poutèt sa Jones gen rezon lè li deklare: “Lè” Wòm “parèt sou sèn nan, se lè sa a sa ki tabli vizyon an antre, sa ki se yon sèl gran objè vizyon an, sèl gwo pwen repè prensipal la nan liy vizyon an ke Bondye bay atravè pwofèt yo pou tout tan.” Wòm tabli tout vizyon Pawòl pwofetik Bondye a, epi pi espesyalman se sou Wòm tout estrikti chapit onz la bati.
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.
Lè Sè White fè referans ak akonplisman final chapit onz nan Dànyèl epi li deklare ke “anpil nan istwa ki te dewoule nan akonplisman pwofesi sa a pral repete,” li ap idantifye ke istwa chapit onz yo ki te deja akonpli yo te tipifye dènye vèsè yo nan chapit onz Dànyèl la. Sijè dènye vèsè chapit onz lan se wa nò a, ki la a reprezante Wòm modèn. Se poutèt sa, istwa chapit onz Dànyèl yo, ki repete, se istwa ki reprezante Wòm.
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.
Nan sis dènye vèsè chapit onz la, Wòm modèn nan (wa nò a) konkeri twa pouvwa jewografik. Nan vèsè karant lan li konkeri wa sid la (ansyen Inyon Sovyetik la an 1989), bèl peyi a (Etazini lè lwa dimanch ki pral vini talè a vini), ak Lejip (tout lemonn, jan Nasyonzini reprezante l). Nan Danyèl onz, Wòm payen an prezante kòm k ap konkeri twa pouvwa jewografik pou l te pran mond yo te konnen nan epòk la; epi apre sa, Wòm papal la prezante kòm k ap konkeri twa pouvwa jewografik pou l pran tè a.
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.
Wòm payen an mansyone an premye nan chapit la nan vèsè katòz, pou idantifye li kòm senbòl ki tabli vizyon an, men se pa anvan vèsè sèz monte li sou pouvwa a trete. Wayòm Aleksann Legran an te divize an kat pati an akonplisman Pawòl pwofetik Bondye a, men kat pati sa yo te byen vit rasanble an de gwo advèsè prensipal yo, ki nan narasyon pwofetik la ki kontinye jouk nan fen chapit la, yo idantifye swa kòm wa sid la oswa wa nò a. Nan vèsè katòz, yo mansyone pouvwa Wòm k ap leve a kòm pouvwa ki t ap tabli vizyon an, men sijè yo t ap trete yo se lit ki genyen ant rès wayòm Aleksann nan jan wa nò a ak wa sid la reprezante yo.
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.
Nan vèsè kenz, de wa sa yo toujou ap mennen batay yo a, e wa nò a ap genyen. Men, nan vèsè sèz, Wòm rive, e vèsè a di: “Men, sila a ki vini kont li,” sa vle di, lè Wòm vini kont wa nò a ki fèk ap genyen sou wa sid la, wa nò a pap kapab kenbe tèt devan Wòm. Wòm genyen, e nan vèsè sèz la, Wòm te dwe kanpe tou nan bèl peyi Jida a. Nan vèsè disèt, Wòm va “vire figi li pou l antre avèk fòs tout wayòm li an.” Li pran wa nò a ki pa t kapab kenbe tèt devan li, apre sa li pran Jida, epi li antre ann Ejip.
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.
E nan tan sa yo, anpil pral leve kanpe kont wa sid la; moun mechan pami pèp ou a pral leve tèt yo pou akonpli vizyon an; men yo pral tonbe. Konsa wa nò a pral vini, li pral monte yon ranpa, epi pran vil ki pi byen fòtifye yo; bra sid la p ap ka kenbe tèt, ni pèp li chwazi a, ni p ap gen fòs pou reziste. Men sila a ki vini kont li a pral fè selon pwòp volonte pa li, e pèsonn p ap ka kanpe devan li; epi li pral kanpe nan peyi bèl pouvwa a, ki pral detwi anba men li. Li pral mete nan tèt li pou l antre ak fòs tout wayòm li an, ak moun dwat yo avè l; konsa li pral fè; epi li pral ba li pitit fi fanm yo, pou l gate li; men li p ap kanpe bò kote li, ni li p ap pou li. Daniel 11:14–17.
The conquering illustrated in these verses is a fulfillment of Daniel chapter eight.
Victwa yo montre nan vèsè sa yo se yon akonplisman Danyèl chapit uit.
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.
Epi nan youn ladan yo sòti yon ti kòn, ki grandi anpil anpil, nan direksyon sid la, nan direksyon lès la, ak nan direksyon bèl peyi a. Danyèl 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.”
Ti kòn nan vèsè nèf la se Wòm payen an, epi vèsè nèf la montre, an akò ak vèsè katòz rive disèt nan chapit onz la, ke Wòm payen an t ap konkeri twa antite jewografik pandan li t ap pran kontwòl mond lan. Antite sa yo se te sid la (Ejip), lès la (Siri, wa nò a), ak bèl peyi a (Jida). Istwa vèsè sèz ak disèt yo ap tipifye twa etap istorik konkèt Wòm modèn nan nan vèsè karant rive karant-twa yo, paske jan Sè White te deklare sa: “Much of the history that has taken place in fulfillment of this prophecy will be repeated.”
“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.
“Malgre Ejip pa t kapab kanpe devan Antiòkis, wa nò a, Antiòkis pa t kapab kanpe devan Women yo, ki kounye a te vini kont li. Pa t gen okenn wayòm ankò ki te kapab reziste pouvwa sa a ki t ap leve. Siri te konkeri, epi yo te ajoute l nan Anpi women an, lè Pompè, an 65 av. J.-K., te wete Antiòkis Azyatik byen li yo, epi li te redui Siri vin yon pwovens women.”
“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.
“Menm pouvwa sa a te dwe kanpe tou nan Tè Sen an, epi devore li. Wòm te vin an alyans ak pèp Bondye a, jwif yo, an 162 anvan Kris la, depi dat sa a li kenbe yon plas enpòtan nan kalandriye pwofetik la. Men, li pa t, sepandan, jwenn jiridiksyon sou Jide pa konkèt reyèl jouk an 63 anvan Kris la; epi sa te fèt nan fason sa a.”
“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.
«Lè Pompée te retounen apre ekspedisyon li te fè kont Mithridates, wa Pont la, de rival, Hyrcan ak Aristobule, t ap goumen pou kouwòn Jide a. Koz yo te mennen devan Pompée, ki pa t pran tan pou li wè enjisitis ki te nan reklamasyon Aristobule yo; men li te vle ranvwaye desizyon sou kestyon an jouk apre ekspedisyon li te depi lontan anvi fè nan Arabi, avèk pwomès ke lè sa a li t ap retounen, epi regle zafè yo jan sa ta parèt jis e apwopriye. Aristobule, lè li te sonde vrè santiman Pompée yo, prese retounen Jide, ame sijè li yo, epi prepare tèt li pou yon defans djanm, detèmine, kèlkeswa risk la, pou li kenbe kouwòn nan, paske li te prevwa yo t ap jije l an favè yon lòt. Pompée te pousuiv moun k ap sove a de prè. Lè li t ap pwoche Jerizalèm, Aristobule, kòmanse repanti de chemen li te pran an, soti vin rankontre l, epi li te fè efò pou li aranje bagay yo lè li pwomèt yon soumisyon total ansanm ak gwo sòm lajan. Pompée, aksepte òf sa a, voye Gabinius, alatèt yon detachman sòlda, pou resevwa lajan an. Men lè lyetnan-jeneral sa a rive Jerizalèm, li jwenn pòtay yo fèmen devan li, epi yo di l depi anlè miray yo ke lavil la pa t ap kenbe akò a.»
“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.
“Pompée, pou l pa t vin twonpe konsa san pinisyon, mete Aristobil, li te kenbe bò kote l la, nan chenn, epi tousuit li mache sou Jerizalèm ak tout lame li a. Patizan Aristobil yo te vle defann plas la; patizan Irkanis yo, pou louvri pòtay yo. Dènye sa yo te an majorite, epi yo te genyen; konsa, yo bay Pompée antre lib nan vil la. Lè sa a, moun ki te kole ak Aristobil yo rale kò yo sou mòn tanp lan, byen deside defann kote sa a menm jan Pompée te detèmine pou l pran l. Nan fen twa mwa yo, yo te fè yon brèch nan miray la ki te sifi pou yon asò, epi yo pran plas la ak kout nepe. Nan gwo masak terib ki vin apre a, douz mil moun te mouri. Se te yon bagay ki te touche kè moun, istoryen an fè remake, pou wè prèt yo, ki te okipe nan sèvis diven an nan moman an, ak men kalm ak ak yon volonte ki pa t brannen, kontinye travay nòmal yo, kòm si yo pa t menm remake gwo dezòd sovaj la, byenke toupatou ozalantou yo zanmi yo t ap tonbe anba masak, e byenke souvan pwòp san pa yo te melanje ak san sakrifis yo.”
“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.
“Apre li te fin mete lagè a yon bout, Pòmpe te kraze miray Jerizalèm yo, li te transfere plizyè vil soti anba jiridiksyon Jide pou mete yo anba jiridiksyon Siri, epi li te enpoze taks sou Jwif yo. Konsa, pou premye fwa, se pa mwayen konkèt yo te mete Jerizalèm nan men pouvwa sa a ki t ap kenbe ‘peyi gloriye a’ nan priz fè li, jouk li ta fin detwi l nèt.”
“‘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.’
« VÈSÈ 17. L’ap fikse figi li tou pou l antre avèk fòs tout wayòm pa l la, ansanm ak moun dwat yo avè l; konsa l ap fè: epi l ap ba li pitit fi fanm yo, pou l gate li; men li p ap kanpe bò kote pa l, ni li p ap pou 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.
«Evèk Newton bay yon lòt lekti pou vèsè sa a, ki sanble eksprime sans lan pi klè, jan sa a: “Li pral fikse figi l tou pou antre pa fòs nan tout wayòm nan.” Vèsè 16 te mennen nou rive nan konkèt Siri ak Jide pa Women yo. Wòm te deja konkeri Masedwàn ak Trasi. Lejip kounye a te sèl sa ki te rete nan “tout wayòm” Aleksann lan ki pa t ankò soumèt anba pouvwa women an; epi pouvwa sa a kounye a te fikse figi li pou antre pa fòs nan peyi sa a.» Uriah Smith, Daniel and the Revelation, 258–260.
We have already noted, more than once in these articles, how verse thirty and thirty-one of Daniel eleven align with verses forty and forty-one, and the history of verses thirty and thirty-one also aligns with the plucking up of three horns.
Nou deja remake, plis pase yon fwa nan atik sa yo, kijan vèsè trant ak tranteyen nan Danyèl onz koresponn ak vèsè karant ak karanteyen yo, epi istwa vèsè trant ak tranteyen yo koresponn tou ak derasinen twa kòn yo.
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.
Mwen t ap konsidere kòn yo; epi gade, yon lòt ti kòn leve nan mitan yo, devan li te gen twa nan premye kòn yo rache avèk rasin yo. Epi gade, nan kòn sa a te gen je tankou je moun, ak yon bouch k ap pale gwo bagay. … Epi konsènan dis kòn ki te sou tèt li a, ak lòt la ki te leve a, devan li twa te tonbe; wi, konsènan kòn sa a ki te gen je, ak yon bouch ki t ap pale anpil gwo bagay, e ki te parèt pi fò pase lòt parèy li yo. Danyèl 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.
Menm jan ak Dànyèl chapit uit, vèsè nèf, ki reprezante twa zòn jewografik konkèt ki te etabli Wòm payen sou twòn nan, konsa tou, derasinen kòn yo (ki reprezante Èrul yo, Ostrogòt yo ak Vandal yo) te reprezante twa zòn jewografik konkèt ki te etabli Wòm papal sou twòn nan. Toude istwa sa yo ann amoni ak vèsè karant rive karant-twa nan Dànyèl onz, epi derasinen twa kòn yo ann amoni ak istwa vèsè trant ak trant-yon.
“‘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.’
« VÈSE 8. Mwen t ap gade kòn yo, epi men yon lòt ti kòn leve nan mitan yo; devan li, yo te rache twa nan premye kòn yo ak rasin yo. Epi, men nan kòn sa a te gen je tankou je moun, ak yon bouch k ap pale gwo bagay. »
“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.
Dànyèl t ap konsidere kòn yo. Siy yon mouvman etranj te parèt nan mitan yo. Yon ti kòn (okòmansman piti, men apre sa li te vin pi djanm pase konpayon li yo) te pouse moute nan mitan yo. Li pa t satisfè pou l jwenn yon plas pa li an silans, epi ranpli li; li te dwe pouse kèk nan lòt yo sou kote, epi uzirpe plas yo. Twa wayòm te rache devan li. Ti kòn sa a, jan n ap gen okazyon remake pi plis an detay pita, se te papote a. Twa kòn yo ki te rache devan li yo se te Eril yo, Ostrogòt yo, ak Vandal yo. E rezon ki fè yo te rache yo se paske yo te opoze ak ansèyman ak pretansyon yerachi papal la, e konsa ak sipremasi evèk lavil Wòm nan nan legliz la.
“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.
«Epi “sou kòn sa a te gen je tankou je moun, epi yon bouch k ap pale gwo bagay,” je sa yo se yon senbòl ki byen apwopriye pou ladrès, pénétration, rize, ak prevwayans ierachi papal la; epi bouch k ap pale gwo bagay la se yon senbòl ki byen apwopriye pou reklamasyon awogan evèk lavil Wòm yo.» 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.
Se Wòm ki etabli vizyon pwofesi Bib la, e espesyalman vizyon Danyèl chapit onz la. Nan chapit sa a, anpil nan istwa pwofetik ki te deja akonpli anvan mouvman Millerit la te gen pou repete nan sis dènye vèsè Danyèl onz yo. Konkèt twa obstak jewografik ki te etabli ni Wòm payen an ni Wòm papal la sou twòn nan reprezante nan chapit onz la, epi de reprezantasyon sa yo tipifye tan lè Wòm modèn nan pral ankò etabli sou twòn nan. Se Wòm ki etabli vizyon an, epi Pòl idantifye ke Wòm papal la revele nan tan pa li.
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.
Piga pèsonn twonpe nou nan okenn fason; paske jou sa a p ap vini, si pa gen yon apostazi anvan, epi si nonm peche a pa devwale, pitit pèdisyon an; li menm ki opoze tèt li e ki leve tèt li pi wo pase tout sa yo rele Bondye, oswa tout sa yo adore; konsa, kòm Bondye, li chita nan tanp Bondye a, ap montre tèt li kòm si li se Bondye. Èske nou pa sonje, lè m te toujou avèk nou, mwen te di nou bagay sa yo? E kounye a nou konnen sa k ap kenbe l la, pou l ka devwale nan tan pa li. 2 Tesalonisyen 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.
Pap la te pran twòn nan kòm senkyèm wayòm pwofesi Bib la nan ane 538, e anpil moun ki konsidere vèsè sis la ta san dout sipoze ke Pòl vle di ke “Pap la t ap revele an 538.” Sa ka kòrèk, men sa se, omwen, yon verite segondè konsènan sa Pòl t ap idantifye. Pòl, menm jan ak tout pwofèt yo, ap pale plis sou dènye jou yo pase sou pwòp peryòd tan pa li. Li t ap fè referans ak fason pap la t ap revele pwofetikman, paske kòm yon pwofèt li te ann amoni ak tout lòt pwofèt yo. Liy sou liy, moun ki pa gen vizyon peri; epi moun ki pa gen vizyon an, pa gen vizyon an paske yo pa konnen sa ki tabli vizyon an. Konnen ke Wòm tabli vizyon an se yon konpreyansyon lavi-oswa-lanmò. Pòl, ann amoni ak lòt pwofèt yo, ap idantifye ke sa ki revele Wòm papal la, ki se Wòm dènye jou yo, se “tan li.” “Tan” pwofetik ki asosye ak Wòm nan, se sa ki revele kisa Wòm ye ak kiyès li ye.
We will continue this study in the next article.
N ap kontinye etid sa a nan atik kap vini an.
“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.
“Apot Pòl, nan dezyèm lèt li te ekri moun Tesalonik yo, te predi gwo apostazi ki t ap lakòz etablisman pouvwa pap la. Li te deklare ke jou Kris la pa t dwe vini, ‘si pa gen yon apostazi anvan, epi si nonm peche a pa parèt, pitit pèdisyon an; li menm ki opoze epi ki leve tèt li anlè tout sa yo rele Bondye, oswa tout sa yo adore; konsa li chita kòm Bondye nan tanp Bondye a, pandan li montre tèt li kòm si li se Bondye.’ Epi ankò, apot la avèti frè l yo ke ‘mistè inikite a deja ap travay.’ 2 Tesalonisyen 2:3, 4, 7. Menm depi nan epòk sa a byen bonè, li te wè erè ki t ap glise antre nan legliz la, erè ki t ap prepare chemen an pou devlopman papote a.”
“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.
“Ti kras pa ti kras, okòmansman an kachèt ak an silans, epi apre sa pi ouvètman pandan li t ap vin pi fò e li t ap pran kontwòl lespri lèzòm, ‘mistè inikite a’ te kontinye avanse travay twonpe li ak travay blasfèm li. Prèske san pèsonn pa remake sa, koutim payanis yo te jwenn chemen yo pou antre nan legliz kretyen an. Lespri konpwomi ak konfòmite a te kenbe an fren pou yon tan pa pèsekisyon sevè legliz la t ap sibi anba payanis. Men lè pèsekisyon an te sispann, e Krisyanis la te antre nan lakou ak nan palè wa yo, li te mete sou kote senplisite imil Kris la ak apot Li yo pou ponp ak ògèy prèt ak chèf payen yo; epi nan plas egzijans Bondye yo, li te ranplase yo ak teyori ak tradisyon lèzòm. Konvèsyon nominal Konstanten, nan kòmansman katriyèm syèk la, te lakòz gwo lajwa; epi lemonn, kouvri ak yon aparans jistis, te mache antre nan legliz la. Kounye a travay koripsyon an te pwogrese avèk rapidite. Payanis la, pandan li te parèt kòm yon fòs yo te venk, te vin tounen sila ki te genyen batay la. Lespri li te kontwole legliz la. Doktrin li yo, seremoni li yo, ak sipèstisyon li yo te vin entegre nan lafwa ak adorasyon moun ki te deklare yo se disip Kris yo.”
“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.
«Konpwomi sa a ant paganism ak Krisyanis la te lakòz devlopman “nonm peche a” yo te anonse davans nan pwofesi kòm sila ki opoze ak Bondye epi ki leve tèt li pi wo pase Bondye. Gwo sistèm relijyon manti sa a se yon mèvèy pouvwa Satan—yon moniman efò li yo pou chita sou twòn nan pou dirije tè a dapre volonte pa li.» The Great Controversy, 49, 50.