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.

Vijon pa Daniel i chapta apar acel obedo kio madito ma vijon weng pa poropesii pa Bibil gityeko keto iye, ki vijon pa chapta apar acel ocung ki nyutu pa 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.

I kare magi gin mapol bi cwal malo me lwenyo ki rwot me tung cen; ka bene jonyodo ma iye jo pa in bi cwal kene malo me cwero neno; ento gin bi poto piny. Daniel 11:14.

Jones addresses the previous verse as follows:

Jones tye ka cwalo tam ikom nyig lok ma con, macalo eni:

“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.”

Ka jo Amorite gipongo adag me richogi, pinygi kimiyo bot Israyel, jo Lubanga. Ka Israyel, timo calo jo ma pe ngeyo Lubanga, gipongo keken apica me richo, Lubanga oketo malo cing pa Babulon, ci ocwalo woko gin weng. Ka Babulon opongo apica me richone, cing kimiyo bot Pesia. Ci ka tim marac pa jo Pesia ocoyo malaika woko, dong rwot-dit pa Gresia odonyo ci okayo woko ne.

“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.

En dong kare mane teko pa Girisi myero obedo kwede nyo adek? Ka dong bino kwaro? “Ka jo ma kwanyo cik oponjo.” Piny en obedo kwede nyo i kare ma otyeko oponga me richo ne, ci eka teko omiyone bot lobo pa rwot mukene. Teko ma kicwalo bot en obedo pa Roma, calo wapwonyo ki Daniel 11:14. “I cawa maga, gin mapol biweyo piny i kom rwot pa tung’ me bor; bende jo kwalo pa jo ni biweyo piny me keto rweny, ento gibifwoko piny.” Piny en kikwayo calo piny pa jo kwalo—nyithin pa jo kwalo, calo lok me i lela pa coc.

“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.

Gin magi obedo jo ma kombedi tung rwot kimiyo botgi, ci pi ngo?—“Otino pa jo me kwalo gibimedogi ki malo me keto neno piny.” Ka piny man odonyo i wang lobo, ci dong odonyo gin ma keto neno piny, gin ma obedo jami madit acel i neno, cal madit acel ma loyo weng i rek me neno ma Lubanga omiyo ki bot porofeti pi kare weng. 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 owaco ni ka twero pa Roma 'obedo i wang tic, ci odonyo gin ma ocweyo' ... 'rek me neno ma Lubanga omiyo kun laneneno pi kare ducu.' I tariik pa Miller, jo Protestant oguro, macalo Laodicea Adventism tye ka timo kombedi, ni jonyworo pa jo mami gicwalo calo Antiochus Epiphanes, rwot me Seleucid ma orwodo cing ki 175 nyo i 164 BC. En obedo i ot pa rwot me Seleucid, ma obedo acel ki piny me Greek ma gi tero anyim ma giyube ki yubo lobo pa Alexander the Great. Dwec bot lok man onongo tye malube tutwal i tariik pa Millerite, ki nyutu me en Antiochus Epiphanes kityeko keto iye i 1843 pioneer chart.

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.

La referencia a Antíoco en la gráfica representa la única referencia a algo que no se halla en la Palabra profética de Dios. Está allí para refutar las falsas enseñanzas de los protestantes de aquel período, lo cual ahora constituye la falsa enseñanza del adventismo laodicense. Es dudoso que William Miller comprendiera la profundidad de la importancia de entender que Roma es el poder terrenal que establece la “línea de visión que Dios ha dado por medio de los profetas para todo el tiempo”; pero sí estaba lo bastante claro como para defender sólidamente el hecho de que Roma establece la visión.

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

Kare ma pe tye nyutu, jo gipoto woko; ento ngat ma gwoko cik, en obedo maber. Proverbs 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.

Solomon oketo i coc ni ka pe tye “vision”, jo gibalo pire kene, ki nyig lok me leb Ebiru “vision” ma i rec apar angwen obedo kamman ki ma i Yek pa Solomon. “Vision” en kit me kwo ki tho, ki “vision” kityeko kete ki lanwit me Loma. Nyig lok “vision” ma i rec apar angwen, obedo kamman ki nyig lok me “vision” ma i Habakkuk, rwom aryo.

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.

Abi cungo i deg me ot, ki abi keto an i ot malit; abi nyutu pi anen ngo ma obiwaco kora, kede ngo ma abi dwoko ka okwero an. Rwot odwoko an, owaco ni, “Coyo rweny, ki imi obed lagam maber i piyal me coc, pi ma okwano ne obitwo. Pien rweny en kombedi pi kare ma kiketo, ento i agiki obi waco, pe bi waco bwola; ka obedo ni opaco, kuro kwede; pien adada obi bino, pe bi paco.” 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.

Pire tek pa nyig 'reproved' i rek acel en 'goyo lok kwede'. William Miller obedo lacung ma oketo iye i tower i gin matimee pa wot pa malaika me acel ki me aryo, kun i alama me porofeti ka openyi ni ngo ma myero odwoko i lweny lok pa gin matimee, omiyo waci ni myero ocono neno, ma kiketo pire tek ki alama pa Rome. Kop ki gin man, ka Millerites gicweyo chart pa pioneer me 1843 pi tyeko pa rek adek magi pa Habakkuk, gi miyo atir bot cwinya pa lweny lok ma gi bedo kwede. Pe tye tutwal ni pe gi ngeyo ni waci ma gi miyo bot lok ma pe ki ngec, ni Antiochus Epiphanes en tye teko ma oketo neno, tito calo lweny lok pa Habakkuk chapta aryo; ento Dako White owaco ni chart eno "oiyo wot ki lwet pa Rwot, ki pe myero oyubbe," ci waci bot lweny ma i chart o aa ki lwet pa Lubanga.

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.

ក្រុម​មីឡឺរ​រាយត៍​បាន​មក​ដល់​ការ​យល់​ដឹង​យ៉ាង​ត្រឹមត្រូវ​ថា ការ​ខក​ចិត្ត​លើក​ដំបូង​នៅ​ថ្ងៃ​ទី 19 ខែ​មេសា ឆ្នាំ 1844 បាន​ចាប់​ផ្តើម​រយៈ​ពេល​នៃ​ការ​ពន្យារ ដែល​បាន​យោង​ទៅ​ដោយ​ហាបាគុក ហើយ​ក៏​ដោយ​ប្រស្នា​របស់​ម៉ាថាយ​អំពី​ស្ត្រី​ព្រហ្មចារី​ទាំង​ដប់​ផង​ដែរ។ ពួក​គេ​ក៏​បាន​មក​ដល់​ការ​យល់​ដឹង​ថា ទំនាយ​ទាំង​ពីរ​នោះ​មាន​ការ​តភ្ជាប់​ដោយ​ផ្ទាល់​ជាមួយ​នឹង អេសេគាល ជំពូក 12 ដែល​ក្នុង​នោះ​អេសេគាល​បាន​កំណត់​រយៈ​ពេល​មួយ ដែល​ផល​ប៉ះពាល់​នៃ​និមិត្ត​គ្រប់​ទាំង​អស់​នឹង​កើត​ឡើង។ ពាក្យ​ថា “និមិត្ត” នោះ គឺ​ជា​ពាក្យ​ភាសា​ហេប្រឺ​ដូច​គ្នា​នឹង​ពាក្យ​ដែល​យើង​កំពុង​ពិចារណា​ឥឡូវ​នេះ។ នេះ​ហើយ​ជា​មូលហេតុ​ដែល Jones ត្រឹមត្រូវ នៅ​ពេល​ដែល​គាត់​ថ្លែង​ថា “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.” រ៉ូម​បង្កើត​ឡើង​នូវ​និមិត្ត​ទាំង​មូល​នៃ​ព្រះ​បន្ទូល​ទំនាយ​របស់​ព្រះ ហើយ​ជាពិសេស​ជាង​នេះ​ទៀត គឺ​រ៉ូម​នេះ​ឯង ដែល​ជា​មូល​ដ្ឋាន​ដែល​រចនាសម្ព័ន្ធ​ទាំង​មូល​នៃ​ជំពូក 11 ត្រូវ​បាន​ស្ថាបនា​ឡើង​លើ។

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.

Mbiñche’ pañ ba Sister White ja’ yujel ti slajeb tsa’beyel ti capítulo once ti Daniel yic sk’an, yic sts’ijbejel ti “bats’i oy xa ya x-ik’ot ta pasel yujel sk’anel ta cumplimiento ti profecíae, x-cha’pasel yan velta,” ja’ ta sventa ti sts’akbejel ti ja’ sna’ojel ti historias ti capítulo once xe, ti xa i cumplirse’e, oy yu’unik ta sna’jel ti slajeb versículos ti Daniel capítulo once. Ti sujeto ti slajeb versículos ti capítulo oncee ja’ ti rey del norte, ti te oy ta sbael ti Roma moderna. Yujun, ti historias ti Daniel capítulo once, ti x-cha’pasel yan veltae, ja’ historias ti tey oy ta sna’jel ti 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.

I gonyo 6 ma agiki me diro 11, Loma ma kombedi (Rwot me North) oloyo twero me kabedo adek. I gonyo 40, oloyo Rwot me South (Soviet Union ma onongo tye, i 1989), Piny ma ladwong (United States i kare ma ‘cik me Sunday’ obino cok coki), ki Misri (piny weng ma kiloko ne calo United Nations). I Daniel diro 11, Loma ma pe Kicristo kiloko ne calo tye kelo loyo twero me kabedo adek ka mito mako piny ma onongo ngene i kare eno; ci bangeyo, Loma pa Papa kiloko ne calo tye kelo loyo twero me kabedo adek ka mito mako piny ducu.

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 незнабожаца први пут се у овом поглављу помиње у четрнаестом стиху, да би био означен као симбол који утврђује виђење, али о његовом уздизању на власт не говори се све до шеснаестог стиха. Царство Александра Великог било је подељено на четири дела у испуњењу Божје пророчке Речи, али су се та четири дела убрзо сажела у два главна противника, који су у пророчком казивању, које се наставља до завршетка поглавља, означени или као цар југа или као цар севера. У четрнаестом стиху помиње се растућа сила Рима као сила која ће утврдити виђење, али предмет о коме је реч јесу борбе између остатака Александровог царства, представљених царевима севера и југа.

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.

I wac 15, rwot aryo kombedi tye ka lwenyo, ci rwot me malo tye ka loyo. Ento i wac 16, Loma obino, ki wac owaco ni, “Ento en ma obino ikome”; lok man nyutu ni ka Loma obino ikom rwot me malo ma dong tye ka loyo ikom rwot me piny, rwot me malo pe romo cung ikom Loma. Loma oloyo, ki i wac 16, Loma bende onongo onego ocung i piny ma lamal pa Yuda. I wac 17 Loma bi “keto wanggi me donyo ki teko me piny pa en weng.” Omako rwot me malo ma pe romo cung i nyim ne; ci omako Yuda; ci odonyo i Misri.

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.

I cawa mene gin mapol gibicung i kom rwot me tung piny; ka bene jokwalo pa jo mami gibimedo pire kene me keto lok me neno; ento gibidol piny. Ento rwot me tung bor obi bino, obiketo got me lweny, obiakwo bungi ma kipango maber; lwak me tung piny pe bitwero kwayo, jo ma oyero ne pe bene, kacel pe obedo ki twero mo me medo. Ento ngat ma bino i kom ne obitimo calo coge pire kene, ka pe ngat mo obichung i tung ne; obichung i piny ma maleng, ma ki lwete one obibalo. Bene obiketo wang ne me donyo ki twero me lobo ne weng, ki jo matir kacel ki ne; kamano obi timo: ci obimi ne nyako pa mon, me bwoyo en; ento pe obichung i tung ne, pe bene obed pi ne. Daniel 11:14-17.

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

Golo piny ma ki yaro i coc magi obedo tyeko me buk pa Daniel pot buk aboro.

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.

Ki o aa ki woko i acel pa gi tung matin, ma omedo bedo madit loyo tutwal, i tung me South, ki i tung me gang ceng, ki i piny maler. Danyel 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.”

Gonyo matidi me lok 9 en Rumi ma pe yero Lubanga, ki lok 9 bene nyutu, macalo rwate ki lok 14–17 me chapita 11, ni Rumi ma pe yero Lubanga obino ogoyo kabedo me piny adek ka obino kawo twero i piny weng. Kabedo magi obedo South (Misiri), East (Siria, rwot me bor) ki piny maber (Yuda). Gin matime me lok 16–17 tye kalayo cal me goyo lobo i kite adek pa Rumi me kare ma tin i lok 40–43, pien, calo ma Sister White owaco, “Gin matime mapol ma otime i tyeko poropesii man bino dwogo time.”

“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.

“Kit ma Ejipt pe onongo twero cung i anyim Antiochus, rwot me kabedo me north, Antiochus bene pe onongo twero cung i anyim jo Roma, ma kombedi obino me lweny kwede. Ker mo keken pe onongo dong twero kwero teko man ma tye ka aa malo. Siria oyubwongo, dok omede i ker pa jo Roma, ka Pompey, BC 65, ojwoko Antiochus Asiaticus ki i jami ne, dok oloko Siria bedo porobins pa jo Roma.

“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.

“Tek marac acel-no bene ne obedo me cako tye i Lobo Maleng, ci nyeko oneko weng. Roma odoko ka rwatte ki jo me Katonda, Yuda, i yoo me lwak, i mwaka 162 BC, ki i kare meno ebedo ka tye ki kabedo mapol i kalenda me profesi. Ento pe oyelo twero me loko Judea i yoo me lweny ma kikome atika wa i mwaka 63 BC; ci ne obedo i yoo ma lube kwede manen.”

“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.

Ka Pompey odwogo ki lim me lweny bot Mithridates, rwot me Pontus, ngat aryo, Hyrcanus ki Aristobulus, gitye ka lwenyo pi kom pa Judea. Lok me gin obino bot Pompey; lacen nono oneno marac i iaco pa Aristobulus, ento onongo oremo mede ka tero lok i kom gin man nyaka oyiko lim ma ocwayo tutwal me ceto i Arabia, kowaco ni dong obi dwogo, dok oketo gin pa-gi i rwom ma rwongo kede matut. Aristobulus, ka onuko cwiny pa Pompey ma atir, ocito lacen odwogo i Judea, okwayo jo-gi gi gik lweny, dok ocweyo me gwoko kom gi teko madwong; i keca weng ocwii me gwoko kom, ma oneno cen ni kiterone i bot ngat mukene. Pompey onongo odugo macokcoki bot ngat ma rwaka. Ka obino macokcok i Jerusalem, Aristobulus, kacako raciyo ikom yore mamegi, obino woko me medo kwede, dok otemo me medo lok, kowaco ni obi muyo weng, kacel ki miyo pien mapol ma lamal. Pompey, ka ogamo kete man, ocwalo Gabinius, i tung me dul matino me lweny, me kobo pien. Ento ka ludito me lweny en obino Jerusalem, onongo ononge ni yotgi kigengo botone, dok kigamo iye ki i tung me ogweng ni pango pe bi bedo ki keto mere.

“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.

Pompey, pe onongo oweyo balo calo eni obed pe ki goro, oketo Aristobulus, ma onongo ogwoko ki iye, i keng, ci ki peya ogudo wot bot Jerusalem ki lwakne weng. Jo pa Aristobulus gi mito me gwoko kabedo; ento jo pa Hyrcanus gi mito me yabo lawic pa paco. Ka gin me agiki onongo obedo mapol keken, ki loyo, ne gubiye Pompey me donyo labongo gengo i paco. Ci jo pa Aristobulus gidwogo i Got pa Ot pa Nyasaye, kede cwiny ma opong maber me gwoko kabedo eno, macalo Pompey bene tye kede cwiny ma opong me loyo ka me cwero pinyi. I agiki me dwe adek ki time lacuc maduong’ i ogeng pa paco ma rwate me cako wilo, ci kabedo eno ogamo ki tung lim. I goro marac ma otime kono, gi oneko ngat alufu apar aryo. Lacoc me kit ma otime waco ni, en neno ma cwiny kinedo ka ineno jodolo, ma tutwal tye ka tic i tic pa Nyasaye, ki lwete ma ler ki cwiny ma mot, gitye ka timo tice ma giciko kare keken, macalo ni pe giyango kec marac madwong’ ma tye i tunggi, ka i tunggi gi jolare gi tye gicobo i nego, ki ka mapol mapol remogi okeyo kwede remo pa lieli gi.

“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.

Ka otyeko lweny, Pompey ogolo piny otere pa Jerusalem, o kwanyo bura mapol ki i cing pa Judea o kelo gi i cing pa Syria, kede keto maca bot jo Yahudi. Kany ni, pi kare me acaki, Jerusalem onongo obedo i cing pa teko eno ma obino me gwoko 'lobo maler' i cing me tol pa en nyaka otyeko meo weng.

“‘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.’

Cik 17. Bene obi tero wiye me donyo ki twero pa lobo pa en weng, ki jo ma atir bot en; kamano obi timo: obi miyo ne nyako pa mon me ryemo ne; ento pe bi bedo i tung ne, pe bi bedo pi en.

“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.

Bishop Newton omiyo pango mukene pi gonyo man, ma ngene me nyutu ngec ma iye maber loyo, macalo eni: ‘En bende bi keto wiye me donyo ki dich i telo weng.’ Gonyo 16 omiyo wa ngec ni Roma ocweyo Syria ki Judea. Roma con dong ocweyo Macedon ki Thrace. Kombedi Misiri obedo keken ma odong i ‘telo weng’ pa Alexander, ma pe kikelo iye i twero pa Roma, twero man kombedi oketo wiye me donyo ki dich i piny eno. 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.

Atëherë kemi vënë re tashmë, më shumë se një herë në këta artikuj, se vargjet tridhjetë dhe tridhjetë e një të Danielit njëmbëdhjetë përputhen me vargjet dyzet dhe dyzet e një, dhe historia e vargjeve tridhjetë dhe tridhjetë e një përputhet gjithashtu me shkuljen e tri brirëve.

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.

Acano ruki, kede, nen, i iyegi obiro malo ruki matin moro mapat, ma me anyimne ruki adek me acaki ogol woko ki kore; kede, nen, iye ruki man eni tye wange macalo wange pa dano, kede dho ma waco lok madwong'. ... Kede ikom ruki apar ma tye i wi ne, kede ikom en mukene ma obiro malo, ma me anyimne adek otony; keken ikom ruki mane tye ki wange, kede dho ma waco lok madwong' tutwal, ma kit neno ne obedo tek maloyo owete ne. 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.

Macalo ni, i Daniel lul 8, nyig 9, nyutu kabedo me piny adek me loyo ma oketo Rome pa jogi ma pe wero Lubanga i kom me kitwero; bene, kwanyo ki tyen me cok (ma nyutu Heruli, Ostrogoths ki Vandals) onyutu kabedo me piny adek me loyo ma oketo Rome pa Papa i kom me kitwero. Lok me kare aryo magi rwate ki nyig 40–43 i Daniel lul 11, ki kwanyo ki tyen me cok adek rwate ki lok me nyig 30–31.

“‘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.’

Cik 8. Aparo tung, kede nen, i iyegi ocako malo tung mapat matidi; ma i anyimne tung adek i tung me acaki oyweyo woko ki kore; kede nen, i tung man obedo wang calo wang dano, kede dho ma waco gin madit.

“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 oparo ikom lacwe. Alama pa yilo ma pe kitgi noneno i tunggi. Lacwe matin acel (icake obedo matin, ento dok odoko tek loyo luremgi) oburo malo i tunggi. Pe obedo con ka ning-ning me keken nongo kabedo pa en keken ki opongo iye; myero oweyo mukene mogo woko, ki okawo kabedo gi. Lobo pa rwot adek kicweyo woko i wie en. Lacwe matin man, calo ma wabiyero maber dok anyim, en obedo lwak pa Papa. Lacwe adek ma kicweyo woko i wie en gin Heruli, Ostrogoths, ki Vandals. Kom pingo kicweyo gi woko, en ni gityeko tuko ki pwony ki kwayo pa lwak pa Papa, ci dok ki lwak madit i Kanisa pa Bishop pa Roma.

“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.

Ci ‘i tung man tye wang macalo wang pa dano, ki dhok ma tye waco gin madit,’ wang-gi obedo cal ma rwate pi riek, neno iye macok coki, yube marac, ki neno anyim pa kit me twero pa Papa; ki dhok ma tye waco gin madit obedo cal ma rwate pi kwayo twero ma cwiny-malo pa Labisop me Loma. 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.

ꯔꯣꯝꯅꯤ ꯕꯥꯏꯕꯜ ꯄ꯭ꯔꯣꯐꯦꯁꯤꯒꯤ ꯃꯥꯏꯑꯣꯛꯄ ꯑꯗꯨ ꯊꯃꯍꯜꯂꯤ, ꯑꯃꯁꯨꯡ ꯃꯈꯥ ꯑꯣꯏꯅ ꯗꯥꯅꯤꯑꯦꯜ ꯆꯥꯞꯇꯔ ꯏꯂꯦꯕꯟꯒꯤ ꯃꯥꯏꯑꯣꯛꯄ ꯑꯗꯨꯅꯤ꯫ ꯃꯗꯨꯒꯤ ꯆꯥꯞꯇꯔ ꯑꯗꯨꯗ ꯃꯤꯂꯂꯥꯏꯔꯥꯏꯠ ꯃꯨꯚꯃꯦꯟꯇꯒꯤ ꯃꯃꯥꯡꯗ ꯃꯥꯄꯨꯡ ꯐꯥꯕ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯍꯤꯁ꯭ꯇꯔꯤ ꯑꯃꯁꯨ ꯗꯥꯅꯤꯑꯦꯜ ꯏꯂꯦꯕꯟꯒꯤ ꯑꯔꯣꯏꯕ ꯃꯔꯛ ꯇꯔꯨꯛꯇ ꯑꯃꯨꯛ ꯍꯟꯅ ꯄꯨꯅꯁꯤꯟꯕ ꯐꯪꯉꯥꯏ꯫ ꯄꯦꯒꯟ ꯔꯣꯝ ꯑꯃꯁꯨꯡ ꯄꯦꯄꯜ ꯔꯣꯝ ꯑꯅꯤꯃꯛꯄꯨ ꯁꯤꯡꯍꯥꯁꯟꯗ ꯊꯃꯍꯜꯕꯥ ꯃꯥꯂꯦꯝꯒꯤ ꯑꯄꯥꯡꯕ ꯑꯍꯨꯝ ꯈꯧꯗꯣꯛꯄꯒꯤ ꯑꯗꯨ ꯆꯥꯞꯇꯔ ꯏꯂꯦꯕꯟꯗ ꯑꯇꯣꯞꯄ ꯑꯣꯏꯅ ꯄꯥꯏ, ꯑꯃꯁꯨꯡ ꯑꯗꯨꯒꯤ ꯑꯅꯤꯃꯛꯇꯒꯤ ꯄꯥꯏꯕꯁꯤ ꯃꯣꯗꯔꯟ ꯔꯣꯝ ꯑꯃꯨꯛ ꯁꯤꯡꯍꯥꯁꯟꯗ ꯊꯃꯍꯜꯂꯛꯄꯒꯤ ꯃꯇꯝ ꯑꯗꯨꯕꯨ ꯇꯥꯏꯞ ꯇꯧꯏ꯫ ꯔꯣꯝꯅꯤ ꯃꯥꯏꯑꯣꯛꯄ ꯑꯗꯨ ꯊꯃꯍꯜꯂꯤ, ꯑꯃꯁꯨꯡ ꯄꯣꯜꯅ ꯄꯦꯄꯜ ꯔꯣꯝ ꯑꯗꯨ ꯃꯍꯥꯛꯀꯤ ꯃꯇꯝꯗ ꯐꯣꯡꯗꯣꯛꯄ ꯑꯣꯏꯕꯥ ꯑꯗꯨ ꯈꯪꯍꯜꯂꯤ꯫

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.

Kik ngat mo koba wunu i kit mo keken; pien nino en pe bino, ka ce mokwongo obed weko yie, ki ngat me richo onywene, nyathi me oer; ma gonyo ki tero pire keken malo i wi jami weng ma ki yaro Lubanga, onyo ma kiworo; wek calo Lubanga obedo i Hekalu pa Lubanga, kinyutu pire ni en aye Lubanga. Pe upoyo wii ni, ka an tye ki wunu kono, abicwalo wunu gin man? Kombedi dong upwodo ngec pa ngo ma kato ne, wek onywene i kare ne. 2 Tesalonika 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.

I mwaka 538 Papacy omako kom rwot, macalo lobo pa Rwot ma abic i porofesi me Bibilo; ki jo mapol ma gitye ka miyo wii i vesi 6, pe gitye ki dubo; gibino tam ni Paulo bedo waco ni, “Papacy bonyutu i 538.” Man twero bedo atir, ento piny keken, en adwogi me aryo ikom gin ma Paulo ne tye ka nyuto. Paulo, macalo laporot weng, tye ka waco mapol ikom ceng me agiki, maloyo kare pa iye keken. Obedo tye ka miyo wii i kit ma Papacy bonyutu ki porofesi, pien, macalo laporot, obedo rwate ki laporot weng. Rek i tung rek; jo ma pe gitye ki wang nen gibale, ki jo ma pe gitye ki wang nen, pe gitye ki wang nen pien pe gi ngeyo ngo ma keto wang nen. Ngec ni Roma en ma oketo wang nen, obedo ngec me bedo onyo tho. Paulo, ka rwate ki laporot weng, tye ka nyuto ni gin ma nyutu Roma pa Papa, ma en Roma me ceng me agiki, en “kare pa iye.” Kare me porofesi ma rwate ki Roma, en aye ma nyutu kit pa Roma ki gin ma en.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

“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.

Lapostol Paulo, i baruwa ma aryo ma ocoyo bot Jo Tesalonika, oyaro anyim pi golo yie woko madit ma bi miyo tero twero pa Papa. Owaco ni nino pa Kiristo pe bi bino, ‘ka pe ocako golo yie woko mukwongo, kede ngat me lacit obi nyutne, wod me oboko; en ma wilo kede nywako malo pire keken i woko ki gin weng ma ki lalo nyinggi ni Lubanga, onyo ma ki tugi; pi en macalo Lubanga obed i ot pa Lubanga, konyuto pire keken ni en aye Lubanga.’ Kacel ki man, lapostol bene ociko owota pa en ni, ‘gem pa lacit dong tye ka timo tic.’ 2 Tesalonika 2:3, 4, 7. Kadi i cawa ma con coya, oneno bal ma tye ka yot-yot oo i kanisa, ma bi yubu yo pi medo pa twero pa Papa.

“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.

Mapol mapol, cako i mot ki i mwon, ci lacen i tere ka teko ne medo ci oywayo twero i cwinya pa dano, ‘kik me tim pe-cik’ okobo anyim tije ne me buk ki me rwenyo Lubanga. Keken calo pe ki ngeyo, kit pa jo ma pe yaro Lubanga odonyo i kanisa pa Kristiani. Kwojo matek ma kanisa opoto kwede i twero pa jo ma pe yaro Lubanga ogengo pi kare mo cwinya me weko kede ki me bedo calo gi. Ento ka kwojo ocung woko, ci dini pa Kristiani odonyo i koti ki i ot pa rwodi, kanisa oweko woko lowo ki bedo ma pe ki nyutu dwong pa Kristo ki lutume ne, pi nyutu dwong ki lacen me cwiny pa lami-kwer ki ludito pa jo ma pe yaro Lubanga; ci i kabedo me cik pa Lubanga, oketo tito pa dano ki kit pa ten pa dano. Dwogo me nying keken pa Konstantino, i acaki pa karne me angwen, okelo kica madwong; ci piny, ki cal pa bedo atir oyuwo iye, odonyo i kanisa. Kombedi tic me balo oyabu dwiro. Kit pa jo ma pe yaro Lubanga, ka nen calo ogoye, obedo loyo. Cwinya ne oywayo twero i kanisa. Tito ne, kwer ne, ki yie marac ne otyeko oketo gi i yie ki i kwer pa gin ma giyaro ni gi luro Kristo.

“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.

"Kwanyo kacel me paganim ki Kristiani ocako yubo 'dano me richo' ma kicwalo anyim i poropesia ni obino, ma ocake i Lubanga ka oyedo wii pire keken i malo loyo Lubanga. Kit madit loyo me lam marac eno obedo tic ma maler loyo me teko pa Setan - lamal pa tem pa iye me bedo keken i kom rwot me loyo lobo macalo cwiny pa iye mito." The Great Controversy, 49, 50.