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.

Ìran Dáníẹ́lì orí kẹ́wàá-lé-lọ́gọ́rin ni àkójọpọ̀ àfihàn pàtàkì fún gbogbo àwọn ìran àsọtẹ́lẹ̀ inú Bíbélì, a sì fi àmì Romu mú ìran inú orí kẹ́wàá-lé-lọ́gọ́rin dúró ṣinṣin.

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.

Àti ní àkókò wọ̀nyí, ọ̀pọ̀lọpọ̀ yóò dìde lòdì sí ọba gúúsù; pẹ̀lú, àwọn ọlọ́ṣà nínú àwọn ènìyàn rẹ yóò gbé ara wọn ga láti mú ìran náà dúró ṣinṣin; ṣùgbọ́n wọn yóò ṣubú. Dáníẹ́lì 11:14.

Jones addresses the previous verse as follows:

Jones sọ ẹsẹ̀ tó ṣáájú náà báyìí:

“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.”

“Nígbà tí àwọn Amórì ti kún ìwọ̀n àìṣedéédéé wọn, a fi ipò wọn fún Ísírẹ́lì, àwọn ènìyàn Ọlọ́run. Nígbà tí Ísírẹ́lì pẹ̀lú, nípa títẹ̀lé ọ̀nà àwọn aláìmọ̀-Ọlọ́run, kún ago àìṣedéédéé, Ọlọ́run mú ìjọba Bábílónì dìde, ó sì kó gbogbo nǹkan lọ. Nígbà tí Bábílónì ti kún ago àìṣedéédéé rẹ̀, a yí agbára náà padà sí Pérísíà. Àti pé nígbà tí a yí angẹli náà kúrò nítorí ìwà búburú àwọn ará Pérísíà, nígbà náà ni ọmọ-aládé Gíríìsì wọlé, ó sì gbá a kúrò pátápátá.”

“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.

“Àti pé ìgbà mélòó ni agbára Grecia yóò máa bá a lọ? Ìgbà wo ni a óo fọ́ ọ́? ‘Nígbà tí àwọn arìnrìnàjò ẹ̀ṣẹ̀ bá ti pé tán.’ Orílẹ̀-èdè náà dúró títí yóò fi kún ìwọ̀n àìṣòdodo rẹ̀, lẹ́yìn náà ni a ó sì fi agbára náà lé ìjọba mìíràn lọ́wọ́. Agbára tí a fi í lé lọ́wọ́ ni ti Romu, gẹ́gẹ́ bí a ti kọ́ láti inú Danieli 11:14. ‘Àti ní àwọn àkókò wọ̀nyí ni ọ̀pọ̀lọpọ̀ yóò dìde sí ọba gúúsù; pẹ̀lú àwọn ọlọ́ṣà lára àwọn ènìyàn rẹ ni yóò gbé ara wọn ga láti mú ìran náà ṣẹ; ṣùgbọ́n wọn yóò ṣubú.’ A tọ́ka sí orílẹ̀-èdè yìí gẹ́gẹ́ bí orílẹ̀-èdè àwọn ọlọ́ṣà—àwọn ọmọ àwọn ọlọ́ṣà, gẹ́gẹ́ bí àlàfo ọ̀rọ̀ náà ti sọ.”

“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.

“Àwọn wọ̀nyí ni àwọn tí a ti fi ìjọba náà fún nísinsin yìí, àti fún kí ni?—‘Àwọn ọmọ àwọn adigunjalè yóò gbé ara wọn ga láti fi ìran náà múlẹ̀.’ Nígbà tí orílẹ̀-èdè yìí bá fara hàn lórí pápá ìtàn, nígbà náà ni èyí tí ń fi ìran náà múlẹ̀ yóò wọlé, èyí tí ó jẹ́ ohun ńlá kan nínú ìdí pàtàkì ìran náà, àmì ààlà pàtàkì jùlọ nínú ìtòlẹ́sẹẹsẹ̀ ìran tí Ọlọ́run ti fi fún gbogbo àkókò nípasẹ̀ àwọn wòlíì.” 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 sọ pé nígbà tí agbára Romu “bá farahàn lórí pápá ìtàn, nígbà náà ni èyí tí ń fi ìdí” … “ìlà ìran tí Ọlọ́run ti fi fúnni nípasẹ̀ àwọn wòlíì rẹ̀ múlẹ̀ fún gbogbo àkókò” wọlé. Nínú ìtàn Miller, àwọn Pùrótẹ́sítáǹtì kọ́ni, gẹ́gẹ́ bí Adventismu Laodicea ti ń kọ́ni báyìí, pé àwọn olè ènìyàn rẹ dúró fún Antiochus Epiphanes, ọba Seleucid kan tí ó jọba láti ọdún 175 sí 164 ṣáájú ìbí Kristi. Ó jẹ́ ọmọ ẹgbẹ́ ìdílé ọba Seleucid, èyí tí ó jẹ́ ọ̀kan lára àwọn ìjọba arọ́pò Giriki tí ó jáde láti inú ìtúpalẹ̀ ìjọba Alexander the Great. Àríyànjiyàn lórí ọ̀ràn yìí jẹ́ pàtó tó bẹ́ẹ̀ nínú ìtàn àwọn Millerite, débi pé ìdánimọ̀ Antiochus Epiphanes ni a ṣàfihàn lórí àtẹ ìwòrán aṣáájú-ọ̀nà ọdún 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.

Ìtọ́kasí sí Antiochus lórí àwòrán náà ni ó dúró gẹ́gẹ́ bí ìtọ́kasí kan ṣoṣo sí ohun tí a kò rí nínú Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run. Ó wà níbẹ̀ láti ṣàtakò sí àwọn ẹ̀kọ́ èké ti àwọn Pùròtẹ́sítáǹtì ti àkókò náà, èyí tí ó ti di ẹ̀kọ́ èké ti Adventismu Laodicea báyìí. Bí William Miller bá lóye ijinlẹ̀ pàtàkì tó wà nínú lílóye pé Romu ni agbára ayé tí ń fi “ìlà ìríran tí Ọlọ́run ti fi fún wa nípasẹ̀ àwọn wòlíì fún gbogbo àkókò” múlẹ̀, ó ṣòro láti dájú; ṣùgbọ́n ó hàn gbangba tó bẹ́ẹ̀ tí ó fi lè fi agbára dáàbò bo òtítọ́ náà pé Romu ni ó ń fi ìríran náà múlẹ̀.

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

Níbi tí kò sí ìran, àwọn ènìyàn a ṣègbé; ṣùgbọ́n ẹni tí ń pa òfin mọ́, aláyọ̀ ni í ṣe. Òwe 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.

Sólómọ́nù kọ sílẹ̀ pé níbi tí kò sí ìran, àwọn ènìyàn á ṣègbé, ọ̀rọ̀ Hébérù tí a túmọ̀ sí “ìran,” nínú ẹsẹ̀ kẹrìnlá náà sì jẹ́ ọ̀kan náà gẹ́gẹ́ bí ó ti wà nínú òwe Sólómọ́nù. Ìran náà jẹ́ ọ̀ràn ìyè tàbí ikú, a sì fi àmì Róòmù múlẹ̀ “ìran” náà. Ọ̀rọ̀ “ìran” nínú ẹsẹ̀ kẹrìnlá, jẹ́ ọ̀rọ̀ kan náà tí a lò fún ìran nínú Hábákúkù, orí kejì.

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.

Èmi yóò dúró lórí ibi ìṣọ́ mi, èmi yóò sì gbé ara mi kalẹ̀ lórí ilé-ìṣọ́, èmi yóò sì máa ṣọ́ láti rí ohun tí yóò sọ fún mi, àti ohun tí èmi yóò dáhùn nígbà tí a bá bá mi wí. Olúwa sì dá mi lóhùn, ó ní, Kọ ìran náà sílẹ̀, kí o sì mú un hàn gbangba lórí àwọn tábìlì, kí ẹni tí ó bá ka a lè sáré. Nítorí ìran náà ṣì jẹ́ fún àkókò tí a yàn; ṣùgbọ́n ní òpin yóò sọ̀rọ̀, kì yóò sì purọ́: bí ó tilẹ̀ ṣe pé ó lọ́ra, dúró dè é; nítorí dájúdájú yóò dé, kì yóò pẹ́. 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.

Ọ̀rọ̀ náà “reproved” nínú ẹsẹ̀ kìíní túmọ̀ sí “jiyàn pẹ̀lú.” William Miller ni olùṣọ́ tí a fi sí orí ilé-ìṣọ́ nínú ìtàn ìgbìmọ̀ áńgẹ́lì àkọ́kọ́ àti kejì, àti nígbà tí, nínú àpẹẹrẹ àsọtẹ́lẹ̀, ó bi ohun tí ó yẹ kí òun dáhùn nínú ìjiyàn ìtàn rẹ̀, a sọ fún un pé kí ó kọ ìran náà sílẹ̀, èyí tí a fi ààmì Romu múlẹ̀. Ní ìbámu pẹ̀lú òtítọ́ yìí, nígbà tí àwọn Millerite ṣe àtẹ̀ pioneer 1843 náà jáde gẹ́gẹ́ bí ìmúṣẹ àwọn ẹsẹ̀ mẹ́ta wọ̀nyí nínú Hábákúkù, wọ́n tọ́ka sí ọ̀kàn-àyà gidi ìjiyàn tí wọ́n wọ̀n sínú. Láìsí iyèméjì, wọn kò lóye pé ìtọ́kasí wọn sí àríyànjiyàn aṣiwèrè pé Antiochus Epiphanes ni agbára tí ó fi ìran náà múlẹ̀ ni ó ṣojú fún ìjiyàn Hábákúkù orí kejì, ṣùgbọ́n Sister White sọ pé àtẹ̀ náà ni “ọwó Olúwa darí, kò sì yẹ kí a yí i padà,” nítorí náà ìtọ́kasí sí ìjiyàn tó wà lórí àtẹ̀ náà wá láti ọwọ́ Ọlọ́run.

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.

Àwọn Millerites wá lóye ní tòótọ́ pé ìdààmú àkọ́kọ́ ní ọjọ́ kẹrìndínlógún, Oṣù Kẹrin, ọdún 1844, ni ó bẹ̀rẹ̀ àkókò ìdádúró náà, tí Hábákúkù tọ́ka sí, àti pẹ̀lú àpèjúwe Mátíù nípa àwọn wúńdíá mẹ́wàá. Wọ́n tún wá lóye pé àwọn àsọtẹ́lẹ̀ méjèèjì wọ̀nyí ní ìbáṣepọ̀ tààrà pẹ̀lú Ezekieli orí kejìlá, níbi tí Ezekieli ti ṣàfihàn àkókò kan nínú èyí tí ipa gbogbo ìran yóò ṣẹ. Ọ̀rọ̀ náà “ìran” jẹ́ ọ̀rọ̀ Heberu kan náà tí a ń ronú lé lórí báyìí. Ìdí nìyí tí Jones fi tọ́ nígbà tí ó sọ pé, “Nígbà tí” Róòmù “bá wọ ìtàgé ayé wá, nígbà náà ni ohun tí ń mú kí ìran náà dúró ṣinṣin wọlé, èyí tí ó jẹ́ ohun ńlá kan nínú ìran náà, àmì-ààlà pàtàkì jùlọ kan nínú ìlà ìran tí Ọlọ́run ti fi fún gbogbo àkókò nípasẹ̀ àwọn wòlíì.” Róòmù ni ó fi ìdí gbogbo ìran Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run múlẹ̀, àti ní pàtàkì jùlọ, Róòmù ni gbogbo ìtòlẹ́sẹẹsẹ orí kọkànlá fi dá lé.

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.

Nígbà tí Sister White tọ́ka sí ìmúṣẹ ìkẹyìn orí kejìlá-dín-lọ́gọ́rin [chapter eleven] ti Danieli, tí ó sì sọ pé “ọ̀pọ̀ nínú ìtàn tí ó ti ṣẹlẹ̀ gẹ́gẹ́ bí ìmúṣẹ àsọtẹ́lẹ̀ yìí ni a ó tún ṣe,” ó ń fi hàn pé àwọn ìtàn inú orí kejìlá-dín-lọ́gọ́rin [chapter eleven] tí a ti mú ṣẹ ní tẹ́lẹ̀ jẹ́ àpẹẹrẹ ìṣàfihàn àwọn ẹsẹ̀ ìkẹyìn Danieli orí kejìlá-dín-lọ́gọ́rin [chapter eleven]. Kókó-ọrọ̀ àwọn ẹsẹ̀ ìkẹyìn orí kejìlá-dín-lọ́gọ́rin [chapter eleven] ni ọba àríwá, ẹni tí ó dúró fún Róòmù òde-òní níbẹ̀. Nítorí náà, àwọn ìtàn Danieli orí kejìlá-dín-lọ́gọ́rin [chapter eleven] tí a tún ṣe ni àwọn ìtàn tí ń ṣojú fún Róòmù.

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.

Nínú ẹsẹ mẹ́fà ìkẹyìn orí kọkànlá, Róòmù òde-òní (ọba àríwá), ṣẹ́gun agbára ilẹ̀-ayé mẹ́ta. Nínú ẹsẹ ogójì ó ṣẹ́gun ọba gúúsù (Ìṣọ̀kan Soviet tẹ́lẹ̀ rí ní ọdún 1989), ilẹ̀ ológo (Orílẹ̀-èdè Amẹ́ríkà ní òfin Àìkú tó ń bọ̀ ní kánkán), àti Ejibiti (gbogbo ayé gẹ́gẹ́ bí Ajo Ìṣọ̀kan Àgbáyé ṣe dúró fún un.) Nínú Dáníẹ́lì orí kọkànlá, a fi Róòmù keferi hàn gẹ́gẹ́ bí ẹni tí ń ṣẹ́gun agbára ilẹ̀-ayé mẹ́ta láti lè gba ayé tí a mọ̀ ní àkókò náà, lẹ́yìn náà a sì fi Róòmù papal hàn gẹ́gẹ́ bí ẹni tí ń ṣẹ́gun agbára ilẹ̀-ayé mẹ́ta láti lè gba ilẹ̀-ayé.

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.

A kọ́kọ́ mẹ́nu kàn sí Róòmù Keferi nínú orí náà ní ẹsẹ̀ kẹrìnlá, kí a lè fi dá a mọ̀ gẹ́gẹ́ bí ààmì tí ń fi ìran náà múlẹ̀, ṣùgbọ́n a kò dojú kọ ìgbéga rẹ̀ sí agbára títí di ẹsẹ̀ kẹrìndínlógún. A pín ìjọba Alẹkisándà Ńlá sí apá mẹ́rin gẹ́gẹ́ bí ìmúṣẹ Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run, ṣùgbọ́n àwọn apá mẹ́rin wọ̀nyẹn yára darapọ̀ di àwọn alatako pàtàkì méjì tí a fi mọ̀ọ́kan wọn bí ọba gúúsù tàbí ọba àríwá nínú ìtàn àsọtẹ́lẹ̀ tí ń bá a lọ títí dé ìparí orí náà. Ní ẹsẹ̀ kẹrìnlá ni a ti mẹ́nu kàn sí agbára Róòmù tí ń dìde gẹ́gẹ́ bí agbára tí yóò fi ìran náà múlẹ̀, ṣùgbọ́n àwọn kókó-ọrọ̀ tí a ń sọ̀rọ̀ nípa wọn ni àwọn ìjàkadì láàárín àwọn ìyókù ìjọba Alẹkisándà gẹ́gẹ́ bí àwọn ọba àríwá àti gúúsù ṣe ṣojú wọn.

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.

Nínú ẹsẹ̀ kẹ́ẹ̀ẹ́dógún, àwọn ọba méjèèjì wọ̀nyẹn ṣì wà nínú ìjà wọn, ọba àríwá sì ń borí. Ṣùgbọ́n nínú ẹsẹ̀ kẹ́rìndínlógún, Róòmù dé, ẹsẹ̀ náà sì wí pé, “Ṣùgbọ́n ẹni tí ń bọ̀ wá sí i lòdì sí i,” èyí tí ó túmọ̀ sí pé nígbà tí Róòmù bá wá sí ọba àríwá lòdì sí i, ẹni tí ó ṣẹ̀ṣẹ̀ ń borí lórí ọba gúúsù, ọba àríwá kì yóò lè dúró lòdì sí Róòmù. Róòmù borí, àti nínú ẹsẹ̀ kẹ́rìndínlógún, Róòmù pẹ̀lú ni yóò dúró ní ilẹ̀ ológo ti Júdà. Nínú ẹsẹ̀ kẹ́tàdínlógún, Róòmù yóò “dojú rẹ̀ kọ láti wọlé pẹ̀lú agbára gbogbo ìjọba rẹ̀.” Ó gba ọba àríwá tí kò lè dúró níwájú rẹ̀, lẹ́yìn náà ó gba Júdà, lẹ́yìn náà ó sì wọ Ejibiti.

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.

Ní àwọn àkókò wọ̀nyí, ọ̀pọ̀ yóò dìde sí ọba gúúsù; àwọn ọlọ́ṣà láàrin àwọn ènìyàn rẹ yóò sì gbé ara wọn ga láti mú ìran náà dúró ṣinṣin; ṣùgbọ́n wọn yóò ṣubú. Nígbà náà ni ọba àríwá yóò wá, yóò sì gbé ìgúnná kalẹ̀, yóò sì gba àwọn ìlú olódi tí ó lágbára jùlọ; agbára gúúsù kì yóò lè dúró, bẹ́ẹ̀ ni àwọn ènìyàn àyànfẹ́ rẹ̀, bẹ́ẹ̀ ni agbára kankan kì yóò wà láti dúró. Ṣùgbọ́n ẹni tí ń bọ̀ wá sí i yóò ṣe gẹ́gẹ́ bí ìfẹ́ ara rẹ̀, kò sì sí ẹni tí yóò lè dúró níwájú rẹ̀: yóò sì dúró ní ilẹ̀ ológo, èyí tí a ó fi ọwọ́ rẹ̀ run. Yóò tún dojú kọ láti wọlé pẹ̀lú agbára gbogbo ìjọba rẹ̀, àti àwọn olóòtítọ́ pẹ̀lú rẹ̀; báyìí ni yóò ṣe: yóò sì fi ọmọbìnrin àwọn obìnrin fún un, láti bà á jẹ́: ṣùgbọ́n obìnrin náà kì yóò dúró lẹ́gbẹ̀ẹ́ rẹ̀, bẹ́ẹ̀ ni kì yóò jẹ́ tirẹ̀. Dáníẹ́lì 11:14–17.

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

Ìṣẹ́gun tí a ṣàpèjúwe nínú àwọn ẹsẹ̀ wọ̀nyí jẹ́ ìmúṣẹ ti orí kẹjọ ìwé Dáníẹ́lì.

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.

Láti inú ọ̀kan nínú wọn sì ni ìwo kékeré kan ti jáde, èyí tí ó di ńlá gidigidi, sí apá gúúsù, àti sí apá ìlà-oòrùn, àti sí ilẹ̀ ẹlẹ́wà náà. Danieli 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.”

Iwo kékeré tí a mẹ́nuba nínú ẹsẹ kẹsàn-án ni Romu keferi, ẹsẹ kẹsàn-án sì fi hàn, ní ìbámu pẹ̀lú ẹsẹ kẹrìnlá títí dé kẹtadínlógún nínú orí kọkànlá, pé Romu keferi yóò ṣẹ́gun agbègbè ilẹ̀ mẹ́ta bí ó ṣe ń gba àkóso ayé. Àwọn agbègbè náà ni gúúsù (Ejibiti), ìlà-oòrùn (Síríà, ọba àríwá) àti ilẹ̀ ẹlẹ́wà (Júdà). Ìtàn inú ẹsẹ kẹrìndínlógún àti kẹtadínlógún ń ṣe àpẹẹrẹ ìṣẹ́gun ìgbésẹ̀ mẹ́ta ti Romu òde-òní nínú ẹsẹ ogójì títí dé mẹ́tàlélógójì, nítorí gẹ́gẹ́ bí Sister White ti sọ, “Púpọ̀ nínú ìtàn tí ó ti ṣẹlẹ̀ gẹ́gẹ́ bí ìmúṣẹ àsọtẹ́lẹ̀ yìí ni a ó tún ṣe.”

“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.

“Bí ó tilẹ̀ jẹ́ pé Ejibiti kò lè dúró níwájú Áńtíókùsì, ọba àríwá, Áńtíókùsì fúnra rẹ̀ kò lè dúró níwájú àwọn ará Róòmù, tí wọ́n wá bá a jagun nígbà náà. Kò sí ìjọba kankan mọ́ tí ó lè kojú agbára yìí tí ń dìde. Wọ́n ṣẹ́gun Siria, wọ́n sì fi kún ilẹ̀ ọba Róòmù, nígbà tí Pómpèyì, BC 65, gba ohun-ìní Áńtíókùsì Asiatíkùsì kúrò lọ́dọ̀ rẹ̀, tí ó sì sọ Siria di ìpínlẹ̀ kan ti Róòmù.

“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.

“Agbara kan náà pẹ̀lú ni yóò dúró ní Ilẹ̀ Mímọ́, kí ó sì run ún. Róòmù di alábápín pẹ̀lú àwọn ènìyàn Ọlọ́run, àwọn Júù, nípa májẹ̀mú ìbáṣepọ̀ ní ọdún 162 ṣáájú Kristi, láti ọjọ́ náà ni ó ti di ẹni pàtàkì nínú kálẹ́ńdà àsọtẹ́lẹ̀. Síbẹ̀síbẹ̀, kò gba àṣẹ lórí Jùdíà nípa ìṣẹ́gun gidi títí di ọdún 63 ṣáájú Kristi; lẹ́yìn náà sì rí bẹ́ẹ̀ ní ọ̀nà wọ̀nyí.”

“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.

“Nígbà tí Pómpéì padà wá láti inú ìrìn-àjò ogun rẹ̀ sí Míthrídátèsì, ọba Pọ́ńtùsì, àwọn olùdíje méjì, Háíkánùsì àti Arístóbúlùsì, ń jà fún adé ilẹ̀ Jùdíà. Ọ̀ràn wọn dé iwájú Pómpéì, ẹni tí kò pẹ́ mọ̀ rí àìdá inú ẹ̀tọ́ tí Arístóbúlùsì ń pè ní tirẹ̀, ṣùgbọ́n ó fẹ́ fa ìpinnu ọ̀ràn náà síwájú títí lẹ́yìn ìrìn-àjò rẹ̀ tí ó ti pẹ́ tí ó ń fẹ́ lọ sí Arábíà, ní fífi ìlérí ṣe pé nígbà náà yóò padà wá, kí ó sì yanjú ọ̀ràn wọn gẹ́gẹ́ bí yóò ṣe hàn pé ó tọ́, ó sì yẹ. Arístóbúlùsì, ní mímọ̀ jinlẹ̀ ohun tí Pómpéì ń rò ní tòótọ́, yára padà sí Jùdíà, ó sì mú àwọn ọmọ abẹ́ rẹ̀ lógun, ó sì pèsè ara rẹ̀ fún ìdábòbò líle, ní pinnu pé, láìka gbogbo ewu sí, òun yóò pa adé náà mọ́, èyí tí ó ti rí tẹ́lẹ̀ pé a ó fi ṣe ìdájọ́ fún ẹlòmíràn. Pómpéì tẹ̀ lé asálà náà pẹkipẹki. Bí ó ti ń sún mọ́ Jérúsálẹ́mù, Arístóbúlùsì, ní bẹ̀rẹ̀ sí í ronúpìwàdà nípa ọ̀nà tí ó gbà, jáde wá pàdé rẹ̀, ó sì gbìyànjú láti tún ọ̀ràn náà ṣe nípa fífi ìlérí ìtẹríba pípé àti owó púpọ̀ hàn. Pómpéì, ní gbígba ìpèsè yìí, rán Gábíníùsì, ní orí ẹgbẹ́ ọmọ-ogun kan, láti lọ gba owó náà. Ṣùgbọ́n nígbà tí olórí-ogun kejì yẹn dé Jérúsálẹ́mù, ó rí i pé a ti ti àwọn ẹnubodè pa mọ́ sí i, wọ́n sì sọ fún un láti òkè ògiri pé ìlú náà kì yóò dúró lórí àdéhùn náà.”

“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.

“Láìjẹ́ kí a tan Pompey jẹ ní ọ̀nà yìí láìjẹ̀bi, ó fi ẹ̀wọ̀n irin de Aristobulus, ẹni tí ó ti dá a mọ́ra pẹ̀lú ara rẹ̀, ó sì lẹ́sẹ̀kẹsẹ̀ kọ́ gbogbo ọmọ-ogun rẹ̀ lọ sí Jerusalẹmu. Àwọn alágbàárí Aristobulus fẹ́ dáàbò bo ibẹ̀; àwọn ti Hyrcanus sì fẹ́ ṣí àwọn ẹnu-ọ̀nà náà sílẹ̀. Àwọn ẹ̀gbẹ́ ìkẹyìn wọ̀nyí, níwọ̀n bí wọ́n ti pọ̀ jùlọ tí wọ́n sì borí, mú kí a fún Pompey ní ààyè láìdíwọ́ láti wọ ìlú náà. Nígbà náà ni àwọn ọmọlẹ́yìn Aristobulus sẹ́yìn lọ sí orí òkè tẹ́ńpìlì náà, ní ìpinnu pípé láti dáàbò bo ibẹ̀ gẹ́gẹ́ bí Pompey náà ti pinnu pípé láti ṣẹ́gun rẹ̀. Ní òpin oṣù mẹ́ta ni a ya ìhò sí odi náà tó tó fún ìkọlù, a sì fi ojú idà gba ibẹ̀. Nínú ìpakúpa ẹlẹ́rù tí ó tẹ̀lé e, ẹgbẹ̀rún méjìlá ènìyàn ni a pa. Ó jẹ́ ìran tí ó ń múni kàn lójú, ni akọ̀wé ìtàn náà sọ, láti rí àwọn àlùfáà, tí wọ́n wà nígbà náà nínú iṣẹ́ ìjọsìn Ọlọ́run, bí wọ́n ti fi ọwọ́ tútù àti ète tí kò yí mú iṣẹ́ wọn tí wọ́n ti mọ̀ ṣe tẹ̀síwájú, bí ẹni pé wọn kò mọ ìrú ariwo ìdàrúdàpọ̀ líle náà rárá, bí ó tilẹ̀ jẹ́ pé ní gbogbo àyíká wọn ni a fi àwọn ọ̀rẹ́ wọn fún ìpakúpa, àti bí ó tilẹ̀ jẹ́ pé ní ọ̀pọ̀ ìgbà ẹ̀jẹ̀ àwọn fúnra wọn dà pọ̀ mọ́ ti àwọn ẹbọ wọn.”

“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.

“Lẹ́yìn tí ó ti mú ogun náà dópin, Pompey wó odi Jerusalẹmu lulẹ̀, ó sì yí ọ̀pọ̀lọpọ̀ ìlú kúrò lábẹ́ àṣẹ Judea sí abẹ́ àṣẹ Siria, ó tún fi owó orí lé àwọn Júù. Nípa bẹ́ẹ̀, ní ìgbà àkọ́kọ́ ni a fi Jerusalẹmu lé lọ́wọ́ agbára náà nípasẹ̀ ìṣẹ́gun, agbára tí yóò di ‘ilẹ̀ ológo’ náà mú nínú ìdì irin rẹ̀ títí tí yóò fi jẹ ẹ run pátápátá.

“‘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.’

“‘ẸSẸ 17. Yóò sì dojú rẹ̀ láti wọlé pẹ̀lú agbára gbogbo ìjọba rẹ̀, àti àwọn olódodo pẹ̀lú rẹ̀; bẹ́ẹ̀ ni yóò ṣe: yóò sì fi ọmọbìnrin àwọn obìnrin fún un, láti bà á jẹ́: ṣùgbọ́n kì yóò dúró níhà rẹ̀, bẹ́ẹ̀ ni kì yóò sì jẹ́ tiẹ̀.’

“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.

“Bíṣọ́ọ̀bù Newton pèsè ìkànsí mìíràn fún ẹsẹ yìí, tí ó dàbí ẹni pé ó ń sọ ìtumọ̀ náà jáde ní kedere jùlọ, báyìí pé: ‘Yóò sì tún dojú kọ láti wọ gbogbo ìjọba náà pẹ̀lú agbára.’ Ẹsẹ 16 ti mú wa sọ̀kalẹ̀ dé ìṣẹ́gun àwọn ará Róòmù lórí Síríà àti Jùdíà. Róòmù ti ṣẹ́gun Makedóníà àti Thrace tẹ́lẹ̀. Ejibiti nìkan ni ó kù nísinsin yìí nínú ‘gbogbo ìjọba’ Alẹkisáńdà, tí a kò tíì fi sábẹ́ agbára Róòmù, agbára náà sì ti dojú kọ nísinsin yìí láti fi agbára wọ ilẹ̀ náà.” 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.

A ti ti ṣàkíyèsí tẹ́lẹ̀, ju ẹ̀ẹ̀kan lọ nínú àwọn àpilẹ̀kọ wọ̀nyí, bí ẹsẹ̀ ọgbọ̀n àti ẹsẹ̀ kọkànlélọ́gbọ̀n ti Dáníẹ́lì mọ́kànlá ṣe bá ẹsẹ̀ ogójì àti ẹsẹ̀ kọkànlélógójì mu, àti pé ìtàn ẹsẹ̀ ọgbọ̀n àti ẹsẹ̀ kọkànlélọ́gbọ̀n náà sì tún bá ìtu gbígbà ìwo mẹ́ta náà mu.

I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. … And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:8, 20.

Mo ń ronú nípa àwọn ìwo náà, sí wò ó, ìwo kékeré mìíràn sì hù jáde láàárín wọn, níwájú ẹni tí a fà mẹ́ta nínú àwọn ìwo àkọ́kọ́ tu ní gbòǹgbò: sì wò ó, nínú ìwo yìí ni ojú wà bí ojú ènìyàn, àti ẹnu tí ń sọ ohun ńláǹlá. … Àti ní ti àwọn ìwo mẹ́wàá tí ó wà ní orí rẹ̀, àti ní ti èkejì tí ó hù jáde, àti níwájú ẹni tí mẹ́ta ṣubú; àní, ní ti ìwo náà tí ó ní ojú, àti ẹnu tí ń sọ ohun ńlá púpọ̀púpọ̀, tí ìrísí rẹ̀ lágbára ju ti àwọn ẹlẹgbẹ́ rẹ̀ lọ. Dáníẹ́lì 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.

Gẹ́gẹ́ bí Dáníẹ́lì orí kẹjọ, ẹsẹ̀ kẹ́sàn-án, ṣe ṣojú àwọn agbègbè ilẹ̀ mẹ́ta tí ìṣẹ́gun wọn fi mú kí Róòmù keferi di ìtẹ́-ọba, bẹ́ẹ̀ náà ni fífà àwọn ìwo náà tu (tí ń ṣojú àwọn Heruli, Ostrogoths àti Vandals) ṣe ṣojú àwọn agbègbè ilẹ̀ mẹ́ta tí ìṣẹ́gun wọn fi mú kí Róòmù póòpù di ìtẹ́-ọba. Méjèèjì àwọn ìtàn wọ̀nyí bá Dáníẹ́lì mọ́kànlá, ẹsẹ̀ ogójì sí mẹ́tàlélógójì, mu, àti fífà àwọn ìwo mẹ́ta náà tu bá ìtàn ẹsẹ̀ ọgbọ̀n àti ọ̀kanlélọgbọ̀n mu.

“‘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.’

“‘ẸSẸ 8. Mo wo àwọn ìwo náà dáadáa, sì kíyèsí i pé, wò ó, ìwo kékeré mìíràn yọ sókè láàárín wọn, níwájú ẹni tí a fà mẹ́ta nínú àwọn ìwo àkọ́kọ́ tu pẹ̀lú gbòǹgbò wọn; sì kíyèsí i pé, nínú ìwo yìí ni ojú wà bí ojú ènìyàn, àti ẹnu tí ń sọ ohun ńláńlá.’”

“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.

“Dáníẹ́lì sì wo àwọn ìwo náà dáadáa. Àwọn àmì ìṣíkiri àjèjì kan sì fara hàn láàárín wọn. Ìwo kékeré kan (ní ìbẹ̀rẹ̀ kékeré, ṣùgbọ́n lẹ́yìn náà ó túbọ̀ lágbára ju àwọn ẹlẹgbẹ́ rẹ̀ lọ) fa ara rẹ̀ sókè láàárín wọn. Kò tẹ́lọ́run láti rí ipò tirẹ̀ ní ìdákẹ́jẹ̀, kí ó sì kún un; ó ní láti ti díẹ̀ nínú àwọn yòókù sẹ́yìn, kí ó sì gba ipò wọn ní àìtọ́. A tú ìjọba mẹ́ta tu níwájú rẹ̀. Ìwo kékeré yìí, gẹ́gẹ́ bí a ó ti ní àyè láti ṣàkíyèsí ní kíkún sí i ní ọjọ́ iwájú, ni ipò àṣẹ póòpù. Àwọn ìwo mẹ́ta tí a tú tu níwájú rẹ̀ ni àwọn Heruli, àwọn Ostrogoths, àti àwọn Vandals. Ìdí tí a fi tú wọn tu sì ni pé wọ́n tako ẹ̀kọ́ àti àwọn ẹ̀tọ́ tí ipò àṣẹ póòpù ń gbé kalẹ̀, nítorí náà wọ́n sì tako ọlá-àṣẹ gíga nínú ìjọ ti bíṣọ́ọ̀bù Rome.”

“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.

“Àti pé ‘ní inú ìwo yìí ni ojú wà bí ojú ènìyàn, àti ẹnu tí ń sọ ohun ńláńlá,’ àwọn ojú náà jẹ́ àpẹẹrẹ tí ó yẹ fún ọgbọ́n àrékérekè, ìjìnlẹ̀ ìmòye, ọgbọ́n àlùmòkòkò, àti ìrònú jíjìn ti ìṣètò alufaa póòpù; àti ẹnu tí ń sọ ohun ńláńlá náà jẹ́ àmì tí ó yẹ fún àwọn ẹ̀tọ́ ìgbéraga ti àwọn bíṣọ́ọ̀bù ti 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.

Ìlú Róòmù ni ń mú ìran àsọtẹ́lẹ̀ Bíbélì dúró ṣinṣin, pàápàá jùlọ ìran tó wà nínú Dáníẹ́lì orí kọkànlá. Nínú orí náà, púpọ̀ nínú ìtàn àsọtẹ́lẹ̀ tí ó ti ṣẹ ní ìmúṣẹ ṣáájú ìṣísẹ̀ Millerite ni a ó tún ṣe ní àwọn ẹsẹ̀ mẹ́fà ìkẹyìn Dáníẹ́lì kọkànlá. Ìṣẹ́gun lórí ìdènà ilẹ̀-ayé mẹ́ta tí ó fi mú kí Róòmù abọ̀rìṣà àti Róòmù póòpù méjèèjì di mímúlẹ̀ lórí ìtẹ́ ni a ṣàfihàn nínú orí kọkànlá, àwọn àfihàn méjèèjì wọ̀nyí sì jẹ́ àpẹẹrẹ ìgbà tí Róòmù òde-òní tún fi di mímúlẹ̀ lórí ìtẹ́ náà. Róòmù ni ń mú ìran náà dúró ṣinṣin, Pọ́ọ̀lù sì fi hàn pé a ṣí Róòmù póòpù náà payá ní àkókò tirẹ̀.

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.

Kí ẹnikẹ́ni má ṣe tàn yín jẹ ní ọ̀nà kankan: nítorí ọjọ́ náà kì yóò dé, bí kò ṣe pé ìyapa ńlá yóò kọ́kọ́ dé, kí a sì fi ẹni ẹ̀ṣẹ̀ náà hàn, ọmọ ìparun; ẹni tí ń tako, tí ó sì ń gbé ara rẹ̀ ga ju gbogbo ohun tí a ń pè ní Ọlọ́run lọ, tàbí tí a ń bọ̀ fún; bẹ́ẹ̀ gẹ́gẹ́ bí Ọlọ́run ni ó jókòó nínú tẹ́ńpìlì Ọlọ́run, ó ń fi ara rẹ̀ hàn pé òun ni Ọlọ́run. Ẹ kò ha rántí pé, nígbà tí mo ṣì wà pẹ̀lú yín, mo sọ nǹkan wọ̀nyí fún yín? Ní báyìí ẹ sì mọ ohun tí ń dí i mú, kí a lè fi í hàn ní àkókò tirẹ̀. 2 Tẹsalóníkà 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.

Ìjọ́póòpù gba ìtẹ́ gẹ́gẹ́ bí ìjọba karùn-ún nínú àsọtẹ́lẹ̀ Bíbélì ní ọdún 538, àti pé ọ̀pọ̀ ẹni tí ó bá wo ẹsẹ̀ kẹfà yóò láìsí iyèméjì rò pé Pọ́ọ̀lù túmọ̀ sí pé “a ó fi Ìjọ́póòpù hàn ní 538.” Èyí lè jẹ́ òtítọ́, ṣùgbọ́n ní kéré tán, ó jẹ́ òtítọ́ kejì nínú ohun tí Pọ́ọ̀lù ń tọ́ka sí. Pọ́ọ̀lù, gẹ́gẹ́ bí gbogbo àwọn wòlíì, ń sọ̀rọ̀ nípa àwọn ọjọ́ ìkẹyìn ju àkókò tirẹ̀ lọ. Ó ń tọ́ka sí bí a ó ṣe fi ìjọba póòpù hàn ní ọ̀nà àsọtẹ́lẹ̀; nítorí gẹ́gẹ́ bí wòlíì, ó wà ní ìfọ̀kànsìn kan náà pẹ̀lú gbogbo àwọn wòlíì yòókù. Lẹ́yìn ìlà lórí ìlà, àwọn tí kò ní ìran ń ṣègbé, àti àwọn tí kò ní ìran, kò ní ìran nítorí pé wọn kò mọ ohun tí ń fìdí ìran múlẹ̀. Ìmọ̀ pé Róòmù ni ó ń fìdí ìran múlẹ̀ jẹ́ òye ìyè tàbí ikú. Pọ́ọ̀lù, ní ìfọ̀kànsìn pẹ̀lú àwọn wòlíì yòókù, ń tọ́ka sí i pé ohun tí ń fi Róòmù póòpù hàn, ẹni tí í ṣe Róòmù àwọn ọjọ́ ìkẹyìn, ni “àkókò rẹ̀.” “Àkókò” àsọtẹ́lẹ̀ tí ó ní ìbáṣepọ̀ pẹ̀lú Róòmù ni ohun tí ń ṣí ohun tí Róòmù jẹ́ àti ẹni tí Róòmù jẹ́ payá.

We will continue this study in the next article.

A ó máa bá ìwádìí yìí lọ nínú àpilẹ̀kọ tó kàn.

“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.

“Àpọ́sítélì Pọ́ọ̀lù, nínú lẹ́tà kejì rẹ̀ sí àwọn ará Tẹsalonika, sọ tẹ́lẹ̀ nípa ìpẹ̀yìndà ńlá náà tí yóò yọrí sí ìdásílẹ̀ agbára póòpù. Ó kéde pé ọjọ́ Kristi kì yóò dé, ‘àfi bí ìyapa kòkọ́ bá wáyé, tí a ó sì fi ọkùnrin ẹ̀ṣẹ̀ náà hàn, ọmọ ìparun; ẹni tí ó lòdì sí, tí ó sì gbé ara rẹ̀ ga ju gbogbo ohun tí a ń pè ní Ọlọ́run lọ, tàbí tí a ń bọ̀wọ̀ fún; tó bẹ́ẹ̀ tí ó fi jókòó nínú tẹ́ńpìlì Ọlọ́run gẹ́gẹ́ bí Ọlọ́run, ní fífi ara rẹ̀ hàn pé òun ni Ọlọ́run.’ Pẹ̀lúpẹ̀lú, àpọ́sítélì náà kìlọ̀ fún àwọn arákùnrin rẹ̀ pé, ‘àṣírí àìlófin ti ń ṣiṣẹ́ dé ìsinsin yìí.’ 2 Tẹsalonika 2:3, 4, 7. Àní láti ìgbà àkọ́kọ́ yẹn gan-an ni ó ti rí àwọn àṣìṣe tí ń wọ inú ìjọ lọ́nà ẹ̀rẹ̀kẹ́rẹ̀, àwọn àṣìṣe tí yóò pèsè ọ̀nà fún ìdàgbàsókè ẹ̀sìn póòpù.”

“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.

“Ní kẹ̀rẹ̀kẹ̀rẹ̀, ní àkọ́kọ́ ní ìfura àti ìdákẹ́jẹ́, lẹ́yìn náà sì ní ìṣípayá sí i bí ó ti ń pọ̀ sí i ní agbára tí ó sì ń gba ìṣàkóso lórí ọkàn àwọn ènìyàn, ‘àṣírí ìwà búburú’ ń bá iṣẹ́ rẹ̀ tí í tan ènìyàn jẹ́ tí ó sì kún fún ọ̀rọ̀-òdì sí Ọlọ́run lọ. Fẹ́rẹ̀fẹ́rẹ̀ tí a kò sì mọ̀, àṣà àwọn aláìgbọ́ràn wọ inú ìjọ Kristẹni. Ẹ̀mí ìtẹ̀síwájú pẹ̀lú ìfaramọ́ ni a dá dúró fún ìgbà kan nípasẹ̀ inúnibíni líle tí ìjọ fara dà lábẹ́ ẹ̀sìn kèfèrí. Ṣùgbọ́n bí inúnibíni ti dáwọ́ dúró, tí ẹ̀sìn Kristẹni sì wọ inú ilé ẹjọ́ àti ààfin àwọn ọba, ó fi ìrọ̀rùn onírẹ̀lẹ̀ ti Kristi àti ti àwọn aposteli Rẹ̀ sílẹ̀ fún ọ̀ṣọ́, ògo asán, àti ìgbéraga àwọn àlùfáà àti àwọn alákòóso kèfèrí; dípò ohun tí Ọlọ́run pàṣẹ, ó fi ẹ̀kọ́ àti àṣà ènìyàn rọ́pò wọn. Ìyípadà tí a ń pè ní ti Constantine, ní ìbẹ̀rẹ̀ ọ̀rúndún kẹrin, mú ayọ̀ ńlá wá; ayé sì, tí a fi ìrí ẹ̀wù òdodo bo, wọ inú ìjọ. Ní báyìí iṣẹ́ ìbàjẹ́ sì ń lọ síwájú lọ́nà yára. Ẹ̀sìn kèfèrí, bí ó tilẹ̀ dà bí ẹni pé a ti ṣẹ́gun rẹ̀, di ẹni tí ń ṣẹ́gun. Ẹ̀mí rẹ̀ ṣàkóso ìjọ. Àwọn ẹ̀kọ́ rẹ̀, àṣà ìṣe rẹ̀, àti ìgbàgbọ́ asán rẹ̀ ni a darapọ̀ mọ́ ìgbàgbọ́ àti ìjọsìn àwọn tí ń jẹ́wọ́ pé wọ́n jẹ́ ọmọlẹ́yìn Kristi.”

“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.

“Ìfaramọ́ra yìí láàárín ẹ̀sìn abọ̀rìṣà àti Ìgbàgbọ́ Kristẹni mú kí ìdàgbàsókè ‘ọkùnrin ẹ̀ṣẹ̀’ tí a ti sọ tẹ́lẹ̀ nínú àsọtẹ́lẹ̀, gẹ́gẹ́ bí ẹni tí ń tako tí ó sì ń gbé ara rẹ̀ ga ju Ọlọ́run lọ. Eto ńláǹlà yẹn ti ẹ̀sìn èké jẹ́ iṣẹ́ ọnà àgbàyanu ti agbára Satani—àrìnrìn-àjò ìsapá rẹ̀ láti fi ara rẹ̀ jókòó lórí ìtẹ́ láti ṣàkóso ayé gẹ́gẹ́ bí ìfẹ́ tirẹ̀.” The Great Controversy, 49, 50.