Verses sixteen through nineteen of Daniel chapter eleven represents the history beginning at the soon coming Sunday law in the United States, until Michael stands up and human probation closes. It therefore also represents the history of verse forty-one through verse forty-five of the same chapter.
Àwọn ẹsẹ̀ kẹrìndínlógún títí dé kọkàndínlógún nínú orí kọkànlá ìwé Dáníẹ́lì ń ṣàfihàn ìtàn tí ó bẹ̀rẹ̀ láti àkókò òfin Ọjọ́ Àìkú tí yóò súnmọ́ dé ní Orílẹ̀-èdè Amẹ́ríkà, títí di ìgbà tí Míkáẹ́lì yóò dìde tí àkókò ìdánwò ènìyàn yóò sì parí. Nítorí náà, ó tún ń ṣàfihàn ìtàn àwọn ẹsẹ̀ kọ́kànlélógójì títí dé márùn-únlélógójì nínú orí kan náà.
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. After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him. Then he shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found. Daniel 11:16–19.
Ṣùgbọ́n ẹni tí yóò wá sí i lódì 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 náà, èyí tí a óò fi ọwọ́ rẹ̀ run. Yóò sì dojú kọ́ láti wọlé pẹ̀lú agbára gbogbo ìjọba rẹ̀, àti àwọn olóòtítọ́ pẹ̀lú rẹ̀; báyìí ni yóò ṣe: yóò sì fún un ní ọmọbìnrin àwọn obìnrin, láti bà á jẹ́: ṣùgbọ́n òun kì yóò dúró ní apá rẹ̀, bẹ́ẹ̀ ni kì yóò ṣe tiẹ̀. Lẹ́yìn èyí yóò yí ojú rẹ̀ sí àwọn erékùṣù, yóò sì gba púpọ̀: ṣùgbọ́n ọmọ-aládé kan nítorí ara rẹ̀ yóò mú kí ẹ̀gàn tí ó fi kàn án dáwọ́ dúró; láìní ẹ̀gàn tirẹ̀ yóò mú kí ó padà sórí rẹ̀. Nígbà náà ni yóò yí ojú rẹ̀ sí odi agbára ilẹ̀ ara rẹ̀: ṣùgbọ́n yóò kọsẹ̀, yóò sì ṣubú, a kì yóò sì rí i mọ́. Danieli 11:16–19.
When Sister White addressed the final fulfillment of Daniel chapter eleven, she stated “that much of the history that has been fulfilled in this prophecy will be repeated.” Verses forty-one through forty-five repeat the prophetic history of these verses. The verses were fulfilled when pagan Rome took control of the world by first conquering three geographical areas.
Nígbà tí Sister White sọ̀rọ̀ nípa ìmúṣẹ ìkẹyìn ti Danieli orí kọkànlá, ó sọ pé “púpọ̀ nínú ìtàn tí a ti mú ṣẹ nínú àsọtẹ́lẹ̀ yìí ni a ó tún ṣe.” Àwọn ẹsẹ̀ kọ́kànlélógójì sí márùn-únlélógójì tún ìtàn àsọtẹ́lẹ̀ àwọn ẹsẹ̀ wọ̀nyí ṣe. A mú àwọn ẹsẹ̀ náà ṣẹ nígbà tí Romu abọ̀rìṣà gba àkóso ayé nípa bí ó ti kọ́kọ́ ṣẹ́gun agbègbè ilẹ̀ mẹ́ta.
“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 Antiochus, ọba àríwá, Antiochus fúnra rẹ̀ kò lè dúró níwájú àwọn ará Romu, tí wọ́n wá dojú kọ ọ́ nígbà náà. Kò sí ìjọba kankan mọ́ tí ó lè kọ ojú sí agbára tí ń dìde yìí. A ṣẹ́gun Siria, a sì fi í kún ilẹ̀ ọba Romu, nígbà tí Pompey, ní BC 65, gba ohun-ìní Antiochus Asiaticus kúrò lọ́wọ́ rẹ̀, ó sì sọ Siria di agbègbè ìṣàkóso Romu kan.”
“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.
“Agbára kan náà pẹ̀lú ni yóò dúró ní Ilẹ̀ Mímọ́, ó sì máa run ún. Róòmù di alábáṣepọ̀ pẹ̀lú àwọn ènìyàn Ọlọ́run, àwọn Júù, nípa májẹ̀mú, ní ọdún 162 ṣáájú ìbí Kristi, láti ìgbà tí ọjọ́ náà ni ó ti gba ipò pàtàkì nínú kàlẹ́ńdà àsọtẹ́lẹ̀. Ṣùgbọ́n, kò fi ìṣẹ́gun gidi gba àṣẹ lórí Jùdíà títí di ọdún 63 ṣáájú ìbí Kristi; ó sì ṣẹlẹ̀ ní ọ̀nà yìí.”
“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 Pompey padà wá láti inú ìrìnàjò ogun rẹ̀ sí Mithridates, ọba Pontus, àwọn olùdíje méjì, Hyrcanus àti Aristobulus, ń jà fún adé ilẹ̀ Judea. Ọ̀ràn wọn dé iwájú Pompey, ẹni tí kò pẹ́ rí pé àìdájọ́ wà nínú àwọn ẹ̀tọ́ tí Aristobulus ń pè ní tirẹ̀, ṣùgbọ́n ó fẹ́ fi ìpinnu ọ̀ràn náà sílẹ̀ títí di lẹ́yìn ìrìnàjò rẹ̀ tí ó ti pẹ́ tí ó ti ń fẹ́ sí Arabia, ní fífi ìlérí pé lẹ́yìn náà òun yóò padà wá, yóò sì ṣètò ọ̀ràn wọn gẹ́gẹ́ bí yóò ṣe hàn pé ó tọ́, ó sì yẹ. Aristobulus, ní mímọ̀ ìmọ̀lára gidi Pompey, yára padà sí Judea, ó mú àwọn ọmọ abẹ́ rẹ̀ lógun, ó sì pèsè ara rẹ̀ fún ààbò alágbára, ní ìpinnu pé, láìka gbogbo ewu sí, òun yóò di adé náà mú ṣinṣin, èyí tí ó ti rí ṣáájú pé a óò dá lé ẹlòmíràn lọ́wọ́. Pompey tọ̀ ọ́ lẹ́yìn pẹkipẹki. Bí ó ṣe sún mọ́ Jerusalemu, Aristobulus, tí ó bẹ̀rẹ̀ sí ronú pìwà dà nípa ọ̀nà tí ó gbà, jáde wá pàdé rẹ̀, ó sì gbìyànjú láti mú ọ̀ràn náà wá sí ìfaradà nípa fífi ìlérí ìtẹríba pátápátá àti owó púpọ̀. Pompey, ní gbígba ìpèsè yìí, rán Gabinius, ní orí ẹ̀ka ọmọ-ogun kan, láti lọ gba owó náà. Ṣùgbọ́n nígbà tí ọ̀gágun-olórí náà dé Jerusalemu, ó rí i pé a ti pa àwọn ẹnubodè mọ́ sí i, a sì sọ fún un láti òkè odi pé ìlú náà kò ní dúró gẹ́gẹ́ bí 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.
“Pompey, kí a má bà a jẹ́ tàn lọ́nà yìí láìjìyà, fi ẹ̀wọ̀n irin dé Aristobulus, ẹni tí ó ti mú dúró pẹ̀lú ara rẹ̀, ó sì lẹ́sẹ̀kẹsẹ̀ gòkè lọ sí Jerusalẹmu pẹ̀lú gbogbo ogun rẹ̀. Àwọn ọmọ-ẹ̀yìn Aristobulus fẹ́ dáàbò bo ibẹ̀; àwọn ti Hyrcanus sì fẹ́ ṣí àwọn ẹnu-ọ̀nà sílẹ̀. Níwọ̀n bí àwọn èyí ẹ̀hìn ṣe pọ̀ jù lọ, tí wọ́n sì borí, a fún Pompey ní ààyè ọ̀fẹ́ láti wọ inú ìlú náà. Nígbà náà ni àwọn alátìlẹ́yìn Aristobulus sẹ́yìn lọ sí òkè tẹ́ńpìlì, ní ìpinnu pípé láti dáàbò bo ibẹ̀ gẹ́gẹ́ bí Pompey náà ti pinnu pátápátá láti ṣẹ́gun un. Ní òpin oṣù mẹ́ta, wọ́n ti fọ odi náà níbi tí ó tó fún ìkọlù, a sì fi ojú idà gba ibẹ̀. Nínú ìpakúpa ẹlẹ́rùjẹ̀jẹ̀ tí ó tẹ̀lé e, ẹgbẹ̀rún méjìlá ènìyàn ni a pa. Ó jẹ́ ìran tí ń mú ọkàn balẹ̀ gidigidi, ni akọ̀wé-ìtàn náà ṣe sọ, láti rí àwọn àlùfáà, tí wọ́n wà ní àkókò náà nínú iṣẹ́ ìsìn Ọlọ́run, bí wọ́n ti ń fi ọwọ́ tútù àti ìpinnu dídúróṣinṣin tẹ̀síwájú nínú iṣẹ́ wọn tí wọ́n ti mọ̀ sí, bí ẹni pé wọn kò mọ̀ rárá nípa rúdurùdu líle náà, 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 tìkára wọn dá 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, Pómpey wó àwọn ògiri Jerusalẹmu lulẹ̀, ó sì gbé ọ̀pọ̀lọpọ̀ ìlú kúrò lábẹ́ àṣẹ Judia sí ti Siria, ó sì fi owó-ori lé àwọn Júù lórí. Báyìí ni, fún ìgbà àkọ́kọ́, a fi Jerusalẹmu sí ọwọ́ agbára náà nípa ìṣẹ́gun, èyí tí yóò di ‘ilẹ̀ ògo’ náà mú nínú ìdì irin rẹ̀ títí yóò fi ti run un 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. Òun yóò sì dojú rẹ̀ kọ 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 òun kì yóò dúró ní apá rẹ̀, bẹ́ẹ̀ ni kì yóò sì ṣe 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.
“Bíṣọ́ọ̀bù Newton pèsè ìtumọ̀ mìíràn fún ẹsẹ̀ yìí, èyí tí ó dà bí ẹni pé ó túbọ̀ sọ ìtumọ̀ náà jáde ní kedere, gẹ́gẹ́ bí ó ti tẹ̀ lé e yìí pé: ‘Yóò sì dojú kọ láti wọ gbogbo ìjọba náà lọ nípa agbára.’ Ẹsẹ̀ 16 ti mú wa sọ̀kalẹ̀ dé iṣẹ́gun tí àwọn ará Romu ṣẹ́gun Síríà àti Jùdíà. Romu ti ṣẹ́gun Makedóníà àti Tréṣì tẹ́lẹ̀. Íjíbítì ni ó kù nísinsin yìí nìkan nínú ‘gbogbo ìjọba’ Alẹkisándà, tí a kò tíì mú wá sábẹ́ agbára Romu; agbára náà sì ti dojú kọ nísinsin yìí láti wọ orílẹ̀-èdè náà lọ nípa agbára.
“Ptolemy Auletes died BC 51. He left the crown and kingdom of Egypt to his eldest son and daughter, Ptolemy and Cleopatra. It was provided in his will that they should marry together, and reign jointly; and because they were young, they were placed under the guardianship of the Romans. The Roman people accepted the charge, and appointed Pompey as guardian of the young heirs of Egypt.
“Ptolemy Auletes kú ní ọdún 51 ṣáájú Kristi. Ó fi adé àti ìjọba Ejibiti sílẹ̀ fún àkọ́bí ọmọkùnrin àti ọmọbìnrin rẹ̀, Ptolemy àti Cleopatra. A pèsè nínú ìwé ìfẹ́ rẹ̀ pé kí wọ́n fẹ́ ara wọn, kí wọ́n sì jọba pọ̀; àti nítorí pé wọ́n ṣì jẹ́ ọ̀dọ́, a fi wọ́n sí abẹ́ àbójútó àwọn ará Romu. Àwọn ènìyàn Romu gba ojúṣe náà, wọ́n sì yan Pompey gẹ́gẹ́ bí alábòójútó àwọn ajogún ọ̀dọ́ Ejibiti.
“A quarrel having not long after broken out between Pompey and Caesar, the famous battle of Pharsalia was fought between the two generals. Pompey, being defeated, fled into Egypt. Caesar immediately followed him thither; but before his arrival, Pompey was basely murdered by Ptolemy, whose guardian he had been appointed. Caesar therefore assumed the appointment which had been given to Pompey, as guardian of Ptolemy and Cleopatra. He found Egypt in commotion from internal disturbances, Ptolemy and Cleopatra having become hostile to each other, and she being deprived of her share in the government. Notwithstanding this, he did not hesitate to land at Alexandria with his small force, 800 horse and 3200 foot, take cognizance of the quarrel, and undertake its settlement. The troubles daily increasing, Caesar found his small force insufficient to maintain his position, and being unable to leave Egypt on account of the north wind which blew at that season, he sent into Asia, ordering all the troops he had in that quarter to come to his assistance as soon as possible.
“Kò pẹ́ lẹ́yìn náà, ìjà kan bẹ̀rẹ̀ láàárín Pompey àti Caesar, a sì ja ogun olókìkí ti Pharsalia láàárín àwọn olórí ogun méjèèjì náà. Nígbà tí a ṣẹ́gun Pompey, ó sá lọ sí ilẹ̀ Ejibiti. Lẹ́sẹ̀kẹsẹ̀ ni Caesar tẹ̀ lé e lọ sibẹ̀; ṣùgbọ́n kí ó tó dé, Ptolemy pa Pompey ní ọ̀nà ìkà àti àbùkù, ẹni tí a ti yan Pompey gẹ́gẹ́ bí alábòójútó rẹ̀. Nítorí náà, Caesar gba ipò àyànmọ́ tí a ti fi fún Pompey, gẹ́gẹ́ bí alábòójútó Ptolemy àti Cleopatra. Ó bá Ejibiti nínú ìrudàrúdà tí ó ti inú ìdàrúdàpọ̀ abẹ́lé wá, níwọ̀n bí Ptolemy àti Cleopatra ti di ọ̀tá sí ara wọn, tí a sì ti gba ìpín rẹ̀ nínú ìjọba kúrò lọ́wọ́ rẹ̀. Síbẹ̀síbẹ̀, kò ṣiyèméjì láti bọ́ sí Alexandria pẹ̀lú agbára kékeré rẹ̀, ẹlẹ́ṣin ẹgbẹ̀rún mẹ́jọ [800] àti ọmọ-ogun ẹlẹsẹ̀ ẹgbẹ̀rún mẹ́ta àti igba [3200], láti gbọ́ ẹjọ́ ìjà náà, àti láti mú ìpinnu rẹ̀ wá. Bí ìdààmú náà ṣe ń pọ̀ sí i lójoojúmọ́, Caesar rí i pé agbára kékeré rẹ̀ kò tó láti di ipò rẹ̀ mú, àti pé níwọ̀n bí kò ti lè kúrò ní Ejibiti nítorí afẹ́fẹ́ àríwá tí ń fẹ́ ní àkókò ọdún náà, ó ránṣẹ́ sí Ásíà, ó pàṣẹ pé kí gbogbo ọmọ-ogun tí ó ní ní agbègbè yẹn wá ràn án lọ́wọ́ ní kánkán bí ó ti ṣeé ṣe.”
“In the most haughty manner he decreed that Ptolemy and Cleopatra should disband their armies, appear before him for a settlement of their differences, and abide by his decision. Egypt being an independent kingdom, this haughty decree was considered an affront to its royal dignity, at which the Egyptians, highly incensed, flew to arms. Caesar replied that he acted by virtue of the will of their father, Auletes, who had put his children under the guardianship of the senate and people of Rome, the whole authority of which was now vested in his person as consul; and that, as guardian, he had the right to arbitrate between them.
“Pẹ̀lú ìgbéraga tí ó ga jùlọ, ó pàṣẹ pé kí Ptolemy àti Cleopatra tú àwọn ọmọ-ogun wọn ká, kí wọ́n wá síwájú rẹ̀ fún ìpinnu àríyànjiyàn wọn, kí wọ́n sì tẹ̀lé ìdájọ́ rẹ̀. Níwọ̀n bí Ejibiti ti jẹ́ ìjọba olómìnira, a ka àṣẹ ìgbéraga yìí sí ẹ̀gàn sí iyì ọba rẹ̀; nítorí èyí ni àwọn ará Ejibiti, tí ìbínú mú gidigidi, fi dìde sí ogun. Caesar dáhùn pé ó ṣe bẹ́ẹ̀ nípa agbára ìfẹ́-ọkàn baba wọn, Auletes, ẹni tí ó fi àwọn ọmọ rẹ̀ sí abẹ́ àbójútó ilé-ìgbìmọ̀ aṣòfin àti àwọn ènìyàn Rome, gbogbo àṣẹ èyí tí wọ́n ti fi lé ẹni rẹ̀ lọ́wọ́ báyìí gẹ́gẹ́ bí consul; àti pé, gẹ́gẹ́ bí alábòójútó, ó ní ẹ̀tọ́ láti ṣe ìdájọ́ láàárín wọn.”
“The matter was finally brought before him, and advocates appointed to plead the cause of the respective parties. Cleopatra, aware of the foible of the great Roman conqueror, judged that the beauty of her presence would be more effectual in securing judgment in her favor than any advocate she could employ. To reach his presence undetected, she had recourse to the following stratagem: Laying herself at full length in a bundle of clothes, Apollodorus, her Sicilian servant, wrapped it up in a cloth, tied it with a thong, and raising it upon his Herculean shoulders, sought the apartments of Caesar. Claiming to have a present for the Roman general, he was admitted through the gate of the citadel, entered into the presence of Caesar, and deposited the burden at his feet. When Caesar had unbound this animated bundle, lo! the beautiful Cleopatra stood before him. He was far from being displeased with the stratagem, and being of a character described in 2 Peter 2:14, the first sight of so beautiful a person, says Rollin, had all the effect upon him she had desired.
“Níkẹyìn, a gbé ọ̀ràn náà wá síwájú rẹ̀, a sì yan àwọn agbẹjọ́rò láti bẹ ẹjọ́ fún ọ̀rọ̀ àwọn ẹ̀gbẹ́ kọ̀ọ̀kan. Cleopatra, ní mímọ àbùkù akọni ńlá ará Romu olùṣẹ́gun náà, dá a lójú pé ẹwà ìfarahàn ara rẹ̀ yóò ní agbára púpọ̀ sí i láti jẹ́ kí ìdájọ́ yọ sí ojú rere rẹ̀ ju agbẹjọ́rò kankan tí ó lè yá lọ. Láti dé sí iwájú rẹ̀ láìjẹ́ kí a mọ̀ ọ́, ó lo ọgbọ́n ẹ̀tàn yìí: Nígbà tí ó na ara rẹ̀ ní gígùn pátápátá sínú àkójọpọ̀ aṣọ kan, Apollodorus, ìránṣẹ́ rẹ̀ ará Sicily, dì í sínú aṣọ kan, ó fi òṣùpá dè é, ó sì gbé e lé èjìká alágbára bí ti Hercules rẹ̀, ó wá ọ̀nà sí àwọn yàrá Caesar. Ní títẹnumọ́ pé òun mú ẹ̀bùn kan wá fún gbogbogbò ọmọ-ogun ará Romu náà, wọ́n jẹ́ kí ó wọlé nípasẹ̀ ẹnu-ọ̀nà odi olódi náà, ó sì wọ inú iwájú Caesar, ó sì fi ẹrù náà sílẹ̀ lẹ́gbẹ̀ẹ́ ẹsẹ̀ rẹ̀. Nígbà tí Caesar tú àkójọpọ̀ alààyè yìí, wò ó! Cleopatra arẹwà dúró níwájú rẹ̀. Kò fi bẹ́ẹ̀ jìnnà sí ìfẹ́ràn ọgbọ́n ẹ̀tàn náà, àti níwọ̀n bí ìwà rẹ̀ ti rí gẹ́gẹ́ bí a ti ṣàpèjúwe rẹ̀ nínú 2 Peteru 2:14, ìrí àkọ́kọ́ ẹni tí ó lẹ́wà tó bẹ́ẹ̀, ni Rollin sọ, ní gbogbo ipa lórí rẹ̀ tí obìnrin náà ti fẹ́.”
“Caesar at length decreed that the brother and sister should occupy the throne jointly, according to the intent of the will. Pothinus, the chief minister of state, having been principally instrumental in expelling Cleopatra from the throne, feared the result of her restoration. He therefore began to excite jealousy and hostility against Caesar, by insinuating among the populace that he designed eventually to give Cleopatra the sole power. Open sedition soon followed. Achillas, at the head of 20,000 men, advanced to drive Caesar from Alexandria. Skillfully disposing his small body of men in the streets and alleys of the city, Caesar found no difficulty in repelling the attack. The Egyptians undertook to destroy his fleet. He retorted by burning theirs. Some of the burning vessels being driven near the quay, several of the buildings of the city took fire, and the famous Alexandrian library, containing nearly 400,000 volumes, was destroyed.
“Nígbẹ̀yìn-gbẹ́yìn, Késárì pa á láṣẹ pé kí arákùnrin àti arábìnrin náà jókòó lórí ìtẹ́ ní ìṣọ̀kan, gẹ́gẹ́ bí èrò inú ìwé ìfẹ́ náà. Pọtínùsì, olórí aláṣẹ ìjọba, ẹni tí ó jẹ́ irinṣẹ́ pàtàkì jùlọ nínú lílé Kíliópátírà kúrò lórí ìtẹ́, bẹ̀rù ohun tí ìmúpadàbọ̀sípò rẹ̀ yóò mú wá. Nítorí náà ó bẹ̀rẹ̀ sí í ru ìfẹ̀hónúhàn àti ọ̀tá sókè sí Késárì, nípa fífi ọgbọ́n wọ inú àwọn ènìyàn pé ní ìkẹyìn òun pinnu láti fi gbogbo àṣẹ lé Kíliópátírà lọ́wọ́ nìkan. Ìṣọ̀tẹ̀ gbangba sì tọ̀ ọ́ lẹ́sẹ̀kẹsẹ̀. Ákílàsì, ní orí ẹgbẹ̀rún mẹ́ẹ̀dógún [20,000] ọmọ-ogun, tẹ̀ síwájú láti lé Késárì kúrò ní Áléksándíríà. Nípa pípín ẹgbẹ́ ọmọ-ogun kékeré rẹ̀ ní ọgbọ́n sínú àwọn òpópónà àti àwọn òpópónà kéékèèké ìlú náà, Késárì kò rí ìṣòro kankan ní dídá ìkòlù náà padà. Àwọn ará Ejibiti gbìyànjú láti run ọkọ̀ ojú omi rẹ̀. Òun sì dá a lóhùn nípa sísun tiwọn. Bí a ti ń lé díẹ̀ nínú àwọn ọkọ̀ tí ń jóná wọ̀ sún mọ́ etí ibùdó, ọ̀pọ̀ ilé inú ìlú náà mú iná, a sì pa ilé-ìkàwé Áléksándíríà olókìkí run, èyí tí ó ní ìwọ̀n díẹ̀ sí ẹgbẹ̀rún mẹ́rìnlá [400,000] ìwé nínú rẹ̀.”
“The war growing more threatening, Caesar sent into all the neighboring countries for help. A large fleet came from Asia Minor to his assistance. Mithridates set out for Egypt with an army raised in Syria and Cilicia. Antipater the Idumean joined him with 3,000 Jews. The Jews, who held the passes into Egypt, permitted the army to pass on without interruption. Without this co-operation on their part, the whole plan must have failed. The arrival of this army decided the contest. A decisive battle was fought near the Nile, resulting in a complete victory for Caesar. Ptolemy, attempting to escape, was drowned in the river. Alexandria and all Egypt then submitted to the victor. Rome had now entered into and absorbed the whole of the original kingdom of Alexander.
“Nígbà tí ogun náà ń túbọ̀ di èyí tí ó lewu sí i, Késárì ránṣẹ́ sí gbogbo àwọn orílẹ̀-èdè aládùúgbò fún ìrànlọ́wọ́. Ọ̀gágun ojú omi ńlá kan wá láti Asia Minor láti ṣèrànwọ́ fún un. Mithridates gbéra lọ sí Ejibiti pẹ̀lú ọmọ-ogun tí a kójọ ní Síríà àti Kilikíà. Antipateri ọmọ Idumea darapọ̀ mọ́ ọn pẹ̀lú ẹgbẹ̀rún mẹ́ta àwọn Júù. Àwọn Júù, tí wọ́n ń ṣọ àwọn ọ̀nà àbáwọlé sí Ejibiti, jẹ́ kí ọmọ-ogun náà kọjá lọ láìsí ìdènà kankan. Láìsí ìfọwọ́sowọ́pọ̀ yìí láti ọ̀dọ̀ wọn, gbogbo ètò náà ìbá ti bàjẹ́ pátápátá. Ìdéwọ̀lé ọmọ-ogun yìí ló pinnu ìjàkadì náà. A jagun ìpínlẹ̀pínlẹ̀ kan ní etí Odò Nile, èyí tí ó yọrí sí ìṣẹ́gun pípé fún Késárì. Ptolemy, nígbà tí ó ń gbìyànjú láti sá, rì sínú odò náà. Alexandria àti gbogbo Ejibiti sì tẹríba fún ẹni tí ó ṣẹ́gun náà. Ní báyìí, Róòmù ti wọ inú, ó sì ti gba gbogbo ìjọba àkọ́kọ́ ti Alexander wọ́lé.”
“By the ‘upright ones’ of the text are doubtless meant the Jews, who gave him the assistance already mentioned. With out this, he must have failed; with it, he completely subdued Egypt to his power, BC 47.
“Nípa ‘àwọn olóòtítọ́’ inú ọ̀rọ̀ náà ni a kò gbọdọ̀ ṣiyèméjì pé a ń tọ́ka sí àwọn Júù, tí wọ́n pèsè ìrànlọ́wọ́ tí a ti mẹ́nuba tẹ́lẹ̀ fún un. Láìsí èyí, ìbá ti kùnà; pẹ̀lú rẹ̀, ó ṣẹ́gun Ejibiti ní pátápátá sí abẹ́ agbára rẹ̀, ní ọdún 47 Ṣáájú Kristi.”
“‘The daughter of women, corrupting her.’ The passion which Caesar had conceived for Cleopatra, by whom he had one son is assigned by the historian as the sole reason of his undertaking so dangerous a campaign as the Egyptian war. This kept him much longer in Egypt than his affairs required, he spending whole nights in feasting and carousing with the dissolute queen. ‘But,’ said the prophet, ‘she shall not stand on his side, neither be for him.’ Cleopatra afterward joined herself to Antony, the enemy of Augustus Caesar, and exerted her whole power against Rome.
“‘Ọmọbìnrin àwọn obìnrin, tí yóò bà á jẹ́.’ Ìfẹ́kúfẹ̀ẹ́ tí Kesari ní sí Kiliopatira, ẹni tí ó bí ọmọkùnrin kan fún un, ni akọ̀wé-ìtàn náà sọ pé ó jẹ́ ìdí kan ṣoṣo tí ó fi gbé ìpolongo ogun tí ó lewu tó bẹ́ẹ̀ gẹ́gẹ́ bí ogun Ejibiti kalẹ̀. Èyí mú un dúró ní Ejibiti pẹ́ ju bí ọ̀ràn rẹ̀ ṣe béèrè lọ, bí ó ti ń lo gbogbo òru ní àjẹyó àti ìmímu pẹ̀lú ayaba aláìwà-bí-ọlọ́mọ náà. ‘Ṣùgbọ́n,’ ni wòlíì náà wí, ‘kò ní dúró ní ẹ̀gbẹ́ rẹ̀, bẹ́ẹ̀ ni kò ní ṣe ti i.’ Lẹ́yìn náà Kiliopatira dara pọ̀ mọ́ Antoni, ọ̀tá Augusto Kesari, ó sì fi gbogbo agbára rẹ̀ ṣiṣẹ́ lòdì sí Romu.”
“‘VERSE 18. After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him.’
“‘ẸSẸ 18. Lẹ́yìn èyí yóò yí ojú rẹ̀ sí àwọn erékùṣù, yóò sì gbà ọ̀pọ̀lọpọ̀; ṣùgbọ́n ọmọ-aládé kan nítorí ara rẹ̀ yóò mú kí ẹ̀gàn tí ó fi hàn dúró; láìsí ẹ̀gàn tirẹ̀, yóò mú kí ó padà sórí rẹ̀.’”
“War with Pharnaces, king of Cimmerian Bosphorus, at length drew him away from Egypt. ‘On his arrival where the enemy was,’ says Prideaux, ‘he, without giving any respite either to himself or them, immediately fell on, and gained an absolute victory over them; an account whereof he wrote to a friend of his in these three words: Veni, vidi, vici; I came, I saw, I conquered.’ The latter part of this verse is involved in some obscurity, and there is difference of opinion in regard to its application. Some apply it further back in Caesar’s life, and think they find a fulfilment in his quarrel with Pompey. But preceding and subsequent events clearly defined in the prophecy, compel us to look for the fulfilment of this part of the prediction between the victory over Pharnaces, and Caesar’s death at Rome, as brought to view in the following verse. A more full history of this period might bring to light events which would render the application of this passage unembarrassed.
“Ogun pẹ̀lú Farnakesi, ọba Bosforusi ti Kimeria, nígbẹ̀yìn-gbẹ́yín fà á kúrò ní Ejibiti. ‘Nígbà tí ó dé ibi tí ọ̀tá wà,’ ni Prideaux sọ, ‘ó sì, láì fún ara rẹ̀ tàbí wọn ní ìsinmi kankan, kọlù wọ́n lójijì, ó sì ṣẹ́gun wọn pátápátá; ìròyìn èyí ni ó kọ sí ọ̀rẹ́ rẹ̀ kan nínú ọ̀rọ̀ mẹ́ta wọ̀nyí pé: Veni, vidi, vici; Mo wá, mo rí, mo ṣẹ́gun.’ Apá ìkẹ́yìn ẹsẹ̀ yìí ní díẹ̀ nínú àìmọ́ kedere, ìyàtọ̀ sì wà ní ti èrò nípa bí a ṣe yẹ kí a lò ó. Àwọn kan ń lò ó sí àkókò tó ṣáájú nínú ìgbésí-ayé Kesari, wọ́n sì rò pé wọ́n rí ìmúṣẹ rẹ̀ nínú ìjà rẹ̀ pẹ̀lú Pompei. Ṣùgbọ́n àwọn ìṣẹ̀lẹ̀ tí ó ṣáájú àti àwọn tí ó tẹ̀ lé e, tí a ti ṣàlàyé kedere nínú àsọtẹ́lẹ̀ náà, ń fi ipa mú wa láti wá ìmúṣẹ apá yìí ti àsọtẹ́lẹ̀ náà láàrín ìṣẹ́gun lórí Farnakesi, àti ikú Kesari ní Romu, gẹ́gẹ́ bí a ti fi hàn nínú ẹsẹ̀ tó tẹ̀ lé e. Ìtàn àkókò yìí tí ó kúnrẹ́rẹ́ síi lè mú àwọn ìṣẹ̀lẹ̀ kan wá sí ìmọ̀lẹ̀, tí yóò mú kí lílo ẹsẹ̀ yìí má ṣe ní ìdààmú kankan.”
“‘VERSE 19. Then he shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found.’
“‘Ẹsẹ̀ 19. Nígbà náà ni yóò yí ojú rẹ̀ sí ìhà odi ilẹ̀ tirẹ̀: ṣùgbọ́n yóò kọsẹ̀, yóò sì ṣubú, a kì yóò sì tún rí i mọ́.’”
“After this conquest, Caesar defeated the last remaining fragments of Pompey’s party, Cato and Scipio in Africa and Labienus and Varus in Spain. Returning to Rome, the ‘fort of his own land,’ he was made perpetual dictator; and such other powers and honors were granted him as rendered him in fact absolute sovereign of the whole empire. But the prophet had said that he should stumble and fall. The language implies that his overthrow would be sudden and unexpected, like a person accidentally stumbling in his walk. And so this man, who fought and won five hundred battles, taken one thousand cities, and slain one million one hundred and ninety-two thousand men, fell, not in the din of battle and the hour of strife, but when he thought his pathway was smooth and strewn with flowers, and when danger was supposed to be far away; for, taking his seat in the senate chamber upon his throne of gold, to receive at the hands of that body the title of king, the dagger of treachery suddenly struck him to the heart. Cassius, Brutus, and other conspirators rushed upon him, and he fell, pierced with twenty-three wounds. Thus he suddenly stumbled and fell, and was not found, BC 44.” Uriah Smith, Daniel and the Revelation, 258–264.
“Lẹ́yìn ìṣẹ́gun yìí, Késárì ṣẹ́gun àwọn ìyókù ẹgbẹ́ Pómpey tí ó ṣẹ́ kù, ìyẹn Cato àti Scipio ní Áfíríkà, àti Labienus àti Varus ní Spéìn. Nígbà tí ó padà sí Róòmù, ‘odi ilẹ̀ tirẹ̀,’ wọ́n fi í jẹ aláṣẹ-àgbà aláìnípẹ̀kun; wọ́n sì fún un ní irú àwọn agbára àti ọlá mìíràn tí ó mú un di alákòóso aláṣẹ pípé lórí gbogbo ìjọba náà ní tòótọ́. Ṣùgbọ́n wòlíì náà ti sọ pé yóò kọsẹ̀, yóò sì ṣubú. Èdè náà fi hàn pé ìṣubú rẹ̀ yóò jẹ́ òjijì, tí a kò sì retí i, bí ẹni tí ó kọsẹ̀ láìròtẹ́lẹ̀ nígbà ìrìn rẹ̀. Bẹ́ẹ̀ ni ọkùnrin yìí, ẹni tí ó jagun tí ó sì ṣẹ́gun ogun ẹgbẹ̀rún márùn-ún, tí ó gba ìlú ẹgbẹ̀rún kan, tí ó sì pa ẹgbẹ̀rún mẹ́wàá lẹ́nìkẹ̀ta àti ọgọ́rùn-ún mẹ́sàn-án-dín-lọ́gọ́rin ènìyàn, ṣubú, kì í ṣe láàárín ariwo ogun àti wákàtí ìjà, bí kò ṣe nígbà tí ó rò pé ọ̀nà rẹ̀ dára, tí a sì fi àwọn òdòdó tẹ́ e ká, àti nígbà tí a gbà pé ewu jìnnà réré; nítorí pé, nígbà tí ó jókòó sínú ilé ìgbìmọ̀ aṣòfin lórí ìtẹ́ wúrà rẹ̀, láti gba lọ́wọ́ ẹgbẹ́ náà oyè ọba, abẹ́ ìtanilẹ́kùn lù ú sí ọkàn lójijì. Cassius, Brutus, àti àwọn apànìyàn mìíràn fò wọ̀ ọ́ lórí, ó sì ṣubú, nígbà tí a fi ọgbẹ́ mẹ́tàlélógún gun un. Báyìí ni ó ṣe kọsẹ̀ lójijì, tí ó sì ṣubú, a kò sì tún rí i mọ́, ní ọdún 44 ṣáájú ìbí Kristi.” Uriah Smith, Daniel and the Revelation, 258–264.
The historical fulfillment of pagan Rome (the king of the north), being established upon the throne is a history that prefigures the history of modern Rome’s enthronement at the threefold union which takes place at the soon coming Sunday law. The history is also typified in verses thirty through thirty-six, which identified when the papacy was first placed upon the throne in 538. Verses sixteen through nineteen, and verses thirty-one through thirty-six both represent the final rise and fall of the whore of Tyre. That history was also represented in verses five through nine, when the first king of the north was established after conquering three geographical areas. Thereafter he entered into a treaty with the king of the south, but broke the treaty, and in response the king of the south delivered a deadly wound, and the king of the north died in the captivity of Egypt.
Ìmúṣẹ ìtàn ti Róòmù keferi (ọba àríwá), nígbà tí a fi í múlẹ̀ lórí ìtẹ́, jẹ́ ìtàn kan tí ó ṣàpẹẹrẹ ṣáájú ìtàn ìgbéga Róòmù òde-òní sórí ìtẹ́ nípasẹ̀ ìṣọ̀kan mẹ́ta náà tí yóò ṣẹlẹ̀ nígbà òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́. Ìtàn náà pẹ̀lú ni a tún ṣàpẹẹrẹ rẹ̀ nínú ẹsẹ̀ ọgbọ̀n títí dé mẹ́rìndínlógójì, tí ó fi hàn ìgbà tí a kọ́kọ́ gbé ipò póòpù kalẹ̀ lórí ìtẹ́ ní ọdún 538. Ẹsẹ̀ mẹ́rìndínlógún títí dé mọ́kàndínlógún, àti ẹsẹ̀ mọ́kàndínlógójì títí dé mẹ́rìndínlógójì, méjèèjì ń ṣojú ìdìde àti ìṣubú ìkẹyìn ti àgbèrè Tírè. Ìtàn náà ni a tún ṣàfihàn nínú ẹsẹ̀ márùn-ún títí dé mẹ́sàn-án, nígbà tí a fi ọba àríwá àkọ́kọ́ múlẹ̀ lẹ́yìn tí ó ṣẹ́gun agbègbè ilẹ̀ mẹ́ta. Lẹ́yìn náà, ó wọ inú àdéhùn pẹ̀lú ọba gúúsù, ṣùgbọ́n ó ya àdéhùn náà, àti ní ìdáhùn sí i, ọba gúúsù fi ọgbẹ́ ikú lu ú, ọba àríwá sì kú ní ìgbèkùn ilẹ̀ Ejibiti.
Verses five through nine, verses sixteen through nineteen, and verses thirty through thirty-six provide three prophetic lines that are fulfilled in verses forty through forty-five. When Sister White identified that “much of the history that has been fulfilled in this prophecy will be repeated,” it actually meant that the entire chapter illustrates verses forty through forty-five. Verses twenty through twenty-two identify the birth and the death of Christ, thus representing the time of the end in both 1798 and 1989 by His birth, and then His death on the cross represented October 22, 1844, and the Sunday law.
Àwọn ẹsẹ̀ karùn-ún sí ẹsẹ̀ kẹ́sàn-án, àwọn ẹsẹ̀ kẹrìndínlógún sí ẹsẹ̀ kọkàndínlógún, àti àwọn ẹsẹ̀ ọgbọ̀n sí ẹsẹ̀ mẹ́rìndínlọ́gbọ̀n pèsè ìlà àsọtẹ́lẹ̀ mẹ́ta tí a mú ṣẹ ní àwọn ẹsẹ̀ ogójì sí ẹsẹ̀ márùndínláàádọ́ta. Nígbà tí Sister White tọ́ka sí i pé “ọ̀pọ̀ nínú ìtàn tí a ti mú ṣẹ nínú àsọtẹ́lẹ̀ yìí ni a ó tún ṣe,” ní tòótọ́ ó túmọ̀ sí pé gbogbo orí náà jẹ́ àpèjúwe àwọn ẹsẹ̀ ogójì sí ẹsẹ̀ márùndínláàádọ́ta. Àwọn ẹsẹ̀ ogún sí ẹsẹ̀ méjìlélógún ṣe ìdánimọ̀ ìbí àti ikú Kristi, báyìí ni wọ́n ṣe ń ṣojú fún àkókò òpin ní 1798 àti 1989 nípa ìbí Rẹ̀, lẹ́yìn náà ikú Rẹ̀ lórí àgbélébùú sì ṣojú fún October 22, 1844, àti òfin ọjọ́ Àìkú.
Verse twenty-three identifies the league between the Jews and Rome, during the history of the Maccabean revolt. The “league” in that history is represented by the dates of 161 BC and 158 BC. The Maccabean history represents an internal line that finds its beginning with a “league” between Rome and the Maccabean Jews that was initiated by the Jews, and ultimately ended with the Jews pronouncing that they have no king but Caesar. Verse twenty-three of course follows verses twenty-one and twenty-two, and verse twenty-one identifies the birth of Christ, which is a prophetic time of the end, and verse twenty-two identifies the cross, which represents the Sunday law.
Ẹsẹ̀ kẹtàlélógún ń tọ́ka sí àdéhùn tí ó wà láàárín àwọn Júù àti Róòmù, ní àkókò ìtàn ìṣọ̀tẹ̀ Maccabean. “Àdéhùn” náà nínú ìtàn yẹn ni a ṣàfihàn rẹ̀ nípasẹ̀ àwọn ọdún 161 BC àti 158 BC. Ìtàn Maccabean ṣojú fún ìlà inú kan tí ó rí ìbẹ̀rẹ̀ rẹ̀ nínú “àdéhùn” kan láàárín Róòmù àti àwọn Júù Maccabean tí àwọn Júù fúnra wọn bẹ̀rẹ̀, tí ó sì parí ní ìkẹyìn pẹ̀lú bí àwọn Júù ṣe kéde pé wọn kò ní ọba mìíràn bí kò ṣe Késárì. Dájúdájú, ẹsẹ̀ kẹtàlélógún tẹ̀lé ẹsẹ̀ kọkànlélógún àti kejìlélógún, ẹsẹ̀ kọkànlélógún sì ń tọ́ka sí ìbí Kristi, èyí tí í ṣe àkókò ìparí ní ti àsọtẹ́lẹ̀, ẹsẹ̀ kejìlélógún sì ń tọ́ka sí àgbélébùú, èyí tí ó ṣojú fún òfin Ọjọ́ Àìkú.
At the cross the Jews identified Caesar (Rome) as their king, and the “league” of verse twenty-three references the beginning of the Jews’ choice to serve Rome, right at the ending point of the Jews proclaiming their allegiance to Rome. The ending of the Jews, as represented at the cross, is followed by the beginning of the Jews’ association with Rome.
Lórí àgbélébùú ni àwọn Júù fi Kesari (Róòmù) hàn gẹ́gẹ́ bí ọba wọn, “àdéhùn” tí ẹsẹ̀ kẹtàlélógún sì mẹ́nu kàn jẹ́ ìtọ́kasí sí ìbẹ̀rẹ̀ ìyàn àwọn Júù láti sin Róòmù, ní pàtó ní ibi ìparí ìkéde àwọn Júù pé wọ́n jẹ́ olóòótọ́ sí Róòmù. Ìparí àwọn Júù, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ lórí àgbélébùú, ni ìbẹ̀rẹ̀ ìṣọ̀kan àwọn Júù pẹ̀lú Róòmù tẹ̀ lé.
Verses twenty-four through thirty describe the three hundred and sixty years that pagan Rome ruled supremely from the Battle of Actium in 31 BC, unto the transfer of the capital from Rome to Constantinople in the year 330. The period of three hundred and sixty years typifies the twelve hundred and sixty years papal Rome ruled supremely, and together they represent the period from verse forty-one, and the threefold union that occurs at the soon coming Sunday law, unto the close of probation.
Ẹsẹ̀ kẹrìnlélógún sí ọgbọ̀n ṣàpèjúwe ọdún ọ̀ọ́dúnrún mẹ́ta àti ọgọ́ta tí Róòmù aláìgbàgbọ́ fi jọba lórí gbogbo rẹ̀ láti Ìjà Actium ní ọdún 31 ṣáájú Kristi, títí dé ìgbà tí a yí olú-ìlú kúrò ní Róòmù sí Constantinople ní ọdún 330. Àkókò ọdún ọ̀ọ́dúnrún mẹ́ta àti ọgọ́ta náà jẹ́ àpẹẹrẹ ọdún ẹgbẹ̀rún kan, igba [200], àti ọgọ́ta tí Róòmù papal fi jọba lórí gbogbo rẹ̀, àti pé pẹ̀lú wọn ni wọ́n ń ṣojú àkókò láti ẹsẹ̀ kọkànlélógójì, àti ìṣọ̀kan mẹ́ta tí ó ṣẹlẹ̀ ní òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́, títí dé ìparí àǹfààní ìdánwò.
All the prophetic lines of history in chapter eleven, align with the last six verses of Daniel eleven, but it is the prophetic history from the time of the end in 1989, represented in verse forty through to the Sunday law in verse forty-one, that is “that portion of the prophecy of Daniel relating to the last days.” The history that is left blank in verse forty, is the Revelation of Jesus Christ that is unsealed when the time is at hand, just before probation closes.
Gbogbo àwọn ìlà àsọtẹ́lẹ̀ ìtàn inú orí kọkànlá wà ní ìbámu pẹ̀lú àwọn ẹsẹ mẹ́fà ìkẹyìn ti Dáníẹ́lì orí kọkànlá, ṣùgbọ́n ìtàn àsọtẹ́lẹ̀ láti àkókò òpin ní ọdún 1989, tí a ṣojú rẹ̀ nínú ẹsẹ̀ ogójì títí dé òfin Ọjọ́-Àìkú nínú ẹsẹ̀ kọkànlélógójì, ni “apá yẹn ti àsọtẹ́lẹ̀ Dáníẹ́lì tí ó jẹ́mọ̀ àwọn ọjọ́ ìkẹyìn.” Ìtàn tí a fi sí òfo nínú ẹsẹ̀ ogójì ni Ìfihàn Jésù Kristi, èyí tí a tú sílẹ̀ nígbà tí àkókò bá súnmọ́, díẹ̀ kí àkókò ìdánwò tó parí.
We will continue this study in the next article.
A ó tẹ̀síwájú nínú ẹ̀kọ́ yìí nínú àpilẹ̀kọ tí ó kàn.
“We have the commandments of God and the testimony of Jesus Christ, which is the spirit of prophecy. Priceless gems are to be found in the word of God. Those who search this word should keep the mind clear. Never should they indulge perverted appetite in eating or drinking.
“A ní àwọn òfin Ọlọ́run àti ẹ̀rí Jésù Kristi, èyí tí í ṣe ẹ̀mí àsọtẹ́lẹ̀. Àwọn iyebíye okúta alárinrin tí kò lẹ́gbẹ́ ni a lè rí nínú ọ̀rọ̀ Ọlọ́run. Àwọn tí ń ṣàwárí ọ̀rọ̀ yìí gbọ́dọ̀ pa ọkàn mọ́ ní ìmólára. Kò yẹ kí wọ́n máa tẹ̀ lé ìfẹ́kúfẹ̀ẹ́ àìlọ́́títọ́ nínú jíjẹ tàbí mímu rárá.”
“If they do this, the brain will be confused; they will be unable to bear the strain of digging deep to find out the meaning of those things which relate to the closing scenes of this earth’s history.
“Bí wọ́n bá ṣe èyí, ọpọlọ yóò dàrú; wọn kì yóò lè fara da ìnira ìwádìí jíjinlẹ̀ láti rí ìtumọ̀ àwọn nǹkan wọ̀nyí tí ó ní í ṣe pẹ̀lú àwọn ìṣẹ̀lẹ̀ ìparí ìtàn ayé yìí.
“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. They will be given such glimpses of the open gates of heaven that heart and mind will be impressed with the character that all must develop in order to realize the blessedness which is to be the reward of the pure in heart.
“Nígbà tí a bá lóye àwọn ìwé Dáníẹ́lì àti Ìfihàn dáadáa jù, àwọn onígbàgbọ́ yóò ní ìrírí ẹ̀sìn tí ó yàtọ̀ pátápátá. A ó fi irú ìwòye bẹ́ẹ̀ fún wọn nípa àwọn ẹnu-bọ̀ọ̀lù ọ̀run tí a ṣílẹ̀, tí yóò mú kí ọkàn àti èrò-inú wọn ní ìtẹ̀sí pẹ̀lú ìwà tí gbogbo ènìyàn gbọ́dọ̀ dàgbàsókè nínú rẹ̀, kí wọ́n lè mọ ìbùkún ayọ̀ náà tí yóò jẹ́ èrè fún àwọn ẹni mímọ́ ní ọkàn.”
“The Lord will bless all who will seek humbly and meekly to understand that which is revealed in the Revelation. This book contains so much that is large with immortality and full of glory that all who read and search it earnestly receive the blessing to those ‘that hear the words of this prophecy, and keep those things which are written therein.’
“Olúwa yóò bùkún gbogbo àwọn tí yóò fi ìrẹ̀lẹ̀ àti ìwà tútù wá láti lóye èyí tí a ti ṣípayá nínú Ìfihàn. Ìwé yìí ní ohun púpọ̀ tó kún fún àìkú àti tó kún fún ògo, débi pé gbogbo àwọn tí wọ́n bá kà á tí wọ́n sì fi tọkàntọkàn wádìí rẹ̀ yóò gba ìbùkún tí a ṣe fún àwọn ‘tí ń gbọ́ ọ̀rọ̀ àsọtẹ́lẹ̀ yìí, tí wọ́n sì pa àwọn nǹkan tí a kọ sínú rẹ̀ mọ́.’”
“One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.
“Ohun kan ni a ó dájúdájú lóye nínú ìkẹ́kọ̀ọ́ Ìfihàn—pé ìbáṣepọ̀ láàárín Ọlọ́run àti àwọn ènìyàn Rẹ̀ sún mọ́ra, ó sì dájú.”
“A wonderful connection is seen between the universe of heaven and this world. The things revealed to Daniel were afterward complemented by the revelation made to John on the Isle of Patmos. These two books should be carefully studied. Twice Daniel inquired, How long shall it be to the end of time?
“A rí ìsopọ̀ àgbàyanu kan láàárín àgbáyé ọ̀run àti ayé yìí. Àwọn nǹkan tí a ṣípayá fún Dáníẹ́lì ni a tún fi àfihàn tí a ṣe fún Jòhánù lórí Erékùṣù Pátímọ̀ kún un lẹ́yìn náà. Ó yẹ kí a fara balẹ̀ kẹ́kọ̀ọ́ àwọn ìwé méjèèjì wọ̀nyí. Lẹ́ẹ̀mejì ni Dáníẹ́lì béèrè pé, Yóò pẹ́ tó mélòó kan títí di òpin àkókò?”
“‘And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And He said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’
“‘Mo sì gbọ́, ṣùgbọ́n mi ò yé e: nígbà náà ni mo wí pé, Olúwa mi, kí ni yóò jẹ́ òpin àwọn nǹkan wọ̀nyí? Ó sì wí pé, Máa lọ ní ọ̀nà rẹ, Dáníẹ́lì: nítorí a ti pa àwọn ọ̀rọ̀ náà mọ́, a sì ti fi èdìdì dì wọ́n títí di àkókò òpin. Ọ̀pọ̀lọpọ̀ ni a ó wẹ̀ mọ́, a ó sì sọ wọ́n di funfun, a ó sì dán wọn wò; ṣùgbọ́n àwọn ènìyàn búburú yóò máa hùwà búburú: kò sì sí ẹni kankan nínú àwọn ènìyàn búburú tí yóò yé e; ṣùgbọ́n àwọn ọlọ́gbọ́n yóò yé e. Àti láti àkókò tí a ó ti mú ẹbọ ojoojúmọ́ kúrò, tí a ó sì gbé ohun ìríra tí ń mú ìdahoro kalẹ̀, ọjọ́ ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, àti àádọ́rùn-ún ni yóò wà. Alábùkún ni ẹni tí ń dúró tì, tí ó sì dé ọjọ́ ẹgbẹ̀rún kan, ọgọ́rùn-ún mẹ́ta, àti márùndínlọ́gbọ̀n. Ṣùgbọ́n ìwọ, máa lọ ní ọ̀nà rẹ títí òpin yóò fi dé: nítorí ìwọ yóò sinmi, ìwọ yóò sì dúró ní ipò tirẹ ní òpin àwọn ọjọ́.’”
“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.
“Àwọn ni Kìnìún ẹ̀yà Júdà ni ó ṣí èdìdì ìwé náà, ó sì fi ìfihàn ohun tí yóò ṣẹlẹ̀ ní àwọn ọjọ́ ìkẹyìn wọ̀nyí fún Jòhánù.
“Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.
“Dáníẹ́lì dúró ní ipò tirẹ̀ láti ru ẹ̀rí rẹ̀, èyí tí a fi èdìdì dì títí di àkókò ìkẹyìn, nígbà tí a ó ti kéde ìránṣẹ́ áńgẹ́lì àkọ́kọ́ fún ayé wa. Àwọn ọ̀ràn wọ̀nyí ṣe pàtàkì pátápátá ní àwọn ọjọ́ ìkẹyìn wọ̀nyí; ṣùgbọ́n nígbà tí ‘ọ̀pọ̀lọpọ̀ yóò di mímọ́, a ó sì sọ wọ́n di funfun, a ó sì dán wọn wò,’ ‘ẹlẹ́ṣẹ̀ yóò máa hùwà búburú: kò sì sí ẹni kan nínú àwọn ẹlẹ́ṣẹ̀ tí yóò lóye.’ Bẹ́ẹ̀ ni èyí ṣe jẹ́ òtítọ́! Ẹ̀ṣẹ̀ ni ìrékọjá òfin Ọlọ́run; àwọn tí kì yóò gba ìmọ́lẹ̀ ní ti òfin Ọlọ́run kò ní lóye ìkéde àwọn ìránṣẹ́ áńgẹ́lì àkọ́kọ́, kejì, àti kẹta. A ṣí ìwé Dáníẹ́lì sílẹ̀ nínú ìfihàn tí a fi fún Jòhánù, ó sì mú wa lọ síwájú dé àwọn ìṣẹ̀lẹ̀ ìkẹyìn nínú ìtàn ayé yìí.
“Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 114, 115.
“Ṣé àwọn arákùnrin wa yóò rántí pé àwa ń gbé láàrín àwọn ewu àwọn ọjọ́ ìkẹyìn bí? Ẹ ka Ìfihàn ní ìbáṣepọ̀ pẹ̀lú Dáníẹ́lì. Ẹ kọ́ àwọn nǹkan wọ̀nyí.” Àwọn Ẹ̀rí sí Àwọn Òjíṣẹ́ Ìhìn Rere, 114, 115.