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# The Book of Daniel - Number One-Hundred and Sixty-One

Akwụkwọ Daniel - Nọmba Otu Narị na Iri Isii na Otu

Rome’s Role in Establishing the Vision of Bible Prophecy: A Detailed Examination of Daniel Chapter Eleven

Ọrụ Rom n’Iwulite Ọhụ nke Amụma Akwụkwọ Nsọ: Nyocha Zuru Ezu nke Daniel Isi nke Iri na Otu

Author

Jeff Pippenger

Published

March 27, 2024

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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.

Ọhụ nke Daniel isi nke iri na otu bụ isi ihe a na-ezo aka na ya n’ọhụ nile nke amụma Akwụkwọ Nsọ, a na-ejikwa akara Rome eme ka ọhụ nke isi nke iri na otu guzosie ike.

> 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.

> Ma n’oge ndị ahụ ka ọtụtụ ga-ebili imegide eze nke ndịda: ndị ohi nke ndị gị kwa ga-ebuli onwe ha elu iji mee ka ọhụụ ahụ guzosie ike; ma ha ga-ada. Daniel 11:14.

Jones addresses the previous verse as follows:

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

> “When the Amorites had filled up the measure of their iniquity, their place was given to Israel, the people of God. When Israel, following the way of the heathen, filled also the cup of iniquity, God brought up the kingdom of Babylon, and took all away. When Babylon had filled up the cup of its iniquity, the power was transferred to Persia. And when the angel was turned away by the wickedness of the Persians, then the prince of Grecia comes in and sweeps it away.”

> “Mgbe ndị Amọraịt juputara n’ókè mmehie ha, e nyere Izrel, bụ ndị nke Chineke, ọnọdụ ha. Mgbe Izrel, n’ịgbaso ụzọ ndị mba ọzọ, juputakwara iko nke ajọ omume, Chineke welitere alaeze Babilọn, wepụrụkwa ihe niile. Mgbe Babilọn juputara n’iko ajọ omume ya, e bufere ọchịchị ahụ nye Peasia. Ma mgbe ajọ omume ndị Peasia mere ka mmụọ ozi ahụ chigharịa, mgbe ahụ ka onyeisi Gris na-abịa ma na-ekpochapụ ya.”

> “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.

> “Ma ogologo oge ole ka ike Gris ga-adịgide? Olee mgbe a ga-agbaji ya? ‘Mgbe ndị mmehie mezuru ókè ha.’ Mba ahụ na-anọgide ruo mgbe o mejupụtara òkè mmehie ya, mgbe ahụ ka a na-ebufe ọchịchị ahụ n’aka alaeze ọzọ. Ike ahụ e bufere ya bụ nke Rom, dịka anyị si amụta na Daniel 11:14. ‘N’oge ndị ahụ ọtụtụ ga-ebili imegide eze nke ndịda; ndị ohi nke ndị gị kwa ga-ebuli onwe ha iji mezuo ọhụụ ahụ; ma ha ga-ada.’ A na-egosi mba a dịka mba nke ndị ohi—ụmụ ndị ohi, dịka akụkụ n’akụkụ ederede ahụ si kwuo.”

> “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.

> “Ndị a bụ ndị a na-enye alaeze a ugbu a, ma gịnị ka e ji nye ha ya?—‘Ụmụ ndị ohi ga-ebuli onwe ha elu iji mee ka ọhụhụ ahụ guzosie ike.’ Mgbe mba a pụtara n’ogbo akụkọ ihe mere eme, mgbe ahụ ka ihe ahụ nke na-eme ka ọhụhụ ahụ guzosie ike batara, ihe ahụ nke bụ otu nnukwu ebumnobi nke ọhụhụ ahụ, otu isi ihe ịrịba ama n’akara ọhụhụ ahụ nke Chineke nyeworo site n’aka ndị amụma ruo mgbe ebighị ebi.” 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 na-ekwu na mgbe ike Rom “bịara n’ihu ogbo ahụ, mgbe ahụ ihe ahụ na-abanye nke na-eme ka” … “ahịrị ọhụụ ahụ nke Chineke nyere site n’aka ndị amụma guzosie ike ruo mgbe niile.” N’akụkọ ihe mere eme Miller, ndị Protestant kụziri, dịka Adventism nke Laodicea na-eme ugbu a, na ndị ohi nke ndị gị na-anọchi anya Antiochus Epiphanes, eze Seleucid nke chịrị site n’afọ 175 ruo 164 T.K. Ọ bụ onye òtù nke usoro eze Seleucid, nke bụ otu n’ime alaeze ndị Gris sochiri nke sitere n’ịkewasị alaeze ukwu Alexander the Great. Esemokwu banyere okwu a kpọmkwem nke ukwuu n’akụkọ ihe mere eme nke ndị Millerite, nke mere na njirimara Antiochus Epiphanes ka e gosiri n’elu chaatị ndị pionia nke 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.

Ntụaka ahụ banyere Antiochus dị na chaatị ahụ na-anọchi anya naanị ntụaka e mere banyere ihe a na-ahụghị n’Okwu amụma Chineke. E debere ya ebe ahụ iji gbaghaa ozizi ụgha nke ndị Protestant nke oge ahụ, nke bụ ugbu a ozizi ụgha nke Adventizim Laodisia. Ma William Miller ghọtara omimi ịdị mkpa nke ịghọta na Rom bụ ike ụwa nke na-eguzobe “ahịrị ọhụhụ nke Chineke nyeworo site n’aka ndị amụma ruo mgbe ebighị ebi,” bụ ihe a pụrụ ịtụnanya; ma o doro anya nke ọma iji chebe nke ọma eziokwu ahụ na Rom na-eguzobe ọhụhụ ahụ.

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

> Ebe ọhụụ na-adịghị, ndị mmadụ na-ala n’iyi: ma onye na-edebe iwu ahụ, ngọzi na-adịrị ya. Ilu 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.

Solomọn dere na ebe ọhụụ na-adịghị, ndị mmadụ na-ala n’iyi, ma okwu Hibru ahụ bụ “ọhụụ,” dị n’amaokwu nke iri na anọ, bụ otu okwu ahụ dị na ilu Solomọn. Ọhụụ ahụ bụ okwu gbasara ndụ ma ọ bụ ọnwụ, a na-eguzobekwa “ọhụụ” ahụ site n’akara Rome. Okwu ahụ bụ “ọhụụ” dị n’amaokwu nke iri na anọ, bụ otu okwu ahụ e ji mee ọhụụ n’akwụkwọ Habakuk, isi nke abụọ.

> 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.

> Aga m eguzo n’ebe nche m, guzo onwe m n’elu ụlọ-ọdịda-anyanwụ, elee anya ịhụ ihe Ọ ga-ekwu m, na ihe m ga-aza mgbe a baara m mba. Jehova wee zaa m, sị, Dee ọhụụ ahụ, meekwa ka ọ doo anya n’elu mbadamba akwụkwọ, ka onye na-agụ ya wee gbaa ọsọ. N’ihi na ọhụụ ahụ ka dịrị maka oge a kara aka, ma n’ọgwụgwụ ọ ga-ekwu okwu, ọ gaghị agha ụgha: ọ bụrụgodị na ọ na-egbu oge, chere ya; n’ihi na ọ ga-abịa n’ezie, ọ gaghị egbu oge. Habakuk 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.

Okwu ahụ bụ́ “reproved” n’amaokwu nke mbụ pụtara “ịrụ ụka na ya”. William Miller bụ onye nche e debere n’elu ụlọ nche n’akụkọ ihe mere eme nke mmegharị nke mmụọ-ozi mbụ na nke abụọ; ma mgbe, n’ihe nnọchianya amụma, ọ jụrụ ihe ọ ga-aza n’ọrụ ụka nke akụkọ ya, a gwara ya ka o dee ọhụụ ahụ, nke e mere ka o guzosie ike site n’akara nke Rome. N’ikwado eziokwu a, mgbe ndị Millerite mepụtara chaatị onyeisi ụzọ nke 1843 n’imezu amaokwu atọ ndị a nke Habakkuk, ha kpọrọ aka ná ntị kpọmkwem n’obi nke arụmụka ha tinyere onwe ha na ya. O doro anya na ha aghọtaghị na ịkpọtụrụ ha n’arụmụka nzuzu ahụ nke na-ekwu na Antiochus Epiphanes bụ ike ahụ nke mere ka ọhụụ ahụ guzosie ike na-anọchi anya arụmụka nke Habakkuk isi nke abụọ; ma Sister White kwuru na chaatị ahụ bụ “nke a duziri site n’aka Onyenwe anyị, ma ekwesịghị ịgbanwe ya,” ya mere ịkpọtụrụ arụmụka ahụ dị na chaatị ahụ sitere n’aka Chineke.

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.

Ndị Millerite bịara ghọta nke ọma na ndakpọ olileanya mbụ ahụ nʼụbọchị 19 Eprel, 1844 malitere oge ichere ahụ, nke Habakuk kọwara nakwa ilu Matiu banyere ụmụ agbọghọ iri. Ha bịarakwa ịghọta na amụma abụọ ahụ jikọrọ onwe ha ozugbo na isi nke iri na abụọ nke Ezikiel, ebe Ezikiel na-akọwa oge nke mmetụta nke ọhụụ ọ bụla ga-emezu. Okwu ahụ bụ “ọhụụ” bụ otu okwu Hibru ahụ anyị na-atụle ugbu a. Nke a bụ ihe mere Jones ji bụrụ eziokwu mgbe ọ na-ekwu, “Mgbe” Rom “batara nʼebe ahụ, mgbe ahụ ihe na-abata bụ nke na-eguzobe ọhụụ ahụ, nke bụ otu nnukwu ihe ebumnobi nke ọhụụ ahụ, otu isi akara-ókè nʼahịrị ọhụụ ahụ nke Chineke nyeworo site nʼaka ndị amụma ruo mgbe niile.” Rom na-eguzobe ọhụụ dum nke Okwu amụma Chineke, ma nʼụzọ pụrụ iche, ọ bụ nʼelu Rom ka e wuru nhazi dum nke isi nke iri na otu.

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.

Mgbe Nwanyị White na-ezo aka n’imezu ikpeazụ nke isi nke iri na otu nke Daniel ma kwuo na “a ga-emeghachi ọtụtụ n’ime akụkọ ihe mere eme nke mezuru n’imezu amụma a,” ọ na-akọwapụta na akụkọ ihe mere eme nke isi nke iri na otu nke e mezuruola na-anọchi anya amaokwu ikpeazụ nke isi nke iri na otu nke Daniel. Isiokwu nke amaokwu ikpeazụ nke isi nke iri na otu bụ eze nke ugwu, onye ebe ahụ na-anọchi anya Rom nke oge a. Ya mere, akụkọ ihe mere eme nke isi nke iri na otu nke Daniel, ndị a na-emeghachi, bụ akụkọ ihe mere eme ndị na-anọchi anya Rom.

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.

N’amaokwu isii ikpeazụ nke isi nke iri na otu, Rom nke oge a (eze nke ugwu), meriri ike ala atọ. N’amaokwu nke iri anọ, ọ meriri eze nke ndịda (Union Soviet mbụ na 1989), ala ahụ dị ebube (United States n’oge iwu Sọnde na-abịa ngwa ngwa), na Ijipt (ụwa niile dịka Òtù Mba Ụwa na-anọchi anya ya.) N’ime Daniel isi nke iri na otu, a na-anọchi anya Rom ndị ọgọ mmụọ dị ka onye meriri ike ala atọ iji jide ụwa nke a maara n’oge ahụ, ma emesịa a na-anọchi anya Rom papal dị ka onye meriri ike ala atọ iji jide ụwa.

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 kpọrọ Rome nke ndị ọgọ mmụọ aha ya na mbụ n’isi a n’amaokwu nke iri na anọ, iji kọwaa ya dịka akara nke na-eme ka ọhụụ ahụ guzosie ike, ma e weghị okwu banyere ibili ya n’ike ruo n’amaokwu nke iri na isii. E kewara alaeze Aleksanda Ukwu ụzọ anọ n’ime mmezu nke Okwu amụma Chineke, ma akụkụ anọ ahụ jikọtara ngwa ngwa bụrụ ndị mmegide isi abụọ ndị a na-akọwapụta dịka eze nke ndịda ma ọ bụ eze nke ugwu n’akụkọ amụma ahụ nke na-aga n’ihu ruo na njedebe nke isi a. N’amaokwu nke iri na anọ, a kpọrọ ike Rome nke na-ebili aha ya dịka ike nke ga-eme ka ọhụụ ahụ guzosie ike, ma isiokwu ndị a na-atụle bụ ọgụ dị n’etiti ihe fọdụrụ n’alaeze Aleksanda dịka e si n’aka ndị eze nke ugwu na ndịda nọchite ha anya.

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.

N’amaokwu nke iri na ise, ndị eze abụọ ahụ ka nọ na ọgụ ha, eze ugwu na-emeri kwa. Ma n’amaokwu nke iri na isii, Rom bịara, amaokwu ahụ na-asị, “Ma onye ahụ nke na-abịa imegide ya,” nke pụtara na mgbe Rom bịara imegide eze ugwu ahụ, onye ka meriri eze ndịda ugbu a, eze ugwu agaghị enwe ike iguzo imegide Rom. Rom meriri, ma n’amaokwu nke iri na isii, Rom kwesịkwara iguzo n’Ala Ebube nke Juda. N’amaokwu nke iri na asaa, Rom ga “iche ihu ya ịbata n’ike alaeze ya dum.” O weghaara eze ugwu ahụ nke na-enweghị ike iguzo n’ihu ya, emesịa o weghaara Juda, emesịa ọ bata n’Ijipt.

> 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.

> N’oge ndị ahụ ka ọtụtụ ga-ebili imegide eze nke ndịda: ndị ohi nke ndị gị kwa ga-ebuli onwe ha elu iji mee ka ọhụụ ahụ guzosie ike; ma ha ga-ada. Ya mere eze nke ugwu ga-abịa, wuo ebe a na-agbachi mgbochi, were obodo ndị e wusiri ike nke ukwuu: ogwe-aka nke ndịda agaghị enwe ike iguzogide ya, ndị ya a họpụtara ahọpụta kwa agaghị enwe ike iguzogide ya, ike ọbụla agaghị adịkwa iji guzochie ya. Ma onye na-abịa imegide ya ga-eme dị ka uche nke onwe ya si dị, ọ dịghịkwa onye ga-eguzo n’ihu ya: ọ ga-eguzokwa n’ala ahụ dị ebube, ala nke a ga-ebibi site n’aka ya. Ọ ga-edokwa ihu ya ịbata n’ike nke alaeze ya nile, ndị ziri ezi soro ya; otu a ka ọ ga-eme: ọ ga-enye ya nwaanyị nwa nke ndị inyom, iji mebie ya: ma ọ gaghị eguzo n’akụkụ ya, ọ gaghị abụkwa onye nke ya. Daniel 11:14–17.

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

Mmeri nke e gosiri n’amaokwu ndị a bụ mmezu nke isi nke asatọ nke Daniel.

> 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.

> Site n’otu n’ime ha ka otu obere mpi si pụta, nke toro nke ukwuu nke ukwuu, n’ebe ndịda, na n’ebe ọwụwa anyanwụ, na n’ebe ala ahụ mara mma dị. Daniel 8:9.

The little horn of verse nine is pagan Rome, and verse nine identifies, in agreement with verses fourteen through seventeen of chapter eleven, that pagan Rome would conquer three geographical entities as it took control of the world. Those entities were the south (Egypt), the east (Syria, the king of the north) and the pleasant land (Judah). The history of verses sixteen and seventeen are typifying the historical three-step conquering of modern Rome in verses forty through forty-three, for as Sister White stated, “Much of the history that has taken place in fulfillment of this prophecy will be repeated.”

Obere mpi nta nke amaokwu nke itoolu bụ Rom ndị ọgọ mmụọ, ma amaokwu nke itoolu na-egosi, n’ịkwado amaokwu nke iri na anọ ruo nke iri na asaa nke isi nke iri na otu, na Rom ndị ọgọ mmụọ ga-emeri ebe mpaghara ala atọ ka ọ na-ewere ọchịchị nke ụwa. Ebe ndị ahụ bụ ndịda (Ijipt), ọwụwa anyanwụ (Siria, eze nke ugwu) na ala ahụ mara mma (Juda). Akụkọ ihe mere eme nke amaokwu nke iri na isii na nke iri na asaa na-anọchite anya, dịka ụdị, mmeri nke Rom nke oge a mere n’ụzọ nzọụkwụ atọ n’amaokwu nke iri anọ ruo nke iri anọ na atọ; n’ihi na dịka Nwanyị White kwuru, “Akụkụ dị ukwuu nke akụkọ ihe mere eme nke mere na mmezu nke amụma a ka a ga-emegharị ọzọ.”

> “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.

> “Ọ bụ ezie na Ijipt apụghị iguzogide Antiochus, eze nke ugwu, Antiochus apụghịkwa iguzogide ndị Rom, ndị bịara ugbu a ibuso ya agha. Alaeze ọbụla enwekwaghị ike iguzogide ike a nke na-ebili. E meriri Siria, ma tinye ya n’alaeze Rom, mgbe Pompey, BC 65, napụrụ Antiochus Asiaticus ihe onwunwe ya, ma wedata Siria ka ọ bụrụ ógbè Rom.

> “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.

> “A ga-emekwa ka otu ike ahụ guzo n’Ala Nsọ, ma ripịa ya. Rom sonyere n’ọgbụgba-ndụ na ndị nke Chineke, bụ ndị Juu, na BC 162, site n’ụbọchị ahụ ka ọ na-ejide ọnọdụ pụtara ìhè n’usoro oge amụma. Otú ọ dị, ọ nataghị ikike ọchịchị n’elu Judia site n’emeri n’ezi omume ruo BC 63; ma nke a mere n’ụzọ na-esonụ.”

> “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.

> “Mgbe Pompey lọtara site n’ịlụ ọgụ ya megide Mithridates, eze Pọntọs, mmadụ abụọ na-asọmpi, Hyrcanus na Aristobulus, nọ na-alụ ọgụ maka okpueze Judia. E butere okwu ha n’ihu Pompey, onye n’oge na-adịghị anya ghọtara ajọ omume dị n’ihe Aristobulus na-ekwu, ma o chọrọ ịtụgharị mkpebi n’okwu ahụ ruo mgbe njem agha ya, nke ọ gụsiworo ogologo oge agụụ ike, banye n’Arabia gasịrị, na-ekwe nkwa na mgbe ahụ ọ ga-alọghachi ma dozie okwu ha dị ka ọ ga-adị ya ezi omume na kwekọrọ ekwekọ. Aristobulus, ebe ọ matara n’ezie mmetụta Pompey, laghachiri ngwa ngwa na Judia, kwadebere ndị ọ na-achị ngwa agha, ma kwadebe onwe ya maka nchebe siri ike, kpebisie ike, n’agbanyeghị ihe ize ndụ ọ bụla, ijide okpueze ahụ, nke ọ hụrụ tupu oge eruo na a ga-ekpe ka ọ bụrụ nke onye ọzọ. Pompey soro onye gbara ọsọ ahụ nso. Ka ọ na-abịaru Jerusalem nso, Aristobulus, malite ịkwa ụta n’ụzọ ọ soro, pụtara izute ya, ma gbalịa ime ka okwu ahụ dịrị n’udo site n’ịkwere nkwa nrubeisi zuru ezu na nnukwu ego. Pompey, ebe ọ nabatara onyinye a, zitere Gabinius, onyeisi n’elu otu ìgwè ndị agha, ka ọ gaa nata ego ahụ. Ma mgbe onyeisi agha ahụ rutere Jerusalem, ọ hụrụ na e mechiri ọnụ ụzọ ámá ya megide ya, a gwakwara ya site n’elu mgbidi ahụ na obodo ahụ agaghị anọgide n’ihe e kwekọrịtara.”

> “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, ka a ghara ịghọgbu ya n’ụzọ dị otu a n’enweghị ntaramahụhụ, tinyere Aristobulus, onye o debere n’aka ya, n’ígwè, ma ozugbo ahụ jee ije megide Jerusalem na ndị agha ya niile. Ndị nkwado Aristobulus chọrọ ịgbachitere ebe ahụ; ndị nke Hyrcanus, imeghe ọnụ ụzọ ámá. Ebe ndị nke ikpeazụ bụ ndị ka ọnụ ọgụgụ ha karịrị, ma meriekwa, e nyere Pompey ohere ịbanye n’obodo ahụ n’enweghị mgbochi. N’ihi ya, ndị na-eso Aristobulus laghachiri n’ugwu nke ụlọ nsọ ahụ, ebe ha kpebisiri ike kpamkpam ịgbachitere ebe ahụ dịka Pompey kpebisirikwa ike imeri ya. N’isi ngwụcha ọnwa atọ, e mere oghere n’aja ahụ zuru ezu ka a wakpo ya, ma jiri mma agha were ebe ahụ. N’ogbu ahụ dị egwu nke sochirinụ, e gburu mmadụ puku iri na abụọ. Ọ bụ ihe na-emetụta obi, ka onye odeakụkọ ihe mere eme ahụ kwuru, ịhụ ndị nchụàjà, bụ́ ndị nọ n’oge ahụ na-arụ ozi nsọ, ka ha ji aka dị jụụ na ebumnobi siri ike na-aga n’ihu n’ọrụ ha ha na-eme mgbe niile, dị ka ndị na-amaghị ọgbaghara ọhịa ahụ n’anya, ọ bụ ezie na n’akụkụ ha niile, a na-enye ndị enyi ha n’ime mgbuchapụ, nakwa n’agbanyeghị na ọtụtụ mgbe ọbara nke ha onwe ha na-agwakọta na nke àjà ha.”

> “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.

> “Mgbe Pompey kwụsịrị agha ahụ, o kwaturu mgbidi nke Jerusalem, bufere ọtụtụ obodo n’aka ọchịchị Judia gaa n’aka nke Siria, ma tukwasị ndị Juu ụtụ. N’ụzọ dị otu a, ọ bụ nke mbụ ka e ji mmeri dọba Jerusalem n’aka ike ahụ nke ga-ejide ‘ala ahụ dị ebube’ n’aka ya nke ígwè ruo mgbe o kpochapụrụ ya kpamkpam.

> “‘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.’

> “‘AMAOKWU 17. Ọ ga-edokwa ihu ya ịbata n’ike nke alaeze ya nile, ndị ziri ezi ga-anọkwa n’akụkụ ya; otú a ka ọ ga-eme: ọ ga-enyekwa ya ada ụmụnwaanyị, iji mebie ya: ma ọ gaghị eguzo n’akụkụ ya, ọ gaghịkwa abụ nke ya.’

> “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.

> “Bishọp Newton na-enye nkọwa ọzọ maka amaokwu a, nke o yiri ka ọ na-egosipụta echiche ya n'ụzọ doro anya karị, dị ka nke a: ‘Ọ ga-atụgharịkwa ihu ya ịbanye n’ike n’alaeze ahụ dum.’ Amaokwu nke 16 ewetala anyị ruo n’oge ndị Rom meriri Siria na Judia. Rom emeriela Masedonia na Trakia na mbụ. Ijipt bụ ugbu a naanị ihe fọdụrụ n’ime ‘alaeze ahụ dum’ nke Aleksanda, nke a na-etinyeghị n’okpuru ike ọchịchị Rom, bụ́ ike ahụ nke ugbu a tụgharịrị ihu ya ịbanye n’ike n’ala ahụ.” 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.

Anyị akọwawoala, ihe karịrị otu ugboro n’ime isiokwu ndị a, otú amaokwu nke iri atọ na nke iri atọ na otu nke Daniel iri na otu si kwekọọ na amaokwu nke iri anọ na nke iri anọ na otu, nakwa na akụkọ ihe mere eme nke amaokwu nke iri atọ na nke iri atọ na otu na-ekwekọkwa n’ịkpọpụta mpi atọ.

> 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.

> Echere m mpi ndị ahụ, ma lee, mpi nta ọzọ pụtara n’etiti ha, bụ nke kụpụrụ mpi atọ n’ime mpi mbụ ahụ site n’akụkụ mgbọrọgwụ ha: ma lee, n’ime mpi a ka e nwere anya dịka anya mmadụ, na ọnụ na-ekwu okwu ndị dị ukwuu. … Banyere mpi iri ahụ ndị dị n’isi ya, na banyerekwa nke ọzọ ahụ nke pụtara, nke mere ka atọ daa n’ihu ya; ya bụ, mpi ahụ nke nwere anya, na ọnụ nke kwuru okwu ndị dị ukwu nke ukwuu, nke ọdịdị ya siri ike karịa nke ndị ibe ya. 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.

Dịka Daniel isi nke asatọ, amaokwu nke itoolu, na-anọchite anya mpaghara ala atọ nke imeri nke guzobere Rom na-ekpere arụsị n’ocheeze, otu a kwa, ịkpọpụ mpi ndị ahụ (na-anọchite anya ndị Heruli, Ostrogoths na Vandals) nọchitere anya mpaghara ala atọ nke imeri nke guzobere Rom popu n’ocheeze. Akụkọ ihe mere eme abụọ ahụ kwekọrọ na amaokwu iri anọ ruo iri anọ na atọ nke Daniel iri na otu, ma ịkpọpụ mpi atọ ahụ kwekọrọ na akụkọ ihe mere eme nke amaokwu iri atọ na iri atọ na otu.

> “‘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.’

> “‘AMAOKWU 8. Echere m mpi ndị ahụ echiche, ma, lee, e nwere mpi ọzọ nta bilitere n’etiti ha, n’ihu ya ka a fopụrụ mpi atọ n’ime mpi mbụ ndị ahụ site n’akụkụ mgbọrọgwụ ha; ma, lee, n’ime mpi a e nwere anya dịka anya mmadụ, na ọnụ na-ekwu okwu ukwu.’”

> “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 lere mpi ndị ahụ anya nke ọma. Ihe ịrịba ama nke mmegharị pụrụ iche pụtara n’etiti ha. Otu mpi nta (nke n’mbụ dị nta, ma emesịa sie ike karịa ndị ibe ya) wulitere onwe ya n’etiti ha. O nweghị afọ ojuju ịchọta ebe nke ya n’udo ma jupụta ya; ọ ghaghị ịchụpụ ụfọdụ n’ime ndị ọzọ, ma napụkwa ha ọnọdụ ha. A manyere alaeze atọ iwepụ n’ihu ya. Mpi nta a, dịka anyị ga-enweta ohere ịhụ nke a n’ụzọ zuru ezu karịa n’ihu, bụ ọchịchị popu. Mpi atọ ndị ahụ e wepụrụ n’ihu ya bụ ndị Heruli, ndị Ostrogoths, na ndị Vandals. Ihe kpatara e ji wepụ ha bụ n’ihi na ha na-emegide ozizi na nkwuputa nke ọkwa ọchịchị popu, ya mere kwa, ha na-emegide ịdị elu ọchịchị bishọp Rom n’ime nzukọ.”

> “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.

> “Ma n’ime mpi a, e nwere anya ndị yiri anya mmadụ, na ọnụ na-ekwu okwu ukwu,” anya ndị ahụ bụ ihe nnọchianya kwesịrị ekwesị nke aghụghọ amamihe, nghọta miri emi, aghụghọ, na ileba anya n’ihu nke nhazi ọchịchị ndịisi ụka papal; ma ọnụ ahụ nke na-ekwu okwu ukwu bụ ihe nnọchianya kwesịrị ekwesị nke nkwupụta mpako nke ndị bishọp nke 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.

Ọ bụ Rom na-eguzobe ọhụụ nke amụma Akwụkwọ Nsọ, ma ọkachasị ọhụụ nke Daniel isi nke iri na otu. N’isi ahụ, e kwesịrị ikwughachi ọtụtụ n’ime akụkọ ihe mere eme amụma nke emezuola tupu mmegharị Millerite n’amaokwu isii ikpeazụ nke Daniel iri na otu. Mmeri megide ihe mgbochi ala atọ nke guzobere ma Rom ndị ọgọ mmụọ ma Rom ndị popu n’elu ocheeze ka a na-anọchi anya n’isi nke iri na otu, ma nnọchiteanya abụọ ahụ na-anọchi anya oge a na-eguzobekwa Rom nke oge a ọzọ n’elu ocheeze. Ọ bụ Rom na-eguzobe ọhụụ ahụ, ma Pọl na-akọwapụta na a na-ekpughe Rom ahụ nke ndị popu n’oge ya.

> 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.

> Ka mmadụ ọ bụla ghara iduhie unu n’ụzọ ọ bụla: n’ihi na ụbọchị ahụ agaghị abịa, ma e wezụga na mbido e nwee ọdịda n’okwukwe, ka ekpugheekwa nwoke ahụ nke mmehie, nwa nke mbibi; onye na-emegide ma na-ebuli onwe ya elu karịa ihe niile a na-akpọ Chineke, ma ọ bụ nke a na-efe ofufe; nke mere na ya dịka Chineke nọdụ n’ụlọ nsọ nke Chineke, na-egosi onwe ya na ọ bụ Chineke. Ùnu echetaghị, na mgbe mụ na unu ka nọ, agwara m unu ihe ndị a? Ma ugbu a unu maara ihe na-egbochi ya, ka e wee kpughee ya n’oge ya. 2 Ndị Tesalonaịka 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.

Ndị ọchịchị Pope nọrọ n’ocheeze dịka alaeze nke ise n’amụma Akwụkwọ Nsọ n’afọ 538, ma ọtụtụ ndị na-atụle amaokwu nke isii ga-eche n’enweghị mgbagha na Pọl pụtara na “a ga-ekpughe ọchịchị Pope n’afọ 538.” Nke a pụrụ ịbụ eziokwu, ma ọ dịkarịa ala ọ bụ eziokwu nke abụọ n’ihe Pọl na-akọwa. Pọl, dịka ndị amụma niile, na-ekwu karịa banyere ụbọchị ikpeazụ karịa banyere oge nke ya. Ọ na-ezo aka n’otú a ga-esi kpughee ọchịchị Pope n’amụma, n’ihi na dịka onye amụma, ọ kwekọrọ n’echiche ndị amụma ndị ọzọ niile. Ahịrị n’elu ahịrị, ndị na-enweghị ọhụụ na-ala n’iyi, ndị na-enweghịkwa ọhụụ enweghị ọhụụ n’ihi na ha amaghị ihe na-eguzobe ọhụụ ahụ. Ịmara na Rom na-eguzobe ọhụụ ahụ bụ nghọta nke ndụ ma ọ bụ ọnwụ. Pọl, n’ịkwekọ na ndị amụma ndị ọzọ, na-akọwa na ihe na-ekpughe Rom nke Pope, onye bụ Rom nke ụbọchị ikpeazụ, bụ “oge ya.” “Oge” amụma nke e jikọtara na Rom bụ ihe na-ekpughe ihe Rom bụ na onye Rom bụ.

We will continue this study in the next article.

Anyị ga-aga n’ihu na ọmụmụ a n’isiokwu na-esonụ.

> “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.

> “Ozi Pọl, n’akwụkwọ ozi ya nke abụọ o degaara ndị Tesalonaịka, buru amụma banyere nnukwu ndapụ n’ezi okwukwe nke ga-ebute idobe ọchịchị ndị poopu. O kwupụtara na ụbọchị Kraịst agaghị abịa, ‘ma ọ bụrụ na ndapụ n’ezi okwukwe abịaghị mbụ, ma kpughee nwoke ahụ nke mmehie, nwa nke mbibi; onye na-emegide ma na-ebuli onwe ya elu karịa ihe niile a na-akpọ Chineke, ma ọ bụ nke a na-efe ofufe; nke mere na ya dịka Chineke na-anọdụ n’ụlọ nsọ Chineke, na-egosi onwe ya na ọ bụ Chineke.’ Ma kwa, ozi ahụ na-adọ ụmụnna ya aka ná ntị na ‘ihe omimi nke ajọ omume amalitelarị ịrụ ọrụ.’ 2 Ndị Tesalonaịka 2:3, 4, 7. Ọbụna n’oge ahụ mbụ, ọ hụrụ njehie ndị na-abata nwayọọ nwayọọ n’ime nzukọ ahụ, bụ́ ndị ga-akwadebe ụzọ maka mmepe ọchịchị ndị poopu.”

> “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.

> “Nwayọọ nwayọọ, na mbu n’ụzọ nzuzo na n’ịgbachi nkịtị, ma emesịa n’ụzọ pụtara ìhè karịa ka o tolitere n’ike ma nweta ọchịchị n’uche mmadụ, ‘ihe omimi nke ajọ omume’ gara n’ihu n’ọrụ aghụghọ ya na nkwulu ya megide Chineke. Ọ fọrọ nke nta ka a ghara ịhụ ya, omenala nke ndị mba ọzọ batara n’ime nzukọ Kraịst. Mmụọ nke ime nkwekọrịta na ime ka onwe ya kwekọọ ka e jidere ruo oge ụfọdụ n’ihi mkpagbu dị egwu nke nzukọ ahụ tachiri n’okpuru ikpere arụsị. Ma mgbe mkpagbu kwụsịrị, ma Kraịstianity banye n’ụlọ ikpe na n’obí eze, ọ wepụrụ ịdị mfe dị umeala n’obi nke Kraịst na nke ndịozi Ya, were mpako na ịdị ebube nke ndị nchụàjà na ndị ọchịchị ikpere arụsị dochie ya; ma n’ọnọdụ ihe Chineke chọrọ, ọ tinyere ozizi na omenala mmadụ. Mgbanwe aha nke Constantine, na mmalite nke narị afọ nke anọ, wetara ọṅụ dị ukwuu; ụwa kwa, ebe e kpuchiri ya n’ụdị nke ezi omume, gara ije banye n’ime nzukọ ahụ. Ugbu a ọrụ ire ure gara n’ihu ọsọ ọsọ. Ikpere arụsị, ọ bụ ezie na o yiri ka e meriri ya, ghọrọ onye mmeri. Mmụọ ya jidere nzukọ ahụ. Ozizi ya, emume ya, na nkwenkwe ụgha ya sonyeere n’okwukwe na n’ofufe nke ndị na-eso Kraịst n’ọnụ.”

> “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.

> “Nkwenye a dị n’etiti ekpere arụsị na Kraịstniti a butere mmepe nke ‘nwoke mmehie ahụ’ e buru amụma banyere ya n’amụma dịka onye na-emegide ma na-ebuli onwe ya elu karịa Chineke. Nnukwu usoro ahụ dị egwu nke okpukpe ụgha bụ ọmarịcha ọrụ ike Setan—ihe ncheta nke mgbalị ya iji nọdụ onwe ya n’ocheeze ka o wee chịkwaa ụwa dị ka uche ya si dị.” The Great Controversy, 49, 50.

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