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# The Book of Daniel - Number Fifty-Two

Ìwé Dáníẹ́lì - Nọ́mbà Méjìléláàádọ́ta

Unveiling the Prophetic Puzzle: Daniel’s Vision and the Rise of Kingdoms

Ṣíṣí Àdììtú Àsọtẹ́lẹ̀ Sílẹ̀: Ìran Dáníẹ́lì àti Ìdìde Àwọn Ìjọba

Author

Jeff Pippenger

Published

January 16, 2024

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In the last article we pointed out that Gabriel provided the conclusion of the “last indignation” in order to confirm the date of 1844, based upon two witnesses. Miller understood the “seven times” of Leviticus twenty-six, that was carried out against the kingdom of Judah, but never reached a point where he saw the purpose and relationship of the judgment of the “seven times,” upon both the northern and southern kingdoms of Israel. Whether he ever recognized the distinction of “the last indignation” in verse nineteen is doubtful, though he no doubt understood in a general sense that the “indignation” was the “seven times.” The light of a first and last indignation was unsealed by Palmoni in 1856, but it was rejected in 1863. Yet Miller’s message of the “seven times” was correct, though limited.

Nínú àpilẹ̀kọ tí ó kọjá a tọ́ka sí i pé Gébéríẹlì pèsè ìparí “ìbínú ìkẹyìn” láti fi fìdí ọjọ́ 1844 múlẹ̀, lórí ìpìlẹ̀ ẹlẹ́rìí méjì. Mílà lóye “àkókò méje” ti Lefitiku ogún-un mẹ́fà, èyí tí a mú ṣẹ lòdì sí ìjọba Júdà, ṣùgbọ́n kò dé ibi tí yóò ti rí ète àti ìbáṣepọ̀ ìdájọ́ “àkókò méje” náà lórí méjèèjì ìjọba àríwá àti ìjọba gúúsù ti Ísírẹ́lì. Bí ó tilẹ̀ jẹ́ pé ó lè ti mọ ìyàtọ̀ “ìbínú ìkẹyìn” nínú ẹsẹ̀ kọkàndínlógún jẹ́ ohun tí ó ṣòro láti dájú, bí ó tilẹ̀ jẹ́ pé láìsí àní-àní ó lóye ní ọ̀nà àgbáyé pé “ìbínú” náà ni “àkókò méje.” Ìmọ́lẹ̀ nípa ìbínú àkọ́kọ́ àti ìkẹyìn ni Pálmónì ṣí sílẹ̀ ní 1856, ṣùgbọ́n a kọ̀ ọ́ sílẹ̀ ní 1863. Síbẹ̀, ìhìnrere Mílà nípa “àkókò méje” jẹ́ òtítọ́, bí ó tilẹ̀ jẹ́ pé ó ní ààlà.

Miller would not have recognized that the little horn of pagan Rome lifted up and exalted paganism, in verse eleven of Daniel eight, for to Miller “take away” was simply to remove in each of its three occurrences in Daniel. Yet his message was still correct, though limited.

Miller kì bá ti mọ̀ pé ìwo kékeré ti Romu aláìgbọ́ràn sí Ọlọ́run gbé ẹ̀sìn àwọn aláìgbọ́ràn sí Ọlọ́run sókè, tí ó sì gbé e ga, nínú ẹsẹ̀ kọkànlá ti Daniẹli mẹ́jọ, nítorí pé sí Miller, “mú kúrò” túmọ̀ lásán sí yíyọ kúrò nínú ọkọ̀ọ̀kan àwọn ìfarahàn rẹ̀ mẹ́ta nínú Daniẹli. Síbẹ̀, ìhìn-iṣẹ́ rẹ̀ ṣì jẹ́ òótọ́, bí ó tilẹ̀ jẹ́ pé ó ní ààlà.

The Millerites did recognize the “sanctuary” in verse eleven was the pagan temple in the city of Rome (the Pantheon), but the Hebrew language was not what their message was based upon. Miller’s message was focused upon prophetic time. The history where their message was unsealed prevented them from seeing the United States as the sixth kingdom of Bible prophecy, but more than that, it prevented them from seeing the papacy as the fifth kingdom of Bible prophecy.

Àwọn Míléráítì mọ̀ dájú pé “ibi mímọ́” tí ó wà nínú ẹsẹ̀ kọkànlá ni tẹ́ńpìlì àwọn aláìgbọ́ràn ní ìlú Róòmù (Pántíọ́nì), ṣùgbọ́n èdè Hébérù kì í ṣe ohun tí a fi dá ìhìn wọn lélẹ̀. Ìhìn Mílà dojú kọ àkókò àsọtẹ́lẹ̀. Ìtàn nínú èyí tí a ti tú ìdìmọ́ ìhìn wọn sílẹ̀ dá wọn dúró kúrò ní rí Orílẹ̀-èdè Amẹ́ríkà gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì, ṣùgbọ́n ju bẹ́ẹ̀ lọ, ó dá wọn dúró kúrò ní rí ipò póòpù gẹ́gẹ́ bí ìjọba karùn-ún nínú àsọtẹ́lẹ̀ Bíbélì.

Forced by the history in which they lived they applied the prophecies in agreement with their anticipated soon-coming return of Christ, and they were disappointed, yet their message was correct. When Gabriel provides the interpretation of the two visions in verses fifteen through twenty-seven, Miller’s understanding prevented him from grasping the broader revelation of the kingdoms that was represented in the gender oscillation of the little horn in verses nine through twelve. The Millerites only see Rome as a fourth and final earthly kingdom in Gabriel’s interpretation.

Nítorí ìtàn àkókò tí wọ́n gbé inú rẹ̀ ni a fi mú wọn lo àwọn àsọtẹ́lẹ̀ náà ní ìbámu pẹ̀lú ìrètí wọn nípa ìpadàbọ̀ Kristi tó sún mọ́lé; wọ́n sì ní ìdààmú, síbẹ̀ ìrántí wọn jẹ́ òtítọ́. Nígbà tí Gabrieli fi ìtumọ̀ àwọn ìran méjèèjì hàn nínú ẹsẹ̀ kẹ́ẹ̀ẹ́dógún títí dé méjìlélógún, òye Miller dá a dúró kúrò ní mímú ìfihàn tó gbooro síi nípa àwọn ìjọba náà, èyí tí a ṣàfihàn nínú yíyípo akọ-abo ìwo kékeré náà nínú ẹsẹ̀ kẹsàn-án títí dé kejìlá. Àwọn ọmọ-ẹ̀yìn Miller kàn rí Romu gẹ́gẹ́ bí ìjọba ayé kẹrin àti ìkẹyìn nínú ìtumọ̀ Gabrieli.

> And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. The ram which thou sawest having two horns are the kings of Media and Persia. And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power. And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people. And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:15–27.

> Ó sì ṣẹlẹ̀ pé, nígbà tí èmi, Daniẹli, ti rí ìran náà, tí mo sì ń wá ìtumọ̀ rẹ̀, kíyèsí i, ẹnìkan dúró níwájú mi ní ìrísí ènìyàn. Mo sì gbọ́ ohùn ènìyàn kan láàrín etí Òdò Ulai, ẹni tí ó ké, tí ó sì wí pé, Gabrieli, jẹ́ kí ọkùnrin yìí lóye ìran náà. Nítorí náà, ó súnmọ́ ibi tí mo dúró sí; nígbà tí ó sì dé, ẹ̀rù bà mí, mo sì dojúbolẹ̀: ṣùgbọ́n ó wí fún mi pé, Lóye, ìwọ ọmọ ènìyàn; nítorí ní àkókò òpin ni ìran náà yóò ṣẹ. Nígbà tí ó sì ń bá mi sọ̀rọ̀, mo ṣubú sínú oorun jíjinlẹ̀ lójú mi sí ilẹ̀: ṣùgbọ́n ó fi ọwọ́ kàn mí, ó sì gbé mi dìde ní títọ́. Ó sì wí pé, Kíyèsí i, èmi yóò jẹ́ kí o mọ ohun tí yóò wà ní òpin ìkẹyìn ìbínú náà: nítorí ní àkókò tí a yàn ni òpin yóò dé. Àgbò tí o rí, tí ó ní ìwo méjì, wọn ni àwọn ọba Media àti Persia. Ewúrẹ́ akọ tí ó ní irun gígùn náà sì ni ọba Grecia: ìwo ńlá tí ó wà láàrín ojú rẹ̀ sì ni ọba àkọ́kọ́. Níwọ̀n bí a ti fọ́ ìwo náà, tí mẹ́rin sì dìde dípò rẹ̀, ìjọba mẹ́rin ni yóò dìde láti inú orílẹ̀-èdè náà, ṣùgbọ́n kì í ṣe pẹ̀lú agbára rẹ̀. Ní àkókò ìkẹyìn ìjọba wọn, nígbà tí àwọn arufin bá ti pé dé òkè, ọba kan tí ojú rẹ̀ le, tí ó sì mọ òwe àdììtú, yóò dìde. Agbára rẹ̀ yóò sì lágbára, ṣùgbọ́n kì í ṣe nípa agbára ara rẹ̀; yóò sì pa run ní àgbàyanu, yóò sì ṣàṣeyọrí, yóò sì ṣe gẹ́gẹ́ bí ó ti fẹ́, yóò sì pa àwọn alágbára run àti àwọn ènìyàn mímọ́. Nípasẹ̀ ọgbọ́n ẹ̀tàn rẹ̀ pẹ̀lú ni yóò mú kí ẹ̀tan bọ́lá ní ọwọ́ rẹ̀; yóò sì gbé ara rẹ̀ ga nínú ọkàn rẹ̀, yóò sì fi àlàáfíà pa púpọ̀ run: yóò sì tún dìde sí Ọmọ-aládé àwọn ọmọ-aládé; ṣùgbọ́n a ó fọ́ ọ láìsí ọwọ́. Ìran ìrọ̀lẹ́ àti òwúrọ̀ tí a sọ náà sì jẹ́ òtítọ́: nítorí náà, dì ìran náà mọ́; nítorí yóò jẹ́ ti ọ̀pọ̀lọpọ̀ ọjọ́. Èmi Daniẹli sì rẹ̀wẹ̀sì, mo sì ṣàìsàn fún ọjọ́ díẹ̀; lẹ́yìn náà mo dìde, mo sì ṣe iṣẹ́ ọba; ìran náà sì yà mí lẹ́nu, ṣùgbọ́n kò sí ẹni tí ó lóye rẹ̀. Daniẹli 8:15–27.

Though Daniel received the vision of the Ulai River (which is now in the process of fulfillment), in the history of Babylon, the first kingdom is left out of the vision. It had been included as the head of gold, and the lion in chapters two and seven, but the prophetic attribute of Babylon being removed and restored was emphasized in chapter eight. Nebuchadnezzar had typified the deadly wound of the papacy when he was driven from men for “seven times,” thus typifying the symbolic seventy years that the whore of Tyre is forgotten. In Daniel chapter eight, Babylon is forgotten from the kingdoms of Bible prophecy and the vision begins with the Medes and Persians (the ram), which was followed by Greece (the goat).

Bí ó tilẹ̀ jẹ́ pé Dáníẹ́lì gba ìran odò Ulai (èyí tí ó wà nísinsìnyí nínú ìlànà ìmúṣẹ), nínú ìtàn Babiloni, a fi ìjọba àkọ́kọ́ sílẹ̀ kúrò nínú ìran náà. A ti fi í kún un gẹ́gẹ́ bí orí wúrà, àti kìnnìún, nínú orí kejì àti keje, ṣùgbọ́n àbùdá àsọtẹ́lẹ̀ Babiloni pé a yóò mú un kúrò tí a ó sì tún mú un padà ni a tẹnumọ́ nínú orí kẹjọ. Nebukadinésárì ti ṣàpẹẹrẹ ọgbẹ́ ikú ti ìjọ póòpù nígbà tí a lé e kúrò láàrín ènìyàn fún “àkókò méje,” báyìí ni ó sì ṣe àpẹẹrẹ ọdún àádọ́rin ààmì náà tí a gbàgbé aṣẹ́wó Tírè. Nínú Dáníẹ́lì orí kẹjọ, a gbàgbé Babiloni kúrò nínú àwọn ìjọba àsọtẹ́lẹ̀ Bíbélì, ìran náà sì bẹ̀rẹ̀ pẹ̀lú àwọn Mídíà àti Pérsia (àgbò akọ), èyí tí Gíríìsì tẹ̀ lé (ewúrẹ́ akọ).

The kingdom of Alexander the Great disintegrated into four kingdoms of lesser power than Alexander, as had also been represented in chapter seven with the leopard which had four wings and four heads. Four represents worldwide as represented by north, east, south and west. In verse eight of chapter eight, four notable ones came up towards the four winds of heaven. In chapter seven Greece’s four wings align with the four winds of chapter eight, and Greece’s four heads align with the four notable ones. The four heads and four notable ones represent the four kingdoms Alexander’s original kingdom disintegrated into, and the four wings and four winds represent the four areas of division. The distinction of the point is important to see, for it represents an argument which the Millerites had against the traditional understanding of the Protestants about the fourth kingdom of Rome.

Ìjọba Alẹkisándà Ńlá tú ká sí ìjọba mẹ́rin tí agbára wọn kéré ju ti Alẹkisándà lọ, gẹ́gẹ́ bí a ti tún ṣàfihàn nínú orí keje pẹ̀lú ẹkùn tí ó ní ìyẹ́ mẹ́rin àti orí mẹ́rin. Mẹ́rin ń ṣojú ohun tí ó kàn gbogbo ayé, gẹ́gẹ́ bí ariwa, ìlà-oòrùn, gúúsù àti ìwọ̀-oòrùn ti ń ṣojú rẹ̀. Nínú ẹsẹ̀ kẹjọ ti orí kẹjọ, mẹ́rin tí ó ṣe pàtàkì dìde sí ìhà afẹ́fẹ́ mẹ́rin ọ̀run. Nínú orí keje, ìyẹ́ mẹ́rin ti Gíríìsì bá afẹ́fẹ́ mẹ́rin ti orí kẹjọ mu, àti orí mẹ́rin ti Gíríìsì bá mẹ́rin tí ó ṣe pàtàkì náà mu. Orí mẹ́rin náà àti mẹ́rin tí ó ṣe pàtàkì náà ń ṣojú àwọn ìjọba mẹ́rin tí ìjọba àkọ́kọ́ Alẹkisándà tú ká sí, àti ìyẹ́ mẹ́rin náà àti afẹ́fẹ́ mẹ́rin náà ń ṣojú àwọn agbègbè ìpín mẹ́rin náà. Ìyàtọ̀ inú kókó yìí ṣe pàtàkì kí a rí i, nítorí ó ń ṣojú àríyànjiyàn kan tí àwọn Míláíràítì ní lòdì sí ìmọ̀ ìtúmọ̀ àṣà ìbílẹ̀ ti àwọn Pírótẹ́sítà ní nípa ìjọba kẹrin ti Róòmù.

On the tables of Habakkuk, represented by the 1843 and 1850 pioneer charts, there is only one representation which is not illustrating a prophetic application, and it has to do with the distinction between the four heads and notable ones, and the four wings and winds. In an effort to obscure the truth of Rome as the fourth kingdom of Bible prophecy, Satan introduced an argument concerning the true or false meaning of the four heads and notable ones, and the four wings and winds. Satan did so for the book of Daniel clearly identifies that there is one distinct symbol in the book of Daniel that established the vision. Part of the evidence which establishes that symbol is in the four heads and notable ones, and the four wings and winds. The Protestants upheld a satanic view of this argument, and the argument was so significant to Millerite history that they referenced the argument upon the chart. The power which establishes the “chazon” vision in the book of Daniel is identified as the “robbers of thy people,” and the Protestants identified that power as one of a long line of Syrian kings named Antiochus Epiphanes, and Miller identified them as Rome.

Lórí àwọn tábìlì Hábákúkù, tí a ṣojú wọn nínú àwọn àtẹ ìpilẹ̀ṣẹ̀ ọdún 1843 àti 1850, aṣojú kan ṣoṣo ni ó wà tí kì í ṣe àfihàn ìlò àsọtẹ́lẹ̀, ó sì ní í ṣe pẹ̀lú ìyàtọ̀ láàárín àwọn orí mẹ́rin àti àwọn èyí tí ó ṣe pàtàkì, àti àwọn ìyẹ́ mẹ́rin àti àwọn afẹ́fẹ́. Nínú ìsapá láti bo òtítọ́ Róòmù gẹ́gẹ́ bí ìjọba kẹrin nínú àsọtẹ́lẹ̀ Bíbélì mọ́, Sátánì mú àríyànjiyàn kan wọlé nípa ìtumọ̀ tòótọ́ tàbí èké ti àwọn orí mẹ́rin àti àwọn èyí tí ó ṣe pàtàkì, àti àwọn ìyẹ́ mẹ́rin àti àwọn afẹ́fẹ́. Sátánì ṣe èyí nítorí ìwé Dáníẹ́lì ń fi hàn ní kedere pé àmì kan pàtó wà nínú ìwé Dáníẹ́lì tí ó fi ìran náà múlẹ̀. Apá kan nínú ẹ̀rí tí ó fi àmì náà múlẹ̀ wà nínú àwọn orí mẹ́rin àti àwọn èyí tí ó ṣe pàtàkì, àti àwọn ìyẹ́ mẹ́rin àti àwọn afẹ́fẹ́. Àwọn Pírótẹ́sítáǹtì dìmọ́ ojú ìwòye ti Sátánì nínú àríyànjiyàn yìí, àríyànjiyàn náà sì ṣe pàtàkì tó bẹ́ẹ̀ fún ìtàn Míléráítì tí wọ́n fi tọ́ka sí i lórí àtẹ náà. Aṣẹ tí ó fi ìran “chazon” múlẹ̀ nínú ìwé Dáníẹ́lì ni a mọ̀ sí “àwọn ọlọ́ṣà àwọn ènìyàn rẹ,” àwọn Pírótẹ́sítáǹtì sì dá a mọ̀ gẹ́gẹ́ bí ọ̀kan nínú ìlà gígùn àwọn ọba Síríà tí orúkọ wọn ń jẹ́ Áńtíókùsì Épífáníìsì, Mílà sì dá wọn mọ̀ gẹ́gẹ́ bí Róòmù.

> 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.

> Ní àwọn àkókò wọ̀nyẹn, ọ̀pọ̀ yóò dìde sí ọba gúúsù; pẹ̀lú, àwọn ọlọ́ṣà láàárín àwọn ènìyàn rẹ yóò gbé ara wọn ga láti mú ìran náà dúró ṣinṣin; ṣùgbọ́n wọn yóò ṣubú. Dánélì 11:14.

Antiochus was one of the kings, in a line of kings that descended out of one of the four kingdoms which Alexander’s kingdom had disintegrated into. The little horn of verse nine of Daniel eight, had followed the kingdom of Alexander, and verse nine says that out of one of them, came forth the little horn.

Antiochus jẹ́ ọ̀kan lára àwọn ọba, nínú ìlà àwọn ọba tí ó ti inú ọ̀kan nínú àwọn ìjọba mẹ́rin tí ìjọba Alexander ti tú ká sí jáde. Ìwo kékeré tí a mẹ́nu kàn nínú ẹsẹ̀ kẹsàn-án ti Danieli mẹ́jọ, ti tẹ̀lé ìjọba Alexander, ẹsẹ̀ kẹsàn-án sì sọ pé láti inú ọ̀kan nínú wọn ni ìwo kékeré náà ti jáde.

> 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 jáde wá, tí ó sì pọ̀ sí i lọ́nà títóbi gidigidi, sí ìhà gúúsù, àti sí ìhà ìlà-oòrùn, àti sí ilẹ̀ dídùn náà. Danieli 8:9.

The argument of whether Rome establishes the vision, or a weak and fairly insignificant Syrian king establishes the vision, includes the argument of whether the little horn power came out of one of the four horns, or out of one of the four winds. It is not much of an argument, for history and prophecy is clear that Rome was not a descendant of the Greek empire, but that Rome was a new power. If Rome was the fourth kingdom, then the “one of them” of verse nine, must be one of the four winds or wings. If it was Antiochus Epiphanes, it came out of the horn of Syria.

Ìjiyàn nípa bóyá Róòmù ló mú ìran náà ṣẹ, tàbí pé ọba Síríà aláìlera tí kò sì ní ìtóbi púpọ̀ ni ó mú ìran náà ṣẹ, tún ní nínú rẹ̀ ìjiyàn nípa bóyá agbára ìwo kékeré náà jáde láti inú ọ̀kan nínú àwọn ìwo mẹ́rin, tàbí láti inú ọ̀kan nínú àwọn ẹ̀fúùfù mẹ́rin. Kì í ṣe ìjiyàn tó lágbára púpọ̀, nítorí ìtàn àti àsọtẹ́lẹ̀ ṣàfihàn kedere pé Róòmù kì í ṣe àtọmọdọ́mọ ìjọba Gíríìkì, bí kò ṣe pé Róòmù jẹ́ agbára tuntun. Bí Róòmù bá jẹ́ ìjọba kẹrin, nígbà náà “ọ̀kan nínú wọn” ti ẹsẹ̀ kẹsàn-án, gbọ́dọ̀ jẹ́ ọ̀kan nínú àwọn ẹ̀fúùfù mẹ́rin tàbí ìyẹ̀ mẹ́rin. Bí ó bá jẹ́ Antiochus Epiphanes, ó jáde láti inú ìwo Síríà.

The Millerites identified that the power represented as “the robbers of thy people” would stand up against Christ.

Àwọn ọmọlẹ́yìn Miller mọ̀ pé agbára tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí “àwọn ọlọ́ṣà nínú àwọn ènìyàn rẹ” yóò dìde sí Kristi.

> And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. Daniel 8:25.

> Pẹ̀lú ọgbọ́n àtẹ̀yìnwá rẹ̀ náà ni yóò mú kí ẹ̀tàn ṣàṣeyọrí ní ọwọ́ rẹ̀; yóò sì gbé ara rẹ̀ ga nínú ọkàn rẹ̀, nípa àlàáfíà yóò sì pa ọ̀pọ̀lọpọ̀ run: yóò sì dìde sí Ọmọ-aládé àwọn ọmọ-aládé; ṣùgbọ́n a ó fọ́ ọ láìsí ọwọ́. Danieli 8:25.

The “Prince of princes” is Christ, and Antiochus Epiphanes lived well before Christ was born, so the Millerites pointed this fact out on the 1843 chart. On the chart they included the date 164, which in reality has no biblical reference, and was simply a notation which identifies the significance of the argument over the fourth kingdom between Miller and the Protestant theologians. Next to the year “164” on the chart they wrote, “Death of Antiochus Epiphanes who of course stood not up against the Prince of princes as he had been dead 164 years before the prince of princes was born.”

“Ọba àwọn ọba” náà ni Kristi, àti pé Antiochus Epiphanes wà láàyè pẹ́ kí a tó bí Kristi, nítorí náà àwọn Millerite tọ́ka sí òtítọ́ yìí lórí àtẹ náà ti ọdún 1843. Lórí àtẹ náà wọ́n fi ọdún 164 kún un, èyí tí ní tòótọ́ kò ní ìtọ́kasí kankan nínú Bíbélì, ó sì jẹ́ àkíyèsí lásán tí ó ń ṣàfihàn ìtúmọ̀ pàtàkì àríyànjiyàn nípa ìjọba kẹrin láàárín Miller àti àwọn onímọ̀-èrò ẹ̀sìn Pùrótẹ́sítáǹtì. Lẹ́gbẹ̀ẹ́ ọdún “164” lórí àtẹ náà ni wọ́n kọ pé, “Ikú Antiochus Epiphanes ẹni tí ó dájú pé kò dìde sí ‘Ọba àwọn ọba,’ níwọ̀n bí ó ti ti kú ní ọdún 164 kí a tó bí Ọba àwọn ọba.”

Today Adventism teaches that “the robbers of thy people” is Antiochus Epiphanes, as does apostate Protestantism, in spite of the fact that inspiration recorded that “the 1843 chart was directed by the hand of the Lord and should not be altered.” The Millerites knew that the king of fierce countenance was Rome, so they were not shaken by the satanic teaching that undermines the ability to establish the “chazon” vision. The Bible is clear that if there is no vision, the people perish.

Lónìí, Ìjọ Adventist ń kọ́ni pé “àwọn ajinigbé ènìyàn rẹ” ni Antiochus Epiphanes, gẹ́gẹ́ bí Pùròtẹ́sítáǹtì apẹ̀yìndà ṣe ń kọ́ni pẹ̀lú, láìka òtítọ́ náà sí pé ìmísí ti kọ sílẹ̀ pé “àtẹ ìtẹ̀jáde 1843 ni a darí nípasẹ̀ ọwọ́ Olúwa, a kò sì gbọ́dọ̀ yí i padà.” Àwọn Millerite mọ̀ pé ọba oníwà líle ni Róòmù, nítorí náà ẹ̀kọ́ ti Sátánì tí ń ba agbára láti fi ìran “chazon” múlẹ̀ jẹ́ kò mì wọ́n. Bíbélì ṣe kedere pé bí kò bá sí ìran, àwọn ènìyàn a ṣègbé.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Níbi tí ìran kò sí, àwọn ènìyàn ṣègbé; ṣùgbọ́n ẹni tí ó pa òfin mọ́, aláyọ̀ ni í ṣe. Òwe 29:18.

The vision that Solomon identifies in the verse is the “chazon” vision, which in verse thirteen of Daniel eight, is the vision that identifies paganism and papalism trampling down the sanctuary and host. For the Millerites those two desolating powers represented the fourth kingdom of Bible prophecy, and without recognizing the fourth kingdom of Rome (the robbers of thy people), they would not have been able to establish the vision. The “robbers of thy people” in verse fourteen of Daniel eleven, were to stand up against the king of the south, exalt themselves, establish the vision and fall. Rome fulfilled each of those characteristics.

Ìran tí Sólómónù tọ́ka sí nínú ẹsẹ̀ náà ni ìran “chazon,” èyí tí nínú ẹsẹ̀ kẹtàlá ti Dáníẹ́lì mẹ́jọ, jẹ́ ìran tí ó fi hàn pé ẹ̀sìn àwọn kèfèrí àti ẹ̀sìn pàápàá ń tẹ ilé-mímọ́ àti ogun rẹ̀ mọ́lẹ̀. Fún àwọn Míllẹ́ráítì, àwọn agbára méjì wọ̀nyí tí ń mú ìdahoro wá dúró fún ìjọba kẹrin nínú àsọtẹ́lẹ̀ Bíbélì, àti láì mọ ìjọba kẹrin ti Róòmù (àwọn ajinigbé ènìyàn rẹ), wọn kì yóò ti lè fìdí ìran náà múlẹ̀. “Àwọn ajinigbé ènìyàn rẹ” nínú ẹsẹ̀ kẹrìnlá ti Dáníẹ́lì mọ́kànlá, ni yóò dìde sí ọba gúúsù, gbé ara wọn ga, fi ìran náà múlẹ̀, kí wọ́n sì ṣubú. Róòmù mú gbogbo àbùdá wọ̀nyí ṣẹ.

In chapter seven, the fourth kingdom is specifically identified as being “diverse” from the kingdoms before it.

Nínú orí kẹje, a dá ìjọba kẹrin náà mọ̀ ní pàtó gẹ́gẹ́ bí ẹni pé ó “yàtọ̀” sí àwọn ìjọba tí ó ṣáájú rẹ̀.

> After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns…. Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; 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 7:7, 19, 20.

> Lẹ́yìn èyí ni mo sì rí nínú àwọn ìran òru, sì kíyèsi i, ẹranko kẹrin kan, ẹni ìbẹ̀rù àti ẹlẹ́rùjẹ̀jẹ̀, tí ó sì lágbára gidigidi; ó sì ní eyín irin ńlá: ó jẹun run, ó fọ́ sí wẹ́wẹ́, ó sì fi ẹsẹ̀ rẹ̀ tẹ ohun tí ó ṣẹ́kù mọ́lẹ̀: ó sì yàtọ̀ sí gbogbo àwọn ẹranko tí ó ṣáájú rẹ̀; ó sì ní ìwo mẹ́wàá…. Nígbà náà ni mo fẹ́ mọ òtítọ́ nípa ẹranko kẹrin náà, tí ó yàtọ̀ sí gbogbo àwọn mìíràn, ẹni ìbẹ̀rù gidigidi, ẹni tí eyín rẹ̀ jẹ́ irin, tí eékánná rẹ̀ sì jẹ́ idẹ; ẹni tí ó jẹun run, tí ó fọ́ sí wẹ́wẹ́, tí ó sì fi ẹsẹ̀ rẹ̀ tẹ ohun tí ó ṣẹ́kù mọ́lẹ̀; àti nípa àwọn ìwo mẹ́wàá tí ó wà lórí orí rẹ̀, àti nípa èkejì tí ó hù sókè, níwájú ẹni tí mẹ́ta ṣubú; àní nípa ìwo náà tí ó ní ojú, àti ẹnu tí ń sọ ohun ńlá-nlá gidigidi, ẹni tí ìrísí rẹ̀ pọ̀ ju ti àwọn ẹlẹgbẹ́ rẹ̀ lọ. Danieli 7:7, 19, 20.

The fourth kingdom of Daniel seven was twice identified as being “diverse” from the kingdoms that preceded it. If the “little horn” of verse nine was simply an extension of the Syrian horn (Antiochus Epiphanes), it would not have been different. The beasts that preceded Rome in chapter seven were the lion, the bear and the leopard, all animals that actually exist in nature, but when it came to the fourth beast with iron teeth and nails of brass, Daniel knew of no beast of nature that represented the dreadful beast that devoured. It was different (diverse). The “little horn” of verse nine, came forth out of one of the areas represented by the four winds and wings, and not out of one of the horns or notable ones.

Ìjọba kẹrin nínú Dáníẹ́lì orí kẹje ni a sọ lẹ́ẹ̀mejì pé ó “yàtọ̀” sí àwọn ìjọba tí ó ṣáájú rẹ̀. Bí “iwo kékeré” ti ẹsẹ̀ kẹsàn-án bá jẹ́ ìtẹ̀síwájú lásán ti iwo ará Síríà náà (Antiochus Epiphanes), kò níí yàtọ̀. Àwọn ẹranko tí ó ṣáájú Róòmù nínú orí kẹje ni kìnnìún, béà àti ẹkùn, gbogbo wọn sì jẹ́ ẹranko tí ó wà nínú àdánidá ní tòótọ́; ṣùgbọ́n nígbà tí ó dé sí ẹranko kẹrin náà pẹ̀lú eyín irin àti móńgàn idẹ, Dáníẹ́lì kò mọ ẹranko kankan nínú àdánidá tí yóò ṣojú ẹranko ẹlẹ́rù náà tí ń runun. Ó yàtọ̀. “Iwo kékeré” ti ẹsẹ̀ kẹsàn-án jáde láti inú ọ̀kan nínú àwọn agbègbè tí afẹ́fẹ́ mẹ́rin àti ìyẹ́ mẹ́rin ń ṣojú, kì í ṣe láti inú ọ̀kan nínú àwọn iwo tàbí àwọn ẹni pàtàkì náà.

Daniel chapter eight, states that “in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.” In the “latter time of their kingdom (Greece, which had disintegrated into four kingdoms), during the time “when the transgressors are come to the full,” a new king would stand up.

Dáníẹ́lì orí kẹjọ sọ pé, “ní àkókò ìkẹyìn ìjọba wọn, nígbà tí àwọn ẹlẹ́ṣẹ̀ bá ti dé òpin ìkúnrẹ́rẹ́ wọn, ọba kan tí ojú rẹ̀ le, tí ó sì ní òye àwọn ọ̀rọ̀ òkùnkùn, yóò dìde.” Ní “àkókò ìkẹyìn ìjọba wọn” (Gíríìsì, tí ó ti tú ká sí ìjọba mẹ́rin), ní àsìkò “nígbà tí àwọn ẹlẹ́ṣẹ̀ bá ti dé òpin ìkúnrẹ́rẹ́ wọn,” ọba tuntun kan yóò dìde.

> “Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that the fact might be determined whether it would fulfill the purposes of the Watcher and the Holy One. Prophecy has traced the rise and progress of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with the nations of less power, history has repeated itself. Each has had its period of test; each has failed, its glory faded, its power departed.” Prophets and Kings, 535.

> “Gbogbo orílẹ̀-èdè tí ó ti dé sórí pẹpẹ ìṣe ni a ti jẹ́ kí ó gba ipò rẹ̀ lórí ayé, kí a lè fi ìṣẹ̀lẹ̀ náà hàn bóyá yóò mú àwọn ète Olùṣọ́ àti Ẹni Mímọ́ ṣẹ. Àsọtẹ́lẹ̀ ti tọpasẹ̀ ìdìde àti ìlọsíwájú àwọn ìjọba ńlá ayé—Bábílónì, Médo-Pérṣíà, Gíríìkì, àti Róòmù. Pẹ̀lú ọ̀kọ̀ọ̀kan àwọn wọ̀nyí, gẹ́gẹ́ bí ó ti rí pẹ̀lú àwọn orílẹ̀-èdè tí agbára wọn kéré síi, ìtàn ti tún ara rẹ̀ ṣe. Ọ̀kọ̀ọ̀kan wọn ti ní àkókò ìdánwò tirẹ̀; ọ̀kọ̀ọ̀kan wọn ti kùnà, ògo rẹ̀ sì rọ, agbára rẹ̀ sì kúrò.” Prophets and Kings, 535.

At the end (“latter time”) of the kingdom of Greece, when their cup of probationary time had been filled (“when the transgressors are come to the full”), a “king of fierce countenance” would stand up. That king would understand “dark sentences,” for he would speak a completely different language than the Hebrew of the Jews or the Greek of the previous kingdom, for he would speak Latin. That kingdom had been identified by Moses as the nation that would bring the siege of the years 66 to 70 AD, where among other things the famine was so terrible that the Jews ate their own children to survive.

Ní òpin (“àkókò ìkẹyìn”) ìjọba Gíríìsì, nígbà tí ife àkókò ìdánwò wọn ti kún (“nígbà tí àwọn arúfin bá dé òpin”), “ọba kan tí ojú rẹ le gan-an” yóò dìde. Ọba náà yóò ní òye “àwọn ọ̀rọ̀ òkùnkùn,” nítorí yóò máa sọ èdè tí ó yàtọ̀ pátápátá sí Hébérù ti àwọn Júù tàbí Gíríìkì ti ìjọba ìṣáájú, nítorí yóò máa sọ èdè Látìn. Mósè ti dá ìjọba náà mọ̀ gẹ́gẹ́ bí orílẹ̀-èdè tí yóò mú ìdótì wá ní àkókò ọdún 66 sí 70 AD, níbi tí, láàárín àwọn nǹkan mìíràn, ìyàn ti burú tó bẹ́ẹ̀ gẹ́gẹ́ tí àwọn Júù fi jẹ àwọn ọmọ tiwọn fún ìwàláàyè.

> Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things; Therefore shalt thou serve thine enemies which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee. The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; A nation of fierce countenance, which shall not regard the person of the old, nor show favour to the young: And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee. And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land: and he shall besiege thee in all thy gates throughout all thy land, which the Lord thy God hath given thee. And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee. Deuteronomy 28:47–53.

> Nítorí ìwọ kò sin Olúwa Ọlọrun rẹ pẹ̀lú ayọ̀, àti pẹ̀lú ìdùnnú ọkàn, nítorí ọ̀pọ̀lọpọ̀ ohun gbogbo; nítorí náà ìwọ yóò máa sin àwọn ọ̀tá rẹ tí Olúwa yóò rán sí ọ lórí, nínú ebi, àti nínú òùngbẹ, àti nínú ìhòòhò, àti nínú àìní ohun gbogbo: òun yóò sì fi àjàgà irin lé ọrùn rẹ, títí yóò fi pa ọ run. Olúwa yóò mú orílẹ̀-èdè kan wá sí ọ lórí láti ọ̀nà jíjìn, láti òpin ayé, bí idì ṣe ń fò lọ ní kánkán; orílẹ̀-èdè kan tí ìwọ kì yóò mọ èdè rẹ̀; orílẹ̀-èdè kan tí ojú rẹ̀ le, tí kì yóò ka ojú arúgbó sí, bẹ́ẹ̀ ni kì yóò ṣàánú fún ọ̀dọ́: òun yóò sì jẹ èso ẹran ọ̀sìn rẹ, àti èso ilẹ̀ rẹ, títí ìwọ yóò fi parun: èyí tí kì yóò fi ọkà, ọtí wáìnì, tàbí òróró, tàbí èso ìbímọ màlúù rẹ, tàbí agbo àgùntàn rẹ sílẹ̀ fún ọ, títí yóò fi pa ọ run. Òun yóò sì dó tì ọ́ ká ní gbogbo ẹnu-ọ̀nà rẹ, títí odi rẹ gíga àti olódi lágbára yóò fi wó lulẹ̀, èyí tí ìwọ gbẹ́kẹ̀lé, ní gbogbo ilẹ̀ rẹ: òun yóò sì dó tì ọ́ ká ní gbogbo ẹnu-ọ̀nà rẹ ní gbogbo ilẹ̀ rẹ, tí Olúwa Ọlọrun rẹ ti fi fún ọ. Ìwọ yóò sì jẹ èso ara rẹ tìkára rẹ, ẹran àwọn ọmọkùnrin rẹ àti ti àwọn ọmọbìnrin rẹ, tí Olúwa Ọlọrun rẹ ti fi fún ọ, nínú ìsàgatì, àti nínú ìhámọ́ra, èyí tí àwọn ọ̀tá rẹ yóò fi pọ́n ọ lójú. Deuteronomi 28:47–53.

In Daniel chapter two the fourth kingdom was represented by “iron,” and Moses identified “a nation,” which would put a “yoke of iron,” upon the Jews. The “nation” would “destroy” the Jews, and it would be as swift as an eagle, of which the eagle is the symbol of Rome. It would be a “nation” “whose tongue thou shalt not understand,” for its language would be “dark sentences” to the Jews. It would be a “nation of fierce countenance” as described in Daniel chapter eight as a “king of fierce countenance.” And in the “siege” of Jerusalem the Jews ate their “sons and daughters.”

Nínú orí kejì ìwé Dáníẹ́lì, a fi “irin” ṣojú fún ìjọba kẹrin, Mósè sì tọ́ka sí “orílẹ̀-èdè kan,” tí yóò fi “àjàgà irin” lé àwọn Júù lórí. “Orílẹ̀-èdè” náà yóò “pa run” àwọn Júù, yóò sì yára bí idì, èyí tí idì jẹ́ ààmì Róòmù. Yóò jẹ́ “orílẹ̀-èdè” “tí ìwọ kì yóò lóye ahọ́n rẹ̀,” nítorí èdè rẹ̀ yóò jẹ́ “àwọn ọ̀rọ̀ òkùnkùn” sí àwọn Júù. Yóò jẹ́ “orílẹ̀-èdè ojú líle” gẹ́gẹ́ bí a ti ṣàpèjúwe rẹ̀ nínú orí kẹjọ ìwé Dáníẹ́lì gẹ́gẹ́ bí “ọba ojú líle.” Àti nínú “ìdótì” Jérúsálẹ́mù, àwọn Júù jẹ àwọn “ọmọkùnrin àti ọmọbìnrin” wọn.

Miller recognized pagan Rome as the power predicted by Moses, and as the fourth “iron” kingdom of Daniel two, and the “nation” who spoke Latin, not Hebrew or Greek. Miller made no distinction between the fourth and fifth kingdom of Bible prophecy, for to him they both were simply Rome. So after pagan Rome stood up in verse twenty-three, he would not see the distinction represented in verse twenty-four. In the vision the little horn had oscillated from masculine to feminine to masculine to feminine in verses nine through twelve, and verse twenty-three identifies the prophetic characteristics of pagan Rome, Gabriel’s interpretation in verse twenty-four changes to feminine Rome. The power in verse twenty-four was to possess “mighty power,” “but not by his own power: and he shall destroy wonderfully, and shall prosper, and practice, and shall destroy the mighty and the holy people.”

Miller mọ̀ pé Róòmù keferi ni agbára tí Mósè ti sọ̀tẹ́lẹ̀ nípa rẹ̀, àti pé òun ni ìjọba kẹrin “irin” nínú Dáníẹ́lì kejì, àti “orílẹ̀-èdè” tí ń sọ èdè Látìnì, kì í ṣe Hébérù tàbí Gíríìkì. Miller kò ṣe ìyàtọ̀ kankan láàárín ìjọba kẹrin àti ìjọba karùn-ún nínú àsọtẹ́lẹ̀ Bíbélì, nítorí lójú rẹ̀, àwọn méjèèjì jẹ́ Róòmù lásán. Nítorí náà lẹ́yìn tí Róòmù keferi dìde ní ẹsẹ̀ kẹtàlélógún, òun kò ní rí ìyàtọ̀ tí a ṣàfihàn ní ẹsẹ̀ kẹrìnlélógún. Nínú ìran náà, ìwo kékeré náà ti yí padà láti akọ sí abo sí akọ sí abo ní ẹsẹ̀ kẹsàn-án títí dé kejìlá, àti pé ẹsẹ̀ kẹtàlélógún ń fi àwọn àbùdá àsọtẹ́lẹ̀ ti Róòmù keferi hàn, ìtumọ̀ Gébéríẹ̀lì ní ẹsẹ̀ kẹrìnlélógún sì yí padà sí Róòmù abo. Agbára náà ní ẹsẹ̀ kẹrìnlélógún yóò ní “agbára ńlá,” “ṣùgbọ́n kì í ṣe nípa agbára tirẹ̀: yóò sì pa run lọ́nà àgbàyanu, yóò sì ṣe àṣeyọrí, yóò sì ṣiṣẹ́, yóò sì pa àwọn alágbára àti àwọn ènìyàn mímọ́ run.”

Papal Rome was to be given the military power of pagan Rome, and it would destroy God’s people for one thousand two hundred and sixty years, from the year 538 to 1798. It would destroy “wonderfully” for it is the beast the whole world “wonders after,” and it was the power that would “practice and prosper” until the first indignation that had been “determined” to be finished in 1798 was fulfilled.

A ó fi agbára ológun ti Róòmù aláìgbàgbọ́ lé Róòmù Pápà lọ́wọ́, yóò sì pa àwọn ènìyàn Ọlọ́run run fún ọdún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì àti ọgọ́ta, láti ọdún 538 sí 1798. Yóò pa run “lọ́nà àgbàyanu,” nítorí pé ẹranko ni tí gbogbo ayé “ń yà lẹ́yìn,” ó sì ni agbára náà tí yóò “ṣe, yóò sì ṣàṣeyọrí” títí ìbínú àkọ́kọ́ tí a ti “pinnu” pé kí ó parí ní ọdún 1798 fi ṣẹ.

Then in verse twenty-five Gabriel follows the oscillation established in the verses he was interpreting for Daniel, and again addresses pagan Rome, who through a different type of “policy,” brought together its empire, as attested to by all the historians. The “craft” of pagan Rome was to induce nations to join their growing empire, and it used the promise of peace and prosperity to build the empire, unlike the previous empires that were forged simply by military might. Pagan Rome was also to “stand up against the Prince of princes,” as it did when it placed Christ upon the cross of Calvary.

Lẹ́yìn náà, nínú ẹsẹ̀ kẹ́ẹ̀ẹ́dógún [25], Gabrieli tẹ̀lé ìyípadàpadà tí a ti fi múlẹ̀ nínú àwọn ẹsẹ̀ tí ó ń túmọ̀ fún Dáníẹ́lì, ó sì tún dojú kọ Róòmù aláìmọ́, ẹni tí, nípasẹ̀ irú “ètò-ọgbọ́n” mìíràn, kó ìjọba rẹ̀ jọ, gẹ́gẹ́ bí gbogbo àwọn akọ̀wé-ìtàn ti jẹ́rìí sí. “Ọgbọ́n-àrékérekè” Róòmù aláìmọ́ ni láti fa àwọn orílẹ̀-èdè wá kí wọ́n darapọ̀ mọ́ ìjọba rẹ̀ tí ń pọ̀ sí i, ó sì lo ìlérí àlàáfíà àti àṣeyọrí láti kọ́ ìjọba náà, kì í ṣe bí àwọn ìjọba tó ṣáájú rẹ̀ tí a fi agbára ológun nìkan dá sílẹ̀. Róòmù aláìmọ́ náà sì ní láti “dìde sí Ọmọ-aládé àwọn ọmọ-aládé,” gẹ́gẹ́ bí ó ti ṣe nígbà tí ó gbé Kristi lé orí àgbélébùú Kalfárì.

Then Gabriel addresses the two visions he was interpreting for Daniel, by identifying that the “mareh” vision of the appearance (the twenty-three hundred days) was true, and that the “chazon” vision of the trampling down of the sanctuary and host by pagan Rome and papal Rome was to be “shut up (sealed), “for many days” (until the time of the end in 1798).

Lẹ́yìn náà, Gabriẹli tọ́ka sí àwọn ìran méjèèjì tí ó ń túmọ̀ fún Dáníẹ́lì, nípa fífi hàn pé ìran “mareh” ti ìfarahàn náà (ẹgbẹ̀rún méjì ó lé ọ̀ọ́dúnrún ọjọ́) jẹ́ òtítọ́, àti pé ìran “chazon” ti ìtẹ̀ mọ́lẹ̀ ibi mímọ́ àti ẹgbẹ́-ogun náà lábẹ́ Romu àwọn abọ̀rìṣà àti Romu póòpù ni a ó “dì mọ́lẹ̀ (fi èdìdì dì í),” “fún ọ̀pọ̀ ọjọ́” (títí di àkókò òpin ní ọdún 1798).

Then Daniel was sick for some time, and then returned to work, but he still did not understand the “mareh” vision, which is the vision which Gabriel was commanded to make him understand. For that reason Gabriel would return in chapter nine, to finish his work of making Daniel understand the “mareh” vision.

Lẹ́yìn náà, Dáníẹ́lì ṣàìsàn fún ìgbà díẹ̀, lẹ́yìn èyí sì ni ó padà sí iṣẹ́, ṣùgbọ́n kò tí ì lóye ìran “mareh” náà, èyí tí a pa á láṣẹ fún Gébúrẹ́lì láti mú kí ó yé e. Nítorí ìdí náà ni Gébúrẹ́lì yóò tún padà wá ní orí kẹsàn-án, láti parí iṣẹ́ rẹ̀ ti mímú kí Dáníẹ́lì lóye ìran “mareh” náà.

In Daniel chapter nine, Daniel had been studying the prophetic Word and came to understand through the writings of Moses and Jeremiah. Jeremiah had identified the captivity he was in would last seventy years.

Nínú orí kẹ́sàn-án ìwé Dáníẹ́lì, Dáníẹ́lì ti ń kẹ́kọ̀ọ́ Ọ̀rọ̀ àsọtẹ́lẹ̀, ó sì wá lóye nípasẹ̀ àwọn ìkọ̀wé Mósè àti Jérémáyà. Jérémáyà ti fi hàn pé ìgbèkùn tí ó wà nínú rẹ̀ yóò pé ọdún àádọ́rin.

> And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.

> “Gbogbo ilẹ̀ yìí yóò sì di ahoro, yóò sì di ohun ìyàlẹ́nu; àwọn orílẹ̀-èdè wọ̀nyí yóò sì máa sìn ọba Bábílónì fún ọdún àádọ́rin. Yóò sì sì ṣe, nígbà tí ọdún àádọ́rin bá pé, èmi yóò jẹ ọba Bábílónì àti orílẹ̀-èdè náà níyà,” ni Olúwa wí, “nítorí àìṣedéédé wọn, àti ilẹ̀ àwọn Kálídíà; èmi yóò sì sọ ọ́ di ahoro títí láé.” Jeremiah 25:11, 12.

According to Moses the captivity in the enemy’s land would correspond to a time that the land would enjoy its sabbaths.

Gẹ́gẹ́ bí Mósè ti sọ, ìgbèkùn ní ilẹ̀ ọ̀tá yóò bá àkókò mu tí ilẹ̀ náà yóò fi gbádùn àwọn sábáàtì rẹ̀.

> And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:32–35.

> Èmi yóò sì sọ ilẹ̀ náà di ahoro; àwọn ọ̀tá yín tí ń gbé inú rẹ̀ yóò sì yà á sílẹ̀. Èmi yóò sì tú yín ká láàrín àwọn kèfèrí, èmi yóò sì fa idà jáde tẹ̀lé yín; ilẹ̀ yín yóò sì di ahoro, àwọn ìlú yín yóò sì di ìdahoro. Nígbà náà ni ilẹ̀ náà yóò gbádùn àwọn ìsinmi sábáàtì rẹ̀, níwọ̀n ìgbà tí yóò fi wà ní ahoro, tí ẹ̀yin yóò sì wà ní ilẹ̀ àwọn ọ̀tá yín; nígbà náà ni ilẹ̀ náà yóò sinmi, yóò sì gbádùn àwọn ìsinmi sábáàtì rẹ̀. Níwọ̀n ìgbà tí yóò fi wà ní ahoro ni yóò máa sinmi; nítorí pé kò sinmi ní àwọn sábáàtì yín, nígbà tí ẹ ń gbé lórí rẹ̀. Lefitiku 26:32–35.

Daniel had understood from God’s prophetic Word, upon two witnesses that His people had been scattered into the enemy’s land, during which time the land would enjoy its sabbaths. He understood what the author of Chronicles understood concerning Jeremiah’s seventy years.

Dáníẹ́lì ti lóye láti inú Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run, lórí ẹlẹ́rìí méjì, pé a ti tú àwọn ènìyàn Rẹ̀ ká sínú ilẹ̀ ọ̀tá, ní àkókò èyí tí ilẹ̀ náà yóò gbádùn àwọn ọjọ́ ìsinmi sábáàtì rẹ̀. Ó lóye ohun tí akọ̀wé Kronika lóye nípa ọdún àádọ́rin Jeremáyà.

> And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:20–23.

> Àwọn tí ó sì yè kúrò lọ́wọ́ idà ni ó kó lọ sí Bábílónì; níbẹ̀ ni wọ́n ti jẹ́ ìránṣẹ́ fún un àti fún àwọn ọmọ rẹ̀ títí di àkókò ìjọba Pérísíà: kí ọ̀rọ̀ Olúwa tí a sọ nípasẹ̀ ẹnu Jeremáyà lè ṣẹ, títí ilẹ̀ náà fi gbádùn àwọn ìsinmi sábàtì rẹ̀: nítorí bí ó ti pẹ́ tó tí ó fi wà ní ahoro, ó pa ọjọ́-ìsinmi sábàtì mọ́, kí ọdún àádọ́rin lè pé. Ní ọdún kìn-ín-ní ti Kírúsì ọba Pérísíà, kí ọ̀rọ̀ Olúwa tí a ti sọ nípasẹ̀ ẹnu Jeremáyà lè ṣẹ, Olúwa ru ẹ̀mí Kírúsì ọba Pérísíà sókè, tí ó fi ṣe ìkéde kan ní gbogbo ìjọba rẹ̀, tí ó sì tún kọ ọ́ sílẹ̀ pé, Báyìí ni Kírúsì ọba Pérísíà wí, Gbogbo àwọn ìjọba ayé ni Olúwa Ọlọ́run ọ̀run ti fi fún mi; ó sì ti pàṣẹ fún mi láti kọ ilé kan fún un ní Jerusalẹmu, tí ó wà ní Júdà. Ta ni ó wà láàárín yín nínú gbogbo àwọn ènìyàn rẹ̀? Kí Olúwa Ọlọ́run rẹ̀ wà pẹ̀lú rẹ̀, kí ó sì gòkè lọ. 2 Kronika 36:20–23.

Daniel understood that Jeremiah’s seventy years of scattering in the enemy’s land, while the land enjoyed her sabbaths, was based upon the curse of “seven times” in Leviticus twenty-six, and in obedience to that understanding, he fulfilled the commanded remedy given there for those who finally awaken to their scattered condition.

Dáníẹ́lì lóye pé àádọ́rin ọdún ìtúká tí Jeremáyà sọ nípa rẹ̀ ní ilẹ̀ ọ̀tá, nígbà tí ilẹ̀ náà ń gbádùn àwọn Sábáàtì rẹ̀, dá lórí ègún “ìgbà méje” tí ó wà nínú Lefitiku ogún-ún mẹ́fà, àti pé ní ìgbọràn sí òye yẹn, ó mú ìtúnṣe tí a pàṣẹ fún un ṣẹ, gẹ́gẹ́ bí a ti fi í hàn níbẹ̀ fún àwọn tí ó bá ti jí sí ipò ìtúká wọn níkẹyìn.

> And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth. And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies. And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. These are the statutes and judgments and laws, which the Lord made between him and the children of Israel in mount Sinai by the hand of Moses. Leviticus 26:36–46.

> Àti sí àwọn tí ó ṣẹ́ kù láàyè nínú yín, èmi yóò sì fi ìrònú àìlera sínú ọkàn wọn ní ilẹ̀ àwọn ọ̀tá wọn; ìró ewé tí a mì yóò sì lé wọn; wọn yóò sì sá, bí ẹni pé wọ́n ń sá kúrò lọ́dọ̀ idà; wọn yóò sì ṣubú nígbà tí kò sí ẹni tí ń lé wọn. Wọn yóò sì ṣubú lórí ara wọn, bí ẹni pé níwájú idà, nígbà tí kò sí ẹni tí ń lé wọn; ẹ̀yin kì yóò sì ní agbára láti dúró níwájú àwọn ọ̀tá yín. Ẹ̀yin yóò sì ṣègbé láàrín àwọn aláìkọlà, ilẹ̀ àwọn ọ̀tá yín yóò sì jẹ yín run. Àwọn tí ó ṣẹ́ kù nínú yín yóò sì máa yọ̀ nítorí ẹ̀ṣẹ̀ wọn ní ilẹ̀ àwọn ọ̀tá yín; pẹ̀lú nínú ẹ̀ṣẹ̀ àwọn baba wọn ni wọn yóò sì máa yọ̀ pẹ̀lú wọn. Bí wọ́n bá jẹ́wọ́ ẹ̀ṣẹ̀ wọn, àti ẹ̀ṣẹ̀ àwọn baba wọn, pẹ̀lú àìṣòótọ́ wọn tí wọ́n fi ṣàìṣòótọ́ sí mi, àti pé wọ́n tún ti rìn ní ìtakò sí mi; Àti pé èmi pẹ̀lú ti rìn ní ìtakò sí wọn, tí mo sì mú wọn wá sí ilẹ̀ àwọn ọ̀tá wọn; bí ó bá sì jẹ́ pé nígbà náà ni a tẹ ọkàn wọn aláìkọlà sílẹ̀, tí wọ́n sì nígbà náà gba ìjìyà ẹ̀ṣẹ̀ wọn: Nígbà náà ni èmi yóò rántí májẹ̀mú mi pẹ̀lú Jakọbu, àti májẹ̀mú mi pẹ̀lú Ísáákì pẹ̀lú ni èmi yóò rántí, àti májẹ̀mú mi pẹ̀lú Ábúráhámù ni èmi yóò rántí; èmi yóò sì rántí ilẹ̀ náà. Ilẹ̀ náà pẹ̀lú ni a ó fi sílẹ̀ láìsí wọn, yóò sì gbádùn àwọn sábàtì rẹ̀, nígbà tí ó bá wà ní ahoro láìsí wọn: wọn yóò sì gba ìjìyà ẹ̀ṣẹ̀ wọn; nítorí pé, àní nítorí pé wọ́n kẹ́gàn ìdájọ́ mi, àti nítorí pé ọkàn wọn kórìíra àwọn òfin mi. Síbẹ̀, fún gbogbo èyí, nígbà tí wọ́n bá wà ní ilẹ̀ àwọn ọ̀tá wọn, èmi kì yóò kọ̀ wọ́n sílẹ̀, bẹ́ẹ̀ ni èmi kì yóò kórìíra wọn, láti pa wọn run pátápátá, àti láti fọ májẹ̀mú mi pẹ̀lú wọn: nítorí èmi ni Olúwa Ọlọ́run wọn. Ṣùgbọ́n nítorí wọn ni èmi yóò rántí májẹ̀mú àwọn baba wọn, àwọn tí mo mú jáde kúrò ní ilẹ̀ Ejibiti ní ojú àwọn aláìkọlà, kí èmi lè jẹ́ Ọlọ́run wọn: èmi ni Olúwa. Èyí ni àwọn ìlànà, àti àwọn ìdájọ́, àti àwọn òfin, tí Olúwa dá sí àárín ara rẹ̀ àti àwọn ọmọ Israẹli ní òkè Sínáì nípa ọwọ́ Mose. Lefitiku 26:36–46.

Daniel’s prayer in chapter nine, is addressing every element of the counsel for those who find themselves scattered in the enemy’s land. That prayer is to be aligned with his prayer in chapter two, for together they represent the prayer of those in Revelation chapter eleven, that were dead in the streets of that great city of Sodom and Egypt, who find that they also had been scattered. As Daniel concludes his prayer, Gabriel returns to finish the work of explaining the “mareh” vision, just as the Holy Spirit intends to accomplish for the two witnesses of Revelation chapter eleven.

Àdúrà Dáníẹ́lì nínú orí kẹsàn-án ń tọ́ka sí gbogbo ìpínlẹ̀ ìmọ̀ràn náà fún àwọn tí wọ́n bá rí ara wọn ní ìtúká káàkiri ní ilẹ̀ ọ̀tá. A gbọ́dọ̀ mú àdúrà náà bá àdúrà rẹ̀ nínú orí kejì mu, nítorí pé papọ̀ wọ́n ṣàpẹẹrẹ àdúrà àwọn tí ó wà nínú Ìfihàn orí kọkànlá, tí wọ́n kú ní àwọn òpópónà ìlú ńlá náà, ti Sódómù àti Ejibiti, tí wọ́n sì rí i pé àwọn pẹ̀lú ti túká káàkiri. Bí Dáníẹ́lì ṣe parí àdúrà rẹ̀, Gébúrélì padà wá láti parí iṣẹ́ ìtúmọ̀ ìran “mareh” náà, gẹ́gẹ́ bí Ẹ̀mí Mímọ́ ṣe pinnu láti ṣe fún àwọn ẹlẹ́rìí méjì ti Ìfihàn orí kọkànlá.

> And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:20–22.

> Nígbà tí mo sì ń sọ̀rọ̀, tí mo sì ń gbàdúrà, tí mo sì ń jẹ́wọ́ ẹ̀ṣẹ̀ mi àti ẹ̀ṣẹ̀ àwọn ènìyàn mi Ísírẹ́lì, tí mo sì ń gbé ẹ̀bẹ̀ mi kalẹ̀ níwájú Olúwa Ọlọ́run mi nítorí òkè mímọ́ ti Ọlọ́run mi; bẹ́ẹ̀ ni, nígbà tí mo ṣì ń sọ̀rọ̀ nínú àdúrà, ọkùnrin náà, Gébúrẹ́lì, ẹni tí mo ti rí nínú ìran náà ní ìbẹ̀rẹ̀, tí a mú fò wá ní kánkán, fi ọwọ́ kàn mí ní àkókò ẹbọ alẹ́. Ó sì jẹ́ kí n mọ̀ ọ́, ó sì bá mi sọ̀rọ̀, ó sì wí pé, Ìwọ Dáníẹ́lì, mo ti jáde wá nísinsin yìí láti fún ọ ní ọgbọ́n àti òye. Dáníẹ́lì 9:20–22.

We will continue this study in the next article.

A ó tẹ̀síwájú pẹ̀lú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tó kàn.

> “Shortly before the fall of Babylon, when Daniel was meditating on these prophecies and seeking God for an understanding of the times, a series of visions was given him concerning the rise and fall of kingdoms. With the first vision, as recorded in the seventh chapter of the book of Daniel, an interpretation was given; yet not all was made clear to the prophet. ‘My cogitations much troubled me,’ he wrote of his experience at the time, ‘and my countenance changed in me: but I kept the matter in my heart.’ Daniel 7:28.

> “Diẹ̀ díẹ̀ kí Babiloni tó ṣubú, nígbà tí Daniẹli ń ronú lórí àwọn àsọtẹ́lẹ̀ wọ̀nyí tí ó sì ń wá Ọlọ́run fún òye nípa àwọn àkókò náà, a fi ọ̀wọ̀ọ̀wọ̀ ìran kan hàn án nípa ìdìde àti ìṣubú àwọn ìjọba. Pẹ̀lú ìran àkọ́kọ́ náà, gẹ́gẹ́ bí a ti kọ ọ́ sínú orí keje ìwé Daniẹli, a fi ìtumọ̀ rẹ̀ fún un; ṣùgbọ́n kì í ṣe ohun gbogbo ni a mú kedere fún wòlíì náà. ‘Èrò inú mi mú mi bínú gidigidi,’ ni ó kọ nípa ìrírí rẹ̀ ní àkókò náà, ‘àti ojú mi yí padà nínú mi: ṣùgbọ́n mo pa ọ̀ràn náà mọ́ nínú ọkàn mi.’ Daniẹli 7:28.”

> “Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.

> “Nípasẹ̀ ìran mìíràn ni a tún fi ìmọ́lẹ̀ síi lórí àwọn ìṣẹ̀lẹ̀ ọjọ́ iwájú; ó sì jẹ́ ní òpin ìran yìí ni Dáníẹli gbọ́ ‘ẹni mímọ́ kan ń sọ̀rọ̀, ẹni mímọ́ mìíràn sì wí fún ẹni mímọ́ kan náà tí ń sọ̀rọ̀ pé, Yóò pẹ́ tó mélòó ni ìran náà yóò fi máa lọ?’ Dáníẹli 8:13. Ìdáhùn tí a fi fún un pé, ‘Títí di ẹgbẹ̀rún méjì ọgọ́rùn-ún mẹ́ta ọjọ́; nígbà náà ni a ó wẹ ibi mímọ́ náà mọ́’ (ẹsẹ̀ 14), kún un fún ìdààmú. Ó fi tọkàntọkàn wá ìtumọ̀ ìran náà. Kò lè lóye ìbáṣepọ̀ tí ìgbèkùn ọdún àádọ́rin náà ní, gẹ́gẹ́ bí a ti sọ tẹ́lẹ̀ nípasẹ̀ Jeremáyà, pẹ̀lú ẹgbẹ̀rún méjì ọgọ́rùn-ún mẹ́ta ọdún náà tí nínú ìran ni ó gbọ́ arìnrìn-àjò ọ̀run náà kéde pé yóò kọjá kí a tó wẹ ibi mímọ́ Ọlọ́run mọ́. Áńgẹ́lì Gébúrẹ́lì fún un ní ìtumọ̀ kan ní apá kan; ṣùgbọ́n nígbà tí wòlíì náà gbọ́ ọ̀rọ̀ pé, ‘Ìran náà ... yóò jẹ́ fún ọ̀pọ̀ ọjọ́,’ ó dákú. ‘Èmi Dáníẹli dákú,’ ni ó kọ sílẹ̀ nípa ìrírí rẹ̀, ‘mo sì ṣàìsàn fún ọjọ́ díẹ̀; lẹ́yìn náà mo dìde, mo sì ṣe iṣẹ́ ọba; ìran náà sì yà mí lẹ́nu, ṣùgbọ́n kò sí ẹni tí ó yé e.’ Ẹsẹ̀ 26, 27.”

> “Still burdened in behalf of Israel, Daniel studied anew the prophecies of Jeremiah. They were very plain—so plain that he understood by these testimonies recorded in books ‘the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that He would accomplish seventy years in the desolations of Jerusalem.’ Daniel 9:2.

> “Danieli, tí ẹrù Israẹli ṣì wà lórí rẹ̀, tún kẹ́kọ̀ọ́ àwọn àsọtẹ́lẹ̀ Jeremiah láti ìbẹ̀rẹ̀. Wọ́n ṣe kedere gidigidi—kedere tó bẹ́ẹ̀ tí ó fi lóye nípa àwọn ẹ̀rí wọ̀nyí tí a kọ sínú ìwé ‘iye ọdún náà, nípa èyí tí ọ̀rọ̀ Olúwa tọ Jeremiah wòlíì wá, pé Òun yóò mú àádọ́rin ọdún ṣẹ nípa ahoro Jerusalẹmu.’ Daniel 9:2.

> “With faith founded on the sure word of prophecy, Daniel pleaded with the Lord for the speedy fulfillment of these promises. He pleaded for the honor of God to be preserved. In his petition he identified himself fully with those who had fallen short of the divine purpose, confessing their sins as his own.” Prophets and Kings, 553, 554.

> “Pẹ̀lú ìgbàgbọ́ tí a fi dá lórí ọ̀rọ̀ àsọtẹ́lẹ̀ tí ó dájú, Dáníẹ́lì bẹ Olúwa pé kí ó mú àwọn ìlérí wọ̀nyí ṣẹ ní kíákíá. Ó bẹ̀ ẹ́ pé kí a pa ọlá Ọlọ́run mọ́. Nínú àdúrà ẹ̀bẹ̀ rẹ̀, ó fi ara rẹ̀ kún pátápátá mọ́ àwọn tí wọ́n ti ṣàìkúnà sí ète àtọ̀runwá, ní jíjẹ́wọ́ ẹ̀ṣẹ̀ wọn gẹ́gẹ́ bí ẹ̀ṣẹ̀ tirẹ̀.” Prophets and Kings, 553, 554.

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