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

Ìwé Dáníẹ́lì - Ọgọ́rùn-ún kan àti Ọgọ́rin nọmba

The Prophetic Intersection of Rome, the Maccabees, and Modern Times: A Study in Daniel’s Visions

Ìpàdé Àsọtẹ́lẹ̀ ti Róòmù, àwọn Mákábì, àti Àwọn Àkókò Òde-Òní: Ìwádìí kan nínú Àwọn Ìran Dáníẹ́lì

Author

Jeff Pippenger

Published

April 10, 2024

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Uriah Smith wrote, “Rome became connected with the people of God, the Jews, by alliance, BC 162.” Most modern historians mark the date as 161 BC, and Smith twice references 161 BC, in the same book. My assumption is that this reference to 162 BC, is a typo.

Uriah Smith kọ pé, “Rome became connected with the people of God, the Jews, by alliance, BC 162.” Ọ̀pọ̀ jùlọ àwọn òpìtàn òde òní ni wọ́n fi ọdún 161 ṣáájú ìbí Kristi gẹ́gẹ́ bí ọjọ́ náà, àti pé Smith fúnra rẹ̀ tọ́ka sí ọdún 161 ṣáájú ìbí Kristi lẹ́ẹ̀mejì nínú ìwé kan náà. Ìfojúsùn mi ni pé ìtọ́kasí yìí sí ọdún 162 ṣáájú ìbí Kristi jẹ́ àṣìṣe tẹ̀wé.

> “By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion.” Uriah Smith, Daniel and the Revelation, 273.

> “Nípa ẹsẹ̀ 23 àti 24 ni a ti mú wa sọ̀ kalẹ̀ sí apá yìí ti àdéhùn láàárín àwọn Júù àti àwọn ará Romu, ní ọdún 161 ṣáájú ìbí Kristi, sí àkókò tí Romu ti gba ìṣàkóso àgbáyé.” Uriah Smith, Daniel and the Revelation, 273.

Verses eleven and twelve, identify the victory and aftermath of the Battle of Raphia, which occurred in 217 BC, between the Seleucid Empire, led by Antiochus III the Great, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy IV Philopator.

Ẹsẹ kọkànlá àti kejìlá ṣe àfihàn iṣẹ́gun àti èrè lẹ́yìn Ogun Raphia, èyí tí ó ṣẹlẹ̀ ní ọdún 217 ṣáájú ìbí Kristi, láàárín Ìjọba Seleucid, tí Antiochus III Ńlá jẹ́ aṣáájú rẹ̀, àti Ìjọba Ptolemy ti Ejibiti, tí Ọba Ptolemy IV Philopator jẹ́ aṣáájú rẹ̀.

The Battle of Panium, which occurred seventeen years later in 200 BC, was again between the Seleucid kingdom, and the Ptolemaic kingdom.

Ìjà Panium, tí ó ṣẹlẹ̀ ní ọdún mẹ́tàdínlógún lẹ́yìn náà, ní ọdún 200 BC, tún jẹ́ láàárín ìjọba Seleucid àti ìjọba Ptolemaic.

The Maccabean Revolt, began in 167 BC, and was the Jewish rebellion against the Seleucid Empire’s attempts to suppress Jewish religious practices and impose Greek culture.

Ìṣọ̀tẹ̀ Mákábì, bẹ̀rẹ̀ ní ọdún 167 Ṣ.K., ó sì jẹ́ ìṣọ̀tẹ̀ àwọn Júù sí àwọn ìgbìyànjú Ilẹ̀-ọba Selúsídì láti pa àwọn àṣà ìjọsìn àwọn Júù run, kí wọ́n sì fi àṣà Gíríìkì lélẹ̀.

The rededication of the Second Temple in Jerusalem, which marks the historical event celebrated during Hanukkah, occurred in 164 BC, three years before the “league” of verse twenty-three. This event followed the successful military campaign of the Maccabees against the forces of the Seleucid Empire, led by the infamous Antiochus IV Epiphanes, who had desecrated the Temple and outlawed Jewish religious practices. Antiochus IV Epiphanes died shortly after the victory that is commemorated by Hanukkah, and marks the descent of Syrian power from that point onward in history.

Ìyàsímímọ́ Tẹ́ńpìlì Kejì ní Jerusalẹmu, èyí tí ó jẹ́ àmì ìṣẹ̀lẹ̀ ìtàn tí a ń ṣe ayẹyẹ rẹ̀ ní àkókò Hanukkah, ṣẹlẹ̀ ní ọdún 164 ṣáájú Kristi, ọdún mẹ́ta kí “àdéhùn” ti ẹsẹ̀ kẹtàlélógún. Ìṣẹ̀lẹ̀ yìí tẹ̀ lé ìpolongo ogun tí ó ṣàṣeyọrí ti àwọn Maccabees ṣe sí àwọn ọmọ-ogun Ìjọba Seleucid, ní abẹ́ ìdarí Antiochus IV Epiphanes tí ó búburú lórúkọ, ẹni tí ó ti ba Tẹ́ńpìlì jẹ́ nípa ìsọ̀títọ́ rẹ̀, tí ó sì fi òfin dè àwọn ìṣe ẹ̀sìn àwọn Júù. Antiochus IV Epiphanes kú láìpẹ́ lẹ́yìn ìṣẹ́gun tí Hanukkah ń rántí, èyí sì jẹ́ àmì ìrẹ̀lẹ̀ agbára Síríà láti ìgbà náà lọ nínú ìtàn.

In 200 BC, (which was also the time of the Battle of Panium), Rome, for the first time inserted itself into the prophetic history of Daniel chapter eleven. There is the symbol which establishes the vision. Its purposeful influence in that history identifies the work of Jezebel, a symbol of a church that pulls strings from behind the scenes. Jezebel was home in Samaria when her husband Ahab watched her prophets get slain by Elijah. Herodias was not at Herod’s birthday party, where her daughter Salome seduced Herod. In the history of the United States, the papacy, represented by the whore of Tyre, is forgotten, until the end of the symbolic seventy years. She then begins to sing her songs of deception to the kings of the earth. The year 200 BC typifies when she begins to openly sing to the kings in the last days, just before the soon coming Sunday law, as represented in verse sixteen.

Ní ọdún 200 Ṣ.K., (èyí tí ó tún jẹ́ àkókò Ogun Panium), Róòmù, fún ìgbà àkọ́kọ́, dá ara rẹ̀ sí inú ìtàn àsọtẹ́lẹ̀ Dáníẹ́lì orí kọkànlá. Ibẹ̀ ni àmì náà wà tí ó fi ìran náà múlẹ̀. Àkóbá-ṣiṣẹ́ rẹ̀ pẹ̀lú ète nínú ìtàn náà ń fi iṣẹ́ Jésíbẹ́lì hàn, àmì ìjọ kan tí ń fa okùn láti ẹ̀yìn ìṣẹ̀lẹ̀. Jésíbẹ́lì wà ní ilé ní Samáríà nígbà tí ọkọ rẹ̀ Áhábù ń wo bí Élíjà ṣe pa àwọn wòlíì rẹ̀. Hẹ́ródíà kò sí ní ayẹyẹ ọjọ́-ìbí Hẹ́ródù, níbi tí ọmọbìnrin rẹ̀ Sálómè ti tàn Hẹ́ródù jẹ. Nínú ìtàn Orílẹ̀-Èdè Amẹ́ríkà, a gbàgbé papacy, tí a ṣojú rẹ̀ nípasẹ̀ àgbèrè Tírè, títí di òpin àádọ́rin ọdún àmì-ìṣàpẹẹrẹ náà. Nígbà náà ni ó bẹ̀rẹ̀ sí í kọ orin ẹ̀tàn rẹ̀ sí àwọn ọba ayé. Ọdún 200 Ṣ.K. jẹ́ àpẹẹrẹ ìgbà tí ó bẹ̀rẹ̀ sí í kọ orin ní gbangba sí àwọn ọba ní àwọn ọjọ́ ìkẹyìn, díẹ̀ ṣáájú òfin Ọjọ́-Àìkú tí ń bọ̀ ní kánkán, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú ẹsẹ̀ kẹrìndínlógún.

Before the “league” of the Jews in 161 BC to 158 BC, the Maccabees rededicated the temple, as is commemorated by Hanukkah in 164 BC. Then three years later, still in an ongoing struggle with the Syrians, the Maccabean Jews reached out to Rome for support. The “league” with Rome that was then formed becomes a prophetic test for God’s last-day students of prophecy.

Kí “àdéhùn” àwọn Júù láti ọdún 161 Ṣ.K. sí 158 Ṣ.K., àwọn Mákábì tún ya tẹ́ńpìlì náà sọ́tọ̀ fún ìyàsímímọ́, gẹ́gẹ́ bí Hanukkah ṣe ń ṣe ìrántí rẹ̀ ní ọdún 164 Ṣ.K. Lẹ́yìn náà, ní ọdún mẹ́ta lẹ́yìn èyí, nígbà tí wọ́n ṣì wà nínú ìjà tí ó ń bá a lọ pẹ̀lú àwọn ará Siria, àwọn Júù Mákábì wá ìrànlọ́wọ́ lọ́dọ̀ Róòmù. “Àdéhùn” pẹ̀lú Róòmù tí a sì dá sílẹ̀ nígbà náà di àdánwò àsọtẹ́lẹ̀ fún àwọn akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ Ọlọ́run ti àwọn ọjọ́ ìkẹyìn.

History identifies 161 BC as the point where the “league” took place, but the pioneers identify that history as 158 BC. Was Miller right, or are the modern historians right? Miller added six hundred and sixty-six years (666), to the year 158 BC, and arrived at the year 508, when “the daily” was taken away. Search as you might, it will be extremely difficult, if not actually impossible to find a historical support for 158 BC as the league between the Jews and the Romans.

Ìtàn fi ọdún 161 Ṣ.K. hàn gẹ́gẹ́ bí àkókò tí “àdéhùn” náà ti ṣẹlẹ̀, ṣùgbọ́n àwọn aṣáájú-ọnà fi ìtàn náà hàn gẹ́gẹ́ bí 158 Ṣ.K. Ṣé Miller ni ó tọ́, tàbí àwọn akẹ́kọ̀ọ́ ìtàn òde òní ni wọ́n tọ́? Miller fi ọgọ́rùn-ún mẹ́fà àti mẹ́rìndínlọ́gọ́rin ọdún (666) kún ọdún 158 Ṣ.K., ó sì dé ọdún 508, nígbà tí a mú “ojoojúmọ́” kúrò. Bí o tilẹ̀ lè wá a tó, yóò ṣòro gidigidi, bí kò tilẹ̀ ṣe pé kò ṣeé ṣe rárá, láti rí ẹ̀rí ìtàn tí yóò ṣètìlẹ́yìn fún 158 Ṣ.K. gẹ́gẹ́ bí àdéhùn láàárín àwọn Júù àti àwọn ará Róòmù.

Verse sixteen is the Sunday law, but before that history Rome enters into history to establish the vision in the year 200 BC. The Maccabean revolt began at Modein in 167 BC, and eventually they rededicated the temple in 164 BC. Then from 161 BC, to 158 BC, the Jews enter into a covenant with the Roman power. 161 BC to 158 BC represents a period of time which was required to establish the “league.” This understanding identifies the “league” in agreement with the historians’ testimony, and also with the chart that was directed by the hand of the Lord and should not be altered.

Ẹsẹ̀ kẹrìndínlógún ni òfin Ọjọ́ Àìkú, ṣùgbọ́n kí ìtàn náà tó dé ibẹ̀, Róòmù wọ inú ìtàn láti fi ìran náà múlẹ̀ ní ọdún 200 BC. Ìṣọ̀tẹ̀ Maccabean bẹ̀rẹ̀ ní Modein ní 167 BC, àti nígbẹ̀yìn-gbẹ́yín wọ́n tún ya tẹ́ńpìlì náà sọ́tọ̀ ní 164 BC. Lẹ́yìn náà láti 161 BC sí 158 BC, àwọn Júù wọ inú májẹ̀mú kan pẹ̀lú agbára Róòmù. 161 BC sí 158 BC dúró fún àkókò kan tí a nílò láti fi mú “àdéhùn” náà dúró. Ìmọ̀ yìí ń fi “àdéhùn” náà hàn ní ìbámu pẹ̀lú ẹ̀rí àwọn akọ̀wé-ìtàn, àti pẹ̀lú àtẹ náà pẹ̀lú, èyí tí ọwọ́ Olúwa darí tí kò sì yẹ kí a yí i padà.

The historians inform us that the process of negotiating treaties between ancient nations like Judah and Rome in the second century BC, varied depending on the specific circumstances, diplomatic protocols, and power dynamics involved. Typically, the process would begin with one party expressing interest in establishing a treaty or alliance with the other. In the case of Judah and Rome, Judah initiated contact with Rome to propose a formal alliance.

Àwọn akọ̀wé-ìtàn sọ fún wa pé ìlànà ìdúnàrá àwọn májẹ̀mú láàárín àwọn orílẹ̀-èdè ìgbàanì bíi Júdà àti Róòmù ní ọ̀rúndún kejì ṣáájú Sànmánì Kristi, máa ń yàtọ̀ gẹ́gẹ́ bí ipò pàtó, àwọn òfin ìbánisọ̀rọ̀ aṣojú orílẹ̀-èdè, àti ìbáṣepọ̀ agbára tí ó wà nínú ọ̀ràn náà. Ní ìbámu pẹ̀lú àṣà, ìlànà náà máa ń bẹ̀rẹ̀ pẹ̀lú pé ẹ̀gbẹ́ kan fi ìfẹ́ hàn láti dá májẹ̀mú tàbí àjọṣepọ̀ sílẹ̀ pẹ̀lú ẹ̀gbẹ́ kejì. Nínú ọ̀ràn Júdà àti Róòmù, Júdà ni ó bẹ̀rẹ̀ ìbásọ̀rọ̀ pẹ̀lú Róòmù láti dabaa àjọṣepọ̀ àdéhùn kan tí ó jẹ́ òfin.

Diplomatic channels would have been utilized to convey the proposal and initiate negotiations. This had to involve sending ambassadors or envoys to Rome to meet with its leaders or representatives. Once negotiations commenced, both parties would discuss the terms of the proposed treaty. This could involve a series of meetings, exchanges of diplomatic messages, and possibly the involvement of intermediaries or mediators to facilitate discussions. During negotiations, each party would consider the terms proposed by the other and may offer counter-proposals or seek amendments to certain terms. This process could involve careful deliberation, consultation with advisors, and assessments of the potential benefits and drawbacks of the proposed treaty.

A ó ti jẹ́ pé a lo àwọn ọ̀nà ìbánisọ̀rọ̀ ìdíplómátíkì láti fi gbé àbá náà kalẹ̀ kí a sì bẹ̀rẹ̀ ìfọ̀rọ̀wérọ̀. Èyí gbọ́dọ̀ ti ní í ṣe pẹ̀lú fífi àwọn aṣojú-ọba tàbí àwọn aṣojú ránṣẹ́ sí Róòmù láti pàdé àwọn aṣáájú rẹ̀ tàbí àwọn aṣojú rẹ̀. Nígbà tí ìfọ̀rọ̀wérọ̀ bá ti bẹ̀rẹ̀, ẹgbẹ́ méjèèjì yóò jíròrò lórí àwọn ìpèsè májẹ̀mú tí a dabaa. Èyí lè ní í ṣe pẹ̀lú ọ̀pọ̀lọpọ̀ ìpàdé, ìpàṣípààrọ̀ àwọn ìránṣẹ́ ìdíplómátíkì, àti bóyá pẹ̀lú ìkópa àwọn alárinà tàbí àwọn olùṣàlàáfíà láti mú kí ìjíròrò rọrùn. Ní àsìkò ìfọ̀rọ̀wérọ̀, ẹgbẹ́ kọ̀ọ̀kan yóò ṣàyẹ̀wò àwọn ìpèsè tí ẹgbẹ́ kejì dabaa, ó sì lè gbé àwọn àbá ìdáhùn mìíràn kalẹ̀ tàbí béèrè àtúnṣe sí àwọn ìpèsè kan. Ilana yìí lè ní í ṣe pẹ̀lú ìrònú pẹkipẹki, ìgbìmọ̀ pẹ̀lú àwọn agbani-nímọ̀ràn, àti àyẹ̀wò àwọn àǹfààní àti àwọn àìlera tí ó ṣeé ṣe kí májẹ̀mú tí a dabaa náà ní.

If both parties reached an agreement on the terms of the treaty, formal documentation would be prepared outlining the terms and conditions agreed upon by both sides. The treaty would then need to be ratified by the respective authorities of each nation. In the case of Rome, this might involve approval by the Senate or other governing bodies. Similarly, in Judah, the treaty would likely require approval by its leadership or governing council. Once ratified, the treaty would be implemented, and both parties would be expected to adhere to its terms. This might involve various forms of cooperation, mutual defense agreements, trade relations, or other forms of diplomatic engagement outlined in the treaty.

Bí ẹgbẹ́ méjèèjì bá dé sí àdéhùn lórí àwọn ìpèníjà májẹ̀mú náà, a ó pèsè ìwé àṣẹ ìlànà ní ọ̀nà ìṣèlú tó bófin mu, tí yóò ṣàlàyé àwọn ọ̀rọ̀ àti àwọn ipò tí ẹgbẹ́ méjèèjì ti fara mọ́. Lẹ́yìn náà, ó ní láti jẹ́ ìfọwọ́sí nípasẹ̀ àwọn aláṣẹ tó yẹ ti orílẹ̀-èdè kọ̀ọ̀kan. Ní ti Róòmù, èyí lè ní í ṣe pẹ̀lú ìtẹ́wọ́gbà láti ọ̀dọ̀ Ilé Ìgbìmọ̀ Alàgbà tàbí àwọn ẹ̀ka ìṣàkóso mìíràn. Bákan náà, ní Júdà, ó ṣeé ṣe kí májẹ̀mú náà nílò ìfọwọ́sí láti ọ̀dọ̀ àwọn olórí rẹ̀ tàbí ìgbìmọ̀ ìṣàkóso rẹ̀. Nígbà tí a bá ti fọwọ́ sí i ní ọ̀nà tó bófin mu, a ó mú májẹ̀mú náà ṣiṣẹ́, a sì máa retí pé ẹgbẹ́ méjèèjì yóò faramọ́ àwọn ìpèníjà rẹ̀. Èyí lè ní í ṣe pẹ̀lú onírúurú ìfọwọ́sowọ́pọ̀, àwọn àdéhùn ààbò àpapọ̀, àjọṣe ọjà, tàbí àwọn ọ̀nà mìíràn ti ìbáṣepọ̀ ìṣèlú láàárín orílẹ̀-èdè gẹ́gẹ́ bí a ti ṣàlàyé wọn nínú májẹ̀mú náà.

In the second century BC, travel from Judea (located in the eastern Mediterranean region) to Rome (located in central Italy) would have been a challenging and time-consuming endeavor, especially considering the limitations of ancient transportation methods. The distance between Judea and Rome is approximately 1,500 to 2,000 kilometers (930 to 1,240 miles) depending on the specific route taken. Sea travel was often faster and more efficient than overland travel in ancient times, but sea travel was subject to the prevailing winds. Traveling by ship from a port in Judea to a port in Italy (such as Ostia, the port of Rome) could take several weeks, depending on factors like wind conditions, sea currents, and the type of vessel used.

Ní ọrundún kejì ṣáájú Kristi, ìrìnàjò láti Judea (tí ó wà ní agbègbè Ìwọ̀ Oòrùn Mẹditaréníà ìlà-oòrùn) sí Romu (tí ó wà ní àárín gbùngbùn Ítálì) yóò ti jẹ́ iṣẹ́ tí ó le tí ó sì gba àkókò púpọ̀, pàápàá nígbà tí a bá ronú nípa àìpé àwọn ọ̀nà ìrìnàjò àtijọ́. Ìjìnnà láàárín Judea àti Romu jẹ́ ní ìwọ̀n àfojúsùn bíi kìlómítà 1,500 sí 2,000 (máìlì 930 sí 1,240), gẹ́gẹ́ bí ipa ọ̀nà pàtó tí a gbà. Ní ayé àtijọ́, ìrìnàjò nípasẹ̀ òkun sábà máa ń yára sí i, ó sì munadoko ju ìrìnàjò lórí ilẹ̀ lọ, ṣùgbọ́n ìrìnàjò òkun wà lábẹ́ àkóso àwọn ẹ̀fúùfù tí ń fẹ́ ní agbègbè náà. Ìrìnàjò nípasẹ̀ ọkọ̀ ojú omi láti ibùdó kan ní Judea sí ibùdó kan ní Ítálì (gẹ́gẹ́ bíi Ostia, ibùdó Romu) lè gba ọ̀sẹ̀ mélòó kan, gẹ́gẹ́ bí àwọn nǹkan bí ipò ẹ̀fúùfù, ìṣàn omi òkun, àti irú ọkọ̀ ojú omi tí a lò.

Overland travel from Judea to Rome would have been slower and more arduous. Travelers would have to navigate through various terrains, including mountains, valleys, and rivers, and contend with obstacles such as bandits and hostile territories. It’s estimated that travel by foot or by horse-drawn carriage could take several months. Travel time would have also been influenced by factors such as the condition of roads, availability of accommodations and rest stops, and the need to rest and resupply along the way.

Ìrìn àjò nípa ilẹ̀ láti Judea sí Romu ì bá lọ díẹ̀díẹ̀ síi, ó sì máa nira jù bẹ́ẹ̀ lọ. Àwọn arìnrìn-àjò yóò ní láti gba oríṣìíríṣìí ilẹ̀ kọjá, títí kan àwọn òkè, àfonífojì, àti àwọn odò, wọn yóò sì tún ní láti kojú àwọn ìdènà bíi àwọn adigunjalè àti àwọn agbègbè ọ̀tá. A ti fojú díwọ̀n rẹ̀ pé ìrìn àjò ní ẹsẹ̀ tàbí nípasẹ̀ kẹ̀kẹ́ ẹṣin lè gba ọ̀pọ̀ oṣù. Àkókò ìrìn àjò náà yóò tún jẹ́ ẹni tí àwọn nǹkan bí ipò àwọn ojú ọ̀nà, wíwà ibi ìtura àti ibi ìsinmi, pẹ̀lú àìní láti sinmi kí a sì tún pèsè ohun èlò ìrìn àjò ní ọ̀nà, yóò nípa lórí.

When the Maccabean Jews sought a league with Rome, they would have needed to send ambassadors to Rome. Once those ambassadors were received by the Roman authorities, there would be a period of negotiation. In historical theory, for no precise record is available, once a treaty was formalized, it would need to be taken back to Judea for confirmation, and then probably it would need to be returned to Rome to confirm the acceptance of the Jews. It is almost impossible to believe that the process of forming an alliance in that period of time would have been accomplished in one year, so the understanding that the “league” represents a process from 161 BC to 158 BC fits other lines of prophecy that identify the history that leads to the Sunday law of verse sixteen.

Nígbà tí àwọn Júù Mákábì wá májẹ̀mú pẹ̀lú Róòmù, ó ṣeé ṣe kí wọ́n ní láti rán àwọn aṣojú lọ sí Róòmù. Nígbà tí àwọn aláṣẹ Róòmù bá ti gba àwọn aṣojú wọ̀nyí, àkókò ìjíròrò kan yóò tẹ̀ lé e. Nípa ẹ̀kọ́-ìtàn, nítorí pé kò sí àkọsílẹ̀ pípéye kankan tí ó wà, nígbà tí a bá ti fi májẹ̀mú náà lélẹ̀ ní òfin, a ní láti gbé e padà lọ sí Jùdíà fún ìfọwọ́sí, lẹ́yìn náà sì, ó ṣeé ṣe kí a tún ní láti mú un padà sí Róòmù láti jẹ́rìí ìtẹ́wọ́gbà àwọn Júù. Ó fẹ́rẹ̀ẹ́ ṣeé ṣe láti gbà pé ìlànà fífi ìbáṣepọ̀ àjọṣe lélẹ̀ ní àkókò yẹn lè ti parí láàárín ọdún kan ṣoṣo; nítorí náà, ìmọ̀ pé “májẹ̀mú” náà dúró fún ìlànà kan láti ọdún 161 BC títí dé 158 BC bá àwọn ìlà míràn ti àsọtẹ́lẹ̀ mu, àwọn tí ń dá ìtàn tí ó yọrí sí òfin ọjọ́ Àìkú ti ẹsẹ̀ kẹrìndínlógún mọ̀.

A “league” that all historians agree was initiated by the Maccabean Jews, began in Judea in 161 BC. The purpose was that the Jews wanted support against the Syrians who they had been struggling with since their revolt began in 167 BC. The revolt was sparked by the efforts of Mattathias, a Jewish priest, and his five sons, particularly Judas Maccabee, to resist the Hellenization policies imposed by the Seleucid ruler Antiochus IV Epiphanes. These policies included attempts to suppress Jewish religious practices and force the adoption of Greek customs and beliefs.

“Àdéhùn àjọṣepọ̀” kan tí gbogbo àwọn akọ̀wé-ìtàn fara mọ́ pé àwọn Júù ti Mákábì ni wọ́n dá sílẹ̀, bẹ̀rẹ̀ ní Jùdíà ní ọdún 161 Ṣáájú Kristi. Ète rẹ̀ ni pé àwọn Júù fẹ́ ìrànlọ́wọ́ lòdì sí àwọn ará Síríà, àwọn tí wọ́n ti ń bá jà láti ìgbà tí ìṣọ̀tẹ̀ wọn ti bẹ̀rẹ̀ ní ọdún 167 Ṣáájú Kristi. Ìṣọ̀tẹ̀ náà bẹ̀rẹ̀ nípasẹ̀ ìsapá Mattathias, àlùfáà Júù kan, àti àwọn ọmọkùnrin rẹ̀ márùn-ún, ní pàtàkì Judas Maccabee, láti tako àwọn ìlànà Hellenization tí Antiochus IV Epiphanes, alákóso Seleucid, fi lé wọn lórí. Àwọn ìlànà wọ̀nyí ní ìgbìyànjú láti dínkù tàbí pa àwọn àṣà ìsìn Júù rẹ́, kí wọ́n sì fi ipá mú kí wọ́n gba àwọn àṣà àti ìgbàgbọ́ Gíríìkì.

The catalyst for the revolt was an incident in the village of Modein, where Mattathias refused to comply with a decree to offer a sacrifice to a Greek deity. “Modein” is derived from the Hebrew word “modi’a,” which means “to declare” or “to protest.” In his protest, Mattathias killed a Jewish apostate who was about to perform the sacrifice, and he and his sons fled to the hills, initiating a guerrilla warfare campaign against the Seleucid forces. The Maccabean Revolt lasted for several years, during which the Maccabees engaged in numerous battles against the Seleucids and their allies. Despite being vastly outnumbered and out-equipped, the Maccabees achieved several significant victories.

Ohun tí ó dá ìṣọ̀tẹ̀ náà sílẹ̀ ni ìṣẹ̀lẹ̀ kan ní abúlé Módeín, níbi tí Mattathias ti kọ̀ láti fara mọ́ àṣẹ kan láti rú ẹbọ sí ọlọ́run Gíríìkì kan. “Módeín” ni a mú jáde láti inú ọ̀rọ̀ Hébérù “modi’a,” tí ó túmọ̀ sí “láti kéde” tàbí “láti ṣàtakò.” Nínú ìṣàtakò rẹ̀, Mattathias pa Júù apẹ̀yìndà kan tí ó fẹ́ ṣe ẹbọ náà, òun àti àwọn ọmọ rẹ̀ sì sá lọ sí àwọn òkè, wọ́n sì bẹ̀rẹ̀ ìpolongo ogun àdálù sí àwọn ọmọ-ogun Seleucid. Ìṣọ̀tẹ̀ Maccabean náà pé fún ọ̀pọ̀ ọdún, ní àkókò èyí tí àwọn Maccabee jagun nínú ọ̀pọ̀lọpọ̀ ogun sí àwọn Seleucid àti àwọn alájọṣepọ̀ wọn. Bí ó tilẹ̀ jẹ́ pé wọ́n kéré gan-an ní iye, tí wọn kò sì ní ohun èlò ogun tó bá ti ọ̀tá wọn dọ́gba, àwọn Maccabee ṣàṣeyọrí nínú ọ̀pọ̀ ìṣẹ́gun pàtàkì.

The Seleucid Empire was seeking to impose the religion of Greece upon the Jews, and the Greeks represent the globalists of the last days. Their religion is expressed in the woke-ism that is currently being forced upon the United States and the world, by the globalist forces of the banking system, the mainstream media, the educational centers, and the tearing down of national distinctions through the forced immigration of illegal aliens. When Antiochus Epiphanes was forcing the Greek religion upon the Jews, there were Jews who were cooperating with his efforts. The Maccabees represent one class of apostate Jews, who were resisting the religion of Greece, but there was also another class of apostate Jews who were supporting the work of enforcing the Greek religion.

Ìjọba Seleucid ń wá ọ̀nà láti fi ẹ̀sìn Giriki lé àwọn Júù lọ́rùn, àti pé àwọn ará Giriki dúró gẹ́gẹ́ bí àwòrán àwọn onífẹ̀ẹ́ àgbáyé-ṣoṣo ti àwọn ọjọ́ ìkẹyìn. Ẹ̀sìn wọn ni a fi hàn nínú woke-ism tí a ń fi agbára mú lórí Orílẹ̀-Èdè Amẹ́ríkà àti ayé, láti ọwọ́ àwọn agbára àgbáyé-ṣoṣo ti ètò ìfowópamọ́, àwọn ilé-iṣẹ́ ìròyìn àkànlò, àwọn àárín ẹ̀kọ́, àti nípasẹ̀ ìparun àwọn ìyàtọ̀ orílẹ̀-èdè nípasẹ̀ ìkó àwọn àjèjì aláìlòfin wọlé nípa ìfipá mú. Nígbà tí Antiochus Epiphanes ń fi ẹ̀sìn Giriki lé àwọn Júù lọ́rùn, àwọn Júù kan wà tí wọ́n ń fọwọ́ sowọ́pọ̀ pẹ̀lú ìsapá rẹ̀. Àwọn Maccabees dúró gẹ́gẹ́ bí aṣojú irú kan nínú àwọn Júù apẹ̀yìndà, tí wọ́n ń tako ẹ̀sìn Giriki, ṣùgbọ́n irú mìíràn tún wà nínú àwọn Júù apẹ̀yìndà tí wọ́n ń ṣètìlẹ́yìn fún iṣẹ́ fífi ẹ̀sìn Giriki múlẹ̀.

Verse sixteen is the soon coming Sunday law, and the threefold union of the dragon, the beast and false prophet. That history is preceded by verses thirteen through fifteen, where the three battles of verse forty occur from verse ten (1989), verses eleven and twelve (the Ukrainian war), and the Battle of Panium. The Battle of Panium represents a battle in which the two-horned earth beast prevails over the globalist’s religious and political philosophies.

Ẹsẹ̀ kẹrìndínlógún ni òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́, àti ìṣọ̀kan mẹ́ta ti dragoni, ẹranko náà, àti wòlíì èké. Ìtàn náà jẹ́ ti àwọn ẹsẹ̀ kẹtàlá títí dé kẹẹ̀ẹ́dógún ṣáájú, níbi tí àwọn ogun mẹ́ta ti ẹsẹ̀ ogójì ti ṣẹlẹ̀ láti inú ẹsẹ̀ mẹ́wàá (1989), ẹsẹ̀ kọkànlá àti kejìlá (ogun Ukraine), àti Ogun Panium. Ogun Panium dúró fún ogun kan nínú èyí tí ẹranko ilẹ̀ aláwo méjì ṣẹ́gun lórí àwọn ọgbọ́n ẹ̀sìn àti ìṣèlú ti àwọn onígbèlárugẹ-ayé.

In that battle the final president of the United States must deal with the aftermath of Putin’s victory and subsequent collapse represented in verses eleven and twelve. He will form an alliance with NATO, or the United Nations, in order to resolve the fallout from the collapse of Russia, and within the history of that alliance he will engage the United Nations in the Battle of Panium. The third battle of verse forty, will be as the first battle of verse forty. As the Soviet Union collapsed under the economic and military force of the United States, the globalists of the United Nations will be forced to repeat “perestroika” the key component of Gorbachev’s efforts to reform the Soviet Union, though they ultimately contributed to the unraveling of the Soviet system and the eventual dissolution of the Soviet Union.

Nínú ogun yẹn, ààrẹ ìkẹyìn ti Orílẹ̀-Èdè Amẹ́ríkà gbọ́dọ̀ kojú ìpẹ̀yà tí ó tẹ̀ lé ìṣẹ́gun Putin àti ìṣubú tí ó wá lẹ́yìn rẹ̀, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ẹsẹ̀ kọkànlá àti kejìlá. Yóò dá àjọṣe pọ̀ mọ́ NATO, tàbí Àjọ Ìṣọ̀kan Àgbáyé, kí ó lè yanjú àbájáde tí ìṣubú Rọ́ṣíà yóò fà, àti nínú ìtàn àjọṣe yẹn ni yóò ti fi Àjọ Ìṣọ̀kan Àgbáyé sí ogun ní Ogun Panium. Ogun kẹta ti ẹsẹ̀ ogójì yóò dàbí ogun àkọ́kọ́ ti ẹsẹ̀ ogójì. Gẹ́gẹ́ bí Soviet Union ṣe ṣubú lábẹ́ agbára ọrọ̀-ajé àti agbára ológun ti Orílẹ̀-Èdè Amẹ́ríkà, bẹ́ẹ̀ ni a ó fi ipa mú àwọn olùgbéga ètò àgbáyé ti Àjọ Ìṣọ̀kan Àgbáyé tún “perestroika” ṣe, èyí tí ó jẹ́ apá pàtàkì jùlọ nínú ìsapá Gorbachev láti tún Soviet Union ṣe, bí ó tilẹ̀ jẹ́ pé ní ìparí, wọ́n kópa nínú ìtúpalẹ̀ ètò Soviet àti ìtúká Soviet Union nígbẹ̀yìn.

The third battle is illustrated by the first battle, and through economics and military pressure Trump, as represented by Reagan, will force the United Nations into “perestroika,” which means restructuring or reformation. The restructuring will place the United States upon the head of the ten kings’ system that is the United Nations. In the battle the papacy will then introduce itself into history, claiming to be the defender of the system that Trump is then conquering.

Ìjà kẹta ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìjà àkọ́kọ́, àti nípasẹ̀ ọrọ̀-ajé àti ìfipá agbára ológun, Trump, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ Reagan, yóò fi ipa mú Àjọ Àwọn Orílẹ̀-Èdè sí “perestroika,” èyí tí ó túmọ̀ sí àtúnṣe ìṣètò tàbí ìmúlòótún. Àtúnṣe ìṣètò náà yóò gbé Orílẹ̀-Èdè Amẹ́ríkà lé orí ètò àwọn ọba mẹ́wàá tí í ṣe Àjọ Àwọn Orílẹ̀-Èdè. Ní inú ìjà náà, ipò póòpù yóò sì tún fi ara rẹ̀ hàn nínú ìtàn, ní fífi ẹ̀tọ́ kan ara rẹ̀ pé òun ni olùdáàbò bo ètò náà tí Trump ń ṣẹ́gun nígbà náà.

In the same history Trump will face an internal Civil War that he will be forced to address, just as Abraham Lincoln was forced to address. The Civil War will be among two opposing apostate factions within the United States. One class represented by those who have accepted the religion and philosophy of woke-ism, who are the progressive globalists of both political parties. The other class (MAGA-ism) professes to be genuine Protestants, though they lost that mantle in 1844.

Nínú ìtàn kan náà, Trump yóò dojú kọ Ogun Abẹ́lé inú ilú kan tí a ó fi ipa mú un láti koju, gẹ́gẹ́ bí a ti fi ipa mú Abraham Lincoln láti koju. Ogun Abẹ́lé náà yóò wà láàárín ẹgbẹ́ méjì tí ń tako ara wọn, tí wọ́n ti sẹ́yìn nínú ìgbàgbọ́, ní inú Orílẹ̀-Èdè Amẹ́ríkà. Ẹgbẹ́ kan ni àwọn tí wọ́n ti gba ẹ̀sìn àti ọgbọ́n-ìmòye woke-ism, àwọn tí wọ́n jẹ́ àwọn globalist onítẹ̀síwájú nínú ẹgbẹ́ òṣèlú méjèèjì. Ẹgbẹ́ kejì (MAGA-ism) ń jẹ́wọ́ pé àwọn jẹ́ Pùròtẹ́sítántì tòótọ́, bí ó tilẹ̀ jẹ́ pé wọ́n pàdánù ipò-ògo náà ní 1844.

The President’s faction is represented by MAGA-ism, and is based upon the misguided claim of upholding true Protestantism and the Constitution. Woke-ism’s claim is the religion of Mother Earth, the New Age and the belief that the Constitution is applied by the existing circumstances of society’s norms, not by the archaic ideas of the founding fathers.

Ẹgbẹ́ ti Ààrẹ jẹ́ aṣojú nípasẹ̀ MAGA-ism, ó sì dá lórí ìdíje tí ó ṣìnà pé wọ́n ń gbéga fún Pùròtẹ́sítáǹtì tòótọ́ àti Òfin Orílẹ̀-èdè. Ìdíje Woke-ism jẹ́ ẹ̀sìn ti Ìyá Ayé, New Age, àti ìgbàgbọ́ pé a ń lo Òfin Orílẹ̀-èdè gẹ́gẹ́ bí ipò tí ó wà ní àwùjọ àti ìlànà rẹ̀ ṣe wà, kì í ṣe gẹ́gẹ́ bí àwọn èrò ìgbàanì ti àwọn baba olùdásílẹ̀.

Mattathias (Trump) will end the attempts of the globalist-progressive Democrats within the United States as represented by the revolt that began in Modein in 167 BC. Trump will then repeat the history of 164 BC, when the Maccabees rededicated the temple, as commemorated by the observance of Hanukkah. Then in the period represented from 161 BC to 158 BC, Trump will begin the final push for erecting the image of the papacy, which is an image that identifies an illicit relationship between the religious power and the political power. In 158 BC the league will be implemented as the soon coming Sunday law of verse sixteen is enforced.

Mattathiasi (Trump) yóò parí àwọn ìgbìmọ̀ àwọn Démókíràtì onítẹ̀síwájú àgbáyé láàárín United States, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ìṣọ̀tẹ̀ tí ó bẹ̀rẹ̀ ní Modein ní ọdún 167 BC. Nígbà náà ni Trump yóò tún ìtàn ọdún 164 BC ṣe, nígbà tí àwọn Maccabees tún ya tẹ́ńpìlì náà sí mímọ́, gẹ́gẹ́ bí a ṣe ń ṣe ìrántí rẹ̀ nínú àkíyèsí Hanukkah. Lẹ́yìn náà, ní àkókò tí a ṣàpẹẹrẹ láti ọdún 161 BC sí 158 BC, Trump yóò bẹ̀rẹ̀ ìtẹ̀sí ikẹhin fún dídásílẹ̀ àwòrán ipò póòpù, èyí tí í ṣe àwòrán kan tí ó ń fi àjọṣe àìlódodo hàn láàárín agbára ẹ̀sìn àti agbára òṣèlú. Ní ọdún 158 BC ni a ó mú àdéhùn náà ṣẹ, bí òfin Sunday tí yóò tètè dé ti ẹsẹ̀ kẹrìndínlógún ṣe ń jẹ́ mímú lò.

Daniel eleven first identifies how Rome politically takes control, and then Daniel repeats and enlarges the same history with a line identifying how Rome deals with God’s people in the very same history. From verse sixteen unto verse nineteen the three obstacles to pagan Rome taking control of the world are illustrated. In verse sixteen, Syria was conquered by pagan Rome in 65 BC, and then Judea was conquered by Pompey in 63 BC. Verse sixteen identifies when Rome was to stand in the glorious land, and in so doing is typifying the Sunday law of verse forty-one of the same chapter.

Dáníẹ́lì mọ́kànlá kọ́kọ́ ṣàfihàn bí Róòmù ṣe gba àkóso ní ọ̀nà ìṣèlú, lẹ́yìn náà Dáníẹ́lì tún ṣe àtúnsọ, ó sì túbọ̀ gbòòrò sí i lórí ìtàn kan náà pẹ̀lú ìlà kan tí ń ṣàfihàn bí Róòmù ṣe ń bá àwọn ènìyàn Ọlọ́run lò nínú ìtàn kan náà gan-an. Láti ẹsẹ̀ kẹrìndínlógún títí dé ẹsẹ̀ kẹtàdínlógún, àwọn ìdènà mẹ́ta sí gbígba àkóso ayé ní ọwọ́ Róòmù keferi ni a ṣàfihàn. Nínú ẹsẹ̀ kẹrìndínlógún, Róòmù keferi ṣẹ́gun Síríà ní ọdún 65 BC, lẹ́yìn náà Pọ́ńpẹ́ì ṣẹ́gun Jùdíà ní ọdún 63 BC. Ẹsẹ̀ kẹrìndínlógún ṣàfihàn àkókò tí Róòmù yóò dúró nínú ilẹ̀ ògo, àti pé nípa ṣíṣe bẹ́ẹ̀, ó ń fi òfin Ọjọ́ Àìkú ti ẹsẹ̀ kọkànlélógójì nínú orí kan náà ṣe àpẹẹrẹ.

It is important to note that the history of the conquering occurred in 63 BC [parallel to 1863], in the midst of a Civil War taking place within Jerusalem. Uriah Smith stated, “On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea.”

Ó ṣe pàtàkì láti ṣe àkíyèsí pé ìtàn iṣẹ́ ìṣẹ́gun náà ṣẹlẹ̀ ní ọdún 63 BC [tí ó bá 1863 mu ní àfíwé], ní àárín Ogun Abẹ́lé kan tí ń ṣẹlẹ̀ nínú Jérúsálẹ́mù. Uriah Smith sọ pé, “Nígbà ìpadà Pompey láti inú ìrìnàjò ogun rẹ̀ sí Mithridates, ọba Pontus, àwọn olùdíje méjì, Hyrcanus àti Aristobulus, ń jà fún adé Judea.”

The names “Hyrcanus” and “Aristobulus’ are both of Greek origin and have historical significance, particularly in the context of Jewish history during the Hellenistic period and the Hasmonean dynasty. “Hyrcanus” is derived from the Greek word “Hurkanos,” which likely originated from the word “hurkan,” meaning “wolf” in the Persian language. Hyrcanus was a name borne by several Hasmonean rulers. “Aristobulus” means “best counselor” or “best adviser.” Aristobulus was another name borne by several Hasmonean rulers. Both “Hyrcanus” and “Aristobulus” are names associated with significant figures in Jewish history during the Hasmonean period. They were rulers who played important roles in the governance and expansion of the Hasmonean Kingdom in Judea. The prophetic descendants and representatives of the Hasmonean kingdom in the time of Christ was the Pharisees.

Àwọn orúkọ “Hyrcanus” àti “Aristobulus” jẹ́ ti ìpilẹ̀ṣẹ̀ Gíríìkì méjèèjì, wọ́n sì ní ìtumọ̀ pàtàkì ní ti ìtàn, pàápàá jù lọ nínú àyíká ìtàn àwọn Júù ní àkókò Hellenistic àti ìjọba ìdílé Hasmonean. “Hyrcanus” jẹ́ ọ̀rọ̀ tí a ti mú jáde láti inú ọ̀rọ̀ Gíríìkì “Hurkanos,” èyí tí ó ṣeé ṣe kí ó ti wá láti inú ọ̀rọ̀ “hurkan,” tó túmọ̀ sí “ìkookò” nínú èdè Pérsíà. Hyrcanus jẹ́ orúkọ tí ọ̀pọ̀ àwọn alákóso Hasmonean gbé. “Aristobulus” túmọ̀ sí “olùgbìmọ̀ tí ó dára jùlọ” tàbí “olùnímọ̀ràn tí ó dára jùlọ.” Aristobulus náà jẹ́ orúkọ tí ọ̀pọ̀ àwọn alákóso Hasmonean gbé. Gbogbo “Hyrcanus” àti “Aristobulus” jẹ́ àwọn orúkọ tí a so mọ́ àwọn ènìyàn pàtàkì nínú ìtàn àwọn Júù ní àkókò Hasmonean. Wọ́n jẹ́ àwọn alákóso tí wọ́n kó ipa pàtàkì nínú ìṣàkóso àti ìmúgbòòrò Ìjọba Hasmonean ní Judea. Àwọn ọmọ-ọ̀nà àsọtẹ́lẹ̀ àti aṣojú ìjọba Hasmonean ní àkókò Kristi ni àwọn Farisi.

When Pompey conquered Jerusalem, two political parties both traced their origins back to the time of the revolt represented by Modein in 167 BC. Once Pompey was drawn into the rebellion, he determined to take Jerusalem and the political party of Aristobulus determined to resist him, but the party of Hyrcanus determined to open the gates to Pompey. Pompey then mounted his attack upon Jerusalem and three months later Jerusalem was forever under the jurisdiction of Rome.

Nígbà tí Pompey ṣẹ́gun Jerúsálẹmu, ẹgbẹ́ òṣèlú méjì náà jọ tọpasẹ̀ ìpilẹ̀ṣẹ̀ wọn padà sí àkókò ìṣọ̀tẹ̀ tí Modein ṣàpẹẹrẹ rẹ̀ ní ọdún 167 ṣáájú ìbí Kristi. Nígbà tí a fa Pompey sínú ìṣọ̀tẹ̀ náà, ó pinnu láti gba Jerúsálẹmu; ẹgbẹ́ òṣèlú Aristobulus sì pinnu láti dojú kọ ọ́, ṣùgbọ́n ẹgbẹ́ Hyrcanus pinnu láti ṣí àwọn ẹnubodè sílẹ̀ fún Pompey. Nígbà náà ni Pompey gbé ìkọlù rẹ̀ kalẹ̀ sí Jerúsálẹmu, àti lẹ́yìn oṣù mẹ́ta, Jerúsálẹmu wá wà lábẹ́ àṣẹ ìṣàkóso Romu títí láé.

By verse nineteen Egypt, the third and final obstacle, was taken by Rome. Then in verse twenty the birth of Christ is identified as Daniel begins to set forth how Rome would deal with God’s people in that history. In verses twenty-one and twenty-two Christ is crucified. In verse twenty-three, the league that began in 161 BC to 158 BC, is identified immediately after the verses that describe the cross where the apostate Jews proclaimed they “had no king, but Caesar.” The line of the apostate Jews, represented by the Maccabees, who had resisted the inroads of Greek religious philosophy, and in so doing formed an unholy relationship with Rome, follows the verse identifying the history of the cross, where the fruit of their unholy relationship was fully manifested.

Ní ẹsẹ̀ kẹrìndínlógún, Ejibiti, ìdènà kẹta àti ìkẹyìn, ni Róòmù gbà. Nígbà náà, ní ẹsẹ̀ ogún, a fi ìbí Kristi hàn bí Dáníẹ́lì ṣe bẹ̀rẹ̀ sí í ṣàlàyé bí Róòmù yóò ṣe bá àwọn ènìyàn Ọlọ́run lò nínú ìtàn náà. Ní ẹsẹ̀ kọkànlélógún àti kejìlélógún, a kàn Kristi mọ́ àgbélébùú. Ní ẹsẹ̀ kẹtàlélógún, májẹ̀mú tí ó bẹ̀rẹ̀ láti ọdún 161 Ṣ.K. sí 158 Ṣ.K. ni a tọ́ka sí lẹ́sẹ̀kẹsẹ̀ lẹ́yìn àwọn ẹsẹ̀ tí ó ṣàpèjúwe àgbélébùú, níbi tí àwọn Júù apẹ̀yìndà ti kéde pé wọ́n “kò ní ọba kan, bí kò ṣe Késárì.” Ìlà àwọn Júù apẹ̀yìndà náà, tí àwọn Mákábì dúró fún, àwọn tí wọ́n ti tako ìwọlé ẹ̀kọ́ ọgbọ́n ẹ̀sìn ti Gíríìkì, tí wọ́n sì nípa ṣíṣe bẹ́ẹ̀ dá ìbáṣepọ̀ aláìmọ́ sílẹ̀ pẹ̀lú Róòmù, tẹ̀lé ẹsẹ̀ tí ń tọ́ka sí ìtàn àgbélébùú, níbi tí èso ìbáṣepọ̀ aláìmọ́ wọn ti farahàn ní kíkún.

The Shekinah never returned to the temple that was erected after the seventy years of captivity. The last prophetic testimony, proclaimed by Malachi, was given about the middle of the fifth century BC. There had been no visible presence of God, nor any prophetic testimony for hundreds of years before the Maccabees stood up against the globalist Greek influence. At the beginning of their revolt, they accomplished the very rebellion that both Ptolemy and King Uzziah had attempted, when both kings sought to fulfill the role of priest and make an offering in the temple.

Ṣẹkínà kò padà sí tẹ́ńpìlì tí a kọ́ lẹ́yìn ọdún àìnídèẹ́dógójì ìgbèkùn náà. Ẹ̀rí ìsọtẹ́lẹ̀ ìkẹyìn, tí Málákì kéde, ni a fi hàn ní àárín ọ̀rúndún karùn-ún ṣáájú ìbí Kristi. Kò sí ìfarahàn Ọlọ́run tí a lè fojú rí, bẹ́ẹ̀ ni kò sí ẹ̀rí ìsọtẹ́lẹ̀ kankan, fún ọgọ́rọ̀ọ̀rún ọdún ṣáájú kí àwọn Mákábì dìde sí agbára ìfọwọ́kàn-ayé ti Gíríìkì. Ní ìbẹ̀rẹ̀ ìṣọ̀tẹ́ wọn, wọ́n ṣe gan-an ni ìṣọ̀tẹ́ tí Ptolémì àti Ọba Úsíà ti gbìyànjú láti ṣe, nígbà tí àwọn ọba méjèèjì wá láti mú ipò àlùfáà ṣẹ, kí wọ́n sì rú ẹbọ nínú tẹ́ńpìlì.

Jonathan Apphus (also known as Jonathan Maccabeus), was one of the sons of Mattathias, who initiated the Maccabean Revolt, and he played a significant role in leading the Jewish rebellion against the Seleucid Empire. After the death of his brother Judas Maccabee in battle, Jonathan assumed leadership of the Maccabean forces. In addition to his military and political leadership, Jonathan also took on the role of high priest, serving as the spiritual leader of the Jewish people. Jonathan’s dual role as both leader and high priest marked a significant development in Jewish history, as it consolidated both political and religious authority within the Hasmonean dynasty. His leadership helped to strengthen Jewish autonomy and establish the Hasmonean rule in Judea.

Jonatani Apfusi (tí a tún mọ̀ sí Jonatani Makkabiusi), jẹ́ ọ̀kan nínú àwọn ọmọ Mattatiasi, ẹni tí ó bẹ̀rẹ̀ Ìṣọ̀tẹ̀ Makkabi, ó sì kó ipa pàtàkì nínú ìdarí ìṣọ̀tẹ̀ àwọn Júù sí Ilẹ̀ Ọba Seleukidi. Lẹ́yìn ikú arákùnrin rẹ̀, Judas Makkabi, nínú ogun, Jonatani gba ipò ìṣáájú àwọn ọmọ-ogun Makkabi. Yàtọ̀ sí ìdarí rẹ̀ nípa ogun àti òṣèlú, Jonatani tún gba ipa àlùfáà àgbà, ó sì ṣiṣẹ́ gẹ́gẹ́ bí aṣáájú ẹ̀mí àwọn ènìyàn Júù. Ipò méjì tí Jonatani di mú gẹ́gẹ́ bí aṣáájú àti àlùfáà àgbà jẹ́ ìdàgbàsókè pàtàkì nínú ìtàn àwọn Júù, nítorí pé ó so àṣẹ òṣèlú àti àṣẹ ẹ̀sìn pọ̀ sínú ìdílé ọba Hasmonia. Ìdarí rẹ̀ ràn án lọ́wọ́ láti fi agbára mú òmìnira ara àwọn Júù lágbára, àti láti fi ìṣàkóso Hasmonia múlẹ̀ ní Judea.

The very sin which Ptolemy attempted after the victory of Raphia was accomplished at the very beginning of the revolt of the Maccabees. It was the same sin that was resisted by the priests in the time of king Uzziah, but the Maccabees’ professed defense of God’s temple services was a misguided and rebellious manifestation of the combination of church and state, and as such, typifies the rebellion of apostate Protestantism that is now rallying in support of Trump against the inroads of Biden’s globalist woke-ism.

Ẹ̀ṣẹ̀ gan-an náà tí Ptolemy gbìyànjú láti ṣe lẹ́yìn ìṣẹ́gun Raphia ni a ṣe ní ìbẹ̀rẹ̀ pátápátá ìṣọ̀tẹ̀ àwọn Maccabees. Ẹ̀ṣẹ̀ kan náà ni àwọn àlùfáà kọ̀ láti jẹ́ kí ó ṣẹlẹ̀ ní àkókò ọba Uzziah, ṣùgbọ́n ìdabobo tí àwọn Maccabees jẹ́wọ́ fún iṣẹ́ ìjọsìn inú tẹ́ńpìlì Ọlọ́run jẹ́ ìfihàn tí ó ṣìnà, tí ó sì jẹ́ ti ìṣọ̀tẹ̀, ti àkópọ̀ ìjọ àti ìjọba; bẹ́ẹ̀ ni, ó dúró gẹ́gẹ́ bí àpẹẹrẹ ìṣọ̀tẹ̀ ti Pùrótẹ́sítáǹtì tí ó ti ṣubú kúrò nínú òtítọ́, èyí tí ó ń kó ara rẹ̀ jọ nísinsin yìí láti fi ẹ̀yìn tì Trump lòdì sí ìfarahàn síwájú ti woke-ism àgbáyé ti Biden.

The Bible teaches that you will know them by their fruits, and the Pharisees during the time of Christ were the final remnants of the Hasmonean dynasty that began with Mattathias. Mattathias, and the rebellion he began, bore the fruits of Pharisee-ism, as does the apostate Protestants that are supporting the concept of “Make America Great Again”. America was great when the Constitution was understood to keep church and state separated from each other, but at the counterfeit miracle represented by the victory that is commemorated by the feast of Hanukkah, the movement for Sunday legislation will come out into the open.

Bíbélì kọ́ wa pé ẹ̀yin yóò mọ̀ wọ́n nípa àwọn èso wọn, àwọn Farisí sì ní àkókò Kristi jẹ́ àwọn ìyókù ìkẹyìn ti ìdílé ọba Hasmonean tí ó bẹ̀rẹ̀ pẹ̀lú Mattathias. Mattathias, àti ìṣọ̀tẹ̀ tí ó bẹ̀rẹ̀, mú àwọn èso Farisí-ìsìn jáde, gẹ́gẹ́ bí àwọn Pírótẹ́sítáǹtì apẹ̀yìndà tí ń ṣe àtìlẹ́yìn fún èrò “Make America Great Again” náà ṣe ń ṣe. Amẹ́ríkà jẹ́ ńlá nígbà tí a lóye Òfin Orílẹ̀-èdè gẹ́gẹ́ bí ohun tí ń pa ìjọ àti ìpínlẹ̀ yà kúrò lọ́dọ̀ ara wọn, ṣùgbọ́n ní àgbàyanu èké tí a ṣàfihàn nípasẹ̀ ìṣẹ́gun tí a ń ṣe ìrántí rẹ̀ nínú àjọyọ̀ Hanukkah, ìgbésẹ̀ fún òfin Ọjọ́ Àìkú yóò jáde síta ní gbangba.

We will continue this study in the next article.

A ó bá ìkẹ́kọ̀ọ́ yìí lọ síwájú nínú àpilẹ̀kọ tó kàn.

> “Heretofore those who presented the truths of the third angel’s message have often been regarded as mere alarmists. Their predictions that religious intolerance would gain control in the United States, that church and state would unite to persecute those who keep the commandments of God, have been pronounced groundless and absurd. It has been confidently declared that this land could never become other than what it has been—the defender of religious freedom. But as the question of enforcing Sunday observance is widely agitated, the event so long doubted and disbelieved is seen to be approaching, and the third message will produce an effect which it could not have had before.

> “Títí di ìsinsìnyí àwọn tí ń gbé àwọn òtítọ́ ìránṣẹ́ angẹli kẹta kalẹ̀ ni a ti sábàa ka sí aláríyànjiyàn asán lásán. Àwọn àsọtẹ́lẹ̀ wọn pé àìfaradà ẹ̀sìn yóò gba àkóso ní Orílẹ̀-èdè Amẹ́ríkà, pé ìjọ àti ìpínlẹ̀ yóò darapọ̀ láti ṣe inúnibíni sí àwọn tí ń pa àwọn òfin Ọlọ́run mọ́, ni a ti sọ pé wọ́n kò ní ìpìlẹ̀ kankan, wọ́n sì jẹ́ aláìmòye. A ti fi ìdánilójú kéde pé ilẹ̀ yìí kò lè di ohun mìíràn ju bí ó ti rí tẹ́lẹ̀ lọ—olùdáàbò bo òmìnira ẹ̀sìn. Ṣùgbọ́n bí ọ̀ràn fífi ìmúṣẹ́ ìtọ́jú ọjọ́ Àìkú kalẹ̀ ṣe ń di ohun tí a ń jíròrò káàkiri, a rí i pé ìṣẹ̀lẹ̀ tí a ti ń ṣiyèméjì sí, tí a kò sì gbàgbọ́ fún ọ̀pọ̀ ọdún, ń súnmọ́lé, àti pé ìránṣẹ́ kẹta yóò mú ipa kan jáde tí kò lè ti ní rí tẹ́lẹ̀.”

> “In every generation God has sent His servants to rebuke sin, both in the world and in the church. But the people desire smooth things spoken to them, and the pure, unvarnished truth is not acceptable. Many reformers, in entering upon their work, determined to exercise great prudence in attacking the sins of the church and the nation. They hoped, by the example of a pure Christian life, to lead the people back to the doctrines of the Bible. But the Spirit of God came upon them as it came upon Elijah, moving him to rebuke the sins of a wicked king and an apostate people; they could not refrain from preaching the plain utterances of the Bible— doctrines which they had been reluctant to present. They were impelled to zealously declare the truth and the danger which threatened souls. The words which the Lord gave them they uttered, fearless of consequences, and the people were compelled to hear the warning.

> “Nínú gbogbo ìran, Ọlọ́run ti rán àwọn ìránṣẹ́ Rẹ̀ láti bá ẹ̀ṣẹ̀ wí, nínú ayé àti nínú ìjọ pẹ̀lú. Ṣùgbọ́n àwọn ènìyàn ń fẹ́ kí a máa sọ ohun dídán sí wọn, òtítọ́ mímọ́ tí a kò fi ọ̀ṣọ́ bo sì kò ṣe ìtẹ́wọ́gbà. Ọ̀pọ̀ àwọn olùtúnṣe, nígbà tí wọ́n bẹ̀rẹ̀ iṣẹ́ wọn, pinnu láti lo ọgbọ́n púpọ̀ nínú bí wọ́n ṣe máa kọlu ẹ̀ṣẹ̀ ìjọ àti ti orílẹ̀-èdè. Wọ́n ní ìrètí pé, nípasẹ̀ àpẹẹrẹ ìgbésí ayé Kristianu mímọ́, àwọn yóò mú àwọn ènìyàn padà sí àwọn ẹ̀kọ́ Bíbélì. Ṣùgbọ́n Ẹ̀mí Ọlọ́run bà lé wọn gẹ́gẹ́ bí Ó ti bà lé Èlíjà, tí Ó sì ru ú sókè láti bá ẹ̀ṣẹ̀ ọba búburú kan àti àwọn ènìyàn apẹ̀yìndà wí; wọn kò lè dá ara wọn dúró kúrò nínú wíwàásù àwọn ìkéde tààrà Bíbélì—àwọn ẹ̀kọ́ tí wọ́n ti lọ́ tìkára wọn ṣiyèméjì láti gbé kalẹ̀. A fi agbára mú wọn láti fi ìtara kéde òtítọ́ àti ewu tí ó ń halẹ̀ mọ́ àwọn ọkàn. Ọ̀rọ̀ tí Olúwa fi fún wọn ni wọ́n sọ, láì bẹ̀rù àbájáde, a sì fi ipa mú àwọn ènìyàn láti gbọ́ ìkìlọ̀ náà.”

> “Thus the message of the third angel will be proclaimed. As the time comes for it to be given with greatest power, the Lord will work through humble instruments, leading the minds of those who consecrate themselves to His service. The laborers will be qualified rather by the unction of His Spirit than by the training of literary institutions. Men of faith and prayer will be constrained to go forth with holy zeal, declaring the words which God gives them. The sins of Babylon will be laid open. The fearful results of enforcing the observances of the church by civil authority, the inroads of spiritualism, the stealthy but rapid progress of the papal power—all will be unmasked. By these solemn warnings the people will be stirred. Thousands upon thousands will listen who have never heard words like these. In amazement they hear the testimony that Babylon is the church, fallen because of her errors and sins, because of her rejection of the truth sent to her from heaven. As the people go to their former teachers with the eager inquiry, Are these things so? the ministers present fables, prophesy smooth things, to soothe their fears and quiet the awakened conscience. But since many refuse to be satisfied with the mere authority of men and demand a plain ‘Thus saith the Lord,’ the popular ministry, like the Pharisees of old, filled with anger as their authority is questioned, will denounce the message as of Satan and stir up the sin-loving multitudes to revile and persecute those who proclaim it.

> “Nítorí náà ni a ó kéde ìrántí áńgẹ́lì kẹta náà. Bí àkókò bá sì ṣe dé tí a ó fi fi í hàn pẹ̀lú agbára tí ó pọ̀ jù lọ, Olúwa yóò ṣiṣẹ́ nípasẹ̀ àwọn irinṣẹ́ onírẹ̀lẹ̀, yóò sì máa darí ọkàn àwọn tí wọ́n yà ara wọn sí mímọ́ fún iṣẹ́ ìsìn Rẹ̀. Kì í ṣe nípa ẹ̀kọ́ láti ilé-ẹ̀kọ́ ìwé ni a ó fi mú àwọn òṣìṣẹ́ náà yẹ fún iṣẹ́ náà, bí kò ṣe nípa àmì ìyànjẹ́ Ẹ̀mí Rẹ̀. Àwọn ènìyàn ìgbàgbọ́ àti àdúrà ni a ó fi ipa mímọ́ rán jáde, pẹ̀lú ìtara mímọ́, láti kéde ọ̀rọ̀ tí Ọlọ́run fi fún wọn. A ó tú àwọn ẹ̀ṣẹ̀ Bábílónì síta ní gbangba. Àwọn èso ẹ̀rù tí ó ń bẹ nínú fífi agbára ìjọ mú kí a pa àṣà ìjọ mọ́ nípasẹ̀ àṣẹ ìjọba, ìbọ̀wọ̀lé ẹ̀mí àjẹ́jì, ìlọsíwájú agbára póòpù ní ìkọ̀kọ̀ ṣùgbọ́n ní kánkán—gbogbo wọn ni a ó ṣí payá. Nípa àwọn ìkìlọ̀ àlààyè wọ̀nyí ni a ó fi jí àwọn ènìyàn níyì. Ẹgbẹẹgbẹ̀rún lórí ẹgbẹẹgbẹ̀rún yóò fetí sílẹ̀, àwọn tí wọn kò tíì gbọ́ irú ọ̀rọ̀ bẹ́ẹ̀ rí. Ní ìyàlẹ́nu ni wọ́n yóò gbọ́ ẹ̀rí náà pé Bábílónì ni ìjọ náà, pé ó ti ṣubú nítorí àṣìṣe àti ẹ̀ṣẹ̀ rẹ̀, nítorí pé ó kọ òtítọ́ tí a rán sí i láti ọ̀run. Bí àwọn ènìyàn náà ṣe ń lọ sọ́dọ̀ àwọn olùkọ́ wọn àtẹ̀yìnwá pẹ̀lú ìbéèrè onítara pé, Ṣé àwọn nǹkan wọ̀nyí rí bẹ́ẹ̀ ni? àwọn olùjọ́ṣìn yóò máa sọ àlọ́, wọn yóò sì máa sọ ohun dídùn, láti tù wọ́n nínú, kí wọ́n sì fi jẹ́ kí ẹ̀rí ọkàn tí a ti jí balẹ̀. Ṣùgbọ́n níwọ̀n bí ọ̀pọ̀ ṣe kọ̀ láti tẹ́ríba fún àṣẹ ènìyàn lásán, tí wọ́n sì béèrè fún ‘Báyìí ni Olúwa wí’ tí ó ṣe kedere, iṣẹ́ ìránṣẹ́ tí ó gbajúmọ̀, gẹ́gẹ́ bí àwọn Farisi ìgbà àtijọ́, tí ìbínú kún inú wọn nítorí pé a ń bi àṣẹ wọn léèrè, yóò bu ìrántí náà gẹ́gẹ́ bí ohun tí ó ti ọ̀dọ̀ Sátánì wá, wọn yóò sì ru àwọn ọ̀pọ̀ ènìyàn olùfẹ́ ẹ̀ṣẹ̀ sókè láti fi ẹ̀gàn bá, kí wọ́n sì ṣe inúnibíni sí àwọn tí ń kéde rẹ̀.”

> “As the controversy extends into new fields and the minds of the people are called to God’s downtrodden law, Satan is astir. The power attending the message will only madden those who oppose it. The clergy will put forth almost superhuman efforts to shut away the light lest it should shine upon their flocks. By every means at their command they will endeavor to suppress the discussion of these vital questions. The church appeals to the strong arm of civil power, and, in this work, papists and Protestants unite. As the movement for Sunday enforcement becomes more bold and decided, the law will be invoked against commandment keepers. They will be threatened with fines and imprisonment, and some will be offered positions of influence, and other rewards and advantages, as inducements to renounce their faith. But their steadfast answer is: ‘Show us from the word of God our error’—the same plea that was made by Luther under similar circumstances. Those who are arraigned before the courts make a strong vindication of the truth, and some who hear them are led to take their stand to keep all the commandments of God. Thus light will be brought before thousands who otherwise would know nothing of these truths.” The Great Controversy, 605, 606.

> “Bí ìjà náà ṣe ń tàn sí àwọn pápá tuntun, tí a sì ń pe ọkàn àwọn ènìyàn sí òfin Ọlọ́run tí a ti tẹ̀ mọ́lẹ̀, Sátánì a dìde ní ìmísí. Agbára tí ó bá ìránṣẹ́ náà lọ yóò kàn mú kí àwọn tí wọ́n ń tako o túbọ̀ ya wèrè. Àwọn aṣojú ẹ̀sìn yóò ṣe ìsapá tí ó fẹ́rẹ̀ẹ́ ju ti ẹ̀dá ènìyàn lọ láti dí ìmọ́lẹ̀ náà mọ́ra kí ó má bàa tàn sórí agbo wọn. Nípa gbogbo ọ̀nà tí wọ́n lè lò, wọ́n yóò sapá láti pa ìjíròrò àwọn ìbéèrè pàtàkì wọ̀nyí run. Ìjọ yóò pe apá agbára ìṣàkóso ìjọba, àti nínú iṣẹ́ yìí, àwọn Pápá àti àwọn Pùròtẹ́sítáǹtì yóò darapọ̀. Bí ìṣísẹ̀ fún fífipá mú ìtọ́jú ọjọ́ Àìkú ṣe ń di alágbára sí i, tí ó sì ń dájú sí i, a ó sì lo òfin lòdì sí àwọn olùtọ́jú àwọn òfin. A ó fi ìtanràn àti ẹ̀wọ̀n dẹ́rù bà wọ́n, a ó sì fi àwọn ipò agbára, àti àwọn èrè àti àǹfààní mìíràn, fún àwọn kan gẹ́gẹ́ bí ìdẹ láti fi kọ ìgbàgbọ́ wọn sílẹ̀. Ṣùgbọ́n ìdáhùn ìdúróṣinṣin wọn ni pé: ‘Ẹ fi àṣìṣe wa hàn fún wa láti inú ọ̀rọ̀ Ọlọ́run’—ẹ̀bẹ̀ kan náà tí Luther ṣe lábẹ́ irú ipò bẹ́ẹ̀. Àwọn tí a mú wá síwájú ilé ẹjọ́ ṣe àfihàn alágbára fún òtítọ́, àwọn kan nínú àwọn tí ó gbọ́ wọn sì ni a mú láti dúró láti pa gbogbo òfin Ọlọ́run mọ́. Báyìí ni a ó ṣe mú ìmọ́lẹ̀ wá síwájú ẹgbẹẹgbẹ̀rún ènìyàn tí, bí kò bá rí bẹ́ẹ̀, wọn kì yóò mọ ohunkóhun nípa àwọn òtítọ́ wọ̀nyí.” The Great Controversy, 605, 606.

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