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# The Eighth is of the Seven - Number One

Ẹ̀kẹjọ Jẹ́ ti àwọn Méje — Nọ́mbà Kìíní

Miller’s Two Rome’s

Róòmù Méjì Ti Miller

Author

Jeff Pippenger

Published

September 13, 2023

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William Miller based his prophetic message upon the framework of two desolating powers, which he correctly identified as pagan Rome and papal Rome.

William Miller fi ìhìnrere àsọtẹ́lẹ̀ rẹ̀ lélẹ̀ lórí àkópọ̀ agbára méjì tí ń mú ìdahoro wá, èyí tí ó tọ́ka sí ní òótọ́ gẹ́gẹ́ bí Róòmù abọ̀rìṣà àti Róòmù póòpù.

> “William Miller, when applying his hermeneutic, noticed in the various apocalyptic passages a recurring theme of controversy between the people of God and their enemies. In his analysis of the persecuting powers of God’s people throughout the ages he developed the concept of the two abominations, defined as paganism (the first abomination) symbolizing the persecuting force outside the church, and the papacy (the second abomination) representing the persecuting power within the church. It was the motif of the two abominations that characterized most of his following prophetic interpretations.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.

> “Nígbà tí William Miller ń lo ìlànà ìtumọ̀ rẹ̀, ó ṣàkíyèsí nínú onírúurú ẹsẹ Ìfihàn-ọjọ́-ìkẹyìn pé àkòrí kan máa ń tún ara rẹ̀ hàn léraléra, ìyẹn ni ìjàmbá àti àríyànjiyàn láàárín àwọn ènìyàn Ọlọ́run àti àwọn ọ̀tá wọn. Nínú ìtúpalẹ̀ rẹ̀ nípa àwọn agbára inúnibíni sí àwọn ènìyàn Ọlọ́run jálẹ̀ àwọn ayé, ó gbé ìmọ̀ràn àwọn ohun ìríra méjì kalẹ̀, tí ó túmọ̀ sí pé ẹ̀sìn kèfèrí (ohun ìríra àkọ́kọ́) jẹ́ ààmì agbára inúnibíni tí ó wà lẹ́yìn ìjọ, àti pé ipò póòpù (ohun ìríra kejì) ń ṣojú agbára inúnibíni tí ó wà nínú ìjọ. Àkòrí àwọn ohun ìríra méjì yìí ni ó ṣe àfihàn ọ̀pọ̀ jùlọ nínú àwọn ìtumọ̀ àsọtẹ́lẹ̀ tí ó tẹ̀lé.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.

The theologians of Adventism acknowledge the fact that Miller’s framework of prophetic application was the two desolating powers of paganism and papalism, even if they only consider it as an analysis of Millerite history, and not as a truth that was given him by God.

Àwọn onímọ̀-ọrọ̀ ẹ̀sìn ti Adventism jẹ́wọ́ òtítọ́ náà pé àtẹ̀jáde ìlò àsọtẹ́lẹ̀ ti Miller ni àwọn agbára ahoro méjì ti ẹ̀sìn keferi àti ti papacy, bí ó tilẹ̀ jẹ́ pé wọ́n kàn ń kà á sí ìtúpalẹ̀ ìtàn àwọn Millerite nìkan, kì í ṣe gẹ́gẹ́ bí òtítọ́ tí Ọlọ́run fi fún un.

> “God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

> “Ọlọ́run rán angẹli Rẹ̀ láti mú kó kan ọkàn àgbẹ̀ kan tí kò tíì gba Bíbélì gbọ́, kí ó lè darí i sí wíwá àwọn àsọtẹ́lẹ̀ nínú rẹ̀. Àwọn angẹli Ọlọ́run máa ń bẹ ẹnìkan yàn náà wò léraléra, láti tọ́ ìrònú rẹ̀ sọ́nà àti láti ṣí àwọn àsọtẹ́lẹ̀ tí ó ti ṣókùnkùn nígbà gbogbo fún àwọn ènìyàn Ọlọ́run sí òye rẹ̀. A fi ìbẹ̀rẹ̀ ẹ̀wọ̀n òtítọ́ náà fún un, a sì mú un lọ síwájú láti wá ìjápọ̀ lẹ́yìn ìjápọ̀, títí ó fi fi ìyàlẹ́nu àti ìmọ̀rírì wo Ọ̀rọ̀ Ọlọ́run. Ó rí níbẹ̀ ẹ̀wọ̀n òtítọ́ pípé kan. Ọ̀rọ̀ náà tí ó ti kà sí ẹni tí a kò mí sí nípasẹ̀ ìmísí Ọlọ́run, ní báyìí ṣí síwájú ojú ìran rẹ̀ nínú ẹwà àti ògo rẹ̀. Ó rí i pé apá kan nínú Ìwé Mímọ́ ń ṣàlàyé òmíràn, àti pé nígbà tí ẹsẹ kan bá dì mọ́ òye rẹ̀, ó rí nínú apá mìíràn ti Ọ̀rọ̀ náà ohun tí ó ṣàlàyé e. Ó fi ayọ̀, pẹ̀lú ìbọ̀wọ̀ àti ìbẹ̀rù jíjinlẹ̀ jùlọ, wo Ọ̀rọ̀ mímọ́ Ọlọ́run.” Early Writings, 230.

“His angel” is identified directly as Gabriel by Sister White.

“Áńgẹ́lì rẹ̀” ni Sister White sọ ní tààrà pé Gabrieli ni.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1. And to John the angel declared, ‘I am a fellow servant with thee and with thy brethren the prophets.’ Revelation 22:9, R.V. Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God to sinful men.” The Desire of Ages, 99.

> “Àwọn ọ̀rọ̀ áńgẹ́lì náà pé, ‘Èmi ni Gébúráélì, ẹni tí ń dúró níwájú Ọlọ́run,’ fi hàn pé ó di ipò ọlá gíga kan mú nínú àwọn àgbàlá ọ̀run. Nígbà tí ó wá pẹ̀lú ìránṣẹ́ sí Dáníẹ́lì, ó ní, ‘Kò sí ẹni tí ó dúró pẹ̀lú mi nínú àwọn nǹkan wọ̀nyí, bí kò ṣe Míkáẹ́lì [Kristi] Ọmọ-aládé yín.’ Dáníẹ́lì 10:21. Nípa Gébúráélì ni Olùgbàlà sọ nínú Ìfihàn, pé, ‘Ó sì rán án, ó sì fi á hàn nípa áńgẹ́lì Rẹ̀ sí ìránṣẹ́ Rẹ̀ Jòhánù.’ Ìfihàn 1:1. Àti fún Jòhánù ni áńgẹ́lì náà kéde pé, ‘Èmi jẹ́ ẹlẹgbẹ́-òjíṣẹ́ pẹ̀lú rẹ àti pẹ̀lú àwọn arákùnrin rẹ àwọn wòlíì.’ Ìfihàn 22:9, R.V. Ìròyìn àgbàyanu ni—pé áńgẹ́lì tí ó dúró lẹ́yìn Ọmọ Ọlọ́run ní ọlá ni ẹni tí a yàn láti ṣí àwọn ète Ọlọ́run payá fún àwọn ènìyàn ẹlẹ́ṣẹ̀.” The Desire of Ages, 99.

“Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God” to William Miller’s mind. Not only Gabriel, but angels in the plural guided his understanding of the prophecies “which had ever been dark to God’s people.” Gabriel and other angels led Miller through the Bible consecutively from Genesis onward. He therefore was led to the longest time prophecy in the Bible, which is the “seven times” (twenty-five hundred and twenty years) of Leviticus twenty-six, well before he was led to the twenty-three hundred days of Daniel chapter eight and verse fourteen.

“Ìrònú àgbàyanu ni pé—ángẹli tí ó dúró lẹ́gbẹ̀ẹ́ Ọmọ Ọlọ́run ní ọlá ni ẹni tí a yàn láti ṣí àwọn ète Ọlọ́run sí ọkàn William Miller.” Kì í ṣe Gabrieli nìkan, ṣùgbọ́n àwọn ángẹli ní ọ̀pọ̀ ni wọ́n darí òye rẹ̀ nípa àwọn àsọtẹ́lẹ̀ “tí ó ti jẹ́ òkùnkùn nígbà gbogbo fún àwọn ènìyàn Ọlọ́run.” Gabrieli àti àwọn ángẹli mìíràn mú Miller kọjá nínú Bíbélì ní ìtẹ̀lé láti inú Jẹ́nẹ́sísì lọ síwájú. Nítorí náà, a darí i sí àsọtẹ́lẹ̀ àkókò tó gùn jù lọ nínú Bíbélì, èyí tí í ṣe “àkókò méje” (ẹgbẹ̀rún méjì, ọgọ́rùn-ún márùn-ún, ogún ọdún) ti Lefitiku ogún-ún mẹ́fà, ṣáájú kí a tó darí i sí ẹgbẹ̀rún méjì àti ọgọ́rùn-ún ọjọ́ ti Dáníẹ́lì orí kẹjọ àti ẹsẹ̀ kẹ́rìnlá.

> “I then devoted myself to prayer and to the reading of the word. I determined to lay aside all my prepossessions, to thoroughly compare Scripture with Scripture, and to pursue its study in a regular and methodical manner. I commenced with Genesis, and read verse by verse, proceeding no faster than the meaning of the several passages should be so unfolded, as to leave me free from embarrassment respecting any mysticism or contradictions. Whenever I found anything obscure, my practice was to compare it with all collateral passages; and by the help of CRUDEN, I examined all the texts of Scripture in which were found any of the prominent words contained in any obscure portion. Then by letting every word have its proper bearing on the subject of the text, if my view of it harmonized with every collateral passage in the Bible, it ceased to be a difficulty. In this way I pursued the study of the Bible, in my first perusal of it, for about two years, and was fully satisfied that it is its own interpreter. I found that by a comparison of Scripture with history, all the prophecies, as far as they have been fulfilled, had been fulfilled literally; that all the various figures, metaphors, parables, similitudes, etc. of the Bible, were either explained in their immediate connection, or the terms in which they were expressed were defined in other portions of the word, and when thus explained, are to be literally understood in accordance with such explanation. I was thus satisfied that the Bible is a system of revealed truths, so clearly and simply given, that the “wayfaring man, though a fool, need not err therein.’ …

> “Lẹ́yìn náà mo fi ara mi fún àdúrà àti fún kíkà ọ̀rọ̀ náà. Mo pinnu láti fi gbogbo ìmọ̀ràn tí mo ti ní tẹ́lẹ̀ sílẹ̀, láti fi mímúná Ìwé Mímọ́ wé Ìwé Mímọ́ dáadáa, àti láti lepa ìkẹ́kọ̀ọ́ rẹ̀ ní ọ̀nà ìlànà àti ọ̀nà ìṣètò. Mo bẹ̀rẹ̀ pẹ̀lú Jẹ́nẹ́sísì, mo sì ka ẹsẹ̀ ní ẹsẹ̀, ní lílọ síwájú kì í ṣe yára ju bí ìtumọ̀ ọ̀kọ̀ọ̀kan àwọn apá náà ṣe yẹ kí a tú u sílẹ̀ bẹ́ẹ̀ gẹ́gẹ́ bí yóò ṣe fi mí sílẹ̀ láìní ìdààmú kankan nípa ohun ìjìnlẹ̀ àdììtú tàbí ìtakora. Nígbà gbogbo tí mo bá rí ohun kan tí kò ṣe kedere, ìṣe mi ni láti fi wé gbogbo àwọn apá mìíràn tí ó ní ìbáṣepọ̀ pẹ̀lú rẹ̀; pẹ̀lú ìrànlọ́wọ́ CRUDEN, mo sì ṣàyẹ̀wò gbogbo àwọn ọ̀rọ̀ Ìwé Mímọ́ nínú èyí tí a ti rí èyíkéyìí nínú àwọn ọ̀rọ̀ pàtàkì tí ó wà nínú apá tí kò ṣe kedere náà. Lẹ́yìn náà, nípa fífi gbogbo ọ̀rọ̀ ní ipa rẹ̀ tó yẹ lórí kókó-ọrọ̀ ọ̀rọ̀ náà, bí ìmọ̀ mi nípa rẹ̀ bá bá gbogbo àwọn apá mìíràn tó ní ìbáṣepọ̀ nínú Bíbélì mu, kò tún jẹ́ ìṣòro mọ́. Ní ọ̀nà yìí ni mo ṣe lepa ìkẹ́kọ̀ọ́ Bíbélì, nínú ìkà àkọ́kọ́ mi rẹ̀, fún bí ọdún méjì, mo sì ní ìtẹ́lọ́rùn pípé pé òun fúnra rẹ̀ ni olùtumọ̀ ara rẹ̀. Mo rí i pé nípa fífi Ìwé Mímọ́ wé ìtàn, gbogbo àwọn àsọtẹ́lẹ̀, bí wọ́n ti ṣẹ títí di ìwọ̀n tí wọ́n ti ṣẹ, ni wọ́n ṣẹ ní ti gidi; pé gbogbo onírúurú àwòrán, àkàwé, òwe àpèjúwe, àfiwéra, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ nínú Bíbélì, yálà ni a ṣàlàyé wọn nínú ìsopọ̀ wọn títòsí, tàbí pé a túmọ̀ àwọn ọ̀rọ̀ tí a fi sọ wọ́n nínú àwọn apá mìíràn ti ọ̀rọ̀ náà, àti pé nígbà tí a bá ti ṣàlàyé wọn báyìí, a gbọdọ̀ lóye wọn ní ti gidi gẹ́gẹ́ bí ìtúmọ̀ bẹ́ẹ̀. Nípa èyí ni mo ṣe ní ìtẹ́lọ́rùn pé Bíbélì jẹ́ ètò àwọn òtítọ́ tí a ti ṣí payá, tí a fi hàn ní kedere àti ní ọ̀nà tí ó rọrùn tó bẹ́ẹ̀ gẹ́gẹ́ bí “ẹni tí ń rìn lójú ọ̀nà, bí ó tilẹ̀ jẹ́ òmùgọ̀, kò nílò láti ṣìnà nínú rẹ̀.” …

> “From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B. C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B. C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, Daniel chapter seven verse eleven, were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about A. D. 508. Reckoning all these prophetic periods from the several dates assigned by the best chronologers for the events from which they should evidently be reckoned, they all would terminate together, about A. D. 1843. I was thus brought, in 1818, at the close of my two years study of the Scriptures, to the solemn conclusion, that in about twenty-five years from that time all the affairs of our present state would be wound up…” William Miller’s Apology and Defense, 6, 12.

> “Nípasẹ̀ ìkẹ́kọ̀ọ́ jinlẹ̀ sí i nínú Ìwé Mímọ́, mo wá pinnu pé àwọn àkókò méje ti àṣẹ-gíga àwọn Kèfèrí gbọ́dọ̀ bẹ̀rẹ̀ nígbà tí àwọn Júù dáwọ́ jíjẹ́ orílẹ̀-èdè olómìnira dúró nígbà ìgbèkùn Manase, èyí tí àwọn akọ̀ṣẹ́mọṣẹ́ ìṣirò-àkókò tí ó dára jùlọ fi sí ọdún 677 ṣáájú Kristi; pé ọjọ́ 2300 bẹ̀rẹ̀ pẹ̀lú ọ̀sẹ̀ àádọ́rin, èyí tí àwọn akọ̀ṣẹ́mọṣẹ́ ìṣirò-àkókò tí ó dára jùlọ fi sí ọdún 457 ṣáájú Kristi; àti pé ọjọ́ 1335, tí ó bẹ̀rẹ̀ pẹ̀lú ìyípadàkúrò ẹbọ ojoojúmọ́ náà, àti ìdásílẹ̀ ohun ìríra tí ń mú ìparun wá, Danieli orí keje ẹsẹ̀ kọkànlá, ni a ó fi ọjọ́ rẹ̀ bẹ̀rẹ̀ láti ìgbà tí a gbé àṣẹ-gíga Páápà kalẹ̀ lẹ́yìn ìmúkúrò àwọn ohun ìríra abọ̀rìṣà, èyí tí, gẹ́gẹ́ bí àwọn akọ̀wé-ìtàn tí ó dára jùlọ tí mo lè tọ́ka sí ṣe sọ, ó yẹ kí a fi sí ìwọ̀n ọdún 508 lẹ́yìn Kristi. Nípa kíkà gbogbo àwọn àkókò àsọtẹ́lẹ̀ wọ̀nyí láti oríṣiríṣi ọjọ́ tí àwọn akọ̀ṣẹ́mọṣẹ́ ìṣirò-àkókò tí ó dára jùlọ yàn fún àwọn ìṣẹ̀lẹ̀ náà láti inú èyí tí ó hàn gbangba pé a gbọ́dọ̀ ti kà wọ́n, gbogbo wọn yóò parí ní àkókò kan náà, ní ìwọ̀n ọdún 1843 lẹ́yìn Kristi. Báyìí ni a ṣe mú mi dé, ní ọdún 1818, ní ìparí ọdún méjì ìkẹ́kọ̀ọ́ mi nínú Ìwé Mímọ́, sí ìpinnu mímọ́lẹ̀ tí ó jinlẹ̀, pé ní ìwọ̀n ọdún mẹ́ẹ̀dógún-dín-lọ́gbọ̀n láti àsìkò náà gbogbo ọ̀ràn ipò wa ìsinsin yìí yóò di mímú parí…” William Miller’s Apology and Defense, 6, 12.

The rule of first mention establishes that the first thing mentioned is of the greatest importance, and the first thing mentioned in Revelation chapter one verse one is the communication process that the Father employs as He gives a message to Jesus, who in turn gives it to His angel, which then gives it to a prophet that then writes it out and sends it to the churches. When Adventism rejected the work and discoveries of William Miller, they not only rejected their foundations, but they also rejected the very communication process which led Miller to in his understandings, and they rejected the process which is the only avenue for men to understand the Revelation of Jesus Christ that is opened up just before probation closes.

Òfin ìkọ́kọ́ ìtúmọ̀ àkọ́kọ́ fi ìdí rẹ̀ múlẹ̀ pé ohun àkọ́kọ́ tí a bá mẹ́nu kàn ni ó ní ìjẹ́pàtàkì jùlọ, àti pé ohun àkọ́kọ́ tí a mẹ́nu kàn nínú Ìṣípayá orí kìn-ín-ní ẹsẹ̀ kìn-ín-ní ni ìlànà ìbánisọ̀rọ̀ tí Baba ń lò bí Ó ṣe ń fi ìránṣẹ́ ránṣẹ́ sí Jésù, ẹni tí ó sì tún fi í fún áńgẹ́lì Rẹ̀, ẹni tí ó sì tún fi í fún wòlíì kan, ẹni tí ó sì kọ ọ́ sílẹ̀, tí ó sì rán án sí àwọn ìjọ. Nígbà tí Adventism kọ iṣẹ́ àti àwọn ìṣàwárí William Miller sílẹ̀, wọn kì í ṣe pé wọn kọ àwọn ìpìlẹ̀ wọn nìkan, ṣùgbọ́n wọn tún kọ ìlànà ìbánisọ̀rọ̀ gan-an tí ó mú Miller dé inú àwọn òye rẹ̀, wọn sì kọ ìlànà náà tí í ṣe ọ̀nà kan ṣoṣo fún ènìyàn láti lóye Ìṣípayá Jésù Kristi tí a ṣí sílẹ̀ díẹ̀ ṣáájú kí àkókò ìdánwò tó parí.

Miller was led to understand that the seven times of Leviticus commenced in 677BC. It was not until 1856 that the Lord used Hiram Edson to identify that the scattering of the seven times was also carried out against the northern ten tribes of Israel. The Lord was attempting to develop the understanding of the seven times in agreement with, but well beyond Miller’s foundational discovery of the seven times. But in 1856 the light presented by Hiram Edson came mysteriously to an end, for the eighth article in the series ended with the words of James White, then the Editor of the Review and Herald, “To be continued.” It was to be “continued” but not until post September 11, 2001 when the Lord led his people to the “old paths” and ultimately to the unfinished series of articles penned by Hiram Edson.

A mú Miller wá sí ìmòye pé àkókò méje tí ó wà nínú Lefitiku bẹ̀rẹ̀ ní 677BC. Kò di ọdún 1856 ni Olúwa fi Hiram Edson hàn pé ìtúká àkókò méje náà ni a tún mú ṣẹ sí àwọn ẹ̀yà mẹ́wàá àríwá ti Ísírẹ́lì. Olúwa ń gbìyànjú láti mú ìmòye àkókò méje náà dàgbà ní ìbámu pẹ̀lú, ṣùgbọ́n jìnnà síwájú ìṣàwárí ìpìlẹ̀ Miller nípa àkókò méje. Ṣùgbọ́n ní ọdún 1856 ìmọ́lẹ̀ tí Hiram Edson gbékalẹ̀ parí ní ọ̀nà àdììtú, nítorí àpilẹ̀kọ kẹjọ nínú àtẹ̀jáde náà parí pẹ̀lú ọ̀rọ̀ James White, ẹni tí ó jẹ́ Olootu Review and Herald nígbà náà pé, “Láti máa tẹ̀síwájú.” A óò “tẹ̀síwájú” sí i, ṣùgbọ́n kì í ṣe títí di lẹ́yìn September 11, 2001, nígbà tí Olúwa darí àwọn ènìyàn Rẹ̀ sí “àwọn ọ̀nà àtijọ́” àti níkẹyìn sí àtẹ̀jáde àpilẹ̀kọ tí kò tíì parí tí Hiram Edson kọ.

We are not currently addressing the rebellion that began shortly after the great disappointment, but to simply point out that even though Miller was led to the “seven times” of Leviticus twenty-six, it is clear that the Lord purposed to increase the initial understanding of the seven times beyond Miller’s foundational understanding of the subject. He chose Hiram Edson, the same servant from that very history that He had previously chosen to give the vision of Christ moving into the Most Holy Place on October 23, 1844.

A kò sàgbéyẹ̀wò ìṣọ̀tẹ̀ tí ó bẹ̀rẹ̀ ní kété lẹ́yìn ìdààmú ńlá náà ní àkókò yìí, bí kò ṣe láti tọ́ka sí i pé, bí ó tilẹ̀ jẹ́ pé a darí Miller sí “àkókò méje” ti Lefitiku mẹ́rìndínlọ́gbọ̀n, ó hàn gbangba pé Olúwa ní ète láti mú ìmọ̀ àkọ́kọ́ nípa àkókò méje náà pọ̀ sí i ju ìmòye ìpìlẹ̀ Miller lórí kókó-ọrọ̀ náà lọ. Ó yan Hiram Edson, ìránṣẹ́ kan náà láti inú ìtàn yẹn gan-an tí Ó ti ṣáájú yàn láti fi ìran Kírísítì tí ń wọ Ibi Mímọ́ Jùlọ hàn ní October 23, 1844.

This is why I used the Adventist theologian’s words to acknowledge that the framework for all of Miller’s prophetic applications was based upon his understanding of the two desolating powers that in the book of Daniel are represented as the “daily” (paganism), which is always associated with either the “transgression” or “abomination,” both representing different aspects of the desolating power of papalism. Miller’s foundational understanding of the Roman powers has greatly increased since the history he represents.

Eyi ni ìdí tí mo fi lo ọ̀rọ̀ onímọ̀ ẹ̀sìn Adventist náà láti jẹ́wọ́ pé àkànṣe fún gbogbo àwọn ìlò àsọtẹ́lẹ̀ Miller dá lórí òye rẹ̀ nípa àwọn agbára ìparun méjì tí a ṣàfihàn nínú ìwé Dáníẹ́lì gẹ́gẹ́ bí “ojoojúmọ́” (ẹ̀sìn àjèjì), èyí tí a máa ń so pọ̀ mọ́ bóyá “ìrékọjá” tàbí “ìríra,” tí àwọn méjèèjì ń ṣojú àwọn apá ọ̀tọ̀ọ̀tọ̀ ti agbára ìparun ti ìpapacy. Òye ìpìlẹ̀ Miller nípa àwọn agbára Romu ti pọ̀ sí i gidigidi láti ìgbà ìtàn tí ó ń ṣàfihàn.

The angels of God, including Gabriel, led Miller to the understandings he proclaimed. Those understandings included the prophecies he proclaimed, the rules of biblical interpretation he used and also the framework that allowed him to organize the prophecies correctly. Miller was given the framework that the two desolating powers addressed in Daniel were pagan Rome and papal Rome. Future for America was led to the framework of the three desolating powers of the dragon, the beast and false prophet.

Àwọn áńgẹ́lì Ọlọ́run, pẹ̀lú Gébírẹ́lì, ni wọ́n darí Miller sí àwọn ìmọ̀lára tí ó kéde. Àwọn ìmọ̀lára wọ̀nyí ní àwọn àsọtẹ́lẹ̀ tí ó kéde nínú, àwọn òfin ìtumọ̀ Bíbélì tí ó lò, àti pẹ̀lú ìlànà àgbékalẹ̀ tí ó jẹ́ kí ó lè ṣètò àwọn àsọtẹ́lẹ̀ náà ní ọ̀nà tí ó tọ́. A fún Miller ní ìlànà àgbékalẹ̀ náà pé àwọn agbára apanirun méjì tí a tọ́ka sí nínú Dáníẹ́lì ni Romu aláìgbọ́ràn àti Romu póòpù. Future for America ni a darí sí ìlànà àgbékalẹ̀ àwọn agbára apanirun mẹ́ta: dragoni, ẹranko náà, àti wòlíì èké.

> And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Revelation 16:13, 14.

> Mo sì rí ẹ̀mí àìmọ́ mẹ́ta bí àkèré jáde láti inú ẹnu dragoni náà, àti láti inú ẹnu ẹranko náà, àti láti inú ẹnu wòlíì èké náà. Nítorí wọ́n jẹ́ ẹ̀mí àwọn Bìlísì, tí ń ṣe iṣẹ́ ìyanu, tí ń jáde lọ sọ́dọ̀ àwọn ọba ayé àti ti gbogbo ayé, láti kó wọn jọ sí ogun ọjọ́ ńlá yẹn ti Ọlọ́run Olódùmarè. Ìfihàn 16:13, 14.

Future for America’s framework is built upon Miller’s work, but goes beyond where his work left off. Adventism left his framework and returned to the theology of apostate Protestantism and Rome. The same line of prophecy is taken up in the book of Revelation that is began in the book of Daniel.

Ìpìlẹ̀ ọjọ́ iwájú Amẹ́ríkà ni a kọ́ sórí iṣẹ́ Miller, ṣùgbọ́n ó kọjá ibi tí iṣẹ́ rẹ̀ dá sí. Ẹ̀sìn Adventist fi ìpìlẹ̀ rẹ̀ sílẹ̀, ó sì padà sí ẹ̀kọ́-ìsìn ti Pùròtẹ́sítáǹtì apẹ̀yìndà àti ti Róòmù. Ìlà àsọtẹ́lẹ̀ kan náà ni a tún gbé sókè nínú ìwé Ìfihàn, èyí tí ó bẹ̀rẹ̀ nínú ìwé Dáníẹ́lì.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “Ìfihàn jẹ́ ìwé tí a fi èdìdì dì, ṣùgbọ́n ó tún jẹ́ ìwé tí a ṣí. Ó ṣe àkọsílẹ̀ àwọn ìṣẹ̀lẹ̀ àgbàyanu tí yóò ṣẹlẹ̀ ní ọjọ́ ìkẹyìn nínú ìtàn ayé yìí. Àwọn ẹ̀kọ́ inú ìwé yìí dájú, kì í sì í ṣe ohun ìjìnlẹ̀ àdììtú tí a kò lè yé. Nínú rẹ̀ ni a tún gbé ìlà àsọtẹ́lẹ̀ kan náà kalẹ̀ gẹ́gẹ́ bí ó ti rí nínú Danieli. Diẹ̀ ninu àwọn àsọtẹ́lẹ̀ ni Ọlọ́run ti tún sọ, nípa bẹ́ẹ̀ ó fi hàn pé a gbọ́dọ̀ fi ìtóbi sí wọn. Olúwa kì í tún àwọn nǹkan tí kò ní ìjẹ́pàtàkì ńlá sọ.” Manuscript Releases, ìdìpọ̀ 9, 8.

Miller could not grasp the prophecies of the book of Revelation, for the line of paganism and papalism that is so firmly identified in Daniel is expanded in the book of Revelation to include the next persecuting power to arrive on the stage of prophetic history.

Miller kò lè lóye àwọn àsọtẹ́lẹ̀ inú ìwé Ìfihàn, nítorí pé ìlà ìsìn abọ̀rìṣà àti ti ìpapacy tí a ti fi ìdánimọ̀ rẹ̀ múlẹ̀ gidigidi nínú ìwé Dáníẹ́lì ni a túbọ̀ gbòòrò sí i nínú ìwé Ìfihàn láti kà mọ́ agbára inúnibíni tí ó tẹ̀ lé e láti wọ pápá ìtàn àsọtẹ́lẹ̀.

> “Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.

> “Nípasẹ̀ ẹ̀sìn òrìṣà, lẹ́yìn náà sì nípasẹ̀ Ìjọ Pápá, Sátánì lo agbára rẹ̀ fún ọ̀pọ̀lọpọ̀ ọ̀rúndún nínú ìsapá láti pa àwọn ẹlẹ́rìí olóòótọ́ Ọlọ́run rẹ́ kúrò lórí ilẹ̀ ayé. Àwọn onífẹ̀ẹ́ òrìṣà àti àwọn ọmọ ìjọ pápá ni ẹ̀mí dragoni kan náà ń sún. Ibi kan ṣoṣo tí wọ́n yàtọ̀ sí ni pé Ìjọ Pápá, níwọ̀n bí ó ti ń ṣe àfihàn bí ẹni pé ó ń sìn Ọlọ́run, ni ó jẹ́ ọ̀tá tí ó lewu jùlọ, tí ó sì burú jùlọ. Nípasẹ̀ ìṣẹ́ Romanism, Sátánì mú ayé ní ìgbèkùn. Ìjọ Ọlọ́run tí ó jẹ́wọ́ ni a kó lọ sínú àwọn ipò ẹ̀tan yìí, àti fún ju ẹgbẹ̀rún ọdún kan lọ àwọn ènìyàn Ọlọ́run jìyà lábẹ́ ìbínú dragoni. Nígbà tí a sì gba agbára Ìjọ Pápá kúrò lọ́wọ́ rẹ̀, tí a sì fi ipa mú un dá inúnibíni dúró, Johanu rí agbára tuntun kan tí ń dìde láti tún ohùn dragoni náà sọ, àti láti tẹ̀síwájú nínú iṣẹ́ kan náà tí ó kún fún ìkà àti ọ̀rọ̀-òdì sí Ọlọ́run. Agbára yìí, èyí tí ó jẹ́ ìkẹyìn lára àwọn tí yóò jagun sí ìjọ àti òfin Ọlọ́run, ni a ṣàpẹẹrẹ rẹ̀ pẹ̀lú ẹranko kan tí ó ní iwo méjì bí ti ọdọ-àgùntàn. Àwọn ẹranko tí ó ṣáájú rẹ̀ ti jáde láti inú òkun, ṣùgbọ́n èyí jáde láti inú ilẹ̀, èyí tí ó ń ṣojú dídide àlàáfíà ti orílẹ̀-èdè tí a fi ń ṣàpẹẹrẹ. “Iwo méjì bí ti ọdọ-àgùntàn” náà ń ṣàfihàn dáadáa ìwà Ìjọba Orílẹ̀-èdè Amẹ́ríkà, gẹ́gẹ́ bí a ti sọ ọ́ nínú ìlànà ìpìlẹ̀ rẹ̀ méjì, Republicanism àti Protestantism. Àwọn ìlànà wọ̀nyí ni aṣírí agbára àti àlàáfíà wa gẹ́gẹ́ bí orílẹ̀-èdè kan. Àwọn tí wọ́n kọ́kọ́ rí ibi ààbò lórí etíkun Amẹ́ríkà yọ̀ pé wọ́n ti dé orílẹ̀-èdè kan tí ó bọ́ lọ́wọ́ àwọn ẹ̀tọ́ gíga ìgbéraga ti popery àti ìkà ìṣàkóso ọba. Wọ́n pinnu láti dá ìjọba sílẹ̀ lórí ìpìlẹ̀ gbòòrò ti òmìnira ti ara ẹni àti ti ẹ̀sìn.”

> “But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that ‘he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’ Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.

> “Ṣùgbọ́n àwòrán líle tí lápẹẹrẹ àsọtẹ́lẹ̀ náà fà fi ìyípadà kan hàn nínú ìṣẹ̀lẹ̀ àlàáfíà yìí. Ẹranko tí ó ní ìwo bíi ti ọdọ-aguntan ń sọ̀rọ̀ pẹ̀lú ohùn dragoni, ó sì ‘ń lo gbogbo agbára ẹranko àkọ́kọ́ náà níwájú rẹ̀.’ Àsọtẹ́lẹ̀ kéde pé yóò sọ fún àwọn tí ń gbé ayé pé kí wọ́n ṣe ère kan fún ẹranko náà, àti pé ‘ó sì mú kí gbogbo ènìyàn, kékeré àti ńlá, ọlọ́rọ̀ àti tálákà, òmìnira àti ẹrú, gba àmì kan sí ọwọ́ ọ̀tún wọn, tàbí sí iwájú orí wọn; àti pé kí ẹnìkan má bàa lè rà tàbí tà, bí kò ṣe ẹni tí ó bá ní àmì náà, tàbí orúkọ ẹranko náà, tàbí nọ́ńbà orúkọ rẹ̀.’ Báyìí ni Pùròtẹ́sítáǹtì fi ń tẹ̀ lé ipasẹ̀ ti Pápásì.” Signs of the Times, November 1, 1899.

For Miller the sea beast and earth beast of Revelation thirteen represented pagan Rome followed by papal Rome. Miller also attempted to apply his framework to Revelation seventeen, but the healing of the deadly wound of the papacy, the prophetic role of the United States and the United Nations were outside the divine framework that had been given him by angels. For him the beast that came up out of the earth in Revelation thirteen was the papacy.

Fún Miller, ẹranko òkun àti ẹranko ilẹ̀ ti Ìfihàn orí kẹtàlá ṣojú Romu keferi, tí Romu papal sì tẹ̀ lé e. Miller pẹ̀lú gbìyànjú láti fi àtẹ̀jáde ìtúmọ̀ rẹ̀ kan Ìfihàn orí kẹtàdínlógún, ṣùgbọ́n ìmúláradá ọgbẹ́ ikú ti papacy, ipa àsọtẹ́lẹ̀ ti Orílẹ̀-èdè Amẹ́ríkà àti ti Ìparapọ̀ Àwọn Orílẹ̀-èdè wà ní òde àkópọ̀ ìlànà ọ̀run tí àwọn áńgẹ́lì ti fi fún un. Fún un, ẹranko tí ó gòkè jáde láti inú ilẹ̀ nínú Ìfihàn orí kẹtàlá ni papacy.

Miller was the messenger that was to be used to remove the mantle of Protestantism from the hands of the professed Protestants that had come out of the Dark Ages. The period when the United States would speak as a dragon, when Republicanism turned into a democracy and apostate Protestantism would combine with the apostate government and repeat the combination of church and state that is the image of the papacy was still future to his day. For that reason, he attempted to place the book of Revelation into the divine framework he had been given by angels.

Miller ni ojiṣẹ́ tí a óò lò láti yọ aṣọ àṣẹ Ìjọ Pùròtẹ́sítáǹtì kúrò ní ọwọ́ àwọn tí ń jẹ́wọ́ ara wọn gẹ́gẹ́ bí Pùròtẹ́sítáǹtì tí wọ́n ti jáde kúrò ní Àkókò Òkùnkùn. Àkókò tí Orílẹ̀-Èdè Amẹ́ríkà yóò sọ̀rọ̀ bí ejò ńlá, nígbà tí Ìjọba Olómìnira yí padà di ìjọba tiwántìwá, tí Pùròtẹ́sítáǹtì apẹ̀yìndà yóò sì darapọ̀ mọ́ ìjọba apẹ̀yìndà, tí yóò sì tún ìṣọ̀kan ìjọ àti ìpínlẹ̀ ṣe, èyí tí ó jẹ́ àwòrán ẹ̀dá ìjọ póòpù, ṣì jẹ́ ohun tí ó wà ní ọjọ́ iwájú ní àkókò rẹ̀. Nítorí ìdí náà, ó gbìyànjú láti fi ìwé Ìfihàn sí ipò rẹ̀ nínú ètò àtọ̀runwá tí a ti fi lé e lọ́wọ́ nípasẹ̀ àwọn áńgẹ́lì.

He was chosen to understand the increase of knowledge that was produced in 1798 when the Ulai River vision of Daniel eight and nine was unsealed. Future for America was to understand the vision of the Hiddekel River of Daniel chapters ten through twelve that was unsealed in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

A yàn án láti lóye ìlọsíwájú ìmọ̀ tí a mú jáde ní ọdún 1798 nígbà tí a tú ìran Odò Ulai nínú Dáníẹ́lì mẹ́jọ àti mẹ́sàn-án sílẹ̀. Ní ọjọ́ iwájú, orílẹ̀-èdè Amẹ́ríkà ni yóò lóye ìran Odò Hiddekel nínú Dáníẹ́lì orí mẹ́wàá títí dé méjìlá, tí a tú sílẹ̀ ní ọdún 1989, nígbà tí, gẹ́gẹ́ bí a ti ṣàpèjúwe nínú Dáníẹ́lì mọ́kànlá, ẹsẹ̀ ogójì, a papá àwọn orílẹ̀-èdè tí ń ṣojú Soviet Union àtijọ́ kúrò nípasẹ̀ ipápá àti Orílẹ̀-èdè Amẹ́ríkà.

The framework that was given by angels to Future for America was based upon the identification of, and application of prophecy in the context of the three-fold union of the dragon, the beast and false prophet.

Àgbékalẹ̀ tí àwọn áńgẹ́lì fi fún Future for America dá lórí ìdánimọ̀ àti ìlò àsọtẹ́lẹ̀ nínú àyíká ìṣọ̀kan mẹ́ta ti dragoni, ẹranko náà, àti wòlíì èké.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> “Ìmọ́lẹ̀ tí Dáníẹ́lì gbà lọ́wọ́ Ọlọ́run ni a fi fún un ní pàtàkì fún àwọn ọjọ́ ìkẹyìn wọ̀nyí. Àwọn ìran tí ó rí ní etí Uláì àti Hidéékélì, àwọn odò ńlá ilẹ̀ Ṣínárì, wà nísinsìnyí nínú ìlànà ìmúṣẹ, gbogbo àwọn ìṣẹ̀lẹ̀ tí a ti sọ tẹ́lẹ̀ yóò sì ṣẹ ní kánkán.” Testimonies to Ministers, 112.

The Millerites presented the first and second angel’s message, announcing the opening of the judgment. Future for America is presenting the third angel’s message.

Àwọn ọmọ-ẹ̀yìn Miller gbé ìhìnrere áńgẹ́lì àkọ́kọ́ àti èkejì kalẹ̀, wọ́n sì kéde ìṣípayá ìdájọ́ náà. Future for America ń gbé ìhìnrere áńgẹ́lì kẹta kalẹ̀.

> I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. For we are labourers together with God: ye are God’s husbandry, ye are God’s building. According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:6–11.

> Èmi ni mo gbìn, Àpólósì sì bọ omi; ṣùgbọ́n Ọlọ́run ni ó mú un dàgbà. Nítorí náà, ẹni tí ó ń gbìn kì í ṣe ohun kan, bẹ́ẹ̀ ni ẹni tí ó ń bọ omi kì í ṣe ohun kan; bí kò ṣe Ọlọ́run, ẹni tí ń mú un dàgbà. Ní báyìí, ẹni tí ó ń gbìn àti ẹni tí ó ń bọ omi jẹ́ ọ̀kan; olúkúlùkù yóò sì gba èrè tirẹ̀ gẹ́gẹ́ bí iṣẹ́ àṣekára tirẹ̀. Nítorí àwa jẹ́ àwọn alábàáṣiṣẹ́ pọ̀ pẹ̀lú Ọlọ́run: ẹ̀yin ni oko Ọlọ́run, ẹ̀yin ni ilé Ọlọ́run. Gẹ́gẹ́ bí oore-ọ̀fẹ́ Ọlọ́run tí a fi fún mi, gẹ́gẹ́ bí ọlọ́gbọ́n akọ́lé ilé, mo ti fi ìpìlẹ̀ lélẹ̀, ẹlòmíràn sì ń kọ lé e lórí. Ṣùgbọ́n kí olúkúlùkù kíyèsára bí ó ti ń kọ lé e lórí. Nítorí kò sí ìpìlẹ̀ mìíràn tí ẹnikẹ́ni lè fi lélẹ̀ ju èyí tí a ti fi lélẹ̀ lọ, èyí tí í ṣe Jésù Kristi. 1 Kọrinti 3:6–11.

To correctly present the third angel’s message you must also present the first two angels’ messages, for we are informed that there cannot be a third without a first and second. The first and second messages are the foundation and the third is the capstone, but the third message will never deny or contradict the first and second. If it does it is not the genuine message.

Láti ṣàfihàn ìhìn iṣẹ́ áńgẹ́lì kẹta náà ní òtítọ́, ó yẹ kí ẹ tún ṣàfihàn ìhìn iṣẹ́ àwọn áńgẹ́lì méjì àkọ́kọ́ náà pẹ̀lú, nítorí a ti sọ fún wa pé kì í ṣeé ṣe kí ẹ̀kẹta wà láìsí àkọ́kọ́ àti èkejì. Ìhìn iṣẹ́ àkọ́kọ́ àti èkejì ni ìpìlẹ̀, ìhìn iṣẹ́ ẹ̀kẹta sì ni òkúta ìparí; ṣùgbọ́n ìhìn iṣẹ́ ẹ̀kẹta kì yóò sẹ́ tàbí tako ti àkọ́kọ́ àti èkejì láéláé. Bí ó bá ṣe bẹ́ẹ̀, kì í ṣe ìhìn iṣẹ́ tòótọ́.

> “The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

> “Wọ́n fi ìfiránṣẹ́ àkọ́kọ́ àti èkejì náà hàn ní ọdún 1843 àti 1844, àti nísinsìnyí a wà lábẹ́ ìkéde ti ẹ̀kẹta; ṣùgbọ́n gbogbo àwọn ìfiránṣẹ́ mẹ́tẹ̀ẹ̀ta náà ṣì ní láti máa kéde. Ó ṣe pàtàkì gan-an báyìí gẹ́gẹ́ bí ó ti rí rí tẹ́lẹ̀ pé kí a tún wọn sọ fún àwọn tí wọ́n ń wá òtítọ́. Pẹ̀lú kọ̀wé àti ohùn ni a ó fi gbé ìkéde náà kalẹ̀, ní fífi ètò wọn hàn, àti ìlò àwọn àsọtẹ́lẹ̀ tí ń mú wa dé sí ìfiránṣẹ́ áńgẹ́lì ẹ̀kẹta. Ẹ̀kẹta kò lè sí láìsí àkọ́kọ́ àti èkejì. Àwọn ìfiránṣẹ́ wọ̀nyí ni a ní láti fi fún ayé nínú àwọn ìtẹ̀jáde, nínú àwọn àsọyé, ní fífi nínú ìlà ìtàn àsọtẹ́lẹ̀ hàn àwọn ohun tí ó ti wà àti àwọn ohun tí yóò wà.” Selected Messages, ìwé 2, 104, 105.

There is a very nice observation of Millerite history and our history. The Millerites were the beginning and we are the end. They presented and lived the first and second angel’s messages. We present the third angel. Their unsealed message (the Ulai vision) is found in two chapters of Daniel, and ours (the Hiddekel vision) is found in three chapters. They identified the first and second woes, and lived within the fulfillment of the second woe. We identify and live within the fulfillment of the third woe. Their framework of prophetic application was pagan Rome (the dragon) and papal Rome (the beast). Our framework for prophetic application is modern Rome as a three-fold beast.

Àkíyèsí tí ó dára gan-an wà nípa ìtàn àwọn Millerite àti ìtàn tiwa. Àwọn Millerite ni ìbẹ̀rẹ̀, àwa sì ni òpin. Wọ́n gbékalẹ̀, wọ́n sì gbé ìránṣẹ́ áńgẹ́lì kìn-ín-ní àti ti èkejì. Àwa ń gbékalẹ̀ ìránṣẹ́ áńgẹ́lì kẹta. Ìránṣẹ́ wọn tí a kò tíì ṣí sílẹ̀ (ìran Ulai) wà nínú orí méjì ti Dáníẹ́lì, tiwa sì (ìran Hiddekel) wà nínú orí mẹ́ta. Wọ́n dá ìdánimọ̀ ìyà àkọ́kọ́ àti èkejì múlẹ̀, wọ́n sì gbé láàárín ìmúṣẹ ìyà èkejì. Àwa ń dá ìdánimọ̀ ìyà kẹta múlẹ̀, a sì ń gbé láàárín ìmúṣẹ ìyà kẹta. Ìlànà ìlò àsọtẹ́lẹ̀ wọn ni Róòmù kèfèrí (dragoni) àti Róòmù póòpù (ẹranko náà). Ìlànà wa fún ìlò àsọtẹ́lẹ̀ ni Róòmù òde-òní gẹ́gẹ́ bí ẹranko onípín mẹ́ta.

As we begin to consider the characteristic of papal Rome in chapter seventeen of Revelation being the eighth that is of the seven it is worthwhile to consider what the Millerites understood of Rome during the foundational history. The third angel will have additional light, but that light will never contradict established truth.

Bí a ṣe bẹ̀rẹ̀ sí í ronú lórí ànímọ́ Róòmù póòpù nínú orí kẹtàlá-dín-lógún Ìfihàn gẹ́gẹ́ bí ẹ̀kẹ́jọ tí ó jẹ́ ara àwọn méje, ó yẹ kí a wo ohun tí àwọn ọmọ ẹgbẹ́ Millerite lóye nípa Róòmù ní àkókò ìtàn ìpilẹ̀. Áńgẹ́lì kẹta yóò ní ìmọ́lẹ̀ àfikún, ṣùgbọ́n ìmọ́lẹ̀ náà kì yóò tako òtítọ́ tí a ti fi ìdí rẹ̀ múlẹ̀ rí.

Daniel chapter two, seven, eight, eleven and twelve identify Rome, among other powers. We are considering Rome’s two phases prior to 1798; pagan and papal as the framework for Miller’s prophetic applications. Miller and the pioneers identify that “the robbers of thy people” in Daniel chapter eleven and verse fourteen represents Rome.

Dáníẹ́lì orí kejì, keje, kẹjọ, kọkànlá àti kejìlá ń tọ́ka sí Róòmù, láàrín àwọn agbára mìíràn. A ń wo ìpele méjì ti Róòmù ṣáájú ọdún 1798; ìpele kèfèrí àti ti póòpù gẹ́gẹ́ bí ìlànà iṣẹ́ fún àwọn ìlò àsọtẹ́lẹ̀ ti Miller. Miller àti àwọn aṣáájú-ọ̀nà náà mọ̀ pé “àwọn olùjàngbọn láàárín àwọn ènìyàn rẹ” nínú Dáníẹ́lì orí kọkànlá àti ẹsẹ̀ kẹrìnlá dúró fún 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.

> Àti ní àwọn àkókò wọ̀nyí, ọ̀pọ̀ yóò dìde sí ọba gúúsù; pẹ̀lú, àwọn ajinigbé láàrín àwọn ènìyàn rẹ yóò gbé ara wọn ga láti fi ìran náà múlẹ̀; ṣùgbọ́n wọn yóò ṣubú. Dáníẹ́lì 11:14.

There are at least two important points to consider within this verse. The word “vision” in the verse is one of two Hebrew words in the book of Daniel that are translated as “vision.” One of the Hebrew words translated as “vision” is châzôn, and means a dream, or a prophecy or a vision. The word châzôn identifies prophetic history, or a period of time, and it is found ten times in Daniel and always translated as “vision.”

Ó kéré tán láti ronú lé nínú ẹsẹ yìí. Ọ̀rọ̀ náà “ìran” nínú ẹsẹ yìí jẹ́ ọ̀kan nínú àwọn ọ̀rọ̀ Heberu méjì nínú ìwé Dáníẹ́lì tí a túmọ̀ sí “ìran.” Ọ̀kan nínú àwọn ọ̀rọ̀ Heberu tí a túmọ̀ sí “ìran” ni châzôn, ó sì túmọ̀ sí àlá, tàbí àsọtẹ́lẹ̀ tàbí ìran. Ọ̀rọ̀ châzôn ń tọ́ka sí ìtàn àsọtẹ́lẹ̀, tàbí àkókò kan, a sì rí i ní ìgbà mẹ́wàá nínú Dáníẹ́lì, a sì máa ń túmọ̀ ọ́ ní gbogbo ìgbà sí “ìran.”

The other Hebrew word that is also translated as “vision” is mar-eh’ and means appearance. The word mar-eh’ is identifying a singular sight, a point in time. The Hebrew word mar-eh’ is found thirteen times in Daniel and it is translated as “vision” six times, four times as “countenance,” twice as “appearance” and once as “well favored.”

Ọ̀rọ̀ Hébérù mìíràn tí a tún túmọ̀ sí “ìran” ni mar-eh’, ó sì túmọ̀ sí ìrísí. Ọ̀rọ̀ náà mar-eh’ ń tọ́ka sí ìwòran kan ṣoṣo, ìṣẹ̀lẹ̀ kan ní àkókò kan pàtó. Ọ̀rọ̀ Hébérù mar-eh’ farahàn ní ìgbà mẹ́tàlá nínú ìwé Dáníẹ́lì, a sì túmọ̀ ọ́ ní ìgbà mẹ́fà sí “ìran,” ní ìgbà mẹ́rin sí “ìrísí ojú,” ní ìgbà méjì sí “ìrísí,” àti ní ìgbà kan sí “ẹni tí ó ní ẹ̀wà.”

The robbers of thy people represent Rome and it is therefore the prophetic subject of Rome that establishes the prophetic “vision” in the book of Daniel. For this reason, it is important to understand the significance of Rome as a prophetic symbol.

Àwọn ọlọ́ṣà nínú àwọn ènìyàn rẹ dúró fún Romu, nítorí náà, ó jẹ́ kókó-ọrọ àsọtẹ́lẹ̀ nípa Romu tí ó fi ìran àsọtẹ́lẹ̀ náà múlẹ̀ nínú ìwé Dáníẹ́lì. Nítorí ìdí yìí, ó ṣe pàtàkì láti lóye ìtumọ̀ pàtàkì tí Romu ní gẹ́gẹ́ bí àmì àsọtẹ́lẹ̀.

Prophetic logic demands that the word “vision” representing prophetic history is the same “vision” that is addressed in the book of Revelation, for inspiration identifies that Daniel and Revelation are the same book, that they complement each other, that they bring each other to perfection and that the same line of prophecy that is located in Daniel is taken up in the Revelation. Those points set forth in the Spirit of Prophecy have already been included in this series of articles, so I won’t include them again. I will add another point that we have also already included from Sister White. That point is that all the books of the Bible meet and end in the book of Revelation. The “vision” of prophetic history (châzôn) that is found in Daniel and is established with the prophetic subject of Rome, represents the vision of prophetic history throughout the Bible. All the books of the Bible meet and end in the Revelation and God never contradicts Himself. Never! If you think He has, you are misunderstanding something. The very same Hebrew word (châzôn) is also translated as vision in the book of Proverbs.

Ìmọ̀ ọgbọ́n àsọtẹ́lẹ̀ ń béèrè pé ọ̀rọ̀ náà “ìran” tí ó dúró fún ìtàn àsọtẹ́lẹ̀ jẹ́ “ìran” kan náà tí a ń sọ̀rọ̀ rẹ̀ nínú ìwé Ìfihàn, nítorí ìmísí fi hàn pé Dáníẹ́lì àti Ìfihàn jẹ́ ìwé kan náà, pé wọ́n ń paríra wọn, pé wọ́n mú ara wọn dé ìpé, àti pé ìlà àsọtẹ́lẹ̀ kan náà tí ó wà nínú Dáníẹ́lì ni a tún gbé sókè nínú Ìfihàn. Àwọn kókó wọ̀nyí tí a gbékalẹ̀ nínú Ẹ̀mí Ìsọtẹ́lẹ̀ ni a ti fi sínú àtẹ̀jáde àpilẹ̀kọ yìí tẹ́lẹ̀, nítorí náà èmi kì yóò tún fi wọ́n kún un lẹ́ẹ̀kansi. Èmi yóò fi kókó mìíràn kún un tí àwa náà ti fi sínú rẹ̀ tẹ́lẹ̀ láti ọ̀dọ̀ Arábìnrin White. Kókó náà ni pé gbogbo àwọn ìwé Bíbélì pàdé, wọ́n sì parí nínú ìwé Ìfihàn. “Ìran” ìtàn àsọtẹ́lẹ̀ (châzôn) tí a rí nínú Dáníẹ́lì, tí a sì fi múlẹ̀ pẹ̀lú kókó-ọrọ̀ àsọtẹ́lẹ̀ nípa Róòmù, dúró fún ìran ìtàn àsọtẹ́lẹ̀ ní gbogbo Bíbélì. Gbogbo àwọn ìwé Bíbélì pàdé, wọ́n sì parí nínú Ìfihàn, Ọlọ́run kì í sì í tako ara Rẹ̀ láé. Rárá o! Bí o bá rò pé Ó ti ṣe bẹ́ẹ̀, ìwọ ń lóye ohun kan ní àṣìṣe. Ọ̀rọ̀ Hébérù kan náà pẹ̀lú (châzôn) ni a tún túmọ̀ sí ìran nínú ìwé Òwe.

> 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 ń pa òfin mọ́, aláyọ̀ ni í ṣe. Òwe 29:18.

That is the first point to consider about the verse. If we misunderstand Rome, then we cannot establish the vision of prophetic history. That fact essentially defines the efforts of Jesuits and others throughout history who have introduced counterfeit theology to destroy the prophetic subject of Rome. As we consider the foundational understanding of Rome, we should bear this in mind.

Èyí ni kókó àkọ́kọ́ láti gbé yẹ̀ wò nípa ẹsẹ náà. Bí a bá lóye Rome ní àṣìṣe, nígbà náà a kò lè fìdí ìran ìtàn àsọtẹ́lẹ̀ múlẹ̀. Òtítọ́ náà ní ìpilẹ̀ rẹ̀ ń ṣàlàyé ìsapá àwọn Jesuit àti àwọn mìíràn jálẹ̀ ìtàn, tí wọ́n ti mú ẹ̀kọ́ ẹ̀sìn àròpò wọlé láti pa kókó àsọtẹ́lẹ̀ nípa Rome run. Bí a ṣe ń ronú lórí òye ìpìlẹ̀ nípa Rome, ó yẹ kí a fi èyí sọ́kàn.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

> “Àwọn tí ó bá dàrú nínú ìmòye wọn nípa ọ̀rọ̀ náà, tí wọn kò sì rí ìtumọ̀ antichrist, dájúdájú wọn yóò fi ara wọn sí ipò ti antichrist. Kò sí àkókò báyìí fún wa láti fara pọ̀ mọ́ ayé. Dáníẹ́lì dúró nínú ìpín rẹ̀ àti ní ipò rẹ̀. Ó yẹ kí a lóye àwọn àsọtẹ́lẹ̀ Dáníẹ́lì àti ti Jòhánù. Wọn ń túmọ̀ ara wọn. Wọn ń fi àwọn òtítọ́ fún ayé tí gbogbo ènìyàn yẹ kí ó lóye. Àwọn àsọtẹ́lẹ̀ wọ̀nyí ni yóò jẹ́ ẹlẹ́rìí nínú ayé. Nípa ìmúṣẹ wọn ní àwọn ọjọ́ ìkẹyìn wọ̀nyí, wọn yóò ṣàlàyé ara wọn.” Kress Collection, 105.

If you fail to see the meaning of antichrist (Rome) you will join Rome, and this warning is placed within the context of being able to or not being able to understand the books of Daniel and Revelation. The Millerites built the foundational understanding of Adventism upon their identification of Rome. They understood that Rome was represented by two desolating powers, that both were phases of Rome, but they were not at a place in history to see Rome as a three-fold union as represented in the book of Revelation. Daniel is therefore the foundation represented by the Millerites and Revelation is the capstone represented by Future for America. There is another point from Daniel eleven verse fourteen which we wish to identify.

Bí o bá kuna láti rí ìtumọ̀ aṣòdì sí Kristi (Rome), ìwọ yóò dara pọ̀ mọ́ Rome, àti pé a fi ìkìlọ̀ yìí sílẹ̀ nínú àyíká bí ẹni pé a lè tàbí a kò lè lóye àwọn ìwé Dáníẹ́lì àti Ìfihàn. Àwọn Millerite kọ́ òye ìpìlẹ̀ Adventism lé orí ìmòye tí wọ́n ní nípa ìdánimọ̀ wọn ti Rome. Wọ́n lóye pé a ṣe àfihàn Rome gẹ́gẹ́ bí agbára méjì tí ń mú ìdahoro wá, pé àwọn méjèèjì jẹ́ ìpele Rome, ṣùgbọ́n wọn kò tíì dé ibi kan nínú ìtàn láti rí Rome gẹ́gẹ́ bí ìṣọ̀kan onípele mẹ́ta gẹ́gẹ́ bí a ti ṣe aṣojú rẹ̀ nínú ìwé Ìfihàn. Nítorí náà, Dáníẹ́lì ni ìpìlẹ̀ tí àwọn Millerite ṣojú, Ìfihàn sì ni òkúta ìparí tí Future for America ṣojú. Kókó mìíràn tún wà láti inú Dáníẹ́lì orí kọkànlá ẹsẹ̀ kẹrìnlá tí a fẹ́ dá mọ̀.

Miller and the pioneers understood that the image of Nebuchadnezzar’s dream represented the four kingdoms of Babylon, Medo-Persia, Greece and Rome. They could not see beyond the fourth kingdom, for they understood that papal Rome was simply a second phase of Rome and therefore that the fourth kingdom had ended in 1798. From their vantage point of history the only prophetic waymark left was the Second Coming of Christ, where the rock that was cut out of the mountain would strike the feet of the image. The Millerites recognized prophetic distinctions between pagan and papal Rome, but being forced to align 1798 with Christ’s return they could see no further than four kingdoms.

Miller àti àwọn aṣáájú-ọ̀nà náà lóye pé àwòrán inú àlá Nebukadinésárì dúró fún àwọn ìjọba mẹ́rin ti Bábílónì, Médo-Pérsia, Gíríìkì àti Róòmù. Wọ́n kò lè rí kọjá ìjọba kẹrin náà, nítorí wọ́n lóye pé Róòmù ti póòpù jẹ́ ìpele kejì lásán ti Róòmù, àti nítorí náà pé ìjọba kẹrin náà ti parí ní ọdún 1798. Láti ipò tí wọ́n dúró sí nínú ìtàn, àmì-ọ̀nà àsọtẹ́lẹ̀ kan ṣoṣo tí ó kù ni Ìpadàbọ̀ Kejì ti Kristi, níbi tí àpáta tí a ya kúrò nínú òkè yóò ti lu ẹsẹ̀ àwòrán náà. Àwọn Millerite mọ àwọn ìyàtọ̀ àsọtẹ́lẹ̀ láàárín Róòmù keferi àti Róòmù ti póòpù, ṣùgbọ́n níwọ̀n bí a ṣe fi dandan mú wọn láti bá ìṣẹ̀lẹ̀ ìpadà Kristi mu pẹ̀lú ọdún 1798, wọn kò lè rí ju àwọn ìjọba mẹ́rin lọ.

> “We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” Seventh-day Adventist Bible Commentary, volume 4, 1168.

> “A ti dé àkókò kan níbi tí a ti ń ṣàpẹẹrẹ iṣẹ́ mímọ́ Ọlọ́run pẹ̀lú ẹsẹ̀ ère náà nínú èyí tí a ti dapọ̀ irin mọ́ amọ̀ ẹrẹ̀. Ọlọ́run ní ènìyàn kan, àwọn ènìyàn àyànfẹ́ kan, tí ìmòye ìyàtọ̀ wọn gbọ́dọ̀ jẹ́ mímọ́, tí kò gbọ́dọ̀ di aláìmímọ́ nípa fífi igi, koríko gbígbẹ, àti ìdọ̀tí koríko kọ sórí ìpìlẹ̀. Gbogbo ọkàn tí ó jẹ́ olóòtítọ́ sí àwọn àṣẹ Ọlọ́run yóò rí i pé àmì ìyàtọ̀ ìgbàgbọ́ wa ni Sábáàtì ọjọ́ keje. Bí ìjọba bá bọlá fún Sábáàtì gẹ́gẹ́ bí Ọlọ́run ti pàṣẹ, yóò dúró nínú agbára Ọlọ́run àti nínú ìdábòbo ìgbàgbọ́ tí a fi lé àwọn ènìyàn mímọ́ lọ́wọ́ lẹ́ẹ̀kan ṣoṣo. Ṣùgbọ́n àwọn olóṣèlú orílẹ̀-èdè yóò gbé sábáàtì èké lárugẹ, wọn yóò sì dapọ̀ ìgbàgbọ́ ẹ̀sìn wọn mọ́ pípa ọmọ ìyẹn ti ẹ̀sìn Pápá mọ́, ní fífi í ga ju Sábáàtì tí Olúwa ti yà sọ́tọ̀ tí ó sì ti bù kún, tí ó ya sọ́tọ̀ fún ènìyàn láti pa á mọ́ ní mímọ́, gẹ́gẹ́ bí àmì láàárín Òun àti àwọn ènìyàn Rẹ̀ títí dé ẹgbẹ̀rún ìran. Dídapọ̀ ọgbọ́n ìjọ àti ọgbọ́n ìṣèlú ni a fi irin àti amọ̀ ṣàpẹẹrẹ. Ìṣọ̀kan yìí ń sọ gbogbo agbára àwọn ìjọ di aláìlera. Fífún ìjọ ní agbára ìjọba yìí yóò mú àbájáde búburú wá. Ó fẹ́rẹ̀ẹ́ jẹ́ pé àwọn ènìyàn ti kọjá ojú òpó ìfaradà Ọlọ́run. Wọ́n ti fi agbára wọn sínú ìṣèlú, wọ́n sì ti dara pọ̀ mọ́ ẹ̀sìn Pápá. Ṣùgbọ́n àkókò náà yóò dé tí Ọlọ́run yóò fi jẹ àwọn tí wọ́n ti sọ òfin Rẹ̀ di asán níyà, iṣẹ́ búburú wọn yóò sì padà bọ́ sórí ara wọn.” Seventh-day Adventist Bible Commentary, volume 4, 1168.

Revelation seventeen is the last identification of the kingdoms of Bible prophecy, and it identifies that seven kingdoms have fallen and that the eighth kingdom is the three-fold union of modern Rome. If the first reference to the kingdoms of Bible prophecy is Daniel chapter two, and it most certainly is; then the last reference should be illustrated by the first reference. How can the four kingdoms of Daniel chapter two agree with eight kingdoms in Revelation seventeen?

Ìṣípayá orí kẹtàdínlógún ni ìdánimọ̀ ìkẹyìn fún àwọn ìjọba inú àsọtẹ́lẹ̀ Bíbélì, ó sì fi hàn pé àwọn ìjọba méje ti ṣubú, àti pé ìjọba kẹjọ ni àjọṣepọ̀ mẹ́ta-lẹ́gbẹ̀ẹ́ta ti Róòmù òde òní. Bí ìtọ́kasí àkọ́kọ́ sí àwọn ìjọba inú àsọtẹ́lẹ̀ Bíbélì bá jẹ́ Dáníẹ́lì orí kejì, bẹ́ẹ̀ sì ni láìsí àní-àní; nígbà náà, ó yẹ kí ìtọ́kasí ìkẹyìn jẹ́ àfihàn nípasẹ̀ ìtọ́kasí àkọ́kọ́. Báwo ni àwọn ìjọba mẹ́rin ti Dáníẹ́lì orí kejì ṣe lè bá àwọn ìjọba mẹ́jọ mu nínú Ìṣípayá orí kẹtàdínlógún?

Remember therefore as we proceed, the Millerites could not see prophetic events beyond their history. The message they understood and proclaimed identified the Second Coming of Christ as the next waymark of prophetic history. But if the Millerite understanding of Rome as the symbol that establishes the vision of prophetic history and also Daniel chapter two are both Millerite foundational truths, how can this agree with the eight kingdoms of chapter seventeen of Revelation?

Nítorí náà, bí a ṣe ń tẹ̀síwájú, ẹ rántí pé àwọn Millerite kò lè rí àwọn ìṣẹ̀lẹ̀ àsọtẹ́lẹ̀ tó kọjá ìtàn wọn. Ìránṣẹ́ tí wọ́n lóye tí wọ́n sì kéde fi Ìpadàbọ̀ Kristi lẹ́ẹ̀kejì hàn gẹ́gẹ́ bí àmì-ọ̀nà tó tẹ̀lé e nínú ìtàn àsọtẹ́lẹ̀. Ṣùgbọ́n bí òye Millerite nípa Rome gẹ́gẹ́ bí ààmì tí ń fi ìran ìtàn àsọtẹ́lẹ̀ múlẹ̀, àti pẹ̀lú Danieli orí kejì, bá jẹ́ òtítọ́ ìpilẹ̀ Millerite méjèèjì, báwo ni èyí ṣe lè bá àwọn ìjọba mẹ́jọ inú orí kẹtadínlógún Ìfihàn mu?

If you are uncertain if the image of Daniel two is foundational, all you need to do is consider the 1843 and 1850 pioneer charts. Both have the image of Daniel two portrayed upon them. Just as significantly is that Ellen White identifies that both charts were made by God’s direction and by His design.

Tí o bá ṣì ní ìdánilójú pé àwòrán Dáníẹ́lì méjì jẹ́ ìpìlẹ̀, gbogbo ohun tí o nílò láti ṣe ni láti wo àwọn àtẹ̀jáde aṣáájú-ọ̀nà 1843 àti 1850. Àwòrán Dáníẹ́lì méjì wà lórí àwọn méjèèjì. Kò kéré sí ìyẹn ní pàtàkì pé Ellen White fi hàn pé Ọlọ́run ló darí ṣíṣe àwọn àtẹ̀jáde méjèèjì náà, àti pé a ṣe wọ́n gẹ́gẹ́ bí ètò Rẹ̀.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.

> “Mo ti rí i pé ọwọ́ Olúwa ló darí àtẹ̀ yíya 1843, àti pé kò yẹ kí a ṣe àtúnṣe rẹ̀; pé àwọn nọ́mbà inú rẹ̀ rí gẹ́gẹ́ bí Ó ṣe fẹ́ kí wọ́n rí; pé ọwọ́ Rẹ̀ sì wà lórí, ó sì bo àṣìṣe kan nínú díẹ̀ lára àwọn nọ́mbà náà mọ́lẹ̀, kí ẹnikẹ́ni má bàa lè rí i, títí di ìgbà tí ọwọ́ Rẹ̀ fi kúrò.” Early Writings, 74, 75.

Of the 1850 chart she stated:

Nípa àwòrán ìtòlẹ́sẹẹsẹ 1850 náà, ó sọ pé:

> “I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.

> “Mo rí i pé Ọlọ́run wà nínú ìtẹ̀jáde àtẹ náà láti ọwọ́ Arákùnrin Nichols. Mo rí i pé àsọtẹ́lẹ̀ kan wà nípa àtẹ yìí nínú Bíbélì, àti pé bí a bá pèsè àtẹ yìí fún àwọn ènìyàn Ọlọ́run, bí ó bá tó fún ẹnìkan, ó tó fún ẹlòmíràn pẹ̀lú, àti pé bí ẹnìkan bá nílò àtẹ tuntun tí a yà lórí ìwọ̀n tó tóbi jù, gbogbo wọn nílò rẹ̀ gan-an bákan náà.” Manuscript Releases, volume 13, 359.

There is an ancient proverb from the world that states, “Error has many paths, but truth has only one.” There are several various errors that have been employed to prevent people from recognizing that modern Rome in Revelation seventeen is the eighth head that is of the seven. One of those errors which is employed by the theologians of Adventism is a misrepresentation of the kingdoms of history. I am not here referring to the kingdoms of Bible prophecy, these are two different designations. The kingdoms of Bible prophecy are established upon the first mention in Daniel chapter two, but there were kingdoms of history that preceded Babylon. Ellen White clearly identifies who the kingdoms of history were, but the theologians of Adventism ignore the inspired testimony and create a sequence of kingdoms of history that clouds the understanding that Rome always comes up eighth and is of the seven. Yet it is Rome that establishes the vision.

Òwe àtijọ́ kan wà láti ọ̀dọ̀ ayé tí ó ní, “Àṣìṣe ní ọ̀nà púpọ̀, ṣùgbọ́n òtítọ́ ní ọ̀nà kan ṣoṣo.” Ọ̀pọ̀lọpọ̀ àṣìṣe onírúurú ni a ti lò láti dí àwọn ènìyàn lọ́wọ́ láti mọ̀ pé Róòmù òde-òní nínú Ìfihàn orí kẹtàlá-dín-lógún ni orí kẹjọ tí ó wá lára àwọn méje. Ọ̀kan nínú àwọn àṣìṣe wọ̀nyí tí àwọn onímọ̀ ẹ̀kọ́ Ọjọ́-Ìsinmi Adventist ń lò ni ìṣàfihàn tí kò tọ́ ti àwọn ìjọba ìtàn. Kì í ṣe sí àwọn ìjọba àsọtẹ́lẹ̀ Bibeli ni mo ń tọ́ka sí níbí; ìpè méjì ọ̀tọ̀ọ̀tọ̀ ni wọ̀nyí. Àwọn ìjọba àsọtẹ́lẹ̀ Bibeli ni a dá lórí ìkọ́kọ́ àkọ́kọ́ nínú Dáníẹ́lì orí kejì, ṣùgbọ́n àwọn ìjọba ìtàn wà tí ó ṣáájú Bábílónì. Ellen White sọ ní kedere ẹni tí àwọn ìjọba ìtàn náà jẹ́, ṣùgbọ́n àwọn onímọ̀ ẹ̀kọ́ Ọjọ́-Ìsinmi Adventist kọ̀ láti fiyè sí ẹ̀rí amúnisìn náà, wọ́n sì dá àtẹ̀lé àwọn ìjọba ìtàn kan sílẹ̀ tí ó mú òye dínkù pé Róòmù máa ń dìde gẹ́gẹ́ bí orí kẹjọ, tí ó sì wá lára àwọn méje. Síbẹ̀, Róòmù ni ó fi ìran náà múlẹ̀.

The theologians of Adventism and apostate Protestantism suggest that the kingdoms of history were Egypt, Assyria, Babylon, Medo-Persia, Greece, Rome and on. Sister White informs us that there is a third kingdom of history, which they choose to leave out. Are they leaving out that kingdom, or are they leaving out the Spirit of Prophecy? Both.

Àwọn onímọ̀ ẹ̀sìn ti Adventism àti ti Protestantism apẹ̀yìndà ń daba pé àwọn ìjọba ìtàn ni Ejibiti, Asiria, Babiloni, Mẹ́dò-Pérsia, Giriki, Róòmù, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ. Sister White jẹ́ kí a mọ̀ pé ìjọba kẹta kan wà nínú ìtàn, èyí tí wọ́n yàn láti fi sílẹ̀. Ṣé wọ́n ń fi ìjọba náà sílẹ̀ ni, tàbí wọ́n ń fi Ẹ̀mí Àsọtẹ́lẹ̀ sílẹ̀? Méjèèjì.

> “The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

> “Itàn àwọn orílẹ̀-èdè tí, lẹ́yìn ara wọn, ti gba àkókò àti ipò tí a pín fún wọn, ní àìmọ̀kan ń jẹ́rìí sí òtítọ́ kan tí àwọn fúnra wọn kò mọ ìtumọ̀ rẹ̀, ń bá wa sọ̀rọ̀. Sí gbogbo orílẹ̀-èdè àti sí gbogbo ènìyàn lónìí ni Ọlọ́run ti yàn ipò kan nínú ètò ńlá Rẹ̀. Lónìí a ń fi òjé ìwọ̀n tí ó wà ní ọwọ́ Ẹni tí kì í ṣàṣìṣe wọn ènìyàn àti àwọn orílẹ̀-èdè. Gbogbo wọn, nípa àṣàyàn tiwọn fúnra wọn, ń pinnu àyànmọ́ wọn, Ọlọ́run sì ń ṣàkóso lórí gbogbo rẹ̀ fún ìmúṣẹ ète Rẹ̀.

> “The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.

> “Itan tí Ẹni ńlá náà, ÈMI NI, ti fi ààmì sí nínú ọ̀rọ̀ Rẹ̀, ní fífi ojú lélẹ̀ lórí ìjápọ̀ kan lẹ́yìn ìjápọ̀ kan nínú ẹ̀wọ̀n àsọtẹ́lẹ̀, láti ayérayé ìgbàanì títí dé ayérayé ọjọ́ iwájú, ń sọ fún wa ibi tí a wà lónìí nínú ìlọsíwájú àwọn àkókò-ayé, àti ohun tí a lè retí ní àkókò tí ń bọ̀. Gbogbo ohun tí àsọtẹ́lẹ̀ ti sọ tẹ́lẹ̀ pé yóò ṣẹ, títí di àkókò ìsinsìnyí, ni a ti tọ́pa rẹ̀ lórí àwọn ojú-ìwé ìtàn, a sì lè ní ìdánilójú pé gbogbo ohun tí ó ṣì ń bọ̀ yóò ṣẹ ní ìtòlẹ́sẹẹsẹ rẹ̀.

> “The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message: ‘Thus saith the Lord God; Remove the diadem, and take off the crown: … exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:26, 27.

> “Ìparun ìkẹyìn gbogbo àwọn ìjọba ayé ni a ti sọ tẹ́lẹ̀ ní kedere nínú ọ̀rọ̀ òtítọ́. Nínú àsọtẹ́lẹ̀ tí a sọ nígbà tí a kéde ìdájọ́ láti ọ̀dọ̀ Ọlọ́run sí ọba ìkẹyìn ti Ísírẹ́lì ni a ti fi ìránṣẹ́ yìí hàn pé: ‘Báyìí ni Olúwa Ọlọ́run wí; Yọ adé-ìborí náà kúrò, kí o sì mú adé náà kúrò: … gbé ẹni tí ó wà nípò kéré ga, kí o sì rẹ ẹni tí ó ga sílẹ̀. Èmi yóò da a lulẹ̀, da a lulẹ̀, da a lulẹ̀; kì yóò sì sí mọ́, títí Ẹni tí ó ní ẹ̀tọ́ sí i yóò fi dé; èmi yóò sì fi í fún Un.’ Hesekieli 21:26, 27.”

> “The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’

> “Adé tí a yọ kúrò lórí Ísírẹ́lì kọjá lọ ní ìtẹ̀síwájú sí àwọn ìjọba Bábílónì, Médò-Pérsìà, Gíríìkì, àti Róòmù. Ọlọ́run wí pé, ‘Kì yóò sì ṣe bẹ́ẹ̀ mọ́, títí Ẹni tí ó ní ẹ̀tọ́ sí i yóò fi dé; èmi yóò sì fi í fún Un.’”

> “That time is at hand. Today the signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. Before our eyes is fulfilling the Saviour’s prophecy of the events to precede His coming: ‘Ye shall hear of wars and rumors of wars…. Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7.

> “Àkókò náà ti sún mọ́lé. Lónìí, àwọn àmì àkókò ń kéde pé a dúró lórí ẹnu-ọ̀nà àwọn ìṣẹ̀lẹ̀ ńlá àti mímọ́ràn. Gbogbo ohun nínú ayé wa wà nínú ìrúkèrúdò. Níwájú ojú wa ni àsọtẹ́lẹ̀ Olùgbàlà nípa àwọn ìṣẹ̀lẹ̀ tí yóò ṣáájú ìbọ̀ wíwá Rẹ̀ ti ń ṣẹ: ‘Ẹ̀yin yóò máa gbọ́ ogun àti àròsọ ogun…. Orílẹ̀-èdè yóò dìde sí orílẹ̀-èdè, àti ìjọba sí ìjọba: ìyàn yóò sì wà, àti àjàkálẹ̀-àrùn, àti ìmìtìtì ilẹ̀ ní onírúurú ibi.’ Matteu 24:6, 7.”

> “The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

> “Àkókò ìsinsìnyí jẹ́ àkókò tí ó kún fún ìfẹ́-ọkàn líle jùlọ fún gbogbo àwọn alààyè. Àwọn alákóso àti àwọn olóṣèlú, àwọn ènìyàn tí wọ́n wà ní ipò ìgbẹ́kẹ̀lé àti àṣẹ, àwọn ọkùnrin àti àwọn obìnrin ọlọ́rònú nínú gbogbo ipò ayé, gbogbo wọn ti dojú kọ àwọn ìṣẹ̀lẹ̀ tí ń ṣẹlẹ̀ yí wa ká. Wọ́n ń ṣọ́ra wo ìbáṣepọ̀ tó ti le koko, tí kò sì ní ìsinmi, tí ó wà láàárín àwọn orílẹ̀-èdè. Wọ́n ń kíyèsi agbára ìfarapa tó ń gba gbogbo apá ayé lélẹ̀, wọ́n sì mọ̀ pé ohun kan ńlá, tí yóò sì jẹ́ ti ìpinnu, fẹ́rẹ̀ẹ́ ṣẹlẹ̀—pé ayé ti dé etí ìṣòro ńlá kan tí ó tayọ lọ́pọ̀.”

> “Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.

> “Àwọn áńgẹ́lì ń dá afẹ́fẹ́ ìjà dúró nísinsin yìí, kí wọ́n má bàa fẹ́ títí ayé yóò fi gba ìkìlọ̀ nípa ìparun tí ń bọ̀ wá; ṣùgbọ́n ìjì kan ń kóra jọ, tí ó ti múra tán láti bú jáde sórí ilẹ̀ ayé; àti nígbà tí Ọlọ́run yóò pàṣẹ fún àwọn áńgẹ́lì Rẹ̀ láti tú afẹ́fẹ́ náà sílẹ̀, irú ìṣẹ̀lẹ̀ ìjà kan yóò wáyé tí kò sí ohun tí ìkòwé kankan lè fi ya àwòrán rẹ̀.”

> “The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.” Education, 178–180.

> “Bíbélì, àti Bíbélì nìkan, ni ń fi ìran tòótọ́ hàn nípa àwọn nǹkan wọ̀nyí. Níhìn-ín ni a ti ṣí àwọn ìṣẹ̀lẹ̀ ńlá ìkẹyìn nínú ìtàn ayé wa payá, àwọn ìṣẹ̀lẹ̀ tí ó ti ń ju òjìji wọn síwájú tẹ́lẹ̀, tí ìró ìbọ̀wá wọn sì ń mú kí ilẹ̀ máa mì, tí ó sì ń mú kí ọkàn àwọn ènìyàn ṣubú nítorí ìbẹ̀rù.” Education, 178–180.

This passage has much light for our time, but what I want to point out is that Sister White clearly identifies that the kingdom of history that preceded Babylon was Israel, not Assyria. The kingdoms of history that is used by theologians leave out Israel as a kingdom of history, in spite of the power and glory that was established during the reign of king Solomon, and in spite of inspiration’s direct testimony through Ezekiel and Ellen White that the crown of Israel passed to Babylon.

Àyọkà yìí ní ìmọ́lẹ̀ púpọ̀ fún àkókò wa, ṣùgbọ́n ohun tí mo fẹ́ tọ́ka sí ni pé Arabinrin White fi hàn kedere pé ìjọba ìtàn tí ó ṣáájú Bábílónì ni Ísírẹ́lì, kì í ṣe Ásíríà. Àwọn ìjọba ìtàn tí àwọn onímọ̀ ẹ̀sìn máa ń lò fi Ísírẹ́lì sílẹ̀ gẹ́gẹ́ bí ìjọba ìtàn, láìka agbára àti ògo tí a fi ìdí múlẹ̀ ní ìgbà ìṣàkóso ọba Sólómọ́nì sí, àti láìka ẹ̀rí tààrà ti ìmísí nípasẹ̀ Ẹsẹ́kíẹ́lì àti Ellen White pé adé Ísírẹ́lì kọjá lọ sí Bábílónì.

If we apply the inspired commentary to the kingdoms of history, we find that Israel needs to be counted among those kingdoms. Israel, Assyria and Egypt are kingdoms of history that preceded the first kingdom of Bible prophecy which was Babylon. Therefore, the fourth kingdom of “history” was Babylon, the fifth was Medo-Persia, the sixth was Greece, the seventh was pagan Rome, and the eighth was papal Rome, which was of the seven for it represents the second phase of pagan Rome. With the kingdoms of history papal Rome is the eighth, and is of the seven.

Bí a bá fi àlàyé tí a mí sí ìjọba-ọba inú ìtàn, a ó rí i pé a nílò láti ka Ísírẹ́lì sí àárín àwọn ìjọba wọ̀nyẹn. Ísírẹ́lì, Ásíríà, àti Ejibiti jẹ́ àwọn ìjọba inú ìtàn tí ó ṣáájú ìjọba àkọ́kọ́ nínú àsọtẹ́lẹ̀ Bíbélì, èyí tí ó jẹ́ Bábílónì. Nítorí náà, ìjọba kẹ́rin nínú “ìtàn” ni Bábílónì, ìkarùn-ún ni Médo-Pérṣíà, ìkẹfà ni Gíríìsì, ìkeje ni Róòmù keferi, àti ìkẹjọ ni Róòmù póòpù, èyí tí ó jẹ́ ti àwọn meje, nítorí ó dúró fún ìpele kejì ti Róòmù keferi. Pẹ̀lú àwọn ìjọba inú ìtàn, Róòmù póòpù ni ìkẹjọ, ó sì jẹ́ ti àwọn meje.

In Daniel seven we have the kingdoms of Bible prophecy represented by beasts. Babylon is the lion that was followed by the bear of Medo-Persia. The third was Greece as the leopard, and then Rome as the “dreadful and terrible” beast that had “iron teeth.” The terrible beast in agreement with the image of Daniel two is Rome, the fourth kingdom of Bible prophecy.

Nínú Dáníẹ́lì orí keje, a rí àwọn ìjọba ìsọtẹ́lẹ̀ Bíbélì tí a ṣojú wọn nípasẹ̀ àwọn ẹranko. Bábílónì ni kìnnìún náà, tí béárì Mẹ́dò-Pẹ́síà tẹ̀ lé. Ẹ̀kẹta ni Gíríìsì gẹ́gẹ́ bí àmọ̀tẹ́kùn, lẹ́yìn náà sì ni Róòmù gẹ́gẹ́ bí ẹranko “ẹ̀rù àti ìbànújẹ gidigidi” tí ó ní “eyín irin.” Ẹranko ẹlẹ́rù náà, ní ìbámu pẹ̀lú ère Dáníẹ́lì orí kejì, ni Róòmù, ìjọba kẹrin nínú ìsọtẹ́lẹ̀ Bíbélì.

The Millerites understood the fourth kingdom to be Rome, so they understood the characteristics of the terrible beast as such, and simply applied all the prophetic characteristics of the beast unto the fourth kingdom. They saw the distinction between pagan Rome and papal Rome in the passage, but could not see a fifth kingdom of Bible prophecy, for they correctly used the first mention of the kingdoms of Bible prophecy as their point of reference. But the distinction between the two Rome’s is in the passage, which allows us to consider the distinction between the two Rome’s as representing two kingdoms. But this is not the point we are considering.

Àwọn ọmọ-ẹ̀yìn Miller mọ ìjọba kẹrin náà gẹ́gẹ́ bí Romu, nítorí náà wọ́n lóye àwọn àbùdá ẹranko ẹlẹ́rù náà gẹ́gẹ́ bẹ́ẹ̀, wọ́n sì kan fi gbogbo àwọn àbùdá àsọtẹ́lẹ̀ ti ẹranko náà kàn sí ìjọba kẹrin náà. Wọ́n rí ìyàtọ̀ láàárín Romu Kèfèrí àti Romu Pápà nínú ẹsẹ̀ náà, ṣùgbọ́n wọn kò lè rí ìjọba karùn-ún kan nínú àsọtẹ́lẹ̀ Bíbélì, nítorí pé wọ́n lò ìtẹ́kasí àkọ́kọ́ ti àwọn ìjọba inú àsọtẹ́lẹ̀ Bíbélì ní ọ̀nà tó tọ́ gẹ́gẹ́ bí ibi ìtọ́kasí wọn. Ṣùgbọ́n ìyàtọ̀ láàárín àwọn Romu méjèèjì náà wà nínú ẹsẹ̀ náà, èyí tí ó jẹ́ kí a lè ka ìyàtọ̀ láàárín àwọn Romu méjèèjì náà sí aṣojú àwọn ìjọba méjì. Ṣùgbọ́n kì í ṣe kókó-ọrọ̀ tí a ń gbé yẹ̀wò nísinsin yìí.

> Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end. Daniel 7:23–26.

> Bẹ́ẹ̀ ni ó sọ pé, Ẹranko kẹrin náà yóò jẹ́ ìjọba kẹrin lórí ilẹ̀ ayé, èyí tí yóò yàtọ̀ sí gbogbo àwọn ìjọba mìíràn, yóò sì jẹ gbogbo ilẹ̀ ayé run, yóò tẹ̀ ẹ́ mọ́lẹ̀, yóò sì fọ́ ọ túútúú. Àti pé àwọn ìwo mẹ́wàá tí ó jáde láti inú ìjọba yìí ni àwọn ọba mẹ́wàá tí yóò dìde; omiìn sì yóò dìde lẹ́yìn wọn; òun náà yóò sì yàtọ̀ sí àwọn àkọ́kọ́, yóò sì rẹ̀ ọba mẹ́ta sílẹ̀. Yóò sì máa sọ ọ̀rọ̀ ńlá-ńlá sí Ẹni Gíga Jùlọ, yóò sì rẹ àwọn ẹni-mímọ́ ti Ẹni Gíga Jùlọ, yóò sì rò láti yí àkókò àti òfin padà: a ó sì fi wọn lé e lọ́wọ́ títí di àkókò kan àti àwọn àkókò àti pínpín àkókò. Ṣùgbọ́n ìdájọ́ yóò jókòó, wọn yóò sì gba àṣẹ rẹ̀ kúrò lọ́wọ́ rẹ̀, láti jẹ ẹ́ run àti láti pa á run títí dé òpin. Danieli 7:23–26.

The fourth kingdom in Daniel two is Rome. The ten horns represent the ten nations that represent the kingdom of pagan Rome, and before papal Rome would take control of the world in 538, three of those kingdoms would be removed, or plucked up. Then the “little” “horn” of verse eight with “eyes like the eyes of man, and a mouth speaking great things,” would arise. If we have ten horns in the fourth kingdom and three are removed in order for the “little horn” to replace those three horns, then when the three horns are removed it leaves seven horns, and the little horn is the eighth, for Rome always comes up eighth and is of the seven. There is much light concerning Rome in its two phases in this chapter, but we are simply here providing a second witness that prophetically as well as historically, Rome comes up eighth and is of the seven.

Ìjọba kẹrin nínú Dáníẹ́lì orí kejì ni Róòmù. Àwọn ìwo mẹ́wàá náà ń ṣàpẹẹrẹ àwọn orílẹ̀-èdè mẹ́wàá tí wọ́n dúró fún ìjọba Róòmù aláìgbàgbọ́, àti kí Róòmù Pápá tó gba ìṣàkóso ayé ní ọdún 538, a óò mú mẹ́ta nínú àwọn ìjọba wọ̀nyí kúrò, tàbí a óò fa wọ́n tú. Lẹ́yìn náà ni “ìwo” “kékeré” ti ẹsẹ̀ kẹjọ, tí ó ní “ojú bí ojú ènìyàn, àti ẹnu tí ń sọ ohun ńláńlá,” yóò dìde. Bí a bá ní ìwo mẹ́wàá nínú ìjọba kẹrin, tí a sì yọ mẹ́ta kúrò kí “ìwo kékeré” lè rópò àwọn ìwo mẹ́ta wọ̀nyí, nígbà náà, nígbà tí a bá yọ àwọn ìwo mẹ́ta náà kúrò, ìwo méje ni yóò ṣẹ́ kù, àti ìwo kékeré náà ni ẹ̀kẹjọ, nítorí Róòmù máa ń dìde gẹ́gẹ́ bí ẹ̀kẹjọ, ó sì jẹ́ ọ̀kan nínú àwọn méje náà. Ìmọ̀lẹ̀ púpọ̀ wà nípa Róòmù nínú ìpele méjì rẹ̀ nínú orí yìí, ṣùgbọ́n ohun tí a ń ṣe níbí nìyí péré ni pípa ẹ̀rí kejì hàn pé ní ti àsọtẹ́lẹ̀ gẹ́gẹ́ bí ó ti rí ní ti ìtàn pẹ̀lú, Róòmù máa ń dìde gẹ́gẹ́ bí ẹ̀kẹjọ, ó sì jẹ́ ọ̀kan nínú àwọn méje náà.

In chapter eight we find the enlargement of chapter seven. The chapter once again identifies the kingdoms of Bible prophecy but leaves off the first kingdom of Babylon for when Daniel received the vision of chapter eight it was very close to the end of Babylon. In the chapter Medo-Persia is represented by a ram that had two horns. Greece is represented by a goat with one horn that is broken and produces four horns out of the broken horn. Then a “little horn” follows after Greece, and once again the little horn is representing Rome. Though Rome was not a direct descendant from the empire of Greece, the passage portrays the little horn as coming out of one of the four horns that arose in the Greek kingdom after the first horn—representing Alexander the Great—was broken. Rome was not a descendant of the Greeks, but it began its conquering of the world from the area of Greece, and in that sense, it came out of one of those four horns.

Nínú orí kẹjọ ni a ti rí ìtẹ̀síwájú àlàyé orí keje. Orí náà tún ṣe ìdánimọ̀ àwọn ìjọba inú àsọtẹ́lẹ̀ Bíbélì lẹ́ẹ̀kan sí i, ṣùgbọ́n ó fi ìjọba àkọ́kọ́, ìyẹn Bábílónì, sílẹ̀, nítorí nígbà tí Dáníẹ́lì gba ìran orí kẹjọ, òpin Bábílónì ti sún mọ́ tòsí gan-an. Nínú orí náà, Mẹ́dò-Pérsíà ni a ṣàpẹẹrẹ rẹ̀ pẹ̀lú àgbò akọ tí ó ní ìwo méjì. Gíríìsì ni a ṣàpẹẹrẹ rẹ̀ pẹ̀lú ewúrẹ́ akọ tí ó ní ìwo kan, tí a fọ́, tí ó sì mú ìwo mẹ́rin jáde láti inú ìwo tí a fọ́ náà. Lẹ́yìn náà, “ìwo kékeré” kan tẹ̀lé lẹ́yìn Gíríìsì, àti lẹ́ẹ̀kan sí i, ìwo kékeré náà ń ṣojú fún Róòmù. Bí ó tilẹ̀ jẹ́ pé Róòmù kì í ṣe ọmọ-ọ̀nà tààrà láti inú ìjọba Gíríìsì, ẹsẹ̀ náà fi ìwo kékeré náà hàn gẹ́gẹ́ bí ẹni tí ó ti inú ọ̀kan nínú àwọn ìwo mẹ́rin tí ó dìde nínú ìjọba Gíríìsì lẹ́yìn tí a ti fọ́ ìwo àkọ́kọ́ náà—èyí tí ó ń ṣojú fún Alẹkisándà Ńlá. Róòmù kì í ṣe ọmọ-ọ̀nà àwọn Gíríìkì, ṣùgbọ́n ó bẹ̀rẹ̀ ìṣẹ́gun ayé rẹ̀ láti agbègbè Gíríìsì, àti ní ìtúmọ̀ yẹn, ó ti inú ọ̀kan nínú àwọn ìwo mẹ́rin wọ̀nyí jáde.

We therefore find in chapter eight a second witness to chapter seven. Medo-Persia had two horns, Greece had one and thereafter four more horns. That equals seven horns before Rome’s as the little horn came out of one of Greece’s four horns. Two plus one plus four equals seven, then Rome, the little horn, is the eighth and it is of the seven. It is worth noting that in this passage that identifies that Rome comes out of one of the Greek horns is one of the greatest prophetic arguments that Miller and his co-laborers had to meet in their history.

Nítorí náà, a rí nínú orí kẹjọ ẹlẹ́rìí kejì sí orí keje. Médo-Pérsia ní ìwo méjì, Gíríìsì ní ìwo kan, lẹ́yìn náà sì tún ní ìwo mẹ́rin sí i. Èyí jẹ́ ìwo méje kí ìwo ti Róòmù tó dé, níwọ̀n bí ìwo kékeré náà ti jáde láti inú ọ̀kan nínú àwọn ìwo mẹ́rin ti Gíríìsì. Méjì pẹ̀lú ọ̀kan pẹ̀lú mẹ́rin dọ́gba méje; lẹ́yìn náà Róòmù, ìwo kékeré náà, ni ẹ̀kẹjọ, ó sì jẹ́ ti àwọn méje náà. Ó yẹ kí a kíyèsi pé nínú àyọkà yìí, èyí tí ó fi hàn pé Róòmù jáde láti inú ọ̀kan nínú àwọn ìwo Gíríìsì, ni ọ̀kan lára àwọn àríyànjiyàn àsọtẹ́lẹ̀ títóbi jùlọ tí Miller àti àwọn alábàáṣiṣẹ́pọ̀ rẹ̀ ní láti dojú kọ nínú ìtàn wọn.

The Protestants of that history insisted that the little horn of Rome could not be Rome, for the prophecy identifies that the little horn came out from one of the four Grecian horns. They therefore argued that the little horn represented Antiochus Epiphanes who was one of the Seleucid kings that carried on through history after the division of Alexander the Great’s demise. The argument of Millerite history over this issue was so great that on the 1843 chart the argument against the Protestant teaching that was based upon the fact that Daniel saw the little horn come out from one of the four Grecian horns and therefore could not identify Rome, for Rome did not descend from Greece. The argument impacted all the passages in Daniel where Rome is identified. The Protestant position included that the “robbers of thy people” in verse fourteen of Daniel eleven had to be Antiochus Epiphanes. The Millerites therefore included upon the chart that Sister White identified was “directed by the hand of the Lord and should not be altered,” a reference to Antiochus Epiphanes identifying why he could not have been that fourth kingdom. Does Rome establish the vision of prophetic history or did a Seleucid king that died over a hundred years before Christ was born represent the power that stood up against Christ at his crucifixion?

Àwọn Pùròtẹ́sítántì inú ìtàn yẹn tẹnu mọ́ ọn pé ìwo kékeré ti Róòmù kò lè jẹ́ Róòmù, nítorí àsọtẹ́lẹ̀ náà fi hàn pé ìwo kékeré náà jáde láti inú ọ̀kan nínú àwọn ìwo Giriki mẹ́rin. Nítorí náà wọ́n jiyàn pé ìwo kékeré náà dúró fún Áńtíókù Epífanìsì, ẹni tí ó jẹ́ ọ̀kan nínú àwọn ọba Selúsídì tí ìtàn wọn tẹ̀síwájú lẹ́yìn pínpín ìjọba Alẹ́ksándà Ńlá lẹ́yìn ikú rẹ̀. Ariyànjiyàn ìtàn àwọn Míllẹ́ráítì lórí ọ̀ràn yìí tóbi bẹ́ẹ̀ gẹ́ẹ́ tí, lórí àtẹ ìwòyí 1843, a fi ariyànjiyàn náà sílẹ̀ lòdì sí ẹ̀kọ́ àwọn Pùròtẹ́sítántì tí a dá lórí òtítọ́ náà pé Dáníẹ́lì rí ìwo kékeré náà tí ó jáde láti inú ọ̀kan nínú àwọn ìwo Giriki mẹ́rin, nítorí náà kò sì lè tọ́ka sí Róòmù, nítorí Róòmù kò ti Giriki wá. Ariyànjiyàn náà kan gbogbo àwọn ẹsẹ̀ inú Dáníẹ́lì níbi tí a ti fi Róòmù hàn. Ìpò àwọn Pùròtẹ́sítántì náà tún kún fún èrò pé “àwọn ajinigbé ènìyàn rẹ” nínú ẹsẹ̀ kẹ́rìnlá Dáníẹ́lì mọ́kànlá gbọ́dọ̀ jẹ́ Áńtíókù Epífanìsì. Nítorí náà àwọn Míllẹ́ráítì fi sí orí àtẹ náà tí Sister White sọ pé “ọwọ́ Olúwa ló darí i, kò sì yẹ kí a yí i padà,” ìtọ́kasí kan sí Áńtíókù Epífanìsì, tí ń ṣàfihàn ìdí tí kò fi lè jẹ́ ìjọba kẹrin náà. Ṣé Róòmù ni ó fi ìran ìtàn àsọtẹ́lẹ̀ múlẹ̀ ni, tàbí ọba Selúsídì kan tí ó kú ju ọgọ́rùn-ún ọdún kan lọ kí Kristi tó bí ni ó dúró fún agbára tí ó dìde sí Kristi nígbà ìkànìyàn rẹ̀?

The question that could be raised is, why was Daniel shown Rome coming out of one of the Grecian horns, if Rome was not a direct descendant of Greece? The answer is that the beginning of Rome’s rise to power began in that region which had formerly been Greek territory, but why was the prophecy portrayed in such a way to allow for that confusion?

Ìbéèrè tí a lè gbé kalẹ̀ ni pé, èéṣe tí a fi fi Róòmù hàn Dáníẹ́lì pé ó ń jáde láti inú ọ̀kan nínú àwọn ìwo Gíríìkì, bí Róòmù kò bá jẹ́ ọmọ ìran tààrà láti Gíríìsì? Ìdáhùn náà ni pé, ìbẹ̀rẹ̀ ìgòkè agbára Róòmù bẹ̀rẹ̀ ní agbègbè náà tí ó ti jẹ́ ilẹ̀ Gíríìkì tẹ́lẹ̀ rí, ṣùgbọ́n èéṣe tí a fi ṣàfihàn àsọtẹ́lẹ̀ náà ní irú ọ̀nà bẹ́ẹ̀ tí yóò fi jẹ́ kí irú ìdàrúdàpọ̀ bẹ́ẹ̀ lè wáyé?

At least one answer, beyond the importance of noting where Rome began to rise, is that the enigma of Rome always coming up eighth and being of the seven is answered by Rome being associated with the territory of Greece, in order to retain the enigma’s point of Rome being of the seven. The enigma is that important, though the Millerites could never had understood that concept from their vantage point in history. The fact that all the references upon not only the 1843, but also the 1850 chart are illustrations of subjects that are directly addressed in God’s prophetic Word, except for the one reference that emphasizes that Antiochus Epiphanes is not the power that stood against Christ, makes the addition to the chart very significant. How sad is it that when Adventism left their foundations, they find themselves today teaching that the power of verse fourteen of Daniel eleven is Antiochus Epiphanes and not Rome! They now teach what the Millerites opposed so strongly that they represented that controversy upon the 1843 chart!

Ó kéré tán, yàtọ̀ sí ìjẹ́pàtàkì fífi àkíyèsí sí ibi tí Róòmù ti bẹ̀rẹ̀ sí í dìde, ni pé àdììtú tí Róòmù fi máa ń yọ̀ síta gẹ́gẹ́ bí ẹni kẹjọ, tí ó sì jẹ́ ara àwọn méje náà, ni a dáhùn nípa fífi Róòmù sọ́kan pẹ̀lú agbègbè Gíríìkì, kí a lè pa kókó àdììtú náà mọ́ pé Róòmù jẹ́ ara àwọn méje náà. Àdììtú náà ṣe pàtàkì tó bẹ́ẹ̀ gan-an, bí ó tilẹ̀ jẹ́ pé àwọn Millerite kò lè ti lóye èrò yẹn láti ibi tí wọ́n dúró nínú ìtàn. Òtítọ́ náà pé gbogbo àwọn ìtọ́kasí tí ó wà lórí kì í ṣe àwòrán 1843 nìkan, ṣùgbọ́n lórí àwòrán 1850 pẹ̀lú, jẹ́ àpèjúwe àwọn kókó-ọrọ̀ tí a sọ tààrà nípa wọn nínú Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run, àfi ìtọ́kasí kan ṣoṣo náà tí ó tẹnumọ́ pé Antiochus Epiphanes kì í ṣe agbára tí ó dìde lòdì sí Kristi, mú kí àfikún náà sí àwòrán náà ṣe pàtàkì gidigidi. Ó burú tó bẹ́ẹ̀ mélòó ni pé nígbà tí Adventism fi àwọn ìpìlẹ̀ wọn sílẹ̀, wọ́n ti rí ara wọn lónìí ní fífi kọ́ni pé agbára ẹsẹ̀ kẹrìnlá ti Dáníẹ́lì mọ́kànlá ni Antiochus Epiphanes, kì í ṣe Róòmù! Ní báyìí wọ́n ń kọ́ni ní ohun tí àwọn Millerite kọ̀ lọ́nà líle tó bẹ́ẹ̀ tí wọ́n fi ṣàfihàn àríyànjiyàn náà lórí àwòrán 1843!

The kingdoms of history identify that Rome comes up eighth and is of the seven. The “little horn” in chapter seven that speaks “great words against the Most High” comes up eighth and is of the seven. The horns of chapter eight identify that Rome comes up eighth and is of the seven.

Àwọn ìjọba ìtàn fi hàn pé Róòmù dìde gẹ́gẹ́ bí ẹ̀kẹjọ, ó sì jẹ́ ti àwọn méje náà. “Iwo kékeré” inú orí kẹje tí ń sọ “àwọn ọ̀rọ̀ ńlá lòdì sí Ọ̀gá-ògo Jùlọ” dìde gẹ́gẹ́ bí ẹ̀kẹjọ, ó sì jẹ́ ti àwọn méje náà. Àwọn iwo inú orí kẹjọ fi hàn pé Róòmù dìde gẹ́gẹ́ bí ẹ̀kẹjọ, ó sì jẹ́ ti àwọn méje náà.

In the next article we will consider how modern Rome, as represented in Revelation seventeen comes up eighth and is of the seven. We will then return to Daniel two and identify why Daniel two’s four kingdoms, which is the first mention of the kingdoms of Bible prophecy, is in agreement with Revelation seventeen’s eight kingdoms.

Nínú àpilẹ̀kọ tí ń bọ̀ a óò ṣàyẹ̀wò bí Róòmù ìgbà òde òní, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú Ìfihàn orí kẹtadínlógún, ṣe dìde gẹ́gẹ́ bí ẹ̀kẹjọ, tí ó sì jẹ́ ọ̀kan nínú àwọn méje. Lẹ́yìn náà a óò padà sí Dáníẹ́lì méjì, a ó sì ṣàlàyé ìdí tí àwọn ìjọba mẹ́rin nínú Dáníẹ́lì méjì, èyí tí í ṣe ìkọ́kọ́ ìdarúkọ àwọn ìjọba ìsọtẹ́lẹ̀ Bíbélì, fi bá àwọn ìjọba mẹ́jọ nínú Ìfihàn orí kẹtadínlógún mu.

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