Article

# The Book of Daniel - Number Forty-Three

Ìwé Dáníẹ́lì - Nọ́mbà Mẹ́tàlélógójì

Unveiling the Symbolism of the Abomination of Desolation in Biblical Prophecy

Ìṣípayá Àmì-ìṣàpẹẹrẹ Ìríra Ìdahoro nínú Àsọtẹ́lẹ̀ Bíbélì

Author

Jeff Pippenger

Published

January 7, 2024

Formats

PDF
Word
Song MP3

Paul’s identification of pagan Rome as the power that restrained the papacy from rising to power in the year 538, became the witness that William Miller recognized that established “the daily,” in the book of Daniel as representing paganism. William Miller’s framework was based upon the two desolating powers of paganism followed by papalism. Miller’s most important discovery in support of that framework was Paul’s testimony in 2 Thessalonians, chapter two, where Paul identifies that the restraint upon the papacy, produced by pagan Rome, would be taken away, in order for the “man of sin” to be placed in the temple of God, showing himself that he is God.

Ìdánimọ̀ Pọ́ọ̀lù ti Róòmù abọ̀rìṣà gẹ́gẹ́ bí agbára tí ó dá ipò pāápà dúró kí ó má bàa dìde sí agbára ní ọdún 538, di ẹ̀rí tí William Miller mọ̀ pé ó fi “ìrúbọ ojoojúmọ́” múlẹ̀ nínú ìwé Dáníẹ́lì gẹ́gẹ́ bí ohun tí ń ṣojú fún àbọ̀rìṣà. Ìlànà ìmọ̀ William Miller dá lórí agbára ìparun méjì ti àbọ̀rìṣà, lẹ́yìn èyí ni ti pāápà tẹ̀ lé e. Ìṣàwárí pàtàkì jùlọ tí Miller ṣe láti fi ṣètìlẹ́yìn fún ìlànà náà ni ẹ̀rí Pọ́ọ̀lù nínú 2 Tẹsalóníkà, orí kejì, níbi tí Pọ́ọ̀lù ti fi hàn pé ìdènà sí ipò pāápà, tí Róòmù abọ̀rìṣà mú wá, ni a ó yọ kúrò, kí “ọkùnrin ẹ̀ṣẹ̀” lè wà ní ipò nínú tẹ́ńpìlì Ọlọ́run, tí yóò sì ń fi ara rẹ̀ hàn pé òun ni Ọlọ́run.

In the book of Daniel, the symbol of “the daily” representing paganism is always followed by a symbol of the papacy, whether it be represented as the transgression of desolation or the abomination of desolation. Yet in Christ’s warning to the Christians concerning the siege and destruction of Jerusalem that took place during the three-and-a-half years from 66 to 70 AD, Christ referred to “the abomination of desolation, spoken of by Daniel the prophet” as the sign for the Christians that were in Jerusalem to immediately flee. History identifies that the sign was not the symbol of papal Rome, but of pagan Rome. The sign was to be recognized by the faithful, if they were to avoid the siege and destruction. Is “the abomination of desolation, spoken of by Daniel the prophet,” a symbol of pagan Rome, or papal Rome?

Nínú ìwé Dáníẹ́lì, àmì “ìgbà gbogbo” tí ń ṣojú ìbọ̀rìṣà ni a máa ń tẹ̀lé nígbà gbogbo pẹ̀lú àmì kan ti ipò póòpù, bóyá a ṣàfihàn án gẹ́gẹ́ bí ìrékọjá ìsọdahoro tàbí gẹ́gẹ́ bí ohun ìríra ìsọdahoro. Síbẹ̀, nínú ìkìlọ̀ Kristi fún àwọn Kristẹni nípa ìdótì àti ìparun Jerúsálẹ́mù tí ó ṣẹlẹ̀ láàárín ọdún mẹ́ta àtààbọ̀ láti AD 66 sí 70, Kristi tọ́ka sí “ohun ìríra ìsọdahoro, tí a ti sọ̀rọ̀ rẹ̀ nípasẹ̀ Dáníẹ́lì wòlíì” gẹ́gẹ́ bí àmì fún àwọn Kristẹni tí wọ́n wà ní Jerúsálẹ́mù láti sá lọ lẹ́sẹ̀kẹsẹ̀. Ìtàn fi hàn pé àmì náà kì í ṣe àmì Róòmù ti ipò póòpù, bí kò ṣe ti Róòmù aláìmọ́ọ̀kàn. Àwọn olóòótọ́ gbọ́dọ̀ mọ àmì náà, bí wọ́n bá fẹ́ yàgò fún ìdótì àti ìparun náà. Ṣé “ohun ìríra ìsọdahoro, tí a ti sọ̀rọ̀ rẹ̀ nípasẹ̀ Dáníẹ́lì wòlíì,” jẹ́ àmì Róòmù aláìmọ́ọ̀kàn, tàbí Róòmù ti ipò póòpù?

> When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take anything out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day: For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Matthew 24:15–22.

> Nítorí náà, nígbà tí ẹ bá rí ìríra ìparun náà, tí a ti sọ̀rọ̀ rẹ̀ nípasẹ̀ Dáníẹ́lì wòlíì, tí ó dúró ní ibi mímọ́, (ẹnikẹ́ni tí ó bá kà á, kí ó yé e:) nígbà náà, kí àwọn tí ń bẹ ní Jùdíà sá lọ sí àwọn òkè: ẹni tí ó wà lórí àjà ilé, kí ó má sọ̀kalẹ̀ láti mú ohun kan jáde nínú ilé rẹ̀: bẹ́ẹ̀ ni ẹni tí ó wà ní pápá, kí ó má padà sẹ́yìn láti mú aṣọ rẹ̀. Ègbé ni fún àwọn tí ó lóyún, àti fún àwọn tí ń fún ọmọ ní ọmú ní ọjọ́ wọ̀nyí! Ṣùgbọ́n ẹ máa gbàdúrà pé kí ìsádi yín má ṣẹlẹ̀ ní ìgbà òtútù, tàbí ní ọjọ́ ìsinmi: nítorí nígbà náà ni ìpọnjú ńlá yóò wà, irú èyí tí kò tíì sí láti ìbẹ̀rẹ̀ ayé títí di àsìkò yìí, rárá, bẹ́ẹ̀ ni kò ní sí irú rẹ̀ mọ́ láé. Bí kò bá ṣe pé a kúkúrú àwọn ọjọ́ wọ̀nyí, kò sí ẹran ara kankan tí a óò gbàlà: ṣùgbọ́n nítorí àwọn àyànfẹ́ ni a óò kúkúrú àwọn ọjọ́ wọ̀nyí. Mátíù 24:15–22.

Sister White comments on how this warning was fulfilled in the history of the destruction of Jerusalem from 66 through 70 AD, and she identifies that the flag, or the standard of the Roman army, was the sign for the Christians still in Jerusalem to flee. So, was the “abomination of desolation, spoken of by Daniel the prophet,” pagan Rome, or was it papal Rome, as Miller based his framework upon?

Arábìnrin White ṣàlàyé bí a ṣe mú ìkìlọ̀ yìí ṣẹ ní ìtàn ìparun Jerusalẹmu láti ọdún 66 sí 70 AD, ó sì fi hàn pé asia, tàbí àsíá ọmọ-ogun Romu, ni àmì fún àwọn Kristẹni tí wọ́n ṣì wà ní Jerusalẹmu láti sá. Nítorí náà, ṣé “ohun ìríra ìdahoro, tí wòlíì Dáníẹli ti sọ̀rọ̀ rẹ̀,” ni Romu aláìníbọ̀rìṣà, tàbí Romu ti póòpù, gẹ́gẹ́ bí Miller ṣe fi ìtòlẹ́sẹẹsẹ ìtumọ̀ rẹ̀ lé e lórí?

William Miller was led to understand both manifestations of Rome (pagan followed by papal), but he was forced by the history in which he lived, to treat both kingdoms as one kingdom. And of course, they are one kingdom, but they also represent two successive kingdoms. Forced by the prophetic history of 1798, Miller had to address Rome as primarily one kingdom. In 1798, Miller believed Christ’s Second Coming was approximately twenty-five years in the future. He knew full well that papal Rome had received a deadly wound in 1798. For Miller, there were no other earthly kingdoms to follow papal Rome, for Christ was about to return.

A mú William Miller láti lóye ìfarahàn méjèèjì ti Róòmù (abọ̀rìṣà tí ó ṣáájú, lẹ́yìn náà ti póòpù), ṣùgbọ́n ìtàn ayé tí ó wà nínú rẹ̀ fi ipa mú un láti ka ìjọba méjèèjì náà sí ìjọba kan náà. Dájúdájú sì ni pé, wọ́n jẹ́ ìjọba kan náà, ṣùgbọ́n wọ́n tún dúró fún ìjọba méjì tí ó tẹ̀lé ara wọn. Nítorí ìtàn àsọtẹ́lẹ̀ ti ọdún 1798, Miller ní láti sọ̀rọ̀ nípa Róòmù gẹ́gẹ́ bí ìjọba kan ní pàtàkì. Ní ọdún 1798, Miller gbà pé Ìpadàbọ̀ Kejì ti Kristi ṣì wà ní ìwọ̀n ọdún mẹ́ẹ̀ẹ́dọ́gbọ̀n ní iwájú. Ó mọ̀ dáadáa pé Róòmù ti póòpù ti gba ọgbẹ́ ikú ní ọdún 1798. Fún Miller, kò sí ìjọba ayé mìíràn tí yóò tẹ̀lé Róòmù ti póòpù, nítorí Kristi fẹ́rẹ̀ẹ́ padà bọ̀.

In the history where Miller was located, he understood the statue of chapter two of Daniel, represented four earthly kingdoms, for that was what Daniel testified to.

Nínú ìtàn ìgbà tí Miller wà, ó lóye pé ère inú orí kejì ìwé Dáníẹ́lì ń ṣàpẹẹrẹ àwọn ìjọba ayé mẹ́rin, nítorí èyí ni Dáníẹ́lì jẹ́rìí sí.

> And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. Daniel 2:40, 41.

> Ìjọba kẹrin yóò sì lágbára bí irin; nítorí bí irin ti ń fọ́ ohun gbogbo túútúú, tí ó sì ń ṣẹ́gun ohun gbogbo, bẹ́ẹ̀ ni yóò fọ́ wọn túútúú, yóò sì nghiền wọn. Àti pé níwọ̀n bí o ti rí ẹsẹ̀ àti ìka ẹsẹ̀ náà, apá kan jẹ́ amọ̀ amọ̀kòkò, apá kan sì jẹ́ irin, ìjọba náà yóò pín; ṣùgbọ́n agbára irin yóò wà nínú rẹ̀, níwọ̀n bí o ti rí irin tí a dà pọ̀ mọ́ amọ̀ tí ó rọ. Danieli 2:40, 41.

Miller understood that there were only four kingdoms, and the fourth and final kingdom was Rome, which he knew from history was pagan Rome followed by papal Rome. The fourth kingdom for Miller, in agreement with Daniel’s word, was “divided,” but for Miller the division only represented a distinction between the literal and spiritual aspects of the kingdom of Rome. He was correct, but his understanding was limited.

Miller lóye pé ìjọba mẹ́rin péré ni ó wà, àti pé ìjọba kẹrin àti ìkẹyìn ni Romu, èyí tí ó mọ̀ láti inú ìtàn pé Romu kèfèrí ni ó kọ́kọ́ wà, tí Romu póòpù sì tẹ̀lé e. Ìjọba kẹrin náà, gẹ́gẹ́ bí Miller ti rí i, ní ìbámu pẹ̀lú ọ̀rọ̀ Dáníẹ́lì, jẹ́ “pínpín,” ṣùgbọ́n fún Miller, pípín náà kàn jẹ́ aṣojú ìyàtọ̀ láàárín abala gidi àti ti ẹ̀mí nínú ìjọba Romu. Ó tọ́, ṣùgbọ́n òye rẹ̀ ní ààlà.

Miller did not see that the division of pagan and papal Rome, was based upon the division that Paul was raised up to identify. Paul (and John the Baptist), identified that at the time period of the cross literal was to transition into spiritual. Without that understanding Miller was forced to accept that Rome was essentially one kingdom that had two phases. And of course, he was correct (but limited). He could not see that spiritual Rome was represented by literal Babylon, for spiritual Rome (the papacy) is also spiritual Babylon.

Miller kò rí i pé pínpín Róòmù keferi àti Róòmù papal da lórí pínpín náà tí a gbé Pọ́ọ̀lù dìde láti fi hàn. Pọ́ọ̀lù (àti Jòhánù Oníbaptísì) fi hàn pé ní àkókò àgbélébùú ni ohun gidi yóò yí padà sí ohun ẹ̀mí. Láìsí òye yẹn, a fi ipa mú Miller láti gba pé ní pàtàkì Róòmù jẹ́ ìjọba kan ṣoṣo tí ó ní ìpele méjì. Dájúdájú, ó tọ́ (ṣùgbọ́n ní ààlà). Kò lè rí i pé Bábílónì gidi dúró fún Róòmù ẹ̀mí, nítorí Róòmù ẹ̀mí (ìjọba papacy) náà jẹ́ Bábílónì ẹ̀mí pẹ̀lú.

Literal Babylon, as the first of four kingdoms in Daniel two, would typify the fourth kingdom, for the first always typifies the last. Pagan Rome had been typified by Babylon, but both pagan Rome and Babylon typified spiritual Rome (the papacy). The papacy therefore was the fifth kingdom, and it was represented by Babylon. This is a basic reason why Sister White compares the captivity of literal Israel in Babylon for seventy years, with the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years.

Bábílónì gidi, gẹ́gẹ́ bí àkọ́kọ́ nínú àwọn ìjọba mẹ́rin nínú Dáníẹ́lì méjì, yóò jẹ́ àpẹẹrẹ ìjọba kẹ́rin, nítorí pé àkọ́kọ́ máa ń jẹ́ àpẹẹrẹ ìkẹyìn nígbà gbogbo. A ti fi Bábílónì ṣe àpẹẹrẹ Róòmù abọ̀rìṣà, ṣùgbọ́n mejeeji Róòmù abọ̀rìṣà àti Bábílónì jẹ́ àpẹẹrẹ Róòmù ti ẹ̀mí (ìjọ Pápá). Nítorí náà, ìjọ Pápá ni ìjọba karùn-ún, a sì ṣojú rẹ̀ nípasẹ̀ Bábílónì. Èyí jẹ́ ìdí pàtàkì kan tí Sister White fi ṣe àfiwé ìgbèkùn Ísírẹ́lì gidi ní Bábílónì fún ọdún àádọ́rin, pẹ̀lú ìgbèkùn Ísírẹ́lì ti ẹ̀mí ní Bábílónì ti ẹ̀mí fún ọdún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì àti ọgọ́ta.

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Ijọ Ọlọrun lórí ayé wà nínú ìgbèkùn ní tòótọ́ gẹ́gẹ́ bí àwọn ọmọ Ísírẹ́lì ṣe wà ní ìgbèkùn ní Bábílónì ní àkókò ìkó wọn lọ sí ìgbèkùn, ní gbogbo àkókò gígùn yìí ti inúnibíni aláìláàánú.” Prophets and Kings, 714.

Miller therefore had no problem interchanging prophetic fulfillments that more specifically identified pagan Rome, with papal Rome. We will provide examples of this as we continue, but if we understand that Miller viewed pagan and papal Rome as one kingdom, we can understand why Miller would have no problem with Jesus referencing the “abomination of desolation, spoken of by Daniel the prophet,” as a fulfillment of pagan Rome, while still understanding the expression of the “abomination of desolation,” in the book of Daniel as a symbol of papal Rome. Miller could not see the three desolating powers, and for this reason his prophetic framework was limited, though accurate.

Nítorí náà, kò ṣòro fún Miller láti máa fi àwọn ìmúṣẹ àsọtẹ́lẹ̀ tí ó ń tọ́ka sí Romu keferi ní pàtó rọ́pò pẹ̀lú Romu papal. A óò pèsè àpẹẹrẹ èyí bí a ṣe ń tẹ̀síwájú, ṣùgbọ́n bí a bá lóye pé Miller wo Romu keferi àti Romu papal gẹ́gẹ́ bí ìjọba kan ṣoṣo, a lè lóye ìdí tí kò fi ní ìṣòro kankan pẹ̀lú bí Jésù ṣe tọ́ka sí “ìríra ìdálẹ́kọ̀ọ́, tí a ti sọ̀rọ̀ rẹ̀ nípasẹ̀ Dáníẹ́lì wòlíì,” gẹ́gẹ́ bí ìmúṣẹ Romu keferi, nígbà tí ó ṣì ń lóye ìfihàn “ìríra ìdálẹ́kọ̀ọ́” nínú ìwé Dáníẹ́lì gẹ́gẹ́ bí àmì Romu papal. Miller kò lè rí àwọn agbára mẹ́ta tí ń mú ìdálẹ́kọ̀ọ́ wá, àti nítorí ìdí èyí ni àkójọpọ̀ àsọtẹ́lẹ̀ rẹ̀ fi ní ààlà, bí ó tilẹ̀ jẹ́ pé ó péye.

But how are we to understand the discrepancy of the historical fulfillment of 66 AD, when pagan Rome placed its standards in the sacred precincts of the temple in fulfillment of Christ’s prediction? Is “the abomination of desolation, spoken of by Daniel the prophet,” a symbol of pagan or papal Rome? The answer to that dilemma is fairly simple when you recognize three desolating powers, instead of two. We should begin with Sister White’s commentary on the fulfillment of Christ’s prediction of the destruction of Jerusalem.

Ṣùgbọ́n báwo ni a ṣe lè lóye àìbámu tí ó wà nínú ìmúṣẹ ìtàn ní ọdún 66 AD, nígbà tí Róòmù kèfèrí gbé àwọn àpáàdì ìṣàkóso rẹ̀ kalẹ̀ sínú àgbàlá mímọ́ ilé-ìjọsìn náà gẹ́gẹ́ bí ìmúṣẹ àsọtẹ́lẹ̀ Kristi? Ṣé “ìríra ìdásílẹ̀, tí a ti ọwọ́ Dáníẹ́lì wòlíì sọ,” jẹ́ ààmì Róòmù kèfèrí tàbí Róòmù póòpù? Ìdáhùn sí ìṣòro yẹn rọrùn gan-an nígbà tí o bá mọ àwọn agbára mẹ́ta tí ń pa run, dípò méjì. A gbọ́dọ̀ bẹ̀rẹ̀ pẹ̀lú àlàyé Sister White lórí ìmúṣẹ àsọtẹ́lẹ̀ Kristi nípa ìparun Jerusalẹmu.

> “In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.

> “Nínú kíkàn Kristi mọ́ àgbélébùú tí àwọn Júù ṣe ni ìparun Jerúsálẹ́mù wà nínú rẹ̀. Ẹ̀jẹ̀ tí a ta sílẹ̀ lórí Kalfárì ni ìwọ̀n tí ó rì wọ́n sínú ìparun fún ayé yìí àti fún ayé tí ń bọ̀. Bákan náà ni yóò rí ní ọjọ́ ńlá ìkẹyìn, nígbà tí ìdájọ́ yóò ṣubú lórí àwọn tí ó kọ oore-ọ̀fẹ́ Ọlọ́run. Kristi, àpáta ìkọsẹ̀ wọn, yóò sì farahàn sí wọn nígbà náà gẹ́gẹ́ bí òkè onígbẹ̀san. Ògo ojú-rẹ̀, èyí tí í ṣe ìyè fún àwọn olódodo, yóò jẹ́ iná runrun fún àwọn ènìyàn búburú. Nítorí ìfẹ́ tí a kọ̀, oore-ọ̀fẹ́ tí a fi ṣẹ́gàn, a ó pa ẹlẹ́ṣẹ̀ run.”

> “By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 600.

> “Pẹ̀lú ọ̀pọ̀lọpọ̀ àpẹẹrẹ àti ìkìlọ̀ tí a tún ń ṣe léraléra, Jésù fi hàn ohun tí yóò jẹ́ àbájáde fún àwọn Júù nítorí pé wọ́n kọ Ọmọ Ọlọ́run. Nínú àwọn ọ̀rọ̀ wọ̀nyí, Ó ń bá gbogbo àwọn ènìyàn ní gbogbo ìgbà sọ̀rọ̀, àwọn tí wọ́n kọ̀ láti gbà á gẹ́gẹ́ bí Olùdàpadà wọn. Gbogbo ìkìlọ̀ jẹ́ fún wọn. Tẹ́ńpìlì tí a ti sọ di aláìmọ́, ọmọ aláìgbọràn, àwọn agbẹ́ àjàrà èké, àwọn akólé tí ó kún fún ẹ̀gàn, ní ìbámu wọn nínú ìrírí gbogbo ẹlẹ́ṣẹ̀. Àyàfi bí ó bá ronúpìwàdà, ìdájọ́ tí àwọn nǹkan wọ̀nyí ti ṣàpẹẹrẹ ṣáájú yóò jẹ́ tirẹ̀.” The Desire of Ages, 600.

When Paul identified the transition from literal to spiritual, he identifies that it occurred during the time period of the cross, and it should be noted that the destruction of Jerusalem is directly associated with the cross. The destruction of literal Jerusalem which was first accomplished by literal Babylon was accomplished a last time by literal Rome, for Jesus always represents the end with the beginning. The trampling down of the sanctuary and the host that began with the pagan power of Babylon, ended with the pagan power of Rome.

Nígbà tí Pọ́ọ̀lù fi tọ́ka sí ìyípadà láti inú gidi sí inú ẹ̀mí, ó fi hàn pé ó ṣẹlẹ̀ ní àkókò àgbègbè àkókò agbelebu, a sì yẹ kí a kíyèsí i pé ìparun Jerusalẹmu ní ìbáṣepọ̀ tààrà pẹ̀lú agbelebu. Ìparun Jerusalẹmu gidi, èyí tí a kọ́kọ́ ṣe nípasẹ̀ Bábílónì gidi, ni a tún ṣe ní ìgbà ìkẹyìn nípasẹ̀ Róòmù gidi, nítorí Jésù máa ń ṣàfihàn òpin pẹ̀lú ìbẹ̀rẹ̀ nígbà gbogbo. Títẹ̀ mọ́lẹ̀ ibi mímọ́ àti ogun náà, èyí tí ó bẹ̀rẹ̀ pẹ̀lú agbára kèfèrí ti Bábílónì, parí pẹ̀lú agbára kèfèrí ti Róòmù.

The spiritual trampling down of spiritual Jerusalem was accomplished by papal Rome and both of those periods of trampling down (literal and spiritual) typify the trampling down of God’s people by the third desolating power, which in terms of Rome is called modern Rome.

Fífìtẹ̀ mọ́lẹ̀ ti ẹ̀mí ti Jerusalẹmu ti ẹ̀mí ni Romu papal ṣe, àti pé àwọn àkókò méjèèjì wọ̀nyí ti fífìtẹ̀ mọ́lẹ̀ (gidi àti ti ẹ̀mí) jẹ́ àpẹẹrẹ ti fífìtẹ̀ mọ́lẹ̀ àwọn ènìyàn Ọlọ́run lábẹ́ agbára ìparun kẹta, èyí tí, ní ìbámu pẹ̀lú Romu, ni a ń pè ní Romu òde òní.

There are three desolating powers that each persecute God’s people. The dragon of paganism, followed by the sea beast of Catholicism, that is followed by the earth beast of the United States (the false prophet). Paganism was represented by various pagan powers that trampled down literal Israel. Papalism then trampled down spiritual Israel for twelve hundred and sixty years from 538 to 1798. The three-fold union of the dragon, the beast and the false prophet is modern Rome and it also tramples down God’s people during the “hour” of the Sunday law crisis. The three desolating powers of the dragon, the beast and the false prophet are also represented as pagan Rome, papal Rome and modern Rome.

Àwọn agbára ìparun mẹ́ta wà tí olúkúlùkù wọn ń ṣe inúnibíni sí àwọn ènìyàn Ọlọ́run. Dragoni ti ìbọ̀rìṣà, lẹ́yìn èyí ni ẹranko inú òkun ti Kátólíìkì, tí ẹranko ilẹ̀ Amẹ́ríkà (wòlíì èké) sì tẹ̀ lé. Ìbọ̀rìṣà ni a ṣojú rẹ̀ nípasẹ̀ oríṣiríṣi agbára keferi tí wọ́n tẹ Israẹli gidi mọ́lẹ̀. Nígbà náà ni ìjọba póòpù tẹ Israẹli ẹ̀mí mọ́lẹ̀ fún ọdún ẹgbẹ̀rún kan ó lé ọgọ́ta, láti ọdún 538 sí 1798. Ìṣọ̀kan mẹ́ta náà ti dragoni, ẹranko náà, àti wòlíì èké ni Róòmù òde-òní, ó sì tún ń tẹ àwọn ènìyàn Ọlọ́run mọ́lẹ̀ ní àkókò “wákàtí” ìpọ́njú òfin Ọjọ́-ìsinmi. Àwọn agbára ìparun mẹ́ta náà ti dragoni, ẹranko náà, àti wòlíì èké ni a tún ṣojú wọn gẹ́gẹ́ bí Róòmù keferi, Róòmù póòpù, àti Róòmù òde-òní.

In terms of Revelation seventeen paganism is the first four kings, the fifth king is the papacy and the sixth, seventh and eighth kings is the three-fold union of modern Rome.

Ní ìbámu pẹ̀lú Ìfihàn orí kẹtàdínlógún, ìbọ̀rìṣà ni àwọn ọba mẹ́rin àkọ́kọ́; ọba karùn-ún ni ìṣàkóso póòpù, àti ọba kẹfà, keje, àti kẹjọ ni ìṣọ̀kan mẹ́ta ti Róòmù òde òní.

> And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:10, 11.

> Àti pé àwọn ọba méje wà: márùn-ún ti ṣubú, ọ̀kan sì wà, èkejì kò tíì dé; nígbà tí yóò sì dé, ó gbọdọ̀ dúró fún ìgbà díẹ̀. Ẹranko náà tí ó ti wà, tí kò sì sí nísinsin yìí, àní òun ni ẹlẹ́kẹjọ, ó sì jẹ́ ọ̀kan nínú àwọn méje náà, ó sì ń lọ sí ìparun. Ìfihàn 17:10, 11.

In terms of Daniel chapter two, paganism is all four kingdoms from literal Babylon to literal Rome. Spiritual Babylon is the papacy (the head of gold), and the three-fold union of the dragon, the beast, and the false prophet (modern Rome), is represented by the three-fold union of spiritual Medo-Persia, spiritual Greece, and spiritual Rome (whose deadly wound is healed).

Ní ìbámu pẹ̀lú Dáníẹ́lì orí kejì, ẹ̀sìn àbùkù ni gbogbo ìjọba mẹ́rin náà láti Bábílónì gidi títí dé Róòmù gidi. Bábílónì ti ẹ̀mí ni ìjọ pàápà (orí wúrà náà), àti ìṣọ̀kan ìlọ́po mẹ́ta ti dragoni, ẹranko náà, àti wòlíì èké (Róòmù òde-òní), ni a ṣojú fún nípasẹ̀ ìṣọ̀kan ìlọ́po mẹ́ta ti Médíà-Pérísíà ti ẹ̀mí, Gíríìkì ti ẹ̀mí, àti Róòmù ti ẹ̀mí (tí ọgbẹ́ ikú rẹ̀ ti wò sàn).

When Jesus referred to the “abomination of desolation, spoken of by Daniel the prophet,” he was identifying a specific “sign” that Christians must recognize in each of the three Rome’s. Pagan Rome, papal Rome and modern Rome all persecute God’s people. That persecution is represented prophetically as trampling down the sanctuary and host. Jesus provided a warning of the approach of that persecution for each of the three periods of persecutions. When the “sign” of Rome’s authority was placed within the sanctuary, the time to flee Jerusalem had arrived. Jesus was not using Daniel’s expression of the “abomination of desolation,” as a symbol of an earthly power, but as a symbol of the sign that Christians needed to recognize.

Nígbà tí Jésù tọ́ka sí “ìríra ìparun, èyí tí a ti sọ nípasẹ̀ Dáníẹ́lì wòlíì,” ó ń fi “àmì” kan pàtó hàn tí àwọn Kristẹni gbọ́dọ̀ mọ̀ nínú ọkọọkan àwọn Romu mẹ́ta náà. Romu aláìgbàgbọ́, Romu Pópù, àti Romu òde-òní, gbogbo wọn ń ṣe inúnibíni sí àwọn ènìyàn Ọlọ́run. Inúnibíni yẹn ni a ṣàfihàn ní ọ̀nà àsọtẹ́lẹ̀ gẹ́gẹ́ bí títẹ́ ilé-mímọ́ àti ẹgbẹ́-ogun mọ́lẹ̀. Jésù pèsè ìkìlọ̀ nípa ìsúnmọ́ inúnibíni náà fún ọkọọkan àwọn àkókò mẹ́ta ìnúnibíni náà. Nígbà tí a fi “àmì” àṣẹ Romu sínú ilé-mímọ́, àkókò láti sá kúrò ní Jerusalẹmu ti dé. Jésù kò lo ọ̀rọ̀ Dáníẹ́lì ti “ìríra ìparun” gẹ́gẹ́ bí àmì agbára ayé kan, bí kò ṣe gẹ́gẹ́ bí àmì tí àwọn Kristẹni nílò láti mọ̀.

> “Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: ‘When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.’ Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. Throughout the land of Judea, as well as in Jerusalem itself, the signal for flight must be immediately obeyed. He who chanced to be upon the housetop must not go down into his house, even to save his most valued treasures. Those who were working in the fields or vineyards must not take time to return for the outer garment laid aside while they should be toiling in the heat of the day. They must not hesitate a moment, lest they be involved in the general destruction.” The Great Controversy, 25.

> “Jésù sọ fún àwọn ọmọ-ẹ̀yìn tí ń fetí sílẹ̀ nípa àwọn ìdájọ́ tí yóò bà Ísírẹ́lì apẹ̀yìndà, àti ní pàtàkì ìgbẹ̀san ìjẹ̀bi tí yóò dé bá wọn nítorí ìkọ̀sílẹ̀ àti kíkàn Mèsáyà náà mọ́ àgbélébùú. Àwọn àmì tí kò ṣeé ṣiyèméjì yóò ṣáájú ìparí ẹ̀rù náà. Wákàtí ìbẹ̀rù náà yóò dé lójijì àti ní kíákíá. Olùgbàlà sì kìlọ̀ fún àwọn ọmọlẹ́yìn Rẹ̀ pé: ‘Nígbà náà, nígbà tí ẹ bá rí ohun ìríra ìsọdahoro, èyí tí a ti ọwọ́ Dáníẹ́lì wòlíì sọ, tí ó dúró ní ibi mímọ́, (ẹnikẹ́ni tí ó bá ka á, kí ó yé e:) nígbà náà kí àwọn tí wọ́n wà ní Jùdíà sá lọ sí àwọn òkè.’ Mátíù 24:15, 16; Lúùkù 21:20, 21. Nígbà tí a bá gbé àwọn àsíá abọ̀rìṣà ti àwọn ará Róòmù kalẹ̀ ní ilẹ̀ mímọ́, èyí tí ó gbooro síta díẹ̀ láti òde ògiri ìlú, nígbà náà ni àwọn ọmọlẹ́yìn Kristi gbọ́dọ̀ wa ààbò nínú sísá lọ. Nígbà tí a bá rí àmì ìkìlọ̀ náà, àwọn tí yóò bọ́ gbọdọ̀ má ṣe pé kankan. Kárí ilẹ̀ Jùdíà, pẹ̀lú ní Jerúsálẹ́mù fúnra rẹ̀, a gbọdọ̀ gbọ́ràn sí àmì ìkìlọ̀ fún sísá lọ lẹ́sẹ̀kẹsẹ̀. Ẹni tí ó bá ṣẹ̀ṣẹ̀ wà lórí òrùlé ilé kò gbọ́dọ̀ sọ̀kalẹ̀ lọ sínú ilé rẹ̀, kódà láti gba àwọn ìṣúra rẹ̀ tí ó ṣeyebíye jùlọ là. Àwọn tí wọ́n ń ṣiṣẹ́ ní pápá tàbí ní ọgbà àjàrà kò gbọ́dọ̀ fi àkókò ṣòfò láti padà wá fún aṣọ òde tí wọ́n ti bọ́ sẹ́gbẹ̀ nígbà tí wọ́n ń ṣiṣẹ́ nínú ooru ọ̀sán. Wọ́n kò gbọ́dọ̀ ṣiyèméjì fún ìṣẹ́jú kan, kí wọ́n má bà a kó wọn mọ́ ìparun gbogboogbò náà.” The Great Controversy, 25.

In the passage Sister White identifies the “abomination of desolation,” as an “unmistakable sign,” that was represented by the “idolatrous standards of the Romans,” which they set “up in the holy ground” of the sanctuary. Jesus was not using the “abomination of desolation” to represent either power of pagan or papal Rome, but as a “sign.” When the “sign” was placed in the holy ground of the temple, the Christians were to flee from Jerusalem “lest they be involved in the general destruction.” Sister White goes further later on in the same passage and identifies that the prophecy of Christ that identified the destruction had more than one fulfillment.

Nínú ẹsẹ̀ náà, Sister White ṣe àfihàn “ìríra ìparun” gẹ́gẹ́ bí “àmì tí a kò lè ṣìmọ̀,” èyí tí a ṣojú rẹ̀ pẹ̀lú “àwọn àsíá òrìṣà ti àwọn ará Róòmù,” tí wọ́n gbé “ró sórí ilẹ̀ mímọ́” ti ibi mímọ́ náà. Jesu kò lo “ìríra ìparun” láti ṣojú agbára kankan ti Róòmù keferi tàbí Róòmù póòpù, bí kò ṣe gẹ́gẹ́ bí “àmì” kan. Nígbà tí a gbé “àmì” náà kalẹ̀ sí ilẹ̀ mímọ́ ti tẹ́ńpìlì, àwọn Kristẹni gbọ́dọ̀ sá kúrò ní Jerusalẹmu “kí wọ́n má bàa kópa nínú ìparun gbogbogbòò.” Sister White tún tẹ̀síwájú ní ìpínrọ̀ kan náà nígbà tó yá, ó sì fi hàn pé àsọtẹ́lẹ̀ Kristi tí ó tọ́ka sí ìparun náà ní ìmúṣẹ̀ ju ọ̀kan lọ.

> “The Saviour’s prophecy concerning the visitation of judgments upon Jerusalem is to have another fulfillment, of which that terrible desolation was but a faint shadow. In the fate of the chosen city we may behold the doom of a world that has rejected God’s mercy and trampled upon His law. Dark are the records of human misery that earth has witnessed during its long centuries of crime. The heart sickens, and the mind grows faint in contemplation. Terrible have been the results of rejecting the authority of Heaven. But a scene yet darker is presented in the revelations of the future. The records of the past,—the long procession of tumults, conflicts, and revolutions, the ‘battle of the warrior … with confused noise, and garments rolled in blood’ (Isaiah 9:5),—what are these, in contrast with the terrors of that day when the restraining Spirit of God shall be wholly withdrawn from the wicked, no longer to hold in check the outburst of human passion and satanic wrath! The world will then behold, as never before, the results of Satan’s rule.

> “Asọtẹ́lẹ̀ Olùgbàlà náà nípa ìbẹ̀wò àwọn ìdájọ́ sórí Jerusalẹmu yóò tún ní ìmúṣẹ mìíràn, èyí tí ìparun ẹlẹ́rùjẹ̀jẹ̀ náà jẹ́ ojiji àìlágbára kan péré. Nínú ayanmọ́ ìlú àyànfẹ́ náà ni a lè rí ìdájọ́ ayé kan tí ó ti kọ àánú Ọlọ́run sílẹ̀, tí ó sì ti tẹ òfin Rẹ̀ mọ́lẹ̀ lábẹ́ ẹsẹ̀. Òkùnkùn ni àwọn àkọsílẹ̀ ìyà ènìyàn tí ilẹ̀-ayé ti jẹ́rìí sí jùlọ ní gbogbo ọ̀pọ̀lọpọ̀ ọ̀rúndún ẹ̀ṣẹ̀ rẹ̀. Ọkàn a ń ṣàìsàn, inú sì a rẹ̀ nígbà tí a bá ń ronú lórí rẹ̀. Ẹlẹ́rùjẹ̀jẹ̀ ni àwọn èsì tí ó ti wáyé nítorí kíkọ aṣẹ ọ̀run sílẹ̀. Ṣùgbọ́n ìran kan tí ó ṣókùnkùn jù bẹ́ẹ̀ lọ ni a fi hàn nínú àwọn ìfihàn ọjọ́ iwájú. Àwọn àkọsílẹ̀ ìgbà àtijọ́,—ìtẹ̀síwájú gígùn àwọn rogbodiyan, ìjà, àti ìyípadà ìjọba, ‘ogun jagunjagun … pẹ̀lú ariwo dídàrúdàpọ̀, àti aṣọ tí a ti yí sínú ẹ̀jẹ̀’ (Isaiah 9:5),—kí ni gbogbo wọ̀nyí, ní ìfiwéra pẹ̀lú àwọn ẹ̀rù ọjọ́ náà nígbà tí Ẹ̀mí Ọlọ́run tí ń dí ni mú yóò yọ kúrò lórí àwọn ènìyàn búburú pátápátá, kì yóò sì tún di ìbújáde ìfẹ́kúfẹ̀ẹ́ ènìyàn àti ìbínú Satani mọ́! Nígbà náà ni ayé yóò rí, bí kò tíì rí rí tẹ́lẹ̀, àwọn èsì ìṣàkóso Satani.”

> “But in that day, as in the time of Jerusalem’s destruction, God’s people will be delivered, everyone that shall be found written among the living. Isaiah 4:3. Christ has declared that He will come the second time to gather His faithful ones to Himself: ‘Then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other.’ Matthew 24:30, 31. Then shall they that obey not the gospel be consumed with the spirit of His mouth and be destroyed with the brightness of His coming. 2 Thessalonians 2:8. Like Israel of old the wicked destroy themselves; they fall by their iniquity. By a life of sin, they have placed themselves so out of harmony with God, their natures have become so debased with evil, that the manifestation of His glory is to them a consuming fire.

> “Ṣùgbọ́n ní ọjọ́ náà, gẹ́gẹ́ bí ó ti rí ní àkókò ìparun Jérúsálẹ́mù, a ó gbà àwọn ènìyàn Ọlọ́run là, olúkúlùkù ẹni tí a bá rí tí a kọ sínú àwọn alààyè. Isaiah 4:3. Kristi ti kéde pé Òun yóò wá ní ìgbà kejì láti kó àwọn olóòótọ́ Rẹ̀ jọ sọ́dọ̀ ara Rẹ̀: ‘Nígbà náà ni gbogbo ẹ̀yà ilẹ̀ ayé yóò ṣọ̀fọ̀, wọn yóò sì rí Ọmọ ènìyàn tí ń bọ̀ lórí àwọsánmà ọ̀run pẹ̀lú agbára àti ògo ńlá. Yóò sì rán àwọn angẹli Rẹ̀ pẹ̀lú ìró kàkàkí ńlá, wọn yóò sì kó àwọn ayànfẹ́ Rẹ̀ jọ láti inú afẹ́fẹ́ mẹ́rin, láti òpin ọ̀run kan dé òpin ọ̀run kejì.’ Matthew 24:30, 31. Nígbà náà ni a ó fi ẹ̀mí ẹnu Rẹ̀ run àwọn tí kò gbọ́ràn sí ìhìnrere, a ó sì pa wọ́n run nípa ìmọ́lẹ̀ dídán ìbọ̀ wíwá Rẹ̀. 2 Thessalonians 2:8. Gẹ́gẹ́ bí Ísráẹ́lì ìgbà àtijọ́, àwọn ènìyàn búburú pa ara wọn run; wọn ṣubú nípa ẹ̀ṣẹ̀ wọn. Nípasẹ̀ ìgbé ayé ẹ̀ṣẹ̀, wọ́n ti fi ara wọn sí ipò àìbámu pátápátá pẹ̀lú Ọlọ́run, ìwà wọn sì ti bàjẹ́ gidigidi nípa ibi, tó bẹ́ẹ̀ tí ìfihàn ògo Rẹ̀ fi jẹ́ iná tí ń jó run fún wọn.”

> “Let men beware lest they neglect the lesson conveyed to them in the words of Christ. As He warned His disciples of Jerusalem’s destruction, giving them a sign of the approaching ruin, that they might make their escape; so He has warned the world of the day of final destruction and has given them tokens of its approach, that all who will may flee from the wrath to come. Jesus declares: ‘There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations.’ Luke 21:25; Matthew 24:29; Mark 13:24–26; Revelation 6:12–17. Those who behold these harbingers of His coming are to ‘know that it is near, even at the doors.’ Matthew 24:33. ‘Watch ye therefore,’ are His words of admonition. Mark 13:35. They that heed the warning shall not be left in darkness, that that day should overtake them unawares. But to them that will not watch, ‘the day of the Lord so cometh as a thief in the night.’ 1 Thessalonians 5:2–5.” The Great Controversy, 36, 37.

> “Kí ènìyàn kí wọ́n kíyèsára kí wọ́n má bàa ṣàìfiyè sí ẹ̀kọ́ tí a fi hàn wọ́n nínú ọ̀rọ̀ Kristi. Gẹ́gẹ́ bí Ó ti kìlọ̀ fún àwọn ọmọ-ẹ̀yìn Rẹ̀ nípa ìparun Jerusalẹmu, tí Ó sì fún wọn ní ààmì ìbàjẹ́ tó ń súnmọ́, kí wọ́n lè sá àsálà; bẹ́ẹ̀ náà ni Ó ti kìlọ̀ fún ayé nípa ọjọ́ ìparun ìkẹyìn, Ó sì ti fún wọn ní àwọn àmì ìsúnmọ́ rẹ̀, kí gbogbo àwọn tí ó bá fẹ́ lè sá kúrò nínú ìbínú tí ń bọ̀. Jésù sọ pé: ‘Àwọn ààmì yóò sì wà nínú oòrùn, àti nínú òṣùpá, àti nínú àwọn ìràwọ̀; àti lórí ilẹ̀ ayé ìpọ́njú àwọn orílẹ̀-èdè.’ Luke 21:25; Matthew 24:29; Mark 13:24–26; Revelation 6:12–17. Àwọn tí ó bá rí àwọn àmì-àkíyèsí wọ̀nyí tí ń ṣáájú dídé Rẹ̀ ni kí wọ́n ‘mọ̀ pé ó súnmọ́ tán, ó sì ti wà ní ẹnu-ọ̀nà.’ Matthew 24:33. ‘Ẹ máa ṣọ́ra nítorí náà,’ ni ọ̀rọ̀ ìkìlọ̀ Rẹ̀. Mark 13:35. Àwọn tí ó bá fetí sí ìkìlọ̀ náà, a kì yóò fi wọ́n sílẹ̀ nínú òkùnkùn, kí ọjọ́ náà lè dé bá wọn láìròtẹ́lẹ̀. Ṣùgbọ́n fún àwọn tí kò ní ṣọ́ra, ‘ọjọ́ Oluwa ń bọ̀ gẹ́gẹ́ bí olè ní òru.’ 1 Thessalonians 5:2–5.” The Great Controversy, 36, 37.

When Sister White wrote these words there was still to be a future fulfillment of the destruction of Jerusalem. The retributive judgment that is carried out against modern Rome (the dragon, the beast and the false prophet), at the end of the world represents the final fall of spiritual Babylon, but spiritual Babylon (the papacy) already fell once in 1798. The destruction of Jerusalem represents God’s retributive judgment upon an apostate church.

Nígbà tí Sister White kọ àwọn ọ̀rọ̀ wọ̀nyí, ìmúṣẹ ọjọ́ iwájú kan ṣì wà fún ìparun Jerusalẹmu. Ìdájọ́ ìyàsọ́tọ̀ tí a ń mú ṣẹ sí Romu òde òní (dragoni, ẹranko náà, àti wòlíì èké), ní òpin ayé, dúró fún ìṣubú ìkẹyìn ti Bábílónì ti ẹ̀mí; ṣùgbọ́n Bábílónì ti ẹ̀mí (ipọ́pù) ti ti ṣubú lẹ́ẹ̀kan rí ní ọdún 1798. Ìparun Jerusalẹmu dúró fún ìdájọ́ ìyàsọ́tọ̀ Ọlọ́run lórí ìjọ alásẹ̀yìn.

The destruction of Jerusalem in the three and a half years from 66 AD to 70 AD typifies the destruction of God’s retributive judgment at the end of the world that is brought upon modern Rome (the dragon, the beast and the false prophet). The siege and destruction of Jerusalem, which was accomplished by paganism from 66 AD unto 70 AD, lasted exactly three and a half years.

Ìparun Jerúsálẹ́mù ní ọdún mẹ́ta àtààbọ̀ láti ọdún 66 Lẹ́yìn Kristi sí 70 Lẹ́yìn Kristi jẹ́ àpẹẹrẹ ti ìparun nínú ìdájọ́ ìgbẹ̀san Ọlọ́run ní òpin ayé, èyí tí a mú wá sórí Róòmù òde-òní (dragoni, ẹranko náà, àti wòlíì èké). Ìdótì àti ìparun Jerúsálẹ́mù, tí ẹ̀sìn abọ̀rìṣà ṣe láti ọdún 66 Lẹ́yìn Kristi títí dé 70 Lẹ́yìn Kristi, pé ní pípé gangan fún ọdún mẹ́ta àtààbọ̀.

The siege and destruction of spiritual Jerusalem which was accomplished by papalism lasted three and a half prophetic years, from 538 unto 1798. Those two illustrations typify the siege and destruction of Jerusalem in the “hour” of the Sunday law crisis that is brought about by modern Rome. The last of the three destructions of Jerusalem is reversed, as represented in the book of Daniel.

Ìṣọ̀kan àti ìparun Jerusalẹmu ti ẹ̀mí, èyí tí a mú ṣẹ nípasẹ̀ ìjọba póòpù, pẹ́ fún ọdún wòlíì mẹ́ta àtààbọ̀, láti ọdún 538 títí dé 1798. Àwọn àpẹẹrẹ méjèèjì wọ̀nyí jẹ́ àwòrán ìṣọ̀kan àti ìparun Jerusalẹmu ní “wákàtí” ìpẹ̀yà òfin Ọjọ́ Àìkú tí Róòmù òde-òní mú wá. Ẹ̀yìn ìparun mẹ́ta Jerusalẹmu náà ni a yí padà sẹ́yìn, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ìwé Dáníẹ́lì.

The book of Daniel begins with Babylon conquering and destroying Jerusalem and it ends with Babylon’s destruction and Jerusalem’s victory. In each of the three battles, there was a sign given to Christians that informed them to flee from the coming warfare. In AD 66, it was when the armies of pagan Rome placed their standards (their battle flags) in the sacred ground of the sanctuary. In the year 538, it was when the “man of sin” was revealed, sitting in the temple of God (the Christian church), showing himself that he was God, when he passed a Sunday law at the Counsel of Orleans in that year. Sunday enforcement is what the papacy identifies as the proof of their authority over the Christian world, for they argue (correctly) that there is no support for Sunday worship in God’s Word, and the fact that they instituted Sunday as the day of worship in Christianity is proof that the authority of their pagan traditions and customs are above the Bible.

Ìwé Dáníẹ́lì bẹ̀rẹ̀ pẹ̀lú Bábílónì tí ń ṣẹ́gun tí ó sì ń pa Jerusalẹmu run, ó sì parí pẹ̀lú ìparun Bábílónì àti ìṣẹ́gun Jerusalẹmu. Nínú ọ̀kọ̀ọ̀kan ogun mẹ́ta náà, a fi àmì kan fún àwọn Kristẹni tí ó sọ fún wọn pé kí wọ́n sá kúrò nínú ogun tí ń bọ̀. Ní ọdún AD 66, ó jẹ́ nígbà tí àwọn ọmọ-ogun Róòmù abọ̀rìṣà gbé àsíá wọn (àwọn àsíá ogun wọn) kalẹ̀ sínú ilẹ̀ mímọ́ ti ibi mímọ́ náà. Ní ọdún 538, ó jẹ́ nígbà tí a fi “ọkùnrin ẹ̀ṣẹ̀” náà hàn, tí ó jókòó nínú tẹ́ńpìlì Ọlọ́run (ìjọ Kristẹni), tí ó ń fi ara rẹ̀ hàn pé òun jẹ́ Ọlọ́run, nígbà tí ó fi òfin Ọjọ́ Àìkú kan kalẹ̀ ní Ìgbìmọ̀ Orleans ní ọdún náà. Ìfipámúṣẹ Ọjọ́ Àìkú ni ipòòpù fi ń tọ́ka sí gẹ́gẹ́ bí ẹ̀rí àṣẹ wọn lórí ayé Kristẹni, nítorí wọ́n ń jiyàn (ní òtítọ́) pé kò sí ìtìlẹ́yìn kankan fún ìjọsìn Ọjọ́ Àìkú nínú Ọ̀rọ̀ Ọlọ́run, àti pé òtítọ́ náà pé àwọn ni wọ́n dá Ọjọ́ Àìkú sílẹ̀ gẹ́gẹ́ bí ọjọ́ ìjọsìn nínú ẹ̀sìn Kristẹni jẹ́ ẹ̀rí pé àṣẹ àwọn àṣà àti ìṣe abọ̀rìṣà wọn ga ju Bíbélì lọ.

In the year 538, Christians were to separate from the Roman church, not simply because it was not truly a Christian church, but also because the sign of papal authority had been placed in the sacred grounds of God’s church. Sister White identifies the separation process of that history that began the period when God’s church fled into the wilderness for twelve hundred and sixty years.

Ní ọdún 538, a ní kí àwọn Kristẹni ya ara wọn kúrò ní ìjọ Romu, kì í ṣe nítorí pé kì í ṣe ìjọ Kristẹni tòótọ́ nìkan, ṣùgbọ́n pẹ̀lú nítorí pé a ti gbé àmì àṣẹ pápá kalẹ̀ sínú àgbàlá mímọ́ ti ìjọ Ọlọ́run. Arábìnrin White tọ́ka sí ìlànà ìyapa nínú ìtàn náà tí ó bẹ̀rẹ̀ àkókò náà nígbà tí ìjọ Ọlọ́run sá lọ sínú aginjù fún ẹgbẹ̀rún ọdún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta ọdún.

> “But there is no union between the Prince of light and the prince of darkness, and there can be no union between their followers. When Christians consented to unite with those who were but half converted from paganism, they entered upon a path which led further and further from the truth. Satan exulted that he had succeeded in deceiving so large a number of the followers of Christ. He then brought his power to bear more fully upon these, and inspired them to persecute those who remained true to God. None understood so well how to oppose the true Christian faith as did those who had once been its defenders; and these apostate Christians, uniting with their half-pagan companions, directed their warfare against the most essential features of the doctrines of Christ.

> “Ṣùgbọ́n kò sí ìṣọ̀kan láàárín Ọba ìmọ́lẹ̀ àti ọba òkùnkùn, bẹ́ẹ̀ ni kò sì lè sí ìṣọ̀kan láàárín àwọn ọmọlẹ́yìn wọn. Nígbà tí àwọn Kristẹni gbà láti darapọ̀ mọ́ àwọn tí ìyípadà wọn kúrò nínú ẹ̀sìn àbọ̀rìṣà kì í ṣe pípé, wọ́n wọ ojú ọ̀nà kan tí ó mú wọn lọ síwájú síwájú kúrò nínú òtítọ́. Inú Sátánì dùn gidigidi pé ó ti ṣàṣeyọrí láti tan irú ọ̀pọ̀lọpọ̀ àwọn ọmọlẹ́yìn Kristi jẹ. Nígbà náà ni ó mú agbára rẹ̀ ṣiṣẹ́ lé wọn lórí ní kíkún sí i, ó sì mí wọn lérò láti ṣe inúnibíni sí àwọn tí ó dúró ṣinṣin nínú òtítọ́ sí Ọlọ́run. Kò sí ẹni tí ó mọ bí a ṣe lè tako ìgbàgbọ́ Kristẹni tòótọ́ dáadáa bí àwọn tí wọ́n ti jẹ́ olùdáàbò bo rẹ̀ rí; àwọn Kristẹni apẹ̀yìndà wọ̀nyí sì, nípa dídarapọ̀ mọ́ àwọn alábàákẹ́gbẹ́ wọn tí ó jẹ́ aláìlèké nínú ẹ̀sìn àbọ̀rìṣà, darí ogun wọn sí àwọn àbùdá pàtàkì jù lọ nínú àwọn ẹ̀kọ́ Kristi.

> “It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.

> “Ó béèrè ìjà líle tí ó kun fún ìsapá gíga fún àwọn tí yóò jẹ́ olóòótọ́ láti dúró ṣinṣin lòdì sí àwọn ẹ̀tàn àti àwọn ohun ìríra tí a fi aṣọ àlùfáà bò, tí a sì mú wọ inú ìjọ. A kò gba Bíbélì gẹ́gẹ́ bí ìlànà ìgbàgbọ́. A pe ẹ̀kọ́ nípa òmìnira ẹ̀sìn ní àdàkàdekè, àwọn tí ń gbé e ró sì ni a kórìíra, a sì lé wọn jáde.”

> “After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45.

> “Lẹ́yìn ìjà pípẹ́ tí ó sì le gan-an, àwọn díẹ̀ olóòtítọ́ náà pinnu láti tú gbogbo ìṣọ̀kan wọn pẹ̀lú ìjọ apẹ̀yìndà náà ká bí ó bá ṣì kọ̀ láti bọ ara rẹ̀ sílẹ̀ kúrò nínú èké àti ìbọ̀rìṣà. Wọ́n rí i pé ìyapa jẹ́ dandan pátápátá bí wọ́n bá fẹ́ ṣègbọràn sí ọ̀rọ̀ Ọlọ́run. Wọ́n kò gbójúgbóyà láti fara mọ́ àwọn àṣìṣe tí ń pa ẹ̀mí ara wọn run, tàbí láti fi àpẹẹrẹ kalẹ̀ tí yóò fi ìgbàgbọ́ àwọn ọmọ wọn àti àwọn ọmọ-ọmọ wọn sínú ewu. Láti rí i dájú pé àlàáfíà àti ìṣọ̀kan wà, wọ́n múra tán láti ṣe ìfaradàkòkòkòkòkòkòkòkò èyíkéyìí tí yóò bá ìṣòtítọ́ sí Ọlọ́run mu; ṣùgbọ́n wọ́n ní ìmọ̀lára pé àní àlàáfíà pàápàá yóò jẹ́ ohun tí a rà ní owó tó pọ̀ jù bí a bá fi ìlànà rúbọ. Bí a bá lè rí ìṣọ̀kan gbà nípa ìfaradà òtítọ́ àti òdodo nìkan, nígbà náà, jẹ́ kí ìyàtọ̀ wà, àti àní ogun pẹ̀lú.” The Great Controversy, 45.

We will continue these thoughts in the next article.

A ó tẹ̀síwájú pẹ̀lú àwọn ìrònú wọ̀nyí nínú àpilẹ̀kọ tí ó tẹ̀lé.

> “Eternity stretches before us. The curtain is about to be lifted. We who occupy this solemn, responsible position, what are we doing, what are we thinking about, that we cling to our selfish love of ease, while souls are perishing around us? Have our hearts become utterly callous? Cannot we feel or understand that we have a work to do for the salvation of others? Brethren, are you of the class who having eyes see not, and having ears hear not? Is it in vain that God has given you a knowledge of His will? Is it in vain that He has sent you warning after warning? Do you believe the declarations of eternal truth concerning what is about to come upon the earth, do you believe that God’s judgments are hanging over the people, and can you still sit at ease, indolent, careless, pleasure loving?

> “Ayeraye ńlá ń tàn kalẹ̀ níwájú wa. Aṣọ ìbòjú ti fẹ́rẹ̀ ṣí sílẹ̀. Àwa tí a wà ní ipò òjòjò, tí ó kún fún ojúṣe yìí, kí ni à ń ṣe, kí ni à ń ronú lé lórí, tí a fi di ìfẹ́ amúnisìn wa sí ìsinmi mú ṣinṣin, nígbà tí ọkàn ènìyàn ń ṣègbé yí wa ká? Ṣé ọkàn wa ti di aláìní ìmọ̀lára pátápátá bí? Ṣé a kò lè ní ìmọ̀lára tàbí mọ̀ pé iṣẹ́ kan wà tí a gbọ́dọ̀ ṣe fún ìgbàlà àwọn ẹlòmíràn bí? Ẹ̀yin ará, ṣé ẹ jẹ́ ti ẹgbẹ́ àwọn tí, bí wọ́n tilẹ̀ ní ojú, wọn kò rí, tí, bí wọ́n tilẹ̀ ní etí, wọn kò gbọ́? Ṣé lásán ni Ọlọ́run fi fún yín ní ìmọ̀ ìfẹ́-inú Rẹ̀? Ṣé lásán ni Ó ti rán ìkìlọ̀ lé e yín lórí lẹ́ẹ̀kan sí i lẹ́ẹ̀kan? Ṣé ẹ gbàgbọ́ àwọn ìkéde òtítọ́ ayérayé nípa ohun tí ó fẹ́rẹ̀ ṣẹlẹ̀ sí ayé, ṣé ẹ gbàgbọ́ pé àwọn ìdájọ́ Ọlọ́run ń rọ̀ mọ́ àwọn ènìyàn lórí, síbẹ̀ ẹ sì lè jókòó ní ìfarabalẹ̀, ní àìlera, ní àìbikita, nífẹ̀ẹ́ ayò?”

> “It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains. And now, instead of seeking expensive dwellings here, we should be preparing to move to a better country, even a heavenly. Instead of spending our means in self-gratification, we should be studying to economize. Every talent lent of God should be used to His glory in giving the warning to the world. God has a work for His colaborers to do in the cities. Our missions must be sustained; new missions must be opened. To carry forward this work successfully will require no small outlay. Houses of worship are needed, where the people may be invited to hear the truths for this time. For this very purpose, God has entrusted a capital to His stewards. Let not your property be tied up in worldly enterprises, so that this work shall be hindered. Get your means where you can handle it for the benefit of the cause of God. Send your treasures before you into heaven.” Testimonies, volume 5, 464.

> “Kì í ṣe àkókò báyìí fún àwọn ènìyàn Ọlọ́run láti máa fi ọkàn wọn sí ohun ayé tàbí láti kó ìṣúra wọn jọ sínú ayé. Àkókò náà kò jìnnà mọ́, nígbà tí, gẹ́gẹ́ bí àwọn ọmọ-ẹ̀yìn ìjọ ìbẹ̀rẹ̀, a ó fi agbára mú wa láti wá ibi ààbò ní àwọn ibi ahoro àti àwọn ibi ìdákẹ́jẹ́ tí ènìyàn kò gbé. Gẹ́gẹ́ bí ìdótì Jerusalemu ní ọwọ́ àwọn ọmọ-ogun Romu ti jẹ́ àmì ìkìlọ̀ fún ìsálọ sí àwọn Kristẹni Jùdíà, bẹ́ẹ̀ ni ìgbà tí orílẹ̀-èdè wa bá gba agbára sí ọwọ́ rẹ̀ nínú òfin tí yóò mú kí a pa Sábáàtì ti ìjọ papacy mọ́ ni yóò jẹ́ ìkìlọ̀ fún wa. Nígbà náà ni yóò di àkókò láti fi àwọn ìlú ńlá sílẹ̀, gẹ́gẹ́ bí ìmúrasílẹ̀ fún fífi àwọn ìlú kékeré sílẹ̀ pẹ̀lú fún àwọn ilé ìpamọ́ ní àwọn ibi tí ó ya sọ́tọ̀ láàárín àwọn òkè. Àti ní báyìí, dípò kí a máa wá àwọn ilé gbowó pẹ̀lú níhìn-ín, ó yẹ kí a máa pèsè ara wa láti lọ sí orílẹ̀-èdè tí ó dára jùlọ, èyíinì ni ti ọ̀run. Dípò kí a máa na ohun-ìní wa lórí ìtẹ́lọ́run ara wa, ó yẹ kí a máa kọ́ bí a ṣe lè fi í pamọ́ ní ọgbọ́n. Gbogbo ẹ̀bùn tí Ọlọ́run ya wa lọ́wẹ̀ ni a gbọdọ̀ lò ó fún ògo Rẹ̀ nípa fífi ìkìlọ̀ náà fún ayé. Ọlọ́run ní iṣẹ́ kan fún àwọn alábàáṣiṣẹ́pọ̀ Rẹ̀ láti ṣe nínú àwọn ìlú. A gbọdọ̀ tẹ̀síwájú láti gbé iṣẹ́ ìrànṣẹ́ wa ró; a gbọdọ̀ ṣí àwọn iṣẹ́ ìrànṣẹ́ tuntun sílẹ̀. Láti mú iṣẹ́ yìí lọ síwájú ní àṣeyọrí yóò béèrè ináwó tí kì í ṣe kékeré. A nílò àwọn ilé ìjọsìn, níbi tí a ti lè pe àwọn ènìyàn wá gbọ́ àwọn òtítọ́ fún àkókò yìí. Fún ète yìí gan-an ni Ọlọ́run fi gbé olú sí ọwọ́ àwọn ìríjú Rẹ̀. Má ṣe jẹ́ kí ohun-ìní yín di mímú mọ́ inú àwọn iṣẹ́ ayé, kí iṣẹ́ yìí má bàa di ìdènà. Mú ohun-ìní yín jáde sí ibi tí ẹ lè ṣàkóso rẹ̀ fún àǹfààní iṣẹ́ Ọlọ́run. Ẹ rán ìṣúra yín ṣáájú yín lọ sí ọ̀run.” Testimonies, volume 5, 464.

Back to Articles