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# The Book of Daniel - Number Forty-Two

Ìwé Dáníẹ́lì — Nọ́mbà Méjìlélógójì

Connecting Links

Àwọn Ọ̀nà Ìsopọ̀

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Jeff Pippenger

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January 6, 2024

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John the Baptist was a connecting link prophet.

Johanu Onítẹbọmi jẹ́ wòlíì ìsopọ̀.

> “The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.

> “Wòlíì Jòhánù ni ìjápọ̀ tó so àkókò ìṣètò méjèèjì pọ̀. Gẹ́gẹ́ bí aṣojú Ọlọ́run, ó dìde láti fi ìbáṣepọ̀ tí ó wà láàárín òfin àti àwọn wòlíì hàn pẹ̀lú àkókò ìṣètò Kristẹni. Òun ni ìmọ́lẹ̀ kékeré, èyí tí ó yẹ kí ìmọ́lẹ̀ tí ó tóbi jù ú tẹ̀lé. A fi Ẹ̀mí Mímọ́ tan ọkàn Jòhánù sílẹ̀, kí ó lè tan ìmọ́lẹ̀ sórí àwọn ènìyàn rẹ̀; ṣùgbọ́n kò sí ìmọ́lẹ̀ mìíràn tí ó ti tàn rí tàbí tí yóò tàn rí lórí ènìyàn tí ó ṣubú ní kedere tó bẹ́ẹ̀ gẹ́gẹ́ bí èyí tí ó jáde láti inú ẹ̀kọ́ àti àpẹẹrẹ Jésù. A kò tíì lóye Kristi àti iṣẹ́-ìránṣẹ́ Rẹ̀ ní kíkún, bí a ṣe fi wọ́n ṣàfihàn wọn nínú àwọn ẹbọ ojúji. Àní Jòhánù pàápàá kò tíì lóye ní kíkún ìyè ọjọ́-ọla aláìleèkú nípasẹ̀ Olùgbàlà.” The Desire of Ages, 220.

Jesus was also a connecting link prophet.

Jésù náà jẹ́ wòlíì ìjápọ̀.

> “Christ has led the way from earth to heaven. He forms the connecting link between the two worlds. He brings the love and condescension of God to man, and brings man up through His merits to meet the reconciliation of God. Christ is the way, the truth, and the life. It is hard work to follow on, step by step, painfully and slowly, onward and upward, in the path of purity and holiness. But Christ has made ample provision to impart new vigor and divine strength at every advance step in the divine life. This is the knowledge and experience that the hands in the office all want, and must have, or they daily bring reproach upon the cause of Christ.” Testimonies, volume 3, 193.

> “Kristi ti ṣí ọ̀nà láti ayé lọ sí ọ̀run. Òun ni ó dá ìjápọ̀ tí ń so ayé méjèèjì pọ̀. Ó mú ìfẹ́ àti ìrẹ̀lẹ̀ Ọlọ́run wá sọ́dọ̀ ènìyàn, ó sì gbé ènìyàn sókè nípasẹ̀ iṣẹ́ rere Rẹ̀ láti pàdé ìlàjà Ọlọ́run. Kristi ni ọ̀nà, òtítọ́, àti ìyè. Ó jẹ́ iṣẹ́ líle láti máa tẹ̀síwájú, ìgbésẹ̀ nípasẹ̀ ìgbésẹ̀, pẹ̀lú ìrora àti lọ́ra-lọ́ra, síwájú àti sókè, nínú ọ̀nà ìwà mímọ́ àti ìjẹ́mímọ́. Ṣùgbọ́n Kristi ti ṣe ìpèsè tó péye láti pín agbára tuntun àti okun àtọ̀runwá ní gbogbo ìgbésẹ̀ ìlọsíwájú nínú ìyè àtọ̀runwá. Èyí ni ìmọ̀ àti ìrírí tí gbogbo ọwọ́ inú ọ́fíìsì ń fẹ́, tí wọ́n sì gbọ́dọ̀ ní; bí kò bá rí bẹ́ẹ̀, wọ́n a máa mú ẹ̀gàn wá lórí ìdí Kristi lójoojúmọ́.” Testimonies, volume 3, 193.

John the Baptist’s prophetic work included connecting the dispensation of the earthly to the heavenly sanctuary. The first words John said when he first saw Jesus was:

Iṣẹ́ àsọtẹ́lẹ̀ Johanu Oníbatisí ní ìbáṣepọ̀ pẹ̀lú pípa ìṣàkóso ohun ayé mọ́ ibi mímọ́ ti ọ̀run. Àwọn ọ̀rọ̀ àkọ́kọ́ tí Johanu sọ nígbà tí ó kọ́kọ́ rí Jesu ni pé:

> The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. John 1:29.

> Ní ọjọ́ kejì, Jòhánù rí Jésù tí ń tọ̀ ọ́ wá, ó sì wí pé, Wò ó, Ọ̀dọ́-Àgùntàn Ọlọ́run, ẹni tí ó mú ẹ̀ṣẹ̀ ayé kúrò. Jòhánù 1:29.

But even though John was to identify the transition from ancient Israel unto spiritual Israel, his understanding of that transition was limited.

Ṣùgbọ́n bí ó tilẹ̀ jẹ́ pé a yàn Jòhánù láti fi ìyípadà láti Ísírẹ́lì àtijọ́ sí Ísírẹ́lì ẹ̀mí hàn, òye rẹ̀ nípa ìyípadà náà ní ààlà.

> “Said Christ, in vindication of John, ‘But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.’ Not only was John a prophet to foretell future events, but he was a child of promise, filled with the Holy Spirit from his birth, and was ordained of God to execute a special work as a reformer, in preparing a people for the reception of Christ. The prophet John was the connecting link between the two dispensations.

> “Kírístì wí, ní ìdájọ́ òdodo fún Jòhánù pé, ‘Ṣùgbọ́n kí ni ẹ jáde lọ láti rí? Wòlíì kan? Bẹ́ẹ̀ ni, mo wí fún yín, àti ẹni tí ó ju wòlíì lọ.’ Kì í ṣe pé Jòhánù nìkan jẹ́ wòlíì láti sọ àwọn ohun tí yóò ṣẹlẹ̀ ní ọjọ́ iwájú tẹ́lẹ̀, ṣùgbọ́n ó jẹ́ ọmọ ìlérí, tí a kún fún Ẹ̀mí Mímọ́ láti inú ìbí rẹ̀, a sì yàn án láti ọ̀dọ̀ Ọlọ́run láti ṣe iṣẹ́ àkànṣe gẹ́gẹ́ bí olùtúnṣe, ní mímú àwọn ènìyàn kan sílẹ̀ tán fún ìgbàgbọ́ Kristi. Wòlíì Jòhánù ni ìjápọ̀ láàárín àwọn ìṣètò méjèèjì.”

> “The religion of the Jews, in consequence of their departure from God, consisted mostly in ceremony. John was the lesser light, which was to be followed by a greater light. He was to shake the confidence of the people in their traditions, and call their sins to their remembrance, and lead them to repentance; that they might be prepared to appreciate the work of Christ. God communicated to John by inspiration, illuminating the prophet that he might remove the superstition and darkness from the minds of the honest Jews, which had been, through false teachings for generations, gathering upon them.

> “Ẹ̀sìn àwọn Júù, nítorí yíyà wọn kúrò lọ́dọ̀ Ọlọ́run, dá lórí ayẹyẹ ẹ̀sìn ní pàtàkì jùlọ. Johanu ni ìmọ́lẹ̀ kékeré náà, èyí tí ó yẹ kí ìmọ́lẹ̀ tí ó pọ̀jù tẹ̀lé. Ó ní láti mì ìgbẹ́kẹ̀lé àwọn ènìyàn nínú àṣà ìbílẹ̀ wọn, kí ó sì mú ẹ̀ṣẹ̀ wọn wá sí ìrántí wọn, kí ó sì darí wọn sí ìrònúpìwàdà; kí wọ́n lè mura sílẹ̀ láti ní ìmọrírì iṣẹ́ Kristi. Ọlọ́run fi ìmísí bá Johanu sọ̀rọ̀, ó tan ìmọ́lẹ̀ sí wòlíì náà kí ó lè mú ìgbàgbọ́ asán àti òkùnkùn kúrò nínú ọkàn àwọn Júù olóòtítọ́, èyí tí ó ti ń kó jọ sórí wọn, nípasẹ̀ ẹ̀kọ́ èké láti ọ̀pọ̀ ìran wá.”

> “The least disciple that followed Jesus, that witnessed his miracles, and listened to his divine lessons of instruction, and heard the comforting words which fell from his lips, was more privileged than John the Baptist, for he had a clearer light. No other light has shone, or ever will shine, upon the intellect of sinful, fallen man, save that which was, and is, communicated through Him who is the light of the world. Christ and his mission had been but dimly understood through the shadowy sacrifices. Even John thought that the reign of Christ would be in Jerusalem, and that he would set up a temporal kingdom, the subjects of which would be holy.” Review and Herald, April 8, 1873.

> “Ọmọ-ẹ̀yìn tí ó kéré jùlọ tí ó tẹ̀lé Jesu, tí ó jẹ́rìí àwọn iṣẹ́ ìyanu rẹ̀, tí ó sì fetí sí àwọn ẹ̀kọ́ ìtọ́ni àtọ̀runwá rẹ̀, tí ó sì gbọ́ àwọn ọ̀rọ̀ ìtùnú tí ó ti ẹnu rẹ̀ jáde, ní ànfààní púpọ̀ ju Johanu Oníbatisiti lọ, nítorí pé ó ní ìmọ́lẹ̀ tí ó ṣe kedere sí i. Kò sí ìmọ́lẹ̀ mìíràn tí ó ti tàn, tàbí tí yóò tàn láéláé, sórí ọgbọ́n ènìyàn ẹlẹ́ṣẹ̀, tí ó ṣubú, bí kò ṣe èyí tí a ti fi hàn, tí a sì ń fi hàn, nípasẹ̀ Ẹni tí í ṣe ìmọ́lẹ̀ ayé. A ti mọ Kristi àti iṣẹ́ ìránṣẹ́ rẹ̀ ní ìbànújẹ díẹ̀díẹ̀ nìkan nípasẹ̀ àwọn ẹbọ ojiji. Àní Johanu pàápàá rò pé ìjọba Kristi yóò wà ní Jerusalẹmu, àti pé yóò gbé ìjọba ayé kalẹ̀, àwọn ọmọ-abẹ́ rẹ̀ yóò sì jẹ́ mímọ́.” Review and Herald, April 8, 1873.

The apostle Paul was also a connecting link prophet that was to identify the prophetic applications of the literal transitioning unto the spiritual. He understood that literal Jerusalem was no longer the Jerusalem of prophecy, for it then had transitioned unto heavenly Jerusalem.

Aposteli Paulu pẹ̀lú jẹ́ wòlíì ìjápọ̀ kan tí a yàn láti fi ìmúlò àsọtẹ́lẹ̀ hàn nípa ìyípadà ti gidi sí ti ẹ̀mí. Ó lóye pé Jerúsálẹ́mù gidi kì í ṣe Jerúsálẹ́mù àsọtẹ́lẹ̀ mọ́, nítorí nígbà náà ó ti yí padà sí Jerúsálẹ́mù ọ̀run.

> For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.

> Nítorí Ágárì yìí ni òkè Sínáì ní ilẹ̀ Arábíà, ó sì bá Jerusalẹmu ti ìsinsin yìí mu, nítorí ó wà ní ẹrú pẹ̀lú àwọn ọmọ rẹ̀. Ṣùgbọ́n Jerusalẹmu tí ó wà lókè jẹ́ òmìnira, èyí tí í ṣe ìyá wa gbogbo. Galatia 4:25, 26.

In chapter two of 2 Thessalonians, which we have been considering, Paul identified that literal pagan Rome was the power that restrained spiritual papal Rome from ascending to the throne until the year 538. In the chapter he identifies that the “man of sin” which is seated in the temple of God, was the same “king” that Daniel identified in chapter eleven, verse thirty-six. The proof that the “king of the north” in the last six verses of Daniel eleven is the papacy became the key to establish the framework of truth employed by Future for America from the increase of knowledge in 1989.

Nínú orí kejì ti 2 Tẹsalóníkà, èyí tí a ti ń gbé yẹ̀ wò, Pọ́ọ̀lù fi hàn pé Róòmù keferi gidi ni agbára tí ó dá Róòmù póòpù ti ẹ̀mí dúró kúrò ní gígun sókè sí ìtẹ́ títí di ọdún 538. Nínú orí náà, ó fi hàn pé “ẹni ẹ̀ṣẹ̀” tí ó jókòó nínú tẹ́ńpìlì Ọlọ́run ni “ọba” kan náà tí Dáníẹ́lì dá mọ̀ nínú orí kọkànlá, ẹsẹ̀ kẹrìndínlọ́gbọ̀n. Ẹ̀rí pé “ọba àríwá” nínú ẹsẹ̀ mẹ́fà ìkẹyìn ti Dáníẹ́lì kọkànlá ni ipò póòpù di kọ́kọ́rọ́ láti fi mú ìlànà òtítọ́ tí Future for America lò láti inú ìbísí ìmọ̀ ní ọdún 1989 dúró ṣinṣin.

In the same chapter, Paul identified pagan Rome’s work of restraining the rise of the papacy, until the time when pagan Rome would be taken away, and thus identified that “the daily” in the book of Daniel was pagan Rome. That truth became the very key to establish the framework of truth which produced the increase of knowledge in 1798.

Nínú orí kan náà, Pọ́ọ̀lù ṣe ìdánimọ̀ iṣẹ́ Róòmù keferi gẹ́gẹ́ bí ohun tí ó ń dá ìdìde ipò póòpù dúró, títí di àkókò tí a ó mú Róòmù keferi kúrò; báyìí ni ó sì fi hàn pé “ìgbà gbogbo” nínú ìwé Dáníẹ́lì ni Róòmù keferi. Òtítọ́ náà gan-an di kọ́kọ́rọ́ pàtàkì láti fi mú ìpìlẹ̀ òtítọ́ náà dúró ṣinṣin, èyí tí ó mú ìlọsíwájú ìmọ̀ wá ní ọdún 1798.

In William Miller’s history the message was proclaimed when a transition from the Philadelphian to the Laodicean movement was to take place. In Future for America’s history the transition from a Laodicean movement unto the Philadelphian movement is now taking place.

Nínú ìtàn William Miller, a kéde ìhìnrere náà nígbà tí ìyípadà láti inú ìṣísẹ̀ Philadelphian sí ìṣísẹ̀ Laodicean yóò ṣẹlẹ̀. Nínú ìtàn Future for America, ìyípadà láti inú ìṣísẹ̀ Laodicean sí ìṣísẹ̀ Philadelphian ń ṣẹlẹ̀ báyìí.

The truth that Paul set forth in 2 Thessalonians that identified the transition from literal pagan Rome unto spiritual papal Rome became the framework for Miller’s prophetic understanding. Both John the Baptist and Paul were raised up to explain the transition from literal to spiritual. William Miller was typified by John the Baptist and in his work it was essential that he recognized the relation and transition of pagan and papal Rome, the transition that John was raised up to identify.

Òtítọ́ tí Pọ́ọ̀lù gbé kalẹ̀ nínú 2 Tẹsalóníkà, tí ó fi ìyípadà láti Róòmù keferi gidi sí Róòmù póòpù ti ẹ̀mí hàn, di ìtẹ́lẹ̀ ìtóye àsọtẹ́lẹ̀ Miller. A jí Jòhánù Oníbatisí àti Pọ́ọ̀lù dìde láti ṣàlàyé ìyípadà láti ohun gidi sí ohun ti ẹ̀mí. A fi Jòhánù Oníbatisí ṣe àpẹẹrẹ William Miller, àti nínú iṣẹ́ rẹ̀ ó ṣe pàtàkì pé kí ó mọ ìbáṣepọ̀ àti ìyípadà Róòmù keferi àti Róòmù póòpù, ìyípadà náà gan-an ni a jí Jòhánù dìde láti fi hàn.

There are five references to “the daily” in the book of Daniel, and they always precede a symbol of the papal power. In the context of the prophetic transition we are considering, all five references include the transition from literal Rome to spiritual Rome. “The daily” in the book of Daniel is one of the truths represented upon Habakkuk’s two tables, and is therefore a foundational truth that was to be defended; a truth which would ultimately become covered up with false and counterfeit jewels and coins. It is no accident that every truth represented upon the two sacred charts has direct inspired endorsements within the writings of Ellen White. To reject any of the foundational truths (including “the daily”), is to simultaneously reject the authority of the Spirit of Prophecy.

Àwọn ìtọ́kasí márùn-ún wà sí “ti ojoojúmọ́” nínú ìwé Dáníẹ́lì, wọ́n sì máa ń ṣáájú àmì agbára póòpù nígbà gbogbo. Nínú àyíká ìyípadà àsọtẹ́lẹ̀ tí a ń ronú lé lórí, gbogbo àwọn ìtọ́kasí márùn-ún náà ní ìyípadà láti Róòmù gidi sí Róòmù ẹ̀mí. “Ti ojoojúmọ́” nínú ìwé Dáníẹ́lì jẹ́ ọ̀kan nínú àwọn òtítọ́ tí a ṣàpẹẹrẹ rẹ̀ lórí àwọn tábìlì méjì Hábákúkù, nítorí náà ó jẹ́ òtítọ́ ìpìlẹ̀ tí a ní láti dáàbò bo; òtítọ́ kan tí ní ìkẹyìn yóò di bíbò bo pẹ̀lú àwọn iyebíye èké àti owó ẹyọ èké. Kì í ṣe àìròtẹ́lẹ̀ pé gbogbo òtítọ́ tí a ṣàpẹẹrẹ rẹ̀ lórí àwọn àtẹ̀ jádì mímọ́ méjèèjì ní àwọn ìfọwọ́sí ìmísí tààrà nínú àwọn ìkọ̀wé Ellen White. Láti kọ èyíkéyìí nínú àwọn òtítọ́ ìpìlẹ̀ náà sílẹ̀ (pẹ̀lú “ti ojoojúmọ́”), jẹ́ láti kọ àṣẹ Ẹ̀mí Àsọtẹ́lẹ̀ sílẹ̀ ní àkókò kan náà.

> “Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

> “Nígbà náà mo rí ní ti ‘Ojoojúmọ́,’ pé ọ̀rọ̀ náà ‘ẹbọ’ ni ọgbọ́n ènìyàn fi kún un, kò sì jẹ́ ti inú ọ̀rọ̀ náà; àti pé Olúwa fi òye tó tọ́ nípa rẹ̀ fún àwọn tí wọ́n ké ìkéde wákàtí ìdájọ́ náà. Nígbà tí ìṣọ̀kan wà, kí ó tó di ọdún 1844, ó fẹ́rẹ̀ẹ́ jẹ́ pé gbogbo wọn ní ìṣọ̀kan lórí òye tó tọ́ nípa ‘Ojoojúmọ́;’ ṣùgbọ́n láti ọdún 1844 wá, nínú ìdàrúdàpọ̀ náà, àwọn ìwòye mìíràn ni a ti gbà mọ́ra, òkùnkùn àti ìdàrúdàpọ̀ sì tẹ̀lé e.” Review and Herald, November 1, 1850.

Those “who gave the judgment hour cry,” understood “the daily” as a symbol of paganism, and/or pagan Rome. Their understanding included the fact that they understood that the word “sacrifice” did not belong in the passage in Daniel, where it had been added by the translators (by human wisdom) of the King James Bible. The pioneer understanding also included that “the daily” was always presented in connection with one of the two symbols of the papal power, and that paganism (“the daily”), always preceded the papal symbol. They were always identified in the sequence in which they arrived into prophetic history. The books of Daniel and Revelation never deviate from the historical sequence of paganism preceding papalism, and when the book of Revelation introduces the third desolating power of the false prophet, that sequence is always upheld.

Àwọn tí “wọ́n ké igbe nípa wákàtí ìdájọ́ náà,” lóye “ojoojúmọ́” gẹ́gẹ́ bí ààmì ìsìn òrìṣà, àti/tabí Romu aláìgbàgbọ́. Ìmọ̀ wọn pẹ̀lú èyí ni pé wọ́n mọ̀ pé ọ̀rọ̀ náà “ẹbọ” kò yẹ kí ó wà nínú ẹsẹ̀ náà nínú Dáníẹ́lì, níbi tí àwọn atúmọ̀ọ̀rọ̀ Bibeli King James ti fi kún un (nípa ọgbọ́n ènìyàn). Ìmọ̀ àwọn aṣáájú náà tún kún fún òtítọ́ pé “ojoojúmọ́” ni a máa ń gbé kalẹ̀ ní ìbáṣepọ̀ pẹ̀lú ọ̀kan nínú àwọn ààmì méjì agbára póòpù, àti pé ìsìn òrìṣà (“ojoojúmọ́”) máa ń ṣáájú ààmì póòpù ní gbogbo ìgbà. A máa ń dá wọn mọ̀ ní gbogbo ìgbà gẹ́gẹ́ bí ìtẹ̀lé tí wọ́n fi wọ inú ìtàn àsọtẹ́lẹ̀. Ìwé Dáníẹ́lì àti Ìfihàn kò yà kúrò rárá nínú ìtẹ̀lé ìtàn pé ìsìn òrìṣà ni ó máa ń ṣáájú ìjọba póòpù, àti nígbà tí ìwé Ìfihàn bá mú agbára ìparun kẹta, èyí tí í ṣe wòlíì èké, wá síwájú, a máa ń pa ìtẹ̀lé náà mọ́ ní gbogbo ìgbà.

Without Paul’s instruction that the literal things of prophecy transitioned to the spiritual in the time period of the cross, a dilemma is produced with Christ’s prediction of the destruction of Jerusalem found in all the gospels except John. The two symbols of the papacy connected with “the daily” in the book of Daniel are the abomination of desolation and the transgression of desolation. Those two symbols represent the mark of the beast (the abomination) and the image of the beast (the transgression).

Láìsí ìtọ́nisọ́nà Pọ́ọ̀lù pé àwọn ohun gidi-gangan ti àsọtẹ́lẹ̀ yí padà sí ti ẹ̀mí ní àkókò àgbélébùú, ìṣòro kan ń dìde pẹ̀lú àsọtẹ́lẹ̀ Kristi nípa ìparun Jerusalẹmu tí a rí nínú gbogbo àwọn ìhìnrere yàtọ̀ sí Johanu. Àwọn ààmì méjì ti ipò póòpù tí ó ní ìbáṣepọ̀ pẹ̀lú “ojoojúmọ́” nínú ìwé Dáníẹ́lì ni ohun ìríra ìdánù àti ìrékọjá ìdánù. Àwọn ààmì méjèèjì wọ̀nyí dúró fún àmì ẹranko náà (ohun ìríra náà) àti àwòrán ẹranko náà (ìrékọjá náà).

The transgression that allows the papacy to murder those it deems as heretics is the combination of church and state, with the church in control of the relationship. Thus, Daniel represents the combination of church and state which is the image of the papal beast, as the transgression of desolation. The Bible identifies idolatry as an abomination, and all the idolatry of the papal power is represented with its idol sabbath, which John calls the mark of the beast, and Daniel calls the abomination that maketh desolate.

Ìrékọjá tí ó jẹ́ kí ipò póòpù lè pa àwọn tí ó kà sí alátakò ẹ̀kọ́ ìgbàgbọ́ ni ìṣọ̀kan ìjọ àti ìjọba, pẹ̀lú pé ìjọ ni ó ń ṣàkóso àjọṣe náà. Nítorí náà, Dáníẹ́lì ń ṣàfihàn ìṣọ̀kan ìjọ àti ìjọba, tí í ṣe àwòrán ẹranko póòpù, gẹ́gẹ́ bí ìrékọjá ìparun. Bíbélì ń tọ́ka sí ìbọ̀rìṣà gẹ́gẹ́ bí ohun ìríra, àti gbogbo ìbọ̀rìṣà agbára póòpù ni a ṣàfihàn pẹ̀lú sábáàtì ère rẹ̀, èyí tí Jòhánù pè ní àmì ẹranko náà, tí Dáníẹ́lì sì pè ní ohun ìríra tí ń mú ìparun wá.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.

> Láti inú ọ̀kan nínú wọn sì ni ìwo kékeré kan jáde wá, èyí tí ó pọ̀ sí i lọ́nà títóbi gidigidi, sí apá gúúsù, àti sí apá ìlà-oòrùn, àti sí ilẹ̀ ẹlẹ́wà náà. Ó sì di ńlá, àní títí dé ogun ọ̀run; ó sì sọ díẹ̀ nínú ogun náà àti nínú àwọn ìràwọ̀ náà kalẹ̀ sí ilẹ̀, ó sì tẹ̀ wọ́n mọ́lẹ̀. Bẹ́ẹ̀ ni, ó gbé ara rẹ̀ ga àní títí dé olórí ogun náà, àti nípasẹ̀ rẹ̀ ni a ti mú ẹbọ ojoojúmọ́ kúrò, a sì wó ibi mímọ́ rẹ̀ lulẹ̀. A sì fi ogun kan lé e lọ́wọ́ sí i lòdì sí ẹbọ ojoojúmọ́ nítorí ìrékọjá, ó sì ju òtítọ́ sílẹ̀; ó sì ṣiṣẹ́, ó sì ṣàṣeyọrí. Danieli 8:9–12.

We will address these verses in greater detail in another article, but in verse eleven, the power that magnified itself against Christ was pagan Rome, when they attempted to kill him at his birth and then finally did so at the cross. The verse states that “by him” (pagan Rome), “the daily was taken away.” The Hebrew word translated as “taken away” is “rum,” and it means “to lift up and exalt”. Pagan Rome would lift up and exalt the religion of paganism, and they did that very thing in history. This is why they are called “pagan” Rome.

A ó ṣe àlàyé àwọn ẹsẹ̀ wọ̀nyí ní kíkún síi nínú àpilẹ̀kọ míràn, ṣùgbọ́n nínú ẹsẹ̀ kọkànlá, agbára tí ó gbé ara rẹ̀ ga sí i lòdì sí Kristi ni Róòmù keferi, nígbà tí wọ́n gbìyànjú láti pa á ní ìgbà ìbí rẹ̀, lẹ́yìn náà wọ́n sì paríṣe bẹ́ẹ̀ lórí àgbélébùú. Ẹsẹ̀ náà sọ pé “nípasẹ̀ rẹ̀” (Róòmù keferi), “a gbé ojoojúmọ́ náà ga.” Ọ̀rọ̀ Hébérù tí a túmọ̀ sí “gbé ga” ni “rum,” ìtumọ̀ rẹ̀ sì ni “gbé sókè kí o sì gbé ga.” Róòmù keferi yóò gbé ẹ̀sìn keferi sókè, yóò sì fi í ga, wọ́n sì ṣe ohun náà gan-an nínú ìtàn. Ìdí nìyí tí a fi ń pè wọ́n ní Róòmù “keferi.”

The next verse identifies that papal Rome, was given a “host” (military power), that was against, or was to overcome “the daily” (paganism). This also is a fact of history, for military strength was employed by the papacy (though she never has her own army), to overcome the restraint placed upon her rise to power. That power came from pagan Rome. The military power that she employed was given unto her through “transgression,” for the transgression that allowed her to control the armies of the kings that placed her on the throne in the year 538, was the transgression of the combination of church and state. First pagan Rome is addressed in verse eleven, informing the student that pagan Rome would stand up against Christ, and that it would exalt the religion of paganism.

Ẹsẹ̀ tó kàn ń fi hàn pé a fi “ẹgbẹ́-ogun” kan fún Romu ti póòpù, èyí tí ó tako, tàbí tí yóò borí “ìrúbọ ojoojúmọ́” náà (ìjọsìn abọ̀rìṣà). Èyí pẹ̀lú jẹ́ òtítọ́ ìtàn, nítorí agbára ológun ni ìjọ póòpù lò (bí ó tilẹ̀ jẹ́ pé kò ní ogun tirẹ̀ rárá), láti borí ìdènà tí a fi lé lórí ìdìde rẹ̀ sí agbára. Agbára náà wá láti ọ̀dọ̀ Romu abọ̀rìṣà. Agbára ológun tí ó lò ni a fi fún un nípasẹ̀ “ìrékọjá,” nítorí ìrékọjá tí ó jẹ́ kí ó lè ṣàkóso àwọn ogun àwọn ọba tí wọ́n fi í jókòó lórí ìtẹ́ ní ọdún 538, ni ìrékọjá ìṣọ̀kan ìjọ àti ìjọba. Ní ìbẹ̀rẹ̀, Romu abọ̀rìṣà ni a ń sọ̀rọ̀ rẹ̀ nínú ẹsẹ̀ kọkànlá, ní fífi í mọ akẹ́kọ̀ọ́ pé Romu abọ̀rìṣà yóò dìde sí Kristi, àti pé yóò gbé ẹ̀sìn abọ̀rìṣà ga.

The next verse describes the transgression of the combination of church and state that allowed the papacy to overcome and remove the restraint that pagan Rome had exercised against her. History upholds the application of both those verses. “The daily” represents either pagan Rome, the power that stood against Christ, or the religion of paganism that was exalted by pagan Rome. The symbol of “the daily” is then followed by the papacy, as it identifies the transgression of church and state that is what empowers the papacy with an army to do its dirty work. Daniel’s third use of “the daily,” is the question that produces the answer, that is the central pillar of Adventism.

Ẹsẹ̀ tí ó tẹ̀ lé e ṣàpèjúwe ìrékọjá àṣẹ nínú ìṣọ̀kan ìjọ àti ìpínlẹ̀ tí ó jẹ́ kí ipò póòpù borí kí ó sì mú ìdènà kúrò, ìdènà tí Róòmù aláìlègbà ti fi ṣe ìkófin sí i. Ìtàn jẹ́rìí sí ìlò àwọn ẹsẹ̀ méjèèjì náà. “Èyí ojoojúmọ́” dúró fún yálà Róòmù aláìlègbà, agbára tí ó dúró lòdì sí Kristi, tàbí ẹ̀sìn ìsìn-òrìṣà tí Róòmù aláìlègbà gbé ga. Àmì “èyí ojoojúmọ́” ni a sì tẹ̀ lé pẹ̀lú ipò póòpù, bí ó ti ń fi ìrékọjá àṣẹ ìjọ àti ìpínlẹ̀ hàn, èyí tí ó jẹ́ ohun tí ń fún ipò póòpù ní agbára pẹ̀lú ogun kan láti ṣe iṣẹ́ ìbàjẹ́ rẹ̀. Ìlò kẹta tí Dáníẹ́lì ṣe fún “èyí ojoojúmọ́,” ni ìbéèrè tí ń mú ìdáhùn náà jáde, èyí tí ó jẹ́ ọ̀pá àárín gbùngbùn ti Àdífẹ́ntísì.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

> Lẹ́yìn náà, mo gbọ́ ẹni mímọ́ kan ń sọ̀rọ̀, ẹni mímọ́ mìíràn sì wí fún ẹni mímọ́ kan náà tí ń sọ̀rọ̀ pé, Yóò ti pẹ́ tó ni ìran náà yóò fi wà nípa ẹbọ ojoojúmọ́, àti nípa ìrékọjá ìdahoro, láti fi ibi mímọ́ àti ogun náà jọ fún ìtẹ̀mọ́lẹ̀ lábẹ́ ẹsẹ̀? Danieli 8:13.

In this verse, the question is asked of how long shall the vision be, thus asking for an answer that represents duration, and not a point in time. The question is not on what date will the vision be fulfilled, but what is the duration of the vision. The verse does not ask “When?”, it asks, “How long?” The vision is about the desolating powers of paganism, represented as “the daily,” and papalism as represented by the transgression of the papacy that is accomplished when she commits fornication with the kings of the earth. Those two desolating powers of paganism followed by papalism were to trample down the sanctuary and the host for a period of “seven times.”

Nínú ẹsẹ̀ yìí, a béèrè ìbéèrè náà nípa pé títí yóò fi pẹ́ tó ni ìran náà yóò jẹ́, nípa bẹ́ẹ̀ a sì ń wá ìdáhùn kan tí ó ń ṣàfihàn àkókò ìgbà, kì í ṣe ojú-ìgbà kan pàtó. Ìbéèrè náà kì í ṣe ní ọjọ́ wo ni a óo mú ìran náà ṣẹ, bí kò ṣe pé kí ni ìwọ̀n àkókò ìran náà. Ẹsẹ̀ náà kò béèrè pé, “Nígbà wo?”, ó béèrè pé, “Yóò pẹ́ tó mélòó kan?” Ìran náà jẹ́ nípa àwọn agbára ìparun ti ẹ̀sìn òrìṣà, tí a ṣojú fún gẹ́gẹ́ bí “ẹbọ ojoojúmọ́,” àti ti ẹ̀sìn póòpù gẹ́gẹ́ bí a ti ṣojú fún un nípa ìrékọjá ti ipò póòpù tí a mú ṣẹ nígbà tí obìnrin náà bá ṣe àgbèrè pẹ̀lú àwọn ọba ayé. Àwọn agbára ìparun méjèèjì wọ̀nyí, ti ẹ̀sìn òrìṣà tí ẹ̀sìn póòpù tẹ̀ lé, ni a óo fi tẹ ibi mímọ́ náà àti ogun náà mọ́lẹ̀ fún àkókò “àkókò méje.”

It is important to recognize that the trampling down of the literal sanctuary which began in the time of Babylon, and continued through to the destruction of Jerusalem by pagan Rome in 70 AD, was done by pagan powers from the beginning of the history to the end. Thus, it was literal paganism in the plural that trampled down the literal sanctuary and literal host (God’s people). But it was spiritual Rome that trampled down spiritual Jerusalem and spiritual Israel.

Ó ṣe pàtàkì láti mọ̀ pé ìtẹ̀mọ́lẹ̀ ilé-mímọ́ gidi náà, tí ó bẹ̀rẹ̀ ní àkókò Babeli, tí ó sì tẹ̀síwájú títí dé ìparun Jerusalẹmu ní ọwọ́ Róòmù aláìníbọ̀rìṣà ní ọdún 70 AD, ni àwọn agbára aláìníbọ̀rìṣà ṣe láti ìbẹ̀rẹ̀ ìtàn dé òpin rẹ̀. Nítorí náà, ìbọ̀rìṣà gidi ní ọ̀pọ̀lọpọ̀ ni ó tẹ ilé-mímọ́ gidi àti ogun gidi (àwọn ènìyàn Ọlọ́run) mọ́lẹ̀. Ṣùgbọ́n Róòmù ti ẹ̀mí ni ó tẹ Jerusalẹmu ti ẹ̀mí àti Ísírẹ́lì ti ẹ̀mí mọ́lẹ̀.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

> Ṣùgbọ́n àgbàlá tí ó wà níta tẹ́ńpìlì náà fi sílẹ̀, má sì ṣe díwọ̀n rẹ̀; nítorí a ti fi í fún àwọn aláìkọlà: wọn yóò sì tẹ ìlú mímọ́ náà mọ́lẹ̀ fún oṣù méjìlélógójì. Èmi yóò sì fi agbára fún àwọn ẹlẹ́rìí mi méjì, wọn yóò sì sọtẹ́lẹ̀ fún ẹgbẹ̀rún kan ó lé igba méjì ó lé ọgọ́ta ọjọ́, wọ́n wọ aṣọ ọ̀fọ̀. Ìfihàn 11:2, 3.

John the Baptist was a connecting link prophet that identified the change of dispensation from the earthly sanctuary to the heavenly, without knowing the fullness of his work. Paul was a connecting link prophet that identified the change of dispensation from literal Israel (the host) to spiritual Israel. The Jerusalem that was trampled down for forty-two months was spiritual Jerusalem.

Johanu Oníbatisiti jẹ́ wòlíì ìsopọ̀ kan tí ó dá ìyípadà ìṣàkóso àkókò ìpèsè-ọ̀nà mọ̀ láti inú ibùsùn mímọ́ ayé sí ti ọ̀run, láì mọ́ ẹ̀kúnrẹ́rẹ́ iṣẹ́ rẹ̀ ní kíkún. Paulu jẹ́ wòlíì ìsopọ̀ kan tí ó dá ìyípadà ìṣàkóso àkókò ìpèsè-ọ̀nà mọ̀ láti ọ̀dọ̀ Ísírẹ́lì gidi (ogun náà) sí Ísírẹ́lì ti ẹ̀mí. Jerúsálẹ́mù tí a tẹ mọ́lẹ̀ fún oṣù méjìlélógójì jẹ́ Jerúsálẹ́mù ti ẹ̀mí.

> “The periods here mentioned—forty and two months,” and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.” The Great Controversy, 266.

> “Àwọn àkókò tí a mẹ́nuba níbí—oṣù méjìlélógójì,” àti ‘ẹgbẹ̀rún kan ó lé ọgọ́rùn-ún méjì àti ọgọ́ta ọjọ́’—jẹ́ ohun kan náà, níwọ̀n bí wọ́n ti jẹ́ aṣojú àkókò kan náà tí ìjọ Kristi yóò fi jìyà inúnibíni láti ọwọ́ Róòmù. Ẹgbẹ̀rún kan ó lé ọgọ́rùn-ún méjì àti ọgọ́ta ọdún ìṣàkóso gíga ti póòpù bẹ̀rẹ̀ ní ọdún A.D. 538, nítorí náà yóò sì parí ní 1798. Ní àkókò náà, ọmọ-ogun Faranse kan wọ Róòmù, ó sì mú póòpù náà ní ẹlẹ́wọ̀n, ó sì kú ní ìgbèkùn. Bí ó tilẹ̀ jẹ́ pé a yan póòpù tuntun kan láìpẹ́ lẹ́yìn náà, ìṣètò alufaa gíga ti póòpù kò tíì tún lè lo agbára tí ó ní tẹ́lẹ̀ láéláé láti ìgbà náà wá.” The Great Controversy, 266.

Paul identified that at the transition which took place in the history of the cross, spiritual Jerusalem which “is above,” became the city which God chose to place his name, and literal Jerusalem ceased to be the Jerusalem of Bible prophecy.

Paulu fi hàn pé ní àkókò ìyípadà tí ó ṣẹlẹ̀ nínú ìtàn àgbélébùú, Jerusalẹmu ẹ̀mí tí “ó wà lókè” di ìlú tí Ọlọ́run yàn láti fi orúkọ rẹ̀ sí, Jerusalẹmu gidi sì dáwọ́ jíjẹ́ Jerusalẹmu àsọtẹ́lẹ̀ Bíbélì dúró.

> For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.

> Nítorí Agar yìí ni òkè Sinai ní Arabia, ó sì bá Jerusalẹmu tí ó wà nísinsin yìí mu, ó sì wà ní ìsẹ̀rú pẹ̀lú àwọn ọmọ rẹ̀. Ṣùgbọ́n Jerusalẹmu tí ó wà lókè jẹ́ òmìnira, èyí tí í ṣe ìyá wa gbogbo. Galatia 4:25, 26.

This truth is essential to understand correctly, and the false application of literal Jerusalem as the symbol of Bible prophecy is part of the deception created by the Jesuits to undermine the truth that the pope of Rome is the antichrist. That false teaching produces a belief within apostate Protestantism that allows them to incorrectly look to the modern Jewish nation of Israel as a symbol of prophecy. Literal Jerusalem ceased to be God’s Jerusalem in the time of the cross.

Òtítọ́ yìí ṣe pàtàkì gidigidi láti lóye ní òtítọ́, àti lílo Jérúsálẹ́mù gidi ní ọ̀nà èké gẹ́gẹ́ bí ààmì àsọtẹ́lẹ̀ Bíbélì jẹ́ apá kan nínú ìtanjẹ tí àwọn Jesuit dá sílẹ̀ láti ba òtítọ́ jẹ pé póòpù ti Róòmù ni aṣòdì-sí-Kírísítì. Ẹ̀kọ́ èké náà ń mú ìgbàgbọ́ kan jáde láàrín Pùròtẹ́sítáǹtì aláyídà tí ó jẹ́ kí wọ́n máa wo orílẹ̀-èdè Ísírẹ́lì ti àwọn Júù òde-òní ní ọ̀nà àìtọ́ gẹ́gẹ́ bí ààmì àsọtẹ́lẹ̀. Jérúsálẹ́mù gidi dáwọ́ jíjẹ́ Jérúsálẹ́mù Ọlọ́run dúró ní àkókò àgbélébùú.

> “The city of Jerusalem is no longer a sacred place. The curse of God is upon it because of the rejection and crucifixion of Christ. A dark blot of guilt rests upon it, and never again will it be a sacred place until it has been cleansed by the purifying fires of heaven. At the time when this sin-cursed earth is purified from every stain of sin, Christ will again stand upon the Mount of Olives. As His feet rest upon it, it will part asunder, and become a great plain, prepared for the city of God.” Review and Herald, July 30, 1901.

> “Ìlú Jérúsálẹ́mù kì í ṣe ibi mímọ́ mọ́. Ègún Ọlọ́run wà lórí rẹ̀ nítorí ìkọ̀sílẹ̀ àti kíkàn Krísti mọ́ àgbélébùú. Àbàwọ́n ẹ̀bi dídúdu kan wà lórí rẹ̀, kò sì ní tún jẹ́ ibi mímọ́ mọ́ títí yóò fi wẹ̀ mọ́ nípasẹ̀ iná ìwẹ̀nùmọ́ ti ọ̀run. Ní àkókò tí a bá sọ ilẹ̀-ayé yìí tí ẹ̀ṣẹ̀ ti bú di mímọ́ kúrò nínú gbogbo àbàwọ́n ẹ̀ṣẹ̀, Krísti yóò tún dúró lórí Òkè Ólífì. Bí ẹsẹ̀ Rẹ̀ ṣe bá tẹ̀ lé e lórí, yóò ya sí méjì, yóò sì di pẹ̀tẹ́lẹ̀ ńlá kan, tí a ti pèsè sílẹ̀ fún ìlú Ọlọ́run.” Review and Herald, July 30, 1901.

The relevance of the distinction between literal Jerusalem and spiritual Jerusalem will be addressed as we consider Christ’s prophecy of the end of the world. The fourth time Daniel identifies “the daily,” is in chapter eleven.

Ìbámu tí ìyàtọ̀ tó wà láàárín Jerúsálẹ́mù gidi àti Jerúsálẹ́mù ti ẹ̀mí ní yóò jẹ́ ni a óò ṣàlàyé bí a ṣe ń ronú lórí àsọtẹ́lẹ̀ Kristi nípa òpin ayé. Ìgbà kẹrin tí Dáníẹ́lì fi tọ́ka sí “ojoojúmọ́,” wà nínú orí kọkànlá.

> And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.

> Àwọn apá ogun yóò sì dúró ní apá rẹ̀, wọn yóò sì ba ibi mímọ́ agbára jẹ́, wọn yóò sì mú ẹbọ àìmọ́jọ́mọ́ kúrò, wọn yóò sì gbé ohun ìríra tí ń mú ìdahoro kalẹ̀ síbẹ̀. Danieli 11:31.

This verse is identifying the work of pagan Rome in placing the papacy on the throne of the earth in the year 538. The “arms” represent the military strength of pagan Rome that stood up for the papacy beginning with Clovis, king of the Franks in the year 496. Different European kings worked for the placement of the papacy following Clovis, but the verse is identifying four things the European kings (arms) did for the papacy, once they transgressed by forming a church and state alliance with the whore of Tyre.

Ẹsẹ yìí ń tọ́ka sí iṣẹ́ Róòmù keferi ní fífi ipò pòòpù lórí ìtẹ́ ayé ní ọdún 538. “Apá” náà dúró fún agbára ológun Róòmù keferi tí ó dìde láti gbèjà ipò pòòpù, bẹ̀rẹ̀ pẹ̀lú Clovis, ọba àwọn Franks, ní ọdún 496. Àwọn ọba Yúróòpù ọ̀tọ̀ọ̀tọ̀ ṣiṣẹ́ fún fífi ipò pòòpù kalẹ̀ lẹ́yìn Clovis, ṣùgbọ́n ẹsẹ náà ń tọ́ka sí ohun mẹ́rin tí àwọn ọba Yúróòpù (apá) ṣe fún ipò pòòpù, lẹ́yìn tí wọ́n ṣẹ̀ nípa ṣíṣe àjọṣe ìjọ àti ìpínlẹ̀ pẹ̀lú àgbèrè Tírè.

Once they stood up for the papacy, they “polluted” or destroyed the city of Rome, which was the symbol of strength of both pagan and papal Rome. The pollution of the verse was carried out repeatedly through the years, as the city of Rome was brought under continuous military attacks. Those European kings (the arms), would also “take away the daily.” The Hebrew word translated as “take away” in this verse is not “rum,” as it was in chapter eight. In this verse, the word translated as “take away,” is “sur,” and it means to remove. The arms of the European kings would remove the pagan resistance to the rise of the papacy in the year 508. Then in the year 538, those arms would place the papacy on the throne of the earth. Then at the Counsel of Orleans, in that very year, the papacy implemented a Sunday law.

Lẹ́yìn tí wọ́n dúró gẹ́gẹ́ bí alátìlẹ́yìn fún ìjọba póòpù, wọ́n “bàjẹ́” tàbí pa ìlú Róòmù run, èyí tí ó jẹ́ àmì agbára fún Róòmù keferi àti Róòmù póòpù pẹ̀lú. Ìbàjẹ́ tí ẹsẹ̀ náà sọ ni a ṣe léraléra nípasẹ̀ àwọn ọdún, bí a ti mú ìlú Róòmù wá sábẹ́ ìkọlù ológun tí kò dákẹ́. Àwọn ọba Yúróòpù wọ̀nyí (apá ogun náà), yóò tún “mú ìrúbọ ojoojúmọ́ kúrò.” Ọ̀rọ̀ Hébérù tí a túmọ̀ sí “mú kúrò” nínú ẹsẹ̀ yìí kì í ṣe “rum,” gẹ́gẹ́ bí ó ti rí nínú orí kẹjọ. Nínú ẹsẹ̀ yìí, ọ̀rọ̀ tí a túmọ̀ sí “mú kúrò” ni “sur,” itumọ̀ rẹ̀ sì ni láti yọ kúrò. Apá ogun àwọn ọba Yúróòpù yóò yọ ìdènà keferi kúrò sí ìdàgbàsókè ìjọba póòpù ní ọdún 508. Lẹ́yìn náà, ní ọdún 538, àwọn apá ogun wọ̀nyí yóò fi ìjọba póòpù jókòó lórí ìtẹ́ ayé. Nígbà náà gan-an pẹ̀lú, ní Ìgbìmọ̀ Orléans, ìjọba póòpù sì fi òfin ọjọ́ Àìkú múlẹ̀.

Sunday as a day of worship is what Sister White calls the “idol” sabbath, and idolatry is the perfect biblical definition of the word “abomination”. In the year 538, the arms of pagan Rome placed the abomination that maketh desolate.

Àìkú gẹ́gẹ́ bí ọjọ́ ìjọsìn ni ohun tí Sister White pè ní sábáàtì “òrìṣà”, àti ìbọ̀rìṣà ni ìtumọ̀ Bíbélì pípé fún ọ̀rọ̀ náà “ìríra”. Ní ọdún 538, apá Róòmù abọ̀rìṣà gbé ìríra tí ń mú ìsọdahoro kalẹ̀.

> “All who will exalt and worship the idol Sabbath, a day that God has not blessed, help the devil and his angels with all the power of their God-given ability, which they have perverted to a wrong use. Inspired by another spirit, which blinds their discernment, they cannot see that the exaltation of Sunday is entirely the institution of the Catholic Church.” Selected Messages, book 3, 423.

> “Gbogbo àwọn tí yóò gbé Sábáàtì òrìṣà ga tí wọn yóò sì bọ̀wọ̀ fún un, ọjọ́ kan tí Ọlọ́run kò tí ì bù kún, wọ́n ń ran èṣù àti àwọn áńgẹ́lì rẹ̀ lọ́wọ́ pẹ̀lú gbogbo agbára tí Ọlọ́run fi fún wọn, tí wọ́n ti yi padà sí lílò tí kò tọ́. Ní fífi ẹ̀mí mìíràn fún wọn ní ìmísí, èyí tí ó ń fọ́ ojú ìmòye wọn, wọn kò lè rí i pé gbígbé ọjọ́ Àìkú ga jẹ́ pátápátá ìdásílẹ̀ Ìjọ Kátólíìkì.” Selected Messages, ìwé 3, 423.

Prophecy and history uphold the application we have just identified for verse thirty-one. When we say prophecy upholds this application, we are referring to the fact that there are other prophecies which address these same facts, without bringing them into the discussion at this time. The fifth and final time Daniel uses “the daily,” is found in chapter twelve.

Àsọtẹ́lẹ̀ àti ìtàn ń fi ìlò tí a ṣẹ̀ṣẹ̀ dá mọ̀ fún ẹsẹ̀ kọkànlélọ́gbọ̀n múlẹ̀. Nígbà tí a bá sọ pé àsọtẹ́lẹ̀ ń fi ìlò yìí múlẹ̀, a ń tọ́ka sí òtítọ́ náà pé àwọn àsọtẹ́lẹ̀ mìíràn wà tí ń sọ̀rọ̀ nípa àwọn òtítọ́ wọ̀nyí kan náà, láì mú wọn wá sínú ìjíròrò ní àkókò yìí. Ìgbà karùn-ún àti ìkẹyìn tí Dáníẹ́lì lò “ìgbà gbogbo,” ni a rí nínú orí kejìlá.

> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.

> Láti àkókò tí a ó ti mú ẹbọ ojoojúmọ́ kúrò, tí a ó sì gbé ohun ìríra tí ń mú ìparun dé kalẹ̀, ọjọ́ ẹgbẹ̀rún kan, igba méjì, àádọ́rùn-ún ni yóò wà. Alábùkún ni ẹni tí ó dúró tì, tí ó sì dé ọjọ́ ẹgbẹ̀rún kan, igba mẹ́ta, márùn-ún-dín-lọ́gbọ̀n. Danieli 12:11, 12.

Prophecy and history uphold that in the year 508, the resistance to the rise of the papacy essentially ended, when the last of three geographical obstacles (the Goths), were plucked up as Daniel chapter seven identifies.

Àsọtẹ́lẹ̀ àti ìtàn jẹ́rìí pé ní ọdún 508, ìfaradà sí ìgbéga ipò póòpù parí ní pàtàkì, nígbà tí a fà tu èyí ìkẹyìn nínú àwọn ìdènà àgbègbè mẹ́ta (àwọn Goths), gẹ́gẹ́ bí Daniẹli orí keje ti fi hàn.

> I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.

> Mo wo àwọn ìwo náà wò, sì kíyèsí i pé, wo o, ìwo kékeré mìíràn jáde láàrín wọn, níwájú ẹni tí a fi gbòǹgbò fa mẹ́ta nínú àwọn ìwo àkọ́kọ́ náà tú: sì kíyèsí i pé, nínú ìwo yìí ni ojú wà bí ojú ènìyàn, àti ẹnu tí ń sọ ohun ńláńlá. Danieli 7:8.

The three horns being removed are illustrated on the two sacred tables, and when the third of those three geographical obstacles was driven out of the city of Rome, in the year 508, the resistance against the rise of the papal power was taken away. The setting up referenced in verse eleven, represents the thirty years between 508 and 538. It identifies thirty years where the preparation of establishing the man of sin in the temple of God was accomplished.

Àwọn ìwo mẹ́ta tí a yọ kúrò ni a fi hàn lórí àwọn tábìlì mímọ́ méjì náà, àti nígbà tí a lé èkejìlá nínú àwọn ìdènà àgbègbè mẹ́ta wọ̀nyí jáde kúrò ní ìlú Róòmù, ní ọdún 508, a mú ìdènà sí ìgbéga agbára pàápàá kúrò. Ìdásílẹ̀ náà tí a tọ́ka sí nínú ẹsẹ̀ kọkànlá, ṣojú ọdún mẹ́tàlélọ́gbọ̀n láàárín 508 àti 538. Ó tọ́ka sí ọdún mẹ́tàlélọ́gbọ̀n tí a fi parí ìmúrasílẹ̀ fún ìdásílẹ̀ ènìyàn ẹ̀ṣẹ̀ nínú tẹ́ńpìlì Ọlọ́run.

The word translated as “taken away” is also “sur,” which means to remove, and in 508, the resistance against the rise of the papacy was removed (taken away). From that date, twelve hundred and ninety years takes you to 1798, and the deadly wound of the papacy. Thirteen hundred and thirty-five days takes you to the first disappointment, and the beginning of the tarrying time at the very end of the year 1843. The verse promises a blessing to those who “cometh” to 1843. The word “cometh” means to touch. The first day of 1844, marks the first disappointment, but the last day of 1843, touches the first moment of 1844. The last day of a year touches the first day of the following year. The blessing associated with that date is upheld by history and prophecy.

Ọ̀rọ̀ tí a túmọ̀ sí “a mú kúrò” ni a tún ń pè ní “sur,” èyí tí ó túmọ̀ sí yíyọ kúrò; ní ọdún 508, a yọ ìdènà sí ìgòkè papacy kúrò (a mú un kúrò). Láti ọjọ́ náà, ẹgbẹ̀rún kan, ọ̀ọ́dúnrún méjìdínlọ́gọ́rin ọdún ń mú ọ dé 1798, àti sí ọgbẹ́ ikú papacy. Ẹgbẹ̀rún kan, ọ̀ọ́dúnrún mẹ́ta-dín-lọ́gọ́rin ọjọ́ ń mú ọ dé ìbànújẹ àkọ́kọ́, àti ìbẹ̀rẹ̀ àkókò ìdadúró ní ìparí pátápátá ọdún 1843. Ẹsẹ̀ náà ṣe ìlérí ìbùkún fún àwọn tí ó “dé” 1843. Ọ̀rọ̀ náà “dé” túmọ̀ sí fọwọ́ kàn. Ọjọ́ àkọ́kọ́ ti 1844 ń samisi ìbànújẹ àkọ́kọ́, ṣùgbọ́n ọjọ́ ìkẹyìn ti 1843 fọwọ́ kan àkókò àkọ́kọ́ ti 1844. Ọjọ́ ìkẹyìn ọdún kan fọwọ́ kan ọjọ́ àkọ́kọ́ ti ọdún tí ó tẹ̀lé e. Ìbùkún tí a so mọ́ ọjọ́ náà ni ìtàn àti àsọtẹ́lẹ̀ fìdí múlẹ̀.

We will continue our consideration of the significance of “the daily” as a foundational truth in the next article.

A ó tẹ̀síwájú nínú àyẹ̀wò wa nípa ìtumọ̀ “ojoojúmọ́” gẹ́gẹ́ bí òtítọ́ ìpilẹ̀ nínú àpilẹ̀kọ tí ó tẹ̀lé.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Gbogbo àwọn ìfìròyìn tí a fi hàn láti 1840–1844 ni a gbọdọ̀ mú wá pẹ̀lú agbára nísinsin yìí, nítorí ọ̀pọ̀lọpọ̀ ènìyàn ti pàdánù ìtòsọ́nà wọn. Àwọn ìfìròyìn náà gbọdọ̀ lọ sí gbogbo àwọn ìjọ.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Kristi wí pé, ‘Alábùkún ni ojú yín, nítorí wọ́n ríran; àti etí yín, nítorí wọ́n ńgbọ́. Nítorí lóòótọ́ ni mo sọ fún yín, pé ọ̀pọ̀ wòlíì àti àwọn olódodo ti fẹ́ láti rí àwọn nǹkan wọ̀nyí tí ẹ̀yin ń rí, ṣùgbọ́n wọn kò rí wọn; àti láti gbọ́ àwọn nǹkan wọ̀nyí tí ẹ̀yin ńgbọ́, ṣùgbọ́n wọn kò gbọ́ wọn’ [Matthew 13:16, 17]. Alábùkún ni àwọn ojú tí wọ́n rí àwọn nǹkan tí a rí ní 1843 àti 1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “A ti fi ìránṣẹ́ náà hàn. Kò sì yẹ kí ìdádúró kankan wà nínú tún ìránṣẹ́ náà sọ, nítorí àwọn àmì àkókò ń ṣẹ; iṣẹ́ ìparí gbọ́dọ̀ jẹ́ kí a ṣe é. Iṣẹ́ ńlá kan ni a óò ṣe ní àkókò kúkúrú. Láìpẹ́, nípasẹ̀ àyànfẹ́ Ọlọ́run, a óò fi ìránṣẹ́ kan hàn tí yóò dàgbà sí igbe ńlá. Nígbà náà ni Dáníẹ́lì yóò dúró ní ipò rẹ̀, láti fi ẹ̀rí rẹ̀ hàn.” Manuscript Releases, volume 21, 437.

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