A word or a phrase that is doubled within the inspired word is a symbol of the second angel’s message.
Ọ̀rọ̀ kan tàbí gbólóhùn kan tí a tún sọ lẹ́ẹ̀mejì nínú ọ̀rọ̀ amísí jẹ́ àmì ìránṣẹ́ áńgẹ́lì kejì.
And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him. Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to shew the king his dreams. So they came and stood before the king. And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream. Daniel 2:1–3.
Ní ọdún kejì ìjọba Nebukadinésárì, Nebukadinésárì lá àlá; èyí sì dá ọkàn rẹ̀ láàmú, oorun rẹ̀ sì sá kúrò lójú rẹ̀. Nígbà náà ni ọba pàṣẹ kí a pè àwọn adán, àti àwọn awòràwọ̀, àti àwọn oṣó, àti àwọn ará Kálídíà, kí wọ́n lè fi àlá rẹ̀ hàn án. Nígbà náà ni wọ́n wá, wọ́n sì dúró níwájú ọba. Ọba sì wí fún wọn pé, Mo ti lá àlá kan, ọkàn mi sì dààmú láti mọ àlá náà. Danieli 2:1–3.
In the “darkness” of the night, Nebuchadnezzar dreamed of an image, but he could not recollect the dream. In a dream of the night, he dreamed of an image, but the dream of the image was as dark to his understanding as was the night when he had dreamed the dream.
Nínú “òkùnkùn” òru, Nebukadinésari lá àlá nípa ère kan, ṣùgbọ́n kò lè rántí àlá náà. Nínú àlá òru, ó lá àlá nípa ère kan, ṣùgbọ́n àlá ère náà ṣókùnkùn fún òye rẹ̀ gẹ́gẹ́ bí òru tí ó ti lá àlá náà.
Then spake the Chaldeans to the king in Syriack, O king, live forever: tell thy servants the dream, and we will shew the interpretation. The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill. But if ye shew the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore shew me the dream, and the interpretation thereof. Daniel 2:4–7.
Nígbà náà ni àwọn ará Kálídíà sọ fún ọba ní èdè Síríákì pé, Ọba, kí o yè títí láé: sọ àlá náà fún àwọn ìránṣẹ́ rẹ, àwa yóò sì fi ìtumọ̀ rẹ̀ hàn. Ọba dáhùn, ó sì wí fún àwọn ará Kálídíà pé, Ọ̀ràn náà ti yọ kúrò lọ́dọ̀ mi: bí ẹ kò bá jẹ́ kí n mọ àlá náà, pẹ̀lú ìtumọ̀ rẹ̀, a ó gé yín sí wẹ́wẹ́, a ó sì sọ ilé yín di àjàdì. Ṣùgbọ́n bí ẹ bá fi àlá náà hàn, pẹ̀lú ìtumọ̀ rẹ̀, ẹ ó gba ẹ̀bùn àti èrè àti ọlá ńlá lọ́wọ́ mi: nítorí náà fi àlá náà hàn fún mi, àti ìtumọ̀ rẹ̀. Dáníẹ́lì 2:4–7.
The test of Nebuchadnezzar’s image dream was a test designed to identify who can provide a correct prophetic description of an image that is cloaked in darkness, along with the interpretation of the dream’s content. The second angel’s message that was joined by the Midnight Cry message in Millerite history, had been typified by Elijah at the contest at Mount Carmel. It too, was a test that would manifest, not only who was the true God, but also who was the true prophet. William Miller, who Sister White directly says was typified by Elijah, represented Elijah at Mount Carmel. Yet it was not William Miller that was being represented, as much as it was the rules of prophetic interpretation that he had been led to understand. At Mount Carmel, the prophets of the male god Baal and the prophets of the female god Ashtaroth were demonstrated to be false prophets. In the history of the Millerites, the Protestant churches were demonstrated to be false prophets as typified by Mount Carmel.
Ìdánwò àlá Nebukadinésári nípa ère náà jẹ́ ìdánwò tí a ṣe láti fi mọ ẹni tí ó lè pèsè àpèjúwe àsọtẹ́lẹ̀ tí ó tọ́ nípa ère kan tí a bo mọ́ inú òkùnkùn, pẹ̀lú ìtumọ̀ ohun tí àlá náà ní nínú. Ìhìn-iṣẹ́ áńgẹ́lì kejì tí a darapọ̀ mọ́ ìhìn Ẹkún Àárín Òru nínú ìtàn àwọn ọmọ-ẹ̀yìn Miller, ni a ti fi Elijah ṣe àpẹẹrẹ rẹ̀ nínú ìjàkadì lórí Òkè Kámẹ́lì. Òun náà pẹ̀lú jẹ́ ìdánwò tí yóò fihàn, kì í ṣe ẹni tí Ọlọ́run tòótọ́ jẹ́ nìkan, ṣùgbọ́n pẹ̀lú ẹni tí wolii tòótọ́ jẹ́. William Miller, ẹni tí Sister White sọ ní tààrà pé a fi Elijah ṣe àpẹẹrẹ rẹ̀, ṣe aṣojú Elijah lórí Òkè Kámẹ́lì. Síbẹ̀, kì í ṣe William Miller fúnra rẹ̀ ni a ń ṣe aṣojú rẹ̀ tó bẹ́ẹ̀, bí kò ṣe àwọn òfin ìtúmọ̀ àsọtẹ́lẹ̀ tí a ti darí rẹ̀ láti lóye. Lórí Òkè Kámẹ́lì, a fi hàn pé àwọn wolii òrìṣà ọkùnrin Baali àti àwọn wolii òrìṣà obìnrin Ashtaroth jẹ́ wolii èké. Nínú ìtàn àwọn ọmọ-ẹ̀yìn Miller, a fi hàn pé àwọn ìjọ́ Pùrótẹ́sítáǹtì jẹ́ wolii èké gẹ́gẹ́ bí a ti fi Òkè Kámẹ́lì ṣe àpẹẹrẹ.
When the Protestant churches manifested their rejection of the rules of prophetic interpretation of William Miller, they became the daughters of Rome. Prophetically, a daughter is an image of her mother. The test that the Protestants failed in Millerite history was the test that identified and produced an image (daughter) of the beast. It is there that the horn of true Protestantism was manifested in opposition to the horn of apostate Protestantism. Nebuchadnezzar was demanding an interpretation, and in doing so, he was providentially involved with producing a manifestation of both the false and the true prophets.
Nígbà tí àwọn ìjọ Púrótẹ́sítántì fi ìkọ̀sílẹ̀ wọn hàn sí àwọn ìlànà ìtumọ̀ àsọtẹ́lẹ̀ ti William Miller, wọ́n di àwọn ọmọbìnrin Róòmù. Ní ìmìtìtì-ọrọ àsọtẹ́lẹ̀, ọmọbìnrin jẹ́ àwòrán ìyá rẹ̀. Ìdánwò tí àwọn Púrótẹ́sítántì kùnà nínú ìtàn Míllẹ́ráítì ni ìdánwò tí ó dá, tí ó sì mú àwòrán kan (ọmọbìnrin) ti ẹranko náà jáde. Ní ibẹ̀ ni a ti fi ìwo Púrótẹ́sítántì tòótọ́ hàn ní ìdàkọ̀ró sí ìwo Púrótẹ́sítántì apẹ̀yìndà. Nebukadinésárì ń béèrè ìtumọ̀ kan, àti ní ṣíṣe bẹ́ẹ̀, ó wà ní ìbáṣepọ̀ pẹ̀lú ìpèsè Ọlọ́run nínú mímú ìfarahàn àwọn wòlíì èké àti àwọn wòlíì òtítọ́ jáde.
They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it. The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me. But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof. Daniel 2:7–9.
Wọ́n tún dáhùn, wọ́n sì ní, Kí ọba sọ àlá náà fún àwọn ọmọ-ẹ̀yìn rẹ̀, a ó sì fi ìtumọ̀ rẹ̀ hàn. Ọba dáhùn, ó sì ní, Èmi mọ̀ dájú pé ẹ ń fẹ́ ra àkókò, nítorí ẹ rí i pé ọ̀ràn náà ti bọ́ lọ́wọ́ mi. Ṣùgbọ́n bí ẹ kò bá fi àlá náà hàn mí, ìpinnu kan ṣoṣo ni ó wà fún yín: nítorí ẹ ti pèsè ọ̀rọ̀ èké àti ọ̀rọ̀ ìbàjẹ́ láti sọ níwájú mi, títí àkókò yóò fi yí padà; nítorí náà ẹ sọ àlá náà fún mi, èmi yóò sì mọ̀ pé ẹ lè fi ìtumọ̀ rẹ̀ hàn. Danieli 2:7–9.
At the conclusion of the testing periods, the distinction which had been demonstrated at Mount Carmel, and on October 22, 1844, was also illustrated in Daniel chapter two. In the three prophetic representations of Mount Carmel, Millerite history and Nebuchadnezzar’s dream of the image, the emphasis is upon correct prophetic interpretation as represented by Elijah, Miller and Daniel. The interpretation of the dream is the message that is unsealed in the history where two classes of prophets are manifested.
Ní ìparí àwọn àkókò ìdánwò náà, ìyàtọ̀ tí a ti fihàn lórí Òkè Kámẹ́lì, àti ní Ọjọ́ Kẹrìnlélógún, Oṣù Kẹwàá, ọdún 1844, ni a tún ṣàfihàn nínú Dáníẹ́lì orí kejì. Nínú àwọn àfihàn àsọtẹ́lẹ̀ mẹ́ta ti Òkè Kámẹ́lì, ìtàn àwọn Millerite àti àlá Nebukadinésárì nípa ère náà, ìtẹnumọ́ wà lórí ìtumọ̀ àsọtẹ́lẹ̀ tí ó tọ́ gẹ́gẹ́ bí a ti ṣojú fún nípasẹ̀ Èlíjà, Miller àti Dáníẹ́lì. Ìtumọ̀ àlá náà ni ìhìn-iṣẹ́ tí a tú èdìdì rẹ̀ nínú ìtàn náà níbi tí a ti fi irú àwọn wòlíì méjì hàn.
The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king’s matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean. And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh. For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. Daniel 2:10–12.
Àwọn ará Kálídíà dáhùn níwájú ọba, wọ́n sì wí pé, Kò sí ènìyàn kankan lórí ilẹ̀ ayé tí ó lè fi ọ̀ràn ọba hàn; nítorí náà kò sí ọba, tàbí olúwa, tàbí alákòóso kan rí, tí ó béèrè irú nǹkan bẹ́ẹ̀ lọ́dọ̀ oṣó kankan, tàbí awòràwọ̀, tàbí ará Kálídíà. Ó sì jẹ́ ohun tí ó ṣọ̀wọ́n gan-an tí ọba ń béèrè, kò sì sí ẹlòmíràn tí ó lè fi í hàn níwájú ọba, bí kò ṣe àwọn ọlọ́run, tí ibùgbé wọn kò sí pẹ̀lú ẹran ara. Nítorí èyí ni ọba fi bínú, ó sì ru gidigidi, ó sì pàṣẹ pé kí wọ́n pa gbogbo àwọn ọlọ́gbọ́n Babeli run. Dáníẹ́lì 2:10–12.
At Mount Carmel, Elijah proposed the test, and the test he proposed was not only to manifest who was the true God, but also who was the true prophet. In Daniel chapter two it is the Chaldeans that identify the test which manifested the distinction between the true and the false. They explain that the interpretation which Nebuchadnezzar is seeking can only be identified by God, and not by men. They also complained that the relationship between Nebuchadnezzar and his religious wise men was an incorrect relationship when they state that “it is a rare thing that the king requireth.” They are wishing that the king, representing the State, would keep out of the religious realm over which they have been understood to be the authorities. They are not protesting against the principles of the combination of church and state, they are protesting that Nebuchadnezzar, representing the State, is demanding to be in control of the church. They would be comfortable with a church-state relationship, if the religious leaders ruled over the state. The image of the beast test is where we decide our eternal destiny–as Nebuchadnezzar’s image dream–is a life-or-death test.
Ní Òkè Kámẹ́lì, Èlíjà dábàá ìdánwò náà, àti pé ìdánwò tí ó dábàá kì í ṣe láti fi hàn nìkan ẹni tí í ṣe Ọlọ́run tòótọ́, ṣùgbọ́n pẹ̀lú ẹni tí í ṣe wòlíì tòótọ́. Nínú Dáníẹ́lì orí kejì, àwọn ará Kàldéà ni wọ́n tọ́ka sí ìdánwò náà tí ó fi ìyàtọ̀ hàn láàárín òtítọ́ àti èké. Wọ́n ṣàlàyé pé ìtumọ̀ tí Nebukadinésárì ń wá lè jẹ́ mímọ̀ nípasẹ̀ Ọlọ́run nìkan, kì í ṣe nípasẹ̀ ènìyàn. Wọ́n tún kùn pé ìbáṣepọ̀ láàárín Nebukadinésárì àti àwọn amòye ẹ̀sìn ọlọ́gbọ́n rẹ̀ jẹ́ ìbáṣepọ̀ tí kò tọ́ nígbà tí wọ́n sọ pé, “ó jẹ́ ohun tí ó ṣọ̀wọ́n tí ọba ń béèrè.” Wọ́n ń fẹ́ kí ọba, tí ó dúró fún Ìjọba, má ṣe wọ inú àgbègbè ẹ̀sìn lélẹ̀, lórí èyí tí a ti mọ̀ wọ́n gẹ́gẹ́ bí aláṣẹ. Kì í ṣe pé wọ́n ń ṣàtakò sí àwọn ìlànà ìṣọ̀kan ìjọ àti ìjọba, ṣùgbọ́n wọ́n ń ṣàtakò pé Nebukadinésárì, gẹ́gẹ́ bí aṣojú Ìjọba, ń béèrè láti jẹ́ ẹni tí yóò ṣàkóso ìjọ. Wọ́n yóò ní ìtẹ́lọ́rùn pẹ̀lú ìbáṣepọ̀ ìjọ àti ìjọba, bí àwọn aṣáájú ẹ̀sìn bá ń ṣàkóso lórí ìjọba. Ìdánwò àwòrán ẹranko náà ni ibi tí a ti pinnu ayànmọ́ wa àìnípẹ̀kun—gẹ́gẹ́ bí àlá àwòrán Nebukadinésárì—ó jẹ́ ìdánwò ìyè tàbí ikú.
And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Then Daniel answered with counsel and wisdom to Arioch the captain of the king’s guard, which was gone forth to slay the wise men of Babylon: He answered and said to Arioch the king’s captain, Why is the decree so hasty from the king? Then Arioch made the thing known to Daniel. Daniel 2:13–15.
A sì pa àṣẹ náà jáde pé kí a pa àwọn ọlọ́gbọ́n ènìyàn; wọ́n sì wá Daniẹli àti àwọn ẹlẹgbẹ́ rẹ̀ kí a lè pa wọ́n. Nígbà náà ni Daniẹli fi ìmọ̀ràn àti ọgbọ́n dá Aríókù, olórí àwọn ọmọ-ogun aláṣọ ọba, lóhùn, ẹni tí ó jáde lọ láti pa àwọn ọlọ́gbọ́n ènìyàn Bábílónì: Ó sì dá Aríókù olórí ọmọ-ogun ọba lóhùn, pé, Èéṣe tí àṣẹ náà fi kánjú tó bẹ́ẹ̀ láti ọ̀dọ̀ ọba? Nígbà náà ni Aríókù jẹ́ kí Daniẹli mọ ọ̀ràn náà. Daniẹli 2:13–15.
When Daniel is enlightened about the understanding of the life and death circumstances of the dream of the yet unknown image, he is representing the enlightenment of the one hundred and forty-four thousand to the fact that they are in the history of the second and visual test of the three-step testing process. But Daniel is not simply representing those who have chosen to eat the correct diet, and therefore passed the first test, but also represents the human representative that God had given special insight into biblical prophecy.
Nígbà tí a sọ Daniel di mímọ̀ nípa òye àwọn ipò ìyè àti ikú nínú àlá ti ère náà tí a kò tíì mọ̀ nígbà yẹn, ó ń ṣojú fún ìmólẹ̀-ọkàn àwọn ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì sí òtítọ́ pé wọ́n wà nínú ìtàn ìdánwò kejì àti ìdánwò ojú tí ìlànà ìdánwò onípìlẹ̀ mẹ́ta náà ní. Ṣùgbọ́n Daniel kì í ṣe aṣojú àwọn wọ́n nìkan tí wọ́n ti yàn láti jẹ oúnjẹ tí ó tọ́, tí wọ́n sì tipa bẹ́ẹ̀ kọjá ìdánwò àkọ́kọ́, ṣùgbọ́n ó tún ṣojú fún aṣojú ènìyàn náà tí Ọlọ́run ti fún ní ìmọ̀-ìjìnlẹ̀ pàtàkì sínú àsọtẹ́lẹ̀ Bíbélì.
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Daniel 1:17.
Ní ti àwọn ọmọ mẹ́rin wọ̀nyí, Ọlọ́run fi ìmọ̀ àti òye fún wọn nínú gbogbo ẹ̀kọ́ àti ọgbọ́n: Daniẹli sì ní ìtẹ́lọ́run nípa gbogbo ìran àti àlá. Daniẹli 1:17.
Though the four faithful Hebrews all passed the dietary test, Daniel was selected as the messenger of visions and dreams. Daniel is representing the prophetic messenger as represented by Elijah, John the Baptist, John the Revelator, William Miller and Future for America. The prophetic messenger is never separated from the prophetic test.
Bí ó tilẹ̀ jẹ́ pé àwọn Hébérù olóòótọ́ mẹ́rin náà gbogbo wọn gba àdánwò oúnjẹ náà kọjá, a yan Dáníẹ́lì gẹ́gẹ́ bí aṣojúṣẹ́ ìran àti àlá. Dáníẹ́lì ń ṣojú aṣojúṣẹ́ àsọtẹ́lẹ̀ gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú Èlíjà, Jòhánù Oníbatisí, Jòhánù Olùfihàn, William Miller àti Future for America. Aṣojúṣẹ́ àsọtẹ́lẹ̀ kì í yà kúrò lọ́dọ̀ àdánwò àsọtẹ́lẹ̀.
In the time of Christ, those who rejected the testimony of John, could not be benefitted by Jesus. In the Millerite history, those who rejected the first message (represented by William Miller), could not be benefitted by the second message. In both histories the faithful did not recognize where the testing process was leading to. The disciples refused to see the cross, though they were plainly told that it was to happen. The Millerites could not see the great disappointment. Daniel, when informed by Arioch of the life and death circumstances associated with Nebuchadnezzar’s image dream, did not know what the content of the dream was or where the image test was leading. All he knew was that it was a life and death situation. Daniel therefore needed time to understand the interpretation.
Ní àkókò Kristi, àwọn tí wọ́n kọ̀ ẹ̀rí Johanu, kò lè jèrè èrè kankan lọ́dọ̀ Jésù. Nínú ìtàn àwọn Millerite, àwọn tí wọ́n kọ̀ ìhìnrere àkọ́kọ́ (tí William Miller ṣojú fún), kò lè jèrè èrè kankan lọ́wọ́ ìhìnrere kejì. Nínú àwọn ìtàn méjèèjì, àwọn olóòtítọ́ kò mọ ibi tí ìlànà ìdánwò náà ń darí sí. Àwọn ọmọ-ẹ̀yìn kọ̀ láti rí àgbélébùú náà, bí ó tilẹ̀ jẹ́ pé a ti sọ fún wọn ní kedere pé ó ní láti ṣẹlẹ̀. Àwọn Millerite kò lè rí ìrẹ̀wẹ̀sì ńlá náà. Danieli, nígbà tí Arioch sọ fún un nípa ipò ayé àti ikú tí ó so mọ́ àlá Nebukadnessari nípa ère náà, kò mọ ohun tí inú àlá náà jẹ́ tàbí ibi tí ìdánwò ère náà ń darí sí. Gbogbo ohun tí ó mọ̀ ni pé, ipò ayé àti ikú ni. Nítorí náà, Danieli nílò àkókò láti lóye ìtumọ̀ náà.
Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation. Daniel 2:16.
Nígbà náà ni Dáníẹ́lì wọlé, ó sì bẹ ọba pé kí ó fún un ní àkókò, àti pé òun yóò fi ìtumọ̀ náà hàn fún ọba. Dáníẹ́lì 2:16.
Daniel had manifested faith in the diet (methodology) he had decided to eat at the first test. Therefore he was given time, as were the disciples in the time of Christ. The time that was given to the disciples was the timespan of Christ’s death, burial, resurrection and his initial ascension, before He met with the disciples on the road to Emmaus, and then again in the upper room. Then at the end of the time He breathed upon them the Holy Spirit.
Dáníẹ́lì ti fi ìgbàgbọ́ hàn nínú oúnjẹ (ọ̀nà ìṣe) tí ó ti pinnu láti jẹ ní ìdánwò àkọ́kọ́. Nítorí náà a fi àkókò fún un, gẹ́gẹ́ bí a ti fi fún àwọn ọmọ-ẹ̀yìn ní àkókò Kristi. Àkókò tí a fi fún àwọn ọmọ-ẹ̀yìn náà ni ìwọ̀n àkókò ikú Kristi, ìsìnkú rẹ̀, àjíǹde rẹ̀ àti ìgòkè rẹ̀ àkọ́kọ́, kí Ó tó bá àwọn ọmọ-ẹ̀yìn pàdé lójú ọ̀nà sí Emáúsì, àti lẹ́yìn náà lẹ́ẹ̀kansi nínú yàrá òkè. Nígbà náà, ní òpin àkókò náà, Ó mí Ẹ̀mí Mímọ́ lé wọn lórí.
And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.
Nígbà tí ó sì ti sọ èyí, ó mí lé wọn lórí, ó sì wí fún wọn pé, Ẹ gba Ẹ̀mí Mímọ́. Johanu 20:22.
Ezekiel prophesied and the dead bones were brought together. Then Ezekiel prophesied again and the Holy Spirit was breathed upon the newly formed bodies, and they stood up as a mighty army. When Christ breathed upon the disciples, He opened their understanding.
Hesekieli sọ̀rọ̀ àsọtẹ́lẹ̀, a sì kó àwọn egungun òkú náà jọ. Nígbà náà ni Hesekieli tún sọ̀rọ̀ àsọtẹ́lẹ̀, a sì mí Ẹ̀mí Mímọ́ sórí àwọn ara tuntun tí a ṣẹ̀ṣẹ̀ dá náà, wọ́n sì dìde dúró gẹ́gẹ́ bí ogun alágbára. Nígbà tí Kristi mí sórí àwọn ọmọ-ẹ̀yìn náà, Ó ṣí òye wọn sílẹ̀.
Then opened he their understanding, that they might understand the scriptures. Luke 24:25.
Nígbà náà ni ó ṣí ìmọ̀ràn wọn sílẹ̀, kí wọ́n lè mọ Ìwé Mímọ́. Luku 24:25.
All the prophets are speaking of the end of the world, and Daniel is no exception. The time he requested was a period of time that he might receive enlightenment. The time of waiting for the Millerites, was from the first disappointment until they recognized that they were in the tarrying time in connection with the prophecies of Matthew chapter twenty-five and of Habakkuk chapter two. The history of the tarrying time in Millerite history was fulfilled in the time of the second angel’s message. Daniel chapter two is representing that same history, so his request for time prophetically aligns with the Millerites’ tarrying time. Therefore, Daniel’s request for time and the tarrying time of the Millerites represents the tarrying time of the one hundred and forty-four thousand, which began on July 18, 2020.
Gbogbo àwọn wòlíì ń sọ̀rọ̀ nípa ìparí ayé, Dáníẹ́lì kì í sì í ṣe àìyẹ̀tọ̀. Àkókò tí ó béèrè jẹ́ àkókò kan kí ó lè gba ìmólẹ̀. Àkókò ìdúró fún àwọn Millerite jẹ́ láti ìbànújẹ àkọ́kọ́ títí wọ́n fi mọ̀ pé wọ́n wà nínú àkókò ìdádúró ní ìbáṣepọ̀ pẹ̀lú àwọn àsọtẹ́lẹ̀ Mátíù orí kẹ́ẹ̀ẹ́dógún àti Hábákúkù orí kejì. Ìtàn àkókò ìdádúró nínú ìtàn àwọn Millerite ni a mú ṣẹ ní àkókò ìhìn iṣẹ́ áńgẹ́lì kejì. Dáníẹ́lì orí kejì ń ṣàfihàn ìtàn kan náà, nítorí náà ìbéèrè rẹ̀ fún àkókò bá àkókò ìdádúró àwọn Millerite mu ní ti àsọtẹ́lẹ̀. Nítorí náà, ìbéèrè Dáníẹ́lì fún àkókò àti àkókò ìdádúró àwọn Millerite ń ṣojú àkókò ìdádúró àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rìnlélógójì, èyí tí ó bẹ̀rẹ̀ ní July 18, 2020.
Daniel’s request for time to understand Nebuchadnezzar’s image dream is represented in Revelation chapter eleven as the three and a half days that the two witness lay dead in the street. In the history of the three and a half days of Revelation eleven, the three and a half days that symbolically represent a prophetic wilderness, there is a voice that cries. The human voice that is employed by the Comforter to awaken and bring the dead dry bones to life is represented by Daniel, who is given the prophetic revelation of what the dream was and what it represented. The voice crying in the wilderness has been given prophetic understanding of dreams and visions, as represented by Daniel. The voice is crying, thus identifying that he has been given the message of the Midnight Cry, and the cry is given at midnight, which represents darkness.
Ìbéèrè Dáníẹ́lì fún àkókò láti lóye àlá ìran ère Nebukadinésárì ni a ṣojú fún nínú Ìfihàn orí kẹ́wàá [mókànlá] gẹ́gẹ́ bí ọjọ́ mẹ́ta àtààbọ̀ tí àwọn ẹlẹ́rìí méjì náà fi dubulẹ̀ ní òkú lójú ọ̀nà. Nínú ìtàn ọjọ́ mẹ́ta àtààbọ̀ Ìfihàn orí kẹ́wàá [mókànlá], àwọn ọjọ́ mẹ́ta àtààbọ̀ náà tí wọ́n ṣojú ní àpẹẹrẹ fún aginjù àsọtẹ́lẹ̀, ohùn kan wà tí ń ké. Ohùn ènìyàn tí Olùtùnú ń lò láti jí àti láti mú àwọn egungun gbígbẹ tí ó ti kú wá sí ìyè ni a ṣojú fún nípasẹ̀ Dáníẹ́lì, ẹni tí a fún ní ìfihàn àsọtẹ́lẹ̀ nípa ohun tí àlá náà jẹ́ àti ohun tí ó ṣojú fún. A ti fi ìmọ̀ àsọtẹ́lẹ̀ nípa àlá àti ìran fún ohùn tí ń ké ní aginjù, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nípasẹ̀ Dáníẹ́lì. Ohùn náà ń ké, bẹ́ẹ̀ ni ó sì ń fi hàn pé a ti fi iṣẹ́ ìránṣẹ́ Ìkéde Ọ̀gànjọ́ fún un, a sì ń fi ìkéde náà hàn ní ọ̀gànjọ́, èyí tí ó ṣojú fún òkùnkùn.
In the deepest darkness at midnight the voice (Daniel) was given understanding of a message that was cloaked in darkness. The command given to the voice (Ezekiel), is to prophesy to the dead dry bones. As he does so, the Comforter is breathed upon the dead in the street and they are “revived.” But the revival is only accomplished by prayer. Prayer is a waymark in the history of the revival of the dead dry bones that are slain in the street. Daniel prophetically represents that waymark, right at the appropriate place where the waymark is identified.
Nínú òkùnkùn tí ó jinlẹ̀ jù lọ ní àárín òru ni a fi òye ìrántí fún ohùn náà (Danieli) nípa iṣẹ́-ìránṣẹ́ kan tí a fi òkùnkùn bò. Àṣẹ tí a fi fún ohùn náà (Ẹsẹkíẹli) ni pé kó sọtẹ́lẹ̀ sí àwọn egungun gbígbẹ tí ó ti kú. Bí ó ti ń ṣe bẹ́ẹ̀, a mí Olùtùnú sórí àwọn òkú ní ojú ọ̀nà, a sì “jí wọn dìde.” Ṣùgbọ́n àjíǹde náà kì í ṣeé mú ṣẹ̀ bí kò ṣe nípa àdúrà nìkan. Àdúrà jẹ́ àmì-ọ̀nà kan nínú ìtàn àjíǹde àwọn egungun gbígbẹ tí ó ti kú, tí a pa ní ojú ọ̀nà. Danieli dúró gẹ́gẹ́ bí aṣojú àsọtẹ́lẹ̀ fún àmì-ọ̀nà náà, ní pàtó ní ibi tó yẹ gan-an tí a ti tọ́ka sí àmì-ọ̀nà náà.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.
“Ìsọdọtun ìwà-bí-Ọlọ́run tòótọ́ láàárín wa ni èyí tí ó tóbi jùlọ, tí ó sì kánjú jùlọ nínú gbogbo àìní wa. Lílépa èyí gbọ́dọ̀ jẹ́ iṣẹ́ àkọ́kọ́ wa. Ó gbọdọ̀ wà ní ìsapá àtọkànwá láti rí ìbùkún Olúwa gbà, kì í ṣe nítorí pé Ọlọ́run kò fẹ́ fi ìbùkún Rẹ̀ bù kún wa, ṣùgbọ́n nítorí pé a kò tíì múra tán láti gbà á. Baba wa ọ̀run ṣetan jùlọ láti fi Ẹ̀mí Mímọ́ Rẹ̀ fún àwọn tí ń béèrè lọ́dọ̀ Rẹ̀, ju bí àwọn òbí ayé ṣe máa ń fẹ́ fún àwọn ọmọ wọn ní ẹ̀bùn rere lọ. Ṣùgbọ́n iṣẹ́ wa ni pé, nípasẹ̀ ìjẹ́wọ́ ẹ̀ṣẹ̀, ìrẹ̀sílẹ̀ ara, ìrònúpìwàdà, àti àdúrà àtọkànwá, kí a mú àwọn ipò náà ṣẹ tí Ọlọ́run ti ṣe ìlérí pé lórí wọn ni Yóò ti fi ìbùkún Rẹ̀ fún wa. Ìsọdọtun lè ṣeé retí nìkan gẹ́gẹ́ bí ìdáhùn sí àdúrà. Nígbà tí àwọn ènìyàn bá ṣáìní Ẹ̀mí Mímọ́ Ọlọ́run tó bẹ́ẹ̀, wọn kò lè mọyì ìwàásù Ọ̀rọ̀ náà; ṣùgbọ́n nígbà tí agbára Ẹ̀mí bá kan ọkàn wọn, nígbà náà àwọn ọ̀rọ̀ ìkọ́ni tí a bá sọ kò ní ṣe láìní ipa. Ní ìtọná ẹ̀kọ́ Ọ̀rọ̀ Ọlọ́run, pẹ̀lú ìfihàn Ẹ̀mí Rẹ̀, nínú lílo ìmòye tí ó péye, àwọn tí wọ́n bá wá sí àwọn ìpàdé wa yóò rí ìrírí iyebíye gbà, wọ́n sì máa padà sí ilé wọn ní ìmúrasílẹ̀ láti ní ipa rere tí ń mú ìlera wá.”
“The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.
“Àwọn asia-múṣẹ àtijọ́ mọ ohun tí ó túmọ̀ sí láti bá Ọlọ́run jàkadì nínú àdúrà, àti láti ní ìrírí ìtújáde Ẹ̀mí Rẹ̀. Ṣùgbọ́n àwọn wọ̀nyí ń kọjá kúrò lórí pápá ìṣe; ta ni sì ń dìde láti kún ipò wọn? Báwo ni ó ṣe rí pẹ̀lú ìran tí ń dìde? Ṣé wọ́n ti yí padà sọ́dọ̀ Ọlọ́run? Ṣé a ti jí sí iṣẹ́ tí ń lọ nínú ibi mímọ́ ọ̀run, tàbí a ha ń dúró de agbára kan tí yóò fi ipa mú kí ó wá sórí ìjọ kí a tó jí? Ṣé a ń retí láti rí gbogbo ìjọ ní ìsọdọtun? Àkókò náà kì yóò dé láé.”
“There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.
“Àwọn ènìyàn kan wà nínú ìjọ tí a kò tíì yípadà ọkàn wọn padà, tí wọn kì yóò sì dara pọ̀ mọ́ra nínú àdúrà títọ́, àdúrà tí ń borí. A gbọ́dọ̀ bẹ̀rẹ̀ iṣẹ́ náà lọ́kọ̀ọ̀kan. A gbọ́dọ̀ máa gbàdúrà sí i, kí a sì máa sọ̀rọ̀ kù díẹ̀. Àìṣòdodo pọ̀ gidigidi, a sì gbọ́dọ̀ kọ́ àwọn ènìyàn kí wọn má ṣe ní ìtẹ́lọ́rùn pẹ̀lú àwòṣe ìwà-bí-Ọlọ́run láìní ẹ̀mí àti agbára rẹ̀. Bí a bá fi tán sí ṣíṣàwárí ọkàn ara wa, sí fífi ẹ̀ṣẹ̀ wa kúrò, àti sí ṣíṣe àtúnṣe àwọn ìfẹ̀kúfẹ̀ẹ́ búburú wa, a kì yóò gbé ọkàn wa sókè sí asán; a ó sì máa ṣọ́ra fún ara wa, níní ìmọ̀lára tí ó dúró ṣinṣin pé láti ọ̀dọ̀ Ọlọ́run ni agbára wa ti wá.” Selected Messages, ìwé 1, 121, 122.
Based upon faith in the diet that Daniel had chosen to eat, he was then brought into a visual testing process that required him to use the methodology that was represented by his diet, to first promise that his God would identify and explain the dream, and thereafter accomplish the presentation of that dream to the king. He possessed the correct diet, or the correct methodology, and then he was to visually manifest his faith by presenting the message of Nebuchadnezzar’s image dream that was in absolute “darkness.” His next action, was his visual manifestation of faith, for he then exercised the divine formula for God’s people when they find themselves in darkness.
Ní ìpìlẹ̀ ìgbàgbọ́ nínú oúnjẹ tí Dáníẹ́lì ti yàn láti jẹ, a mú un wọ inú ìlànà ìdánwò tí a fi ojú rí, èyí tí ó béèrè pé kí ó lo ọ̀nà ìṣe tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ oúnjẹ rẹ̀, láti kọ́kọ́ ṣe ìlérí pé Ọlọ́run rẹ̀ yóò dá àlá náà mọ̀, yóò sì túmọ̀ ọ́, lẹ́yìn náà sì ṣe ìfihàn àlá náà fún ọba. Ó ní oúnjẹ tí ó tọ́, tàbí ọ̀nà ìṣe tí ó tọ́; lẹ́yìn náà, ó yẹ kí ó fi ìgbàgbọ́ rẹ̀ hàn ní ojú-rí nípa fífi ìránṣẹ́ ọ̀rọ̀ àlá àwòrán Nebukadinésárì hàn, èyí tí ó wà nínú “òkùnkùn” pípé. Ìṣe tí ó tẹ̀lé eleyi ni ìfihàn ìgbàgbọ́ rẹ̀ ní ojú-rí, nítorí nígbà náà ni ó lo ìlànà àtọrunwá fún àwọn ènìyàn Ọlọ́run nígbà tí wọ́n bá rí ara wọn nínú òkùnkùn.
“The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.” Steps to Christ, 94.
“Òkùnkùn ẹni búburú náà yí àwọn tí wọ́n kọ̀ láti máa gbàdúrà ká. Àwọn ìdánwò tí ọ̀tá fi ohùn kẹ́lẹ́kẹ́lẹ́ ń sọ ń fa wọ́n sínú ẹ̀ṣẹ̀; ó sì jẹ́ gbogbo rẹ̀ nítorí pé wọn kò lo àwọn ànfàní tí Ọlọ́run ti fi fún wọn nínú ìpèlọ́run mímọ́ ti àdúrà. Kí nìdí tí àwọn ọmọkùnrin àti àwọn ọmọbìnrin Ọlọ́run yóò fi máa ṣiyèméjì láti gbàdúrà, nígbà tí àdúrà jẹ́ kọ́kọ́rọ́ nínú ọwọ́ ìgbàgbọ́ láti ṣí ilé ìṣúra ọ̀run, níbi tí a ti tọ́jú àwọn ohun àmúṣagbara aláìlópin ti Agbára Gbogbo? Láìsí àdúrà àìdákẹ́jẹ àti ìṣọ́ra pẹ̀lú ìsapá, a wà nínú ewu láti di aláìfiyèsí àti láti yapa kúrò lójú ọ̀nà títọ́. Alátakò ń wá ní gbogbo ìgbà láti dí ọ̀nà sí ibùjókòó àánú, kí a má bà a nípa ẹ̀bẹ̀ gidi àti ìgbàgbọ́ gba oore-ọ̀fẹ́ àti agbára láti koju ìdánwò.” Steps to Christ, 94.
With the darkness of the content of Nebuchadnezzar’s dream of the night, Daniel pressed together with his three companions and prayed.
Pẹ̀lú òkùnkùn inú ohun tó wà nínú àlá alẹ́ Nebukadinésárì, Dáníẹ́lì fi ara mọ́ àwọn ẹlẹgbẹ́ rẹ̀ mẹ́tẹ̀ẹ̀ta, ó sì gbàdúrà.
Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his: And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him. I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king’s matter. Daniel 2:17–23.
Nígbà náà ni Dáníẹ́lì lọ sí ilé rẹ̀, ó sì jẹ́ kí Hanáníà, Míṣáẹ́lì, àti Asáríà, àwọn ẹlẹgbẹ́ rẹ̀, mọ ọ̀ràn náà: kí wọ́n lè bẹ Ọlọ́run ọ̀run fún àánú ní ti àṣírí yìí; kí Dáníẹ́lì àti àwọn ẹgbẹ́ rẹ̀ má bàa ṣègbé pẹ̀lú ìyókù àwọn ọlọ́gbọ́n Babeli. Nígbà náà ni a fi àṣírí náà hàn fún Dáníẹ́lì nínú ìran òru. Nígbà náà ni Dáníẹ́lì bùkún Ọlọ́run ọ̀run. Dáníẹ́lì dáhùn, ó sì wí pé, Olùbùkún ni orúkọ Ọlọ́run láéláé àti títí láé: nítorí ọgbọ́n àti agbára jẹ́ tiẹ̀. Òun ni ó ń yí àwọn àkókò àti àwọn ìgbà padà: ó ń mú àwọn ọba kúrò, ó sì ń gbé àwọn ọba dìde: ó ń fi ọgbọ́n fún àwọn ọlọ́gbọ́n, àti ìmọ̀ fún àwọn tí ó mọ òye: Òun ni ó ń ṣí ohun jíjinlẹ̀ àti ohun àṣírí payá: ó mọ ohun tí ó wà nínú òkùnkùn, ìmọ́lẹ̀ sì ń gbé pẹ̀lú rẹ̀. Mo dúpẹ́ lọwọ rẹ, mo sì ń yìn ọ́, ìwọ Ọlọ́run àwọn baba mi, ẹni tí o ti fi ọgbọ́n àti agbára fún mi, tí o sì ti jẹ́ kí n mọ nísinsin yìí ohun tí a tọrọ lọ́wọ́ rẹ: nítorí ìwọ ti jẹ́ kí a mọ ọ̀ràn ọba. Dáníẹ́lì 2:17–23.
Daniel was then rewarded by Him that “knoweth what is in the darkness.” The movement for Sunday legislation is going on in darkness, and those who have made a profession of consuming the divine diet are required to recognize the formation of the image of the beast that prepares the religious and political platform for enforcing the mark of papal authority.
Lẹ́yìn náà, Ẹni tí “ó mọ ohun tí ó wà nínú òkùnkùn” san án fún Dáníẹ́lì ní èrè. Ìṣísẹ̀ láti ṣe òfin Ọjọ́ Àìkú ń lọ nínú òkùnkùn, a sì ń béèrè lọ́dọ̀ àwọn tí wọ́n ti jẹ́wọ́ pé wọ́n ń gba oúnjẹ àtọ̀runwá jẹ kí wọ́n mọ ìdásílẹ̀ ère ẹranko náà, èyí tí ń pèsè pẹpẹ ẹ̀sìn àti ti òṣèlú fún fífi ààmì aṣẹ póòpù múlẹ̀.
Daniel chapter two is identifying not simply the history of the second angel in Millerite history, but more directly he is illustrating the history of the second angel in the movement of the third angel. In the testing of Nebuchadnezzar’s image dream, the test of the image of the beast is represented. The prophetic steps of God’s people awakening to the life and death circumstances of the approaching Sunday law is being very specifically identified in the books of Daniel and Revelation.
Orí kejì nínú ìwé Dáníẹ́lì kì í ṣe pé ó ń tọ́ka sí ìtàn áńgẹ́lì kejì nìkan nínú ìtàn àwọn Míléráítì, ṣùgbọ́n ní kedere jù bẹ́ẹ̀ lọ, ó ń ṣàfihàn ìtàn áńgẹ́lì kejì nínú ìṣísẹ̀ áńgẹ́lì kẹta. Nínú ìdánwò àlá Nebukadinésárì nípa ère náà, a ṣe àfihàn ìdánwò ère ẹranko náà. Àwọn ìgbésẹ̀ àsọtẹ́lẹ̀ ti jíjí àwọn ènìyàn Ọlọ́run sí àwọn ipò ìyè àti ikú ti òfin Ọjọ́-Àìkú tí ń súnmọ́ ni a ń tọ́ka sí ní pàtó gan-an nínú àwọn ìwé Dáníẹ́lì àti Ìfihàn.
Daniel, represents the messenger of the history where the life-or-death message of the image dream goes forth. He stands upon the diet he has come to understand, and by faith states that God can make known the vision, but he requests time. The time is the tarrying time. At the conclusion of the tarrying time, he is given knowledge of what was in Nebuchadnezzar’s dark dream, but not simply that. He not only receives understanding of the image dream, which typifies the image of the beast and its associated test, but he is also praising God at the end of the tarrying time for God “giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him.”
Dáníẹ́lì, ń ṣàfihàn aṣojú-ìránṣẹ́ ìtàn náà níbi tí ìhìn iṣẹ́ ìyè tàbí ikú ti àlá ère náà ti ń jáde lọ. Ó dúró lórí oúnjẹ tí ó ti wá lóye, ó sì fi ìgbàgbọ́ sọ pé Ọlọ́run lè jẹ́ kí a mọ ìran náà, ṣùgbọ́n ó béèrè àkókò. Àkókò náà ni àkókò ìdádúró. Ní ìparí àkókò ìdádúró náà, a fi ìmọ̀ fún un nípa ohun tí ó wà nínú àlá òkùnkùn Nebukadnessari, ṣùgbọ́n kì í ṣe èyí nìkan. Kì í ṣe pé ó kàn gba òye nípa àlá ère náà, èyí tí ó jẹ́ àpẹẹrẹ ère ẹranko náà àti ìdánwò tí ó bá a lọ, ṣùgbọ́n ní òpin àkókò ìdádúró náà, ó tún ń yin Ọlọ́run fún pé Ọlọ́run “ń fi ọgbọ́n fún àwọn ọlọ́gbọ́n, ó sì ń fi ìmọ̀ fún àwọn tí ń mọ̀ òye: Ó ń ṣí ohun jíjìn àti ohun ìkọ̀kọ̀ payá: ó mọ ohun tí ó wà nínú òkùnkùn, ìmọ́lẹ̀ sì ń gbé pẹ̀lú rẹ̀.”
Daniel is here placing his praise in the context that there has been an “increase of knowledge”, for he who identifies in chapter twelve that the “wise” will understand the “increase of knowledge”, and is also praising God that He had given “wisdom” and “knowledge” to “the wise.” He is directly referencing the wise virgins, and connecting his time with the tarrying time. He is placing the illustration found in chapter two directly into the perfect fulfillment of the tarrying time of Matthew twenty-five in the movement of the third angel. More significantly is the fact that the book of Revelation identifies that just before the close of probation, John was told to seal not the sayings of the prophecies of the books of Daniel and Revelation, for they are the same book.
Níhìn-ín ni Dáníẹ́lì ti ń gbé ìyìn rẹ̀ kalẹ̀ nínú àyíká pé “ìbísí ìmọ̀” kan ti wà, nítorí ẹni náà tí ó sọ nínú orí kejìlá pé “àwọn ọlọ́gbọ́n” yóò lóye “ìbísí ìmọ̀” náà, ni ó sì tún ń yìn Ọlọ́run pé Ó ti fi “ọgbọ́n” àti “ìmọ̀” fún “àwọn ọlọ́gbọ́n.” Ó ń tọ́ka tààrà sí àwọn wúńdíá ọlọ́gbọ́n, ó sì ń so àkókò rẹ̀ pọ̀ mọ́ àkókò ìdádúró náà. Ó ń fi àpèjúwe tí a rí nínú orí kejì kalẹ̀ ní tààrà sínú ìmúṣẹ pípé àkókò ìdádúró ti Mátíù ogún-dín-lọ́gbọ̀n nínú ìṣísẹ̀ áńgẹ́lì kẹta. Ohun tí ó ṣe pàtàkì jù lọ ni òtítọ́ náà pé ìwé Ìfihàn fi hàn pé díẹ̀ ṣáájú ìpipade àkókò àánú, a sọ fún Jòhánù pé kó má ṣe dì èdìdì àwọn ọ̀rọ̀ àwọn àsọtẹ́lẹ̀ inú àwọn ìwé Dáníẹ́lì àti Ìfihàn, nítorí pé ìwé kan náà ni wọ́n jẹ́.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Ó sì wí fún mi pé, Má ṣe dì ìdìmọ̀ àwọn ọ̀rọ̀ asọtẹ́lẹ̀ ìwé yìí: nítorí àkókò náà ti súnmọ́. Ẹni tí kò ṣe òdodo, jẹ́ kí ó máa ṣe àìṣòdodo sí i: ẹni tí ó sì jẹ́ aláìmọ́, jẹ́ kí ó máa jẹ́ aláìmọ́ sí i: ẹni tí ó sì ṣe òdodo, jẹ́ kí ó máa ṣe òdodo sí i: ẹni tí ó sì jẹ́ mímọ́, jẹ́ kí ó máa jẹ́ mímọ́ sí i. Ìfihàn 22:10, 11.
The time when the prophecies of Daniel and Revelation are to be unsealed is in the tarrying time of the parable of the ten virgins, and that time is represented by Daniel’s request for time. His request for time was followed by prayer, which must take place in advance of the resurrection of the dead dry bones. In the time period that the increase of knowledge and the understanding of the dream image that is cloaked in darkness was revealed, God did something else for Daniel. “He revealeth the deep and secret things.” The secret thing of the history of the Midnight Cry is the prophecy in Revelation that is unsealed just before probation closes. That “deep and secret” thing is “truth.”
Àkókò tí a óò tú àwọn àsọtẹ́lẹ̀ Dáníẹ́lì àti Ìṣípayá sílẹ̀ ni àkókò ìdádúró nínú àkàwé àwọn wúńdíá mẹ́wàá, àti àkókò náà ni a ṣàfihàn nípa ìbéèrè Dáníẹ́lì fún àkókò. Àdúrà tẹ̀lé ìbéèrè rẹ̀ fún àkókò, èyí tí ó gbọ́dọ̀ ṣẹlẹ̀ ṣáájú àjíǹde àwọn egungun gbígbẹ tí ó kú. Nínú àkókò náà, nígbà tí ìmúgbòòrò ìmọ̀ àti ìmọ̀ òye nípa àwòrán àlá tí a fi òkùnkùn bò ti hàn síta, Ọlọ́run ṣe nǹkan mìíràn fún Dáníẹ́lì. “Ó ń ṣí àwọn ohun jíjinlẹ̀ àti àwọn ohun ìkọ̀kọ̀ payá.” Ohun ìkọ̀kọ̀ nínú ìtàn Ìkéde Ààrin Òru ni àsọtẹ́lẹ̀ inú Ìṣípayá tí a tú sílẹ̀ díẹ̀ kí àkókò ìdánwò tó parí. “Ohun jíjinlẹ̀ àti ohun ìkọ̀kọ̀” náà ni “òtítọ́.”
Truth becomes the prophetic key that is opened to the messenger represented by Daniel that allows the hidden history of the “seven thunders” to be recognized. The hidden history is the history of three waymarks. The first is a disappointment and the last is a disappointment as illustrated in Millerite history. The Hebrew word that is translated as “truth” was created by the “Wonderful Linguist”, through the combination of the first, thirteenth and last letter of the Hebrew alphabet. Jesus is the first and last, and He is the “truth.” The structure of the word that was created by the “Wonderful Linguist” identifies the three prophetic waymarks that are the hidden history of the “seven thunders,” that were to be sealed until Daniel asked for “time” and went to prayer.
Òtítọ́ di kọ́kọ́rọ́ àsọtẹ́lẹ̀ tí a ṣí sí ojiṣẹ́ tí a ṣojú rẹ̀ nípa Dáníẹ́lì, èyí tí ó jẹ́ kí a lè mọ ìtàn ìkọ̀kọ̀ ti “àrá méje” náà. Ìtàn ìkọ̀kọ̀ náà ni ìtàn àwọn àmì-ọ̀nà mẹ́ta. Èkínní jẹ́ ìdààmú, èyí ìkẹyìn sì jẹ́ ìdààmú, gẹ́gẹ́ bí a ti fi hàn nínú ìtàn àwọn Míllẹ́rítì. Ọ̀rọ̀ Hébérù tí a túmọ̀ sí “òtítọ́” ni “Onímọ̀-Èdè Àgbàyanu” dá sílẹ̀, nípasẹ̀ ìṣọ̀kan lẹ́tà àkọ́kọ́, lẹ́tà kẹtàlá, àti lẹ́tà ìkẹyìn nínú álífábẹ́ẹ̀tì Hébérù. Jésù ni àkọ́kọ́ àti ìkẹyìn, Òun sì ni “òtítọ́.” Ìṣètò ọ̀rọ̀ tí “Onímọ̀-Èdè Àgbàyanu” dá yìí fi àwọn àmì-ọ̀nà àsọtẹ́lẹ̀ mẹ́ta hàn, tí wọ́n jẹ́ ìtàn ìkọ̀kọ̀ ti “àrá méje” náà, tí a ní láti dì títí Dáníẹ́lì fi béèrè fún “àkókò” tí ó sì lọ sí àdúrà.
The disappointment of July 18, 2020, was the first waymark, and it illustrates the disappointment associated with the last of three waymarks, which is the Sunday law. The middle letter, the thirteenth letter is a symbol of rebellion, and it is a symbol of the middle waymark of the hidden history of the seven thunders. The rebellion is represented by the foolish virgins at the Midnight Cry, for the Midnight Cry is the middle waymark of the three-step history of July 18, 2020, the Midnight Cry and the soon-coming Sunday law. As soon as it is midnight, time moves into the thirteenth hour, where the visible manifestation of the foolish virgins is demonstrated by their recognition that they do not have the golden oil.
Ìjákulẹ̀-ọkàn ti July 18, 2020, ni àmì-ọ̀nà àkọ́kọ́, ó sì ń ṣàfihàn ìjákulẹ̀-ọkàn tí ó ní ìbáṣepọ̀ pẹ̀lú èyí tí ó jẹ́ ìkẹyìn nínú àwọn àmì-ọ̀nà mẹ́ta, èyí tí í ṣe òfin ọjọ́ Àìkú. Lẹ́tà àárín, lẹ́tà kẹtàlá, jẹ́ àpẹẹrẹ ìṣọ̀tẹ̀, ó sì tún jẹ́ àpẹẹrẹ àmì-ọ̀nà àárín nínú ìtàn aṣínà ti ààrá méje. Àwọn wúńdíá òmùgọ̀ ní Ìkéde Àárín Òru ni a fi ń ṣojú ìṣọ̀tẹ̀ náà, nítorí Ìkéde Àárín Òru ni àmì-ọ̀nà àárín nínú ìtàn ìgbésẹ̀ mẹ́ta ti July 18, 2020, Ìkéde Àárín Òru, àti òfin ọjọ́ Àìkú tí ó súnmọ́ dé. Ní kété tí ó bá di àárín òru, àkókò ń lọ sínú wákàtí kẹtàlá, níbi tí ìfarahàn gbangba àwọn wúńdíá òmùgọ̀ ti hàn nípa ìmọ̀ràn wọn pé wọn kò ní òróró wúrà náà.
In the symbolic “wilderness” of the “three and a half days” of Revelation chapter eleven, God’s people are represented as being in the symbolic history of the curse of “seven times.” At the end of that period, they are to recognize that they have been scattered, that they have sinned, that their fathers have sinned, that they have been walking contrary to God and that God has been walking contrary to them. That recognition is to lead them to pray the Leviticus twenty-six prayer. That recognition that they must pray the prayer of Leviticus’s twenty-six prayer aligns prophetically with Daniel’s prayer of Daniel chapter two, and it is illustrated by Daniel’s prayer in chapter nine. The reason that Daniel prayed the Leviticus twenty-six prayer in chapter nine was based upon his recognition that he was at the end of the seventy years of Jeremiah’s prophecy of the captivity of God’s people.
Nínú “aginjù” àpèjúwe ti “ọjọ́ mẹ́ta àtààbọ̀” nínú Ìfihàn orí kọkànlá, a ṣàpẹẹrẹ àwọn ènìyàn Ọlọ́run gẹ́gẹ́ bí ẹni pé wọ́n wà nínú ìtàn àpèjúwe ti ègún “ìgbà méje.” Ní òpin àkókò náà, wọ́n gbọ́dọ̀ mọ̀ pé a ti tú wọn ká, pé wọ́n ti ṣẹ̀, pé àwọn baba wọn ti ṣẹ̀, pé wọ́n ti ń rìn ní ìtakò sí Ọlọ́run, àti pé Ọlọ́run ti ń rìn ní ìtakò sí wọn. Ìmòye yẹn ni yóò darí wọn sí àdúrà àdúrà Léfítíkù orí kẹrìndínlọ́gbọ̀n. Ìmòye yẹn pé wọ́n gbọ́dọ̀ gbàdúrà àdúrà Léfítíkù orí kẹrìndínlọ́gbọ̀n bá ìsọ̀tẹ́lẹ̀ mu pẹ̀lú àdúrà Dáníẹ́lì ti Dáníẹ́lì orí kejì, a sì ṣe àfihàn rẹ̀ nípasẹ̀ àdúrà Dáníẹ́lì nínú orí kẹsàn-án. Ìdí tí Dáníẹ́lì fi gbàdúrà àdúrà Léfítíkù orí kẹrìndínlọ́gbọ̀n nínú orí kẹsàn-án dá lórí ìmòye rẹ̀ pé ó wà ní òpin àádọ́rin ọdún ìsọ̀tẹ́lẹ̀ Jeremáyà nípa ìgbèkùn àwọn ènìyàn Ọlọ́run.
Those same seventy years represent the history of the sealing of God’s people. Those seventy years represent the cleansing of Malachi chapter three and Christ’s two temple cleansings. They represent the history of the test of the image of the beast. That history began on September 11, 2001, and ends at the soon-coming Sunday law. At the end of that symbolic seventy-year period, Daniel seeks a “tarrying time” so he can pray. His prayer was answered when the final secret of prophecy was revealed unto him. That revelation came while God’s true Protestant people were still in the “wilderness” scattering time after July 18, 2020. At that time the “truth” was revealed to the “voice crying in the wilderness”.
Àwọn ọdún àádọ́rin kan náà ń ṣàpẹẹrẹ ìtàn ìdìdì àwọn ènìyàn Ọlọ́run. Àwọn ọdún àádọ́rin wọ̀nyí ń ṣàpẹẹrẹ ìwẹ̀nùmọ́ tí ó wà nínú Malaki orí kẹta àti ìwẹ̀nùmọ́ tẹ́ńpìlì Kristi méjì. Wọ́n ń ṣàpẹẹrẹ ìtàn ìdánwò àwòrán ẹranko náà. Ìtàn náà bẹ̀rẹ̀ ní September 11, 2001, ó sì parí ní òfin Sunday tí ó sún mọ́lé. Ní òpin àkókò ọdún àádọ́rin àpẹẹrẹ náà, Daniẹli wá “àkókò ìdádúró” kí ó lè gbàdúrà. A dáhùn àdúrà rẹ̀ nígbà tí a fi àṣírí ìkẹyìn ti àsọtẹ́lẹ̀ hàn án. Ìṣípayá yẹn dé nígbà tí àwọn ènìyàn Protestant tòótọ́ ti Ọlọ́run ṣì wà nínú “aginjù” ní àkókò ìtúká lẹ́yìn July 18, 2020. Ní àkókò yẹn ni a fi “òtítọ́” hàn sí “ohùn tí ń ké ní aginjù”.
We will continue Daniel chapter two in the next article.
A ó máa tẹ̀síwájú pẹ̀lú Danieli orí kejì nínú àpilẹ̀kọ tí ó kàn.
And the anger of the Lord was kindled against this land, to bring upon it all the curses that are written in this book: And the Lord rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day. The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:27–29.
Ìbínú Olúwa sì ru sí ilẹ̀ yìí, láti mú gbogbo ègún tí a kọ sínú ìwé yìí wá sórí rẹ̀: Olúwa sì fa wọ́n jáde kúrò ní ilẹ̀ wọn nínú ìbínú, àti nínú ìrunú, àti nínú ìbínú ńlá gidigidi, ó sì jù wọ́n sínú ilẹ̀ mìíràn, gẹ́gẹ́ bí ó ti rí lónìí yìí. Àwọn ohun ìkọ̀kọ̀ jẹ́ ti Olúwa Ọlọ́run wa: ṣùgbọ́n àwọn ohun tí a ti ṣí payá jẹ́ tiwa àti ti àwọn ọmọ wa títí láé, kí a lè ṣe gbogbo ọ̀rọ̀ òfin yìí. Deuteronomi 29:27–29.