As we address the third proxy war, represented in verses thirteen through fifteen, we will remind ourselves of what has led up to these verses. In chapter ten, Daniel receives his final vision, and in doing so he is identified as understanding both the internal and external prophetic visions. The Hebrew word “dabar,” meaning “word” is translated as “thing.” In chapter nine, when Gabriel came to make Daniel understand the vision of the twenty-three hundred days, the Hebrew word “dabar” was translated as “matter.”

Bí a ṣe ń tọ́ka sí ogun aṣojú kẹta, tí a ṣàfihàn nínú ẹsẹ̀ kẹtàlá títí dé kẹẹ̀ẹ́dógún, a ó rántí ohun tí ó ti ṣáájú àwọn ẹsẹ̀ wọ̀nyí. Nínú orí kẹwàá, Dáníẹ́lì gba ìran rẹ̀ ìkẹyìn, àti nípa bẹ́ẹ̀ a fi í mọ̀ gẹ́gẹ́ bí ẹni tí ó ní òye nípa àwọn ìran àsọtẹ́lẹ̀ inú àti ti òde. Ọ̀rọ̀ Heberu náà “dabar,” tí ìtumọ̀ rẹ̀ jẹ́ “ọ̀rọ̀,” ni a túmọ̀ sí “nǹkan.” Nínú orí kẹsàn-án, nígbà tí Gébúrẹ́lì wá láti mú kí Dáníẹ́lì lóye ìran ọjọ́ ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún, ọ̀rọ̀ Heberu náà “dabar” ni a túmọ̀ sí “ọ̀ràn.”

Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.

Bẹ́ẹ̀ ni, bí mo ti ń sọ̀rọ̀ nínú àdúrà, àní ọkùnrin náà, Gabrieli, ẹni tí mo ti rí nínú ìran ní ìbẹ̀rẹ̀, nígbà tí a mú un fò ní kíákíá, ó fi ọwọ́ kàn mí ní àkókò ẹbọ alẹ́. Ó sì jẹ́ kí n mọ̀, ó bá mi sọ̀rọ̀, ó sì wí pé, Ìwọ Daniẹli, èmi ti jáde wá nísinsin yìí láti fi òye àti ìmòye fún ọ. Ní ìbẹ̀rẹ̀ ẹ̀bẹ̀ rẹ ni àṣẹ náà ti jáde wá, èmi sì wá láti fi í hàn ọ; nítorí a fẹ́ràn rẹ gidigidi: nítorí náà, mọ ọ̀ràn náà yé, kí o sì ronú jinlẹ̀ lórí ìran náà. Danieli 9:21–23.

When Gabriel told Daniel to “understand the matter, and consider the vision,” the Hebrew word “biyn” was translated as both “understand” and also as “consider.” The word means to mentally separate. Gabriel informed Daniel to make a mental separation between the “dabar” translated as “matter” and the “mareh“, translated as “vision”. In order to understand the interpretation that Gabriel was providing to Daniel concerning the prophecy of twenty-three hundred years, Daniel was to recognize the distinction between the prophetic vision represented as the “matter” and the prophetic “mareh” vision. The “matter”, which is the “dabar,” meaning word, represents the external line of prophecy and the “mareh” vision represents the internal line of prophecy.

Nígbà tí Gébúrẹ́lì sọ fún Dáníẹ́lì pé kí ó “lóye ọ̀ràn náà, kí ó sì ronú lórí ìran náà,” ọ̀rọ̀ Hébérù “biyn” ni a túmọ̀ sí “lóye” àti pẹ̀lú sí “ronú lórí.” Itumọ̀ ọ̀rọ̀ náà ni láti ya ohun kan sọ́tọ̀ ní ti ọpọlọ. Gébúrẹ́lì sọ fún Dáníẹ́lì láti ya “dabar” tí a túmọ̀ sí “ọ̀ràn” sọ́tọ̀ nínú èrò rẹ̀ kúrò lọ́dọ̀ “mareh,” tí a túmọ̀ sí “ìran.” Kí Dáníẹ́lì lè lóye ìtumọ̀ tí Gébúrẹ́lì ń fún un nípa àsọtẹ́lẹ̀ ẹgbẹ̀rún méjì ó lé ọ̀ọ́rùn-ún mẹ́ta ọdún, ó yẹ kí ó mọ ìyàtọ̀ tó wà láàárín ìran àsọtẹ́lẹ̀ tí a ṣàpẹẹrẹ gẹ́gẹ́ bí “ọ̀ràn” àti ìran àsọtẹ́lẹ̀ “mareh.” “Ọ̀ràn” náà, èyí tí í ṣe “dabar,” tó túmọ̀ sí ọ̀rọ̀, ń ṣojú fún ìlà ìta ti àsọtẹ́lẹ̀, àti ìran “mareh” ń ṣojú fún ìlà inú ti àsọtẹ́lẹ̀.

In Daniel chapter ten, the first truth that is revealed to the student of prophecy is that Daniel represents God’s people in the last days who understand both the internal and external lines of prophecy.

Nínú orí kẹwàá ìwé Dáníẹ́lì, òtítọ́ àkọ́kọ́ tí a fi hàn fún akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ ni pé Dáníẹ́lì dúró fún àwọn ènìyàn Ọlọ́run ní ọjọ́ ìkẹyìn tí wọ́n ní ìmọ̀ nípa àwọn ìlà àsọtẹ́lẹ̀ inú àti ti òde.

In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

Ní ọdún kẹta ti Kírúsì ọba Pérsíà, a fi ọ̀ràn kan hàn fún Dáníẹ́lì, ẹni tí a ń pè ní Bẹliṣásárì; ọ̀ràn náà sì jẹ́ òtítọ́, ṣùgbọ́n àkókò tí a yàn fún un gùn: ó sì lóye ọ̀ràn náà, ó sì ní ìmòye nípa ìran náà. Dáníẹ́lì 10:1.

The “thing,” is the Hebrew word “dabar,” and the “vision,” is the “mareh” vision. As a prophet, Daniel represents God’s last day people, whose perfect fulfillment is the one hundred and forty-four thousand. The third year of Cyrus places Daniel in the reform line that began at the time of the end in 1989. In “those days,” representing the history of 1989 to the soon coming Sunday law in the United States, Daniel was mourning for three weeks. In the reform line of the one hundred and forty-four thousand, the period of mourning is marking the three and a half days that the two witnesses of Revelation chapter eleven, are dead in the street. The street of that great city of Sodom and Egypt, where also our Lord was crucified, is also Ezekiel’s valley of dead dry bones.

“nǹkan” náà ni ọ̀rọ̀ Hébérù “dabar,” àti “ìran” náà ni ìran “mareh.” Gẹ́gẹ́ bí wòlíì, Dáníẹ́lì dúró fún àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn, tí ìmúṣẹ̀ pípé wọn jẹ́ ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin. Ọdún kẹta Kírúsì fi Dáníẹ́lì sínú ìlà àtúnṣe tí ó bẹ̀rẹ̀ ní àkókò òpin ní ọdún 1989. Ní “àwọn ọjọ́ wọ̀nyẹn,” tí ń ṣàpẹẹrẹ ìtàn láti 1989 títí dé òfin Ọjọ́-Àìkú tí yóò súnmọ́ dé ní Orílẹ̀-èdè Amẹ́ríkà, Dáníẹ́lì ń ṣọ̀fọ̀ fún ọ̀sẹ̀ mẹ́ta. Nínú ìlà àtúnṣe ti ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin, àkókò ṣíṣọ̀fọ̀ náà ń samisi ọjọ́ mẹ́ta àti ààbọ̀ tí àwọn ẹlẹ́rìí méjì ti Ìfihàn orí kọkànlá kú sí ní òpópónà. Òpópónà ìlú ńlá náà ti Sódómù àti Ejibiti, níbi tí a ti kan Olúwa wa mọ́ àgbélébùú pẹ̀lú, ni pẹ̀lú afonifoji Esekiẹli ti àwọn egungun gbígbẹ tí ó ti kú.

In chapter ten, Daniel is transformed into the image of Christ, and touched three times in advance of Gabriel interpreting the vision which Daniel saw. The vision produced a separation of two classes of worshippers. The everlasting gospel always produces two classes of worshippers. Daniel represented the class of worshippers represented as the one hundred and forty-four thousand, in contrast with the class that fled in fear from the vision.

Nínú orí kẹwàá, a yí Dáníẹ́lì padà sí àwòrán Kristi, a sì fi ọwọ́ kan án lẹ́ẹ̀mẹ́ta ṣáájú kí Gébúrélì tó túmọ̀ ìran tí Dáníẹ́lì rí. Ìran náà mú ìyapa wá láàárín ẹgbẹ́ méjì àwọn olùjọsìn. Ìhìnrere àìnípẹ̀kun máa ń mú ẹgbẹ́ méjì àwọn olùjọsìn jáde ní gbogbo ìgbà. Dáníẹ́lì dúró fún ẹgbẹ́ àwọn olùjọsìn tí a ṣàpẹẹrẹ wọn gẹ́gẹ́ bí ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000], ní ìyàtọ̀ sí ẹgbẹ́ tí ó sá lọ nínú ìbẹ̀rù nítorí ìran náà.

Prior to chapter ten Gabriel came three times to Daniel to interpret a vision. He interpreted the visions of chapters seven and eight, which illustrated the kingdoms of Bible prophecy in both their political manifestation (chapter seven), and their religious manifestation (chapter eight). Then in chapter nine Gabriel interpreted the twenty-three-hundred-year prophecy. Gabriel arrives in chapter ten to finish the interpretation that was left incomplete in chapter nine, and to provide Daniel with the interpretation of the vision which produced the two classes of worshippers. Gabriel first provides Daniel with a general overview of the vision in verse fourteen.

Ṣáájú orí kẹwàá, Gabriẹli wá sọ́dọ̀ Dáníẹ́lì lẹ́ẹ̀mẹ́ta láti tú ìran kan. Ó tú àwọn ìran inú orí keje àti kẹjọ, tí wọ́n ṣe àfihàn àwọn ìjọba inú àsọtẹ́lẹ̀ Bíbélì ní ìfarahàn òṣèlú wọn (orí keje), àti ní ìfarahàn ẹ̀sìn wọn (orí kẹjọ). Lẹ́yìn náà, nínú orí kẹsàn-án, Gabriẹli tú àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjì ó lé ọ̀ọ́dúnrún náà. Gabriẹli dé nínú orí kẹwàá láti parí ìtúmọ̀ tí a fi sílẹ̀ láì pé nínú orí kẹsàn-án, àti láti pèsè fún Dáníẹ́lì ní ìtúmọ̀ ìran tí ó mú kí àwọn ẹ̀yà méjì ti àwọn olùjọsìn náà farahàn. Ní àkọ́kọ́, Gabriẹli fún Dáníẹ́lì ní àkójọpọ̀ àgbáyé ti ìran náà nínú ẹsẹ̀ kẹrìnlá.

Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

Nísinsin yìí ni mo wá láti jẹ́ kí o mọ ohun tí yóò ṣẹlẹ̀ sí àwọn ènìyàn rẹ ní ọjọ́ ìkẹyìn; nítorí ìran náà ṣì jẹ́ fún ọ̀pọ̀ ọjọ́. Dáníẹ́lì 10:14.

The vision of Christ, which produced two classes of worshippers, represents what shall befall God’s people in the last days. The interpretation of chapters seven and eight was an interpretation of the history represented by the rise and fall of the kingdoms of Bible prophecy, as illustrated by beasts of prey and sanctuary animals respectively. The interpretation of chapter nine, was a detailed breakdown of the different prophetic periods represented within the prophecy of twenty-three hundred years. Somehow the vision of the glorified Christ in chapter ten represented what shall befall God’s people in the last days. Before Gabriel begins with the detailed outline of history, which is the interpretation of the vision of the glorified Christ, he reminds Daniel that he has already told Daniel what the interpretation represents.

Ìran Kristi, tí ó mú kí ìpele méjì àwọn olùjọsìn hàn, ń ṣàfihàn ohun tí yóò ṣẹlẹ̀ sí àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn. Ìtumọ̀ orí keje àti kẹjọ jẹ́ ìtumọ̀ ìtàn tí a ṣàfihàn nínú ìdìde àti ìṣubú àwọn ìjọba inú àsọtẹ́lẹ̀ Bíbélì, gẹ́gẹ́ bí a ti fi àwọn ẹranko apanirun àti àwọn ẹranko ibi mímọ́ ṣàpèjúwe wọn lẹ́sẹ̀sẹ̀. Ìtumọ̀ orí kẹsàn-án sì jẹ́ ìtúpalẹ̀ kíkún lórí onírúurú àkókò àsọtẹ́lẹ̀ tí a ṣàfihàn nínú àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún. Ní ọ̀nà kan, ìran Kristi tí a fi ògo bò nínú orí kẹwàá ṣàfihàn ohun tí yóò ṣẹlẹ̀ sí àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn. Kí Gabrieli tó bẹ̀rẹ̀ pẹ̀lú àkójọ kíkún ìtàn, èyí tí í ṣe ìtumọ̀ ìran Kristi tí a fi ògo bò, ó rántí Dáníẹ́lì pé òun ti sọ fún un tẹ́lẹ̀ ohun tí ìtumọ̀ náà ń ṣàfihàn.

Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. Daniel 10:20.

Nígbà náà ni ó wí pé, Ṣé ìwọ mọ ìdí tí mo fi tọ̀ ọ wá? Ní báyìí sì ni èmi yóò padà lọ bá ọmọ-aládé Persia jagun; àti nígbà tí mo bá ti jáde lọ, kíyèsí i, ọmọ-aládé Gíríìsì yóò dé. Danieli 10:20.

Gabriel reminds Daniel that he had told Daniel in verse fourteen, that he had come to make Daniel understand what shall befall God’s people in the last days, and he expected Daniel to place the following presentation of prophetic history in that context. Daniel had been seeking a specific understanding from the first day in which he began to mourn.

Gabrieli rántí fún Dáníẹ́lì pé ó ti sọ fún un ní ẹsẹ̀ kẹrìnlá pé òun ti wá láti jẹ́ kí Dáníẹ́lì lóye ohun tí yóò ṣẹlẹ̀ sí àwọn ènìyàn Ọlọ́run ní ọjọ́ ìkẹyìn, ó sì retí pé kí Dáníẹ́lì fi àfihàn tí ń bọ̀ yìí ti ìtàn àsọtẹ́lẹ̀ sí inú àyíká yẹn. Dáníẹ́lì ti ń wá ìmọ̀ pàtó láti ọjọ́ kìíní tí ó ti bẹ̀rẹ̀ sí í ṣọ̀fọ̀.

Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Daniel 10:12, 13.

Nígbà náà ni ó wí fún mi pé, Má bẹ̀rù, Dáníẹli: nítorí láti ọjọ́ kìn-ín-ní tí ìwọ ti fi ọkàn rẹ sọ́kan láti lóye, àti láti rẹ ara rẹ sílẹ̀ níwájú Ọlọ́run rẹ, a ti gbọ́ ọ̀rọ̀ rẹ, èmi sì dé nítorí ọ̀rọ̀ rẹ. Ṣùgbọ́n ọmọ-aládé ìjọba Pẹ́ṣíà dojúkọ mi fún ọjọ́ mọ́kànlélógún: ṣùgbọ́n, kíyèsi i, Míkáẹli, ọ̀kan nínú àwọn ọmọ-aládé àgbà, wá láti ràn mí lọ́wọ́; mo sì dúró níbẹ̀ pẹ̀lú àwọn ọba Pẹ́ṣíà. Dáníẹli 10:12, 13.

After Daniel’s three weeks of mourning, he saw the vision of Christ, that prophetically aligned with the vision of Christ that John in Patmos had witnessed.

Lẹ́yìn ọ̀sẹ̀ mẹ́ta ìṣòro-ọkàn Dáníẹ́lì, ó rí ìran Kristi, tí ó bá ìran Kristi tí Jòhánù rí ní Patmos mu ní ọ̀nà àsọtẹ́lẹ̀.

“No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.

“Kò sí ẹni tí ó kéré sí Ọmọ Ọlọ́run fúnra rẹ̀ tí ó farahàn sí Dáníẹ́lì. Àpejúwe yìí jọ èyí tí a fi fún Jòhánù nígbà tí a fi Kristi hàn án lórí Erékùṣù Pátímọ́. Olúwa wa sì wá nísinsìnyí pẹ̀lú ìránṣẹ́ ọ̀run mìíràn láti kọ́ Dáníẹ́lì ní ohun tí yóò ṣẹlẹ̀ ní àwọn ọjọ́ ìkẹyìn. A fi ìmọ̀ yìí fún Dáníẹ́lì, a sì kọ ọ́ sílẹ̀ nípasẹ̀ ìmísí fún àwa tí ìparí ayé ti dé bá.”

“The great truths revealed by the world’s Redeemer are for those who search for truth as for hid treasures. Daniel was an aged man. His life had been passed amid the fascinations of a heathen court, his mind cumbered with the affairs of a great empire; yet he turns aside from all these to afflict his soul before God, and seek a knowledge of the purposes of the Most High. And in response to his supplications, light from the heavenly courts was communicated for those who should live in the latter days. With what earnestness, then, should we seek God, that he may open our understanding to comprehend the truths brought to us from Heaven.

“Àwọn òtítọ́ ńlá tí Olùdáǹdè ayé fi hàn jẹ́ fún àwọn tí ń wá òtítọ́ bí ẹni pé wọ́n ń wá ìṣúra tí a fi pamọ́. Dáníẹ́lì jẹ́ àgbàlagbà ọkùnrin. A ti lo ìgbésí ayé rẹ̀ láàárín àwọn ìfẹ́kúfẹ̀ẹ́ ilé-ẹjọ́ àwọn aláìlọ́run, ọkàn rẹ̀ sì kún fún àwọn ọ̀ràn ìṣàkóso ìjọba ńlá kan; ṣùgbọ́n ó yà kúrò nínú gbogbo èyí láti ṣe ìnira fún ọkàn rẹ̀ níwájú Ọlọ́run, kí ó sì wá ìmọ̀ nípa ète Ọ̀gá Ògo Jùlọ. Ní ìdáhùn sí àwọn ẹ̀bẹ̀ rẹ̀, a sì fi ìmọ́lẹ̀ láti inú àwọn àgbàlá ọ̀run hàn fún àwọn tí yóò gbé ayé ní ọjọ́ ìkẹyìn. Ní ìgboyà àti ìtara tó bẹ́ẹ̀, mélòó ni ó yẹ kí a fi wá Ọlọ́run, kí ó lè ṣí òye wa sílẹ̀ láti lóye àwọn òtítọ́ tí a mú wá fún wa láti Ọ̀run.”

“‘And I Daniel alone saw the vision; for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves…. And there remained no strength in me; for my comeliness was turned in me into corruption, and I retained no strength.’ Such will be the experience of every one who is truly sanctified. The clearer their views of the greatness, glory, and perfection of Christ, the more vividly will they see their own weakness and imperfection. They will have no disposition to claim a sinless character; that which has appeared right and comely in themselves will, in contrast with Christ’s purity and glory, appear only as unworthy and corruptible. It is when men are separated from God, when they have very indistinct views of Christ, that they say, ‘I am sinless; I am sanctified.’

“‘Èmi Dáníẹ́lì nìkan ni mo rí ìran náà; nítorí àwọn ọkùnrin tí wọ́n wà pẹ̀lú mi kò rí ìran náà; ṣùgbọ́n ìwarìrì ńlá kan bà wọ́n, bẹ́ẹ̀ ni wọ́n sá lọ láti fi ara wọn pamọ́…. Agbára kankan kò sì ṣẹ́kù nínú mi; nítorí ẹwà mi yí padà nínú mi sí ìbàjẹ́, agbára kankan kò sì kù sí mi mọ́.’ Irú ìrírí bẹ́ẹ̀ ni yóò jẹ́ ti gbogbo ẹni tí a ti sọ di mímọ́ ní òtítọ́. Bí ìwòye wọn sí títóbi, ògo, àti pípé Kristi ṣe túbọ̀ ń mọ́ sí i, bẹ́ẹ̀ ni wọn yóò túbọ̀ rí àìlera àti àìpé tiwọn ní kedere. Wọn kì yóò ní ìfẹ́kúfẹ̀ẹ́ kankan láti pe ara wọn ní aláìlèsẹ̀; ohun tí ó ti dà bí ẹni pé ó tọ́, tí ó sì rẹwà nínú ara wọn, ní ìfiwéra pẹ̀lú ìwà mímọ́ àti ògo Kristi, yóò hàn gẹ́gẹ́ bí ohun tí kò yẹ, tí ó sì lè bàjẹ́ nìkan. Nígbà tí a bá yà ènìyàn kúrò lọ́dọ̀ Ọlọ́run, tí wọ́n sì ní ìwòye Kristi tí kò ṣe kedere rárá, nígbà náà ni wọ́n á máa wí pé, ‘Èmi jẹ́ aláìlèsẹ̀; a ti sọ mí di mímọ́.’”

“Gabriel then appeared to the prophet, and thus addressed him; ‘O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright; for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel; for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words.’

“Lẹ́yìn náà ni Gabriẹli farahàn sí wòlíì náà, ó sì bá a sọ̀rọ̀ báyìí pé; ‘Ìwọ Daniẹli, ọkùnrin tí a fẹ́ràn gidigidi, mọ̀ àwọn ọ̀rọ̀ tí mo ń sọ fún ọ, kí o sì dúró ní títọ́; nítorí sí ọ ni a ti rán mi wá báyìí. Nígbà tí ó sì ti sọ ọ̀rọ̀ yìí fún mi, mo dúró ní ìwarìrì. Nígbà náà ni ó wí fún mi pé, Má bẹ̀rù, Daniẹli; nítorí láti ọjọ́ àkọ́kọ́ tí ìwọ ti fi ọkàn rẹ sọ́kàn láti mọ̀, àti láti rẹ ara rẹ sílẹ̀ níwájú Ọlọ́run rẹ, a gbọ́ ọ̀rọ̀ rẹ, èmi sì ti wá nítorí ọ̀rọ̀ rẹ.’”

“What great honor was shown to Daniel by the Majesty of Heaven! He comforts his trembling servant, and assures him that his prayer was heard in Heaven, and that in answer to that fervent petition, the angel Gabriel was sent to affect the heart of the Persian king. The monarch had resisted the impressions of the Spirit of God during the three weeks while Daniel was fasting and praying, but Heaven’s Prince, the archangel, Michael, was sent to turn the heart of the stubborn king to take some decided action to answer the prayer of Daniel.

“Iyì ńlá wo ni a fi hàn án fún Dáníẹ́lì láti ọ̀dọ̀ Ọláńlá Ọ̀run! Ó tù ọmọ-ọ̀dọ̀ rẹ̀ tí ń wárìrì nínú, ó sì fi í lójú pé a ti gbọ́ àdúrà rẹ̀ ní Ọ̀run, àti pé gẹ́gẹ́ bí ìdáhùn sí ẹ̀bẹ̀ oníná náà, a rán áńgẹ́lì Gábírélì láti ní ipa lórí ọkàn ọba Páṣíà. Ọba náà ti kọ̀ láti tẹ̀lé àwọn ìfarahàn Ẹ̀mí Ọlọ́run fún ọ̀sẹ̀ mẹ́ta náà nígbà tí Dáníẹ́lì ń gbààwẹ̀ tí ó sì ń gbàdúrà, ṣùgbọ́n Aṣáájú Ọ̀run, olórí àwọn áńgẹ́lì, Míkáẹ́lì, ni a rán láti yí ọkàn ọba aláìlèro padà kí ó lè gbé ìgbésẹ̀ pàtó kan láti dá àdúrà Dáníẹ́lì lóhùn.

“‘And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And behold, one like the similitude of the sons of men touched my lips…. And said, O man greatly beloved, fear not: peace be unto thee; be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me.’ So great was the divine glory revealed to Daniel that he could not endure the sight. Then the messenger of Heaven veiled the brightness of his presence and appeared to the prophet as ‘one like the similitude of the sons of men.’ By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.

“‘Nígbà tí ó sì ti bá mi sọ irú ọ̀rọ̀ bẹ́ẹ̀, mo tẹ ojú mi sílẹ̀, sí ilẹ̀, mo sì di adití. Sì kíyèsi i, ẹni kan tí ó dàbí àwòrán àwọn ọmọ ènìyàn fọwọ́ kan ètè mi.... Ó sì wí pé, Ìwọ ènìyàn olùfẹ́ gidigidi, má bẹ̀rù: àlàáfíà ni fún ọ; mú agbára, bẹ́ẹ̀ ni, mú agbára. Nígbà tí ó sì bá mi sọ̀rọ̀, a fún mi ní agbára, mo sì wí pé, Jẹ́ kí olúwa mi sọ̀rọ̀; nítorí ìwọ ti fún mi ní agbára.’ Tó bẹ́ẹ̀ tí ogo àtọ̀runwá tí a fihàn fún Dáníẹ́lì ṣe pọ̀ tó, tí kò fi lè fara da ìríran náà. Nígbà náà ni ojiṣẹ́ Ọ̀run bo ìmọ́lẹ̀ dídán ìwàláàyè rẹ̀, ó sì farahàn fún wòlíì náà gẹ́gẹ́ bí ‘ẹni kan tí ó dàbí àwòrán àwọn ọmọ ènìyàn.’ Nípa agbára àtọ̀runwá rẹ̀ ni ó fi fún ọkùnrin olóòótọ́ àti onígbàgbọ́ yìí ní agbára, kí ó lè gbọ́ ọ̀rọ̀ tí a rán sí i láti ọ̀dọ̀ Ọlọ́run.

“Daniel was a devoted servant of the Most High. His long life was filled up with noble deeds of service for his Master. His purity of character, and unwavering fidelity, are equaled only by his humility of heart and his contrition before God. We repeat, The life of Daniel is an inspired illustration of true sanctification.” Review and Herald, February 8, 1881.

“Dáníẹ́lì jẹ́ ìránṣẹ́ olùfọkànsìn ti Ẹni Gíga Jùlọ. Ìgbésí ayé rẹ̀ gígùn kún fún àwọn iṣẹ́ ìránṣẹ́ ọlọ́lá fún Olúwa rẹ̀. Mímọ́ ìwà rẹ̀, àti ìṣòtítọ́ rẹ̀ tí kò yẹ̀, ni a lè fi wé pẹ̀lú ìrẹ̀lẹ̀ ọkàn rẹ̀ nìkan, àti ìbànújẹ́ ọkàn rẹ̀ níwájú Ọlọ́run. A tún sọ pé, Ìgbésí ayé Dáníẹ́lì jẹ́ àpèjúwe tí a mí sí ti ìwẹ̀numọ́ tòótọ́.” Review and Herald, February 8, 1881.

Daniel’s experience in chapter ten, represents God’s people in the last days, who as Daniel and John, understand the Revelation of Jesus Christ. The key to placing Daniel into the prophetic history where his experience is located is based upon the fact that he was in mourning, and that Michael was sent at the conclusion of the twenty-one days. In the first verse, Daniel records that he had understanding of both the internal and external visions of prophecy. Prior to the twenty-one days Daniel had an incomplete understanding of the two visions, but with the interpretation of Gabriel, Daniel fully grasps the “thing” and the “vision” as different revelations.

Ìrírí Dáníẹ́lì nínú orí kẹwàá, dúró fún àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn, tí, gẹ́gẹ́ bí Dáníẹ́lì àti Jòhánù, wọ́n lóye Ìfihàn Jésù Kristi. Bọ́tìnì láti fi Dáníẹ́lì sí inú ìtàn àsọtẹ́lẹ̀ níbi tí ìrírí rẹ̀ wà dá lórí òtítọ́ pé ó wà nínú ọ̀fọ̀, àti pé a rán Míkáẹ́lì ní ìparí ọjọ́ mọ́kànlélógún náà. Nínú ẹsẹ̀ àkọ́kọ́, Dáníẹ́lì kọ sílẹ̀ pé ó ní ìmọ̀ nípa ìran inú àti ìran òde ti àsọtẹ́lẹ̀. Ṣáájú ọjọ́ mọ́kànlélógún náà Dáníẹ́lì ní òye tí kò pé nípa àwọn ìran méjèèjì, ṣùgbọ́n pẹ̀lú ìtumọ̀ Gébúráẹ́lì, Dáníẹ́lì lóye “ọ̀ràn náà” àti “ìran náà” ní kíkún gẹ́gẹ́ bí àwọn ìfihàn ọ̀tọ̀ọ̀tọ̀.

“As the time approached for the close of the seventy years’ captivity, Daniel’s mind became greatly exercised upon the prophecies of Jeremiah. He saw that the time was at hand when God would give his chosen people another trial; and with fasting, humiliation, and prayer, he importuned the God of Heaven in behalf of Israel, in these words: ‘O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments’; we have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments; neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land.’

“Bí àkókò ìparí ìgbèkùn ọdún àádọ́rin náà ti ń súnmọ́lé, ọkàn Dáníẹ́lì wà ní ìfarapa púpọ̀ lórí àwọn àsọtẹ́lẹ̀ Jeremáyà. Ó rí i pé àkókò ti dé nígbà tí Ọlọ́run yóò fún àwọn ènìyàn àyànfẹ́ rẹ̀ ní àdánwò mìíràn; ó sì fi àwẹ̀, ìrẹ̀lẹ̀ ara, àti àdúrà bẹ Ọlọ́run Ọ̀run nítorí Ísírẹ́lì, ní ọ̀rọ̀ wọ̀nyí pé: ‘Olúwa, Ọlọ́run ńlá àti ẹlẹ́rùjẹ̀jẹ̀, ẹni tí ń pa májẹ̀mú àti àánú mọ́ fún àwọn tí ó fẹ́ràn rẹ̀, àti fún àwọn tí ń pa àwọn òfin rẹ̀ mọ́’; àwa ti ṣẹ̀, a sì ti ṣe ẹ̀ṣẹ̀ búburú, a sì ti hùwà búburú, a sì ti ṣọ̀tẹ̀, àní nípa yíyà kúrò nínú àwọn ìlànà rẹ àti nínú àwọn ìdájọ́ rẹ; bẹ́ẹ̀ ni àwa kò fetí sí àwọn ìránṣẹ́ rẹ, àwọn wòlíì, tí wọ́n sọ̀rọ̀ ní orúkọ rẹ fún àwọn ọba wa, àwọn ọmọ-aládé wa, àti àwọn baba wa, àti fún gbogbo àwọn ènìyàn ilẹ̀ náà.’”

“Notice these words. Daniel does not proclaim his own fidelity before the Lord. Instead of claiming to be pure and holy, he identifies himself with the really sinful of Israel. The wisdom which God imparted to him was as far superior to the wisdom of the wise men of the world as the light of the sun shining in the heavens at noonday is brighter than the feeblest star. Yet ponder the prayer from the lips of this man so highly favored of Heaven. With deep humiliation, with tears, and with rending of heart, he pleads for himself and for his people. He lays his soul open before God, confessing his own vileness, and acknowledging the Lord’s greatness and majesty.

“Ẹ fi ojú sí àwọn ọ̀rọ̀ wọ̀nyí. Dáníẹ́lì kò kéde ìṣòtítọ́ tirẹ̀ níwájú Olúwa. Dípò kí ó sọ pé òun mọ́, òun sì jẹ́ mímọ́, ó fi ara rẹ̀ kàn mọ́ àwọn ẹni ẹlẹ́ṣẹ̀ tòótọ́ nínú Ísráẹ́lì. Ọgbọ́n tí Ọlọ́run fi fún un ga ju ọgbọ́n àwọn ọlọ́gbọ́n ayé lọ bí ìmọ́lẹ̀ oòrùn tí ń tàn ní ọ̀run ní ọ̀sán gangan ṣe mọ́lẹ̀ ju ìràwọ̀ aláìlera jùlọ lọ. Síbẹ̀, ẹ ronú lórí àdúrà tí ó ti ẹnu ọkùnrin yìí jáde, ẹni tí Ọ̀run ti ṣe ojú rere sí gidigidi. Pẹ̀lú ìrẹ̀lẹ̀ jíjinlẹ̀, pẹ̀lú omijé, àti pẹ̀lú ìyà ọkàn, ó ń bẹ̀bẹ̀ fún ara rẹ̀ àti fún àwọn ènìyàn rẹ̀. Ó ṣí ọkàn rẹ̀ sílẹ̀ pátápátá níwájú Ọlọ́run, ó ń jẹ́wọ́ ìwà ìbàjẹ́ tirẹ̀, ó sì ń jẹ́wọ́ títóbi àti ọlá olórí Olúwa.”

“What earnestness and fervor characterize his supplications! He is coming nearer and nearer to God. The hand of faith is reached upward to grasp the never-failing promises of the Most High. His soul is wrestling in agony. And he has the evidence that his prayer is heard. He feels that victory is his. If we as a people would pray as Daniel prayed, and wrestle as he wrestled, humbling our souls before God, we should realize as marked answers to our petitions as were granted to Daniel. Hear how he presses his case at the court of Heaven:

“Ìtara àti ìfẹ́-ọkàn gbígbóná mélòó kan ni ń fi àdúrà ìbẹ̀bẹ̀ rẹ̀ hàn! Ó ń súnmọ́ Ọlọ́run sí i léraléra. A ti nà ọwọ́ ìgbàgbọ́ sókè láti di àwọn ìlérí Aṣáájú-Òkè-Awọn-Gbogbo mu, àwọn ìlérí tí kì í yẹ̀. Ọkàn rẹ̀ ń jà nínú ìrora gbígbóná. Ó sì ní ẹ̀rí pé a ti gbọ́ àdúrà rẹ̀. Ó ní ìmọ̀lára pé iṣẹ́gun jẹ́ tirẹ̀. Bí àwa gẹ́gẹ́ bí ènìyàn bá lè máa gbàdúrà gẹ́gẹ́ bí Dáníẹ́lì ti gbàdúrà, tí a sì bá ń jà gẹ́gẹ́ bí òun ti jà, ní fífi ọkàn wa rẹ ara wa sílẹ̀ níwájú Ọlọ́run, a ó rí àwọn ìdáhùn tí ó ṣe kedere sí àwọn ẹ̀bẹ̀ wa, gẹ́gẹ́ bí a ti fi wọ́n fún Dáníẹ́lì. Ẹ gbọ́ bí ó ti ń tẹ ẹjọ́ rẹ̀ síwájú ní ilé ẹjọ́ Ọ̀run:”

“‘O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name; for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God; for thy city and thy people are called by thy name. And whilst I was speaking and praying, and confessing my sin and the sin of my people, … even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation.’

“‘Ọlọ́run mi, tẹ́tí rẹ sílẹ̀, kí o sì gbọ́; la ojú rẹ sílẹ̀, kí o sì wo ahoro wa, àti ìlú tí a fi orúkọ rẹ pè; nítorí a kò mú àdúrà ẹ̀bẹ̀ wa wá síwájú rẹ nítorí àwọn òdodo wa, ṣùgbọ́n nítorí àwọn àánú ńlá rẹ. Olúwa, gbọ́; Olúwa, dárí jì; Olúwa, fetí sí i, kí o sì ṣe é; má ṣe pẹ́, nítorí tìrẹ fúnra rẹ, Ọlọ́run mi; nítorí ìlú rẹ àti àwọn ènìyàn rẹ ni a fi orúkọ rẹ pè. Nígbà tí mo sì ń sọ̀rọ̀, tí mo sì ń gbàdúrà, tí mo sì ń jẹ́wọ́ ẹ̀ṣẹ̀ mi àti ẹ̀ṣẹ̀ àwọn ènìyàn mi, … àní ọkùnrin náà, Gabrieli, ẹni tí mo ti rí nínú ìran náà ní ìbẹ̀rẹ̀, nígbà tí a mú un fò kánkán, fi ọwọ́ kàn mí ní àkókò ẹbọ alẹ́.’”

“As Daniel’s prayer is going forth, the angel Gabriel comes sweeping down from the heavenly courts, to tell him that his petitions are heard and answered. This mighty angel has been commissioned to give him skill and understanding,—to open before him the mysteries of future ages. Thus, while earnestly seeking to know and understand the truth, Daniel was brought into communion with Heaven’s delegated messenger.

“Bí àdúrà Dáníẹ́lì ṣe ń gòkè lọ, áńgẹ́lì Gébúrẹ́lì wá láti inú àwọn àgbàlá ọ̀run ní kánkán, láti sọ fún un pé a ti gbọ́ àwọn ẹ̀bẹ̀ rẹ̀, a sì ti dá wọn lóhùn. A ti rán áńgẹ́lì alágbára yìí láti fi òye àti ìmọ̀ ìjìnlẹ̀ fún un,—láti ṣí àwọn àṣírí ìgbà ọjọ́ iwájú sílẹ̀ níwájú rẹ̀. Báyìí, bí Dáníẹ́lì ṣe ń fi tọkàntọkàn wá láti mọ̀, kí ó sì lóye òtítọ́, ni a mú un wá sínú ìbáṣepọ̀ pẹ̀lú ojiṣẹ́ tí Ọ̀run ti yan.”

“The man of God was praying, not for a flight of happy feeling, but for a knowledge of the divine will. And he desired this knowledge, not merely for himself, but for his people. His great burden was for Israel, who were not, in the strictest sense, keeping the law of God. He acknowledges that all their misfortunes have come upon them in consequence of their transgressions of that holy law. He says, ‘We have sinned, we have done wickedly…. Because for our sins and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us.’ They had lost their peculiar, holy character as God’s chosen people. ‘Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate.’ Daniel’s heart turns with intense longing to the desolate sanctuary of God. He knows that its prosperity can be restored only as Israel shall repent of their transgressions of God’s law, and become humble, and faithful, and obedient.

“Ọkùnrin Ọlọ́run náà ń gbàdúrà, kì í ṣe fún ìgbéraga ìmọ̀lára ayọ̀ lasán, bí kò ṣe fún ìmọ̀ ìfẹ́ ọkàn àtọ̀runwá. Ó sì fẹ́ ìmọ̀ yìí, kì í ṣe fún ara rẹ̀ nìkan, ṣùgbọ́n fún àwọn ènìyàn rẹ̀. Ẹrù ńlá tí ó wà lórí ọkàn rẹ̀ ni fún Israẹli, tí kì í ṣe pé, ní ìtumọ̀ gígùn jùlọ, wọ́n ń pa òfin Ọlọ́run mọ́. Ó jẹ́wọ́ pé gbogbo àjálù wọn ni ó ti dé bá wọn nítorí ìrékọjá wọn sí òfin mímọ́ náà. Ó ní, ‘Àwa ti ṣẹ̀ṣẹ̀, àwa ti hùwà búburú…. Nítorí ẹ̀ṣẹ̀ wa àti nítorí àìṣòdodo àwọn baba wa, Jerusalẹmu àti àwọn ènìyàn rẹ ti di ẹ̀gàn fún gbogbo àwọn tí ó yí wa ká.’ Wọ́n ti pàdánù ìwà àtọ̀runwá àti mímọ́ tí ó jẹ́ tiwọn gẹ́gẹ́ bí àwọn ènìyàn àyànfẹ́ Ọlọ́run. ‘Nísinsìnyí nítorí náà, ìwọ Ọlọ́run wa, gbọ́ àdúrà ọmọ-ọ̀dọ̀ rẹ àti ẹ̀bẹ̀ rẹ̀, kí o sì mú kí ojú rẹ tàn sí ibi mímọ́ rẹ tí ó ti di ahoro.’ Ọkàn Dáníẹli yí padà pẹ̀lú ìfẹ́kúfẹ̀ẹ́ gbígbóná sí ibi mímọ́ ahoro ti Ọlọ́run. Ó mọ̀ pé a lè tún ìdàgbàsókè rẹ̀ ṣe padà nígbà kan ṣoṣo tí Israẹli bá ronúpìwàdà kúrò nínú ìrékọjá wọn sí òfin Ọlọ́run, tí wọ́n sì di onírẹ̀lẹ̀, olóòtítọ́, àti onígbọràn.

“In answer to his petition, Daniel received not only the light and truth which he and his people most needed, but a view of the great events of the future, even to the advent of the world’s Redeemer. Those who claim to be sanctified, while they have no desire to search the Scriptures, or to wrestle with God in prayer for a clearer understanding of Bible truth, know not what true sanctification is.

“Nínú ìdáhùn sí ẹ̀bẹ̀ rẹ̀, Dáníẹ́lì kò gba ìmọ́lẹ̀ àti òtítọ́ nìkan tí òun àti àwọn ènìyàn rẹ̀ nílò jù lọ, ṣùgbọ́n ó tún gba ìran àwọn ìṣẹ̀lẹ̀ ńlá ọjọ́ iwájú, àní títí dé ìbọ̀wọ̀ Olùdáǹdè ayé. Àwọn tí wọ́n ń sọ pé a ti sọ wọ́n di mímọ́, nígbà tí wọn kò ní ìfẹ́ láti ṣe àwárí Ìwé Mímọ́, tàbí láti ba Ọlọ́run jà ní àdúrà fún òye tí ó túbọ̀ ṣe kedere sí òtítọ́ Bíbélì, wọn kò mọ ohun tí ìsọdimímọ́ tòótọ́ jẹ́.

“All who believe with the heart the word of God will hunger and thirst for a knowledge of his will. God is the author of truth. He enlightens the darkened understanding, and gives to the human mind power to grasp and comprehend the truths which he has revealed.

“Gbogbo àwọn tí wọ́n fi ọkàn gbà ọ̀rọ̀ Ọlọ́run yóò máa fẹ́ ebi, yóò sì máa gbẹ omi fún ìmọ̀ ìfẹ́-inú rẹ̀. Ọlọ́run ni Olùdásílẹ̀ òtítọ́. Ó ń tan ìmọ́lẹ̀ sí òye tí a ti ṣókùnkùn, ó sì ń fi agbára fún inú ọkàn ènìyàn láti mú àti láti lóye àwọn òtítọ́ tí ó ti fihàn.”

“Daniel talked with God. Heaven was opened before him. But the high honors granted him were the result of humiliation and earnest seeking. He did not think, as do many at the present day, that it is no matter what we believe, if we are only honest, and love Jesus. True love for Jesus will lead to the most close and earnest inquiry as to what is truth. Christ prayed that his disciples might be sanctified through the truth. He who is too indolent to make anxious, prayerful search for truth, will be left to receive errors which shall prove the ruin of his soul.

“Daniẹli bá Ọlọ́run sọ̀rọ̀. A ṣí ọ̀run sílẹ̀ níwájú rẹ̀. Ṣùgbọ́n ọlá gíga tí a fi fún un jẹ́ èso ìrẹ̀lẹ̀ àti ìwádìí àtọkànwá pẹ̀lú ìtara. Kò rò, gẹ́gẹ́ bí ọ̀pọ̀lọpọ̀ ènìyàn ṣe ń rò ní àsìkò yìí, pé kò ṣe pàtàkì ohun tí a gbàgbọ́, bí a bá jẹ́ olóòtítọ́ nìkan, tí a sì fẹ́ràn Jesu. Ìfẹ́ tòótọ́ sí Jesu yóò darí ènìyàn sí ìṣàwárí tímọ́tímọ́ àti àtọkànwá jùlọ nípa ohun tí ó jẹ́ òtítọ́. Kristi gbàdúrà pé kí a yà àwọn ọmọ-ẹ̀yìn rẹ̀ sọ́tọ̀ nípasẹ̀ òtítọ́. Ẹni tí ó lọ́ra jù láti fi ìfarabalẹ̀ àti àdúrà ṣe ìwádìí òtítọ́ ni a ó fi sílẹ̀ kí ó gba àwọn ìṣìnà tí yóò jẹ́ ìparun ọkàn rẹ̀.”

“At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude.’

“Ní àkókò ìbẹ̀wò Gébúrẹ́lì, wòlíì Dáníẹ́lì kò lè gba ìtọ́ni síwájú sí i; ṣùgbọ́n ní ọdún díẹ̀ lẹ́yìn náà, ní fífẹ́ láti mọ púpọ̀ sí i nípa àwọn kókó-ọrọ̀ tí a kò tíì ṣàlàyé ní kíkún, ó tún fi ara rẹ̀ sílẹ̀ láti wá ìmọ́lẹ̀ àti ọgbọ́n lọ́wọ́ Ọlọ́run. ‘Ní ọjọ́ wọ̀nyẹn èmi Dáníẹ́lì ń ṣọ̀fọ̀ fún ọ̀sẹ̀ mẹ́ta pípé. Èmi kò jẹ búrẹ́dì aládùn, bẹ́ẹ̀ ni ẹran tàbí ọtí wá sínú ẹnu mi, bẹ́ẹ̀ ni èmi kò fi òróró kùn ara mi rárá…. Nígbà náà ni mo gbé ojú mi sókè, mo sì wo, sì kíyèsí i pé, arákùnrin kan wà tí a fi aṣọ ọ̀gbọ̀ wọ̀, tí a sì fi wúrà dáradára ti Úfásì dí ìbàdí rẹ̀ mọ́. Ara rẹ̀ náà dàbí bérílì, ojú rẹ̀ sì rí bí mànàmáná, ojú rẹ̀ méjèèjì sì dàbí fìtílà iná, apá rẹ̀ àti ẹsẹ̀ rẹ̀ sì dàbí idẹ tí a fi ọwọ́ yà dán, ohùn ọ̀rọ̀ rẹ̀ sì dàbí ohùn ọ̀pọ̀ ènìyàn.’”

“No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.

“Kì í ṣe ẹni kékeré ju Ọmọ Ọlọ́run lọ ni ó fara hàn fún Dáníẹ́lì. Àpèjúwe yìí jọ èyí tí a fi fún Jòhánù nígbà tí a fi Kristi hàn án lórí Erékùṣù Pátímọ̀sì. Ní báyìí, Olúwa wa ń bọ̀ pẹ̀lú ìránṣẹ́ ọ̀run mìíràn láti kọ́ Dáníẹ́lì ní ohun tí yóò ṣẹlẹ̀ ní àwọn ọjọ́ ìkẹyìn. A fi ìmọ̀ yìí fún Dáníẹ́lì, a sì kọ ọ́ sílẹ̀ nípasẹ̀ ìmísí fún àwa tí ìkẹyìn ayé ti dé bá.” Review and Herald, February 8, 1881.

The interpretation that Gabriel, “heaven’s delegated messenger,” was bringing to Daniel was the completion of the interpretation he had begun to provide to Daniel in chapter nine. The methodology of “line upon line,” requires that we align the interpretation and associated circumstances of both chapters nine and ten, together in order to rightly divide the prophetic illustration. It is in this interpretation that the visions of the Ulai and Hiddekel rivers join.

Ìtumọ̀ tí Gébúriẹli, “ìránṣẹ́ tí ọ̀run rán,” ń mú wá fún Dáníẹli ni ìparí ìtumọ̀ tí ó ti bẹ̀rẹ̀ sí í fi fún un ní orí kejìlá kẹsàn-án. Ọ̀nà ìlànà “ìlà lórí ìlà,” béèrè pé kí a mú ìtumọ̀ àti àwọn ipò àyíká tí ó bá wọn lọ ti orí kejìlá kẹsàn-án àti kẹwàá pọ̀ jọ, kí a lè pín àpèjúwe àsọtẹ́lẹ̀ náà ní ọ̀nà tí ó tọ́. Nínú ìtumọ̀ yìí ni àwọn ìran odò Ulai àti Hiddekel ti darapọ̀.

Daniel had understood from the books of Jeremiah and Moses that the deliverance of God’s people was at hand. In so doing, Daniel represents God’s people of the last days that understand that the final deliverance of God’s people is at hand. Those last-day people will recognize that they have been spiritually scattered, as represented by Daniel who had been scattered into the slavery of the seventy years captivity in Babylon. They will then understand that they, as Daniel, must manifest the response to their scattered condition that agrees with the remedy represented by the “seven times,” of Leviticus chapter twenty-six.

Dáníẹ́lì ti lóye láti inú àwọn ìwé Jeremáyà àti Mósè pé ìdáǹdè àwọn ènìyàn Ọlọ́run ti sún mọ́ etílẹ̀. Ní ṣíṣe bẹ́ẹ̀, Dáníẹ́lì dúró fún àwọn ènìyàn Ọlọ́run ti àwọn ọjọ́ ìkẹyìn tí wọ́n lóye pé ìdáǹdè ìkẹyìn àwọn ènìyàn Ọlọ́run ti sún mọ́ etílẹ̀. Àwọn ènìyàn ọjọ́ ìkẹyìn wọ̀nyí yóò mọ̀ pé a ti tú wọn ká nípa ti ẹ̀mí, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú Dáníẹ́lì ẹni tí a tú ká sínú ẹrú ìgbèkùn ọdún àádọ́rin ní Bábílónì. Nígbà náà ni wọ́n yóò lóye pé wọn, gẹ́gẹ́ bí Dáníẹ́lì, gbọ́dọ̀ fi ìdáhùn hàn sí ipò ìtúká wọn tí ó bá ìmúlògun tí a ṣojú rẹ̀ nípa “àkókò méje” mu, nínú orí kẹrìndínlọ́gbọ̀n ìwé Lefitíkù.

When the experience of humility represented by Daniel, that is demanded by the remedy set forth in Leviticus twenty-six, is manifested in the last days, God’s last-day people will have been mourning for a specific period of time. That period of time concludes when Michael the archangel descends.

Nígbà tí ìrírí ìrẹ̀lẹ̀ tí a ṣàpẹẹrẹ rẹ̀ nípa Dáníẹ́lì, èyí tí a béèrè gẹ́gẹ́ bí apá ìmúlò ìwòsàn tí a gbé kalẹ̀ nínú Léfítíkù mẹ́rìndínlọ́gbọ̀n, bá farahàn ní àwọn ọjọ́ ìkẹyìn, àwọn ènìyàn Ọlọ́run ti àwọn ọjọ́ ìkẹyìn yóò ti ń ṣọ̀fọ̀ fún àkókò kan pàtó. Àkókò náà yóò parí nígbà tí Míkáẹ́lì olórí àwọn áńgẹ́lì yóò sọ̀kalẹ̀.

We will continue this study in the next article.

A ó tẹ̀síwájú nínú ìwádìí yìí nínú àpilẹ̀kọ tó kàn.

And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. Leviticus 26:38–45.

Ẹ ó sì ṣègbé láàrín àwọn orílẹ̀-èdè, ilẹ̀ àwọn ọ̀tá yín yóò sì jẹ yín run. Àwọn tí ó bá ṣẹ́ kù nínú yín yóò rẹ̀ dànù nítorí ẹ̀ṣẹ̀ wọn ní ilẹ̀ àwọn ọ̀tá yín; àti nítorí ẹ̀ṣẹ̀ àwọn baba wọn náà ni wọn yóò fi rẹ̀ dànù pẹ̀lú wọn. Bí wọ́n bá jẹ́wọ́ ẹ̀ṣẹ̀ wọn, àti ẹ̀ṣẹ̀ àwọn baba wọn, pẹ̀lú ìrékọjá wọn tí wọ́n fi rékọjá sí mi, àti pé wọ́n ti rìn ní ìtakò sí mi pẹ̀lú; àti pé èmi náà ti rìn ní ìtakò sí wọn, tí mo sì mú wọn wọ ilẹ̀ àwọn ọ̀tá wọn; bí ọkàn wọn aláìkọlà bá di onírẹ̀lẹ̀ nígbà náà, tí wọ́n sì gba ìjìyà ẹ̀ṣẹ̀ wọn; nígbà náà ni èmi yóò rántí májẹ̀mú mi pẹ̀lú Jakọbu, májẹ̀mú mi pẹ̀lú Isaaki sì ni èmi yóò rántí, májẹ̀mú mi pẹ̀lú Abrahamu náà ni èmi yóò rántí; èmi yóò sì rántí ilẹ̀ náà. Ilẹ̀ náà pẹ̀lú yóò ṣófo láìsí wọn, yóò sì gbádùn àwọn ọjọ́ ìsinmi rẹ̀, nígbà tí ó bá wà ní ahoro láìsí wọn: wọn yóò sì gba ìjìyà ẹ̀ṣẹ̀ wọn; nítorí, àní nítorí pé wọ́n kẹ́gàn ìdájọ́ mi, àti nítorí pé ọkàn wọn kórìíra àwọn ìlànà mi. Síbẹ̀síbẹ̀, pẹ̀lú gbogbo èyí, nígbà tí wọ́n bá wà ní ilẹ̀ àwọn ọ̀tá wọn, èmi kì yóò kọ̀ wọ́n sílẹ̀, bẹ́ẹ̀ ni kì yóò kórìíra wọn, láti pa wọ́n run pátápátá, àti láti fọ májẹ̀mú mi pẹ̀lú wọn: nítorí èmi ni Olúwa Ọlọ́run wọn. Ṣùgbọ́n nítorí wọn ni èmi yóò rántí májẹ̀mú àwọn baba ńlá wọn, àwọn tí mo mú jáde kúrò ní ilẹ̀ Ejibiti ní ojú àwọn orílẹ̀-èdè, kí èmi lè jẹ́ Ọlọ́run wọn: Èmi ni Olúwa. Lefitiku 26:38–45.