The books of Daniel and Revelation are the same book, just as assuredly as the Old Testament and the New Testament are the same book. Just before probation closes the Revelation of Jesus Christ is unsealed.

Àwọn ìwé Dáníẹ́lì àti Ìfihàn jẹ́ ìwé kan náà, gẹ́gẹ́ bí ó ti dájú pé Májẹ̀mú Láíláí àti Májẹ̀mú Titun jẹ́ ìwé kan náà. Díẹ̀ ṣáájú kí àkókò ìdánwò tó parí, Ìfihàn Jésù Krísti ni a tú sílẹ̀.

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. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.

Ó sì wí fún mi pé, Má ṣe dì àwọn ọ̀rọ̀ àsọtẹ́lẹ̀ inú ìwé yìí mọ́lẹ̀: nítorí àkókò náà ti sún mọ́ tòsí. 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 jẹ́ olódodo, jẹ́ kí ó máa ṣe òdodo sí i: ẹni tí ó sì jẹ́ mímọ́, jẹ́ kí ó máa jẹ́ mímọ́ sí i. Kíyèsí i, mo ń bọ̀ kánkán; èrè mi sì wà pẹ̀lú mi, láti fi san án fún olúkúlùkù gẹ́gẹ́ bí iṣẹ́ rẹ̀ yóò ti rí. Èmi ni Alfa àti Omega, ìbẹ̀rẹ̀ àti òpin, àkọ́kọ́ àti ẹni ìkẹyìn. Ìfihàn 22:10–13.

The biblical “rule of first mention,” which includes the truth that the end of a thing is illustrated by the beginning of a thing, emphasizes the significance of the first three chapters of the book of Daniel, for they are the first truth mentioned in the book that is the books of Daniel and Revelation. Jesus is Alpha and Omega, so the beginning of the book that is the books of Daniel and Revelation, must represent the truth which is unsealed at the end. At one level then, the truth which is unsealed is the everlasting gospel of the angels of Revelation fourteen.

“Òfin ìtọ́kasí àkọ́kọ́” inú Bíbélì, tí ó ní nínú rẹ̀ òtítọ́ pé ìgbẹ̀yìn ohun kan ni a ń fi ìbẹ̀rẹ̀ ohun kan ṣàpèjúwe, ń tẹnumọ́ ìjẹ́pàtàkì orí mẹ́ta àkọ́kọ́ inú ìwé Dáníẹ́lì, nítorí wọ́n ni òtítọ́ àkọ́kọ́ tí a mẹ́nu kàn nínú ìwé náà, èyí tí í ṣe àwọn ìwé Dáníẹ́lì àti Ìfihàn. Jésù ni Áfà àti Òmégà, nítorí náà ìbẹ̀rẹ̀ ìwé náà, èyí tí í ṣe àwọn ìwé Dáníẹ́lì àti Ìfihàn, gbọ́dọ̀ ṣàpẹẹrẹ òtítọ́ tí a tú èdìdì rẹ̀ sílẹ̀ ní ìgbẹ̀yìn. Ní ìpele kan, nígbà náà, òtítọ́ tí a tú èdìdì rẹ̀ sílẹ̀ ni ìhìnrere àìnípẹ̀kun ti àwọn áńgẹ́lì inú Ìfihàn mẹ́rìnlá.

The Revelation of Jesus Christ that is introduced in the first verse of chapter one of Revelation, is the message that is to be conveyed to the churches when the “time is at hand,” and the time that is “at hand” in chapter one of Revelation, must be the same time that is “at hand,” just before probation closes in chapter twenty-two of Revelation.

Ìfihàn Jesu Kristi tí a ṣe àfihàn rẹ̀ ní ẹsẹ̀ àkọ́kọ́ ti orí kìn-ín-ní Ìfihàn, ni ìròyìn tí a óò fi ránṣẹ́ sí àwọn ìjọ nígbà tí “àkókò ti sún mọ́lé,” àti àkókò tí “ó ti sún mọ́lé” ní orí kìn-ín-ní Ìfihàn, gbọ́dọ̀ jẹ́ àkókò kan náà tí “ó ti sún mọ́lé,” ní ìwájú díẹ̀ kí àkókò oore-ọ̀fẹ́ tó parí ní orí kejìlélógún Ìfihàn.

The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1-3.

Ìṣípayá Jesu Kristi, èyí tí Ọlọ́run fi fún un, láti fi hàn fún àwọn ọmọ-ẹ̀yìn rẹ̀ àwọn ohun tí ó gbọdọ̀ ṣẹ ní kíákíá; ó sì rán án, ó sì fi í hàn nípasẹ̀ angẹli rẹ̀ fún ọmọ-ẹ̀yìn rẹ̀ Johanu: ẹni tí ó jẹ́rìí ọ̀rọ̀ Ọlọ́run, àti ẹ̀rí Jesu Kristi, àti gbogbo ohun tí ó rí. Alábùkún ni ẹni tí ń ka, àti àwọn tí ń gbọ́ ọ̀rọ̀ àsọtẹ́lẹ̀ yìí, tí wọ́n sì pa àwọn ohun tí a kọ sínú rẹ̀ mọ́: nítorí àkókò náà ti sún mọ́lé. Ìṣípayá 1:1-3.

The message that is the final message, which is unsealed just before probation closes, when “the time is at hand,” is the latter rain message of the second angel and Midnight Cry. It is the truth connected with the “hidden history” of the Seven Thunders. It is the revelation of “the eighth being of the seven”, and the golden thread that weaves all these precious revelations together into the beautiful garment of Christ’s righteousness is the “precious” “seven times,” of Leviticus twenty-six. Daniel chapter one, and then again, Daniel chapters one through three, is that message. The “secret” of chapter two, is also that message.

Ìhìnrere tí í ṣe ìhìnrere ìkẹyìn, tí a tú sílẹ̀ díẹ̀ kí àkókò ìdánwò tó parí, nígbà tí “àkókò náà súnmọ́,” ni ìhìnrere òjò ìkẹyìn ti áńgẹ́lì kejì àti Igbe Àárín Ọ̀gànjọ́. Òótọ́ náà ni ó ní ìbáṣepọ̀ pẹ̀lú “ìtàn àṣírí” ti Ààrá Méje. Òun ni ìṣípayá “ẹ̀kẹjọ tí í ṣe nínú àwọn méje”, àti okùn wúrà tí ń hun gbogbo àwọn ìṣípayá iyebíye wọ̀nyí pọ̀ sínú aṣọ ẹlẹ́wà ti òdodo Kristi ni “iyebíye” “ìgbà méje,” ti Lefitiku mẹ́rìndínlọ́gbọ̀n. Dáníẹ́lì orí kìn-ín-ní, lẹ́yìn náà sì tún, Dáníẹ́lì orí kìn-ín-ní títí dé kẹta, ni ìhìnrere náà. “Àṣírí” ti orí kejì, náà pẹ̀lú, ni ìhìnrere náà.

Chapter one of Daniel represents the first angel’s message, and just as all the prophetic waymarks of all three angels’ messages are represented in the first angel’s message of chapter fourteen of Revelation; all the prophetic waymarks of all three messages are represented in chapter one, of Daniel. Those elements are the three-step testing process, which in Daniel chapter one, represents a dietary test, that is followed by a visual test, which leads to a litmus test. Chapter one, when considered in relation to chapters two and three, represents the dietary test, and chapter two the visual test, and chapter three the litmus test. The three angels’ messages of Revelation fourteen, and Daniel chapters one through three, provide four witnesses to the three-step testing process.

Orí kìn-ín-ní ti Dáníẹ́lì dúró fún ìhìnrere áńgẹ́lì àkọ́kọ́, àti gẹ́gẹ́ bí gbogbo àwọn ààmì-ìtọ́ka àsọtẹ́lẹ̀ ti àwọn ìhìnrere àwọn áńgẹ́lì mẹ́tẹ̀ẹ̀ta ṣe jẹ́ aṣojú nínú ìhìnrere áńgẹ́lì àkọ́kọ́ nínú orí kẹrìnlá Ìṣípayá; bẹ́ẹ̀ náà ni gbogbo àwọn ààmì-ìtọ́ka àsọtẹ́lẹ̀ ti àwọn ìhìnrere mẹ́tẹ̀ẹ̀ta náà jẹ́ aṣojú nínú orí kìn-ín-ní ti Dáníẹ́lì. Àwọn kókó-ẹ̀yà wọ̀nyí ni ìlànà ìdánwò ìgbésẹ̀-mẹ́ta, èyí tí, nínú Dáníẹ́lì orí kìn-ín-ní, dúró fún ìdánwò oúnjẹ, tí ìdánwò ojú ń tẹ̀lé, èyí tí ń yọrí sí ìdánwò litmus. Orí kìn-ín-ní, nígbà tí a bá wo ó ní ìbáṣepọ̀ pẹ̀lú orí kejì àti kẹta, dúró fún ìdánwò oúnjẹ, orí kejì sì dúró fún ìdánwò ojú, orí kẹta sì dúró fún ìdánwò litmus. Àwọn ìhìnrere áńgẹ́lì mẹ́tẹ̀ẹ̀ta ti Ìṣípayá orí kẹrìnlá, àti Dáníẹ́lì orí kìn-ín-ní sí kẹta, pèsè ẹlẹ́rìí mẹ́rin sí ìlànà ìdánwò ìgbésẹ̀-mẹ́ta.

Chapters four and five of Daniel represent a very profound line of prophetic history. The line produced by those two chapters, contains at least six distinct prophetic lines. One of those prophetic lines, begins in the year 723 BC, and continues through to the Sunday law. Another of the six lines represents the history of 1798, through to the Sunday law, and in that line, three lines of prophecy are simultaneously represented; the line of the earth beast (the United States), then the line of the Protestant horn and also the line of the Republican horn. Together they establish a fifth line in the beginning of the prophetic line of the United States. That line marks the unsealing of chapters seven, eight and nine of Daniel in 1798. At the ending of the prophetic line of the United States, a sixth line is produced, which marks the unsealing of chapters ten, eleven and twelve in 1989.

Àwọn orí kẹrin àti karùn-ún nínú Daniẹli ń ṣàfihàn ìlà ìtàn àsọtẹ́lẹ̀ tí ó jinlẹ̀ gidigidi. Ìlà tí a mú jáde láti inú àwọn orí méjèèjì wọ̀nyí ní kéré tán, ìlà àsọtẹ́lẹ̀ mẹ́fà tí ó yàtọ̀ sí ara wọn. Ọ̀kan nínú àwọn ìlà àsọtẹ́lẹ̀ wọ̀nyí bẹ̀rẹ̀ ní ọdún 723 BC, ó sì ń tẹ̀síwájú títí dé òfin Ọjọ́-Àìkú. Ìlà kan mìíràn nínú mẹ́fà náà ń ṣàfihàn ìtàn ọdún 1798 títí dé òfin Ọjọ́-Àìkú, àti nínú ìlà náà ni a ti ṣojú fún ìlà àsọtẹ́lẹ̀ mẹ́ta ní àkókò kan náà; ìlà ẹranko ilẹ̀ ayé (Orílẹ̀-Èdè Amẹ́ríkà), lẹ́yìn náà ìlà ìwo Pírótẹ́sítáǹtì, àti pẹ̀lú ìlà ìwo Republikani. Papọ̀, wọ́n fi ìdí ìlà karùn-ún múlẹ̀ ní ìbẹ̀rẹ̀ ìlà àsọtẹ́lẹ̀ ti Orílẹ̀-Èdè Amẹ́ríkà. Ìlà náà samisi ìṣípayá àwọn orí keje, kẹjọ àti kẹsàn-án ti Daniẹli ní ọdún 1798. Ní òpin ìlà àsọtẹ́lẹ̀ ti Orílẹ̀-Èdè Amẹ́ríkà, a tún mú ìlà kẹfà jáde, èyí tí ó samisi ìṣípayá àwọn orí kẹwàá, kọkànlá àti kejìlá ní ọdún 1989.

The beginning of the prophetic line of the earth beast, as represented by Daniel chapter four, is marked by the symbol of the “seven times,” and the ending of the prophetic line of the earth beast is also marked by the symbol of the “seven times.” The beginning and ending of the period of history that is represented by the unsealing of chapters seven, eight and nine is also marked by the symbol of the “seven times.” The beginning and ending of the period of history that is represented by the unsealing of Daniel chapters ten, eleven and twelve is also marked by the “seven times.”

Ìbẹ̀rẹ̀ ìlà àsọtẹ́lẹ̀ ẹranko ilẹ̀-ayé, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú Danieli orí kẹrin, ni a fi ààmì “àkókò méje” samisi, àti ìparí ìlà àsọtẹ́lẹ̀ ẹranko ilẹ̀-ayé náà pẹ̀lú ni a tún fi ààmì “àkókò méje” samisi. Ìbẹ̀rẹ̀ àti ìparí àkókò ìtàn tí ìṣípayá Danieli orí keje, kẹjọ àti kẹsàn-án ṣojú fún, ni a tún fi ààmì “àkókò méje” samisi. Ìbẹ̀rẹ̀ àti ìparí àkókò ìtàn tí ìṣípayá Danieli orí kẹwàá, kọkànlá àti kejìlá ṣojú fún, ni a tún fi “àkókò méje” samisi.

The ending of the period of history that began when Daniel chapters seven, eight and nine were unsealed at “the time of the end” in 1798, was 1863. The beginning of the period of history that began when Daniel chapters ten, eleven and twelve was unsealed at “the time of the end” was 1989. From 1863, to 1989 equates to one hundred and twenty-six years. One hundred and twenty-six years is a tenth, or a tithe, of twelve hundred and sixty years. The number one hundred and twenty-six is therefore a symbol of the twelve hundred and sixty years, that represent the “wilderness,” which in turn is a symbol of the twenty-five hundred and twenty years of the “seven times.”

Ìparí àkókò ìtàn tí ó bẹ̀rẹ̀ nígbà tí a tú Daniel orí keje, kẹjọ, àti kẹsàn-án sílẹ̀ ní “àkókò òpin” ní ọdún 1798, ni ọdún 1863. Ìbẹ̀rẹ̀ àkókò ìtàn tí ó bẹ̀rẹ̀ nígbà tí a tú Daniel orí kẹwàá, kọkànlá, àti kejìlá sílẹ̀ ní “àkókò òpin” ni ọdún 1989. Láti 1863 sí 1989 dọ́gba pẹ̀lú ọgọ́rùn-ún ọdún méjìdínlọ́gbọ̀n. Ọgọ́rùn-ún ọdún méjìdínlọ́gbọ̀n jẹ́ ìdámẹ́wàá, tàbí ìdámẹ́wàá-ọba, nínú ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta ọdún. Nítorí náà, nọ́mbà ọgọ́rùn-ún ọdún méjìdínlọ́gbọ̀n jẹ́ àmì ìṣàpẹẹrẹ ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta ọdún náà, tí ó dúró fún “aginjù,” èyí tí, lẹ́yìn náà, jẹ́ àmì ìṣàpẹẹrẹ ẹgbẹ̀rún méjì, ọgọ́rùn-ún márùn-ún, àti ogún ọdún ti “àwọn àkókò méje.”

This reality identifies that in the history of the earth beast, in the movement of the first angel at the beginning, and then at the movement of the third angel at the ending, are both marked at their beginnings and endings with the “seven times.” And the period of time between those two movements which binds them together is also represented by the “seven times.”

Òtítọ́ yìí fi hàn pé nínú ìtàn ẹranko ayé, nínú ìṣísẹ̀ angẹli àkọ́kọ́ ní ìbẹ̀rẹ̀, lẹ́yìn náà nínú ìṣísẹ̀ angẹli kẹta ní òpin, àwọn méjèèjì ni a fi “àkókò méje” sàmì sí ní ìbẹ̀rẹ̀ wọn àti ní òpin wọn. Àti pé àkókò ìgbà tó wà láàárín àwọn ìṣísẹ̀ méjèèjì náà, èyí tí ó so wọ́n pọ̀, ni a tún fi “àkókò méje” ṣojú.

Without applying the biblical methodology of “line upon line,” this type of revelation is impossible to see and understand, for without that methodology the sealed book, could be given to one who was educated in the art of theology, and then he could be asked for an explanation of what the book that was sealed meant. His pride of opinion would lead him to point out that the sealed book cannot be understood, for it was sealed. You could then take that sealed book and give it to one of the flock that is controlled and neutered by that enlightened one, and the flock that has become comfortable dining on the theologian’s dishes of fables, would decline from making an application of the sealed book, for they know full well that only those that are members of the theological Sanhedrin have been appointed to decide what truth is.

Láìsí lílo ọ̀nà ìṣe ìtumọ̀ Bíbélì ti “ìlà lórí ìlà,” irú ìfihàn bẹ́ẹ̀ kò ṣeé rí, bẹ́ẹ̀ ni kò ṣeé lóye; nítorí láìsí ọ̀nà ìṣe yẹn, a lè fi ìwé tí a fi èdìdì dì fún ẹni kan tí a ti kọ́ ní iṣẹ́ ọnà ẹ̀kọ́ ìmọ̀-òrìṣà, lẹ́yìn náà a sì lè béèrè lọ́wọ́ rẹ̀ fún àlàyé nípa ohun tí ìwé tí a fi èdìdì dì náà túmọ̀ sí. Ìgbéraga èrò tirẹ̀ yóò mú un tọ́ka sí i pé ìwé tí a fi èdìdì dì náà kò ṣeé lóye, nítorí a ti fi èdìdì dì í. Lẹ́yìn náà o lè gba ìwé tí a fi èdìdì dì náà kí o sì fi í fún ọ̀kan nínú agbo ẹran tí ẹni tí a sọ pé ó ní ìmọ̀lára yẹn ń ṣàkóso, tí ó sì ti sọ di aláìlágbára; agbo náà, tí ó ti wá ní ìtùnú nínú jíjẹun lórí àwọn àwo ìtàn-asán ti onímọ̀-òrìṣà náà, yóò kọ̀ láti ṣe ìṣàmúlò ìwé tí a fi èdìdì dì náà, nítorí wọn mọ̀ dájú pé àwọn nìkan tí wọ́n jẹ́ ọmọ ẹgbẹ́ Sànhẹ́dírìnù ẹ̀kọ́ ìmọ̀-òrìṣà ni a ti yàn láti pinnu ohun tí òtítọ́ jẹ́.

“‘Stay yourselves, and wonder, cry ye out, and cry; they are drunken but not with wine; they stagger; but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes; the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men delivered to one that is learned saying, read this, I pray thee; and he saith, I am not learned.’

“‘Ẹ ya ara yín sílẹ̀, kí ẹ sì yà á lẹ́nu; ẹ ké jáde, kí ẹ sì ké; wọ́n mutí, ṣùgbọ́n kì í ṣe ti ọtí-wáìnì; wọ́n ń yọ̀, ṣùgbọ́n kì í ṣe ti ọtí líle. Nítorí Olúwa ti tú ẹ̀mí oorun jíjinlẹ̀ sórí yín, ó sì pa ojú yín mọ́; àwọn wòlíì àti àwọn olórí yín, àwọn aríran, ni ó bò. Gbogbo ìran náà sì di fún yín bí ọ̀rọ̀ ìwé tí a fi èdìdì dì, èyí tí àwọn ènìyàn fi fún ẹni tí ó kàwé, wọ́n ní, Kà á, mo bẹ̀ ọ́; ó sì ní, Èmi kò lè kà á.’”

“‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouths, and with their lips do honor me, but have removed their hearts afar from me, and their fear toward me is taught by the precept of men; therefore, behold, I will proceed to do a marvelous work, and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potters clay; for shall the work say of him that made it, He made me not, or shall the thing framed say of him that framed it, He had no understanding?’

“‘Nítorí náà ni Olúwa fi wí pé, Níwọ̀n bí àwọn ènìyàn yìí ti ń fi ẹnu wọn súnmọ́ mi, tí wọ́n sì ń fi ètè wọn bu ọlá fún mi, ṣùgbọ́n tí wọ́n ti mú ọkàn wọn jìnnà sí mi, tí ìbẹ̀rù wọn sí mi sì jẹ́ ohun tí a kọ́ wọn nípa àṣẹ ènìyàn; nítorí náà, kíyèsí i, èmi yóò tún ṣe iṣẹ́ ìyanu kan, àní iṣẹ́ ìyanu àti àgbàyanu; nítorí ọgbọ́n àwọn ọlọ́gbọ́n wọn yóò ṣègbé, ìmọ̀ àwọn amòye wọn yóò sì farasin. Ègbé ni fún àwọn tí ń walẹ̀ jinlẹ̀ láti fi ìmọ̀ràn wọn pamọ́ fún Olúwa, tí iṣẹ́ wọn sì wà nínú òkùnkùn, tí wọ́n sì ń wí pé, Ta ni rí wa, ta sì ni mọ̀ wá? Lóòótọ́, yíyí ohun padà sí òdì ni ẹ̀yin ń ṣe ni a ó kà sí bí amọ̀ amọ̀kòkò; nítorí ṣé iṣẹ́ ọwọ́ yóò sọ nípa ẹni tí ó ṣe é pé, Kò ṣe mí? tàbí ṣé ohun tí a mọ́ yóò sọ nípa ẹni tí ó mọ̀ ọ́ pé, Kò ní òye?’”

“Every word of this will be fulfilled. There are those who do not humble their hearts before God, and who will not walk uprightly. They hide their true purposes, and keep in fellowship with the fallen angel, who loveth and maketh a lie. The enemy puts spirit upon the men whom he can use to deceive those who are partially in the dark. Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable. At this stage of the earth’s history, many act like drunken men. ‘Stay yourselves, and wonder; cry ye out, and cry; they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes. The prophets and your rulers, the seers hath he covered.’ A spiritual drunkenness is upon many who suppose they are the people who shall be exalted. Their religious faith is just as is represented in this Scripture. Under its influence, they cannot walk straight. They make crooked paths in their course of action. One and then another, they reel to and fro. They are looked upon by the Lord with great pity. The way of truth they have not known. They are scientific schemers, and those who could and should have helped, because of a clear spiritual eyesight, are themselves deceived, and are sustaining an evil work.

“Gbogbo ọ̀rọ̀ èyí yóò ṣẹ. Àwọn kan wà tí kò rẹ ara wọn sílẹ̀ ní ọkàn wọn níwájú Ọlọ́run, tí wọn kì yóò sì máa rìn ní òdodo. Wọ́n fi àwọn ète wọn tòótọ́ pamọ́, wọ́n sì ń bá áńgẹ́lì tí ó ṣubú ní ìdàpọ̀ pẹ̀lú, ẹni tí ó fẹ́ràn tí ó sì ń ṣe ìrò. Ọ̀tá ń fi ẹ̀mí sórí àwọn ènìyàn tí ó lè lò láti tan àwọn tí ó ṣì wà ní apá kan nínú òkùnkùn jẹ. Àwọn kan ń di mímú kún fún òkùnkùn tí ó gbilẹ̀, wọ́n sì ń fi òtítọ́ sílẹ̀ fún àṣìṣe. Ọjọ́ tí àsọtẹ́lẹ̀ ti tọ́ka sí ti dé. A kò lóye Jesu Kristi. Jesu Kristi jẹ́ àròsọ lójú wọn. Ní ìpele yìí nínú ìtàn ayé, ọ̀pọ̀ ènìyàn ń hùwà bí ọkùnrin tí ó mutí. ‘Ẹ dúró, kí ẹ sì yà á sí; ẹ ké, kí ẹ sì pariwo; wọ́n mutí, ṣùgbọ́n kì í ṣe nítorí wáìnì; wọ́n ń yọ̀ǹda, ṣùgbọ́n kì í ṣe nítorí ohun mímu líle. Nítorí Olúwa ti da ẹ̀mí oorun jíjinlẹ̀ sórí yín, ó sì ti pa ojú yín. Àwọn wòlíì àti àwọn alákóso yín, àwọn aríran, ni ó ti bo.’ Ìmutí ẹ̀mí wà lórí ọ̀pọ̀ àwọn tí wọ́n rò pé àwọn ni ènìyàn tí a óò gbé ga. Ìgbàgbọ́ ẹ̀sìn wọn rí gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú Ìwé Mímọ́ yìí. Lábẹ́ agbára rẹ̀, wọn kò lè rìn ní tààrà. Wọ́n ń ṣe ọ̀nà yíyọ̀ nínú ìlànà ìṣe wọn. Ẹni kan lẹ́yìn èkejì ń yí kiri sẹ́yìn-siwájú. Olúwa fi àánú púpọ̀ wo wọ́n. Ọ̀nà òtítọ́ ni wọn kò mọ̀. Wọ́n jẹ́ alágbékalẹ̀ ọgbọ́n sáyẹ́ǹsì nínú ète ìkòkọ, àti àwọn tí ó lè ràn wọ́n lọ́wọ́, tí ó sì yẹ kí wọ́n ràn wọ́n lọ́wọ́ nítorí ìríran ẹ̀mí tí ó mọ́, àwọn náà fúnra wọn ni a ti tàn jẹ, wọ́n sì ń ṣètìlẹ́yìn fún iṣẹ́ búburú.”

“The developments of these last days will soon become decided. When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.

“Àwọn ìṣẹ̀lẹ̀ ìgbà ìkẹyìn wọ̀nyí yóò tètè wá di mímúlẹ̀. Nígbà tí a bá fi àwọn ẹ̀tàn ẹ̀mí wọ̀nyí hàn gẹ́gẹ́ bí ohun tí wọ́n jẹ́ ní ti gidi,—àwọn iṣẹ́ àṣírí àwọn ẹ̀mí búburú,—àwọn tí ó ti kó ipa nínú wọn yóò dàbí àwọn ènìyàn tí wọ́n ti pàdánù ọgbọ́n inú wọn.

“‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’

“‘Nítorí náà ni Olúwa fi wí pé, Níwọ̀n bí àwọn ènìyàn yìí ti ń súnmọ́ mi pẹ̀lú ẹnu wọn, tí wọ́n sì fi ètè wọn bọ̀wọ̀ fún mi, ṣùgbọ́n tí wọ́n ti mú ọkàn wọn jìnnà sí mi, tí ìbẹ̀rù wọn sí mi sì jẹ́ ohun tí a kọ́ wọn nípa àṣẹ ènìyàn; nítorí náà, kíyèsí i, èmi yóò tún ṣe iṣẹ́ ìyanu kan láàárín àwọn ènìyàn yìí, àní iṣẹ́ ìyanu àti ohun àgbàyanu; nítorí ọgbọ́n àwọn ọlọ́gbọ́n wọn yóò ṣègbé, ìmọ̀ òye àwọn amòye wọn yóò sì farasin. Ègbé ni fún àwọn tí ń walẹ̀ jìn láti fi ìmọ̀ràn wọn pamọ́ kúrò lọ́dọ̀ Olúwa, tí iṣẹ́ wọn sì wà nínú òkùnkùn, tí wọ́n sì ń wí pé, Ta ni ó rí wa? ta ni ó sì mọ̀ wa? Dájúdájú yíyí ohun padà lórí tì yín yóò jẹ́ bí amọ̀ amọ̀kòkò; nítorí iṣẹ́ ọwọ́ ha lè sọ nípa ẹni tí ó dá a pé, Kò dá mi? tàbí ohun tí a mọ̀ péé mọ̀ ha lè sọ nípa ẹni tí ó mọ̀ ọ́ pé, Kò ní ìmọ̀ òye?’”

“It is presented to me that in our experience we have been and are meeting this very condition of things. Men who have had great light and wonderful privileges have taken the word of leaders who think themselves wise, who have been greatly favored and blessed by the Lord, but who have taken themselves out of the hands of God and placed themselves in the ranks of the enemy. The world is to be flooded with specious fallacies. One human mind, accepting these fallacies, will work upon other human minds, who have been turning the precious evidence of God’s truth into a lie. These men will be deceived by fallen angels, when they should have stood as faithful guardians, watching for souls, as they that must give an account. They have laid down the weapons of their warfare, and have given heed to seducing spirits. They make of no effect the counsel of God and set aside his warnings and reproofs, and are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.

“A ti fi hàn mí pé nínú ìrírí wa a ti wà, a sì ṣì ń bá irú ipò nǹkan yìí pàdé gan-an. Àwọn ọkùnrin tí wọ́n ti ní ìmọ́lẹ̀ ńlá àti àǹfààní àgbàyanu ti gba ọ̀rọ̀ àwọn aṣáájú tí wọ́n rò ara wọn pé wọ́n jẹ́ ọlọ́gbọ́n, tí a ti ṣàánú fún gidigidi tí Olúwa sì ti bù kún gidigidi, ṣùgbọ́n tí wọ́n ti yọ ara wọn kúrò nínú ọwọ́ Ọlọ́run tí wọ́n sì ti fi ara wọn sí ipò àwọn ọ̀tá. A ó fi àwọn èké àròsọ tí ó dàbí òtítọ́ kún ayé. Ọpọlọ ènìyàn kan, ní gbigba àwọn èké wọ̀nyí, yóò ṣiṣẹ́ lórí àwọn ọpọlọ ènìyàn mìíràn, àwọn tí wọ́n ti ń yi ẹ̀rí iyebíye òtítọ́ Ọlọ́run padà sí irọ́. Àwọn ọkùnrin wọ̀nyí yóò jẹ́ kí àwọn áńgẹ́lì tí ó ṣubú tàn wọ́n jẹ, nígbà tí ó yẹ kí wọ́n ti dúró gẹ́gẹ́ bí alábòójútó olóòótọ́, tí ń ṣọ́ fún àwọn ọkàn, gẹ́gẹ́ bí àwọn ẹni tí yóò fi ìròyìn hàn. Wọ́n ti fi àwọn ohun ìjà ogun wọn sílẹ̀, wọ́n sì ti fetí sí àwọn ẹ̀mí tí ń tàn ènìyàn jẹ. Wọ́n sọ ìmọ̀ràn Ọlọ́run di asán, wọ́n sì kọ ìkìlọ̀ àti ìbáwí rẹ̀ sí apá kan, ní tòótọ́ sì ni wọ́n wà ní apá Sátánì, tí wọ́n ń fetí sí àwọn ẹ̀mí tí ń tàn ènìyàn jẹ àti àwọn ẹ̀kọ́ àwọn ẹ̀mí èṣù.

“Spiritual drunkenness is now upon men who ought not to be staggering as men under the influence of strong drink. Crimes and irregularities, fraud, deceit, and unfair dealing fill the world, in accordance with the teaching of the leader who rebelled in the heavenly courts.

“Ìmímu ọtí ẹ̀mí ti dé bá àwọn ènìyàn ní báyìí, àwọn tí kò yẹ kí wọ́n máa yíyọ gẹ́gẹ́ bí àwọn ènìyàn tí agbára ọtí líle ti borí. Ìwà ọ̀daràn àti ìṣe àìlétò, jìbìtì, ẹ̀tàn, àti ìsọ̀wò àìṣòdodo ti kun ayé, gẹ́gẹ́ bí ẹ̀kọ́ aṣáájú tí ó ṣọ̀tẹ̀ nínú àwọn àgbàlá ọ̀run.”

“History is to be repeated. I could specify what will be in the near future, but the time is not yet. The forms of the dead will appear, through the cunning device of Satan, and many will link up with the one who loveth and maketh a lie. I warn our people that right among us some will turn away from the faith, and give heed to seducing spirits and doctrines of devils, and by them the truth will be evil spoken of.” Battle Creek Letters, 123–125.

“A ó tún máa ṣẹlẹ̀ gẹ́gẹ́ bí ó ti ṣẹlẹ̀ rí. Èmi lè ṣàlàyé ohun tí yóò ṣẹlẹ̀ ní ọjọ́ iwájú tí kò jìnnà, ṣùgbọ́n àkókò náà kò tíì dé. Àwọn àwòrán àwọn òkú yóò farahàn, nípasẹ̀ ẹ̀tàn ọgbọ́n Satani, ọ̀pọ̀lọpọ̀ yóò sì darapọ̀ mọ́ ẹni náà tí ó fẹ́ràn tí ó sì ń ṣe irọ́. Mo ń kìlọ̀ fún àwọn ènìyàn wa pé láàrín wa gan-an, àwọn kan yóò yà kúrò nínú ìgbàgbọ́, wọn yóò sì fetí sí àwọn ẹ̀mí tí ń tànni jẹ àti àwọn ẹ̀kọ́ àwọn ẹ̀mí èṣù, òtítọ́ yóò sì di ohun tí a ó fi bú nípasẹ̀ wọn.” Battle Creek Letters, 123–125.

Daniel chapter one, representing the message of the first angel of Revelation fourteen, aligns with the beginning history of the earth beast. Daniel chapters one, two and three representing the messages of all three angels in Revelation fourteen, aligns with the ending of the United States. Nebuchadnezzar represents the history of the first angel, and the first chapter of Daniel. Belshazzar represents the history of the third angel, and the first three chapters of Daniel.

Dáníẹ́lì orí kìíní, tí ó ń ṣojú ìhìnrere angẹli àkọ́kọ́ ti Ìṣípayá mẹ́rìnlá, bá ìtàn ìbẹ̀rẹ̀ ẹranko ayé mu. Dáníẹ́lì orí kìíní, kejì àti kẹta, tí wọ́n ń ṣojú àwọn ìhìnrere àwọn angẹli mẹ́tẹ̀ẹ̀ta nínú Ìṣípayá mẹ́rìnlá, bá òpin Orílẹ̀-èdè Amẹ́ríkà mu. Nebukadinésárì ń ṣojú ìtàn angẹli àkọ́kọ́, àti orí kìíní Dáníẹ́lì. Bélṣásárì ń ṣojú ìtàn angẹli kẹta, àti àwọn orí mẹ́ta àkọ́kọ́ Dáníẹ́lì.

“To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.

“Sí alákòóso ìkẹyìn Bábílónì, gẹ́gẹ́ bí àpẹẹrẹ sí ẹni àkọ́kọ́ rẹ̀, ni ìdájọ́ Olùṣọ́ àtọ̀runwá dé pé: ‘Ìwọ ọba,... a ti sọ ọ́ fún ọ; a ti mú ìjọba kúrò lọ́dọ̀ rẹ.’ Dáníẹ́lì 4:31.” Àwọn Wòlíì àti Àwọn Ọba, 533.

We will continue our study of Nebuchadnezzar and Belshazzar in the next article.

A ó máa tẹ̀síwájú nínú ìkẹ́kọ̀ọ́ wa nípa Nebukadinésárì àti Belṣásárì nínú àpilẹ̀kọ tí ó kàn.

“Belshazzar, awed by this representation of God’s power, showing that they had a witness, though they knew it not, had had great opportunities of knowing the works of the living God, and His power, and of doing His will. He had been privileged with much light. His grandfather, Nebuchadnezzar, had been warned of his danger in forgetting God and glorifying himself. Belshazzar had a knowledge of his banishment from the society of men, and his association with the beasts of the field; and these facts, which ought to have been a lesson to him, he disregarded, as if they had never occurred; and he went on repeating the sins of his grandfather. He dared to commit the crimes which brought God’s judgments upon Nebuchadnezzar. He was condemned, not alone that he himself was doing wickedly, but that he had not availed himself of opportunities and capabilities, if cultivated, of being right.” Testimonies to Ministers, 436.

“Belṣásárì, ní ìbẹ̀rù àti ìyàlẹ́nu níwájú àfihàn agbára Ọlọ́run yìí, tí ó fi hàn pé wọ́n ní Ẹlẹ́rìí kan, bí ó tilẹ̀ jẹ́ pé wọn kò mọ̀ ọ́n, ti ní àwọn àǹfààní ńlá láti mọ iṣẹ́ Ọlọ́run alààyè, àti agbára Rẹ̀, àti láti ṣe ìfẹ́ Rẹ̀. A ti fún un ní ọ̀pọ̀ ìmọ́lẹ̀. A ti kìlọ̀ fún bàbá ńlá rẹ̀, Nebukadinésárì, nípa ewu tí ó wà nínú gbígbàgbé Ọlọ́run àti fífi ògo fún ara rẹ̀. Belṣásárì mọ̀ nípa ìlékùnàkòkò rẹ̀ kúrò láàárín àwọn ènìyàn, àti ìbáṣepọ̀ rẹ̀ pẹ̀lú àwọn ẹranko igbó; àwọn òtítọ́ wọ̀nyí sì, tí ó yẹ kí ó ti jẹ́ ẹ̀kọ́ fún un, ni ó kọ̀ sílẹ̀, bí ẹni pé wọn kò ṣẹlẹ̀ rí; ó sì ń bá a lọ ní títún àwọn ẹ̀ṣẹ̀ bàbá ńlá rẹ̀ ṣe. Ó gbójúgbà láti ṣe àwọn ẹ̀ṣẹ̀ tí ó mú ìdájọ́ Ọlọ́run wá sórí Nebukadinésárì. A dá a lẹ́bi, kì í ṣe nítorí pé òun fúnra rẹ̀ nìkan ń ṣe búburú, ṣùgbọ́n pé kò lo àwọn àǹfààní àti agbára tí ó ní, tí, bí a bá ti mú wọn dàgbà, yóò ti jẹ́ ẹni tí ó tọ́.” Testimonies to Ministers, 436.