The Book of Daniel - Number Three | English and Yoruba Stacked

We are currently addressing the “seven times” of Leviticus twenty-six in the book of Daniel. It is hidden to those who have chosen to close their eyes, but it is there for those who wish to see. We will begin in Daniel chapter eight, and verse thirteen.

Lọ́wọ́lọ́wọ́ yìí a ń sọ̀rọ̀ nípa “àkókò méje” ti Lefitiku mẹ́rìndínlọ́gbọ̀n nínú ìwé Dáníẹ́lì. Ó farapamọ́ fún àwọn tí wọ́n ti yàn láti pa ojú wọn mọ́, ṣùgbọ́n ó wà níbẹ̀ fún àwọn tí wọ́n fẹ́ rí i. A ó bẹ̀rẹ̀ nínú Dáníẹ́lì orí kẹjọ, àti ẹsẹ̀ kẹtàlá.

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

Lẹ́yìn náà ni mo gbọ́ ẹni mímọ́ kan ń sọ̀rọ̀, ẹni mímọ́ mìíràn sì wí fún ẹni mímọ́ kan náà tí ń sọ̀rọ̀ pé, Yóò ti pẹ́ tó fún ìran náà ní ti ẹbọ ojoojúmọ́, àti ìrékọjá ìdahoro, láti fi ibùgbé mímọ́ àti ogun náà fún ìtẹ̀ mọ́lẹ̀ lábẹ́ ẹsẹ̀ bí? Danieli 8:13.

The verse begins with the word “then,” and is making a distinction between the vision of prophetic history Daniel has just seen in the previous ten verses. Verse one and two of the chapter, identify the year when Daniel received the vision and also that he received it by the Ulai river. From verse three to verse twelve, he “sees” the vision of prophetic history. “Then” he “hears” a heavenly dialogue consisting of a question and an answer. In verse fifteen, he begins to seek what the vision of prophetic history that he had just “seen” represented. It is essential to recognize the distinction between the vision that Daniel “saw” in verses three through twelve, and the heavenly dialogue, which he “heard”—for they are two different visions.

Ẹsẹ̀ náà bẹ̀rẹ̀ pẹ̀lú ọ̀rọ̀ náà “lẹ́yìn náà,” ó sì ń fi ìyàtọ̀ hàn láàárín ìran ìtàn àsọtẹ́lẹ̀ tí Dáníẹ́lì ṣẹ̀ṣẹ̀ rí nínú ẹsẹ̀ mẹ́wàá tí ó ṣáájú. Ẹsẹ̀ kìn-ín-ní àti ẹlẹ́ẹ̀kejì orí náà tọ́ka sí ọdún tí Dáníẹ́lì gba ìran náà, wọ́n sì tún fi hàn pé ó gbà á lẹ́gbẹ̀ẹ́ odò Ulai. Láti ẹsẹ̀ kẹta títí dé ẹsẹ̀ kejìlá, ó “rí” ìran ìtàn àsọtẹ́lẹ̀ náà. “Lẹ́yìn náà” ni ó “gbọ́” ìjíròrò ọ̀run kan tí ó ní ìbéèrè kan àti ìdáhùn kan. Nínú ẹsẹ̀ kẹ́ẹ̀ẹ́dógún, ó bẹ̀rẹ̀ sí í wá ohun tí ìran ìtàn àsọtẹ́lẹ̀ tí ó ṣẹ̀ṣẹ̀ “rí” dúró fún. Ó ṣe pàtàkì gidigidi láti mọ ìyàtọ̀ láàárín ìran tí Dáníẹ́lì “rí” nínú ẹsẹ̀ kẹta sí ẹsẹ̀ kejìlá, àti ìjíròrò ọ̀run náà, tí ó “gbọ́”—nítorí wọ́n jẹ́ ìran méjì tí ó yàtọ̀ sí ara wọn.

But blessed are your eyes, for they see: and your ears, for they hear. Matthew 13:16.

Ṣùgbọ́n alábùkún fún ojú yín, nítorí wọ́n rí; àti etí yín, nítorí wọ́n ń gbọ́. Mátíù 13:16.

The question in verse thirteen is, “How long shall be the vision,” and the word translated as “vision” is a different Hebrew word than the word translated as “vision” in verse sixteen.

Ìbéèrè tó wà nínú ẹsẹ̀ kẹtàlá ni pé, “Yóò pé tó mélòó ni ìran náà yóò fi wà,” àti pé ọ̀rọ̀ tí a túmọ̀ sí “ìran” níbẹ̀ jẹ́ ọ̀rọ̀ Hébérù mìíràn ju ọ̀rọ̀ tí a tún túmọ̀ sí “ìran” nínú ẹsẹ̀ kẹrìnlá lọ.

And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:16.

Mo sì gbọ́ ohùn ènìyàn kan láàárín etí odò Ulai, ẹni tí ó ké, tí ó sì wí pé, Gébéríẹ́lì, mú kí ọkùnrin yìí lóye ìran náà. Danieli 8:16.

By translating two different Hebrew words into the English word “vision,” the “seven times” of Leviticus twenty-six, became “hidden in plain sight”. Biblical students who are satisfied to simply skim the surface consider these two different Hebrew words as the same word, but they do so at their own peril.

Nípa títúmọ̀ ọ̀rọ̀ Hébérù méjì ọ̀tọ̀ sí ọ̀rọ̀ Gẹ̀ẹ́sì kan náà, “ìran,” “àwọn ìgbà méje” inú Lefitiku mẹ́rìndínlọ́gbọ̀n di ohun tí a “fi pamọ́ síta gbangba kedere.” Àwọn akẹ́kọ̀ọ́ Bíbélì tí inú wọn bá dùn láti kàn fọwọ́ kọ ojú ọ̀rọ̀ lásán ka àwọn ọ̀rọ̀ Hébérù méjèèjì wọ̀nyí sí ọ̀rọ̀ kan náà, ṣùgbọ́n wọ́n ń ṣe bẹ́ẹ̀ sí ewu ara wọn.

“To skim over the surface will do little good. Thoughtful investigation and earnest, taxing study are required to comprehend it. There are truths in the word which are like veins of precious ore concealed beneath the surface. By digging for them, as the man digs for gold and silver, the hidden treasures are discovered. Be sure that the evidence of truth is in the Scripture itself. One scripture is the key to unlock other scriptures. The rich and hidden meaning is unfolded by the Holy Spirit of God, making plain the word to our understanding: ‘The entrance of Thy words giveth light; it giveth understanding unto the simple.’” Fundamentals of Christian Education, 390.

“Láti ka ojú ọ̀ràn lásán kọjá yóò ṣe àǹfààní díẹ̀ péré. Ìwádìí pẹ̀lú ìrònú jinlẹ̀ àti ẹ̀kọ́ tọkàntọkàn, tí ó sì ń gba agbára, ni a nílò láti lè lóye rẹ̀. Òtítọ́ wà nínú ọ̀rọ̀ náà tí ó dàbí iṣan ohun èlò iyebíye tí a fi pamọ́ sábẹ́ ojú ilẹ̀. Nípa ṣíṣà wa wọn, gẹ́gẹ́ bí ènìyàn ti ń wa wúrà àti fàdákà, ni a ti ń ṣàwárí àwọn ìṣúra tí a fi pamọ́. Rí i dájú pé ẹ̀rí òtítọ́ wà nínú Ìwé Mímọ́ fúnra rẹ̀. Ìwé Mímọ́ kan ni kọ́kọ́rọ́ láti ṣí àwọn Ìwé Mímọ́ mìíràn. Ẹ̀mí Mímọ́ Ọlọ́run ni ó ń ṣí ìtumọ̀ ọlọ́rọ̀ àti ìtumọ̀ ìkọ̀kọ̀ rẹ̀ sílẹ̀, ó sì ń mú kí ọ̀rọ̀ náà ye ìmọ̀ wa dáadáa pé: ‘Ìwọlé ọ̀rọ̀ rẹ ń mú ìmọ́lẹ̀ wá; ó ń fi òye fún àwọn aláìlóye.’” Fundamentals of Christian Education, 390.

We are informed that “every fact has its bearing” in the Word of God, and if we choose to ignore the fact there are two different Hebrew words translated as “vision” in chapter eight, we are responsible for inflicting Laodicean blindness upon ourselves. The old adage is, “there are none so blind as those who will not see.”

A ti sọ fún wa pé, “gbogbo òtítọ́ ní ìtọ́ka tirẹ̀” nínú Ọ̀rọ̀ Ọlọ́run, bí a bá sì yàn láti foju kọ́ òtítọ́ náà pé ọ̀rọ̀ Hébérù méjì ọ̀tọ̀ọ̀tọ̀ ni a túmọ̀ sí “ìran” nínú orí kẹjọ, àwa fúnra wa ni yóò jẹ́bi fífi ìfọ́jú Laodíkíà kàn ara wa. Òwe àtijọ́ náà ni pé, “kò sí ẹni tí ó fọ́jú tó bí àwọn tí kò fẹ́ ríran.”

“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

“Bíbélì ní gbogbo àwọn ìlànà tí ènìyàn nílò láti mọ̀ kí a lè mú un yẹ fún ìgbésí ayé yìí tàbí fún ìyè tí ń bọ̀. Gbogbo ènìyàn sì lè lóye àwọn ìlànà wọ̀nyí. Kò sí ẹni tí ó ní ẹ̀mí láti mọyì ẹ̀kọ́ rẹ̀ tí yóò ka ẹsẹ kan ṣoṣo nínú Bíbélì láì rí èrò ìrànlọ́wọ́ kan gbà láti inú rẹ̀. Ṣùgbọ́n ẹ̀kọ́ tí ó ní iyebíye jùlọ nínú Bíbélì kì í ṣe ohun tí a lè rí gbà nípasẹ̀ ìkẹ́kọ̀ọ́ àkókò díẹ̀ tàbí tí kò ní ìsopọ̀. A kò fi ètò ńlá òtítọ́ rẹ̀ hàn ní ọ̀nà tí olùkà tí ó ń kánjú tàbí tí kò ṣe àkíyèsí lè fi mọ̀ ọ́n. Ọ̀pọ̀ nínú àwọn ìṣúra rẹ̀ wà jìnà sí abẹ́ ojú ilẹ̀, a sì lè rí wọn gbà nípa ìwádìí takuntakun àti ìsapá tí kò dáwọ́ dúró nìkan. Àwọn òtítọ́ tí ó parapọ̀ láti dá àpapọ̀ ńlá náà sílẹ̀ gbọdọ̀ jẹ́ ohun tí a wá kiri tí a sì kó jọ, ‘níbí díẹ̀, níbẹ̀ díẹ̀.’ Isaiah 28:10.”

“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

“Nígbà tí a bá ti ṣàwárí wọn báyìí, tí a sì kó wọn jọ, a ó rí i pé wọ́n bá ara wọn mu pátápátá. Gbogbo Ìhìnrere jẹ́ àfikún sí àwọn yòókù, gbogbo àsọtẹ́lẹ̀ sì jẹ́ àlàyé ti òmíràn, gbogbo òtítọ́ sì jẹ́ ìtẹ̀síwájú ti òmíràn nínú òtítọ́. Àwọn àpẹẹrẹ ìṣàpẹẹrẹ inú ètò àwọn Júù ni a sọ di mímọ̀ nípasẹ̀ ìhìnrere. Gbogbo ìlànà inú ọ̀rọ̀ Ọlọ́run ní ipò tirẹ̀, gbogbo òtítọ́-ìṣẹ̀lẹ̀ sì ní ìtúmọ̀ àti ipa rẹ̀. Àti pé gbogbo ìtòlẹ́sẹẹsẹ̀ rẹ̀ pátápátá, nínú àkànṣe àti ìmúṣẹ, ń jẹ́rìí sí Ẹlẹ́dàá rẹ̀. Ìtòlẹ́sẹẹsẹ̀ irú bẹ́ẹ̀, kò sí ọkàn kankan bíkòṣe ti Ẹni Ailopin tí ó lè lóye rẹ̀ tàbí dá a sílẹ̀.” Education, 123.

The word “vision” occurs ten times in Daniel chapter eight, but those ten times consist of two different Hebrew words, and the meanings of those words are not the same. If they meant the same thing, Daniel would have only used one of those words in each of the ten occurrences. Daniel wrote two words, for each of those two words possess their own meanings, and one represents a vision Daniel “saw”, and the other a vision he “heard”. In verse thirteen, the word translated as “vision” is châzôn, and it means “a sight”, or “a vision”, “a dream” or “an oracle”. I call it the “vision of prophetic history” based upon its definition and on how Daniel employs it.

Ọ̀rọ̀ náà “ìran” farahàn ní ìgbà mẹ́wàá nínú orí kẹjọ ìwé Dáníẹ́lì, ṣùgbọ́n àwọn ìgbà mẹ́wàá wọ̀nyí ní àwọn ọ̀rọ̀ Heberu méjì ọ̀tọ̀ọ̀tọ̀, àti pé ìtumọ̀ àwọn ọ̀rọ̀ wọ̀nyí kì í ṣe kan náà. Bí wọ́n bá túmọ̀ sí ohun kan náà, Dáníẹ́lì ì bá ti lo ọ̀kan péré nínú àwọn ọ̀rọ̀ wọ̀nyí ní gbogbo ìgbà mẹ́wàá tí wọ́n farahàn. Dáníẹ́lì kọ ọ̀rọ̀ méjì, nítorí pé ọ̀kọ̀ọ̀kan àwọn ọ̀rọ̀ méjèèjì wọ̀nyí ní ìtumọ̀ tirẹ̀, ọ̀kan sì dúró fún ìran tí Dáníẹ́lì “rí”, èkejì sì jẹ́ ìran tí ó “gbọ́”. Nínú ẹsẹ̀ kẹtàlá, ọ̀rọ̀ tí a túmọ̀ sí “ìran” ni châzôn, ó sì túmọ̀ sí “ohun tí a rí”, tàbí “ìran”, “àlá” tàbí “ọ̀rọ̀ àsọtẹ́lẹ̀”. Mo ń pè é ní “ìran ìtàn àsọtẹ́lẹ̀” ní ìbámu pẹ̀lú ìtumọ̀ rẹ̀ àti bí Dáníẹ́lì ṣe lò ó.

In verse one, of Daniel chapter eight, Daniel says “a vision appeared unto me,” and in verse two he twice states that he “saw in a vision.” Then in verse thirteen, the question is raised of “how long shall be the vision.” All of those usages are the Hebrew word “châzôn.” Then in verse fifteen, we come to perhaps the most important time Daniel used that very same word, for he says, “when I”…“had seen the vision and sought for the meaning.” After Daniel had seen the châzôn vision, he wanted to understand what it meant. This is a fact that has great bearing on the hiding of the “seven times” of Leviticus twenty-six in the chapter.

Nínú ẹsẹ̀ kìíní ti orí kẹjọ ìwé Dáníẹ́lì, Dáníẹ́lì sọ pé, “ìran kan farahàn sí mi,” àti nínú ẹsẹ̀ kejì ó sọ lẹ́ẹ̀mejì pé òun “rí nínú ìran.” Lẹ́yìn náà, nínú ẹsẹ̀ kẹtàlá, a gbé ìbéèrè náà dìde pé, “yóò pẹ́ tó mélòó ni ìran náà.” Gbogbo ìlò wọ̀nyí ni ọ̀rọ̀ Hébérù “châzôn.” Lẹ́yìn náà, nínú ẹsẹ̀ kẹẹ́ẹ̀dógún, a dé sí àkókò tí ó ṣeé ṣe kí ó jẹ́ èyí tí ó ṣe pàtàkì jùlọ tí Dáníẹ́lì fi lo ọ̀rọ̀ kan náà gan-an, nítorí ó wí pé, “nígbà tí èmi”…“ti rí ìran náà, tí mo sì ń wá ìtumọ̀ rẹ̀.” Lẹ́yìn tí Dáníẹ́lì ti rí ìran châzôn náà, ó fẹ́ láti mọ ohun tí ó túmọ̀ sí. Èyí jẹ́ òtítọ́ kan tí ó ní ìfarakanra ńlá pẹ̀lú fífipamọ́ “àkókò méje” tí ó wà nínú Lefitiku mẹ́rìndínlọ́gbọ̀n nínú orí náà.

He also uses the word châzôn in verses seventeen and twenty-six. The word “vision” appears ten times in Daniel chapter eight, and the word châzôn represents seven of those occurrences. Daniel uses the other Hebrew word that is translated as “vision” four times. The other Hebrew word is mar’eh, and means “appearance”.

Ó tún lo ọ̀rọ̀ náà châzôn nínú ẹsẹ̀ kẹtadínlógún àti ẹsẹ̀ kẹrìndínlọ́gbọ̀n. Ọ̀rọ̀ náà “ìran” farahàn lẹ́ẹ̀mẹ́wàá nínú orí kẹjọ ìwé Dáníẹ́lì, àti ọ̀rọ̀ náà châzôn dúró fún méje nínú àwọn ìfarahàn wọ̀nyẹn. Dáníẹ́lì lo ọ̀rọ̀ Hébérù mìíràn tí a túmọ̀ sí “ìran” lẹ́ẹ̀mẹ́rin. Ọ̀rọ̀ Hébérù kejì náà ni mar’eh, ó sì túmọ̀ sí “ìfarahàn”.

Châzôn is found seven times in Daniel chapter eight, and mar’eh is found four times, and together they represent the ten times the English word “vision” occurs in Daniel chapter eight. Seven plus four is eleven, for one of the times Daniel employed the word mar’eh, it was translated just as it is defined, for in verse fifteen, when Daniel “sought for the meaning” of the châzôn vision of prophetic history, there “stood before” him “as the appearance of a man.” The word “appearance” is mar’eh. Therefore, mar’eh is used by Daniel four times in Daniel eight, and it is translated once in agreement with its primary definition of “appearance,” and the other three times it is translated as “vision.”

A rí ọ̀rọ̀ Châzôn lẹ́ẹ̀meje nínú orí kẹjọ ìwé Dáníẹ́lì, a sì rí mar’eh lẹ́ẹ̀mẹ́rin; papọ̀, wọ́n dúró fún àwọn ìgbà mẹ́wàá tí ọ̀rọ̀ Gẹ̀ẹ́sì “ìran” fi hàn nínú orí kẹjọ ìwé Dáníẹ́lì. Méje pẹ̀lú mẹ́rin jẹ́ mọ́kànlá, nítorí pé ní ọ̀kan lára àwọn ìgbà tí Dáníẹ́lì lò ọ̀rọ̀ mar’eh, a túmọ̀ ọ́ gẹ́gẹ́ bí ìtumọ̀ rẹ̀ gan-an ti jẹ́, nítorí nínú ẹsẹ̀ kẹ́ẹ̀ẹ́dógún, nígbà tí Dáníẹ́lì “wá ìtumọ̀” ìran châzôn ti ìtàn àsọtẹ́lẹ̀ náà, “ẹni kan dúró níwájú” rẹ̀ “bí àwòrán ènìyàn.” Ọ̀rọ̀ “àwòrán” náà ni mar’eh. Nítorí náà, Dáníẹ́lì lò mar’eh lẹ́ẹ̀mẹ́rin nínú Dáníẹ́lì 8, a sì túmọ̀ ọ́ lẹ́ẹ̀kan ní ìbámu pẹ̀lú ìtumọ̀ àkọ́kọ́ rẹ̀ gẹ́gẹ́ bí “àwòrán,” àti ní àwọn ìgbà mẹ́ta yòókù a túmọ̀ ọ́ sí “ìran.”

I am not suggesting any criticism of the men who translated the King James Bible. It needs to be noted though, that in verse thirteen, is found the only added word in the King James Bible (sacrifice), that inspiration states definitively, “does not belong to the text.” Inspiration further states that the added word had been “added by human wisdom.” In the very same chapter, two different Hebrew words are both translated as the same English word. The reason it is essential to recognize the distinction between these two words is profoundly important.

Èmi kò ń dábàá àbùkù kankan sí àwọn ọkùnrin tí wọ́n túmọ̀ Bíbélì King James. Síbẹ̀, ó yẹ kí a ṣàkíyèsí pé, nínú ẹsẹ̀ kẹtàlá, ni a ti rí ọ̀rọ̀ àfikún kan ṣoṣo nínú Bíbélì King James (“ẹbọ”), èyí tí ìmísí fi sọ ní pàtó pé, “kò yẹ sí inú ọ̀rọ̀ náà.” Ìmísí tún sọ síwájú pé a ti “fi kún un nípasẹ̀ ọgbọ́n ènìyàn.” Nínú orí kan náà gan-an, a túmọ̀ ọ̀rọ̀ Heberu méjì ọ̀tọ̀ọ̀tọ̀ sí ọ̀rọ̀ Gẹ̀ẹ́sì kan náà. Ìdí tí ó fi ṣe pàtàkì gidigidi láti mọ ìyàtọ̀ tó wà láàárín àwọn ọ̀rọ̀ méjèèjì wọ̀nyí ní ìjẹ́pàtàkì tí ó jinlẹ̀ gan-an.

And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

Ó sì ṣẹ, nígbà tí èmi, àní èmi Dáníẹ́lì, ti rí ìran náà, tí mo sì ń wá ìtumọ̀ rẹ̀, kíyèsí i, ẹnìkan dúró níwájú mi, ó dàbí ìrísí ọkùnrin. Mo sì gbọ́ ohùn ọkùnrin kan láàárín etí odò Úlái, ẹni tí ó ké, tí ó sì wí pé, Gébúrẹ́lì, jẹ́ kí ọkùnrin yìí lóye ìran náà. Dáníẹ́lì 8:15, 16.

As Daniel “sought for the meaning” of the “châzôn vision” which he had just “seen,” Christ informs Gabriel to “make” Daniel to understand the “mar’eh vision” which he had just “heard”. Daniel wanted to understand the vision of prophetic history, but Christ, who had been identified in verse thirteen as Palmoni (that certain saint which spake), instructed Gabriel to make Daniel understand the “mar’eh vision”, not the “châzôn vision”. In verses fifteen and sixteen, the stated purpose for Gabriel is that he is to make Daniel understand the “mar’eh vision”, which is the word translated as “vision” which means “appearance,” not the vision of prophetic history which Daniel wanted to understand. Without recognizing Gabriel’s job assignment, the “seven times” of Leviticus twenty-six is hidden in plain sight.

Bí Dáníẹ́lì ṣe ń “wá ìtumọ̀” “ìran châzôn” tí ó ṣẹ̀ṣẹ̀ “rí,” Kristi sọ fún Gábírẹ́lì láti “mú” kí Dáníẹ́lì lè lóye “ìran mar’eh” tí ó ṣẹ̀ṣẹ̀ “gbọ́”. Dáníẹ́lì fẹ́ lóye ìran ìtàn àsọtẹ́lẹ̀ náà, ṣùgbọ́n Kristi, ẹni tí a ti dá mọ̀ ní ẹsẹ̀ kẹtàlá gẹ́gẹ́ bí Palmoni (ẹni mímọ́ kan náà tí ó ń sọ̀rọ̀), pàṣẹ fún Gábírẹ́lì láti mú kí Dáníẹ́lì lóye “ìran mar’eh,” kì í ṣe “ìran châzôn.” Nínú ẹsẹ̀ kẹẹ́dógún àti kẹẹ́rìndínlógún, ète tí a sọ pé Gábírẹ́lì ní ni pé kí ó mú kí Dáníẹ́lì lóye “ìran mar’eh,” èyí tí í ṣe ọ̀rọ̀ tí a túmọ̀ sí “ìran” tí ó túmọ̀ sí “ìfarahàn,” kì í ṣe ìran ìtàn àsọtẹ́lẹ̀ tí Dáníẹ́lì fẹ́ lóye. Láì mọ iṣẹ́ tí a yàn fún Gábírẹ́lì, “àkókò méje” ti Léfítíkù mẹ́rìndínlọ́gbọ̀n wà ní ìfarahàn gbangba ṣùgbọ́n ó farapamọ́.

In verse twenty-six both Hebrew words that are translated as “vision” are located in the same verse, and the verse becomes one of the primary keys to opening the truth of Daniel’s testimony of the “seven times.”

Nínú ẹsẹ̀ kẹrìndínlọ́gbọ̀n, àwọn ọ̀rọ̀ Hébérù méjèèjì tí a túmọ̀ sí “ìran” wà ní inú ẹsẹ̀ kan náà, ẹsẹ̀ náà sì di ọ̀kan lára àwọn kọ́kọ́rọ́ pàtàkì jùlọ fún ṣíṣí òtítọ́ ẹ̀rí Dáníẹ́lì nípa “àkókò méje.”

And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. Daniel 8:26.

Àti ìran alẹ́ àti òwúrọ̀ tí a sọ jẹ́ òtítọ́: nítorí náà, dì íran náà mọ́lẹ̀; nítorí yóò jẹ́ fún ọjọ́ púpọ̀. Danieli 8:26.

In verse twenty-six, the “vision of the evening and mornings” is the mar’eh vision, meaning “appearance”, but the vision that was to be “shut up,” is the châzôn vision of prophetic history. The expression “evening and mornings” is what isolates and identifies the distinction between the two visions. It does so with another illustration of the human factor in producing the Bible. The human factor consisted of both the prophets that recorded the words of the Bible, but also of those that translated the Bible. The Bible, as with Christ, represents a combination of divinity and humanity. That humanity descended down through history, from Adam after he sinned to those who recorded and translated the Bible. Christ and the Bible are both the Word of God, and the Word of God’s is pure, for the divinity of the combination always overruled any limitations that existed in the flesh.

Nínú ẹsẹ̀ kẹrìndínlọ́gbọ̀n, “ìran ìrọ̀lẹ́ àti àárọ̀” náà ni ìran mar’eh, tí ìtumọ̀ rẹ̀ jẹ́ “ìfarahàn”; ṣùgbọ́n ìran tí a ní kí a “dì í pa mọ́” náà ni ìran châzôn ti ìtàn àsọtẹ́lẹ̀. Ọ̀rọ̀ náà pé “ìrọ̀lẹ́ àti àárọ̀” ni ó ya sọ́tọ̀ tí ó sì dá ìyàtọ̀ tó wà láàárín àwọn ìran méjèèjì mọ̀. Ó ṣe bẹ́ẹ̀ pẹ̀lú àpẹẹrẹ mìíràn ti ipò ẹ̀dá ènìyàn nínú ìṣelọpọ Bibeli. Ipò ẹ̀dá ènìyàn náà ní àwọn wòlíì tí wọ́n kọ àwọn ọ̀rọ̀ Bibeli sílẹ̀ nínú, ṣùgbọ́n pẹ̀lú àwọn tí wọ́n túmọ̀ Bibeli. Bibeli, gẹ́gẹ́ bí Kristi, ṣàfihàn àkójọpọ̀ ìwà-ọlọ́run àti ẹ̀dá ènìyàn. Ẹ̀dá ènìyàn yẹn sọ̀kalẹ̀ wá nípasẹ̀ ìtàn láti ọ̀dọ̀ Ádámù lẹ́yìn tí ó ṣẹ̀, títí dé àwọn tí wọ́n kọ Bibeli sílẹ̀ tí wọ́n sì túmọ̀ ọ́. Kristi àti Bibeli jẹ́ Ọ̀rọ̀ Ọlọ́run méjèèjì, Ọ̀rọ̀ Ọlọ́run sì mọ́, nítorí pé ìwà-ọlọ́run inú àkójọpọ̀ náà máa ń borí gbogbo àìpékúnkùn tí ó wà nínú ẹ̀dá ara.

Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Which he had promised afore by his prophets in the holy scriptures,) Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh. Romans 1:1–3.

Paulu, ìránṣẹ́ Jesu Kristi, ẹni tí a pè láti jẹ́ àpọ́sítélì, tí a yà sọ́tọ̀ sí ìhìnrere Ọlọ́run, (èyí tí ó ti ṣe ìlérí rẹ̀ tẹ́lẹ̀ nípasẹ̀ àwọn wòlíì rẹ̀ nínú Ìwé Mímọ́ mímọ́,) nípa Ọmọ rẹ̀ Jesu Kristi Olúwa wa, ẹni tí a bí láti inú irú-ọmọ Dafidi gẹ́gẹ́ bí ara. Romu 1:1–3.

The expression “evening and morning” is found repeatedly in God’s Word, and it is always translated as “evening and morning,” as it is in verse twenty-six, and as it is so often translated in the creation story in Genesis that repeatedly states, “and the evening and the morning were….” In fact, and every fact has its bearing (and this fact is essential to understand), the only place in the Bible that the expression “evening and morning” is not translated as “evening and morning” (as it is in verse twenty-six), is in verse fourteen of Daniel eight. There, and only there in God’s Word the phrase “evening and morning” is translated as simply “days.”

Ọ̀rọ̀ náà “alẹ́ àti àárọ̀” ni a rí léraléra nínú Ọ̀rọ̀ Ọlọ́run, a sì máa túmọ̀ ọ́ nígbà gbogbo gẹ́gẹ́ bí “alẹ́ àti àárọ̀,” gẹ́gẹ́ bí ó ti rí nínú ẹsẹ̀ kẹrìnlélógún, àti gẹ́gẹ́ bí a ti máa túmọ̀ ọ́ lọ́pọ̀ ìgbà nínú ìtàn ìṣẹ̀dá nínú Jẹ́nẹ́sísì tí ó ń sọ léraléra pé, “alẹ́ sì di, àárọ̀ sì mọ́….” Ní ti gidi, àti pé òtítọ́ gbogbo ní ìfọwọ́kànsí tirẹ̀ (àti pé òtítọ́ yìí ṣe pàtàkì gidigidi kí a lè yé e), ibi kan ṣoṣo nínú Bíbélì tí a kò ti túmọ̀ ọ̀rọ̀ náà “alẹ́ àti àárọ̀” gẹ́gẹ́ bí “alẹ́ àti àárọ̀” (gẹ́gẹ́ bí ó ti rí nínú ẹsẹ̀ kẹrìnlélógún), ni nínú ẹsẹ̀ kẹrìnlá Danieli mẹ́jọ. Níbẹ̀, níbẹ̀ nìkan ṣoṣo nínú Ọ̀rọ̀ Ọlọ́run ni a ti túmọ̀ gbólóhùn náà “alẹ́ àti àárọ̀” gẹ́gẹ́ bí “ọjọ́” lásán.

And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:14.

Ó sì wí fún mi pé, Títí yóò fi pé ẹgbẹ̀rún méjì ó lé ọgọ́rùn-ún mẹ́ta ọjọ́; lẹ́yìn náà ni a óò wẹ́ ibi mímọ́ náà mọ́. Danieli 8:14.

Twelve verses later, in the same chapter of Daniel, the Hebrew phrase “evening and morning” is translated as it always is; but in the verse that is the central pillar and foundation of Adventism, the phrase is simply translated as “days.” What influence led the translators of the King James Bible to make such a glaring contradiction? They had translated the phrase in verse twenty-six in agreement with every other occurrence of the phrase in the rest of the Bible. But twelve verses before verse twenty-six, in verse fourteen, their humanity placed a special distinction upon the answer to the question of verse thirteen. And the question of verse thirteen, included the one word (sacrifice), that was not to be added to the Bible. God wanted verse fourteen, to stand out in a very profound and distinctive way. In doing so, he also identified what Gabriel was instructed to make Daniel understand.

Ẹsẹ̀ méjìlá lẹ́yìn náà, nínú orí kan náà nínú Dáníẹ́lì, a túmọ̀ gbolóhùn Hébérù náà “alẹ́ àti òwúrọ̀” gẹ́gẹ́ bí a ti máa ń túmọ̀ ọ́ ní gbogbo ìgbà; ṣùgbọ́n nínú ẹsẹ̀ tí í ṣe ọ̀pá àárín àti ìpìlẹ̀ Àdífẹnítìsìmù, a kan túmọ̀ gbolóhùn náà sí “ọjọ́.” Ìpa wo ni ó mú kí àwọn atúmọ̀ Bíbélì King James ṣe irú àtakò tó hàn gbangba bẹ́ẹ̀? Wọ́n ti túmọ̀ gbolóhùn náà nínú ẹsẹ̀ kẹrìndínlọ́gbọ̀n ní ìbámu pẹ̀lú gbogbo ìfarahàn mìíràn ti gbolóhùn náà nínú ìyókù Bíbélì. Ṣùgbọ́n ẹsẹ̀ méjìlá ṣáájú ẹsẹ̀ kẹrìndínlọ́gbọ̀n, nínú ẹsẹ̀ kẹrìnlá, ẹ̀dá-ènìyàn wọn fi ìyàtọ̀ pàtàkì kan lé ìdáhùn sí ìbéèrè ẹsẹ̀ kẹtàlá. Àti pé ìbéèrè ẹsẹ̀ kẹtàlá ní ọ̀rọ̀ kan náà nínú (ẹbọ), èyí tí a kò gbọ́dọ̀ fi kún Bíbélì. Ọlọ́run fẹ́ kí ẹsẹ̀ kẹrìnlá dúró yàtọ̀ ní ọ̀nà tí ó jinlẹ̀ gidigidi àti tí ó ṣe pàtó. Nípa ṣíṣe bẹ́ẹ̀, ó tún fi hàn ohun tí a ti pa láṣẹ fún Gébúrẹ́lì láti jẹ́ kí Dáníẹ́lì lóye.

In verse sixteen, Jesus commanded Gabriel to make Daniel understand the mar’eh vision, in spite of the fact that Daniel was seeking to understand the châzôn vision of prophetic history. Verse twenty-six says the “vision of the evenings and mornings which was told” was “true.” The châzôn vision had been a prophetic “sight”, but the mar’eh vision was “told,” for it had been spoken. It had been spoken in verse fourteen when Palmoni said “unto two thousand and three hundred evenings and mornings; then shall the sanctuary be cleansed.” Verse twenty-six, employs the expression “evening and mornings,” as it identifies it as the vision that had been “spoken” to identify the distinction between the two visions in Daniel chapter eight. The vision of prophetic history that Daniel had “seen”, and that Daniel wished to understand, was different from the vision that was “spoken” which Daniel had “heard”. More importantly, the vision that Daniel “heard” was the vision that Gabriel was to give Daniel understanding of.

Nínú ẹsẹ̀ kẹrìndínlógún, Jésù pa áṣẹ fún Gébúriẹli láti jẹ́ kí Dáníẹli lóye ìran mar’eh, láìka òtítọ́ náà sí pé Dáníẹli ń wá láti lóye ìran châzôn ti ìtàn àsọtẹ́lẹ̀. Ẹsẹ̀ kẹrìndínlọ́gbọ̀n sọ pé “ìran àwọn ìrọ̀lẹ́ àti àárọ̀ tí a sọ” jẹ́ “òtítọ́.” Ìran châzôn ti jẹ́ “ìríran” àsọtẹ́lẹ̀, ṣùgbọ́n ìran mar’eh ni “a sọ,” nítorí a ti fi ẹnu sọ ọ́. A ti sọ ọ́ nínú ẹsẹ̀ kẹrìnlá nígbà tí Palmoni sọ pé “títí di ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ìrọ̀lẹ́ àti àárọ̀; lẹ́yìn náà ni a ó wẹ ibi-mímọ́ náà mọ́.” Ẹsẹ̀ kẹrìndínlọ́gbọ̀n lo ọ̀rọ̀ náà “ìrọ̀lẹ́ àti àárọ̀,” bí ó ti ń fi hàn pé òun ni ìran tí “a sọ” láti fi tọ́ka sí ìyàtọ̀ tó wà láàárín àwọn ìran méjèèjì nínú Dáníẹli orí kẹjọ. Ìran ìtàn àsọtẹ́lẹ̀ tí Dáníẹli “rí,” tí Dáníẹli sì fẹ́ lóye, yàtọ̀ sí ìran tí “a sọ” tí Dáníẹli “gbọ́.” Èyí tí ó ṣe pàtàkì jù lọ ni pé, ìran tí Dáníẹli “gbọ́” ni ìran tí Gébúriẹli yóò jẹ́ kí Dáníẹli lóye rẹ̀.

The humanity that participated in creating the Holy Bible recorded the word “vision” ten times in Daniel chapter eight, and in so doing it hid the distinction of a vision that was “seen” and another vision that was “heard”. In doing so, it obscured the emphasis that identifies that Christ’s intent was for Daniel to understand the vision he had “heard”, above understanding the vision he had “seen”. We can now consider what Gabriel does in order to fulfill his job assignment.

Ẹ̀dá ènìyàn tí ó kópa nínú ṣíṣe Bíbélì Mímọ́ kọ ọ̀rọ̀ náà “ìran” ní ìgbà mẹ́wàá nínú orí kẹjọ ìwé Dáníẹ́lì, àti nípa bẹ́ẹ̀ ó fi ìyàtọ̀ tó wà láàárín ìran kan tí a “rí” àti ìran mìíràn tí a “gbọ́” pamọ́. Nípa ṣíṣe bẹ́ẹ̀, ó ṣókùnkùn ìtẹnumọ́ tí ń fi hàn pé ète Kristi ni kí Dáníẹ́lì lè yé ìran tí ó ti “gbọ́” ju kí ó yé ìran tí ó ti “rí” lọ. Ní báyìí a lè wo ohun tí Gábíréli ṣe láti lè mú iṣẹ́ tí a yàn fún un ṣẹ.

So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:17–19.

Nítorí náà, ó súnmọ́ ibi tí mo dúró sí; nígbà tí ó sì dé, ẹ̀rù bà mí, mo sì dojúbolẹ̀; ṣùgbọ́n ó wí fún mi pé, Yé e, ìwọ ọmọ ènìyàn: nítorí ní àsìkò òpin ni ìran náà yóò ṣẹ. Nígbà tí ó sì ń bá mi sọ̀rọ̀, oorun jíjinlẹ̀ gbà mí nígbà tí mo dojú mi sí ilẹ̀: ṣùgbọ́n ó fi ọwọ́ kàn mí, ó sì mú mi dìde dúró gígùn. Ó sì wí pé, Wò ó, èmi yóò jẹ́ kí o mọ ohun tí yóò ṣẹlẹ̀ ní òpin ìkẹyìn ìbínú náà: nítorí ní àkókò tí a yàn ni òpin náà yóò dé. Danieli 8:17–19.

Gabriel now begins his work of making Daniel to understand the vision of the twenty-three hundred evenings and mornings, which is true. He first informs him that the vision of prophetic history, the châzôn vision, would be at the “time of the end.” Then, while Daniel was in a prophetic sleep, Gabriel touched Daniel and set him upright. He informs him “I will make thee know.”

Gabriẹli báyìí bẹ̀rẹ̀ iṣẹ́ rẹ̀ láti jẹ́ kí Dáníẹli lóye ìran ti ẹgbàá mẹ́tàlélógún ìrọ̀lẹ́ àti òwúrọ̀, èyí tí í ṣe òtítọ́. Ó kọ́kọ́ sọ fún un pé ìran ìtàn àsọtẹ́lẹ̀ náà, ìran châzôn náà, yóò wà ní “àkókò òpin.” Lẹ́yìn náà, nígbà tí Dáníẹli wà nínú oorun àsọtẹ́lẹ̀, Gabriẹli fi ọwọ́ kàn án, ó sì mú un dúró ní títọ́. Ó sọ fún un pé, “Èmi yóò jẹ́ kí o mọ̀.”

That is what Palmoni (Christ), had told Gabriel to do, when he said, “Gabriel, make this man to understand the mar’eh vision” of the evening and mornings. Gabriel says that he will make Daniel “know what shall be in the last end of the indignation.” There it is! There is the “seven times” of Leviticus twenty-six! It is hidden by the very prophetic technique which Gabriel had led the prophets repeatedly to testify to and employ in their writings! That technique is “line upon line, here a little and there a little”.

Eyi ni ohun tí Pálímónì (Kristi) ti sọ fún Gébúréli láti ṣe, nígbà tí ó wí pé, “Gébúréli, mú kí ọkùnrin yìí lóye ìran mar’eh” ti àwọn alẹ́ àti àárọ̀. Gébúréli sọ pé òun yóò jẹ́ kí Dáníẹ́lì “mọ ohun tí yóò ṣẹlẹ̀ ní òpin ìbínú náà.” Níbẹ̀ ni ó wà! Níbẹ̀ ni “àkókò méje” ti Léfítíkù ogún-ún àti mẹ́fà wà! A fi í pamọ́ nípa ọ̀nà ìsọtẹ́lẹ̀ gan-an tí Gébúréli ti mú àwọn wòlíì jẹ́rìí sí léraléra tí wọ́n sì lò nínú àwọn ìkọ̀wé wọn! Ọ̀nà náà ni “ìlà lé ìlà, níhìn-ín díẹ̀, níbẹ̀ díẹ̀”.

In the book “Thoughts on Daniel and the Revelation”, by Uriah Smith (which all Adventists, and even their neighbors, should be familiar with), Smith comments on verses seventeen to nineteen of Daniel chapter eight:

Nínú ìwé náà “Thoughts on Daniel and the Revelation,” ti Uriah Smith kọ (èyí tí gbogbo àwọn Adventist, àti pàápàá àwọn aládùúgbò wọn, gbọ́dọ̀ jẹ́ ẹni tí ó mọ̀), Smith ṣàlàyé lórí ẹsẹ̀ kẹtàdínlógún títí dé ẹsẹ̀ kọkàndínlógún nínú orí kẹjọ ìwé Danieli:

“With a general statement that at the time appointed the end shall be, and that he will make him to know what shall be in the last end of the indignation, he enters upon an interpretation of the vision. The indignation must be understood to cover a period of time. What time? God told his people Israel that he would pour upon them his indignation for their wickedness; and thus he gave directions concerning the ‘profane wicked prince of Israel:’ ‘Remove the diadem, and take off the crown. . . . I will overturn, overturn, overturn it: and it shall be no more, until he come whose right it is; and I will give it him.’ Ezekiel 21:25–27, 31.

“Pẹ̀lú ìtẹnumọ́ àgbáyé pé ní àkókò tí a yàn ni òpin yóò wà, àti pé yóò jẹ́ kó mọ ohun tí yóò ṣẹlẹ̀ ní òpin ìkẹyìn ìbínú náà, ó bẹ̀rẹ̀ sí í túmọ̀ ìran náà. A gbọ́dọ̀ lóye ìbínú náà gẹ́gẹ́ bí ohun tí ó bo àkókò kan. Àkókò wo ni? Ọlọ́run sọ fún àwọn ènìyàn rẹ̀, Ísírẹ́lì, pé òun yóò da ìbínú rẹ̀ sórí wọn nítorí ìwà búburú wọn; báyìí ni ó sì fi ìtọ́nisọ́nà hàn nípa “aláìmímọ́ alákòóso búburú Ísírẹ́lì:” “Yọ adé orí kúrò, kí o sì bọ adé ọba náà.... Èmi yóò wó ọ lulẹ̀, wó ọ lulẹ̀, wó ọ lulẹ̀: kò sì ní sí mọ́, títí ẹni tí ó ní ẹ̀tọ́ sí i yóò fi dé; èmi yóò sì fi í fún un.” Hesekieli 21:25–27, 31.

“Here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot. The diadem was removed, and the crown taken off, when Israel was subjected to the kingdom of Babylon. It was overturned again by the Medes and Persians, again by the Grecians, again by the Romans, corresponding to the three times the word is repeated by the prophet. The Jews then, having rejected Christ, were soon scattered abroad over the face of the earth; and spiritual Israel has taken the place of the literal seed; but they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him. Then the indignation will have ceased. What shall take place in the last end of this period, the angel is now to make known to Daniel.” Uriah Smith, Daniel and the Revelation, 201, 202.

“Èyí ni àkókò ìbínú Ọlọ́run sí àwọn ènìyàn májẹ̀mú rẹ̀; àkókò náà ni èyí tí a ó fi tẹ ibi mímọ́ àti ogun rẹ̀ mọ́lẹ̀ lábẹ́ ẹsẹ̀. A mú adé orí kúrò, a sì yọ adé ọba kúrò, nígbà tí a fi Israẹli sábẹ́ ìjọba Babeli. A tún bi i lulẹ̀ lẹ́ẹ̀kansi nípasẹ̀ àwọn Mídíà àti Pérsia, lẹ́ẹ̀kansi nípasẹ̀ àwọn Gíríìkì, lẹ́ẹ̀kansi nípasẹ̀ àwọn ará Róòmù, gẹ́gẹ́ bí ó ṣe bá ìgbà mẹ́ta tí wòlíì náà tún ọ̀rọ̀ náà sọ mu. Nígbà náà ni àwọn Júù, lẹ́yìn tí wọ́n kọ Kristi sílẹ̀, fi pẹ́ díẹ̀ tán ká ká sí gbogbo ojú ilẹ̀ ayé; Israẹli ti ẹ̀mí sì ti gba ipò irú-ọmọ gidi náà; ṣùgbọ́n wọ́n wà ní abẹ́ agbára ayé, wọ́n sì máa wà bẹ́ẹ̀ títí a ó fi tún gbé ìtẹ́ Dáfídì kalẹ̀,—títí Ẹni tí ó jẹ́ ajogún tòótọ́ rẹ̀, Mèsáyà, Ọba Àlàáfíà, yóò fi dé, nígbà náà ni a ó sì fi í fún un. Nígbà náà ni ìbínú náà yóò ti dáwọ́ dúró. Ohun tí yóò ṣẹlẹ̀ ní òpin ìkẹyìn àkókò yìí ni angẹli náà yóò wá jẹ́ kí Dáníẹ́lì mọ̀ nísinsin yìí.” Uriah Smith, Daniel and the Revelation, 201, 202.

The “indignation” that Smith is identifying, began when Manasseh was carried to Babylon by the Assyrians in 677 BC. Unfortunately, Smith takes Zedekiah’s overthrow in 586 BC and assigns that as the starting point of the period of the “indignation” of verse nineteen. Smith simply does not address what it means that the verse states “the last end of the indignation.” He treats it as simply “indignation,” though if there is a “last end” of the indignation, grammar and logic demand that there is also at minimum a “first end” of the indignation. Smith knew the seventy years of captivity began with the first attack of Nebuchadnezzar against Jehoiakim in 606 BC, but determined the starting for the period of the indignation was the third of Nebuchadnezzar’s attacks, which was carried out against Zedekiah, the last Judean king.

“Ìbínú” tí Smith ń tọ́ka sí bẹ̀rẹ̀ nígbà tí àwọn Asiria mú Manase lọ sí Bábílónì ní ọdún 677 ṣáájú Kírísti. Lásán, Smith gba ìṣubú Sedekiah ní ọdún 586 ṣáájú Kírísti, ó sì yàn án gẹ́gẹ́ bí ìbẹ̀rẹ̀ àkókò “ìbínú” tí ẹsẹ̀ kọkàndínlógún sọ nípa rẹ̀. Smith kì í ṣàlàyé rárá ohun tí ó túmọ̀ sí pé ẹsẹ̀ náà sọ pé “ìkẹyìn ìbínú.” Ó kà á sí “ìbínú” lásán; ṣùgbọ́n bí “ìkẹyìn” bá wà fún ìbínú náà, girama àti ọgbọ́n inú ọ̀rọ̀ ń béèrè pé, ó kéré tán, “ìbẹ̀rẹ̀” kan náà gbọdọ̀ wà fún ìbínú náà. Smith mọ̀ pé àwọn ọdún àìnígbẹ̀yà méje-le-lọ́gọ́rin bẹ̀rẹ̀ pẹ̀lú ìkọlù àkọ́kọ́ Nebukadnessari sí Jehoiakimu ní ọdún 606 ṣáájú Kírísti, ṣùgbọ́n ó pinnu pé ìbẹ̀rẹ̀ àkókò ìbínú náà ni ìkọlù kẹta Nebukadnessari, èyí tí a ṣe sí Sedekiah, ọba Judea ìkẹyìn.

“Though we have a more minute account of his [Daniel’s] early life than is recorded of that of any other prophet, yet his birth and lineage are left in complete obscurity, except that he was of the royal line, probably of the house of David, which had at this time become very numerous. He first appears as one of the noble captives of Judah, in the first year of Nebuchadnezzar, king of Babylon, at the commencement of the seventy years’ captivity, BC 606. Jeremiah and Habakkuk were yet uttering their prophecies. Ezekiel commenced soon after, and a little later, Obadiah; but both these finished their work years before the close of the long and brilliant career of Daniel. Three prophets only succeeded him, Haggai and Zechariah, who exercised the prophetic office for a brief period contemporaneously, BC 520–518, and Malachi, the last of the Old Testament prophets, who flourished a little season about BC 397.” Uriah Smith, Daniel and the Revelation, 19.

“Bí ó tilẹ̀ jẹ́ pé a ní àkọsílẹ̀ tí ó kúnrẹ́rẹ́ jùlọ nípa ìgbésí ayé rẹ̀ [ti Dáníẹ́lì] ní ìgbà èwe ju èyí tí a kọ sílẹ̀ nípa wolíì mìíràn kankan lọ, síbẹ̀ ìbí àti ìdílé rẹ̀ wà nínú òkùnkùn pátápátá, àfi pé ó jẹ́ ọmọ ìran ọba, bóyá láti ilé Dáfídì, èyí tí ó ti di púpọ̀ gidigidi ní àkókò yìí. Ó kọ́kọ́ farahàn gẹ́gẹ́ bí ọ̀kan lára àwọn ìgbèkùn ọlọ́lá ti Júdà, ní ọdún kìn-ín-ní Nebukadinésárì, ọba Bábílónì, ní ìbẹ̀rẹ̀ ìgbèkùn àádọ́rin ọdún, BC 606. Jeremiah àti Habakkuk ṣì ń kéde àwọn àsọtẹ́lẹ̀ wọn. Ezekiel bẹ̀rẹ̀ láìpẹ́ lẹ́yìn náà, àti nígbà díẹ̀ sí i lẹ́yìn náà, Obadiah; ṣùgbọ́n àwọn méjèèjì wọ̀nyí parí iṣẹ́ wọn ní ọ̀pọ̀ ọdún kí iṣẹ́-ìṣe gígùn àti ògo Dáníẹ́lì tó dé òpin. Wolíì mẹ́ta péré ni ó tẹ̀ lé e, Haggai àti Zechariah, tí wọ́n ṣe iṣẹ́ wolíì fún àkókò kúkúrú kan ní àkókò kan náà, BC 520–518, àti Malachi, ẹni ìkẹyìn lára àwọn wolíì Májẹ̀mú Láéláe, tí ó tàn yọ fún àkókò díẹ̀ ní nǹkan bí BC 397.” Uriah Smith, Daniel and the Revelation, 19.

Smith correctly identified the “indignation” of verse nineteen as a period of time. He correctly identified the period as the treading down of the sanctuary and host in agreement with Daniel chapter eight verse thirteen, and he correctly identified the ending point as October 22, 1844.

Smith dá a mọ̀ pé “ìbínú” tó wà ní ẹsẹ̀ kọkàndínlógún jẹ́ àkókò kan. Ó tún dá a mọ̀ dáadáa pé àkókò náà ni ìtẹ̀mọ́lẹ̀ ibi mímọ́ àti ogun náà, ní ìbámu pẹ̀lú Dáníẹ́lì orí kẹjọ ẹsẹ̀ kẹtàlá, ó sì tún dá a mọ̀ dáadáa pé òpin àkókò náà ni October 22, 1844.

Smith was partially correct, but missed the truth by doing what was the characteristic of his prophetic applications. He allowed history to guide his interpretation of the prophetic word, instead of allowing the prophetic word to guide his understanding of history. If we allow the Bible to define prophetic history, we then have the correct information to approach history.

Smith jẹ́ apá kan ní òtítọ́, ṣùgbọ́n ó ṣáì rí òtítọ́ náà nípa ṣíṣe ohun tí ó jẹ́ àfihàn pàtàkì nínú bí ó ti máa ń lo àwọn àsọtẹ́lẹ̀. Ó jẹ́ kí ìtàn darí ìtumọ̀ rẹ̀ nípa ọ̀rọ̀ àsọtẹ́lẹ̀, dípò kí ó jẹ́ kí ọ̀rọ̀ àsọtẹ́lẹ̀ darí òye rẹ̀ nípa ìtàn. Bí a bá jẹ́ kí Bíbélì ṣe àlàyé ìtàn àsọtẹ́lẹ̀, nígbà náà a ó ní ìmọ̀ tó péye láti fi tọ́ ìtàn wò.

The Bible teaches that by whom a man is overcome, he is that man’s servant.

Bíbélì kọ́ni pé ẹni tí ó bá ṣẹ́gun ènìyàn ni ènìyàn náà ń ṣe ìránṣẹ́ fún.

While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. 2 Peter 2:19.

Nígbà tí wọ́n ń ṣèlérí òmìnira fún wọn, àwọn tìkára wọn jẹ́ ẹrú ìbàjẹ́: nítorí ẹni tí a bá ti borí ènìyàn nípasẹ̀ rẹ̀, ẹni kan náà ni a fi mú un wà lábẹ́ ìgbèkùn. 2 Peteru 2:19.

Manasseh was taken captive to Babylon in 677 BC. It is there that Judah was overcome and brought into bondage. This is the starting point that is represented on both the 1843 and the 1850 charts, which Sister White endorses as correct. Smith starts the treading down of Daniel chapter eight, and verse thirteen with Zedekiah, the last of Judah’s kings. Zedekiah was the end of a progressive judgment and not the beginning. Sister White identifies that Manasseh’s captivity in Babylon was an “earnest” of what was to come. An “earnest” is a down payment, and marks the beginning of a purchase that has other payments to follow.

A mú Manase lọ sí ìgbèkùn ní Bábílónì ní ọdún 677 ṣáájú ìbí Kristi. Ibẹ̀ ni a ti ṣẹ́gun Juda tí a sì mú un wá sínú ìsìnrú. Èyí ni ibi ìbẹ̀rẹ̀ tí a ṣe aṣojú rẹ̀ lórí àwòrán 1843 àti 1850 méjèèjì, èyí tí Sister White fọwọ́sí gẹ́gẹ́ bí òtítọ́. Smith bẹ̀rẹ̀ ìtẹ̀mọ́lẹ̀ ní Danieli orí kẹjọ, ẹsẹ̀ kẹtàlá, pẹ̀lú Sedekiah, ọba Juda tí ó gbẹ̀yìn. Sedekiah ni òpin ìdájọ́ onítẹ̀síwájú kan, kì í ṣe ìbẹ̀rẹ̀ rẹ̀. Sister White fi hàn pé ìgbèkùn Manase ní Bábílónì jẹ́ “earnest” ohun tí yóò tẹ̀lé. “Earnest” jẹ́ owó àkọ́kọ́ ìsanwó, ó sì ń samisi ìbẹ̀rẹ̀ rírà kan tí àwọn ìsanwó mìíràn yóò tún tẹ̀lé.

“Faithfully the prophets continued their warnings and their exhortations; fearlessly they spoke to Manasseh and to his people; but the messages were scorned; backsliding Judah would not heed. As an earnest of what would befall the people should they continue impenitent, the Lord permitted their king to be captured by a band of Assyrian soldiers, who ‘bound him with fetters, and carried him to Babylon,’ their temporary capital. This affliction brought the king to his senses; ‘he besought the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto Him: and He was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the Lord He was God.’ 2 Chronicles 33:11–13. But this repentance, remarkable though it was, came too late to save the kingdom from the corrupting influence of years of idolatrous practices. Many had stumbled and fallen, never again to rise.” Prophets and Kings, 382.

“Láìkùnrin, àwọn wòlíì náà tẹ̀síwájú nínú àwọn ìkìlọ̀ àti ìmọ̀ràn ìyànjú wọn; láìbẹ̀rù ni wọ́n fi bá Mánásè àti àwọn ènìyàn rẹ̀ sọ̀rọ̀; ṣùgbọ́n a fi ẹ̀gàn kàn àwọn ìrántí náà; Júdà tó ti yí padà sẹ́yìn kò fẹ́ gbọ́. Gẹ́gẹ́ bí ààmì tí ó dájú nípa ohun tí yóò ṣẹlẹ̀ sí àwọn ènìyàn náà bí wọ́n bá tẹ̀síwájú láìronúpìwàdà, Olúwa jẹ́ kí ẹgbẹ́ ọmọ-ogun Ásíríà kan mú ọba wọn, tí wọ́n sì ‘fi ẹ̀wọ̀n dè é, wọ́n sì mú un lọ sí Bábílónì,’ olú-ìlú wọn fún ìgbà díẹ̀. Ìpọ́njú yìí mú kí ọba náà padà wá sí ìmọ̀lára rẹ̀; ‘ó sì bẹ Olúwa Ọlọ́run rẹ̀, ó sì rẹ ara rẹ̀ sílẹ̀ gidigidi níwájú Ọlọ́run àwọn baba rẹ̀, ó sì gbàdúrà sí I: Ó sì jẹ́ kí ó rí àánú lọ́dọ̀ Rẹ̀, Ó sì gbọ́ ẹ̀bẹ̀ rẹ̀, Ó sì mú un padà wá sí Jérúsálẹ́mù sínú ìjọba rẹ̀. Nígbà náà ni Mánásè mọ̀ pé, Olúwa, Òun ni Ọlọ́run.’ 2 Kronika 33:11–13. Ṣùgbọ́n ìronúpìwàdà yìí, bí ó tilẹ̀ jẹ́ pé ó ṣe pàtàkì gidigidi, dé pẹ́ jù láti gba ìjọba náà là kúrò lọ́wọ́ ipa ìbàjẹ́ ti ọ̀pọ̀ ọdún ìṣe òrìṣà. Ọ̀pọ̀lọpọ̀ ti kọsẹ̀, wọ́n sì ṣubú, láì tún dìde mọ́.” Àwọn Wòlíì àti Àwọn Ọba, 382.

Manasseh marked the “down payment” that began the “curse” of the “seven times,” which was the last “indignation,” for the “first indignation,” had already begun when the northern kingdom was taken into captivity in 723 BC. Then at Jehoiakim’s overthrow, when Daniel was carried into captivity, the seventy years of captivity that Jeremiah identified began in 606 BC. Two kings after Jehoiakim, Jerusalem was destroyed and the last Judean king, Zedekiah, watched as his sons were slain before him, then he had his eyes gouged out and was carried captive into Babylon.

Mánásè ṣàpèjúwe “owó ìfowópamọ́ àkọ́kọ́” tí ó bẹ̀rẹ̀ “èpè” ti “àkókò méje,” èyí tí ó jẹ́ “ìbínú” ìkẹyìn, nítorí “ìbínú àkọ́kọ́” ti bẹ̀rẹ̀ tẹ́lẹ̀ nígbà tí a kó ìjọba àríwá lọ sí ìgbèkùn ní ọdún 723 BC. Lẹ́yìn náà, nígbà ìṣubú Jehoiakim, nígbà tí a kó Dáníẹ́lì lọ sí ìgbèkùn, àádọ́rin ọdún ìgbèkùn tí Jeremiah tọ́ka sí bẹ̀rẹ̀ ní ọdún 606 BC. Ọba méjì lẹ́yìn Jehoiakim, a pa Jerúsálẹ́mù run, ọba Judea tí ó kẹ́yìn, Sedekiah, sì wo bí wọ́n ṣe pa àwọn ọmọkùnrin rẹ̀ níwájú rẹ̀; lẹ́yìn náà wọ́n yọ ojú rẹ̀ jáde, wọ́n sì kó ọ lọ sí ìgbèkùn ní Bábílónì.

Smith assigned the entire progressive judgment to Zedekiah and employed the judgment of Zedekiah as the proof text for his supposition. The judgment of Zedekiah, who was the “wicked and profane prince,” did identify that the crown of Judah was to be removed until Christ came to set up a kingdom. Smith said, “they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him.” On October 22, 1844, in fulfillment of Daniel chapter seven, and verses thirteen and fourteen, Christ, represented as the Son of man, came before the Father to receive a kingdom.

Smith fi gbogbo ìdájọ́ onítẹ̀síwájú náà lé Zedekiah lọ́wọ́, ó sì lo ìdájọ́ Zedekiah gẹ́gẹ́ bí ẹsẹ̀ ìdánilójú fún àfojúsùn rẹ̀. Ìdájọ́ Zedekiah, ẹni tí ó jẹ́ “aládé búburú àti aláìmọ́,” fi hàn pé a ó yọ adé Juda kúrò títí di ìgbà tí Kristi yóò wá láti dá ìjọba kan sílẹ̀. Smith wí pé, “wọ́n wà lábẹ́ ìṣàkóso àwọn agbára ayé, wọn yóò sì wà bẹ́ẹ̀ títí àga Dáfídì yóò fi tún gbé kalẹ̀,—títí Ẹni tí í ṣe ajogún ẹ̀tọ́ rẹ̀, Mèsáyà, Aládé àlàáfíà, yóò fi dé, nígbà náà ni a ó sì fi í fún un.” Ní October 22, 1844, gẹ́gẹ́ bí ìmúṣẹ Daniel orí keje, ẹsẹ̀ kẹtàlá àti kẹrìnlá, Kristi, tí a ṣojú rẹ̀ gẹ́gẹ́ bí Ọmọ ènìyàn, wá síwájú Baba láti gba ìjọba kan.

I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

Mo rí nínú ìran òru, sí wò ó, ẹnìkan tí ó dàbí Ọmọ ènìyàn ń bọ̀ pẹ̀lú àwọsánmà ọ̀run, ó sì tọ Ọ̀gbólógbòó Ọjọ́ lọ; wọ́n sì mú un súnmọ́ iwájú rẹ̀. A sì fi ìṣàkóso, àti ògo, àti ìjọba fún un, kí gbogbo ènìyàn, orílẹ̀-èdè, àti èdè lè máa sìn ín: ìṣàkóso rẹ̀ jẹ́ ìṣàkóso ayérayé, èyí tí kì yóò kọjá lọ, àti ìjọba rẹ̀ ni èyí tí a kì yóò pa run. Danieli 7:13, 14.

Sister White confirms that Daniel chapter seven, and verses thirteen and fourteen were fulfilled on October 22, 1844.

Arábìnrin White jẹ́rìí pé a mú Danieli orí keje, àti ẹsẹ̀ kẹtàlá àti kẹrìnlá ṣẹ ní October 22, 1844.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

“Wíwá Kristi gẹ́gẹ́ bí Àlùfáà Àgbà wa sí Ibi Mímọ́ Jùlọ, fún ìwẹ̀nùmọ́ ibi mímọ́, gẹ́gẹ́ bí a ti fi hàn nínú Dáníẹ́lì 8:14; wíwá Ọmọ ènìyàn sí ọ̀dọ̀ Àgbàjọ Ọjọ́, gẹ́gẹ́ bí a ti gbé kalẹ̀ nínú Dáníẹ́lì 7:13; àti wíwá Olúwa sí tẹ́ńpìlì Rẹ̀, gẹ́gẹ́ bí Málákì ti sọ tẹ́lẹ̀, jẹ́ àpèjúwe ohun ìṣẹ̀lẹ̀ kan náà; èyí sì tún jẹ́ aṣojú nípa wíwá ọkọ ìyàwó sí ìgbéyàwó, gẹ́gẹ́ bí Kristi ti ṣàpèjúwe rẹ̀ nínú òwe àwọn wúńdíá mẹ́wàá, nínú Mátíù 25.” The Great Controversy, 426.

Smith did not address the key element of the “last end of the indignation.” He avoided the biblical principle that identified that Judah was overcome in the time of Manasseh, and that the captivity which began two kings before Zedekiah, also represented that Judah was already in subjection to Babylon, before Zedekiah met his fate. With these blatant omissions, he still stated, “here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot.” He therefore, directly associates “the period of God’s indignation” with Daniel chapter eight, and verse thirteen’s question of “how long.” The answer in verse fourteen, was until October 22, 1844.

Smith kò sọ nípa àkópọ̀ pàtàkì ti “ìkẹyìn ìbínú náà.” Ó yẹra fún ìlànà Bíbélì tí ó fi hàn pé a ṣẹ́gun Júdà ní àkókò Manásè, àti pé ìgbèkùn tí ó bẹ̀rẹ̀ ní ìgbà àwọn ọba méjì ṣáájú Sedekiah, náà pẹ̀lú ṣojú òtítọ́ pé Júdà ti wà lábẹ́ ìtẹríba sí Babiloni tẹ́lẹ̀, kí Sedekiah tó dé òpin ayànmọ́ rẹ̀. Pẹ̀lú àwọn àìsí gbangba wọ̀nyí, ó ṣì sọ pé, “níhìn-ín ni àkókò ìbínú Ọlọ́run sí àwọn ènìyàn májẹ̀mú rẹ̀ wà; àkókò náà nígbà tí a ó fi tẹ ibi mímọ́ àti ẹgbẹ́ ogun mọ́lẹ̀ lábẹ́ ẹsẹ̀.” Nítorí náà, ó so “àkókò ìbínú Ọlọ́run” pọ̀ mọ́ Dáníẹ́lì orí kẹjọ ní tààràtà, àti pẹ̀lú ìbéèrè ẹsẹ̀ kẹtàlá pé “títí yóò fi pé ìgbà wo.” Ìdáhùn tí ó wà nínú ẹsẹ̀ kẹrìnlá ni pé títí di October 22, 1844.

The scattering into Babylonian slavery was a progressive history beginning in 677 BC, and continuing until 1844. That period equates to twenty-five hundred and twenty years, which is of course the “seven times” of Leviticus twenty-six. The end of that period of time on October 22, 1844 provided Daniel with a second witness to the “mar’eh vision” of the twenty-three hundred evening and mornings.

Ìtúká sí ẹrú ní Babiloni jẹ́ ìtàn ìlọsíwájú kan tí ó bẹ̀rẹ̀ ní ọdún 677 ṣáájú ìbí Kristi, tí ó sì tẹ̀síwájú títí di 1844. Àkókò náà dọ́gba pẹ̀lú ẹgbẹ̀rún méjì, ọgọ́rùn-ún márùn-ún, àti ogún ọdún, èyí tí ó jẹ́, dájúdájú, “àwọn àkókò méje” ti Lefitiku ogún-ún mẹ́fà. Òpin àkókò náà ní October 22, 1844 pèsè fún Danieli ẹlẹ́rìí kejì sí “ìran mar’eh” ti ẹgbẹ̀rún méjì ọ̀ọ́dúnrún òwúrọ̀ àti alẹ́.

Gabriel was told to make Daniel understand that vision, and what Gabriel did was provide a second witness to the termination date of October 22, 1844. Not only did he provide a second witness to establish the date of the fulfillments of both time prophecies, but as Smith correctly pointed out, the period of time associated with the second witness to 1844, had been identified in verse thirteen, as the period that the sanctuary and host were to be trodden under foot. The question in verse thirteen is, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?” That period of time was the “seven times” of Leviticus twenty-six.

A sọ fún Gabrieli pé kí ó jẹ́ kí Dáníẹ́lì lóye ìran náà, ohun tí Gabrieli sì ṣe ni láti pèsè ẹlẹ́rìí kejì sí ọjọ́ ìparí October 22, 1844. Kì í ṣe pé ó pèsè ẹlẹ́rìí kejì nìkan láti fi mú ọjọ́ ìmúṣẹ àwọn àsọtẹ́lẹ̀ àkókò méjèèjì dúró, ṣùgbọ́n gẹ́gẹ́ bí Smith ti tọ́ka sí ní òtítọ́, àkókò tí ó ní í ṣe pẹ̀lú ẹlẹ́rìí kejì sí 1844, ni a ti dá mọ̀ ní ẹsẹ̀ kẹtàlá, gẹ́gẹ́ bí àkókò tí a ó fi tẹ ibi mímọ́ àti ogun ọmọ-ogun náà mọ́lẹ̀ lábẹ́ ẹsẹ̀. Ìbéèrè tí ó wà ní ẹsẹ̀ kẹtàlá ni pé, “Yóò ti pẹ́ tó mélòó ni ìran náà yóò fi ní í ṣe nípa ẹbọ ojoojúmọ́, àti ìrékọjá ìdásílẹ̀, láti fi ibi mímọ́ àti ogun ọmọ-ogun náà fún ìtẹ̀mọ́lẹ̀ lábẹ́ ẹsẹ̀?” Àkókò náà ni “àkókò méje” ti Lefitiku mẹ́rìndínlọ́gbọ̀n.

What Smith did not see, or avoided identifying, was that the “indignation” of verse nineteen, was the “last end” of that indignation. If there is a “last” then there is also a “first”, and Daniel identifies when the “first indignation” ended, in chapter eleven. He is identifying the papacy reigning during the Dark Ages, and he states that the papacy would prosper until the indignation was accomplished, or ended.

Ohun tí Smith kò rí, tàbí tí ó yẹra fún láti dá mọ̀, ni pé “ìbínú” tí a mẹ́nu kàn nínú ẹsẹ̀ kọkàndínlógún, ni “ìparí ìkẹyìn” ìbínú náà. Bí “ìkẹyìn” bá wà, nígbà náà “àkọ́kọ́” náà sì wà pẹ̀lú, Danieli sì ṣe ìdánimọ̀ ìgbà tí “ìbínú àkọ́kọ́” parí, nínú orí kọkànlá. Ó ń tọ́ka sí ipò pòòpù tí ń jọba ní àsìkò Àwọn Ọ̀rúndún Òkùnkùn, ó sì sọ pé ipò pòòpù yóò máa ṣe rere títí ìbínú náà yóò fi ṣẹ, tàbí parí.

And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

Ọba náà yóò sì ṣe gẹ́gẹ́ bí ìfẹ́ ara rẹ̀; yóò sì gbé ara rẹ̀ ga, yóò sì sọ ara rẹ̀ di ńlá ju gbogbo ọlọ́run lọ, yóò sì máa sọ ohun ìyanu sí Ọlọ́run àwọn ọlọ́run; yóò sì ṣe àṣeyọrí títí ìbínú náà yóò fi parí: nítorí ohun tí a ti pinnu ni a óo ṣe. Danieli 11:36.

Verse thirty-six is widely understood to be the verse the apostle Paul paraphrases in his second letter to the Thessalonians.

Ẹsẹ̀ kẹrìndínlógójì ni a lóye ní ọ̀nà gbígbòòrò gẹ́gẹ́ bí ẹsẹ̀ náà tí àpọ́sítélì Pọ́ọ̀lù tún sọ ní ọ̀nà míràn nínú lẹ́tà kejì rẹ̀ sí àwọn ará Tẹsalonika.

Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. 2 Thessalonians 2:3, 4.

Kí ẹnikẹ́ni má ṣe tàn yín jẹ́ ní ọ̀nà kankan: nítorí ọjọ́ náà kì yóò dé, bí kò ṣe pé ìpẹ̀yìndàkọ̀kọ̀ yóò kọ́kọ́ dé, kí a sì fi ọkùnrin ẹ̀ṣẹ̀ hàn, ọmọ ìparun; ẹni tí ń tako, tí ó sì ń gbé ara rẹ̀ ga ju gbogbo ohun tí a ń pè ní Ọlọ́run, tàbí tí a ń bọ̀ lọ; tí ó fi jẹ́ pé bí Ọlọ́run ni ó jókòó nínú tẹ́ńpìlì Ọlọ́run, tí ó ń fi ara rẹ̀ hàn pé òun ni Ọlọ́run. 2 Thessalonians 2:3, 4.

Paul’s “man of sin” who is also “the son of perdition,” who “opposeth and exalteth himself above all that is called God, or that is worshipped,” is also the “king” who “shall do according to his will; and he shall exalt himself, and magnify himself above every god.” Both passages refer to the pope of Rome. Daniel writes that the pope would prosper, which means push forward, until the “indignation be accomplished.” The indignation in verse thirty-six had been “determined.” The word “determined” means “to wound”.

“ọkùnrin ẹ̀ṣẹ̀” ti Pọ́ọ̀lù sọ, ẹni tí ó sì tún jẹ́ “ọmọ ìparun,” ẹni tí “ó ń tako, tí ó sì ń gbé ara rẹ̀ ga ju gbogbo ohun tí a ń pè ní Ọlọ́run tàbí tí a ń bọ̀ lọ,” ni ó sì tún jẹ́ “ọba” náà tí “yóò ṣe gẹ́gẹ́ bí ìfẹ́ ara rẹ̀; yóò sì gbé ara rẹ̀ ga, yóò sì fi ara rẹ̀ hàn ní ńlá ju gbogbo ọlọ́run lọ.” Àwọn ẹsẹ̀ méjèèjì náà ń tọ́ka sí póòpù ti Róòmù. Dáníẹ́lì kọ̀wé pé póòpù náà yóò ṣàṣeyọrí, èyí tí ó túmọ̀ sí pé yóò tẹ̀síwájú, títí “ìbínú” náà yóò fi ṣẹ. “Ìbínú” náà nínú ẹsẹ̀ kẹrìnlélọ́gbọ̀n ni a ti “pinnu” tẹ́lẹ̀. Ọ̀rọ̀ náà “pinnu” túmọ̀ sí “láni lọ́gbẹ́.”

The papacy received its “deadly wound” in 1798, and at that point the “first indignation” was accomplished or terminated. The word “accomplish” means to end or cease. The end of “the indignation” in chapter eight, and verse nineteen identified the end of the period that the sanctuary and host were to be trampled down. It ended in 1844, but the “first” indignation ended in 1798.

Ìjọba Pópù gba “ìgbẹ́ tí í pa” rẹ̀ ní ọdún 1798, àti ní àkókò náà ni “ìbínú àkọ́kọ́” náà parí tàbí dáwọ́ dúró. Ọ̀rọ̀ náà “ṣeé parí” túmọ̀ sí láti parí tàbí láti dáwọ́ dúró. Òpin “ìbínú náà” nínú orí kẹjọ, ẹsẹ̀ kọkàndínlógún, fi òpin àkókò tí a ó fi tẹ ibi mímọ́ àti ẹgbẹ́ ogun mọ́lẹ̀ hàn. Ó parí ní 1844, ṣùgbọ́n “àkọ́kọ́” ìbínú náà parí ní 1798.

The “last indignation” ended in 1844, twenty-five hundred and twenty years after king Manasseh was carried to Babylon by the Assyrians in 677 BC. The “first” indignation ended in 1798, twenty-five hundred and twenty years after the northern kingdom of Israel was carried into slavery by the Assyrians in 723 BC.

“Ìbínú ìkẹ́yìn” parí ní ọdún 1844, lẹ́yìn ọdún ẹgbẹ̀rún méjì, ọgọ́rùn-ún márùn-ún, àti ogún lẹ́yìn tí àwọn ará Ásíríà kó ọba Manásè lọ sí Bábílónì ní ọdún 677 ṣáájú Kristi. “Ìbínú àkọ́kọ́” parí ní ọdún 1798, lẹ́yìn ọdún ẹgbẹ̀rún méjì, ọgọ́rùn-ún márùn-ún, àti ogún lẹ́yìn tí àwọn ará Ásíríà kó ìjọba àríwá Israẹli lọ sí ìgbèkùn ní ọdún 723 ṣáájú Kristi.

There is more to say about the hidden “seven times” in the book of Daniel and we will address that in our next article.

Ọ̀pọ̀ síi ni a tún ní láti sọ nípa “àkókò méje” tí ó farapamọ́ nínú ìwé Dáníẹ́lì, a ó sì sọ̀rọ̀ nípa èyí nínú àpilẹ̀kọ wa tí ń bọ̀.

“‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

“‘Sí áńgẹ́lì ìjọ àwọn Laodíkíà kọ̀wé pé: Báyìí ni Amini, Ẹlẹ́rìí olóòtítọ́ àti olóòótọ́, ìbẹ̀rẹ̀ ẹ̀dá Ọlọ́run, wí; Mo mọ iṣẹ́ rẹ, pé ìwọ kò tútù bẹ́ẹ̀ ni ìwọ kò gbóná: ìbá ṣe pé ìwọ tútù tàbí gbóná. Nítorí náà, nítorí ìwọ jẹ́ tútù-gbóná, tí ìwọ kò sì tútù tàbí gbóná, Èmi yóò já ọ jáde kúrò ní ẹnu Mi. Nítorí ìwọ ń wí pé, Èmi ọlọ́rọ̀ ni, mo sì pọ̀ sí i ní ọrọ̀, èmi kò sì nílò nǹkan kan; ìwọ kò sì mọ̀ pé aláìnírètí ni ìwọ, àti aláìláàánú, àti tálákà, àti afọ́jú, àti ìhòòhò.’”

“The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

“Níhìn-ín ni Olúwa ń fi hàn wá pé ìránṣẹ́ tí àwọn òjíṣẹ́ tí Ó ti pè láti kìlọ̀ fún àwọn ènìyàn Rẹ̀ yóò gbé dé ọ̀dọ̀ àwọn ènìyàn Rẹ̀ kì í ṣe ìránṣẹ́ àlàáfíà àti ààbò. Kì í ṣe ohun tí ó dá lórí ẹ̀kọ́ lásán nìkan, ṣùgbọ́n ó jẹ́ ohun ìṣe ní gbogbo ọ̀nà. A fi àwọn ènìyàn Ọlọ́run hàn nínú ìránṣẹ́ sí àwọn ará Laodikea gẹ́gẹ́ bí ẹni tí wọ́n wà ní ipò ààbò ti ara-ènìyàn. Wọ́n wà ní ìsinmi, wọ́n sì ń gbà pé àwọn fúnra wọn wà ní ipò gíga nínú àwọn ìní ẹ̀mí tí wọ́n ti dé báyìí. ‘Nítorí ìwọ wí pé, Èmi ọlọ́rọ̀ ni, mo sì ti di ọlọ́rọ̀ púpọ̀, èmi kò sì nílò nǹkan kan; ìwọ kò sì mọ̀ pé aláìníireti ni ìwọ, àti aláìláàánú, àti tálákà, àti afọ́jú, àti ìhòòhò.’”

“What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.” Testimonies, volume 3, 252.

“Ìtanjẹ wo ló tóbi ju èyí lọ tí ó lè dé bá ọkàn ènìyàn, ju ìgbẹ́kẹ̀lé pé wọ́n wà lójú-ọ̀nà títọ́ nígbà tí wọ́n ṣì ṣe àṣìṣe pátápátá! Ìránṣẹ́ Ẹlẹ́rìí Òtítọ́ rí àwọn ènìyàn Ọlọ́run nínú ìtanjẹ ìbànújẹ kan, síbẹ̀ wọ́n jẹ́ olóòótọ́ nínú ìtanjẹ náà. Wọ́n kò mọ̀ pé ipò wọn jẹ́ èyí tí ó burú gidigidi ní ojú Ọlọ́run. Nígbà tí àwọn tí a bá sọ̀rọ̀ sí ń yìn ara wọn pé wọ́n wà nínú ipò ẹ̀mí gíga, ìránṣẹ́ Ẹlẹ́rìí Òtítọ́ náà fọ́ ààbò wọn nípa ìdálẹ́bi amúnikún-fún-ẹ̀rù nípa ipò wọn tòótọ́ ti ìfọ́jú ẹ̀mí, òṣì, àti ìbànújẹ. Ẹ̀rí náà, bí ó ti jẹ́ pé ó lá gan-an tí ó sì le, kò lè jẹ́ àṣìṣe, nítorí Ẹlẹ́rìí Òtítọ́ ni ó ń sọ̀rọ̀, ẹ̀rí Rẹ̀ sì gbọ́dọ̀ jẹ́ òtítọ́.” Testimonies, ìdìpọ̀ 3, 252.