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# The Book of Daniel - Number Twenty-Seven

Ìwé Dáníẹ́lì - Nọ́mbà Méjìlélógún àti Méje

Another Secret Dream

Àlá Àṣírí Míì

Author

Jeff Pippenger

Published

December 22, 2023

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Nebuchadnezzar’s second dream marks the “time of the end,” when two classes of worshippers are called to come and investigate the “increase of knowledge” that was unsealed in 1798. Daniel is then also identified as Belteshazzar, thus identifying him as God’s covenant people, for a change of name prophetically marks a covenant relation. Nebuchadnezzar acknowledged that Daniel had the presence of the Holy Spirit, and based upon his past experience with Daniel, he thought that “no secret” would trouble Daniel, but the secret of this dream did trouble Daniel.

Àlá kejì Nebukadinésárì fi “àkókò òpin” hàn, nígbà tí a pè àwọn ẹ̀yà olùjọsìn méjì láti wá ṣe ìwádìí “ìmúpọ̀ ìmọ̀” tí a ṣí sílẹ̀ ní ọdún 1798. Lẹ́yìn náà a tún fi Dáníẹ́lì hàn gẹ́gẹ́ bí Belteshazzar, báyìí ni a ṣe ń dá a mọ̀ gẹ́gẹ́ bí ènìyàn májẹ̀mú Ọlọ́run, nítorí pé ìyípadà orúkọ ní ti àsọtẹ́lẹ̀ jẹ́ àmì ìbáṣepọ̀ májẹ̀mú. Nebukadinésárì jẹ́wọ́ pé Dáníẹ́lì ní ìwàláàyè Ẹ̀mí Mímọ́, àti pé lórí ìrírí rẹ̀ tẹ́lẹ̀ pẹ̀lú Dáníẹ́lì, ó rò pé “kò sí àṣírí kankan” tí yóò yọ Dáníẹ́lì lẹ́nu, ṣùgbọ́n àṣírí àlá yìí yọ Dáníẹ́lì lẹ́nu.

> O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. Thus were the visions of mine head in my bed; I saw, and behold, a tree in the midst of the earth, and the height thereof was great. The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth: The leaves thereof were fair, and the fruit thereof much, and in it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it. I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven; He cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches: Nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth: Let his heart be changed from man’s, and let a beast’s heart be given unto him: and let seven times pass over him. This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men. This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation: but thou art able; for the spirit of the holy gods is in thee. Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:9–19.

> Ìwọ̀, Belteshazzar, olórí àwọn amòye òṣó, nítorí mo mọ̀ pé ẹ̀mí àwọn ọlọ́run mímọ́ wà nínú rẹ, kò sì sí àṣírí kankan tí ó nira fún ọ, sọ ìran àlá mi tí mo ti rí fún mi, àti ìtumọ̀ rẹ̀. Báyìí ni àwọn ìran orí mi níbi tí mo wà lórí ibùsùn mi; mo rí, sì kíyèsí i, igi kan wà láàárín ilẹ̀ ayé, gíga rẹ̀ sì tóbi. Igi náà dàgbà, ó sì lágbára, gíga rẹ̀ sì dé ọ̀run, ìríran rẹ̀ sì dé òpin gbogbo ilẹ̀ ayé. Ewé rẹ̀ rẹwà, èso rẹ̀ pọ̀, oúnjẹ sì wà nínú rẹ̀ fún gbogbo ènìyàn; àwọn ẹranko igbó ní ibùji lábẹ́ rẹ̀, àwọn ẹyẹ ojú ọ̀run sì ń gbé nínú àwọn ẹ̀ka rẹ̀, gbogbo ẹ̀dá alààyè sì ń jẹun láti inú rẹ̀. Mo rí nínú ìran orí mi lórí ibùsùn mi, sì kíyèsí i, olùṣọ́ kan àti ẹni mímọ́ kan sọ̀kalẹ̀ láti ọ̀run wá; ó ké sókè pẹ̀lú ohùn ńlá, ó sì sọ báyìí pé, Gé igi náà lulẹ̀, gé àwọn ẹ̀ka rẹ̀ kúrò, yọ ewé rẹ̀ kúrò, kí o sì tú èso rẹ̀ ká; kí àwọn ẹranko sá kúrò lábẹ́ rẹ̀, àti àwọn ẹyẹ kúrò nínú àwọn ẹ̀ka rẹ̀. Síbẹ̀, fi ìdí gbòǹgbò rẹ̀ sílẹ̀ nínú ilẹ̀, pẹ̀lú òdòdó irin àti idẹ, nínú koríko tútù oko; kí ìrì ọ̀run sì máa tutu ú, kí ìpín rẹ̀ sì wà pẹ̀lú àwọn ẹranko nínú koríko ilẹ̀. Kí ọkàn rẹ̀ yí padà kúrò ní ti ènìyàn, kí a sì fi ọkàn ẹranko fún un; kí àkókò méje sì kọjá lórí rẹ̀. Ọ̀ràn yìí jẹ́ nípa àṣẹ àwọn olùṣọ́, ìbéèrè náà sì jẹ́ nípa ọ̀rọ̀ àwọn ẹni mímọ́; kí àwọn alààyè lè mọ̀ pé Ẹni Ọ̀gá-ògo-jùlọ ń jọba nínú ìjọba ènìyàn, ó sì ń fi í fún ẹnikẹ́ni tí ó bá fẹ́, ó sì ń gbé ẹni tí ó kéré jùlọ nínú ènìyàn kalẹ̀ lórí rẹ̀. Àlá yìí ni èmi, Nebukadinésari ọba, ti rí. Ní báyìí ìwọ, Belteshazzar, sọ ìtumọ̀ rẹ̀, níwọ̀n bí gbogbo àwọn ọlọ́gbọ́n ìjọba mi kò ti lè fi ìtumọ̀ rẹ̀ hàn fún mi; ṣùgbọ́n ìwọ lè ṣe é; nítorí ẹ̀mí àwọn ọlọ́run mímọ́ wà nínú rẹ. Nígbà náà ni ẹnu yà Danieli, ẹni tí orúkọ rẹ̀ ń jẹ́ Belteshazzar, fún wákàtí kan, ìrònú rẹ̀ sì dà á láàmú. Ọba sọ̀rọ̀, ó sì ní, Belteshazzar, má ṣe jẹ́ kí àlá náà tàbí ìtumọ̀ rẹ̀ da ọ láàmú. Belteshazzar dáhùn, ó sì ní, Olúwa mi, kí àlá náà jẹ́ ti àwọn tí ó kórìíra rẹ, àti ìtumọ̀ rẹ̀ sì jẹ́ ti àwọn ọ̀tá rẹ. Danieli 4:9–19.

Daniel is “troubled” with the dream and interpretation, for he can understand how Nebuchadnezzar might be offended by the interpretation, but once Nebuchadnezzar encourages him to speak, Daniel provides Nebuchadnezzar with a warning of judgment to come. The warning of judgment to come, is symbolic of the warning of the first angel that arrived at the time of the end, in 1798.

Ìran náà àti ìtumọ̀ rẹ̀ ń “yọ Dáníẹ́lì lẹ́nu,” nítorí ó lè lóye bí ìtumọ̀ náà ṣe lè mú kí Nebukadinésárì bínú; ṣùgbọ́n nígbà tí Nebukadinésárì bá fún un ní ìgboyà láti sọ̀rọ̀, Dáníẹ́lì sì fi ìkìlọ̀ ìdájọ́ tí ń bọ̀ fún Nebukadinésárì hàn. Ìkìlọ̀ ìdájọ́ tí ń bọ̀ yìí jẹ́ àpẹẹrẹ ìṣàpẹẹrẹ ti ìkìlọ̀ áńgẹ́lì kìn-ín-ní, tí ó dé ní àkókò òpin, ní ọdún 1798.

> Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.

> Nígbà náà ni Daniẹli, ẹni tí orúkọ rẹ̀ ń jẹ́ Belteshatsari, yà á lẹ́nu fún wákàtí kan, ìrònú rẹ̀ sì dà á láàmú. Ọba sì sọ̀rọ̀, ó sì wí pé, Belteshatsari, má ṣe jẹ́ kí àlá náà, tàbí ìtumọ̀ rẹ̀, yọ ọ́ lẹ́nu. Belteshatsari dáhùn, ó sì wí pé, Olúwa mi, kí àlá náà jẹ́ ti àwọn tí ó kórìíra rẹ, àti ìtumọ̀ rẹ̀ fún àwọn ọ̀tá rẹ. Daniẹli 4:19.

Daniel was “astonied for one hour.” The “hour” is one of five times that the word “hour,” occurs in the book of Daniel, and it is found nowhere else in the Old Testament. Here it represents the period of time that Daniel, representing the “wise” that understand the increase of knowledge, prepare to give the warning of the first angel, which announces the opening of the investigative judgment on October 22, 1844. Daniel’s interpretation of the dream includes, not only the announcement of a coming judgment, but also a call for Nebuchadnezzar to cease from sin, representing the everlasting gospel of the first angel. The “hour” would be prophetically located at the time of the end, in 1798, when the first angel arrived into history. The first angel arrived into history in 1798, at the conclusion of the “seven times” of God’s vengeance brought against the northern kingdom, beginning in 723 BC.

Dáníẹ́lì “ya lẹ́nu fún wákàtí kan.” “Wákàtí” náà jẹ́ ọ̀kan nínú ìgbà márùn-ún tí ọ̀rọ̀ náà, “wákàtí,” ti hàn nínú ìwé Dáníẹ́lì, a kò sì rí i ní ibòmíràn nínú Májẹ̀mú Láéláé. Níhìn-ín, ó dúró fún àkókò náà nígbà tí Dáníẹ́lì, tí ó ń ṣojú fún “àwọn ọlọ́gbọ́n” tí wọ́n lóye ìbùkún ìmọ̀ tí ó ń pọ̀ sí i, ń pèsè láti fi ìkìlọ̀ áńgẹ́lì àkọ́kọ́ náà hàn, èyí tí ń kéde ṣíṣí ìdájọ́ ìwádìí ní October 22, 1844. Ìtumọ̀ àlá náà láti ọ̀dọ̀ Dáníẹ́lì kò ní ìkéde ìdájọ́ tí ń bọ̀ nìkan, ṣùgbọ́n ó tún ní ìpè sí Nebukadnessari láti dá ẹ̀ṣẹ̀ dúró, èyí tí ó ń ṣojú fún ìhìnrere àìnípẹ̀kun ti áńgẹ́lì àkọ́kọ́ náà. “Wákàtí” náà yóò wà ní ipò àsọtẹ́lẹ̀ ní àkókò òpin, ní ọdún 1798, nígbà tí áńgẹ́lì àkọ́kọ́ náà wọ inú ìtàn. Áńgẹ́lì àkọ́kọ́ náà wọ inú ìtàn ní ọdún 1798, ní ìparí “àkókò méje” ti ẹ̀san Ọlọ́run tí a mú wá sórí ìjọba àríwá, tí ó bẹ̀rẹ̀ ní 723 BC.

> For these be the days of vengeance, that all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:22–24.

> Nítorí ìwọ̀nyí ni ọjọ́ ẹ̀san, kí a lè mú gbogbo ohun tí a ti kọ sí ìmúṣẹ. Ṣùgbọ́n ègbé ni fún àwọn tí ó lóyún, àti fún àwọn tí ń fún ọmọ ní ọmú, ní ọjọ́ wọ̀nyí! nítorí ìpọ́njú ńlá yóò wà ní ilẹ̀ náà, àti ìbínú sórí àwọn ènìyàn yìí. Wọn yóò sì ṣubú nípa ojú idà, a ó sì mú wọn lọ ní ìgbèkùn sí gbogbo àwọn orílẹ̀-èdè: a ó sì tẹ Jerúsálẹ́mù mọ́lẹ̀ lábẹ́ ẹsẹ̀ àwọn aláìkọlà, títí àkókò àwọn aláìkọlà yóò fi pé. Lúùkù 21:22–24.

Nebuchadnezzar was to live with the heart of a beast for the period of God’s vengeance, that was brought upon the northern kingdom of Israel, for Nebuchadnezzar was the king of the north. Luke identifies that same period as “times” (“times of the Gentiles”), in the plural, when he marks the ending point of the trampling down of Jerusalem.

Nebukadnessari yóò gbé pẹ̀lú ọkàn ẹranko fún àkókò ìgbẹ̀san Ọlọ́run, tí a mú wá sórí ìjọba àríwá Israeli, nítorí Nebukadnessari ni ọba àríwá. Luku fi àkókò kan náà hàn gẹ́gẹ́ bí “àwọn àkókò” (“àwọn àkókò àwọn Keferi”), ní ọ̀pọ̀, nígbà tí ó tọ́ka sí ibi tí ìtẹ̀mọ́lẹ̀ Jerusalẹmu dé òpin.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Wọ́n yóò sì ṣubú nípasẹ̀ etí idà, a ó sì kó wọn ní ìgbèkùn lọ sí gbogbo orílẹ̀-èdè: a ó sì tẹ Jerúsálẹ́mù mọ́lẹ̀ lábẹ́ àwọn Kèfèrí, títí àkókò àwọn Kèfèrí yóò fi pé. Lúùkù 21:24.

In the book of Revelation, the times of the Gentiles trampling down the sanctuary and host was simply identified as twelve hundred and sixty years, for it was simply emphasizing the period of papal persecution.

Nínú ìwé Ìfihàn, àkókò tí àwọn aláìkọlà yóò fi tẹ ibi mímọ́ àti ogun náà mọ́lẹ̀ ni a kàn dá mọ̀ gẹ́gẹ́ bí ọdún ẹgbẹ̀rún kan ó lé ọgọ́ta, nítorí pé ó kàn ń tẹnu mọ́ àkókò inúnibíni ti Pópù.

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

> Ṣùgbọ́n àgbàlá tí ó wà níta tẹ́ńpìlì náà, fi sílẹ̀, má sì ṣe wọ̀n ún; nítorí a ti fi í fún àwọn Kèfèrí: wọn yóò sì tẹ ìlú mímọ́ náà mọ́lẹ̀ fún oṣù méjìlélógójì. Èmi yóò sì fún àwọn ẹlẹ́rìí mi méjèèjì ní agbára, wọn yóò sì sọtẹ́lẹ̀ fún ọjọ́ ẹgbẹ̀rún kan ó lé igba méjì ó lé ọgọ́ta, ní ìhùwà aṣọ ọ̀fọ̀. Ifihan 11:2, 3.

The warning message given by Daniel to Nebuchadnezzar, represents the warning of judgment to come. The arrival of that warning message is symbolically located in 1798, which is when the first angel arrived to warn of the approaching investigative judgment. The predicted judgment upon Nebuchadnezzar occurred in the second use of the word “hour” in chapter four.

Ìkìlọ̀ tí Dáníẹ́lì fún Nebukadinésárì dúró fún ìkìlọ̀ ìdájọ́ tí ń bọ̀. Ìgbọ̀ràn ìkìlọ̀ náà ni a fi àmì hàn ní ọdún 1798, èyí tí áńgẹ́lì kìíní dé láti kìlọ̀ nípa ìdájọ́ ìwádìí tí ń súnmọ́lé. Ìdájọ́ tí a ti sọ tẹ́lẹ̀ lórí Nebukadinésárì ṣẹlẹ̀ ní ìlò kejì ọ̀rọ̀ náà, “wákàtí,” nínú orí kẹrin.

> All this came upon the king Nebuchadnezzar. At the end of twelve months he walked in the palace of the kingdom of Babylon. The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? While the word was in the king’s mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee. And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will. The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:28–33.

> Gbogbo èyí sì dé bá ọba Nebukadinésari. Ní òpin oṣù méjìlá, ó ń rìn nínú ààfin ìjọba Babeli. Ọba sì sọ, ó ní, Ṣé kì í ṣe Babeli ńlá yìí ni èmi tí kọ́ fún ilé ìjọba nípa agbára ipá mi, àti fún ọlá ògo mi? Nígbà tí ọ̀rọ̀ náà ṣì wà lẹ́nu ọba, ohùn kan sì ti ọ̀run wá, ó ń wí pé, Iwọ ọba Nebukadinésari, a sọ ọ́ fún ọ; ìjọba náà ti kúrò lọ́dọ̀ rẹ. Wọn yóò sì lé ọ kúrò láàrín ènìyàn, ibi ìgbé rẹ yóò sì wà pẹ̀lú àwọn ẹranko igbó; wọn yóò mú ọ jẹ koríko bí màlúù, àkókò méje yóò sì kọjá lórí rẹ, títí ìwọ yóò fi mọ̀ pé Olódùmarè Ọ̀gá-ọba ni ó ń ṣàkóso nínú ìjọba ènìyàn, ó sì ń fi í fún ẹni tí ó bá fẹ́. Ní wákàtí kan náà ni ọ̀rọ̀ náà ṣẹ sí Nebukadinésari; a sì lé e kúrò láàrín ènìyàn, ó sì ń jẹ koríko bí màlúù, ara rẹ sì ń tutù nípasẹ̀ ìrì ọ̀run, títí irun rẹ fi dà bí ìyẹ́ idì, àti eékánná rẹ bí ìwọ̀n ẹyẹ. Danieli 4:28–33.

The judgment that had been predicted came in the very “hour” that Nebuchadnezzar lifted up his heart to pride. The investigative judgment that had been predicted, came when the “hour” of God’s investigative judgment commenced.

Ìdájọ́ tí a ti sọ tẹ́lẹ̀ dé wá ní “wákàtí” gan-an náà tí Nebukadinésárì gbé ọkàn rẹ̀ sókè sí ìgbéraga. Ìdájọ́ àyẹ̀wò tí a ti sọ tẹ́lẹ̀ dé nígbà tí “wákàtí” ìdájọ́ àyẹ̀wò Ọlọ́run bẹ̀rẹ̀.

The “hour” of God’s judgment on October 22, 1844, had produced two classes of worshippers, represented as the “wise” and the “wicked” in Daniel chapter twelve, and who were also represented as “wise” or “foolish” in the parable of the ten virgins, and who were also represented as those who were justified by faith in Habakkuk chapter two, who were contrasted with those that manifested the same character as had Nebuchadnezzar in the “hour” his judgment came.

“wákàtí” ìdájọ́ Ọlọ́run ní October 22, 1844, ti mú kí àwọn ẹ̀yà olùjọsìn méjì wà, tí a ṣàpẹẹrẹ wọn gẹ́gẹ́ bí “àwọn ọlọ́gbọ́n” àti “àwọn ènìyàn búburú” nínú orí kejìlá ìwé Dáníẹ́lì, tí a sì tún ṣàpẹẹrẹ wọn gẹ́gẹ́ bí “ọlọ́gbọ́n” tàbí “aṣiwèrè” nínú àkàwé àwọn wúńdíá mẹ́wàá, tí a sì tún ṣàpẹẹrẹ wọn gẹ́gẹ́ bí àwọn tí a dá láre nípa ìgbàgbọ́ nínú orí kejì ìwé Hábákúkù, tí a fi wé àwọn tí wọ́n fi irú ìwà kan náà hàn gẹ́gẹ́ bí Nebukadinésárì ní “wákàtí” tí ìdájọ́ rẹ̀ dé.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Kíyèsí i, ọkàn ẹni tí a gbé ga kò dúró ṣinṣin nínú rẹ̀: ṣùgbọ́n olódodo yóò wà láàyè nípa ìgbàgbọ́ rẹ̀. Habakkuk 2:4.

The two classes in each of the three lines were manifested when the “hour” of his judgment arrived on October 22, 1844, which is what Nebuchadnezzar’s “hour” of judgment represents. 1798 was the conclusion of the “first” indignation of “seven times,” when the papacy ceased to prosper, for she was delivered a deadly wound.

Àwọn ẹ̀ka méjì inú ọ̀kọ̀ọ̀kan àwọn ìlà mẹ́ta náà ni a fihàn nígbà tí “wákàtí” ìdájọ́ rẹ̀ dé ní October 22, 1844, èyí tí “wákàtí” ìdájọ́ Nebukadinésárì ń ṣojú fún. 1798 ni ìparí ìbínú “àkọ́kọ́” ti “ìgbà méje,” nígbà tí ipò póòpù dáwọ̀ ìlọsíwájú dúró, nítorí a fi ọgbẹ́ ikú lù ú.

> 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 fi ara rẹ̀ tóbi ju gbogbo ọlọ́run lọ, yóò sì sọ ohun ìyanu lòdì sí Ọlọ́run àwọn ọlọ́run, yóò sì ṣe àṣeyọrí títí ìbínú náà yóò fi pé: nítorí ohun tí a ti pinnu yóò ṣẹ. Danieli 11:36.

1844, was the end of the “last” indignation:

1844, ni òpin ìbínú “ìkẹyìn” náà:

> 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 8:19.

> 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 ti yàn ni òpin yóò dé. Danieli 8:19.

The first use of the word “hour,” in Daniel chapter four, represents 1798; which was the end of the “first” of God’s indignation of “seven times” against the northern kingdom of Israel; the arrival of the first angel’s message at the time of the end; and the end of Nebuchadnezzar’s “seven times” at the “end of the days.”

Ìlò àkọ́kọ́ ti ọ̀rọ̀ náà, “wákàtí,” nínú orí kẹrin ìwé Dáníẹ́lì, dúró fún ọdún 1798; èyí tí ó jẹ́ òpin “àkọ́kọ́” ìbínú Ọlọ́run ti “àkókò méje” sí ìjọba àríwá Ísírẹ́lì; dídé ìránṣẹ́ áńgẹ́lì kìíní ní àkókò òpin; àti òpin “àkókò méje” Nebukadinésárì ní “òpin ọjọ́ wọ̀nyí.”

The second use of the word “hour,” in Daniel chapter four, represents 1844; which was the end of the “last” indignation of “seven times,” against the southern kingdom of Judah. It was also the arrival of the investigative judgment, and Nebuchadnezzar’s personal judgment.

Ìlò kejì ti ọ̀rọ̀ náà “wákàtí,” nínú orí kẹrin ìwé Dáníẹ́lì, dúró fún ọdún 1844; èyí tí ó jẹ́ òpin ìbínú “ìkẹyìn” ti “àkókò méje,” sí ìjọba gúúsù Júdà. Ó tún jẹ́ dídé ìdájọ́ ìwádìí, àti ìdájọ́ ara ẹni ti Nebukadinésárì.

Chapter one identifies the history of the three-step testing process, and marks the empowerment of the first angel’s message on August 11, 1840. Chapter four represents the arrival of the first angel’s message at the time of the end in 1798, and is to be laid over chapter one. Chapter four emphasizes the message of the first angel and its warning of approaching judgment, and marks October 22, 1844, and the arrival of the third angel’s message.

Orí kìíní ṣàfihàn ìtàn ìlànà àdánwò ọlọ́tẹ̀ẹ̀ta náà, ó sì tọ́ka sí ìfúnnilára agbára ìránṣẹ́ áńgẹ́lì kìíní ní August 11, 1840. Orí kẹrin ṣojú dídé ìránṣẹ́ áńgẹ́lì kìíní ní àkókò òpin ní 1798, a sì gbọdọ̀ fi í lé orí kìíní lórí. Orí kẹrin tẹnumọ́ ìránṣẹ́ áńgẹ́lì kìíní àti ìkìlọ̀ rẹ̀ nípa ìdájọ́ tí ń bọ̀, ó sì tọ́ka sí October 22, 1844, àti dídé ìránṣẹ́ áńgẹ́lì kẹta.

Together they represent the beginning of not only Adventism, but also of the United States. Chapters one through three also address the history at the end of Adventism, and the end of the United States. Chapter five, and the testimony of Belshazzar also aligns with those first three chapters.

Pọ̀ wọn, wọ́n dúró fún ìbẹ̀rẹ̀ kì í ṣe ti Ẹ̀sìn Adventist nìkan, ṣùgbọ́n ti Orílẹ̀-èdè Amẹ́ríkà pẹ̀lú. Àwọn orí kìn-ín-ní títí dé kẹta pẹ̀lú ń sọ̀rọ̀ nípa ìtàn ní òpin Ẹ̀sìn Adventist, àti òpin Orílẹ̀-èdè Amẹ́ríkà. Orí karùn-ún, àti ẹ̀rí Belshazzar pẹ̀lú, bá àwọn orí mẹ́ta àkọ́kọ́ náà mu.

Chapter one, aligned with chapter four, represent the movement of the first angel, and the history when the book of Daniel was unsealed at the time of the end in 1798. The message that was then unsealed is symbolized with the vision of the Ulai River, that represents the increase of knowledge contained within chapters seven, eight and nine of Daniel.

Orí kìíní, tí a bá fi wé orí kẹrin, ń ṣàfihàn ìṣísẹ̀ angẹli àkọ́kọ́, àti ìtàn nígbà tí a ṣí ìwé Dáníẹ́lì ní àkókò òpin ní ọdún 1798. Ìhìnrere tí a tú sílẹ̀ nígbà náà ni a fi ìran Odò Ulai ṣàpẹẹrẹ, èyí tí ń ṣojú ìbísí ìmọ̀ tí ó wà nínú orí keje, kẹjọ àti kẹsàn-án ti Dáníẹ́lì.

> In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:1, 2.

> Ní ọdún kẹta ìjọba Bẹliṣásárì ọba, ìran kan fara hàn sí mi, àní sí èmi Dáníẹ́lì, lẹ́yìn èyí tí ó fara hàn sí mi ní àkọ́kọ́. Mo sì rí nínú ìran; ó sì ṣẹlẹ̀ pé nígbà tí mo rí i, mo wà ní Ṣúṣánì ní ààfin, èyí tí ó wà ní agbègbè Élámù; mo sì rí nínú ìran, mo sì wà létí odò Úlái. Dáníẹ́lì 8:1, 2.

Chapters one through three, aligned with chapter five; represent the movement of the third angel, and the history when the book of Daniel was unsealed in 1989. The message that was unsealed then is symbolized with the vision of the Hiddekel River, that represents the increase of knowledge contained within chapters ten, eleven and twelve.

Àwọn orí kìíní títí dé kẹta, tí a ti mú bá orí karùn-ún mu, ń ṣàpẹẹrẹ ìṣísẹ̀ áńgẹ́lì kẹta, àti ìtàn ìgbà tí a tú ìwé Dáníẹ́lì sílẹ̀ ní ọdún 1989. Ìránṣẹ́ náà tí a tú sílẹ̀ nígbà náà ni a fi ìran Odò Hidékelì ṣàpẹẹrẹ, èyí tí ń ṣojú ìlọsíwájú ìmọ̀ tí ó wà nínú àwọn orí kẹwàá, kọkànlá àti kejìlá.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:4.

> Ní ọjọ́ kẹrìnlélógún oṣù kìn-ín-ní, bí mo ṣe wà lẹ́gbẹ̀ẹ́ odò ńlá náà, tí í ṣe Hídékélì. Danieli 10:4.

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

A ó máa bá ìrònú wa lórí ìlà Nebukadnessari àti Belṣásárì lọ nínú àpilẹ̀kọ tí ó tẹ̀lé.

> “There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.

> “Ó yẹ kí a ní ìmúrasílẹ̀ sí ìkẹ́kọ̀ọ́ Ọ̀rọ̀ Ọlọ́run tí ó sún mọ́ra púpọ̀ síi. Ní pàtàkì jùlọ, ó yẹ kí Daniẹli àti Ìfihàn gba àkíyèsí bí kò tíì rí rí ṣáájú nínú ìtàn iṣẹ́ wa. A lè ní díẹ̀ kù láti sọ nípa àwọn ọ̀nà kan, ní ti agbára Róòmù àti ìjọ pàápàá, ṣùgbọ́n ó yẹ kí a fa àkíyèsí sí ohun tí àwọn wòlíì àti àwọn àpọ́sítélì ti kọ lábẹ́ ìmísí Ẹ̀mí Ọlọ́run. Ẹ̀mí Mímọ́ ti ṣètò ọ̀ràn báyìí, nínú fífúnni ní àsọtẹ́lẹ̀ náà àti nínú àwọn ìṣẹ̀lẹ̀ tí a ṣàpèjúwe, láti kọ́ wa pé a gbọdọ̀ pa ẹlẹ́rọ̀ ènìyàn mọ́ kúrò ní ojú, kí a sì fi í pamọ́ nínú Kristi, kí a sì gbé Olúwa Ọlọ́run ọ̀run ga, àti òfin Rẹ̀ pẹ̀lú.

> “Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.

> “Kà ìwé Dáníẹ́lì. Pe ìtàn àwọn ìjọba tí a ṣàfihàn níbẹ̀ wá sí ìrántí, ní kókó lẹ́kùn-ún-rẹ́rẹ́. Kíyèsí àwọn òṣèlú, àwọn àpéjọ ìgbìmọ̀, àwọn ọmọ-ogun alágbára, kí o sì rí bí Ọlọ́run ti ṣiṣẹ́ láti rẹ ìgbéraga ènìyàn sílẹ̀, kí ó sì ju ògo ènìyàn sínú erùpẹ̀. Ọlọ́run nìkan ni a ṣàfihàn gẹ́gẹ́ bí Ẹni ńlá. Nínú ìran wolii náà, a rí i pé Ó ń sọ alákòóso alágbára kan di ìsàlẹ̀, Ó sì ń gbé òmíràn dìde. A fi í hàn gẹ́gẹ́ bí Ọba ayé àti ọ̀run gbogbo, Ẹni tí ó fẹ́ fi ìjọba Rẹ̀ àìnípẹ̀kun múlẹ̀—Àgbàlágbà ọjọ́, Ọlọ́run alààyè, Orísun gbogbo ọgbọ́n, Alákòóso ìsinsìnyí, Olùṣípayá ọjọ́ ọ̀la. Kà á kí o sì lóye bí ènìyàn ṣe tálákà, bí ó ṣe rọ̀, bí ayé rẹ̀ ṣe kúkúrú, bí ó ṣe kún fún àṣìṣe, bí ó sì ṣe jẹ̀bi, nígbà tí ó gbé ọkàn rẹ̀ sókè sí asán.”

> “The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].

> “Ẹ̀mí Mímọ́ nípasẹ̀ Isaiah ń tọ́ka wa sí Ọlọ́run, Ọlọ́run alààyè, gẹ́gẹ́ bí ohun àkọ́kọ́ tí a gbọ́dọ̀ fi àkíyèsí wa sí—sí Ọlọ́run gẹ́gẹ́ bí a ti fi í hàn nínú Kristi. ‘Nítorí a bí ọmọ kan fún wa, a sì fi ọmọkùnrin kan fún wa: ìjọba yóò sì wà lé èjìká rẹ̀: a ó sì máa pe orúkọ rẹ̀ ní Alágbàyanu, Onímọ̀ràn, Ọlọ́run Alágbára, Baba Ayérayé, Ọba Àlàáfíà’ [Isaiah 9:6].”

> “The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.

> “Ìmọ́lẹ̀ tí Dáníẹ́lì gbà taara láti ọ̀dọ̀ Ọlọ́run ni a fi fún un ní pàtàkì fún àwọn ọjọ́ ìkẹyìn wọ̀nyí. Àwọn ìran tí ó rí lẹ́bàá odò Ulai àti Hiddekel, àwọn odò ńlá Shinar, ti bẹ̀rẹ̀ sí í ṣẹ ní báyìí, àti gbogbo àwọn ìṣẹ̀lẹ̀ tí a ti sọ tẹ́lẹ̀ yóò sì ṣẹ ní kánkán.”

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.” Manuscript Releases, volume 16, 333, 334.

> “Kí a wo ipò orílẹ̀-èdè Júù nígbà tí a fi àwọn àsọtẹ́lẹ̀ Dáníẹ́lì fún wọn. Àwọn ọmọ Ísírẹ́lì wà ní ìgbèkùn, a sì ti pa tẹ́ńpìlì wọn run, iṣẹ́ ìsìn tẹ́ńpìlì wọn sì ti dáwọ́ dúró. Ẹ̀sìn wọn ti dá lórí àwọn ayẹyẹ ètò ẹbọ. Wọ́n ti sọ àwọn ìrísí òde di ohun pàtàkì jùlọ, nígbà tí wọ́n ti pàdánù ẹ̀mí ìjọsìn tòótọ́. Àwọn iṣẹ́ ìsìn wọn ti bàjẹ́ pẹ̀lú àwọn àṣà àtọwọ́dọ́wọ́ àti ìṣe ẹ̀sìn àwọn aláìmọ́, àti ní ṣíṣe àwọn ààtò ẹbọ, wọn kò wo ju òjìji lọ sí ohun gidi náà. Wọn kò mọ Kristi, ẹbọ tòótọ́ fún ẹ̀ṣẹ̀ àwọn ènìyàn. Olúwa ṣiṣẹ́ láti mú àwọn ènìyàn lọ sí ìgbèkùn, àti láti dá àwọn iṣẹ́ ìsìn tẹ́ńpìlì dúró, kí àwọn ayẹyẹ òde má bàa di àpapọ̀ gbogbo ẹ̀sìn wọn. A gbọ́dọ̀ wẹ àwọn ìlànà àti ìṣe wọn mọ́ kúrò nínú ẹ̀sìn àwọn aláìmọ́. Iṣẹ́ ìsìn ààtò náà dáwọ́ dúró kí iṣẹ́ ìsìn ọkàn lè tún jí dìde. A mú ògo òde kúrò kí a lè fi ohun ti ẹ̀mí hàn.” Manuscript Releases, volume 16, 333, 334.

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