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# The Book of Daniel - Number One-Hundred and Fifty-Six

Ìwé Dáníẹ́lì - Ọgọ́rùn-ún kan àti Mẹ́rìndínlọ́gọ́ta

Unveiling Daniel’s Last Vision: A Millerite Perspective on Prophetic Truths for Today

Ìṣípayá Ìran Ikẹ́yìn Dáníẹ́lì: Ìwòye Míllẹ́rìtì kan lórí Àwọn Òtítọ́ Àsọtẹ́lẹ̀ fún Àkókò Òní

Author

Jeff Pippenger

Published

March 24, 2024

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We are beginning our consideration of Daniel’s last vision by applying the principle represented by Alpha and Omega, that identifies that He always identifies the ending with the beginning. Therefore Belteshazzar, who is Daniel in the very first verse of Daniel’s last vision would also be represented in the last portion of that very same vision. We have identified that Belteshazzar represents God’s covenant people of the last days, who understand the “chazon,” vision of prophetic history, as represented by the word “thing,” in verse one. That vision of prophetic history is the “seven times,” of Leviticus twenty-six that equates to twenty-five hundred and twenty years. Belteshazzar also understands the “vision” in verse one, which is the “mareh” vision of twenty-three hundred years, which represents the sudden appearance of Christ.

A ń bẹ̀rẹ̀ ìṣàgbéyẹ̀wò wa lórí ìran ìkẹyìn Dáníẹ́lì nípa lílo ìlànà tí Álífà àti Òmégà ṣàpẹẹrẹ, èyí tí ó fi hàn pé Òun máa ń so òpin mọ́ ìbẹ̀rẹ̀ nígbà gbogbo. Nítorí náà, Bẹ́lítẹṣásárì, ẹni tí í ṣe Dáníẹ́lì nínú ẹsẹ̀ àkọ́kọ́ gan-an ti ìran ìkẹyìn Dáníẹ́lì, yóò tún jẹ́ aṣojú nínú apá ìkẹyìn ìran kan náà náà. A ti fi ìdánimọ̀ múlẹ̀ pé Bẹ́lítẹṣásárì dúró fún àwọn ènìyàn májẹ̀mú Ọlọ́run ní àwọn ọjọ́ ìkẹyìn, àwọn tí ó lóye “chazon,” ìran ìtàn àsọtẹ́lẹ̀, gẹ́gẹ́ bí ọ̀rọ̀ náà “thing” ṣe ṣojú rẹ̀, nínú ẹsẹ̀ kin-in-ni. Ìran ìtàn àsọtẹ́lẹ̀ náà ni “àkókò méje,” ti Léfítíkù mẹ́rìndínlọ́gbọ̀n, tí ó dọ́gba pẹ̀lú ẹgbẹ̀rún méjì, ọgọ́rùn-ún márùn-ún àti ogún ọdún. Bẹ́lítẹṣásárì tún lóye “vision” nínú ẹsẹ̀ kin-in-ni, èyí tí í ṣe ìran “mareh” ti ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọdún, tí ó ṣojú ìfarahàn ojijì ti Kristi.

In chapter twelve, Daniel represents the movement of the first angel and also the movement of the third angel, for both movements fulfill the parable of the ten virgins. In chapter twelve there are at least five truths that were part of the Millerite movement, that represent truths which the movement of the third angel must also experience and understand. Both movements fulfill the parable of the ten virgins, and the wise virgins of both movements are required to understand that prophetic fact. Both movements must understand the first prophetic truth Miller was led to recognize, as represented by Leviticus twenty-six’s “seven times.” The other three parallel experiences and understandings are found in the last few verses of the chapter.

Nínú orí kẹ̀ẹ́dógún, Dáníẹ́lì dúró fún ìṣísẹ̀ áńgẹ́lì àkọ́kọ́ àti pẹ̀lú ìṣísẹ̀ áńgẹ́lì kẹta, nítorí àwọn ìṣísẹ̀ méjèèjì ń mú àkàwé àwọn wúńdíá mẹ́wàá ṣẹ. Nínú orí kẹ̀ẹ́dógún, ó kéré tán, òtítọ́ márùn-ún wà tí wọ́n jẹ́ apá kan nínú ìṣísẹ̀ àwọn Millerite, tí wọ́n dúró fún àwọn òtítọ́ tí ìṣísẹ̀ áńgẹ́lì kẹta pẹ̀lú gbọ́dọ̀ ní ìrírí rẹ̀ kí ó sì lóye rẹ̀. Àwọn ìṣísẹ̀ méjèèjì ń mú àkàwé àwọn wúńdíá mẹ́wàá ṣẹ, a sì béèrè pé kí àwọn wúńdíá ọlọ́gbọ́n nínú àwọn ìṣísẹ̀ méjèèjì lóye òtítọ́ àsọtẹ́lẹ̀ yẹn. Àwọn ìṣísẹ̀ méjèèjì gbọ́dọ̀ lóye òtítọ́ àsọtẹ́lẹ̀ àkọ́kọ́ tí a darí Miller láti mọ̀, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú “ìgbà méje” ti Lefitiku mẹ́rìndínlọ́gbọ̀n. Àwọn ìrírí àti ìmòye míràn mẹ́ta tó bá ara wọn mu ni a rí nínú àwọn ẹsẹ̀ ìkẹyìn díẹ̀ ti orí náà.

> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:11–13.

> Láti àkókò náà tí a ó ti mú ẹbọ àìyẹsẹ ojoojúmọ́ kúrò, tí a ó sì gbé ohun ìríra tí ń mú ìdànùdá sílẹ̀ kalẹ̀, ọjọ́ ẹgbẹ̀rún kan, igba méjì, ó lé ọgọ́rùn-ún mẹ́sàn-án ni yóò wà. Alábùkún fún ẹni tí ó dúró tìkára rẹ̀, tí ó sì dé ọjọ́ ẹgbẹ̀rún kan, ọgọ́rùn-ún mẹ́ta, márùn-ún-dín-lọ́gbọ̀n. Ṣùgbọ́n ìwọ, máa lọ ní ọ̀nà rẹ títí dé òpin: nítorí ìwọ yóò sinmi, ìwọ yóò sì dúró ní ipò tirẹ ní òpin àwọn ọjọ́ náà. Danieli 12:11–13.

The remnant people of God in the book of Revelation possess three primary prophetic characteristics. They keep God’s commandments, have the faith of Jesus and uphold the Spirit of Prophecy.

Àwọn ènìyàn ìyókù Ọlọ́run nínú ìwé Ìfihàn ní àwùjọ ààmì àsọtẹ́lẹ̀ pàtàkì mẹ́ta. Wọ́n ń pa àwọn òfin Ọlọ́run mọ́, wọ́n ní ìgbàgbọ́ Jésù, wọ́n sì ń gbé Ẹ̀mí Àsọtẹ́lẹ̀ ró.

> And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:9, 10.

> Ó sì wí fún mi pé, Kọ ọ́ pé, Alábùkún-fún ni àwọn tí a pè sí àsè ìgbéyàwó Ọ̀dọ́-Àgùntàn náà. Ó sì tún wí fún mi pé, Ọ̀rọ̀ tòótọ́ Ọlọ́run ni wọ̀nyí. Mo sì dojúbolẹ̀ ní ẹsẹ̀ rẹ̀ láti jọ́sìn fún un. Ṣùgbọ́n ó wí fún mi pé, Má ṣe bẹ́ẹ̀: ẹlẹ́gbẹ́-ẹrú rẹ ni èmi, àti ti àwọn arákùnrin rẹ tí wọ́n ní ẹ̀rí Jésù: jọ́sìn fún Ọlọ́run: nítorí ẹ̀rí Jésù ni ẹ̀mí àsọtẹ́lẹ̀. Ìfihàn 19:9, 10.

The Millerites correctly understood that “the daily,” in the book of Daniel represented paganism, and that the “time that the daily” was “taken away,” was the year 508. To reject that truth is to reject the authority of “the testimony of Jesus,” which “is the Spirit of Prophecy,” for the Spirit of Prophecy clearly identifies that the Millerites were correct in their understanding of “the daily.”

Àwọn ọmọlẹ́yìn Miller ló lóye dáadáa pé “ẹbọ ojoojúmọ́,” nínú ìwé Dáníẹ́lì, dúró fún ẹ̀sìn abọ̀rìṣà, àti pé “àkókò tí a ti mú ẹbọ ojoojúmọ́ náà kúrò,” ni ọdún 508. Láti kọ òtítọ́ yẹn sílẹ̀ ni láti kọ àṣẹ “ẹ̀rí Jésù” sílẹ̀, èyí tí “í ṣe Ẹ̀mí Àsọtẹ́lẹ̀,” nítorí Ẹ̀mí Àsọtẹ́lẹ̀ fi hàn kedere pé àwọn ọmọlẹ́yìn Miller tọ́ nínú ìmòye wọn nípa “ẹbọ ojoojúmọ́.”

> “Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

> “Nígbà náà ni mo rí nípa ‘Ìṣe Ojoojúmọ́,’ pé ọ̀rọ̀ náà ‘ẹbọ’ ni ọgbọ́n ènìyàn fi kún un, kò sì jẹ́ apá kan nínú ọ̀rọ̀ náà; àti pé Olúwa fi ìmọ̀ tòótọ́ rẹ̀ hàn fún àwọn tí wọ́n ké ìkéde wákàtí ìdájọ́ náà. Nígbà tí ìṣọ̀kan wà, kí 1844 tó dé, ó fẹ́rẹ̀ẹ́ jẹ́ pé gbogbo wọn wà ní ìṣọ̀kan lórí òye tòótọ́ nípa ‘Ìṣe Ojoojúmọ́;’ ṣùgbọ́n láti ọdún 1844 wá, nínú ìdàrúdàpọ̀ náà, a ti gba àwọn ìwòye mìíràn mọ́ra, òkùnkùn àti ìdàrúdàpọ̀ sì ti tẹ̀ lé e.” Review and Herald, November 1, 1850.

The Millerites understood that the resistance of paganism against the rise of the papacy to power in 538, was removed in the year 508. The Millerites were correct, but their understanding was limited. God’s last day people, who are represented by Belteshazzar in verse one, will see that from the year 508 to 538 represents a prophetic period that was typified by the thirty years of preparation in the history of Christ that preceded His empowerment at His baptism. They will see that the prophetic period also represents the prophetic period from 1776 unto 1798, and that all three of those periods represent the sealing time of the one hundred and forty-four thousand that began on September 11, 2001, and concludes at the soon-coming Sunday law.

Àwọn ọmọlẹ́yìn Miller mọ̀ pé ìfaradà ẹ̀sìn abọ̀rìṣà sí ìdìde ipá póòpù sí agbára ní ọdún 538, ni a mú kúrò ní ọdún 508. Àwọn ọmọlẹ́yìn Miller tọ́, ṣùgbọ́n òye wọn ní ààlà. Àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn, tí a ṣojú wọn nípasẹ̀ Belteshazzar nínú ẹsẹ̀ kìn-ín-ní, yóò rí i pé láti ọdún 508 sí 538 ń ṣàfihàn àkókò àsọtẹ́lẹ̀ kan tí a fi ọgbọ̀n ọdún ìmúrasílẹ̀ nínú ìtàn Kristi ṣe àpẹẹrẹ, tí ó ṣáájú fífi agbára fún Un ní ìrìbọmi Rẹ̀. Wọn yóò rí i pé àkókò àsọtẹ́lẹ̀ náà pẹ̀lú ń ṣojú àkókò àsọtẹ́lẹ̀ láti 1776 títí dé 1798, àti pé gbogbo àkókò mẹ́tẹ̀ẹ̀ta wọ̀nyí ń ṣojú àkókò ìdìdì ẹni ẹgbẹ̀rún mẹ́rìndínlọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin [ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin] tí ó bẹ̀rẹ̀ ní September 11, 2001, tí ó sì parí ní òfin Sunday tí ń bọ̀ láìpẹ́.

In chapter twelve, Daniel represents the Millerites and the five important truths and experiences that are to be repeated in those represented by Belteshazzar. The third truth and experience of the Millerites is “the correct view of the ‘daily,’ … the Lord gave … to those who gave the judgment hour cry.” To reject that truth is to reject the writings of Ellen White, which is the Spirit of Prophecy. The fourth truth and experience of the Millerites, and the messengers of the third angel, is the prophecy of the thirteen hundred and thirty-five years, which began in the year “the daily,” was taken away, in 508.

Nínú orí kejìlá, Dáníẹ́lì dúró fún àwọn Míléráìtì àti àwọn òtítọ́ pàtàkì márùn-ún àti àwọn ìrírí tí a ó tún ṣe nínú àwọn tí Bélítẹ́ṣásárì ṣojú fún. Òtítọ́ àti ìrírí kẹta ti àwọn Míléráìtì ni “ìmọ̀ tó péye nípa ‘ojoojúmọ́,’ … Olúwa fi … fún àwọn tí wọ́n ké igbe wákàtí ìdájọ́ náà.” Láti kọ òtítọ́ yẹn sílẹ̀ ni láti kọ àwọn ìkọ̀wé Ellen White sílẹ̀, èyí tí í ṣe Ẹ̀mí Àsọtẹ́lẹ̀. Òtítọ́ àti ìrírí kẹrin ti àwọn Míléráìtì, àti ti àwọn ìránṣẹ́ angẹli kẹta, ni àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún kan, ọ̀ọ́dúnrún mẹ́ta, àti márùn-ún lé lórí ọgbọ̀n, èyí tí ó bẹ̀rẹ̀ ní ọdún tí a mú “ojoojúmọ́” kúrò, ní ọdún 508.

Beginning in 508, thirteen hundred and thirty-five years takes you to 1843, but not simply 1843, for the prophecy actually pinpoints the very last day of 1843, for it states, “Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.” The Hebrew word translated as “cometh,” is “naga,” and it means “to touch”, or “lay hands on”. The prophecy therefore means, “blessed is he that waiteth, and” touches or lays hands upon 1843.

Láti ọdún 508 ni, ẹgbẹ̀rún kan, ọ̀ọ́dúnrún mẹ́tàlélọ́gbọ̀n ọdún márùndínlọ́gbọ̀n mú ọ dé ọdún 1843, ṣùgbọ́n kì í ṣe 1843 nìkan, nítorí àsọtẹ́lẹ̀ náà fi ìdí ọjọ́ ìkẹyìn pátápátá ti 1843 múlẹ̀ gan-an, nítorí ó sọ pé, “Alábùkún ni ẹni tí ó dúró títí, tí ó sì dé ẹgbẹ̀rún kan ọ̀ọ́dúnrún mẹ́ta àti márùndínlọ́gbọ̀n ọjọ́.” Ọ̀rọ̀ Hébérù tí a túmọ̀ sí “dé,” ni “naga,” ìtumọ̀ rẹ̀ sì ni “láti fọwọ́ kàn”, tàbí “gbé ọwọ́ lé”. Nítorí náà, ìtumọ̀ àsọtẹ́lẹ̀ náà ni pé, “alábùkún ni ẹni tí ó dúró títí, tí ó sì” fọwọ́ kàn tàbí gbé ọwọ́ lé 1843.

The blessing of waiting in Millerite history was for those wise virgins who experienced the first disappointment, but waited for the vision that tarried. As the Millerites waited for the “vision that tarried” in fulfillment of the parable of the ten virgins, and Habakkuk chapter two, they were blessed. In that tarrying time they then saw they were fulfilling the parable, and that at the end the vision would “speak”. Their tarrying time and disappointment was based upon the incorrect identification that the twenty-three hundred years would terminate in 1843, but the vision was really for 1844. Their disappointment was based upon their experience that had been produced when the year 1843, ended with no return of Christ. Their disappointment, and the blessing pronounced upon those who thereafter chose to wait, was all based upon the very last day of the year 1843, which “touches” or “cometh to” 1844.

Ìbùkún ìdúró nínú ìtàn àwọn Millerite jẹ́ fún àwọn wúńdíá ọlọ́gbọ́n wọ̀nyẹn tí wọ́n ní ìrírí ìbànújẹ àkọ́kọ́, ṣùgbọ́n tí wọ́n dúró de ìran tí ó lọ́ra. Bí àwọn Millerite ṣe dúró de “ìran tí ó lọ́ra” nínú ìmúṣẹ àpèjúwe àwọn wúńdíá mẹ́wàá, àti Habakkuk orí kejì, a bùkún fún wọn. Nínú àkókò ìlọ́ra yẹn ni wọ́n sì rí i pé àwọn ń mú àpèjúwe náà ṣẹ, àti pé ní ìkẹyìn ìran náà yóò “sọ̀rọ̀”. Àkókò ìlọ́ra wọn àti ìbànújẹ wọn dá lórí ìdánimọ̀ tí kò tọ́ pé ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọdún náà yóò parí ní 1843, ṣùgbọ́n ní tòótọ́ ìran náà jẹ́ fún 1844. Ìbànújẹ wọn dá lórí ìrírí wọn tí a ti mú wá nígbà tí ọdún 1843 parí láìsí ìpadàbọ̀ Kristi. Ìbànújẹ wọn, àti ìbùkún tí a kéde lé lórí àwọn tí lẹ́yìn èyí yan láti dúró, gbogbo rẹ̀ dá lórí ọjọ́ ìkẹyìn pátápátá ti ọdún 1843, tí ó “kan” tàbí “dé” 1844.

The experience of the first disappointment, as a fulfillment of the parable of the ten virgins, is understood and repeated in those represented by Belteshazzar. The fifth truth and experience that will be recognized by those represented by Belteshazzar is that at “the end of the days”, Daniel would “stand in his lot”.

Ìrírí ìbànújẹ àkọ́kọ́, gẹ́gẹ́ bí ìmúṣẹ òwe àwọn wúńdíá mẹ́wàá, ni a mọ̀, a sì tún ṣe é nínú àwọn tí a ṣojú fún nípasẹ̀ Belteshazzar. Òtítọ́ àti ìrírí karùn-ún tí àwọn tí Belteshazzar dúró fún yóò mọ̀ ni pé ní “ìparí àwọn ọjọ́”, Dáníẹ́lì yóò “dúró ní ipò rẹ̀”.

> “Daniel has been standing in his lot since the seal was removed and the light of truth has been shining upon his visions. He stands in his lot, bearing the testimony which was to be understood at the end of the days.” Sermons and Talks, volume 1, 225, 226.

> “Dáníẹ́lì ti ń dúró ní ipò tirẹ̀ láti ìgbà tí a ti yọ èdìdì náà kúrò, tí ìmọ́lẹ̀ òtítọ́ sì ti ń tàn sórí àwọn ìran rẹ̀. Ó dúró ní ipò tirẹ̀, ó ń ru ẹ̀rí náà tí a óò lóye ní òpin àwọn ọjọ́.” Sermons and Talks, volume 1, 225, 226.

The Millerites experienced the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1798. Those represented by Belteshazzar will experience the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1989. They will also understand that the book of Daniel has a special purpose in the sealing of the one hundred and forty-four thousand.

Àwọn ọmọ-ẹ̀yìn Miller ní ìrírí ìlànà ìwẹ̀nùmọ́ tí a ṣe pẹ̀lú ìbísí ìmọ̀ tí ó ti inú ìwé Dáníẹ́lì wá nígbà tí a tú èdìdì rẹ̀ sílẹ̀ ní ọdún 1798. Àwọn tí Belteshazzar ṣojú fún yóò ní ìrírí ìlànà ìwẹ̀nùmọ́ tí a ṣe pẹ̀lú ìbísí ìmọ̀ tí ó ti inú ìwé Dáníẹ́lì wá nígbà tí a tú èdìdì rẹ̀ sílẹ̀ ní ọdún 1989. Wọn yóò sì tún lóye pé ìwé Dáníẹ́lì ní ète àkànṣe kan nínú fífi èdìdì dì àwọn ẹgbẹ̀rún ọgọ́rùn-ún lé mẹ́rìnlélógójì.

> “When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.

> “Nígbà tí Ọlọ́run bá fún ènìyàn kan ní iṣẹ́ àkànṣe láti ṣe, ó yẹ kí ó dúró nínú ìpín àti ipò rẹ̀ gẹ́gẹ́ bí Dáníẹ́lì ti ṣe, ní ìmúrasílẹ̀ láti dáhùn ìpè Ọlọ́run, ní ìmúrasílẹ̀ láti mú ète Rẹ̀ ṣẹ.” Manuscript Releases, volume 6, 108.

As former Laodiceans, those represented by Belteshazzar will recognize that it is through the books of Daniel and Revelation, which are the same book, that the final revival is accomplished.

Gẹ́gẹ́ bí àwọn tí wọ́n ti jẹ́ Laodicea tẹ́lẹ̀, àwọn tí Belteshazzar dúró fún yóò mọ̀ pé nípasẹ̀ ìwé Dáníẹ́lì àti Ìṣípayá, tí ó jẹ́ ìwé kan náà, ni a ti mú ìjíǹde ìkẹyìn ṣẹ.

> “When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. . . One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.” The Faith I Live By, 345.

> “Nígbà tí a bá lóye àwọn ìwé Dáníẹ́lì àti Ìfihàn dáadáa sí i, àwọn onígbàgbọ́ yóò ní ìrírí ẹ̀sìn tí ó yàtọ̀ pátápátá... Ohun kan ni a óò dájú pé a ó lóye láti inú ìkẹ́kọ̀ọ́ Ìfihàn—pé ìbáṣepọ̀ láàárín Ọlọ́run àti àwọn ènìyàn Rẹ̀ sún mọ́ra, ó sì dájú.” The Faith I Live By, 345.

As former Laodiceans, they will have recognized their Laodicean condition, and recognized that they were spiritually as dead as a valley of dry bones, and in response to the straight testimony concerning their dead and lost condition they will recognize their need to be alive as the first priority.

Gẹ́gẹ́ bí àwọn tí wọ́n jẹ́ ará Laodicea tẹ́lẹ̀, wọn yóò ti mọ ipò Laodicea wọn, wọ́n yóò sì ti mọ̀ pé nípa ti ẹ̀mí wọn ti kú gẹ́gẹ́ bí àfonífojì egungun gbígbẹ; àti gẹ́gẹ́ bí ìdáhùn sí ẹ̀rí tààrà nípa ipò wọn tí ó ti kú tí ó sì sọnù, wọn yóò mọ àìní wọn láti wà láàyè gẹ́gẹ́ bí àkọ́kọ́ àǹfààní.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.

> “Ìjíǹde ìwà-bí-Ọlọ́run tòótọ́ láàrín wa ni ó tóbi jùlọ, ó sì ṣe pàtàkì jùlọ nínú gbogbo àìní wa. Wíwá èyí gbọ́dọ̀ jẹ́ iṣẹ́ àkọ́kọ́ wa.” Selected Messages, ìwé 1, 121.

The Bible promise is that whoever seeks, will find, and the Holy Spirit will then lead them to understand that it is the books of Daniel and Revelation that produces the necessary revival.

Ìlérí Bíbélì ni pé ẹnikẹ́ni tí ó bá wá, yóò rí, àti pé Ẹ̀mí Mímọ́ yóò sì darí wọn láti lóye pé àwọn ìwé Dáníẹ́lì àti Ìfihàn ni ń mú àjíǹde tí ó yẹ wá.

> “When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.

> “Nígbà tí àwa gẹ́gẹ́ bí ènìyàn bá lóye ohun tí ìwé yìí túmọ̀ sí fún wa, a ó rí àjíǹde ńlá kan láàárín wa.” Testimonies to Ministers, 113.

The end of Daniel’s last vision, as represented in chapter twelve, identifies the experience that produces God’s last day covenant people, as represented by Belteshazzar, in the first verse, of the last vision. There Daniel, represented as Belteshazzar, understands both the internal vision of the twenty-three hundred years and the external vision of the twenty-five hundred and twenty years. He understands the “thing,” and “the vision.” He understands the chazon vision and the mareh vision. He understands the trampling down of the sanctuary and host, and the restoration of the sanctuary and host. He understands both the Ulai and Hiddekel River visions.

Ìparí ìran ìkẹyìn Dáníẹ́lì, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú orí kẹwàá, ń tọ́ka sí ìrírí tí ń mú àwọn ènìyàn májẹ̀mú Ọlọ́run ti ọjọ́ ìkẹyìn jáde, gẹ́gẹ́ bí Belteshazzar ti dúró fún wọn, nínú ẹsẹ̀ àkọ́kọ́ ìran ìkẹyìn náà. Níbẹ̀ ni Dáníẹ́lì, tí a ṣojú rẹ̀ gẹ́gẹ́ bí Belteshazzar, ti lóye ìran inú ti ẹgbẹ̀rún méjìlélógún [2300] ọdún àti ìran òde ti ẹgbẹ̀rún méjìlélógún márùn-ún [2520] ọdún. Ó lóye “ohun náà,” àti “ìran náà.” Ó lóye ìran chazon àti ìran mareh. Ó lóye ìtẹ̀ mọ́lẹ̀ ibi mímọ́ àti ogun, àti ìmúpadàbọ̀sípò ibi mímọ́ àti ogun. Ó lóye ìran Odò Ulai àti Odò Hiddekel, méjèèjì.

We will continue this study in the next article.

A ó máa tẹ̀síwájú nínú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tó kàn.

> “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 apostles have written under the inspiration of the Holy 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 that the Lord God of heaven and His law are to be exalted. 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….

> “A nílò ìkẹ́kọ̀ọ́ tímọ́tímọ́ jù bẹ́ẹ̀ lọ nípa ọ̀rọ̀ Ọlọ́run; ní pàtàkì, ó yẹ kí a fi àkíyèsí sí Dáníẹ́lì àti Ìfihàn bí kò tiì ṣe rí rí tẹ́lẹ̀ nínú ìtàn iṣẹ́ wa. A lè ní díẹ̀ kù láti sọ ní àwọn ìlà kan nípa agbára Romu àti ipò pàápàá; ṣùgbọ́n ó yẹ kí a pe àkíyèsí sí ohun tí àwọn wòlíì àti àwọn àpọ́sítélì ti kọ lábẹ́ ìmísí Ẹ̀mí Mímọ́ ti Ọlọ́run. Ẹ̀mí Mímọ́ ti ṣètò ọ̀ràn báyìí, yálà nínú fífúnni ní àsọtẹ́lẹ̀ àti nínú àwọn ìṣẹ̀lẹ̀ tí a ṣàpèjúwe, láti kọ́ni pé a gbọdọ̀ fi aṣojú ènìyàn sílẹ̀ kúrò ní ojú, kí a fi í pamọ́ nínú Kristi, àti pé a gbọ́dọ̀ gbé Olúwa Ọlọ́run ọ̀run àti òfin Rẹ̀ ga. Ka ìwé Dáníẹ́lì. Mú ìtàn àwọn ìjọba tí a ṣàfihàn níbẹ̀ wá sókè, kókó dé kókó. Wo àwọn òṣèlú, àwọn ìgbìmọ̀, àwọn ọmọ-ogun alágbára, kí o sì rí bí Ọlọ́run ti ṣiṣẹ́ láti rẹ ìgbéraga ènìyàn sílẹ̀, kí ó sì da ògo ènìyàn lulẹ̀ sínú eruku….”

> “The light that Daniel received 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 come to pass.

> “Ìmọ́lẹ̀ tí Dáníẹ́lì gbà lọ́wọ́ Ọlọ́run ni a fi fún un ní pàtàkì fún àwọn ọjọ́ ìkẹyìn wọ̀nyí. Àwọn ìran tí ó rí lẹ́bàá Ulai àti Hiddekel, àwọn odò ńlá ilẹ̀ Ṣínárì, ti ń wọ inú ìmúṣẹ báyìí, gbogbo 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.

> “Kí a ronú lórí ipò orílẹ̀-èdè àwọn Júù nígbà tí a fi àwọn àsọtẹ́lẹ̀ Dáníẹ́lì fún wọn.

> “Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.

> “Ẹ jẹ́ kí a fi àkókò púpọ̀ sí i fún ìkẹ́kọ̀ọ́ Bíbélì. A kì í lóye ọ̀rọ̀ náà gẹ́gẹ́ bí ó ti yẹ kí a lóye rẹ̀. Ìwé Ìfihàn ṣí i pẹ̀lú àṣẹ fún wa láti lóye ẹ̀kọ́ tí ó wà nínú rẹ̀. ‘Alábùkún-fún ni ẹni tí ń kà á, àti àwọn tí ń gbọ́ ọ̀rọ̀ àsọtẹ́lẹ̀ yìí,’ ni Ọlọ́run kéde, ‘tí wọ́n sì pa àwọn nǹkan tí a kọ sínú rẹ̀ mọ́: nítorí àkókò ti sún mọ́lé.’ Nígbà tí àwa gẹ́gẹ́ bí ènìyàn kan bá lóye ohun tí ìwé yìí túmọ̀ sí fún wa, ìjíǹde ńlá kan yóò farahàn láàrín wa. A kò tíì lóye àwọn ẹ̀kọ́ tí ó ń kọ́ ní kíkún, láìka àṣẹ tí a fi fún wa láti ṣàwárí rẹ̀ àti láti kẹ́kọ̀ọ́ rẹ̀ sí.”

> “In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled….

> “Ní ìgbà tí ó ti kọjá, àwọn olùkọ́ ti kéde Dáníẹ́lì àti Ìfihàn gẹ́gẹ́ bí àwọn ìwé tí a fi èdìdì dì, àwọn ènìyàn sì ti yípadà kúrò lọ́dọ̀ wọn. Ìbòjú náà, tí àṣírí tí ó dàbí ẹni pé ó wà nínú rẹ̀ ti jẹ́ kí ọ̀pọ̀lọpọ̀ má lè gbé e sókè, Ọlọ́run fúnra Rẹ̀ ti yọ ọ́ kúrò lórí àwọn apá wọ̀nyí nínú ọ̀rọ̀ Rẹ̀. Orúkọ náà gan-an, ‘Ìfihàn,’ tako ọ̀rọ̀ pé ìwé tí a fi èdìdì dì ni í ṣe. ‘Ìfihàn’ túmọ̀ sí pé ohun kan tí ó ṣe pàtàkì ni a ṣípayá. Àwọn òtítọ́ inú ìwé yìí ni a fi sọ fún àwọn tí ń gbé ayé ní àwọn ọjọ́ ìkẹyìn wọ̀nyí. A dúró pẹ̀lú ìbòjú tí a ti yọ kúrò ní ibi mímọ́ ti àwọn ohun mímọ́. Kì í ṣe pé ká dúró níta. A gbọdọ̀ wọlé, kì í ṣe pẹ̀lú àwọn ìrònú àìṣọ́ra, aláìbọ̀wọ̀, tàbí pẹ̀lú àwọn ìgbésẹ̀ ìkánjú, bí kò ṣe pẹ̀lú ọ̀wọ̀ àti ìbẹ̀rù Ọlọ́run. A ń sún mọ́ àkókò náà nígbà tí àwọn àsọtẹ́lẹ̀ inú ìwé Ìfihàn yóò ṣẹ....”

> “We have the commandments of God and the testimony of Jesus Christ, which is the spirit of prophecy. Priceless gems are to be found in the word of God. Those who search this word should keep the mind clear. Never should they indulge perverted appetite in eating or drinking.

> “A ní àwọn òfin Ọlọ́run àti ẹ̀rí Jesu Kristi, èyí tí í ṣe ẹ̀mí àsọtẹ́lẹ̀. Àwọn iyebíye aláìlẹ́gbẹ́ ni a ó rí nínú ọ̀rọ̀ Ọlọ́run. Àwọn tí ń yẹ ọ̀rọ̀ yìí wò gbọ́dọ̀ pa ọkàn mọ́ ní mímọ́. Kò yẹ kí wọ́n máa tẹ̀lé ìfẹ́kúfẹ̀ẹ́ tí ó ti bàjẹ́ nínú jíjẹ tàbí mímu láéláé.

> “If they do this, the brain will be confused; they will be unable to bear the strain of digging deep to find out the meaning of those things which relate to the closing scenes of this earth’s history.

> “Bí wọ́n bá ṣe èyí, ọpọlọ yóò dàrú; wọn kì yóò lè fara da ìnira ìwádìí jíjinlẹ̀ láti ṣàwárí ìtumọ̀ àwọn nǹkan wọ̀nyí tí ó ní í ṣe pẹ̀lú àwọn ìṣẹ̀lẹ̀ ìparí nínú ìtàn ayé yìí.

> “When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. They will be given such glimpses of the open gates of heaven that heart and mind will be impressed with the character that all must develop in order to realize the blessedness which is to be the reward of the pure in heart.

> “Nígbà tí a bá lóye ìwé Dáníẹ́lì àti Ìfihàn dáadáa jùlọ, àwọn onígbàgbọ́ yóò ní ìrírí ẹ̀sìn tí yóò yàtọ̀ pátápátá. A ó fi irú àwọn ìran díẹ̀ hàn wọ́n nípa àwọn ẹnubodè ọ̀run tí a ṣí sílẹ̀, tí yóò mú kí àkúnya ọkàn àti èrò inú gba ìtẹ̀sí lórí ìwà tí gbogbo ènìyàn gbọ́dọ̀ dàgbà sí, kí wọ́n lè mọ ìbùkún ayọ̀ náà tí yóò jẹ́ èrè fún àwọn ẹni mímọ́ ní ọkàn.

> “The Lord will bless all who will seek humbly and meekly to understand that which is revealed in the Revelation. This book contains so much that is large with immortality and full of glory that all who read and search it earnestly receive the blessing to those ‘that hear the words of this prophecy, and keep those things which are written therein.’

> “Olúwa yóò bùkún gbogbo àwọn tí yóò fi ìrẹ̀lẹ̀ àti ọ̀wà pẹ̀lẹ́ wá láti lóye ohun tí a ti ṣí payá nínú Ìfihàn. Ìwé yìí ní ọ̀pọ̀lọpọ̀ nǹkan tí ó kún fún àìkú, tí ó sì kún fún ògo, débi pé gbogbo àwọn tí ó bá kà á tí wọ́n sì fi tọkàntọkàn ṣàwárí inú rẹ̀ ni wọ́n ń gba ìbùkún náà fún àwọn ‘tí ń gbọ́ ọ̀rọ̀ àsọtẹ́lẹ̀ yìí, tí wọ́n sì ń pa àwọn nǹkan tí a kọ sínú rẹ̀ mọ́.’”

> “One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.

> “Ohun kan yóò dájú pé a óò lóye nínú ìkẹ́kọ̀ọ́ Ìfihàn—pé ìbáṣepọ̀ láàárín Ọlọ́run àti àwọn ènìyàn Rẹ̀ sún mọ́ra, ó sì dájú pátápátá.

> “A wonderful connection is seen between the universe of heaven and this world. The things revealed to Daniel were afterward complemented by the revelation made to John on the Isle of Patmos. These two books should be carefully studied. Twice Daniel inquired, How long shall it be to the end of time?

> “A rí ìbáṣepọ̀ àgbàyanu kan láàárín àgbáyé ọ̀run àti ayé yìí. Àwọn nǹkan tí a ṣípayá fún Dáníẹ́lì ni a tún fi kún un lẹ́yìn náà nípasẹ̀ ìṣípayá tí a ṣe fún Jòhánù lórí Erékùṣù Pátímọ́sì. Ó yẹ kí a fara balẹ̀ kẹ́kọ̀ọ́ àwọn ìwé méjèèjì wọ̀nyí. Lẹ́ẹ̀mejì Dáníẹ́lì béèrè pé, Yóò pé títí di òpin àkókò?”

> “‘And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And He said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

> “‘Mo sì gbọ́, ṣùgbọ́n mi ò yé e: nígbà náà ni mo wí pé, Olúwa mi, kí ni yóò jẹ́ òpin àwọn nǹkan wọ̀nyí? Ó sì wí pé, Máa lọ ní ọ̀nà rẹ, Daniẹli: nítorí a ti pa àwọn ọ̀rọ̀ náà mọ́, a sì ti fi èdìdì dì wọ́n títí di àkókò ìkẹyìn. Ọ̀pọ̀lọpọ̀ ni a ó sọ di mímọ́, a ó sì sọ wọ́n di funfun, a ó sì dán wọn wò; ṣùgbọ́n àwọn ẹni búburú yóò máa hùwà búburú: kò sì sí ẹni búburú kankan tí yóò yé e; ṣùgbọ́n àwọn ọlọ́gbọ́n yóò yé e. Àti láti àkókò tí a ó ti mú ẹbọ àìnípẹ̀kun kúrò, tí a ó sì gbé ìríra tí ń mú ìdahoro kalẹ̀, ẹgbẹ̀rún kan, igba méjì, àti aadọrun ọjọ́ ni yóò wà. Alábùkún ni ẹni tí ń dúró tì, tí ó sì dé ẹgbẹ̀rún kan, igba mẹ́ta, àti márùn-ún-dín-lọ́gbọ̀n ọjọ́. Ṣùgbọ́n ìwọ, máa lọ ní ọ̀nà rẹ títí dé òpin: nítorí ìwọ yóò sinmi, ìwọ yóò sì dúró ní ipò tirẹ ní òpin àwọn ọjọ́.’”

> “It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.

> “Kìnnìún ẹ̀yà Júdà ni ó ṣí ìdì ìwé náà, tí ó sì fi ìṣípayá ohun tí yóò ṣẹlẹ̀ ní àwọn ọjọ́ ìkẹyìn wọ̀nyí fún Johanu.

> “Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.

> “Dáníẹ́lì dúró ní ipò tirẹ̀ láti ru ẹ̀rí rẹ̀ tí a fi èdìdì dì títí di àkókò òpin, nígbà tí a óò kéde ìhìnrere áńgẹ́lì àkọ́kọ́ sí ayé wa. Àwọn nǹkan wọ̀nyí ṣe pàtàkì lọ́nà tí kò ní ààlà ní àwọn ọjọ́ ìkẹyìn wọ̀nyí; ṣùgbọ́n bí ‘ọ̀pọ̀lọpọ̀ yóò jẹ́ mímọ́, a ó sì sọ wọ́n di funfun, a ó sì dán wọn wò,’ ‘àwọn ènìyàn búburú yóò máa hùwà búburú: kò sì sí ẹni kankan nínú àwọn búburú tí yóò yé e.’ Bó ti jẹ́ òtítọ́ tó nìyẹn! Ẹ̀ṣẹ̀ ni ìrékọjá òfin Ọlọ́run; àwọn tí kò bá sì gba ìmọ́lẹ̀ ní ti òfin Ọlọ́run, wọn kì yóò lóye ìkéde àwọn ìhìnrere áńgẹ́lì àkọ́kọ́, èkejì, àti ẹ̀kẹta. A tú èdìdì kúrò lórí ìwé Dáníẹ́lì nínú ìfihàn sí Jòhánù, ó sì mú wa lọ síwájú dé àwọn ìṣẹ̀lẹ̀ ìkẹyìn nínú ìtàn ayé yìí.

> “Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 112–115.

> “Ṣé àwọn ará wa yóò rántí pé àwa ń gbé láàrín àwọn ewu ọjọ́ ìkẹyìn? Kà Ìfihàn ní ìbáṣepọ̀ pẹ̀lú Dáníẹ́lì. Kọ́ àwọn nǹkan wọ̀nyí.” Testimonies to Ministers, 112–115.

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