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# The Book of Daniel - Number Nine

Ìwé Dáníẹ́lì - Nọ́mbà Mẹ́sàn-án

The First Angels’ Message

Ìhìnrere Áńgẹ́lì Kìnní náà

Author

Jeff Pippenger

Published

December 4, 2023

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Daniel chapter one, represents the first angel’s message of Revelation chapter fourteen. Jehoiakim symbolically identifies that it is the empowerment of the first angel’s message, not its arrival at the “time of the end.” All prophets are identifying the “last days” of the investigative judgment, so the chapter is representing September 11, 2001, when the testing process of the one hundred and forty-four thousand began. In Malachi chapter three, that process has been represented as a cleansing process when a messenger prepares the way for the messenger of the covenant to come suddenly to his temple. The messenger that prepares the way, who is also the “voice” that cries in the wilderness is also a test, which is part of the cleansing process. In Malachi chapter three, the hundred and forty-four thousand are represented as the sons of Levi. The sons of Levi represent those who stood with the messenger Moses, in the rebellion of the golden calf which represented the image of the beast.

Orí kìn-ín-ní, ti Dáníẹ́lì, ń ṣojú ìròyìn áńgẹ́lì àkọ́kọ́ nínú Ìfihàn orí kẹ́rìnlá. Jèhóíákímù ń fi ìtumọ̀ àpẹẹrẹ hàn pé agbára-fúnni fún ìròyìn áńgẹ́lì àkọ́kọ́ ni a ń tọ́ka sí, kì í ṣe dídé rẹ̀ ní “àkókò ìkẹyìn.” Gbogbo àwọn wòlíì ń tọ́ka sí “àwọn ọjọ́ ìkẹyìn” ti ìdájọ́ ìwádìí, nítorí náà orí náà ń ṣojú Ọjọ́ Kẹsàn-án Oṣù Kẹsàn-án, ọdún 2001, nígbà tí ìlànà ìdánwò ti ọgọ́rùn-ún àti mẹ́rìnlélógójì ẹgbẹ̀rún bẹ̀rẹ̀. Nínú Málákì orí kẹta, a ti ṣojú ìlànà náà gẹ́gẹ́ bí ìlànà ìwẹ̀nùmọ́ nígbà tí oníṣẹ́ kan bá pèsè ọ̀nà sílẹ̀ fún oníṣẹ́ májẹ̀mú láti wá sí tẹ́ńpìlì rẹ̀ lójijì. Oníṣẹ́ tí ń pèsè ọ̀nà náà, ẹni tí ó sì tún jẹ́ “ohùn” tí ń kígbe ní aginjù, náà pẹ̀lú jẹ́ ìdánwò, èyí tí ó jẹ́ apá kan nínú ìlànà ìwẹ̀nùmọ́ náà. Nínú Málákì orí kẹta, a ṣojú ọgọ́rùn-ún àti mẹ́rìnlélógójì ẹgbẹ̀rún gẹ́gẹ́ bí àwọn ọmọ Léfì. Àwọn ọmọ Léfì ń ṣojú àwọn tí wọ́n dúró pẹ̀lú oníṣẹ́ náà, Mose, nínú ìṣọ̀tẹ̀ ọmọ màlúù wúrà, èyí tí ó ṣojú ère ẹranko náà.

Passing the test of the image of the beast, is another biblical illustration of the second of the three tests that make up the cleansing process. The sons of Levi must pass that test before they are sealed.

Lílákojá àdánwò àwòrán ẹranko náà jẹ́ àpèjúwe mìíràn nínú Ìwé Mímọ́ nípa èkejì nínú àwọn àdánwò mẹ́ta tí ó para pọ̀ jẹ́ ìlànà ìwẹ̀nùmọ́. Àwọn ọmọ Lefi gbọ́dọ̀ kọjá nínú àdánwò náà kí a tó fi èdìdì dì wọ́n.

The sealing of Ezekiel chapters eight and nine, is another illustration of the cleansing process that began on September 11, 2001. In chapter eight, those in Jerusalem who ultimately bow down to the sun, represent the four generations of Laodicean Adventism. In chapter nine, those who receive the seal are sighing and crying for the abominations that are taking place within Jerusalem. Jerusalem is God’s church.

Ìdìdì Èsékíẹ́lì orí kẹjọ àti kẹsàn-án, jẹ́ àpẹẹrẹ mìíràn ti ìlànà ìwẹ̀nùmọ́ tí ó bẹ̀rẹ̀ ní September 11, 2001. Nínú orí kẹjọ, àwọn tí wọ́n wà ní Jerusalẹmu tí yóò sì tẹrí ba fún oòrùn ní ìkẹyìn, dúró fún àwọn ìran mẹ́rin ti Adventismu Laodicea. Nínú orí kẹsàn-án, àwọn tí wọ́n gba èdìdì náà ń kerora, wọ́n sì ń sunkún nítorí àwọn ohun ìríra tí ń ṣẹlẹ̀ láàárín Jerusalẹmu. Jerusalẹmu ni ìjọ Ọlọ́run.

The three angels’ messages are also an illustration of the cleansing process. The three messages represent a three-step testing process, and it is required that the sons of Levi pass the first test to even be involved with the second test. The third test is a different type of test, for it represents a test that identifies whether the sons of Levi successfully passed the first two tests. It is a prophetic litmus test. The first test is a dietary test (in spiritual terms), for it is passed or failed, based upon whether the sons of Levi accept the message provided by the Holy Spirit through Elijah, the messenger that prepares the way for the messenger of the covenant.

Àwọn ìròyìn àwọn áńgẹ́lì mẹ́ta náà tún jẹ́ àpèjúwe ìlànà ìwẹ̀nùmọ́. Àwọn ìròyìn mẹ́tẹ̀ẹ̀ta náà dúró fún ìlànà ìdánwò ọlọ́pọ̀-ìgbésẹ̀ mẹ́ta, a sì béèrè pé kí àwọn ọmọ Lefi kọjá ìdánwò àkọ́kọ́ kí wọ́n tó tilẹ̀ lè ní ìpín nínú ìdánwò kejì. Ìdánwò kẹta jẹ́ irú ìdánwò mìíràn, nítorí ó dúró fún ìdánwò tí ń fi hàn bóyá àwọn ọmọ Lefi ṣàṣeyọrí láti kọjá àwọn ìdánwò méjì àkọ́kọ́ náà. Ó jẹ́ ìdánwò àfihàn àsọtẹ́lẹ̀. Ìdánwò àkọ́kọ́ jẹ́ ìdánwò oúnjẹ (ní ìtumọ̀ ẹ̀mí), nítorí a máa kọjá a tàbí a máa kùnà nínú rẹ̀, gẹ́gẹ́ bí ó ti dá lórí bóyá àwọn ọmọ Lefi gba ìròyìn tí Ẹ̀mí Mímọ́ pèsè nípasẹ̀ Elijah, ojiṣẹ́ tí ń pèsè ọ̀nà sílẹ̀ fún ojiṣẹ́ májẹ̀mú náà.

The first verse of the book of Revelation emphasizes the seriousness of that message. It purposely identifies that the message which the human messenger, represented as John, sends to the churches, was given to him by Gabriel, who received it from Christ, who in turn received it from the Father. The message of Elijah possesses the authority of divinity, and to reject the message of John, or Elijah, or the “voice crying in the wilderness”, is to reject the Revelation of Jesus Christ.

Ẹsẹ̀ àkọ́kọ́ nínú ìwé Ìṣípayá tẹnumọ́ bí ìránṣẹ́ náà ṣe jẹ́ ọ̀ràn pàtàkì gidigidi. Ó fi ìdí rẹ̀ múlẹ̀ ní ète pé ìránṣẹ́ tí aṣojú ènìyàn náà, tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí Johanu, rán sí àwọn ìjọ, ni Gabrieli fi fún un, ẹni tí ó gbà á lọ́wọ́ Kristi, ẹni tí ó sì gba a lọ́wọ́ Baba. Ìránṣẹ́ Elijah ní àṣẹ ìjọba Ọlọ́run, àti pé láti kọ ìránṣẹ́ Johanu, tàbí Elijah, tàbí “ohùn ẹni tí ń ké ní aginjù”, ni láti kọ Ìṣípayá Jesu Kristi.

The second test is a visual test, for once the sons of Levi have eaten the message of Elijah, that was in the hand of the angel that descended to lighten the earth with his glory, they have accepted the biblical methodology that allows them to rightly discern the signs of the times. That methodology allows the sons of Levi to recognize that those signs of the times are demonstrating that church and state are coming together in the United States, in fulfillment of the image of the beast test. More importantly, those signs of the times, when placed within the context of the sacred reform lines, are the essence of Alpha and Omega, the beginning illustrating the ending. The sacred reform lines identify that God’s people must do all in their power to cooperate in the work of preparing themselves for the seal of God.

Ìdánwò kejì jẹ́ ìdánwò ìríran, nítorí nígbà tí àwọn ọmọ Léfì bá ti jẹ ìránṣẹ́ Élíjà tí ó wà ní ọwọ́ áńgẹ́lì tí ó sọ̀ kalẹ̀ láti fi ògo rẹ̀ tan ayé mọ́lẹ̀, wọ́n ti gba ọ̀nà ìṣe Bíbélì tí ń jẹ́ kí wọ́n lè fi òtítọ́ mọ àwọn àmì àwọn àkókò. Ọ̀nà ìṣe náà ń jẹ́ kí àwọn ọmọ Léfì mọ̀ pé àwọn àmì àwọn àkókò wọ̀nyí ń fi hàn pé ìjọ àti ìpínlẹ̀ ń bọ̀ pọ̀ ní Orílẹ̀-Èdè Amẹ́ríkà, gẹ́gẹ́ bí ìmúṣẹ ìdánwò àwòrán ẹranko náà. Ní pàtàkì jùlọ, àwọn àmì àwọn àkókò wọ̀nyí, nígbà tí a bá fi wọ́n sínú àyíká àwọn ìlà àtúnṣe mímọ́, ni wọ́n jẹ́ ìtẹ̀síwájú Alfa àti Omega, ìbẹ̀rẹ̀ tí ń ṣàfihàn òpin. Àwọn ìlà àtúnṣe mímọ́ náà ń tọ́ka sí i pé àwọn ènìyàn Ọlọ́run gbọ́dọ̀ ṣe gbogbo ohun tí ó wà ní agbára wọn láti fọwọ́sowọ́pọ̀ nínú iṣẹ́ ìmúrasílẹ̀ ara wọn fún èdìdì Ọlọ́run.

> Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 2:12–15.

> Nítorí náà, ẹ̀yin olùfẹ́ mi, gẹ́gẹ́ bí ẹ ti máa ń ṣègbọràn nígbà gbogbo, kì í ṣe nígbà tí mo wà pẹ̀lú yín nìkan, ṣùgbọ́n ní báyìí jù bẹ́ẹ̀ lọ nígbà àìsí mi, ẹ fi ìbẹ̀rù àti ìwárìrì ṣiṣẹ́ ìgbàlà ara yín jáde. Nítorí Ọlọ́run ni ẹni tí ń ṣiṣẹ́ nínú yín, láti fẹ́ àti láti ṣe gẹ́gẹ́ bí inú rere rẹ̀. Ẹ ṣe ohun gbogbo láìsí ìkùnrá àti àríyànjiyàn, kí ẹ lè jẹ́ aláìlẹ́bi àti aláìléṣe, àwọn ọmọ Ọlọ́run, láìsí àbùkù, ní àárín orílẹ̀-èdè oníwọ́kànsí àti alágídí, láàrín àwọn ẹni tí ẹ ń tàn bí ìmọ́lẹ̀ ní ayé. Filipi 2:12–15.

Daniel, Hananiah, Mishael and Azariah, four in number, represent Seventh-day Adventists around the world, who recognize September 11, 2001 as the identification of the descent of the angel of Revelation eighteen, and they choose to take the hidden manna that is in his hand and eat it. The hidden manna that is to be eaten, as the apostle Paul just cited, represents God (the hidden manna), that works within His people to do His will and good pleasure. Paul represents the messenger to the Philadelphians, and to reject his message was death. Daniel, Hananiah, Mishael and Azariah represent those who choose to eat the hidden manna.

Dáníẹ́lì, Hananáyà, Míṣáẹ́lì àti Asaríà, mẹ́rin ní iye, dúró fún àwọn Adventist Ọjọ́ Keje káàkiri ayé, tí wọ́n mọ ọjọ́ kẹtàlá Oṣù Kẹ́sàn-án, ọdún 2001 gẹ́gẹ́ bí ìdánimọ̀ ìsọdá angẹli Ìfihàn mẹ́rìnlélógún, wọ́n sì yan láti mú mànà tí a fi pamọ́ tí ó wà ní ọwọ́ rẹ̀, kí wọ́n sì jẹ ẹ́. Mànà tí a fi pamọ́ tí a gbọdọ̀ jẹ, gẹ́gẹ́ bí àpọ́sítélì Pọ́ọ̀lù ṣẹ̀ṣẹ̀ tọ́ka sí, dúró fún Ọlọ́run (mànà tí a fi pamọ́), ẹni tí ń ṣiṣẹ́ nínú àwọn ènìyàn Rẹ̀ láti ṣe ìfẹ́ àti ìtẹ́lọ́run rere Rẹ̀. Pọ́ọ̀lù dúró fún ojiṣẹ́ sí àwọn ará Filadẹ́lfíà, àti láti kọ ìránṣẹ́ rẹ̀ sílẹ̀ jẹ́ ikú. Dáníẹ́lì, Hananáyà, Míṣáẹ́lì àti Asaríà dúró fún àwọn tí ó yan láti jẹ mànà tí a fi pamọ́.

> Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel 1:6–8.

> Nísinsin yìí sì wà lára àwọn ọmọ Júdà: Dáníẹ́lì, Hananáyà, Míṣáẹ́lì, àti Asáríà: ẹni tí olórí àwọn ìwẹ̀fà fi orúkọ fún; nítorí ó fi orúkọ Bélítẹṣásárì fún Dáníẹ́lì; àti fún Hananáyà, Ṣádíraki; àti fún Míṣáẹ́lì, Mẹṣaki; àti fún Asáríà, Ábẹ́nẹ́gò. Ṣùgbọ́n Dáníẹ́lì pinnu nínú ọkàn rẹ̀ pé òun kì yóò fi oúnjẹ ọba, tàbí pẹ̀lú wáìnì tí ó ń mu, bà ara rẹ̀ jẹ́: nítorí náà ó bẹ olórí àwọn ìwẹ̀fà pé kí òun má bà ara rẹ̀ jẹ́. Dáníẹ́lì 1:6–8.

Daniel determines that he desires to eat the message that was brought down out of heaven on September 11, 2001, and also to refuse the message represented as the diet and drink of Babylon. Ashpenaz had selected which of the Judean captives should be brought before the king.

Dáníẹ́lì pinnu pé òun fẹ́ jẹ ìránṣẹ́ náà tí a mú sọ̀kalẹ̀ láti ọ̀run wá ní September 11, 2001, àti pé kí ó tún kọ ìránṣẹ́ tí a ṣàpẹẹrẹ gẹ́gẹ́ bí oúnjẹ àti ohun mímu Bábílónì. Áṣípẹ́násì ni ó ti yan lára àwọn ìgbèkùn ilẹ̀ Júdà àwọn ẹni tí a ó mú wá síwájú ọba.

> And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. Daniel 1:4, 5.

> Ọba sì bá Aṣipenasi, olórí àwọn ìwẹ̀fà rẹ̀, sọ̀rọ̀, pé kí ó mú díẹ̀ nínú àwọn ọmọ Israẹli wá, àti nínú irú-ọmọ ọba, àti nínú àwọn ọmọ-aládé; àwọn ọ̀dọ́kùnrin tí kò ní àbùkù kankan nínú wọn, ṣùgbọ́n tí wọ́n rẹwà, tí wọ́n sì ní òye nínú gbogbo ọgbọ́n, tí wọ́n mọ ohun, tí wọ́n sì ní ìmọ̀ nípa ẹ̀kọ́, àti irú àwọn tí agbára wà nínú wọn láti dúró ní ààfin ọba, àti àwọn tí wọ́n lè kọ́ ní ìwé àti èdè àwọn ara Kaldea. Danieli 1:4, 5.

If we follow the chain of command identified in Revelation chapter one, and verse one, Nebuchadnezzar had instructed Ashpenaz to select the children who fulfilled the prediction that Isaiah had proclaimed to Hezekiah. Ashpenaz took the message and then gave it to Melzar, the prince of the eunuchs. Nebuchadnezzar represents the heavenly father; Ashpenaz represents Christ and Melzar represents Gabriel. Ashpenaz knew which children to select, and he knew Daniel would make the right dietary decision, before he brought him before the king.

Bí a bá tẹ̀lé ẹ̀wọ̀n àṣẹ tí a fi hàn nínú Ìfihàn orí kìíní, ẹsẹ̀ kìíní, Nebukadinésárì ti pa àṣẹ fún Aṣpenasi láti yan àwọn ọmọ tí wọ́n mú ìsọtẹ́lẹ̀ tí Isaiah sọ fún Hesekiah ṣẹ. Aṣpenasi gba ìrántí náà, lẹ́yìn náà ó sì fi í fún Mẹlisari, olórí àwọn ilẹ̀kùn. Nebukadinésárì dúró fún Baba ọ̀run; Aṣpenasi dúró fún Kristi, Mẹlisari sì dúró fún Gabriẹli. Aṣpenasi mọ àwọn ọmọ tí yóò yàn, ó sì mọ̀ pé Daniẹli yóò ṣe ìpinnu tó tọ́ nípa oúnjẹ, kí ó tó mú un wá síwájú ọba.

> Now God had brought Daniel into favour and tender love with the prince of the eunuchs. And the prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your meat and your drink: for why should he see your faces worse liking than the children which are of your sort? then shall ye make me endanger my head to the king. Daniel 1:9, 10.

> Nísinsin yìí, Ọlọ́run sì ti mú kí Dáníẹ́lì rí ojú rere àti ìfẹ́ oníyọ̀nú gbà lọ́dọ̀ olórí àwọn ìwẹ̀fà. Olórí àwọn ìwẹ̀fà náà sì wí fún Dáníẹ́lì pé, “Èmi bẹ̀rù olúwa mi ọba, ẹni tí ó ti yàn oúnjẹ yín àti ohun mímu yín; nítorí èéṣe tí yóò fi rí ojú yín bí ẹni pé kò dára ju ti àwọn ọmọdékùnrin tí wọ́n jọ yín lọ? Nígbà náà ni ẹ ó mú kí èmi fi orí mi sínú ewu lọ́dọ̀ ọba.” Dáníẹ́lì 1:9, 10.

Melzar here identifies the first step of the three angels’ messages. The first step is to fear God, as illustrated by Melzar’s fear of Nebuchadnezzar. The Hebrew word “truth” that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet has previously been demonstrated in these articles to represent the three-step testing process of the three angels. In doing so, it was established upon several witnesses that the first angel’s message contained all three of the three tests that are represented by the three angels’ messages. The first angel’s message is identified as the everlasting gospel, defining it as the same gospel from the days of Adam through to the Second Coming of Christ.

Níhìn-ín Melzar ni a ti ń fi ìgbésẹ̀ àkọ́kọ́ nínú àwọn ìhìnrere àwọn áńgẹ́lì mẹ́ta hàn. Ìgbésẹ̀ àkọ́kọ́ ni láti bẹ̀rù Ọlọ́run, gẹ́gẹ́ bí a ti fi í hàn nínú ìbẹ̀rù tí Melzar ní sí Nebukadinésárì. Ọ̀rọ̀ Hébérù náà “òtítọ́” tí a dá sílẹ̀ nípa mímú lẹ́tà àkọ́kọ́, ẹ̀ẹ̀kẹtàlá, àti ìkẹyìn nínú alífábẹ́ẹ̀tì Hébérù jọ, ni a ti fi hàn tẹ́lẹ̀ nínú àwọn àpilẹ̀kọ wọ̀nyí pé ó dúró fún ìlànà ìdánwò onígbésẹ̀ mẹ́ta ti àwọn áńgẹ́lì mẹ́ta. Nípa bẹ́ẹ̀, a fi í múlẹ̀ lórí ẹlẹ́rìí púpọ̀ pé ìhìnrere áńgẹ́lì àkọ́kọ́ ní gbogbo mẹ́ta nínú àwọn ìdánwò mẹ́ta tí àwọn ìhìnrere àwọn áńgẹ́lì mẹ́ta ṣojú fún. A mọ ìhìnrere áńgẹ́lì àkọ́kọ́ sí ìhìnrere ayérayé, èyí tí ó túmọ̀ sí i pé òun ni ìhìnrere kan náà láti àwọn ọjọ́ Ádámù títí dé Ìpadàbọ̀ Kejì ti Kristi.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.

> Mo sì rí angẹli mìíràn tí ń fò ní àárín ọ̀run, ó sì ní ìhìnrere ayérayé láti wàásù fún àwọn tí ń gbé ayé, àti fún gbogbo orílẹ̀-èdè, àti ẹ̀yà, àti ahọ́n, àti ènìyàn, Ní fífi ohùn ńlá wí pé, Ẹ bẹ̀rù Ọlọ́run, kí ẹ sì fi ògo fún un; nítorí pé wákàtí ìdájọ́ rẹ̀ dé: ẹ sì foríbalẹ̀ fún ẹni tí ó dá ọ̀run, àti ayé, àti òkun, àti àwọn ìsun omi. Ìṣípayá 14:6, 7.

The first step of the first angel’s message is the fear of God. The second step is to give him glory and the third is the arrival of the hour of his judgment. In relation to the other two angels’ messages, the first angel’s message is, “fear God.” The second angel’s message then announces the fall of Babylon, and whether in the Millerite movement of the first angel, or the movement of the third angel the call out of Babylon is where the manifestation of the outpouring of the Holy Spirit is accomplished. In that period of time, whether it is represented as the Midnight Cry, the loud cry, or the latter rain those proclaiming the message glorify God. The second angel’s message is where God is given glory, and that period of time leads to a point in time where the investigative judgment began in the Millerite history, or the judgment of the whore of Babylon which takes place in the Sunday law crisis.

Ìgbésẹ̀ àkọ́kọ́ nínú ìrántí áńgẹ́lì àkọ́kọ́ ni ìbẹ̀rù Ọlọ́run. Ìgbésẹ̀ kejì ni láti fi ògo fún un, ìgbésẹ̀ kẹta sì ni dídé wákàtí ìdájọ́ rẹ̀. Ní ìbáṣepọ̀ pẹ̀lú àwọn ìrántí àwọn áńgẹ́lì méjì yòókù, ìrántí áńgẹ́lì àkọ́kọ́ ni pé, “ẹ bẹ̀rù Ọlọ́run.” Nígbà náà ni ìrántí áńgẹ́lì kejì ń kéde ìṣubú Bábílónì, àti pé bóyá nínú ìṣísẹ̀ Millerite ti áńgẹ́lì àkọ́kọ́, tàbí nínú ìṣísẹ̀ áńgẹ́lì kẹta, ìpè láti jáde kúrò ní Bábílónì ni ibi tí ìfihàn ìtànsílẹ̀ Ẹ̀mí Mímọ́ ti ń ṣẹ. Ní àkókò yẹn, bóyá a ṣojú rẹ̀ gẹ́gẹ́ bí Ìké Midnaiti, igbe ńlá, tàbí òjò ìkẹyìn, àwọn tí ń kéde ìrántí náà ń fi ògo fún Ọlọ́run. Ìrántí áńgẹ́lì kejì ni ibi tí a ti ń fi ògo fún Ọlọ́run, àkókò náà sì ń darí sí àkókò kan nígbà tí ìdájọ́ àyẹ̀wò bẹ̀rẹ̀ nínú ìtàn Millerite, tàbí ìdájọ́ àgbèrè Bábílónì, èyí tí ó ń ṣẹlẹ̀ nínú ìpẹ̀yà òfin Sunday.

Melzar’s fear represents the first angel’s message, and it begins the dietary testing of ten days, which the number ten also signifies a test. Melzar’s expression of fearing the king, was the same as Daniel fearing God more than the king, and purposing in his heart not to be defiled with the diet of Babylon. The period of time that the testing of Daniel and the three worthies was three years, thus representing the three steps of the three angels’ messages.

Ìbẹ̀rù Melzar dúró fún ìhìn-rere áńgẹ́lì àkọ́kọ́, ó sì bẹ̀rẹ̀ ìdánwò oúnjẹ ọjọ́ mẹ́wàá, èyí tí nọ́mbà mẹ́wàá náà pẹ̀lú ń ṣàpẹẹrẹ ìdánwò. Ọ̀rọ̀ Melzar pé òun ń bẹ̀rù ọba, jẹ́ ohun kan náà pẹ̀lú bí Dáníẹ́lì ṣe bẹ̀rù Ọlọ́run ju ọba lọ, tí ó sì pinnu nínú ọkàn rẹ̀ pé òun kì yóò fi oúnjẹ Bábílónì sọ ara rẹ̀ di aláìmọ́. Àkókò tí ìdánwò Dáníẹ́lì àti àwọn ọlọ́lá mẹ́ta náà fi gba jẹ́ ọdún mẹ́ta, nítorí náà ó ń ṣàpẹẹrẹ àwọn ìgbésẹ̀ mẹ́ta ti àwọn ìhìn-rere àwọn áńgẹ́lì mẹ́ta.

> And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Daniel 1:5.

> Ọba sì yàn fún wọn ní ìpín ojoojúmọ́ nínú oúnjẹ ọba, àti nínú wáìnì tí òun ń mu; kí a lè tọ́ wọn dagba fún ọdún mẹ́ta, kí wọn lè dúró níwájú ọba ní òpin rẹ̀. Danieli 1:5.

Daniel chapter one represents the empowerment of the first angel’s message, and there marks the beginning of the dietary test, which in Millerite history was represented by the eating of the little book. The testing period for Daniel and the three worthies was accomplished in the initial ten days, of those three years. Ten is a symbol of a testing process as represented by ancient Israel when they rejected the tenth test represented by the message of Joshua and Caleb. It is also represented in the time of persecution in the church of Smyrna.

Orí kan ìwé Dáníẹ́lì dúró fún fífúnni ní agbára sí ìhìnrere áńgẹ́lì kìn-ín-ní, níbẹ̀ ni a sì ti samisi ìbẹ̀rẹ̀ ìdánwò nípa oúnjẹ, èyí tí, nínú ìtàn àwọn Mílléráítì, a ṣojú fún nípa jíjẹ ìwé kékeré náà. Àkókò ìdánwò fún Dáníẹ́lì àti àwọn ọlọ́lá mẹ́ta náà ni a mú ṣẹ ní ọjọ́ mẹ́wàá ìbẹ̀rẹ̀ yẹn nínú ọdún mẹ́ta wọ̀nyí. Mẹ́wàá jẹ́ àmì ìṣàpẹẹrẹ ìlànà ìdánwò, gẹ́gẹ́ bí a ti rí i nínú Ísírẹ́lì àtijọ́ nígbà tí wọ́n kọ ìdánwò kẹwàá, èyí tí a ṣojú fún nípa ìhìnrere Jóṣúà àti Kálẹ́bù. A tún ṣojú fún un nínú àkókò inúnibíni nínú ìjọ Símírínà.

> Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.

> Má bẹ̀rù ohunkóhun nínú àwọn ohun tí ìwọ yóò jìyà: wò ó, èṣù yóò sọ díẹ̀ nínú yín sínú túbú, kí a lè dán yín wò; ẹ ó sì ní ìpọ́njú ọjọ́ mẹ́wàá: jẹ́ olóòtítọ́ títí dé ikú, èmi yóò sì fún ọ ní adé ìyè. Ìfihàn 2:10.

The counsel to the church of Smyrna was to not fear the testing process, for if they feared God, He would reward their godly fear with a crown of life. That godly fear is represented by Daniel’s desire to eat the heavenly manna.

Ìmọ̀ràn fún ìjọ Símírínà ni pé kí wọ́n má bẹ̀rù ìlànà ìdánwò náà, nítorí bí wọ́n bá bẹ̀rù Ọlọ́run, yóò fi adé ìyè san ẹ̀rù-ọlọ́run wọn. Ẹ̀rù-ọlọ́run náà ni a ṣàpẹẹrẹ rẹ̀ nínú ìfẹ́kúfẹ̀ẹ́ Dáníẹ́lì láti jẹ mánà ti ọ̀run.

> Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah, Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. Daniel 1:10–14.

> Nígbà náà ni Dáníẹ́lì sọ fún Mẹ́lísárì, ẹni tí olórí àwọn ìwẹ̀fà ti fi ṣọ́ Dáníẹ́lì, Hanáníà, Míṣáẹ́lì, àti Asáríà pé, Mo bẹ ọ, dán àwọn ọmọ-ọdọ rẹ wò fún ọjọ́ mẹ́wàá; kí wọ́n sì máa fi ẹ̀fọ́ fún wa láti jẹ, àti omi láti mu. Nígbà náà, jẹ́ kí a wo ojú wa níwájú rẹ, àti ojú àwọn ọmọ tí ń jẹ nínú oúnjẹ ọba; gẹ́gẹ́ bí ìwọ yóò sì ti rí i, bá àwọn ọmọ-ọdọ rẹ lò. Nígbà náà ni ó gba ọ̀ràn yìí gbọ́ lọ́dọ̀ wọn, ó sì dán wọn wò fún ọjọ́ mẹ́wàá. Dáníẹ́lì 1:10–14.

The first test was to fear God, as illustrated by Melzar and Daniel purposing in his heart to not defile himself with Babylonian food and drink. The second element of the first angel’s message is to give God glory, which represents a visual manifestation of the effects of the diet. At the end of ten days, Daniel and the three worthies glorified God by their physical appearance.

Ìdánwò àkọ́kọ́ ni láti bẹ̀rù Ọlọ́run, gẹ́gẹ́ bí a ti fi hàn nínú ìpinnu tí Melṣárì àti Dáníẹ́lì dá sínú ọkàn rẹ̀ pé òun kì yóò fi oúnjẹ àti ohun mímu Bábílónì ba ara rẹ̀ jẹ́. Ẹ̀yà kejì ìhìn-iṣẹ́ áńgẹ́lì àkọ́kọ́ ni láti fi ògo fún Ọlọ́run, èyí tí ó dúró fún ìfihàn tí a lè rí ní ojú àwọn ipa ti oúnjẹ náà mú wá. Ní òpin ọjọ́ mẹ́wàá, Dáníẹ́lì àti àwọn akíkanjú mẹ́tẹ̀ẹ̀ta náà fi ìrísí ara wọn yin Ọlọ́run lógo.

> And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse. As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Daniel 1:15–17.

> Ní òpin ọjọ́ mẹ́wàá, ojú wọn sì farahàn pé ó rẹwà jù, ẹran ara wọn sì kun jù ti gbogbo àwọn ọmọ náà tí ń jẹ ìpín oúnjẹ ọba. Ní báyìí ni Melsari ṣe mú ìpín oúnjẹ wọn kúrò, àti wáìnì tí wọ́n yẹ kí wọ́n máa mu; ó sì fún wọn ní ewébẹ̀. Ní ti àwọn ọmọ mẹ́rin wọ̀nyí, Ọlọ́run fún wọn ní ìmọ̀ àti ọgbọ́n nínú gbogbo ẹ̀kọ́ àti ọgbọ́n; Daniẹli sì ní òye nínú gbogbo ìran àti àlá. Daniẹli 1:15–17.

The four children passed the first test of diet, which is where Adam and Eve fell, and which represented the first test Christ addressed immediately after His baptism. Christ’s baptism was the empowerment of the first message in his prophetic line. It empowered and endorsed the message proclaimed by the “voice in the wilderness”. Then, as with Daniel and the three worthies, Christ was tested upon diet for forty days, as was Daniel for ten days. Daniel and Christ were typifying the test of the hidden manna in the angel’s hand that descended on September 11, 2001. Two tests would follow for Christ, and for Daniel. The second test was where Daniel and the three worthies glorified God by their countenances. The test that followed the dietary test for Christ also represented glory.

Àwọn ọmọ mẹ́rin náà kọjá ìdánwò àkọ́kọ́ nípa oúnjẹ, níbi tí Ádámù àti Éfà ti ṣubú, tí ó sì ṣojú fún ìdánwò àkọ́kọ́ tí Kristi dojú kọ lẹ́sẹ̀kẹsẹ̀ lẹ́yìn ìrìbọmi Rẹ̀. Ìrìbọmi Kristi ni fífi agbára fún ìhìn-iṣẹ́ àkọ́kọ́ nínú ìlà àsọtẹ́lẹ̀ Rẹ̀. Ó fún un ní agbára, ó sì fi ìfọwọ́sí sílẹ̀ lórí ìhìn-iṣẹ́ tí “ohùn tí ń ké ní aginjù” kéde. Lẹ́yìn náà, gẹ́gẹ́ bí ó ti rí fún Dáníẹ́lì àti àwọn akọni mẹ́ta náà, a dán Kristi wò nípa oúnjẹ fún ọjọ́ mẹ́rìnlélógójì, gẹ́gẹ́ bí a ti dán Dáníẹ́lì wò fún ọjọ́ mẹ́wàá. Dáníẹ́lì àti Kristi ń ṣe àfihàn ìdánwò mànà tí a fi pamọ́ nínú ọwọ́ áńgẹ́lì tí ó sọ̀kalẹ̀ ní September 11, 2001. Ìdánwò méjì yóò tẹ̀lé e fún Kristi, àti fún Dáníẹ́lì. Ìdánwò kejì ni ibi tí Dáníẹ́lì àti àwọn akọni mẹ́ta náà ti yin Ọlọ́run lógo nípa ìrí wọn. Ìdánwò tí ó tẹ̀lé ìdánwò oúnjẹ fún Kristi náà pẹ̀lú ṣojú fún ògo.

> And the devil said unto him, If thou be the Son of God, command this stone that it be made bread. And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God. And the devil, taking him up into an high mountain, showed unto him all the kingdoms of the world in a moment of time. And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it. If thou therefore wilt worship me, all shall be thine. And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Matthew 4:3–8.

> Èṣù sì wí fún un pé, Bí ìwọ bá jẹ́ Ọmọ Ọlọ́run, pàṣẹ fún òkúta yìí kí ó di àkàrà. Jesu sì dá a lóhùn, ó ní, A ti kọ ọ́ pé, Kì í ṣe àkàrà nìkan ni ènìyàn yóò fi yè, ṣùgbọ́n nípa gbogbo ọ̀rọ̀ Ọlọ́run. Èṣù sì mú un gòkè lọ sí orí òkè gíga kan, ó sì fi gbogbo ìjọba ayé hàn án ní ìṣẹ́jú kan ṣoṣo. Èṣù sì wí fún un pé, Gbogbo agbára yìí ni èmi yóò fi fún ọ, àti ògo wọn; nítorí a ti fi í lé mi lọ́wọ́; ẹni tí mo bá sì fẹ́ ni mo máa fi í fún. Nítorí náà, bí ìwọ bá foríbalẹ̀ fún mi, gbogbo rẹ̀ yóò jẹ́ tìrẹ. Jesu sì dá a lóhùn, ó sì wí fún un pé, Yà kúrò lẹ́yìn mi, Satani: nítorí a ti kọ ọ́ pé, Olúwa Ọlọ́run rẹ ni kí ìwọ máa foríbalẹ̀ fún, òun nìkan sì ni kí ìwọ máa sìn. Matthew 4:3–8.

After Christ passed the test of diet, Satan then offered the “glory” of all the kingdoms of the world, and Christ instead chose to glorify the King of all kings. Adam and Eve failed the first test, and immediately sought to hide their countenances with fig leaves, for they no longer demonstrated the glory of God, as represented by the robe of light they had previously worn. When Daniel and the three worthies passed the dietary test, they were then given “knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.”

Lẹ́yìn tí Kristi kọjá ìdánwò oúnjẹ, nígbà náà ni Satani fi “ògò” gbogbo àwọn ìjọba ayé rúbọ sí i, ṣùgbọ́n dípò bẹ́ẹ̀ Kristi yàn láti fi ògo fún Ọba àwọn ọba. Ádámù àti Éfà kùnà nínú ìdánwò àkọ́kọ́, lẹ́sẹ̀kẹsẹ̀ ni wọ́n sì bẹ̀rẹ̀ sí í fi ewé ọ̀pọ̀tọ́ bo ojú wọn, nítorí wọn kò tún fi ògo Ọlọ́run hàn mọ́, gẹ́gẹ́ bí aṣọ ìmọ́lẹ̀ tí wọ́n ti wọ̀ tẹ́lẹ̀ ṣe ṣàpẹẹrẹ rẹ̀. Nígbà tí Dáníẹ́lì àti àwọn akíkanjú mẹ́ta náà kọjá ìdánwò oúnjẹ, nígbà náà ni a fún wọn ní “ìmọ̀ àti ọgbọ́n nínú gbogbo ẹ̀kọ́ àti ọgbọ́n: Dáníẹ́lì sì ní òye nínú gbogbo ìran àti àlá.”

They passed the second test, which was a visual test that had been administered by Melzar. In Millerite history, the second angel’s message marked the distinction between those who accepted and those who rejected the message of the “voice” crying in the wilderness, as represented by William Miller. Prophetically the Millerite movement then became the visible and only true horn of Protestantism, and those who rejected the message and movement became the daughters of Rome. They had chosen to eat the diet and drink the wine of Babylon, as opposed to the little book. At the end of three years, Daniel and the worthies were brought in to be judged by Nebuchadnezzar.

Wọ́n kọjá ìdánwò kejì, èyí tí ó jẹ́ ìdánwò ojú tí Melza ti ṣe lórí wọn. Nínú ìtàn àwọn Millerite, ìhìn iṣẹ́ angẹli kejì fi ìyàtọ̀ hàn láàárín àwọn tí ó gba àti àwọn tí ó kọ ìhìn iṣẹ́ “ohùn” tí ń ké ní aginjù, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú William Miller. Ní ti àsọtẹ́lẹ̀, nígbà náà ni ìgbésẹ̀ Millerite di iwo tí a lè rí, tí ó sì jẹ́ òtítọ́ nìkan ṣoṣo, nínú ẹ̀sìn Pùròtẹ́sítáǹtì; àwọn tí ó sì kọ ìhìn iṣẹ́ àti ìgbésẹ̀ náà di àwọn ọmọbìnrin Romu. Wọ́n ti yan láti jẹ oúnjẹ ìjẹun náà, kí wọ́n sì mu wáìnì Babiloni, dípò ìwé kékeré náà. Ní òpin ọdún mẹ́ta, a mú Dáníẹ́lì àti àwọn ọlọ́lá náà wá kí Nebukadinésárì lè dá wọn lẹ́jọ́.

> Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. And Daniel continued even unto the first year of king Cyrus. Daniel 1:18–21.

> Ní òpin àwọn ọjọ́ tí ọba ti sọ pé kí a mú wọn wọlé, olórí àwọn ìwẹ̀fà mú wọn wá síwájú Nebukadinésari. Ọba sì bá wọn sọ̀rọ̀; nínú gbogbo wọn kò sì rí ẹni tí ó dà bí Daniẹli, Hananiah, Mishaeli, àti Asariah: nítorí náà wọ́n dúró níwájú ọba. Nínú gbogbo ọ̀ràn ọgbọ́n àti ìmòye tí ọba béèrè lọ́wọ́ wọn, ó rí wọn pé wọ́n sàn ní ìlọ́po mẹ́wàá ju gbogbo àwọn amòye àjẹ́ àti àwọn awòràwọ̀ tí ó wà ní gbogbo ìjọba rẹ̀ lọ. Daniẹli sì tẹ̀síwájú títí di ọdún kìn-ín-ní ti ọba Kúrúsì. Daniẹli 1:18–21.

Daniel and the three worthies passed the test of “ten” days, and then were found to be “ten” times wiser than all the others when they passed their final exam/test.

Dáníẹ́lì àti àwọn mẹ́ta tí ó ṣe ọlọ́lá náà ṣe àṣeyọrí nínú ìdánwò ọjọ́ “mẹ́wàá,” lẹ́yìn náà a sì rí i pé wọ́n ní ọgbọ́n ju gbogbo àwọn yòókù lọ ní ìlọ́po “mẹ́wàá” nígbà tí wọ́n kọjá ìdánwò àgbéyẹ̀wò/ìdánwò ìkẹyìn wọn.

Daniel chapter one, is the first reference to the first angel’s message in the book that consists of the books of Daniel and Revelation. It possesses the identical characteristics as the first angel of Revelation chapter fourteen. It upholds the truth first mentioned in Revelation’s first verse, for Nebuchadnezzar gave a message to Ashpenaz, who in turn gave the message to Melzar, who then interacted with Daniel. The Father gave a message to Christ, who in turn gave the message to Gabriel, who then interacted with John.

Dáníẹ́lì orí kìn-ín-ní, ni ìtọ́kasí àkọ́kọ́ sí ìránṣẹ́ áńgẹ́lì àkọ́kọ́ nínú ìwé náà tí ó ní nínú àwọn ìwé Dáníẹ́lì àti Ìfihàn. Ó ní àwọn àbùdá kan náà gẹ́gẹ́ bí áńgẹ́lì àkọ́kọ́ ti Ìfihàn orí kẹ́rìnlá. Ó gbé òtítọ́ tí a kọ́kọ́ mẹ́nu kàn nínú ẹsẹ̀ àkọ́kọ́ ti Ìfihàn ró, nítorí Nebukadinésárì fi ìránṣẹ́ kan fún Áṣípénásì, ẹni tí ó sì fi ìránṣẹ́ náà fún Mẹ́lísárì, ẹni tí ó sì bá Dáníẹ́lì ṣepọ̀ lẹ́yìn náà. Baba fi ìránṣẹ́ kan fún Kristi, ẹni tí ó sì fi ìránṣẹ́ náà fún Gébúrẹ́lì, ẹni tí ó sì bá Jòhánù ṣepọ̀ lẹ́yìn náà.

The message that is conveyed, which is the message that is now being unsealed, identifies the communication process of the Father to His church. The first thing the Father chooses to identify for His church, is the three-step testing process of the three angels. God’s prophetic Word has very carefully detailed the process with several lines of prophecy, and also with the history of the Millerites. These truths are an essential element of the hidden manna that was in the angel’s hand, when he descended on September 11, 2001.

Ìhìn tí a ń gbé kalẹ̀, èyí tí í ṣe ìhìn tí a ń tú èdìdì rẹ̀ sílẹ̀ nísinsin yìí, ń fi ìlànà ìbánisọ̀rọ̀ Baba sí ìjọ Rẹ̀ hàn. Ohun àkọ́kọ́ tí Baba yàn láti fi hàn fún ìjọ Rẹ̀ ni ìlànà ìdánwò ìgbésẹ̀ mẹ́ta ti àwọn áńgẹ́lì mẹ́ta. Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run ti ṣàlàyé ìlànà náà pẹ̀lú ìṣọ́ra púpọ̀ nípasẹ̀ ọ̀pọ̀lọpọ̀ ìlà àsọtẹ́lẹ̀, bẹ́ẹ̀ sì ni pẹ̀lú ìtàn àwọn Millerites. Àwọn òtítọ́ wọ̀nyí jẹ́ ẹ̀yà pàtàkì kan nínú màná tí a fi pamọ́, tí ó wà ní ọwọ́ áńgẹ́lì náà nígbà tí ó sọ̀kalẹ̀ ní September 11, 2001.

It is impossible to participate, and therefore to pass the second test, if you have not passed the first test. This truth was clearly represented in the history of Christ and the Millerites. Daniel chapter two is the second test, by which as Sister White states, “our eternal destiny will be decided.” She further states that it is the test we must “pass, before we are sealed.” That test is now almost finished.

Kò ṣeé ṣe láti kópa, àti nítorí náà láti kọjá ìdánwò kejì, bí o kò bá tíì kọjá ìdánwò àkọ́kọ́. Òtítọ́ yìí ni a ṣàfihàn ní kedere nínú ìtàn Kristi àti àwọn Míléráítì. Dáníẹ́lì orí kejì ni ìdánwò kejì, èyí tí gẹ́gẹ́ bí Sister White ti sọ, “ayànmọ́ wa títí ayérayé ni a ó fi pinnu.” Ó tún sọ pé, ìdánwò náà ni èyí tí a gbọ́dọ̀ “kọjá, kí a tó fi èdìdì dì wá.” Ìdánwò náà ti fẹ́rẹ̀ẹ́ parí báyìí.

Daniel chapter two, is about the test of the image of the beast, and it is only fitting that the chapter is about a great image, and that it was only because Daniel had passed the dietary test, and been blessed with “ten times” more “understanding” and “wisdom” that he could recognize that test. As with the warning of the test in the writings of Ellen White, the image test in Daniel chapter two is a test representing life or death consequences.

Dáníẹ́lì orí kejì jẹ́ nípa ìdánwò ère ẹranko náà, ó sì yẹ pátápátá pé orí náà jẹ́ nípa ère ńlá kan, àti pé nítorí pé Dáníẹ́lì ti kọjá ìdánwò oúnjẹ ni a sì ti fi “ìlọ́po mẹ́wàá” sí i ní “òye” àti “ọgbọ́n” ju tẹ́lẹ̀ lọ, ló fi lè mọ ìdánwò náà. Gẹ́gẹ́ bí ìkìlọ̀ nípa ìdánwò náà nínú àwọn ìkọ̀wé Ellen White, ìdánwò ère náà nínú Dáníẹ́lì orí kejì jẹ́ ìdánwò tí ń ṣojú àwọn àbájáde ìyè tàbí ikú.

> For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Daniel 2:12, 13.

> Nítorí èyí ni ọba fi bínú, ó sì ru gidigidi, ó sì pàṣẹ pé kí a pa gbogbo àwọn ọlọ́gbọ́n Babeli run. Àṣẹ náà sì jáde pé kí a pa àwọn ọlọ́gbọ́n náà; wọ́n sì wá Dáníẹ́lì àti àwọn ẹlẹgbẹ́ rẹ̀ láti pa wọn. Dáníẹ́lì 2:12, 13.

There are a few other prophetic issues in Daniel chapter one we need to address, and we will continue with those issues in the next article.

Àwọn ọ̀ràn àsọtẹ́lẹ̀ díẹ̀ mìíràn wà nínú orí kìíní ìwé Dáníẹ́lì tí a nílò láti ṣàlàyé, a ó sì tẹ̀síwájú pẹ̀lú àwọn ọ̀ràn wọ̀nyẹn nínú àpilẹ̀kọ tó kàn.

> “I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.

> “Mo rí ẹgbẹ́ ènìyàn kan tí wọ́n dúró ní ìṣọ́ra dáradára, tí wọ́n sì dúró ṣinṣin, tí wọn kò fi ojú rere hàn sí àwọn tí yóò fẹ́ dárí ìgbàgbọ́ tí a ti fi ìdí múlẹ̀ ti ara náà rú. Ọlọ́run wo wọ́n pẹ̀lú ìfaramọ́. A fi ìgbésẹ̀ mẹ́ta hàn mí—ìránṣẹ́ áńgẹ́lì àkọ́kọ́, ẹlẹ́ẹ̀kejì, àti ẹlẹ́ẹ̀kẹta. Áńgẹ́lì tí ń bá mi lọ wí pé, ‘Ègbé ni fún ẹni tí yóò ṣí òkúta kan kúrò tàbí tí yóò mì ìṣó kan nínú àwọn ìránṣẹ́ wọ̀nyí. Ìmọ̀ tòótọ́ nípa àwọn ìránṣẹ́ wọ̀nyí ṣe pàtàkì gidigidi. Àyànmọ́ àwọn ọkàn wà lórí bí a ṣe gba wọ́n.’ A tún mú mi sọ̀kalẹ̀ nípasẹ̀ àwọn ìránṣẹ́ wọ̀nyí lẹ́ẹ̀kansi, mo sì rí bí àwọn ènìyàn Ọlọ́run ṣe fi iye ńlá ra ìrírí wọn. A ti rí i gbà nípasẹ̀ ìjìyà púpọ̀ àti ìjà líle. Ọlọ́run ti darí wọn lọ ní ìgbésẹ̀ nípasẹ̀ ìgbésẹ̀, títí Ó fi gbé wọn lé pẹpẹ kan tí ó fẹsẹ̀ múlẹ̀, tí a kò lè yí. Mo rí àwọn ènìyàn kọ̀ọ̀kan ń sún mọ́ pẹpẹ náà, wọ́n sì ń yẹ ìpìlẹ̀ rẹ̀ wò. Àwọn kan fi ayọ̀ lẹ́sẹ̀kẹsẹ̀ gun ún. Àwọn mìíràn bẹ̀rẹ̀ sí í wá àbùkù nínú ìpìlẹ̀ náà. Wọ́n fẹ́ kí a ṣe àwọn àtúnṣe, nígbà náà ni pẹpẹ náà yóò péye jù, àwọn ènìyàn náà yóò sì láyọ̀ sí i. Àwọn kan sọ̀kalẹ̀ kúrò lórí pẹpẹ náà láti yẹ ẹ wò, wọ́n sì kéde pé a fi í lélẹ̀ ní ọ̀nà tí kò tọ́. Ṣùgbọ́n mo rí i pé ó fẹ́rẹ̀ẹ́ jẹ́ pé gbogbo wọn dúró ṣinṣin lórí pẹpẹ náà, wọ́n sì ń rọ àwọn tí wọ́n ti sọ̀kalẹ̀ kúrò lórí rẹ̀ pé kí wọ́n dá ẹdun wọn dúró; nítorí Ọlọ́run ni Akọ́lé Ilé Àgbà, wọ́n sì ń bá a jagun. Wọ́n tún sọ iṣẹ́ ìyanu Ọlọ́run, tí ó ti darí wọn dé ibi pẹpẹ ṣinṣin náà, wọ́n sì fi ìṣọ̀kan gbé ojú wọn sókè sí ọ̀run, wọ́n sì fi ohùn rara yin Ọlọ́run lógo. Èyí ní ipa lórí àwọn kan lára àwọn tí wọ́n ti ń kerora tí wọ́n sì ti fi pẹpẹ náà sílẹ̀, wọ́n sì tún fi ojú ìrẹ̀lẹ̀ gun ún lẹ́ẹ̀kansi.”

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The [rending] of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> “Wọ́n tún darí mi padà sí ìkéde ìbọ̀ wá Kristi àkọ́kọ́. A rán Jòhánù ní ẹ̀mí àti agbára Èlíjà láti pèsè ọ̀nà fún Jésù. Àwọn tí wọ́n kọ ẹ̀rí Jòhánù kò rí àǹfààní nínú àwọn ẹ̀kọ́ Jésù. Ìṣòdì wọn sí ìròyìn tí ń sọ ìbọ̀ wá Rẹ̀ tẹ́lẹ̀ fi wọ́n sí ipò tí wọn kò fi lè tètè gba ẹ̀rí tí ó lágbára jùlọ pé Òun ni Mèsáyà. Sátánì darí àwọn tí wọ́n kọ ìròyìn Jòhánù lọ síwájú sí i, kí wọ́n lè tún kọ Kristi, kí wọ́n sì kàn án mọ́ àgbélébùú. Nípa ṣíṣe èyí, wọ́n fi ara wọn sí ipò tí wọ́n kò fi lè gba ìbùkún náà ní ọjọ́ Pẹ́ńtíkọ́sì, èyí tí ì bá ti kọ́ wọn ní ọ̀nà sí ibi mímọ́ ọ̀run. [Yíyà] aṣọ ìkélé tẹ́ńpìlì náà fi hàn pé a kì yóò tún gba àwọn ẹbọ àti àṣẹ ìsìn àwọn Júù mọ́. A ti rú Ẹbọ ńlá náà, a sì ti tẹ́wọ́ gbà á, àti pé Ẹ̀mí Mímọ́ tí ó sọ̀kalẹ̀ ní ọjọ́ Pẹ́ńtíkọ́sì gbé ọkàn àwọn ọmọ-ẹ̀yìn kúrò ní ibi mímọ́ ayé lọ sí ti ọ̀run, níbi tí Jésù ti wọlé lọ nípasẹ̀ ẹ̀jẹ̀ ara Rẹ̀, láti da àwọn àǹfààní ètùtù Rẹ̀ sí lórí àwọn ọmọ-ẹ̀yìn Rẹ̀. Ṣùgbọ́n a fi àwọn Júù sílẹ̀ nínú òkùnkùn pátápátá. Wọ́n pàdánù gbogbo ìmọ́lẹ̀ tí wọ́n ì bá lè ní nípa ètò ìgbàlà, wọ́n sì ṣì ń gbẹ́kẹ̀ lé àwọn ẹbọ àti ọrẹ wọn tí kò ní ìlò. Ibi mímọ́ ọ̀run ti gba ipò ti ti ayé, síbẹ̀ wọn kò mọ̀ ìyípadà náà. Nítorí náà wọn kò lè rí àǹfààní nínú ìpẹ̀yà Kristi ní ibi mímọ́.

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.

> “Ọ̀pọ̀lọpọ̀ ń wo ọ̀nà tí àwọn Júù gbà kọ Kristi sílẹ̀ tí wọ́n sì kàn án mọ́ àgbélébùú pẹ̀lú ìbànújẹ́ ńlá; bí wọ́n sì ṣe ń ka ìtàn ìfìyàjẹni onírẹ̀lẹ̀ tí wọ́n fi hù sí i, wọ́n rò pé àwọn nífẹ̀ẹ́ rẹ̀, pé àwọn kì yóò sì ti sẹ́ ẹ̀ gẹ́gẹ́ bí Peteru ti ṣe, tàbí kàn án mọ́ àgbélébùú gẹ́gẹ́ bí àwọn Júù ti ṣe. Ṣùgbọ́n Ọlọ́run tí ń ka ọkàn gbogbo ènìyàn, ti mú ìfẹ́ yẹn tí wọ́n jẹ́wọ́ pé àwọn ní sí Jésù wá sí ibi ìdánwò. Gbogbo ọ̀run fi ìfẹ́-inú tó jinlẹ̀ jùlọ wo bí a ṣe gba ìhìnrere áńgẹ́lì kìíní. Ṣùgbọ́n ọ̀pọ̀lọpọ̀ tí wọ́n jẹ́wọ́ pé àwọn nífẹ̀ẹ́ Jésù, tí wọ́n sì sọ omijé bí wọ́n ṣe ń ka ìtàn àgbélébùú, fi ẹ̀gàn ṣe ìròyìn ayọ̀ ìbọ̀wọ̀ rẹ̀. Dípò kí wọ́n fi ayọ̀ gba ìhìnrere náà, wọ́n kéde pé ìtànjẹ ni. Wọ́n kórìíra àwọn tí wọ́n fẹ́ràn ìfarahàn rẹ̀, wọ́n sì ti ilẹ̀kùn àwọn ìjọ pa mọ́ wọn. Àwọn tí wọ́n kọ ìhìnrere kìíní kò lè jèrè èrè kankan látinú èkejì; bẹ́ẹ̀ ni ìkéde ọ̀gànjọ́ òru náà kò ṣe wọ́n ní àǹfààní, èyí tí ó yẹ kí ó pèsè wọn sílẹ̀ láti fi ìgbàgbọ́ wọ̀ pẹ̀lú Jésù sínú ibi mímọ́ jùlọ nínú tẹmpili ọ̀run. Nípa kíkọ àwọn ìhìnrere méjèèjì tó ṣáájú náà sílẹ̀, wọ́n ti sọ òye wọn di òkùnkùn tó bẹ́ẹ̀ gẹ́ẹ́ tí wọn kò fi lè rí ìmọ́lẹ̀ kankan nínú ìhìnrere áńgẹ́lì kẹta, tí ń fi ọ̀nà sí ibi mímọ́ jùlọ hàn. Mo rí i pé gẹ́gẹ́ bí àwọn Júù ti kàn Jésù mọ́ àgbélébùú, bẹ́ẹ̀ náà ni àwọn ìjọ orúkọ lásán ti kàn àwọn ìhìnrere wọ̀nyí mọ́ àgbélébùú; nítorí náà wọn kò ní ìmọ̀ nípa ọ̀nà sí ibi mímọ́ jùlọ, wọn kò sì lè jèrè àǹfààní láti inú ìbẹ̀bẹ̀ Jésù níbẹ̀. Gẹ́gẹ́ bí àwọn Júù, tí wọ́n ń rú àwọn ẹbọ asán wọn, ni àwọn náà ń rú àwọn àdúrà asán wọn sókè sí apá ibùgbé náà tí Jésù ti fi sílẹ̀; Satani sì, ní inú-dídùn sí ìtanjẹ náà, gba àpèjúwe ẹ̀sìn, ó sì ń fa ọkàn àwọn Kristẹni wọ̀nyí tí wọ́n jẹ́wọ́ bẹ́ẹ̀ sódọ̀ ara rẹ̀, nípa ṣíṣe iṣẹ́ pẹ̀lú agbára rẹ̀, àwọn àmì rẹ̀, àti àwọn iṣẹ́ ìyanu èké, kí ó lè dì wọ́n mú ṣinṣin nínú àwọ̀n rẹ̀.” Early Writings, 258–261.

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