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# The Book of Daniel - Number Eighteen

Ìwé Dáníẹ́lì - Nọ́mbà Méjìdínlógún

The Hour

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Jeff Pippenger

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December 13, 2023

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Inspiration is clear that chapter three of Daniel, represents the Sunday law in the United States. In Isaiah chapter twenty-three, the whore of Tyre, who commits fornication with the kings of the earth, is the whore of Revelation that commits fornication with the kings of the earth. In Revelation seventeen, that whore has Babylon the Great written on her forehead.

Ìmísí fi hàn gbangba pé orí kẹta ìwé Dáníẹ́lì dúró fún òfin Ọjọ́-Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà. Nínú Isaiah orí kẹtalélógún, àgbèrè Tírè, ẹni tí ó ń ṣe àgbèrè pẹ̀lú àwọn ọba ayé, ni àgbèrè Ìfihàn náà tí ó ń ṣe àgbèrè pẹ̀lú àwọn ọba ayé. Nínú Ìfihàn mẹ́tàdínlógún, àgbèrè náà ní Bábílónì Ńlá tí a kọ sí iwájú orí rẹ̀.

> And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. Revelation 17:4, 5.

> A sì wọ obìnrin náà ní àwọ̀ elésè àlùkò àti pupa, a sì fi wúrà àti òkúta iyebíye àti péálì ṣe é l'ọ́ṣọ́, ó sì ní ife wúrà kan ní ọwọ́ rẹ̀ tí ó kún fún ohun ìríra àti ẹ̀gbin àgbèrè rẹ̀: A sì kọ orúkọ kan sí iwájú orí rẹ̀ pé, ÀSÍRÍ, BABILÓNÌ ŃLÁ, ÌYÁ ÀWỌN ÀGBÈRÈ ÀTI OHUN ÌRÍRA TI AYÉ. Ìfihàn 17:4, 5.

Before 1950, English dictionaries correctly identified the woman represented in these two verses, as the Roman Catholic church. The whole world knew after the Dark Ages of Catholic persecutions that were accomplished from 538 through 1798; that the Roman church was the whore who commits fornication with the kings of the earth. The Declaration of Independence was designed as a rejection of the rule of Catholicism and also the rule of the earthly kings that had formed unholy relationships with the whore. Isaiah chapter twenty-three, identifies that the whore would be forgotten. You would never find the definition of the whore of Revelation seventeen as the Catholic church in any modern search engines, for God’s Word never fails, and God’s Word states that she would be forgotten.

Ṣáájú ọdún 1950, àwọn ìtúmọ̀-ọrọ̀ Gẹ̀ẹ́sì tọ́ka ní òtítọ́ sí obìnrin tí a ṣojú rẹ̀ nínú ẹsẹ̀ méjèèjì wọ̀nyí gẹ́gẹ́ bí ìjọ Roman Catholic. Gbogbo ayé mọ̀ lẹ́yìn Àwọn Àkókò Òkùnkùn nípa àwọn inúnibíni ti Catholic ṣe láti ọdún 538 títí dé 1798; pé ìjọ Roman ni aṣewó náà tí ń bá àwọn ọba ayé ṣe panṣágà. A ṣe Ìkéde Òmìnira náà gẹ́gẹ́ bí ìkọ̀sílẹ̀ sí ìṣàkóso Catholicism àti pẹ̀lú sí ìṣàkóso àwọn ọba ayé tí wọ́n ti dá ìbáṣepọ̀ àìmọ́ sílẹ̀ pẹ̀lú aṣewó náà. Isaiah orí kẹtàlélógún, fi hàn pé a ó gbàgbé aṣewó náà. Iwọ kì yóò rí ìtumọ̀ aṣewó ti Ìfihàn mẹ́tàdínlógún gẹ́gẹ́ bí ìjọ Catholic nínú èyíkéyìí àwọn ẹ̀rọ ìṣàwárí òde-òní, nítorí Ọ̀rọ̀ Ọlọ́run kì í kùnà láéláé, àti pé Ọ̀rọ̀ Ọlọ́run sọ pé a ó gbàgbé rẹ̀.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. Isaiah 23:15–18.

> Yóò sì ṣẹlẹ̀ ní ọjọ́ náà, a ó sì gbàgbé Tírè fún ọdún àádọ́rin, gẹ́gẹ́ bí ọjọ́ ọba kan; lẹ́yìn òpin ọdún àádọ́rin, Tírè yóò kọrin bí àgbèrè. Mú háàpù, rìn ká ìlú náà, ìwọ àgbèrè tí a ti gbàgbé; ṣe orin dídùn, kọ orin púpọ̀, kí a lè rántí rẹ. Yóò sì ṣẹlẹ̀ lẹ́yìn òpin ọdún àádọ́rin, pé Olúwa yóò bẹ Tírè wò, òun yóò sì padà sí owó iṣẹ́ rẹ̀, yóò sì ṣe àgbèrè pẹ̀lú gbogbo àwọn ìjọba ayé lórí ojú ilẹ̀. Ṣùgbọ́n ọjà rẹ̀ àti owó iṣẹ́ rẹ̀ yóò jẹ́ ìwà mímọ́ fún Olúwa: a kì yóò kó ọ́ jọ tàbí fi í pamọ́; nítorí ọjà rẹ̀ yóò jẹ́ fún àwọn tí ń gbé níwájú Olúwa, kí wọ́n lè jẹ dé ìyó, àti fún aṣọ tí yóò pé. Aísáyà 23:15–18.

God’s Word never fails, and since 1798, the whore has been forgotten, but in the last days she will be remembered. She is remembered when God’s seventh-day Sabbath is attacked, and it is the one commandment of the Ten Commandments, that was always to be remembered. She is remembered when she takes her harp, travels around the city and makes sweet melodies and many songs. She sings her songs at the end of seventy years, that are the days of one king. A king, according to Daniel chapter two, is a kingdom.

Ọ̀rọ̀ Ọlọ́run kì í ṣàṣìṣe láéláé, àti pé láti ọdún 1798, a ti gbàgbé àgbèrè náà, ṣùgbọ́n ní àwọn ọjọ́ ìkẹyìn a óo rántí rẹ̀. A rántí rẹ̀ nígbà tí a bá kọlu Sábáàtì ọjọ́ keje ti Ọlọ́run, àti pé òfin kan náà nínú Òfin Mẹ́wàá ni, èyí tí a ti ní láti máa rántí ní gbogbo ìgbà. A rántí rẹ̀ nígbà tí ó bá mú háàpù rẹ̀, tí ó rìn yíká ìlú, tí ó sì ń ṣe orin dídùn àti ọ̀pọ̀lọpọ̀ orin. Ó kọ orin rẹ̀ ní òpin àádọ́rin ọdún, èyí tí í ṣe ọjọ́ ọba kan. Ọba kan, gẹ́gẹ́ bí Dáníẹ́lì orí kejì ti sọ, jẹ́ ìjọba kan.

> And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. Daniel 2:38.

> Níbi gbogbo ibi tí àwọn ọmọ ènìyàn bá ń gbé, àwọn ẹranko igbó àti àwọn ẹyẹ ojú ọ̀run ni ó ti fi lé ọ lọ́wọ́, ó sì ti mú ọ jẹ alákóso lórí gbogbo wọn. Ìwọ ni orí wúrà yìí. Danieli 2:38.

A “head,” or a “king” are both symbols of a kingdom. The kingdom that is represented by the “days of one king,” is the United States. The United States began its prophetic rule as the earth beast when the deadly wound was delivered to the whore of Babylon in 1798. It continues as the sixth kingdom of Bible prophecy until the Sunday law. The literal kingdom of Bible prophecy that actually ruled for seventy years was Babylon.

“Orí,” tàbí “ọba,” jẹ́ àmì àpẹẹrẹ ìjọba kan ní ẹ̀ẹ̀kan náà. Ìjọba tí a ṣàpẹẹrẹ rẹ̀ nípa “ọjọ́ ọba kan,” ni Orílẹ̀-Èdè Amẹ́ríkà. Orílẹ̀-Èdè Amẹ́ríkà bẹ̀rẹ̀ ìṣàkóso àsọtẹ́lẹ̀ rẹ̀ gẹ́gẹ́ bí ẹranko ayé nígbà tí a fi ọgbẹ́ apanirun náà lé aṣẹ́wó Bábílónì ní ọdún 1798. Ó ń bá a lọ gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì títí dé òfin Ọjọ́-Àìkú. Ìjọba gidi nínú àsọtẹ́lẹ̀ Bíbélì tí ó fi tòótọ́ jọba fún àádọ́rin ọdún ni Bábílónì.

> Behold, I will send and take all the families of the north, saith the Lord, and Nebuchadnezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations. Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle. And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:9–12.

> Wò ó, èmi yóò ránṣẹ́, èmi yóò sì mú gbogbo àwọn ìdílé àríwá wá, ni Olúwa wí, àti Nebukadnessari ọba Bábílónì, ìránṣẹ́ mi, èmi yóò sì mú wọn wá sí ilẹ̀ yìí, àti sí àwọn olùgbé inú rẹ̀, àti sí gbogbo àwọn orílẹ̀-èdè wọ̀nyí tí ó yí i ká, èmi yóò sì pa wọ́n run pátápátá, èmi yóò sì sọ wọ́n di ohun ìyàlẹ́nu, àti ohun ìfìtífì, àti ahoro títí láé. Pẹ̀lú èyí, èmi yóò mú ohùn ayọ̀ kúrò lọ́dọ̀ wọn, àti ohùn ìdùnnú, ohùn ọkọ ìyàwó, àti ohùn ìyàwó, ariwo ọlọ, àti ìmọ́lẹ̀ fìtílà. Gbogbo ilẹ̀ yìí yóò sì di ahoro àti ohun ìyàlẹ́nu; àwọn orílẹ̀-èdè wọ̀nyí yóò sì máa sìn ọba Bábílónì fún ọdún àádọ́rin. Yóò sì ṣe, nígbà tí ọdún àádọ́rin bá pé, pé èmi yóò fi ìyà jẹ ọba Bábílónì, àti orílẹ̀-èdè náà, ni Olúwa wí, nítorí ẹ̀ṣẹ̀ wọn, àti ilẹ̀ àwọn ará Kálídíà; èmi yóò sì sọ ọ́ di ahoro títí láé. Jeremiah 25:9–12.

Literal Babylon ruled for seventy years, typifying the kingdom in the last days which will reign for seventy symbolic years. Nebuchadnezzar, the king of Babylon, attacked Judah three times. The first attack was against Jehoiakim, and the seventy years of Jeremiah’s prophecy then began. It ended with the death of Belshazzar, when God punished “the king of Babylon,” as he had punished king Jehoiakim in the beginning of the seventy years. The prophetic kingdom that is represented as “days of one king” (one kingdom) as “seventy years” was Babylon, and the kingdom of Bible prophecy that rules for the seventy symbolic years during the time when the whore of Tyre is forgotten, is the earth beast of Revelation thirteen. The transition from the fifth to sixth kingdom of Bible prophecy in 1798, is part of the truth that John is illustrating in Revelation chapter thirteen.

Bábílónì gidi jọba fún ọdún mẹ́ẹ̀dógún lé lọ́gbọ̀n [àádọ́rin], tí ó ń ṣàpẹẹrẹ ìjọba ní àwọn ọjọ́ ìkẹyìn tí yóò jọba fún ọdún àpẹẹrẹ àádọ́rin. Nebukadinésárì, ọba Bábílónì, kọlù Júdà lẹ́ẹ̀mẹ́ta. Ìkọlù àkọ́kọ́ náà jẹ́ sí Jehóyákímù, nígbà náà ni ọdún àádọ́rin ìsọtẹ́lẹ̀ Jeremáyà bẹ̀rẹ̀. Ó parí pẹ̀lú ikú Bélṣásárì, nígbà tí Ọlọ́run jẹ “ọba Bábílónì” níyà, gẹ́gẹ́ bí Ó ti jẹ ọba Jehóyákímù níyà ní ìbẹ̀rẹ̀ ọdún àádọ́rin náà. Ìjọba ìsọtẹ́lẹ̀ tí a ṣàfihàn gẹ́gẹ́ bí “ọjọ́ ọba kan” (ìjọba kan) gẹ́gẹ́ bí “ọdún àádọ́rin” ni Bábílónì, àti ìjọba ìsọtẹ́lẹ̀ Bíbélì tí ń jọba fún ọdún àádọ́rin àpẹẹrẹ ní àkókò tí a gbàgbé àgbèrè Tírè ni ẹranko ilẹ̀ náà nínú Ìfihàn orí kẹtàlá. Ìyípadà láti ìjọba karùn-ún sí ìjọba kẹfà nínú ìsọtẹ́lẹ̀ Bíbélì ní ọdún 1798, jẹ́ apá kan nínú òtítọ́ tí Jòhánù ń ṣàlàyé nínú Ìfihàn orí kẹtàlá.

> And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. . . . And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:1, 11.

> Mo dúró lórí iyanrìn Òkun, mo sì rí ẹranko kan tí ń gòkè wá láti inú Òkun, tí ó ní orí méje àti ìwo mẹ́wàá, lórí àwọn ìwo rẹ̀ sì ni adé mẹ́wàá wà, lórí àwọn orí rẹ̀ sì ni orúkọ-òdì sí Ọlọ́run wà.... Mo sì tún rí ẹranko mìíràn tí ń gòkè wá láti inú ilẹ̀; ó sì ní ìwo méjì bíi ti ọdọ-agutan, ó sì ń sọ̀rọ̀ bí dragoni. Ifihan 13:1, 11.

The seashore which John stood upon in Revelation chapter thirteen, represents 1798.

Etíkun òkun tí Jòhánù dúró lé lórí nínú Ìfihàn orí kẹtàlá, dúró fún ọdún 1798.

> “At the time when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.

> “Ní àkókò tí a ti gba agbára Pápásì lọ́wọ́ rẹ̀, tí a sì fi ipa mú un dáwọ́ inúnibíni dúró, Jòhánù rí agbára tuntun kan tí ń dìde láti sọ ohùn dírágónì náà padà, kí ó sì tẹ̀síwájú nínú iṣẹ́ ìkà àti ti ọ̀rọ̀-òdì sí Ọlọ́run kan náà. Agbára yìí, èyí tí ó kẹ́yìn láti jagun sí ìjọ àti sí òfin Ọlọ́run, ni a ṣàpẹẹrẹ rẹ̀ pẹ̀lú ẹranko kan tí ó ní ìwo méjì bí ti ọdọ-agutan. Àwọn ẹranko tí ó ṣáájú rẹ̀ ti inú òkun ni wọ́n ti jáde wá; ṣùgbọ́n èyí jáde wá láti inú ilẹ̀, èyí tí ń ṣojú ìdìde àlàáfíà ti orílẹ̀-èdè tí ó dúró fún—Orílẹ̀-Èdè Amẹ́ríkà.” Signs of the Times, February 8, 1910.

The beast from the sea was divided by the sand of the sea from the beast of the earth. The fifth kingdom of Bible prophecy in 1798 (the seashore), represented past history, and the sixth kingdom was future history. The Millerites did not see this truth. William Miller was given insight into the dragon power of paganism and its relationship with the following kingdom represented as the beast of Catholicism. Revelation thirteen, opens up the story of the false prophet, that is the third of the three powers which lead the world to Armageddon. The story begins on the seashore of 1798.

Ẹranko tí ó ti inú òkun jáde ni a pín nípa iyanrìn òkun kúrò lọ́dọ̀ ẹranko ilẹ̀. Ìjọba karùn-ún nínú àsọtẹ́lẹ̀ Bíbélì ní ọdún 1798 (etí òkun) dúró fún ìtàn tí ó ti kọjá, ìjọba kẹfà sì jẹ́ ìtàn ọjọ́ iwájú. Àwọn Míllérìtì kò rí òtítọ́ yìí. A fún William Miller ní ìmọ̀lára sí agbára dragoni ti ẹ̀sìn àwọn aláìmọ̀kan àti ìbáṣepọ̀ rẹ̀ pẹ̀lú ìjọba tí ó tẹ̀lé e tí a ṣàfihàn gẹ́gẹ́ bí ẹranko ti Kátólíìkì. Ìfihàn orí kẹtàlá ṣí ìtàn wolii èké payá, èyí tí í ṣe ẹ̀kẹta nínú àwọn agbára mẹ́ta tí ń darí ayé lọ sí Ámágẹdọ́nì. Ìtàn náà bẹ̀rẹ̀ ní etí òkun ti ọdún 1798.

The United States begins its history with the symbolism of the lamb, but ends its history speaking as a dragon. The history of the symbolic seventy years of the reign of the earth beast is represented in one verse, in chapter thirteen of Revelation, for the verse identifies both the beginning and ending of the earth beast in the same sentence.

Orílẹ̀-èdè Amẹ́ríkà bẹ̀rẹ̀ ìtàn rẹ̀ pẹ̀lú ààmì aṣojú ọ̀dọ́-àgùntàn, ṣùgbọ́n ó parí ìtàn rẹ̀ ní fífọ̀rọ̀ sọ̀rọ̀ bí ejò ńlá. Ìtàn àádọ́rin ọdún àpẹẹrẹ ìjọba ẹranko ilẹ̀ ni a ṣàfihàn nínú ẹsẹ̀ kan ṣoṣo, ní orí kẹtàlá Ìfihàn, nítorí ẹsẹ̀ náà ń tọ́ka sí ìbẹ̀rẹ̀ àti òpin ẹranko ilẹ̀ papọ̀ nínú gbolohun kan náà.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.

> Mo sì rí ẹranko mìíràn tí ń gòkè wá láti inú ilẹ̀ ayé; ó sì ní ìwo méjì bí ti ọmọ-àgùntàn, ó sì sọ̀rọ̀ bí dragoni. Ìṣípayá 13:11.

When the United States speaks as a dragon, it passes the Sunday law. Before it accomplishes the enforcement of Sunday worship the apostate churches of Protestantism will come together and take political control of the apostate government, as they form the image of the beast. When inspiration identifies (and it does so repeatedly), that Nebuchadnezzar’s dedication service of the golden image represents the Sunday law, it is marking the end of the seventy symbolic years of the earth beast. Daniel chapters one through three, represent the three angels’ messages of Revelation chapter fourteen. The third angel becomes a living truth at the Sunday law.

Nígbà tí Orílẹ̀-Èdè Amẹ́ríkà bá sọ̀rọ̀ bí ejò ńlá, yóò fi òfin Ọjọ́ Àìkú lélẹ̀. Kí ó tó ṣàṣeparí ìfìmọ́lẹ̀ ìjọsìn Ọjọ́ Àìkú, àwọn ìjọ apẹ̀yìndà ti Pírótẹ́sítáǹtì yóò kóra jọ, wọ́n á sì gba àkóso òṣèlú lórí ìjọba apẹ̀yìndà náà, bí wọ́n ṣe ń dá àwòrán ẹranko náà sílẹ̀. Nígbà tí ìmísí bá fi hàn pé (ó sì ń ṣe bẹ́ẹ̀ léraléra), iṣẹ́ ìyàsímímọ́ Nebukadinésárì fún àwòrán wúrà náà ń ṣojú òfin Ọjọ́ Àìkú, ó ń samì sí òpin àádọ́rin ọdún àpẹẹrẹ ti ẹranko ayé. Dáníẹ́lì orí kìíní títí dé kẹta, ń ṣojú àwọn ìránṣẹ́ àwọn áńgẹ́lì mẹ́ta ti Ìfihàn orí kẹrìnlá. Áńgẹ́lì kẹta di òtítọ́ alààyè ní òfin Ọjọ́ Àìkú.

Prophetically, chapters one through three in the book of Daniel, represent the seventy symbolic years of the earth beast of Revelation thirteen. The dietary test represented in chapter one, and the symbolism of Jehoiakim, identify that chapter one, prophetically begins at the empowerment of the first angel, either on August 11, 1840, or on September 11, 2001, in the history of the third angel.

Ní ti àsọtẹ́lẹ̀, orí kìn-ín-ní sí orí kẹta nínú ìwé Dáníẹ́lì, ń ṣàfihàn àádọ́rin ọdún àpèjúwe ti ẹranko ayé nínú Ìfihàn mẹ́tàlá. Ìdánwò oúnjẹ tí a ṣàfihàn nínú orí kìn-ín-ní, àti àmì-ìṣàpẹẹrẹ ti Jèhóíákímù, fi hàn pé orí kìn-ín-ní, ní ti àsọtẹ́lẹ̀, bẹ̀rẹ̀ nígbà fífi agbára fún áńgẹ́lì kìn-ín-ní, yálà ní August 11, 1840, tàbí ní September 11, 2001, nínú ìtàn áńgẹ́lì kẹta.

Babylon is the nation that ruled for seventy years, and those years, represents the history of the United States. Babylon’s seventy years did not conclude until well after Nebuchadnezzar’s dedication of the golden image, but prophetically the seventy symbolic years that Isaiah employs in chapter twenty-three, ends in chapter three of Daniel. When Nebuchadnezzar’s orchestra plays the music for the dedication ceremony, the mark of the beast is enforced, and at that time the whore of Tyre and of Babylon begins to sing her songs to the kings of the earth, while apostate Israel bows and dances.

Bábílónì ni orílẹ̀-èdè tí ó jọba fún ọdún àádọ́rin, àti pé àwọn ọdún wọ̀nyẹn dúró fún ìtàn Orílẹ̀-èdè Amẹ́ríkà. Àwọn ọdún àádọ́rin Bábílónì kò parí títí di ìgbà pípẹ́ lẹ́yìn ìyàsímímọ́ Nebukadinésárì sí ère wúrà náà, ṣùgbọ́n ní ti àsọtẹ́lẹ̀, àwọn ọdún àádọ́rin àfihàn tí Isaiah lò nínú orí kẹtàlélógún, parí ní orí kẹta ìwé Dáníẹ́lì. Nígbà tí ẹgbẹ́ orin Nebukadinésárì bá ń kọrin fún ayẹyẹ ìyàsímímọ́ náà, a fi ààmì ẹranko náà múlẹ̀, àti ní àkókò náà panṣágà Tírè àti ti Bábílónì bẹ̀rẹ̀ sí í kọ orin rẹ̀ sí àwọn ọba ayé, nígbà tí Ísírẹ́lì apẹ̀yìndà bá ń tẹrí ba, tí ó sì ń jó.

> Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up. Then the princes, the governors, and captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, were gathered together unto the dedication of the image that Nebuchadnezzar the king had set up; and they stood before the image that Nebuchadnezzar had set up. Then an herald cried aloud, To you it is commanded, O people, nations, and languages, That at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of musick, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up: And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace. Therefore at that time, when all the people heard the sound of the cornet, flute, harp, sackbut, psaltery, and all kinds of musick, all the people, the nations, and the languages, fell down and worshipped the golden image that Nebuchadnezzar the king had set up. Daniel 3:1–7.

> Nebukadinésari ọba ṣe ere wúrà kan, gíga rẹ̀ jẹ́ ọgọ́ta igbọ̀nwọ́, ìbú rẹ̀ sì jẹ́ mẹ́fà igbọ̀nwọ́: ó gbé e kalẹ̀ ní pẹ̀tẹ́lẹ̀ Dura, ní agbègbè Bábílónì. Nígbà náà ni Nebukadinésari ọba ránṣẹ́ pé kí a kó àwọn ọmọ-aládé, àwọn gomina, àti àwọn balógun, àwọn onídájọ́, àwọn olùṣúra, àwọn agbani-nímọ̀ràn, àwọn shérífù, àti gbogbo àwọn alákòóso agbègbè jọ, kí wọn lè wá sí ìyàsímímọ́ ere náà tí Nebukadinésari ọba ti gbé kalẹ̀. Nígbà náà ni a kó àwọn ọmọ-aládé, àwọn gomina, àti àwọn balógun, àwọn onídájọ́, àwọn olùṣúra, àwọn agbani-nímọ̀ràn, àwọn shérífù, àti gbogbo àwọn alákòóso agbègbè jọ sí ìyàsímímọ́ ere náà tí Nebukadinésari ọba ti gbé kalẹ̀; wọ́n sì dúró níwájú ere náà tí Nebukadinésari ti gbé kalẹ̀. Nígbà náà ni akígbe kan ké sókè pé, A pa á láṣẹ fún yín, ẹ̀yin ènìyàn, orílẹ̀-èdè, àti àwọn ahọ́n èdè, pé ní àkókò tí ẹ bá gbọ́ ohùn kàkàkí, fèrè, háàpù, sáákíbọ́tì, sáltérì, dọ́síma, àti gbogbo irú orin, kí ẹ foríbalẹ̀ kí ẹ sì jọ́sìn ere wúrà náà tí Nebukadinésari ọba ti gbé kalẹ̀: ẹni tí kò bá sì foríbalẹ̀ kí ó sì jọ́sìn ni a ó sọ sínú àárín ileru iná tí ń jó ní wákàtí kan náà. Nítorí náà ní àkókò náà, nígbà tí gbogbo ènìyàn gbọ́ ohùn kàkàkí, fèrè, háàpù, sáákíbọ́tì, sáltérì, àti gbogbo irú orin, gbogbo ènìyàn, àwọn orílẹ̀-èdè, àti àwọn ahọ́n èdè foríbalẹ̀, wọ́n sì jọ́sìn ere wúrà náà tí Nebukadinésari ọba ti gbé kalẹ̀. Dáníẹ́lì 3:1–7.

At that “time,” or in that same “hour,” which is the Sunday law in the United States, anyone who refuses to worship the golden image will “be cast into the midst of a burning fiery furnace.” The only book in the Old Testament that contains the word translated as “hour,” is the book of Daniel. The word “hour” in chapter three, represents the arrival of the mark of the beast. The word “hour” also represents the message of the first angel in chapter four, for it there symbolizes the warning to Nebuchadnezzar of the coming “hour” of God’s judgment.

Ní “àkókò” náà, tàbí ní “wákàtí” kan náà náà, èyí tí í ṣe òfin ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà, ẹnikẹ́ni tí ó bá kọ̀ láti jọ́sìn ère wúrà náà, “a ó sọ ọ́ sínú àárín iná ileru tí ń jó gidigidi.” Ìwé kan ṣoṣo nínú Májẹ̀mú Láéláé tí ó ní ọ̀rọ̀ tí a túmọ̀ sí “wákàtí,” ni ìwé Dáníẹ́lì. Ọ̀rọ̀ “wákàtí” nínú orí kẹta dúró fún dídé àmì ẹranko náà. Ọ̀rọ̀ “wákàtí” náà sì tún dúró fún ìránṣẹ́ áńgẹ́lì kìn-ín-ní nínú orí kẹrin, nítorí níbẹ̀ ni ó ti ṣe àfihàn ìkìlọ̀ fún Nebukadinésári nípa “wákàtí” ìdájọ́ Ọlọ́run tí ń bọ̀.

> 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 Beliteshasari, yà á lẹ́nu fún wákàtí kan, èrò inú rẹ̀ sì dà á láàmú. Ọba sọ̀rọ̀, ó sì ní, Beliteshasari, má ṣe jẹ́ kí àlá náà tàbí ìtumọ̀ rẹ̀ dá ọ láàmú. Beliteshasari dáhùn, ó sì ní, Olúwa mi, kí àlá náà jẹ́ ti àwọn tí ó kórìíra rẹ, àti ìtumọ̀ rẹ̀ sí àwọn ọ̀tá rẹ. Daniẹli 4:19.

Daniel presented the warning to Nebuchadnezzar of his coming hour of God’s judgment, that Nebuchadnezzar later rejected. The “hour” in chapter four, when used again in the chapter, then represents the “hour” that the judgment arrived. In Millerite history the first “hour” in chapter four, would represent the arrival of the first angel in 1798. That message was fulfilled when the investigative judgment began on October 22, 1844. The “hour” in chapter four, is first a symbol of a message of coming judgment and then it is employed as the symbol that the judgment has arrived. The first use of the word “hour” represents 1798, and the arrival of the first angel, and the second use represents October 22, 1844, and the arrival of the third angel.

Daniẹli gbé ìkìlọ̀ náà kalẹ̀ fún Nebukadinésari nípa wákàtí ìdájọ́ Ọlọ́run rẹ̀ tí ń bọ̀, èyí tí Nebukadinésari kọ̀ lẹ́yìn náà. “Wákàtí” náà nínú orí kẹrin, nígbà tí a tún lò ó nínú orí náà, nígbà náà ń ṣojú “wákàtí” tí ìdájọ́ náà dé. Nínú ìtàn àwọn Millerite, “wákàtí” àkọ́kọ́ nínú orí kẹrin yóò ṣojú dídé áńgẹ́lì àkọ́kọ́ ní ọdún 1798. Ìránṣẹ́ náà ṣẹ nígbà tí ìdájọ́ ìwádìí bẹ̀rẹ̀ ní October 22, 1844. “Wákàtí” nínú orí kẹrin, ní ìbẹ̀rẹ̀, jẹ́ ààmì ìránṣẹ́ ìdájọ́ tí ń bọ̀, lẹ́yìn náà a sì lò ó gẹ́gẹ́ bí ààmì pé ìdájọ́ náà ti dé. Ìlò àkọ́kọ́ ọ̀rọ̀ náà “wákàtí” ń ṣojú ọdún 1798, àti dídé áńgẹ́lì àkọ́kọ́, ìlò kejì sì ń ṣojú October 22, 1844, àti dídé áńgẹ́lì kẹta.

> 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 4:33.

> Ní wákàtí kan náà ni ọ̀ràn náà ṣẹ sí Nebukadinésárì; a sì lé e kúrò láàrín ènìyàn, ó sì ń jẹ koríko bí àwọn màlúù, ara rẹ̀ sì tutu pẹ̀lú ìrì ọ̀run, títí irun rẹ̀ fi dàgbà bí ìyẹ́ idì, àti èékánná rẹ̀ bí ìwọ̀n ẹyẹ. Danieli 4:33.

The “hour” in chapter four is therefore a symbol of both 1798 and 1844, which are the ending points for the two curses of “seven times,” against the northern (beginning in 723 BC) and southern (beginning in 677 BC) kingdoms of Israel. Those two curses, representing twenty-five hundred and twenty years of scattering and slavery, represent the execution of God’s first and last indignation against His apostate people. They both started with God’s judgment, and their respective endings represent the warning message of God’s approaching investigative judgment, or the arrival of the investigative judgment. Both of the judgments represented by the ending of the two judgments of “seven times” are represented by the word “hour,” in Daniel chapter four.

Nítorí náà, “wákàtí” nínú orí kẹrin jẹ́ àmì fún ọdún 1798 àti 1844 pẹ̀lú, èyí tí ó jẹ́ àwọn ibi ìparí fún ègún méjèèjì ti “ìgbà méje,” sí orí ìjọba àríwá (tí ó bẹ̀rẹ̀ ní 723 BC) àti ìjọba gúúsù (tí ó bẹ̀rẹ̀ ní 677 BC) ti Ísírẹ́lì. Àwọn ègún méjèèjì wọ̀nyí, tí ń ṣojú ẹgbẹ̀rún méjì lọ́nà ọgọ́rùn-ún márùn-ún àti ogún ọdún ti ìtúká kiri àti ẹrú, ń ṣojú ìmúṣẹ ìbínú àkọ́kọ́ àti ìkẹyìn ti Ọlọ́run sí àwọn ènìyàn Rẹ̀ tí wọ́n ti yapa kúrò lọ́dọ̀ Rẹ̀. Wọ́n bẹ̀rẹ̀ méjèèjì pẹ̀lú ìdájọ́ Ọlọ́run, àwọn ìparí tirẹ̀ sì ń ṣojú ìránṣẹ́ ìkìlọ̀ nípa ìdájọ́ àyẹ̀wò Ọlọ́run tí ń súnmọ́, tàbí dídé ìdájọ́ àyẹ̀wò náà. Àwọn ìdájọ́ méjèèjì tí a ṣojú fún nípasẹ̀ ìparí àwọn ìdájọ́ méjèèjì ti “ìgbà méje” ni a ṣojú fún nípasẹ̀ ọ̀rọ̀ náà “wákàtí,” nínú orí kẹrin ti Dáníẹ́lì.

In Millerite history the “hour” represents the beginning of the movement at the time of the end in 1798, when the first angel arrived, and the second “hour” in chapter four represents the end of the movement, when the third angel arrived on October 22, 1844. The Millerite movement of the first angel is repeated in the movement of the third angel, so the two usages of “hour” in chapter four, also mark the time of the end in 1989, and also the soon-coming Sunday law. The Millerite movement of the first angel announced the opening of the investigative judgment, and the movement of the third angel announces the opening of God’s executive judgment, which is progressive, beginning at the Sunday law, and continuing and escalating until the Second Coming of Christ.

Nínú ìtàn àwọn Millerite, “wákàtí” dúró fún ìbẹ̀rẹ̀ ìṣísẹ̀ náà ní àkókò òpin ní ọdún 1798, nígbà tí áńgẹ́lì kìn-ín-ní dé, àti “wákàtí” kejì nínú orí kẹrin dúró fún òpin ìṣísẹ̀ náà, nígbà tí áńgẹ́lì kẹta dé ní October 22, 1844. Ìṣísẹ̀ Millerite ti áńgẹ́lì kìn-ín-ní ni a tún ṣe nínú ìṣísẹ̀ áńgẹ́lì kẹta, nítorí náà lílo “wákàtí” méjèèjì nínú orí kẹrin tún ń samisi àkókò òpin ní 1989, àti pẹ̀lú òfin Sunday tí ń bọ láìpẹ́. Ìṣísẹ̀ Millerite ti áńgẹ́lì kìn-ín-ní kéde ìṣílẹ̀ ìdájọ́ ìwádìí, àti ìṣísẹ̀ áńgẹ́lì kẹta kéde ìṣílẹ̀ ìdájọ́ ìmúṣẹ́ Ọlọ́run, èyí tí ń lọ ní ìlọsíwájú, tí ó bẹ̀rẹ̀ ní òfin Sunday, tí ó sì ń bá a lọ, tí ó sì ń le sí i títí di Ìpadàbọ̀ Kejì ti Kristi.

We will continue our study of Daniel chapter three, and conclude our consideration of the word “hour” in the next article.

A ó máa bá ìkẹ́kọ̀ọ́ wa nínú orí kẹta ti Dáníẹ́lì lọ, a ó sì parí àgbéyẹ̀wò wa lórí ọ̀rọ̀ náà “wákàtí” nínú àpilẹ̀kọ tí ó tẹ̀lé.

> Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you. And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death. And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved. But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come. The disciple is not above his master, nor the servant above his lord. It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household? Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known. What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops. And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. Matthew 10:16–28.

> Kíyèsí i, èmi ń rán yín jáde bí àgùntàn láàrín àwọn ìkookò: nítorí náà, ẹ jẹ́ ọlọ́gbọ́n bí ejò, kí ẹ sì má ṣe ní àrékérekè bí àdàbà. Ṣùgbọ́n ẹ máa ṣọ́ra fún ènìyàn: nítorí wọn yóò fà yín lé àwọn ìgbìmọ̀ lọ́wọ́, wọn yóò sì nà yín nínú àwọn sínágọ́gù wọn; a ó sì mú yín wá síwájú àwọn gómìnà àti àwọn ọba nítorí mi, fún ẹ̀rí sí wọn àti sí àwọn aláìkọlà. Ṣùgbọ́n nígbà tí wọn bá fà yín lé wọn lọ́wọ́, ẹ má ṣe ṣàníyàn bí tàbí ohun tí ẹ ó sọ: nítorí a ó fi ohun tí ẹ ó sọ fún yín ní wákàtí kan náà. Nítorí kì í ṣe ẹ̀yin ni ń sọ̀rọ̀, bí kò ṣe Ẹ̀mí Baba yín tí ń sọ̀rọ̀ nínú yín. Arákùnrin yóò sì fi arákùnrin rẹ̀ lé ikú lọ́wọ́, bàbá yóò sì fi ọmọ lé ikú lọ́wọ́: àwọn ọmọ yóò sì dìde sí àwọn òbí wọn, wọn yóò sì mú kí a pa wọ́n. Gbogbo ènìyàn yóò sì kórìíra yín nítorí orúkọ mi: ṣùgbọ́n ẹni tí ó bá farada títí dé òpin ni a ó gbàlà. Ṣùgbọ́n nígbà tí wọn bá ṣe inúnibíni sí yín ní ìlú yìí, ẹ sá lọ sí òmíràn: nítorí lóòótọ́ ni mo wí fún yín, ẹ kì yóò tíì lọ ká gbogbo àwọn ìlú Israẹli tán, kí Ọmọ ènìyàn tó dé. Ọmọ-ẹ̀yìn kò ga ju olùkọ́ rẹ̀ lọ, bẹ́ẹ̀ ni ọmọ-ọ̀dọ̀ kò ga ju olúwa rẹ̀ lọ. Ó tó fún ọmọ-ẹ̀yìn kí ó dàbí olùkọ́ rẹ̀, àti fún ọmọ-ọ̀dọ̀ kí ó dàbí olúwa rẹ̀. Bí wọ́n bá ti pe olórí ilé ní Beelsebubu, mélòó kan ni wọn yóò tún máa pe àwọn ara ilé rẹ̀? Nítorí náà, ẹ má bẹ̀rù wọn: nítorí kò sí ohun tí a bò, tí a kì yóò fihàn; tàbí ohun tí a fi pamọ́, tí a kì yóò mọ̀. Ohun tí mo sọ fún yín ní òkùnkùn, ẹ sọ ọ́ ní ìmọ́lẹ̀: ohun tí ẹ sì gbọ́ sí etí, ẹ kéde rẹ̀ lórí òrùlé ilé. Ẹ má sì bẹ̀rù àwọn tí ń pa ara, ṣùgbọ́n tí wọn kò lè pa ọkàn: ṣùgbọ́n kàkà bẹ́ẹ̀ bẹ̀rù ẹni tí ó lè pa ọkàn àti ara run ní ọ̀run àpáàdì. Matteu 10:16–28.

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