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# The Book of Daniel - Number Eighty-Six

Ìwé Dáníẹ́lì - Nọ́mbà Mẹ́rìndínlọ́gọ́rin

The Prophetic Unveiling: Understanding the Increase of Knowledge and the Midnight Cry Message

Ìfíhàn Àsọtẹ́lẹ̀: Ìmòye Ìmúpọ̀sílẹ̀ Ìmọ̀ àti Ìhìn Ẹkún Òru Àárín Ọ̀gànjọ́

Author

Jeff Pippenger

Published

February 19, 2024

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We are dealing with the parallel between the movements of the first and third angels, in order to better understand what the increase of knowledge represents symbolically when it is unsealed at the time of the end. We are attempting to demonstrate that it represents an escalation of truth that ultimately climaxes as the latter rain, which is the message of the Midnight Cry. As a symbol, the “increase of knowledge” is derived from the book of Daniel, and it is there identified as the prophetic knowledge that tests and produces two classes of worshippers.

A ń ṣiṣẹ́ pẹ̀lú àfíwéra láàárín àwọn ìṣípò ìhìn àwọn áńgẹ́lì àkọ́kọ́ àti ẹ̀kẹta, kí a lè lóye dáadáa ohun tí ìpọ̀sí ìmọ̀ dúró fún ní àpẹẹrẹ nígbà tí a bá tú ìdìmọ́lẹ̀ rẹ̀ sílẹ̀ ní àkókò ìgbẹ̀yìn. A ń gbìyànjú láti fi hàn pé ó dúró fún ìmúgbòòrò òtítọ́ kan tí yóò di gíga ní ìkẹyìn gẹ́gẹ́ bí òjò ìkẹyìn, èyí tí í ṣe iṣẹ́ ìránṣẹ́ Ẹkígbe Àárín Òru. Gẹ́gẹ́ bí àpẹẹrẹ, “ìpọ̀sí ìmọ̀” ni a ti yọ láti inú ìwé Dáníẹ́lì, àti níbẹ̀ ni a ti dá a mọ̀ sí ìmọ̀ àsọtẹ́lẹ̀ tí ń dánwò, tí ó sì ń mú jáde, ẹ̀yà méjì àwọn olùjọsìn.

> 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. Daniel 12:9, 10.

> Ó sì wí pé, Máa lọ ní ọ̀nà rẹ, Dáníẹ́lì: nítorí a ti pa àwọn ọ̀rọ̀ náà mọ́, a sì ti fi èdìdì dì wọ́n títí di àkókò òpin. Ọ̀pọ̀lọpọ̀ ni a ó sọ di mímọ́, a ó sì sọ wọ́n di funfun, a ó sì dán wọn wò; ṣùgbọ́n àwọn ènìyàn búburú yóò máa hùwà búburú: kò sì sí ẹni kankan nínú àwọn ènìyàn búburú tí yóò yé e; ṣùgbọ́n àwọn ọlọ́gbọ́n yóò yé e. Dáníẹ́lì 12:9, 10.

In 1989 an “increase of knowledge” was unsealed that will ultimately demonstrate two classes of worshippers. Those two classes are illustrated in the context of how they relate to the message of the latter rain. The wicked do not recognize or receive the latter rain, and the wise do. The wicked therefore do not see when the latter rain begins to fall, and it began to fall when the nations were angered on September 11, 2001. We have been addressing the leadership of Laodicean Adventism as represented in Ezekiel chapters eight and nine, and also in Isaiah chapter twenty-eight. In Isaiah the “scornful men” “made lies” their “refuge” and “hid” themselves “under falsehood.”

Ní ọdún 1989 ni a tú “ìlósókè ìmọ̀” kan sílẹ̀, èyí tí yóò fi hàn ní ìkẹyìn àwọn ìpele méjì ti àwọn olùjọsìn. Àwọn ìpele méjì wọ̀nyí ni a ṣàfihàn nínú ọ̀rọ̀ bí wọ́n ṣe ní ìbáṣepọ̀ pẹ̀lú ìránṣẹ́ òjò ìgbẹ̀yìn. Àwọn ènìyàn búburú kò mọ̀ tàbí gba òjò ìgbẹ̀yìn, ṣùgbọ́n àwọn ọlọ́gbọ́n mọ̀ ọ́. Nítorí náà, àwọn ènìyàn búburú kò rí i nígbà tí òjò ìgbẹ̀yìn bẹ̀rẹ̀ sí í rọ̀, ó sì bẹ̀rẹ̀ sí í rọ̀ nígbà tí inú bí àwọn orílẹ̀-èdè ní September 11, 2001. A ti ń sọ̀rọ̀ sí aṣáájú Laodicean Adventism gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú Ezekiel orí kẹjọ àti kẹsàn-án, àti pẹ̀lú nínú Isaiah orí kẹjọlélógún. Nínú Isaiah, àwọn “ẹlẹ́yà” náà “sọ irọ́” di “ibi ìsádi” wọn, wọ́n sì “fi ara wọn pamọ́” “lábẹ́ èké.”

> Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:14, 15.

> Nítorí náà, ẹ gbọ́ ọ̀rọ̀ Olúwa, ẹ̀yin ọkùnrin ẹlẹ́gàn, tí ń ṣàkóso àwọn ènìyàn yìí tí wọ́n wà ní Jerusalẹmu. Nítorí ẹ̀yin ti wí pé, A ti dá májẹ̀mú pẹ̀lú ikú, àti pẹ̀lú ibojì a wà ní àdéhùn; nígbà tí pàṣán àkúnya tí ń kún yóò kọjá lọ, kò ní dé ọ̀dọ̀ wa: nítorí a ti fi irọ́ ṣe ibi ààbò wa, àti lábẹ́ èké ni a ti fi ara wa pamọ́. Isaiah 28:14, 15.

The ancient men of Jerusalem of the last days fail the test of “the rest and refreshing” that is represented by the methodology of “line upon line,” which allows the wise to recognize the latter rain of the last days, through the historical illustration of the latter rain in the Millerite history. The prophetic characteristic of “the scornful men” that Isaiah emphasizes in the passage, is the lies and falsehood that they hid under and made their refuge. Therefore, in connection with the test of the latter rain message (the rest and refreshing that they would not hear), the ancient men of Jerusalem have accepted a lie.

Àwọn ọkùnrin àtijọ́ ti Jerusalẹmu ní àwọn ọjọ́ ìkẹyìn kùnà nínú ìdánwò “ìsinmi àti ìtura” tí a ṣàfihàn rẹ̀ nípasẹ̀ ọ̀nà-ìṣe “ìlà lórí ìlà,” èyí tí ó jẹ́ kí àwọn ọlọ́gbọ́n mọ òjò àfẹ̀yìntì ti àwọn ọjọ́ ìkẹyìn, nípasẹ̀ àpèjúwe ìtàn ti òjò àfẹ̀yìntì nínú ìtàn àwọn Millerite. Àmì ìwòyí tí “àwọn ọkùnrin ẹlẹ́gàn” ní, tí Isaiah tẹnumọ́ nínú ẹsẹ̀ náà, ni irọ́ àti èké tí wọ́n fi bo ara wọn tí wọ́n sì sọ di ibi ààbò wọn. Nítorí náà, ní ìbáṣepọ̀ pẹ̀lú ìdánwò ìhìn iṣẹ́ òjò àfẹ̀yìntì náà (ìsinmi àti ìtura tí wọn kò fẹ́ gbọ́), àwọn ọkùnrin àtijọ́ ti Jerusalẹmu ti gba irọ́ kan.

The latter rain message arrives with a debate, as represented in Habakkuk chapter two, when the watchman there asks God what he should answer in the “debate” of his history, for the word “reproved” in verse one of chapter two means “argued with”.

Ifiranṣẹ òjò ìkẹyìn dé pẹ̀lú ìjiyàn kan, gẹ́gẹ́ bí a ti ṣàfihàn nínú Habakuku orí kejì, nígbà tí olùṣọ́ ibẹ̀ ń béèrè lọ́wọ́ Ọlọ́run ohun tí ó yẹ kí òun dáhùn nínú “ìjiyàn” ìtàn rẹ̀, nítorí ọ̀rọ̀ náà “a bá wí” nínú ẹsẹ̀ kìn-ín-ní orí kejì túmọ̀ sí “a bá jiyàn pẹ̀lú.”

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

> Èmi yóò dúró lórí ibi ìṣọ́ mi, èmi yóò sì gbé ara mi kalẹ̀ lórí ilé-iṣọ́, èmi yóò sì máa ṣọ́ láti rí ohun tí yóò sọ fún mi, àti ohun tí èmi yóò dáhùn nígbà tí a bá bá mi wí. Hábákùkù 2:1.

The wise during the debate of the latter rain, present the truths represented as Miller’s jewels, which are also the foundational truths identified, established and presented by the Millerites. Those truths are represented as Christ, the Rock of Ages.

Àwọn ọlọ́gbọ́n ní àsìkò ìjíròrò òjò ìkẹyìn gbé àwọn òtítọ́ tí a ṣàpẹẹrẹ wọn gẹ́gẹ́ bí àwọn iyebíye Miller kalẹ̀, àwọn tí wọ́n sì tún jẹ́ àwọn òtítọ́ ìpìlẹ̀ tí àwọn ọmọlẹ́yìn Miller dá mọ̀, fìdí wọn múlẹ̀, tí wọ́n sì gbé kalẹ̀. Àwọn òtítọ́ wọ̀nyí ni a ṣàpẹẹrẹ gẹ́gẹ́ bí Kristi, Àpáta Àìnípẹ̀kun.

> “Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> “Kí àwọn tí ń dúró gẹ́gẹ́ bí àwọn olùṣọ́ Ọlọ́run lórí ògiri Sioni jẹ́ àwọn ènìyàn tí ó lè rí àwọn ewu kí wọ́n tó dé bá àwọn ènìyàn,—àwọn ènìyàn tí ó lè ṣe ìyàtọ̀ láàárín òtítọ́ àti ìṣìnà, òdodo àti àìṣòdodo.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “A ti mú ìkìlọ̀ wá: Kò yẹ kí a jẹ́ kí ohunkóhun wọlé tí yóò da ìpìlẹ̀ ìgbàgbọ́ rú, èyí tí a ti ń kọ́lé lé lórí rẹ̀ láti ìgbà tí ìránṣẹ́ náà ti dé ní 1842, 1843, àti 1844. Mo wà nínú ìránṣẹ́ yìí, àti láti ìgbà náà ni mo ti dúró níwájú ayé, ní òtítọ́ sí ìmọ́lẹ̀ tí Ọlọ́run ti fi fún wa. A kò ní yọ ẹsẹ̀ wa kúrò lórí pèpéle tí a fi wọ́n lé lórí rẹ̀ bí a ti ń wá Olúwa lọ́jọ́ dé ọjọ́ pẹ̀lú àdúrà àtọkànwá, tí a sì ń wá ìmọ́lẹ̀. Ṣé ẹ rò pé èmi lè fi ìmọ́lẹ̀ tí Ọlọ́run ti fi fún mi sílẹ̀ bí? Ó gbọdọ̀ rí bí Àpáta Àìnípẹ̀kun. Ó ti ń tọ́ mi sọ́nà láti ìgbà tí a ti fi í fún mi.” Review and Herald, April 14, 1903.

The ancient men present a false latter rain message that is represented by Isaiah as a “lie” and a falsehood. In Ezekiel chapter eight, the history that identifies when the ancient men of Jerusalem are bowing to the sun, and are contrasted with those who receive the seal of God in the next chapter. The third abomination (generation), represents a false latter rain message, as represented by the “weeping for Tammuz.” In the third generation of Adventism, which began in 1919, a “lie” was introduced in connection with the false gospel publicly presented by W. W. Prescott at the 1919 Bible Conference. That “lie” is a specific subject of the third generation, and the “lie” is the false foundation of the false latter rain message, represented by the “weeping for Tammuz.”

Àwọn ọkùnrin àtijọ́ ń gbé ọ̀rọ̀ ìròyìn òjò àkẹ́yìn èké kalẹ̀, èyí tí Isaiah ṣàfihàn gẹ́gẹ́ bí “irọ́” àti èké. Nínú Ezekiel orí kẹjọ, a rí ìtàn náà tí ń fi hàn ìgbà tí àwọn ọkùnrin àtijọ́ ti Jerusalẹmu ń foríbalẹ̀ fún oòrùn, tí a sì fi wọ́n wé àwọn tí yóò gba èdìdì Ọlọ́run ní orí tí ó tẹ̀lé e. Ìríra kẹta (ìran), dúró fún ọ̀rọ̀ ìròyìn òjò àkẹ́yìn èké, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú “ẹkún fún Tammuz.” Nínú ìran kẹta ti Adventism, tí ó bẹ̀rẹ̀ ní 1919, a fi “irọ́” kan wọlé ní ìsopọ̀ pẹ̀lú ìhìnrere èké tí W. W. Prescott gbé kalẹ̀ ní gbangba ní Àpéjọ Bíbélì ti 1919. “Irọ́” náà jẹ́ kókó-ọrọ̀ pàtó ti ìran kẹta, “irọ́” náà sì ni ìpìlẹ̀ èké ti ọ̀rọ̀ ìròyìn òjò àkẹ́yìn èké náà, èyí tí “ẹkún fún Tammuz” ṣàpẹẹrẹ.

It is important to spend time pinpointing the “lie” in prophecy, for the “lie” is the major reason Laodicean Adventism cannot see the increase of knowledge in 1989. The “lie” is that “the daily” in the book of Daniel represents Christ’s sanctuary ministry. Applying “the daily” prophetically as Christ’s sanctuary ministry is a false and incorrect prophetic application, but the “lie” is not simply identifying the false identification of “the daily” as a prophetic symbol, it also represents a “lie” that claims that Sister White agreed with the false application, and then using that falsehood to then establish the incorrect application as established truth.

Ó ṣe pàtàkì láti fi àkókò sí mímú “irọ́” inú àsọtẹ́lẹ̀ yé kedere, nítorí “irọ́” náà ni ìdí pàtàkì tí Adventism ti Laodicea kò fi lè rí ìbísí ìmọ̀ ní ọdún 1989. “Irọ́” náà ni pé “ojoojúmọ́” nínú ìwé Dáníẹ́lì dúró fún iṣẹ́ ìránṣẹ́ Kristi nínú ibi mímọ́ Rẹ̀. Lílo “ojoojúmọ́” ní ti àsọtẹ́lẹ̀ gẹ́gẹ́ bí iṣẹ́ ìránṣẹ́ Kristi nínú ibi mímọ́ Rẹ̀ jẹ́ ìlò àsọtẹ́lẹ̀ èké àti àìtọ́, ṣùgbọ́n “irọ́” náà kì í ṣe mímọ̀kan ṣoṣo pé ìdámọ̀ èké “ojoojúmọ́” gẹ́gẹ́ bí àmì àsọtẹ́lẹ̀ ni; ó tún dúró fún “irọ́” kan tí ó sọ pé Sister White fara mọ́ ìlò èké náà, lẹ́yìn náà ni wọ́n sì fi irọ́ náà múlẹ̀ láti fi gbé ìlò àìtọ́ náà kalẹ̀ gẹ́gẹ́ bí òtítọ́ tí a ti fi ìdí rẹ̀ múlẹ̀.

The correct understanding of the last six verses of Daniel eleven, have been typified by verses thirty to thirty-six, and when Sister White identifies the complete fulfillment of Daniel chapter eleven, she states that “scenes similar to those described” in verses thirty to thirty-six “will be repeated.”

Ìmọ̀ títọ́ nípa ẹsẹ̀ mẹ́fà ìkẹyìn ti Dáníẹ́lì orí kọkànlá, ni a ti ṣàpèjúwe nípasẹ̀ ẹsẹ̀ ọgbọ̀n sí mẹ́rìndínlọ́gbọ̀n; àti nígbà tí Sister White tọ́ka sí ìmúṣẹ pípé ti Dáníẹ́lì orí kọkànlá, ó sọ pé “àwọn ìṣẹ̀lẹ̀ tí ó jọ àwọn tí a ṣàpèjúwe” nínú ẹsẹ̀ ọgbọ̀n sí mẹ́rìndínlọ́gbọ̀n “yóò tún ṣẹlẹ̀.”

Employing the false definition of “the daily,” produces a false historical structure. The history represented in Daniel chapter eleven, verses thirty to thirty-six, includes the taking away of “the daily.” “The daily” is either the Millerite application, or application of Prescott and Daniells. Depending on which application is chosen, two different historical structures will be produced.

Lílo ìtumọ̀ èké ti “ìrànsẹ́ ojoojúmọ́,” ń mú kí ìlànà ìtàn èké jáde. Ìtàn tí a ṣàfihàn nínú Danieli orí kọkànlá, ẹsẹ̀ ọgbọ̀n sí mẹ́rìndínlọ́gbọ̀n, ní fífagilé “ìrànsẹ́ ojoojúmọ́” kún inú rẹ̀. “Ìrànsẹ́ ojoojúmọ́” yìí jẹ́ yálà ìlò àwọn Míláráítì, tàbí ìlò ti Prescott àti Daniells. Gẹ́gẹ́ bí a ṣe yan èyíkéyìí nínú àwọn ìlò wọ̀nyí, a óò mú àwọn ìlànà ìtàn méjì tí ó yàtọ̀ síra jáde.

> And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.

> Àwọn apá ogun yóò sì dìde ní apá tirẹ̀, wọn yóò sì sọ ibi-mímọ́ agbára di aláìmọ́, wọn yóò sì mú ẹbọ ojoojúmọ́ kúrò, wọn yóò sì gbé ìríra tí ń mú ìdahoro kalẹ̀. Danieli 11:31.

According to inspiration the prophetic history represented in this verse, and including verse thirty, and verses thirty-two through thirty-six is to be repeated in verses forty through forty-five of Daniel eleven.

Gẹ́gẹ́ bí ìmísí ti sọ, ìtàn àsọtẹ́lẹ̀ tí a ṣàpẹẹrẹ nínú ẹsẹ yìí, tí ó sì kún fún ẹsẹ ọgbọ̀n, àti ẹsẹ méjìlélọ́gbọ̀n títí dé mẹ́rìndínlógójì, ni a ó tún ṣe nínú ẹsẹ ogójì títí dé márùndínláàádọ́ta ti Danieli mọ́kànlá.

> “The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, [Daniel 11:30–36 quoted.]

> “Asọtẹ́lẹ̀ nínú orí kọkànlá ìwé Dáníẹ́lì ti fẹ́rẹ̀ẹ́ dé ìmúṣẹ̀ pípé rẹ̀. Ọ̀pọ̀ nínú ìtàn tí ó ti ṣẹlẹ̀ gẹ́gẹ́ bí ìmúṣẹ̀ àsọtẹ́lẹ̀ yìí ni a ó tún ṣe. Nínú ẹsẹ̀ kọ́kàndínlógún ni a ti sọ̀rọ̀ nípa agbára kan tí ‘ó ní ìbànújẹ̀, [a fa Dáníẹ́lì 11:30–36 yọ.]”

> “Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.

> “Àwọn ìṣẹ̀lẹ̀ tí ó jọra pẹ̀lú àwọn tí a ṣàpèjúwe nínú àwọn ọ̀rọ̀ wọ̀nyí ni yóò ṣẹlẹ̀.” Manuscript Releases, nọ́mbà 13, 394.

The verse where we find “the daily,” is verse thirty-one.

Ẹsẹ̀ tí a ti rí “ìrúbọ ojoojúmọ́,” ni ẹsẹ̀ kọkànlélọ́gbọ̀n.

> And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.

> Àwọn apá-ogun yóò sì dúró ní apá rẹ̀, wọn yóò sì ba ibi mímọ́ agbára jẹ́, wọn yóò sì mú ẹbọ ojoojúmọ́ kúrò, wọn yóò sì gbé ìríra tí ń mú ìparun kalẹ̀ síbẹ̀. Danieli 11:31.

The “arms” in the verse stand up on “his part.” The “arms” are a power, as is the one they “stand up” for. It is the “arms” in the verse that “stand on his part,” and the “arms” that “pollute the sanctuary of strength,” and the “arms” “take away the daily” and it is also the “arms” that “place the abomination that maketh desolate.” In Revelation chapter thirteen, the dragon, which is pagan Rome provides three things for the papacy.

“Àwọn apá” inú ẹsẹ náà dìde ní “ojú rẹ̀.” “Àwọn apá” náà jẹ́ agbára kan, gẹ́gẹ́ bí ẹni tí wọ́n “dìde” fún náà ṣe jẹ́. “Àwọn apá” inú ẹsẹ náà ni wọ́n “dúró ní ojú rẹ̀,” àti “àwọn apá” náà ni wọ́n “ba ibi mímọ́ agbára jẹ́,” àti “àwọn apá” náà ni wọ́n “mú ìrúbọ ojoojúmọ́ kúrò,” àti pé “àwọn apá” náà pẹ̀lú ni wọ́n “gbé ohun ìríra tí ń mú ìdahoro kalẹ̀.” Nínú Ìṣípayá orí kẹtàlá, dragoni náà, èyí tí í ṣe Róòmù abọ̀rìṣà, pèsè ohun mẹ́ta fún àga póòpù.

> And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.

> Ẹranko náà tí mo sì rí dàbí ẹkùn, ẹsẹ̀ rẹ̀ sì rí bí ẹsẹ̀ bẹ́árì, ẹnu rẹ̀ sì rí bí ẹnu kìnnìún: dragoni náà sì fi agbára rẹ̀, ìtẹ́ rẹ̀, àti àṣẹ ńlá fún un. Ifihàn 13:2.

The leopard-like beast is identified by Sister White as the papacy, and in chapter twelve Sister White identifies that the dragon is both Satan, and also pagan Rome.

Arábìnrin White ṣàfihàn ẹranko tí ó dàbí ẹkùn gẹ́gẹ́ bí ipò póòpù, àti nínú orí kejìlá Arábìnrin White tún ṣàfihàn pé ejò ńlá náà jẹ́ Satani pẹ̀lú, ó sì tún jẹ́ Róòmù keferi.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> “Nítorí náà, bí ó tilẹ̀ jẹ́ pé dragoni náà, ní ìtumọ̀ àkọ́kọ́, dúró fún Satani, ní ìtumọ̀ kejì, ó jẹ́ àmì ìṣàpẹẹrẹ Romu abọ̀rìṣà.” The Great Controversy, 439.

In verse two, of Revelation chapter thirteen, pagan Rome gave its military power, its “arms”, unto the papacy, beginning with Clovis king of the Franks (France), in the year 496. Pagan Rome gave papal Rome its seat of authority in the year 330, when the emperor Constantine vacated the city of Rome and moved the capitol of imperial Rome to the city of Constantinople. Pagan Rome gave the civil authority to the papacy in the year 533, when Justinian issued a decree identifying the papacy as the head of all the churches, and the corrector of heretics.

Nínú ẹsẹ̀ kejì ti Ìfihàn orí kẹtàlá, Róòmù keferi fi agbára ológun rẹ̀, “apá” rẹ̀, fún ipápásì, bẹ̀rẹ̀ pẹ̀lú Clovis ọba àwọn Franks (France), ní ọdún 496. Róòmù keferi fi àga àṣẹ rẹ̀ fún Róòmù ti ipápásì ní ọdún 330, nígbà tí ọba aláṣẹ Constantine kúrò ní ìlú Róòmù, tí ó sì kó olú-ìlú Róòmù ọba-ọba lọ sí ìlú Constantinople. Róòmù keferi fi àṣẹ ìṣàkóso ìjọba fún ipápásì ní ọdún 533, nígbà tí Justinian ṣe àṣẹ kan tí ó fi mọ̀ ipápásì gẹ́gẹ́ bí olórí gbogbo àwọn ìjọ, àti ẹni tí yóò tọ́ àwọn alátakò ẹ̀kọ́ òtítọ́ sí.

In verse thirty-one the “arms” that stand up, are the military forces of pagan Rome, that stood up for the papacy beginning with Clovis in the year 496. For this act the papacy identifies France as the “first born of the Catholic church,” and sometimes as “the eldest daughter of the Catholic church.” In verse thirty-one, after Constantine passed a Sunday law in the year 321, and then moved the capital from the city of Rome unto the city of Constantinople in the year 330, the formerly invincible empire began to crumble, as the first four Trumpet powers of Revelation chapter eight began an ongoing warfare against the Roman empire. The focus of the attacks carried out by the Barbarians and Genseric were directed against the city of Rome, which before the year 330, had been the “sanctuary of strength” for the Roman empire. From the year 330 and onward invading barbarian warfare was to “pollute the sanctuary of strength,” until the “arms” of pagan Rome were to stand up for the papacy, beginning in the year 496.

Nínú ẹsẹ̀ kọkànlélọ́gbọ̀n, “àwọn apá” tí ó dìde ni àwọn agbára ológun ti Róòmù aláìgbọ́ràn sí Ọlọ́run, tí wọ́n dìde fún ipò póòpù, tí ó bẹ̀rẹ̀ pẹ̀lú Clovis ní ọdún 496. Nítorí ìṣe yìí ni ipò póòpù fi mọ̀ Faranse gẹ́gẹ́ bí “àkọ́bí ìjọ Kátólíìkì,” àti nígbà míì gẹ́gẹ́ bí “ọmọbìnrin àgbà jùlọ ti ìjọ Kátólíìkì.” Nínú ẹsẹ̀ kọkànlélọ́gbọ̀n, lẹ́yìn tí Constantine ṣe òfin Ọjọ́ Àìkú ní ọdún 321, tí ó sì tún kó olú-ìlú kúrò ní ìlú Róòmù sí ìlú Constantinople ní ọdún 330, ìjọba náà tí a ti mọ̀ tẹ́lẹ̀ gẹ́gẹ́ bí ẹni tí a kò lè ṣẹ́gun bẹ̀rẹ̀ sí í wó lulẹ̀, bí agbára mẹ́rin àkọ́kọ́ ti Ìpè Kàkàkí nínú Ìfihàn orí kẹjọ ṣe bẹ̀rẹ̀ ogun tí ń bá a lọ lòdì sí ìjọba Róòmù. Àkíyèsí àwọn ìkọlù tí àwọn Báríbáríà àti Genseric ṣe dojú kọ ìlú Róòmù, èyí tí, ṣáájú ọdún 330, ti jẹ́ “ibi mímọ́ agbára” fún ìjọba Róòmù. Láti ọdún 330 lọ síwájú, ogun ìkógun ti àwọn Báríbáríà yóò “ba ibi mímọ́ agbára jẹ́,” títí “àwọn apá” ti Róòmù aláìgbọ́ràn sí Ọlọ́run yóò fi dìde fún ipò póòpù, tí ó bẹ̀rẹ̀ ní ọdún 496.

Not only did pagan Rome provide three things for the papal power, by giving it the military power, the civil authority and the seat of the city of Rome, but it also removed three horns for papal Rome.

Kì í ṣe pé Róòmù keferi pèsè ohun mẹ́ta fún agbára póòpù nìkan, nípa fífi agbára ológun, àṣẹ ìjọba alágbára, àti ìtẹ́ ìlú Róòmù fún un, ṣùgbọ́n ó tún yọ ìwo mẹ́ta kúrò fún Róòmù póòpù.

> I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.

> Mo ń wo àwọn ìwo náà, sì kíyèsí i pé, wò ó, ìwo kékeré mìíràn yọ láàrín wọn, níwájú ẹni tí a ti fa mẹ́ta nínú àwọn ìwo àkọ́kọ́ náà jáde pẹ̀lú gbòǹgbò wọn: sì kíyèsí i pé, nínú ìwo yìí ni ojú wà bí ojú ènìyàn, àti ẹnu tí ń sọ ohun ńláńlá. Danieli 7:8.

The three horns that were to be “plucked up” in Daniel chapter seven, represented three primary powers that were resisting the rise of the papacy to power. The last of those three horns was removed when the Goths were driven from the city of Rome in the year 538. They were driven out of the city by the “arms” of pagan Rome, for those “arms” were to place the papacy (the abomination of desolation), on the throne of the then-known world in the year 538.

Àwọn ìwo mẹ́ta tí a ní kí a “fa tu” nínú Daniẹli orí keje, dúró fún àwọn agbára pàtàkì mẹ́ta tí wọ́n ń tako ìgbéga ipò póòpù sí agbára. Ẹ̀yìn nínú àwọn ìwo mẹ́ta wọ̀nyí ni a yọ kúrò nígbà tí a lé àwọn Goths kúrò ní ìlú Róòmù ní ọdún 538. “Apá” Róòmù keferi ni wọ́n fi lé wọn jáde kúrò ní ìlú náà, nítorí pé “apá” wọ̀nyí ni a yàn láti fi póòpù (ìríra ìdahoro), jókòó lórí ìtẹ́ ayé tí a mọ̀ ní àkókò náà ní ọdún 538.

Verse thirty-one of Daniel eleven, identifies four things the “arms” (pagan Rome), were going to do. They were to “stand up” for the papacy, as they did in the year 496. They were to pollute the “sanctuary of strength” as represented by the military struggles that were carried out upon the city of Rome for roughly two centuries. They were to “place” the papacy on the throne of the earth in the year 538, and they were also to “take away the daily.”

Ẹsẹ̀ kọkànlélọ́gbọ̀n nínú Danieli orí kọkànlá, tọ́ka sí ohun mẹ́rin tí “apá” náà (Róòmù aláìgbàgbọ́), yóò ṣe. Wọ́n ní láti “dìde” fún ìjọ papacy, gẹ́gẹ́ bí wọ́n ti ṣe ní ọdún 496. Wọ́n ní láti sọ “ibi mímọ́ agbára” di aláìmọ́ gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú àwọn ìjà ogun ológun tí a gbé kalẹ̀ lórí ìlú Róòmù fún nǹkan bí ọgọ́rùn-ún ọdún méjì. Wọ́n ní láti “fi” ìjọ papacy sí orí ìtẹ́ ayé ní ọdún 538, wọ́n sì tún ní láti “mú ètò ojoojúmọ́ kúrò.”

The Hebrew word translated as “take away” in the verse (sur), means “to remove”. By the year 508, the resistance from paganism that existed in the Roman empire, that had been working to prevent the rise of the papacy to power, had been fully brought into subjection or eliminated.

Ọ̀rọ̀ Hébérù tí a túmọ̀ sí “gbé kúrò” nínú ẹsẹ̀ náà (sur), túmọ̀ sí “yọ kúrò.” Ní ọdún 508, ìfaradà láti ọ̀dọ̀ ẹ̀sìn àbùdá tí ó wà nínú ìjọba Romu, tí ó ti ń ṣiṣẹ́ láti dènà ìgbéga ipò póòpù sí agbára, ni a ti mú wá sábẹ́ ìtẹríba pátápátá tàbí pa run.

To identify “the daily,” as Christ’s sanctuary ministry is a false application, but the actual work that was accomplished in Laodicean Adventist history that identified the false application as the truth, was based upon a specific “lie” that was accomplished in the third generation of Adventism. Sister White’s direction that the history of verses thirty to thirty-six will be repeated in the final fulfillment of Daniel eleven, made it impossible for “the scornful men” that rule Jerusalem to place an interpretation upon verse thirty-one without simultaneously rejecting the Spirit of Prophecy.

Láti ṣe ìdánimọ̀ “ti ojoojúmọ́” gẹ́gẹ́ bí iṣẹ́ ìránṣẹ́ Kristi nínú ibi mímọ́ Rẹ̀ jẹ́ lílo àlàyé tí kò tọ́; ṣùgbọ́n iṣẹ́ gidi tí a ṣe nínú ìtàn Adventist ti Laodicea, tí ó fi ìlò àlàyé èké náà hàn gẹ́gẹ́ bí òtítọ́, dá lé “ìrò” kan pàtó tí a mú ṣẹ ní ìran kẹta ti Adventism. Ìtọ́nisọ́nà Sister White pé ìtàn àwọn ẹsẹ̀ ọgbọ̀n sí mẹ́rìndínlógójì yóò tún ara rẹ̀ ṣe nínú ìmúṣẹ́ ìkẹyìn ti Danieli mọ́kànlá, mú kí ó ṣeéṣe kó ṣee ṣe fún “àwọn ọkùnrin ẹlẹ́gàn” tí ń ṣàkóso Jerusalẹmu láti fi ìtumọ̀ kan lé ẹsẹ̀ ọgbọ̀n-ún-kàn láì kọ Ẹ̀mí Àsọtẹ́lẹ̀ sílẹ̀ ní àkókò kan náà.

The “scornful men” teach that the papacy took away the true understanding of Christ’s sanctuary ministry, by the introduction of the papal mass, which is a counterfeit of Christ’s work in the heavenly sanctuary. If this were the actual meaning of “the daily,” then the “arms” that stood up in verse thirty-one would be the papacy, for the grammatical structure of the verse demands that the “arms” are the power that takes away “the daily.”

Àwọn “ẹlẹ́gàn ènìyàn” ń kọ́ni pé ipò póòpù mú ìmọ̀ òtítọ́ iṣẹ́ ìránṣẹ́ Kristi nínú ibi mímọ́ Rẹ̀ kúrò, nípa ìfihàn màsì póòpù, èyí tí ó jẹ́ àdàkọ èké iṣẹ́ Kristi nínú ibi mímọ́ ọ̀run. Bí èyí bá jẹ́ ìtumọ̀ gidi “ti ojoojúmọ́,” nígbà náà “àwọn apá ogun” tí wọ́n dìde ní ẹsẹ̀ kọkànlélọ́gbọ̀n yóò jẹ́ ipò póòpù, nítorí ìṣètò gírámà ẹsẹ̀ náà béèrè pé “àwọn apá ogun” ni agbára tí ó mú “ti ojoojúmọ́” kúrò.

In order to uphold their dish of fables, they argue that the papacy (arms) polluted Christ’s heavenly sanctuary. The Hebrew word translated as “sanctuary (miqdash) of strength” is either a pagan sanctuary or God’s sanctuary. If Daniel wanted to convey that God’s sanctuary was to be polluted by the papacy, he would have employed the Hebrew word “qodesh”, which can only represent God’s sanctuary. So where is it recorded in the Bible or the Spirit of Prophecy that the heavenly sanctuary ever was or ever will be, polluted by the papacy?

Láti lè gbé àwo ìtàn àròsọ wọn ró, wọ́n ń jiyàn pé ipápásì (àwọn apá) sọ ibi mímọ́ ọ̀run ti Kristi di aláìmọ́. Ọ̀rọ̀ Hébérù tí a túmọ̀ sí “ibi mímọ́ (miqdash) ti agbára” jẹ́ yálà ibi mímọ́ abọ̀rìṣà tàbí ibi mímọ́ Ọlọ́run. Bí Dáníẹ́lì bá fẹ́ sọ pé ipápásì yóò sọ ibi mímọ́ Ọlọ́run di aláìmọ́, ìbá ti lo ọ̀rọ̀ Hébérù náà “qodesh,” èyí tí ó lè dúró fún ibi mímọ́ Ọlọ́run nìkan. Nítorí náà, níbo ni a ti kọ ọ́ sínú Bíbélì tàbí nínú Ẹ̀mí Àsọtẹ́lẹ̀ pé ibi mímọ́ ọ̀run ti di, tàbí yóò di, aláìmọ́ rí nípasẹ̀ ipápásì?

Certainly, the sins of Christians are registered in the books of the heavenly sanctuary, but that representation does not mean God’s sanctuary was polluted. The cleansing of the sanctuary represented the cleansing of the record books that are located in the sanctuary. Furthermore, the papal power has never been Christian, so it has never been entered into the books of the investigative judgment. The only judgment identified for the papacy is the executive judgment of God’s wrath.

Lójú òótọ́, a ń kọ àwọn ẹ̀ṣẹ̀ àwọn Kristẹni sílẹ̀ sínú àwọn ìwé tí ó wà ní ibi-mímọ́ ọ̀run; ṣùgbọ́n àfihàn náà kò túmọ̀ sí pé a ti sọ ibi-mímọ́ Ọlọ́run di aláìmọ́. Ìwẹ̀nùmọ́ ibi-mímọ́ náà jẹ́ àpẹẹrẹ ìwẹ̀nùmọ́ àwọn ìwé àkọsílẹ̀ tí ó wà nínú ibi-mímọ́ náà. Pẹ̀lú èyí, agbára póòpù kò tíì jẹ́ ti Kristẹni rí, nítorí náà a kò tíì kọ ọ́ sínú àwọn ìwé ìdájọ́ àyẹ̀wò náà. Ìdájọ́ kan ṣoṣo tí a fi mọ̀ ìjọba póòpù ni ìdájọ́ ìmúṣẹ ìbínú Ọlọ́run.

The “arms” also were to “place the abomination that maketh desolate,” which would be what power? What power did the papacy place? And what power is it, in the very opening of verse thirty-one that the papacy stood up for?

“Àwọn apá” náà pẹ̀lú ni wọ́n yóò “gbé ìríra tí ń mú ìparun dé kalẹ̀,” èyí tí yóò jẹ́ agbára wo? Agbára wo ni ìjọ pàápàá gbé kalẹ̀? Àti pé agbára wo ni ó jẹ́, ní ìbẹ̀rẹ̀ pátápátá ẹsẹ̀ kọkànlélọ́gbọ̀n, tí ìjọ pàápàá dìde láti ṣètìlẹ́yìn fún?

The unlearned in Laodicean Adventism who have placed their eternal life into the hands of men who have been identified as being unable to read the book that is sealed, may be comfortable having their itching ears soothed with that type of corrupted biblical application, but it is even more absurd to try and take the history they must identify to uphold their error, and align it with the last six verses of Daniel eleven.

Àwọn aláìmọ̀ nínú Àdífáńtísì ti Laodicea, tí wọ́n ti fi ìyè ayérayé wọn lé ọwọ́ àwọn ènìyàn tí a ti fi hàn pé wọn kò lè ka ìwé tí a fi èdìdì dì, lè rí ìtùnú nínú kí a tu etí wọn tí ń yùn ún lára pẹ̀lú irú ìlò Bíbélì tí ó ti bàjẹ́ bẹ́ẹ̀; ṣùgbọ́n ó tún jẹ́ ohun asán tí ó pọ̀ jù lọ láti gbìyànjú láti mú ìtàn tí wọn gbọ́dọ̀ dá mọ̀ láti gbé àṣìṣe wọn ró, kí a sì fi í bá àwọn ẹsẹ̀ mẹ́fà ìkẹyìn ti Dáníẹ́lì mọ́kànlá mu.

In the history leading up to the collapse of the Soviet Union, which can be shown to be represented as the King of the South in verse forty of Daniel eleven, the military strength of the United States stood up for the papacy, as Ronald Reagan formed a secret alliance with the antichrist of Bible prophecy. In so doing, it signaled that any Protestant resistance to the rise of the papacy had been subdued in the United States, as typified by the removal of the resistance of paganism in the year 508. The King of the North (the papacy) in the passage first swept away the Soviet Union in 1989, and did so in partnership with “chariots” and “horseman,” representing the military strength of the United States, and also with the economic strength of the United States as represented by the “ships.”

Nínú ìtàn tí ó ṣáájú ìṣubú Soviet Union, èyí tí a lè fi hàn pé a ṣojú rẹ̀ gẹ́gẹ́ bí Ọba Gúúsù nínú ẹsẹ̀ ogójì ti Dáníẹ́lì mọ́kànlá, agbára ológun ti Orílẹ̀-èdè Amẹ́ríkà dìde ní ìtìlẹ́yìn fún ìjọ páápà, bí Ronald Reagan ṣe dá ìbáṣepọ̀ aṣírí sílẹ̀ pẹ̀lú aṣòdì sí Kristi ti àsọtẹ́lẹ̀ Bíbélì. Nípa ṣíṣe bẹ́ẹ̀, ó fi àmì hàn pé a ti tẹ gbogbo ìfaradà Pùrótẹ́sítáǹtì sí ìdìde ìjọ páápà lulẹ̀ ní Orílẹ̀-èdè Amẹ́ríkà, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú yíyọ ìfaradà keferi kúrò ní ọdún 508. Ọba Àríwá (ìjọ páápà) nínú ìpínrọ̀ náà kọ́kọ́ gba Soviet Union lọ pátápátá ní ọdún 1989, ó sì ṣe bẹ́ẹ̀ ní ìfọwọ́sowọ́pọ̀ pẹ̀lú “kẹ̀kẹ́-ogun” àti “ẹlẹ́ṣin,” tí ń ṣojú agbára ológun ti Orílẹ̀-èdè Amẹ́ríkà, àti pẹ̀lú agbára ọrọ̀ ajé ti Orílẹ̀-èdè Amẹ́ríkà gẹ́gẹ́ bí “ọkọ̀ ojú omi” ṣe ń ṣojú rẹ̀.

The United States was the “arms” that stood up for the papacy. Protestantism was taken away, just as the resistance of paganism was subdued by the year 508. In verse forty-one the United States will be conquered by the papacy, and the Constitution of the United States, which is the “sanctuary of strength” of the United States will be overturned as the United States places the King of the North (the papacy), upon the throne of the earth, as did pagan Rome in 538. If you are reading the articles on this website, then you can download The Time of the End magazine, and read a more thorough presentation of the last six verses of Daniel eleven, but we are now simply identifying that the identification of “the daily,” as Christ’s sanctuary ministry is a false application of the symbol. We are doing this in order to show that the false application was brought upon Laodicean Adventism by a purposeful lie.

Orílẹ̀-Èdè Amẹ́ríkà ni “apá” tí ó dìde láti gbé ipò pòòpù ró. A mú Pùròtẹ́sítánì kúrò, gẹ́gẹ́ bí a ṣe ṣẹ́gun ìfaradà ìbọ̀rìṣà ní ọdún 508. Nínú ẹsẹ̀ kọkànlélógójì, ipò pòòpù yóò ṣẹ́gun Orílẹ̀-Èdè Amẹ́ríkà, àti pé Òfin Àgbà Orílẹ̀-Èdè Amẹ́ríkà, èyí tí í ṣe “ibi mímọ́ agbára” Orílẹ̀-Èdè Amẹ́ríkà, ni a óo yí padà, bí Orílẹ̀-Èdè Amẹ́ríkà ṣe ń fi Ọba Àríwá (ipò pòòpù) jókòó lórí ìtẹ́ ayé, gẹ́gẹ́ bí Romu aláìgbọràn ṣe ṣe ní ọdún 538. Bí o bá ń ka àwọn àpilẹ̀kọ lórí ojúlé-ayé yìí, nígbà náà o lè ṣe ìgbàlẹ̀yà ìwé ìròyìn The Time of the End, kí o sì ka àfihàn tí ó péye jùlọ nípa àwọn ẹsẹ̀ mẹ́fà ìkẹyìn Danieli mọ́kànlá, ṣùgbọ́n nísinsìnyí a kàn ń fi hàn pé ìtumọ̀ “ojoojúmọ́” gẹ́gẹ́ bí iṣẹ́ ìránṣẹ́ ibi mímọ́ ti Kristi jẹ́ lílo ààmì náà ní ọ̀nà èké. A ń ṣe èyí láti fi hàn pé a mú lílo èké yẹn wá sórí Àdífẹ́ntì Ládísíà nípasẹ̀ irọ́ tí a dá lọ́nà ète.

We will continue to consider the prophetic lie in the next article.

A ó máa tẹ̀síwájú láti ṣe àyẹ̀wò irọ́ àsọtẹ́lẹ̀ náà nínú àpilẹ̀kọ tó kàn.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.

> “A kò ní àkókò láti pàdánù. Àwọn àkókò ìdààmú wà níwájú wa. A ti ru ayé sókè pẹ̀lú ẹ̀mí ogun. Láìpẹ́, àwọn ìṣẹ̀lẹ̀ ìdààmú tí a ti sọ̀rọ̀ wọn nínú àwọn àsọtẹ́lẹ̀ yóò ṣẹlẹ̀. Àsọtẹ́lẹ̀ inú Daniẹli orí kẹ́tàlá ti fẹ́rẹ̀ẹ́ dé ìmúṣẹ̀ rẹ̀ pípé. Ọ̀pọ̀ nínú ìtàn tí ó ti ṣẹlẹ̀ gẹ́gẹ́ bí ìmúṣẹ̀ àsọtẹ́lẹ̀ yìí ni a ó tún ṣe.”

> “In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.

> “Nínú ẹsẹ̀ ọgbọ̀n, a sọ nípa agbára kan tí ‘yóò bàjẹ́ nínú, yóò sì padà, yóò sì ní ìbínú sí májẹ̀mú mímọ́: bẹ́ẹ̀ ni yóò ṣe; àní, yóò padà, yóò sì ní ìmọ̀ pẹ̀lú àwọn tí ń kọ májẹ̀mú mímọ́ sílẹ̀. Àwọn ọmọ-ogun yóò sì dúró lẹ́gbẹ̀ẹ́ rẹ̀, wọn yóò sì sọ ibi mímọ́ agbára di aláìmọ́, wọn yóò sì mú ẹbọ ojoojúmọ́ kúrò, wọn yóò sì gbé ohun ìríra tí ń mú ìparun wá kalẹ̀. Àwọn tí ń hùwà búburú sí májẹ̀mú ni yóò bàjẹ́ nípa ìtànjẹ alárinrin: ṣùgbọ́n àwọn ènìyàn tí ó mọ Ọlọ́run wọn yóò lágbára, wọn yóò sì ṣe iṣẹ́ ńlá. Àwọn tí ó ní òye láàárín àwọn ènìyàn yóò sì kọ́ ọ̀pọ̀lọpọ̀ ní ìtọ́ni: ṣùgbọ́n wọn yóò ṣubú nípa idà, àti nípa iná, nípa ìgbèkùn, àti nípa ìkógun, fún ọ̀pọ̀ ọjọ́. Nígbà tí wọn bá sì ṣubú, a ó ràn wọ́n lọ́wọ́ pẹ̀lú ìrànlọ́wọ́ díẹ̀: ṣùgbọ́n ọ̀pọ̀ yóò fi ọ̀rọ̀ ìpẹ̀yà darapọ̀ mọ́ wọn. Àti pé díẹ̀ nínú àwọn ọlọ́ye yóò ṣubú, láti dán wọn wò, àti láti wẹ̀ wọ́n mọ́, àti láti sọ wọ́n di funfun, títí dé àkókò òpin: nítorí ó ṣì jẹ́ fún àkókò tí a ti yàn. Ọba náà yóò sì ṣe gẹ́gẹ́ bí ìfẹ́ ara rẹ̀; yóò sì gbé ara rẹ̀ ga, yóò sì sọ ara rẹ̀ di ńlá ju gbogbo ọlọ́run lọ, yóò sì sọ ohun àgbàyanu sí Ọlọ́run àwọn ọlọ́run, yóò sì ṣàṣeyọrí títí ìbínú yóò fi pé: nítorí ohun tí a ti pinnu yóò ṣẹ.’ Danieli 11:30–36.”

> “Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:

> “Àwọn ìṣẹ̀lẹ̀ tí ó jọ àwọn tí a ṣàpèjúwe nínú àwọn ọ̀rọ̀ wọ̀nyí ni yóò ṣẹlẹ̀. A rí ẹ̀rí pé Sátánì ń yára gba ìṣàkóso lórí ọkàn ènìyàn àwọn tí kò ní ìbẹ̀rù Ọlọ́run níwájú wọn. Kí gbogbo ènìyàn ka, kí wọ́n sì yé àwọn àsọtẹ́lẹ̀ inú ìwé yìí, nítorí pé a ti ń wọ àkókò ìpọnjú tí a ti sọ̀rọ̀ rẹ̀:

> “‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.

> “‘Ní àkókò náà ni Míkáẹ́lì yóò dìde, ọmọ-aládé ńlá náà tí ń dúró fún àwọn ọmọ ènìyàn rẹ: yóò sì wà nígbà ìpọ́njú, irú èyí tí kò tíì sí rí láti ìgbà tí orílẹ̀-èdè kan ti wà títí dé àkókò náà gan-an: àti ní àkókò náà ni a ó gba àwọn ènìyàn rẹ là, olúkúlùkù ẹni tí a bá rí pé a kọ orúkọ rẹ sínú ìwé náà. Àti pé ọ̀pọ̀ nínú àwọn tí ń sùn nínú erùpẹ̀ ilẹ̀ ayé yóò jí, díẹ̀ sí ìyè àìnípẹ̀kun, díẹ̀ sì sí ìtìjú àti ẹ̀gàn àìnípẹ̀kun. Àwọn ọlọ́gbọ́n yóò sì tàn bí ìmọ́lẹ̀ òfúrufú; àti àwọn tí ń yí ọ̀pọ̀ ènìyàn padà sí òdodo yóò dà bí àwọn ìràwọ̀ títí láé àti láéláé. Ṣùgbọ́n ìwọ, Dáníẹ́lì, pa ọ̀rọ̀ náà mọ́, kí o sì dì ìwé náà lélẹ̀ títí di àkókò òpin: ọ̀pọ̀ yóò máa sáré káàkiri, ìmọ̀ yóò sì pọ̀ sí i.’ Dáníẹ́lì 12:1–4.” Manuscript Releases, nọ́mbà 13, 394.

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