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# The Book of Daniel - Number One-Hundred and Sixty-Nine

Ìwé Dáníẹ́lì - Ọgọ́rùn-ún Ọgọ́ta Mẹ́sàn-án

Unraveling the Prophetic Threads: Understanding the Symbolism of “Fortress” in Daniel

Ṣíṣí Àwọn Òwú Àsọtẹ́lẹ̀ Sílẹ̀: Ìmòye Ìtúmọ̀ Àmì “Iná Ààbò” nínú Dáníẹ́lì

Author

Jeff Pippenger

Published

March 31, 2024

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Verse ten, of chapter eleven of Daniel, pulls together the internal and external message with the word “fortress.” The connection that it makes with Isaiah’s sixty-five year prophecy, identifies the “fortress” of the external prophecy as Russia, and the internal “fortress” of the temple which Christ raises during the same history. The external fortress, which is in verse thirty-one is identified as the “sanctuary of strength,” represents an earthly king or kingdom. The internal fortress, or the internal sanctuary of strength, is the temple which the Messenger of the Covenant raises in forty-six years.

Ẹsẹ̀ kẹwàá nínú orí kọkànlá ti Dáníẹ́lì so ìfẹ́sọ̀kan ọ̀rọ̀ inú àti ọ̀rọ̀ òde pọ̀ pẹ̀lú ọ̀rọ̀ náà “àgọ́ olódi.” Ìbáṣepọ̀ tí ó fi múlẹ̀ pẹ̀lú àsọtẹ́lẹ̀ ọdún márùn-ún-dín-lọ́gọ́rin ti Aísáyà, fi “àgọ́ olódi” ti àsọtẹ́lẹ̀ òde hàn gẹ́gẹ́ bí Rọ́ṣíà, àti “àgọ́ olódi” inú ti tẹ́ńpìlì náà, èyí tí Kristi gbé dìde ní àkókò ìtàn kan náà. Àgọ́ olódi òde, èyí tí ó wà ní ẹsẹ̀ kọkànlélọ́gbọ̀n tí a sì dá mọ̀ gẹ́gẹ́ bí “ibi mímọ́ agbára,” dúró fún ọba ayé kan tàbí ìjọba kan. Àgọ́ olódi inú, tàbí ibi mímọ́ agbára inú, ni tẹ́ńpìlì náà tí Òjíṣẹ́ Májẹ̀mú gbé dìde ní ọdún mẹ́rìndínlọ́gbọ̀n.

In the Most Holy Place of that temple (the citadel), God is seated in heavenly places.

Nínú Ibi Mímọ́ Jùlọ ti tẹ́ńpìlì náà (àgọ́ olódi), Ọlọ́run jókòó ní àwọn ibi ọ̀run.

In the book of Daniel two Hebrew words are both translated as “sanctuary.” One is “miqdash,” and the other is “qodesh.” “Miqdash” can represent a pagan sanctuary, or God’s sanctuary, or even a stronghold. “Qodesh,” is only used to represent God’s sanctuary in the Bible. The “sanctuary” (miqdash) of strength (fortress), in verse thirty-one of Daniel chapter eleven, is translated as the “sanctuary of strength”, and the Hebrew word translated as sanctuary there is “miqdash” which represents the City of Rome, which is the symbol of Roman strength in the history of both pagan and papal Rome. Daniel employed the two Hebrew words in a very careful manner. In the verses which are the central pillar of Adventism, we find the word “sanctuary”.

Nínú ìwé Dáníẹ́lì, ọ̀rọ̀ Hébérù méjì ni a túmọ̀ sí “ibi mímọ́.” Ọ̀kan ni “miqdash,” èkejì sì ni “qodesh.” “Miqdash” lè dúró fún ibi mímọ́ àwọn aláìníbọ̀rìṣà, tàbí ibi mímọ́ Ọlọ́run, tàbí àní odi agbára kan. “Qodesh” sì jẹ́ ọ̀rọ̀ tí a lò nìkan láti dúró fún ibi mímọ́ Ọlọ́run nínú Bíbélì. “Ibi mímọ́” (miqdash) ti agbára (odi olódi), nínú ẹsẹ̀ kọkànlélọ́gbọ̀n ti orí kọkànlá Dáníẹ́lì, ni a túmọ̀ sí “ibi mímọ́ ti agbára”, àti pé ọ̀rọ̀ Hébérù tí a túmọ̀ sí ibi mímọ́ níbẹ̀ ni “miqdash,” èyí tí ó dúró fún Ìlú Róòmù, tí í ṣe ààmì agbára Róòmù nínú ìtàn Róòmù aláìníbọ̀rìṣà àti Róòmù páápà. Dáníẹ́lì lo ọ̀rọ̀ Hébérù méjèèjì náà pẹ̀lú ìṣọ́ra púpọ̀. Nínú àwọn ẹsẹ̀ tí ó jẹ́ ọ̀pá àárín gbùngbùn ti Adventism, a rí ọ̀rọ̀ náà “ibi mímọ́.”

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Lẹ́yìn náà mo sì gbọ́ ẹni mímọ́ kan ń sọ̀rọ̀, ẹni mímọ́ mìíràn sì wí fún ẹni mímọ́ kan pàtó náà tí ń sọ̀rọ̀ pé, Yóò pẹ́ tó mélòó kan nípa ìran náà ní ti ẹbọ ojoojúmọ́, àti ìrékọjá ìdahoro, láti fi ibi mímọ́ àti ogun náà fún ìtẹ̀mọ́lẹ̀ lábẹ́ ẹsẹ̀? Ó sì wí fún mi pé, Títí di ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọjọ́; nígbà náà ni a óò wẹ ibi mímọ́ náà mọ́. Daniẹli 8:13, 14.

The Hebrew word translated as “the sanctuary,” in both verses is “qodesh,” and is only used to represent God’s sanctuary. In verse eleven, identifying pagan Rome, and specifically the Pantheon temple in the City of Rome, we find the word “sanctuary”, but in that verse it is the Hebrew word “miqdash.”

Ọ̀rọ̀ Hébérù tí a túmọ̀ sí “ibi-mímọ́” nínú ẹsẹ̀ méjèèjì ni “qodesh,” a sì máa ń lò ó nìkan láti ṣojú ibi-mímọ́ Ọlọ́run. Nínú ẹsẹ̀ kẹ́rìnlá, níbi tí a ti ń dá Romu aláìgbàgbọ́ mọ̀, ní pàtàkì tẹ́ńpìlì Pantheon ní Ìlú Romu, a rí ọ̀rọ̀ náà “ibi-mímọ́,” ṣùgbọ́n nínú ẹsẹ̀ náà ọ̀rọ̀ Hébérù náà ni “miqdash.”

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Bẹ́ẹ̀ ni, ó gbé ara rẹ̀ ga títí dé ọ̀dọ̀ olórí ogun náà, àti pé nípasẹ̀ rẹ̀ ni a ti mú ẹbọ ìgbà gbogbo kúrò, a sì sọ ibi mímọ́ rẹ̀ di ìparun. Danieli 8:11.

The “sanctuary of strength” in verse thirty-one of Daniel eleven is the Hebrew word “miqdash,” and it appears in connection with the Hebrew word that is translated as “fortress” in verses seven and ten in chapter eleven. In verse seven the king of the south went right into the city of Rome and took the king of the north captive, for he entered into his fortress, but in verse ten, the king of the north only goes up “to” the “fortress,” for he stopped at the borderline of his kingdom and Egypt. It is at the borderline of Raphia that the next verse was to address. The “sanctuary of strength” in verse thirty-one is the “miqdash,” of the “fortress”.

“ibi mímọ́ agbára” nínú ẹsẹ̀ kọkànlélọ́gbọ̀n ti Dáníẹ́lì orí kọkànlá ni ọ̀rọ̀ Hébérù náà “miqdash,” ó sì farahàn ní ìbáṣepọ̀ pẹ̀lú ọ̀rọ̀ Hébérù tí a túmọ̀ sí “àgọ́ olódi” nínú ẹsẹ̀ keje àti ẹsẹ̀ kẹwàá nínú orí kọkànlá. Nínú ẹsẹ̀ keje, ọba gúúsù lọ tààrà sí inú ìlú Róòmù, ó sì mú ọba àríwá ní ìgbèkùn, nítorí ó wọ inú àgọ́ olódi rẹ̀; ṣùgbọ́n nínú ẹsẹ̀ kẹwàá, ọba àríwá gòkè lọ “sí” “àgọ́ olódi” náà nìkan, nítorí ó dúró ní ààlà ìjọba rẹ̀ àti Íjíbítì. Ní ààlà Ráfíà ni ẹsẹ̀ tí ó tẹ̀lé yóò dojú kọ. “ibi mímọ́ agbára” nínú ẹsẹ̀ kọkànlélọ́gbọ̀n ni “miqdash” ti “àgọ́ olódi” náà.

The battle of the borderline in Raphia typifies the battle of the borderline in the Ukraine. That prophetic history is recognized by understanding that the “head” is the kingdom or the king, it is the fortress of his strength, but the prophecy is addressing an internal and an external truth. The “sanctuary of strength” for the external line is represented by the “miqdash” sanctuary, and the sanctuary of strength for the internal line is represented by the “qodesh” sanctuary.

Ìjà ààlà-ìpín ní Raphia jẹ́ àpẹẹrẹ ìjà ààlà-ìpín ní Ukraine. A mọ ìtàn àsọtẹ́lẹ̀ yẹn nípa ìmọ̀ pé “orí” ni ìjọba tàbí ọba, ó sì jẹ́ ibi-ìdígbò agbára rẹ̀; ṣùgbọ́n àsọtẹ́lẹ̀ náà ń tọ́ka sí òtítọ́ inú àti òtítọ́ òde. “Ibi mímọ́ agbára” fún ìlà òde ni a ṣàpẹẹrẹ rẹ̀ pẹ̀lú ibi mímọ́ “miqdash”, àti ibi mímọ́ agbára fún ìlà inú ni a ṣàpẹẹrẹ rẹ̀ pẹ̀lú ibi mímọ́ “qodesh”.

1844 to 1863 represents a line of prophetic history which illustrates the sealing of the one hundred and forty-four thousand. The twenty-five hundred and twenty years of scattering against the northern kingdom ended in 1798, and the same twenty-five hundred and twenty year line against the southern kingdom ended in 1844. Those two lines represent the lower nature of mankind and the higher nature of mankind. The lower nature, which is represented by the northern kingdom, is the body, and the higher nature is the head. The head is the capital of the kingdom, and it is the king. For this illustration Christ chose Judah, the southern kingdom, to place His name, and the capital city is Jerusalem. Jerusalem is where the true sanctuary of strength is located, and in that sanctuary there is a throne room for the king, who is the head.

Láti ọdún 1844 sí 1863 ń ṣàfihàn ìlà ìtàn àsọtẹ́lẹ̀ kan tí ó ń ṣàlàyé fífi èdìdì sí àwọn ẹgbẹ̀rún ọgọ́rùn-ún kan lé mẹ́rìnlélógójì. Ẹgbẹ̀rún ọdún ẹgbẹ̀rún márùn-ún ó lé ọgọ́rùn-ún méjìlélógún ti ìtúká sí ilẹ̀ òkèèrè lòdì sí ìjọba àríwá parí ní 1798, àti ìlà ọdún ẹgbẹ̀rún márùn-ún ó lé ọgọ́rùn-ún méjìlélógún kan náà lòdì sí ìjọba gúúsù parí ní 1844. Àwọn ìlà méjèèjì wọ̀nyí dúró fún ìwà ìsàlẹ̀ ẹ̀dá ènìyàn àti ìwà gíga ẹ̀dá ènìyàn. Ìwà ìsàlẹ̀, tí a fi ìjọba àríwá ṣojú fún, ni ara, àti ìwà gíga ni orí. Orí ni olú-ìlú ìjọba náà, àti pé òun ni ọba. Fún àpèjúwe yìí, Kristi yan Júdà, ìjọba gúúsù, láti fi orúkọ Rẹ̀ sí, olú-ìlú náà sì ni Jerúsálẹ́mù. Jerúsálẹ́mù ni ibi tí ibi mímọ́ tòótọ́ ti agbára wà, àti nínú ibi mímọ́ náà ni yàrá ìtẹ́ wà fún ọba, ẹni tí í ṣe orí.

The “seven times” of Leviticus twenty-six was the final sealing truth in 1856, that was intended to empower an ensign to finish the work. From 1844 to 1863, Christ intended to combine His Divinity with humanity for eternity, but humanity rebelled.

“Ìgbà méje” ti Lefitiku ogún-lẹ́fà ni òtítọ́ ìdìdì ìkẹyìn ní ọdún 1856, èyí tí a pinu láti fi fún àsíá kan ní agbára láti parí iṣẹ́ náà. Láti 1844 sí 1863, Kristi ní ète láti so Ìwà-Ọlọ́run Rẹ̀ pọ̀ mọ́ ẹ̀dá ènìyàn títí láé, ṣùgbọ́n ẹ̀dá ènìyàn ṣọ̀tẹ̀.

He was unable to transform man’s lower nature at that time, for that takes place at His second coming. He will then transform man’s higher nature into His image, by combining mankind’s head, with Divinity’s head. The head was the capital of the kingdom. The head was the king, and when Christ performs the transformation of Divinity uniting with humanity, He combines the head of both humanity and Divinity in the sanctuary at Jerusalem in the Most Holy Place, where Christ is seated with His Father.

Kò lè yí ìwà ìsàlẹ̀ ènìyàn padà ní àkókò náà, nítorí pé èyí ń ṣẹlẹ̀ nígbà ìpadàbọ̀ Rẹ̀ kejì. Nígbà náà ni Yóò yí ìwà gíga ènìyàn padà sí àwòrán Rẹ̀, nípa dídarapọ̀ orí aráyé mọ́ orí Ìwà-Ọlọ́run. Orí ni olú ìjọba náà. Orí ni ọba, àti nígbà tí Kristi bá ṣe ìyípadà yìí tí Ìwà-Ọlọ́run yóò fi darapọ̀ mọ́ ẹ̀dá ènìyàn, Ó ń darapọ̀ orí ẹ̀dá ènìyàn àti ti Ìwà-Ọlọ́run pọ̀ nínú ibi mímọ́ ní Jerusalẹmu, nínú Ibi Mímọ́ Jùlọ, níbi tí Kristi jókòó pọ̀ pẹ̀lú Baba Rẹ̀.

> To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:21, 22.

> Ẹni tí ó bá ṣẹ́gun, èmi yóò jẹ́ kí ó jókòó pẹ̀lú mi lórí ìtẹ́ mi, gẹ́gẹ́ bí èmi náà ti ṣẹ́gun, tí mo sì jókòó pẹ̀lú Baba mi lórí ìtẹ́ rẹ̀. Ẹni tí ó bá ní etí, jẹ́ kí ó gbọ́ ohun tí Ẹ̀mí ń sọ fún àwọn ìjọ. Ìfihàn 3:21, 22.

Christ promises that those (Laodiceans), who overcome as He overcame (and become Philadelphians), will be seated with Him, in the heavenly places.

Kristi ṣe ìlérí pé àwọn (ara Laodíṣíà) tí wọ́n bá ṣẹ́gun gẹ́gẹ́ bí Òun ti ṣẹ́gun (tí wọ́n sì di ará Filadẹ́lfíà), ni a óò jókòó pẹ̀lú Rẹ̀ ní àwọn ibi ọ̀run.

> Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, … And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:20, 2:6.

> Èyí tí ó ṣe nínú Kristi, nígbà tí ó jí i dìde kúrò nínú òkú, tí ó sì mú un jókòó ní ọwọ́ ọ̀tún ara rẹ̀ ní àwọn ibi ọ̀run, … Ó sì ti jí wa dìde pọ̀, ó sì mú kí a jókòó pọ̀ ní àwọn ibi ọ̀run nínú Kristi Jesu. Efesu 1:20, 2:6.

The joining of Ezekiel’s two sticks (humanity with Divinity) is accomplished in God’s sanctuary of strength (qodesh), at the very time that the fortress of strength (miqdash) is identified as the prophetic key that connects both the internal and external lines of the prophecy which Gabriel came to make Daniel understand concerning what was to befall God’s people during the sealing time of the one hundred and forty-four thousand. Christ desired to accomplish this work in the Millerite history, but the work was thwarted by the rebellion of 1863, but the history of 1844 to 1863 still remains as a line which illustrates that attempted work.

Ìṣọ̀kan àwọn ọ̀pá méjèèjì ti Ìsíkíẹ́lì (ẹ̀dá ènìyàn pẹ̀lú Ìwà-Ọlọ́run) ni a mú ṣẹ ní inú ibi mímọ́ agbára Ọlọ́run (qodesh), gan-an ní àkókò tí a fi ilé-olódì agbára náà (miqdash) hàn gẹ́gẹ́ bí kọ́kọ́rọ́ àsọtẹ́lẹ̀ tí ń so àwọn ìlà inú àti ti òde ti àsọtẹ́lẹ̀ náà pọ̀, èyí tí Gébúrẹ́lì wá láti jẹ́ kí Dáníẹ́lì lóye nípa ohun tí yóò ṣẹlẹ̀ sí àwọn ènìyàn Ọlọ́run ní àkókò ìdìdì àwọn ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì. Kristi fẹ́ láti mú iṣẹ́ yìí ṣẹ ní ìtàn àwọn Millerite, ṣùgbọ́n ìṣọ̀tẹ̀ ọdún 1863 dá iṣẹ́ náà dúró; ṣùgbọ́n ìtàn láti 1844 sí 1863 ṣì dúró gẹ́gẹ́ bí ìlà kan tí ń ṣàfihàn iṣẹ́ tí a gbìyànjú láti ṣe náà.

Verse ten of Daniel chapter eleven, contains the key to understanding the internal and external message of verses eleven through fifteen, which arrived into our prophetic history in 2014. Verse ten identifies 1989, which is the time of the end in the reform movement of the one hundred and forty-four thousand, but it also contains the key that allows 2014 to be recognized as a waymark in the history of the sealing.

Ẹsẹ̀ kẹwàá nínú Dáníẹ́lì orí kọkànlá ní kọ́kọ́rọ́ sí ìmòye ìtumọ̀ inú àti ti òde ti ẹsẹ̀ kọkànlá sí kẹẹ́ẹ̀dógún, èyí tí ó wọ inú ìtàn àsọtẹ́lẹ̀ wa ní ọdún 2014. Ẹsẹ̀ kẹwàá tọ́ka sí 1989, èyí tí í ṣe àkókò ìparí nínú ìṣipopada ìtúnṣe ti ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin, ṣùgbọ́n ó tún ní kọ́kọ́rọ́ náà tí ó jẹ́ kí a mọ 2014 gẹ́gẹ́ bí àmì ọ̀nà kan nínú ìtàn ìdìdì náà.

On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had erected. That waymark typifies September 11, 2001 when the third angel arrived again, and the seventh trumpet again began to sound. Then the history of 1840 to 1844 was also to be repeated, because the angel that descended on August 11, 1840 was no less a personage than Jesus Christ, and His work was to lighten the earth with His glory.

Ní October 22, 1844, Ojíṣẹ́ Májẹ̀mú náà wá sí tẹ́ńpìlì tí Òun tìkára Rẹ̀ ti kọ́ lójijì. Àmì-ọ̀nà yẹn jẹ́ àpẹẹrẹ September 11, 2001 nígbà tí áńgẹ́lì kẹta tún dé, tí ìpè keje sì tún bẹ̀rẹ̀ sí í dun. Nígbà náà, ìtàn láti 1840 sí 1844 náà pẹ̀lú ní láti tún ara rẹ̀ ṣe, nítorí áńgẹ́lì tí ó sọ̀kalẹ̀ ní August 11, 1840 kì í ṣe ẹni kékeré kan, bí kò ṣe Jésù Kristi, iṣẹ́ Rẹ̀ sì ni láti fi ògo Rẹ̀ tan ayé náà mọ́lẹ̀.

1840 to 1844 also represents from September 11, 2001 to the soon coming Sunday law, as does 1844 to 1863, represents September 11, 2001 to the soon coming Sunday law. Sister White aligns the history of 1844 with the history of the cross, and the cross represents a division of two histories of three and a half years, which both align with one another. The cross establishes that the preceding history beginning in 1840 and ending in 1844, and the following history unto 1863 are two parallel histories, which both represent the sealing period.

1840 sí 1844 pẹ̀lú dúró fún àkókò láti September 11, 2001 títí dé òfin Sunday tí ó súnmọ́ dé, gẹ́gẹ́ bí 1844 sí 1863 pẹ̀lú ṣe dúró fún September 11, 2001 títí dé òfin Sunday tí ó súnmọ́ dé. Arábìnrin White ṣe ìbámu ìtàn 1844 pẹ̀lú ìtàn àgbélébùú, àgbélébùú náà sì dúró fún ìpín ìtàn méjì, ọ̀kọ̀ọ̀kan wọn jẹ́ ọdún mẹ́ta àtààbọ̀, tí àwọn méjèèjì sì bá ara wọn mu. Àgbélébùú náà fi ìdí múlẹ̀ pé ìtàn tí ó ṣáájú, tí ó bẹ̀rẹ̀ ní 1840 tí ó sì parí ní 1844, àti ìtàn tí ó tẹ̀ lé e títí dé 1863, jẹ́ ìtàn afiwéra méjì, tí àwọn méjèèjì sì ń ṣojú àkókò ìdìdì.

The first line from 1840 to 1844 represents the victory of Philadelphian Adventists, the other line from 1844 to 1863 represents the failure of Laodicean Adventists. Both classes are represented in Daniel chapter ten, for Daniel, representing the victorious wise virgins during the sealing time of the one hundred and forty-four thousand, saw the vision, but those who were with him fled from the vision.

Ìlà àkọ́kọ́ láti ọdún 1840 sí 1844 ń ṣàpẹẹrẹ ìṣẹ́gun àwọn Adventist Filadelfia, ìlà kejì láti ọdún 1844 sí 1863 sì ń ṣàpẹẹrẹ ìkùnà àwọn Adventist Laodikea. A ṣàpẹẹrẹ àwọn ẹ̀yà méjèèjì nínú orí kẹwàá ìwé Dáníẹ́lì, nítorí Dáníẹ́lì, ẹni tí ń ṣojú àwọn wúńdíá ọlọ́gbọ́n tí ó ṣẹ́gun ní àkókò ìdìdì àwọn ẹgbẹ̀rún kan lọ́nà mẹ́rìnlélógójì, rí ìran náà, ṣùgbọ́n àwọn tí wọ́n wà pẹ̀lú rẹ̀ sá kúrò níwájú ìran náà.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:4–7.

> Ní ọjọ́ kẹrìnlélógún oṣù kìn-ín-ní, bí mo ti wà lẹ́gbẹ̀ẹ́ odò ńlá náà, èyí tí í ṣe Hidékélì; nígbà náà ni mo gbé ojú mi sókè, mo sì wò ó, sì kíyèsí i pé, wò ó, ọkùnrin kan wà ní aṣọ ọ̀gbọ̀ tí a fi aṣọ funfun rọ, ìbàdí rẹ̀ sì ni a fi wúrà dáradára ti Úfásì dì mú: Ara rẹ̀ náà dàbí bérílì, ojú rẹ̀ sì rí bí ìfarahàn mànàmáná, ojú rẹ̀ méjèèjì sì dàbí fitílà iná, apá rẹ̀ àti ẹsẹ̀ rẹ̀ sì dàbí idẹ tí a ti fọ̀ dán, ohùn ọ̀rọ̀ rẹ̀ sì dàbí ohùn ọ̀pọ̀ ènìyàn. Èmi Dáníẹ́lì nìkan ni mo rí ìran náà: nítorí àwọn ọkùnrin tí wọ́n wà pẹ̀lú mi kò rí ìran náà; ṣùgbọ́n ìwarìrì ńlá kan bà wọ́n, tí ó fi jẹ́ pé wọ́n sá lọ láti fi ara wọn pamọ́. Dáníẹ́lì 10:4–7.

In Daniel chapter seven, after Daniel had seen the vision of the beasts of prey, Gabriel came to explain the vision.

Nínú orí kẹje ìwé Dáníẹ́lì, lẹ́yìn tí Dáníẹ́lì ti rí ìran àwọn ẹranko apẹranjẹ, Gábíréli wá láti ṣàlàyé ìran náà.

> I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. Daniel 7:15, 16.

> Èmi Dáníẹ́lì sì bàjẹ́ nínú ẹ̀mí mi láàrín ara mi, àwọn ìran orí mi sì yọ mí lẹ́nu. Mo súnmọ́ ọ̀kan nínú àwọn tí wọ́n dúró níbẹ̀, mo sì béèrè lọ́dọ̀ rẹ̀ òtítọ́ gbogbo èyí. Nígbà náà ni ó sọ fún mi, ó sì jẹ́ kí n mọ ìtumọ̀ àwọn nǹkan náà. Dáníẹ́lì 7:15, 16.

In Daniel chapter eight, after Daniel had seen the vision of the sanctuary beasts, Gabriel came to explain the vision.

Nínú orí kẹjọ ìwé Dáníẹ́lì, lẹ́yìn tí Dáníẹ́lì ti rí ìran nípa àwọn ẹranko ibi mímọ́, Gébúrẹ́lì wá láti ṣàlàyé ìran náà.

> And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

> Ó sì ṣẹlẹ̀ pé nígbà tí èmi, àní èmi Dáníẹ́lì, ti rí ìran náà, tí mo sì ń wá ìtumọ̀ rẹ̀, kíyèsi i, ẹni kan dúró níwájú mi tí ìrí rẹ̀ dàbí ti ènìyàn. Mo sì gbọ́ ohùn ènìyàn kan láàrín etí bèbè Ulai, ẹni tí ó ké, tí ó sì wí pé, Gábíriẹ́lì, mú kí ọkùnrin yìí lóye ìran náà. Dáníẹ́lì 8:15, 16.

In Daniel chapter nine, after Daniel had understanding of the number of years identified by Jeremiah and represented in the writings of Moses as both a curse and God’s oath, Gabriel came to explain the vision.

Nínú orí kẹ́sàn-án ìwé Dáníẹ́lì, lẹ́yìn tí Dáníẹ́lì ti ní òye nípa iye ọdún tí Jeremáyà tọ́ka sí, tí a sì tún ṣàfihàn wọn nínú àwọn ìkọ̀wé Mósè gẹ́gẹ́ bí ègún àti ìbúra Ọlọ́run, Gábíríẹ́lì wá láti ṣàlàyé ìran náà.

> And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:20–22.

> Nígbà tí mo sì ń sọ̀rọ̀, tí mo sì ń gbàdúrà, tí mo sì ń jẹ́wọ́ ẹ̀ṣẹ̀ mi àti ẹ̀ṣẹ̀ àwọn ènìyàn mi Ísírẹ́lì, tí mo sì ń gbé ẹ̀bẹ̀ mi kalẹ̀ níwájú Olúwa Ọlọ́run mi nítorí òkè mímọ́ ti Ọlọ́run mi; bẹ́ẹ̀ ni, nígbà tí mo ṣì ń sọ̀rọ̀ nínú àdúrà, ọkùnrin náà, Gébírẹ́lì, ẹni tí mo ti rí nínú ìran ní ìbẹ̀rẹ̀, níwọ̀n bí a ti mú un fò wá ní kíákíá, fọwọ́ kàn mí ní àkókò ẹbọ alẹ́. Ó sì jẹ́ kí n mọ̀, ó sì bá mi sọ̀rọ̀, ó sì wí pé, Ìwọ Dáníẹ́lì, nísinsin yìí ni mo jáde wá láti fi ọgbọ́n àti òye fún ọ. Danieli 9:20–22.

Therefore, upon three witnesses, all from the book of Daniel, when Gabriel says to Daniel in chapter ten, that he is come to make Daniel understand what shall befall God’s people in the last days, Gabriel is interpreting the feminine “marah,” causative vision that Daniel saw and the other class fled from.

Nítorí náà, lórí ẹ̀rí àwọn ẹlẹ́rìí mẹ́ta, gbogbo wọn láti inú ìwé Dáníẹ́lì, nígbà tí Gábírélì sọ fún Dáníẹ́lì ní orí kẹwàá pé òun ti wá láti mú kí Dáníẹ́lì lóye ohun tí yóò ṣẹlẹ̀ sí àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn, Gábírélì ń túmọ̀ “marah” abo náà, ìran ìfàṣẹ̀yọrí, tí Dáníẹ́lì rí tí ẹgbẹ́ kejì náà sì sá kúrò lọ́dọ̀ rẹ̀.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Nísinsin yìí ni mo wá láti jẹ́ kí o lóye ohun tí yóò ṣẹlẹ̀ sí àwọn ènìyàn rẹ ní ọjọ́ ìkẹyìn; nítorí ìran náà ṣì jẹ́ ti ọjọ́ púpọ̀. Danieli 10:14.

The vision Daniel had seen that produced a separation of believers, was the vision of Christ’s appearance, the vision of the twenty-three hundred years, but it was the feminine expression of that vision. It was the understanding of the vision of Christ’s sudden appearance as the Messenger of the Covenant that changed Daniel (and those represented by Daniel), into the image of Christ. That which “befalls God’s people in the latter days” is represented by the history of the Millerites from 1840 to 1844, and also by the Millerites from 1844 to 1863. One class flees from the vision in rebellion, and the other class follows Christ by faith into the Most Holy Place, to be seated with Him in heavenly places.

Ìran tí Dáníẹ́lì ti rí, tí ó mú ìyapa wá láàárín àwọn onígbàgbọ́, ni ìran ìfarahàn Kírístì, ìran ọdún ẹgbẹ̀rún méjì àtàádọ́ta [2,300], ṣùgbọ́n ó jẹ́ ìṣàfihàn abo ti ìran náà. Òye ìran ìfarahàn Kírístì lójijì gẹ́gẹ́ bí Òjíṣẹ́ Májẹ̀mú ni ó yí Dáníẹ́lì padà (àti àwọn tí Dáníẹ́lì dúró fún) sí àwòrán Kírístì. Èyí tí “ó ń ṣẹlẹ̀ sí àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn” ni a ṣojú rẹ̀ nípasẹ̀ ìtàn àwọn ọmọ ẹgbẹ́ Míllẹ́rítì láti ọdún 1840 sí 1844, àti pẹ̀lú nípasẹ̀ àwọn Míllẹ́rítì láti 1844 sí 1863. Ẹgbẹ́ kan sá kúrò nínú ìran náà nínú ìṣọ̀tẹ̀, ẹgbẹ́ kejì sì fi ìgbàgbọ́ tẹ̀lé Kírístì wọ Ibi Mímọ́ Jùlọ, kí a lè mú wọn jókòó pẹ̀lú Rẹ̀ ní àwọn ibi ọ̀run.

Yet when Gabriel interprets the vision where God’s last-day people are changed into the image of Christ, he sets forth the external history of the world. Daniel’s vision of Christ was interpreted by Gabriel as the external history of the sealing time of the one hundred and forty-four thousand. When the history of September 11, 2001, in Gabriel’s interpretation, is reached, the history that is emphasized as preceding the Sunday law of verse sixteen, is only recognized with the key of understanding represented as the “fortress” in verse ten. On September 11, 2001 the effect of every vision began to unfold as wheels within wheels.

Síbẹ̀, nígbà tí Gébúríẹ́lì túmọ̀ ìran náà nínú èyí tí a ti yí àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn padà sí àwòrán Kristi, ó gbé ìtàn òde ayé kalẹ̀. Gébúríẹ́lì túmọ̀ ìran Dáníẹ́lì nípa Kristi gẹ́gẹ́ bí ìtàn òde ti àkókò ìdìdì ti ẹgbẹ̀rún mẹ́rìnlélógójì. Nígbà tí a bá dé sí ìtàn Ọjọ́ Kẹsàn-án, oṣù Kẹsàn-án, ọdún 2001, nínú ìtumọ̀ Gébúríẹ́lì, ìtàn tí a tẹnumọ́ sí gẹ́gẹ́ bí èyí tí ó ṣáájú òfin Ọjọ́ Àìkú ti ẹsẹ̀ kẹrìndínlógún, ni a lè mọ̀ nìkan pẹ̀lú kọ́kọ́rọ́ òye tí a ṣojú rẹ̀ gẹ́gẹ́ bí “odi-ààbò” nínú ẹsẹ̀ kẹwàá. Ní Ọjọ́ Kẹsàn-án, oṣù Kẹsàn-án, ọdún 2001, ipa gbogbo ìran bẹ̀rẹ̀ sí í ṣípayá bí àgbá kẹ̀kẹ́ láàárín àgbá kẹ̀kẹ́.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Ọ̀rọ̀ Olúwa sì tọ̀ mí wá, ó ní, Ọmọ ènìyàn, òwe wo ni èyí tí ẹ ní ní ilẹ̀ Ísírẹ́lì, tí ń wí pé, Àwọn ọjọ́ ń pẹ́ sí i, gbogbo ìran sì di asán? Nítorí náà, sọ fún wọn pé, Báyìí ni Olúwa Ọlọ́run wí; Èmi yóò mú kí òwe yìí dópin, wọn kì yóò sì tún lò ó gẹ́gẹ́ bí òwe ní Ísírẹ́lì mọ́; ṣùgbọ́n sọ fún wọn pé, Àwọn ọjọ́ ti súnmọ́ tòsí, àti ìmúṣẹ gbogbo ìran. Nítorí kò ní sí ìran asán mọ́ rárá tàbí afọṣẹ ìtẹ́wọ́gbà nínú ilé Ísírẹ́lì. Nítorí èmi ni Olúwa: èmi yóò sọ̀rọ̀, ọ̀rọ̀ tí èmi yóò sì sọ yóò ṣẹ; a kì yóò tún fà á lọ́ra mọ́: nítorí ní ọjọ́ yín, ẹ̀yin ilé ọlọ̀tẹ̀, ni èmi yóò ti sọ ọ̀rọ̀ náà, màá sì ṣe é, ni Olúwa Ọlọ́run wí. Ọ̀rọ̀ Olúwa sì tún tọ̀ mí wá, ó ní, Ọmọ ènìyàn, kíyèsi i, àwọn ilé Ísírẹ́lì ń wí pé, Ìran tí ó rí jẹ́ fún ọ̀pọ̀ ọjọ́ tí ń bọ̀, ó sì ń sọtẹ́lẹ̀ nípa àwọn àkókò tí ó jìnnà réré. Nítorí náà, sọ fún wọn pé, Báyìí ni Olúwa Ọlọ́run wí; Kò sí ọ̀kan nínú ọ̀rọ̀ mi tí a ó tún fà á lọ́ra mọ́, ṣùgbọ́n ọ̀rọ̀ tí mo ti sọ ni yóò ṣẹ, ni Olúwa Ọlọ́run wí. Hesekieli 12:21–28.

Of all the prophetic wheels that are spinning within other prophetic wheels in that history, there is one wheel that inspiration has informed the students of prophecy of the last days is the wheel by which their eternal destiny will be decided. Line upon line, that wheel must also be the vision which Daniel saw that changed him into the image of Christ, for that is the vision identifying what befalls God’s people in the last days.

Nínú gbogbo àwọn àgbá-kẹ̀kẹ́ àsọtẹ́lẹ̀ tí ń yí ká nínú àwọn àgbá-kẹ̀kẹ́ àsọtẹ́lẹ̀ mìíràn nínú ìtàn náà, àgbá-kẹ̀kẹ́ kan wà tí ìmísí ti fi hàn fún àwọn akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ ti àwọn ọjọ́ ìkẹyìn pé òun ni àgbá-kẹ̀kẹ́ tí a ó fi pinnu àyànmọ́ ayérayé wọn. Lórí ìlà lórí ìlà, àgbá-kẹ̀kẹ́ náà pẹ̀lú gbọ́dọ̀ jẹ́ ìran tí Dáníẹ́lì rí tí ó yí i padà sí àwòrán Kristi, nítorí pé ìran náà ni ó ń fi ohun tí ó máa ṣẹlẹ̀ sí àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn hàn.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Olúwa ti fi hàn mí ní kedere pé a ó dá àwòrán ẹranko náà sílẹ̀ kí àkókò ìdánwò tó parí; nítorí pé èyí ni yóò jẹ́ ìdánwò ńlá fún àwọn ènìyàn Ọlọ́run, èyí tí a ó fi pinnu ayanmọ wọn títí ayérayé. Ipo yín jẹ́ adalu àìbámu tó burú bẹ́ẹ̀ gẹ́gẹ́ bí i pé díẹ̀ péré ni a ó tàn jẹ.”

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Nínú Ìfihàn 13 ni a ti gbé ọ̀ràn yìí kalẹ̀ ní kedere; [Ìfihàn 13:11–17, ni a tọ́ka sí].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Èyí ni ìdánwò tí àwọn ènìyàn Ọlọ́run gbọ́dọ̀ ní kí a tó fi èdìdì dì wọ́n. Gbogbo àwọn tí ó fi ìṣòtítọ́ wọn hàn sí Ọlọ́run nípa pípa òfin Rẹ̀ mọ́, tí wọ́n sì kọ̀ láti gba ọ̀jọ̀ ìsinmi èké kan, yóò dúró lábẹ́ àsíá Olúwa Ọlọ́run Jèhófà, wọn yóò sì gba èdìdì Ọlọ́run alààyè. Ṣùgbọ́n àwọn tí ó fi òtítọ́ tí ó ní ìpilẹ̀ṣẹ̀ ọ̀run sílẹ̀, tí wọ́n sì gba ọjọ́ ìsinmi Sunday, wọn yóò gba àmì ẹranko náà.” Manuscript Releases, volume 15, 15.

The test that is identified as the image of the beast test is twofold. It is the test that demands that the student of prophecy recognize the development of the image of the beast, which is the combination of church and state in the United States in advance of the Sunday law. It is also the test that produces either the image of the beast or the image of Christ within those represented by Daniel or those who fled. The separation is based upon whether those virgins “see this great vision,” as did Daniel, or whether they flee from the vision. The key to seeing the great vision is represented by the word “fortress.”

Ìdánwò tí a mọ̀ sí ìdánwò àwòrán ẹranko náà ní apá méjì. Ó jẹ́ ìdánwò tí ó ń béèrè pé kí akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ mọ ìdàgbàsókè àwòrán ẹranko náà, èyí tí í ṣe àpapọ̀ ìjọ àti ìpínlẹ̀ ní Orílẹ̀-Èdè Amẹ́ríkà kí òfin Ọjọ́ Àìkú tó dé. Ó tún jẹ́ ìdánwò tí ń mú jáde yálà àwòrán ẹranko náà tàbí àwòrán Kristi nínú àwọn tí Dáníẹ́lì dúró fún tàbí àwọn tí ó sá lọ. Ìyapa náà dá lórí bóyá àwọn wúńdíá wọ̀nyí “rí ìran ńlá yìí,” gẹ́gẹ́ bí Dáníẹ́lì ti rí i, tàbí bóyá wọ́n sá kúrò níwájú ìran náà. Kókó pàtàkì sí rírí ìran ńlá náà ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ọ̀rọ̀ náà “odi ààbò.”

We will continue this study in the next article.

A ó tẹ̀síwájú nínú ìwádìí yìí nínú àpilẹ̀kọ tí ó tẹ̀lé.

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.

> “Áńgẹ́lì alágbára tí ó kọ́ Jòhánù kì í ṣe ẹni kékeré ju Jésù Kristi lọ. Bí Ó ṣe fi ẹsẹ̀ ọ̀tún Rẹ̀ lórí òkun, tí Ó sì fi ti òsì Rẹ̀ lórí ilẹ̀ gbígbẹ, ń fi ipò tí Ó ń ṣe nínú àwọn ìṣẹ̀lẹ̀ ìparí ìjà ńlá pẹ̀lú Sátánì hàn. Ipò yìí ń tọ́ka sí agbára àti àṣẹ Rẹ̀ tó ga jù lọ lórí gbogbo ayé. Ìjà náà ti ń túbọ̀ lágbára sí i, tí ó sì ti ń di ìpinnu-gbígbé sí i láti ìgbà dé ìgbà, yóò sì máa bá a lọ bẹ́ẹ̀ títí dé àwọn ìṣẹ̀lẹ̀ ìparí, nígbà tí iṣẹ́ ọgbọ́n àgbàyanu àwọn agbára òkùnkùn yóò dé ibi gíga jù lọ. Sátánì, ní ìṣọ̀kan pẹ̀lú àwọn ènìyàn búburú, yóò tan gbogbo ayé àti àwọn ìjọ tí kò gba ìfẹ́ òtítọ́ jẹ. Ṣùgbọ́n áńgẹ́lì alágbára náà ń béèrè àkíyèsí. Ó ké pẹ̀lú ohùn ńlá. Ó fẹ́ fi agbára àti àṣẹ ohùn Rẹ̀ hàn fún àwọn tí wọ́n ti darapọ̀ mọ́ Sátánì láti tako òtítọ́.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

> “Lẹ́yìn tí àwọn àrá méje wọ̀nyí ti sọ ohùn wọn jáde, àṣẹ náà wá sí ọ̀dọ̀ Jòhánù gẹ́gẹ́ bí ó ti wá sí ọ̀dọ̀ Dáníẹ́lì ní ti ìwé kékeré náà pé: ‘Di àwọn nǹkan wọ̀nyí tí àwọn àrá méje sọ mọ́lẹ̀.’ Àwọn wọ̀nyí ní í ṣe pẹ̀lú àwọn ìṣẹ̀lẹ̀ ọjọ́ iwájú tí a ó fi hàn ní ìtòlẹ́sẹẹsẹ wọn. Dáníẹ́lì yóò dúró ní ipò tirẹ̀ ní òpin àwọn ọjọ́. Jòhánù rí i pé a ti tú ìdì ìwé kékeré náà. Nígbà náà ni àwọn àsọtẹ́lẹ̀ Dáníẹ́lì ní ipò tí ó yẹ fún wọn nínú àwọn ìhìnrere áńgẹ́lì kìn-ín-ní, kejì, àti kẹta, tí a ó fi fún ayé. Ìṣíṣi ìdì ìwé kékeré náà ni ìhìnrere náà ní ìbáṣepọ̀ pẹ̀lú àkókò.”

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.

> “Àwọn ìwé Dáníẹ́lì àti Ìṣípayá jẹ́ ọ̀kan. Ọ̀kan jẹ́ àsọtẹ́lẹ̀, èkejì sì jẹ́ ìṣípayá; ọ̀kan jẹ́ ìwé tí a dì mọ́lẹ̀, èkejì sì jẹ́ ìwé tí a ṣí. Jòhánù gbọ́ àwọn àṣírí tí àwọn àrá sọ, ṣùgbọ́n a pàṣẹ fún un pé kí ó má ṣe kọ wọ́n sílẹ̀.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Ìmọ́lẹ̀ àkànṣe tí a fi fún Jòhánù, tí a sì fihàn nínú àwọn àrá méje náà, jẹ́ àlàyé ìlànà àwọn ìṣẹ̀lẹ̀ tí yóò ṣẹlẹ̀ lábẹ́ àwọn ìhìnrere áńgẹ́lì kìíní àti kejì.” The Seventh-day Adventist Bible Commentary, ìdìpọ̀ 7, 971.

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