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# The Book of Daniel - Number Fifteen

Ìwé Dáníẹ́lì - Nọ́mbà Mẹ́ẹ̀ẹ́dógún

Daniel Chapter Two – Summary and Conclusion Part Two

Dáníẹ́lì Orí Kejì – Àkótán àti Ìpinnu Apá Kejì

Author

Jeff Pippenger

Published

December 10, 2023

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At the end of July, 2023, the voice in the wilderness began to cry unto the dead dry bones, as represented by Daniel going to Arioch and informing him that he understood the “secret.” Daniel in relation to Hananiah, Mishael and Azariah represent the Elijah messenger, and the Elijah message identifies that whether God’s people understand or accept it or not, they are already under a curse.

Ní ìparí oṣù Keje, ọdún 2023, ohùn náà nínú aginjù bẹ̀rẹ̀ sí í ké sí àwọn egungun gbígbẹ tí ó ti kú, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú Dáníẹ́lì lílọ sọ́dọ̀ Aríókì àti fífún un ní ìròyìn pé òun lóye “àṣírí” náà. Dáníẹ́lì ní ìbáṣepọ̀ pẹ̀lú Hananáyà, Míṣáẹ́lì àti Asáríà ń ṣojú fún ìránṣẹ́ Èlíjà, àti ìhìnrere Èlíjà ń fi hàn pé bóyá àwọn ènìyàn Ọlọ́run lóye rẹ̀ tàbí gbà á tàbí kò gbà á, wọ́n ti wà lábẹ́ ègún tẹ́lẹ̀.

> And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Malachi 2:1, 2.

> Ní báyìí, ẹ̀yin àlùfáà, àṣẹ yìí jẹ́ ti yín. Bí ẹ kò bá fetí sí i, àti bí ẹ kò bá gbé e kalẹ̀ sí ọkàn yín, láti fi ògo fún orúkọ mi, ni Olúwa àwọn ọmọ-ogun wí, èmi yóò sì rán ègún sí yín, èmi yóò sì bú àwọn ìbùkún yín: bẹ́ẹ̀ ni, mo ti bú wọn tẹ́lẹ̀, nítorí pé ẹ kò gbé e kalẹ̀ sí ọkàn yín. Malaki 2:1, 2.

The “priests” of the last days, according to Peter, are the covenant people of God who were formerly not the covenant people of God. They are those who ate of the “hidden book” when the mighty angel of Revelation eighteen descended on September 11, 2001. Yet according to Malachi, they are cursed.

Àwọn “àlùfáà” ti àwọn ọjọ́ ìkẹyìn, gẹ́gẹ́ bí Peteru ti sọ, ni àwọn ènìyàn májẹ̀mú Ọlọ́run tí tẹ́lẹ̀ rí kì í ṣe ènìyàn májẹ̀mú Ọlọ́run. Wọ́n ni àwọn tí wọ́n jẹ nínú “ìwé ìkọ̀kọ̀” náà nígbà tí áńgẹ́lì alágbára ti Ìfihàn mẹ́ẹ̀ẹ́dógún sọ̀ kalẹ̀ ní September 11, 2001. Síbẹ̀, gẹ́gẹ́ bí Malaki ti sọ, a ti bú wọn.

> If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:3–10.

> Bí ó bá jẹ́ pé ẹ ti tọ́ oore Olúwa wò. Ní ti ẹ̀yin tí ń tọ̀ ọ́ wá, bí ẹni pé ẹ ń tọ̀ ọ́ wá sí ọ̀dọ̀ òkúta alààyè kan, tí a kọ̀ tì í nítòótọ́ láàrín ènìyàn, ṣùgbọ́n tí a yàn láti ọ̀dọ̀ Ọlọ́run, tí ó sì ṣeyebíye; ẹ̀yin pẹ̀lú, bí òkúta alààyè, ni a ń kọ́ yín jọ di ilé ẹ̀mí kan, ipò àlùfáà mímọ́ kan, láti máa rú ẹbọ ẹ̀mí, tí yóò jẹ́ itẹ́wọ́gbà lọ́dọ̀ Ọlọ́run nípasẹ̀ Jésù Kristi. Nítorí náà ni a sì ti kọ ọ́ sínú Ìwé Mímọ́ pé, Wò ó, mo gbé òkúta igun àkọ́kọ́ kan kalẹ̀ ní Síónì, ẹni àyànfẹ́, ṣeyebíye: ẹni tí ó bá sì gbà á gbọ́, ojú kì yóò tì í. Nítorí náà, fún ẹ̀yin tí ẹ gbàgbọ́, ó jẹ́ ẹni ṣeyebíye: ṣùgbọ́n fún àwọn tí kò gbọ́ràn, òkúta tí àwọn akọ́lé kọ̀, òun ni a ṣe di olórí igun, Àti òkúta ìkọ̀sẹ̀, àti àpáta ìdìgbòlù; àní fún àwọn tí ń kọsẹ̀ sí ọ̀rọ̀ náà, níwọ̀n bí wọ́n ti ṣe aláìgbọ́ràn: èyí tí a sì ti yàn wọ́n sí pẹ̀lú. Ṣùgbọ́n ẹ̀yin jẹ́ ìran àyànfẹ́, ipò àlùfáà ọba, orílẹ̀-èdè mímọ́, ènìyàn ìní tirẹ̀; kí ẹ lè máa fihàn ìyìn ẹni tí ó ti pè yín jáde kúrò ninu òkùnkùn sínú ìmọ́lẹ̀ ìyanu rẹ̀: Ẹ̀yin tí kì í ṣe ènìyàn rí tẹ́lẹ̀, ṣùgbọ́n tí ẹ jẹ́ ènìyàn Ọlọ́run nísinsin yìí: ẹ̀yin tí kò tíì rí àánú gbà rí, ṣùgbọ́n tí ẹ ti rí àánú gbà nísinsin yìí. 1 Peteru 2:3–10.

The “priests” of the last days are those who “have tasted that the Lord is good.” “In times past” they “were not a people, but now are the people of God.” They are those who have found the “living stone,” that was “disallowed indeed of men, but chosen of God, and precious.” That stone is the “seven times” of Leviticus twenty-six, that the “builders” of the Millerite movement “disallowed” in 1863. The Millerite “builders” constructed a temple in the forty-six years from 1798 unto 1844, but they thereafter chose to reject the “increase of knowledge” upon the “seven times” that arrived in 1856.

Àwọn “àlùfáà” ti àwọn ọjọ́ ìkẹyìn ni àwọn tí “wọ́n ti tọ́ ọ wò pé Olúwa dára.” “Ní ìgbà àtijọ́” “kì í ṣe ènìyàn kan rí” ni wọ́n, “ṣùgbọ́n nísinsin yìí wọ́n jẹ́ ènìyàn Ọlọ́run.” Wọ́n ni àwọn tí wọ́n ti rí “òkúta alààyè” náà, tí “àwọn ènìyàn kọ̀ tì í ní tòótọ́, ṣùgbọ́n tí Ọlọ́run yàn, tí ó sì ṣeyebíye.” Òkúta náà ni “àkókò méje” ti Léfítíkù ogún-ún mẹ́fà, èyí tí àwọn “akọ́lé ilé” ti ìṣísẹ̀ Millerite “kọ̀ tì” ní 1863. Àwọn “akọ́lé ilé” Millerite kọ́ tẹ́ńpìlì kan nínú ọdún mẹ́rìndínlọ́gọ́rin láti 1798 títí dé 1844, ṣùgbọ́n lẹ́yìn náà wọ́n yàn láti kọ “ìbísí ìmọ̀” tí ó dé lórí “àkókò méje” náà ní 1856.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. Hosea 4:6, 7.

> A pa àwọn ènìyàn mi run nítorí àìní ìmọ̀: nítorí ìwọ ti kọ ìmọ̀ sílẹ̀, èmi pẹ̀lú yóò kọ̀ ọ́ sílẹ̀, kí ìwọ má bàa jẹ́ àlùfáà fún mi mọ́: bí ìwọ ti gbàgbé òfin Ọlọ́run rẹ, èmi pẹ̀lú yóò gbàgbé àwọn ọmọ rẹ. Bí wọ́n ti ń pọ̀ sí i, bẹ́ẹ̀ ni wọ́n ṣẹ̀ sí mi sí i: nítorí náà èmi yóò yi ògo wọn padà sí ìtìjú. Hosea 4:6, 7.

The “priests” of the last days accepted the message of “seven times” when they were led back to the old paths of Adventism post-September 11, 2001. They tasted the message of the hidden book, and it was “precious.” Yet Malachi says the priests of the last days are “cursed”, and of course the “seven times” is a curse. They are under the curse of “seven times,” for they have repeated the sins of their fathers. Malachi says the priests profaned God’s name, by offering a “polluted offering”. That offering was the prediction of July 18, 2020.

Àwọn “àlùfáà” ìkẹyìn ọjọ́ gbà ìránṣẹ́ “àkókò méje” nígbà tí a mú wọn padà sí àwọn ọ̀nà àtijọ́ ti Adventism lẹ́yìn September 11, 2001. Wọ́n tọ́ ọ́ wò ìránṣẹ́ ìwé tí a fi pamọ́, ó sì jẹ́ “iyebíye.” Síbẹ̀, Malaki wí pé àwọn àlùfáà ìkẹyìn ọjọ́ ni a “bú,” àti pé dájúdájú, “àkókò méje” náà jẹ́ ègún. Wọ́n wà lábẹ́ ègún “àkókò méje,” nítorí wọ́n ti tún ẹ̀ṣẹ̀ àwọn baba wọn ṣe. Malaki wí pé àwọn àlùfáà ba orúkọ Ọlọ́run jẹ, nípa fífi “ẹbọ tí a ti sọ di aláìmọ́” rúbọ. Ẹbọ náà ni àsọtẹ́lẹ̀ July 18, 2020.

> For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith the Lord of hosts. But ye have profaned it, in that ye say, The table of the Lord is polluted; and the fruit thereof, even his meat, is contemptible. Ye said also, Behold, what a weariness is it! and ye have snuffed at it, saith the Lord of hosts; and ye brought that which was torn, and the lame, and the sick; thus ye brought an offering: should I accept this of your hand? saith the Lord. But cursed be the deceiver, which hath in his flock a male, and voweth, and sacrificeth unto the Lord a corrupt thing: for I am a great King, saith the Lord of hosts, and my name is dreadful among the heathen. And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Behold, I will corrupt your seed, and spread dung upon your faces, even the dung of your solemn feasts; and one shall take you away with it. And ye shall know that I have sent this commandment unto you, that my covenant might be with Levi, saith the Lord of hosts. Malachi 1:11–2:4.

> Nítorí láti ibi ìlà-oòrùn títí dé ibi ìwọ̀-oòrùn ni orúkọ mi yóò di ńlá láàárín àwọn orílẹ̀-èdè; àti ní gbogbo ibi ni a ó máa rú tùràrí sí orúkọ mi, àti ẹbọ mímọ́ kan: nítorí orúkọ mi yóò di ńlá láàárín àwọn aláìkọlà, ni Oluwa àwọn ọmọ-ogun wí. Ṣùgbọ́n ẹ̀yin ti sọ ọ́ di aláìmọ́, níwọ̀n bí ẹ̀yin ti ń wí pé, Tábìlì Oluwa jẹ́ aláìmọ́; àti eso rẹ̀, àní oúnjẹ rẹ̀, jẹ́ ohun ẹ̀gàn. Ẹ tún wí pé, Wò ó, àárẹ̀ wo ni èyí jẹ́! ẹ sì ti fi ìkórìíra hàn sí i, ni Oluwa àwọn ọmọ-ogun wí; ẹ sì mú èyí tí a fà ya, àti arọ, àti aláìsàn wá; bẹ́ẹ̀ ni ẹ mú ẹbọ wá: ṣé èmi yóò gba èyí lọ́wọ́ yín bí? ni Oluwa wí. Ṣùgbọ́n ègún ni fún afàjẹ̀ tí ó ní akọ nínú agbo ẹran rẹ̀, tí ó sì jẹ́jẹ́, tí ó sì fi ohun bàjẹ́ rúbọ sí Oluwa: nítorí Ọba ńlá ni èmi, ni Oluwa àwọn ọmọ-ogun wí, orúkọ mi sì jẹ́ ohun ìbẹ̀rù láàárín àwọn aláìkọlà. Ní báyìí sì, ẹ̀yin àlùfáà, àṣẹ yìí jẹ́ fún yín. Bí ẹ̀yin kò bá fetí sí i, àti bí ẹ̀yin kò bá fi í sí ọkàn yín láti fi ògo fún orúkọ mi, ni Oluwa àwọn ọmọ-ogun wí, èmi yóò rán ègún sí yín, èmi yóò sì bú àwọn ìbùkún yín: bẹ́ẹ̀ ni, mo ti bú wọn tẹ́lẹ̀, nítorí pé ẹ̀yin kò fi í sí ọkàn yín. Kíyèsi i, èmi yóò ba irúgbìn yín jẹ́, èmi yóò sì tú ìgbẹ́ sórí ojú yín, àní ìgbẹ́ àwọn àjọ̀dún yín; a ó sì mú yín kúrò pẹ̀lú rẹ̀. Ẹ ó sì mọ̀ pé èmi ni mo ti rán àṣẹ yìí sí yín, kí májẹ̀mú mi lè wà pẹ̀lú Lefi, ni Oluwa àwọn ọmọ-ogun wí. Malaki 1:11–2:4.

The covenant with Levi is the symbol of the Levites’ faithfulness in the image of the beast test in the rebellion of Aaron’s golden calf. The Levites in the book of Malachi, who are cleansed by the messenger of the covenant, are cleansed in order to offer “an offering” in righteousness. The offering is the message of Christ’s name, which is His character.

Májẹ̀mú pẹ̀lú Lefi jẹ́ ààmì ìṣòtítọ́ àwọn ọmọ Lefi nínú ìdánwò àwòrán ẹranko náà nínú ìṣọ̀tẹ̀ ẹ̀wẹ̀ wúrà Áárónì. Àwọn ọmọ Lefi nínú ìwé Malaki, tí a ń wẹ̀ mọ́ nípasẹ̀ aṣojú májẹ̀mú náà, ni a ń wẹ̀ mọ́ kí wọ́n lè rú “ẹbọ” nínú òdodo. Ẹbọ náà ni ìhìn iṣẹ́ orúkọ Kristi, èyí tí í ṣe ìwà rẹ̀.

> “It is the darkness of misapprehension of God that is enshrouding the world. Men are losing their knowledge of His character. It has been misunderstood and misinterpreted. At this time a message from God is to be proclaimed, a message illuminating in its influence and saving in its power. His character is to be made known. Into the darkness of the world is to be shed the light of His glory, the light of His goodness, mercy, and truth.

> “Òkùnkùn àìlóye nípa Ọlọ́run ni ó ń bo ayé mọ́. Àwọn ènìyàn ń pàdánù ìmọ̀ wọn nípa ìwà rẹ̀. A ti lóye rẹ̀ ní ọ̀nà tí kò tọ́, a sì ti túmọ̀ ọ́ ní àṣìṣe. Ní àkókò yìí, a ní láti kéde ìránṣẹ́ kan láti ọ̀dọ̀ Ọlọ́run, ìránṣẹ́ tí ipa rẹ̀ ń mú ìmọ́lẹ̀ wá, tí agbára rẹ̀ sì ń gbàlà. A ní láti fi ìwà rẹ̀ hàn. Sí inú òkùnkùn ayé ni a ní láti tú ìmọ́lẹ̀ ògo rẹ̀ sí, ìmọ́lẹ̀ oore rẹ̀, àánú rẹ̀, àti òtítọ́ rẹ̀.”

> “This is the work outlined by the prophet Isaiah in the words, ‘O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and His arm shall rule for Him; behold, His reward is with Him, and His work before Him.’ Isaiah 40:9, 10.

> “Eyi ni iṣẹ́ tí wolíì Isaiah ṣàlàyé nínú àwọn ọ̀rọ̀ wọ̀nyí pé, ‘Ìwọ Jerusalẹmu, tí ń mú ìròyìn ayọ̀ wá, gbé ohùn rẹ sókè pẹ̀lú agbára; gbé e sókè, má bẹ̀rù; sọ fún àwọn ìlú Juda pé, Kíyèsi i, Ọlọ́run yín! Kíyèsi i, Olúwa Ọlọ́run yóò fi ọwọ́ agbára wá, apá Rẹ̀ yóò sì ṣe àkóso fún Un; kíyèsi i, èrè Rẹ̀ wà pẹ̀lú Rẹ̀, iṣẹ́ Rẹ̀ sì wà níwájú Rẹ̀.’ Isaiah 40:9, 10.

> “Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415.

> “Àwọn tí ń dúró de wíwá Ọkọ-Ìyàwó náà ni kí wọ́n máa sọ fún àwọn ènìyàn pé, ‘Wò ó, Ọlọ́run yín nìyí.’ Ìmọ́lẹ̀ àánú tó kẹ́yìn, ìránṣẹ́ àánú tó kẹ́yìn tí a ó fi fún ayé, ni ìfihàn ìwà ìfẹ́ Rẹ̀. Àwọn ọmọ Ọlọ́run ni kí wọ́n fi ògo Rẹ̀ hàn. Nínú ìgbésí ayé àti ìwà wọn fúnra wọn ni kí wọ́n ṣí i payá ohun tí oore-ọ̀fẹ́ Ọlọ́run ti ṣe fún wọn.” Christ’s Object Lessons, 415.

Malachi’s priests offered an offering that corrupted God’s name. The offering represents a message, and the message of Nashville on July 18, 2020, was a corrupted offering. It was corrupted by the rebellion of disregarding the prophetic command that “there should be time no longer”, that was given by Christ himself in Revelation ten.

Àwọn àlùfáà Málákì rú ẹbọ kan tí ó bà orúkọ Ọlọ́run jẹ́. Ẹbọ náà dúró fún ìròyìn kan, ìròyìn Nashville sì ní ọjọ́ kẹtàdínlógún, oṣù Keje, ọdún 2020, jẹ́ ẹbọ tí ó ti bàjẹ́. Ìṣọ̀tẹ̀ tí ó ṣẹ̀ nípa àìka àṣẹ àsọtẹ́lẹ̀ pé “àkókò kò gbọdọ̀ sí mọ́,” tí Kristi tìkára rẹ̀ fi fúnni nínú Ìfihàn mẹ́wàá, ló bà á jẹ́.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.

> Angẹli náà tí mo sì rí tí ó dúró lórí òkun àti lórí ilẹ̀ gbé ọwọ́ rẹ̀ sókè sí ọ̀run, Ó sì búra nípa Ẹni tí ń bẹ láàyè títí láé àti láé, ẹni tí ó dá ọ̀run, àti àwọn ohun tí ń bẹ nínú rẹ̀, àti ilẹ̀, àti àwọn ohun tí ń bẹ nínú rẹ̀, àti òkun, àti àwọn ohun tí ń bẹ nínú rẹ̀, pé àkókò kì yóò sí mọ́. Ìfihàn 10:5, 6.

The “offering of righteousness” that is represented by the Levites in Malachi chapter three, is as an offering in the days of old, and it represents a message. The “former years” represent the purity of the message which produced the first disappointment in the Millerite history. The corrupted offering represents the corrupted message of July 18, 2020, yet it is still a parallel event.

“Ẹbọ́ òdodo” tí àwọn ọmọ Léfì ń ṣàpẹẹrẹ nínú Malaki orí kẹta, dàbí ẹbọ́ ní ọjọ́ ìgbàanì, ó sì ń ṣàpẹẹrẹ ìránṣẹ́ kan. “Àwọn ọdún àtẹ̀yìnwá” ń ṣàpẹẹrẹ mímọ́ ìránṣẹ́ náà tí ó mú ìdààmú àkọ́kọ́ jáde nínú ìtàn àwọn Millerite. Ẹbọ́ tí a ti bàjẹ́ ń ṣàpẹẹrẹ ìránṣẹ́ tí a ti bàjẹ́ ti July 18, 2020, síbẹ̀ ó ṣì jẹ́ ìṣẹ̀lẹ̀ afiwéra kan.

> And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

> Yóò sì jókòó bí ẹni tí ń yọ fàdákà kúrò nínú èérí rẹ̀, tí ó sì ń wẹ̀ é mọ́; yóò sì wẹ àwọn ọmọ Lefi mọ́, yóò sì fọ́n wọn mọ́ bí wúrà àti fàdákà, kí wọn lè máa rú ẹbọ òdodo sí Olúwa. Nígbà náà ni ẹbọ Juda àti ti Jerusalẹmu yóò dùn mọ́ Olúwa, gẹ́gẹ́ bí i ti ọjọ́ àtijọ́, àti bí i ti ọdún ìgbà àtẹ́yìnwá. Malaki 3:3, 4.

The “curse” that is identified in Malachi identifies a test of an acknowledgement of what Elijah represents. Those of us that are now awakening must understand that the reality of the curse of “seven times” has been fulfilled upon us in the rebellion we manifested in making the sinful prediction of July 18, 2020. We must also once again decide what prophetic methodology we choose to eat. Two witnesses to this fact, and there are others, can be found in Malachi’s presentation of the Elijah to come, and also from Elijah’s own history. Elijah clearly identified that there would only be one correct message and methodology.

“Ègún” tí a tọ́ka sí nínú Malaki ń tọ́ka sí ìdánwò ìjẹ́wọ́ ohun tí Èlíjà dúró fún. Àwa tí a ń jí sí i nísinsìnyí gbọ́dọ̀ lóye pé òtítọ́ ègún “ìgbà méje” ti ṣẹ lórí wa nínú ìṣọ̀tẹ̀ tí a fi hàn nípa ṣíṣe àsọtẹ́lẹ̀ ẹ̀ṣẹ̀ ti July 18, 2020. A tún gbọdọ̀ pinnu lẹ́ẹ̀kan sí i irú ọ̀nà ìṣe àsọtẹ́lẹ̀ wo ni a yàn láti jẹ. Ẹlẹ́rìí méjì sí òtítọ́ yìí, àti pé àwọn mìíràn sì wà, ni a lè rí nínú ìfihàn Malaki nípa Èlíjà tí ń bọ̀, àti pẹ̀lú láti inú ìtàn ara Èlíjà fúnra rẹ̀. Èlíjà fi hàn ní kedere pé ìránṣẹ́ àti ọ̀nà ìṣe kan ṣoṣo ni yóò jẹ́ òótọ́.

> And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 17:1.

> Èlíjà ará Tiṣíbì, ẹni tí ó jẹ́ ọ̀kan lára àwọn olùgbé Gílíádì, sì wí fún Áhábù pé, Bí Olúwa Ọlọ́run Ísírẹ́lì ti wà láàyè, níwájú ẹni tí mo dúró, kò ní sí ìrì tàbí òjò ní àwọn ọdún wọ̀nyí, bí kò ṣe gẹ́gẹ́ bí ọ̀rọ̀ mi. 1 Kings 17:1.

Malachi identified a “curse” that God’s priests are under in the period when the final Elijah appears in connection with a curse associated with God’s tithe. The “curse” of the tithe in Malachi, represents a decision on the part of the people of God, for in order to remove the curse they are already under they must decide where and what is the “storehouse”.

Málákì ṣàfihàn “èpè” kan tí àwọn àlùfáà Ọlọ́run wà lábẹ́ rẹ̀ ní àkókò tí Èlíjà ìkẹyìn yóò farahàn, ní ìbáṣepọ̀ pẹ̀lú èpè kan tí ó ní ìsọ̀kan pẹ̀lú ìdámẹ́wàá Ọlọ́run. “Èpè” ìdámẹ́wàá tí ó wà nínú Málákì ń ṣojú ìpinnu kan láti ọ̀dọ̀ àwọn ènìyàn Ọlọ́run, nítorí pé kí wọ́n lè mú èpè tí wọ́n ti wà lábẹ́ rẹ̀ kúrò, wọ́n gbọ́dọ̀ pinnu ibi tí “ilé ìkójọpọ̀” náà wà àti ohun tí ó jẹ́ gan-an.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the Lord of hosts. But ye said, Wherein shall we return? Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation. Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts. Malachi 3:1–11.

> Kíyèsi i, èmi yóò rán ìránṣẹ́ mi, yóò sì tún ọ̀nà ṣe níwájú mi: Olúwa náà, ẹni tí ẹ̀yin ń wá, yóò sì dé sí tẹ́ńpìlì rẹ̀ lójijì, àní ìránṣẹ́ májẹ̀mú náà, ẹni tí inú yín dùn sí: kíyèsi i, yóò dé, ni Olúwa àwọn ọmọ-ogun wí. Ṣùgbọ́n ta ni yóò lè fara da ọjọ́ ìbọ̀ wá rẹ̀? ta ni yóò sì dúró nígbà tí yóò farahàn? nítorí ó dàbí iná amúnáwúrà, ó sì dàbí ọṣẹ onífọ̀: Yóò sì jókòó gẹ́gẹ́ bí amúnáwúrà àti olùwẹ̀nù fàdákà: yóò sì wẹ àwọn ọmọ Léfì nù, yóò sì yọ wọn mọ́ bí wúrà àti fàdákà, kí wọn lè rú ọrẹ sí Olúwa nínú òdodo. Nígbà náà ni ọrẹ Júdà àti ti Jerúsálẹ́mù yóò dùn mọ́ Olúwa, gẹ́gẹ́ bí ọjọ́ àtijọ́, àti gẹ́gẹ́ bí ọdún ìgbàanì. Èmi yóò sì súnmọ́ yín fún ìdájọ́; èmi yóò sì jẹ́ ẹlẹ́rìí kánkán lòdì sí àwọn oṣó, àti lòdì sí àwọn panṣágà, àti lòdì sí àwọn tí ń búra èké, àti lòdì sí àwọn tí ń ni alágbàṣẹ jẹ nínú owó iṣẹ́ rẹ̀, opó, àti aláìní baba, àti àwọn tí ń yi àjèjì padà kúrò ní ẹ̀tọ́ rẹ̀, tí wọn kò sì bẹ̀rù mi, ni Olúwa àwọn ọmọ-ogun wí. Nítorí èmi ni Olúwa, èmi kì í yí padà; nítorí náà a kò pa ẹ̀yin ọmọ Jékọ́bù run. Láti ọjọ́ àwọn baba yín ni ẹ ti yà kúrò nínú àwọn òfin mi, ẹ kò sì pa wọ́n mọ́. Ẹ yí padà sọ́dọ̀ mi, èmi yóò sì yí padà sọ́dọ̀ yín, ni Olúwa àwọn ọmọ-ogun wí. Ṣùgbọ́n ẹ̀yin ní, Níbo ni àwa ó gbà yí padà? Ṣé ènìyàn yóò ja Ọlọ́run lólè? Síbẹ̀, ẹ̀yin ti ja mí lólè. Ṣùgbọ́n ẹ̀yin ní, Níbo ni àwa ti ja ọ lólè? Nínú ìdámẹ́wàá àti ẹbọ. A fi ègún gún yín pẹ̀lú ègún: nítorí ẹ ti ja mí lólè, àní gbogbo orílẹ̀-èdè yìí. Ẹ mú gbogbo ìdámẹ́wàá wá sínú ilé ìṣúra, kí oúnjẹ lè wà nínú ilé mi, kí ẹ sì fi èyí dán mi wò nísinsin yìí, ni Olúwa àwọn ọmọ-ogun wí, bí èmi kò bá ṣí àwọn fèrèsé ọ̀run sí yín, tí èmi yóò sì tú ìbùkún jáde fún yín, tí àyè kì yóò tó láti gbà á. Èmi yóò sì ba apanirun náà wí nítorí yín, òun kì yóò sì ba èso ilẹ̀ yín jẹ́; bẹ́ẹ̀ ni àjàrà yín kì yóò ju èso rẹ̀ sílẹ̀ kí àkókò tó pé ní pápá, ni Olúwa àwọn ọmọ-ogun wí. Malaki 3:1–11.

The Lord does not change, nor does he change methodology. Whatever the “curse” may or may not be, that is represented by Malachi’s curse of “tithe”, the tithe is to be brought into the storehouse, for the purpose of having “meat” in God’s house. That fact demands that a decision be made as to what the “storehouse” is, and what was the food represented by William Miller in the movement of the first angel, which typified the food to be eaten in the movement of the third angel? One of the symbols of that food is “rain” and “dew”.

Olúwa kì í yí padà, bẹ́ẹ̀ ni kò sì í yí ọ̀nà ìṣiṣẹ́ padà. Ohunkóhun tí “èpè” náà lè jẹ́ tàbí tí kò lè jẹ́, èyí tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ èpè “ìdámẹ́wàá” ti Malaki, a gbọ́dọ̀ mú ìdámẹ́wàá wá sínú ilé ìkójọpọ̀, kí “oúnjẹ” lè wà nínú ilé Ọlọ́run. Òtítọ́ náà fi dandan lé e pé kí a ṣe ìpinnu nípa ohun tí “ilé ìkójọpọ̀” náà jẹ́, àti ohun tí oúnjẹ náà jẹ́ tí William Miller ṣàpẹẹrẹ nínú ìṣísẹ̀ áńgẹ́lì kìn-ín-ní, èyí tí ó jẹ́ àpẹẹrẹ oúnjẹ tí a ó jẹ nínú ìṣísẹ̀ áńgẹ́lì kẹta? Ọ̀kan lára àwọn ààmì oúnjẹ náà ni “òjò” àti “ìrì”.

> Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth. My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass: Because I will publish the name of the Lord: ascribe ye greatness unto our God. He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he. Deuteronomy 32:1–4.

> Ẹ fi etí sílẹ̀, ẹ̀yin ọ̀run, èmi yóò sì sọ̀rọ̀; kí ilẹ̀ ayé sì gbọ́ ọ̀rọ̀ ẹnu mi. Ẹ̀kọ́ mi yóò sọ̀kalẹ̀ bí òjò, ọ̀rọ̀ mi yóò sì rọ̀ bí ìrì, bí òjò kékèké lórí ewéko tútù, àti bí ìṣàn òjò lórí koríko: nítorí èmi yóò kéde orúkọ Olúwa: ẹ fi ògo ńlá fún Ọlọ́run wa. Òun ni Àpáta, iṣẹ́ rẹ̀ pé pérépéré: nítorí gbogbo ọ̀nà rẹ̀ jẹ́ ìdájọ́: Ọlọ́run òtítọ́, tí kò sì ní ìwà àìṣòdodo rárá, olódodo àti olóòtítọ́ ni òun. Deuteronomi 32:1–4.

Did Elijah truly mean what he said to Ahab? Did he actually mean that in the last days, when the perfect fulfillment of the Elijah movement and message occurs, that “there shall not be dew nor rain these years, but according to my word?” Does the “rain” that Elijah speaks of being withheld, except at his word, align with the “rain” that Malachi promises as a blessing?

Ṣé Elijah túmọ̀ sí gan-an ohun tí ó sọ fún Ahab? Ṣé ó ní í ṣe ní tòótọ́ pé ní àwọn ọjọ́ ìkẹyìn, nígbà tí ìmúṣẹ pípé ti ìṣísẹ̀ àti ìhìnrere Elijah bá ṣẹlẹ̀, pé “ìrì kò ní sí, bẹ́ẹ̀ ni òjò kò ní rọ ní àwọn ọdún wọ̀nyí, bí kò ṣe gẹ́gẹ́ bí ọ̀rọ̀ mi”? Ṣé “òjò” tí Elijah sọ pé a óò dá dúró, bí kò ṣe nípa ọ̀rọ̀ rẹ̀, bá “òjò” tí Malachi ṣe ìlérí rẹ̀ gẹ́gẹ́ bí ìbùkún mu?

> Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. Malachi 3:10.

> Ẹ mú gbogbo idamẹ́wàá wá sínú ilé ìṣúra, kí oúnjẹ lè wà ní ilé mi; ẹ sì fi èyí dán mi wò nísinsin yìí, ni Olúwa àwọn ọmọ-ogun wí, bí èmi kò bá ṣí àwọn fèrèsé ọ̀run sí yín, kí n sì tú ìbùkún jáde sí yín, títí kó fi sí àyè tó láti gbà á. Malaki 3:10.

And does the “curse” of the unsanctified “offering” of the “priests”, and the misuse of “tithe” that has already been brought about, also represent the “curse” of the “seven times”?

Ṣé “èpè” ẹ̀bùn tí a kò yà sí mímọ́ ti àwọn “àlùfáà”, àti lílò “ìdámẹ́wàá” lọ́nà tí kò tọ́ tí a ti mú wáyé tẹ́lẹ̀ pẹ̀lú, tún ṣàpẹẹrẹ “èpè” ti “ìgbà méje” náà bí?

At the end of July, 2023, we began to publish articles that are essentially a repetition of the message found in the series of studies called Habakkuk’s Tables. The difference in the current presentation is that after July 18, 2020, the Lord began to place some of the old teachings in a new light.

Ní òpin oṣù Keje, ọdún 2023, a bẹ̀rẹ̀ sí í tẹ àwọn àpilẹ̀kọ jáde tí wọ́n jẹ́, ní pàtàkì, àtúnsọ ìhìn-iṣẹ́ tí a rí nínú àtẹ̀sẹ̀ ìkẹ́kọ̀ọ́ tí a ń pè ní Àwọn Tábìlì Hábákúkù. Ìyàtọ̀ tó wà nínú ìfihàn ìsinsin yìí ni pé lẹ́yìn ọjọ́ Kejìlá oṣù Keje, ọdún 2020, Olúwa bẹ̀rẹ̀ sí í fi díẹ̀ nínú àwọn ẹ̀kọ́ àtijọ́ hàn nínú ìmọ́lẹ̀ tuntun kan.

He began to open things up that appeared to me to be profound, but I was personally out of touch and unwilling to be in touch with the work I had previously been given to accomplish. From July 19, 2020, I understood that the prediction of the previous day was wrong, and that I was personally more responsible for that sinful prediction and its horrible aftermath than any other person.

Ó bẹ̀rẹ̀ sí í ṣí àwọn nǹkan tí ó dàbí ohun jíjinlẹ̀ sí mi, ṣùgbọ́n èmi fúnra mi ti ya ara mi kúrò, èmi kò sì fẹ́ láti wà ní ìbáṣepọ̀ pẹ̀lú iṣẹ́ tí a ti fi lé mi lọ́wọ́ tẹ́lẹ̀ láti ṣẹ. Láti ọjọ́ kẹrìnlá, oṣù Keje, ọdún 2020, mo mọ̀ pé àsọtẹ́lẹ̀ ọjọ́ tí ó ṣáájú náà jẹ́ àṣìṣe, àti pé èmi fúnra mi ní ojúṣe púpọ̀ sí i fún àṣọtẹ́lẹ̀ ẹ̀ṣẹ̀ náà àti àwọn àbájáde búburú rẹ̀ tí ó bani lẹ́rù ju ẹnikẹ́ni mìíràn lọ.

Then in July of 2023, I was overwhelmed with a conviction, that in spite of my complete failure as a leader of God’s movement of the third angel, I should at least begin to write out what I had come to understand since July of 2020. I determined to put into writing what had been opened up to me since the sin of July 18, 2020, and then place it into the public record, before I was laid to rest.

Nígbà náà ní oṣù Keje ọdún 2023, ìdánilójú kan bò mí mọ́lẹ̀ gidigidi, pé láìka ìkùnà pátápátá mi gẹ́gẹ́ bí aṣáájú ìṣísẹ̀ Ọlọ́run ti áńgẹ́lì kẹta sí, ó yẹ kí n ó kéré tán bẹ̀rẹ̀ sí í kọ ohun tí mo ti wá lóye láti oṣù Keje ọdún 2020. Mo pinnu láti fi sílẹ̀ ní kíkọ ohun tí a ti ṣí payá fún mi láti ìgbà ẹ̀ṣẹ̀ ọjọ́ kẹtàlá-dín-lógún, oṣù Keje, ọdún 2020, lẹ́yìn náà kí n sì fi í sínú àkọsílẹ̀ gbogbogbò, kí a tó tẹ́ mi sí ìsinmi.

In the three months since July, there are over seventy countries around the world that are now following these articles. Yes, some are no doubt following for unholy purposes and intent, but not all. We are on the verge of turning on a program that will place these articles into all the major languages of planet earth, for at this point, those seventy-plus countries are forced to consider these truths in only the English language.

Nínú oṣù mẹ́ta láti ìgbà oṣù Keje, ó lé ní orílẹ̀-èdè àádọ́rin káàkiri ayé tí wọ́n ti ń tẹ̀lé àwọn àpilẹ̀kọ wọ̀nyí báyìí. Béẹ ni, kò sí àní-àní pé àwọn kan ń tẹ̀lé wọn fún àwọn ète àti ìfẹ́-inú tí kò mọ́, ṣùgbọ́n kì í ṣe gbogbo wọn. A wà ní etí àtúnṣe láti tan ètò kan sílẹ̀ tí yóò fi àwọn àpilẹ̀kọ wọ̀nyí sínú gbogbo àwọn èdè pàtàkì ayé, nítorí pé ní àkókò yìí, a fi ipá mú àwọn orílẹ̀-èdè wọ̀nyẹn tí ó lé ní àádọ́rin láti gbé òtítọ́ wọ̀nyí yẹ̀ wò nínú èdè Gẹ̀ẹ́sì nìkan.

We are already working to help some around the globe, that do not have the ways and means to do much with these truths, and I wonder if Malachi’s “storehouse”, that has a defined purpose of providing “food” in God’s house, may not be referring to the work of spreading the truth that has been proceeding from these articles since July of 2023?

A ti ń ṣiṣẹ́ tẹ́lẹ̀ láti ràn àwọn kan káàkiri ayé lọ́wọ́, àwọn tí kò ní ọ̀nà àti agbára láti ṣe púpọ̀ pẹ̀lú àwọn òtítọ́ wọ̀nyí, mo sì ń ronú bóyá “ilé ìṣúra” Málákì, tí ó ní ète tí a ti sọ di mímọ̀ dájú láti pèsè “oúnjẹ” nínú ilé Ọlọ́run, kò lè jẹ́ pé ó ń tọ́ka sí iṣẹ́ títànkálẹ̀ òtítọ́ tí ó ti ń tẹ̀ síwájú láti inú àwọn àpilẹ̀kọ wọ̀nyí láti Oṣù Keje ọdún 2023?

We will begin our consideration of Daniel chapter three in the next article.

A ó bẹ̀rẹ̀ ìwádìí wa nípa Danieli orí kẹta nínú àpilẹ̀kọ tí ń bọ̀.

> “We are living in a special period of this earth’s history. A great work must be done in a very short time, and every Christian is to act a part in sustaining this work. God is calling for men who will consecrate themselves to the work of soulsaving. When we begin to comprehend what a sacrifice Christ made in order to save a perishing world, there will be seen a mighty wrestling to save souls. Oh, that all our churches might see and realize the infinite sacrifice of Christ!

> “A ń gbé nínú àkókò àkànṣe kan nínú ìtàn ayé yìí. Iṣẹ́ ńlá kan gbọ́dọ̀ ṣe ní àkókò kúkúrú púpọ̀, àti pé gbogbo Kristẹni ni yóò ṣe ipa tirẹ̀ nínú fífowósowọ́pọ̀ láti gbé iṣẹ́ yìí ró. Ọlọ́run ń pe àwọn ènìyàn tí yóò ya ara wọn sí mímọ́ fún iṣẹ́ ìgbàlà ọkàn. Nígbà tí a bá bẹ̀rẹ̀ sí í lóye irú ẹbọ tí Kristi ṣe kí ó lè gba ayé tí ń ṣègbé là, a ó rí ìjàkadì agbára ńlá kan láti gba ọkàn là. À! ìbá ṣe pé gbogbo àwọn ìjọ wa lè rí, kí wọ́n sì mọ ìtumọ̀ ẹbọ àìlópin Kristi!”

> “In visions of the night, representations passed before me of a great reformatory movement among God’s people. Many were praising God. The sick were healed, and other miracles were wrought. A spirit of intercession was seen, even as was manifested before the great Day of Pentecost. Hundreds and thousands were seen visiting families and opening before them the word of God. Hearts were convicted by the power of the Holy Spirit, and a spirit of genuine conversion was manifest. On every side doors were thrown open to the proclamation of the truth. The world seemed to be lightened with the heavenly influence. Great blessings were received by the true and humble people of God. I heard voices of thanksgiving and praise, and there seemed to be a reformation such as we witnessed in 1844.

> “Nínú àwọn ìran òru, àwọn àfihàn kan kọjá níwájú mi nípa ìṣísẹ̀ àtúnṣe ńlá kan láàárín àwọn ènìyàn Ọlọ́run. Ọ̀pọ̀lọpọ̀ ń yin Ọlọ́run. A mú àwọn aláìsàn láradá, a sì ṣe àwọn iṣẹ́ ìyanu mìíràn. A rí ẹ̀mí ìdájọ́jọ́, gẹ́gẹ́ bí a ti fi í hàn ṣáájú Ọjọ́ Pẹ́nítẹ́kọ́sítì ńlá náà. A rí ọgọ́rọ̀ọ̀rún àti ẹgbẹ̀rún ènìyàn tí wọ́n ń bẹ àwọn ìdílé wò, tí wọ́n sì ń ṣí ọ̀rọ̀ Ọlọ́run sílẹ̀ níwájú wọn. A dá ọkàn lójú nípa agbára Ẹ̀mí Mímọ́, a sì fi ẹ̀mí ìyípadà tòótọ́ hàn. Ní gbogbo ẹ̀gbẹ́ ni a ṣí ilẹ̀kùn sílẹ̀ fún ìkéde òtítọ́. Ó dàbí ẹni pé a fi ìtànkálẹ̀ ọ̀run tan ayé náà sílẹ̀. Àwọn ènìyàn tòótọ́ àti onírẹ̀lẹ̀ ti Ọlọ́run gba àwọn ìbùkún ńlá. Mo gbọ́ ohùn ìdúpẹ́ àti ìyìn, ó sì dàbí ẹni pé àtúnṣe kan wà bí èyí tí a jẹ́rìí sí ní ọdún 1844. ”

> “Yet some refused to be converted. They were not willing to walk in God’s way, and when, in order that the work of God might be advanced, calls were made for freewill offerings, some clung selfishly to their earthly possessions. These covetous ones became separated from the company of believers.

> “Ṣùgbọ́n àwọn kan kọ̀ láti yípadà. Wọn kò fẹ́ láti rìn ní ọ̀nà Ọlọ́run, àti nígbà tí, kí iṣẹ́ Ọlọ́run lè máa tẹ̀síwájú, a pè fún àwọn ọrẹ àtinúwá, àwọn kan dì mọ́ àwọn ìní ayé wọn ní ìmọtara-ẹni-nìkan. Àwọn oníwọra wọ̀nyí sì yà kúrò nínú ẹgbẹ́ àwọn onígbàgbọ́.

> “The judgments of God are in the earth, and, under the influence of the Holy Spirit, we must give the message of warning that He has entrusted to us. We must give this message quickly, line upon line, precept upon precept. Men will soon be forced to great decisions, and it is our duty to see that they are given an opportunity to understand the truth, that they may take their stand intelligently on the right side. The Lord calls upon His people to labor—labor earnestly and wisely—while probation lingers.” Testimonies, volume 9, 126.

> “Àwọn ìdájọ́ Ọlọ́run wà ní ayé, àti pé, lábẹ́ àkóso Ẹ̀mí Mímọ́, a gbọ́dọ̀ fi ìránṣẹ́ ìkìlọ̀ tí Ó ti fi lé wa lọ́wọ́ hàn. A gbọ́dọ̀ kede ìránṣẹ́ yìí ní kíákíá, ìlà lórí ìlà, òfin lórí òfin. Láìpẹ́ àwọn ènìyàn yóò ní láti dojú kọ àwọn ìpinnu ńlá, ó sì jẹ́ ojúṣe wa láti rí i pé a fún wọn ní àǹfààní láti lóye òtítọ́, kí wọ́n lè dúró gbangba ní ìmọ̀ pípé níhà òtún. Olúwa ń pe àwọn ènìyàn Rẹ̀ sí iṣẹ́—ṣiṣẹ́ pẹ̀lú ìtara àti ọgbọ́n—nígbà tí àkókò ìdánwò ṣì ń pẹ́.” Testimonies, volume 9, 126.

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