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# Rome Establishes the Vision - Number Fourteen

Róòmù Fi Ìran náà Múlẹ̀—Nọ́mbà Mẹ́rìnlá

Reflections of Christ and the Formation of the Image of the Beast: A Prophetic Parallel in the Last Days

Àwọn Àfihàn Kristi àti Ìdásílẹ̀ Àwòrán Ẹranko náà: Àfiwéra Àsọtẹ́lẹ̀ kan ní Àwọn Ọjọ́ Ìkẹyìn

Author

Jeff Pippenger

Published

September 2, 2024

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The line of prophecy identifying when the United States forms an image to and of the beast occurs when the horn of Protestantism is forming the image of Christ. That formation is specifically identified in Daniel chapter ten, when Daniel beholds the causative looking-glass “marah,” vision. Daniel represents those who behold Christ, and in so doing they reflect Christ’s character. The one hundred and forty-four thousand, who are represented by Daniel in chapter ten, form the image of Christ within, only as they behold His character. By beholding they become changed.

Ìlà àsọtẹ́lẹ̀ tí ń tọ́ka sí ìgbà tí Orílẹ̀-Èdè Amẹ́ríkà dá àwòrán sí, àti ti ẹranko náà, ń ṣẹlẹ̀ nígbà tí ìwo Pírótẹ́sítáǹtì ń dá àwòrán Kristi. Ìdásílẹ̀ yẹn ni a ṣe ìdánimọ̀ rẹ̀ ní pàtó nínú Danieli orí kẹwàá, nígbà tí Danieli wo dígí olùfa “marah,” ìran. Danieli dúró fún àwọn tí wọ́n ń wo Kristi, àti ní ṣíṣe bẹ́ẹ̀ wọ́n ń fi ìwà Kristi hàn gẹ́gẹ́ bí àfihàn. Ẹgbẹ̀rún ọgọ́rùn-ún méjìlélọ́gọ́rin [ọgọ́rùn-ún kan lé mẹ́rìnlélọ́gọ́rin] tí Danieli ṣojú fún nínú orí kẹwàá, ń dá àwòrán Kristi sílẹ̀ nínú wọn, kìkì bí wọ́n ṣe ń wo ìwà rẹ̀. Nípa wíwo ni a ti ń yí wọn padà.

The image of the beast reflects the beast, and the formation of the image of the beast is the great test for the people of God, by which their eternal destiny will be decided. When the Protestant churches take control of the government of the United States, they will have formed an image of the church and state system that identifies the structure of control which the papal power employed before the political support was removed. In the same period of time the image of Christ will be produced in His last day people. Yet, there were those that were with Daniel who saw not the vision, for they fled from the vision. They failed the test of the formation of the image of the beast, by refusing to allow the image of Christ to be formed within them during the testing time.

Àwòrán ẹranko náà ń fi ẹranko náà hàn, àti dídá àwòrán ẹranko náà sílẹ̀ ni ìdánwò ńlá fún àwọn ènìyàn Ọlọ́run, nípa èyí ni a ó fi pinnu ayànmọ́ wọn títí ayérayé. Nígbà tí àwọn ìjọ Pùròtẹ́sítáǹtì bá gba àkóso ìjọba Orílẹ̀-Èdè Amẹ́ríkà, wọn yóò ti dá àwòrán ètò ìjọ àti ìpínlẹ̀ kan sílẹ̀ tí ó ń tọ́ka sí ìlànà àkóso tí agbára póòpù lò kí a tó yọ ìtìlẹ́yìn òṣèlú kúrò. Ní àkókò kan náà ni a ó sì mú àwòrán Kristi jáde nínú àwọn ènìyàn rẹ̀ ní ọjọ́ ìkẹyìn. Síbẹ̀, àwọn kan wà tí wọ́n wà pẹ̀lú Dáníẹ́lì tí wọn kò rí ìran náà, nítorí wọ́n sá kúrò níwájú ìran náà. Wọ́n kùnà nínú ìdánwò dídá àwòrán ẹranko náà sílẹ̀, nípa kíkọ̀ láti jẹ́ kí àwòrán Kristi di mímọ̀ nínú wọn ní àkókò ìdánwò.

The spiritual principle of reflection is accomplished by looking into a mirror that represents Christ and because the “marah” vision is a causative vision, the image of Christ in the mirror, produces the image of Christ in humanity. A literal mirror reflects the image of the man who looks at the mirror, but the spiritual application of the principle has variables associated with the mirror. Those who are simply a “hearer of the word, and not a doer,” “beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.” They look to the mirror and only see humanity.

Ìlànà ẹ̀mí ti àfihàn àwòrán ni a ń mú ṣẹ nípa wíwò sínú dígí kan tí ó dúró fún Kristi, àti nítorí pé ìran “marah” jẹ́ ìran oníṣe-okùnfà, àwòrán Kristi nínú dígí náà a máa mú àwòrán Kristi jáde nínú ẹ̀dá ènìyàn. Dígí gidi kan a máa fi àwòrán ọkùnrin tí ó wo inú dígí hàn padà, ṣùgbọ́n ìmúlò ẹ̀mí ti ìlànà náà ní àwọn oníyípadà tí ó ní ìbáṣepọ̀ pẹ̀lú dígí náà. Àwọn tí wọ́n kàn jẹ́ “olùgbọ́ ọ̀rọ̀, kì í sì í ṣe olùṣe rẹ̀,” “ó wo ara rẹ̀, ó sì bá ọ̀nà rẹ̀ lọ, lẹ́sẹ̀kẹsẹ̀ ó sì gbàgbé irú ènìyàn tí òun jẹ́.” Wọ́n wo inú dígí, wọ́n sì rí ẹ̀dá ènìyàn nìkan.

The other class who are “not a forgetful hearer, but a doer of the work” see the law of God, they see Christ in the mirror. The work is to understand that the principle of reflection has a “natural” reality and a spiritual reality. Daniel illustrates those who did the “work,” for in chapters nine and ten he illustrates the work that produces the spiritual principle of reflection.

Ẹgbẹ́ kejì, tí wọn kì í ṣe “olùgbọ́ tí ó gbàgbé, ṣùgbọ́n olùṣe iṣẹ́ náà,” wọn ń rí òfin Ọlọ́run; wọn ń rí Kristi nínú dígí. Iṣẹ́ náà ni láti mọ̀ pé ìlànà ìfihàn-ìmúlò ní òtítọ́ “àdánidá” kan àti òtítọ́ ti ẹ̀mí. Dáníẹ́lì fi àwọn tí wọ́n ṣe “iṣẹ́” náà hàn, nítorí nínú orí kẹsàn-án àti kẹwàá, ó ṣàpèjúwe iṣẹ́ tí ń mú ìlànà ẹ̀mí ti ìfihàn-ìmúlò wá.

> In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. Daniel 10:1, 2.

> Ní ọjọ́ wọ̀nyẹn, èmi Dáníẹ́lì ń ṣọ̀fọ̀ fún ọ̀sẹ̀ mẹ́ta pípé. Èmi kò jẹ búrẹ́dì adùn; bẹ́ẹ̀ ni ẹran tàbí wáìnì kò wọ ẹnu mi, bẹ́ẹ̀ ni n kò fi òróró kun ara mi rárá, títí ọ̀sẹ̀ mẹ́ta pípé fi parí. Dáníẹ́lì 10:1, 2.

Gabriel had given a partial interpretation of the vision of chapter eight to Daniel, but Daniel had not understood it all.

Gabriẹli ti fi ìtumọ̀ apá kan nínú ìran orí kẹjọ fún Dáníẹli, ṣùgbọ́n Dáníẹli kò tíì lóye gbogbo rẹ̀.

> And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:27.

> Èmi, Dáníẹ́lì, sì dákú, mo sì ṣàìsàn fún ọjọ́ díẹ̀; lẹ́yìn èyí, mo dìde, mo sì ṣe iṣẹ́ ọba; ẹnu sì yà mí nípa ìran náà, ṣùgbọ́n kò sí ẹni tí ó lóye rẹ̀. Danieli 8:27.

Sister White informs us that Daniel was seeking to understand the interpretation of the message of Daniel chapter eight which Gabriel had brought to Daniel in chapter nine.

Arábìnrin White jẹ́ kí a mọ̀ pé Dáníẹ́lì ń wá láti lóye ìtumọ̀ ọ̀rọ̀ Dáníẹ́lì orí kẹjọ, èyí tí Gébúrélì ti mú wá sọ́dọ̀ Dáníẹ́lì nínú orí kẹsàn-án.

> “With a new and deeper earnestness, Miller continued the examination of the prophecies, whole nights as well as days being devoted to the study of what now appeared of such stupendous importance and all-absorbing interest. In the eighth chapter of Daniel he could find no clue to the starting point of the 2300 days; the angel Gabriel, though commanded to make Daniel understand the vision, gave him only a partial explanation. As the terrible persecution to befall the church was unfolded to the prophet’s vision, physical strength gave way. He could endure no more, and the angel left him for a time. Daniel ‘fainted, and was sick certain days.’ ‘And I was astonished at the vision,’ he says, ‘but none understood it.’

> “Pẹ̀lú ìtara tuntun àti jíjinlẹ̀ síi, Miller tẹ̀síwájú nínú àyẹ̀wò àwọn àsọtẹ́lẹ̀ náà, ní fífi gbogbo òru pẹ̀lú gbogbo ọ̀sán yà sọ́tọ̀ fún ìkẹ́kọ̀ọ́ ohun tí ó ti hàn nísinsìnyí gẹ́gẹ́ bí ohun tí ó ní ìjẹ́pàtàkì tí ó tóbi gan-an tí ó sì ń gba gbogbo àfẹ́sọ́nà ọkàn. Nínú orí kẹjọ ti Daniẹli kò lè rí àmì ìtọ́nisọ́nà kankan sí ibi ìbẹ̀rẹ̀ ọjọ́ 2300 náà; áńgẹ́lì Gabriẹli, bí ó tilẹ̀ jẹ́ pé a pàṣẹ fún un láti jẹ́ kí Daniẹli lóye ìran náà, fún un ní àlàyé apá kan péré. Bí a ṣe ń ṣí inúnibíni búburú tí yóò dé bá ìjọ náà sílẹ̀ fún ìran wòlíì náà, agbára ara rẹ̀ ṣubú. Kò lè fara dà á mọ́, áńgẹ́lì náà sì fi í sílẹ̀ fún ìgbà díẹ̀. Daniẹli ‘gbẹ́ ẹ̀mí, ó sì ṣàìsàn fún ọjọ́ mélòó kan.’ ‘Ìran náà sì yà mí lẹ́nu,’ ni ó wí, ‘ṣùgbọ́n kò sí ẹni tí ó yé e.’”

> “Yet God had bidden His messenger: ‘Make this man to understand the vision.’ That commission must be fulfilled. In obedience to it, the angel, sometime afterward, returned to Daniel, saying: ‘I am now come forth to give thee skill and understanding;’ ‘therefore understand the matter, and consider the vision.’ Daniel 8:27, 16; 9:22, 23, 25–27. There was one important point in the vision of chapter 8 which had been left unexplained, namely, that relating to time—the period of the 2300 days; therefore the angel, in resuming his explanation, dwells chiefly upon the subject of time.” The Great Controversy, 325.

> “Ṣùgbọ́n Ọlọ́run ti pa láṣẹ fún ońṣẹ́ Rẹ̀ pé: ‘Mú kí ọkùnrin yìí lóye ìran náà.’ A gbọ́dọ̀ mú ìṣẹ́-ìrànṣẹ́ náà ṣẹ. Ní ìgbọràn sí i, áńgẹ́lì náà, lẹ́yìn ìgbà díẹ̀, padà wá sọ́dọ̀ Dáníẹ́lì, ó ní: ‘Nísinsin yìí ni mo jáde wá láti fún ọ ní òye àti ìmòye;’ ‘nítorí náà, lóye ọ̀ràn náà, kí o sì ka ìran náà sí.’ Dáníẹ́lì 8:27, 16; 9:22, 23, 25–27. Kókó pàtàkì kan wà nínú ìran orí 8 tí a kò tíì ṣàlàyé, èyíinì ni, èyí tí ó ní í ṣe pẹ̀lú àkókò—àkókò ọjọ́ 2300 náà; nítorí náà áńgẹ́lì náà, bí ó ti tún bẹ̀rẹ̀ ìtúmọ̀ rẹ̀, dojúkọ kókó àkókò ní pàtàkì.” The Great Controversy, 325.

In chapter ten we are informed that Daniel had understanding of the “vision” and the “thing,” but Daniel wanted more light, so he set his heart to find that understanding and he fasted for twenty-one days. In so doing he represents those of the last days who understand the spiritual principle of reflection that is typified by the natural principle of reflection. That understanding is illustrated by their works, and their works are represented by Daniel as seeking a correct understanding of God’s prophetic word. The obvious contrast of those who fled from the vision, is that they were not seeking for a correct understanding of God’s prophetic word.

Nínú orí kẹwàá ni a ti sọ fún wa pé Dáníẹ́lì ní òye nípa “ìran” àti “ọ̀ràn” náà, ṣùgbọ́n Dáníẹ́lì fẹ́ ìmọ́lẹ̀ sí i, nítorí náà ó fi ọkàn rẹ̀ sí i láti rí òye náà, ó sì gbààwẹ̀ fún ọjọ́ mọ́kànlélógún. Nípa ṣíṣe bẹ́ẹ̀, ó dúró gẹ́gẹ́ bí aṣojú àwọn ènìyàn ọjọ́ ìkẹyìn tí wọ́n lóye ìlànà ẹ̀mí ti ìfihànpadà tí a fi ìlànà àdánidá ti ìfihànpadà ṣàpẹẹrẹ. Òye náà ni a fi iṣẹ́ wọn hàn, iṣẹ́ wọn náà sì ni a fi Dáníẹ́lì ṣojú gẹ́gẹ́ bí lílépa òye tòótọ́ nípa ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run. Ìyàtọ̀ tí ó hàn gbangba sí àwọn tí wọ́n sá kúrò nínú ìran náà ni pé wọn kò wá òye tòótọ́ nípa ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run.

The truth of God’s prophetic word that Daniel is represented as hungering to understand is the light of the last days, for Daniel typifies the one hundred and forty-four thousand. Daniel is therefore representing a class who are seeking to understand the light of God’s prophetic word that is represented as the final test before probation closes. In this regard, it is the Revelation of Jesus Christ that is unsealed just before probation closes, but it is also the test that is represented as the formation of the image of the beast.

Òtítọ́ ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run tí a fi Daniẹli hàn gẹ́gẹ́ bí ẹni tí ebi ń pa láti ní ìmọ̀ rẹ̀ ni ìmọ́lẹ̀ ọjọ́ ìkẹyìn; nítorí Daniẹli jẹ́ àpẹẹrẹ àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000]. Nítorí náà, Daniẹli ń ṣojú ẹgbẹ́ kan tí ń wá láti lóye ìmọ́lẹ̀ ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run, èyí tí a fi hàn gẹ́gẹ́ bí ìdánwò ìkẹyìn kí àkókò ìdánwò tó parí. Ní ti èyí, Ìfihàn Jésù Kristi ni a tú sílẹ̀ díẹ̀ ṣáájú kí àkókò ìdánwò tó parí, ṣùgbọ́n ó tún jẹ́ ìdánwò náà tí a fi hàn gẹ́gẹ́ bí ìdásílẹ̀ ère ẹranko náà.

The formation of the image of the beast is directly identifying the process of how the image of the beast is developed. That reality cannot be correctly determined without first identifying the primary subject of the test, the beast. It is the beast that establishes and identifies how the image is formed.

Ìdásílẹ̀ àwòrán ẹranko náà ń tọ́ka tààrà sí ìlànà bí a ṣe ń mú àwòrán ẹranko náà ṣẹ̀dá. A kò lè pinnu òtítọ́ náà lọ́nà tí ó tọ́ láì kọ́kọ́ mọ kókó-ọrọ pàtàkì ìdánwò náà, ìyẹn ẹranko náà. Ẹranko náà ni ó ń fi ìdí múlẹ̀, tí ó sì ń sọ bí a ṣe dá àwòrán náà sílẹ̀.

> “But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.

> “Ṣùgbọ́n kí ni ‘àwòrán sí ẹranko náà’? àti báwo ni a ó ṣe dá a sílẹ̀? Ẹranko oníwo méjì ni ó ṣe àwòrán náà, ó sì jẹ́ àwòrán sí ẹranko náà. A tún ń pè é ní àwòrán ẹranko náà. Nítorí náà, kí a lè mọ irú àwòrán náà àti bí a ó ṣe dá a sílẹ̀, a gbọ́dọ̀ kẹ́kọ̀ọ́ àwọn àbùdá ẹranko náà fúnra rẹ̀—ìjọ-pópù.”

> “When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.

> “Nígbà tí ìjọ àkọ́kọ́ bẹ̀rẹ̀ sí í bàjẹ́ nípa fífi ayédèrùn ìhìnrere sílẹ̀ àti nípa gbígbà àwọn ààtò àti àṣà àwọn aláìsìn, ó pàdánù Ẹ̀mí àti agbára Ọlọ́run; àti láti lè ṣàkóso lórí ẹ̀rí ọkàn àwọn ènìyàn, ó wá ìtìlẹ́yìn agbára ayé. Àbájáde rẹ̀ ni ìpapacy, ìjọ kan tí ó ṣàkóso agbára ìpínlẹ̀ tí ó sì lò ó láti mú ìdí tirẹ̀ ṣẹ, pàápàá jùlọ fún ìjìyà “ẹ̀kọ́ àṣìṣe.” Kí Orílẹ̀-Èdè Amẹ́ríkà lè dá àwòrán ẹranko náà sílẹ̀, agbára ẹ̀sìn gbọ́dọ̀ ṣàkóso ìjọba ara ìlú bẹ́ẹ̀ gẹ́ẹ́ tí ìjọ yóò sì tún máa lo àṣẹ ìpínlẹ̀ láti mú ìdí tirẹ̀ ṣẹ.” The Great Controversy, 443.

In order “to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.” It is the beast that establishes the vision that is the test of the last days that is brought about just before probation closes. Daniel understood the vision and the thing.

Láti lè “mọ ohun tí ère náà rí bí, àti bí a ṣe gbọdọ̀ dá a sílẹ̀, a gbọdọ̀ kẹ́kọ̀ọ́ àwọn àbùdá ẹranko náà fúnra rẹ̀—ìyẹn ni papásì.” Ẹranko náà ni ó fi ìran náà lélẹ̀, èyí tí í ṣe ìdánwò àwọn ọjọ́ ìkẹyìn, tí a mú wá sí ìmúṣẹ díẹ̀ kí àkókò oore-ọ̀fẹ́ tó parí. Dáníẹ́lì lóye ìran náà àti ọ̀ràn náà.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Ní ọdún kẹta ti Kúrúsì ọba Pérísíà, a fi ọ̀ràn kan hàn fún Dáníẹ́lì, ẹni tí a ń pè ní Bélítṣásárì; ọ̀ràn náà sì jẹ́ òtítọ́, ṣùgbọ́n àkókò tí a yàn fún un gùn: ó sì lóye ọ̀ràn náà, ó sì ní òye ìran náà. Dáníẹ́lì 10:1.

The vision is the “mareh” vision of the twenty-three hundred years. The “thing” is the Hebrew word “dabar,” meaning “word.” The same word (“dabar”) which is translated as “thing” in verse one is translated as “matter” in chapter nine verse twenty-three.

Ìran náà ni ìran “mareh” ti ẹgbẹ̀rún méjì ó lé ọ̀ọ́dúnrún ọdún. “Nǹkan” náà ni ọ̀rọ̀ Hébérù “dabar,” tí ìtumọ̀ rẹ̀ jẹ́ “ọ̀rọ̀.” Ọ̀rọ̀ kan náà (“dabar”) tí a túmọ̀ sí “nǹkan” ní ẹsẹ̀ kìíní ni a tún túmọ̀ sí “ọ̀ràn” ní orí kẹsàn-án ẹsẹ̀ mẹ́tàlélógún.

> 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. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.

> Bẹ́ẹ̀ ni, nígbà tí mo ṣì ń sọ̀rọ̀ nínú àdúrà, àní ọkùnrin náà Gabrieli, ẹni tí mo ti rí nínú ìran ní ìbẹ̀rẹ̀, nígbà tí a mú un fò pẹ̀lú ìyára, ó fi ọwọ́ kàn mí ní àkókò ẹbọ aṣalẹ. Ó sì jẹ́ kí n mọ̀ ọ́, ó bá mi sọ̀rọ̀, ó sì wí pé, Ìwọ Daniẹli, èmi ti jáde wá nísinsin yìí láti fún ọ ní ọgbọ́n àti ìmọ̀. Ní ìbẹ̀rẹ̀ ẹ̀bẹ̀ rẹ ni àṣẹ náà ti jáde, èmi sì wá láti fi hàn ọ; nítorí a fẹ́ràn rẹ gidigidi: nítorí náà, mọ ọ̀ràn náà, kí o sì ronú lórí ìran náà. Daniẹli 9:21–23.

Gabriel comes to Daniel in response to Daniel’s prayer, which is associated with the enlightenment Daniel had received when he had understood that he was in a captivity represented by the scattering of Leviticus twenty-six.

Gabriẹli wá sọ́dọ̀ Dáníẹli gẹ́gẹ́ bí ìdáhùn sí àdúrà Dáníẹli, èyí tí ó ní ìbátan pẹ̀lú ìmólẹ̀-ọkàn tí Dáníẹli ti gbà nígbà tí ó ti lóye pé ó wà nínú ìgbèkùn kan tí a ṣàpẹẹrẹ rẹ̀ nípa ìtúká tí ó wà nínú Lefitiku ogún-ún mẹ́fà.

> In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:2.

> Ní ọdún kìn-ín-ní ìjọba rẹ̀, èmi Dáníẹ́lì lóye nípa àwọn ìwé iye ọdún náà, nípa èyí tí ọ̀rọ̀ Olúwa tọ̀ Jeremáyà wòlíì, pé yóò mú àádọ́rin ọdún ṣẹ ní àwọn ìdálẹ́kọ̀ọ́ Jerusalẹmu. Dáníẹ́lì 9:2.

The captivity identified by Jeremiah led Daniel to the captivity of the “seven times” recorded by Moses, which was both an “oath” and a “curse.”

Ìgbèkùn tí Jeremiah dá mọ̀ ni ó mú Daniel dé sí ìgbèkùn “àkókò méje” tí Mose kọ sílẹ̀, èyí tí ó jẹ́ “ìbúra” àti “ègún” pẹ̀lú.

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.

> Bẹ́ẹ̀ ni, gbogbo Israẹli ti rú òfin rẹ, àní nípa yíyapa kúrò, kí wọ́n má bàa gbọ́ ohùn rẹ; nítorí náà ni ègún náà ti dà sórí wa, àti ìbúra tí a kọ sínú òfin Mósè ìránṣẹ́ Ọlọ́run, nítorí pé a ti ṣẹ̀ sí i. Ó sì ti mú ọ̀rọ̀ rẹ̀ ṣẹ, èyí tí ó sọ lòdì sí wa, àti lòdì sí àwọn onídàájọ́ wa tí wọ́n ṣe ìdájọ́ wa, nípa mímú ibi ńlá kan wá sórí wa; nítorí lábẹ́ gbogbo ọ̀run a kò tíì ṣe irú ohun tí a ṣe sí Jerusalẹmu rí. Gẹ́gẹ́ bí a ti kọ ọ́ sínú òfin Mósè, gbogbo ibi yìí ti dé bá wa: ṣùgbọ́n a kò ṣe àdúrà wa níwájú Olúwa Ọlọ́run wa, kí a lè yí padà kúrò nínú àìṣedéédéé wa, kí a sì lóye òtítọ́ rẹ. Daniẹli 9:11–13.

Upon the two witnesses of Jeremiah and Moses, Daniel understood the desolation which had been brought upon Jerusalem was “the curse” “of Moses” that had been “poured upon” ancient Israel. Sister White refers to Jeremiah’s witness as “testimonies to the church,” and in this regard it is identifying Jeremiah as the Spirit of Prophecy of the last days, for the “testimonies to the church” in the last days is this very thing. Jeremiah represents the Spirit of Prophecy and Moses represents the Bible.

Lórí ẹ̀rí àwọn ẹlẹ́rìí méjì náà, Jeremiah àti Mose, Danieli lóye pé ìdahoro tí a ti mú wá sórí Jerusalẹmu ni “èpè náà,” “ti Mose,” tí a ti “da le” Ísírẹ́lì àtijọ́. Sister White tọ́ka sí ẹ̀rí Jeremiah gẹ́gẹ́ bí “àwọn ẹ̀rí sí ìjọ,” àti ní ọ̀nà yìí ó ń fi Jeremiah hàn gẹ́gẹ́ bí Ẹ̀mí Àsọtẹ́lẹ̀ ti àwọn ọjọ́ ìkẹyìn, nítorí “àwọn ẹ̀rí sí ìjọ” ní àwọn ọjọ́ ìkẹyìn ni ohun yìí gan-an. Jeremiah dúró fún Ẹ̀mí Àsọtẹ́lẹ̀, Mose sì dúró fún Bíbélì.

Daniel represents those of the last days that understand from those two witnesses that they have been scattered, and that understand from the Bible and Spirit of Prophecy that they have been awakened, as was Daniel to the fact that he (they) had been in captivity, and that the captivity was represented in God’s prophetic word.

Dáníẹ́lì dúró fún àwọn ènìyàn ọjọ́ ìkẹyìn tí wọ́n yé láti ọ̀dọ̀ àwọn ẹlẹ́rìí méjèèjì wọ̀nyí pé a ti fọ́n ká, tí wọ́n sì tún yé láti inú Bíbélì àti Ẹ̀mí Ìsọtẹ́lẹ̀ pé a ti jí wọn níyànjú, gẹ́gẹ́ bí ó ti rí fún Dáníẹ́lì sí òtítọ́ náà pé òun (wọ́n) ti wà ní ìgbèkùn, àti pé a ṣàpẹẹrẹ ìgbèkùn náà nínú ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run.

The experience of God’s last-day people is the experience of the ten virgins.

Ìrírí àwọn ènìyàn Ọlọrun ti ọjọ́ ìkẹyìn ni ìrírí àwọn wúńdíá mẹ́wàá.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Àpèjúwe àwọn wúńdíá mẹ́wàá nínú Mátíù 25 pẹ̀lú ń ṣàfihàn ìrírí àwọn ènìyàn Adventist.” The Great Controversy, 393.

The tarrying time of the parable of the ten virgins represents the same awakening of Daniel in chapter nine. Based upon the two sanctified witnesses Daniel realized that his entire life was a fulfillment of a specific prophecy within God’s Word. That prophecy directed Daniel to the remedy that was needed if Daniel was to be prepared for what was going to happen to him in the very next chapter. So too, when the Millerites fulfilled the parable of the ten virgins, they also had to be awakened to the fact that the first disappointment and delay had led them to fall asleep. All the prophets represent the last days.

Àkókò ìdádúró nínú àpèjúwe àwọn wúńdíá mẹ́wàá dúró fún ìjí Daniel kan náà nínú orí kẹ́sàn-án. Lórí ìpìlẹ̀ àwọn ẹlẹ́rìí méjì tí a ti yà sọ́tọ̀, Daniel mọ̀ pé gbogbo ayé rẹ̀ jẹ́ ìmúṣẹ àsọtẹ́lẹ̀ kan pàtó nínú Ọ̀rọ̀ Ọlọ́run. Àsọtẹ́lẹ̀ náà tọ́ Daniel sí ìmúlò tí ó ṣe pàtàkì tí Daniel yóò nílò bí yóò bá mura sílẹ̀ fún ohun tí yóò ṣẹlẹ̀ sí i nínú orí tó kàn lẹ́yìn náà gan-an. Bákan náà pẹ̀lú, nígbà tí àwọn ọmọ-ẹ̀yìn Miller mú àpèjúwe àwọn wúńdíá mẹ́wàá ṣẹ, wọ́n náà gbọ́dọ̀ jí sí òtítọ́ náà pé ìdánwò àkọ́kọ́ àti ìdádúró náà ti mú kí wọ́n sùn. Gbogbo àwọn wòlíì ń ṣojú fún àwọn ọjọ́ ìkẹyìn.

The awakening of Daniel and the Millerites are two witnesses of an awakening of the one hundred and forty-four thousand in the last days.

Ìjí Danieli àti ti àwọn Millerite jẹ́ ẹlẹ́rìí méjì sí ìjí àwọn ẹgbẹ̀rún ọgọ́rùn-ún méjìlélógójì [144,000] ní àwọn ọjọ́ ìkẹyìn.

> “Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.” Early Writings, 236.

> “Jésù àti gbogbo ogun ọ̀run fi àánú àti ìfẹ́ wo àwọn tí wọ́n ti fi ìretí dídùn retí láti rí Ẹni tí ọkàn wọn fẹ́ràn. Àwọn áńgẹ́lì ń yí wọn ká, láti gbé wọn ró ní wákàtí ìdánwò wọn. Àwọn tí wọ́n ti ṣàìgbọ́wọ̀ láti gba ìránṣẹ́ ọ̀run ni a fi sílẹ̀ nínú òkùnkùn, ìbínú Ọlọ́run sì ru sí wọn, nítorí wọn kò fẹ́ gba ìmọ́lẹ̀ tí Ó ti rán sí wọn láti ọ̀run. Àwọn olóòótọ́ wọ̀nyí tí ìrẹ̀wẹ̀sì bá, tí wọn kò lè lóye ìdí tí Oluwa wọn kò fi dé, a kò fi wọn sílẹ̀ nínú òkùnkùn. Lẹ́ẹ̀kansi ni a darí wọn padà sí Bíbélì wọn láti ṣàwárí àwọn àkókò àsọtẹ́lẹ̀. A yọ ọwọ́ Oluwa kúrò lórí àwọn nọ́mbà náà, a sì ṣàlàyé àṣìṣe náà. Wọ́n rí i pé àwọn àkókò àsọtẹ́lẹ̀ náà gùn dé ọdún 1844, àti pé ẹ̀rí kan náà tí wọ́n ti gbé kalẹ̀ láti fi hàn pé àwọn àkókò àsọtẹ́lẹ̀ náà parí ní 1843, jẹ́rìí pé wọ́n yóò dópin ní 1844. Ìmọ́lẹ̀ láti inú Ọ̀rọ̀ Ọlọ́run tàn sórí ipò wọn, wọ́n sì ṣàwárí àkókò ìdádúró kan—‘Bí ó tilẹ̀ jẹ́ pé ó [ìran náà] fà á pẹ́, dúró de e.’ Nínú ìfẹ́ wọn fún bíbọ̀ Kristi ní kíákíá, wọ́n ti foju kọ ìdádúró ìran náà, èyí tí a pinnu láti fi àwọn olùdúró tòótọ́ hàn. Lẹ́ẹ̀kansi wọn tún ní àmì àkókò kan. Síbẹ̀ mo rí i pé púpọ̀ nínú wọn kò lè ga ju ìrẹ̀wẹ̀sì líle wọn lọ kí wọ́n lè ní ìwọ̀n ìtara àti agbára tí ó ti ṣe àfihàn ìgbàgbọ́ wọn ní 1843.” Early Writings, 236.

In fulfillment of the parable, the Millerites “had overlooked the tarrying of the vision,” but they were “again” “led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained.” Daniel was led to the Bible and the “hand of the Lord” was removed from “the prophetic periods,” and when Daniel as a doer, not simply a hearer, by active faith proved that he understood the message of Jeremiah and Moses by fulfilling the directions given in Leviticus twenty-six as well as the remedy and resolution of the scattered condition of God’s people, then the “explanation,” was given to Daniel.

Nínú ìmúṣẹ òwe náà, àwọn Míléráítì “ti kọjá lílo ìdádúró ìran náà lójú,” ṣùgbọ́n wọ́n tún “darí wọn padà sí Bíbélì wọn láti ṣàwárí àwọn àkókò àsọtẹ́lẹ̀. A yọ ọwọ́ Olúwa kúrò lórí àwọn nọ́ńbà náà, a sì ṣàlàyé àṣìṣe náà.” A darí Dáníẹ́lì sí Bíbélì, a sì yọ “ọwọ́ Olúwa” kúrò lórí “àwọn àkókò àsọtẹ́lẹ̀,” àti nígbà tí Dáníẹ́lì gẹ́gẹ́ bí ẹni tí ń ṣe ọ̀rọ̀ náà, kì í ṣe olùgbọ́ nìkan, nípasẹ̀ ìgbàgbọ́ alágbára fi hàn pé òun lóye ìhìn Jeremáyà àti Mósè nípa mímú àwọn ìtọ́nisọ́nà tí a fi fún un ṣẹ nínú Léfítíkù ogún-mẹ́fà, pẹ̀lú ìtọ́jú àti ìpinnu ipò ìtànkálẹ̀ àwọn ènìyàn Ọlọ́run, nígbà náà ni a fi “àlàyé” náà fún Dáníẹ́lì.

When the one hundred and forty-four thousand fulfill the tarrying time of the parable in its final and most perfect fulfillment in the last days, they will do so in a period of time when the “formation of the image of the beast” is their great test.

Nígbà tí ẹgbẹ̀rún mẹ́rìnlélógójì [144,000] bá mú àkókò ìdádúró nínú àkàwé náà ṣẹ ní ìmúṣẹ rẹ̀ ìkẹyìn àti pípé jùlọ ní àwọn ọjọ́ ìkẹyìn, wọn yóò ṣe bẹ́ẹ̀ ní àkókò kan tí “ìdásílẹ̀ àwòrán ẹranko náà” yóò jẹ́ ìdánwò ńlá wọn.

We will continue these thoughts in the next article.

A ó tẹ̀síwájú pẹ̀lú àwọn ìrònú wọ̀nyí nínú àpilẹ̀kọ tí ó kàn.

> “‘When the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.’ Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.” Christ’s Object Lessons 69.

> “‘Nígbà tí èso bá yọ̀, lójijì ó fi dòjé kàn án, nítorí ìkórè dé.’ Kristi ń dúró pẹ̀lú ìfẹ́kúfẹ̀ẹ́ ńlá fún ìfihàn ara Rẹ̀ nínú ìjọ Rẹ̀. Nígbà tí ìwà Kristi bá ti tún hàn ní pípé nínú àwọn ènìyàn Rẹ̀, nígbà náà ni Yóò wá gbà wọ́n gẹ́gẹ́ bí ohun-ìní Tirẹ̀.” Christ’s Object Lessons 69.

> “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 ìmò-òdì sí Ọlọ́run ni ó bo ayé mọ́lẹ̀. Àwọn ènìyàn ń pàdánù ìmọ̀ wọn nípa ìwà rẹ̀. A ti ṣàìlóye rẹ̀, a sì ti túmọ̀ rẹ̀ ní ọ̀nà tí kò tọ́. Ní àkókò yìí, a gbọ́dọ̀ kéde ìránṣẹ́ kan láti ọ̀dọ̀ Ọlọ́run, ìránṣẹ́ kan tí ipa rẹ̀ ń mú ìmólẹ̀ wá tí agbára rẹ̀ sì ń gbàlà. A gbọ́dọ̀ jẹ́ kí a mọ ìwà rẹ̀. Sí inú òkùnkùn ayé ni a gbọ́dọ̀ tú ìmólẹ̀ ògo rẹ̀ sí, ìmólẹ̀ 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 wòlíì 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, Wò ó, Ọlọ́run yín! Wò ó, Olúwa Ọlọ́run yóò fi ọwọ́ agbára wá, apá Rẹ̀ yóò sì jọba fún Un; wò ó, ère Rẹ̀ wà pẹ̀lú Rẹ̀, iṣẹ́ Rẹ̀ sì ń bẹ 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 ìbọ̀ wá Ọkọ-Àfẹ́sọ́nà ni wọ́n gbọdọ̀ sọ fún àwọn ènìyàn pé, ‘Ẹ wò Ọlọ́run yín.’ Ìmọ́lẹ̀ àánú tí ó kẹ́yìn, ìhìn iṣẹ́ àánú tí ó kẹ́yìn tí a ó fi fún ayé, ni ìfihàn ìwà rẹ̀ ti ìfẹ́. Àwọn ọmọ Ọlọ́run ni wọ́n gbọdọ̀ fi ògo rẹ̀ hàn. Nínú ìgbésí ayé àti ìwà wọn fúnra wọn ni wọ́n gbọdọ̀ ṣípayá ohun tí oore-ọ̀fẹ́ Ọlọ́run ti ṣe fún wọn.” Christ’s Object Lessons, 415.

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