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# The Book of Daniel - Number Eleven

Ìwé Dáníẹ́lì - Nọ́mbà Mọ́kànlá

Prophetic Tests in Darkness and the Rise of the Image

Àwọn Ìdánwò Àsọtẹ́lẹ̀ Nínú Òkùnkùn àti Ìdìde Àwòrán náà

Author

Jeff Pippenger

Published

December 6, 2023

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Daniel chapter one, represents the first angel’s message, and chapter two represents the second angel’s message. In prophetic symbolism, the first message is to fear God, the second message is to give God glory and the third message identifies the hour of judgment. Before we get directly into the second chapter of Daniel, a little review is required. The second angel’s message primarily identifies the fall of Babylon.

Orí kìíní ìwé Dáníẹ́lì dúró fún ìhìn-iṣẹ́ áńgẹ́lì kìíní, àti orí kejì dúró fún ìhìn-iṣẹ́ áńgẹ́lì kejì. Nínú àpẹẹrẹ àsọtẹ́lẹ̀, ìhìn-iṣẹ́ kìíní ni láti bẹ̀rù Ọlọ́run, ìhìn-iṣẹ́ kejì ni láti fi ògo fún Ọlọ́run, àti ìhìn-iṣẹ́ kẹta ń fi wákàtí ìdájọ́ hàn. Kí a tó wọ inú orí kejì ìwé Dáníẹ́lì ní tààrà, àtúnyẹ̀wò díẹ̀ jẹ́ dandan. Ìhìn-iṣẹ́ áńgẹ́lì kejì ní pàtàkì ń tọ́ka sí ìṣubú Bábílónì.

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.

> Áńgẹ́lì mìíràn sì tẹ̀lé e, ó ń wí pé, Bábílónì ti wó lulẹ̀, ó ti wó lulẹ̀, ìlú ńlá yẹn, nítorí pé ó ti mu gbogbo orílẹ̀-èdè mu nínú wáìnì ìbínú àgbèrè rẹ̀. Ìfihàn 14:8.

The second angel defines the fall of Babylon as the fact that she made “all nations drink of the wine of the wrath of her fornication.” Her fall is in response to her committing fornication with all nations. The fornication is brought about through her false doctrines, which are represented as “wine.” The Catholic church is made up of many false teachings, but the false doctrine that is directly associated with her fall, is the false doctrine that produces her “wrath”. That doctrine is the combination of church and state, with the church in control of the relationship. The Catholic church’s wrath, is her persecution of those she identifies as heretics. Her wrath is accomplished by her fornication with the kings of the earth. Without her connection with, and control over, the kings of the earth, she would not have the ability to persecute those she defines as heretics. Her second fall, is therefore marking the point in the future when she can once again exercise her wrath as she did in the past, that is brought about by her fornication with the kings of the earth. The kings of the earth enter into the unlawful relationship by drinking her lies. The fall of Babylon is announced for the final time in Revelation chapter eighteen.

Áńgẹ́lì kejì túmọ̀ ìṣubú Bábílónì gẹ́gẹ́ bí òtítọ́ náà pé ó mú “gbogbo orílẹ̀-èdè mu nínú ọtí wáìnì ìbínú àgbèrè rẹ̀.” Ìṣubú rẹ̀ jẹ́ ìdáhùn sí pé ó ti ṣe àgbèrè pẹ̀lú gbogbo orílẹ̀-èdè. Àgbèrè náà ni a mú wá nípasẹ̀ àwọn ẹ̀kọ́ èké rẹ̀, tí a ṣàpẹẹrẹ wọn gẹ́gẹ́ bí “wáìnì.” Ìjọ Kátólíìkì kún fún ọ̀pọ̀ ẹ̀kọ́ èké, ṣùgbọ́n ẹ̀kọ́ èké tí ó ní ìbáṣepọ̀ tààrà pẹ̀lú ìṣubú rẹ̀ ni ẹ̀kọ́ èké tí ń mú “ìbínú” rẹ̀ jáde. Ẹ̀kọ́ náà ni ìṣọ̀kan ìjọ àti ìjọba, pẹ̀lú pé ìjọ ni ó ń ṣàkóso ìbáṣepọ̀ náà. Ìbínú ìjọ Kátólíìkì ni inúnibíni rẹ̀ sí àwọn tí ó ń dá mọ̀ gẹ́gẹ́ bí alátakò-ìgbàgbọ́. Nípasẹ̀ àgbèrè rẹ̀ pẹ̀lú àwọn ọba ayé ni a fi ń mú ìbínú rẹ̀ ṣẹ. Láìsí ìsopọ̀ rẹ̀ pẹ̀lú, àti àkóso rẹ̀ lórí, àwọn ọba ayé, kì yóò ní agbára láti ṣe inúnibíni sí àwọn tí ó ń túmọ̀ sí alátakò-ìgbàgbọ́. Nítorí náà, ìṣubú kejì rẹ̀ ń samisi àkókò kan ní ọjọ́ iwájú nígbà tí yóò tún lè ṣe ìbínú rẹ̀ bí ó ti ṣe rí ní àtijọ́, èyí tí àgbèrè rẹ̀ pẹ̀lú àwọn ọba ayé mú wá. Àwọn ọba ayé wọ inú ìbáṣepọ̀ àìlòfin náà nípa mímu irọ́ rẹ̀. A kéde ìṣubú Bábílónì ní ìgbà ìkẹyìn nínú Ìfihàn orí kejìdínlógún.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:1–6.

> Lẹ́yìn àwọn nǹkan wọ̀nyí mo sì rí angẹli mìíràn tí ó sọ̀kalẹ̀ wá láti ọ̀run, tí ó ní agbára ńlá; ogo rẹ̀ sì mú kí ilẹ̀ ayé tàn. Ó sì fi ohùn lílágbára ké pẹ̀lú agbára, wí pé, Bábílónì ńlá ṣubú, ó ṣubú, ó sì di ibùgbé àwọn ẹ̀mí èṣù, àti ibi ìpamọ́ gbogbo ẹ̀mí àìmọ́, àti àgò gbogbo ẹyẹ àìmọ́ àti èyí tí a kórìíra. Nítorí gbogbo àwọn orílẹ̀-èdè ti mu nínú wáìnì ìbínú àgbèrè rẹ̀, àwọn ọba ayé sì ti bá a ṣe àgbèrè, àwọn oníṣòwò ayé sì di ọlọ́rọ̀ nípasẹ̀ ọ̀pọ̀lọpọ̀ adùn rẹ̀. Mo sì gbọ́ ohùn mìíràn láti ọ̀run, tí ó wí pé, Ẹ jáde kúrò nínú rẹ̀, ẹ̀yin ènìyàn mi, kí ẹ má bàa di alábápín nínú ẹ̀ṣẹ̀ rẹ̀, àti kí ẹ má bàa gba nínú àjàkálẹ̀-àrùn rẹ̀. Nítorí ẹ̀ṣẹ̀ rẹ̀ ti dé ọ̀run, Ọlọ́run sì ti rántí àwọn ìwà búburú rẹ̀. Ẹ san án padà gẹ́gẹ́ bí òun náà ti san án padà fún yín, kí ẹ sì fi ìlọ́po méjì san án padà gẹ́gẹ́ bí iṣẹ́ rẹ̀; nínú ago tí ó ti kún, ẹ kún un fún un ní ìlọ́po méjì. Ìfihàn 18:1–6.

The probationary cup of the Catholic church ended in 1798, but she is to repeat the persecution she accomplished in the Dark Ages, during the soon-coming Sunday law crisis.

Ago ìdánwò ìjọ Kátólíìkì parí ní ọdún 1798, ṣùgbọ́n yóò tún inúnibíni tí ó ṣe ní Àkókò Òkùnkùn ṣe ní àkókò ìṣòro òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́.

> Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. Revelation 2:20–22.

> Ṣùgbọ́n mo ní ohun díẹ̀ lòdì sí ọ, nítorí pé o jẹ́ kí obìnrin náà, Jésébẹ́lì, ẹni tí ń pè ara rẹ̀ ní wòlíì obìnrin, kọ́ni, kí ó sì tàn àwọn ìránṣẹ́ mi jẹ láti ṣe panṣágà, àti láti jẹ ohun tí a fi rúbọ sí àwọn òrìṣà. Èmi sì fún un ní ààyè láti ronúpìwàdà kúrò nínú panṣágà rẹ̀; ṣùgbọ́n kò ronúpìwàdà. Wò ó, èmi yóò sọ ọ sínú ibùsùn, àti àwọn tí ń bá a ṣe panṣágà sínú ìpọ́njú ńlá, bí kò ṣe pé wọ́n bá ronúpìwàdà iṣẹ́ wọn. Ìfihàn 2:20–22.

She was given twelve hundred and sixty years to repent and she refused. The three and a half years of drought that led to Mount Carmel, was given to Jezebel to repent, but she also refused. At the soon-coming Sunday law in the United States, the first of the kings of the earth that commit fornication with her in the last days is the United States, the earth beast of Revelation thirteen. It then has filled the cup of its probationary time.

A fún un ní ọdún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta láti ronúpìwàdà, ṣùgbọ́n ó kọ̀. Ọdún mẹ́ta àtààbọ̀ ti ọ̀dá tí ó ṣáájú Òkè Kámélì, ni a fi fún Jésíbẹ́lì kí ó lè ronúpìwàdà, ṣùgbọ́n òun náà kọ̀. Nígbà òfin Ọjọ́ Àìkú tí yóò dé láìpẹ́ ní Orílẹ̀-Èdè Amẹ́ríkà, àkọ́kọ́ nínú àwọn ọba ayé tí ń bá a ṣe panṣágà ní àwọn ọjọ́ ìkẹyìn ni Orílẹ̀-Èdè Amẹ́ríkà, ẹranko ayé ti Ìfihàn orí kẹtàlá. Nígbà náà ni ó ti kún ife àkókò àdánwò rẹ̀.

> “The greatest and most favored nation upon the earth is the United States. A gracious Providence has shielded this country, and poured upon her the choicest of Heaven’s blessings. Here the persecuted and oppressed have found refuge. Here the Christian faith in its purity has been taught. This people have been the recipients of great light and unrivaled mercies. But these gifts have been repaid by ingratitude and forgetfulness of God. The Infinite One keeps a reckoning with the nations, and their guilt is proportioned to the light rejected. A fearful record now stands in the register of Heaven against our land; but the crime which shall fill up the measure of her iniquity is that of making void the law of God.

> “Orílẹ̀-èdè tó tóbi jùlọ, tí a sì ti ṣojú-rere sí jùlọ lórí ilẹ̀ ayé, ni Orílẹ̀-èdè Amẹ́ríkà. Ìtọ́jú Olùpèsè-ọ̀ràn aláàánú kan ti dáàbò bo ilẹ̀ yìí, ó sì ti da àwọn ìbùkún tí ó yàn jùlọ ti Ọ̀run sí orí rẹ̀. Níhìn-ín ni àwọn tí a ṣe inúnibíni sí àti àwọn tí a ni í lóró ti rí ibi ìsádi. Níhìn-ín ni a ti kọ́ ìgbàgbọ́ Kristẹni nínú mímọ́ rẹ̀. Àwọn ènìyàn wọ̀nyí ti jẹ́ olùgbà ìmọ́lẹ̀ ńlá àti àánú tí kò ní àfiwé. Ṣùgbọ́n a ti san àwọn ẹ̀bùn wọ̀nyí padà pẹ̀lú àìmọrírì àti ìgbàgbé Ọlọ́run. Ẹni Aláìlópin ń pa ìṣírò mọ́ pẹ̀lú àwọn orílẹ̀-èdè, a sì ń wọ̀n ẹ̀bi wọn gẹ́gẹ́ bí ìmọ́lẹ̀ tí wọ́n kọ̀. Àkọsílẹ̀ ìbẹ̀rù kan ti dúró nísinsìnyí nínú ìwé àkọsílẹ̀ Ọ̀run sí ilẹ̀ wa; ṣùgbọ́n ẹ̀ṣẹ̀ tí yóò fi kún ìwọ̀n àìṣedéédéé rẹ̀ ni ti pípa òfin Ọlọ́run di asán.

> “Between the laws of men and the precepts of Jehovah will come the last great conflict of the controversy between truth and error. Upon this battle we are now entering,—a battle not between rival churches contending for the supremacy, but between the religion of the Bible and the religion of fable and tradition. The agencies which will unite against truth and righteousness in this contest are now actively at work.” Spirit of Prophecy, volume 4, 398.

> “Láàárín àwọn òfin ènìyàn àti àwọn àṣẹ Jèhófà ni ìjà ńlá ìkẹyìn yóò ti wáyé nínú àríyànjiyàn láàárín òtítọ́ àti àṣìṣe. Sí ojú ogun yìí ni àwa ti ń wọlé nísinsìnyí,—ogun kì í ṣe láàárín àwọn ìjọ tí ń bá ara wọn jà fún ipò àṣẹ gíga jùlọ, bí kò ṣe láàárín ẹ̀sìn Bíbélì àti ẹ̀sìn àròsọ àti àṣà ìbílẹ̀. Àwọn agbára tí yóò dara pọ̀ sí òtítọ́ àti òdodo nínú ìjà yìí ti ń ṣiṣẹ́ takuntakun nísinsìnyí.” Ẹ̀mí Àsọtẹ́lẹ̀, ìdì 4, 398.

At the Sunday law, the mark of the beast is enforced, thus “making void the law of God.” Before the Sunday law, the image of the beast is formed within the United States. The Sunday law arrives at a point in time, but the formation of the image of the beast is a period of time. That period of time is the prophetic period represented by Daniel’s lifespan as represented by the seventy years of captivity in Daniel chapter one. Those seventy years began with Jehoiakim, symbolizing when the first message was empowered on September 11, 2001, and ended with the making void the law of God, as represented by the “decree” of Cyrus.

Ní òfin Ọjọ́ Àìkú, a ń fi ààmì ẹranko náà múlẹ̀, báyìí ni a sì “sọ òfin Ọlọ́run di asán.” Ṣáájú òfin Ọjọ́ Àìkú, a dá àwòrán ẹranko náà sílẹ̀ nínú Orílẹ̀-èdè Amẹ́ríkà. Òfin Ọjọ́ Àìkú dé ní àkókò kan pàtó, ṣùgbọ́n ìdásílẹ̀ àwòrán ẹranko náà jẹ́ àkókò gígùn kan. Àkókò yẹn ni àkókò wòlíì tí a ṣojú fún nípasẹ̀ ìgbésí ayé Dáníẹ́lì gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú àádọ́rin ọdún ìgbèkùn ní Dáníẹ́lì orí kìn-ín-ní. Àádọ́rin ọdún wọ̀nyẹn bẹ̀rẹ̀ pẹ̀lú Jèhóíákímù, tí ó ń ṣàpẹẹrẹ ìgbà tí a fún ìhìnrere àkọ́kọ́ ní agbára ní September 11, 2001, wọ́n sì parí pẹ̀lú sísọ òfin Ọlọ́run di asán, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú “àṣẹ” Kírúsì.

The history of Daniel’s prophetic life of seventy years is symbolic of several lines of prophecy. It represents the sealing time of the one hundred and forty-four thousand. It represents a three-step testing process that is illustrated in the three angels of Revelation fourteen, and represents the structure of the Hebrew word “truth.” It represents the purification of the sons of Levi that is accomplished by the messenger of the covenant. It is represented by Christ twice cleansing the temple. It is represented by the progressive apostasy within Jerusalem in Ezekiel chapters eight and nine. It also represents the history where the image of the beast is formed in the United States.

Ìtàn ayé àǹfààní Dáníẹ́lì ti ọdún àádọ́rin jẹ́ ààmì àpẹẹrẹ ti ọ̀pọ̀ ìlà àsọtẹ́lẹ̀. Ó dúró fún àkókò ìdìdì àwọn ẹgbẹ̀rún ọgọ́rùn-ún méjìlélógójì àti ẹgbẹ̀rún mẹ́rìnlélógójì. Ó dúró fún ìlànà ìdánwò ìgbésẹ̀ mẹ́ta tí a fihàn nínú àwọn áńgẹ́lì mẹ́ta ti Ìfihàn orí kẹrìnlá, ó sì tún dúró fún àkópọ̀ ọ̀rọ̀ Hébérù náà, “òtítọ́.” Ó dúró fún ìwẹ̀nùmọ́ àwọn ọmọ Léfì tí a ṣe parí rẹ̀ nípasẹ̀ ońṣẹ́ májẹ̀mú náà. A tún ṣojú rẹ̀ nípasẹ̀ bí Kírísítì ṣe wẹ tẹ́ńpìlì mọ́ lẹ́ẹ̀méjì. A tún ṣojú rẹ̀ nípasẹ̀ ìpẹ̀yìndà síwájú-síwájú nínú Jerúsálẹ́mù nínú Ìsíkíẹ́lì orí kẹjọ àti kẹsàn-án. Ó sì tún dúró fún ìtàn náà níbi tí a ti dá àwòrán ẹranko náà sílẹ̀ ní Orílẹ̀-Èdè Amẹ́ríkà.

The image of the beast is also represented by the fornication of Jezebel with Ahab, the fornication of Herod with Herodias, the golden calf of Aaron’s rebellion, the two counterfeit worship temples of Jeroboam located in Bethel and Dan, the prophets of Baal and the prophets of Ashtaroth in the story of Mount Carmel. The only definition of the image of the beast in the writings of Ellen White is the combination of church and state, with the church in control of the relationship. That issue of a church ruling over the state is the essence of what the sacred document, which is the Constitution of the United States, was designed to guard against. When the principle of the separation of church and state is discarded by the earth beast at the soon-coming Sunday law, the completed union of church and state in the United States will be accomplished.

Àwòrán ẹranko náà tún jẹ́ aṣojú nípasẹ̀ àgbèrè Jésíbẹ́lì pẹ̀lú Áhábù, àgbèrè Hẹ́rọ́dù pẹ̀lú Hẹ́rọ́díà, ọmọ màlúù wúrà ti ìṣọ̀tẹ̀ Áárónì, àwọn tẹ́ńpìlì ìjọsìn èké méjì ti Jẹ́róbóámù tí wọ́n wà ní Bẹtẹli àti Dánì, àwọn wòlíì Bálì àti àwọn wòlíì Áṣítárótì nínú ìtàn Òkè Kámẹ́lì. Ìtumọ̀ kan ṣoṣo ti àwòrán ẹranko náà nínú àwọn ìkọ̀wé Ellen White ni ìdapọ̀ ìjọ àti ìjọba, pẹ̀lú pé ìjọ ni ó ní àkóso lórí ìbáṣepọ̀ náà. Ọ̀ràn náà ti ìjọ tí ń ṣàkóso lórí ìjọba ni ète pàtàkì gan-an ti ìwé mímọ́ náà, èyí tí í ṣe Òfin Orílẹ̀-èdè Orílẹ̀-Èdè Amẹ́ríkà, ṣe láti dáàbò bò lódì sí. Nígbà tí ẹranko ayé bá kọ ìlànà ìyapa ìjọ àti ìjọba sílẹ̀ nípasẹ̀ òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́, ìṣọ̀kan pípé ti ìjọ àti ìjọba ní Orílẹ̀-Èdè Amẹ́ríkà yóò ti ṣẹ.

From September 11, 2001 until the Sunday law in the United States there is a visual test, which is based upon students of prophecy recognizing the formation of the image of the beast. We are now at the very end of that process. In the process of forming the image of the beast there are several movements that contribute to the full development at the Sunday law, where the mark of the beast is enforced. There are political movements, religious movements, social movements and financial movements. Notice the events that are referenced in connection with the formation of the image of the beast in the following passage.

Láti ọjọ́ kẹ́tàlá, oṣù Kẹ́sàn-án, ọdún 2001 títí dé òfin Ọjọ́ Àìkú ní Orílẹ̀-èdè Amẹ́ríkà, ìdánwò àfihàn kan wà, èyí tí ó dá lórí bí àwọn akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ ṣe ń mọ ìdásílẹ̀ àwòrán ẹranko náà. Ní báyìí a ti dé òpin gidi-gidi ìlànà yẹn. Nínú ìlànà fífi àwòrán ẹranko náà dá sílẹ̀, ọ̀pọ̀ ìṣísẹ̀ kan wà tí ó ń ṣètìlẹ́yìn fún ìdàgbàsókè rẹ̀ ní kíkún ní àkókò òfin Ọjọ́ Àìkú, níbi tí a ó ti fi àmì ẹranko náà múlẹ̀. Àwọn ìṣísẹ̀ òṣèlú wà, àwọn ìṣísẹ̀ ẹ̀sìn wà, àwọn ìṣísẹ̀ àwùjọ wà, àti àwọn ìṣísẹ̀ owó wà. Ṣàkíyèsí àwọn ìṣẹ̀lẹ̀ tí a tọ́ka sí ní ìbáṣepọ̀ pẹ̀lú ìdásílẹ̀ àwòrán ẹranko náà nínú àyọkà wọ̀nyí.

> “Already preparations are advancing, and movements are in progress, which will result in making an image to the beast. Events will be brought about in the earth’s history that will fulfill the predictions of prophecy for these last days” The Seventh-day Adventist Bible Commentary, volume 7, 976.

> “Àwọn ìmúrasílẹ̀ ti ń tẹ̀síwájú tẹ́lẹ̀tẹ́lẹ̀, àwọn ìṣísẹ̀ sì ti ń lọ lọ́wọ́, èyí tí yóò yọrí sí ṣíṣe àwòrán kan fún ẹranko náà. Àwọn ìṣẹ̀lẹ̀ yóò ṣẹlẹ̀ nínú ìtàn ayé tí yóò mú ìsọtẹ́lẹ̀ àsọtẹ́lẹ̀ ṣẹ fún àwọn ọjọ́ ìkẹyìn wọ̀nyí.” The Seventh-day Adventist Bible Commentary, volume 7, 976.

The formation of the image of the beast involves an advancing preparation that includes “events” and “movements,” both in the plural. The history represented by Daniel’s seventy years of captivity began with Jehoiakim, and ended with the decree of Cyrus. Jesus illustrates the end of a thing with the beginning of a thing, and there is a “decree” that represents the beginning of the period that Daniel’s seventy prophetic years typifies. That “decree” was the USA Patriot Act, which was publicly premised upon the attack of Islam of the third woe. But unlike the dictatorial executive orders of Abraham Lincoln in the Civil War, or Franklin Roosevelt in World War Two, the Patriot Act is still in force, and will most likely be reinforced and strengthened as hostilities with global Islam increase. The executive orders of both the Civil and Second World War ended with the end of hostilities, but there will be no end of hostilities with global Islam, but rather, escalating terror attacks around the world.

Ìdásílẹ̀ àwòrán ẹranko náà ní ìmúrasílẹ̀ tó ń tẹ̀síwájú, èyí tí ó ní “àwọn ìṣẹ̀lẹ̀” àti “àwọn ìṣísẹ̀,” méjèèjì ní ọ̀pọ̀. Ìtàn tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ àádọ́rin ọdún ìgbèkùn Dáníẹ́lì bẹ̀rẹ̀ pẹ̀lú Jehoiakim, ó sì parí pẹ̀lú àṣẹ Kírúsì. Jésù fi ìbẹ̀rẹ̀ ohun kan ṣàpẹẹrẹ òpin ohun kan, àti pé “àṣẹ” kan wà tí ó dúró fún ìbẹ̀rẹ̀ àkókò náà tí àádọ́rin ọdún àsọtẹ́lẹ̀ Dáníẹ́lì jẹ́ àpẹẹrẹ rẹ̀. “Àṣẹ” náà ni USA Patriot Act, èyí tí a fi ìkọlù Ìsílámù ìyọnu kẹta ṣe ìpìlẹ̀ rẹ̀ ní gbangba. Ṣùgbọ́n láìdàbí àwọn àṣẹ aláṣẹ apanirun ti Abraham Lincoln nígbà Ogun Abẹ́lé, tàbí ti Franklin Roosevelt nígbà Ogun Àgbáyé Kejì, Patriot Act ṣì wà ní agbára, ó sì ṣeé ṣe gan-an pé a ó tún un fi ẹ̀sùn múlẹ̀, a ó sì fún un ní agbára púpọ̀ síi bí ìjà pẹ̀lú Ìsílámù àgbáyé ṣe ń pọ̀ síi. Àwọn àṣẹ aláṣẹ ti Ogun Abẹ́lé àti ti Ogun Àgbáyé Kejì parí pẹ̀lú òpin ogun, ṣùgbọ́n kò ní sí òpin ìjà pẹ̀lú Ìsílámù àgbáyé; dípò bẹ́ẹ̀, ìkọlù apaniláyà yóò máa gbòòrò síi káàkiri ayé.

There are two primary legal philosophies within Western culture. English Law and Roman Law. The premise of English Law is that a person is innocent until proven guilty, and the premise of Roman Law is that a person is guilty until proven innocent. The USA Patriot Act is a classic example of Roman Law, and stands in direct opposition to English Law. This is one of those “events” that would be brought about in the formation of the image of the beast. If the United States is going to become the image of Catholicism, Catholic religious and political philosophy would need to be established in the United States in advance of the enforcement of the mark of the beast.

Àwọn ìmọ̀-ọrọ̀ òfin pàtàkì méjì wà nínú àṣà ìwọ̀-oòrùn. Òfin Gẹ̀ẹ́sì àti Òfin Róòmù. Ìpìlẹ̀ Òfin Gẹ̀ẹ́sì ni pé ènìyàn jẹ́ aláìlẹ́ṣẹ̀ títí a ó fi fi ẹ̀rí múlẹ̀ pé ó jẹ̀bi, ìpìlẹ̀ Òfin Róòmù sì ni pé ènìyàn jẹ̀bi títí a ó fi fi ẹ̀rí múlẹ̀ pé kò jẹ̀bi. Òfin USA Patriot Act jẹ́ àpẹẹrẹ gidi ti Òfin Róòmù, ó sì dúró ní ìtakò tààrà sí Òfin Gẹ̀ẹ́sì. Èyí jẹ́ ọ̀kan nínú àwọn “ìṣẹ̀lẹ̀” wọ̀nyẹn tí a ó mú wá nígbà dídá àwòrán ẹranko náà sílẹ̀. Bí Orílẹ̀-Èdè Amẹ́ríkà bá máa di àwòrán ẹ̀sìn Kátólíìkì, yóò jẹ́ dandan kí a fi ìmọ̀-ọrọ̀ ẹ̀sìn àti ìṣèlú Kátólíìkì múlẹ̀ ní Orílẹ̀-Èdè Amẹ́ríkà ṣáájú ìfipá múlò àmì ẹranko náà.

> “This subject is urging itself upon my mind. Consider it; for it is a matter of vast importance. With which of these two classes shall we identify our interest? We are now making our choice, and we shall soon discern between him that serveth God and him that serveth him not. Read the fourth chapter of Malachi, and think about it seriously. The day of God is right upon us. The world has converted the church. Both are in harmony, and are acting upon a short-sighted policy. Protestants will work upon the rulers of the land to make laws to restore the lost ascendency of the man of sin, who sits in the temple of God, showing himself that he is God. The Roman Catholic principles will be taken under the care and protection of the State. This national apostasy will speedily be followed by national ruin. The protest of Bible truth will be no longer tolerated by those who have made not the law of God their rule of life. Then will the voice be heard from the graves of martyrs, represented by the souls which John saw slain for the word of God and the testimony of Jesus Christ which they held; then the prayer will ascend from every true child of God, ‘It is time, Lord, for thee to work: for they have made void thy law.’” General Conference Daily Bulletin, January 1, 1900.

> “Kókó-ọrọ̀ yìí ń tẹ ara rẹ̀ sí ọkàn mi. Ẹ ronú lórí rẹ̀; nítorí ó jẹ́ ọ̀ràn tí ó ṣe pàtàkì gidigidi. Pẹ̀lú èwo nínú àwọn ẹgbẹ́ méjèèjì wọ̀nyí ni a ó fi ìfẹ́-ọkàn wa sọ ara wa di mímọ̀? A ń ṣe yíyàn wa nísinsin yìí, kò sì ní pẹ́ tí a ó fi mọ ìyàtọ̀ láàárín ẹni tí ń sin Ọlọ́run àti ẹni tí kì í ṣe olùsin rẹ̀. Ẹ ka orí kẹrin Malaki, kí ẹ sì ronú lé e lórí ní ìtẹ́lọ́run. Ọjọ́ Ọlọ́run ti sún mọ́ wa gan-an. Ayé ti yí ìjọ padà. Àwọn méjèèjì wà ní ìṣọ̀kan, wọ́n sì ń ṣiṣẹ́ ní ìbámu pẹ̀lú ètò òṣèlú tí kò rí jìnà. Àwọn Pùròtẹ́sítáǹtì yóò ṣiṣẹ́ lórí àwọn alákóso ilẹ̀ náà láti ṣe àwọn òfin láti mú agbára àṣẹ tí ọkùnrin ẹ̀ṣẹ̀ náà, ẹni tí ó jókòó nínú tẹ́ńpìlì Ọlọ́run tí ó ń fi ara rẹ̀ hàn pé òun ni Ọlọ́run, ti pàdánù padà bọ̀ sípò. Àwọn ìlànà Roman Catholic ni a ó fi sí abẹ́ ìtọ́jú àti ààbò Ìpínlẹ̀. Ìṣọ̀tẹ̀ orílẹ̀-èdè yìí yóò tètè jẹ́ kí ìparun orílẹ̀-èdè tẹ̀ lé e. Àtakò òtítọ́ Bíbélì kì yóò sì tún jẹ́ ohun tí àwọn tí kò fi òfin Ọlọ́run ṣe òfin ìgbésí ayé wọn yóò fara mọ́. Nígbà náà ni a ó gbọ́ ohùn láti inú ibojì àwọn márítírì, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú àwọn ọkàn tí Johanu rí tí a pa nítorí ọ̀rọ̀ Ọlọ́run àti ẹ̀rí Jesu Kristi tí wọ́n dì mú; nígbà náà ni àdúrà yóò gòkè lọ láti ọ̀dọ̀ gbogbo ọmọ Ọlọ́run tòótọ́, ‘Àkókò ti tó, Oluwa, fún ìwọ láti ṣiṣẹ́: nítorí wọ́n ti sọ òfin rẹ di asán.’” General Conference Daily Bulletin, January 1, 1900.

The previous passage marks the time when “Roman Catholic principles will be taken under the care and protection of the State,” as occurring at the Sunday law. The Sunday law is the end of the symbolic period that began on September 11, 2001. The Patriot Act at the beginning, typifies the Sunday law at the end. Two of the events that are brought about in order to form the image of the beast was the arrival of the third Woe, and the subsequent Patriot Act.

Àyọkà tó ṣáájú ń fi àkókò náà hàn nígbà tí “àwọn ìlànà Roman Catholic yóò wà lábẹ́ àbójútó àti ààbò Ìpínlẹ̀,” gẹ́gẹ́ bí ó ti ń ṣẹlẹ̀ ní òfin Ọjọ́ Àìkú. Òfin Ọjọ́ Àìkú ni òpin àkókò àpẹẹrẹ náà tí ó bẹ̀rẹ̀ ní September 11, 2001. Patriot Act ní ìbẹ̀rẹ̀, ń ṣàpẹẹrẹ òfin Ọjọ́ Àìkú ní òpin. Méjì nínú àwọn ìṣẹ̀lẹ̀ tí a mú wá láti lè dá àwòrán ẹranko náà sílẹ̀ ni ìbọ̀wọ̀lé ìkékòó kẹta, àti Patriot Act tí ó tẹ̀ lé e.

The formation of the image of the beast is the test where our eternal destiny will be decided, and it comes in advance of the Sunday law. At the Sunday law our probation as Seventh-day Adventists closes, and it is there that the visible seal is impressed and the ensign uplifted. The formation of the image of the beast occurs before the Sunday law, before the visible sealing, and before the close of probation.

Ìdásílẹ̀ àwòrán ẹranko náà ni ìdánwò níbi tí a óò ti pinnu àyànmọ́ wa ayérayé, ó sì wá ṣáájú òfin Ọjọ́ Àìkú. Ní òfin Ọjọ́ Àìkú ni àkókò àánú wa gẹ́gẹ́ bí Àwọn Adventist Ọjọ́ Keje ti parí, níbẹ̀ ni a sì ti fi èdìdì tí a lè fi ojú rí lélẹ̀, tí a sì gbé àsíá náà sókè. Ìdásílẹ̀ àwòrán ẹranko náà ṣẹlẹ̀ kí òfin Ọjọ́ Àìkú tó dé, kí ìdìdì hàn gbangba tó wáyé, àti kí àkókò àánú tó parí.

> “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.

> “Oluwa ti fi hàn mí ní kedere pé àwòrán ẹranko náà yóò di mímúlẹ̀ kí àkókò ìdánwò tó parí; nítorí pé òun ni yóò jẹ́ ìdánwò ńlá fún àwọn ènìyàn Ọlọ́run, nípa èyí tí a ó fi pinnu ayanmọ́ ayérayé wọn. Ipo yín jẹ́ adalù àìbámu tó burú gan-an, débi pé díẹ̀ nínú ènìyàn 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, ti a fa yọ].”

> “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 àdánwò tí àwọn ènìyàn Ọlọ́run gbọ́dọ̀ kọjá kí a tó fi èdìdì kàn wọ́n. Gbogbo àwọn tí ó ti fi ìṣòtítọ́ wọn hàn sí Ọlọ́run nípa pípa òfin Rẹ̀ mọ́, tí wọ́n sì kọ̀ láti gba sábáàtì èké, ni 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 sábáàtì Ọjọ́ Àìkú, ni yóò gba àmì ẹranko náà” Manuscript Releases, volume 15, 15.

The period of time for the formation of the image of the beast was represented by Daniel’s seventy years of captivity. Daniel first passed the test of fearing God, by choosing to eat only God’s food. Daniel’s first test was a dietary test. Daniel’s second test was a visual test that occurred at the end of a testing period of ten days of eating God’s diet, as opposed to eating the diet of Babylon. The success of that diet was manifested in Daniel’s physical appearance. The second test is a visual test. The first test is a dietary test. Daniel manifested his faith, and passed the first test, but in the second test, Daniel could not see in advance if he was going to appear “fatter and fairer” than those who ate Babylon’s diet. There are always people who look tremendous, but eat garbage, and there are conscientious health reformers that look like walking death.

Àkókò ìgbà fún ìdásílẹ̀ àwòrán ẹranko náà ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ àádọ́rin ọdún ìgbèkùn Dáníẹ́lì. Dáníẹ́lì kọ́kọ́ kọjá ìdánwò ìbẹ̀rù Ọlọ́run, nípa yíyan láti jẹ oúnjẹ Ọlọ́run nìkan. Ìdánwò àkọ́kọ́ Dáníẹ́lì jẹ́ ìdánwò nípa oúnjẹ. Ìdánwò kejì Dáníẹ́lì jẹ́ ìdánwò ojú tí ó ṣẹlẹ̀ ní òpin àkókò ìdánwò ọjọ́ mẹ́wàá ti jíjẹ onjẹ Ọlọ́run, ní ìyàtọ̀ sí jíjẹ onjẹ Bábílónì. Àṣeyọrí oúnjẹ náà ni a fihàn nínú ìrísí ara Dáníẹ́lì. Ìdánwò kejì jẹ́ ìdánwò ojú. Ìdánwò àkọ́kọ́ jẹ́ ìdánwò nípa oúnjẹ. Dáníẹ́lì fihàn ìgbàgbọ́ rẹ̀, ó sì kọjá ìdánwò àkọ́kọ́, ṣùgbọ́n nínú ìdánwò kejì, Dáníẹ́lì kò lè rí ní ìṣáájú bóyá òun yóò farahàn “lọ́rà jù, tí ó sì rẹwà jù” àwọn tí wọ́n jẹ onjẹ Bábílónì lọ. Àwọn ènìyàn máa ń wà nígbà gbogbo tí ìrísí wọn dára gidigidi, ṣùgbọ́n tí wọ́n ń jẹ ìdọ̀tí, àti àwọn aláìṣọ́ra nínú ìtúnṣe ìlera wà tí ìrísí wọn dà bí ikú tí ń rìn.

The exercise of Daniel’s self-discipline and faith in the first test is what carried him through the second test, though the outcome of the second testing period was clouded in “darkness”. The Millerites who ate the little book on August 11, 1840, thereafter glorified God in the proclamation of the Midnight Cry message as the message swept over the land as a tidal wave. The second test is a visual test, which is preceded by a literal and spiritual dietary test and then followed by a prophetic litmus test. The second test requires a visual demonstration of the faith that was professed in the first test.

Ìṣàkóso ara ẹni àti ìgbàgbọ́ Dáníẹ́lì ní ìdánwò àkọ́kọ́ ni ó gbé e kọjá ìdánwò kejì, bí ó tilẹ̀ jẹ́ pé àbájáde àkókò ìdánwò kejì náà ni a fi “òkùnkùn” bo. Àwọn Millerites tí wọ́n jẹ ìwé kékeré náà ní August 11, 1840, lẹ́yìn náà yin Ọlọ́run lógo nínú ìkéde ìránṣẹ́ Ìkígbe Ọ̀gànjọ́ Òru bí ìránṣẹ́ náà ṣe gba ilẹ̀ náà kọjá bí ìgbì òkun alágbára. Ìdánwò kejì jẹ́ ìdánwò ojú, èyí tí ìdánwò oúnjẹ gidi àti ti ẹ̀mí ṣáájú, tí ìdánwò litmus àsọtẹ́lẹ̀ sì tẹ̀ lé e lẹ́yìn náà. Ìdánwò kejì ń béèrè ìfihàn tí a lè fi ojú rí ti ìgbàgbọ́ tí a jẹ́wọ́ nínú ìdánwò àkọ́kọ́.

> Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good report. Hebrews 11:1, 2.

> Nísinsin yìí ni ìdánilójú àwọn ohun tí a ń retí, ẹ̀rí àwọn ohun tí a kò rí. Nítorí rẹ̀ ni àwọn àgbàgbà rí ẹ̀rí rere gbà. Heberu 11:1, 2.

Daniel chapter two is a visual test, that is only successfully accomplished if the diet that was selected in the first test is actively applied to the testing process.

Orí kejì nínú ìwé Dáníẹ́lì jẹ́ àdánwò tí a fi ojú rí, èyí tí a lè ṣe ní àṣeyọrí nìkan bí a bá fi oúnjẹ tí a yàn nínú àdánwò àkọ́kọ́ náà sí ìṣe gẹ́gẹ́ bí apá kan nínú ìlànà àdánwò náà.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:3, 4.

> Nítorí ìran náà ṣì jẹ́ fún àkókò tí a yàn; ṣùgbọ́n ní ìkẹyìn yóò sọ̀rọ̀, kì yóò sì parọ́: bí ó tilẹ̀ pẹ́, dúró dè é; nítorí pé dájúdájú yóò dé, kì yóò pẹ́. Wò ó, ọkàn ẹni tí a gbé ga kò dúró ṣinṣin nínú rẹ̀: ṣùgbọ́n olódodo yóò yè nípa ìgbàgbọ́ rẹ̀. Hábákúkù 2:3, 4.

The outcome of the second test is left in darkness in order to demonstrate if the professed faith of the first test was a genuine faith.

A fi èso ìdánwò kejì sílẹ̀ nínú òkùnkùn kí a lè fi hàn bóyá ìgbàgbọ́ tí a jẹ́wọ́ nínú ìdánwò àkọ́kọ́ jẹ́ ìgbàgbọ́ tòótọ́ ní tòótọ́.

> “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. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Ìmọ̀lẹ̀ àkànṣe tí a fi fún Johanu, tí a sì fihàn nínú ààrá méje náà, jẹ́ àpèjúwe àwọn ìṣẹ̀lẹ̀ tí yóò ṣẹlẹ̀ lábẹ́ àwọn ìránṣẹ́ áńgẹ́lì kìíní àti kejì. Kì í ṣe ohun tí ó dára jùlọ kí àwọn ènìyàn mọ nǹkan wọ̀nyí, nítorí pé a gbọ́dọ̀ dán ìgbàgbọ́ wọn wò. Nínú ètò Ọlọ́run, àwọn òtítọ́ tí ó ṣe àgbàyanu jùlọ tí ó sì gòkè lọ ni a ó kéde. A ní láti kéde àwọn ìránṣẹ́ áńgẹ́lì kìíní àti kejì, ṣùgbọ́n kò sí ìmọ̀lẹ̀ mìíràn tí a ní láti ṣípayá kí àwọn ìránṣẹ́ wọ̀nyí tó ti ṣe iṣẹ́ pàtó wọn.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

It is divinely fitting that Daniel chapter two, is based upon an image, for it represents the test of the image of the beast. Those students of prophecy that recognized September 11, 2001 as a fulfillment of prophecy, symbolically ate the hidden book. They were then led back to the old paths of Adventism as they appear on the pioneer 1843 and 1850 Charts. The old paths identified the movement of the first angel, which they then were led to understand represented the movement of the third angel. All the precious revelations that they were led to understand came about by the understanding of the prophetic methodology that they received. That methodology was typified by the methodology of William Miller, that was confirmed when the first message of his history was empowered on August 11, 1840.

Ó yẹ nípa ti Ọlọ́run pé orí kejì ìwé Dáníẹ́lì dá lórí àwòrán kan, nítorí ó dúró fún ìdánwò àwòrán ẹranko náà. Àwọn akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ wọ̀nyí tí wọ́n mọ ọjọ́ Kẹsán 11, 2001 gẹ́gẹ́ bí ìmúṣẹ àsọtẹ́lẹ̀, jẹ ìwé tí a fi pamọ́ náà ní ọ̀nà àpẹẹrẹ. Nígbà náà ni a tún darí wọn padà sí àwọn ọ̀nà àtijọ́ ti Adventism gẹ́gẹ́ bí wọ́n ṣe farahàn lórí àwọn Àtẹ Oníṣàkóso 1843 àti 1850 ti àwọn aṣáájú-ọ̀nà. Àwọn ọ̀nà àtijọ́ náà ṣe ìdánimọ̀ ìṣipopada áńgẹ́lì àkọ́kọ́, èyí tí a sì tún darí wọn láti lóye pé ó dúró fún ìṣipopada áńgẹ́lì kẹta. Gbogbo àwọn ìṣípayá iyebíye tí a darí wọn láti lóye wáyé nípasẹ̀ ìmòye ọ̀nà iṣẹ́ àsọtẹ́lẹ̀ tí wọ́n gbà. Ọ̀nà iṣẹ́ náà ni a fi ọ̀nà iṣẹ́ William Miller ṣe àfihàn gẹ́gẹ́ bí àpẹẹrẹ, èyí tí a fìdí rẹ̀ múlẹ̀ nígbà tí a fi agbára fún ìfẹ́sọ́nà àkọ́kọ́ nínú ìtàn rẹ̀ ní August 11, 1840.

> “In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

> “Nínú ọdún 1840 ìmúṣẹ míràn tí ó ṣe pàtàkì gidigidi ti àsọtẹ́lẹ̀ mú kí ìfẹ́-ọkàn gbòòrò dìde. Ọdún méjì ṣáájú ìgbà náà, Josiah Litch, ọ̀kan lára àwọn olùwàásù aṣáájú tí ń wàásù ìpadàbọ̀ kejì, tẹ ìtúmọ̀ Ìfihàn 9 jáde, ní fífọ̀rọ̀ hàn ṣáájú ìṣubú Ìjọba Ottoman. Gẹ́gẹ́ bí ìṣírò rẹ̀, agbára yìí ni a ó borí lulẹ̀... ní ọjọ́ kẹ́rìnlá oṣù Kẹjọ, ọdún 1840, nígbà tí a lè retí pé agbára Ottoman ní Constantinople yóò fọ́. Àti pé èmi gbàgbọ́ pé yóò hàn pé bẹ́ẹ̀ gẹ́gẹ́ bí ọ̀ràn náà ṣe rí.”

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> “Ní àkókò gan-an tí a ti sọ tẹ́lẹ̀ náà, Tọ́kì, nípasẹ̀ àwọn aṣojú rẹ̀, gba ààbò àwọn agbára alájọṣepọ̀ Yúróòpù, bẹ́ẹ̀ sì ni ó fi ara rẹ̀ sí abẹ́ ìṣàkóso àwọn orílẹ̀-èdè Kristẹni. Ìṣẹ̀lẹ̀ náà mú àsọtẹ́lẹ̀ náà ṣẹ ní pípé. Nígbà tí a mọ̀ ọ́, ọ̀pọ̀lọpọ̀ ènìyàn dá wọn lójú pé àwọn ìlànà ìtumọ̀ àsọtẹ́lẹ̀ tí Miller àti àwọn alábàápín iṣẹ́ rẹ̀ gbà jẹ́ òtítọ́, a sì fi ìfẹ́kúfẹ̀ẹ́ àgbàyanu kún ìṣísẹ̀ advent. Àwọn ọkùnrin onímọ̀ àti olókìkí darapọ̀ mọ́ Miller, ní ìwàásù àti ní ìtẹ̀jáde àwọn ìwòye rẹ̀, àti láti ọdún 1840 sí 1844 iṣẹ́ náà tan kánkán.” The Great Controversy, 334, 335.

When men accepted September 11, 2001, as a fulfillment of prophecy, they were also “convinced of the correctness of the principles of prophetic interpretation adopted by” Future for America. The angel had descended with the hidden book and commanded those that would eat, to eat. The prophetic logic contained within the little book of the Millerite history, and the hidden book of our current history, is required to safely navigate the test of the formation of the image of the beast. But after eating, or assimilation of the prophetic methodology, the student must thereafter manifest a visual confirmation of what he had previously eaten. That act of faith must be manifested by a test which is navigated with an outcome that is “dark”.

Nígbà tí àwọn ènìyàn gba September 11, 2001 gẹ́gẹ́ bí ìmúṣẹ àsọtẹ́lẹ̀, wọ́n tún “ní ìdánilójú nípa ìtóótọ́ àwọn ìlànà ìtumọ̀ àsọtẹ́lẹ̀ tí” Future for America “gbà.” Áńgẹ́lì náà ti sọ̀kalẹ̀ pẹ̀lú ìwé tí a fi pamọ́, ó sì pa àṣẹ fún àwọn tí yóò jẹ ẹ́ kí wọ́n jẹ ẹ́. Ìmọ̀ ọgbọ́n àsọtẹ́lẹ̀ tí ó wà nínú ìwé kékeré ti ìtàn àwọn Millerite, àti ìwé tí a fi pamọ́ ti ìtàn wa lọwọlọwọ, jẹ́ ohun tí ó yẹ kí a ní láti lè tọ́jú ara wa dáadáa nígbà ìdánwò ìdásílẹ̀ àwòrán ẹranko náà. Ṣùgbọ́n lẹ́yìn jíjẹ, tàbí ìmúra sínú ọ̀nà ìṣe àsọtẹ́lẹ̀ náà, akẹ́kọ̀ọ́ gbọdọ̀ lẹ́yìn náà fi ìfìdíhàn tí ojú lè rí hàn pé ohun tí òun ti jẹ tẹ́lẹ̀ wà nínú rẹ̀. Ìṣe ìgbàgbọ́ náà gbọdọ̀ farahàn nípasẹ̀ ìdánwò kan tí a gba kọjá pẹ̀lú àbájáde tí ó jẹ́ “okùnkùn”.

The prophetic rules of William Miller in the history of the first angel, combined with the prophetic keys that were established in the history of the third angel, allows students of prophecy to recognize that each of the three angels of Revelation fourteen brought with them a message in a little book that was to be eaten. The methodology they chose to eat allows those students to then see that when the angel of Revelation eighteen descended on September 11, 2001, he had a book that must be eaten in his hand, though it is not directly addressed in chapter eighteen.

Àwọn òfin àsọtẹ́lẹ̀ ti William Miller nínú ìtàn áńgẹ́lì kìn-ín-ní, tí a so pọ̀ mọ́ àwọn kọ́kọ́rọ́ àsọtẹ́lẹ̀ tí a fi ìdí wọn múlẹ̀ nínú ìtàn áńgẹ́lì kẹta, jẹ́ kí àwọn akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ mọ̀ pé ọ̀kọ̀ọ̀kan nínú àwọn áńgẹ́lì mẹ́ta ti Ìfihàn orí kẹrìnlá mú ìhìn-iṣẹ́ kan wá pẹ̀lú wọn nínú ìwé kékeré kan tí a ní láti jẹ. Ìlànà tí wọ́n yàn láti fi jẹ ẹ́ jẹ́ kí àwọn akẹ́kọ̀ọ́ wọ̀nyí lè rí i pé nígbà tí áńgẹ́lì Ìfihàn orí kejìdínlógún sọ̀ kalẹ̀ ní September 11, 2001, ó ní ìwé kan tí a gbọ́dọ̀ jẹ nínú ọwọ́ rẹ̀, bí ó tilẹ̀ jẹ́ pé a kò mẹ́nu kàn án ní tààràtà nínú orí kejìdínlógún.

The angel had a hidden book in his hand. That prophetic logic is what Daniel represents when he chose to reject Babylonian food. That prophetic logic is what is necessary in order to see the formation of the image of the beast, for though we have been informed that there are “movements” and “events” that will be brought about in forming the image of the beast, we have also been informed that the movement for Sunday legislation is going on in “darkness.” We must have spiritual “night vision goggles” to be able to see their movements in the dark, for it is the formation of the image, but it is formed in “darkness”. It will only be recognized by the prophetic rules that the student of prophecy accepted when he recognized September 11, 2001, as a fulfillment of the arrival of the third Woe.

Angẹli náà ní ìwé tí a fi pamọ́ sínú ọwọ́ rẹ̀. Ìmọ̀ ọgbọ́n àsọtẹ́lẹ̀ yẹn ni Dáníẹ́lì ṣàfihàn nígbà tí ó yàn láti kọ oúnjẹ Bábílónì. Ìmọ̀ ọgbọ́n àsọtẹ́lẹ̀ yẹn ni ó ṣe pàtàkì kí a lè rí ìdásílẹ̀ àwòrán ẹranko náà, nítorí bí a tilẹ̀ ti jẹ́ kí a mọ̀ pé àwọn “ìṣísẹ̀” àti “ìṣẹ̀lẹ̀” wà tí a óò mú ṣẹ ní dídá àwòrán ẹranko náà sílẹ̀, a tún ti jẹ́ kí a mọ̀ pé ìṣísẹ̀ fún òfin Ọjọ́ Àìkú ń lọ nínú “òkùnkùn.” A gbọ́dọ̀ ní “gògùsì ìran òru” ti ẹ̀mí kí a lè lè rí àwọn ìṣísẹ̀ wọn nínú òkùnkùn, nítorí ìdásílẹ̀ àwòrán náà ni, ṣùgbọ́n a ń dá a sílẹ̀ nínú “òkùnkùn.” Nípa àwọn òfin àsọtẹ́lẹ̀ nìkan tí akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ náà gbà nígbà tí ó mọ Oṣù Kẹsán 11, 2001, gẹ́gẹ́ bí ìmúṣẹ́ dídé Ègbé kẹta, ni a fi lè dá a mọ̀.

> “God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 452.

> “Ọlọ́run ti ṣí ohun tí yóò ṣẹlẹ̀ ní àwọn ọjọ́ ìkẹyìn payá, kí a lè pèsè àwọn ènìyàn Rẹ̀ sílẹ̀ láti dúró lòdì sí ìjì líle ìtakò àti ìbínú. Àwọn tí a ti kìlọ̀ fún nípa àwọn ìṣẹ̀lẹ̀ tí ń bẹ níwájú wọn kò gbọdọ̀ jókòó ní ìfojúsọ́nà ìdákẹ́jẹ ti ìjì tí ń bọ̀, kí wọ́n máa tù ara wọn nínú pé Olúwa yóò dáàbò bo àwọn olóòótọ́ Rẹ̀ ní ọjọ́ ìpọ́njú. A gbọdọ̀ rí bí àwọn ènìyàn tí ń dúró de Olúwa wọn, kì í ṣe nínú ìfojúsọ́nà aláìṣiṣẹ́, ṣùgbọ́n nínú iṣẹ́ àtakòkànwá, pẹ̀lú ìgbàgbọ́ tí kò yẹ̀. Kì í ṣe àsìkò báyìí láti jẹ́ kí ọkàn wa dí lọ́wọ́ nínú àwọn nǹkan tí kò ṣe pàtàkì púpọ̀. Nígbà tí àwọn ènìyàn ń sùn, Sátánì ń ṣiṣẹ́ takuntakun láti ṣètò ohun gbogbo kí àwọn ènìyàn Olúwa má bà a rí àánú tàbí òdodo. Ìṣísẹ̀ ọjọ́ Àìkú ti ń tẹ̀ síwájú báyìí nínú òkùnkùn. Àwọn aṣáájú ń fi ọ̀ràn gidi náà pamọ́, ọ̀pọ̀lọpọ̀ sì nínú àwọn tí wọ́n darapọ̀ mọ́ ìṣísẹ̀ náà fúnra wọn kò rí ibi tí ìṣàn abẹ́lẹ̀ náà ń lọ sí. Àwọn ìjẹ́wọ́ rẹ̀ jẹ́ tútù, ó sì dà bíi ti ẹ̀sìn Kristẹni ní ojú, ṣùgbọ́n nígbà tí yóò bá sọ̀rọ̀, yóò fi ẹ̀mí dragoni hàn. Ojúṣe wa ni láti ṣe ohun gbogbo tó wà ní agbára wa láti yí ewu tí a ti kilọ̀ rẹ̀ padà. A gbọ́dọ̀ sapá láti mú ìfẹ̀sùn-kùfẹ̀sùn kúrò nípa fífi ara wa hàn ní ìmọ́lẹ̀ tó yẹ níwájú àwọn ènìyàn. A gbọ́dọ̀ mú ọ̀ràn gidi tí ó wà níjàde náà wá síwájú wọn, báyìí ni a ó fi dá ìfarahàn-ọ̀rọ̀ tí ó munadoko jùlọ sílẹ̀ lòdì sí àwọn ìgbésẹ̀ láti dìmọ́ òmìnira ẹ̀rí ọkàn. A gbọ́dọ̀ wá inú Ìwé Mímọ́, kí a sì lè fi ìdí ìgbàgbọ́ wa hàn. Wòlíì náà ní pé: ‘Àwọn ènìyàn búburú yóò máa hùwà búburú: kò sí ẹni kankan nínú àwọn ènìyàn búburú tí yóò ní òye; ṣùgbọ́n àwọn ọlọ́gbọ́n yóò ní òye.’ Testimonies, volume 5, 452.”

Daniel represents the “wise” who can see the movement for Sunday legislation, even though it is going on in “darkness.” He can do so, for he passed the dietary test, before the visual test. The visual test of the formation of the image of the beast takes place in “darkness.”

Dáníẹ́lì dúró fún àwọn “ọlọ́gbọ́n” tí wọ́n lè rí ìṣísẹ̀ ìgbìmọ̀ fún òfin Ọjọ́ Àìkú, bí ó tilẹ̀ jẹ́ pé ó ń lọ nínú “òkùnkùn.” Ó lè ṣe bẹ́ẹ̀, nítorí pé ó ti kọjá ìdánwò oúnjẹ ṣáájú ìdánwò ojú. Ìdánwò ojú nípa ìdásílẹ̀ àwòrán ẹranko náà ń ṣẹlẹ̀ nínú “òkùnkùn.”

We will begin our consideration of Daniel chapter two as the second angel’s message in the next article.

A ó bẹ̀rẹ̀ ìṣàgbéyẹ̀wò wa nípa Dáníẹ́lì orí kejì gẹ́gẹ́ bí ìhìn iṣẹ́ áńgẹ́lì kejì nínú àpilẹ̀kọ tí ó kàn.

> And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them. Isaiah 42:16.

> Èmi yóò sì mú àwọn afọ́jú lọ ní ọ̀nà tí wọn kò mọ̀; èmi yóò darí wọn ní ojú ọ̀nà tí wọn kò tíì mọ̀: èmi yóò sọ òkùnkùn di ìmọ́lẹ̀ níwájú wọn, àti àwọn ohun wíwó di títọ́. Àwọn nǹkan wọ̀nyí ni èmi yóò ṣe fún wọn, èmi kì yóò sì kọ̀ wọ́n sílẹ̀. Isaiah 42:16.

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