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# The Book of Daniel - Number Fifty-Three

Ìwé Dáníẹ́lì – Nọ́mbà Àádọ́ta-lélọ́gbọ̀n

Prophetic Visions Unveiled: Understanding the Last Days Through Daniel’s Experience

Àwọn Ìran Àsọtẹ́lẹ̀ Tí A Túbọ̀ Ṣípayá: Ìmòye Nípa Àwọn Ọjọ́ Ìkẹyìn Nípasẹ̀ Ìrírí Dáníẹ́lì

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Jeff Pippenger

Published

January 17, 2024

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All the prophets are speaking more of the last days than the days in which they lived.

Gbogbo àwọn wòlíì ń sọ̀rọ̀ nípa àwọn ọjọ́ ìkẹyìn ju àwọn ọjọ́ tí wọ́n gbé ayé wọn nínú rẹ̀ lọ.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12

> “Olúkúlùkù àwọn wòlíì àtijọ́ sọ̀rọ̀ kéré síi fún àkókò tiwọn ju tiwa lọ, bẹ́ẹ̀ ni àsọtẹ́lẹ̀ wọn sì wà ní agbára fún wa. ‘Ǹjẹ́ gbogbo nǹkan wọ̀nyí ṣẹlẹ̀ sí wọn gẹ́gẹ́ bí àpẹẹrẹ: a sì kọ ọ́ sílẹ̀ fún ìkìlọ̀ wa, lórí àwọn tí òpin ayé ti dé.’ 1 Kọrinti 10:11. ‘Kì í ṣe fún ara wọn, bí kò ṣe fún wa ni wọ́n ṣe iṣẹ́ ìránṣẹ́ nínú àwọn nǹkan náà, èyí tí a ti sọ fún yín nísinsìnyí láti ọ̀dọ̀ àwọn tí wọ́n ti wàásù ìhìnrere fún yín pẹ̀lú Ẹ̀mí Mímọ́ tí a rán kalẹ̀ láti ọ̀run; àwọn nǹkan wọ̀nyí ni àwọn áńgẹ́lì ń fẹ́ láti wo inú wọn.’ 1 Peteru 1:12”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Bíbélì ti kó jọ, ó sì ti dì mọ́ra àwọn ìṣúra rẹ̀ fún ìran ìkẹyìn yìí. Gbogbo àwọn ìṣẹ̀lẹ̀ ńlá àti àwọn ìṣe pàtàkì tí ó kún fún ìbẹ̀rù mímọ́ nínú ìtàn Majẹmu Láéláé ti ń tún ara wọn ṣe, wọ́n sì ń tún ara wọn ṣe nínú ìjọ ní àwọn ọjọ́ ìkẹyìn wọ̀nyí.” Selected Messages, ìwé 3, 338, 339.

Daniel is representing God’s people, who in the last days have discovered through the prophetic Word, that they have been scattered. When they awaken to that fact, they are required to fulfill the Leviticus twenty-six prayer, and also the prayer to understand the last prophetic secret that is unsealed just before probation closes, as represented by Daniel’s prayer in chapter two. If and when, they enter into Daniel’s experience, the angel Gabriel will touch, inform and speak to them, for the purpose of giving them “skill and understanding.” The wise are those who “understand” the “increase of knowledge” when a prophetic secret is unsealed.

Daniẹli ń ṣoju àwọn ènìyàn Ọlọ́run, tí wọ́n ní àwọn ọjọ́ ìkẹyìn ti ṣàwárí nípasẹ̀ Ọ̀rọ̀ àsọtẹ́lẹ̀ pé a ti tú wọn ká. Nígbà tí wọ́n bá jí sí òtítọ́ náà, a béèrè pé kí wọ́n mú àdúrà Lefitiku ogún-dín-lọ́gbọ̀n ṣẹ, àti pẹ̀lú àdúrà láti lóye àṣírí àsọtẹ́lẹ̀ ìkẹyìn tí a ṣí sílẹ̀ díẹ̀ kí àkókò ìdánwò tó parí, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú àdúrà Daniẹli ní orí kejì. Bí ó bá sì jẹ́ pé wọ́n wọ inú ìrírí Daniẹli, áńgẹ́lì Gabrieli yóò fọwọ́ kàn wọ́n, yóò sọ wọ́n di ọlọ́kàn-tán, yóò sì bá wọn sọ̀rọ̀, fún ète fífi “ọgbọ́n àti òye” fún wọn. Àwọn ọlọ́gbọ́n ni àwọn tí wọ́n “lóye” “ìmúgbòòrò ìmọ̀” nígbà tí a bá ṣí àṣírí àsọtẹ́lẹ̀ kan sílẹ̀.

> 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 shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.

> Ó sì sọ fún mi, ó sì bá mi sọ̀rọ̀, ó sì wí pé, Ìwọ Dáníẹ́lì, nísinsin yìí ni mo jáde wá láti fún ọ ní ọgbọ́n àti ìmòye. Ní ìbẹ̀rẹ̀ àwọn ẹ̀bẹ̀ rẹ ni àṣẹ náà ti jáde, èmi sì wá láti fi hàn ọ; nítorí pé a fẹ́ràn rẹ gidigidi: nítorí náà, mọ ọ̀ràn náà yé, kí o sì ronú jinlẹ̀ nípa ìran náà. Dáníẹ́lì 9:22, 23.

The vision which Daniel is told to consider is the “mareh” vision of the appearance. Gabriel had not finished the work he had been assigned in chapter eight when he had been told to make Daniel understand the “mareh” vision. In chapter nine he has returned to finish the interpretation. In chapter nine, Daniel is no longer living in the period of the kingdom of Babylon, but in the history of the Medo-Persian empire.

Ìran tí a sọ fún Dáníẹ́lì pé kó ronú lé lórí ni ìran “mareh” ti ìfarahàn. Gébúrẹ́lì kò tíì parí iṣẹ́ tí a yàn án ní orí kẹjọ nígbà tí a ti sọ fún un pé kó mú kí Dáníẹ́lì lóye ìran “mareh” náà. Ní orí kẹsàn-án, ó ti padà wá láti parí ìtumọ̀ náà. Ní orí kẹsàn-án, Dáníẹ́lì kò sì tún gbé nínú àkókò ìjọba Bábílónì mọ́, bí kò ṣe nínú ìtàn ìjọba Mẹ́dò-Pérṣíà.

When Gabriel instructs Daniel to “understand the matter,” and to “consider the vision,” he is identifying a process of mental separation which he wants Daniel to exercise. The words translated as “understand” and “consider” are the same Hebrew word. The word is “biyn,” and means to separate mentally. The Hebrew word translated as “matter,” is “dabar,” and means “the word”. Gabriel is therefore informing Daniel, and those he represents in the last days to rightly divide the Word of truth.

Nígbà tí Gábíréli bá ń kọ́ Dáníẹ́lì pé kí ó “lóye ọ̀ràn náà,” àti pé kí ó “ronú lórí ìran náà,” ó ń tọ́ka sí ìlànà ìyàtọ̀ ọpọlọ kan tí ó fẹ́ kí Dáníẹ́lì lò. Àwọn ọ̀rọ̀ tí a túmọ̀ sí “lóye” àti “ronú” jẹ́ ọ̀rọ̀ Heberu kan náà. Ọ̀rọ̀ náà ni “biyn,” ó sì túmọ̀ sí pípín ní ti ọpọlọ. Ọ̀rọ̀ Heberu tí a túmọ̀ sí “ọ̀ràn,” ni “dabar,” ó sì túmọ̀ sí “Ọ̀rọ̀ náà”. Nítorí náà, Gábíréli ń sọ fún Dáníẹ́lì, àti àwọn tí ó dúró fún ní àwọn ọjọ́ ìkẹyìn, láti pín Ọ̀rọ̀ òtítọ́ náà ní ọ̀nà tí ó tọ́.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.

> Máa kẹ́kọ̀ọ́ gidigidi láti fi ara rẹ hàn pé a ti fọwọ́ sí ọ níwájú Ọlọ́run, gẹ́gẹ́ bí òṣìṣẹ́ tí kò ní ìtìjú, tí ń pín ọ̀rọ̀ òtítọ́ ní ọ̀nà tí ó tọ́. 2 Timothy 2:15.

The word “matter” is also employed by Daniel in chapter ten, verse one where it is translated three times as “thing.”

Ọ̀rọ̀ náà “matter” ni Dáníẹ́lì pẹ̀lú lò nínú orí kẹwàá, ẹsẹ̀ kìíní, níbi tí a ti túmọ̀ ọ́ lẹ́ẹ̀mẹ́ta sí “thing.”

> 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 Kírúsì ọba Pérsìà, a fi ọ̀ràn kan hàn fún Dáníẹ́lì, ẹni tí a ń pè ní Bélítẹṣásárì; ọ̀ràn náà sì jẹ́ òtítọ́, ṣùgbọ́n àkókò tí a yàn gùn: ó sì lóye ọ̀ràn náà, ó sì ní ìmọ̀ nípa ìran náà. Dáníẹ́lì 10:1.

In the verse, the word “vision” is the “mareh” vision of the appearance, and Daniel had understanding of both the thing (matter) and also the vision (“mareh”). In verse twenty-three of chapter nine, Gabriel instructed Daniel to rightly divide the matter and the vision, and in verse one of chapter ten he has understanding of both the matter (thing) and the vision (“mareh”). Gabriel is informing Daniel in chapter nine, to recognize the distinction (rightly divide) between the matter and the vision. The vision is the “mareh” vision and the “matter,” or the “thing” is the “chazon” vision.

Nínú ẹsẹ náà, ọ̀rọ̀ náà “ìran” ni ìran “mareh” ti ìfarahàn, Dáníẹ́lì sì ní ìmọ̀ nípa ohun náà (ọ̀ràn náà) àti pẹ̀lú nípa ìran náà (“mareh”). Nínú ẹsẹ kejìlélógún, orí kẹsàn-án, Gábíríẹ́lì kọ́ Dáníẹ́lì láti pín ọ̀ràn náà àti ìran náà ní ọ̀nà tí ó tọ́; àti nínú ẹsẹ kìíní, orí kẹwàá, ó ní ìmọ̀ nípa ọ̀ràn náà (ohun náà) àti ìran náà (“mareh”) méjèèjì. Gábíríẹ́lì ń jẹ́ kí Dáníẹ́lì mọ̀ nínú orí kẹsàn-án pé kí ó mọ ìyàtọ̀ náà (kí ó pín un ní ọ̀nà tí ó tọ́) láàárín ọ̀ràn náà àti ìran náà. Ìran náà ni ìran “mareh,” “ọ̀ràn náà” tàbí “ohun náà” sì ni ìran “chazon.”

In chapter eight both visions are identified, and a distinction is noted because Daniel wished to understand the “chazon” vision, but Gabriel was instructed to make Daniel understand the “mareh” vision. As Gabriel begins his work of making Daniel understand the “matter” and the “vision” he informs Daniel to take note that they are two different visions.

Nínú orí kẹjọ, a dá ìdánimọ̀ àwọn ìran méjèèjì yìí hàn, a sì ṣe àfihàn ìyàtọ̀ kan nítorí Dáníẹ́lì fẹ́ láti lóye ìran “chazon,” ṣùgbọ́n a pàṣẹ fún Gébúrẹ́lì láti mú kí Dáníẹ́lì lóye ìran “mareh.” Bí Gébúrẹ́lì ṣe bẹ̀rẹ̀ iṣẹ́ rẹ̀ láti mú kí Dáníẹ́lì lóye “ọ̀ràn náà” àti “ìran náà,” ó jẹ́ kí Dáníẹ́lì kíyè sí i pé ìran méjì ọ̀tọ̀ọ̀tọ̀ ni wọ́n.

> 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 shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:22–27.

> Ó sì jẹ́ kó yé mi, ó bá mi sọ̀rọ̀, ó sì wí pé, Ìwọ Dáníẹ́lì, èmi ti jáde wá nísinsin yìí láti fún ọ ní ọgbọ́n àti ìmọ̀. Ní ìbẹ̀rẹ̀ ẹ̀bẹ̀ rẹ, àṣẹ náà jáde, èmi sì wá láti fi í hàn ọ; nítorí a fẹ́ràn rẹ gidigidi: nítorí náà, mọ ọ̀ràn náà, kí o sì ronú lórí ìran náà. Àádọ́rin ọ̀sẹ̀ ni a yàn fún àwọn ènìyàn rẹ àti fún ìlú mímọ́ rẹ, láti parí ìrékọjá, àti láti ṣe òpin ẹ̀ṣẹ̀, àti láti ṣe ètùtù fún àìṣòdodo, àti láti mú òdodo àìnípẹ̀kun wá, àti láti fi èdìdì dì ìran àti àsọtẹ́lẹ̀, àti láti fi òróró yàn Ẹni Mímọ́ jùlọ. Nítorí náà, mọ̀, kí o sì yé e, pé láti ìgbà tí àṣẹ náà ti jáde láti tún Jerusalẹmu ṣe àti láti kọ ọ́, títí dé Mèsáyà Ọmọ-Aládé, yóò jẹ ọ̀sẹ̀ méje, àti ọ̀sẹ̀ méjìlélọ́gọ́ta: a ó tún ojú pópó náà kọ́, àti ògiri náà, àní ní àkókò ìṣòro. Àti lẹ́yìn ọ̀sẹ̀ méjìlélọ́gọ́ta ni a ó gé Mèsáyà kúrò, ṣùgbọ́n kì í ṣe nítorí ara rẹ̀: àwọn ènìyàn ọmọ-aládé tí yóò bò sì yóò pa ìlú náà run àti ibi mímọ́ náà; òpin rẹ̀ yóò sì wá pẹ̀lú ìkún omi, àti títí dé òpin ogun ni a ti pinnu ahoro. Òun yóò sì mú májẹ̀mú náà dúró ṣinṣin pẹ̀lú ọ̀pọ̀lọpọ̀ fún ọ̀sẹ̀ kan: àti ní àárín ọ̀sẹ̀ náà yóò mú ẹbọ àti ọrẹ ẹbọ dáwọ́ dúró, àti nítorí ìtànkálẹ̀ àwọn ìríra ni yóò sọ ọ́ di ahoro, àní títí dé ìparí pípé, ohun tí a sì ti pinnu ni a ó dà sórí ẹni tí a ti sọ di ahoro. Dáníẹ́lì 9:22–27.

Gabriel wished Daniel to recognize that elements of both the “chazon” vision and the “mareh” vision would be represented in the interpretation he provided for Daniel. The interpretation was going to address both visions, and it was Daniel’s responsibility to rightly divide the vision which addressed the trampling down of the sanctuary and the host, from the vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844.

Gabrieli fẹ́ kí Dáníẹ́lì mọ̀ pé àwọn èròjà inú ìran “chazon” àti ìran “mareh” yóò jẹ́ aṣojú nínú ìtumọ̀ tí ó pèsè fún Dáníẹ́lì. Ìtumọ̀ náà máa tọ́ka sí àwọn ìran méjèèjì, ó sì jẹ́ ojúṣe Dáníẹ́lì láti pín ìran náà ní ọ̀nà tí ó tọ́, ìyẹn láti yà ìran tí ń sọ̀rọ̀ nípa títẹ mọ́lẹ̀ ibi mímọ́ àti ogun náà, kúrò nínú ìran tí ó yọrí sí ìfarahàn Kristi nínú Ibi Mímọ́ Jùlọ ní October 22, 1844.

Gabriel identifies that from the decree of Artaxerxes in 457 BC, there would be four hundred and ninety years that were “cut off” from the twenty-three hundred years of the vision of the evenings and mornings, that was especially for the Jews. In the verses just cited, the word “determined” is identified three times, but it is two different Hebrew words that are both translated as “determined” in the verses. The first time “determined” is identified is in verse twenty-four, and that Hebrew word is “chathak” and means “to cut off”.

Gabrieli fi hàn pé láti àṣẹ Atashasẹsi ní ọdún 457 BC, yóò sí wà níbẹ̀ ọdún irinwó àti àádọ́rùn-ún tí a “gé kúrò” nínú ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọdún ìran àwọn ìrọ̀lẹ́ àti àárọ̀, èyí tí ó ṣe pàtàkì ní pàtàkì fún àwọn Júù. Nínú àwọn ẹsẹ̀ tí a ṣẹ̀ṣẹ̀ tọ́ka sí, a mẹ́nuba ọ̀rọ̀ náà “determined” lẹ́ẹ̀mẹ́ta, ṣùgbọ́n ọ̀rọ̀ Heberu méjì ọ̀tọ̀ ni wọ́n jẹ́ tí a túmọ̀ sí “determined” nínú àwọn ẹsẹ̀ náà. Ìgbà àkọ́kọ́ tí a mẹ́nuba “determined” ni nínú ẹsẹ̀ kẹrìnlélógún, àti ọ̀rọ̀ Heberu náà ni “chathak,” ìtumọ̀ rẹ̀ sì ni “láti gé kúrò.”

It identifies that Israel was given a probationary period that began with the third decree of Artaxerxes which would end at the stoning of Stephen in the year 34 AD. The four hundred and ninety years was “cut off,” and represented a shorter prophetic period within the longer prophecy of twenty-three hundred years. The number “four hundred and ninety,” is a symbol of probationary time, as witnessed to by Jesus.

Ó fi hàn pé a fi àkókò ìdánwò kan fún Ísírẹ́lì, tí ó bẹ̀rẹ̀ pẹ̀lú àṣẹ kẹta ti Artaxerxes, èyí tí yóò parí nígbà tí a sọ́ Stífénù ní òkúta ní ọdún 34 AD. Ọdún irinwó ó lé mẹ́wàá náà ni a “gé kúrò,” ó sì ṣàpẹẹrẹ àkókò àsọtẹ́lẹ̀ kúkúrú kan nínú àsọtẹ́lẹ̀ pípẹ́ jùlọ ti ọdún ẹgbẹ̀rún méjì ó lé ọ̀ọ́rùn-ún. Nọ́mbà náà “irinwó ó lé mẹ́wàá,” jẹ́ ààmì àkókò ìdánwò, gẹ́gẹ́ bí Jésù ti jẹ́rìí sí i.

> Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.

> Nígbà náà ni Pétérù tọ̀ ọ́ wá, ó sì ní, Olúwa, mélòó ni arákùnrin mi yóò ṣẹ̀ sí mi, tí èmi yóò sì dárí ji í? títí di ìgbà méje bí? Jésù wí fún un pé, Èmi kò ní fún ọ pé, Títí di ìgbà méje: ṣùgbọ́n, Títí di àádọ́rin ìgbà méje. Mátíù 18:22.

There is an end to forgiveness, and that end is represented by the number “four hundred and ninety.” The “four hundred and ninety” years represents a period of probation for the Jews from their deliverance until they filled the cup of their probationary time at the stoning of Stephen. The “four hundred and ninety” years is also connected with the curse of the “seven times” in Leviticus twenty-six. There are only two places in the Bible that reference the land enjoying her sabbaths. The first is found in Leviticus twenty-six.

Ìdíwọ̀n kan wà sí ìdáríjì, a sì ṣàfihàn òpin náà nípasẹ̀ nọ́mbà “ọ̀ọ́dúnrún mẹ́rìndínlọ́gọ́rin.” “Ọ̀ọ́dúnrún mẹ́rìndínlọ́gọ́rin” ọdún náà dúró fún àkókò ìdánwò fún àwọn Júù láti ìgbà ìtúsílẹ̀ wọn títí wọ́n fi kún ife àkókò ìdánwò wọn nígbà tí wọ́n sọ Sítéfánù ní òkúta pa. “Ọ̀ọ́dúnrún mẹ́rìndínlọ́gọ́rin” ọdún náà pẹ̀lú ní ìsopọ̀ pẹ̀lú ègún “ìgbà méje” nínú Lefitiku ogún-ún mẹ́fà. Àwọn ibi méjì péré ni ó wà nínú Bíbélì tí ó tọ́ka sí ilẹ̀ náà bí ó ṣe ń gbádùn àwọn ìsimi Sábáàtì rẹ̀. Èkínní ni a rí nínú Lefitiku ogún-ún mẹ́fà.

> And if ye will not for all this hearken unto me, but walk contrary unto me; Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:27–35.

> Àti bí ẹ kò bá fetí sí mi lẹ́yìn gbogbo èyí, ṣùgbọ́n tí ẹ bá máa rìn ní ìtakò sí mi; nígbà náà èmi náà yóò máa rìn ní ìtakò sí yín ní ìbínú; èmi, àní èmi gan-an, yóò sì fi ìjìyà jẹ yín lẹ́ẹ̀meje nítorí ẹ̀ṣẹ̀ yín. Ẹ ó sì jẹ ẹran ara àwọn ọmọkùnrin yín, ẹran ara àwọn ọmọbìnrin yín náà ni ẹ ó sì jẹ. Èmi yóò sì run àwọn ibi gíga yín, èmi yóò sì gé àwọn àwòrán yín lulẹ̀, èmi yóò sì ju òkú yín sórí òkú àwọn òrìṣà yín; ọkàn mi yóò sì kórìíra yín. Èmi yóò sì sọ àwọn ìlú yín di ahoro, èmi yóò sì mú àwọn ibi mímọ́ yín wá sí ìdahoro, èmi kì yóò sì gbóòórùn dídùn ẹbọ olóòórùn yín. Èmi yóò sì mú ilẹ̀ náà wá sí ìdahoro; àwọn ọ̀tá yín tí ń gbé inú rẹ̀ yóò sì yà á sí. Èmi yóò sì fọ́n yín ká láàárín àwọn orílẹ̀-èdè, èmi yóò sì fa idà jáde lé yín; ilẹ̀ yín yóò sì di ahoro, àwọn ìlú yín yóò sì di ahoro. Nígbà náà ni ilẹ̀ náà yóò gbádùn àwọn ọjọ́ ìsinmi sábáàtì rẹ̀, níwọ̀n ìgbà tí ó bá wà ní ahoro, tí ẹ sì wà ní ilẹ̀ àwọn ọ̀tá yín; àní nígbà náà ni ilẹ̀ náà yóò sinmi, yóò sì gbádùn àwọn ọjọ́ ìsinmi sábáàtì rẹ̀. Níwọ̀n ìgbà tí ó bá wà ní ahoro ni yóò máa sinmi; nítorí pé kò sinmi ní àwọn ọjọ́ ìsinmi sábáàtì yín, nígbà tí ẹ ń gbé lórí rẹ̀. Lefitiku 26:27–35.

The punishment of the “seven times,” which is referenced four times in chapter twenty-six, identifies that when God’s people are scattered, the land will then “enjoy her sabbaths.” Daniel and the three worthies had been scattered into the enemies’ land in fulfillment of the curse of Moses, and that the scattering of seventy years, was a symbolic object lesson of the scattering of the twenty-five hundred and twenty years. It was a prophetic object lesson, similar to Elijah’s three and a half years of drought during the persecution of Jezebel. That three and a half years represented three and a half prophetic years, that equaled twelve hundred and sixty years of papal rule from the year 538 until 1798. The seventy years was a symbol of the “seven times,” just as the three and a half years was a symbol of the wilderness of twelve hundred and sixty years. The seventy years of Daniel’s captivity identified by Jeremiah, represented “four hundred and ninety” years.

Ìjìyà “àkókò méje,” tí a tọ́ka sí ní ẹ̀ẹ̀mẹ́rin nínú orí kẹrìndínlọ́gbọ̀n, fi hàn pé nígbà tí a bá tú àwọn ènìyàn Ọlọ́run ká, ilẹ̀ náà yóò sì “gbádùn àwọn sábáàtì rẹ̀.” A ti tú Dáníẹ́lì àti àwọn ọlọ́lá mẹ́ta náà ká sínú ilẹ̀ àwọn ọ̀tá gẹ́gẹ́ bí ìmúṣẹ ègún Mósè, àti pé ìtúká ọdún àádọ́rin náà jẹ́ ẹ̀kọ́ ohun àpẹẹrẹ ààmì ti ìtúká ẹgbẹ̀rún méjì ó lé ọgọ́rùn-ún márùn-ún àti ogún ọdún. Ó jẹ́ ẹ̀kọ́ àpẹẹrẹ àsọtẹ́lẹ̀, tó dàbí ọdún mẹ́ta àtààbọ̀ ìgbẹ ní àkókò inúnibíni Jésébẹ́lì sí Èlíjà. Àwọn ọdún mẹ́ta àtààbọ̀ wọ̀nyẹn ṣàpẹẹrẹ ọdún àsọtẹ́lẹ̀ mẹ́ta àtààbọ̀, èyí tí ó dọ́gba pẹ̀lú ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì àti ọgọ́ta ọdún ìṣàkóso póòpù láti ọdún 538 títí di 1798. Àádọ́rin ọdún náà jẹ́ ààmì “àkókò méje,” gẹ́gẹ́ bí ọdún mẹ́ta àtààbọ̀ náà ṣe jẹ́ ààmì aginjù ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì àti ọgọ́ta ọdún. Àádọ́rin ọdún ìgbèkùn Dáníẹ́lì tí Jérémáyà sọ̀rọ̀ rẹ̀, ṣàpẹẹrẹ “irinwo ó lé aadọrun” ọdún.

> And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy. Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: he gave them all into his hand. And all the vessels of the house of God, great and small, and the treasures of the house of the Lord, and the treasures of the king, and of his princes; all these he brought to Babylon. And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:15–23.

> Oluwa Ọlọrun àwọn baba wọn sì ránṣẹ́ sí wọn nípasẹ̀ àwọn ojiṣẹ́ Rẹ̀, ní jíjí kùtùkùtù, àti ní rírán wọn; nítorí pé ó ṣàánú fún àwọn ènìyàn Rẹ̀, àti fún ibùgbé Rẹ̀. Ṣùgbọ́n wọn fi àwọn ojiṣẹ́ Ọlọrun ṣẹ̀sín, wọ́n kẹ́gàn ọ̀rọ̀ Rẹ̀, wọ́n sì hùwà ibi sí àwọn wòlíì Rẹ̀, títí ìbínú Oluwa fi dìde sí àwọn ènìyàn Rẹ̀, títí tí kò fi sí ìwòsàn mọ́. Nítorí náà, ó mú ọba àwọn ará Kálídíà wá sí wọn, ẹni tí ó fi idà pa àwọn ọ̀dọ́mọkùnrin wọn nínú ilé ibi mímọ́ wọn, tí kò sì ṣàánú fún ọ̀dọ́mọkùnrin tàbí wúńdíá, àgbàlagbà tàbí ẹni tí ọjọ́ ti tẹ̀; ó fi gbogbo wọn lé e lọ́wọ́. Gbogbo ohun èlò ilé Ọlọrun pẹ̀lú, èyí ńlá àti kékeré, àti àwọn ìṣúra ilé Oluwa, àti àwọn ìṣúra ọba àti ti àwọn ọmọ-aládé rẹ̀; gbogbo wọ̀nyí ni ó kó lọ sí Babeli. Wọ́n sì sun ilé Ọlọrun, wọ́n sì wó odi Jerusalẹmu lulẹ̀, wọ́n fi iná sun gbogbo àwọn ààfin inú rẹ̀, wọ́n sì pa gbogbo ohun èlò rẹ̀ tí ó lẹ́wà run. Àwọn tí ó bọ́ kúrò lọ́wọ́ idà ni ó kó lọ sí Babeli; níbẹ̀ ni wọ́n ti jẹ́ ẹrú fún un àti fún àwọn ọmọ rẹ̀ títí di ìjọba ilẹ̀ Persia: láti mú ọ̀rọ̀ Oluwa ṣẹ nípasẹ̀ ẹnu Jeremiah, títí ilẹ̀ náà fi gbádùn àwọn ọjọ́ ìsinmi sábáàtì rẹ̀: nítorí bí ó ti pẹ́ tó tí ilẹ̀ náà fi wà ní ahoro ni ó ń pa ọjọ́ ìsinmi sábáàtì mọ́, láti mú ọdún àádọ́rin ṣẹ. Ní ọdún kìn-ín-ní ti Kírúsì ọba Persia, kí ọ̀rọ̀ Oluwa tí a ti sọ nípasẹ̀ ẹnu Jeremiah lè ṣẹ, Oluwa ru ẹ̀mí Kírúsì ọba Persia sókè, tí ó fi ṣe ìkéde jákèjádò gbogbo ìjọba rẹ̀, tí ó sì tún kọ ọ́ sílẹ̀ pé, Bayi ni Kírúsì ọba Persia wí, Gbogbo ìjọba ayé ni Oluwa Ọlọrun ọ̀run ti fi fún mi; ó sì ti pàṣẹ fún mi láti kọ́ ilé kan fún un ní Jerusalẹmu, èyí tí ó wà ní Juda. Ta ni ó wà láàárín yín nínú gbogbo àwọn ènìyàn Rẹ̀? Kí Oluwa Ọlọrun rẹ̀ wà pẹ̀lú rẹ̀, kí ó sì gòkè lọ. 2 Kronika 36:15–23.

The only two references in the Bible of the land enjoying her sabbaths are in relation to the scattering of God’s people, and the seventy years of captivity, which represented a period of time that would allow the land to enjoy its sabbaths. It equaled the amount of sabbaths that the Jews did not allow the land to enjoy rest. The land resting for seventy years, represented the total years that the rebellion against the commandment to allow the land to rest had been accomplished. Simple math identifies that in “four hundred and ninety” years of rebellion, there would be a total of seventy years that the land had not rested.

Àwọn ìtọ́kasí méjì péré nínú Bíbélì sí ilẹ̀ náà tí ń gbádùn àwọn sábáàtì rẹ̀ wà ní ìbáṣepọ̀ pẹ̀lú títúká àwọn ènìyàn Ọlọ́run ká, àti pẹ̀lú ọdún àádọ́rin ìgbèkùn, èyí tí ó ṣàpẹẹrẹ àkókò kan tí yóò jẹ́ kí ilẹ̀ náà lè gbádùn àwọn sábáàtì rẹ̀. Ó dọ́gba pẹ̀lú iye àwọn sábáàtì tí àwọn Júù kò jẹ́ kí ilẹ̀ náà gbádùn ìsinmi. Ilẹ̀ náà tí ó sinmi fún ọdún àádọ́rin, ṣàpẹẹrẹ àpapọ̀ iye ọdún tí ìṣọ̀tẹ̀ sí àṣẹ láti jẹ́ kí ilẹ̀ náà sinmi ti ṣẹ. Ìṣírò rọrùn fi hàn pé nínú “ọ̀ọ́rùn-ún mẹ́rìnlélọ́gọ́rin” ọdún ìṣọ̀tẹ̀, àpapọ̀ ọdún àádọ́rin ni ilẹ̀ náà kò sinmi.

Four hundred and ninety years were cut off from the twenty-three hundred years, as a probationary period for the Jews, and that “four hundred and ninety” years has a direct connection with the scattering of the “seven times” of Leviticus twenty-six.

Ọdún irinwó ó lé mẹ́ẹ̀ẹ́dógún [490] ni a yà kúrò nínú ọdún ẹgbẹ̀rún méjì ọ̀ọ́dúnrín [2300], gẹ́gẹ́ bí àkókò ìdánwò fún àwọn Júù; àti pé “ọdún irinwó ó lé mẹ́ẹ̀ẹ́dógún” náà ní ìbáṣepọ̀ tààrà pẹ̀lú ìtúká “ìgbà méje” tí ó wà nínú Lefitiku ogún-ún mẹ́fà.

The “chazon” vision of the trampling down and the “mareh” vision of the appearance at the end of twenty-three hundred years are distinct from each other, but they have a direct connection. As with Daniel, God’s people are to rightly divide the two visions, while simultaneously recognizing their connection with one another. The seventy years of captivity which led to the three decrees allowing the Jews to return and rebuild Jerusalem, represented “four hundred and ninety” years of rebellion by the Jews against the covenant of allowing the land to rest.

Ìran “chazon” ti ìtẹ̀ mọ́lẹ̀ àti ìran “mareh” ti ìfarahàn ní òpin ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọdún jẹ́ ọ̀tọ̀ sí ara wọn, ṣùgbọ́n wọ́n ní ìbáṣepọ̀ tààrà. Gẹ́gẹ́ bí ó ti rí pẹ̀lú Dáníẹ́lì, àwọn ènìyàn Ọlọ́run gbọ́dọ̀ pín àwọn ìran méjèèjì náà ní ọ̀nà tí ó tọ́, nígbà kan náà sì ń mọ ìsopọ̀ tí wọ́n ní pẹ̀lú ara wọn. Àádọ́rin ọdún ìgbèkùn tí ó yọrí sí àwọn àṣẹ mẹ́ta tí ó jẹ́ kí àwọn Júù padà lọ kí wọ́n sì tún Jérúsálẹ́mù kọ́, dúró fún “irinwó àti aadọ́rin” ọdún ìṣọ̀tẹ̀ àwọn Júù sí májẹ̀mú fífi ilẹ̀ náà sinmi.

When the third decree identified their opportunity to return and rebuild, they were given “four hundred and ninety” years of probationary time, as they were tested by the same period of time in which their disobedience led to the destruction of Jerusalem and their scattering. At the end of the second “four hundred and ninety years,” their disobedience would once again bring the destruction of Jerusalem and their scattering among the Gentiles.

Nígbà tí ìpàṣẹ kẹta náà fi dá àǹfààní wọn láti padà wá kí wọ́n sì tún un kọ́ mọ̀, a fi “irinwó mẹ́sàn-án” ọdún àkókò ìdánwò fún wọn, gẹ́gẹ́ bí a ti dán wọn wò nípasẹ̀ àkókò kan náà tí àìgbọràn wọn ti mú ìparun Jerúsálẹ́mù àti ìtúká wọn ká. Ní òpin “irinwó mẹ́sàn-án” ọdún kejì náà, àìgbọràn wọn yóò tún mú ìparun Jerúsálẹ́mù wá lẹ́ẹ̀kan sí i àti ìtúká wọn láàárín àwọn Kèfèrí.

The scattering of the seventy year captivity was preceded by “four hundred and ninety” years of rebellion, and then that seventy year captivity was followed by another “four hundred and ninety years” of further rebellion.

Ìtúká ìgbèkùn ọdún àádọ́rin náà ni “ọdún irinwó ó lé lọ́gọ́rùn-ún mẹ́sàn-án” ti ìṣọ̀tẹ̀ ṣáájú, lẹ́yìn náà sì ni “ọdún irinwó ó lé lọ́gọ́rùn-ún mẹ́sàn-án” mìíràn ti ìṣọ̀tẹ̀ sí i tẹ̀ lé ìgbèkùn ọdún àádọ́rin náà.

The first “four hundred and ninety” year period, which brought about the seventy years of the land resting, had reached a conclusion with the destruction of Jerusalem. At the ending of the “four hundred and ninety” years that was cut off from the twenty-three hundred years, Jerusalem was once again destroyed, for Jesus always illustrates the end of a thing with the beginning of a thing.

Àkókò ọdún “irinwó lé lọ́gọ́rin” àkọ́kọ́, èyí tí ó mú kí ilẹ̀ náà sinmi fún ọdún àádọ́rin, ti dé òpin pẹ̀lú ìparun Jerusalẹmu. Ní ìparí ọdún “irinwó lé lọ́gọ́rin” tí a gé kúrò nínú ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọdún, a tún pa Jerusalẹmu run lẹ́ẹ̀kansi, nítorí Jésù máa ń fi ìbẹ̀rẹ̀ ohun kan ṣàpèjúwe òpin ohun kan.

The seventy year captivity of literal Israel in literal Babylon was a symbol of the scattering of “seven times,” and Sister White identifies that the seventy years of captivity of literal Israel in literal Babylon was a type of the twelve hundred and sixty years of captivity of spiritual Israel in spiritual Babylon.

Ìgbèkùn ọdún mẹ́ẹ̀ẹ́dọ́gbọ̀n ti Ísírẹ́lì gidi ní Bábílónì gidi jẹ́ ààmì ìtúká “ìgbà méje,” àti pé Sister White fi hàn pé ọdún mẹ́ẹ̀ẹ́dọ́gbọ̀n ìgbèkùn ti Ísírẹ́lì gidi ní Bábílónì gidi jẹ́ àpẹrẹ àwọn ọdún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta ìgbèkùn ti Ísírẹ́lì ti ẹ̀mí ní Bábílónì ti ẹ̀mí.

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Ìjọ Ọlọ́run lórí ayé wà ní ìgbèkùn ní tòótọ́ ní àsìkò gígùn yìí ti inúnibíni aláìláàánú, gẹ́gẹ́ bí àwọn ọmọ Ísírẹ́lì ṣe wà ní ìgbèkùn ní Bábílónì ní àsìkò ìkó wọn lọ sí ilẹ̀ àjèjì.” Prophets and Kings, 714.

The twelve hundred and sixty years from the year 538 to 1798, was a type of the “seven times.” At the end of the seventy years, the Jews returned to restore and rebuild Jerusalem. Their return during the three decrees marked the beginning (457 BC) of the twenty-three hundred years of the “mareh” vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844. The three decrees marked the beginning of the prophetic period, and it required all three decrees to begin the prophetic period, though they began to return and rebuild with the first decree of Cyrus.

Ọdún ẹgbẹ̀rún kan ó lé ọgọ́rùn-ún mẹ́fà [1,260] láti ọdún 538 sí 1798, jẹ́ àpẹẹrẹ àwọn “àkókò méje.” Ní òpin ọdún àádọ́rin náà, àwọn Júù padà wá láti tún Jérúsálẹ́mù ṣe, kí wọ́n sì kọ́ ọ́ padà. Ìpadàbọ̀ wọn ní àkókò àwọn àṣẹ mẹ́ta náà fi àmì sí ìbẹ̀rẹ̀ (457 Ṣ.K.) ọdún ẹgbẹ̀rún méjì ó lé ọgọ́rùn-ún mẹ́ta [2,300] ìran “mareh” tí ó yọrí sí ìfarahàn Kristi ní Ibi Mímọ́ Jùlọ ní October 22, 1844. Àwọn àṣẹ mẹ́ta náà fi àmì sí ìbẹ̀rẹ̀ àkókò àsọtẹ́lẹ̀ náà, ó sì béèrè gbogbo àṣẹ mẹ́tẹ̀ẹ̀ta náà kí àkókò àsọtẹ́lẹ̀ náà lè bẹ̀rẹ̀, bí ó tilẹ̀ jẹ́ pé wọ́n bẹ̀rẹ̀ sí í padà wá, wọ́n sì tún ń kọ́ ilé padà pẹ̀lú àṣẹ àkọ́kọ́ ti Kúrúsì.

> “In the seventh chapter of Ezra the decree is found. Verses 12−26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [‘decree,’ margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.

> “Nínú orí keje ti Esra ni a ti rí ìlànà náà. Àwọn ẹsẹ̀ 12−26. Ní ìrísí rẹ̀ tí ó pé jùlọ, Artasasẹs, ọba Pẹ́ṣíà, ni ó fi jáde ní ọdún 457 ṣáájú Kristi. Ṣùgbọ́n nínú Esra 6:14 a sọ pé a kọ ilé Olúwa tí ó wà ní Jerusalẹmu ‘gẹ́gẹ́ bí àṣẹ [“ìlànà,” àlàyé etí ojú-ìwé] ti Kírúsì, àti Dariusi, àti Artasasẹs ọba Pẹ́ṣíà.’ Àwọn ọba mẹ́tẹ̀ẹ̀ta wọ̀nyí, nípa pípilẹ̀, ìmúdájú tún un ṣe, àti ìparí ìlànà náà, mú un dé ipé tí àsọtẹ́lẹ̀ béèrè láti fi samisi ìbẹ̀rẹ̀ ọdún 2300 náà. Ní fífi ọdún 457 ṣáájú Kristi, ìgbà tí ìlànà náà pé, gẹ́gẹ́ bí ọjọ́ àṣẹ náà, a rí i pé gbogbo àlàyé àsọtẹ́lẹ̀ náà nípa ọ̀sẹ̀ àádọ́rin ni a ti mú ṣẹ.” The Great Controversy, 326.

From 1798 until 1844, the three angels of Revelation arrived into prophetic history, and just as the three decrees marked the beginning of the prophecy of twenty-three hundred years, those three angels marked the conclusion of the prophecy. The prophetic period ended with the arrival of the third angel, just as it had begun with the arrival of the third decree, for Jesus always identifies the end of a thing, with the beginning of a thing.

Láti ọdún 1798 títí di 1844, àwọn áńgẹ́lì mẹ́ta ti Ìfihàn wọ inú ìtàn àsọtẹ́lẹ̀, àti gẹ́gẹ́ bí àwọn àṣẹ mẹ́ta náà ṣe samisi ìbẹ̀rẹ̀ àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjìlá ọgọ́rùn-ún, bẹ́ẹ̀ ni àwọn áńgẹ́lì mẹ́ta wọ̀nyẹn samisi ìparí àsọtẹ́lẹ̀ náà. Àkókò àsọtẹ́lẹ̀ náà parí pẹ̀lú dídé áńgẹ́lì kẹta, gẹ́gẹ́ bí ó ti bẹ̀rẹ̀ pẹ̀lú dídé àṣẹ kẹta, nítorí Jésù máa ń so òpin ohun kan mọ́ ìbẹ̀rẹ̀ ohun kan nígbà gbogbo.

The Jews began to return under the first decree, and in the history of the second decree they finished the temple. The third angel arrived on October 22, 1844, and before that date the Millerites had finished the spiritual temple they had come out of spiritual Babylon to rebuild. It was to be completed, for on October 22, 1844 the messenger of the covenant was to come suddenly to his temple. That temple was the Millerite people who entered into covenant on October 22, 1844, and who Peter identifies were a temple.

Àwọn Jú bẹ̀rẹ̀ sí í padà wá lábẹ́ àṣẹ àkọ́kọ́, àti nínú ìtàn àṣẹ kejì ni wọ́n parí tẹ́ńpìlì náà. Áńgẹ́lì kẹta dé ní October 22, 1844, àti ṣáájú ọjọ́ náà àwọn Millerite ti parí tẹ́ńpìlì ẹ̀mí tí wọ́n ti jáde kúrò ní Bábílónì ẹ̀mí wá tún kọ́. Ó yẹ kí a parí i, nítorí pé ní October 22, 1844, ońṣẹ́ májẹ̀mú náà yóò wá sí tẹ́ńpìlì rẹ̀ lójijì. Tẹ́ńpìlì náà ni àwọn ènìyàn Millerite tí wọ́n wọ inú májẹ̀mú ní October 22, 1844, tí Peter sì fi hàn pé wọ́n jẹ́ tẹ́ńpìlì.

> 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. 1 Peter 2:5.

> Ẹ̀yin náà pẹ̀lú, gẹ́gẹ́ bí àwọn òkúta alààyè, a ń kọ yín sókè di ilé ẹ̀mí, ipò àlùfáà mímọ́, láti máa rú àwọn ẹbọ ẹ̀mí tí ó ṣe itẹ́wọ́gbà lọ́dọ̀ Ọlọ́run nípasẹ̀ Jesu Kristi. 1 Peteru 2:5.

The Millerite temple was built from 1798 to 1844, which is forty-six years, or prophetically three days, for Christ identified that it takes three days to raise up a temple.

A kọ́ tẹ́ńpìlì àwọn Millerite láti ọdún 1798 sí 1844, èyí tí ó jẹ́ ọdún mẹ́rìnlélógójì, tàbí ní ìtúmọ̀ àsọtẹ́lẹ̀ ọjọ́ mẹ́ta, nítorí Kristi fi hàn pé ó gba ọjọ́ mẹ́ta láti gbé tẹ́ńpìlì kan dìde.

> And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:13–21.

> Àkókò Ìrékọjá àwọn Júù sì sún mọ́ etílé, Jesu sì gòkè lọ sí Jerusalẹmu. Ó sì rí nínú tẹmpili àwọn tí ń ta màlúù, àti àgùntàn, àti àdàbà, àti àwọn olópààrọ̀ owó tí wọ́n jókòó síbẹ̀. Nígbà tí ó sì ṣe pàṣán kan pẹ̀lú okùn kéékèèké, ó lé wọn gbogbo jáde kúrò nínú tẹmpili, àti àwọn àgùntàn, àti àwọn màlúù; ó sì ta owó àwọn olópààrọ̀ náà ká, ó sì da àwọn tábìlì wọn ṣubú. Ó sì wí fún àwọn tí ń ta àdàbà pé, Ẹ mú nǹkan wọ̀nyí kúrò níhìn-ín; ẹ má ṣe ilé Baba mi ní ilé ọjà. Àwọn ọmọ-ẹ̀yìn rẹ̀ sì rántí pé a ti kọ ọ́ pé, Ìtara ilé rẹ ti jẹ mí run. Nígbà náà ni àwọn Júù dáhùn, wọ́n sì wí fún un pé, Àmì kín ni ìwọ fi hàn wá, níwọ̀n bí ó ti jẹ́ pé ìwọ ń ṣe nǹkan wọ̀nyí? Jesu dáhùn, ó sì wí fún wọn pé, Ẹ wó tẹmpili yìí lulẹ̀, ní ọjọ́ mẹ́ta èmi yóò sì tún un dìde. Nígbà náà ni àwọn Júù wí pé, Ọdún mẹ́rìndínlọ́gbọ̀n ni a fi kọ tẹmpili yìí, ìwọ yóò sì tún un dìde ní ọjọ́ mẹ́ta bí? Ṣùgbọ́n ó ń sọ nípa tẹmpili ara rẹ̀. Johanu 2:13–21.

Sister White identifies that when the messenger of the covenant suddenly came to his temple, as represented in the book of Malachi, that the prediction had been fulfilled when Christ cleansed the temple, as just identified in the passage from John.

Arábìnrin White fi hàn pé nígbà tí ojiṣẹ́ májẹ̀mú náà dé sí tẹ́ńpìlì rẹ̀ lójijì, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ìwé Malaki, ìsọtẹ́lẹ̀ náà ti ṣẹ nígbà tí Kristi wẹ tẹ́ńpìlì mọ́, gẹ́gẹ́ bí a ṣe ṣẹ̀ṣẹ̀ tọ́ka sí nínú àyọkà láti inú Johanu.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘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. Malachi 3:1–3.” The Desire of Ages, 161.

> “Nínú mímọ́ tẹ́ńpìlì kúrò lọ́wọ́ àwọn olùra àti olùtà ayé, Jésù kede iṣẹ́-ìránṣẹ́ Rẹ̀ láti sọ ọkàn di mímọ́ kúrò nínú ìdọ̀tí ẹ̀ṣẹ̀,—kúrò nínú àwọn ìfẹ́kúfẹ̀ẹ́ ti ayé, àwọn ìfẹ́-ara onímọtara-ẹni-nìkan, àti àwọn àṣà búburú, tí ń ba ọkàn jẹ́. ‘Wò ó, èmi yóò rán aṣojú mi, òun yóò sì pèsè ọ̀nà níwájú mi: Olúwa náà, ẹni tí ẹ̀yin ń wá, yóò sì tètè dé sínú tẹ́ńpìlì rẹ̀, àní aṣojú májẹ̀mú náà, ẹni tí inú yín dùn sí: wò ó, yóò dé, ni Olúwa àwọn ọmọ-ogun wí. Ṣùgbọ́n ta ni yóò lè farada ọjọ́ ìbọ̀wọ̀ rẹ̀? ta ni yóò sì dúró nígbà tí yóò farahàn? nítorí ó dàbí iná amúnísọ́mọ di mímọ́, ó sì dàbí ọṣẹ́ alágbà-fúnfun: Yóò sì jókòó bí ẹni tí ń yọ fàdákà kúrò nínú ẹ̀gbin rẹ̀, àti ẹni tí ń wẹ̀ ẹ́ di mímọ́: yóò sì wẹ àwọn ọmọ Léfì di mímọ́, yóò sì fọ̀ wọ́n mọ́ bí wúrà àti fàdákà, kí wọ́n lè fi ẹbọ nínú òdodo rúbọ sí Olúwa. Malaki 3:1–3.’ The Desire of Ages, 161.

The temple in John chapter two, took forty-six years to build, and Jesus said He would erect the destroyed temple in three days. 1798 unto 1844, is forty-six years, and it identifies the arrival of the three angels (days), of Revelation fourteen, that had been typified by the three decrees which began the twenty-three hundred year prophecy. The forty-six years is the period in which Christ raised up the Millerite temple, for prior to that time the spiritual sanctuary and spiritual Israel had been trodden down by spiritual Babylon.

Tẹ́ńpìlì tí ó wà nínú Jòhánù orí kejì, ó gba ọdún mẹ́rìndínlọ́gọ́rin láti kọ́ ọ, Jesu sì wí pé Òun yóò tún tẹ́ńpìlì tí a ti wó náà gbé dìde ní ọjọ́ mẹ́ta. Láti 1798 títí dé 1844, jẹ́ ọdún mẹ́rìndínlọ́gọ́rin, ó sì ń tọ́ka sí dídé àwọn áńgẹ́lì mẹ́ta (ọjọ́), ti Ìfihàn orí kẹ́rìnlá, tí a ti ṣàpẹẹrẹ wọn tẹ́lẹ̀ nípasẹ̀ àwọn àṣẹ mẹ́ta tí ó bẹ̀rẹ̀ àsọtẹ́lẹ̀ ẹgbẹ̀rún méjì ó lé ọ̀ọ́dúnrún ọdún. Ọdún mẹ́rìndínlọ́gọ́rin náà ni àkókò tí Kristi gbé tẹ́ńpìlì àwọn ọmọlẹ́yìn Miller dìde, nítorí pé ṣáájú àkókò náà, ibi mímọ́ ẹ̀mí àti Ísírẹ́lì ẹ̀mí ni Bábílónì ẹ̀mí ti tẹ̀ mọ́lẹ̀.

When Christ cleansed the temple at the Passover in the beginning of His ministry, He was fulfilling the prophecy of the Messenger of the Covenant suddenly coming unto His temple as set forth in Malachi. On October 22, 1844 Christ suddenly came to His temple, and it had taken Him forty-six years to erect His destroyed temple.

Nígbà tí Kristi wẹ tẹ́ńpìlì náà mọ́ ní àkókò Àjọ Ìrékọjá ní ìbẹ̀rẹ̀ iṣẹ́ ìránṣẹ́ Rẹ̀, Ó ń mú àsọtẹ́lẹ̀ Ìránṣẹ́ Májẹ̀mú tí yóò wá sí tẹ́ńpìlì Rẹ̀ lójijì, gẹ́gẹ́ bí a ti fi hàn nínú Malaki, ṣẹ. Ní October 22, 1844, Kristi wá sí tẹ́ńpìlì Rẹ̀ lójijì, ó sì ti gba ọdún mẹ́rìndínlọ́gbọ̀n fún Un láti kọ tẹ́ńpìlì Rẹ̀ tí a ti wó náà.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Wíwá Kristi gẹ́gẹ́ bí Àlùfáà Àgbà wa sí ibi mímọ́ jùlọ, fún ìwẹ̀nùmọ́ ibi mímọ́, tí a fi hàn nínú Dáníẹ́lì 8:14; wíwá Ọmọ ènìyàn sí ọ̀dọ̀ Àgbàjọ Ọjọ́, gẹ́gẹ́ bí a ti gbé kalẹ̀ nínú Dáníẹ́lì 7:13; àti wíwá Olúwa sí tẹ́ńpìlì Rẹ̀, gẹ́gẹ́ bí Málákì ti sọ tẹ́lẹ̀, wọ́n jẹ́ àpèjúwe iṣẹ̀lẹ̀ kan náà; èyí sì tún ni a ṣàfihàn nípa wíwá ọkọ ìyàwó sí ìgbéyàwó, gẹ́gẹ́ bí Kristi ti ṣàpèjúwe rẹ̀ nínú àkàwé àwọn wúńdíá mẹ́wàá, nínú Mátíù 25.” The Great Controversy, 426.

The first indignation ended in 1798, and the end of the last indignation was 1844. The beginning of the forty-six year period, where Christ raised up the Millerite temple illustrated the end, for both the beginning and ending were marked by the conclusion of God’s indignation against His people, for Jesus always identifies the end of a thing, with the beginning of a thing.

Ìbínú àkọ́kọ́ parí ní ọdún 1798, ìparí ìbínú ìkẹyìn sì jẹ́ 1844. Ìbẹ̀rẹ̀ àkókò ọdún mẹ́rìndínlọ́gọ́rin náà, níbi tí Kristi gbé tẹ́ńpìlì àwọn Millerite dìde, ṣàpèjúwe òpin; nítorí pé mejeeji ìbẹ̀rẹ̀ àti òpin ni a fi ìparí ìbínú Ọlọ́run sí àwọn ènìyàn Rẹ̀ ṣe àmì, nítorí Jesu máa ń so òpin ohun kan pọ̀ mọ́ ìbẹ̀rẹ̀ ohun kan.

We will continue our study of Gabriel’s instruction to Daniel in the next article.

A ó bá ìkẹ́kọ̀ọ́ wa nípa ìtọ́nisọ́nà tí Gébúriẹli fún Dáníẹ́lì lọ́wọ́ síi nínú àpilẹ̀kọ tí ń bọ̀.

> “The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.

> “A gbọdọ ṣí ìwé Ìfihàn sílẹ̀ fún àwọn ènìyàn. A ti kọ́ ọ̀pọ̀lọpọ̀ ènìyàn pé ìwé tí a fi èdìdì dì ni, ṣùgbọ́n ó jẹ́ ìwé tí a fi èdìdì dì fún àwọn nìkan tí ń kọ òtítọ́ àti ìmọ́lẹ̀ sílẹ̀. A gbọdọ̀ kéde àwọn òtítọ́ tí ó wà nínú rẹ̀, kí àwọn ènìyàn lè ní àǹfààní láti múra sílẹ̀ fún àwọn ìṣẹ̀lẹ̀ tí yóò ṣẹlẹ̀ láìpẹ́ púpọ̀. A gbọdọ̀ fi Ìhìn-iṣẹ́ Áńgẹ́lì Kẹta hàn gẹ́gẹ́ bí ìrètí kan ṣoṣo fún ìgbàlà ayé tí ń ṣègbé.”

> “The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.

> “Àwọn ewu ọjọ́ ìkẹyìn ti dé bá wa, àti nínú iṣẹ́ wa a ní láti kìlọ̀ fún àwọn ènìyàn nípa ewu tí wọ́n wà nínú rẹ̀. Kí a má ṣe fi àwọn ìṣẹ̀lẹ̀ pàtàkì tí àsọtẹ́lẹ̀ ti ṣí payá pé wọ́n yóò ṣẹlẹ̀ láìpẹ́ sílẹ̀ láìfọwọ́ kan. Àwa ni àwọn òjíṣẹ́ Ọlọ́run, a kò sì ní àkókò láti ṣòfò. Àwọn tí yóò jẹ́ alábàṣiṣẹ́ pọ̀ pẹ̀lú Olúwa wa Jésù Kristi yóò fi ìfẹ́ jíjinlẹ̀ hàn sí àwọn òtítọ́ tí a rí nínú ìwé yìí. Pẹ̀lú kálámù àti ohùn wọn yóò sapá láti mú àwọn ohun ìyanu tí Kristi wá láti ọ̀run láti fi hàn di mímọ̀.” Signs of the Times, July 4, 1906.

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