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# The Book of Daniel - Number One-Hundred and Fifty-Seven

Ìwé Dáníẹ́lì - Ọgọ́rùn-ún kan àti Àádọ́ta-mẹ́je

Unraveling the Prophetic Symbolism of Cyrus in the Book of Daniel

Ṣíṣàlàyé Àpẹẹrẹ Àmì-Àsọtẹ́lẹ̀ ti Kírúsì nínú Ìwé Dáníẹ́lì

Author

Jeff Pippenger

Published

March 25, 2024

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In verse one, of chapter ten, we are informed that it was the third year of Cyrus, but in chapter one, we are informed that Daniel only lived, or continued until the first year of Cyrus.

Nínú ẹsẹ̀ kìn-ín-ní, ti orí kẹwàá, a jẹ́ kí a mọ̀ pé ọdún kẹta ti Kírúsì ni ó jẹ́; ṣùgbọ́n nínú orí kìn-ín-ní, a jẹ́ kí a mọ̀ pé Dáníẹ́lì wà láàyè nìkan, tàbí pé ó dúró títí di ọdún kìn-ín-ní ti Kírúsì.

> And Daniel continued even unto the first year of king Cyrus. Daniel 1:21.

> Dáníẹ́lì sì wà títí dé ọdún àkọ́kọ́ ti ọba Kírúsì. Dáníẹ́lì 1:21.

For two years Cyrus had essentially co-ruled with Darius the Mede, thus it was his third year, but it was also his first year.

Fún ọdún méjì ni Kírúsì ti ṣe àjọ-ìjọba pẹ̀lú Dáríúsì ará Mídíà ní pàtàkì; nítorí náà, ó jẹ́ ọdún kẹta rẹ̀, ṣùgbọ́n ó tún jẹ́ ọdún kìn-ín-ní rẹ̀ pẹ̀lú.

> 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 Pérísíà, a fi ọ̀ràn kan hàn fún Dáníẹ́lì, ẹni tí a ń pè ní Bélítíṣásárì; ọ̀ràn náà sì jẹ́ òtítọ́, ṣùgbọ́n àkókò tí a yàn náà gùn: ó sì yé e nípa ọ̀ràn náà, ó sì ní ìmọ̀ nípa ìran náà. Dáníẹ́lì 10:1.

Prophetically Cyrus is introduced in Daniel’s first and last visions. Daniel chapter one, as already set forth in prior articles, represents the first angel of Revelation chapter fourteen. When the first angel is identified in prophecy it possesses all the prophetic characteristics of all three angels of Revelation fourteen. The three steps of the everlasting gospel represented in the first angel, are “fear God,” “give Him glory,” for “the hour of His judgment is come.”

Ní ti àsọtẹ́lẹ̀, a mú Kírúsì wọlé nínú ìran àkọ́kọ́ àti ìran ìkẹyìn Dáníẹ́lì. Orí kìn-ín-ní Dáníẹ́lì, gẹ́gẹ́ bí a ti ṣètò rẹ̀ kalẹ̀ tẹ́lẹ̀ nínú àwọn àpilẹ̀kọ ṣáájú, dúró fún áńgẹ́lì àkọ́kọ́ ti Ìfihàn orí kẹrìnlá. Nígbà tí a bá fi áńgẹ́lì àkọ́kọ́ hàn nínú àsọtẹ́lẹ̀, ó ní gbogbo àbùdá àsọtẹ́lẹ̀ ti gbogbo àwọn áńgẹ́lì mẹ́tẹ̀ẹ̀ta ti Ìfihàn 14. Ìgbésẹ̀ mẹ́ta ìhìnrere àìnípẹ̀kun tí a ṣàpẹẹrẹ nínú áńgẹ́lì àkọ́kọ́ ni pé, “ẹ bẹ̀rù Ọlọ́run,” “ẹ fi ògo fún Un,” nítorí pé “wákàtí ìdájọ́ Rẹ̀ ti dé.”

Because Daniel and the three worthies “feared God,” they chose to reject the diet of Babylon, and remain vegetarians. In the visual test that followed, Daniel and the three worthies “glorified God” in their healthy appearance in contrast with those who ate the Babylonian diet. After three years, the “hour of judgment” arrived when Nebuchadnezzar tested them and found them to be ten times wiser than all the Babylonian wise men.

Nítorí Dáníẹ́lì àti àwọn ọ̀dọ́kùnrin ọlọ́lá mẹ́tẹ̀ẹ̀ta náà “bẹ̀rù Ọlọ́run,” wọ́n yàn láti kọ oúnjẹ Bábílónì sílẹ̀, kí wọ́n sì dúró gẹ́gẹ́ bí aláwọ̀ ewébẹ̀. Nínú àdánwò ojú tí ó tẹ̀ lé e, Dáníẹ́lì àti àwọn ọ̀dọ́kùnrin ọlọ́lá mẹ́tẹ̀ẹ̀ta náà “fi ògo fún Ọlọ́run” nínú ìrísí ara wọn tí ó ní ìlera, ní ìyàtọ̀ pẹ̀lú àwọn tí wọ́n jẹ oúnjẹ Bábílónì. Lẹ́yìn ọdún mẹ́ta, “àkókò ìdájọ́” dé nígbà tí Nebukadinésárì dán wọn wò, ó sì rí i pé wọ́n gbọ́n ní ìlọ́po mẹ́wàá ju gbogbo àwọn ọlọ́gbọ́n Bábílónì lọ.

The three steps of the everlasting gospel are also represented in the final chapter of Daniel as the process whereby the increase of knowledge purifies, makes white and tries those who are held accountable to the light that is unsealed at the time of the end. In the first chapter of Daniel as in the last, the three steps of the first angel, which includes all three angels, is identified. Because chapter one is the everlasting gospel of the first angel, chapter two of Daniel represents the second angel of Revelation fourteen, where the test of the image of the beast or the image of Christ is represented, as it was in the second test in the three steps of chapter one.

Àwọn ìgbésẹ̀ mẹ́ta ìhìnrere àìnípẹ̀kun náà ni a tún ṣàfihàn nínú orí ìkẹyìn Dáníẹ́lì gẹ́gẹ́ bí ìlànà tí ìmúgbòòrò ìmọ̀ fi ń wẹ́ni mọ́, fi ń sọ wọ́n di funfun, tí ó sì ń dán àwọn tí a dìde lójúṣe fún ìmọ́lẹ̀ tí a ṣí sílẹ̀ ní àkókò ìkẹyìn wò. Nínú orí kìn-ín-ní Dáníẹ́lì, gẹ́gẹ́ bí ó ti rí nínú èyí ìkẹyìn pẹ̀lú, ni a ti mọ àwọn ìgbésẹ̀ mẹ́ta ti áńgẹ́lì kìn-ín-ní, èyí tí ó ní gbogbo àwọn áńgẹ́lì mẹ́ta nínú, sí. Nítorí pé orí kìn-ín-ní ni ìhìnrere àìnípẹ̀kun ti áńgẹ́lì kìn-ín-ní, orí kejì Dáníẹ́lì ń ṣojú áńgẹ́lì kejì ti Ìfihàn mẹ́rìnlá, níbi tí a ti ṣàfihàn ìdánwò ère ẹranko náà tàbí ère Kristi, gẹ́gẹ́ bí ó ti rí nínú ìdánwò kejì nínú àwọn ìgbésẹ̀ mẹ́ta ti orí kìn-ín-ní.

Because chapters one and two of Daniel represent the first and second angels of Revelation fourteen, chapter three and the test on the Plain of Dura, represents the third angel’s message, with its warning to not receive the mark of the beast. In chapter one of Daniel, Cyrus’ first year is mentioned, and in chapter ten, which is Daniel’s last vision, Cyrus is represented by his third year, but we know that third year is his first year, for Daniel only continued until the first year of Cyrus.

Nítorí pé orí kìíní àti kejì nínú Dáníẹ́lì dúró fún áńgẹ́lì àkọ́kọ́ àti èkejì ti Ìfihàn mẹ́rìnlá, orí kẹta àti ìdánwò tí ó wà ní Pẹ̀tẹ́lẹ̀ Dúrà, dúró fún ìhìnrere áńgẹ́lì kẹta, pẹ̀lú ìkìlọ̀ rẹ̀ pé kí a má ṣe gba àmì ẹranko náà. Nínú orí kìíní Dáníẹ́lì, a mẹ́nu kàn ọdún kìíní Kírúsì, àti nínú orí kẹwàá, tí í ṣe ìran ìkẹyìn Dáníẹ́lì, a ṣàfihàn Kírúsì nípasẹ̀ ọdún kẹta rẹ̀, ṣùgbọ́n a mọ̀ pé ọdún kẹta náà ni ọdún kìíní rẹ̀, nítorí Dáníẹ́lì kò tẹ̀síwájú ju ọdún kìíní Kírúsì lọ.

Cyrus is therefore a symbol of a first year that contains three years. He is a symbol of the first angel’s message. Cyrus’ first year is mentioned in the last verse of Daniel’s first vision, and then again in the first verse of Daniel’s last vision. It is important to recognize the prophetic symbolism of Cyrus, and we are first identifying that he represents the first angel’s message. This can be prophetically ascertained by the fact that Daniel identifies his third year, as his first, but more importantly it is identified by the first decree which he proclaimed.

Nítorí náà, Kírúsì jẹ́ àmì ìṣàpẹẹrẹ ọdún kìn-ín-ní kan tí ó ní ọdún mẹ́ta nínú. Ó jẹ́ àmì ìṣàpẹẹrẹ ìhìn iṣẹ́ áńgẹ́lì kìn-ín-ní. A mẹ́nuba ọdún kìn-ín-ní Kírúsì nínú ẹsẹ̀ ìkẹyìn ìran àkọ́kọ́ Dáníẹ́lì, lẹ́yìn náà a tún mẹ́nuba rẹ̀ nínú ẹsẹ̀ àkọ́kọ́ ìran ìkẹyìn Dáníẹ́lì. Ó ṣe pàtàkì láti mọ ìṣàpẹẹrẹ àsọtẹ́lẹ̀ ti Kírúsì, àti pé àwa kọ́kọ́ ń fi hàn pé ó dúró fún ìhìn iṣẹ́ áńgẹ́lì kìn-ín-ní. A lè fi èyí múlẹ̀ ní ti àsọtẹ́lẹ̀ nípa òtítọ́ náà pé Dáníẹ́lì sọ ọdún kẹta rẹ̀ di ọdún kìn-ín-ní rẹ̀; ṣùgbọ́n ní pàtàkì jùlọ, a fi í hàn nípa àṣẹ àkọ́kọ́ tí ó kéde.

The struggle that Gabriel was having with the kings of Persia in chapter ten, was in regard to bringing Cyrus to the point where he would follow through and proclaim the first of three decrees, which would allow the Jews to return and rebuild Jerusalem and the temple. The third decree would mark the beginning of the twenty-three hundred year prophecy, which ended when the third angel arrived on October 22, 1844. The third decree represented the third angel, and therefore the first decree of Cyrus, represented the arrival of the first angel in 1798. Cyrus represents the first angel, and for this reason, in the book of Daniel his first year represented three years.

Ìjà tí Gébéríẹ́lì ń bá àwọn ọba Pérṣíà jà nínú orí kẹwàá, jẹ́ nípa mímú Kírúsì dé ipò tí yóò fi tẹ̀síwájú kí ó sì kéde àkọ́kọ́ nínú àwọn àṣẹ mẹ́ta, èyí tí yóò jẹ́ kí àwọn Júù padà wá kí wọ́n sì tún Jerúsálẹ́mù àti tẹ́ńpìlì kọ́. Àṣẹ kẹta náà yóò sàmì ìbẹ̀rẹ̀ àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjìlélọ́ọ́dúnrún, èyí tí ó parí nígbà tí áńgẹ́lì kẹta dé ní October 22, 1844. Àṣẹ kẹta náà ṣojú áńgẹ́lì kẹta, nítorí náà àṣẹ àkọ́kọ́ ti Kírúsì ṣojú dídé áńgẹ́lì àkọ́kọ́ ní 1798. Kírúsì ṣojú áńgẹ́lì àkọ́kọ́, àti nítorí ìdí yìí, nínú ìwé Dáníẹ́lì ọdún àkọ́kọ́ rẹ̀ ṣojú ọdún mẹ́ta.

Cyrus therefore represents the “time of the end,” for it was when the first angel (Cyrus), arrived in 1798, that the “time of the end” arrived and the book of Daniel was unsealed. The name Cyrus is believed to be derived from the Old Persian word “Kūruš,” which means “sun,” combined with the Elamite word “kursh,” meaning “throne,” indicating a connection to royal authority or kingship. Isaiah addresses these characteristics of Cyrus as well.

Ní náà, Sírúsì dúró fún “àkókò òpin,” nítorí pé nígbà tí áńgẹ́lì àkọ́kọ́ (Sírúsì) dé ní ọdún 1798, ni “àkókò òpin” dé, a sì ṣí ìwé Dáníẹ́lì sílẹ̀. A gbàgbọ́ pé orúkọ Sírúsì ti wá láti inú ọ̀rọ̀ Pérsia Àtijọ́ náà “Kūruš,” tí ó túmọ̀ sí “oòrùn,” pẹ̀lú ọ̀rọ̀ Élámù náà “kursh,” tí ó túmọ̀ sí “ìtẹ́,” èyí sì fi hàn ìbáṣepọ̀ pẹ̀lú àṣẹ ọba tàbí ìjọba ọba. Aísáyà náà sì tọ́ka sí àwọn àbùdá wọ̀nyí ti Sírúsì pẹ̀lú.

> That saith of Cyrus, He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid. Thus saith the Lord to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel. For Jacob my servant’s sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me. I am the Lord, and there is none else, there is no God beside me: I girded thee, though thou hast not known me: That they may know from the rising of the sun, and from the west, that there is none beside me. I am the Lord, and there is none else. Isaiah 44:28–45:6.

> Ẹni tí ó sọ nípa Kírúsì pé, Òun ni olùṣọ́-àgùntàn mi, yóò sì ṣe gbogbo ìfẹ́ mi; títí ó fi ń sọ fún Jerúsálẹ́mù pé, A ó kọ ọ́; àti fún tẹ́ńpìlì pé, A ó fi ìpìlẹ̀ rẹ̀ lélẹ̀. Báyìí ni Olúwa wí fún ẹni àmì òróró rẹ̀, fún Kírúsì, ẹni tí mo ti dì ọwọ́ ọ̀tún rẹ̀ mú, láti ṣẹ́gun àwọn orílẹ̀-èdè níwájú rẹ̀; èmi yóò sì tú ìgbànú àwọn ọba sílẹ̀, láti ṣí àwọn ẹnu-ọ̀nà aláwọ̀ méjì sílẹ̀ níwájú rẹ̀; a kì yóò sì ti àwọn ẹnu-ọ̀nà náà pa; èmi yóò lọ níwájú rẹ, èmi yóò sì mú àwọn ibi yíyọ̀ dà sí títọ́: èmi yóò fọ́ àwọn ẹnu-ọ̀nà idẹ túútúú, èmi yóò sì gé àwọn òpó irin ya. Èmi yóò sì fi àwọn ìṣúra òkùnkùn fún ọ, àti àwọn ọrọ̀ ìkọ̀kọ̀ ti ibi ìpamọ́, kí ìwọ lè mọ̀ pé èmi, Olúwa, ẹni tí ń pè ọ ní orúkọ rẹ, ni Ọlọ́run Ísráẹ́lì. Nítorí Jékọ́bù ìránṣẹ́ mi, àti Ísráẹ́lì ayànfẹ́ mi, ni mo ṣe pè ọ ní orúkọ rẹ pàápàá: mo fi orúkọ àkànṣe pe ọ, bí ó tilẹ̀ jẹ́ pé ìwọ kò mọ̀ mí. Èmi ni Olúwa, kò sì sí ẹlòmíràn, kò sí Ọlọ́run míràn lẹ́gbẹ̀ẹ́ mi: mo fi agbára di ọ́, bí ó tilẹ̀ jẹ́ pé ìwọ kò mọ̀ mí: kí wọn lè mọ̀ láti ìlà-oòrùn, àti láti ìwọ̀-oòrùn, pé kò sí ẹlòmíràn lẹ́gbẹ̀ẹ́ mi. Èmi ni Olúwa, kò sì sí ẹlòmíràn. Isaiah 44:28–45:6.

Cyrus typified Christ, for he was the Lord’s “anointed” and was called God’s “shepherd,” who builds Jerusalem and lays the foundation of the temple. He is the one involved with the opening of the closed gates, as Christ is He who opens and no man shuts, and shuts and no man opens. And Cyrus is given “the treasures of darkness, and hidden riches of secret places.” Cyrus fulfills several waymarks upon the line of reformatory movements.

Kírúsì jẹ́ àpẹẹrẹ Kristi, nítorí ó jẹ́ “ẹni tí a fi òróró yàn” ti Olúwa, a sì pe e ní “olùṣọ́-àgùntàn” Ọlọ́run, ẹni tí ń kọ Jerusalẹmu tí ó sì ń fi ìpìlẹ̀ tẹ́ńpìlì lélẹ̀. Òun ni ẹni tí ó ní í ṣe pẹ̀lú ṣíṣí àwọn ẹnubodè tí a ti pa, gẹ́gẹ́ bí Kristi ṣe jẹ́ Ẹni tí ó ń ṣí, tí kò sì sí ènìyàn tí ó lè ti í; tí ó sì ń ti, tí kò sì sí ènìyàn tí ó lè ṣí i. A sì fi “àwọn ìṣúra òkùnkùn, àti ọrọ̀ ìkọ̀kọ̀ àwọn ibi aṣínà” fún Kírúsì. Kírúsì mú ọ̀pọ̀lọpọ̀ ààmì ọ̀nà ṣẹ lórí ìlà àwọn ìṣísẹ̀ ìtúnṣe.

He marks the time of the end, when the first angel arrives, when the book of Daniel is unsealed and there is then an increase of knowledge that comes from “the treasures of darkness, and hidden riches of secret places.” Those “treasures of darkness, and hidden riches of secret places,” make up the “foundation” that is “built,” and the “temple,” that is to be “laid”. Christ, who was typified by Cyrus, is the Lord’s “anointed,” as Christ was anointed at His baptism. Cyrus is therefore not only the arrival of the first angel, he is also the second angel that empowers the first angel when it descends, as the Holy Spirit descended when Christ was anointed. On October 22, 1844 Christ opened the door or “gate” into the Most Holy Place, which was a gate that had been shut. Cyrus also marks the arrival of the third angel.

Ó fi àmì sí àkókò òpin, nígbà tí áńgẹ́lì àkọ́kọ́ dé, nígbà tí a tú ìdì Danieli sílẹ̀, tí ìmọ̀ sì tún pọ̀ sí i lẹ́yìn náà, ìmọ̀ tí ó ti inú “ìṣúra òkùnkùn, àti ọrọ̀ ọlọ́rọ̀ tí a fi pamọ́ ní ibi ìkọ̀kọ̀” wá. Àwọn “ìṣúra òkùnkùn, àti ọrọ̀ ọlọ́rọ̀ tí a fi pamọ́ ní ibi ìkọ̀kọ̀” wọ̀nyí ni ó dá “ìpìlẹ̀” tí a “kọ́” náà pọ̀, àti “tẹmpili” tí a ó “fi lélẹ̀”. Kristi, ẹni tí Kírúsì jẹ́ àpẹẹrẹ rẹ̀, ni “ẹni àmì òróró” Oluwa, gẹ́gẹ́ bí a ti fi àmì òróró yàn Kristi nígbà ìrìbọmi Rẹ̀. Nítorí náà, Kírúsì kì í ṣe dídé áńgẹ́lì àkọ́kọ́ nìkan, ó tún jẹ́ áńgẹ́lì kejì tí ń fún àńgẹ́lì àkọ́kọ́ ní agbára nígbà tí ó sọ̀kalẹ̀, gẹ́gẹ́ bí Ẹ̀mí Mímọ́ ti sọ̀kalẹ̀ nígbà tí a fi àmì òróró yàn Kristi. Ní October 22, 1844 Kristi ṣí ilẹ̀kùn tàbí “ẹnu-ọ̀nà” sí Ibi Mímọ́ Jùlọ, èyí tí ó jẹ́ ẹnu-ọ̀nà kan tí a ti ti. Kírúsì tún fi dídé áńgẹ́lì kẹta hàn.

Cyrus is the first angel, and the first angel possesses all the elements of all three angels. Cyrus is the time of the end in 1798, when the first angel arrived. Cyrus represents August 11, 1840 when the message of the first angel was empowered (anointed). He represents the work of laying the foundations, as represented by the production of the 1843 chart in May of 1842. He represents the building of the temple, as the two classes were separated at the first disappointment on April 19, 1844, and he represents the second separation at the great disappointment of October 22, 1844.

Sírúsì ni áńgẹ́lì àkọ́kọ́, àti pé áńgẹ́lì àkọ́kọ́ ní gbogbo àwọn èròjà gbogbo àwọn áńgẹ́lì mẹ́tẹ̀ẹ̀ta. Sírúsì ni àkókò ìkẹyìn ní ọdún 1798, nígbà tí áńgẹ́lì àkọ́kọ́ dé. Sírúsì dúró fún Ọjọ́ kẹ́tàlá, oṣù Kẹjọ, ọdún 1840 nígbà tí a fi agbára fún ìhìn-iṣẹ́ áńgẹ́lì àkọ́kọ́ (fi òróró yàn án). Ó dúró fún iṣẹ́ fífi ìpìlẹ̀ lélẹ̀, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ṣíṣe àtẹ ìwòye 1843 ní oṣù Karùn-ún ọdún 1842. Ó dúró fún kíkọ́ tẹ́ńpìlì náà, bí a ṣe ya àwọn ẹgbẹ́ méjì sọ́tọ̀ ní ìbànújẹ àkọ́kọ́ ní Ọjọ́ kọkàndínlógún, oṣù Kẹrin, ọdún 1844, ó sì tún dúró fún ìyapa kejì ní ìbànújẹ ńlá ti Ọjọ́ kejìlélógún, oṣù Kẹwàá, ọdún 1844.

All the waymarks of the reform movement of the Millerites were typified by Cyrus, and therefore those waymarks are also typifying the waymarks of the movement of the one hundred and forty-four thousand. The Millerite movement was preceded by the signs which Christ identified would precede the history of the Millerites.

Gbogbo àwọn àmì-ọ̀nà ìgbìmọ̀ àtúnṣe ti àwọn Millerite ni a ṣe àpẹẹrẹ wọn nípasẹ̀ Kírúsì, nítorí náà àwọn àmì-ọ̀nà wọ̀nyẹn náà ń ṣe àpẹẹrẹ àwọn àmì-ọ̀nà ìgbìmọ̀ ti ẹgbẹ́ ọgọ́rùn-ún kan àti ẹgbàá mẹ́rìnlélógójì. Àwọn ìgbìmọ̀ Millerite ni a ṣáájú pẹ̀lú àwọn àmì tí Kristi fi hàn pé wọ́n yóò ṣáájú ìtàn àwọn Millerite.

> “Prophecy not only foretells the manner and object of Christ’s coming, but presents tokens by which men are to know when it is near. Said Jesus: ‘There shall be signs in the sun, and in the moon, and in the stars.’ Luke 21:25. ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory.’ Mark 13:24–26. The revelator thus describes the first of the signs to precede the second advent: ‘There was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood.’ Revelation 6:12.

> “Asọtẹ́lẹ̀ kì í ṣe pé ó kan ń sọ ọ̀nà àti ète ìbọ̀ wá Kristi ṣáájú nìkan, ṣùgbọ́n ó tún ń fi àwọn àmì hàn nípasẹ̀ èyí tí ènìyàn yóò fi mọ̀ ìgbà tí ó bá súnmọ́. Jésù wí pé: ‘Àwọn àmì yóò sì wà nínú oòrùn, àti nínú òṣùpá, àti nínú àwọn ìràwọ̀.’ Luku 21:25. ‘Oòrùn yóò ṣú dáradára, òṣùpá kì yóò sì fi ìmọ́lẹ̀ rẹ̀ hàn, àwọn ìràwọ̀ ọ̀run yóò sì ṣubú, a ó sì mi àwọn agbára tí ń bẹ ní ọ̀run. Nígbà náà ni wọn yóò sì rí Ọmọ ènìyàn tí ń bọ̀ nínú àwọsánmà pẹ̀lú agbára ńlá àti ògo.’ Marku 13:24–26. Onítúmọ̀ ìfihàn náà sì ṣe àpèjúwe àkọ́kọ́ àwọn àmì tí yóò ṣáájú ìbọ̀ wá kejì pé: ‘Ìṣẹ̀lẹ̀ ilẹ̀ ńlá sì wáyé; oòrùn sì di dúdú bí aṣọ ọ̀fọ̀ tí a fi irun ṣe, òṣùpá sì dàbí ẹ̀jẹ̀.’ Ìfihàn 6:12.”

> “These signs were witnessed before the opening of the nineteenth century. In fulfillment of this prophecy there occurred, in the year 1755, the most terrible earthquake that has ever been recorded.” The Great Controversy, 304.

> “A rí àwọn àmì wọ̀nyí kí ọ̀rúndún kọkàndínlógún tó ṣí. Ní ìmúṣẹ àsọtẹ́lẹ̀ yìí, ní ọdún 1755, ìṣẹ̀lẹ̀ ìmìtìtì ilẹ̀ tí ó burú jù lọ nínú gbogbo èyí tí a ti kọ sílẹ̀ rí ṣẹlẹ̀.” The Great Controversy, 304.

The signs which announced the Second Coming began shortly before 1798, in 1755. 1798 was the conclusion of the captivity of spiritual Israel in spiritual Babylon, which Sister White teaches was typified by the literal captivity of literal Israel in literal Babylon, that concluded at the end of the seventy years of captivity, when Cyrus entered through the open gates and took Babylon, and slew Belshazzar.

Àwọn àmì tí ó kéde Wíwá Kejì bẹ̀rẹ̀ díẹ̀ ṣáájú ọdún 1798, ní ọdún 1755. Ọdún 1798 ni ìparí ìgbèkùn Ísírẹ́lì ti ẹ̀mí nínú Bábílónì ti ẹ̀mí, èyí tí Sister White kọ́ni pé a ṣe àpẹẹrẹ rẹ̀ nípasẹ̀ ìgbèkùn gidi ti Ísírẹ́lì gidi nínú Bábílónì gidi, èyí tí ó parí ní òpin ọdún àádọ́rin ìgbèkùn náà, nígbà tí Kírúsì wọlé nípasẹ̀ àwọn ẹnubodè tí a ṣí sílẹ̀, tí ó sì gba Bábílónì, tí ó sì pa Bélṣásárì.

> “Today the church of God is free to carry forward to completion the divine plan for the salvation of a lost race. For many centuries God’s people suffered a restriction of their liberties. The preaching of the gospel in its purity was prohibited, and the severest of penalties were visited upon those who dared disobey the mandates of men. As a consequence, the Lord’s great moral vineyard was almost wholly unoccupied. The people were deprived of the light of God’s word. The darkness of error and superstition threatened to blot out a knowledge of true religion. 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.

> “Ní òní, ìjọ Ọlọ́run ní òmìnira láti máa tẹ̀síwájú títí yóò fi mú ètò àtọ̀runwá fún ìgbàlà irú-ọmọ ènìyàn tí ó sọnù dé ìmúṣẹ. Fún ọ̀pọ̀lọpọ̀ ọ̀rúndún, àwọn ènìyàn Ọlọ́run jìyà ìdíwọ̀ sí òmìnira wọn. Wọ́n fòfin de ìwàásù ìhìnrere nínú mímọ́ rẹ̀, a sì fi ìjìyà líle jùlọ jẹ àwọn tí ó gbójúgbóyà láti ṣàìgbọràn sí àwọn àṣẹ ènìyàn. Gẹ́gẹ́ bí àbájáde èyí, ọgbà àjàrà ìwà rere ńlá ti Olúwa fẹ́rẹ̀ẹ́ jẹ́ pátápátá láìní ẹni tí yóò ṣiṣẹ́ nínú rẹ̀. Wọ́n gba àwọn ènìyàn ní ìmọ́lẹ̀ ọ̀rọ̀ Ọlọ́run. Òkùnkùn ìṣìnà àti ìgbàgbọ́ asán halẹ̀ láti pa ìmọ̀ nípa ẹ̀sìn òtítọ́ rẹ́. Ìjọ Ọlọ́run lórí ayé wà ní ìgbèkùn dájúdájú ní àkókò gígùn yìí ti inúnibíni aláìláàánú, gẹ́gẹ́ bí àwọn ọmọ Israẹli ti wà ní ìgbèkùn ní Bábílónì ní àkókò ìkó wọn lọ sí ilẹ̀ àjèjì.” Prophets and Kings, 714.

The end of the seventy years in Babylon typified 1798, and there were signs that preceded 1798, that announced that Christ’s return was imminent.

Òpin àádọ́rin ọdún ní Babiloni jẹ́ àpẹẹrẹ 1798, ó sì wà àwọn àmì tí ó ṣáájú 1798, tí wọ́n kéde pé ìpadàbọ̀ Kristi ti súnmọ́ tòsí.

> “The advent of the army of Cyrus before the walls of Babylon was to the Jews a sign that their deliverance from captivity was drawing nigh. More than a century before the birth of Cyrus, Inspiration had mentioned him by name, and had caused a record to be made of the actual work he should do in taking the city of Babylon unawares, and in preparing the way for the release of the children of the captivity.” Prophets and Kings, 551.

> “Ìfarahàn ogun Kúrúsì ní iwájú ògiri Bábílónì jẹ́ àmì fún àwọn Júù pé ìdásílẹ̀ wọn kúrò ní ìgbèkùn ti sún mọ́lé. Ju ọgọ́rùn-ún ọdún kan lọ kí a tó bí Kúrúsì, Ìmísí ti ti mẹ́nu kàn án ní orúkọ, ó sì ti mú kí a kọ àkọsílẹ̀ iṣẹ́ gidi tí yóò ṣe nípa gbígba ìlú Bábílónì lọ́rùn láìròtẹ́lẹ̀, àti nípa pípèsè ọ̀nà fún ìtúsílẹ̀ àwọn ọmọ ìgbèkùn.” Àwọn Wòlíì àti Àwọn Ọba, 551.

Cyrus also typified the signs which preceded 1798. The historians are rather vague about the rule of Darius and Cyrus, but God’s Word is clear. The Medo-Persian Empire followed the Empire of Babylon, and the first king of Medo-Persia was Darius, though it was his nephew Cyrus that was the general that took Babylon, the night of Belshazzar’s last party. Cyrus and Darius both typify the time of the end of the seventy-year captivity, that represents the time of the end in 1798, and that also typifies the time of the end in 1989.

Kírúsì pẹ̀lú jẹ́ àpẹẹrẹ àwọn àmì tí ó ṣáájú ọdún 1798. Àwọn akọ̀wé-itan kò fi bẹ́ẹ̀ ṣe kedere nípa ìjọba Dáríúsì àti Kírúsì, ṣùgbọ́n Ọ̀rọ̀ Ọlọ́run ṣe kedere. Ìjọba Mẹ́díà-Pérsìà tẹ̀ lé Ìjọba Bábílónì, àti ọba àkọ́kọ́ ti Mẹ́díà-Pérsìà ni Dáríúsì, bí ó tilẹ̀ jẹ́ pé ọmọ arákùnrin ìyá rẹ̀, Kírúsì, ni ọ̀gágun tí ó gba Bábílónì ní alẹ́ àríyá ìkẹyìn Bẹliṣásárì. Kírúsì àti Dáríúsì méjèèjì jẹ́ àpẹẹrẹ àkókò òpin ìgbèkùn ọdún àádọ́rin náà, èyí tí ó dúró fún àkókò òpin ní 1798, tí ó sì tún jẹ́ àpẹẹrẹ àkókò òpin ní 1989.

The time of the end in the history of Moses was marked by the births of Aaron and Moses, three years apart. That history typified most perfectly the history of Christ, and the time of the end in that history was marked by the birth of John, and six months later the birth of his cousin Jesus. The time of the end has two waymarks, and Darius and Cyrus both mark the end of the captivity of seventy years, that typified the end of the captivity of twelve hundred and sixty years. The deadly wound of the papal beast in 1798, was followed the next year by the death of the one who had rode upon and reigned over that beast. In 1989 Reagan and Bush the first, were both presidents.

Àkókò ìpẹ̀yà ní inú ìtàn Mose ni a fi àmì sí pẹ̀lú ìbí Aaroni àti Mose, tí ọdún mẹ́ta wà láàárín wọn. Ìtàn náà ṣàpẹẹrẹ ìtàn Kristi ní ìpéye jùlọ, àti pé àkókò ìpẹ̀yà nínú ìtàn náà ni a fi àmì sí pẹ̀lú ìbí Johanu, àti lẹ́yìn oṣù mẹ́fà ni ìbí Jesu, arákùnrin ìyá rẹ̀. Àkókò ìpẹ̀yà ní àwọn àmì-ọ̀nà méjì, Dariusi àti Kírúsì sì jẹ́ àmì òpin ìgbèkùn ọdún àádọ́rin, èyí tí ó jẹ́ àpẹẹrẹ òpin ìgbèkùn ọdún ẹgbẹ̀rún kan, ọdún igba méjì, àti ọgọ́ta. Ọgbẹ́ ikú ẹranko papalì ní ọdún 1798, ni ikú ẹni tí ó ti gun orí ẹranko náà tí ó sì ti jọba lórí rẹ̀ tẹ̀lé ní ọdún tí ó kàn. Ní 1989 Reagan àti Bush àkọ́kọ́, jẹ́ ààrẹ méjèèjì.

Cyrus marks the signs that announce the coming time of the end, and he marks the time of the end. He marks the increase of knowledge, and the empowerment of the first message when an angel descends, and he marks the work that is then taken up in laying the foundations, the work of building the temple, and the arrival of the third angel when the Messenger of the Covenant suddenly comes to His temple.

Kírúsì ń fi àmì sí àwọn àmi tí ń kéde ìbọ̀wọ̀ àkókò ìkẹyìn, ó sì ń fi àmì sí àkókò ìkẹyìn náà. Ó ń fi àmì sí ìlọ́síwájú ìmọ̀, àti fífi agbára fún ìránṣẹ́ àkọ́kọ́ nígbà tí áńgẹ́lì kan sọ̀kalẹ̀ wá, ó sì ń fi àmì sí iṣẹ́ tí a sì gbé kalẹ̀ nígbà náà ní fífi àwọn ìpìlẹ̀ lélẹ̀, iṣẹ́ kíkọ́ tẹ́ńpìlì náà, àti dídé áńgẹ́lì kẹta nígbà tí Òjíṣẹ́ Májẹ̀mú náà bá dé sí tẹ́ńpìlì Rẹ̀ lójijì.

> 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. 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. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.

> Ní ọdún kẹta ti Kírúsì ọba Pérṣíà, a ṣí ọ̀ràn kan payá 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 ìmọ̀ nípa ìran náà. Ní ọjọ́ wọ̀nyẹn èmi Dáníẹ́lì ń ṣọ̀fọ̀ fún ọ̀sẹ̀ mẹ́ta pípé. Èmi kò jẹ oúnjẹ dídùn, bẹ́ẹ̀ ni ẹran tàbí wáìnì kò wọ ẹnu mi, bẹ́ẹ̀ ni èmi kò fi òróró kun ara mi rárá, títí ọ̀sẹ̀ mẹ́ta pípé fi parí. Ní ọjọ́ kẹrìnlélógún oṣù kìn-ín-ní, bí mo ti wà lẹ́bàá odò ńlá náà, èyí tí a ń pè ní Híddékélì. Dáníẹ́lì 10:1–4.

The symbols of Cyrus and Belteshazzar represent a specific prophetic history in the last days. The symbol of Belteshazzar informs us that the people being represented are the one hundred and forty-four thousand, who are the final generation of covenant people. They are placed in the prophetic history represented by Cyrus, which represents the history which preceded 1798, and 1989, and September 11, 2001, for Cyrus represents all of those waymarks. He also represents the disappointment of July 18, 2020, and even the soon coming Sunday law in the United States. The key to ascertaining where Daniel’s last vision is prophetically placed is ascertained by what Daniel knows.

Àwọn àmì ọ̀rọ̀ Kírúsì àti Bélítṣásárì dúró fún ìtàn àsọtẹ́lẹ̀ kan pàtó ní àwọn ọjọ́ ìkẹyìn. Àmì ọ̀rọ̀ Bélítṣásárì jẹ́ kí a mọ̀ pé àwọn ènìyàn tí a ń ṣàpẹẹrẹ ni ẹgbẹ̀rún kan ọgọ́rùn-ún mẹ́rìnlélógójì, tí wọ́n jẹ́ ìran ìkẹyìn àwọn ènìyàn májẹ̀mú. A gbé wọn kalẹ̀ sínú ìtàn àsọtẹ́lẹ̀ tí Kírúsì ṣàpẹẹrẹ, èyí tí ó ṣàpẹẹrẹ ìtàn tí ó ṣáájú 1798, àti 1989, àti September 11, 2001, nítorí Kírúsì ṣàpẹẹrẹ gbogbo àwọn àmì ọ̀nà wọ̀nyí. Ó tún ṣàpẹẹrẹ ìdààmú ti July 18, 2020, àti àní òfin Sunday tí yóò tètè dé ní Orílẹ̀-Èdè Amẹ́ríkà. Kókó pàtàkì fún ìmúdájú ibi tí a fi ojú ìwòyí Danieli ìkẹyìn sí ní ti àsọtẹ́lẹ̀ ni a mọ̀ nípasẹ̀ ohun tí Danieli mọ̀.

In verse one Daniel (Belteshazzar), has understanding of both the “thing” and also the “vision”. The “thing,” is the Hebrew word “dabar,” meaning “word”, and it is used by Gabriel to represent the “chazon” vision of the twenty-five hundred and twenty years (“seven times”). The “vision” in verse one, which Daniel understands, is the “mareh” vision of the twenty-three hundred years. God’s covenant people of the last days did not understand the “seven times,” at the time of the end in 1989. They did not understand the “seven times,” until after September 11, 2001, so Daniel must be in the time of the prophetic reform movement represented by Cyrus after September 11, 2001, for Daniel, representing the final prophetic movement, understands both the “thing,” and the “vision”.

Nínú ẹsẹ̀ kìíní, Dáníẹ́lì (Belteṣásárì) ní ìmòye nípa “nǹkan” náà àti pẹ̀lú “ìran” náà. “Nǹkan” náà ni ọ̀rọ̀ Hébérù “dabar,” tí ìtumọ̀ rẹ̀ jẹ́ “ọ̀rọ̀”, a sì lò ó láti ọwọ́ Gébúrẹ́lì láti ṣojú ìran “chazon” ti ọdún ẹgbẹ̀rún méjì lọ́nà ẹ̀ẹ̀dẹ́gbẹ̀ta àti ogún-ún (“àkókò méje”). “Ìran” tí ó wà nínú ẹsẹ̀ kìíní, èyí tí Dáníẹ́lì lóye, ni ìran “mareh” ti ọdún ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún. Àwọn ènìyàn májẹ̀mú Ọlọ́run ti àwọn ọjọ́ ìkẹyìn kò lóye “àkókò méje,” ní àkókò òpin ní ọdún 1989. Wọ́n kò lóye “àkókò méje,” títí di lẹ́yìn September 11, 2001, nítorí náà Dáníẹ́lì gbọ́dọ̀ wà ní àkókò ìṣísẹ̀ àtúnṣe àsọtẹ́lẹ̀ tí a ṣojú fún nípasẹ̀ Kírúsì lẹ́yìn September 11, 2001, nítorí Dáníẹ́lì, gẹ́gẹ́ bí aṣojú ìṣísẹ̀ àsọtẹ́lẹ̀ ìkẹyìn, lóye “nǹkan” náà àti “ìran” náà mejeeji.

Daniel is identified as being in a twenty-one day period of mourning. “In those days” of mourning Daniel, came to understand the “thing,” and he also had understanding of the “vision.” The truth represented by the “thing” was revealed to Daniel in the days of mourning. God’s people are represented as “mourning” in the reform lines just prior to the Midnight Cry. The mourning is represented by Martha and Mary mourning for Lazarus, just prior to the Triumphal Entry. It was illustrated by the discouragement after the first disappointment in Millerite history as expressed by Jeremiah.

A fi dá Daniel mọ̀ pé ó wà nínú àkókò ọjọ́ mọ́kànlélógún ti ọ̀fọ̀. “Ní ọjọ́ wọ̀nyẹn” ti ọ̀fọ̀, Daniel wá lóye “ohun náà,” ó sì tún ní òye nípa “ìran” náà. Òtítọ́ tí “ohun náà” dúró fún ni a ṣí payá fún Daniel ní àwọn ọjọ́ ọ̀fọ̀. A ṣàpẹẹrẹ àwọn ènìyàn Ọlọ́run gẹ́gẹ́ bí àwọn tí ń “ṣọ̀fọ̀” nínú àwọn ìlà ìtúnṣe díẹ̀ ṣáájú Ẹkún Ọ̀gànjọ́ Òru. A ṣàpẹẹrẹ ọ̀fọ̀ náà nínú Mata àti Maria tí wọ́n ń ṣọ̀fọ̀ fún Lasaru, díẹ̀ ṣáájú Ìwọlé Ìṣẹ́gun náà. A fi í hàn nípasẹ̀ ìrẹ̀wẹ̀sì lẹ́yìn ìdánúkọ́kọ́ àkọ́kọ́ nínú ìtàn àwọn Millerite gẹ́gẹ́ bí Jeremiah ti sọ ọ́.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:16–18.

> A rí ọ̀rọ̀ rẹ, mo sì jẹ wọ́n; ọ̀rọ̀ rẹ sì di ayọ̀ àti ìdùnnú ọkàn mi fún mi: nítorí a fi orúkọ rẹ pè mí, Olúwa Ọlọ́run àwọn ọmọ-ogun. Èmi kò jókòó nínú àpéjọ àwọn ẹlẹ́yà, bẹ́ẹ̀ ni èmi kò yọ̀; mo jókòó ní ìdánìkanwà nítorí ọwọ́ rẹ: nítorí ìwọ ti fi ìbínú kún mi. Èéṣe tí ìrora mi fi jẹ́ àìdá, tí ọgbẹ́ mi sì jẹ́ aláìwòsàn, tí kò fẹ́ gbà ìwòsàn? Ṣé ìwọ yóò ha jẹ́ fún mi gẹ́gẹ́ bí èké pátápátá, àti bí omi tí ń yẹ̀? Jeremiah 15:16–18.

Jeremiah did not “rejoice,” which the citizens of Sodom and Egypt did in Revelation chapter eleven, at the death of the two witnesses. To “not rejoice,” is to mourn. Belteshazzar’s mourning identifies the mourning that is associated with the death of the two witnesses. On July 18, 2020, and November 3, 2020, the two witnesses of the true Protestant horn and Republican horns of the earth beast were slain in the streets of Sodom and Egypt, where also our Lord was crucified. When our Lord was crucified, His disciples began to mourn. Those two witnesses were represented in Revelation chapter eleven, as Moses and Elijah.

Jeremiah kò “yọ̀,” gẹ́gẹ́ bí àwọn ará ìlú Sódómù àti Ejibiti ṣe yọ̀ nínú Ìfihàn orí kọkànlá, nípa ikú àwọn ẹlẹ́rìí méjì náà. “Kí a má yọ̀” túmọ̀ sí láti ṣọ̀fọ̀. Ìṣọ̀fọ̀ Belteshazzar fi hàn ìṣọ̀fọ̀ tí ó ní ìbáṣepọ̀ pẹ̀lú ikú àwọn ẹlẹ́rìí méjì náà. Ní July 18, 2020, àti November 3, 2020, a pa àwọn ẹlẹ́rìí méjì ti ìwo Pùròtẹ́sítáǹtì tòótọ́ àti àwọn ìwo Republikani ti ẹranko ayé ní àwọn ojú pópó Sódómù àti Ejibiti, níbi tí a sì ti kan Olúwa wa mọ́ àgbélébùú pẹ̀lú. Nígbà tí a kan Olúwa wa mọ́ àgbélébùú, àwọn ọmọ-ẹ̀yìn Rẹ̀ bẹ̀rẹ̀ sí í ṣọ̀fọ̀. Àwọn ẹlẹ́rìí méjì wọ̀nyẹn ni a ṣàpẹẹrẹ wọn nínú Ìfihàn orí kọkànlá gẹ́gẹ́ bí Mósè àti Elijah.

There are five references to Christ as Michael in the Scriptures, three in the book of Daniel, one in the book of Jude and another in the book of Revelation. In chapter ten, which we are now considering, Michael is mentioned twice, in verses thirteen and twenty-one, and then again in chapter twelve, verse one. He is identified in Revelation twelve, verse seven. In Jude, Michael is identified as resurrecting Moses, who in Revelation chapter eleven, is one of the witnesses that is dead in the street.

Àwọn ìtọ́kasí márùn-ún wà sí Kristi gẹ́gẹ́ bí Míkáẹ́lì nínú Ìwé Mímọ́, mẹ́ta nínú ìwé Dáníẹ́lì, ọ̀kan nínú ìwé Júdù, àti òmíràn nínú ìwé Ìfihàn. Nínú orí kẹwàá, èyí tí à ń wò nísinsin yìí, a mẹ́nuba Míkáẹ́lì lẹ́ẹ̀mejì, nínú ẹsẹ̀ kẹtàlá àti kọkànlélógún, lẹ́yìn náà sì tún ṣe é ní orí kejìlá, ẹsẹ̀ kìn-ín-ní. A fi í hàn ní Ìfihàn orí kejìlá, ẹsẹ̀ keje. Nínú Júdù, a fi Míkáẹ́lì hàn gẹ́gẹ́ bí ẹni tí ó jí Mósè dìde, ẹni tí ó jẹ́ ọ̀kan nínú àwọn ẹlẹ́rìí nínú Ìfihàn orí kọkànlá, tí ó kú sí ojú pópó.

> I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not. And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities. Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 5–9.

> Nítorí náà, èmi yóò rán yín létí, bí ó tilẹ̀ jẹ́ pé ẹ ti mọ èyí tẹ́lẹ̀ rí, bí Oluwa, lẹ́yìn tí ó ti gba àwọn ènìyàn náà là kúrò ní ilẹ̀ Ejibiti, ṣe pa àwọn tí kò gbàgbọ́ run lẹ́yìn náà. Àti àwọn angẹli tí kò pa ipò wọn àkọ́kọ́ mọ́, ṣùgbọ́n tí wọ́n fi ibùgbé tiwọn sílẹ̀, òun ni ó fi sínú ẹ̀wọ̀n àìnípẹ̀kun lábẹ́ òkùnkùn dé ìdájọ́ ọjọ́ ńlá náà. Gẹ́gẹ́ bí Sodomu àti Gomorra, àti àwọn ìlú tí ó yí wọn ká pẹ̀lú, ní irú ọ̀nà kan náà, tí wọ́n fi ara wọn lé panṣágà, tí wọ́n sì ń tẹ̀lé ẹran ara àjèjì, ni a fi hàn gẹ́gẹ́ bí àpẹẹrẹ, ní fífi ìjẹ̀bi iná àìnípẹ̀kun jìyà. Bákan náà pẹ̀lú ni àwọn alálà ẹlẹ́gbin wọ̀nyí ń ba ara jẹ́, wọ́n kẹ́gàn àṣẹ, wọ́n sì ń sọ̀rọ̀ búburú sí àwọn ọlọ́lá. Síbẹ̀ Mikaeli olórí àwọn angẹli, nígbà tí ó ń bá Èṣù jiyàn, tí ó sì ń bá a ṣe àríyànjiyàn nípa ara Mose, kò gbójúgbóyà láti mú ẹ̀sùn-ọrọ ẹ̀gàn wá sí i, bí kò ṣe pé, Ó ní, “Kí Oluwa bá ọ wí.” Juda 5–9.

In the book of Jude, in the context of both Sodom and Egypt, which represents the great city where Moses and Elijah are slain in Revelation chapter eleven; Christ, represented by Michael, resurrects the body of Moses. Moses and Elijah had been dead for three and a half symbolic days in Revelation chapter eleven, and the days of mourning for Belteshazzar end when Michael comes down out of heaven. Line upon line, Daniel chapter ten verses one through four, are identifying the period of mourning that concludes when the two witnesses are resurrected by Michael.

Nínú ìwé Júdà, nínú àkójọpọ̀ ọ̀ràn Sódómù àti Ejibiti pẹ̀lú, èyí tí ń ṣojú ìlú ńlá náà níbi tí a ti pa Mósè àti Élíjà nínú Ìfihàn orí kọkànlá; Kristi, tí a ṣojú rẹ̀ nípa Míkáẹ́lì, jí ara Mósè dìde. Mósè àti Élíjà ti kú fún ọjọ́ àpẹẹrẹ mẹ́ta àti ààbọ̀ nínú Ìfihàn orí kọkànlá, àti àwọn ọjọ́ ẹkún fún Bélítẹṣásárì parí nígbà tí Míkáẹ́lì sọ̀kalẹ̀ láti ọ̀run wá. Ìlà lórí ìlà, Dáníẹ́lì orí kẹwàá ẹsẹ̀ kinni títí dé ẹsẹ̀ kẹrin, ń tọ́ka sí àkókò ẹkún náà tí ó parí nígbà tí àwọn ẹlẹ́rìí méjì náà jí dìde nípasẹ̀ Míkáẹ́lì.

We shall continue this study in the next article.

A ó máa tẹ̀síwájú nínú ẹ̀kọ́ yìí nínú àpilẹ̀kọ tí ó tẹ̀lé.

> “The Father chose Moses and Elijah to be his messengers to Christ, and glorify him with the light of Heaven, and commune with him concerning his coming agony, because they had lived upon earth as men; they had experienced human sorrow and suffering, and could sympathize with the trial of Jesus, in his earthly life. Elijah, in his position as a prophet to Israel, had represented Christ, and his work had been, in a degree, similar to that of the Saviour. And Moses, as the leader of Israel, had stood in the place of Christ, communing with him and following his directions; therefore, these two, of all the hosts that gathered around the throne of God, were fittest to minister to the Son of God.

> “Baba yan Mose àti Elijah láti jẹ́ àwọn ojiṣẹ́ rẹ̀ sí Kristi, kí wọ́n sì fi ìmọ́lẹ̀ Ọ̀run yin ín lógo, kí wọ́n sì bá a sọ̀rọ̀ nípa ìrora ńlá tí ń bọ̀ wá sórí rẹ̀, nítorí pé wọ́n ti gbé lórí ayé gẹ́gẹ́ bí ènìyàn; wọ́n ti ní ìrírí ìbànújẹ àti ìjìyà ènìyàn, wọ́n sì lè bá a kẹ́dùn nínú ìdánwò Jesu, nínú ayé rẹ̀ níhìn-ín. Elijah, nínú ipò rẹ̀ gẹ́gẹ́ bí wòlíì sí Ísírẹ́lì, ti dúró fún Kristi, iṣẹ́ rẹ̀ sì ti dàbí ti Olùgbàlà dé ìwọ̀n kan. Àti pé Mose, gẹ́gẹ́ bí aṣáájú Ísírẹ́lì, ti dúró ní ipò Kristi, ó ń bá a sọ̀rọ̀, ó sì ń tẹ̀lé ìtọ́nisọ́nà rẹ̀; nítorí náà, àwọn méjèèjì wọ̀nyí, nínú gbogbo ogun ọ̀pọ̀ ènìyàn tí wọ́n kóra jọ yí ìtẹ́ Ọlọ́run ká, ni ó yẹ jùlọ láti ṣe ìránṣẹ́ fún Ọmọ Ọlọ́run.”

> “When Moses, enraged at the unbelief of the children of Israel, smote the rock in wrath and furnished them the water for which they called, he took the glory to himself; for his mind was so engrossed with the ingratitude and waywardness of Israel that he failed to honor God and magnify his name, in performing the act which He had commanded him to do. It was the plan of the Almighty to frequently bring the children of Israel into straight places, and then, in their great necessity, to deliver them by his power, that they might recognize his special regard for them, and glorify his name. But Moses, in yielding to the natural impulses of his heart, appropriated to himself the honor due to God, fell under the power of Satan, and was forbidden to enter the promised land. Had Moses remained steadfast, the Lord would have brought him to the promised land, and would then have translated him to Heaven without his seeing death.

> “Nígbà tí Mósè, ní ìbínú gidigidi sí àìgbàgbọ́ àwọn ọmọ Ísírẹ́lì, lu àpáta náà nínú ìbínú, tí ó sì fún wọn ní omi tí wọ́n ń ké pe fún, ó gba ògo náà sí ara rẹ̀; nítorí ọkàn rẹ̀ kún tán pátápátá pẹ̀lú àìmọrírì àti ìṣekúṣe ọ̀nà àwọn ọmọ Ísírẹ́lì, tóbẹ́ẹ̀ tí ó fi ṣàì bu ọlá fún Ọlọ́run, kí ó sì gbé orúkọ rẹ̀ ga, ní ṣíṣe iṣẹ́ náà tí Ó ti pàṣẹ fún un láti ṣe. Ète Olódùmarè ni láti máa mú àwọn ọmọ Ísírẹ́lì wọ ibi ìnira ní ìgbà púpọ̀, lẹ́yìn náà, nínú àìní ńlá wọn, láti fi agbára rẹ̀ gbà wọ́n, kí wọ́n lè mọ ìtọ́jú àkànṣe rẹ̀ sí wọn, kí wọ́n sì yin orúkọ rẹ̀ lógo. Ṣùgbọ́n Mósè, ní fífi ara rẹ̀ jọ̀wọ́ fún ìfẹ́kúfẹ̀ẹ́ àdáni ti ọkàn rẹ̀, gba ọlá tí ó yẹ fún Ọlọ́run sí ara rẹ̀, ó sì ṣubú sínú agbára Satani, a sì kọ̀ ọ́ láti wọ ilẹ̀ ìlérí náà. Bí Mósè bá ti dúró ṣinṣin, Olúwa ìbá ti mú un wọ ilẹ̀ ìlérí náà, lẹ́yìn náà ìbá sì ti yí i padà sí Ọ̀run láì jẹ́ kí ó rí ikú.”

> “As it was, Moses passed through death, but the Son of God came down from Heaven and resurrected him before his body had seen corruption. Though Satan contended with Michael for the body of Moses, and claimed it as his rightful prey, he could not prevail against the Son of God, and Moses, with a resurrected and glorified body, was borne to the courts of Heaven, and was now one of the honored two, commissioned by the Father to wait upon his Son.

> “Gẹ́gẹ́ bí ó ti rí, Mósè kọjá nípasẹ̀ ikú, ṣùgbọ́n Ọmọ Ọlọ́run sọ̀kalẹ̀ láti Ọ̀run wá, ó sì jí i dìde kí ara rẹ̀ tó rí ìbàjẹ́. Bí ó tilẹ̀ jẹ́ pé Satani bá Míkáẹ́lì jà fún ara Mósè, tí ó sì sọ pé ó jẹ́ ìkógun tí ó tọ́ sí òun ní ẹ̀tọ́, kò lè borí Ọmọ Ọlọ́run; a sì gbé Mósè, pẹ̀lú ara tí a ti jí dìde tí a sì ti fi ògo bò, lọ sí àwọn àgbàlá Ọ̀run, ó sì di ọ̀kan nínú àwọn méjèèjì ọlọ́lá, tí Baba ti fún ní ìṣẹ̀ ni kí wọ́n máa ṣèrànwọ́ fún Ọmọ rẹ̀.”

> “By permitting themselves to be so overcome by sleep, the disciples had lost the conversation between the Heavenly messengers and the glorified Redeemer. But as they suddenly awake from profound slumber, and behold the sublime vision before them, they are filled with rapture and awe. As they look upon the radiant form of their beloved Master, they are obliged to shield their eyes with their hands, not being able otherwise to endure the inexpressible glory that clothes his person, and which emits beams of light like those of the sun. For a brief space the disciples behold their Lord glorified and exalted before their eyes, and honored by the radiant beings whom they recognize as the favored ones of God.” The Spirit of Prophecy, volume 2, 329, 330.

> “Nípa fífi ara wọn sílẹ̀ kí oorun borí wọn báyìí, àwọn ọmọ-ẹ̀yìn náà ti pàdánù ìjíròrò tí ó wáyé láàárín àwọn ìránṣẹ́ ọ̀run àti Olùdáǹdè tí a ti yin lógo. Ṣùgbọ́n nígbà tí wọ́n jí lójijì kúrò nínú oorun jíjinlẹ̀, tí wọ́n sì rí ìran gíga náà ní iwájú wọn, inú wọn kún fún ayọ̀ gbígbóná àti ìbẹ̀rù mímọ́. Bí wọ́n ti ń wo ìrísí títàn Olùkọ́ wọn olùfẹ́, a fi ipa mú wọn láti fi ọwọ́ bo ojú wọn, nítorí pé wọn kò lè fara da ògo àìlèsọ tí ó bo ẹ̀dá rẹ̀, tí ó sì ń ta ìtànṣán ìmọ́lẹ̀ jáde bí ti oòrùn. Fún ìgbà díẹ̀, àwọn ọmọ-ẹ̀yìn náà rí Olúwa wọn tí a ti yin lógo tí a sì ti gbé ga ní iwájú ojú wọn, tí àwọn ẹ̀dá títàn náà sì ń bu ọlá fún un, àwọn tí wọ́n mọ̀ gẹ́gẹ́ bí àwọn ayanfẹ́ Ọlọ́run.” The Spirit of Prophecy, ìdìpọ̀ 2, 329, 330.

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