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# The Book of Daniel - Number Nineteen

Ìwé Dáníẹ́lì — Nọ́mbà Mẹ́sàn-án-dín-lógún

The Prophetic Significance of the Word ‘Hour’ in the Book of Daniel

Ìtumọ̀ Àsọtẹ́lẹ̀ ti Ọ̀rọ̀ náà “Wákàtí” nínú Ìwé Dáníẹ́lì

Author

Jeff Pippenger

Published

December 14, 2023

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The word “hour” that is only found in the Old Testament in the book of Daniel, is always associated with some type of judgment. In chapter three it represents the Sunday law, with the emphasis upon the ensign represented by Shadrach, Meshach and Abednego.

Ọ̀rọ̀ náà “wákàtí” tí a rí nìkan nínú Májẹ̀mú Láéláé nínú ìwé Dáníẹ́lì, ni a máa ń so mọ́ irú ìdájọ́ kan ní gbogbo ìgbà. Nínú orí kẹta ó dúró fún òfin Ọjọ́ Àìkú, pẹ̀lú ìtẹnumọ́ lórí àsíá tí Ṣádírákì, Mẹ́ṣákì àti Ábẹ́nẹ́gò ṣojú fún.

In chapter four it represents the arrival of the warning of the first angel’s message in 1798. When used the second time in chapter four, it represented the opening of the investigative judgment on October 22, 1844. In chapter four, the two usages of the word “hour” represent the history of the first and second angels’ messages from 1798 until 1844. That history is the history of the seven thunders of Revelation ten. The seven thunders are represented by the two times the word “hour” is employed in chapter four, and therefore also represents the history of the third angel from 1989, until the soon-coming Sunday law.

Nínú orí kẹrin, ó ń ṣàfihàn dídé ìkìlọ̀ ìhìnrere áńgẹ́lì àkọ́kọ́ ní ọdún 1798. Nígbà tí a lò ó ní ìgbà kejì nínú orí kẹrin, ó ṣàfihàn ṣíṣí ìdájọ́ ìwádìí ní October 22, 1844. Nínú orí kẹrin, lílò méjì ti ọ̀rọ̀ náà “wákàtí” ń ṣàfihàn ìtàn àwọn ìhìnrere áńgẹ́lì àkọ́kọ́ àti kejì láti 1798 títí di 1844. Ìtàn náà ni ìtàn àwọn àrá méje ti Ìfihàn mẹ́wàá. Àwọn àrá méje náà ni a ṣàfihàn nípa ìgbà méjì tí a fi lo ọ̀rọ̀ náà “wákàtí” nínú orí kẹrin, nítorí náà ó tún ń ṣàfihàn ìtàn áńgẹ́lì kẹta láti 1989 títí di òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́.

In chapter five, the word “hour” also represents the Sunday law, but the emphasis there is upon the end of the sixth kingdom of Bible prophecy, the United States, as typified by the end of the first kingdom of Bible prophecy, Babylon. In chapter three, the emphasis was upon the ensign in the furnace, but in chapter five the emphasis is on the fate of Belshazzar and his particular judgment, although Daniel does ultimately arrive into the story typifying the ensign.

Nínú orí karùn-ún, ọ̀rọ̀ náà “wákàtí” tún ṣàpẹẹrẹ òfin Ọjọ́ Àìkú, ṣùgbọ́n ìtẹnumọ́ níbẹ̀ wà lórí òpin ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì, orílẹ̀-èdè Amẹ́ríkà, gẹ́gẹ́ bí a ti fi òpin ìjọba àkọ́kọ́ nínú àsọtẹ́lẹ̀ Bíbélì, Bábílónì, ṣe àpẹẹrẹ rẹ̀. Nínú orí kẹta, ìtẹnumọ́ wà lórí àsíá nínú ileru iná, ṣùgbọ́n nínú orí karùn-ún, ìtẹnumọ́ wà lórí àyànmọ́ Bélṣásárì àti ìdájọ́ tirẹ̀ pàtó, bí ó tilẹ̀ jẹ́ pé ní ìkẹyìn Dáníẹ́lì wọ inú ìtàn náà gẹ́gẹ́ bí àpẹẹrẹ àsíá náà.

At the Sunday law, the “hour” of Nebuchadnezzar’s dedication and the death of Belshazzar are represented. The “hour” represented as the opening of the judgment in chapter four identifies the opening of the investigative judgment on October 22, 1844, and it also identifies the opening of the executive judgment at the Sunday law. Whether the opening of the books of judgment in the heavenly sanctuary on October 22, 1844, or the beginning of the judgment of God brought upon those who have rejected salvation, at the beginning of the executive judgment at the Sunday law the warning for either approaching judgment is represented in Daniel chapter four by the first use of the word “hour,” and the actual beginning of either of the two types of judgment is represented by the second time the word “hour” is used in chapter four.

Ní òfin Ọjọ́ Àìkú, “wákàtí” ìyàsímímọ́ Nebukadinésárì àti ikú Bélṣásárì ni a ṣàfihàn. “Wákàtí” tí a ṣàfihàn gẹ́gẹ́ bí ṣíṣílẹ̀ ìdájọ́ ní orí kẹrin ń tọ́ka sí ṣíṣílẹ̀ ìdájọ́ ìwádìí ní ọjọ́ kẹtàlélógún, oṣù kẹwàá, ọdún 1844, ó sì tún ń tọ́ka sí ṣíṣílẹ̀ ìdájọ́ ìmúṣẹ ní òfin Ọjọ́ Àìkú. Yálà ṣíṣílẹ̀ àwọn ìwé ìdájọ́ nínú ibi mímọ́ ọ̀run ní ọjọ́ kẹtàlélógún, oṣù kẹwàá, ọdún 1844, tàbí ìbẹ̀rẹ̀ ìdájọ́ Ọlọ́run tí a mú wá sórí àwọn tí wọ́n ti kọ ìgbàlà sílẹ̀, ní ìbẹ̀rẹ̀ ìdájọ́ ìmúṣẹ ní òfin Ọjọ́ Àìkú, ìkìlọ̀ fún èyíkéyìí nínú àwọn ìdájọ́ méjèèjì tí ń súnmọ́ ni a ṣàfihàn nínú Dáníẹ́lì orí kẹrin nípasẹ̀ lílo àkọ́kọ́ ọ̀rọ̀ náà “wákàtí,” àti ìbẹ̀rẹ̀ gidi ti èyíkéyìí nínú àwọn irú ìdájọ́ méjèèjì ni a ṣàfihàn nípasẹ̀ ìgbà kejì tí a lò ọ̀rọ̀ náà “wákàtí” nínú orí kẹrin.

The grammatical term for the word “hour” as it is employed by Daniel is that it is a “polysemy”. A polysemy is a word that has various definitions that can all be grouped together under the same heading. The five times Daniel uses the word “hour,” all refer to judgment, but they each address different aspects of either God’s retributive judgment, which is called His executive judgment, or God’s investigative judgment where He is determining who will or will not be saved. Whether it is the investigative judgment that began on October 22, 1844, or the executive judgment that begins at the soon-coming Sunday law, both judgments are progressive in nature. God’s retributive, or executive judgment begins at the Sunday law and progressively escalates, ultimately reaching the close of human probation and the seven last plagues.

Ọ̀rọ̀ ìmọ̀-èdè fún ọ̀rọ̀ náà “wákàtí” gẹ́gẹ́ bí Dáníẹ́lì ṣe lò ó ni pé ó jẹ́ “ọ̀rọ̀ olùtumọ̀ púpọ̀” (polysemy). Ọ̀rọ̀ olùtumọ̀ púpọ̀ jẹ́ ọ̀rọ̀ kan tí ó ní oríṣiríṣi ìtumọ̀ tí a lè kó jọ gbogbo wọn lábẹ́ akọlé kan náà. Ní gbogbo ìgbà márùn-ún tí Dáníẹ́lì fi lo ọ̀rọ̀ náà “wákàtí,” gbogbo wọn ń tọ́ka sí ìdájọ́, ṣùgbọ́n ọ̀kọ̀ọ̀kan wọn ń sọ̀rọ̀ nípa àwọn apá oriṣiriṣi ti ìdájọ́ ìgbẹ̀san Ọlọ́run, èyí tí a ń pè ní ìdájọ́ ìmúṣẹ Rẹ̀, tàbí ìdájọ́ ìwádìí Ọlọ́run níbi tí Ó ti ń pinnu ẹni tí a ó tàbí tí a kì yóò gbà là. Yálà ó jẹ́ ìdájọ́ ìwádìí tí ó bẹ̀rẹ̀ ní October 22, 1844, tàbí ìdájọ́ ìmúṣẹ tí ó bẹ̀rẹ̀ ní òfin Sọ́ńdè tí ń bọ̀ láìpẹ́, àwọn ìdájọ́ méjèèjì jẹ́ ti ìlọsíwájú ní ìwà. Ìdájọ́ ìgbẹ̀san Ọlọ́run, tàbí ìdájọ́ ìmúṣẹ Rẹ̀, bẹ̀rẹ̀ ní òfin Sọ́ńdè, ó sì ń ga sí i ní ìlọsíwájú, ní ìkẹyìn yóò sì dé sí ìpipade àkókò àánú ènìyàn àti àwọn àjàkálẹ̀ àìsàn méje ìkẹyìn.

Daniel chapter five uses the word “hour,” to illustrate God’s executive judgment as represented by the death of Belshazzar, and the end of the nation he ruled.

Orí karùn-ún ìwé Dáníẹ́lì lo ọ̀rọ̀ náà “wákàtí,” láti ṣàfihàn ìdájọ́ àṣẹ Ọlọ́run, gẹ́gẹ́ bí ikú Belshazzar ṣe dúró fún un, àti òpin orílẹ̀-èdè tí ó jọba lórí rẹ̀.

> In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:5.

> Ní wákàtí kan náà ni àwọn ìka ọwọ́ ènìyàn kan fara hàn, wọ́n sì kọ sí ìhà ọ̀dọ̀ ọ̀pá-àtùpà lórí àgbẹ̀ ògiri ààfin ọba; ọba náà sì rí apá ọwọ́ náà tí ń kọ̀wé. Dáníẹ́lì 5:5.

The executive judgment begins at the Sunday law, which is also represented by Nebuchadnezzar’s dedication of the golden image, but that “hour” is more about the deliverance of God’s people in the crisis that is brought about at the Sunday law. The executive judgment of the whore of Tyre, and also of the United States begins at the Sunday law, which is the “hour” that is a symbol of judgment in the book of Daniel.

Ìdájọ́ ìmúṣẹ bẹ̀rẹ̀ ní òfin Ọjọ́ Àìkú, èyí tí a tún ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìyàsọ́tọ̀ Nebukadinésárì fún ère wúrà náà; ṣùgbọ́n “wákàtí” náà jùlọ ní í ṣe pẹ̀lú ìdásílẹ̀ àwọn ènìyàn Ọlọ́run nínú ìpọnjú tí a mú wá ní òfin Ọjọ́ Àìkú. Ìdájọ́ ìmúṣẹ àgbèrè Tírè, àti ti Orílẹ̀-Èdè Amẹ́ríkà pẹ̀lú, bẹ̀rẹ̀ ní òfin Ọjọ́ Àìkú, èyí tí í ṣe “wákàtí” tí ó jẹ́ àmì ìdájọ́ nínú ìwé Dáníẹ́lì.

> 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. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:4–10.

> Mo sì gbọ́ ohùn mìíràn láti ọ̀run wá, 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 àwọn àjàkálẹ̀-àrùn rẹ̀. Nítorí ẹ̀ṣẹ̀ rẹ̀ ti dé ọ̀run, Ọlọ́run sì rántí àìṣòdodo rẹ̀. Ẹ san án padà gẹ́gẹ́ bí ó ti san fún yín, ẹ sì ṣe ìlọ́po méjì fún un gẹ́gẹ́ bí iṣẹ́ rẹ̀: nínú ago tí ó kún, ẹ kún ìlọ́po méjì fún un. Bí ó ti yin ara rẹ̀ lógo tó, tí ó sì gbé ayé adùn, bẹ́ẹ̀ ni kí ẹ fi ìyà àti ìbànújẹ tó bẹ́ẹ̀ fún un: nítorí ó wí nínú ọkàn rẹ̀ pé, Mo jókòó gẹ́gẹ́ bí ayaba, èmi kì í sì í ṣe opó, èmi kì yóò sì rí ìbànújẹ rárá. Nítorí náà ni àjàkálẹ̀-àrùn rẹ̀ yóò fi dé ní ọjọ́ kan, ikú, ọ̀fọ̀, àti ìyàn; iná yóò sì jó òun run pátápátá: nítorí alágbára ni Olúwa Ọlọ́run tí ń dá a lẹ́jọ́. Àwọn ọba ayé pẹ̀lú, tí wọ́n ti bá a ṣe panṣágà, tí wọ́n sì ti gbé ayé adùn pẹ̀lú rẹ̀, yóò sọkún rẹ̀, wọn yóò sì ṣọ̀fọ̀ rẹ̀, nígbà tí wọ́n bá rí èéfín iná jíjẹ rẹ̀, Wọ́n dúró ní ọ̀nà jíjìn nítorí ìbẹ̀rù ìyà rẹ̀, wọ́n sì ń wí pé, Ègbé, ègbé ni fún ìlú ńlá Babeli náà, ìlú alágbára náà! nítorí ní wákàtí kan ṣoṣo ni ìdájọ́ rẹ dé. Ìṣípayá 18:4–10.

The Sunday law in the United States, which is the beginning of the executive judgment, which is also progressive, begins in the “hour” that God’s children who are still in Babylon are called out by the ensign. It is the “hour” that the judgment comes upon “that Great city, Babylon”. Her judgment, represented by the word “hour,” covers the period when God’s other flock are called out of Babylon.

Òfin Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà, tí í ṣe ìbẹ̀rẹ̀ ìdájọ́ aláṣẹ, tí ó sì tún jẹ́ èyí tí ń tẹ̀síwájú díẹ̀díẹ̀, bẹ̀rẹ̀ ní “wákàtí” náà tí a fi àsíá pe àwọn ọmọ Ọlọ́run tí wọ́n ṣì wà ní Bábílónì jáde. Òun ni “wákàtí” tí ìdájọ́ fi dé sórí “ìlú ńlá náà, Bábílónì”. Ìdájọ́ rẹ̀, tí ọ̀rọ̀ náà “wákàtí” ṣàpẹẹrẹ, bo àkókò náà nígbà tí a ń pe agbo ẹran Ọlọ́run yòókù jáde kúrò ní Bábílónì.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> Ní ọjọ́ náà yóò sì jẹ́ pé gbòǹgbò Jésè yóò dúró gẹ́gẹ́ bí àsíá fún àwọn ènìyàn; àwọn Kèfèrí yóò máa wá a; ìsinmi rẹ̀ yóò sì jẹ́ ológo. Yóò sì ṣẹlẹ̀ ní ọjọ́ náà pé, Olúwa yóò tún na ọwọ́ rẹ̀ jáde lẹ́ẹ̀kejì láti gbà ìyókù àwọn ènìyàn rẹ̀ tí yóò ṣẹ́ kù padà, láti Ásíríà, àti láti Ejibiti, àti láti Pátírósì, àti láti Kúṣì, àti láti Élámù, àti láti Ṣínárì, àti láti Hámátì, àti láti àwọn erékùṣù òkun. Yóò sì gbé àsíá ró fún àwọn orílẹ̀-èdè, yóò sì kó àwọn ẹni tí a lé jáde kúrò ní Ísírẹ́lì jọ, yóò sì kó àwọn tí a tú ká ti Júdà jọ láti igun mẹ́rin ilẹ̀ ayé. Isaiah 11:10–12.

The Lord called people out of Babylon in the movement of the first angel in 1844, and the second angel of that history is to be repeated in the last days, when “the Lord shall set his hand again the second time to recover the remnant of his people.” The remnant of the people He is “again” calling out, is not the ensign, for the ensign are the “root of Jesse,” which stand up as the “ensign” whom the “Gentiles seek”. For a second time, God will call the nations out of Babylon.

Olúwa pe àwọn ènìyàn jáde kúrò ní Babiloni nínú ìṣísẹ̀ angẹli àkọ́kọ́ ní ọdún 1844, àti pé angẹli kejì ti ìtàn náà ni a ó tún ṣe ní àwọn ọjọ́ ìkẹyìn, nígbà tí “Olúwa yóò tún na ọwọ́ rẹ̀ jáde ní ìgbà kejì láti gbà ìyókù àwọn ènìyàn rẹ̀ padà.” Ìyókù àwọn ènìyàn tí Ó ń “tún” pè jáde, kì í ṣe asia náà, nítorí asia náà ni “gbòǹgbò Jésè,” tí ó dúró gẹ́gẹ́ bí “asia” ẹni tí “àwọn orílẹ̀-èdè yóò máa wá”. Ní ìgbà kejì, Ọlọ́run yóò pe àwọn orílẹ̀-èdè jáde kúrò ní Babiloni.

He will do so by first assembling “the outcasts of Israel,” who are “the dispersed of Judah,” and who come “from the four corners of the earth,” when they are gathered together at the end of three and a half days of laying dead in the street of Revelation chapter eleven, that runs through Ezekiel’s valley of dead and dry bones.

Yóò ṣe bẹ́ẹ̀ nípa kíkó “àwọn ẹni ìtúká Ísírẹ́lì” jọ ní àkọ́kọ́, àwọn tí wọ́n jẹ́ “àwọn ẹni tí a tú ká ti Júdà,” tí wọ́n sì ti “igun mẹ́rin ayé” wá, nígbà tí a bá kó wọn jọ ní òpin ọjọ́ mẹ́ta àtààbọ̀ tí wọ́n fi dùbúlẹ̀ bí òkú ní ojú ọ̀nà Ìfihàn orí kọkànlá, èyí tí ó ń gba àárín àfonífojì Ésékíẹ́lì tí ó kún fún egungun òkú àti gbígbẹ kọjá.

The “hour” when the executive judgment begins for “Babylon” that “mighty city,” is the same “hour” of the “great earthquake” of Revelation eleven. God’s executive judgment begins at that “hour,” for in Revelation chapter eleven, there are seven thousand that are slain in the “hour” of the earthquake. Those seven thousand were represented by the “most mighty men” of Nebuchadnezzar, who died throwing Shadrach, Meshach and Abednego into the furnace that had been heated “seven times” above normal. In the French Revolution the “seven thousand” represented the royalty of France, or its mighty men. Not only was Belshazzar slain in chapter five, but his army was destroyed. The “hour” of the Sunday law begins the persecution represented by God’s people being thrown into the furnace, but it also marks the beginning of God’s executive judgment upon the great city Babylon.

“Wákàtí” náà nígbà tí ìdájọ́ ìmúṣẹ̀ bẹ̀rẹ̀ sí í dé bá “Bábílónì,” ìyẹn “ìlú ńlá” náà, ni “wákàtí” kan náà ti “ìmìtìtì ayé ńlá” tí Ìfihàn orí kọkànlá sọ. Ìdájọ́ ìmúṣẹ̀ Ọlọ́run bẹ̀rẹ̀ ní “wákàtí” náà, nítorí pé nínú Ìfihàn orí kọkànlá, ẹgbàáje [7,000] ènìyàn ni a pa ní “wákàtí” ìmìtìtì ayé náà. Àwọn ẹgbàáje [7,000] wọ̀nyí ni a ṣojú fún nípasẹ̀ “àwọn alágbára jùlọ” Nebukadinésárì, tí wọ́n kú nígbà tí wọ́n ń ju Ṣádírákì, Mẹṣákì àti Ábẹdínígò sínú ileru tí a ti mú gbóná “ìgbà méje” ju àtọwọ́dọ́wọ́ lọ. Nínú Ìyípadà Orílẹ̀-èdè Faransé, “ẹgbàáje” náà ṣojú fún àwọn ọmọ ọba Faransé, tàbí àwọn alágbára wọn. Kì í ṣe pé Bẹliṣásárì nìkan ni a pa nínú orí karùn-ún, ṣùgbọ́n a tún pa ogun rẹ̀ run. “Wákàtí” òfin ọjọ́ Àìkú bẹ̀rẹ̀ inúnibíni tí a ṣojú rẹ̀ nípasẹ̀ fífi àwọn ènìyàn Ọlọ́run sínú ileru, ṣùgbọ́n ó tún samisi ìbẹ̀rẹ̀ ìdájọ́ ìmúṣẹ̀ Ọlọ́run lórí ìlú ńlá Bábílónì.

It is also the “hour” of the great earthquake in Revelation chapter eleven’s great earthquake, when the formerly dead bones that were slain in the street by the beast from the bottomless pit are lifted up into heaven as an ensign. There it is also the same “hour” that the third Woe, which is also the seventh trumpet is sounded. The seventh trumpet is the third Woe, and the purpose of that final Woe trumpet is not only to bring judgment upon those that enforce Sunday worship, but also to anger the nations. The third Woe, the seventh trumpet, and the angering of the nations, are all symbols that address the prophetic role of Islam, and they are all placed in the “hour” of the great earthquake.

Ó sì tún jẹ́ “wákàtí” ìmìtìtì-ayé ńlá náà nínú ìmìtìtì-ayé ńlá tí ó wà nínú Ìfihàn orí kọkànlá, nígbà tí àwọn egungun tí ó ti kú tẹ́lẹ̀, tí ẹranko náà láti inú ibú aláìlópin pa ní òpópónà, ni a gbé sókè lọ sí ọ̀run gẹ́gẹ́ bí àsíá. Níbẹ̀ pẹ̀lú ni ó tún jẹ́ “wákàtí” kan náà tí Ajàkálẹ̀-Ìbànújẹ kẹta, tí ó sì tún jẹ́ ipè keje, ti dun. Ipè keje ni Ajàkálẹ̀-Ìbànújẹ kẹta, ète ipè Ajàkálẹ̀-Ìbànújẹ ìkẹyìn náà kì í ṣe láti mú ìdájọ́ wá sórí àwọn tí ń fi ìjọsìn Ọjọ́-Àìkú múlẹ̀ nìkan, ṣùgbọ́n pẹ̀lú láti mú kí àwọn orílẹ̀-èdè bínú. Ajàkálẹ̀-Ìbànújẹ kẹta, ipè keje, àti mímú kí àwọn orílẹ̀-èdè bínú, gbogbo wọn jẹ́ àmì-ìṣàpẹẹrẹ tí ń sọ̀rọ̀ sí ipa àsọtẹ́lẹ̀ ti Ìsílámù, a sì ti fi gbogbo wọn sí inú “wákàtí” ìmìtìtì-ayé ńlá náà.

> And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:12–18.

> Wọ́n sì gbọ́ ohùn ńlá kan láti ọ̀run wí fún wọn pé, Ẹ gòkè wá síbí. Wọ́n sì gòkè lọ sí ọ̀run nínú àwọsánmà; àwọn ọ̀tá wọn sì rí wọn. Ní wákàtí kan náà sì ni ìmìtìtì ilẹ̀ ńlá kan ṣẹlẹ̀, ìdá mẹ́wàá kan nínú ìlú náà sì wó lulẹ̀, nínú ìmìtìtì ilẹ̀ náà sì ni a pa ẹgbẹ̀rún méje nínú ènìyàn: àwọn tí ó ṣẹ́kù sì bẹ̀rù gidigidi, wọ́n sì fi ògo fún Ọlọ́run ọ̀run. Ègbé kejì ti kọjá; kíyèsí i, ègbé kẹta ń bọ̀ kíákíá. Angẹli keje náà sì fún ìpè; àwọn ohùn ńlá sì wà ní ọ̀run, wọ́n ń wí pé, Àwọn ìjọba ayé yìí ti di ìjọba Olúwa wa, àti ti Kristi rẹ̀; yóò sì jọba títí láé àti láéláé. Àwọn alàgbà mẹ́rìnlélógún náà, tí wọ́n jókòó níwájú Ọlọ́run lórí ìtẹ́ wọn, dojúbolẹ̀, wọ́n sì jọ́sìn fún Ọlọ́run, wí pé, A dúpẹ́ lọ́wọ́ rẹ, Olúwa Ọlọ́run Olódùmarè, ẹni tí ó wà, tí ó sì ti wà, tí yóò sì máa bọ̀; nítorí pé o ti gba agbára ńlá rẹ sí ọwọ́ rẹ, o sì ti jọba. Àwọn orílẹ̀-èdè sì bínú, ìbínú rẹ sì dé, àti àkókò àwọn òkú, kí a lè dá wọn lẹ́jọ́, àti kí o lè san èrè fún àwọn ìránṣẹ́ rẹ, àwọn wòlíì, àti fún àwọn ènìyàn mímọ́, àti àwọn tí ó bẹ̀rù orúkọ rẹ, kékeré àti ńlá; àti kí o lè pa àwọn tí ń ba ilẹ̀ ayé jẹ́ run. Ìfihàn 11:12–18.

Ezekiel’s dead bones ascend “up to heaven in a cloud; and their enemies” behold “them” in the “hour” when Nebuchadnezzar’s music begins to play, and the whore of Tyre begins to sing, and apostate Israel begins to dance. Apostate Israel is representing the false prophet, king Nebuchadnezzar is the dragon and the whore of Tyre is the beast. The dance is illustrated by the prophets of Baal and the prophets of the grove in the story of Elijah. It was also illustrated by the dance of Salome, the daughter of Herodias. Baal is the false male deity and Ashtaroth is the prophets of the grove which is a female deity. Together they represent the combination of church (the woman) and state (the man). Together they represent the false prophet of the United States. Salome identifies that the false prophet is the daughter of Rome, whose image is the combination of church and state in the United States.

Egungun gbigbẹ Ẹsẹkiẹli gòkè “lọ sí ọ̀run nínú àwọsánmà kan; àwọn ọ̀tá wọn” sì rí “wọn” ní “wákàtí” tí orin Nebukadinésárì bẹ̀rẹ̀ sí í dún, tí aṣewó Tírè sì bẹ̀rẹ̀ sí í kọrin, tí Ísírẹ́lì apẹ̀yìndà sì bẹ̀rẹ̀ sí í jó. Ísírẹ́lì apẹ̀yìndà ń ṣojú wòlíì èké, ọba Nebukadinésárì ni dragoni, aṣewó Tírè sì ni ẹranko náà. Àwòrán ìjó náà ni a fi hàn nínú ìtàn Élíjà nípa àwọn wòlíì Baali àti àwọn wòlíì igbó. A tún fi í hàn nínú ìjó Salómè, ọmọbìnrin Hẹródíà. Baali ni òrìṣà akọ èké, Áṣítárótì sì ni àwọn wòlíì igbó, èyí tí í ṣe òrìṣà abo. Papọ̀, wọ́n ń ṣojú àpapọ̀ ìjọ (obìnrin náà) àti ìjọba (ọkùnrin náà). Papọ̀, wọ́n ń ṣojú wòlíì èké ti Orílẹ̀-Èdè Amẹ́ríkà. Salómè fi hàn pé wòlíì èké náà ni ọmọbìnrin Róòmù, ẹni tí ère rẹ̀ jẹ́ àpapọ̀ ìjọ àti ìjọba ní Orílẹ̀-Èdè Amẹ́ríkà.

> Wherefore at that time certain Chaldeans came near, and accused the Jews. They spake and said to the king Nebuchadnezzar, O king, live forever. Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, shall fall down and worship the golden image: And whoso falleth not down and worshippeth, that he should be cast into the midst of a burning fiery furnace. There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up. Daniel 3:8–12.

> Nítorí náà ní àkókò náà àwọn ara Kaldéà kan súnmọ́, wọ́n sì fi ẹ̀sùn kàn àwọn Júù. Wọ́n sọ̀rọ̀, wọ́n sì wí fún ọba Nebukadnessari pé, “Kí ọba yè títí láé. Ìwọ, ọba, ti ṣe àṣẹ pé, gbogbo ẹni tí yóò gbọ́ ohùn kàkàkí, fèrè, hàpù, sákíbùtù, psálítérì, àti dùsímà, àti gbogbo onírúurú ìlù, yóò dojúbolẹ̀, yóò sì jọ́sìn fún ère wúrà náà; àti ẹnikẹ́ni tí kò bá dojúbolẹ̀ tí kò sì jọ́sìn, a ó sọ ọ́ sínú àárín iná ileru tí ń jó gidigidi. Àwọn Júù kan wà tí ìwọ ti fi ṣe olórí lórí ọ̀ràn ìgbèríko Bábílónì, Ṣadraki, Méṣaki, àti Abẹdinigo; àwọn ènìyàn wọ̀nyí, ọba, kò ka ọ sí: wọn kì í sin àwọn òrìṣà rẹ, bẹ́ẹ̀ ni wọn kì í jọ́sìn fún ère wúrà tí ìwọ ti gbé kalẹ̀.” Danieli 3:8–12.

In that “hour,” the enemies of Shadrach, Meshach and Abednego saw that they refused the mark of the beast, and they then petitioned the king to execute the prescribed judgment. In that “hour,” the Sunday law, which is the shaking that confronts the earth beast (the earthquake), Nebuchadnezzar’s rage and fury is manifested.

Nínú “wákàtí” náà, àwọn ọ̀tá Ṣádírákì, Mẹ́ṣákì àti Ábẹ́dínẹ́gò rí i pé wọ́n kọ̀ láti gba àmì ẹranko náà, wọ́n sì lẹ́yìn náà bẹ ọba pé kí ó mú ìdájọ́ tí a ti pèsè náà ṣẹ. Nínú “wákàtí” náà, òfin Ọjọ́ Àìkú, èyí tí í ṣe ìmìtìtì tí ó dojú kọ ẹranko ilẹ̀ ayé (ìṣẹ̀lẹ̀ ilẹ̀-ríru), ni ìbínú àti ìhónú Nebukadinésárì ti farahàn.

> Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abednego. Then they brought these men before the king. Daniel 3:13.

> Nígbà náà Nebukadinésárì, nínú ìbínú àti ìrunú rẹ̀, pàṣẹ kí wọ́n mú Ṣádíraki, Méṣaki, àti Abẹdínígò wá. Nígbà náà ni wọ́n mú àwọn ọkùnrin wọ̀nyí wá níwájú ọba. Dáníẹ́lì 3:13.

The persecution that is carried out against God’s two witnesses (Shadrach, Meshach and Abednego), is carried out when they refuse to bow, or as Revelation eleven identifies—they stand upon their feet.

Ìnúnibíni tí a ń ṣe sí àwọn ẹlẹ́rìí méjì Ọlọ́run (Ṣádíraki, Mẹ́ṣaki àti Abẹdinẹgò), ni a ń ṣe nígbà tí wọ́n kọ̀ láti tẹrí ba, tàbí gẹ́gẹ́ bí Ìṣípayá orí kọkànlá ti sọ ọ̀—wọ́n dúró lórí ẹsẹ̀ wọn.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Lẹ́yìn ọjọ́ mẹ́ta àti ààbọ̀, Ẹ̀mí ìyè láti ọ̀dọ̀ Ọlọ́run wọ inú wọn, wọ́n sì dúró lórí ẹsẹ̀ wọn; ìbẹ̀rù ńlá sì bà àwọn tí ó rí wọn. Wọ́n sì gbọ́ ohùn ńlá kan láti ọ̀run wí fún wọn pé, Ẹ wá sókè síhín yìí. Wọ́n sì gòkè lọ sí ọ̀run nínú àwọsánmà; àwọn ọ̀tá wọn sì rí wọn. Ìfihàn 11:11, 12.

Refusing to bow, they stand upon their feet as Ezekiel’s mighty army. They stand when they receive and then proclaim the sealing message that protests the formation of the union of church and state in the United States, and warns of the soon-coming Sunday law, and identifies that God’s retributive judgment is about to be accomplished by Islam of the third Woe. The Midnight Cry message is represented by the “secret” that was revealed to Daniel in chapter two, and when God’s last day people settle into that “truth,” they cannot and will not be shaken by the imminent earthquake.

Ní kọ̀ láti tẹrí ba, wọ́n dúró lórí ẹsẹ̀ wọn gẹ́gẹ́ bí ogun alágbára ti Ìsẹ́kíẹ́lì. Wọ́n dúró nígbà tí wọ́n bá gbà, lẹ́yìn náà sì kéde ìhìn ìdìdè náà tí ń tako ìdásílẹ̀ ìṣọ̀kan ìjọ àti ìjọba ní Orílẹ̀-Èdè Amẹ́ríkà, tí ó sì ń kìlọ̀ nípa òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́, tí ó sì ń ṣàfihàn pé ìdájọ́ ìyànjúpadà Ọlọ́run fẹ́rẹ̀ẹ́ parí nípasẹ̀ Íslámù ti Ìyọnu kẹta. Ìhìn Igbe Òru ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ “àṣírí” tí a fi hàn Dáníẹ́lì ní orí kejì, àti nígbà tí àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn bá dúró gẹ́gẹ́ nínú “òtítọ́” náà, a kò lè mì wọ́n, bẹ́ẹ̀ ni wọn kì yóò mì, nípasẹ̀ ìwarìrì-ilẹ̀ tí ó súnmọ́ tòsí.

> “The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.

> “Iṣẹ́ tó ń lọ ní Battle Creek jẹ́ irú kan náà. Àwọn aṣáájú nínú sanitarium ti dá ara wọn pọ̀ mọ́ àwọn aláìgbàgbọ́, wọ́n sì ti jẹ́ kí wọ́n wọ inú àwọn ìgbìmọ̀ wọn déédéé sí i, ṣùgbọ́n ó dàbí ẹni pé wọ́n ń ṣiṣẹ́ nígbà tí ojú wọn ti dì. Wọ́n kò ní òye ìmòye láti rí ohun tí yóò ṣubú lórí wa ní ìgbàkigbà. Ẹ̀mí ìrètíparí, ti ogun àti ìtàjẹ̀sílẹ̀ wà, ẹ̀mí náà yóò sì máa pọ̀ sí i títí dé ìparí pípé àkókò. Ní kété tí a bá fi èdìdì sínú iwájú àwọn ènìyàn Ọlọ́run—kì í ṣe èdìdì tàbí àmì kankan tí a lè fi ojú rí, bí kò ṣe ìdásílẹ̀ sínú òtítọ́, ní ti ọgbọ́n àti ní ti ẹ̀mí pẹ̀lú, kí a má bàa lè yí wọn—ní kété tí a bá fi èdìdì sínú àwọn ènìyàn Ọlọ́run tí a sì ti pèsè wọn sílẹ̀ fún ìmìtìtì, yóò dé. Ní tòótọ́, ó ti bẹ̀rẹ̀ tẹ́lẹ̀. Àwọn ìdájọ́ Ọlọ́run ti wà lórí ilẹ̀ náà nísinsìnyí, láti fi ìkìlọ̀ fún wa, kí a lè mọ ohun tí ń bọ̀.” Manuscript Releases, volume 10, 252.

The sealing represents a mark that at first cannot be seen by humans, but is thereafter seen by everyone. When God’s people accept the message of the Midnight Cry, that has been represented by the “secret” that was revealed to Daniel in chapter two, they have accepted the “secret” of the image of the beast that leads to the mark of the beast, which brings the judgment of God, which is accomplished through Islam. This takes place at a time where a “spirit of desperation, of war and bloodshed” is increasing. That time is now. It takes place when the leaders of Adventism cannot see due to Laodicean blindness. During the sealing process that is finalized at the Midnight Cry, the seal is impressed upon the foreheads of the wise virgins, but it is unseen. Shadrach, Meshach and Abednego represent those who have settled into the truth as illustrated through their dialogue with Nebuchadnezzar.

Ìdìdì dúró fún àmì kan tí lójú àkọ́kọ́ ènìyàn kò lè rí, ṣùgbọ́n lẹ́yìn náà gbogbo ènìyàn yóò rí i. Nígbà tí àwọn ènìyàn Ọlọ́run bá gba ìhìnrere Igbe Àárín Òru náà, èyí tí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ “àṣírí” tí a ṣípayá fún Dáníẹ́lì ní orí kejì, wọ́n ti gba “àṣírí” àwòrán ẹranko náà tí ó yọrí sí àmì ẹranko náà, èyí tí ó mú ìdájọ́ Ọlọ́run wá, tí a sì ń mú ṣẹ nípasẹ̀ Ísílámù. Èyí ń ṣẹlẹ̀ ní àkókò kan níbi tí “ẹ̀mí ìrètí tí ó ti pin, ti ogun àti ìtàjẹ̀sílẹ̀” ti ń pọ̀ sí i. Àkókò náà ni báyìí. Ó ń ṣẹlẹ̀ nígbà tí àwọn aṣáájú Adventism kò lè ríran nítorí afọ́jú Laodicea. Ní ìgbà ìdìdì dúró, tí a parí rẹ̀ ní Igbe Àárín Òru, a ń fi èdìdì náà kọ́ lórí iwájú àwọn wúńdíá ọlọ́gbọ́n, ṣùgbọ́n a kò rí i. Ṣadraki, Méṣaki àti Abẹdinígò dúró fún àwọn tí wọ́n ti fi ẹsẹ̀ múlẹ̀ nínú òtítọ́ gẹ́gẹ́ bí a ti fihàn nípasẹ̀ ọ̀rọ̀ wọn pẹ̀lú Nebukadinésárì.

> Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abednego, do not ye serve my gods, nor worship the golden image which I have set up? Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Daniel 3:14–18.

> Nebukadinésárì sọ, ó sì wí fún wọn pé, Ṣé òtítọ́ ni, ẹ̀yin Ṣádíràkì, Mẹ́ṣákì, àti Àbẹ́dínégò, pé ẹ kò sin àwọn òrìṣà mi, bẹ́ẹ̀ ni ẹ kò sì jọ́sìn ère wúrà tí mo gbé kalẹ̀ yìí? Nísinsin yìí, bí ẹ bá ti múra tán pé ní ìgbà tí ẹ bá gbọ́ ohùn kònẹ́ẹ̀tì, fùlútì, hárùpù, sákìbútì, sáltérì, àti dọ́síma, àti gbogbo irú orin, kí ẹ sì foríbalẹ̀ jọ́sìn ère tí mo dá; ó dára: ṣùgbọ́n bí ẹ kò bá jọ́sìn, ní wákàtí kan náà ni a ó sọ yín sínú àárín iná iléru tí ń jó gidigidi; ta ni Ọlọ́run náà tí yóò gbà yín jáde kúrò lọ́wọ́ mi? Ṣádíràkì, Mẹ́ṣákì, àti Àbẹ́dínégò dáhùn, wọ́n sì wí fún ọba pé, Iwọ Nebukadinésárì, a kò ní ṣọ́ra láti fi ìdáhùn fún ọ nípa ọ̀ràn yìí. Bí ó bá rí bẹ́ẹ̀, Ọlọ́run wa tí àwa ń sìn lè gbà wá kúrò nínú iná iléru tí ń jó gidigidi, yóò sì gbà wá kúrò lọ́wọ́ rẹ, ìwọ ọba. Ṣùgbọ́n bí kò bá rí bẹ́ẹ̀, kí a mọ̀ ọ́ fún ọ, ìwọ ọba, pé àwa kì yóò sin àwọn òrìṣà rẹ, bẹ́ẹ̀ ni àwa kì yóò sì jọ́sìn ère wúrà tí ìwọ gbé kalẹ̀. Danieli 3:14–18.

Thereafter the three worthies will manifest the seal of God that can be seen. Only those who first have the seal within that cannot be seen, will be involved with manifesting the seal of God in the time when it must be seen.

Lẹ́yìn èyí, àwọn olókìkí mẹ́tẹ̀ẹ̀ta yóò fihàn èdìdì Ọlọ́run tí a lè rí. Àwọn tí wọ́n kọ́kọ́ ní èdìdì inú tí a kò lè rí nìkan ni yóò kópa nínú fífi èdìdì Ọlọ́run hàn ní àkókò tí ó gbọ́dọ̀ jẹ́ pé a rí i.

> Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace. Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace. Therefore because the king’s commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abednego. And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace. Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:19–25.

> Nígbà náà ni inú bí Nebukadinésárì gidigidi, ìrísí ojú rẹ̀ sì yí padà sí Ṣádíraki, Méṣaki, àti Abẹdinígò; nítorí náà ó sọ, ó sì paṣẹ pé kí wọ́n mú kí iná ileru náà gbóná ní ìlọ́po méje ju bí a ti máa ń mú un gbóná lọ. Ó sì pàṣẹ fún àwọn ọkùnrin alágbára jùlọ tí ó wà nínú ogun rẹ̀ láti dì Ṣádíraki, Méṣaki, àti Abẹdinígò, kí wọ́n sì sọ wọ́n sínú ileru iná tí ń jó. Nígbà náà ni wọ́n dì àwọn ọkùnrin wọ̀nyí nínú ẹ̀wù àwọ̀lékè wọn, àti ṣòkòtò wọn, àti fìlà wọn, àti àwọn aṣọ wọn yòókù, wọ́n sì sọ wọ́n sínú àárín ileru iná tí ń jó. Nítorí náà, nítorí pé àṣẹ ọba náà kánkán, ileru náà sì gbóná jù, ọwọ́ iná náà pa àwọn ọkùnrin tí wọ́n gbé Ṣádíraki, Méṣaki, àti Abẹdinígò sókè. Àwọn ọkùnrin mẹ́tẹ̀ẹ̀ta wọ̀nyí, Ṣádíraki, Méṣaki, àti Abẹdinígò, sì ṣubú ní dídì sínú àárín ileru iná tí ń jó. Nígbà náà ni Nebukadinésárì ọba yà á lẹ́nu, ó sì dìde ní kánkán, ó sọ̀rọ̀, ó sì wí fún àwọn agbani-nímọ̀ràn rẹ̀ pé, Ṣé kì í ṣe ọkùnrin mẹ́ta ni a sọ sínú àárín iná ní dídì? Wọ́n dáhùn, wọ́n sì wí fún ọba pé, Òótọ́ ni, ọba. Ó dáhùn, ó sì wí pé, Wò ó, mo rí ọkùnrin mẹ́rin tí a tú sílẹ̀, wọ́n ń rìn ní àárín iná, kò sì sí ìpalára kankan lórí wọn; ìrísí ẹni kẹrin náà sì dàbí Ọmọ Ọlọ́run. Danieli 3:19–25.

The two witnesses, represented by Shadrach, Meshach and Abednego are then lifted up as an ensign, and then the seal will be seen.

Lẹ́yìn náà, a gbé ẹlẹ́rìí méjèèjì, tí Ṣádíraki, Mẹṣaki àti Abẹdinẹgò ṣojú fún, sókè gẹ́gẹ́ bí àsíá; nígbà náà ni a ó sì rí èdìdì náà.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws. Bible Training School, December 1, 1903.

> “Iṣẹ́ Ẹ̀mí Mímọ́ ni láti dá ayé lójú nípa ẹ̀ṣẹ̀, nípa òdodo àti nípa ìdájọ́. Ayé lè ní ìkìlọ̀ nìkan nípa rírí àwọn tí wọ́n gba òtítọ́ gbọ́ tí a yà sí mímọ́ nípasẹ̀ òtítọ́, tí wọ́n ń hùwà gẹ́gẹ́ bí ìlànà gíga àti mímọ́, tí wọ́n sì ń fi hàn ní ìtumọ̀ gíga, tí ó ga jù lọ, ìlà ìyàtọ̀ láàárín àwọn tí ń pa àwọn àṣẹ Ọlọ́run mọ́, àti àwọn tí ń tẹ̀ wọ́n mọ́lẹ̀ lábẹ́ ẹsẹ̀ wọn. Ìsọdímímọ́ ti Ẹ̀mí ń ṣàfihàn ìyàtọ̀ tó wà láàárín àwọn tí wọ́n ní èdìdì Ọlọ́run, àti àwọn tí ń pa ọjọ́ ìsinmi èké mọ́. Nígbà tí ìdánwò bá dé, a ó fi hàn kedere ohun tí àmì ẹranko náà jẹ́. Ìyẹn ni pípa ọjọ́ Àìkú mọ́. Àwọn tí, lẹ́yìn tí wọ́n ti gbọ́ òtítọ́, tí wọ́n sì ṣì ń ka ọjọ́ yìí sí mímọ́, ń rú ìbuwọ́lu ọkùnrin ẹ̀ṣẹ̀ náà, ẹni tí ó ro pé òun lè yí àkókò àti àwọn òfin padà. Bible Training School, December 1, 1903.”

At the Sunday law, the United States will turn to the United Nations in order to accomplish her prophetic work. She is to deceive the world by those miracles she performs, as represented by the dance of Salome. As she does her dance of deception, the whore of Tyre will be singing her songs, and Nebuchadnezzar’s orchestra will play the music. The United States takes the lead in forcing the world to accept the song, and bow down before the image.

Nígbà òfin Ọjọ́-ìsinmi, Orílẹ̀-Èdè Amẹ́ríkà yóò yíjú sí Àjọ Àwọn Orílẹ̀-Èdè Aṣọ̀kan kí ó lè mú iṣẹ́ àsọtẹ́lẹ̀ rẹ ṣẹ. Ó gbọdọ̀ tan ayé jẹ nípasẹ̀ àwọn iṣẹ́ ìyanu wọ̀nyí tí ó ń ṣe, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ijó Salome. Bí ó ṣe ń ṣe ijó ìtanjẹ rẹ̀, àgbèrè Tírè yóò máa kọ orin rẹ̀, àti ẹgbẹ́ orin Nebukadinésárì yóò sì máa kọ orin náà. Orílẹ̀-Èdè Amẹ́ríkà ni yóò ṣáájú ní fífi agbára mú ayé láti gba orin náà, kí wọ́n sì foríbalẹ̀ níwájú ère náà.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.

> Mo sì rí ẹranko mìíràn tí ń gòkè wá láti inú ilẹ̀; ó sì ní ìwo méjì bí ti ọ̀dọ́-àgùntàn, ó sì ń sọ̀rọ̀ bí ejò ńlá. Ó sì ń lo gbogbo agbára ẹranko àkọ́kọ́ náà níwájú rẹ̀, ó sì mú kí ayé àti àwọn tí ń gbé inú rẹ̀ foríbalẹ̀ fún ẹranko àkọ́kọ́ náà, ẹni tí a mú ìgbẹ́ ẹ̀gbẹ́ ikú rẹ̀ láradá. Ó sì ń ṣe iṣẹ́ ìyanu ńlá, tóbẹ́ẹ̀ tí ó fi ń mú iná sọ̀kalẹ̀ láti ọ̀run wá sí ilẹ̀ ní ojú àwọn ènìyàn. Ó sì ń tan àwọn tí ń gbé ayé jẹ nípa àwọn iṣẹ́ ìyanu wọ̀nyẹn tí a fi agbára fún un láti ṣe níwájú ẹranko náà; ó sì ń sọ fún àwọn tí ń gbé ayé pé kí wọ́n ṣe ère fún ẹranko náà, ẹni tí ó ní ọgbẹ́ idà, tí ó sì yè. A sì fi agbára fún un láti fi ẹ̀mí fún ère ẹranko náà, kí ère ẹranko náà lè máa sọ̀rọ̀, kí ó sì mú kí a pa gbogbo àwọn tí kò bá foríbalẹ̀ fún ère ẹranko náà. Ó sì mú kí gbogbo ènìyàn, kékeré àti ńlá, ọlọ́rọ̀ àti tálákà, òmìnira àti ẹrú, gba ààmì kan sí ọwọ́ ọ̀tún wọn, tàbí sí iwájú wọn. Kí ẹnikẹ́ni má bàa lè rà tàbí tà, bí kò ṣe ẹni tí ó ní ààmì náà, tàbí orúkọ ẹranko náà, tàbí iye nọ́ńbà orúkọ rẹ̀. Níhìn-ín ni ọgbọ́n wà. Ẹni tí ó bá ní ìmọ̀, kí ó ka iye nọ́ńbà ẹranko náà: nítorí pé nọ́ńbà ènìyàn ni; nọ́ńbà rẹ̀ sì jẹ́ ẹgbẹ̀ta àti mẹ́rìndínlọ́gọ́rin. Ìfihàn 13:11–18.

Egypt in the last days represents the world (then governed by the United Nations), but there is a “Woe” (a symbol of Islam), that has been pronounced against those (the United States) that turn to Egypt for help. When the three worthies are thrown into the furnace and become the ensign for the world, the furnace is not actually Nebuchadnezzar’s furnace.

Íjíbítì ní àwọn ọjọ́ ìkẹyìn dúró fún ayé (nígbà náà lábẹ́ ìṣàkóso Ìṣọ̀kan Àwọn Orílẹ̀-Èdè), ṣùgbọ́n “Ègbé” kan wà (ààmì Íslámù), tí a ti kéde sí àwọn wọ̀nyẹn (Orílẹ̀-Èdè Amẹ́ríkà) tí wọ́n yíjú sí Íjíbítì fún ìrànlọ́wọ́. Nígbà tí a bá ju àwọn ẹni-mẹ́ta ọlọ́lá náà sínú iná ìléru, tí wọ́n sì di àsíá fún ayé, iná ìléru náà kì í ṣe iná ìléru Nebukadinésárì ní tòótọ́.

> Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the Lord! Yet he also is wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the help of them that work iniquity. Now the Egyptians are men, and not God; and their horses flesh, and not spirit. When the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together. For thus hath the Lord spoken unto me, Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them: so shall the Lord of hosts come down to fight for mount Zion, and for the hill thereof. As birds flying, so will the Lord of hosts defend Jerusalem; defending also he will deliver it; and passing over he will preserve it. Turn ye unto him from whom the children of Israel have deeply revolted. For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you for a sin. Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:1–9.

> Ègbé ni fún àwọn tí ń sọ̀kalẹ̀ lọ sí Ejibiti láti wá ìrànlọ́wọ́; tí wọ́n sì gbẹ́kẹ̀ lé ẹṣin, tí wọ́n sì fi ìgbẹ́kẹ̀lé wọn sínú kẹ̀kẹ́-ogun nítorí pé wọ́n pọ̀; àti sínú àwọn ẹlẹ́ṣin nítorí pé wọ́n lágbára gidigidi; ṣùgbọ́n wọn kò wo Olúwa Mímọ́ ti Israẹli, bẹ́ẹ̀ ni wọn kò sì wá Olúwa! Síbẹ̀, òun náà jẹ́ ọlọ́gbọ́n, yóò sì mú ibi wá, kì yóò sì yí ọ̀rọ̀ rẹ̀ padà: ṣùgbọ́n yóò dìde sí ilé àwọn aṣebi, àti sí ìrànlọ́wọ́ àwọn tí ń ṣiṣẹ́ àìṣòdodo. Nísinsin yìí, ará Ejibiti ènìyàn ni, kì í ṣe Ọlọ́run; ẹṣin wọn sì jẹ́ ẹran-ara, kì í ṣe ẹ̀mí. Nígbà tí Olúwa bá na ọwọ́ rẹ̀ jáde, ẹni tí ń ràn lọ́wọ́ yóò ṣubú, ẹni tí a sì ń ràn lọ́wọ́ yóò wolẹ̀, gbogbo wọn yóò sì ṣègbé pọ̀. Nítorí báyìí ni Olúwa ti sọ fún mi pé, Gẹ́gẹ́ bí kìnnìún àti ọmọ kìnnìún ti ń ké ramúramù lórí ẹran ìjẹ rẹ̀, nígbà tí a bá pe ọ̀pọ̀ olùṣọ́-àgùntàn jáde sí i, kì yóò bẹ̀rù ohùn wọn, bẹ́ẹ̀ ni kì yóò rẹ ara rẹ̀ sílẹ̀ nítorí ariwo wọn: bẹ́ẹ̀ ni Olúwa àwọn ọmọ-ogun yóò sọ̀kalẹ̀ wá láti jà fún òkè Sioni, àti fún gíga rẹ̀. Gẹ́gẹ́ bí àwọn ẹyẹ tí ń fò, bẹ́ẹ̀ ni Olúwa àwọn ọmọ-ogun yóò dá Jerusalẹmu láàbò; nípa ààbò náà yóò sì gbà á; nípa lílọ kọjá yóò sì pa á mọ́. Ẹ padà sọ́dọ̀ ẹni tí àwọn ọmọ Israẹli ti ṣọ̀tẹ̀ sí gidigidi. Nítorí ní ọjọ́ náà olúkúlùkù ènìyàn yóò sọ àwọn òrìṣà fàdákà rẹ̀ nù, àti àwọn òrìṣà wúrà rẹ̀ nù, tí ọwọ́ ara yín ti ṣe fún yín di ẹ̀ṣẹ̀. Nígbà náà ni Asiria yóò ṣubú nípa idà, kì í ṣe ti alágbára kan; idà náà, kì í ṣe ti ènìyàn kékeré, yóò run ún: ṣùgbọ́n yóò sá kúrò níwájú idà, àwọn ọ̀dọ́mọkùnrin rẹ̀ yóò sì di aláìlera. Yóò sì kọjá lọ sí ibi agbára rẹ̀ nítorí ìbẹ̀rù, àwọn ọmọ-aládé rẹ̀ yóò sì fòyà fún àsíá náà, ni Olúwa wí, ẹni tí iná rẹ̀ wà ní Sioni, àti ileru rẹ̀ ní Jerusalẹmu. Isaiah 31:1–9.

Jerusalem is the furnace the world will look to, and they will see four men walking therein.

Jerusalẹmu ni ileru tí ayé yóò máa wo sí, wọ́n yóò sì rí ọkùnrin mẹ́rin tí ń rìn nínú rẹ̀.

> Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire. And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them. Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and yielded their bodies, that they might not serve nor worship any god, except their own God. Daniel 3:26–28.

> Nígbà náà ni Nebukadnessari súnmọ́ ẹnu ìléru iná tí ń jó gidigidi, ó sì sọ̀rọ̀, ó ní, Ṣadraki, Meṣaki, àti Abedinego, ẹ̀yin ọmọ-ọ̀dọ̀ Ọlọ́run Ọ̀gá-ọba jùlọ, jáde wá, ẹ sì súnmọ́hìn-ín. Nígbà náà ni Ṣadraki, Meṣaki, àti Abedinego jáde láti àárín iná náà wá. Àwọn ọmọ-aládé, àwọn aláṣẹ ìjọba, àti àwọn olórí ogun, pẹ̀lú àwọn agbani-nímọ̀ràn ọba, tí wọ́n kó ara wọn jọ, rí àwọn ọkùnrin wọ̀nyí, lórí ara ẹni tí iná kò ní agbára kankan; bẹ́ẹ̀ ni irun kan nínú orí wọn kò jó rárá, aṣọ wọn kò sì yípadà, bẹ́ẹ̀ ni òórùn iná kò kọjá lára wọn. Nígbà náà ni Nebukadnessari sọ̀rọ̀, ó ní, Olùbùkún ni Ọlọ́run Ṣadraki, Meṣaki, àti Abedinego, ẹni tí ó rán áńgẹ́lì rẹ̀, tí ó sì gbà àwọn ọmọ-ọ̀dọ̀ rẹ̀ là, àwọn tí wọ́n gbẹ́kẹ̀lé e, tí wọ́n sì yi ọ̀rọ̀ ọba padà, tí wọ́n sì fi ara wọn lélẹ̀, kí wọn má bàa sin tàbí foríbalẹ̀ fún ọlọ́run kankan, àfi Ọlọ́run tiwọn nìkan. Danieli 3:26–28.

Nebuchadnezzar then made another decree. That decree symbolizes the final decree in the last days. He issues a death decree, which in his feeble attempt to lift up the God of heaven, is in actuality the prophetic symbolism of the death decree at the end of the world. Nebuchadnezzar, representing a king at the end of the world, is a symbol of the dragon’s ten kings that commit fornication with the whore of Rome. The next decree in the prophetic scenario is the death decree, and even though Nebuchadnezzar is making a proclamation for his time, he is in actuality representing the last decree of the three-fold union in the last days. That decree is the death decree that is put in force after probation closes, but is never carried out against God’s people.

Lẹ́yìn náà Nebukadnessari ṣe àṣẹ mìíràn. Àṣẹ náà ń ṣàpẹẹrẹ àṣẹ ìkẹyìn ní àwọn ọjọ́ ìkẹyìn. Ó gbé àṣẹ ikú kalẹ̀, èyí tí, nínú ìsapá aláìlera rẹ̀ láti gbé Ọlọ́run ọ̀run ga, jẹ́ ní ti gidi àpẹẹrẹ àsọtẹ́lẹ̀ ti àṣẹ ikú ní òpin ayé. Nebukadnessari, ní aṣojú ọba kan ní òpin ayé, jẹ́ àpẹẹrẹ àwọn ọba mẹ́wàá ti dragoni tí wọ́n bá àgbèrè Róòmù ṣe àgbèrè. Àṣẹ tí ó tẹ̀lé e nínú ìtòlẹ́sẹẹsẹ àsọtẹ́lẹ̀ ni àṣẹ ikú, àti pé bí ó tilẹ̀ jẹ́ pé Nebukadnessari ń ṣe ìkéde kan fún àkókò rẹ̀, ní ti gidi ó ń ṣojú àṣẹ ìkẹyìn ti ìṣọ̀kan alápá mẹ́ta ní àwọn ọjọ́ ìkẹyìn. Àṣẹ náà ni àṣẹ ikú tí a mú ṣiṣẹ́ lẹ́yìn tí àkókò ìdánwò bá ti parí, ṣùgbọ́n tí a kì í mú ṣẹ sí àwọn ènìyàn Ọlọ́run.

> Therefore I make a decree, That every people, nation, and language, which speak anything amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort. Then the king promoted Shadrach, Meshach, and Abednego, in the province of Babylon. Daniel 3:29, 30.

> Nítorí náà, èmi ṣe àṣẹ pé, gbogbo ènìyàn, orílẹ̀-èdè, àti ahọ́n èdè, tí yóò sọ ohunkóhun tí kò tọ́ sí Ọlọ́run Ṣádíraki, Mẹṣaki, àti Abẹdinẹgo, a ó gé wọn sí wẹ́wẹ́, a ó sì sọ ilé wọn di ibi ìdọ̀tí: nítorí kò sí Ọlọ́run mìíràn tí ó lè gbà ní irú ọ̀nà yìí. Nígbà náà ni ọba gbé Ṣádíraki, Mẹṣaki, àti Abẹdinẹgo ga ní agbègbè Bábílónì. Danieli 3:29, 30.

We have now put enough of the first three chapters of Daniel into the record to begin our consideration of the fourth and fifth chapters, which are governed by the prophetic principle of “repeat and enlarge”. Daniel chapter four identifies 1798 and the beginning of the earth beast, and Daniel chapter five identifies the Sunday law, and the end of the earth beast as it speaks as a dragon. The two chapters are to be brought together “line upon line” with the first three chapters in order to build upon the structure of the three angels’ messages. Because of this fact, we will first carefully define the principle of “line upon line”.

A ti ti fi ìwọ̀n tó ti pé sílẹ̀ nínú ìwé ìkọ̀sílẹ̀ láti inú àwọn orí mẹ́ta àkọ́kọ́ ti Dáníẹ́lì láti bẹ̀rẹ̀ ìrònú wa lórí orí kẹrin àti karùn-ún, tí ìlànà àsọtẹ́lẹ̀ “àtúnṣe àti ìfàgbòòrò” ń ṣàkóso. Orí kẹrin Dáníẹ́lì tọ́ka sí 1798 àti ìbẹ̀rẹ̀ ẹranko ayé, orí karùn-ún Dáníẹ́lì sì tọ́ka sí òfin Ọjọ́ Àìkú, àti òpin ẹranko ayé bí ó ti ń sọ̀rọ̀ gẹ́gẹ́ bí dragoni. Ó yẹ kí a so àwọn orí méjèèjì pọ̀ “ìlà lórí ìlà” pẹ̀lú àwọn orí mẹ́ta àkọ́kọ́, kí a lè kọ́ sórí ètò àwọn ìránṣẹ́ áńgẹ́lì mẹ́ta. Nítorí òtítọ́ yìí, a ó kọ́kọ́ fara balẹ̀ túmọ̀ ìlànà “ìlà lórí ìlà” ní pẹkipẹki.

We will continue in the next article.

A ó tẹ̀síwájú nínú àpilẹ̀kọ tó kàn.

> “Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.

> “A ti fi ọ̀pọ̀lọpọ̀ àǹfààní fún Belṣassari láti mọ̀ àti láti ṣe ìfẹ́ Ọlọ́run. Ó ti rí i pé a lé bàbá àgbà rẹ̀, Nebukadinésari, kúrò nínú àwùjọ ènìyàn. Ó ti rí i pé a gba ọgbọ́n tí ọba onígbọ̀ràn náà fi ń ṣògo kúrò lọ́wọ́ Ẹni tí ó fi í fún un. Ó ti rí i pé a lé ọba náà kúrò nínú ìjọba rẹ̀, tí a sì sọ ọ́ di alábàákẹ́gbẹ́ àwọn ẹranko igbó. Ṣùgbọ́n ìfẹ́ Belṣassari sí eré ìgbádùn àti sí fífi ara rẹ̀ ga pa àwọn ẹ̀kọ́ náà rẹ́, àwọn tí kò yẹ kí ó gbàgbé láéláé; ó sì dá àwọn ẹ̀ṣẹ̀ tí ó jọra sí àwọn tí ó mú àwọn ìdájọ́ àfihàn wá lórí Nebukadinésari. Ó fi àwọn àǹfààní tí a fi oore-ọ̀fẹ́ fún un ṣòfò, ní fífi kọ̀ láti lo àwọn àǹfààní tí ó wà ní ààyè ọwọ́ rẹ̀ láti mọ òtítọ́. ‘Kí ni ó yẹ kí n ṣe kí a lè gbà mí là?’ jẹ́ ìbéèrè tí ọba ńlá ṣùgbọ́n aṣiwèrè náà kọjá lọ lórí rẹ̀ pẹ̀lú àìbikítà.” Bible Echo, April 25, 1898.

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