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# The Book of Daniel - Number One-Hundred and Twenty-Two

Ìwé Dáníẹ́lì – Ọgọ́rùn-ún Ọ̀kan Lé Lógún àti Méjì

The Unveiling of Truth: A Journey Through Daniel 11 and the Shaking of God’s People

Ìfihàn Òtítọ́: Ìrìnàjò Kan Nípasẹ̀ Dáníẹ́lì 11 àti Ìmìtìtì Àwọn Ènìyàn Ọlọ́run

Author

Jeff Pippenger

Published

March 7, 2024

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When the light of Daniel chapter eleven, verses forty through forty-five was unsealed at the time of the end in 1989, the enemies of truth provided a resistance that allowed God to reveal truths to defend the basic premises of the passage in the book of Daniel that then became the subject and focus of Satan’s attacks. That controversy over truth and error in that history was used by the Holy Spirit to identify certain prophetic rules that would further increase the knowledge that had been unsealed and was thereafter to test the final generation of earth’s history. We have been considering “triple applications of prophecy,” and identifying those applications as a primary rule that was revealed from the process of resistance that was presented by Satan during those past days. That controversial process is identified as the “shaking,” by Sister White.

Nígbà tí ìmọ́lẹ̀ Dáníẹ́lì orí kọkànlá, ẹsẹ̀ ogójì sí márùndínláàádọ́ta, ni a tú sílẹ̀ ní àkókò òpin ní ọdún 1989, àwọn ọ̀tá òtítọ́ mú ìfaradà hàn tí ó jẹ́ kí Ọlọ́run fi àwọn òtítọ́ hàn láti dáàbò bo àwọn ìpìlẹ̀ àkọ́kọ́ ti ẹsẹ̀ náà nínú ìwé Dáníẹ́lì, èyí tí lẹ́yìn náà di kókó-ọrọ̀ àti àfojúsùn ìkọlù Sátánì. Àríyànjiyàn náà lórí òtítọ́ àti àṣìṣe nínú ìtàn náà ni Ẹ̀mí Mímọ́ lò láti fi mọ̀ àwọn òfin àsọtẹ́lẹ̀ kan, tí yóò tún pọ̀si ìmọ̀ tí a ti tú sílẹ̀, tí yóò sì lẹ́yìn náà di ohun ìdánwò fún ìran ìkẹyìn nínú ìtàn ayé. A ti ń ronú lórí “ìlò mẹ́ta-mẹ́ta ti àsọtẹ́lẹ̀,” a sì ń fi àwọn ìlò wọ̀nyẹn hàn gẹ́gẹ́ bí òfin àkọ́kọ́ kan tí a fi hàn láti inú ìlànà ìfaradà tí Sátánì gbé kalẹ̀ ní àwọn ọjọ́ wọ̀nyẹn tí ó ti kọjá. Arábìnrin White pe ìlànà àríyànjiyàn náà ní “ìgbọnsẹ̀.”

> “I was pointed to the providence of God among His people and was shown that every trial made by the refining, purifying process upon professed Christians proves some to be dross. The fine gold does not always appear. In every religious crisis some fall under temptation. The shaking of God blows away multitudes like dry leaves. Prosperity multiplies a mass of professors. Adversity purges them out of the church. As a class, their spirits are not steadfast with God. They go out from us because they are not of us; for when tribulation or persecution arises because of the word, many are offended.” Testimonies, volume 4, 89.

> “A tọ́ka sí mi sí ìpèsè àbójútó Ọlọ́run láàrín àwọn ènìyàn Rẹ̀, a sì fi hàn mí pé gbogbo ìdánwò tí ìlànà ìmísẹ́, ìwẹ̀nùmọ́ ṣe lórí àwọn Kristẹni tí ń jẹ́wọ́ ìgbàgbọ́ ń fi hàn pé àwọn kan jẹ́ ẹ̀gbin irin. Wúrà dáradára kì í fara hàn nígbà gbogbo. Nínú gbogbo ìpọnjú ẹ̀sìn, àwọn kan máa ń ṣubú lábẹ́ ìdẹwò. Ìmìtìtì Ọlọ́run máa ń fẹ́ ọ̀pọ̀lọpọ̀ ènìyàn kúrò bí ewé gbígbẹ. Àlàáfíà ọ̀pọ̀ yanturu máa ń pọ̀ sí i nínú àkójọpọ̀ àwọn tí ń jẹ́wọ́ ìgbàgbọ́. Ìpọ́njú sì máa ń yọ wọn kúrò nínú ìjọ. Gẹ́gẹ́ bí ẹgbẹ́ kan, ẹ̀mí wọn kò dúró ṣinṣin pẹ̀lú Ọlọ́run. Wọ́n jáde kúrò láàrín wa nítorí pé wọn kì í ṣe tiwa; nítorí nígbà tí ìpọnjú tàbí inúnibíni bá dìde nítorí ọ̀rọ̀ náà, ọ̀pọ̀ ènìyàn máa ń kọsẹ̀.” Testimonies, volume 4, 89.

The “shaking” is produced when truth is unsealed by the Lion of the tribe of Judah and thereafter introduced.

“Ìwárìrì” náà ni a máa ń mú jáde nígbà tí Kìnnìún ẹ̀yà Júdà bá tú òtítọ́ náà sílẹ̀ kúrò nínú èdìdì, tí a sì fi í hàn lẹ́yìn náà.

> “I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.” Early Writings, 271.

> “Mo béèrè ìtumọ̀ ìgbọnsín náà tí mo ti rí, a sì fihàn mí pé a ó fa a wá nípasẹ̀ ẹ̀rí tààrà náà tí ìmọ̀ràn Ẹlẹ́rìí Òtítọ́ sí àwọn ara Laodicea ti mú jáde. Èyí yóò ní ipa rẹ̀ lórí ọkàn ẹni tí ó bá gbà á, yóò sì mú un gbé òsùwọ̀n sókè kí ó sì tú òtítọ́ tààrà jáde. Àwọn kan kì yóò fara da ẹ̀rí tààrà yìí. Wọn yóò dìde sí i, èyí sì ni yóò fa ìgbọnsín láàárín àwọn ènìyàn Ọlọ́run.” Early Writings, 271.

The introduction of “truth” always causes a shaking, and the truth which was unsealed in 1989, did that very thing. One of the benefits of the resistance brought against the truth was the development of a set of rules to establish the increase of knowledge through the years that followed 1989. The development of the rules, parallel the development of a set of rules in the period of the Millerites. All the triple applications of Bible prophecy contribute to the clarity of the events of the last days.

Ìfihàn “òtítọ́” máa ń fa ìmìtìtì nígbà gbogbo, àti pé òtítọ́ tí a ṣí sílẹ̀ ní 1989 ṣe ohun náà gan-an. Ọ̀kan lára àwọn àǹfààní ìfaradà tí a mú wá sí òtítọ́ náà ni ìdàgbàsókè àkójọpọ̀ àwọn òfin kan láti fi mú ìlọsíwájú ìmọ̀ mulẹ̀ nípasẹ̀ àwọn ọdún tí ó tẹ̀ lé 1989. Ìdàgbàsókè àwọn òfin wọ̀nyí ń bá ìdàgbàsókè àkójọpọ̀ àwọn òfin kan mu ní àkókò àwọn Millerites. Gbogbo àwọn ìlò-mẹ́ta ti àsọtẹ́lẹ̀ Bíbélì ń ṣèrànwọ́ sí ìmúlòye kedere àwọn ìṣẹ̀lẹ̀ àwọn ọjọ́ ìkẹyìn.

The triple applications of Rome and Babylon establish the relationship of the woman and the beast she rides upon and reigns over during the history of the Sunday law crisis, which is also the history of God’s executive judgment upon the whore of Babylon.

Àwọn ìlò mẹ́tẹ̀ẹ̀ta ti Róòmù àti Bábílónì fi ìbáṣepọ̀ obìnrin náà àti ẹranko tí ó gùn lé lórí, tí ó sì ń jọba lórí rẹ̀ múlẹ̀ ní àkókò ìtàn ìpọnjú òfin Ọjọ́-ìsinmi, èyí tí ó tún jẹ́ ìtàn ìdájọ́ àṣẹ Olúwa lórí àgbèrè Bábílónì.

The triple applications of “the messenger that prepares the way for the Messenger of the Covenant,” and also of “Elijah,” identify the work, and the message in the two periods that illustrate the close of probation in the last days. The first period begins with the first voice of Revelation chapter eighteen, which represents the beginning of the investigative judgment of the living for Laodicean Adventism, and the last period begins with the second voice of Revelation chapter eighteen, which represents the executive judgment of the whore of Babylon.

Àwọn ìlò mẹ́ta ti “òjíṣẹ́ tí ń tún ọ̀nà ṣe fún Òjíṣẹ́ Májẹ̀mú náà,” àti pẹ̀lú ti “Élíjà,” ń fi iṣẹ́ náà, àti ìránṣẹ́ náà, hàn nínú àkókò méjì tí ń ṣàfihàn ìpiparí àkókò ìdánwò ní àwọn ọjọ́ ìkẹyìn. Àkókò àkọ́kọ́ bẹ̀rẹ̀ pẹ̀lú ohùn àkọ́kọ́ ti Ìṣípayá orí kejìdínlógún, èyí tí ó ṣojú ìbẹ̀rẹ̀ ìdájọ́ àyẹ̀wò àwọn alààyè fún Adventismu Laodíkea, àti àkókò ìkẹyìn bẹ̀rẹ̀ pẹ̀lú ohùn kejì ti Ìṣípayá orí kejìdínlógún, èyí tí ó ṣojú ìdájọ́ ìmúṣẹ lórí panṣágà Bábílónì.

The triple applications of Rome and Babylon represent the external history of God’s last-day people, while the triple applications of Elijah and the messenger who prepares the way represent the internal history of God’s last day people. The triple application of the three Woes, identifies the message that runs through both periods that together represent the closing period of judgment, which begins with the house of God, and thereafter upon those outside God’s house. The three Woes identify that Islam is the message of the latter rain, and also the tool of judgment God employs for those who enforce the worship of the sun upon all mankind. The close of judgment represents “the days of God’s vengeance,” both upon His apostate church and the wicked outside of His church.

Àwọn ìlò mẹ́ta ti Róòmù àti Bábílónì dúró fún ìtàn ìta àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn, nígbà tí àwọn ìlò mẹ́ta ti Élíjà àti ońṣẹ́ tí ń tún ọ̀nà ṣe dúró fún ìtàn inú àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn. Ìlò mẹ́ta ti àwọn Ègbé mẹ́ta náà ń tọ́ka sí ìhìn iṣẹ́ tí ó ń la àkókò méjèèjì kọjá, èyí tí papọ̀ dúró fún àkókò ìparí ìdájọ́, èyí tí ó bẹ̀rẹ̀ pẹ̀lú ilé Ọlọ́run, lẹ́yìn náà sì dé orí àwọn tí ó wà níta ilé Ọlọ́run. Àwọn Ègbé mẹ́ta náà ń fi hàn pé Ísilámù ni ìhìn iṣẹ́ òjò ìkẹyìn, àti pẹ̀lú irinṣẹ́ ìdájọ́ tí Ọlọ́run ń lò fún àwọn tí ń fi agbára mú kí gbogbo aráyé jọ́sìn oòrùn. Ìparí ìdájọ́ dúró fún “àwọn ọjọ́ ìgbẹ̀san Ọlọ́run,” lórí ìjọ apẹ̀yìndà Rẹ̀ àti lórí àwọn ènìyàn búburú tí ó wà níta ìjọ Rẹ̀.

When Jesus first began His ministry at the church in Nazareth He employed Isaiah chapter sixty-one to define His ministry, message and work, which included the identification of the time of God’s vengeance. His ministry, message and work prefigured the ministry, message and work of the one hundred and forty-four thousand, for they prophetically follow the Lamb whithersoever He goeth.

Nígbà tí Jésù kọ́kọ́ bẹ̀rẹ̀ iṣẹ́ ìránṣẹ́ Rẹ̀ ní sínágọ́gù ti Násárẹ́tì, Ó lo Isaiah orí kẹtàlélọ́gọ́ta láti ṣàlàyé iṣẹ́ ìránṣẹ́, ìhìnrere, àti iṣẹ́ Rẹ̀, èyí tí ó ní pẹ̀lú ìdánimọ̀ àkókò ìgbẹ̀san Ọlọ́run. Iṣẹ́ ìránṣẹ́, ìhìnrere, àti iṣẹ́ Rẹ̀ jẹ́ àpẹẹrẹ ṣáájú ti iṣẹ́ ìránṣẹ́, ìhìnrere, àti iṣẹ́ àwọn ẹgbẹ̀rún mọ́kànlá-le-ní-ogójì [144,000], nítorí ní ti àsọtẹ́lẹ̀ wọn ń tẹ̀lé Ọ̀dọ́-Àgùntàn níbikíbi tí Ó bá lọ.

> The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. Isaiah 61:1–6.

> Ẹ̀mí Olúwa Ọlọ́run wà lára mi; nítorí pé Olúwa ti fi òróró yàn mí láti wàásù ìròyìn ayọ̀ fún àwọn onírẹ̀lẹ̀; ó ti rán mi láti dì ọkàn àwọn tí ó ní ìbànújẹ́ mọ́, láti kéde òmìnira fún àwọn ẹlẹ́wọ̀n, àti ṣíṣí ilé túbú sílẹ̀ fún àwọn tí a dè; Láti kéde ọdún ìtẹ́wọ́gbà Olúwa, àti ọjọ́ ìgbẹ̀san Ọlọ́run wa; láti tù gbogbo àwọn tí ń ṣọ̀fọ̀ nínú; Láti pèsè fún àwọn tí ń ṣọ̀fọ̀ ní Síónì, láti fi ẹwà rọ́pò eérú fún wọn, òróró ayọ̀ rọ́pò ọ̀fọ̀, aṣọ ìyìn rọ́pò ẹ̀mí ìrora; kí a lè máa pè wọ́n ní igi òdodo, ìgbìn Olúwa, kí a lè yin í lógo. Wọ́n yóò sì tún àwọn ibi ìparun àtijọ́ kọ́, wọ́n yóò gbé àwọn ibi ahoro ìgbàanì dìde, wọ́n yóò sì tún àwọn ìlú tí ó di ahoro ṣe, àwọn ibi ahoro ọ̀pọ̀lọpọ̀ ìran. Àwọn àjèjì yóò dúró, wọ́n yóò sì máa bọ́ ẹran ọ̀sìn yín, àwọn ọmọ ilẹ̀ òkèèrè yóò sì jẹ́ alároko yín àti olùtọ́jú ọgbà àjàrà yín. Ṣùgbọ́n a ó pè yín ní Àwọn Alufaa Olúwa: àwọn ènìyàn yóò máa pè yín ní Àwọn Òjíṣẹ́ Ọlọ́run wa: ẹ̀yin yóò jẹ ọrọ̀ àwọn orílẹ̀-èdè, ẹ ó sì máa yọ ara yín nínú ògo wọn. Isaiah 61:1–6.

Jesus was anointed at His baptism, and that waymark typifies September 11, 2001 when the anointing of the Holy Spirit began to descend upon those who recognized that the outpouring of the latter rain in the last days had been typified by the history of the Millerites, which were the old waste places that the one hundred and forty-four thousand would build again, once they returned to Jeremiah’s old paths.

A fi oró yàn Jésù ní ìgbà ìrìbọmi Rẹ̀, àti àmì ọ̀nà yẹn jẹ́ àpẹẹrẹ ọjọ́ Kẹsán 11, 2001, nígbà tí ìfóróyàn Ẹ̀mí Mímọ́ bẹ̀rẹ̀ sí í sọ̀ kalẹ̀ lórí àwọn tí wọ́n mọ̀ pé ìtúsílẹ̀ òjò àfẹ̀yìnwá ní àwọn ọjọ́ ìkẹyìn ni a ti ṣàpẹẹrẹ rẹ̀ nínú ìtàn àwọn Millerites, tí wọ́n jẹ́ àwọn ibi ìparun àtijọ́ tí ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì yóò tún kọ́, lẹ́yìn tí wọ́n bá padà sí àwọn ọ̀nà àtijọ́ Jeremáyà.

The message of Christ’s righteousness from the rebellion of 1888 again became present truth, and the message from the rebellion of 1888 was the good tidings that has the power to bind up broken hearts, but which is powerless to open the hard hearts of those who have eyes to see, but perceive not, and who have ears to hear, but understand not. The message of Christ’s righteousness from the rebellion of 1888 was also the message to Laodicea which then arrived again to open the prison door of those who were captives of sin by the One who has the power to open the doors that no man can open, and shut the doors that no man can close.

Ifiranṣẹ́ òdodo Kristi láti inú ìṣọ̀tẹ̀ ti 1888 tún di òtítọ́ ìsinsin yìí, àti ifiranṣẹ́ láti inú ìṣọ̀tẹ̀ ti 1888 ni ìhìnrere ayọ̀ tí ó ní agbára láti dì ọkàn tí ó fọ́ pọ̀, ṣùgbọ́n tí kò ní agbára láti ṣí àwọn ọkàn líle ti àwọn tí wọ́n ní ojú láti rí, ṣùgbọ́n tí wọn kò fojú mò ó; tí wọ́n sì ní etí láti gbọ́, ṣùgbọ́n tí wọn kò yé e. Ifiranṣẹ́ òdodo Kristi láti inú ìṣọ̀tẹ̀ ti 1888 sì tún jẹ́ ifiranṣẹ́ sí Laodicea tí ó tún dé nígbà náà láti ṣí ilẹ̀kùn ẹ̀wọ̀n àwọn tí ó jẹ́ ìgbèkùn ẹ̀ṣẹ̀ nípasẹ̀ Ẹni náà tí ó ní agbára láti ṣí àwọn ilẹ̀kùn tí kò sí ẹni tí ó lè ṣí, àti láti ti àwọn ilẹ̀kùn tí kò sí ẹni tí ó lè tì.

On September 11, 2001 those who were to present those good tidings, were also to proclaim the acceptable year of the Lord and the day of God’s vengeance. The year of the Lord’s acceptance also began at that time, and He is fully willing to accept a Laodicean’s repentance, until the day of God’s vengeance arrives at the soon coming Sunday law in the United States. Then His vengeance will be manifested upon a church that refused to know the time of her visitation, and simultaneously the progressive judgment upon the whore of Babylon begins.

Ní ọjọ́ kẹ́rìnlá oṣù Kẹ́sán, ọdún 2001, àwọn tí yóò gbé àwọn ìròyìn ayọ̀ wọ̀nyí kalẹ̀, ni wọ́n sì tún ní láti kéde ọdún ìtẹ́wọ́gbà Oluwa àti ọjọ́ ìgbẹ̀san Ọlọ́run. Ọdún ìtẹ́wọ́gbà Oluwa náà bẹ̀rẹ̀ ní àkókò náà pẹ̀lú, ó sì ń fi gbogbo ìfẹ́ hàn láti gba ìrònúpìwàdà ará Laodicea kan, títí di ọjọ́ ìgbẹ̀san Ọlọ́run tí yóò dé nípasẹ̀ òfin Ọjọ́ Àìkú tí ó súnmọ́ tòsí ní Orílẹ̀-èdè Amẹ́ríkà. Nígbà náà ni a ó fi ìgbẹ̀san Rẹ̀ hàn sórí ìjọ kan tí ó kọ̀ láti mọ àkókò ìbẹ̀wò rẹ̀, àti ní àkókò kan náà ìdájọ́ tí ń tẹ̀síwájú sórí àgbèrè Bábílónì yóò bẹ̀rẹ̀.

In the day of His acceptance, He promises to comfort all that mourn, and those who mourn in Jerusalem are illustrated in Ezekiel chapter nine. Their comfort is brought about by the Comforter, through the reception of the latter rain message which is then being poured upon them. But only if they recognize the rain. Once they possess the Comforter, and accomplish the work of building the old waste places, through the methodology of “line upon line,” that is illustrated in the passage of Isaiah as the work of placing the line of prophecy that represents the desolation of sacred history, upon another line of prophecy which illustrates a desolation. In that work they raise up the desolations of many generations. Then the “strangers” will respond to those that mourn, who are lifted up as an ensign, for the strangers to see.

Ní ọjọ́ ìtẹ́wọ́gbà Rẹ̀, Ó ṣe ìlérí láti tu gbogbo àwọn tí ń ṣọ̀fọ̀ nínú lọ́kàn, àti pé àwọn tí ń ṣọ̀fọ̀ ní Jerusalẹmu ni a ṣàpèjúwe nínú Ìsíkíẹ́lì orí kẹsàn-án. Ìtùnú wọn ni a mú wá nípasẹ̀ Olùtùnú, nípasẹ̀ gbígbà ìhìnrere òjò ìkẹyìn tí a ń tú sórí wọn nígbà náà. Ṣùgbọ́n bí wọ́n bá mọ òjò náà nìkan. Nígbà tí wọ́n bá ti ní Olùtùnú náà, tí wọ́n sì parí iṣẹ́ kíkọ́ àwọn ibi ìparun àtijọ́, nípasẹ̀ ọ̀nà “ìlà lórí ìlà,” èyí tí a ṣàfihàn nínú ẹsẹ̀ Ìsáyà gẹ́gẹ́ bí iṣẹ́ fífi ìlà àsọtẹ́lẹ̀ tí ó dúró fún ìsọdahoro ìtàn mímọ́ lé orí ìlà àsọtẹ́lẹ̀ mìíràn tí ń ṣàfihàn ìsọdahoro kan. Nínú iṣẹ́ náà ni wọ́n ti gbé àwọn ìsọdahoro ọ̀pọ̀lọpọ̀ ìran dìde. Nígbà náà ni àwọn “àjèjì” yóò dáhùn sí àwọn tí ń ṣọ̀fọ̀, tí a gbé sókè gẹ́gẹ́ bí àsíá, kí àwọn àjèjì lè rí wọn.

Christ’s proclamation of His work and ministry, as set forth in Isaiah chapter sixty-one, is the work and ministry of the one hundred and forty-four thousand. That work has been illustrated in the sacred reform movements, and in 1989, the time of the end arrived that all the previous “times of the end” had prefigured. Just as one verse, Daniel chapter eight, verse fourteen was identified as the foundation and central pillar of the Millerite movement, the verse that is the foundation and central pillar of the movement of Future for America is Daniel chapter eleven, verse forty. For the Millerites, the light of the central pillar was represented as the light of the vision of the Ulai River, and for the movement of Future for America the light of the central pillar was represented as the light of the vision of the Hiddekel River.

Ìkéde Kristi nípa iṣẹ́ àti iṣẹ́-ìránṣẹ́ Rẹ̀, gẹ́gẹ́ bí a ti fi í hàn nínú Isaiah orí kọkànlélọ́gọ́ta, ni iṣẹ́ àti iṣẹ́-ìránṣẹ́ ti ẹgbẹ̀rún mẹ́rìnlélógójì. A ti ṣàpèjúwe iṣẹ́ náà nínú àwọn ìṣísẹ̀ àtúnṣe mímọ́, àti ní ọdún 1989, àkókò òpin dé, èyí tí gbogbo àwọn “àwọn àkókò òpin” tó ṣáájú ti ṣàfihàn ṣáájú. Gẹ́gẹ́ bí ẹsẹ kan ṣoṣo, Daniel orí kẹjọ, ẹsẹ kẹrìnlá, ṣe jẹ́ mímọ̀ sí gẹ́gẹ́ bí ìpìlẹ̀ àti ọ̀wọ̀n àárín ìṣísẹ̀ Millerite, bẹ́ẹ̀ ni ẹsẹ tí ó jẹ́ ìpìlẹ̀ àti ọ̀wọ̀n àárín ìṣísẹ̀ Future for America ni Daniel orí kọkànlá, ẹsẹ ogójì. Fún àwọn Millerite, ìmọ́lẹ̀ ọ̀wọ̀n àárín náà ni a ṣojú fún gẹ́gẹ́ bí ìmọ́lẹ̀ ìran odò Ulai, àti fún ìṣísẹ̀ Future for America, ìmọ́lẹ̀ ọ̀wọ̀n àárín náà ni a ṣojú fún gẹ́gẹ́ bí ìmọ́lẹ̀ ìran odò Hiddekel.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> “Ìmọ́lẹ̀ tí Dáníẹ́lì gbà lọ́wọ́ Ọlọ́run ni a fi fún un ní pàtàkì fún àwọn ọjọ́ ìkẹyìn wọ̀nyí. Àwọn ìran tí ó rí lẹ́bàá etí Ulai àti Hiddekel, àwọn odò ńlá ilẹ̀ Ṣínárì, ń bọ̀ sí ìmúṣẹ báyìí, gbogbo àwọn ìṣẹ̀lẹ̀ tí a ti sọ tẹ́lẹ̀ yóò sì ṣẹ láìpẹ́.” Testimonies to Ministers, 112.

The light of both the visions represented by the two rivers is linked together, and comes to pass in the last days. Their mutual “link” represents the combination of human and divine, which is the message that Sister White repeatedly identifies as Christ’s message in the context that humanity combined with divinity does not sin. The two rivers represent that very linkage.

Ìmọ̀lẹ̀ àwọn ìran méjèèjì tí àwọn odò méjì náà ṣàpẹẹrẹ ni a so pọ̀, ó sì ṣẹ ní àwọn ọjọ́ ìkẹyìn. “Ìsopọ̀” àjùmọ̀ṣe wọn dúró fún ìdapọ̀ ènìyàn àti ti Ọlọ́run, èyí tí ó jẹ́ ìránṣẹ́ náà gan-an tí Sister White ń tọ́ka sí léraléra gẹ́gẹ́ bí ìránṣẹ́ Kristi ní àyíká pé ẹ̀dá ènìyàn tí a ti so pọ̀ mọ́ ìwà-Ọlọ́run kì í ṣẹ̀ṣẹ̀. Àwọn odò méjì náà ṣàpẹẹrẹ ìsopọ̀ náà gan-an.

> “Nothing less than perfect obedience can meet the standard of God’s requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached.

> “Kò sí ohun tí ó kéré sí ìgbọràn pípé tí ó lè bá ìwọ̀n ohun tí Ọlọ́run béèrè mu. Kò fi ohun tí ó ń béèrè sílẹ̀ ní àìlékọ̀ọ́. Kò pàṣẹ ohunkóhun tí kì í ṣe dandan kí a lè mú ènìyàn wá sí ìbámu pẹ̀lú Rẹ̀. A gbọ́dọ̀ tọ́ka sí ìran àwọn ẹlẹ́ṣẹ̀ sí àpẹẹrẹ ìwà Rẹ̀, kí a sì darí wọn sọ́dọ̀ Kristi, ẹni tí ó jẹ́ pé nípa oore-ọ̀fẹ́ Rẹ̀ nìkan ni a fi lè dé àpẹẹrẹ yìí.”

> “The Saviour took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome. Christ came to make us ‘partakers of the divine nature,’ and His life declares that humanity, combined with divinity, does not commit sin.

> “Olùgbàlà náà gbé àìlera ẹ̀dá ènìyàn lé ara Rẹ̀, Ó sì gbé ìgbésí-ayé aláìlẹ́ṣẹ̀, kí àwọn ènìyàn má bàa ní ìbẹ̀rù pé nítorí àìlera ìwà ẹ̀dá ènìyàn wọn kò lè ṣẹ́gun. Kristi wá láti sọ wá di ‘alábápín nínú ìwà àtọ̀runwá,’ ìgbésí-ayé Rẹ̀ sì jẹ́ ìkéde pé ẹ̀dá ènìyàn, tí a so pọ̀ mọ́ ìwà àtọ̀runwá, kì í dẹ́ṣẹ̀.

> “The Saviour overcame to show man how he may overcome. All the temptations of Satan, Christ met with the word of God. By trusting in God’s promises, He received power to obey God’s commandments, and the tempter could gain no advantage. To every temptation His answer was, ‘It is written.’ So God has given us His word wherewith to resist evil. Exceeding great and precious promises are ours, that by these we ‘might be partakers of the divine nature, having escaped the corruption that is in the world through lust.’ 2 Peter 1:4.

> “Olùgbàlà borí láti fi hàn ènìyàn bí òun náà ṣe lè borí. Gbogbo ìdánwò Sátánì ni Kristi fi ọ̀rọ̀ Ọlọ́run dojú kọ. Nípa gbígbẹ́kẹ̀lé àwọn ìlérí Ọlọ́run, Ó gba agbára láti pa àwọn àṣẹ Ọlọ́run mọ́, ẹni tí ń dán ni kò sì lè rí ànfàní kankan lórí Rẹ̀. Sí gbogbo ìdánwò, ìdáhùn Rẹ̀ ni pé, ‘A ti kọ ọ́.’ Báyìí ni Ọlọ́run ti fi ọ̀rọ̀ Rẹ̀ fún wa, èyí tí a fi lè kojú ibi. Tóbi lọpọlọpọ̀, tí ó sì ṣeyebíye, ni àwọn ìlérí tí a ní, kí nípasẹ̀ àwọn wọ̀nyí a ‘le di alábápín nínú ìwà àtọ̀runwá, lẹ́yìn tí a ti bọ́ kúrò nínú ìbàjẹ́ tí ó wà nínú ayé nípasẹ̀ ìfẹ́kúfẹ̀ẹ́.’ 2 Peteru 1:4.”

> “Bid the tempted one look not to circumstances, to the weakness of self, or to the power of temptation, but to the power of God’s word. All its strength is ours. ‘Thy word,’ says the psalmist, ‘have I hid in mine heart, that I might not sin against Thee.’ ‘By the word of Thy lips I have kept me from the paths of the destroyer.’ Psalm 119:11; 17:4.” The Ministry of Healing, 181.

> “Sọ fún ẹni tí a ń dánwò pé kí ó má wo ipò ayidayida, tàbí àìlera ara ẹni, tàbí agbára ìdánwò, bíkòṣe agbára ọ̀rọ̀ Ọlọ́run. Gbogbo agbára rẹ̀ jẹ́ tiwa. ‘Ọ̀rọ̀ rẹ,’ ni akọrin sáàmù wí, ‘ni mo ti fi pamọ́ sínú ọkàn mi, kí èmi má bàa ṣẹ̀ sí ọ.’ ‘Nípa ọ̀rọ̀ ètè rẹ ni mo fi pa ara mi mọ́ kúrò ní ọ̀nà apanirun.’ Sáàmù 119:11; 17:4.” The Ministry of Healing, 181.

The increase of knowledge in 1798 and in 1989, represented an unsealing of God’s prophetic Word. His Word supplies the power to overcome as He overcame, and “His life declares that humanity, combined with divinity, does not commit sin.” The vision of the Ulai River is the marah vision of His appearance, that is represented by the prophecy of the twenty-three hundred days. The vision of the Hiddekel River is the chazon vision of prophetic history, that is represented by the twenty-five hundred and twenty year prophecy. The marah vision represents divinity and the chazon vision represents humanity.

Ìbísí ìmọ̀ tí ó pọ̀ sí i ní ọdún 1798 àti ní ọdún 1989, ṣàpẹẹrẹ ìṣípayá Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run. Ọ̀rọ̀ Rẹ̀ ń pèsè agbára láti borí gẹ́gẹ́ bí Ó ti borí, àti pé, “Ìyè Rẹ̀ ń kéde pé ẹ̀dá ènìyàn, tí a so mọ́ ìwà-àtọ̀runwá, kì í dá ẹ̀ṣẹ̀.” Ìran Odò Ulai ni ìran marah nípa ìfarahàn Rẹ̀, èyí tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ àsọtẹ́lẹ̀ ọjọ́ ẹgbẹ̀rún méjìlá ọgọ́rùn-ún. Ìran Odò Hiddekel ni ìran chazon ti ìtàn àsọtẹ́lẹ̀, èyí tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjìlá lọ́nà ọgọ́rùn-ún àti ogún. Ìran marah ń ṣàpẹẹrẹ ìwà-àtọ̀runwá, ìran chazon sì ń ṣàpẹẹrẹ ẹ̀dá ènìyàn.

Both the rivers of ancient Shinar, which are the Ulai and the Hiddekel, or what is known today as the Tigris and the Euphrates ultimately merge into the Shatt al-Arab waterway in southern Iraq, and the Shatt al-Arab then empties into the Persian Gulf. Jesus employs the physical and natural to represent the spiritual, and the visions associated with the two rivers that are now in the process of fulfillment, represent a linkage of the human and the divine that occurs as they are reaching the conclusion of their travel to the sea. This truth is established in the beginning of the two prophecies that are represented by the two visions of Daniel chapter eight, verses thirteen and fourteen. One vision is the question, the other is the answer, and logically they cannot be separated.

Àwọn odò méjèèjì ti Ṣínárì àtijọ́, èyí tí í ṣe Ulai àti Hiddekel, tàbí ohun tí a mọ̀ lónìí gẹ́gẹ́ bí Tigris àti Eufrate, ní ìkẹyìn ń parapọ̀ sínú ọ̀nà omi Shatt al-Arab ní gúúsù Iraq, lẹ́yìn náà ni Shatt al-Arab sì ń ṣàn wọ inú Òkun Pérsia. Jésù ń lo ohun ti ara àti ti ẹ̀dá láti ṣàpẹẹrẹ ohun ti ẹ̀mí, àwọn ìran tí ó sì ní ìbáṣepọ̀ pẹ̀lú àwọn odò méjèèjì náà, tí wọ́n wà nísinsin yìí nínú ìlànà ìmúṣẹ, ń ṣàfihàn ìsopọ̀ kan láàárín ènìyàn àti ti Ọlọ́run, tí ń ṣẹlẹ̀ bí wọ́n ṣe ń dé sí ìparí ìrìnàjò wọn sí òkun. A ti fi òtítọ́ yìí múlẹ̀ ní ìbẹ̀rẹ̀ àwọn àsọtẹ́lẹ̀ méjèèjì tí a ṣojú fún nípasẹ̀ àwọn ìran méjèèjì ti Dáníẹ́lì orí kẹjọ, ẹsẹ̀ kẹtàlá àti kẹrìnlá. Ìran kan ni ìbéèrè náà, èkejì sì ni ìdáhùn náà, ní ti ọgbọ́n inú ìjìnlẹ̀ wọn kò sì lè yà sọ́tọ̀.

The vision of humanity, identifying the trampling down of the sanctuary and host, began in the year 677 BC, and the vision of divinity, that identifies the appearance of Christ, began in the year 457 BC. The linkage of divinity and humanity is represented by the two hundred and twenty years, that connects the two starting points of the two visions. Two hundred and twenty is a symbol of “the linkage of humanity with divinity,” and is also represented by the linkage of the increase of knowledge at the time of the end in 1798, with the increase of knowledge at the time of the end in 1989.

Ìran ènìyàn, tí ń tọ́ka sí títẹ́ ibi mímọ́ àti ogun rẹ̀ mọ́lẹ̀, bẹ̀rẹ̀ ní ọdún 677 Ṣ.K., àti ìran ìjẹ́-ọlọ́run, tí ń tọ́ka sí ìfarahàn Kristi, bẹ̀rẹ̀ ní ọdún 457 Ṣ.K. Ìsopọ̀ ìjẹ́-ọlọ́run àti ènìyàn ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ọdún igba méjìlélógún, tí ó so àwọn ibi ìbẹ̀rẹ̀ méjèèjì ti àwọn ìran méjèèjì pọ̀. Igba méjìlélógún jẹ́ àmì “ìsopọ̀ ènìyàn pẹ̀lú ìjẹ́-ọlọ́run,” a sì tún ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìsopọ̀ ìlọsíwájú ìmọ̀ ní àkókò òpin ní 1798, pẹ̀lú ìlọsíwájú ìmọ̀ ní àkókò òpin ní 1989.

The formalized message derived from the increase of knowledge in 1798, was first presented by Miller in 1831 (and then in the Vermont Telegraph newspaper in 1833). 1831 is two hundred and twenty years after the publishing of the King James Bible in the year 1611. The King James Bible represented a twofold document of the Old and New Testaments. The beginning and ending of the two hundred-and twenty-years “linked” a divine publication with a human publication. The human publication’s information was derived from the divine light that was unsealed at the time the end in 1798, and then was formalized through the work of a human instrument, who had begun to publish it in 1831. It was a divine publication, with a divinely sealed message, that was afterward unsealed by humanity, and thereafter presented by a human instrument. The Hebrew word translated as “publish” in God’s word means to call out to cry (unto), (be) famous, guest, invite, mention, (give) name, preach, proclaim, pronounce, publish. Miller began to publish his message in 1831, then in 1833 it was literally published in the Vermont Telegraph.

Ìhìnrere tí a ṣe ní ìlànà, tí ó ti inú ìmúpọ̀ ìmọ̀ wá ní ọdún 1798, ni Miller kọ́kọ́ gbé kalẹ̀ ní 1831 (lẹ́yìn náà nínú ìwé ìròyìn Vermont Telegraph ní 1833). Ọdún 1831 jẹ́ ọdún igba-lé-lọ́gbọ̀n lẹ́yìn ìtẹ̀jáde Bíbélì King James ní ọdún 1611. Bíbélì King James dúró gẹ́gẹ́ bí ìwé méjì-lọ́kan, ti Májẹ̀mú Láéláé àti Májẹ̀mú Tuntun. Ìbẹ̀rẹ̀ àti òpin ọdún igba-lé-lọ́gbọ̀n náà “so” ìtẹ̀jáde ti Ọlọ́run pọ̀ mọ́ ìtẹ̀jáde ti ènìyàn. Àlàyé inú ìtẹ̀jáde ti ènìyàn ni a mú jáde láti inú ìmọ́lẹ̀ Ọlọ́run tí a tú èdìdì rẹ̀ sílẹ̀ ní àkókò ìpẹ̀yà ní 1798, tí a sì tún ṣe ní ìlànà nípasẹ̀ iṣẹ́ irinṣẹ́ ènìyàn kan, ẹni tí ó ti bẹ̀rẹ̀ sí í tẹ̀ jáde ní 1831. Ìtẹ̀jáde ti Ọlọ́run ni, pẹ̀lú ìhìnrere tí a fi èdìdì di ní ọ̀nà ti Ọlọ́run, tí lẹ́yìn náà ẹ̀dá ènìyàn tú èdìdì rẹ̀ sílẹ̀, tí ó sì tẹ̀ lé e ní fífi hàn nípasẹ̀ irinṣẹ́ ènìyàn kan. Ọ̀rọ̀ Heberu tí a túmọ̀ sí “tẹ̀ jáde” nínú ọ̀rọ̀ Ọlọ́run túmọ̀ sí ké pe láti kigbe sí, láti jẹ́ olókìkí, àlejò, pè, mẹ́nu kàn, fi orúkọ fún, wàásù, kéde, sọ, tẹ̀ jáde. Miller bẹ̀rẹ̀ sí í tẹ̀ ìhìnrere rẹ̀ jáde ní 1831, lẹ́yìn náà ní 1833 a tẹ̀ ẹ́ jáde ní ti gidi nínú Vermont Telegraph.

The formalized message derived from the increase of knowledge in 1989 was first published in 1996 (in The Time of the End magazine), two hundred and twenty years after the publishing of the two sacred documents known as the Declaration of Independence in 1776 (and thereafter the Constitution of the United States) in 1789. The beginning and ending of the two hundred-and twenty-years links divinity with humanity, and it does so through the publishing of the two divine documents, beginning in 1776. When the book of Daniel was unsealed at the time of the end in 1989, the formalized message which had been brought about through the work of a human instrument was published in 1996. The sequence was a divine publication, then an unsealing, and then a human publication.

Ìhìn tí a ṣe ní ìlànà láti inú ìbísí ìmọ̀ ní ọdún 1989 ni a kọ́kọ́ tẹ̀ jáde ní ọdún 1996 (nínú ìwé ìròyìn The Time of the End), lẹ́yìn ọdún méjìlélọ́gbọ̀n [220] lẹ́yìn ìtẹ̀jáde àwọn àkọsílẹ̀ mímọ́ méjèèjì tí a mọ̀ sí Declaration of Independence ní ọdún 1776 (àti lẹ́yìn èyí náà Constitution of the United States) ní ọdún 1789. Ìbẹ̀rẹ̀ àti òpin ọdún méjìlélọ́gbọ̀n [220] náà so ẹ̀dá Ọlọ́run pọ̀ mọ́ ẹ̀dá ènìyàn, ó sì ṣe bẹ́ẹ̀ nípasẹ̀ ìtẹ̀jáde àwọn àkọsílẹ̀ ọ̀run méjèèjì, tí ó bẹ̀rẹ̀ ní ọdún 1776. Nígbà tí a tú ìdì Danieli sílẹ̀ ní àkókò òpin ní ọdún 1989, ìhìn tí a ṣe ní ìlànà, èyí tí a mú wá sí ìmúlẹ̀ nípasẹ̀ iṣẹ́ ohun èlò ènìyàn kan, ni a tẹ̀ jáde ní ọdún 1996. Àtẹ̀lé rẹ̀ ni ìtẹ̀jáde ọ̀run, lẹ́yìn náà ìtú-sílẹ̀, lẹ́yìn náà sì ni ìtẹ̀jáde ènìyàn.

In both times of the end, the three steps of truth are identified. They both begin with a divine publication as the first step, and a human publication explaining a divine message is the last step. The middle step is when the Lion of the tribe of Judah unseals the divine message for that particular history, and thereafter selects a human instrument to gather up the light that was unsealed from the divine document. When the unsealing occurs there is rebellion manifested by the wicked who do not understand the increase of knowledge. Thus, a divine publication is represented by the first letter of the Hebrew alphabet, the increase of knowledge is represented by the thirteenth letter where rebellion is manifested, and the human publication of the special divine message for that history is the last letter of the Hebrew alphabet, and taken together the three letters mean “truth”.

Nínú àwọn àkókò ìpẹ̀yà méjèèjì, a fi àwọn ìgbésẹ̀ òtítọ́ mẹ́ta hàn. Méjèèjì bẹ̀rẹ̀ pẹ̀lú ìtẹ̀jáde Ọlọ́run gẹ́gẹ́ bí ìgbésẹ̀ àkọ́kọ́, àti ìtẹ̀jáde ènìyàn tí ń ṣàlàyé ìhìn Ọlọ́run kan ni ìgbésẹ̀ ìkẹyìn. Ìgbésẹ̀ àárín ni ìgbà tí Kìnìún ẹ̀yà Júdà yọ èdìdì kúrò lórí ìhìn Ọlọ́run náà fún ìtàn àkànṣe yẹn, lẹ́yìn náà sì ni Ó yan irinṣẹ́ ènìyàn kan láti kó ìmọ́lẹ̀ tí a tú sílẹ̀ kúrò nínú ìwé Ọlọ́run náà jọ. Nígbà tí yíyọ èdìdì náà bá ṣẹlẹ̀, ìṣọ̀tẹ̀ ni a fihàn láti ọ̀dọ̀ àwọn ẹni búburú tí kò lóye ìmúgbòòrò ìmọ̀. Nítorí náà, ìtẹ̀jáde Ọlọ́run ni a ṣojú fún nípa lẹ́tà àkọ́kọ́ nínú àlìfábẹ́ẹ̀tì Hébérù, ìmúgbòòrò ìmọ̀ ni a ṣojú fún nípa lẹ́tà kẹtàlá níbi tí a ti fihàn ìṣọ̀tẹ̀, àti ìtẹ̀jáde ènìyàn ti ìhìn pàtàkì ti Ọlọ́run fún ìtàn yẹn ni lẹ́tà ìkẹyìn nínú àlìfábẹ́ẹ̀tì Hébérù, àti nígbà tí a bá mú àwọn lẹ́tà mẹ́tẹ̀ẹ̀ta náà pọ̀, wọ́n túmọ̀ sí “òtítọ́”.

The visions of the Ulai and Hiddekel Rivers that are now in the process of fulfillment identify that in the last days the increase of knowledge from both rivers merge together to prove that divinity combined with humanity does not sin. Daniel received the vision that represents the appearance of Christ at the conclusion of the twenty-three hundred year prophecy in 1844 while by the Ulai River.

Àwọn ìran ti àwọn odò Ulai àti Hiddekel, tí ó wà nísinsìnyí nínú ìlànà ìmúṣẹ, fi hàn pé ní àwọn ọjọ́ ìkẹyìn, ìmúgbòòrò ìmọ̀ láti ọ̀dọ̀ àwọn odò méjèèjì darapọ̀ láti fi hàn gbangba pé ìwà-ọba-Ọlọ́run tí a darapọ̀ mọ́ ẹ̀dá ènìyàn kì í ṣẹ̀. Dáníẹ́lì gba ìran náà tí ó ṣàpẹẹrẹ ìfarahàn Kristi ní ìparí àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjì lé ọgọ́rùn-ún mẹ́ta ní ọdún 1844 nígbà tí ó wà lẹ́gbẹ̀ẹ́ odò Ulai.

> And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:2.

> Mo sì rí nínú ìran; ó sì ṣẹ̀lẹ̀ pé, nígbà tí mo rí i, mo wà ní Ṣúṣánì nínú ààfin, èyí tí ó wà ní agbègbè Élámù; mo sì rí nínú ìran, mo sì wà lẹ́bàá odò Úlái. Danieli 8:2.

Daniel received the vision that represents the vision of the twenty five hundred and twenty years of prophetic history while by the Hiddekel River.

Danieli gba ìran tí ó ṣàpẹẹrẹ ìran ọdún ẹgbàá mẹ́ẹ̀ẹ́dógún àti ọgọ́rùn-ún méjìlélógún ti ìtàn àsọtẹ́lẹ̀, nígbà tí ó wà lẹ́gbẹ̀ẹ́ Odò Hiddekel.

> 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 10:4.

> Ní ọjọ́ kẹrìnlélógún oṣù kìn-ín-ní, bí mo ṣe wà lẹ́bàá odò ńlá náà, èyí tí í ṣe Hiddekel. Dáníẹ́lì 10:4.

Gabriel thereafter identified the purpose of the chazon vision of the Hiddekel River in verse fourteen.

Lẹ́yìn náà, Gabriẹli sọ ìdí tí ìran chazon ti Odò Hiddekel fi wà nínú ẹsẹ̀ kẹrìnlá.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Nísinsin yìí ni mo wá láti jẹ́ kí o lóye ohun tí yóò ṣẹlẹ̀ sí àwọn ènìyàn rẹ ní àwọn ọjọ́ ìkẹyìn: nítorí ìran náà ṣì jẹ́ fún ọ̀pọ̀lọpọ̀ ọjọ́. Danieli 10:14.

The vision given by the Ulai River identifies Christ’s “appearance”, (divinity) when He suddenly came unto His temple on October 22, 1844. It represented “divinity” entering into the temple of the Millerites (humanity) on that date, for the Day of Atonement, meaning the day of “at one-ment”, represents the combination of divinity with humanity. The vision given by the Hiddekel River identifies what shall befall God’s people (humanity) in the latter days.

Ìran tí a fi láti odò Ulai fúnni ń tọ́ka sí “ìfarahàn” Kristi, (ìwà-Ọlọ́run) nígbà tí Ó wá sí tẹ́ńpìlì Rẹ̀ lójijì ní October 22, 1844. Ó ṣojú “ìwà-Ọlọ́run” tí ń wọ inú tẹ́ńpìlì àwọn Millerite (ẹ̀dá ènìyàn) ní ọjọ́ náà, fún Ọjọ́ Ètùtù, èyí tí ó túmọ̀ sí ọjọ́ “ìdi-ọ̀kan-sí”, ó sì ń ṣojú ìpapọ̀ ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn. Ìran tí a fi láti odò Hiddekel fúnni ń tọ́ka sí ohun tí yóò ṣẹlẹ̀ sí àwọn ènìyàn Ọlọ́run (ẹ̀dá ènìyàn) ní àwọn ọjọ́ ìkẹyìn.

The beginning of the vision of the “appearance” was the year 457 BC. Two hundred and twenty years after the prophetic period identifying the trampling down of the sanctuary and the host which began in 677 BC. The ending of the two hundred and twenty years that were linked together at the starting point of the two visions, was marked by the Wonderful Numberer, who is also the Wonderful Linguist in Habakkuk 2:20.

Ìbẹ̀rẹ̀ ìran “ìfarahàn” náà ni ọdún 457 ṣáájú Kristi. Ọdún igba méjìlélógún lẹ́yìn àkókò àsọtẹ́lẹ̀ tí ń fi títẹ́ ilé mímọ́ àti ogun-ogun náà mọ́lẹ̀ hàn, èyí tí ó bẹ̀rẹ̀ ní ọdún 677 ṣáájú Kristi. Ìparí ọdún igba méjìlélógún náà, tí a so pọ̀ mọ́ra ní ibi ìbẹ̀rẹ̀ àwọn ìran méjèèjì, ni Ẹni-Iṣirò-Ìyanu samisi, ẹni tí ó sì tún jẹ́ Onímọ̀-Èdè-Ìyanu nínú Hábákùkù 2:20.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Ṣùgbọ́n Olúwa wà nínú tẹ́ńpìlì mímọ́ rẹ̀: kí gbogbo ayé dákẹ́ níwájú rẹ̀. Hábákúkù 2:20.

The link of humanity and divinity represented in the beginning by the starting points of the two prophecies was identified at their mutual endings by the chapter and verse that described the appearance of divinity suddenly coming into the temple He had constructed during the forty-six years beginning at the time of the end in 1798, and ending forty-six years later on October 22, 1844.

Ìbáṣepọ̀ èèyàn àti ìwà-òrìṣà tí a ṣàpẹẹrẹ ní ìbẹ̀rẹ̀pasẹ̀ àwọn ibi ìbẹ̀rẹ̀ àwọn àsọtẹ́lẹ̀ méjèèjì, ni a fi dá wọn mọ̀ ní àwọn òpin ìbáṣepọ̀ wọn nípasẹ̀ orí àti ẹsẹ̀ tí ó ṣàpèjúwe ìfarahàn ìwà-òrìṣà tí ó dé sínú tẹ́ńpìlì tí Ó ti kọ́ ní ọdún mẹ́rìndínláàádọ́ta, tí ó bẹ̀rẹ̀ ní àkókò òpin ní ọdún 1798, tí ó sì parí ní ọdún mẹ́rìndínláàádọ́ta lẹ́yìn náà ní October 22, 1844.

> Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. 1 Corinthians 3:16, 17.

> Ẹ kò ha mọ̀ pé tẹ́ńpìlì Ọlọ́run ni yín jẹ́, àti pé Ẹ̀mí Ọlọ́run ń gbé inú yín? Bí ẹnikẹ́ni bá ba tẹ́ńpìlì Ọlọ́run jẹ́, Ọlọ́run yóò pa ẹni náà run; nítorí tẹ́ńpìlì Ọlọ́run jẹ́ mímọ́, tẹ́ńpìlì náà sì ni ẹ̀yin. 1 Kọrinti 3:16, 17.

On October 22, 1844, in agreement with the vision of the “appearance”, Habakkuk identified that the Lord was in His holy temple. He had erected the temple that had been destroyed and trampled down for twenty-five hundred and twenty years, in forty-six years.

Ní ọjọ́ kejìlélógún oṣù Kẹwàá, ọdún 1844, ní ìbámu pẹ̀lú ìran “ìfarahàn” náà, Hábákúkù mọ̀ pé Olúwa wà nínú tẹ́ńpìlì mímọ́ Rẹ̀. Ó ti gbé tẹ́ńpìlì tí a ti pa run tí a sì ti tẹ̀ mọ́lẹ̀ fún ẹgbẹ̀rún méjì, ọ̀ọ́dúnrún márùn-ún, àti ogún ọdún, dìde ní ọdún mẹ́rìndínlọ́gọ́rin.

> And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the Lord. And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God. Zechariah 6:12–15.

> Kí o sì bá a sọ̀rọ̀ pé, Báyìí ni Olúwa àwọn ọmọ-ogun wí pé, Wò ó, ọkùnrin náà tí orúkọ rẹ̀ ń jẹ́ Ẹ̀KA; yóò sì hù jáde láti ipò rẹ̀, yóò sì kọ tẹ́ńpìlì Olúwa: àní, òun náà ni yóò kọ tẹ́ńpìlì Olúwa; yóò sì ru ògo náà, yóò sì jókòó, yóò sì ṣàkóso lórí ìtẹ́ rẹ̀; yóò sì jẹ́ àlùfáà lórí ìtẹ́ rẹ̀: ìmọ̀ràn àlàáfíà yóò sì wà láàárín wọn méjèèjì. Àwọn adé náà yóò sì jẹ́ ti Helemu, àti ti Tobija, àti ti Jedaya, àti ti Hẹni ọmọ Sefania, gẹ́gẹ́ bí ìrántí nínú tẹ́ńpìlì Olúwa. Àwọn tí wọ́n sì jìnnà yóò wá, wọn yóò sì kọ́ nínú tẹ́ńpìlì Olúwa, ẹ̀yin yóò sì mọ̀ pé Olúwa àwọn ọmọ-ogun ni ó rán mi sí yín. Èyí yóò sì ṣẹ, bí ẹ bá fi taratara gbọ́ ohùn Olúwa Ọlọ́run yín. Sekaria 6:12–15.

In John 2:20, after Christ had cleansed the temple, which according to Sister White was a fulfillment of Malachi chapter three, as was October 22, 1844, the Messenger of the Covenant suddenly came to His temple.

Nínú Jòhánù 2:20, lẹ́yìn tí Kristi ti sọ tẹ́ńpìlì di mímọ́, èyí tí gẹ́gẹ́ bí Sister White ṣe sọ jẹ́ ìmúṣẹ Málákì orí kẹta, gẹ́gẹ́ bí ó ti rí pẹ̀lú October 22, 1844, Òjíṣẹ́ Májẹ̀mú náà sì wá sí tẹ́ńpìlì Rẹ̀ lójijì.

> 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 2:19–20.

> Jésù dá wọn lóhùn, ó sì wí fún wọn pé, Ẹ wó tẹ́ńpìlì yìí lulẹ̀, ní ọjọ́ mẹ́ta ni èmi yóò sì tún un dìde. Nígbà náà ni àwọn Júù wí pé, Ọdún mẹ́rìnlélógójì ni a fi kọ tẹ́ńpìlì yìí, ìwọ yóò sì tún un dìde ní ọjọ́ mẹ́ta bí? Ṣùgbọ́n tẹ́ńpìlì ara rẹ̀ ni ó ń sọ̀rọ̀ rẹ̀. Johanu 2:19–20.

In fulfillment of Malachi chapter three, Christ suddenly came to His temple when He cleansed the temple at the beginning of His ministry in John chapter two, which typified October 22, 1844. The temple cleansing by Christ in John chapter two, and October 22, 1844, were a fulfillment of Malachi chapter three. In John chapter TWO and verse TWENTY, we are informed that the human temple had been erected in forty-six years, and the divine temple was raised up in three days. The human temple only becomes Habakkuk’s “holy temple” when divinity suddenly comes into it, as it did on October 22, 1844, for divinity combined with humanity does not sin. The visions of the two great rivers of Shinar represent the truth that humanity combined with divinity does not sin.

Nínú ìmúṣẹ Malaki orí kẹta, Kristi wá sí tẹ́ńpìlì Rẹ̀ lójijì nígbà tí Ó sọ tẹ́ńpìlì di mímọ́ ní ìbẹ̀rẹ̀ iṣẹ́-ìránṣẹ́ Rẹ̀ nínú Johanu orí kejì, èyí tí ó jẹ́ àpẹẹrẹ October 22, 1844. Ìwẹ̀nùmọ́ tẹ́ńpìlì tí Kristi ṣe nínú Johanu orí kejì, àti October 22, 1844, jẹ́ ìmúṣẹ Malaki orí kẹta. Nínú Johanu orí KEJÌ àti ẹsẹ̀ OGÚN, a sọ fún wa pé a ti kọ tẹ́ńpìlì ènìyàn náà ní ọdún mẹ́rìnlélọ́gbọ̀n, àti pé a gbé tẹ́ńpìlì àtọ̀runwá náà dìde ní ọjọ́ mẹ́ta. Tẹ́ńpìlì ènìyàn náà kì í di “tẹ́ńpìlì mímọ́” Habakuku àfi nígbà tí ìwà-àtọ̀runwá bá wọ inú rẹ̀ lójijì, gẹ́gẹ́ bí ó ti ṣe ní October 22, 1844, nítorí pé ìwà-àtọ̀runwá tí a so pọ̀ mọ́ ìwà-ènìyàn kì í ṣẹ̀ṣẹ̀. Àwọn ìran odò ńlá méjì ti Ṣina dúró fún òtítọ́ náà pé ìwà-ènìyàn tí a so pọ̀ mọ́ ìwà-àtọ̀runwá kì í ṣẹ̀ṣẹ̀.

We will continue our consideration of verse forty of Daniel chapter eleven in the next article.

A ó máa bá ìṣàgbéyẹ̀wò wa lórí ẹsẹ̀ ogójì ti orí kọkànlá ìwé Dáníẹ́lì lọ nínú àpilẹ̀kọ tí ó kàn.

> 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 òkúta alààyè, ni a ń kọ́ yín di ilé ẹ̀mí kan, àlùfáà mímọ́ kan, láti rú àwọn ẹbọ ẹ̀mí, tí ó ṣe ìtẹ́wọ́gbà lọ́dọ̀ Ọlọ́run nípasẹ̀ Jésù Kristi. 1 Peteru 2:5.

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