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

Ìwé Dáníẹ́lì — Nọ́mbà Ọ̀ọ́dúnrún Mẹ́rìndínlọ́gọ́rin àti Mẹ́rin

Understanding Daniel’s Last Vision: The Significance of Belteshazzar and the Unveiling of Prophecy

Ìmòye Ìran Ìkẹ́yìn Dáníẹ́lì: Ìtúmọ̀ Pàtàkì Belteshazzar àti Ìfípayọ̀ Àsọtẹ́lẹ̀

Author

Jeff Pippenger

Published

March 23, 2024

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The last vision of Daniel consists of the last three chapters. The first of those chapters, as with the last of those three chapters identifies the experience of Daniel, and the middle chapter identifies the prophetic history that addresses the final rise and fall of the counterfeit king of the north. The first chapter is as the last, and the middle chapter represents the rebellion of the counterfeit king of the north. Daniel’s last vision, the vision of the Hiddekel River, bears the signature of Alpha and Omega, who is the Truth. As we begin to address Daniel’s last vision, we will start with verse one.

Ìran ìkẹyìn ti Dáníẹ́lì ní àwọn orí mẹ́ta ìkẹyìn. Àkọ́kọ́ nínú àwọn orí wọ̀nyí, gẹ́gẹ́ bí èyí ìkẹyìn nínú àwọn orí mẹ́tẹ̀ẹ̀ta náà, ń fi ìrírí Dáníẹ́lì hàn, orí àárín sì ń fi ìtàn àsọtẹ́lẹ̀ hàn tí ó sọ̀rọ̀ nípa ìdìde àti ìṣubú ìkẹyìn ti ọba àríwá èké. Orí àkọ́kọ́ rí bí èyí ìkẹyìn, orí àárín sì dúró fún ìṣọ̀tẹ̀ ọba àríwá èké. Ìran ìkẹyìn Dáníẹ́lì, ìran Odò Hidéékélì, gbé ààmì ìdánimọ̀ Alfa àti Omega, ẹni tí í ṣe Òtítọ́. Bí a ṣe ń bẹ̀rẹ̀ sí í ṣàlàyé ìran ìkẹyìn Dáníẹ́lì, a ó bẹ̀rẹ̀ pẹ̀lú ẹsẹ̀ kìn-ín-ní.

> 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 Pẹ́ṣíà, a ṣí ohun kan payá fún Dáníẹ́lì, ẹni tí a ń pè ní Belitṣásárì; ohun náà sì jẹ́ òtítọ́, ṣùgbọ́n àkókò tí a yàn náà gùn: ó sì mọ ohun náà, ó sì ní ìmọ̀ nípa ìran náà. Dáníẹ́lì 10:1.

There are several truths wrapped up in this verse. The first is Daniel’s name of “Belteshazzar”.

Ọ̀pọ̀ òtítọ́ ni a dì mọ́ inú ẹsẹ yìí. Àkọ́kọ́ ni orúkọ Dáníẹ́lì tí a ń pè ní “Belteshazzar”.

> Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. Daniel 1:7.

> Ẹni tí olórí àwọn ìwẹ̀fà fi orúkọ fún; nítorí ó pe Dáníẹ́lì ní Bẹlítẹṣássárì; àti Hananáyà ní Ṣádírákì; àti Míṣáẹ́lì ní Mẹṣákì; àti Asáríà ní Ábẹdínégò. Dáníẹ́lì 1:7.

Daniel was given the name “Belteshazzar” in chapter one, and he is never identified as “Belteshazzar” again until his last vision is introduced. Belteshazzar is therefore his name in his first and last testimony. The change of a name in prophecy represents a symbol of the covenant relation between God and His people. When the Lord entered into covenant with Abram and Sarai, He changed their names to Abraham and Sarah. He changed Jacob’s name to Israel, and He promises to give His last day covenant people a new name.

A fi orúkọ “Belteshatsari” sọ Dáníẹli ní orí kan, a kò sì tún fi “Belteshatsari” dá a mọ̀ mọ́ títí digbà tí a ṣe ìfihàn ìran rẹ̀ ìkẹyìn. Nítorí náà, Belteshatsari ni orúkọ rẹ̀ nínú ẹ̀rí àkọ́kọ́ àti ìkẹyìn rẹ̀. Ìyípadà orúkọ nínú àsọtẹ́lẹ̀ ń ṣàpẹẹrẹ ààmì ìbáṣepọ̀ májẹ̀mú láàárín Ọlọ́run àti àwọn ènìyàn Rẹ̀. Nígbà tí Olúwa wọ inú májẹ̀mú pẹ̀lú Ábúrámù àti Sáráì, Ó yí orúkọ wọn padà sí Ábúráhámù àti Sárà. Ó yí orúkọ Jékọ́bù padà sí Ísírẹ́lì, Ó sì ṣe ìlérí láti fún àwọn ènìyàn májẹ̀mú Rẹ̀ ti ọjọ́ ìkẹyìn ní orúkọ tuntun.

> For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Isaiah 61:1, 2.

> Nítorí Síónì, èmi kì yóò dakẹ́, àti nítorí Jerúsálẹ́mù, èmi kì yóò sinmi, títí òdodo rẹ̀ yóò fi hàn jáde bí ìmọ́lẹ̀, àti ìgbàlà rẹ̀ bí fìtílà tí ń jó. Àwọn orílẹ̀-èdè yóò sì rí òdodo rẹ, àti gbogbo àwọn ọba ògo rẹ: a ó sì pè ọ́ ní orúkọ tuntun kan, èyí tí ẹnu Olúwa yóò sọ. Isaiah 61:1, 2.

To the Philadelphians, who are the one hundred and forty-four thousand of the last days, He also makes this promise.

Sí àwọn ará Filadẹ́lfíà, tí wọ́n jẹ́ ọgọ́rùn-ún méjìlélọ́gọ́rin ẹgbẹ̀rún àwọn ọjọ́ ìkẹyìn, Ó sì tún ṣe ìlérí yìí fún wọn pẹ̀lú.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

> Ẹni tí ó bá ṣẹ́gun ni èmi yóò fi ṣe ọ̀wọ́n nínú tẹmpili Ọlọ́run mi, kò sì ní jáde mọ́ láéláé: èmi yóò sì kọ orúkọ Ọlọ́run mi sí i lára, àti orúkọ ìlú Ọlọ́run mi, èyí tí í ṣe Jerusalẹmu tuntun, tí ó ń sọ̀kalẹ̀ wá láti ọ̀run, láti ọ̀dọ̀ Ọlọ́run mi: èmi yóò sì kọ orúkọ tuntun mi sí i lára. Ẹni tí ó bá ní etí, kí ó gbọ́ ohun tí Ẹ̀mí ń sọ fún àwọn ìjọ. Ìfihàn 3:12, 13.

The prophets illustrate God’s people of the last days, and unlike Abraham, Sarah and Israel the precise meaning of Belteshazzar is unknown. The name God gives to His last day people to represent His covenant relationship is an unknown name until the time when He gives them the name. The name Belteshazzar is identifying Daniel as God’s covenant people of Philadelphia in the last days, but the actual name is hidden until the sealing, for the name is written upon their foreheads, which is also where the seal is written.

Àwọn wòlíì ń ṣàfihàn àwọn ènìyàn Ọlọ́run ti àwọn ọjọ́ ìkẹyìn, àti pé kò dàbí Ábúráhámù, Sárà àti Ísírẹ́lì, ìtumọ̀ pàtó orúkọ Bẹlítṣásárì kò jẹ́ mímọ̀. Orúkọ tí Ọlọ́run fi ń pe àwọn ènìyàn Rẹ̀ ti ọjọ́ ìkẹyìn láti ṣojú ìbáṣepọ̀ májẹ̀mú Rẹ̀ jẹ́ orúkọ àìmọ̀ títí di àkókò tí Yóò fi fún wọn ní orúkọ náà. Orúkọ Bẹlítṣásárì ń fi Dáníẹ́lì hàn gẹ́gẹ́ bí àwọn ènìyàn májẹ̀mú Ọlọ́run ti Filadẹ́lfíà ní àwọn ọjọ́ ìkẹyìn, ṣùgbọ́n orúkọ gangan náà ni a fi pamọ́ títí di ìdìdì, nítorí a kọ orúkọ náà sí iwájú orí wọn, níbi kan náà pẹ̀lú ni a sì ti kọ èdìdì náà.

> And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. Revelation 14:1.

> Mo sì wò, kíyèsí i, Ọdọ́-Àgùntàn kan sì dúró lórí òkè Sioni, àti pẹ̀lú rẹ̀ ni ẹgbẹ̀rún mọ́kànlá-dín-lọ́gọ́rin [144,000], tí wọ́n ní orúkọ Baba rẹ̀ tí a kọ sí iwájú orí wọn. Ìṣípayá 14:1.

Daniel is called Belteshazzar in chapter one and then in chapter ten, thus identifying himself as a symbol of the movement of the first angel, and the movement of the third angel, for chapter one, represents the first angel’s message, as previously identified in detail in earlier articles. Chapter ten therefore represents the movement of the third angel, and the covenant people of the last days. The verse then identifies Belteshazzar as a symbol of those who understand the increase of knowledge that was unsealed in the reform movement that began in 1989. This is represented by the emphasis upon what Daniel (Belteshazzar) knew.

A ń pe Daniẹli ní Belṣatsari ní orí kìn-ín-ní, lẹ́yìn náà sí i ní orí kẹwàá, báyìí ni ó fi ń dá ara rẹ̀ mọ̀ gẹ́gẹ́ bí ààmì ìṣípò àǹgẹ́lì kìn-ín-ní, àti ìṣípò àǹgẹ́lì kẹta; nítorí orí kìn-ín-ní ń ṣàpẹẹrẹ iṣẹ́ ìránṣẹ́ àǹgẹ́lì kìn-ín-ní, gẹ́gẹ́ bí a ti ṣe ìdánimọ̀ rẹ̀ tẹ́lẹ̀ pẹ̀lú ẹ̀kúnrẹ́rẹ́ nínú àwọn àpilẹ̀kọ ṣáájú. Nítorí náà, orí kẹwàá ń ṣàpẹẹrẹ ìṣípò àǹgẹ́lì kẹta, àti àwọn ènìyàn májẹ̀mú ti àwọn ọjọ́ ìkẹyìn. Ẹsẹ̀ náà sì tún fi Belṣatsari hàn gẹ́gẹ́ bí ààmì àwọn tí ó lóye ìbùkún ìmọ̀ tí a tú sílẹ̀ nínú ìṣípò àtúnṣe tí ó bẹ̀rẹ̀ ní ọdún 1989. Èyí ni a ṣàpẹẹrẹ nípasẹ̀ ìtẹnumọ́ tí a fi lé ohun tí Daniẹli (Belṣatsari) mọ̀.

Daniel is identified as knowing the “thing” which “was revealed unto Daniel,” “and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.” Daniel understood the “thing,” and also “the vision.” The Hebrew word “dabar,” is translated as “thing” in the verse, and it means “word.” Prophetically the “word” represents both the vision of the “seven times,” but also it represents Christ, who is the Word. Both the “seven times,” and Christ are the Rock which the builders rejected, and Daniel represents a people who understand both elements of the symbolism of the Word.

A dá Daniẹli mọ̀ gẹ́gẹ́ bí ẹni tí ó mọ “ọ̀rọ̀” náà tí “a sì fi í hàn fún Daniẹli,” “ọ̀rọ̀ náà sì jẹ́ òtítọ́, ṣùgbọ́n àkókò tí a yàn rẹ̀ gùn: ó sì lóye ọ̀rọ̀ náà, ó sì ní ìmọ̀ nípa ìran náà.” Daniẹli lóye “ọ̀rọ̀” náà, bẹ́ẹ̀ sì ni “ìran” náà pẹ̀lú. Ọ̀rọ̀ Hébérù “dabar,” ni a túmọ̀ sí “ọ̀rọ̀” nínú ẹsẹ̀ náà, ó sì túmọ̀ sí “Ọ̀rọ̀.” Ní ti àsọtẹ́lẹ̀, “Ọ̀rọ̀” náà ń ṣàpẹẹrẹ ìran “àkókò méje” náà, ṣùgbọ́n ó tún ń ṣàpẹẹrẹ Kristi, ẹni tí í ṣe Ọ̀rọ̀ náà. “Àkókò méje” náà, àti Kristi pẹ̀lú, ni Àpáta tí àwọn akílé kọ̀sílẹ̀, Daniẹli sì ń ṣàpẹẹrẹ àwọn ènìyàn kan tí óye wọn kún fún àwọn èròjà méjèèjì inú àpẹẹrẹ Ọ̀rọ̀ náà.

In Daniel chapter nine, verse twenty-three we find one of the most important verses connected with the time prophecies of the twenty-three hundred years and twenty-five hundred and twenty years, which are represented by the question of Daniel chapter eight, verse thirteen, and the answer in verse fourteen. The question asks, “How long shall be the “chazon” vision identifying the trampling down of the sanctuary and host that was accomplished by paganism and then papalism?” The trampling down took twenty-five hundred and twenty years, in fulfillment of Leviticus twenty-six’s “seven times.”

Nínú Dáníẹ́lì orí kẹ́sàn-án, ẹsẹ̀ kẹtàlélógún, a rí ọ̀kan nínú àwọn ẹsẹ̀ pàtàkì jùlọ tí ó ní í ṣe pẹ̀lú àwọn àsọtẹ́lẹ̀ àkókò ti ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọdún àti ẹgbẹ̀rún méjì, ọ̀ọ́dúnrún, àti ogún ọdún, tí a ṣàpẹẹrẹ wọn nípa ìbéèrè inú Dáníẹ́lì orí kẹjọ, ẹsẹ̀ kẹtàlá, àti ìdáhùn inú ẹsẹ̀ kẹrìnlá. Ìbéèrè náà béèrè pé, “Yóò pẹ́ tó mélòó ni ìran ‘chazon’ tí ń tọ́ka sí títẹ ilé-mímọ́ àti ogun náà mọ́lẹ̀, èyí tí a ṣẹ nípasẹ̀ keferi, lẹ́yìn náà nípasẹ̀ papalism?” Títẹ mọ́lẹ̀ náà gba ẹgbẹ̀rún méjì, ọ̀ọ́dúnrún, àti ogún ọdún, ní ìmúṣẹ “àkókò méje” ti Léfítíkù ogún-mẹ́fà.

The answer to verse thirteen’s question was unto twenty-three hundred years, then shall the sanctuary that has been trampled down, be cleansed, and the “mareh” vision of twenty-three hundred years ties the two time prophecies together, and in verse twenty-three of Daniel nine, Gabriel is leading Daniel to understand the relation of the two visions.

Ìdáhùn sí ìbéèrè ẹsẹ̀ kẹtàlá ni pé títí di ẹgbẹ̀rún méjìlá ọgọ́rùn-ún ọdún, lẹ́yìn náà ni a óò wẹ ibi mímọ́ náà, èyí tí a ti tẹ̀ mọ́lẹ̀, nù; ìran “mareh” ti ẹgbẹ̀rún méjìlá ọgọ́rùn-ún ọdún sì so àwọn àsọtẹ́lẹ̀ àkókò méjèèjì náà pọ̀, àti nínú ẹsẹ̀ kẹtàlélógún ti Dáníẹ́lì orí kẹsàn-án, Gébúríẹ́lì ń darí Dáníẹ́lì láti lóye ìbáṣepọ̀ àwọn ìran méjèèjì náà.

> At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:23.

> Ní ìbẹ̀rẹ̀ àdúrà ẹ̀bẹ̀ rẹ ni àṣẹ náà ti jáde wá, mo sì wá láti fi í hàn ọ́; nítorí a fẹ́ràn rẹ gidigidi: nítorí náà, mọ ọ̀ràn náà, kí o sì ronú jinlẹ̀ lórí ìran náà. Danieli 9:23.

The word translated both as “understand,” “consider” in the verse is the Hebrew word “biyn,” and it means “to mentally separate”. Gabriel informs Daniel to make a mental separation between “the matter” and “the vision.” The “vision” in the verse is the Hebrew word “mareh,” and it is the vision of the twenty-three hundred years that concluded on October 22, 1844. The Hebrew word translated as “matter,” is the same word translated as “thing,” in verse one of chapter ten. It is the Hebrew word “dabar,” and it represents the vision of the twenty-five hundred and twenty years that also concluded on October 22, 1844.

Ọ̀rọ̀ tí a túmọ̀ sí méjèèjì gẹ́gẹ́ bí “lóye,” “ronú jinlẹ̀ sí” nínú ẹsẹ̀ náà ni ọ̀rọ̀ Hébérù “biyn,” ìtumọ̀ rẹ̀ sì ni “láti ya sọ́tọ̀ ní ti ọkàn.” Gébúréli sọ fún Dáníẹ́lì pé kó ya “ọ̀ràn náà” sọ́tọ̀ ní ti ọkàn kúrò lọ́dọ̀ “ìran náà.” “Ìran” nínú ẹsẹ̀ náà ni ọ̀rọ̀ Hébérù “mareh,” ó sì jẹ́ ìran ẹgbẹ̀rún méjì ó lé ọ̀ọ́dúnrún ọdún tí ó parí ní October 22, 1844. Ọ̀rọ̀ Hébérù tí a túmọ̀ sí “ọ̀ràn,” ni ọ̀rọ̀ kan náà tí a túmọ̀ sí “nǹkan” nínú ẹsẹ̀ kìn-ín-ní ti orí kẹwàá. Òun ni ọ̀rọ̀ Hébérù “dabar,” ó sì ṣojú fún ìran ẹgbẹ̀rún méjì ó lé lọ́gọ́rin ọdún tí ó tún parí ní October 22, 1844.

In verse one of chapter ten, God’s covenant people of the last days are represented by Belteshazzar, and they have understood the increase of knowledge that arrived at the time of the end in 1989, that allowed them to understand the connection of the two visions, which the Millerites of the movement of the first angel only partially understood. In the verse, the vision represented as the “thing” is identified as the longest of the two prophecies, because coupled in between the two references in the verse to the “thing,” Daniel identifies the time appointed to the “thing” (the dabar) was “long”, in relation to the vision (mareh).

Nínú ẹsẹ̀ kìnní ti orí kẹwàá, a ṣàpẹẹrẹ àwọn ènìyàn májẹ̀mú Ọlọ́run ti àwọn ọjọ́ ìkẹyìn pẹ̀lú Belteshazzar, wọ́n sì ti lóye ìpọ̀sí ìmọ̀ tí ó dé ní àkókò ìparí ní ọdún 1989, èyí tí ó jẹ́ kí wọ́n lè lóye ìsopọ̀ àwọn ìran méjèèjì, èyí tí àwọn Millerite nínú ìṣísẹ̀ áńgẹ́lì àkọ́kọ́ lóye díẹ̀ péré. Nínú ẹsẹ̀ náà, a dá ìran tí a ṣojú gẹ́gẹ́ bí “nǹkan náà” mọ̀ gẹ́gẹ́ bí èyí tí ó gùn jùlọ nínú àwọn àsọtẹ́lẹ̀ méjèèjì, nítorí pé láàárín àwọn ìtọ́kasí méjì nínú ẹsẹ̀ náà sí “nǹkan náà,” Dáníẹ́lì fi hàn pé àkókò tí a yàn fún “nǹkan náà” (dabar) jẹ́ “gígùn,” ní ìbáṣepọ̀ pẹ̀lú ìran náà (mareh).

> 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 Pérṣíà, a ṣí ohun kan payá fún Dáníẹ́lì, ẹni tí a ń pè ní Bẹli-tẹṣásárì; ohun náà sì jẹ́ òtítọ́, ṣùgbọ́n àkókò tí a yàn gùn: ó sì mọ ohun náà, ó sì ní òye ìran náà. Dáníẹ́lì 10:1.

The subtle truth that the “seven times,” is the longest time prophecy which the Millerites proclaimed, is denied by Laodicean Adventism, based upon a passage that they wrest to their own destruction. By rejecting the “seven times,” in the rebellion of 1863, they do not see the relation of the two prophecies, and can only, or will only, see the next passage as identifying the twenty-three hundred years.

Òtítọ́ àṣírí náà pé “àkókò méje” ni àsọtẹ́lẹ̀ àkókò tó gùn jùlọ tí àwọn Millerite kéde, ni Adventismu ti Laodicea ń sẹ́, ní ìpìlẹ̀ lórí ẹsẹ kan tí wọ́n yí padà sí ìparun ara wọn. Nípa kọ “àkókò méje” náà sílẹ̀, nínú ìṣọ̀tẹ̀ ọdún 1863, wọn kò rí ìbáṣepọ̀ àwọn àsọtẹ́lẹ̀ méjèèjì náà, wọn sì lè rí, tàbí wọn yàn láti rí, ẹsẹ tó tẹ̀lé e gẹ́gẹ́ bí ohun tí ń tọ́ka sí ẹgbẹ̀rún méjì ọ̀ọ́dúnrún ọdún.

> “The experience of the disciples who preached the ‘gospel of the kingdom’ at the first advent of Christ, had its counterpart in the experience of those who proclaimed the message of His second advent. As the disciples went out preaching, ‘The time is fulfilled, the kingdom of God is at hand,’ so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire, that the judgment was at hand, and the everlasting kingdom was to be ushered in. The preaching of the disciples in regard to time was based on the seventy weeks of Daniel 9. The message given by Miller and his associates announced the termination of the 2300 days of Daniel 8:14, of which the seventy weeks form a part. The preaching of each was based upon the fulfillment of a different portion of the same great prophetic period.” The Great Controversy, 351.

> “Irírí àwọn ọmọ-ẹ̀yìn tí wọ́n ń wàásù ‘ìhìnrere ìjọba náà’ ní ìgbà àkọ́kọ́ ìbọ̀wá Kristi, ní ohun tí ó bá a dọ́gba nínú irírí àwọn tí wọ́n kéde ìfiranṣẹ́ ìbọ̀wá Rẹ̀ ní ẹ̀ẹ̀kejì. Gẹ́gẹ́ bí àwọn ọmọ-ẹ̀yìn ti jáde lọ, wọ́n ń wàásù pé, ‘Àkókò náà pé, ìjọba Ọlọ́run sì sún mọ́lé,’ bẹ́ẹ̀ náà ni Miller àti àwọn alábàákẹ́gbẹ́ rẹ̀ kéde pé àkókò àsọtẹ́lẹ̀ tí ó gùn jùlọ tí ó sì jẹ́ ìkẹyìn, tí a fihàn nínú Bíbélì, fẹ́rẹ̀ẹ́ parí, pé ìdájọ́ ti sún mọ́lé, àti pé a fẹ́ mú ìjọba ayérayé wọlé. Ìwàásù àwọn ọmọ-ẹ̀yìn nípa àkókò dá lórí ọ̀sẹ̀ méje-dín-lọ́gọ́rin Dáníẹ́lì 9. Ìfiranṣẹ́ tí Miller àti àwọn alábàákẹ́gbẹ́ rẹ̀ fi hàn kéde ìparí ọjọ́ 2300 ti Dáníẹ́lì 8:14, èyí tí ọ̀sẹ̀ méje-dín-lọ́gọ́rin jẹ́ apá kan nínú rẹ̀. Ìwàásù ọ̀kọ̀ọ̀kan wọn dá lórí ìmúṣẹ apá kan tí ó yàtọ̀ nínú àkókò àsọtẹ́lẹ̀ ńlá kan náà.” The Great Controversy, 351.

Don’t miss the inherent logic of this last passage. Laodicean Adventism does not teach the world that the Millerites thought the sanctuary to be cleansed was the heavenly sanctuary, for they, and any who wish to look at the historical record, know that the Millerites believed the sanctuary to be cleansed was the earth. The passage Laodicean Adventism wrests to their own destruction is “so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire”, which they insist is the twenty-three hundred years of Daniel chapter eight, verse fourteen.

Má ṣe ṣàìfiyèsí ọgbọ́n inú tí ó wà nínú àyọkà ìkẹyìn yìí. Àdẹ́fẹ́ntísì Laodíkíà kì í kọ́ ayé pé àwọn Millerite ro pé ibi mímọ́ tí a ó sọ di mímọ́ ni ibi mímọ́ ọ̀run, nítorí wọn, àti ẹnikẹ́ni tí ó bá fẹ́ wo àkọsílẹ̀ ìtàn, mọ̀ pé àwọn Millerite gbàgbọ́ pé ibi mímọ́ tí a ó sọ di mímọ́ ni ayé. Àyọkà tí Àdẹ́fẹ́ntísì Laodíkíà yí padà sí ìparun ara wọn ni pé, “ní báyìí ni Miller àti àwọn alábàáṣiṣẹ́ rẹ̀ ṣe kéde pé àkókò àsọtẹ́lẹ̀ tó gùn jùlọ tí ó sì jẹ́ ìkẹyìn tí a mú wá sí ìran nínú Bíbélì ti fẹ́rẹ̀ẹ́ parí,” èyí tí wọ́n fi dákẹ́dákẹ́ tẹnumọ́ pé òun ni ẹgbẹ̀rún méjì ọ̀ọ́dúnrún ọdún ti Dáníẹ́lì orí kẹjọ, ẹsẹ̀ kẹrìnlá.

Adventism’s own history books identify that the three hundred Millerite preachers ALL used the 1843 pioneer chart in their presentations, and it is crystal clear on the chart, in the rest of the historical testimony, that the “seven times,” (twenty-five hundred and twenty years), was the prophecy they identified as the “longest and last prophetic period,” which was “about to expire.” Due to their rebellion of 1863, when they rejected the foundation stone of the “seven times,” they now blindly insist that Sister White is re-writing established history in the passage from The Great Controversy.

Àwọn ìwé ìtàn Adventism fúnra wọn fi hàn pé gbogbo àwọn oníwàásù Millerite ẹgbẹ̀rún mẹ́ta náà lo àtẹ ìṣàfihàn aṣáájú-ọ̀nà 1843 nínú àwọn ìfihàn wọn, ó sì hàn gbangba lórí àtẹ náà, àti nínú ìyókù ẹ̀rí ìtàn, pé “àwọn ìgbà méje,” (ẹgbẹ̀rún méjìlélọ́gọ́rin [2,520] ọdún), ni wòlíì tí wọ́n mọ̀ sí “àkókò àsọtẹ́lẹ̀ tó gùn jùlọ tí ó sì jẹ́ ti ìkẹyìn,” èyí tí “ó fẹ́rẹ̀ẹ́ parí.” Nítorí ìṣọ̀tẹ̀ wọn ní ọdún 1863, nígbà tí wọ́n kọ òkúta ìpìlẹ̀ “àwọn ìgbà méje,” wọ́n ń tẹnu mọ́ ọn ní báyìí ní ìfọ́jú pé Sister White ń tún ìtàn tí a ti fi múlẹ̀ kọ́ nínú àyọkà láti inú The Great Controversy.

In verse one of Daniel chapter ten, Belteshazzar represents God’s people of the last days, and they understand both the question and answer of Daniel chapter eight, verses thirteen and fourteen, that Sister White identifies as the foundation and central pillar of the Advent faith. The portrayal that Daniel represents in the verse, he is marking a distinction between God’s covenant people of the last days, and Laodicean Adventism, for they are those who understand the increase of knowledge in 1989.

Nínú ẹsẹ̀ kìn-ín-ní ti Dáníẹ́lì orí kẹwàá, Bẹ́lítṣásárì dúró fún àwọn ènìyàn Ọlọ́run ti àwọn ọjọ́ ìkẹyìn, wọ́n sì lóye ìbéèrè àti ìdáhùn ti Dáníẹ́lì orí kẹjọ, ẹsẹ̀ kẹtàlá àti kẹrìnlá, èyí tí Sister White fi mọ̀ gẹ́gẹ́ bí ìpìlẹ̀ àti ọ̀pá àárín gbùngbùn ìgbàgbọ́ Advent. Àwòrán ìṣàpẹẹrẹ tí Dáníẹ́lì ń ṣojú nínú ẹsẹ̀ náà, ó ń fi ìyàtọ̀ hàn láàárín àwọn ènìyàn májẹ̀mú Ọlọ́run ti àwọn ọjọ́ ìkẹyìn, àti Adventism ti Laodikea, nítorí wọ́n ni àwọn tí ó lóye ìbísí ìmọ̀ ní ọdún 1989.

> 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 Pérsía, 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 ìmòye nípa ìran náà. Dáníẹ́lì 10:1.

Verse one is the beginning of the vision given by the Hiddekel River that ends in chapter twelve. It is there where we find the unsealing of the book of Daniel at the time of the end, so the representation of Daniel understanding both the “thing” and the “vision,” is connected with those who understand, and who are identified as the “wise,” in contrast with those who do not understand, and are identified as “wicked.” In verse ten of chapter twelve, the distinction between the two classes is represented.

Ẹsẹ̀ kìíní ni ìbẹ̀rẹ̀ ìran tí a fi lẹ́gbẹ̀ẹ́ Odò Hiddekel fúnni, tí ó sì parí ní orí kẹwàálá. Níbẹ̀ ni a ti rí ìṣíṣílẹ̀ ìwé Dáníẹ́lì ní àkókò òpin; nítorí náà, àfihàn Dáníẹ́lì gẹ́gẹ́ bí ẹni tí ó lóye “nǹkan náà” àti “ìran náà” ní ìsopọ̀ pẹ̀lú àwọn tí ó ní òye, tí a sì mọ̀ sí “àwọn ọlọ́gbọ́n,” ní ìyàtọ̀ sí àwọn tí kò ní òye, tí a sì mọ̀ sí “àwọn ẹni búburú.” Nínú ẹsẹ̀ kẹwàá ti orí kẹwàálá, ìyàtọ̀ láàárín àwọn ẹgbẹ́ méjèèjì wọ̀nyí ni a fi hàn.

> Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.

> A ó sọ ọ̀pọ̀ di mímọ́, a ó sì mú wọn funfun, a ó sì dán wọn wò; ṣùgbọ́n àwọn ẹni búburú yóò máa hùwà búburú: kò sí ẹni búburú kankan tí yóò lóye; ṣùgbọ́n àwọn ọlọ́gbọ́n yóò lóye. Dáníẹ́lì 12:10.

The “wise” understand, and the wicked don’t understand, and the word translated as “understand” is the same word we identified in verse twenty-three of chapter nine. It is the Hebrew word “biyn,” which means to mentally separate. The wicked do not understand the increase of knowledge, for they are unwilling to make the mental separation of the two visions that are the truths which Belteshazzar is identified as understanding in verse one, when he is identified as Belteshazzar instead of Daniel. In verse one he is identified as God’s last day covenant people, and he is identified as those who understand the two visions, that God’s people are to make a mental distinction between. Jesus illustrates the end of a thing with the beginning of a thing, and in chapter twelve, the wise are those who understand the prophecy of twenty-three hundred years, and its direct relationship to “the longest and last” time prophecy, which is the twenty-five hundred and twenty years.

Àwọn “ọlọ́gbọ́n” lóye, àwọn ẹni búburú kò sì lóye, ọ̀rọ̀ tí a túmọ̀ sí “lóye” náà sì jẹ́ ọ̀rọ̀ kan náà tí a ti dá mọ̀ ní ẹsẹ̀ kẹtàlélógún orí kẹsàn-án. Ọ̀rọ̀ Hébérù náà ni “biyn,” tí ìtumọ̀ rẹ̀ jẹ́ láti ya nǹkan sọ́tọ̀ ní ti ọpọlọ. Àwọn ẹni búburú kò lóye ìpọ̀sí ìmọ̀, nítorí wọn kò fẹ́ ṣe ìyàtọ̀ ọpọlọ láàárín àwọn ìran méjì tí í ṣe òtítọ́ wọ̀nyẹn tí a fi mọ Belteshazzar gẹ́gẹ́ bí ẹni tí ó lóye ní ẹsẹ̀ kìn-ín-ní, nígbà tí a fi mọ̀ ọ́ gẹ́gẹ́ bí Belteshazzar dípò Daniel. Ní ẹsẹ̀ kìn-ín-ní a fi mọ̀ ọ́ gẹ́gẹ́ bí àwọn ènìyàn májẹ̀mú Ọlọ́run ti ọjọ́ ìkẹyìn, a sì fi mọ̀ ọ́ gẹ́gẹ́ bí àwọn tí ó lóye àwọn ìran méjì náà, tí àwọn ènìyàn Ọlọ́run gbọ́dọ̀ ṣe ìyàtọ̀ ọpọlọ láàárín wọn. Jésù ń fi ìbẹ̀rẹ̀ ohun kan ṣàpẹẹrẹ òpin ohun kan, àti ní orí kejìlá, àwọn ọlọ́gbọ́n ni àwọn tí ó lóye àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún, àti ìbáṣepọ̀ tààrà rẹ̀ pẹ̀lú àsọtẹ́lẹ̀ àkókò “tí ó gùn jùlọ tí ó sì jẹ́ ti ìkẹyìn,” èyí tí í ṣe ẹgbẹ̀rún méjì àti ọgọ́rùn-ún márùn-ún ọdún.

We will continue our study of Daniel’s last vision in the next article.

A ó máa bá ìkẹ́kọ̀ọ́ wa nípa ìran ìkẹyìn Dáníẹ́lì lọ nínú àpilẹ̀kọ tí ó kàn.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> A pa àwọn ènìyàn mi run nítorí àìní ìmọ̀: nítorí ìwọ ti kọ ìmọ̀ sílẹ̀, èmi náà yóò kọ̀ ọ́ sílẹ̀, kí ìwọ má bàa jẹ́ àlùfáà fún mi: nítorí tí ìwọ ti gbàgbé òfin Ọlọ́run rẹ, èmi náà yóò gbàgbé àwọn ọmọ rẹ. Hosea 4:6.

> 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. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:5–10.

> Ẹ̀yin náà pẹ̀lú, gẹ́gẹ́ bí òkúta alààyè, a ń kọ́ yín sókè di ilé ẹ̀mí, alúfáà mímọ́, láti máa rú àwọn ẹbọ ẹ̀mí tí a tẹ́wọ́ gbà lọ́dọ̀ Ọlọ́run nípasẹ̀ Jesu Kristi. Nítorí náà pẹ̀lú ni a ti kọ ọ sínú Ìwé Mímọ́ pé, Kíyèsí i, mo fi òkúta igun àgbà sí Sioni, ẹni àyànfẹ́, iyebíye: ẹni tí ó bá sì gbà á gbọ́, ojú kì yóò tì í. Nítorí náà, fún yín tí ẹ gbàgbọ́, ó jẹ́ iyebíye: ṣùgbọ́n fún àwọn aláìgbọràn, òkúta tí àwọn akọ́lé kọ̀ sílẹ̀, èyí kan náà ni a sọ di orí igun, àti òkúta ìkọsẹ̀, àti àpáta ìdíwọ̀n, àní fún àwọn tí ń kọsẹ̀ ní ọ̀rọ̀ náà, nítorí àìgbọràn wọn: èyí tí a tún yàn wọ́n sí. Ṣùgbọ́n ẹ̀yin jẹ́ ìran àyànfẹ́, ẹgbẹ́ alúfáà ọba, orílẹ̀-èdè mímọ́, àwọn ènìyàn pàtó; kí ẹ lè máa fi ìyìn ẹni tí ó pè yín jáde kúrò nínú òkùnkùn wọ inú ìmọ́lẹ̀ àgbàyanu rẹ̀ hàn: ẹ̀yin tí nígbà kan rí kì í ṣe ènìyàn kan rí, ṣùgbọ́n tí ó di ènìyàn Ọlọ́run nísinsin yìí: ẹ̀yin tí kò rí àánú gbà rí, ṣùgbọ́n tí ẹ ti rí àánú gbà nísinsin yìí. 1 Peteru 2:5–10.

> And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. 2 Peter 3:15–17.

> Kí ẹ sì ka ìfaradà Olúwa wa sí ìgbàlà; gẹ́gẹ́ bí arákùnrin wa olùfẹ́, Paulu, pẹ̀lú, gẹ́gẹ́ bí ọgbọ́n tí a fi fún un, ti kọ̀wé sí yín; gẹ́gẹ́ bí ó ti ṣe pẹ̀lú nínú gbogbo àwọn lẹ́tà rẹ̀, ní fífi ọ̀rọ̀ àwọn nǹkan wọ̀nyí sọ nínú wọn; nínú èyí tí àwọn nǹkan kan wà tí ó ṣòro láti yé ni, èyí tí àwọn aláìkọ́ àti aláìdìdúró máa ń yí padà, gẹ́gẹ́ bí wọ́n ti ń ṣe pẹ̀lú àwọn Ìwé Mímọ́ yòókù pẹ̀lú, sí ìparun ara wọn. Nítorí náà, ẹ̀yin olùfẹ́, níwọ̀n bí ẹ ti mọ̀ àwọn nǹkan wọ̀nyí tẹ́lẹ̀, ẹ ṣọ́ra kí a má bàa fà yín lọ pẹ̀lú ìṣìnà àwọn ènìyàn búburú, kí ẹ sì ṣubú kúrò nínú ìdúróṣinṣin yín fúnra yín. 2 Peteru 3:15–17.

> Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers. Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:14–16.

> Máa rántí nǹkan wọ̀nyí fún wọn, kí o sì fi wọ́n lẹ́rù níwájú Olúwa pé kí wọ́n má ṣe bá ara wọn jiyàn nípa ọ̀rọ̀ tí kò ní èrè kankan, bí kò ṣe fún ìparun àwọn tí ń gbọ́. Máa sapá gidigidi láti fi ara rẹ hàn gẹ́gẹ́ bí ẹni tí Ọlọ́run fọwọ́sí, gẹ́gẹ́ bí òṣìṣẹ́ tí kò nílò láti tijú, ẹni tí ń pín ọ̀rọ̀ òtítọ́ ní tòótọ́. Ṣùgbọ́n yàgò fún àwọn ọ̀rọ̀ aláìmọ́ àti asán; nítorí wọn yóò máa pọ̀ sí i sí àìsìn Ọlọ́run tí ó burú jù. 2 Timothy 2:14–16.

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