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# The Book of Daniel - Number Thirty-Four

Ìwé Dáníẹ́lì - Nọ́mbà Mẹ́rìnlélọ́gbọ̀n

The Unveiling of Daniel: A Prophetic Journey through Earth’s History and God’s Judgments

Ìṣípayá Dáníẹ́lì: Ìrìnàjò Àsọtẹ́lẹ̀ Káàkiri Ìtàn Ayé àti Àwọn Ìdájọ́ Ọlọ́run

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Jeff Pippenger

Published

December 29, 2023

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The first six chapters of the book of Daniel represent the history of the earth beast of Revelation thirteen. The United States (the earth beast), began as the sixth kingdom of Bible prophecy in 1798, when the papacy (the sea beast of Revelation thirteen) received a prophetic deadly wound, and ended its reign as the fifth kingdom of Bible prophecy.

Àwọn orí méfà àkọ́kọ́ inú ìwé Dáníẹ́lì ṣàfihàn ìtàn ẹranko ilẹ̀ ayé tí Ìfihàn orí kẹtàlá sọ̀rọ̀ rẹ̀. Orílẹ̀-èdè Amẹ́ríkà (ẹranko ilẹ̀ ayé náà) bẹ̀rẹ̀ gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì ní ọdún 1798, nígbà tí ìjọba póòpù (ẹranko òkun tí Ìfihàn orí kẹtàlá sọ̀rọ̀ rẹ̀) gba ọgbẹ́ ikú àsọtẹ́lẹ̀, ó sì parí ìṣàkóso rẹ̀ gẹ́gẹ́ bí ìjọba karùn-ún nínú àsọtẹ́lẹ̀ Bíbélì.

The history of the earth beast is the history of the warning of the approach of God’s judgments. In the beginning of the history of the earth beast, God’s investigative judgment began, and at the ending of the earth beast God’s executive judgment begins. The warning of the approach of God’s investigative judgment, at the beginning, was represented by the first angel’s message of Revelation chapter fourteen, which arrived at the “time of the end” in 1798. The warning of the approach of God’s executive judgment, at the ending is represented as the three angels’ messages of Revelation chapter fourteen, which arrived at the “time of the end” in 1989.

Ìtàn ẹranko ayé náà ni ìtàn ìkìlọ̀ nípa ìsúnmọ́ àwọn ìdájọ́ Ọlọ́run. Ní ìbẹ̀rẹ̀ ìtàn ẹranko ayé náà, ìdájọ́ ìwádìí ti Ọlọ́run bẹ̀rẹ̀, àti ní òpin ẹranko ayé náà ni ìdájọ́ ìmúṣẹ́ ti Ọlọ́run bẹ̀rẹ̀. Ìkìlọ̀ nípa ìsúnmọ́ ìdájọ́ ìwádìí ti Ọlọ́run, ní ìbẹ̀rẹ̀, ni a ṣàfihàn nípasẹ̀ ìránṣẹ́ áńgẹ́lì kìn-ín-ní ti Ìfihàn orí kẹrìnlá, èyí tí ó dé ní “àkókò òpin” ní ọdún 1798. Ìkìlọ̀ nípa ìsúnmọ́ ìdájọ́ ìmúṣẹ́ ti Ọlọ́run, ní òpin, ni a ṣàfihàn gẹ́gẹ́ bí àwọn ìránṣẹ́ àwọn áńgẹ́lì mẹ́tẹ̀ẹ̀ta ti Ìfihàn orí kẹrìnlá, èyí tí ó dé ní “àkókò òpin” ní ọdún 1989.

At every “time of the end” a part of the book of Daniel is unsealed. In the beginning history of the earth beast, in 1798, chapters seven, eight and nine of Daniel were unsealed. Those chapters are represented as the vision of the Ulai River. At the ending history of the earth beast, in 1989, chapters ten, eleven and twelve of Daniel were unsealed. Those chapters are represented as the vision of the Hiddekel River. Whenever the book of Daniel is unsealed, there is a three-step testing process brought upon the generation that is then living.

Ní gbogbo “àkókò ìpẹ̀yà” ni a máa tú apá kan nínú ìwé Dáníẹ́lì sílẹ̀. Ní ìbẹ̀rẹ̀ ìtàn ẹranko ayé, ní ọdún 1798, a tú orí keje, kẹjọ àti kẹsàn-án nínú Dáníẹ́lì sílẹ̀. A ṣàfihàn àwọn orí wọ̀nyí gẹ́gẹ́ bí ìran Odò Ulai. Ní ìparí ìtàn ẹranko ayé, ní ọdún 1989, a tú orí kẹwàá, kọkànlá àti kejìlá nínú Dáníẹ́lì sílẹ̀. A ṣàfihàn àwọn orí wọ̀nyí gẹ́gẹ́ bí ìran Odò Hidéékélì. Nígbàkigbà tí a bá tú ìwé Dáníẹ́lì sílẹ̀, a máa mú ìlànà ìdánwò ìgbésẹ̀ mẹ́ta wá sórí ìran tí ó wà láàyè ní àkókò náà.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. 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 12:9, 10.

> Ó sì wí pé, Máa lọ lójú ọ̀nà rẹ, Dáníẹ́lì: nítorí a ti pa àwọn ọ̀rọ̀ náà mọ́, a sì ti dì wọ́n ní èdìdì títí di àkókò òpin. Ọ̀pọ̀ yóò di mímọ́, a ó sì sọ wọ́n di funfun, a ó sì dán wọn wò; ṣùgbọ́n àwọn ènìyàn búburú yóò hùwà búburú: kò sì sí ẹni kankan nínú àwọn búburú tí yóò lóye; ṣùgbọ́n àwọn ọlọ́gbọ́n yóò lóye. Dáníẹ́lì 12:9, 10.

The three-step testing process is based upon the structure of the Hebrew word that is translated as “truth,” which was created by combining the first, thirteenth and last letters of the Hebrew alphabet. The Hebrew word represents and possesses God’s creative power. All prophetic truth is structured upon that word, as is the three-step testing process in Daniel chapter twelve. The word represents not only God’s creative power, but also Jesus Christ, who is the Truth, and who is also the First and Last, as represented by the first and last letters of the Hebrew alphabet.

Ilana idanwo ìgbésẹ̀ mẹ́ta náà dá lórí ìtòlẹ́sẹẹsẹ ọ̀rọ̀ Hébérù tí a túmọ̀ sí “òtítọ́,” èyí tí a dá nípa pípapọ̀ lẹ́tà àkọ́kọ́, lẹ́tà kẹtàlá, àti lẹ́tà ìkẹyìn nínú àlìfábẹ́ẹ̀tì Hébérù. Ọ̀rọ̀ Hébérù náà ń ṣojú, ó sì ní agbára ìṣẹ̀dá Ọlọ́run. Gbogbo òtítọ́ àsọtẹ́lẹ̀ ni a kọ́ lórí ọ̀rọ̀ náà, gẹ́gẹ́ bí ilana idanwo ìgbésẹ̀ mẹ́ta náà pẹ̀lú nínú orí kejìlá ìwé Dáníẹ́lì. Ọ̀rọ̀ náà kì í ṣe pé ó ń ṣojú agbára ìṣẹ̀dá Ọlọ́run nìkan, ṣùgbọ́n ó tún ń ṣojú Jésù Kristi, ẹni tí í ṣe Òtítọ́, àti ẹni tí ó tún jẹ́ Àkọ́kọ́ àti Ìkẹyìn, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nípasẹ̀ lẹ́tà àkọ́kọ́ àti lẹ́tà ìkẹyìn nínú àlìfábẹ́ẹ̀tì Hébérù.

The beginning history of the earth beast, when the warning of the approach of the investigative judgment arrived at the time of the end in 1798, is represented by the first angel of Revelation fourteen. The first angel’s message of Revelation chapter fourteen possesses each of the three steps, which are the truth, and that represent the three-step testing process which confronted the generation when the first angel arrived in 1798.

Ìtàn ìpilẹ̀ṣẹ̀ ẹranko ayé, nígbà tí ìkìlọ̀ ìsúnmọ́ ìdájọ́ ìwádìí dé ní àkókò òpin ní ọdún 1798, ni áńgẹ́lì àkọ́kọ́ ti Ìfihàn orí kẹrìnlá ṣàfihàn. Ìhìnrere áńgẹ́lì àkọ́kọ́ ti Ìfihàn orí kẹrìnlá ní ọ̀kọ̀ọ̀kan àwọn ìgbésẹ̀ mẹ́ta náà, tí í ṣe òtítọ́, tí ó sì ṣàpẹẹrẹ ìlànà ìdánwò ìgbésẹ̀ mẹ́ta tí ó dojú kọ ìran náà nígbà tí áńgẹ́lì àkọ́kọ́ dé ní ọdún 1798.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.

> Mo sì rí áńgẹ́lì mìíràn tí ń fò láàrín ọ̀run, tí ó ní ìhìnrere àìnípẹ̀kun láti wàásù fún àwọn tí ń gbé ayé, àti fún gbogbo orílẹ̀-èdè, àti ẹ̀yà, àti ahọ́n, àti ènìyàn, Ní pípa ohùn ńlá wí pé, Ẹ bẹ̀rù Ọlọ́run, kí ẹ sì fi ògo fún un; nítorí wákàtí ìdájọ́ rẹ̀ ti dé: kí ẹ sì jọ́sìn ẹni tí ó dá ọ̀run, àti ayé, àti òkun, àti àwọn ìsun omi. Ìfihàn 14:6, 7.

The ending history of the earth beast, when the warning of the approach of the executive judgment arrived at the time of the end in 1989 is represented by the three angels of Revelation chapter fourteen. The three angels of Revelation fourteen represent the three steps, that are the truth, and the three angels represent the three-step testing process which confronted the generation living when the third angel arrived in 1989.

Ìtàn ìparí ẹranko ayé, nígbà tí ìkìlọ̀ ìbẹ̀rẹ̀ ìdájọ́ àṣẹ dé ní àkókò òpin ní ọdún 1989, ni a ṣàfihàn nípasẹ̀ àwọn áńgẹ́lì mẹ́ta ti Ìfihàn orí kẹrìnlá. Àwọn áńgẹ́lì mẹ́ta ti Ìfihàn kẹrìnlá dúró fún àwọn ìgbésẹ̀ mẹ́ta, tí wọ́n jẹ́ òtítọ́, àti àwọn áńgẹ́lì mẹ́ta náà dúró fún ìlànà ìdánwò ìgbésẹ̀-mẹ́ta tí ó dojú kọ ìran tí ń gbé ayé nígbà tí áńgẹ́lì kẹta dé ní ọdún 1989.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.

> Mo sì rí áńgẹ́lì mìíràn tí ń fò láàrín ọ̀run, tí ó ní ìhìnrere àìnípẹ̀kun láti wàásù fún àwọn tí ń gbé ayé, àti fún gbogbo orílẹ̀-èdè, àti ẹ̀yà, àti ahọ́n, àti ènìyàn, Ní sísọ pẹ̀lú ohùn ńlá pé, Ẹ bẹ̀rù Ọlọ́run, kí ẹ sì fi ògo fún un; nítorí wákàtí ìdájọ́ rẹ̀ dé: kí ẹ sì jọ́sìn fún ẹni tí ó dá ọ̀run, àti ayé, àti òkun, àti àwọn orísun omi. Áńgẹ́lì mìíràn sì tẹ̀lé e, tí ń sọ pé, Bábílónì ṣubú, ó ṣubú, ìlú ńlá náà, nítorí pé ó mú gbogbo orílẹ̀-èdè mu nínú wáìnì ìbínú àgbèrè rẹ̀. Áńgẹ́lì kẹta sì tẹ̀lé wọn, tí ó fi ohùn ńlá sọ pé, Bí ẹnikẹ́ni bá jọ́sìn fún ẹranko náà àti ère rẹ̀, tí ó sì gba àmì rẹ̀ sí iwájú orí rẹ̀, tàbí sí ọwọ́ rẹ̀, Ẹni náà yóò sì mu nínú wáìnì ìbínú Ọlọ́run, tí a tú jáde láìdapọ̀ sínú ago ìrunú rẹ̀; a ó sì fi iná àti imí-ọ̀fíńrín dá a lóró níwájú àwọn áńgẹ́lì mímọ́, àti níwájú Ọ̀dọ́-Àgùntàn náà: Èéfín ìyà wọn sì ń gòkè lọ títí láé àti láéláé: wọn kò sì ní ìsinmi lọ́sàn-án tàbí lálẹ́, àwọn tí ń jọ́sìn fún ẹranko náà àti ère rẹ̀, àti ẹnikẹ́ni tí ó bá gba àmì orúkọ rẹ̀. Níbí ni sùúrù àwọn ẹni mímọ́ wà: níbí ni àwọn tí ń pa àwọn àṣẹ Ọlọ́run mọ́, àti ìgbàgbọ́ Jésù wà. Ìṣípayá 14:6–12.

The book of Daniel is structured upon the three angels’ messages. That structure is both the three steps of the Hebrew word for “truth”, and the corresponding three-step testing process, but the testing process unfolds upon the historical line of the earth beast of Revelation chapter thirteen (the United States), and also the historical line of the earth beast’s two horns (Republicanism and Protestantism). The history of the United States, beginning in 1798 and continuing until the soon-coming Sunday law, is the same period of history in which the Seventh-day Adventist church exists. The book of Daniel therefore also includes the structure that portrays the history of Adventism, beginning in 1798 and continuing until the soon-coming Sunday law. In doing so, the book of Daniel identifies the same prophetic histories represented in the book of Revelation, and in so doing it provides the first witness that brings to perfection the message of the second witness. The perfection of the two books is accomplished with the same prophetic phenomenon that existed in the relationship of the Old Testament and the New Testament.

Ìwé Dáníẹ́lì ni a ṣe àtòlẹ́sẹẹsẹ rẹ̀ lórí àwọn ìhìn iṣẹ́ àwọn áńgẹ́lì mẹ́ta. Àtòlẹ́sẹẹsẹ yẹn ni ìgbésẹ̀ mẹ́ta ti ọ̀rọ̀ Hébérù fún “òtítọ́”, àti pẹ̀lú ìlànà ìdánwò ìgbésẹ̀ mẹ́ta tó bá a mu; ṣùgbọ́n ìlànà ìdánwò náà ń ṣípayá lórí ìlà ìtàn ẹranko ayé ti Ìfihàn orí kẹtàlá (Orílẹ̀-Èdè Amẹ́ríkà), àti lórí ìlà ìtàn àwọn ìwo méjì ti ẹranko ayé náà pẹ̀lú (Ìṣèlú Olómìnira àti Pùròtẹ́sítáǹtì). Ìtàn Orílẹ̀-Èdè Amẹ́ríkà, láti ìbẹ̀rẹ̀ ní 1798 títí dé òfin Ọjọ́-Ìsinmi tó ń bọ̀ láìpẹ́, ni àkókò ìtàn kan náà nínú èyí tí ìjọ Adventist Ọjọ́ Keje wà. Nítorí náà, ìwé Dáníẹ́lì pẹ̀lú ní àtòlẹ́sẹẹsẹ tí ń ṣàfihàn ìtàn Adventism, láti ìbẹ̀rẹ̀ ní 1798 títí dé òfin Ọjọ́-Ìsinmi tó ń bọ̀ láìpẹ́. Nípa bẹ́ẹ̀, ìwé Dáníẹ́lì ń dá àwọn ìtàn àsọtẹ́lẹ̀ kan náà mọ̀ tí a ṣojú fún nínú ìwé Ìfihàn, àti nípa ṣe bẹ́ẹ̀ ó ń pèsè ẹlẹ́rìí àkọ́kọ́ tí ó mú ìhìn iṣẹ́ ẹlẹ́rìí kejì dé ìpípé. Ìpípé àwọn ìwé méjèèjì ni a mú ṣẹ pẹ̀lú ìṣẹ̀lẹ̀ àsọtẹ́lẹ̀ kan náà tí ó wà nínú ìbáṣepọ̀ Májẹ̀mú Láéláé àti Májẹ̀mú Tuntun.

> “The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New. The one testifies of a Saviour to come, while the other testifies of a Saviour that has come in the manner predicted by the prophets. In order to appreciate the plan of redemption, the Scripture of the Old Testament must be thoroughly understood. It is the glorified light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Jesus are a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found in the prophecies of the Old Testament compared with the history of the New. Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me.’ At that time there was no other scripture in existence save that of the Old Testament; so the injunction of the Saviour is plain.” Spirit of Prophecy, volume 3, 211.

> “Itàn ìyè, ikú, àti àjíǹde Jésù, gẹ́gẹ́ bí ti Ọmọ Ọlọ́run, kò lè jẹ́ afihan ní kíkún láìsí ẹ̀rí tí ó wà nínú Májẹ̀mú Láéláe. A fi Kristi hàn nínú Májẹ̀mú Láéláe bí ó ti ṣe kedere nínú Májẹ̀mú Tuntun. Ọ̀kan ń jẹ́rìí nípa Olùgbàlà kan tí yóò wá, nígbà tí èkejì sì ń jẹ́rìí nípa Olùgbàlà kan tí ó ti wá ní ọ̀nà tí àwọn wòlíì ti sọ tẹ́lẹ̀. Kí a lè mọrírì ètò ìràpadà, a gbọdọ̀ ní òye pípé nípa Ìwé Mímọ́ Májẹ̀mú Láéláe. Òun ni ìmọ́lẹ̀ ògo láti inú ìgbà àtijọ́ ti àsọtẹ́lẹ̀ tí ó ń mú ìyè Kristi àti àwọn ẹ̀kọ́ Májẹ̀mú Tuntun hàn pẹ̀lú ìtànkálẹ̀ àti ẹwà. Àwọn iṣẹ́ ìyanu Jésù jẹ́ ẹ̀rí ìjẹ́-Ọlọ́run rẹ̀; ṣùgbọ́n àwọn ẹ̀rí tí ó lágbára jùlọ pé òun ni Olùdàlà ayé ni a rí nínú àwọn àsọtẹ́lẹ̀ Májẹ̀mú Láéláe nígbà tí a bá fi wọ́n wé ìtàn Májẹ̀mú Tuntun. Jésù sọ fún àwọn Júù pé, ‘Ẹ wá inú Ìwé Mímọ́; nítorí nínú wọn ni ẹ̀yin rò pé ẹ ní ìyè àìnípẹ̀kun, àwọn náà ni wọ́n sì ń jẹ́rìí nípa tèmi.’ Ní àkókò náà kò sí Ìwé Mímọ́ mìíràn tó wà àfi ti Májẹ̀mú Láéláe; nítorí náà, àṣẹ Olùgbàlà náà hàn gbangba.” Spirit of Prophecy, volume 3, 211.

The “history of the life, death, and resurrection of Jesus,” summarizes Christ’s work for mankind, and witnesses unto the three steps, and those three steps are the “truth.” The Hebrew word “truth,” represents Jesus, who is the first and last, the beginning and ending and the Alpha and Omega, and the word itself consist of the first and last letters representing the same thing, for as Alpha and Omega, Jesus illustrates the end of a thing, with the beginning of a thing. Christ’s life, death and resurrection are truth, for among other things they are represented by three steps, and the first and last step are both “life,” for “life” and “resurrection” are both “life.” The middle letter in the Hebrew word is the thirteenth letter of the alphabet, and thirteen is a symbol of rebellion, and Christ’s death was brought about by the rebellion of Satan and the sons of Adam, who joined in his rebellion.

“Ìtàn ìyè, ikú, àti àjíǹde Jésù,” ni ó ṣe àkótán iṣẹ́ Kristi fún aráyé, ó sì jẹ́ ẹ̀rí sí àwọn ìgbésẹ̀ mẹ́ta náà, àti pé àwọn ìgbésẹ̀ mẹ́ta wọ̀nyẹn ni “òtítọ́.” Ọ̀rọ̀ Hébérù fún “òtítọ́,” dúró fún Jésù, ẹni tí í ṣe àkọ́kọ́ àti ìkẹyìn, ìbẹ̀rẹ̀ àti òpin, àti Álífà àti Òmégà, àti pé ọ̀rọ̀ náà fúnra rẹ̀ ní àwọn lẹ́tà àkọ́kọ́ àti ìkẹyìn tí ń ṣojú ohun kan náà; nítorí gẹ́gẹ́ bí Álífà àti Òmégà, Jésù ń fi òpin ohun kan hàn pẹ̀lú ìbẹ̀rẹ̀ ohun kan. Ìyè, ikú, àti àjíǹde Kristi ni òtítọ́, nítorí láàárín àwọn ohun mìíràn, àwọn wọ̀nyí ni a fi àwọn ìgbésẹ̀ mẹ́ta ṣàpẹẹrẹ, ìgbésẹ̀ àkọ́kọ́ àti ìkẹyìn sì jẹ́ “ìyè” méjèèjì, nítorí “ìyè” àti “àjíǹde” jẹ́ “ìyè” méjèèjì. Lẹ́tà àárín ọ̀rọ̀ Hébérù náà ni lẹ́tà kẹtàlá nínú álífábẹ́ẹ̀tì, àti pé mẹ́tàlá jẹ́ àmì ìṣọ̀tẹ̀, ikú Kristi sì wáyé nípasẹ̀ ìṣọ̀tẹ̀ Sátánì àti àwọn ọmọ Ádámù, tí wọ́n dara pọ̀ mọ́ ọn nínú ìṣọ̀tẹ̀ rẹ̀.

The understanding of the Revelation of Jesus Christ in the book of Revelation is unsealed just before the close of human probation, and a primary element of the truth unsealed at that time is that Christ is the “truth,” the Alpha and Omega, who places his signature as the Alpha and Omega upon the truths that He has ordained to exist in His Word. When Sister White wrote, “The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New,” she is confirming, for those who will see, that the message of the three angels in Revelation chapter fourteen (which are also structured upon the same three steps, as “life, death and resurrection”), “cannot be fully demonstrated without the evidence contained” in the book of Daniel.

Ìmọ̀ nípa Ìṣípayá Jésù Kristi nínú ìwé Ìṣípayá ni a tú sílẹ̀ díẹ̀ kí àkókò ìdánwò ènìyàn tó parí, àti pé apá pàtàkì kan nínú òtítọ́ tí a tú sílẹ̀ ní àkókò náà ni pé Kristi ni “òtítọ́,” Alfa àti Omega, ẹni tí ó fi àkíyèsí ìfọwọ́sí rẹ̀ gẹ́gẹ́ bí Alfa àti Omega lé àwọn òtítọ́ tí Ó ti yàn kalẹ̀ kí wọ́n wà nínú Ọ̀rọ̀ Rẹ̀. Nígbà tí Sister White kọ pé, “The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New,” ó ń fìdí rẹ̀ múlẹ̀, fún àwọn tí yóò rí i, pé ìhìn iṣẹ́ àwọn áńgẹ́lì mẹ́ta nínú Ìṣípayá orí kẹrìnlá (èyí tí a tún kọ́ lé orí àwọn ìgbésẹ̀ mẹ́ta kan náà, gẹ́gẹ́ bí “ìyè, ikú àti àjíǹde”), “cannot be fully demonstrated without the evidence contained” nínú ìwé Dáníẹ́lì.

She is also identifying that the book of Daniel testifies of a Babylon “to come”, while the book of Revelation testifies of a Babylon that “has come” in the manner predicted by the book of Daniel. Further, the application identifies that “in order to appreciate” the book of Revelation, the book of Daniel “must be thoroughly understood”, for “it is the glorified light” from the book of Daniel “that brings out the life of Christ and the teachings” of the book of Revelation “with clearness and beauty.”

Ó tún ń fi hàn pé ìwé Dáníẹ́lì ń jẹ́rìí nípa Bábílónì kan “tí ń bọ̀”, nígbà tí ìwé Ìfihàn sì ń jẹ́rìí nípa Bábílónì kan tí “ó ti dé” gẹ́gẹ́ bí ìwé Dáníẹ́lì ti sọ tẹ́lẹ̀. Pẹ̀lú èyí, ìlò náà fi hàn pé “láti lè ní ìmọrírì” ìwé Ìfihàn, ìwé Dáníẹ́lì “gbọ́dọ̀ jẹ́ kíkún ní òye”, nítorí “òun ni ìmọ́lẹ̀ ológo” láti inú ìwé Dáníẹ́lì “tí ń mú ìyè Kristi àti àwọn ẹ̀kọ́” ìwé Ìfihàn “hàn pẹ̀lú ìmójútó àti ẹwà.”

Her words can also be understood to identify that “the miracles of Jesus” represented in the book of Revelation are “a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found” when the prophecies of the book of Daniel are “compared with the history” of the book of Revelation. Further it can be recognized that when “Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me,’” that for spiritual Jews today, the book of Daniel is what testifies of the Revelation of Jesus Christ, and that revelation which is unsealed just before the close of probation is where eternal life is found.

A tún lè lóye ọ̀rọ̀ rẹ̀ gẹ́gẹ́ bí ohun tí ń fi hàn pé “àwọn iṣẹ́ ìyanu Jesu” tí a ṣàfihàn nínú ìwé Ìfihàn jẹ́ “ẹ̀rí kan ti ìwà-Ọlọ́run rẹ̀; ṣùgbọ́n àwọn ẹ̀rí tí ó lágbára jùlọ pé òun ni Olùdàgbàlà ayé ni a rí” nígbà tí a bá “fi àwọn àsọtẹ́lẹ̀ inú ìwé Dáníẹ́lì wé ìtàn” inú ìwé Ìfihàn. Síwájú sí i, a lè mọ̀ pé nígbà tí “Jesu sọ fún àwọn Júù pé, ‘Ẹ máa yẹ Ìwé Mímọ́ wò; nítorí nínú wọn ni ẹ̀yin rò pé ẹ ní ìyè àìnípẹ̀kun, àwọn wọ̀nyí sì ni wọ́n ń jẹ́rìí nípa tèmi,’” pé fún àwọn Júù ti ẹ̀mí lónìí, ìwé Dáníẹ́lì ni ohun tí ń jẹ́rìí fún Ìfihàn Jesu Kristi, àti pé nínú ìfihàn náà tí a tú sílẹ̀ díẹ̀ kí àkókò ìdánwò tó parí ni a ti rí ìyè àìnípẹ̀kun.

The book of Daniel sets forth the prophetic truths that are brought to perfection in the book of Revelation. It is structured upon the three steps that are represented by the Hebrew word for “truth”, and therefore the book itself represents a test for the generation when these facts are unsealed and revealed. Jesus Himself, as the Alpha and Omega, is directly emphasized in the very first words and chapter of the book of Revelation. These articles have also shown that Daniel chapter one possesses the same prophetic structure and characteristics of the first angel’s message of Revelation chapter fourteen.

Ìwé Dáníẹ́lì gbé àwọn òtítọ́ àsọtẹ́lẹ̀ kalẹ̀ tí a mú wá sí ìpé ní inú Ìwé Ìṣípayá. A kọ́ ọ lórí ìgbésẹ̀ mẹ́ta tí ọ̀rọ̀ Hébérù fún “òtítọ́” dúró fún, nítorí náà ìwé náà fúnra rẹ̀ dúró gẹ́gẹ́ bí àdánwò fún ìran náà nígbà tí a bá tú àwọn òtítọ́ wọ̀nyí sílẹ̀ tí a sì fi wọ́n hàn. Jésù fúnra Rẹ̀, gẹ́gẹ́ bí Alfa àti Omega, ni a tẹnu mọ́ taara nínú ọ̀rọ̀ àkọ́kọ́ gan-an àti orí àkọ́kọ́ Ìwé Ìṣípayá. Àwọn àpilẹ̀kọ wọ̀nyí ti tún fi hàn pé orí kìn-ín-ní Ìwé Dáníẹ́lì ní ètò àsọtẹ́lẹ̀ kan náà àti àwọn àbùdá kan náà gẹ́gẹ́ bí ìránṣẹ́ áńgẹ́lì kìn-ín-ní ti Ìṣípayá orí kẹrìnlá.

The first angel’s message and Daniel chapter one, both identify the three-step testing process that is the signature of Alpha and Omega. The chapter begins with literal Babylon conquering literal Judah, and the book leads to the last battle between Babylon and Judah represented in the last six verses of Daniel chapter eleven. In those verses spiritual Babylon is conquered by spiritual Judah, just as Michael stands up and human probation closes. Those verses represent the end of the prophetic history of the war between Babylon and Judah. In those verses, the healing of the deadly wound is illustrated.

Ìhìnrere áńgẹ́lì àkọ́kọ́ àti Dáníẹ́lì orí kìn-ín-ní, méjèèjì ń tọ́ka sí ìlànà àdánwò ìgbésẹ̀-mẹ́ta tí ó jẹ́ ààmì ìdánimọ̀ Alfa àti Omega. Orí náà bẹ̀rẹ̀ pẹ̀lú Bábílónì gidi tí ó ṣẹ́gun Júdà gidi, ìwé náà sì ń darí lọ sí ogun ìkẹyìn láàárín Bábílónì àti Júdà, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ẹsẹ̀ mẹ́fà ìkẹyìn ti Dáníẹ́lì orí kọkànlá. Nínú àwọn ẹsẹ̀ wọ̀nyí, Bábílónì ti ẹ̀mí ni Júdà ti ẹ̀mí ṣẹ́gun, gẹ́gẹ́ bí Máíkẹ́lì ti dìde tí àkókò àánú fún ènìyàn sì parí. Àwọn ẹsẹ̀ wọ̀nyí dúró fún òpin ìtàn àsọtẹ́lẹ̀ ti ogun láàárín Bábílónì àti Júdà. Nínú àwọn ẹsẹ̀ wọ̀nyí ni a ti ṣàfihàn ìmúláradá ọgbẹ́ apaniyan náà.

The verses that describe the healing of the deadly wound begins with verse forty of Daniel eleven, which begins with the words, “And at the time of the end.” The “time of the end” in the verse represents 1798, when the papacy was delivered its deadly wound. The verses then tell the story of how the deadly wound is healed, as the papacy conquers, first its enemy, the king of the south (the Soviet Union), second its ally, the glorious land (the United States), and third its victim, Egypt (the United Nations). In verse forty-five the papacy (the king of the north), comes to its end, with none to help. The story of the healing of the deadly wound of the papacy in the verses begins with the fall of the papacy in 1798, and it ends with the final rise and fall of the papacy. The verses between the opening of the passage and the closing of the passage identify the rebellion in the middle.

Àwọn ẹsẹ tí ó ṣàpèjúwe ìmúláradá ọgbẹ́ ikú náà bẹ̀rẹ̀ pẹ̀lú ẹsẹ̀ ogójì nínú Dáníẹ́lì mọ́kànlá, èyí tí ó bẹ̀rẹ̀ pẹ̀lú àwọn ọ̀rọ̀ pé, “Àti ní àkókò òpin.” “Àkókò òpin” nínú ẹsẹ̀ náà dúró fún ọdún 1798, nígbà tí a fi ọgbẹ́ ikú náà bá ìjọ Pápá. Nígbà náà ni àwọn ẹsẹ̀ náà ń sọ ìtàn bí a ṣe mú ọgbẹ́ ikú náà láradá, bí ìjọ Pápá ti ṣẹ́gun, ní àkọ́kọ́, ọ̀tá rẹ̀, ọba gúúsù (Soviet Union), ní èkejì, alábàápín rẹ̀, ilẹ̀ ológo (Orílẹ̀-Èdè Amẹ́ríkà), àti ní ẹ̀kẹta, ẹni tí ó jẹ́ olùfaragba rẹ̀, Ejibiti (Àjọ Àwọn Orílẹ̀-Èdè). Nínú ẹsẹ̀ ogójì-òkè-rín, ìjọ Pápá (ọba àríwá), dé sí òpin rẹ̀, láìsí ẹni kankan láti ràn án lọ́wọ́. Ìtàn ìmúláradá ọgbẹ́ ikú ìjọ Pápá nínú àwọn ẹsẹ̀ náà bẹ̀rẹ̀ pẹ̀lú ìṣubú ìjọ Pápá ní ọdún 1798, ó sì parí pẹ̀lú ìdìde ìkẹyìn àti ìṣubú ìkẹyìn ìjọ Pápá. Àwọn ẹsẹ̀ tó wà láàárín ìṣíṣí ọ̀nà ọ̀rọ̀ náà àti ìpèkun ọ̀nà ọ̀rọ̀ náà ń fi ìṣọ̀tẹ̀ tí ó wà ní àárín hàn.

The Hebrew word for “truth” was created by the first letter, the thirteenth letter and the last letter of the Hebrew alphabet being combined. Thirteen is a number that symbolizes rebellion, and the history between the first and the last. In the final passage of prophecy in the book of Daniel, the same warfare that is represented in the very first verses of the book is represented. Those verses introduce chapter one, where we find the three-step testing process that is the truth. Then in the final passage we find the same three steps as it begins with the first fall of the papacy and ends with the last fall of the papacy, and couched in the middle is the rebellion of the last days.

Ọ̀rọ̀ Hébérù fún “òtítọ́” ni a dá sílẹ̀ nípasẹ̀ ìṣọ̀kan lẹ́tà àkọ́kọ́, lẹ́tà kẹtàlá, àti lẹ́tà ìkẹyìn nínú àlìfábẹ́ẹ̀tì Hébérù. Mẹ́tàlá jẹ́ nọ́mbà tí ó ń ṣàpẹẹrẹ ìṣọ̀tẹ̀, àti ìtàn láàárín àkọ́kọ́ àti ìkẹyìn. Nínú apá ìkẹyìn ti àsọtẹ́lẹ̀ nínú ìwé Dáníẹ́lì, ogun kan náà tí a ṣàfihàn nínú àwọn ẹsẹ̀ àkọ́kọ́ pátápátá ti ìwé náà ni a tún ṣàfihàn. Àwọn ẹsẹ̀ wọ̀nyí ni wọ́n ṣàkíyèsí orí kìn-ín-ní, níbi tí a ti rí ìlànà ìdánwò ọlọ́wọ̀n-mẹ́ta tí í ṣe òtítọ́. Nígbà náà sì ni nínú apá ìkẹyìn a tún rí àwọn ìgbésẹ̀ mẹ́ta kan náà, bí ó ti bẹ̀rẹ̀ pẹ̀lú ìṣubú àkọ́kọ́ ti ipò póòpù, tí ó sì parí pẹ̀lú ìṣubú ìkẹyìn ti ipò póòpù, tí a sì fi ìṣọ̀tẹ̀ àwọn ọjọ́ ìkẹyìn sínú àárín rẹ̀.

Within those final six verses of Daniel chapter eleven, is a second witness to the truth, for the first geographical power the papacy needed to overthrow (the king of the south) is a symbol of the dragon power, as is the last of the three geographical powers (Egypt). The three-step conquering that is necessary for the deadly wound to be healed, begins with the king of the south that is a symbol of the dragon power of atheism, and the last of the three powers, represented by Egypt, is the primary biblical symbol of the atheism associated with the dragon. In fact, the word translated as “south” in verse forty of the passage is “negeb,” which is sometimes translated as Egypt. The three obstacles have the signature of truth, for the first obstacle is the last obstacle. The power in the middle is the glorious land (the United States). The United States is where the rebellion of the Sunday law is brought about, and the symbol of the United States when it began was thirteen colonies.

Nínú àwọn ẹsẹ mẹ́fà ìkẹyìn wọ̀nyẹn ti orí kẹ́tàlá Danieli, ẹlẹ́rìí kejì wà sí òtítọ́ náà, nítorí agbára ilẹ̀-àyé àkọ́kọ́ tí ìjọ-ọba póòpù nílò láti bì ṣubú (ọba gúúsù) jẹ́ àmì agbára dragoni, gẹ́gẹ́ bí ti ìkẹyìn nínú àwọn agbára ilẹ̀-àyé mẹ́ta náà (Íjíbítì) pẹ̀lú. Ìṣẹ́gun ní ìgbésẹ̀ mẹ́ta tí ó ṣe pàtàkì kí ọgbẹ́ ikú náà lè wò sàn, bẹ̀rẹ̀ pẹ̀lú ọba gúúsù tí ó jẹ́ àmì agbára dragoni ti àìgbàgbọ́ nínú Ọlọ́run, àti ìkẹyìn nínú àwọn agbára mẹ́ta náà, tí Íjíbítì ṣojú fún, ni àmì Bíbélì pàtàkì jùlọ fún àìgbàgbọ́ nínú Ọlọ́run tí ó ní ìbáṣepọ̀ pẹ̀lú dragoni. Ní ti gidi, ọ̀rọ̀ tí a túmọ̀ sí “gúúsù” nínú ẹsẹ̀ ogójì ti àyọkà náà ni “negeb,” èyí tí a máa ń túmọ̀ nígbà mìíràn sí Íjíbítì. Àwọn ìdènà mẹ́ta náà ní àmi ìdánimọ̀ òtítọ́, nítorí ìdènà àkọ́kọ́ ni ìdènà ìkẹyìn. Agbára tí ó wà ní àárín ni ilẹ̀ ológo (Orílẹ̀-Èdè Amẹ́ríkà). Orílẹ̀-Èdè Amẹ́ríkà ni ibi tí ìṣọ̀tẹ̀ òfin Ọjọ́ Àìkú ti wáyé, àti àmì Orílẹ̀-Èdè Amẹ́ríkà nígbà tí ó bẹ̀rẹ̀ ni àwọn ìlú olómìnira mẹ́tàlá.

The signature of Alpha and Omega pervades the book of Daniel, and provides the witness that, when brought together with the book of Revelation, establishes the divinity of Jesus Christ. In terms of Daniel chapter twelve, and the three-step testing process that occurs in the generation when the book is unsealed; to reject the revelation of the structure of the book of Daniel, is to be among those that are identified as the wicked. In terms of Revelation chapter fourteen, to reject the revelation of the structure of the book of Daniel, is to be among those that are identified as worshipping the beast and his image.

Àmì Alpha àti Omega kún inú ìwé Dáníẹ́lì káàkiri, ó sì ń pèsè ẹ̀rí náà pé, nígbà tí a bá mú un papọ̀ pẹ̀lú ìwé Ìfihàn, ó fi ìjìnlẹ̀ Ọlọ́run ti Jésù Kristi múlẹ̀. Ní ìbámu pẹ̀lú Dáníẹ́lì orí kejìlá, àti ìlànà ìdánwò ìpele mẹ́ta tí ń ṣẹlẹ̀ nínú ìran náà nígbà tí a tú ìwé náà sílẹ̀; láti kọ ìfihàn ìtòlẹ́sẹẹsẹ ìwé Dáníẹ́lì, ni láti wà lára àwọn tí a dá mọ̀ gẹ́gẹ́ bí àwọn ẹni búburú. Ní ìbámu pẹ̀lú Ìfihàn orí kẹrìnlá, láti kọ ìfihàn ìtòlẹ́sẹẹsẹ ìwé Dáníẹ́lì, ni láti wà lára àwọn tí a dá mọ̀ gẹ́gẹ́ bí àwọn tí ń bọ ẹranko náà àti ère rẹ̀.

The book of Revelation identifies that just before probation closes the Revelation of Jesus Christ is unsealed, and the Revelation of Jesus Christ includes the unsealing of the structure of the book of Daniel.

Ìwé Ìfihàn sọ ní kedere pé díẹ̀ kí àkókò àánú tó parí, a ṣí Ìfihàn Jesu Kristi sílẹ̀; àti pé Ìfihàn Jesu Kristi náà ní nínú rẹ̀ ìṣípayá ètò ìgbékalẹ̀ ìwé Dáníẹ́lì.

> “Honored by men with the responsibilities of state and with the secrets of kingdoms bearing universal sway, Daniel was honored by God as His ambassador, and was given many revelations of the mysteries of ages to come. His wonderful prophecies, as recorded by him in chapters 7 to 12 of the book bearing his name, were not fully understood even by the prophet himself; but before his life labors closed, he was given the blessed assurance that ‘at the end of the days’—in the closing period of this world’s history—he would again be permitted to stand in his lot and place. It was not given him to understand all that God had revealed of the divine purpose. ‘Shut up the words, and seal the book,’ he was directed concerning his prophetic writings; these were to be sealed ‘even to the time of the end.’ ‘Go thy way, Daniel,’ the angel once more directed the faithful messenger of Jehovah; ‘for the words are closed up and sealed till the time of the end…. Go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’ Daniel 12:4, 9, 13.

> “Àwọn ènìyàn fi àwọn ojúṣe ìṣàkóso orílẹ̀-èdè àti pẹ̀lú àwọn àṣírí àwọn ìjọba tí ó ní agbára lórí gbogbo ayé bọlá fún Dáníẹ́lì, Ọlọ́run sì bọlá fún un gẹ́gẹ́ bí aṣojú Rẹ̀, a sì fi ọ̀pọ̀ ìṣípayá àwọn àṣírí àwọn àkókò tí ń bọ̀ fún un. Àwọn àsọtẹ́lẹ̀ ìyanu rẹ̀, gẹ́gẹ́ bí ó ti kọ wọ́n sínú orí 7 sí 12 nínú ìwé tí ń rú orúkọ rẹ̀, kò ṣeé lóye ní kíkún àní fún wòlíì náà fúnra rẹ̀; ṣùgbọ́n kí iṣẹ́ ìgbésí ayé rẹ̀ tó parí, a fi ìdánilójú aláyọ̀ yìí fún un pé “ní òpin àwọn ọjọ́”—ní àkókò ìparí ìtàn ayé yìí—yóò tún jẹ́ kí ó lè dúró ní ipò àti ibi tirẹ̀. A kò fi fún un láti lóye gbogbo ohun tí Ọlọ́run ti ṣípayá nípa ète àtọ̀runwá náà. “Pa ọ̀rọ̀ náà mọ́, kí o sì di ìwé náà,” ni a pa á láṣẹ nípa àwọn ìkọ̀wé àsọtẹ́lẹ̀ rẹ̀; wọ́n yóò sì wà ní dídì “títí di àsìkò òpin.” “Máa lọ ní ọ̀nà rẹ, Dáníẹ́lì,” ni áńgẹ́lì náà tún pa fún ojiṣẹ́ olóòótọ́ Jèhófà náà lẹ́ẹ̀kan sí i; “nítorí a ti pa àwọn ọ̀rọ̀ náà mọ́, a sì ti dì wọ́n títí di àsìkò òpin…. Ṣùgbọ́n ìwọ, máa lọ ní ọ̀nà rẹ títí òpin yóò fi dé: nítorí ìwọ yóò sinmi, ìwọ yóò sì dúró ní ipò rẹ ní òpin àwọn ọjọ́.” Dáníẹ́lì 12:4, 9, 13.

> “As we near the close of this world’s history, the prophecies recorded by Daniel demand our special attention, as they relate to the very time in which we are living. With them should be linked the teachings of the last book of the New Testament Scriptures. Satan has led many to believe that the prophetic portions of the writings of Daniel and of John the revelator cannot be understood. But the promise is plain that special blessing will accompany the study of these prophecies. ‘The wise shall understand’ (verse 10), was spoken of the visions of Daniel that were to be unsealed in the latter days; and of the revelation that Christ gave to His servant John for the guidance of God’s people all through the centuries, the promise is, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.” Prophets and Kings, 547.

> “Bí a ti ń sún mọ́ òpin ìtàn ayé yìí, àwọn àsọtẹ́lẹ̀ tí a kọ sílẹ̀ nípasẹ̀ Dáníẹ́lì ń béèrè àkíyèsí pàtàkì wa, nítorí wọ́n ní ìbáṣepọ̀ pẹ̀lú àkókò gan-an tí a ń gbé yìí. Pẹ̀lú wọn ni a gbọdọ̀ so àwọn ẹ̀kọ́ inú ìwé ìkẹyìn nínú Ìwé Mímọ́ Májẹ̀mú Tuntun pọ̀. Sátánì ti mú ọ̀pọ̀lọpọ̀ ènìyàn gbà pé a kò lè lóye àwọn apá àsọtẹ́lẹ̀ inú àwọn ìkọ̀wé Dáníẹ́lì àti ti Jòhánù olùfihàn. Ṣùgbọ́n ìlérí náà ṣe kedere pé ìbùkún àkànṣe yóò bá ìkẹ́kọ̀ọ́ àwọn àsọtẹ́lẹ̀ wọ̀nyí lọ. ‘Àwọn ọlọ́gbọ́n yóò sì yé e’ (ẹsẹ̀ 10), ni a sọ nípa àwọn ìran Dáníẹ́lì tí a óò tú sílẹ̀ ní àwọn ọjọ́ ìkẹyìn; àti nípa ìfihàn tí Kristi fi fún ìránṣẹ́ Rẹ̀ Jòhánù fún ìtọ́sọ́nà àwọn ènìyàn Ọlọ́run ní gbogbo ọ̀rúndún, ìlérí náà ni pé, ‘Alábùkún ni ẹni tí ń kà á, àti àwọn tí ń gbọ́ ọ̀rọ̀ àsọtẹ́lẹ̀ yìí, tí wọ́n sì ń pa àwọn ohun tí a kọ sínú rẹ̀ mọ́.’ Ìfihàn 1:3.” Àwọn Wòlíì àti Àwọn Ọba, 547.

Speaking in the future tense to her day and age, Sister White stated, “as we near the close of this world’s history”, “‘the wise will understand,” that “the prophecies recorded by Daniel demand our special attention, as they relate to the very time in which we are living.” The “many revelations of the mysteries of ages to come. His wonderful prophecies, as recorded by him in chapters seven to twelve of the book bearing his name,” are “to be unsealed in the latter days.”

Ní fífi àsìkò ọjọ́ iwájú sọ̀rọ̀ sí ìran àti àkókò tirẹ̀, Sister White sọ pé, “bí a ṣe ń sún mọ́ òpin ìtàn ayé yìí”, “‘àwọn ọlọ́gbọ́n yóò lóye,’” pé “àwọn àsọtẹ́lẹ̀ tí a kọ sílẹ̀ láti ọwọ́ Danieli ń béèrè àkíyèsí wa pàtàkì, nítorí wọ́n ní ìbáṣepọ̀ pẹ̀lú gan-an àkókò tí a wà láàyè nínú rẹ̀.” “Ọ̀pọ̀lọpọ̀ ìfihàn àwọn àṣírí àwọn ìgbà tí ń bọ̀. Àwọn àsọtẹ́lẹ̀ àgbàyanu rẹ̀, gẹ́gẹ́ bí a ti kọ wọ́n sílẹ̀ láti ọwọ́ rẹ̀ nínú orí keje títí dé kejìlá ti ìwé tí ń rúkọ rẹ̀,” ni “a óò tú sílẹ̀ ní àwọn ọjọ́ ìkẹyìn.”

When the book of Daniel is unsealed, it produces a three-step purification process, that tests the generation that is living when the Lion of the tribe of Judah gives the book of Daniel to His people. In Revelation ten, Sister White informs us the angel that descended was “no less a personage than Jesus Christ.” In Revelation ten, the angel had a little book open in His hand, that John was commanded to take and eat. That book was unsealed by the Lion of the tribe of Judah, who is no less a personage than Jesus Christ, so the book John was commanded to eat was the little book of Daniel.

Nígbà tí a bá tú ìdìdì ìwé Dáníẹ́lì sílẹ̀, ó máa ń mú ìlànà ìwẹ̀nùmọ́ alágbèéká mẹ́ta wá, èyí tí ń dán ìran tí ń gbé ayé nígbà tí Kìnìún ẹ̀yà Júdà fi ìwé Dáníẹ́lì fún àwọn ènìyàn Rẹ̀ wò. Nínú Ìfihàn orí kẹwàá, Sister White sọ fún wa pé áńgẹ́lì tí ó sọ̀kalẹ̀ jẹ́ “ẹni tí kò kéré ju Jésù Kristi lọ.” Nínú Ìfihàn orí kẹwàá, áńgẹ́lì náà ní ìwé kékeré kan tí a ti ṣí sílẹ̀ ní ọwọ́ Rẹ̀, èyí tí a pàṣẹ fún Jòhánù láti mú kí ó sì jẹ ẹ́. Kìnìún ẹ̀yà Júdà, ẹni tí kò kéré ju Jésù Kristi lọ, ni ó tú ìdìdì ìwé náà sílẹ̀, nítorí náà ìwé tí a pàṣẹ fún Jòhánù láti jẹ ni ìwé kékeré Dáníẹ́lì.

> “It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.

> “Kìnnìún Ẹ̀yà Júdà ni ó ṣí ìdìdì ìwé náà, ó sì fi ìfihàn ohun tí yóò wà ní àwọn ọjọ́ ìkẹyìn wọ̀nyí fún Jòhánù.

> “Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.

> “Dáníẹ́lì dúró ní ipò tirẹ̀ láti ru ẹ̀rí rẹ̀, èyí tí a fi èdìdì dì títí di àkókò òpin, nígbà tí a óo kéde ìránṣẹ́ áńgẹ́lì kìn-ín-ní sí ayé wa. Àwọn nǹkan wọ̀nyí ṣe pàtàkì lọ́nà tí kò lópin ní àwọn ọjọ́ ìkẹyìn wọ̀nyí; ṣùgbọ́n bí ‘a óo sọ ọ̀pọ̀lọpọ̀ di mímọ́, a óo sì sọ wọn di funfun, a óo sì dán wọn wò,’ ‘àwọn ẹni búburú yóo máa ṣe búburú: kò sí ẹni kankan nínú àwọn ẹni búburú tí yóo lóye.’ Bí èyí ti jẹ́ òtítọ́ tó! Ẹ̀ṣẹ̀ ni ìrékọjá òfin Ọlọ́run; àwọn tí kì yóò gba ìmọ́lẹ̀ nípa òfin Ọlọ́run kò ní lóye ìkéde àwọn ìránṣẹ́ áńgẹ́lì kìn-ín-ní, kejì, àti kẹta. Ìwé Dáníẹ́lì ni a tú sílẹ̀ nínú ìfihàn fún Jòhánù, ó sì mú wa lọ síwájú dé àwọn ìṣẹ̀lẹ̀ ìkẹyìn nínú ìtàn ayé yìí.

> “Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 115.

> “Ṣé àwọn arákùnrin wa yóò rántí pé àwa ń gbé láàrín àwọn ewu ọjọ́ ìkẹyìn bí? Ẹ ka Ìfihàn ní ìbáṣepọ̀ pẹ̀lú Dáníẹ́lì. Ẹ kọ́ àwọn nǹkan wọ̀nyí.” Testimonies to Ministers, 115.

To reject the revelation of the structure of the book of Daniel, that is now being unsealed, is to be among those that are identified as the wicked. The first six chapters of Daniel establish the prophetic structure that represents the prophetic history of Adventism, the earth beast, the seventy symbolic years of Isaiah chapter twenty-three, the two horns of Protestantism and Republicanism, the prophetic history of the first and second angels’ messages, and the history of the three angels’ messages. The last six chapters of Daniel identify the prophetic messages that are unsealed in the beginning and ending of all these previously mentioned histories.

Láti kọ ìfihàn ìtòlẹ́sẹẹsẹ ìwé Dáníẹ́lì sílẹ̀, èyí tí a ń tú èdìdì rẹ̀ nísinsìnyí, ni láti wà láàárín àwọn tí a dá mọ̀ gẹ́gẹ́ bí àwọn ẹni búburú. Àwọn orí mẹ́fà àkọ́kọ́ ti Dáníẹ́lì fi ìtòlẹ́sẹẹsẹ àsọtẹ́lẹ̀ múlẹ̀, èyí tí ó ṣàpẹẹrẹ ìtàn àsọtẹ́lẹ̀ ti Adventism, ẹranko ilẹ̀-ayé, àádọ́rin ọdún àpẹẹrẹ ti Isaiah orí kẹtàlélógún, iwo méjì ti Protestantism àti Republicanism, ìtàn àsọtẹ́lẹ̀ ti àwọn ìránṣẹ́ áńgẹ́lì àkọ́kọ́ àti kejì, àti ìtàn àwọn ìránṣẹ́ àwọn áńgẹ́lì mẹ́ta. Àwọn orí mẹ́fà ìkẹyìn ti Dáníẹ́lì ń tọ́ka sí àwọn ìránṣẹ́ àsọtẹ́lẹ̀ tí a tú èdìdì wọn ní ìbẹ̀rẹ̀ àti ní òpin gbogbo àwọn ìtàn wọ̀nyí tí a ti mẹ́nuba tẹ́lẹ̀.

Chapter one of Daniel is the history of the movement of the first angel, in the beginning of the history of the earth beast. Chapters one through three is the history of the movement of the third angel, at the ending of the history of the earth beast. Chapter four is to be aligned with chapter one, as the beginning, and chapters five and six, are to be aligned with chapters one through three, as the ending. The increase of knowledge that is represented in chapters seven, eight and nine is to be aligned with chapter one as the beginning history. The increase of knowledge that is represented in chapters ten, eleven and twelve is to be aligned with chapters one through three as the ending history.

Orí kìíní nínú Dáníẹ́lì ni ìtàn ìrìnàjò angẹli àkọ́kọ́, ní ìbẹ̀rẹ̀ ìtàn ẹranko ilẹ̀ ayé. Orí kìíní títí dé orí kẹta ni ìtàn ìrìnàjò angẹli kẹta, ní ìparí ìtàn ẹranko ilẹ̀ ayé. Orí kẹrin ni a gbọdọ̀ so mọ́ orí kìíní gẹ́gẹ́ bí ìbẹ̀rẹ̀, àti orí karùn-ún àti kẹfà, ni a gbọdọ̀ so mọ́ orí kìíní títí dé kẹta, gẹ́gẹ́ bí ìparí. Ìlọsíwájú ìmọ̀ tí a ṣojú rẹ̀ nínú orí keje, kẹjọ àti kẹsàn-án ni a gbọdọ̀ so mọ́ orí kìíní gẹ́gẹ́ bí ìtàn ìbẹ̀rẹ̀. Ìlọsíwájú ìmọ̀ tí a ṣojú rẹ̀ nínú orí kẹwàá, kọkànlá àti kejìlá ni a gbọdọ̀ so mọ́ orí kìíní títí dé kẹta gẹ́gẹ́ bí ìtàn ìparí.

Line upon line, this application identifies the beginning history of the earth beast as chapters one, four, seven, eight and nine. The application also identifies the ending history of the earth beast as chapters one through three, chapters five, six and ten through twelve. Thus, the book of Daniel is set forth as both the beginning and the ending of the earth beast.

Lẹ́yìn ìlà, lórí ìlà, ìlò yìí ń dá ìtàn ìbẹ̀rẹ̀ ẹranko ilẹ̀ mọ̀ gẹ́gẹ́ bí orí kìn-ín-ní, kẹ́rin, keje, kẹjọ àti kẹsàn-án. Ìlò náà pẹ̀lú ń dá ìtàn ìparí ẹranko ilẹ̀ mọ̀ gẹ́gẹ́ bí orí kìn-ín-ní títí dé kẹta, orí karùn-ún, kẹfà àti kẹwàá títí dé kejìlá. Nípa bẹ́ẹ̀, a gbé ìwé Dáníẹ́lì kalẹ̀ gẹ́gẹ́ bí ìbẹ̀rẹ̀ àti ìparí ẹranko ilẹ̀ náà.

The beginning of the earth beast can then be identified as Daniel chapter one, for chapter four, is to go over the top of chapter one (line upon line). Chapters seven, eight and nine are also to go over the top of chapter one. Therefore, the beginning of the history of the earth beast is represented by Daniel chapter one.

Nígbà náà ni a lè dá ìbẹ̀rẹ̀ ẹranko ilẹ̀ mọ̀ gẹ́gẹ́ bí Danieli orí kìíní, nítorí pé orí kẹrin yóò bò lórí orí kìíní (ìlà lórí ìlà). Àwọn orí keje, kẹjọ, àti kẹsàn-án náà pẹ̀lú ni yóò bò lórí orí kìíní. Nítorí náà, ìbẹ̀rẹ̀ ìtàn ẹranko ilẹ̀ ni a ṣàfihàn ní Danieli orí kìíní.

So too, with the ending of the earth beast. The ending of the history of the earth beast is represented by chapters one through three, and chapters five, six, ten, eleven and twelve are to go over the top of the first three chapters (line upon line), thus the ending of the history of the earth beast is represented by the first three chapters of Daniel.

Bẹ́ẹ̀ náà pẹ̀lú ní ti ìparí ẹranko ayé. Ìparí ìtàn ẹranko ayé ni a ṣàfihàn nínú orí kìn-ín-ní títí dé orí kẹta, àti pé àwọn orí karùn-ún, kẹfà, kẹwàá, kọkànlá, àti kejìlá yóò borí lórí àwọn orí mẹ́ta àkọ́kọ́ (ìlà lórí ìlà); nítorí náà, ìparí ìtàn ẹranko ayé ni a ṣàfihàn nínú àwọn orí mẹ́ta àkọ́kọ́ ti Dáníẹ́lì.

Chapter one represents the beginning and then chapters one through three represent the ending, and the structure of one and then three, identifies that the prophetic structure of the book of Daniel, is identical to the prophetic structure of the three angels of Revelation fourteen. There as in Daniel, the first angel represents a separate history, but is also one third of the history of the three angels. Simultaneously, as this recognition identifies and emphasizes the three and one combination, it is also the structure of the Hebrew word truth, which represents not only Christ, and the creative power of God, but also a three-step testing and purification process, that is represented in both Daniel chapter one, and then again in Daniel chapters one through three.

Orí kìn-ín-ní dúró fún ìbẹ̀rẹ̀, lẹ́yìn náà orí kìn-ín-ní títí dé kẹta dúró fún òpin; ìṣètò kìn-ín-ní àti lẹ́yìn náà mẹ́ta náà sì fi hàn pé ìṣètò àsọtẹ́lẹ̀ inú ìwé Dáníẹ́lì jẹ́ ìkan náà pẹ̀lú ìṣètò àsọtẹ́lẹ̀ ti àwọn áńgẹ́lì mẹ́ta ti Ìfihàn orí kẹrìnlá. Níbẹ̀ gẹ́gẹ́ bí ó ti rí nínú Dáníẹ́lì, áńgẹ́lì àkọ́kọ́ dúró fún ìtàn kan tí ó yàtọ̀, ṣùgbọ́n ó tún jẹ́ ìdá mẹ́ta kan nínú ìtàn àwọn áńgẹ́lì mẹ́ta náà. Ní àkókò kan náà, bí ìmọ̀ yìí ṣe ń fi ìpapọ̀ mẹ́ta àti ọ̀kan hàn, tí ó sì ń tẹnu mọ́ ọn, bẹ́ẹ̀ náà ni ó jẹ́ ìṣètò ọ̀rọ̀ Hébérù náà, “òtítọ́,” èyí tí kì í ṣe Kristi nìkan, àti agbára ìṣẹ̀dá Ọlọ́run nìkan, ṣùgbọ́n tí ó tún jẹ́ ìlànà ìdánwò àti ìwẹ̀nùmọ́ ní ìgbésẹ̀ mẹ́ta, èyí tí a ṣojú rẹ̀ nínú Dáníẹ́lì orí kìn-ín-ní, àti lẹ́ẹ̀kansi nínú Dáníẹ́lì orí kìn-ín-ní títí dé kẹta.

Jesus, who is the truth, is also the First and the Last, and in that regard the history of the movement of the first angel is repeated to the very letter in the history of the three angels, so it is prophetically acceptable to place the first three chapters of Daniel over the top of Daniel chapter one, for the beginning always illustrates the ending. The book of Daniel then becomes the “little book” that is in the angel’s hand, for the “little book” of Daniel can be fully represented in Daniel chapter one.

Jesu, ẹni tí í ṣe òtítọ́, tún jẹ́ Àkọ́kọ́ àti Ìkẹ́yìn pẹ̀lú, àti ní ti ọ̀nà náà, ìtàn ìṣísẹ̀ angẹli kìíní ni a tún sọ di mímúṣẹ́ déédéé nínú ìtàn àwọn angẹli mẹ́ta, nítorí náà, ó jẹ́ ohun tí a lè gbà gẹ́gẹ́ bíi ti àsọtẹ́lẹ̀ láti gbe orí mẹ́ta àkọ́kọ́ ti Dáníẹ́lì lé orí Dáníẹ́lì orí kìíní, nítorí ìbẹ̀rẹ̀ máa ń ṣàfihàn òpin nígbà gbogbo. Nígbà náà, ìwé Dáníẹ́lì di “ìwé kékeré” tí ó wà ní ọwọ́ angẹli náà, nítorí “ìwé kékeré” Dáníẹ́lì lè jẹ́ aṣojú rẹ̀ ní kíkún nínú Dáníẹ́lì orí kìíní.

We will continue our study of the book of Daniel in the next article.

A ó máa bá ìkẹ́kọ̀ọ́ wa nípa ìwé Dáníẹ́lì lọ nínú àpilẹ̀kọ tí ó tẹ̀lé e.

> “Among those sought for by the officers who were preparing to fulfill the provisions of the royal decree, were Daniel and his friends. When told that according to the decree they also must die, ‘with counsel and wisdom’ Daniel inquired of Arioch, the captain of the king’s guard, ‘Why is the decree so hasty from the king?’ Arioch told him the story of the king’s perplexity over his remarkable dream, and of his failure to secure help from those in whom he had hitherto placed fullest confidence. Upon hearing this, Daniel, taking his life in his hands, ventured into the king’s presence and begged that time be granted, that he might petition his God to reveal to him the dream and its interpretation.

> “Nínú àwọn tí àwọn olóyè tí wọ́n ń pèsè láti mú ìpèsè àṣẹ ọba ṣẹ wá ń wá ni Dáníẹ́lì àti àwọn ọ̀rẹ́ rẹ̀ wà. Nígbà tí a sọ fún wọn pé gẹ́gẹ́ bí àṣẹ náà, àwọn náà pẹ̀lú gbọ́dọ̀ kú, ‘pẹ̀lú ìmọ̀ràn àti ọgbọ́n’ ni Dáníẹ́lì béèrè lọ́wọ́ Áríókì, olórí ẹ̀ṣọ́ ọba pé, ‘Èéṣe tí àṣẹ náà fi yára tó bẹ́ẹ̀ láti ọ̀dọ̀ ọba?’ Áríókì sọ ìtàn ìdààmú ọba fún un nípa àlá àgbàyanu rẹ̀, àti nípa bí kò ṣe rí ìrànlọ́wọ́ gbà lọ́wọ́ àwọn ẹni tí ó ti fi ìgbẹ́kẹ̀lé rẹ̀ tí ó kún jù lọ lé tẹ́lẹ̀ rí. Nígbà tí Dáníẹ́lì gbọ́ èyí, ó fi ẹ̀mí ara rẹ̀ sínú ewu, ó sì wọ iwájú ọba lọ, ó bẹ̀ pé kí a fi àkókò sí i lọ́wọ́, kí ó lè bẹ Ọlọ́run rẹ̀ pé kí Ó fi àlá náà àti ìtumọ̀ rẹ̀ hàn án.”

> “To this request the monarch acceded. ‘Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions.’ Together they sought for wisdom from the Source of light and knowledge. Their faith was strong in the consciousness that God had placed them where they were, that they were doing His work and meeting the demands of duty. In times of perplexity and danger they had always turned to Him for guidance and protection, and He had proved an ever-present help. Now with contrition of heart they submitted themselves anew to the Judge of the earth, pleading that He would grant them deliverance in this their time of special need. And they did not plead in vain. The God whom they had honored, now honored them. The Spirit of the Lord rested upon them, and to Daniel, ‘in a night vision,’ was revealed the king’s dream and its meaning.

> “Sí ìbéèrè yìí ni ọba náà fara mọ́. ‘Nígbà náà ni Dáníẹ́lì lọ sí ilé rẹ̀, ó sì jẹ́ kí Hananáyà, Míṣáẹ́lì, àti Asáríà, àwọn alábàákẹ́gbẹ́ rẹ̀, mọ ọ̀ràn náà.’ Pẹ̀lú wọn papọ̀ ni wọ́n wá ọgbọ́n lọ́dọ̀ Orísun ìmọ́lẹ̀ àti ìmọ̀. Ìgbàgbọ́ wọn lágbára nítorí ìmòye pé Ọlọ́run ti gbé wọn sí ibi tí wọ́n wà, pé iṣẹ́ Rẹ̀ ni wọ́n ń ṣe, àti pé wọ́n ń bá àwọn ìbéèrè ojúṣe mu. Ní àwọn àkókò ìdààmú àti ewu, wọ́n ti máa ń yíjú sí Ọ̀dọ̀ Rẹ̀ nígbà gbogbo fún ìtọ́sọ́nà àti ààbò, Ó sì ti fi ara Rẹ̀ hàn gẹ́gẹ́ bí ìrànlọ́wọ́ tí ó wà níbẹ̀ nígbà gbogbo. Ní báyìí, pẹ̀lú ìrònúpìwàdà ọkàn, wọ́n tún fi ara wọn jùwọ́ lọ́dọ̀ Onídàájọ́ gbogbo ayé, wọ́n ń bẹ̀ Ẹ pé kí Ó fún wọn ní ìgbàlà ní àkókò àìní àkànṣe yìí. Wọ́n kò sì bẹ̀ lásán. Ọlọ́run tí wọ́n ti bu ọlá fún, Òun náà sì bu ọlá fún wọn. Ẹ̀mí Olúwa bà lé wọn, a sì fi àlá ọba náà àti ìtumọ̀ rẹ̀ hàn Dáníẹ́lì, ‘ní ìran òru.’”

> “Daniel’s first act was to thank God for the revelation given him. ‘Blessed be the name of God forever and ever,’ he exclaimed; ‘for wisdom and might are His: and He changeth the times and the seasons: He removeth kings, and setteth up kings: He giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: He knoweth what is in the darkness, and the light dwelleth with Him. I thank Thee, and praise Thee, O Thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of Thee: for Thou hast now made known unto us the king’s matter.’” Prophets and Kings, 493, 494.

> “Iṣẹ́ àkọ́kọ́ tí Dáníẹ́lì ṣe ni láti dúpẹ́ lọ́wọ́ Ọlọ́run fún ìṣípayá tí a fi fún un. Ó ké pé, ‘Kí orúkọ Ọlọ́run jẹ́ ìbùkún láéláé àti láé; nítorí ọgbọ́n àti agbára jẹ́ ti Rẹ̀: Òun ni ó ń yí àkókò àti àsìkò padà: Ó ń mú àwọn ọba kúrò, ó sì ń gbé àwọn ọba dìde: Ó ń fi ọgbọ́n fún àwọn ọlọ́gbọ́n, àti ìmọ̀ fún àwọn tí wọ́n ní òye: Ó ń ṣí àwọn ohun jíjìn àti aṣírí payá: Ó mọ ohun tí ó wà nínú òkùnkùn, ìmọ́lẹ̀ sì ń bá a gbé. Èmi dúpẹ́ lọ́wọ́ Rẹ, mo sì yin Ọ, Ìwọ Ọlọ́run àwọn baba mi, ẹni tí ó ti fún mi ní ọgbọ́n àti agbára, tí ó sì ti sọ fún mi nísinsin yìí ohun tí a fẹ́ lọ́wọ́ Rẹ: nítorí Ìwọ ti sọ ọ̀ràn ọba di mímọ̀ fún wa báyìí.’” Prophets and Kings, 493, 494.

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