Article

# The Book of Daniel - Number Forty-Six

Ìwé Dáníẹ́lì - Nọ́ńbà Mẹ́rìndínlógójì

The Rest and Refreshing

Ìsinmi àti Ìtùnú-sí-mímúpadà

Author

Jeff Pippenger

Published

January 10, 2024

Formats

PDF
Word
Song MP3

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.

> Ta ni yóò kọ́ ìmọ̀? Ta ni yóò sì mú lóye ẹ̀kọ́? Àwọn tí a ti gba lẹ́nu ọmú kúrò, tí a sì ti fà kúrò lẹ́gbẹ̀ẹ́ ọmú. Nítorí àṣẹ gbọ́dọ̀ wà lórí àṣẹ, àṣẹ lórí àṣẹ; ìlà lórí ìlà, ìlà lórí ìlà; díẹ̀ níhìn-ín, díẹ̀ níbẹ̀: Nítorí pẹ̀lú ètè tí ń ta ahọ́n àti pẹ̀lú ahọ́n mìíràn ni yóò fi bá àwọn ènìyàn yìí sọ̀rọ̀. Àwọn tí ó bá sọ fún pé, Èyí ni ìsinmi tí ẹ̀yin lè fi mú ẹni àárẹ̀ sinmi; èyí sì ni ìtura: síbẹ̀ wọn kò fẹ́ gbọ́. Ṣùgbọ́n ọ̀rọ̀ Olúwa jẹ́ fún wọn àṣẹ lórí àṣẹ, àṣẹ lórí àṣẹ; ìlà lórí ìlà, ìlà lórí ìlà; díẹ̀ níhìn-ín, díẹ̀ níbẹ̀; kí wọn lè máa lọ, kí wọn sì ṣubú sẹ́yìn, kí a sì fọ́ wọn, kí a dẹ́kùn mú wọn, kí a sì dì wọ́n. Nítorí náà, ẹ gbọ́ ọ̀rọ̀ Olúwa, ẹ̀yin ọkùnrin ẹlẹ́gàn, tí ń ṣe olórí àwọn ènìyàn yìí tí ń bẹ ní Jerusalẹmu. Nítorí ẹ ti sọ pé, A ti bá ikú dá májẹ̀mú, pẹ̀lú ọ̀run àpáàdì sì ni àwa wà ní àdéhùn; nígbà tí ìnira tí ń kún bí ìkún-omi bá kọjá, kì yóò dé bá wa: nítorí a ti fi irọ́ ṣe ibi ìsádi wa, lábẹ́ èké sì ni a fi pa ara wa mọ́: Nítorí náà, báyìí ni Oluwa Ọlọ́run wí pé, Wò ó, èmi fi òkúta kan sí Sioni fún ìpìlẹ̀, òkúta àyẹ̀wò, òkúta ìgún iyebíye, ìpìlẹ̀ tí ó dájú: ẹni tí ó bá gbàgbọ́ kì yóò yára. Èmi yóò sì fi ìdájọ́ ṣe okùn ìwò, àti òdodo ṣe òjé ìwọ̀n: yìnyín yóò sì gbá ibi ìsádi irọ́ kúrò, omi yóò sì bo ibi ìpamọ́ náà. A ó sì fòpin sí májẹ̀mú yín pẹ̀lú ikú, àdéhùn yín pẹ̀lú ọ̀run àpáàdì kì yóò dúró; nígbà tí ìnira tí ń kún bí ìkún-omi bá kọjá, nígbà náà ni a ó tẹ̀ yín mọ́lẹ̀ nípasẹ̀ rẹ̀. Isaiah 28:9–18.

In 1863, the scornful men that ruled Jerusalem began a progressive work of covering up Miller’s jewels and replacing them with counterfeit coins and jewels. In doing so they “made a covenant with death,” they “made lies” their “refuge and “hid” “under falsehood.” But they were to be tested with the last day message of the “rest” and the “refreshing,” which Peter speaks of in the book of Acts.

Ní ọdún 1863, àwọn ènìyàn ẹlẹ́gàn tí ń ṣàkóso Jerúsálẹ́mù bẹ̀rẹ̀ iṣẹ́ ìlọsíwájú kan láti bo àwọn iyebíye Miller mọ́lẹ̀, kí wọ́n sì fi owó ẹ̀yà àrò àti àwọn ohun iyebíye èké rọ́pò wọn. Nípa ṣíṣe bẹ́ẹ̀ ni wọ́n “dá májẹ̀mú pọ̀ mọ́ ikú,” wọ́n “fi irọ́ ṣe” “ibi ààbò” wọn, wọ́n sì “fi ara pamọ́” “lábẹ́ èké.” Ṣùgbọ́n a ó fi ìránṣẹ́ ọjọ́ ìkẹyìn ti “ìsinmi” àti ti “ìtùnú” dán wọn wò, èyí tí Pétérù sọ nípa rẹ̀ nínú ìwé Ìṣe Àwọn Àpọ́sítélì.

> But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.

> Ṣùgbọ́n àwọn nǹkan wọ̀nyí, tí Ọlọ́run ti fi ẹnu gbogbo àwọn wòlíì rẹ̀ fihàn tẹ́lẹ̀ pé Kírísti yóò jìyà, bẹ́ẹ̀ ni ó ti mú un ṣẹ. Nítorí náà, ẹ ronúpìwàdà, kí ẹ sì yípadà, kí a lè pa ẹ̀ṣẹ̀ yín rẹ́ kúrò, nígbà tí àwọn àkókò ìtura yóò ti ọ̀dọ̀ Olúwa dé; àti pé yóò rán Jésù Kírísti, ẹni tí a ti kéde rẹ̀ fún yín tẹ́lẹ̀: ẹni tí ọ̀run gbọ́dọ̀ gbà títí di àwọn àkókò ìmúpadàbọ̀sípò ohun gbogbo, tí Ọlọ́run ti sọ nípasẹ̀ ẹnu gbogbo àwọn wòlíì mímọ́ rẹ̀ láti ìbẹ̀rẹ̀ ayé. Nítorí Mósè nítòótọ́ sọ fún àwọn baba pé, Wòlíì kan ni Olúwa Ọlọ́run yín yóò jí dìde fún yín láàárín àwọn arákùnrin yín, bí èmi; òun ni kí ẹ máa gbọ́ nínú ohun gbogbo, ohunkóhun tí yóò bá sọ fún yín. Yóò sì ṣẹlẹ̀ pé, gbogbo ọkàn tí kò bá fetí sí wòlíì náà, a ó pa á run kúrò láàárín àwọn ènìyàn. Béẹ̀ ni, gbogbo àwọn wòlíì láti ọwọ́ Sámúẹ́lì àti àwọn tí ó tẹ̀lé e lẹ́yìn, iye gbogbo àwọn tí ó ti sọ̀rọ̀, wọ́n sì ti sọ àsọtẹ́lẹ̀ nípa àwọn ọjọ́ wọ̀nyí pẹ̀lú. Ìṣe 3:18–24.

Peter identifies that all the prophets spoke of the times of refreshing and latter rain, and Isaiah is identifying the class that reject the final times of refreshing that occurs at the conclusion of the investigative judgment, when sin is being blotted out and the latter rain is falling. At that time, the class who have made a covenant of death that Isaiah is referring to, according to Peter will “be destroyed from among the people.” Sister White often addresses this very time of Isaiah’s rest and refreshing.

Peter tọ́ka sí i pé gbogbo àwọn wòlíì sọ̀rọ̀ nípa àwọn àkókò ìtùnú àti òjò ìkẹyìn, àti pé Isaiah ń ṣàlàyé irú ẹgbẹ́ ènìyàn tí ó kọ̀ láti gba àwọn àkókò ìkẹyìn yìí ti ìtùnú, tí ó ṣẹlẹ̀ ní ìparí ìdájọ́ ìwádìí, nígbà tí a ń pa ẹ̀ṣẹ̀ rẹ́ kúrò pátápátá, tí òjò ìkẹyìn sì ń rọ̀. Ní àkókò náà, irú ẹgbẹ́ tí wọ́n ti dá májẹ̀mú ikú sílẹ̀ tí Isaiah ń tọ́ka sí, gẹ́gẹ́ bí Peter ṣe sọ, “a ó pa wọ́n run kúrò láàárín àwọn ènìyàn.” Sister White máa ń sọ̀rọ̀ léraléra nípa àkókò gangan yìí ti ìsinmi àti ìtùnú Isaiah.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> “Áńgẹ́lì tí ó darapọ̀ mọ́ ìkéde iṣẹ́ ìránṣẹ́ áńgẹ́lì kẹta ni yóò fi ògo rẹ̀ tànmọ́lẹ̀ sí gbogbo ayé. A ti sọ iṣẹ́ kan tẹ́lẹ̀ níhìn-ín tí ìtòbi rẹ̀ yóò kárí ayé, tí agbára rẹ̀ sì yóò jẹ́ aláìlọ́wọ́gbà. Ìṣísẹ̀ ìbọ̀wá 1840–44 jẹ́ ìfarahàn ológo ti agbára Ọlọ́run; a gbé iṣẹ́ ìránṣẹ́ áńgẹ́lì àkọ́kọ́ dé ibi iṣẹ́ ìhìnrere gbogbo ní ayé, àti ní àwọn orílẹ̀-èdè kan, ìfẹ́ sí ẹ̀sìn pọ̀ jù lọ tí a ti rí ní ilẹ̀ kankan láti ìgbà Àtúnṣe ti ọ̀rúndún kẹrìndínlógún; ṣùgbọ́n gbogbo wọ̀nyí ni a óò ju kọjá lọ nípasẹ̀ ìṣísẹ̀ alágbára lábẹ́ ìkìlọ̀ ìkẹyìn ti áńgẹ́lì kẹta.

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

> “Iṣẹ́ náà yóò jọ ti Ọjọ́ Pẹ́ńtẹ́kọ́sì. Gẹ́gẹ́ bí a ti fi ‘òjò ìbẹ̀rẹ̀’ fúnni, nínú ìtújáde Ẹ̀mí Mímọ́ ní ìbẹ̀rẹ̀ ìhìnrere, láti mú kí irúgbìn iyebíye náà hù sókè, bẹ́ẹ̀ náà ni a ó fi ‘òjò ìkẹyìn’ fúnni ní ìparí rẹ̀ fún ìgbá pípọn ikórè. ‘Nígbà náà ni a ó mọ̀, bí a bá tẹ̀síwájú láti mọ Olúwa: ìjàde Rẹ̀ ti pèsè bí àárọ̀; yóò sì tọ̀ wá wá bí òjò, bí òjò ìkẹyìn àti òjò ìbẹ̀rẹ̀ sí ilẹ̀ ayé.’ Hosea 6:3. ‘Nítorí náà, ẹ yọ̀, ẹ̀yin ọmọ Síónì, kí ẹ sì yọ̀ nínú Olúwa Ọlọ́run yín: nítorí Ó ti fi òjò ìbẹ̀rẹ̀ fún yín níwọ̀ntúnwọ̀nsì, yóò sì mú kí òjò sọ̀kalẹ̀ wá fún yín, òjò ìbẹ̀rẹ̀, àti òjò ìkẹyìn.’ Joel 2:23. ‘Ní àwọn ọjọ́ ìkẹyìn, ni Ọlọ́run wí, Èmi yóò tú nínú Ẹ̀mí Mi sórí gbogbo ẹran-ara.’ ‘Yóò sì ṣẹlẹ̀ pé, ẹnikẹ́ni tí yóò pe orúkọ Olúwa ni a ó gbà là.’ Acts 2:17, 21.”

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

> “Iṣẹ́ ńlá ti ìhìnrere kì yóò parí pẹ̀lú ìfihàn agbára Ọlọ́run tí ó kéré ju èyí tí ó samisi ìbẹ̀rẹ̀ rẹ̀ lọ. Àwọn àsọtẹ́lẹ̀ tí a mú ṣẹ ní ìtàǹkálẹ̀ òjò àkọ́kọ́ ní ìbẹ̀rẹ̀ ìhìnrere, ni a ó tún mú ṣẹ nínú òjò ìkẹ́yìn ní ìparí rẹ̀. Èyí ni ‘àwọn àkókò ìtura’ tí àpọ́sítélì Peteru ń retí síwájú nígbà tí ó sọ pé: ‘Ẹ̀yin náà, ẹ ronúpìwàdà, kí ẹ sì yípadà, kí a lè pa ẹ̀ṣẹ̀ yín rẹ́, nígbà tí àwọn àkókò ìtura yóò bá ti wá láti ọ̀dọ̀ Olúwa; òun yóò sì rán Jésù.’ Ìṣe 3:19, 20.” The Great Controversy, 611.

The test is based upon the methodology of the latter rain, as represented as “line upon line.” The testing message is delivered by watchmen who are of “another tongue,” who are represented as having “stammering lips.” The testing message of the latter rain would be delivered by watchmen who had not been trained in the methodology of apostate Protestantism and Catholicism, which Adventism has adopted throughout its history of rebellion.

Ìdánwò náà dá lórí ìlànà ti òjò ìkẹyìn, gẹ́gẹ́ bí a ti fi í hàn gẹ́gẹ́ bí “ìlà lórí ìlà.” A ń fi iṣẹ́ ìránṣẹ́ ìdánwò náà ránṣẹ́ nípasẹ̀ àwọn olùṣọ́ tí wọ́n jẹ́ ti “ahọ́n mìíràn,” tí a sì fi wọ́n ṣàpẹẹrẹ gẹ́gẹ́ bí ẹni tí wọ́n ní “ètè tí ń ta gbólóhùn.” Ìṣẹ́ ìránṣẹ́ ìdánwò ti òjò ìkẹyìn ni a ó fi ránṣẹ́ nípasẹ̀ àwọn olùṣọ́ tí a kò tíì kọ́ nínú ìlànà ìṣe ti Pùròtẹ́sítántì tí ó ti yapa sí òtítọ́ àti ti Kátólíìkì, èyí tí Adventism ti gbà mọ́ra jálẹ̀ gbogbo ìtàn ìṣọ̀tẹ̀ rẹ̀.

> “The time is not far distant when the test will come to every soul. The mark of the beast will be urged upon us. Those who have step by step yielded to worldly demands and conformed to worldly customs will not find it a hard matter to yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. The contest is between the commandments of God and the commandments of men. In this time the gold will be separated from the dross in the church. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliancy will then go out in darkness. Chaff like a cloud will be borne away on the wind, even from places where we see only floors of rich wheat. All who assume the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will appear in the shame of their own nakedness.

> “Àkókò náà kò jìnnà mọ́ tí ìdánwò yóò dé bá gbogbo ọkàn. A ó sì fi ààmì ẹranko náà lé wa lọ́rùn. Àwọn tí wọ́n ti ń tẹ̀síwájú lójú ọ̀nà díẹ̀díẹ̀ ní fífi ara wọn jọ̀wọ́ fún ohun tí ayé ń béèrè, tí wọ́n sì ń bá àṣà ayé mu, wọn kì yóò rí i gẹ́gẹ́ bí ohun líle láti fi ara wọn jọ̀wọ́ fún àwọn aláṣẹ, dípò kí wọ́n fi ara wọn sábẹ́ ẹ̀gàn, ẹ̀sín, ìhalẹ̀ ìmúṣẹ̀wọ̀n, àti ikú. Ìjà náà wà láàárín àwọn àṣẹ Ọlọ́run àti àwọn àṣẹ ènìyàn. Ní àkókò yìí ni a ó yà wúrà kúrò nínú ẹ̀gbin inú ìjọ. Ìwà-bí-Ọlọ́run tòótọ́ ni a ó fi hàn gbangba pé ó yàtọ̀ sí ìrísí rẹ̀ àti dídán asán rẹ̀. Ọ̀pọ̀lọpọ̀ ìràwọ̀ tí a ti mọ̀rírì nítorí ìmólẹ̀ rẹ̀ yóò nígbà náà ṣókùnkùn. Àgbẹ̀ bí awọsánmà ni a ó gbé kúrò lọ lórí afẹ́fẹ́, àní láti àwọn ibi tí a ti ń rí bíi pé ilẹ̀ ìpakà alikama ọlọ́rọ̀ nìkan ni ó wà. Gbogbo àwọn tí wọ́n gbé ara wọn wọ àwọn ọ̀ṣọ́ ibi mímọ́, ṣùgbọ́n tí wọn kò wọ òdodo Kristi, ni a ó fi hàn nínú ìtìjú ìhòòhò ara wọn.”

> “When trees without fruit are cut down as cumberers of the ground, when multitudes of false brethren are distinguished from the true, then the hidden ones will be revealed to view, and with hosannas range under the banner of Christ. Those who have been timid and self-distrustful will declare themselves openly for Christ and His truth. The most weak and hesitating in the church will be as David—willing to do and dare. The deeper the night for God’s people, the more brilliant the stars. Satan will sorely harass the faithful; but, in the name of Jesus, they will come off more than conquerors. Then will the church of Christ appear ‘fair as the moon, clear as the sun, and terrible as an army with banners.’

> “Nígbà tí a bá gé àwọn igi tí kò ní èso lulẹ̀ gẹ́gẹ́ bí ẹni tí ń dí ilẹ̀ lọ́wọ́, nígbà tí a bá yà ọ̀pọ̀lọpọ̀ arákùnrin èké sọ́tọ̀ kúrò lọ́dọ̀ àwọn tòótọ́, nígbà náà ni a ó fi àwọn ẹni ìkọ̀kọ̀ hàn ní gbangba, wọn yóò sì pẹ̀lú hósánà darapọ̀ mọ́ abẹ́ àsíá Kristi. Àwọn tí wọ́n ti jẹ́ aláìgboyà tí wọn kò sì ní ìgbẹ́kẹ̀lé ara wọn yóò kéde ara wọn ní gbangba fún Kristi àti fún òtítọ́ Rẹ̀. Àwọn aláìlera jùlọ àti àwọn aṣiyèméjì nínú ìjọ yóò dàbí Dafidi—ní ìfẹ́ láti ṣe, àti láti gbójúgbóyà. Bí òru ṣe túbọ̀ jinlẹ̀ fún àwọn ènìyàn Ọlọ́run, bẹ́ẹ̀ ni àwọn ìràwọ̀ yóò túbọ̀ tàn kedere. Sátánì yóò fi ìnúnibíni líle bá àwọn olóòótọ́; ṣùgbọ́n, ní orúkọ Jésù, wọn yóò jáde ju àwọn ajagunṣẹ́gun lọ. Nígbà náà ni ìjọ Kristi yóò fara hàn pé ó ‘lẹ́wà bí òṣùpá, ó mọ́ bí oòrùn, ó sì bani lẹ́rù bí ogun tí ó ní àsíá.’”

> “The seeds of truth that are being sown by missionary efforts will then spring up and blossom and bear fruit. Souls will receive the truth who will endure tribulation and praise God that they may suffer for Jesus. ‘In the world ye shall have tribulation: but be of good cheer; I have overcome the world.’ When the overflowing scourge shall pass through the earth, when the fan is purging Jehovah’s floor, God will be the help of His people. The trophies of Satan may be exalted on high, but the faith of the pure and holy will not be daunted.

> “Àwọn irúgbìn òtítọ́ tí a ń fúnrúgbìn nípasẹ̀ iṣẹ́ ìránṣẹ́ ajíhìnrere yóò sì hù, yóò sì yọ̀, yóò sì so èso. Àwọn ọkàn yóò gba òtítọ́ tí yóò fara da ìpọ́njú, wọ́n yóò sì yin Ọlọ́run pé a kà wọ́n sí ẹni tí yóò jìyà nítorí Jésù. ‘Nínú ayé ẹ ó ní ìpọ́njú: ṣùgbọ́n ẹ mú inú yín dùn; èmi ti ṣẹ́gun ayé.’ Nígbà tí ìyọnu àkúnya yóò gba ilẹ̀ ayé kọjá, nígbà tí afẹ́fẹ́ ìfẹ́lẹ̀ yóò ń fọ ilẹ̀ ìpakà Jèhófà mọ́, Ọlọ́run yóò jẹ́ ìrànlọ́wọ́ fún àwọn ènìyàn Rẹ̀. A lè gbé àwọn àmì-ìṣẹ́gun Satani sókè gidigidi, ṣùgbọ́n ìgbàgbọ́ àwọn mímọ́ tí ó mọ́, tí ó sì jẹ́ mímọ́, kì yóò rẹ̀wẹ̀sì.”

> “Elijah took Elisha from the plow and threw upon him his mantle of consecration. The call to this great and solemn work was presented to men of learning and position; had these been little in their own eyes and trusted fully in the Lord, He would have honored them with bearing His standard in triumph to the victory. But they separated from God, yielded to the influence of the world, and the Lord rejected them.

> “Elijah mú Elisha kúrò níbi ìtúlẹ̀, ó sì ju aṣọ ìyàsímímọ́ rẹ̀ lé e lórí. A fi ìpè sí iṣẹ́ ńlá àti mímọ́ yìí hàn fún àwọn ènìyàn ẹ̀kọ́ àti ipò gíga; ìbá ṣe pé wọ́n jẹ́ kékeré ní ojú ara wọn, tí wọ́n sì fi gbogbo ìgbẹ́kẹ̀lé wọn lé Olúwa lórí, ì bá ti fi ọlá fún wọn láti ru àsíá Rẹ̀ lọ ní ìṣẹ́gun dé ibi àṣẹ́gun. Ṣùgbọ́n wọ́n yà ara wọn kúrò lọ́dọ̀ Ọlọ́run, wọ́n tẹ̀lé ipa ayé, Olúwa sì kọ̀ wọ́n sílẹ̀.

> “Many have exalted science and lost sight of the God of science. This was not the case with the church in the purest times.

> “Ọ̀pọ̀ ènìyàn ti gbé ìmọ̀ sáyẹ́ǹsì ga, wọ́n sì ti pàdánù ojú wọn kúrò lórí Ọlọ́run ìmọ̀ sáyẹ́ǹsì. Kì í ṣe bẹ́ẹ̀ pẹ̀lú ìjọ ní àwọn àkókò mímọ́ jùlọ.

> “God will work a work in our day that but few anticipate. He will raise up and exalt among us those who are taught rather by the unction of His Spirit than by the outward training of scientific institutions. These facilities are not to be despised or condemned; they are ordained of God, but they can furnish only the exterior qualifications. God will manifest that He is not dependent on learned, self-important mortals.” Testimonies, volume 5, 81, 82.

> “Ọlọ́run yóò ṣe iṣẹ́ kan ní ọjọ́ wa tí ìwọ̀nba díẹ̀ péré ni ó ń retí. Yóò gbé dìde, yóò sì gbéga láàárín wa àwọn tí a kọ́ nípa àmì-oróró Ẹ̀mí Rẹ̀ ju nípa ẹ̀kọ́ ìta ti àwọn ilé-ẹ̀kọ́ ìmọ̀ sáyẹ́ǹsì lọ. Kò yẹ kí a kẹ́gàn tàbí kí a dá àwọn ohun èlò wọ̀nyí lẹ́bi; Ọlọ́run ni ó ti pèsè wọn, ṣùgbọ́n wọn lè pèsè àwọn ìtọ́sí ìta nìkan. Ọlọ́run yóò fi hàn pé Kì í ṣe ẹni tí ó gbára lé àwọn ènìyàn ayé tí wọ́n kàwé, tí wọ́n sì kún fún ìgbéraga ara wọn.” Testimonies, volume 5, 81, 82.

The “overflowing scourge” is a symbol of the Sunday law, which begins at the hour of the great earthquake of Revelation eleven. It represents the progressive Sunday law testing time.

“ìyà tí ń ṣàn kọjá ààlà” jẹ́ ààmì òfin Ọjọ́ Àìkú, èyí tí ó bẹ̀rẹ̀ ní wákàtí ìṣẹ̀lẹ̀ ilẹ̀-rírìń ńlá ti Ìfihàn mọ́kànlá. Ó ń ṣàfihàn àkókò ìdánwò òfin Ọjọ́ Àìkú tí ń lọ síwájú ní ìpele dé ìpele.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Àwọn orílẹ̀-èdè àjèjì yóò tẹ̀lé àpẹẹrẹ Orílẹ̀-Èdè Amẹ́ríkà. Bí ó tilẹ̀ jẹ́ pé òun ni yóò ṣáájú, síbẹ̀ ìpọnjú kan náà yóò dé bá àwọn ènìyàn wa ní gbogbo apá ayé.” Testimonies, volume 6, 395.

Just before the Sunday law, the counterfeit coins of Miller’s dream are swept out of the window, as Laodicean Adventists are spewed out of the mouth of the Lord. Then the church is lifted up as an ensign, “fair as the moon, clear as the sun, and terrible as an army with banners”. Isaiah’s message that proceeds from “another tongue” and “stammering lips,” represents those who are raised up and exalted and who are taught by the unction of His Spirit rather than by the outward training of scientific institutions. The drunkards of Ephraim fail the test of “line upon line,” for the wisdom of their wise men is gone. Prophecy to them has become as a book that is sealed.

Kété ṣáájú òfin Ọjọ́-ìsinmi, a gbá àwọn owó ayédèrú inú àlá Miller jáde nípasẹ̀ fèrèsé, gẹ́gẹ́ bí a ti ń tú àwọn Adventistì ti Laodicea jáde kúrò ní ẹnu Olúwa. Lẹ́yìn náà ni a gbé ìjọ náà sókè gẹ́gẹ́ bí àsíá, “ẹlẹ́wà bí òṣùpá, mímọ́ bí oòrùn, tí ó sì bani lẹ́rù bí ogun pẹ̀lú àsíá.” Ìhìnrere Isaiah tí ń jáde láti “ahọ́n mìíràn” àti “ètè tí ń ta lẹ́nu,” ṣàfihàn àwọn tí a gbé dìde tí a sì gbé ga, tí a sì fi ìfóróyìn Ẹ̀mí Rẹ̀ kọ́ dípò ìkẹ́kọ̀ọ́ òde láti ọ̀dọ̀ àwọn ilé-ẹ̀kọ́ onímọ̀ sáyẹ́ǹsì. Àwọn ọ̀mùtí Ephraim kùnà nínú ìdánwò “ìlà lórí ìlà,” nítorí ọgbọ́n àwọn ọlọ́gbọ́n wọn ti ṣègbé. Àsọtẹ́lẹ̀ ti di fún wọn bí ìwé tí a fi èdìdì dì.

The history, which according to Peter, all the prophets since Samuel have spoken of, provides several illustrations of the destruction of Adventists who reject the latter rain message, but it is not physical death that they suffer at the Sunday law, but a spiritual death which is accompanied by the recognition of the reality of being lost for eternity, as represented by the foolish virgins, who in the book of Amos awaken to the fact that they are lost.

Ìtàn náà, tí gẹ́gẹ́ bí Peteru ti sọ, gbogbo àwọn wòlíì láti ọjọ́ Samueli ti sọ̀rọ̀ nípa rẹ̀, ń pèsè oríṣiríṣi àpẹẹrẹ ti ìparun àwọn Adventist tí wọ́n kọ ìhìnrere òjò ìkẹ́yìn; ṣùgbọ́n kì í ṣe ikú ti ara ni wọ́n jìyà nígbà òfin Ọjọ́ Àìkú, bí kò ṣe ikú ti ẹ̀mí, èyí tí ìmọ̀ràn tòótọ́ pé wọ́n ti sọnù fún ayérayé ń bá a lọ, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú àwọn wúńdíá òmùgọ̀, tí wọ́n nínú ìwé Amos jí sí òtítọ́ náà pé wọ́n ti sọnù.

> Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

> Kíyèsí i, àwọn ọjọ́ ń bọ̀, ni Oluwa Ọlọrun wí, tí èmi yóò sì rán ìyàn sí ilẹ̀ náà, kì í ṣe ìyàn àkàrà, bẹ́ẹ̀ ni kì í ṣe òùngbẹ omi, bí kò ṣe ti gbígbọ́ ọ̀rọ̀ Oluwa: Wọn yóò sì máa ṣàìrìn kiri láti òkun dé òkun, àti láti àríwá títí dé ìlà-oòrùn, wọn yóò sáré lọ síwájú sẹ́yìn láti wá ọ̀rọ̀ Oluwa, wọn kì yóò sì rí i. Ní ọjọ́ náà àwọn wúńdíá arẹwà àti àwọn ọ̀dọ́kùnrin yóò rẹ̀ nítorí òùngbẹ. Àwọn tí ń búra nípa ẹ̀ṣẹ̀ Samaria, tí wọ́n sì ń wí pé, Ọlọrun rẹ yè, ìwọ Dani; àti pé, Ọ̀nà Beerṣeba yè; àní, àwọn náà ni yóò ṣubú, wọn kì yóò sì tún dìde mọ́. Amos 8:11–14.

After referencing the hour of the Sunday law with the symbol of the “overflowing scourge,” Isaiah addresses the ongoing fear and anxiety of those who made a covenant with death.

Lẹ́yìn tí ó ti tọ́ka sí àkókò òfin Ọjọ́ Àìkú pẹ̀lú ààmì “ìjìyà tí ń kún àkúnya,” Isaiah sọ̀rọ̀ sí ìbẹ̀rù àti àníyàn tí ń bá a lọ ti àwọn tí wọ́n dá májẹ̀mú pẹ̀lú ikú.

> And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. From the time that it goeth forth it shall take you: for morning by morning shall it pass over, by day and by night: and it shall be a vexation only to understand the report. Isaiah 28:18, 19.

> A ó sì di májèmú yín pẹ̀lú ikú asán, àdéhùn yín pẹ̀lú ọ̀run àpáàdì kì yóò dúró; nígbà tí pàṣán tí ń kún-ún-kún-ún yóò bá kọjá lọ, nígbà náà ni yóò tẹ yín mọ́lẹ̀. Láti ìgbà tí yóò ti jáde ni yóò máa mú yín; nítorí ní òwúrọ̀ kọ̀ọ̀kan ni yóò máa kọjá lórí, lọ́sàn-án àti lóru: ìròyìn náà yóò sì jẹ́ ìdààmú lásán fún ẹni tí ó bá lóye rẹ̀. Isaiah 28:18, 19.

The understanding of the increase of knowledge represented by Miller’s jewels will then be unavailable, but the “understanding” of the report of the progressive Sunday law crisis will identify that their covenant with death has been disannulled. Those who have hidden “under falsehood,” will then recognize that “the Lord God,” had laid “in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation,” but it will be too late. The falsehoods that they have hidden under as they progressed through history are then swept away. Many of those obvious lies, can easily be recognized in the vision of the Ulai River.

Nígbà náà ni ìmọ̀ ìtúmọ̀ ìbísí ìmọ̀ tí a ṣàfihàn nínú àwọn ọ̀ṣọ́ iyebíye Miller kò ní ṣeé rí mọ́, ṣùgbọ́n “ìtúmọ̀” ìròyìn ìdààmú òfin Ọjọ́-Àìkú tí ń tẹ̀síwájú yóò fi hàn pé a ti sọ májẹ̀mú wọn pẹ̀lú ikú di asán. Àwọn tí wọ́n ti fi ara wọn pamọ́ “lábẹ́ èké,” yóò sì mọ̀ nígbà náà pé “Olúwa Ọlọ́run” ti fi “òkúta kan sí Sioni fún ìpìlẹ̀, òkúta tí a dán wò, òkúta ìgún iyebíye, ìpìlẹ̀ pípa,” ṣùgbọ́n yóò ti pẹ́ jù. Àwọn èké tí wọ́n ti fi ara wọn pamọ́ sábẹ́ wọn bí wọ́n ṣe ń kọjá nípasẹ̀ ìtàn ni a ó sì gbá kúrò nígbà náà. Ọ̀pọ̀ nínú àwọn irọ́ tó hàn gbangba wọ̀nyí ni a lè fi ìrọ̀rùn mọ̀ nínú ìran Odò Ulai.

The Millerites, in agreement with their understanding of Daniel chapter two, identified the kingdoms in Daniel eight, as the same kingdoms which are represented in chapter seven. The distinction between the two chapters is that chapter seven represents the political elements of the kingdoms, and chapter eight represents the religious elements of the kingdoms. For this reason, Daniel chapter eight is portrayed with sanctuary terms.

Àwọn ọmọlẹ́yìn Miller, ní ìbámu pẹ̀lú ìmọ̀ye wọn nípa Danieli orí kejì, mọ àwọn ìjọba tí ó wà nínú Danieli orí kẹjọ̀ sí àwọn ìjọba kan náà tí a ṣàfihàn nínú orí keje. Ìyàtọ̀ tó wà láàárín àwọn orí méjèèjì náà ni pé orí keje ń ṣàpẹẹrẹ àwọn àkójọpọ̀ ètò òṣèlú àwọn ìjọba náà, ṣùgbọ́n orí kẹjọ̀ ń ṣàpẹẹrẹ àwọn àkójọpọ̀ ẹ̀sìn àwọn ìjọba náà. Nítorí èyí ni a fi ṣe àfihàn Danieli orí kẹjọ̀ pẹ̀lú àwọn ọ̀rọ̀ ibi mímọ́.

Daniel chapter eight, employs sanctuary symbolism to represent the kingdoms, but every sanctuary symbol represented in the chapter is corrupted, thus identifying a distinction between the true religion of Christ and the false religion of Satan. A ram is an animal that was used as an offering in God’s sanctuary, but every sanctuary offering was to be perfect. The ram in chapter eight, was disqualified from being used as an offering in God’s sanctuary, for the horns were not identical.

Dáníẹ́lì orí kẹjọ, ń lo àwòrán ààmì ibi mímọ́ láti ṣàpẹẹrẹ àwọn ìjọba, ṣùgbọ́n gbogbo ààmì ibi mímọ́ tí a ṣàfihàn nínú orí náà ni a ti bàjẹ́; nípa bẹ́ẹ̀ a fi hàn pé ìyàtọ̀ wà láàárín ẹ̀sìn òtítọ́ ti Kristi àti ẹ̀sìn èké ti Sátánì. Àgbò jẹ́ ẹranko tí a máa ń lò gẹ́gẹ́ bí ọrẹ nínú ibi mímọ́ Ọlọ́run, ṣùgbọ́n gbogbo ọrẹ ibi mímọ́ gbọ́dọ̀ jẹ́ aláìlábùkù. Àgbò tó wà nínú orí kẹjọ kò tóótun láti lò gẹ́gẹ́ bí ọrẹ nínú ibi mímọ́ Ọlọ́run, nítorí pé àwọn ìwo náà kò dọ́gba.

> Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

> Nígbà náà ni mo gbé ojú mi sókè, mo sì rí i; sì wò ó, àgbò akọ kan dúró níwájú odò náà, ẹni tí ó ní ìwo méjì; àwọn ìwo méjèèjì náà sì ga; ṣùgbọ́n ọ̀kan ga ju èkejì lọ, èyí tí ó sì ga jù ni ó yọ jáde ní ìkẹyìn. Danieli 8:3.

A ram with two differing lengths of horns would not be allowed as an offering in God’s sanctuary, but the symbolism is not of God’s true religion, it is of Satan’s counterfeit religion of paganism. The next kingdom was represented by a goat, which is also a sanctuary offering, but once again, the goat was corrupted for it had a horn between his eyes, lacking the symmetry of the perfection required of a sanctuary offering.

A kì yóò jẹ́ kí àgbò tó ní iwo méjì tí gígùn wọn yàtọ̀ síra wá gẹ́gẹ́ bí ọrẹ ní ibi mímọ́ Ọlọ́run, ṣùgbọ́n ààmì náà kì í ṣe ti ẹ̀sìn òtítọ́ Ọlọ́run, bí kò ṣe ti ẹ̀sìn èké Satani, ìyẹn ẹ̀sìn kèfèrí. Ìjọba tí ó tẹ̀ lé e ni a ṣàpẹẹrẹ rẹ̀ pẹ̀lú ewúrẹ́, èyí tí í ṣe ọrẹ ibi mímọ́ pẹ̀lú, ṣùgbọ́n lẹ́ẹ̀kan sí i, a ti ba ewúrẹ́ náà jẹ́, nítorí tí ó ní iwo kan láàárín ojú rẹ̀, tí ó ṣàìní ìbámu pípé tí a ń béèrè fún nínú ọrẹ ibi mímọ́.

> And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. Daniel 8:5.

> Bí mo sì ṣe ń ronú lórí rẹ̀, kíyèsí i, ewúrẹ́ akọ kan sì ti ìwọ̀-oòrùn wá lórí ojú gbogbo ayé, kò sì fi ẹsẹ̀ kan ilẹ̀ rárá: ewúrẹ́ náà sì ní ìwo ńlá kan láàárín ojú rẹ̀. Danieli 8:5.

Ultimately the horn of the goat was broken and produced four horns, which also disqualifies it from being an offering in God’s sanctuary.

Ní ìkẹyìn, ìwo ewúrẹ́ akọ náà fọ́, ó sì mú ìwo mẹ́rin jáde, èyí tí ó tún jẹ́ kí ó má yẹ fún jíjẹ ẹbọ nínú ibi mímọ́ Ọlọ́run.

> Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. Daniel 8:8.

> Nítorí náà, akọ-ewúrẹ́ náà di títóbi gidigidi; ṣùgbọ́n nígbà tí ó lágbára, ìwo ńlá náà fọ́; ní ipò rẹ̀ sì ni mẹ́rin mìíràn tí ó ṣe pàtàkì hàn, síhà afẹ́fẹ́ mẹ́rin ọ̀run. Danieli 8:8.

Daniel chapter eight, begins without the kingdom of Babylon being referenced with a symbol. Babylon, the first kingdom of Bible prophecy has already been biblically established upon the two witnesses of chapter two, and chapter seven; but in chapter eight Babylon is purposely hidden to emphasize the prophetic attribute of the papacy receiving a deadly wound that is ultimately healed. During the period from its deadly wound, until it is healed, the papacy is hidden, or forgotten, prophetically. The hiding was also represented by Nebuchadnezzar’s kingdom being removed and thereafter being restored.

Orí kẹjọ ìwé Dáníẹ́lì bẹ̀rẹ̀ láìka ìjọba Bábílónì sí pẹ̀lú àmì kan. Bábílónì, ìjọba àkọ́kọ́ nínú àsọtẹ́lẹ̀ Bíbélì, ni a ti fi ìdí rẹ̀ múlẹ̀ nípa ti Bíbélì lórí ẹlẹ́rìí méjì ti orí kejì àti orí keje; ṣùgbọ́n nínú orí kẹjọ ni a fi mọ̀ọ́mọ̀ pa Bábílónì mọ́, láti tẹnu mọ́ àbùdá àsọtẹ́lẹ̀ ti ipò póòpù, ní gbigba ọgbẹ́ ikú kan tí a mú láradá níkẹyìn. Ní àkókò láti ìgbà ọgbẹ́ ikú rẹ̀ títí di ìgbà tí a mú un láradá, ipò póòpù náà ni a fi pamọ́, tàbí a gbàgbé rẹ̀, ní ti àsọtẹ́lẹ̀. Ìfipamọ́ náà tún jẹ́ aṣojú nípasẹ̀ bí a ṣe yọ ìjọba Nebukadinésárì kúrò, tí a sì tún fi í padàbọ̀ lẹ́yìn náà.

Daniel chapter eight begins with a direct symbol of the second kingdom by introducing the ram representing the Medo-Persian kingdom, which is followed by the corrupted goat representing the kingdom of Greece. Then out of one of the four winds which the four horns of Greece had disintegrated into, Daniel sees a little horn representing the fourth kingdom of Rome. The little horn represents both phases of Rome, which are represented in four verses. Pagan Rome is represented by the little horn in the masculine gender, and papal Rome as the little horn in the feminine gender.

Orí kẹjọ ìwé Dáníẹ́lì bẹ̀rẹ̀ pẹ̀lú ààmì tààrà kan ti ìjọba kejì nípa fífi àgbò ọ̀dàn hàn gẹ́gẹ́ bí aṣojú ìjọba Mẹ́dò-Pérṣíà, èyí tí ewúrẹ́ tí ó ti bàjẹ́, tí ó ń ṣojú fún ìjọba Gíríìsì, tẹ̀ lé. Lẹ́yìn náà, láti inú ọ̀kan nínú afẹ́fẹ́ mẹ́rin tí àwọn ìwo mẹ́rin ti Gíríìsì ti fọ́nká sí, Dáníẹ́lì rí ìwo kékeré kan tí ó ń ṣojú fún ìjọba kẹrin, ìyẹn ti Róòmù. Ìwo kékeré náà ń ṣojú fún àwọn ìpele méjèèjì ti Róòmù, tí a ti ṣàfihàn nínú ẹsẹ̀ mẹ́rin. A ń ṣojú fún Róòmù kèfèrí nípasẹ̀ ìwo kékeré náà nínú akọ-abo ọkùnrin, àti fún Róòmù póòpù nípasẹ̀ ìwo kékeré náà nínú akọ-abo obìnrin.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.

> Láti inú ọ̀kan nínú wọn sì ni ìwo kékeré kan ti jáde, èyí tí ó sì di ńlá gidigidi sí ìhà gúúsù, àti sí ìhà ìlà-oòrùn, àti sí ilẹ̀ ẹlẹ́wà náà. Ó sì di ńlá, àní títí dé ogun ọ̀run; ó sì sọ díẹ̀ nínú ogun náà àti díẹ̀ nínú àwọn ìràwọ̀ náà sọ́dọ̀ ilẹ̀, ó sì tẹ̀ wọ́n mọ́lẹ̀. Bẹ́ẹ̀ ni, ó gbé ara rẹ̀ ga àní títí dé ọba ogun náà, àti nípasẹ̀ rẹ̀ ni a ti mú ẹbọ ojoojúmọ́ kúrò, a sì wó ibi mímọ́ rẹ̀ lulẹ̀. A sì fi ogun kan fún un láti dojú kọ ẹbọ ojoojúmọ́ nítorí ìrékọjá; ó sì ju òtítọ́ sílẹ̀; ó sì ṣe gẹ́gẹ́ bí ó ti fẹ́, ó sì ṣàṣeyọrí. Danieli 8:9–12.

The little horn of Rome that enters the narrative in verse nine, is represented in the masculine tense, and then in verse ten, the little horn is represented in the feminine tense, then in verse eleven, the little horn is represented in the masculine tense, and then in verse twelve the little horn is once again represented in the feminine tense.

Iwo kékeré ti Róòmù tí ó wọ ìtàn náà wá nínú ẹsẹ̀ kẹsàn-án, ni a ṣàfihàn rẹ̀ ní ìpèdè akọ, lẹ́yìn náà nínú ẹsẹ̀ kẹwàá, a tún ṣàfihàn iwo kékeré náà ní ìpèdè abo; lẹ́yìn náà nínú ẹsẹ̀ kọkànlá, a ṣàfihàn iwo kékeré náà ní ìpèdè akọ; àti pé nínú ẹsẹ̀ kejìlá, a tún ṣàfihàn iwo kékeré náà lẹ́ẹ̀kan sí i ní ìpèdè abo.

Daniel chapter eight, hides the first kingdom, then the next two kingdoms are represented as corrupted sanctuary beasts, and the fourth kingdom is represented by a horn. The horn is prophetically corrupted for it appears as a man, then a woman, then a man and then a woman.

Orí kẹjọ ìwé Dáníẹ́lì fi ìjọba àkọ́kọ́ pamọ́, lẹ́yìn náà a fi àwọn ìjọba méjì tí ó tẹ̀lé e hàn gẹ́gẹ́ bí àwọn ẹranko ibi mímọ́ tí a ti bàjẹ́, a sì fi ìjọba kẹrin hàn gẹ́gẹ́ bí ìwo. A ti ba ìwo náà jẹ ní ti àsọtẹ́lẹ̀, nítorí ó farahàn bí ọkùnrin, lẹ́yìn náà bí obìnrin, lẹ́yìn náà bí ọkùnrin, lẹ́yìn náà sì tún bí obìnrin.

> The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so are abomination unto the Lord thy God. Deuteronomy 22:5.

> Obìnrin kò gbọdọ̀ wọ ohun tí ó jẹ́ ti ọkùnrin, bẹ́ẹ̀ ni ọkùnrin kò gbọdọ̀ wọ aṣọ obìnrin: nítorí gbogbo àwọn tí ń ṣe bẹ́ẹ̀ jẹ́ ìríra sí Olúwa Ọlọ́run rẹ. Deuteronomi 22:5.

The male manifestation of the little horn of pagan Rome, is located in verses nine and eleven, while the feminine manifestation of the little horn of papal Rome, is located in verses ten and twelve. The gender of the little horn is recognized by considering the words of Daniel at the level of the original text, something that Miller could not have seen, for he only used Cruden’s Concordance, and Cruden’s Concordance provides no information about the original language. The oscillation of genders through the four verses was recognized by the translators of the King James Bible, and they did preserve the genders in the passage, if you know what to look for.

Ìfarahàn akọ ti ìwo kékeré ti Róòmù aláìsìn, wà ní ẹsẹ̀ kẹ́sàn-án àti kọkànlá, nígbà tí ìfarahàn abo ti ìwo kékeré ti Róòmù papal, wà ní ẹsẹ̀ kẹwàá àti kejìlá. A mọ akọ tàbí abo ìwo kékeré náà nípa fífi ọ̀rọ̀ Dáníẹ́lì yẹ̀ wò ní ìpele ọ̀rọ̀ ìbílẹ̀, ohun tí Miller kò lè rí, nítorí pé Cruden’s Concordance nìkan ni ó lò, Cruden’s Concordance sì kò pèsè ìmọ̀ kankan nípa èdè ìpilẹ̀ṣẹ̀. Àwọn olùtumọ̀ Bíbélì King James mọ ìyípadà láàárín akọ àti abo tó ń ṣẹlẹ̀ káàkiri àwọn ẹsẹ̀ mẹ́rin náà, wọ́n sì pa àwọn akọ-abo náà mọ́ nínú apá ọ̀rọ̀ náà, bí o bá mọ ohun tí o yẹ kí o wá.

The translators recognized the distinction between the masculine and the feminine little horn of verses nine through twelve, and they represented the distinction by the word “it.” The word “it” is employed for the little horn when it is in its feminine tense. See Daniel chapter eight, verse ten:

Àwọn atúmọ̀-èdè náà mọ ìyàtọ̀ tó wà láàárín ìwo kékeré akọ àti ìwo kékeré abo nínú ẹsẹ̀ kẹ́sàn-án sí kejìlá, wọ́n sì fi ọ̀rọ̀ náà “it” hàn gẹ́gẹ́ bí àfihàn ìyàtọ̀ náà. A lò ọ̀rọ̀ náà “it” fún ìwo kékeré náà nígbà tí ó bá wà nínú ìṣe abo rẹ̀. Wo Daniẹli orí kẹjọ, ẹsẹ̀ kẹwàá:

> And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Daniel 8:10.

> Ó sì di ńlá, àní títí dé ogun ọ̀run; ó sì sọ díẹ̀ nínú ogun náà àti nínú àwọn ìràwọ̀ sílẹ̀ lórí ilẹ̀, ó sì tẹ̀ wọ́n mọ́lẹ̀. Danieli 8:10.

It “waxed great,” and “it cast down,” thus identifying the little horn as the woman. Verse twelve states:

Ó “di ńlá,” ó sì “ta [ẹni kan] lulẹ̀,” bẹ́ẹ̀ ni ó fi dá idánimọ̀ iwo kékeré náà gẹ́gẹ́ bí obìnrin náà múlẹ̀. Ẹsẹ̀ kejìlá sọ pé:

> And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:12.

> A sì fi ogun ogun fún un lòdì sí ẹbọ ojoojúmọ́ nítorí ìrékọjá; ó sì ju òtítọ́ sẹ́lẹ̀; ó sì ṣe bẹ́ẹ̀, ó sì ṣàṣeyọrí. Danieli 8:12.

In verse twelve, the word “him” is added, and does not accurately represent the little horn, for the little horn in the verse is twice identified as “it,” thus representing the feminine. The translators obviously recognized Daniel’s gender distinction, but were not certain about what Daniel intended, and they attempted to make the little horn in the verse male in gender by adding the italicized word “him,” but it is not sustained by Daniel’s actual words. His words identify the little horn as feminine and “it” (the feminine little horn), cast the truth to the ground, and “it” (the feminine little horn), practiced and prospered.

Nínú ẹsẹ̀ kejìlá, a ti fi ọ̀rọ̀ náà “òun” kún un, ṣùgbọ́n kò ṣàfihàn ìwo kékeré náà ní tòótọ́, nítorí pé a ti tọ́ka sí ìwo kékeré náà lẹ́ẹ̀mejì nínú ẹsẹ̀ náà gẹ́gẹ́ bí “ó,” nípa bẹ́ẹ̀ ó ń ṣojú abo. Ó hàn gbangba pé àwọn atúmọ̀ èdè náà mọ ìyàtọ̀ akọ-abo tí Dáníẹ́lì ṣe, ṣùgbọ́n wọn kò dájú nípa ohun tí Dáníẹ́lì ní lọ́kàn, wọ́n sì gbìyànjú láti sọ ìwo kékeré náà nínú ẹsẹ̀ náà di akọ nípa ṣíṣe àfikún ọ̀rọ̀ tí wọ́n fi sínú ìtẹ̀sí “òun,” ṣùgbọ́n èyí kò ní ìdásílẹ̀ nínú àwọn ọ̀rọ̀ gangan Dáníẹ́lì. Àwọn ọ̀rọ̀ rẹ̀ ń fi hàn pé ìwo kékeré náà jẹ́ abo, àti pé “ó” (ìwo kékeré abo náà) ju òtítọ́ sílẹ̀, àti pé “ó” (ìwo kékeré abo náà) ṣe iṣẹ́, ó sì ṣàṣeyọrí.

In verse nine, the phrase “a little horn” is in the masculine gender and represents pagan Rome. It came from one of the “four winds” the Grecian Empire had dissolved into. In the verse, in agreement with history, pagan Rome conquered three geographical areas as it took its position upon the throne of the earth.

Nínú ẹsẹ̀ kẹsàn-án, ọ̀rọ̀ náà “ìwo kékeré kan” wà ní akọ-abo, ó sì ń ṣàpẹẹrẹ Róòmù abọ̀rìṣà. Ó jáde láti ọ̀kan nínú “ẹ̀fúùfù mẹ́rin” tí Ìjọba Gíríìkì ti túká sí. Nínú ẹsẹ̀ náà, gẹ́gẹ́ bí ìtàn ṣe fi hàn, Róòmù abọ̀rìṣà ṣẹ́gun agbègbè ilẹ̀ mẹ́ta ní àgbègbè, bí ó ti ń gba ipò rẹ̀ lórí ìtẹ́ ayé.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Láti inú ọ̀kan nínú wọn sì ni iwo kékeré kan jáde, èyí tí ó dàgbà jù lọ síhà gúúsù, àti síhà ìlà-oòrùn, àti sí ilẹ̀ ẹlẹ́wà náà. Danieli 8:9.

In verse eleven (which is where the controversy over “the daily” finds one of its primary battlegrounds), the little horn is represented as “he,” “him” and “his.”

Nínú ẹsẹ̀ kọkànlá (èyí tí ó jẹ́ ibi kan pàtàkì jùlọ tí àríyànjiyàn nípa “ìrúbọ ojoojúmọ́” ti rí ọ̀kan nínú àwọn pápá ìjà àkọ́kọ́ rẹ̀), a ṣàfihàn ìwo kékeré náà gẹ́gẹ́ bí “òun,” “rẹ̀” àti “tiẹ̀.”

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Bẹ́ẹ̀ ni, ó gbé ara rẹ̀ ga títí dé ọ̀dọ̀ ọba ogun náà, àti nípasẹ̀ rẹ̀ ni a ti mú ẹbọ ojoojúmọ́ kúrò, a sì sọ ibi mímọ́ rẹ̀ lulẹ̀. Danieli 8:11.

We will continue this study in the next article.

A ó tẹ̀síwájú pẹ̀lú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tí ó tẹ̀lé.

> “Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

> “Gbogbo ìlànà nínú ọ̀rọ̀ Ọlọ́run ní ipò tirẹ̀, gbogbo òtítọ́ sì ní ìtumọ̀ àti ìbáṣepọ̀ tirẹ̀. Àti pé gbogbo ètò náà ní ìparí pátápátá, nínú àkànṣe rẹ̀ àti nínú ìmúṣẹ rẹ̀, ń jẹ́rìí sí Olùkọ̀wé rẹ̀. Irú ètò bẹ́ẹ̀ kò sí ọkàn kankan bí kò ṣe ti Aláìlópin tí ó lè lóye rẹ̀ tàbí dá a.” Education, 123.

Back to Articles