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# The Book of Daniel - Number One-Hundred and Seventy-Five

Ìwé Dáníẹ́lì - Ọ̀kan Ọgọ́rùn-ún àti Márùn-ún-dínlọ́gọ́rin

The Glorified Christ: Prophetic Parallels in Daniel and Revelation

Kristi Tí A Ti Gbé Lárugẹ: Àwọn Àfíwé Àsọtẹ́lẹ̀ Nínú Dáníẹ́lì àti Ìṣípayá

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Jeff Pippenger

Published

April 5, 2024

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The vision of Christ in Daniel chapter ten, is the same vision which John saw in the Revelation. It was the “marah” vision, which is the feminine expression of the “mareh” vision of Christ’s appearance. “Mareh” is the vision of the twenty-three hundred years, and its primary meaning is “appearance.” The “appearance” of Christ with both Daniel and John were both visions of the glorified Christ.

Ìran Kristi nínú Daniẹli orí kẹwàá ni ìran kan náà tí Johanu rí nínú Ìfihàn. Ó jẹ́ ìran “marah,” èyí tí ó jẹ́ ìṣàfihàn abo ti ìran “mareh” ti ìfarahàn Kristi. “Mareh” ni ìran ti ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọdún, ìtumọ̀ àkọ́kọ́ rẹ̀ sì ni “ìfarahàn.” “Ìfarahàn” Kristi fún Daniẹli àti Johanu jẹ́ ìran Kristi tí a ti yìn lógo.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. Daniel 10:4–6.

> Ní ọjọ́ kẹrìnlélógún oṣù kìn-ín-ní, bí mo ṣe wà lẹ́bàá odò ńlá náà, èyí tí í ṣe Hidékélì; nígbà náà ni mo gbé ojú mi sókè, mo sì wò ó, sì kíyèsi i, wò ó, ọkùnrin kan wà tí a fi aṣọ ọ̀gbọ̀ wọ̀, ìbàdí rẹ̀ sì fi wúrà dáradára ti Úfásì di mọ́ra: Ara rẹ̀ pẹ̀lú dàbí bérílì, ojú rẹ̀ sì dàbí ìran mànàmáná, ojú rẹ̀ méjèèjì sì dàbí fìtílà iná, apá rẹ̀ àti ẹsẹ̀ rẹ̀ sì dàbí idẹ tí a fi òróró yọ̀, ohùn ọ̀rọ̀ rẹ̀ sì dàbí ohùn ọ̀pọ̀lọpọ̀ ènìyàn. Dáníẹ́lì 10:4–6.

The word “mareh” which means “appearance” is translated as “the appearance of lightning,” in the passage. The word is used four times in chapter ten, and two times it is translated as “vision”, and two times as “appearance.” It’s used three other times in its feminine form. The word “marah” is the feminine expression of the “appearance” vision. It is defined as “a looking glass”, and it is a “causative” adverb that causes something to happen when it is seen.

Ọ̀rọ̀ náà “mareh” tí ó túmọ̀ sí “ìrísí” ni a túmọ̀ sí “ìrísí mànàmáná,” nínú àyọkà náà. A lò ọ̀rọ̀ náà lẹ́ẹ̀mẹ́rin nínú orí kẹwàá, nígbà tí a sì túmọ̀ ọ́ lẹ́ẹ̀mejì sí “ìran”, lẹ́ẹ̀mejì sì sí “ìrísí.” A tún lò ó ní ìgbà mẹ́ta míràn nínú ìrísí abo rẹ̀. Ọ̀rọ̀ náà “marah” ni ìṣàfihàn abo ti ìran “ìrísí” náà. A sì ṣe àlàyé rẹ̀ gẹ́gẹ́ bí “dígí”, ó sì jẹ́ àrọ́pò ọ̀rọ̀ “causative” tí ń mú kí ohun kan ṣẹlẹ̀ nígbà tí a bá rí i.

A causative adverb is derived from an adjective that causes something to happen or produces an effect. In language and grammar, it often refers to verbs or constructions that express the idea of causing someone or something to perform an action or experience a state.

Ọ̀rọ̀-àfikún ìdí kan jẹ́ ọ̀rọ̀ tí a ti yọ láti inú àjẹ́tífù kan tí ó mú kí ohun kan ṣẹlẹ̀ tàbí tí ó ń mú àbájáde kan wá. Nínú èdè àti gírámà, ó sábà máa ń tọ́ka sí àwọn ọ̀rọ̀-ìṣe tàbí àkópọ̀ ọ̀rọ̀ tí ń ṣàfihàn èrò ìmú-kí-ẹnìkan tàbí ohun kan ṣe ìṣe kan tàbí nírìírí ipò kan.

For example, in the sentence “She made him laugh,” the verb “made” is causative because it indicates that the subject (she) caused the object (him) to perform the action (laughing).

Fún àpẹẹrẹ, nínú gbólóhùn “Ó mú kí ó rẹ́rìn-ín,” ọ̀rọ̀-ìṣe “mú” jẹ́ ọ̀rọ̀-ìṣe ìfaṣẹ̀ṣe, nítorí ó fi hàn pé olùṣe (òun) ló fa kí ohun tí a ṣe sí (òun) ṣe ìṣe náà (rẹ́rìn-ín).

“I had my car repaired.” (In this sentence, the subject “I” caused someone else to perform the action of repairing the car.)

“Mo jẹ́ kí wọ́n tún ọkọ̀ ayọ́kẹ́lẹ́ mi ṣe.” (Nínú gbólóhùn yìí, àkòrí-ọrọ̀ “Mo” ló fa kí ẹlòmíràn ṣe iṣẹ́ títún ọkọ̀ ayọ́kẹ́lẹ́ náà.)

“She made her students study for the exam.” (Here, the subject “She” caused her students to engage in the action of studying for the exam.)

“Ó mú kí àwọn akẹ́kọ̀ọ́ rẹ̀ kàwé fún ìdánwò náà.” (Níbí, kókó-ọrọ̀ náà “Ó” ni ó fa kí àwọn akẹ́kọ̀ọ́ rẹ̀ kópa nínú ìṣe kíkàwé fún ìdánwò náà.)

“He got his hair cut.” (In this case, the subject “He” caused someone else to perform the action of cutting his hair.)

“A gé irun rẹ̀.” (Ní ọ̀ràn yìí, kókó-ọrọ̀ “Ó” ló mú kí ẹlòmíràn ṣe iṣẹ́ gígé irun rẹ̀.)

“The company had the building renovated.” (In this sentence, the company caused someone else to carry out the action of renovating the building.)

“Ilé-iṣẹ́ náà mú kí wọ́n tún ilé náà ṣe.” (Nínú gbolóhùn yìí, ilé-iṣẹ́ náà fa kí ẹlòmíràn ṣe iṣẹ́ títún ilé náà ṣe.)

“We’ll get the children to help with the chores.” (Here, the subject “We” plans to cause the children to participate in the action of helping with the chores.) In each of these examples, the causative verbs (had, made, got, get) indicate that the subject causes someone else to perform the action specified by the main verb (repaired, study, cut, renovated, help).

“A ó mú kí àwọn ọmọ ràn wá lọ́wọ́ nínú àwọn iṣẹ́ ilé.” (Níhìn-ín, olùṣe “A” ń pète láti mú kí àwọn ọmọ kópa nínú ìṣe ìrànlọ́wọ́ nínú àwọn iṣẹ́ ilé.) Nínú ọ̀kọ̀ọ̀kan àwọn àpẹẹrẹ wọ̀nyí, àwọn ọ̀rọ̀-ìṣe àmúṣe (had, made, got, get) ń tọ́ka sí i pé olùṣe ń mú kí ẹlòmíràn ṣe ìṣe tí ọ̀rọ̀-ìṣe àgbà pàtó sọ (repaired, study, cut, renovated, help).

The “mareh” vision of the appearance, when expressed in feminine tense “marah”, and as defined as “a looking glass” identifies that the vision of the glorified Christ, is reproduced in those who behold the vision. When Daniel saw the “appearance” of Christ as lightning, a class of persons fled in fear, but for Daniel it produced a miraculous change within him.

Ìran “mareh” ti ìfarahàn náà, nígbà tí a bá sọ ọ́ ní àkókò abo gẹ́gẹ́ bí “marah”, tí a sì túmọ̀ ọ́ sí “dígí,” ń fi hàn pé ìran Kristi tí a ti sọ di ògo náà, ni a tún ṣe jáde nínú àwọn tí ń wo ìran náà. Nígbà tí Dáníẹ́lì rí “ìfarahàn” Kristi bí mànàmáná, ẹgbẹ́ ènìyàn kan sá lọ nítorí ìbẹ̀rù, ṣùgbọ́n fún Dáníẹ́lì ó mú ìyípadà àgbàyanu kan jáde nínú rẹ̀.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Daniel 10:7, 8.

> “Èmi nìkan, Dáníẹ́lì, ni mo rí ìran náà; nítorí àwọn ọkùnrin tí wọ́n wà pẹ̀lú mi kò rí ìran náà; ṣùgbọ́n ìwárìrì ńlá kan bà wọ́n, tó bẹ́ẹ̀ tí wọ́n fi sá lọ láti fi ara wọn pamọ́. Nítorí náà a fi mí sílẹ̀ nìkan, mo sì rí ìran ńlá yìí, agbára kò sì ṣẹ́kù nínú mi mọ́; nítorí ẹwà mi yí padà nínú mi sí ìbàjẹ́, èmi kò sì ní agbára kankan mọ́.” Dáníẹ́lì 10:7, 8.

The truth is represented by the Hebrew word “truth,” which is created by the first, thirteenth and last letter of the Hebrew alphabet. The first letter and the last letter are always the same for Christ, as Alpha and Omega, always represents the end with the beginning. The middle or thirteenth letter represents rebellion. Daniel states, “I Daniel alone saw the vision,” but the men who were with Daniel, who were living in rebellion, “saw not the vision.” Therefore Daniel “alone” “saw the great vision.” At the beginning and the ending Daniel alone saw the vision, and the second reference caused those who fled to manifest their rebellion. Daniel is representing God’s people in the last days who are changed unto the image of Christ through the process of beholding His image. We are to look at the “looking glass” vision.

Òtítọ́ ni a ṣojú rẹ̀ pẹ̀lú ọ̀rọ̀ Hébérù náà “òtítọ́,” èyí tí a dá láti inú lẹ́tà àkọ́kọ́, lẹ́tà kẹtàlá, àti lẹ́tà ìkẹyìn nínú àbùdá Hébérù. Lẹ́tà àkọ́kọ́ àti lẹ́tà ìkẹyìn máa ń jẹ́ kan náà nígbà gbogbo fún Kristi, gẹ́gẹ́ bí Alfa àti Omega, tí ó máa ń ṣojú ìkẹyìn pẹ̀lú ìbẹ̀rẹ̀ nígbà gbogbo. Lẹ́tà àárín, tàbí lẹ́tà kẹtàlá, ń ṣojú ìṣọ̀tẹ̀. Dáníẹ́lì sọ pé, “Èmi Dáníẹ́lì nìkan ni mo rí ìran náà,” ṣùgbọ́n àwọn ọkùnrin tí wọ́n wà pẹ̀lú Dáníẹ́lì, tí wọ́n ń gbé nínú ìṣọ̀tẹ̀, “kò rí ìran náà.” Nítorí náà Dáníẹ́lì “nìkan” ni “ó rí ìran ńlá náà.” Ní ìbẹ̀rẹ̀ àti ní òpin Dáníẹ́lì nìkan ni ó rí ìran náà, ìtọ́kasí kejì sì mú kí àwọn tí wọ́n sá fi ìṣọ̀tẹ̀ wọn hàn gbangba. Dáníẹ́lì ń ṣojú àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn, àwọn tí a yí padà sí àwòrán Kristi nípasẹ̀ ìlànà wíwo àwòrán Rẹ̀. A gbọ́dọ̀ wo ìran “dígí ìwòran” náà.

> “We must have a knowledge of God by living experience. If we follow on to know the Lord, we shall know that His goings forth are prepared as the morning. Christ calls upon us to be filled with all the fulness of God. Then we can truly represent the perfection of the Christian religion. ‘Whosoever drinketh of the water that I shall give him,’ the Saviour declares, ‘shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.’ Christ wants us to be co-laborers with Him. When we are emptied of self, He will give us His grace to impart to others. The two olive branches, which through the two golden pipes empty the golden oil out of themselves, will surely supply the cleansed vessels with light and comfort and hope and love for those who are in need. We must render God more than fitful service. But we can do this only by learning of Jesus, cherishing His meekness and lowliness of heart. Let us hide ourselves in God. Let us have confidence in Him. Let us abide in Christ. Then we all ‘with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory,’—from character to character. God does not expect impossibilities from you or me. Beholding Him, we may be changed into His image.” Signs of the Times, April 25, 1900.

> “A gbọ́dọ̀ ní ìmọ̀ nípa Ọlọ́run nípasẹ̀ ìrírí ìyè gidi. Bí a bá ń tẹ̀síwájú láti mọ Olúwa, a ó sì mọ̀ pé ìjáde Rẹ̀ ti pèsè tán bí òwúrọ̀. Kírístì ń pè wá kí a kún fún gbogbo ìkúnrẹ́rẹ́ Ọlọ́run. Nígbà náà ni a lè ṣojú fún ìpéye ẹ̀sìn Kristẹni ní òtítọ́. ‘Ẹnikẹ́ni tí ó bá mu nínú omi tí Èmi yóò fún un,’ ni Olùgbàlà kéde, ‘kì yóò sì gbẹ mọ́ láéláé; ṣùgbọ́n omi tí Èmi yóò fún un yóò di inú rẹ̀ kànga omi tí ń sun sókè sí ìyè àìnípẹ̀kun.’ Kírístì fẹ́ kí a jẹ́ alábàáṣiṣẹ́ pẹ̀lú Rẹ̀. Nígbà tí a bá di ofo kúrò nínú ara wa, Yóò fi oore-ọ̀fẹ́ Rẹ̀ fún wa láti pín fún àwọn ẹlòmíràn. Ẹ̀ka igi olifi méjèèjì náà, tí ń gba inú àwọn paipu wúrà méjì tú òróró wúrà jáde nínú ara wọn, yóò dájú pé wọ́n máa pèsè ìmọ́lẹ̀ àti ìtùnú àti ìrètí àti ìfẹ́ fún àwọn tí ó wà nínú àìní sí àwọn ohun èlò tí a ti sọ di mímọ́. A gbọ́dọ̀ fi fún Ọlọ́run ju iṣẹ́ àìdúróṣinṣin lọ. Ṣùgbọ́n a lè ṣe èyí nípa kíkẹ́kọ̀ọ́ láti ọ̀dọ̀ Jesu nìkan, nípa mímú ìwà pẹ̀lẹ́ Rẹ̀ àti ìrẹ̀lẹ̀ ọkàn Rẹ̀ ṣúra. Ẹ jẹ́ kí a fi ara wa pamọ́ sínú Ọlọ́run. Ẹ jẹ́ kí a ní ìgbẹ́kẹ̀lé nínú Rẹ̀. Ẹ jẹ́ kí a máa gbé inú Kírístì. Nígbà náà ni gbogbo wa, ‘pẹ̀lú ojú tí a ṣí, ní wíwo ogo Olúwa bí i nínú dígí, a ń yí wa padà sí àwòrán kan náà láti ògo dé ògo,’—láti ìwà dé ìwà. Ọlọ́run kò retí ohun tí kò ṣeé ṣe lọ́dọ̀ ìwọ tàbí èmi. Nípa wíwo Rẹ̀, a lè yí wa padà sí àwòrán Rẹ̀.” Signs of the Times, April 25, 1900.

In Daniel chapter ten and chapter nine, Gabriel provides the interpretation of the external and internal visions of prophecy to Daniel, and Daniel’s first statement in verse one of chapter ten, is that he had understanding of both visions, represented as the “thing” and the “vision.” He received that understanding at the end of twenty-one days in which he had been in mourning. That twenty-one days concluded with the arrival of Michael the archangel. The number two hundred and twenty, and the number twenty-two, which is a tenth or tithe of two hundred and twenty is a symbol for the combination of Divinity with humanity, and it was on the twenty-second day that Daniel was changed into the image of Christ.

Nínú orí kẹwàá àti orí kẹsàn-án ti ìwé Dáníẹ́lì, Gébúrẹ́lì fún Dáníẹ́lì ní ìtumọ̀ àwọn ìran àsọtẹ́lẹ̀ ti ìta àti ti inú; ìkéde àkọ́kọ́ Dáníẹ́lì sì nínú ẹsẹ̀ kìn-ín-ní ti orí kẹwàá ni pé ó ní òye nípa àwọn ìran méjèèjì, èyí tí a ṣàfihàn gẹ́gẹ́ bí “ọ̀ràn náà” àti “ìran náà.” Ó gba òye yẹn ní òpin ọjọ́ mọ́kànlélógún tí ó fi wà nínú ìṣòro-ọkàn àti ẹ̀dùn. Ọjọ́ mọ́kànlélógún yẹn parí pẹ̀lú dídé Míkáẹ́lì olórí àwọn áńgẹ́lì. Nọ́mbà igba méjìlélọ́gọ́rin, àti nọ́mbà méjìlélógún, èyí tí í ṣe ìdámẹ́wàá tàbí òwò ìdámẹ́wàá ti igba méjìlélọ́gọ́rin, jẹ́ àmì fún ìṣọ̀kan Ìwà-Ọlọ́run pẹ̀lú ènìyàn; ọjọ́ kejìlélógún sì ni a yí Dáníẹ́lì padà sí àwòrán Kristi.

> I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. Daniel 10:3–5.

> N kò jẹ búrẹ́dì aládùn kankan, bẹ́ẹ̀ ni ẹran tàbí ọtí wáìnì kò wọ ẹnu mi, bẹ́ẹ̀ ni n kò fi òróró kun ara mi rárá, títí ọ̀sẹ̀ mẹ́ta pípé fi parí. Ní ọjọ́ kẹrìnlélógún oṣù kìn-ín-ní, bí mo ṣe wà létí odò ńlá náà, èyí tí a ń pè ní Hídékélì; nígbà náà ni mo gbé ojú mi sókè, mo sì wò, sì kíyèsí i, ọkùnrin kan wà tí a fi aṣọ ọ̀gbọ̀ wọ̀, tí a sì fi wúrà dáradára ti Úfásì dì í ní ìbàdí. Danieli 10:3–5.

Daniel represents God’s people of the last days who have recognized through God’s prophetic Word that they have been scattered, and who are mourning their scattered condition and seeking for light. Their scattered condition is illustrated as a valley of dead dry bones in Ezekiel chapter thirty-seven. The bones are dead, and they are scattered, but they are identified as the house of Israel. The house of Israel of the last days is the one hundred and forty-four thousand. They are scattered, just as Daniel recognized from the books of Jeremiah and Moses. In Ezekiel the dead identify that they recognize their condition.

Daniẹli dúró fún àwọn ènìyàn Ọlọ́run ti àwọn ọjọ́ ìkẹyìn, tí wọ́n ti mọ̀ nípasẹ̀ Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run pé a ti tú wọn ká, tí wọ́n sì ń ṣọ̀fọ̀ nítorí ipò ìtúká wọn, tí wọ́n sì ń wá ìmọ́lẹ̀. A fi ipò ìtúká wọn hàn gẹ́gẹ́ bí àfonífojì egungun gbígbẹ tí ó ti kú nínú Ìwé Ẹsikíẹ́lì orí kejìdínlógójì. Àwọn egungun náà ti kú, a sì ti tú wọn ká, ṣùgbọ́n a dá wọn mọ̀ gẹ́gẹ́ bí ilé Ísírẹ́lì. Ilé Ísírẹ́lì ti àwọn ọjọ́ ìkẹyìn ni ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì. A ti tú wọn ká, gẹ́gẹ́ bí Daniẹli ti mọ̀ láti inú àwọn ìwé Jeremáyà àti Mósè. Nínú Ẹsikíẹ́lì, àwọn òkú náà fi hàn pé wọ́n mọ ipò wọn.

> Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:11.

> Nígbà náà ni ó sọ fún mi pé, Ọmọ ènìyàn, àwọn egungun wọ̀nyí ni gbogbo ilé Ísírẹ́lì: kíyèsi i, wọ́n ń wí pé, Egungun wa ti gbẹ, ìrètí wa sì ti ṣègbé: a ti gé wa kúrò ní ti apá wa. Esekiẹli 37:11.

The house of Israel, which is the bones, proclaims that they are “cut off for our parts.” They have recognized their scattered condition. The house of Israel of the last days fulfills the parable of the ten virgins to the very letter, and in the Millerite history the fulfillment of recognizing that they were cut off from their parts, identified when the wise virgins came to understand that they were in the tarrying time, and also that the tarrying time was a specific period of the parable. Those in Ezekiel who recognize their scattered condition are those who after the first disappointment recognized they were in the tarrying time.

Ilé Ísírẹ́lì, èyí tí í ṣe àwọn egungun náà, ń kéde pé, “a ti gé wa kúrò ní ọ̀dọ̀ àwọn apá wa.” Wọ́n ti mọ ipò títúká wọn. Ilé Ísírẹ́lì ti àwọn ọjọ́ ìkẹyìn mú àkàwé àwọn wúńdíá mẹ́wàá ṣẹ ní pípé gẹ́gẹ́ bí a ti kọ ọ, àti nínú ìtàn àwọn Millerite, ìmúṣẹ́ ìmòye pé a ti gé wọn kúrò ní ọ̀dọ̀ àwọn apá wọn ni a fi hàn nígbà tí àwọn wúńdíá ọlọ́gbọ́n bẹ̀rẹ̀ sí í lóye pé wọ́n wà ní àkókò ìdádúró, àti pẹ̀lú pé àkókò ìdádúró náà jẹ́ àkókò pàtó kan nínú àkàwé náà. Àwọn tí ó wà nínú Ìsíkíẹ́lì tí wọ́n mọ ipò títúká wọn ni àwọn tí, lẹ́yìn ìdààmú àkọ́kọ́, mọ̀ pé wọ́n wà ní àkókò ìdádúró.

Both, Ezekiel’s bones, and the wise of the parable of the ten virgins, are represented by Daniel’s mourning during the twenty-one days. After the twenty-one days, on day twenty two, Michael descended, and Daniel was given a vision of the glorified Christ that changed Daniel into the image of Christ. The wise virgins and the dead bones must also go through the transformation accomplished by the looking-glass vision.

Mejeeji, egungun Ìsíkíẹ́lì, àti àwọn ọlọ́gbọ́n nínú àkàwé àwọn wúńdíá mẹ́wàá, ni a ṣàfihàn nípasẹ̀ ìṣòro Dáníẹ́lì ní ọjọ́ mọ́kànlélógún náà. Lẹ́yìn ọjọ́ mọ́kànlélógún náà, ní ọjọ́ kejìlélógún, Máíkẹ́lì sọ̀kalẹ̀, a sì fi ìran Kristi tí a ti sọ di ògo hàn Dáníẹ́lì, èyí tí ó yí Dáníẹ́lì padà sí àwòrán Kristi. Àwọn wúńdíá ọlọ́gbọ́n àti egungun òkú náà pẹ̀lú gbọ́dọ̀ kọjá nípasẹ̀ ìyípadà tí a mú ṣẹ nípa ìran dígí náà.

Daniel, Ezekiel’s dead bones, and the wise virgins of Millerite history, all align with the two witnesses who are slain in Revelation chapter eleven. Moses and Elijah were slain, but they were to be resurrected at the end of three and a half symbolic days. Moses was resurrected by Michael as identified in the book of Jude.

Dáníẹ́lì, àwọn egungun gbígbẹ Ezekieli, àti àwọn wúńdíá ọlọ́gbọ́n nínú ìtàn Millerite, gbogbo wọn bá àwọn ẹlẹ́rìí méjì tí a pa nínú Ìfihàn orí kọkànlá mu. Wọ́n pa Mósè àti Èlíjà, ṣùgbọ́n a ní láti jí wọn dìde ní òpin ọjọ́ àpẹẹrẹ mẹ́ta àtààbọ̀. A jí Mósè dìde nípasẹ̀ Míkáẹ́lì gẹ́gẹ́ bí a ti fi hàn nínú ìwé Júdè.

> Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.

> Ṣùgbọ́n Míkáẹ́lì olórí àwọn áńgẹ́lì, nígbà tí ó ń bá èṣù jiyàn nípa ara Mósè, kò gbójúgbóyà láti mú ẹ̀sùn ẹ̀gàn wá sí i, bí kò ṣe pé, Ó ní, Kí Olúwa bá ọ wí. Jude 1:9.

In Daniel chapter ten, Daniel receives the looking glass vision when Michael descends after the twenty-one days of mourning. It is the voice of Michael that raises the dead.

Nínú Dáníẹ́lì orí kẹwàá, Dáníẹ́lì gba ìran dígí nígbà tí Míkáẹ́lì sọ̀kalẹ̀ lẹ́yìn ọjọ́ mẹ́ẹ̀ẹ́dógún ìṣòro. Ohùn Míkáẹ́lì ni ó ń jí àwọn òkú dìde.

> For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.

> Nítorí Olúwa tìkára rẹ̀ yóò sọ̀kalẹ̀ láti ọ̀run wá pẹ̀lú ìkéde, pẹ̀lú ohùn olórí àwọn áńgẹ́lì, àti pẹ̀lú kàkàkí Ọlọ́run: àwọn òkú tí ó wà nínú Kristi yóò sì kọ́kọ́ jí dìde. 1 Thessalonians 4:16.

Daniel chapter ten identifies the transition of the Laodicean movement of the third angel to the Philadelphian movement of the third angel. It aligns with the two witnesses of Revelation chapter eleven, the dead bones of Ezekiel chapter thirty-seven, the wise virgins in the parable of the ten virgins, and the Millerites who fulfilled the parable. Gabriel provided the interpretation of the great looking-glass vision, while finishing the work of interpretation he had begun in chapter nine. The interpretation was accomplished by Gabriel identifying the prophetic history found in chapter eleven, that actually continues into the first three verses of chapter twelve. Then in verse four of chapter twelve, Daniel is told to seal up his book.

Orí kẹwàá inú ìwé Dáníẹ́lì ń fi ìyípadà ìṣísẹ̀ Laodicea ti áńgẹ́lì kẹta sí ìṣísẹ̀ Philadelphia ti áńgẹ́lì kẹta hàn. Ó bá àwọn ẹlẹ́rìí méjì inú Ìfihàn orí kọkànlá mu, àwọn egungun gbígbẹ inú Ẹsékíẹ́lì orí mẹ́tàdínlọ́gbọ̀n, àwọn wúńdíá ọlọ́gbọ́n inú àkàwé àwọn wúńdíá mẹ́wàá, àti àwọn ọmọ-ẹ̀yìn Miller tí wọ́n mú àkàwé náà ṣẹ. Gábíriẹ́lì pèsè ìtumọ̀ ìran dígí ńlá náà, nígbà tí ó sì ń parí iṣẹ́ ìtumọ̀ tí ó ti bẹ̀rẹ̀ ní orí kẹsàn-án. Ìtumọ̀ náà ni a ṣe nípasẹ̀ bí Gábíriẹ́lì ṣe tọ́ka sí ìtàn àsọtẹ́lẹ̀ tí a rí ní orí kọkànlá, tí ó sì ń bá a lọ gan-an sí inú ẹsẹ̀ mẹ́ta àkọ́kọ́ ti orí kejìlá. Nígbà náà, ní ẹsẹ̀ kẹrin ti orí kejìlá, a sọ fún Dáníẹ́lì pé kí ó di ìwé rẹ̀ ní èdìdì.

In Daniel chapter ten, “line upon line”, Daniel represents God’s last day people who are also represented in Daniel chapter two as earnestly seeking (under the threat of death), to understand the external prophetic message represented by Nebuchadnezzar’s secret image of beasts. He is also seeking to understand the vision of the internal prophetic message represented by the twenty-three hundred days. After the twenty-one symbolic days of mourning in chapter ten, he is finally represented as understanding both revelations. His understanding is accomplished when the archangel descends, and he is touched three times.

Nínú Dáníẹ́lì orí kẹwàá, “ìlà lórí ìlà”, Dáníẹ́lì dúró fún àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn, tí a tún ṣojú wọn nínú Dáníẹ́lì orí kejì gẹ́gẹ́ bí àwọn tí ń fi tọkàntọkàn wá lábẹ́ ìhalẹ̀ ikú, láti lóye ìfiranṣẹ́ àsọtẹ́lẹ̀ ti òde tí a ṣojú rẹ̀ nípasẹ̀ àwòrán aṣírí àwọn ẹranko ti Nebukadnessari. Ó tún ń wá láti lóye ìran ìfiranṣẹ́ àsọtẹ́lẹ̀ ti inú tí a ṣojú rẹ̀ nípasẹ̀ ẹgbẹ̀rún méjìlélọ́gbọ̀n ọgọ́rùn-ún ọjọ́. Lẹ́yìn ọjọ́ àpẹẹrẹ mọ́kànlélógún ti ọ̀fọ̀ nínú orí kẹwàá, nígbẹ̀yìn-gbẹ́yín a ṣojú rẹ̀ gẹ́gẹ́ bí ẹni tí ó lóye àwọn ìṣípayá méjèèjì. Ìmòye rẹ̀ náà ni a mú ṣẹ nígbà tí olórí àwọn áńgẹ́lì sọ̀kalẹ̀, tí a sì fọwọ́ kàn án lẹ́ẹ̀mẹ́ta.

His experience with Michael, the vision of Michael that he alone sees, prepares him to receive the full interpretation of both the internal and external visions of prophecy. That experience is set forth, line upon line, in a very detailed fashion when combined with Ezekiel chapter thirty-seven, Revelation chapter eleven and Isaiah chapter six. The verse in chapter eleven where Gabriel brings the two visions together is verse ten, for there the king of the north proceeds up to the fortress, but no further. The fortress is the nation, or the capital, or the king of Egypt in the verse, as defined by Isaiah in chapter seven.

Ìrírí rẹ̀ pẹ̀lú Míkáẹ́lì, ìran Míkáẹ́lì tí òun nìkan rí, mú un yẹ láti gba ìtumọ̀ pípé ti àwọn ìran àsọtẹ́lẹ̀ inú àti ti òde méjèèjì. A fi ìrírí náà hàn, ìlà lórí ìlà, ní ọ̀nà tí ó kún fún àlàyé gidigidi nígbà tí a bá fi í papọ̀ mọ́ Ìsíkíẹ́lì orí kẹtàlélọ́gbọ̀n, Ìfihàn orí kọkànlá, àti Aísáyà orí kẹfà. Ẹsẹ̀ inú orí kọkànlá níbi tí Gébúrẹ́lì ti so àwọn ìran méjèèjì pọ̀ jọ ni ẹsẹ̀ kẹwàá, nítorí níbẹ̀ ni ọba àríwá ti gòkè lọ sí ibi ààbò olódi, ṣùgbọ́n kò lọ jìn sí i mọ́. Ibi ààbò olódi náà ni orílẹ̀-èdè náà, tàbí olú-ìlú náà, tàbí ọba Ejibiti nínú ẹsẹ̀ náà, gẹ́gẹ́ bí Aísáyà ti ṣàlàyé e nínú orí keje.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Nítorí orí Síríà ni Damásíkù, àti orí Damásíkù ni Résínì; àti láàárín ọdún márùndínlọ́gọ́ta ni a ó fọ́ Éfúrámù lulẹ̀, kí ó má bàa jẹ́ ènìyàn mọ́. Àti orí Éfúrámù ni Samáríà, àti orí Samáríà ni ọmọ Rémalíà. Bí ẹ̀yin kò bá gbàgbọ́, dájúdájú a kì yóò fi ẹsẹ̀ yín múlẹ̀. Isaiah 7:8, 9.

In verse ten, of chapter eleven of Daniel, the king of the north comes up to the border of Egypt, and the verse defines that as the “fortress” of Egypt (the king of the south). Verse ten, can be shown to be representing 1989, when the Soviet Union was swept away by the papacy and its proxy army, the United States. It was the first of three proxy wars, which ultimately becomes World War III at the third proxy war (Panium). The second proxy war is represented by verses eleven and twelve, and is now taking place in the Ukraine, where Russia is representing the king of the south, just as the Soviet Union represented the king of the south in its defeat in 1989.

Nínú ẹsẹ̀ kẹwàá, nínú orí kọkànlá ti Dáníẹ́lì, ọba àríwá gòkè dé ààlà Íjíbítì, ẹsẹ̀ náà sì ṣàlàyé èyí gẹ́gẹ́ bí “odi agbára” Íjíbítì (ọba gúúsù). A lè fi hàn pé ẹsẹ̀ kẹwàá ń ṣojú ọdún 1989, nígbà tí a gbá Soviet Union lọ kúrò ní ọ̀nà nípasẹ̀ pápásì àti ọmọ-ogun aṣojú rẹ̀, Orílẹ̀-Èdè Amẹ́ríkà. Ó jẹ́ àkọ́kọ́ nínú ogun aṣojú mẹ́ta, èyí tí yóò parí ní dídí Ogun Àgbáyé Kẹta ní ogun aṣojú kẹta (Panium). Ogun aṣojú kejì ni a ṣojú rẹ̀ nípasẹ̀ ẹsẹ̀ kọkànlá àti kejìlá, ó sì ń ṣẹlẹ̀ nísinsin yìí ní Ukraine, níbi tí Russia ti ń ṣojú ọba gúúsù, gẹ́gẹ́ bí Soviet Union ti ṣojú ọba gúúsù nínú ìṣẹ́gun lórí rẹ̀ ní 1989.

I have used the expression “cold war” in the past to make the distinction between these three proxy wars and world wars. There is actually genuine warfare taking place in Ukraine, so it is not actually a cold war, but it is a proxy war between the papacy and its allies and Russia. But there is to be a third world war, where virtually every nation will be considered a target.

Mo ti lò ọ̀rọ̀ náà “ogun tútù” ní àtẹ̀yìnwá láti fi ṣe ìyàtọ̀ láàárín àwọn ogun aṣojú mẹ́ta wọ̀nyí àti àwọn ogun àgbáyé. Ní ti gidi, ogun tòótọ́ ń lọ ní Ukraine, nítorí náà kì í ṣe ogun tútù ní tòótọ́, ṣùgbọ́n ó jẹ́ ogun aṣojú láàárín ìjọba póòpù àti àwọn alájọṣepọ̀ rẹ̀, àti Russia. Ṣùgbọ́n ogun àgbáyé kẹta kan ń bọ̀, níbi tí ó ti fẹ́rẹ̀ẹ́ jẹ́ pé gbogbo orílẹ̀-èdè ni a ó kà sí ibi-afẹ́.

> “O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! . ..

> “Iba ṣe pé àwọn ènìyàn Ọlọ́run ní ìmọ̀lára ìparun tó sún mọ́lé ti ẹgbẹẹgbẹ̀rún àwọn ìlú, tí a ti fẹ́rẹ̀ẹ́ fi wọ́n lé ìbọ̀rìṣà lọ́wọ́ báyìí!...”

> “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

> “Ìrékọjá ti fẹ́rẹ̀ẹ́ dé òpin rẹ̀. Ìdàrúdàpọ̀ ti kún ayé, ìbẹ̀rù ńlá kan sì ti fẹ́rẹ̀ẹ́ dé sórí ẹ̀dá ènìyàn. Òpin ti sún mọ́ tòsí gidigidi. Àwa tí a mọ òtítọ́ gbọ́dọ̀ máa pèsè ara wa fún ohun tí yóò tètè dé sórí ayé gẹ́gẹ́ bí ìyàlẹ́nu tí ó pọ̀jù.” Review and Herald, September 10, 1903.

In verses eleven and twelve, Russia, the king of the south, will defeat the papacy’s proxy army, represented by the Nazi regime that is directing the Ukrainian war effort, and that is supported by the previous proxy army of the papacy, the United States. In World War II, the proxy army of the papacy, the king of the north, against Communist Russia was Germany’s Nazi regime, and that proxy army lost, just as it will lose again in the Ukraine in the near future.

Nínú ẹsẹ̀ kọkànlá àti kejìlá, Rọ́ṣíà, ọba gúúsù, yóò ṣẹ́gun ọmọ-ogun aṣojú pàápàá náà, tí ìjọba Násì ń ṣojú fún, èyí tí ń darí ìsapá ogun Ukrénì, tí ọmọ-ogun aṣojú pàápàá tó ṣáájú, orílẹ̀-èdè Amẹ́ríkà, sì ń tì lẹ́yìn. Nínú Ogun Àgbáyé Kejì, ọmọ-ogun aṣojú pàápàá náà, ọba àríwá, lòdì sí Rọ́ṣíà Kọ́múnístì ni ìjọba Násì ti Jámánì, ọmọ-ogun aṣojú náà sì ṣẹ́gun nígbà náà, gẹ́gẹ́ bí yóò ṣe tún ṣẹ́gun ní Ukrénì láìpẹ́.

The third proxy war is represented in verses thirteen through fifteen, and was fulfilled in ancient history by the battle of Panium. The third proxy war will be carried out by the United States, the proxy army of the papacy, and the king of the north will prevail in that battle against atheism, as it did in the first proxy war (cold war). In the first and the third proxy war, the king of the north–the papacy–defeats the king of the south (the Soviet Union), and then defeats the United Nations. Its proxy army in those two battles was and will be again, the United States.

Ogun aṣoju kẹta ni a ṣàfihàn nínú ẹsẹ kẹtàlá títí dé kẹẹ̀ẹ́dógún, a sì mú un ṣẹ ní ìtàn ayé àtijọ́ nípasẹ̀ ogun Panium. Ogun aṣoju kẹta náà ni Orílẹ̀-Èdè Amẹ́ríkà, ọmọ-ogun aṣoju ìjọ pàápàá, yóò ṣe, ọba àríwá yóò sì ṣẹ́gun nínú ogun náà lórí àìgbàgbọ́ nínú Ọlọ́run, gẹ́gẹ́ bí ó ti ṣẹ́gun nínú ogun aṣoju àkọ́kọ́ (ogun tútù). Nínú ogun aṣoju àkọ́kọ́ àti kẹta, ọba àríwá—ìjọ pàápàá—ṣẹ́gun ọba gúúsù (Soviet Union), lẹ́yìn náà ó sì ṣẹ́gun Ìṣọ̀kan Àwọn Orílẹ̀-Èdè. Ọmọ-ogun aṣoju rẹ̀ nínú àwọn ogun méjèèjì wọ̀nyí ni, tí yóò sì tún jẹ́ bẹ́ẹ̀, Orílẹ̀-Èdè Amẹ́ríkà.

After the victory of Putin in the Ukraine, Trump will be reelected as the eighth president, that is of the seven presidents that have reigned in the United States since the first proxy war (cold war) was fulfilled in 1989, which was the time of the end for the reform movement of the third angel. Trump is representing the Republican horn on the earth beast, and he received a deadly wound at the hands of the beast of “woke” atheism in 2020, in fulfillment of the Revelation chapter eleven’s two witnesses being slain in the street.

Lẹ́yìn ìṣẹ́gun Putin ní Ukraine, a ó tún dìbò yàn Trump gẹ́gẹ́ bí ààrẹ kẹjọ, ìyẹn lára àwọn ààrẹ méje tí ó ti jẹ ọba lórí Orílẹ̀-Èdè Amẹ́ríkà láti ìgbà tí ogun aṣojú àkọ́kọ́ (ogun tútù) parí ní 1989, èyí tí ó jẹ́ àkókò òpin fún ìgbìmọ̀ àtúnṣe ti áńgẹ́lì kẹta. Trump ń ṣojú ìwo Republikani lórí ẹranko ayé, ó sì gba ọgbẹ́ ikú ní ọwọ́ ẹranko ìgbàgbọ́-ìmọ̀lára “woke” aláìgbàgbọ́ nínú Ọlọ́run ní 2020, gẹ́gẹ́ bí ìmúṣẹ Ìfihàn orí kọkànlá nípa pípà ẹlẹ́rìí méjì náà ní ojú pópó.

Future for America represents the true Protestant horn during the identical history, and in 2020, Future for America received a deadly wound at the hands of the beast of “woke” atheism. In 2023, twenty-two years after 2001, Michael descended to begin the process represented by Ezekiel, John, Daniel and Isaiah of resurrecting a mighty army that will be lifted up as an ensign at the soon coming Sunday law.

Future for America dúró fún ìwo Pùrótẹ́sítántì tòótọ́ ní àkókò ìtàn kan náà gẹ́gẹ́ bí ìwo náà, àti ní ọdún 2020, Future for America gba ọgbẹ́ ikú kan ní ọwọ́ ẹranko “woke” àìgbọ́ràn-Ọlọ́run. Ní ọdún 2023, ọdún méjìlélógún lẹ́yìn 2001, Míkàẹ́lì sọ̀kalẹ̀ láti bẹ̀rẹ̀ ìlànà tí Ìsíkíẹ́lì, Jòhánù, Dáníẹ́lì àti Aísáyà ṣojú fún, ti jí ogun alágbára kan dìde tí a ó gbé sókè gẹ́gẹ́ bí àsíá ní òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́.

In 1856, the Philadelphian Millerite movement transitioned into the Laodicean Millerite movement, and there and then rejected the increased knowledge of the seven times, and then fully finalized their rebellion in 1863. The Millerites transitioned from the condition represented by the sixth church of Philadelphia, unto the experience of the seventh church, and that turning point aligns with the history of 2023, when the Laodicean movement of Future for America transitions from the experience of the seventh church, back to the experience of the sixth church of Philadelphia. In this prophetic application, the true Protestant horn, as with the Republican horn, becomes the eighth, that was of the seven.

Ní ọdún 1856, ìṣísẹ̀ Millerite ti Filadelfia yí padà sí ìṣísẹ̀ Millerite ti Laodicea, níbẹ̀ àti nígbà náà ni wọ́n kọ ìmọ̀ tí ó pọ̀ sí i nípa àwọn àkókò méje, lẹ́yìn náà sì parí ìṣọ̀tẹ̀ wọn ní kíkún ní ọdún 1863. Àwọn Millerite yí padà kúrò nínú ipò tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìjọ kẹfà, Filadelfia, wọ inú ìrírí ìjọ keje, ìyẹn sì jẹ́ ojú ìyípadà tí ó bá ìtàn ọdún 2023 mu, nígbà tí ìṣísẹ̀ Laodicea ti Future for America yí padà kúrò nínú ìrírí ìjọ keje, padà sí ìrírí ìjọ kẹfà ti Filadelfia. Nínú ìlò àsọtẹ́lẹ̀ yìí, ìwo adámọ̀-òtítọ́ Pùròtẹ́sítáǹtì, gẹ́gẹ́ bí ìwo Republikani, di ẹ̀kẹjọ, tí ó jẹ́ ti àwọn méje.

The key to recognizing that the Ukrainian war is the second proxy war, is the “fortress” of verse ten, and verse seven. In verse seven, which represented the papacy receiving its deadly wound in 1798, the king of the south entered into the “fortress,” of the king of the north, and this was fulfilled by Napoleon’s general walking into the Vatican and taking the pope captive. The king of the south had entered into the fortress. In verse ten the king of the north, representing the papacy and its proxy army the United States, swept away the structure of the Soviet Union, but it left the “fortress” standing. The “fortress” was the head, the capital—it was Russia.

Kókó láti mọ̀ pé ogun Ukraine ni ogun aṣojú kejì ni “àgọ́ olódi” inú ẹsẹ̀ kẹwàá, àti ẹsẹ̀ keje. Nínú ẹsẹ̀ keje, tí ó ṣàpẹẹrẹ ipò tí ìjọ pàápàá gbà ọgbẹ́ ikú rẹ̀ ní ọdún 1798, ọba gúúsù wọ inú “àgọ́ olódi” ọba àríwá, a sì mú èyí ṣẹ nígbà tí gẹ́ńérà Napoleon wọ Vatican, tí ó sì mú póòpù ní ìgbèkùn. Ọba gúúsù ti wọ inú àgọ́ olódi náà. Nínú ẹsẹ̀ kẹwàá, ọba àríwá, tí ń ṣojú ìjọ pàápàá àti ogun aṣojú rẹ̀, Orílẹ̀-èdè Amẹ́ríkà, gba gbogbo ìṣètò Soviet Union lọ bí ìkún omi, ṣùgbọ́n ó fi “àgọ́ olódi” náà dúró. “Àgọ́ olódi” náà ni orí, ìlú-olú—ó jẹ́ Rọ́ṣíà.

But the “head,” or fortress, can only be established upon two or three witnesses by employing Isaiah chapter seven, verses seven and eight. Isaiah seven, verse eight and nine, was the primary point of reference for Hiram Edson’s series of articles on the “seven times” that were published in 1856. The two verses that establish that Russia is the fortress that prevails in the current Ukrainian war, are also the two verses that establish the starting point for both “seven times,” against the northern and southern kingdoms of Israel. Verse ten of chapter eleven identifies the external vision, which Sister White teaches is based upon the rise and fall of kingdoms.

Ṣùgbọ́n “orí,” tàbí odi ààbò, lè jẹ́ ìdásílẹ̀ lórí ẹlẹ́rìí méjì tàbí mẹ́ta nìkan nípa lílo Isaiah orí keje, ẹsẹ̀ keje àti kẹjọ. Isaiah keje, ẹsẹ̀ kẹjọ àti kẹsàn-án, ni kókó ibi ìtọ́kasí fún àtẹ̀jáde àpilẹ̀kọ Hiram Edson lórí “ìgbà méje” tí a tẹ̀ jáde ní ọdún 1856. Ẹsẹ̀ méjèèjì tí ń fi ìdásílẹ̀ múlẹ̀ pé Rọ́ṣíà ni odi ààbò tí ń borí nínú ogun Ukraine ti ìsinsìnyí, ni wọ́n tún jẹ́ ẹsẹ̀ méjèèjì tí ń fi ìbẹ̀rẹ̀ ìṣírò “ìgbà méje” méjèèjì múlẹ̀, sí i lòdì sí àwọn ìjọba àríwá àti gúúsù ti Israẹli. Ẹsẹ̀ kẹwàá ti orí kọkànlá ń ṣàfihàn ìran òde, èyí tí Sister White kọ́ni pé ó dá lórí ìdìde àti ìṣubú àwọn ìjọba.

> “From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

> “Láti inú ìdìde àti ìṣubú àwọn orílẹ̀-èdè gẹ́gẹ́ bí a ti fi í hàn ní kedere nínú àwọn ìwé Dáníẹ́lì àti Ìfihàn, ó yẹ kí a kọ́ bí ògo lásán ti ìta àti ti ayé ṣe jẹ́ asán tó. Bábílónì, pẹ̀lú gbogbo agbára àti ọlá ńlá rẹ̀, irú èyí tí ayé wa kò tíì tún rí láti ìgbà náà,—agbára àti ọlá ńlá tí ó dà bí ẹni pé ó dúró ṣinṣin, tí yóò sì pẹ́ fún àwọn ènìyàn ọjọ́ náà,—báwo ni ó ti kọjá lọ pátápátá! Gẹ́gẹ́ bí ‘òdòdó koríko,’ ó ti ṣègbé. Jákọ́bù 1:10. Bákan náà ni ìjọba Mẹ́díà-Pérísíà ṣègbé, àti àwọn ìjọba Gíríìsì àti Róòmù. Bákan náà ni gbogbo ohun tí kò ní Ọlọ́run gẹ́gẹ́ bí ìpìlẹ̀ rẹ̀ ṣe ń ṣègbé. Èyí nìkan tí a so mọ́ ète Rẹ̀, tí ó sì ń fi ìwà Rẹ̀ hàn, ló lè dúró. Àwọn ìlànà Rẹ̀ nìkan ni àwọn ohun tí ó dúró ṣinṣin tí ayé wa mọ̀.” Wòlíì àti Àwọn Ọba, 548.

The three proxy wars are “made plain in the books of Daniel and the Revelation,” and the key to this truth is the “fortress” of verse ten, of Daniel eleven. But verse ten also addresses the internal vision, for the starting point for both “seven times,” is also identified in Isaiah chapter seven verses eight and nine. The external and internal cannot be separated, and the two periods of twenty-five hundred and twenty years are also Ezekiel’s two sticks, which when joined together, represent the sealing of the one hundred and forty-four thousand, which is the combination of Divinity with humanity.

Àwọn ogun aṣojú mẹ́ta ni a “ṣe kedere nínú àwọn ìwé Dáníẹ́lì àti Ìfihàn,” àti kọ́kọ́rọ́ sí òtítọ́ yìí ni “odi agbára” ti ẹsẹ̀ kẹwàá, nínú Dáníẹ́lì mọ́kànlá. Ṣùgbọ́n ẹsẹ̀ kẹwàá tún ń sọ̀rọ̀ nípa ìran inú, nítorí pé ibi ìbẹ̀rẹ̀ fún àwọn “àkókò méje” méjèèjì, ni a tún fi hàn nínú Isaiah orí keje ẹsẹ̀ kẹjọ àti kẹsàn-án. Èyí tí ó wà lódè àti èyí tí ó wà nínú kò lè yà kúrò lọ́dọ̀ ara wọn, àti àwọn àkókò méjì ti ẹgbẹ̀rún méjìlélọ́ọ́dúnrún márùndínlógún àti ogún ọdún náà jẹ́ ọ̀pá méjì Hesekieli pẹ̀lú, tí, nígbà tí a bá so wọ́n pọ̀, wọ́n ń ṣojú ìdìdì àwọn ẹgbẹ̀rún ọgọ́rùn-ún kan àti mẹ́rìnlélógójì, èyí tí í ṣe ìṣọ̀kan Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn.

Daniel’s experience with the causative “marah” vision represents the line of prophecy where Michael descends and resurrects His last-day people. That resurrection represents the steps that Christ accomplishes to combine His Divinity with His last day people’s humanity. It is accomplished by the joining of the Divine mind with the human mind so that they have one mind, and it is accomplished in the throne room, in the Most Holy Place, which is the “fortress” that Sister White identifies as the “citadel” (fortress) of the soul.

Ìrírí Dáníẹ́lì pẹ̀lú ìran “marah” tí ó ní agbára ìmúṣẹ dúró fún ìlà àsọtẹ́lẹ̀ níbi tí Míkẹ́lì ti sọ̀kalẹ̀ wá tí ó sì jí àwọn ènìyàn Rẹ̀ ti ọjọ́ ìkẹyìn dìde. Àjíǹde náà dúró fún àwọn ìgbésẹ̀ tí Kristi ń ṣe láti darapọ̀ Ìwà-Ọlọ́run Rẹ̀ mọ́ ẹ̀dá ènìyàn àwọn ènìyàn Rẹ̀ ti ọjọ́ ìkẹyìn. A ń mú un ṣẹ nípa ìsopọpọ̀ ọkàn Ọlọ́run pẹ̀lú ọkàn ènìyàn kí wọ́n lè ní ọkàn kan náà, a sì ń mú un ṣẹ nínú yàrá ìtẹ́, nínú Ibi Mímọ́ Jùlọ, èyí tí í ṣe “odi-ààbò” tí Sister White ṣe ìdánimọ̀ rẹ̀ gẹ́gẹ́ bí “ààfin-odi” (odi-ààbò) ti ọkàn.

In the throne room God’s last-day people receive the mind of Christ and are then seated with Christ in heavenly places. The heavenly place where Christ is seated is the fortress or the head of the temple. The body temple has a lower nature, which is the flesh, or the body. It also has a higher nature, which is the mind. In verse ten of Daniel chapter eleven, the key that marks the fortress of the external vision, also marks the fortress of the internal vision, and in doing so it identifies the history where the horns of Republicanism and of Protestantism transition into the image of the beast (Republicanism), or the image of God (true Protestantism). Both horns then become the eighth that is of the seven.

Nínú yàrá ìtẹ́ Ọlọ́run, àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn gba èrò inú Kristi, lẹ́yìn náà a sì jókòó wọn pẹ̀lú Kristi ní àwọn ibi ọ̀run. Ibi ọ̀run tí Kristi jókòó sí ni odi-ààbò tàbí orí tẹ́ńpìlì náà. Tẹ́ńpìlì ara ní ìwà ìsàlẹ̀ kan, èyí tí í ṣe ẹran ara, tàbí ara. Ó tún ní ìwà gíga kan, èyí tí í ṣe ọkàn. Nínú ẹsẹ̀ kẹwàá ti Danieli orí kọkànlá, kọ́kọ́rọ́ tí ó samisi odi-ààbò ìran òde, ni ó tún samisi odi-ààbò ìran inú, nípa bẹ́ẹ̀ ó sì ń dá ìtàn náà mọ̀ níbi tí àwọn ìwo ti Republicanism àti ti Protestantism ti yí padà sí ère ẹranko náà (Republicanism), tàbí ère Ọlọ́run (Protestantism tòótọ́). Nígbà náà ni àwọn ìwo méjèèjì di ẹ̀kẹjọ, ẹni tí ó ti inú àwọn méje wá.

The true horn of Protestantism is then the Philadelphian horn that is Ezekiel’s mighty army, and Isaiah’s ensign that is lifted up in the warfare against the image of the beast, first in the United States and then in the world. Daniel eleven, verse ten, identifies the point in sacred history that the joining of the sticks begins. The Ukrainian war began in 2014, but it was not until 2022 that Russia began to invade the Ukraine. In 2023, twenty-two years after 2001, Michael began His work of resurrecting those who had suffered their first disappointment in fulfillment of the parable of the ten virgins in 2020. He first raised up a “voice” which is now crying in the wilderness. In July 2023, that voice began to cry, and it was the same voice that was raised up at the beginning of the reform movement of the third angel in 1989, for Jesus always illustrates the ending with the beginning.

Nítorí náà, ìwo gidi ti Ìjọ Púrótẹ́sítántì ni ìwo Fíládẹ́lfíà, èyí tí í ṣe ogun alágbára Ẹsẹkiẹli, àti àsíá Isaiah tí a gbé sókè nínú ogun sí àwòrán ẹranko náà, ní ìbẹ̀rẹ̀ ní Orílẹ̀-Èdè Amẹ́ríkà, lẹ́yìn náà sì ní ayé. Dáníẹli orí kọkànlá, ẹsẹ̀ kẹwàá, fi ipò náà hàn nínú ìtàn mímọ́ níbi tí ìdarapọ̀ àwọn igi ti bẹ̀rẹ̀. Ogun Ukréníà bẹ̀rẹ̀ ní ọdún 2014, ṣùgbọ́n kì í ṣe títí di 2022 ni Rọ́ṣíà bẹ̀rẹ̀ sí í kọlu Ukréníà. Ní ọdún 2023, ọdún méjìlélógún lẹ́yìn 2001, Míkáẹ́lì bẹ̀rẹ̀ iṣẹ́ Rẹ̀ ti jíjí àwọn tí wọ́n ti jìyà ìdààmú àkọ́kọ́ wọn dìde, gẹ́gẹ́ bí ìmúṣẹ òwe àwọn wúńdíá mẹ́wàá náà ní 2020. Ó kọ́kọ́ gbé “ohùn” kan dìde, èyí tí ó ti ń ké nísinsin yìí ní aginjù. Ní Oṣù Keje 2023, ohùn náà bẹ̀rẹ̀ sí í ké, ó sì jẹ́ ohùn kan náà tí a gbé dìde ní ìbẹ̀rẹ̀ ìṣipopada àtúnṣe ti áńgẹ́lì kẹta ní 1989, nítorí Jésù máa ń fi ìbẹ̀rẹ̀ ṣàpẹẹrẹ òpin.

The “voice” crying in the wilderness began to sound by presenting Revelation chapter one, where the combination of Divinity with humanity is represented as the Revelation of Jesus Christ, a revelation that is opened up just before probation closes. Daniel experienced that revelation in chapter ten, with the “causative” vision. The combination of Divinity with humanity in the first verses of Revelation represents the most important truth, based upon the rule of first mention. The combination of Divinity with humanity, which is the sealing of the one hundred and forty-four thousand is accomplished by the Word of God. That Word is given from the Father to the Son, who gives it to His angel, who then gives the message to a human representative. The first two steps are represented by the Divinity. Those two steps possess the distinction that the second step of divinity represents the Divinity that created all things. The next two steps are represented by God’s creatures. The first step is an unfallen angel, and the second manifestation of God’s creation was the one that had been given the power to recreate after his own kind. That fourth step, representing humanity, was then to take the message and send it to the churches, that the churches might “read and hear” those things which were written therein.

“Ohùn” tí ń ké ní aginjù bẹ̀rẹ̀ sí í dún nípa fífi Ìfihàn orí kìn-ín-ní hàn, níbi tí ìṣọ̀kan Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn ti jẹ́ àfihàn gẹ́gẹ́ bí Ìfihàn Jésù Kristi, ìfihàn kan tí a ṣí sílẹ̀ díẹ̀ kí àkókò ìdánwò tó parí. Dáníẹ́lì ní ìrírí ìfihàn náà nínú orí kẹwàá, pẹ̀lú ìran “causative.” Ìṣọ̀kan Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn nínú àwọn ẹsẹ̀ àkọ́kọ́ ti Ìfihàn dúró fún òtítọ́ tí ó ṣe pàtàkì jùlọ, ní ìpìlẹ̀ òfin ìtọ́kasí àkọ́kọ́. Ìṣọ̀kan Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn, èyí tí í ṣe ìdìdì àwọn ọgọ́rùn-ún méjìlélógójì ẹgbẹ̀rún, ni a ń mú ṣẹ nípasẹ̀ Ọ̀rọ̀ Ọlọ́run. Ọ̀rọ̀ náà ni a fi láti ọ̀dọ̀ Baba fún Ọmọ, ẹni tí ó sì fi í fún áńgẹ́lì Rẹ̀, ẹni tí ó sì tún fi ìránṣẹ́ náà fún aṣojú ènìyàn kan. Àwọn ìgbésẹ̀ méjì àkọ́kọ́ ni Ìwà-Ọlọ́run dúró fún. Àwọn ìgbésẹ̀ méjì wọ̀nyí ní ìyàtọ̀ yìí pé ìgbésẹ̀ kejì ti Ìwà-Ọlọ́run dúró fún Ìwà-Ọlọ́run tí ó dá ohun gbogbo. Àwọn ìgbésẹ̀ méjì tó kàn lẹ́yìn ni àwọn ẹ̀dá Ọlọ́run dúró fún. Ìgbésẹ̀ àkọ́kọ́ jẹ́ áńgẹ́lì tí kò ṣubú, ìfarahàn kejì ti ẹ̀dá Ọlọ́run sì ni èyí tí a ti fi agbára fún láti tún dá gẹ́gẹ́ bí irú tirẹ̀. Ìgbésẹ̀ kẹrin náà, tí ó dúró fún ẹ̀dá ènìyàn, nígbà náà ni yóò gba ìránṣẹ́ náà, kí ó sì fi í ránṣẹ́ sí àwọn ìjọ, kí àwọn ìjọ lè “ka, kí wọ́n sì gbọ́” àwọn nǹkan wọ̀nyí tí a kọ sínú rẹ̀.

We will continue this study in the next article.

A ó tẹ̀síwájú nínú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tó kàn.

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:1–11.

> Ìṣípayá Jesu Kristi, èyí tí Ọlọ́run fi fún un, láti fi hàn fún àwọn ìránṣẹ́ rẹ̀ ohun tí ó yẹ kí ó ṣẹ ní kíákíá; ó sì rán án, ó sì fi í hàn nípasẹ̀ angẹli rẹ̀ fún ìránṣẹ́ rẹ̀ Johanu: ẹni tí ó jẹ́rìí ọ̀rọ̀ Ọlọ́run, àti ẹ̀rí Jesu Kristi, àti gbogbo ohun tí ó rí. Alábùkún ni ẹni tí ń kà á, àti àwọn tí ń gbọ́ ọ̀rọ̀ àsọtẹ́lẹ̀ yìí, tí wọ́n sì pa àwọn ohun tí a kọ sínú rẹ̀ mọ́: nítorí àkókò náà ti súnmọ́. Johanu sí àwọn ìjọ méje tí ó wà ní Ásìá: Āǹfààní kí ó wà fún yín, àti àlàáfíà, láti ọ̀dọ̀ ẹni tí ó wà, tí ó ti wà, tí ó sì ń bọ̀ wá; àti láti ọ̀dọ̀ Ẹ̀mí méje tí ó wà níwájú ìtẹ́ rẹ̀; àti láti ọ̀dọ̀ Jesu Kristi, ẹni tí í ṣe ẹlẹ́rìí olóòtítọ́, àti àkọ́bí nínú òkú, àti aládé àwọn ọba ayé. Fún ẹni tí ó fẹ́ràn wa, tí ó sì fi ẹ̀jẹ̀ ara rẹ̀ wẹ̀ wá kúrò nínú ẹ̀ṣẹ̀ wa, tí ó sì ti sọ wá di ọba àti àlùfáà fún Ọlọ́run àti Baba rẹ̀; ògo àti ìjọba jẹ́ ti òun títí láé àti láé. Ámín. Wò ó, ó ń bọ̀ pẹ̀lú àwọsánmà; gbogbo ojú yóò sì rí i, àti àwọn pẹ̀lú tí wọ́n gún un ní ọ̀fà: gbogbo ẹ̀yà ayé yóò sì ṣọ̀fọ̀ nítorí rẹ̀. Bẹ́ẹ̀ ni, Ámín. Èmi ni Alfa àti Omega, ìbẹ̀rẹ̀ àti òpin, ni Oluwa wí, ẹni tí ó wà, tí ó ti wà, tí ó sì ń bọ̀ wá, Olódùmarè. Èmi Johanu, tí èmi náà jẹ́ arákùnrin yín, àti alábápín pẹ̀lú yín nínú ìpọnjú, àti nínú ìjọba àti sùúrù Jesu Kristi, wà ní erékùṣù tí a ń pè ní Patmosi, nítorí ọ̀rọ̀ Ọlọ́run, àti nítorí ẹ̀rí Jesu Kristi. Mo wà nínú Ẹ̀mí ní ọjọ́ Oluwa, mo sì gbọ́ lẹ́yìn mi ohùn ńlá kan, bí ti ìpè, tí ń wí pé, Èmi ni Alfa àti Omega, ẹni àkọ́kọ́ àti ẹni ìkẹyìn: ohun tí o bá rí, kọ ọ sínú ìwé kan, kí o sì rán án sí àwọn ìjọ méje tí ó wà ní Ásìá; sí Efesu, àti sí Simírná, àti sí Págámù, àti sí Tiatira, àti sí Sárdísì, àti sí Filadelfia, àti sí Laodíkea. Ìṣípayá 1:1–11.

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