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# The Book of Daniel - Number Ten

Ìwé Dáníẹ́lì—Nọ́mbà Mẹ́wàá

The Process

Ìlànà náà

Author

Jeff Pippenger

Published

December 5, 2023

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In Daniel chapter one, Daniel was carried into the captivity of seventy years prophesied by Jeremiah, and continued until the first year of Cyrus.

Nínú orí kìíní ìwé Dáníẹ́lì, a kó Dáníẹ́lì lọ sí ìgbèkùn ọdún àádọ́rin tí Jeremáyà sọ tẹ́lẹ̀, ó sì tẹ̀síwájú títí di ọdún kìíní ti Kírúsì.

> And Daniel continued even unto the first year of king Cyrus. Daniel 1:21.

> Dáníẹ́lì sì bá a lọ títí di ọdún kìn-ín-ní ti Kírúsì ọba. Dáníẹ́lì 1:21.

Thus, Daniel lived through the entire history of the seventy years of captivity, until the decree that allowed the return of ancient Israel to rebuild and restore Jerusalem.

Nítorí náà, Dáníẹ́lì wà láàyè ní gbogbo ìtàn ọdún àádọ́rin ìgbèkùn náà, títí di ìlànà ọba tí ó yọ̀ǹda ìpadà Ísírẹ́lì àtijọ́ láti tún Jerúsálẹ́mù kọ́ àti láti mú un bọ̀ sípò.

> Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying. Ezra 1:1.

> Nísinsìnyí, ní ọdún kìn-ín-ní ti Kírúsì ọba Pẹ́síà, kí ọ̀rọ̀ Olúwa nípa ẹnu Jeremáyà lè ṣẹ, Olúwa ru ẹ̀mí Kírúsì ọba Pẹ́síà sókè, tí ó fi kéde ní gbogbo ìjọba rẹ̀, tí ó sì tún kọ ọ́ sínú ìwé, pé. Esra 1:1.

Daniel therefore is the symbol of the testing process of the one hundred and forty-four thousand that began on September 11, 2001, and continues until the “decree,” which marks the call out of Babylon.

Nítorí náà, Dáníẹ́lì jẹ́ ààmì ìlànà ìdánwò ti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin [144,000] tí ó bẹ̀rẹ̀ ní ọjọ́ September 11, 2001, tí ó sì ń bá a lọ títí dé “àṣẹ náà,” èyí tí ó fi àmì ìpè jáde kúrò ní Bábílónì.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.

> Mo sì gbọ́ ohùn mìíràn láti ọ̀run wá, tí ó ń wí pé, Ẹ jáde kúrò nínú rẹ̀, ẹ̀yin ènìyàn mi, kí ẹ má bàa di alábápín nínú ẹ̀ṣẹ̀ rẹ̀, kí ẹ sì má bàa gba nínú àwọn àjàkálẹ̀-àrùn rẹ̀. Nítorí ẹ̀ṣẹ̀ rẹ̀ ti dé ọ̀run, Ọlọ́run sì ti rántí àìṣòdodo rẹ̀. Ifihàn 18:4, 5.

The seventy years of captivity is the testing and purification period of the one hundred and forty-four thousand. On September 11, 2001 the third Woe of Islam arrived. This is only recognized by those who accept the foundational truths of Adventism. The first Woe and the second Woe were both correctly identified as Islam by the pioneers. On both the 1843 and the 1850 pioneer charts, which Ellen White endorsed, and which are identified as a fulfillment of Habakkuk chapter two, Islam is identified as the fifth and sixth Trumpets. The last three Trumpets are Woe Trumpets.

Àádọ́rin ọdún ìgbèkùn ni àsìkò ìdánwò àti ìwẹ̀nùmọ́ ti ẹgbẹ̀rún ọgọ́rùn-ún àti mẹ́rìnlélógójì. Ní September 11, 2001 ni Ìbànújẹ́ kẹta ti Islam dé. Àwọn nìkan ló mọ̀ èyí tí wọ́n gba àwọn òtítọ́ ìpilẹ̀ Adventism. Ìbànújẹ́ kìn-ín-ní àti Ìbànújẹ́ kejì ni àwọn aṣáájú-ọ̀nà fi tọ́ka sí ní tọ́tọ́ gẹ́gẹ́ bí Islam. Lórí àwòrán àwọn aṣáájú-ọ̀nà ọdún 1843 àti 1850 méjèèjì, tí Ellen White fọwọ́sí, tí a sì mọ̀ sí ìmúṣẹ Habakkuk orí kejì, ni a ti fi Islam hàn gẹ́gẹ́ bí Ipè karùn-ún àti kẹfà. Àwọn Ipè mẹ́ta ìkẹyìn jẹ́ Àwọn Ipè Ìbànújẹ́.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Mo sì wò ó, mo sì gbọ́ áńgẹ́lì kan tí ó ń fò láàrín ọ̀run, tí ó ń fi ohùn ńlá wí pé, Ègbé, ègbé, ègbé ni fún àwọn olùgbé ayé, nítorí àwọn ìró kàkàkí yòókù ti àwọn áńgẹ́lì mẹ́tẹ̀ẹ̀ta náà, tí wọ́n ṣì fẹ́ fọn! Ìfihàn 8:13.

If there are three Woe Trumpets, and the first and second Woe Trumpets are Islam, it is pretty simple to recognize that the third Woe Trumpet is also Islam. An element of the symbol of Islam as Woe Trumpets, is their restraint, and then when they’re released. Sister White identifies the four winds of Revelation seven, as an “angry horse,” seeking to “break loose” and “bring death and destruction” in its wake.

Bí ìpè Ìbànújẹ́ mẹ́ta bá wà, tí ìpè Ìbànújẹ́ kìíní àti kejì sì jẹ́ Ìsílámù, ó rọrùn gan-an láti mọ̀ pé ìpè Ìbànújẹ́ kẹta náà pẹ̀lú jẹ́ Ìsílámù. Ẹ̀yà kan nínú ààmì Ìsílámù gẹ́gẹ́ bí àwọn ìpè Ìbànújẹ́ ni ìdìmọ́lẹ̀ wọn, lẹ́yìn náà nígbà tí a tú wọn sílẹ̀. Sister White ṣe ìdánimọ̀ àwọn ẹ̀fúùfù mẹ́rin ti Ìfihàn 7 gẹ́gẹ́ bí “ẹṣin bínú,” tí ń wá láti “já bọ́,” kí ó sì “mú ikú àti ìparun” wá ní ipasẹ̀ rẹ̀.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Àwọn áńgẹ́lì ń dì mú afẹ́fẹ́ mẹ́rin, tí a fi ẹṣin bínú kan ṣàpẹẹrẹ rẹ̀, tí ń wá láti já bọ́ kí ó sì sáré kọjá lórí ojú gbogbo ayé, tí ó ń ru ìparun àti ikú ní ipa ọ̀nà rẹ̀.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Ṣé a ó ha máa sùn lórí etí gan-an ayé àìnípẹ̀kun? Ṣé a ó ha jẹ́ aláìtẹ́lẹ̀, tútù, àti òkú? Iwọ̀ o, ìbá ṣe pé a lè ní nínú àwọn ìjọ wa Ẹ̀mí àti èémí Ọlọ́run tí a mí sínú àwọn ènìyàn Rẹ̀, kí wọ́n lè dúró lórí ẹsẹ̀ wọn kí wọ́n sì yè. A nílò láti rí i pé ọ̀nà náà há, àti pé ẹnu-bodè náà kún. Ṣùgbọ́n bí a ti ń gba ẹnu-bodè kún náà wọlé, fífà rẹ̀ kò ní ààlà.” Manuscript Releases, volume 20, 217.

The four angels who are restraining the four winds are restraining the “angry horse” of Bible prophecy that produces death and destruction. In Revelation chapter nine, where the first and second Woe Trumpet are identified, there is a king that is identified. He is identified in Revelation “nine-eleven”.

Àwọn angẹli mẹ́rin tí ń dí àwọn ẹ̀fúùfù mẹ́rin mú ni wọ́n ń dí “ẹṣin ìbínú” ìsọtẹ́lẹ̀ Bíbélì mú, èyí tí ń mú ikú àti ìparun wá. Nínú Ìfihàn orí kẹ́sàn-án, níbi tí a ti dá Ìpè Kàkàkí Ègbé Kínní àti Èkejì mọ̀, a sì dá ọba kan mọ̀. A dá a mọ̀ nínú Ìfihàn “mẹ́sàn-án-mọ́kànlá”.

> And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. as being over them. Revelation 9:11.

> Wọ́n sì ní ọba kan lórí wọn, ẹni tí í ṣe áńgẹ́lì ọ̀gbun àìnísàlẹ̀, ẹni tí orúkọ rẹ̀ ní èdè Hébérù jẹ́ Abadoni, ṣùgbọ́n ní èdè Gíríìkì orúkọ rẹ̀ ni Apolioni; gẹ́gẹ́ bí ẹni tí ó wà lórí wọn. Ìṣípayá 9:11.

The name, and therefore the character of the king of Islam is Abaddon in the Hebrew and Apollyon in the Greek. In both the Old and New Testaments, represented by the Hebrew and the Greek, the character of Islam is found in the definition of the two names. In both words the definition is “death and destruction.” Sister White says the “angry horse” that the four angels are restraining while the one hundred and forty-four thousand are being sealed is seeking to break loose and bring “death and destruction” in its path.

Orúkọ náà, àti nítorí náà ìwà ọba Ísílámù, ni Abaddon nínú èdè Heberu àti Apollyon nínú èdè Gíríìkì. Nínú Májẹ̀mú Láéláé àti Májẹ̀mú Titun pẹ̀lú, tí Heberu àti Gíríìkì ṣojú, a rí ìwà Ísílámù nínú ìtumọ̀ àwọn orúkọ méjèèjì. Nínú ọ̀rọ̀ méjèèjì ìtumọ̀ náà ni “ikú àti ìparun.” Sister White sọ pé “ẹṣin bínú” tí àwọn áńgẹ́lì mẹ́rin ń di mú nígbà tí a ń fi èdìdì dì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì ń wá ọ̀nà láti bọ́ sílẹ̀ kí ó sì mú “ikú àti ìparun” wá ní ipa ọ̀nà rẹ̀.

The first reference in the Scriptures to Islam is Ishmael, the father of those who uphold the religion of Islam. In that first reference he is identified as a wild man, and the word translated as “wild” means “the wild Arabian ass”. The first prophetic reference to Islam, is a symbol of the horse family, and a horse is how the pioneers illustrated Islam of the first and second Woes on the two sacred charts. The four winds of Revelation chapter seven, are held in check, or “restrained”, until God seals His people. The sealing process of the one hundred and forty-four thousand is also the testing process and purification process.

Ìtọ́kasí àkọ́kọ́ nínú Ìwé Mímọ́ sí Islam ni Iṣimáẹli, baba àwọn tí ń tẹ̀síwájú nínú ẹ̀sìn Islam. Nínú ìtọ́kasí àkọ́kọ́ yẹn ni a ti ṣe ìdánimọ̀ rẹ̀ gẹ́gẹ́ bí ènìyàn igbó, ọ̀rọ̀ tí a sì túmọ̀ sí “igbó” túmọ̀ sí “kẹ́tẹ́kẹ́tẹ́ Arabia igbó.” Ìtọ́kasí àsọtẹ́lẹ̀ àkọ́kọ́ sí Islam jẹ́ àmì ẹbí ẹṣin, ẹṣin sì ni bí àwọn aṣáájú-ọ̀nà ṣe ṣàfihàn Islam ti Ègbé Kìn-ín-ní àti Ègbé Kejì lórí àwọn àtẹ ìyá mímọ́ méjèèjì. Àwọn ẹ̀fúùfù mẹ́rin ti Ìfihàn orí keje, ni a dì mọ́lẹ̀, tàbí “dẹ́kun”, títí Ọlọ́run yóò fi fi èdìdì di àwọn ènìyàn Rẹ̀. Ìlànà fífi èdìdì di àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìlélógójì náà pẹ̀lú ni ìlànà ìdánwò àti ìlànà ìwẹ̀nùmọ́.

All these prophetic illustrations are represented by Daniel’s captivity for seventy years, beginning with Jehoiakim, the symbol of the empowerment of the first message, until the “decree” that calls men and women out of Babylon. The restraining and then the releasing of Islam is a prophetic characteristic of Islam as a symbol of biblical prophecy.

Gbogbo àwọn àpèjúwe àsọtẹ́lẹ̀ wọ̀nyí ni a ṣojú fún nípasẹ̀ ìgbèkùn Dáníẹ́lì fún ọdún ãdọ́rin, tí ó bẹ̀rẹ̀ pẹ̀lú Jehoiakim, ààmì ìfúnni ní agbára fún ìránṣẹ́ àkọ́kọ́, títí dé “àṣẹ” tí ń pe àwọn ọkùnrin àti àwọn obìnrin jáde kúrò ní Bábílónì. Ìdídẹ Islam mọ́lẹ̀, lẹ́yìn náà ìtúsílẹ̀ rẹ̀, jẹ́ àbùdá àsọtẹ́lẹ̀ ti Islam gẹ́gẹ́ bí ààmì àsọtẹ́lẹ̀ Bíbélì.

When they are referred to as the “four winds”, they are held in check while God’s servants are sealed. At the beginning of the second Woe, in the time prophecy of three hundred and ninety-one years and fifteen days that was fulfilled on August 11, 1840, four angels, representing Islam of the second Woe, were “loosed.” At the end of the prophecy, they were “restrained”.

Nígbà tí a bá tọ́ka sí wọn gẹ́gẹ́ bí “ẹ̀fúùfù mẹ́rin,” a ń dì wọ́n mú nígbà tí a ń fi èdìdì sí àwọn ìránṣẹ́ Ọlọ́run. Ní ìbẹ̀rẹ̀ Ègbé kejì, nínú àsọtẹ́lẹ̀ àkókò ti ọdún ẹgbẹ̀rún mẹ́tàlélọ́gọ́rin àti ọdún mọ́kànlélọ́gọ́rin àti ọjọ́ mẹ́ẹ̀ẹ́dógún tí ó ṣẹ ní August 11, 1840, àwọn áńgẹ́lì mẹ́rin, tí ó ṣojú Ísílámù ti Ègbé kejì, ni a “tú sílẹ̀.” Ní òpin àsọtẹ́lẹ̀ náà, a “dí wọ́n mú.”

> Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.

> Ní wíwí fún angẹli kẹfà tí ó ní ìpè náà pé, Tú àwọn angẹli mẹ́rin náà sílẹ̀, tí a dè ní odò ńlá Yúfírétì. A sì tú àwọn angẹli mẹ́rin náà sílẹ̀, tí a ti pèsè sílẹ̀ fún wákàtí kan, àti ọjọ́ kan, àti oṣù kan, àti ọdún kan, láti pa ìdámẹ́ta ènìyàn. Ìfihàn 9:14, 15.

On September 11, 2001, the first message in the history of the one hundred and forty-four thousand was empowered, when Islam of the third Woe was “loosed.” But it was immediately “restrained”. Sister White explains why this happened, but first we should remember that the purpose of Islam in its first biblical reference was to anger the nations, for Ishmael’s hand would be against every man, and every man’s hand would be against Islam.

Ní ọjọ́ kẹ́tàlá, oṣù Kẹsàn-án, ọdún 2001, ìránṣẹ́ àkọ́kọ́ nínú ìtàn ọgọ́rùn-ún méjìlélógójì ẹgbẹ̀rún náà ni a fi agbára fún, nígbà tí a “tú sílẹ̀” Islam ti Ìbànújẹ kẹta. Ṣùgbọ́n ní kíákíá ni a “di í mọ́lẹ̀” lẹ́ẹ̀kansi. Arábìnrin White ṣàlàyé ìdí tí èyí fi ṣẹlẹ̀, ṣùgbọ́n ní àkọ́kọ́ a gbọ́dọ̀ rántí pé ète Islam nínú ìtọ́kasí Bíbélì àkọ́kọ́ rẹ̀ ni láti mú àwọn orílẹ̀-èdè bínú, nítorí ọwọ́ Ishmaeli yóò wà lòdì sí gbogbo ènìyàn, ọwọ́ gbogbo ènìyàn sì yóò wà lòdì sí Islam.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Angẹli Oluwa sì sọ fún un pé, Wò ó, ìwọ lóyún, ìwọ yóò sì bí ọmọkùnrin kan, ìwọ yóò sì pe orúkọ rẹ̀ ní Iṣimaeli; nítorí pé Oluwa ti gbọ́ ìpọ́njú rẹ. Òun yóò sì jẹ́ ọkùnrin igbó; ọwọ́ rẹ̀ yóò sì dojú kọ gbogbo ènìyàn, ọwọ́ gbogbo ènìyàn yóò sì dojú kọ ọ; yóò sì máa gbé ní iwájú gbogbo àwọn arákùnrin rẹ̀. Genesisi 16:11, 12.

The purpose of Islam in Bible prophecy is to unite all nations against Islam, in advance of the United Nations turning their wrath upon Sabbath keepers. On September 11, 2001 everyone who understands 9/11 as marking the beginning of the repeat of the sequence of the Millerite events has become as “Daniel” when he was taken to Babylon for seventy years. Jehoiakim identifies the starting of that testing process, and Islam of the third Woe was then released, but immediately held in check, so God could seal His people.

Èrò Ìsílámù nínú àsọtẹ́lẹ̀ Bíbélì ni láti so gbogbo àwọn orílẹ̀-èdè pọ̀ ṣọ̀kan lòdì sí Ìsílámù, ṣáájú kí Àjọ Àwọn Orílẹ̀-Èdè fi ìbínú wọn kọlu àwọn olùpa ọjọ́ Ìsinmi. Ní September 11, 2001, gbogbo ẹni tí ó lóye 9/11 gẹ́gẹ́ bí àmì ìbẹ̀rẹ̀ àtúnsẹ̀sẹ̀ ìlànà àwọn ìṣẹ̀lẹ̀ Millerite ti di bí “Dáníẹ́lì” nígbà tí a kó lọ sí Bábílónì fún ọdún àádọ́rin. Jehoiakimu ń fi ìbẹ̀rẹ̀ ìlànà ìdánwò náà hàn, a sì tú Ìsílámù Ègbé kẹta sílẹ̀ nígbà náà, ṣùgbọ́n a tètè dì í mú lẹ́sẹ̀kẹsẹ̀, kí Ọlọ́run lè fi èdìdì dì àwọn ènìyàn Rẹ̀.

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “A fi ìran yìí hàn ní ọdún 1847 nígbà tí àwọn ará Advent díẹ̀ péré ni wọ́n ń pa ọjọ́ ìsinmi Sábáàtì mọ́, àti láàárín àwọn wọ̀nyí díẹ̀ péré ni wọ́n rò pé pípa a mọ́ ní ìjẹ́pàtàkì tó fún un láti fa ìlà ààlà láàárín àwọn ènìyàn Ọlọ́run àti àwọn aláìgbàgbọ́. Ní báyìí, ìmúṣẹ ìran náà ti bẹ̀rẹ̀ sí í farahàn. ‘Ìbẹ̀rẹ̀ àkókò ìpọ́njú náà,’ tí a mẹ́nuba níbí, kò tọ́ka sí àkókò tí àwọn àjàkálẹ̀-àrùn yóò bẹ̀rẹ̀ sí í tú jáde, bí kò ṣe sí àkókò kúkúrú kan kí wọ́n tó tú wọn jáde, nígbà tí Kristi wà nínú ibi mímọ́. Ní àkókò náà, nígbà tí iṣẹ́ ìgbàlà ń dé sí ìparí, ìpọ́njú yóò bẹ̀rẹ̀ sí í dé sórí ayé, àwọn orílẹ̀-èdè yóò sì bínú, síbẹ̀ a ó di wọ́n mú kí wọ́n má bàa dí iṣẹ́ angẹli kẹta lọ́wọ́. Ní àkókò náà ni ‘òjò ìkẹyìn,’ tàbí ìtura láti iwájú Olúwa, yóò dé, láti fi agbára fún ohùn ńlá angẹli kẹta, àti láti pèsè àwọn mímọ́ sílẹ̀ kí wọ́n lè dúró ní àkókò tí a ó tú àwọn àjàkálẹ̀-àrùn méje ìkẹyìn jáde.” Early Writings, 85.

Daniel’s seventy years began on September 11, 2001 when Islam was released and angered the nations by suddenly and unexpectedly striking the earth beast of Revelation thirteen. Islam was then restrained, so the work of the third angel can be finished. The work of the third angel is the sealing of God’s people, and when that work began on September 11, 2001 the Latter Rain began to “sprinkle”. Daniel chapter one is illustrating the testing process of the one hundred and forty-four thousand, beginning on September 11, 2001, and continuing until the second “voice” of Revelation eighteen calls God’s other flock out of Babylon. Daniel therefore represents a people who are now in spiritual captivity, until the very conclusion of the testing process. The conclusion of the testing period in Daniel chapter one is identified as the “end of the days.”

Àádọ́rin ọdún Dáníẹ́lì bẹ̀rẹ̀ ní ọjọ́ kọkànlá, oṣù Kẹsán, ọdún 2001 nígbà tí a tú Ìsílámù sílẹ̀, tí ó sì mú kí àwọn orílẹ̀-èdè bínú nípa lílù ẹranko ayé náà nínú Ìfihàn orí kẹtàlá lójijì àti láìròtẹ́lẹ̀. Lẹ́yìn náà, a dí Ìsílámù lọ́wọ́, kí iṣẹ́ áńgẹ́lì kẹta lè parí. Iṣẹ́ áńgẹ́lì kẹta ni fífi èdìdì di àwọn ènìyàn Ọlọ́run, àti nígbà tí iṣẹ́ náà bẹ̀rẹ̀ ní ọjọ́ kọkànlá, oṣù Kẹsán, ọdún 2001, Òjò Ìgbẹ̀yìn bẹ̀rẹ̀ sí í “tà.” Dáníẹ́lì orí kìíní ń ṣàfihàn ìlànà ìdánwò ti ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì, tí ó bẹ̀rẹ̀ ní ọjọ́ kọkànlá, oṣù Kẹsán, ọdún 2001, tí ó sì ń bá a lọ títí “ohùn” kejì nínú Ìfihàn orí kejìdínlógún yóò fi pe agbo mìíràn ti Ọlọ́run jáde kúrò ní Bábílónì. Nítorí náà, Dáníẹ́lì ń ṣojú fún àwọn ènìyàn kan tí wọ́n wà nísinsin yìí nínú ìgbèkùn ẹ̀mí, títí dé ìparí gbólóhùn ìlànà ìdánwò náà. Ìparí àkókò ìdánwò nínú Dáníẹ́lì orí kìíní ni a fi dá mọ̀ gẹ́gẹ́ bí “ìparí àwọn ọjọ́.”

> Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.

> Ní òpin ọjọ́ wọ̀nyí tí ọba ti sọ pé kí a mú wọn wá, olórí àwọn ìwẹ̀fà mú wọn wá síwájú Nebukadinésárì. Ọba sì bá wọn sọ̀rọ̀; nínú gbogbo wọn kò sì sí ẹni tí a rí bí Dáníẹ́lì, Hananiah, Mishael, àti Asariah: nítorí náà wọ́n dúró níwájú ọba. Nínú gbogbo ọ̀ràn ọgbọ́n àti ìmòye tí ọba béèrè lọ́wọ́ wọn, ó rí wọn pé wọ́n ju gbogbo àwọn oṣó àti àwọn awòràwọ̀ tí ó wà ní gbogbo ìjọba rẹ̀ lọ ní ìlọ́po mẹ́wàá. Dáníẹ́lì 1:18–20.

The third test, which represents a prophetic litmus test for Daniel and the three worthies, was when they were judged by Nebuchadnezzar, and found to be “ten times better than all the magicians and astrologers that were in all his realm.” The third test is represented by judgment, and the judgment occurred at “the end of the days.” In the book of Daniel, the “end of the days,” is where Daniel stands in his lot.

Ìdánwò kẹta, tí ó dúró gẹ́gẹ́ bí àyẹ̀wò àsọtẹ́lẹ̀ fún Dáníẹ́lì àti àwọn ọlọ́lá mẹ́tẹ̀ẹ̀ta náà, ni ìgbà tí Nebukadinésárì ṣe ìdájọ́ wọn, tí a sì rí i pé wọ́n “sàn ju gbogbo àwọn alágbèéká àti àwọn onímọ̀ ìràwọ̀ tí ó wà ní gbogbo ìjọba rẹ̀ lọ ní ìlọ́po mẹ́wàá.” Ìdánwò kẹta ni a fi hàn nípa ìdájọ́, ìdájọ́ náà sì ṣẹlẹ̀ ní “òpin àwọn ọjọ́.” Nínú ìwé Dáníẹ́lì, “òpin àwọn ọjọ́” ni ibi tí Dáníẹ́lì yóò dúró nínú ipín rẹ̀.

> “‘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…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

> “‘A ó sọ ọ̀pọ̀ di mímọ́, a ó sì sọ wọ́n di funfun, a ó sì dán wọn wò; ṣùgbọ́n àwọn ẹni búburú yóò máa hùwà búburú: kò sì sí ẹni búburú kankan tí yóò lóye; ṣùgbọ́n àwọn ọlọ́gbọ́n yóò lóye…. Alábùkún ni ẹni tí ó dúró títí, tí ó sì dé ẹgbẹ̀rún kan ó lé ọ̀ọ́dúnrún mẹ́ta àti ọjọ́ márùn-ún-dín-lọ́gbọ̀n. Ṣùgbọ́n ìwọ (Danieli), máa lọ ní ọ̀nà rẹ títí òpin yóò fi dé: nítorí ìwọ yóò sinmi, ìwọ yóò sì dìde ní ipò ìní rẹ ní òpin àwọn ọjọ́ náà.’”

> “The time has come for Daniel to stand in his lot. The time has come for the light given him to go to the world as never before. If those for whom the Lord has done so much will walk in the light, their knowledge of Christ and the prophecies relating to Him will be greatly increased as they near the close of this earth’s history.” The Seventh-day Adventist Bible Commentary, volume 4, 1174.

> “Àkókò ti dé fún Dáníẹ́lì láti dúró nínú ipò tirẹ̀. Àkókò ti dé fún ìmọ́lẹ̀ tí a fi fún un láti lọ sí ayé bí kò tíì rí rí tẹ́lẹ̀. Bí àwọn ẹni tí Olúwa ti ṣe púpọ̀ tó bẹ́ẹ̀ fún yóò bá rìn nínú ìmọ́lẹ̀ náà, ìmọ̀ wọn nípa Kristi àti àwọn àsọtẹ́lẹ̀ tí ó ní ìbáṣepọ̀ pẹ̀lú Rẹ̀ yóò pọ̀ sí i gidigidi bí wọ́n ṣe ń sún mọ́ òpin ìtàn ayé yìí.” The Seventh-day Adventist Bible Commentary, volume 4, 1174.

Sister White identifies the “end of the days” in association with the purification process of verse ten of Daniel chapter twelve. She often employs verse ten, with verse thirteen’s, “end of the days.”

Arábìnrin White tọ́ka sí “ìparí àwọn ọjọ́” ní ìbáṣepọ̀ pẹ̀lú ìlànà ìwẹ̀nùmọ́ ti ẹsẹ̀ kẹwàá nínú Dáníẹ́lì orí kẹ́wàálá. Ní ọ̀pọ̀ ìgbà ni ó máa ń lo ẹsẹ̀ kẹwàá, pẹ̀lú “ìparí àwọn ọjọ́” tí ó wà nínú ẹsẹ̀ kẹtàlá.

> “‘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…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

> “‘A ó sọ ọ̀pọ̀ di mímọ́, a ó sì mú wọn di funfun, a ó sì dán wọn wò; ṣùgbọ́n àwọn ènìyàn búburú yóò máa hùwà búburú: kò sì sí ẹni kankan nínú àwọn ènìyàn búburú tí yóò yé e; ṣùgbọ́n àwọn ọlọ́gbọ́n yóò yé e…. Alábùkún ni ẹni tí ó dúró títí, tí ó sì dé ẹgbẹ̀rún kan, ọ̀ọ́dúnrún mẹ́ta àti ọjọ́ márùn-ún-dín-lọ́gbọ̀n. Ṣùgbọ́n ìwọ (Daniẹli), máa lọ ní ọ̀nà rẹ títí dé òpin: nítorí ìwọ yóò sinmi, ìwọ yóò sì dúró nípò ìpín rẹ ní òpin àwọn ọjọ́.’”

> “Daniel is today standing in his lot, and we are to give him place to speak to the people. Our message is to go forth as a lamp that burneth. ‘At that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever.’

> “Daniẹli lónìí dúró nípò tirẹ̀, ó sì yẹ kí a fi àyè fún un láti bá àwọn ènìyàn sọ̀rọ̀. Ifiranṣẹ́ wa gbọ́dọ̀ jáde bí fìtílà tí ń jó. ‘Ní àkókò náà ni Míkáẹ́lì yóò dìde, ọmọ-aládé ńlá náà tí ń dúró fún àwọn ọmọ ènìyàn rẹ: yóò sì sí ìgbà ìpọ́njú, irú èyí tí kò tíì sí láti ìgbà tí orílẹ̀-èdè bá ti wà títí di àkókò kan náà: àti ní àkókò náà ni a ó gbà àwọn ènìyàn rẹ là, olúkúlùkù ẹni tí a bá rí tí a kọ sínú ìwé náà. Àti ọ̀pọ̀ nínú àwọn tí ń sùn nínú erùpẹ̀ ilẹ̀ yóò jí, díẹ̀ sí ìyè àìnípẹ̀kun, díẹ̀ sí ìtìjú àti ẹ̀gàn àìnípẹ̀kun. Àwọn tí ó sì ní ọgbọ́n yóò tàn bí ìmọ́lẹ̀ ojú ọ̀run; àwọn tí ń mú ọ̀pọ̀ padà sí òdodo yóò sì dà bí àwọn ìràwọ̀ láéláé àti títí láé.’”

> “These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling. It is too late to engage with Satan in his work of blinding eyes. It is too late to give heed to seducing spirits and doctrines of devils.

> “Àwọn ọ̀rọ̀ wọ̀nyí ń fi iṣẹ́ tí a gbọ́dọ̀ ṣe hàn ní àwọn ọjọ́ ìkẹyìn wọ̀nyí. A kì í ṣe pé a ti jí dé àárín pàápàá. A kò ní agbára tí ó ṣe pàtàkì fún ṣíṣe iṣẹ́ tí a gbọ́dọ̀ ṣe. A gbọ́dọ̀ wọ inú ìyè, kí a sì wọ inú ìṣọ̀kan. Ní báyìí, ní àkókò yìí gan-an, a gbọ́dọ̀ dúró ní ipò náà níbi tí ìrònúpìwàdà àti ìdáríjì yóò ti jẹ́ àbùdá gíga tó yàtọ̀ jùlọ nínú iṣẹ́ wa. Kò gbọdọ̀ sí ìjà. Ó ti pẹ́ jù láti máa bá Sátánì ṣiṣẹ́ nínú iṣẹ́ rẹ̀ ti fífi ìfọ́jú bo ojú. Ó ti pẹ́ jù láti fetí sí àwọn ẹ̀mí tánijẹ àti àwọn ẹ̀kọ́ àwọn ẹ̀mí èṣù.”

> “I am instructed to say that when the Holy Spirit gives tongue and utterance, we shall see a work done similar to that done on the day of Pentecost. The representatives of Christ will work intelligently. There will not be found one man here and another there seeking to tear down and destroy.

> “A ti kọ́ mi láti sọ pé nígbà tí Ẹ̀mí Mímọ́ bá fúnni ní ahọ́n àti ọ̀rọ̀ ìsọ̀rọ̀, a ó rí iṣẹ́ kan tí a ṣe tí yóò dà bí èyí tí a ṣe ní ọjọ́ Pẹ́ńtẹ́kọ́sì. Àwọn aṣojú Kristi yóò ṣiṣẹ́ pẹ̀lú òye. A kì yóò rí ọkùnrin kan níbí àti ẹlòmíràn níbẹ̀ tí ń wá ọ̀nà láti wó lulẹ̀ àti láti pa run.

> “‘Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you, seek ye the Lord, all ye meek of the earth, which have wrought His judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger.’” Australian Union Conference Record, March 11, 1907.

> “‘Kí àṣẹ náà tó jáde, kí ọjọ́ náà tó kọjá bí irẹ̀sà, kí ìbínú gbígbóná Olúwa tó dé sórí yín, kí ọjọ́ ìbínú Olúwa tó dé sórí yín, ẹ wá Olúwa, gbogbo ẹ̀yin onírẹ̀lẹ̀ ayé, tí ẹ ti ṣe ìdájọ́ Rẹ̀; ẹ wá òdodo, ẹ wá ìrẹ̀lẹ̀: bóyá a ó fi yín pamọ́ ní ọjọ́ ìbínú Olúwa.’” Australian Union Conference Record, March 11, 1907.

The sealing of the one hundred and forty-four thousand that is represented by the seventy years of Daniel’s captivity in Babylon, is represented in Daniel chapter twelve, and verse ten. The verse possesses the signature of “truth” for it identifies the three-steps that are the characteristics of the Hebrew word “truth.” Many shall be purified, made white and then tried. Daniel and the three worthies were purified by the fear of God in chapter one, for they determined not to eat the Babylonian diet. They then demonstrated a countenance that was made fairer and fatter than those who ate the Babylonian food. Their countenance was the righteousness of Christ which is the white garments. They then were tried when they went into the judgment of Nebuchadnezzar, at the end of the days.

Ìdìdì àwọn ẹgbẹ̀rún mẹ́rìnlélógójì [144,000] tí a fi ọdún àádọ́rin ìgbèkùn Dáníẹ́lì ní Bábílónì ṣàpẹẹrẹ rẹ̀, ni a tún ṣàfihàn nínú Dáníẹ́lì orí kejìlá, ẹsẹ̀ kẹwàá. Ẹsẹ̀ náà ní ààmì ìdánimọ̀ “òtítọ́,” nítorí ó ń tọ́ka sí ìgbésẹ̀ mẹ́ta tí ó jẹ́ àbùdá ọ̀rọ̀ Hébérù fún “òtítọ́.” Ọ̀pọ̀ yóò di mímọ́, a ó sì sọ wọ́n di funfun, lẹ́yìn náà a ó sì dán wọn wò. Dáníẹ́lì àti àwọn ọlọ́lá mẹ́ta náà ni a sọ di mímọ́ nípa ìbẹ̀rù Ọlọ́run ní orí kin-in-ni, nítorí wọ́n pinnu pé wọn kì yóò jẹ oúnjẹ Bábílónì. Nígbà náà ni wọ́n fi ojú hàn tí a mú wà dára sí i, tí ó sì kún ju ti àwọn tí wọ́n jẹ oúnjẹ Bábílónì lọ. Ojú wọn náà ni òdodo Kristi, èyí tí í ṣe aṣọ funfun. Lẹ́yìn náà ni a dán wọn wò nígbà tí wọ́n wọ inú ìdájọ́ Nebukadinésárì, ní òpin àwọn ọjọ́ náà.

At “the end of the days,” when Daniel stands “in his lot”, “knowledge of Christ and the prophecies relating to Him will be greatly increased” for God’s people. Nebuchadnezzar noted that in “all matters of wisdom and understanding,” Daniel and the three worthies were “found” to be “ten times better than all the magicians and astrologers that were in all his realm.”

Ní “òpin àwọn ọjọ́,” nígbà tí Dáníẹ́lì yóò dúró “nípò tirẹ̀”, “ìmọ̀ nípa Kristi àti àwọn àsọtẹ́lẹ̀ tí ó jẹmọ́ Rẹ̀ ni a ó pọ̀ sí i gidigidi” fún àwọn ènìyàn Ọlọ́run. Nébúkádnésárì ṣe àkíyèsí pé nínú “gbogbo ọ̀ràn ọgbọ́n àti òye,” a “rí i” pé Dáníẹ́lì àti àwọn ọlọ́lá mẹ́tẹ̀ẹ̀ta náà “jú gbogbo àwọn onídán àti àwọn awòràwọ̀ tí ó wà ní gbogbo ìjọba rẹ̀ lọ ní ìlọ́po mẹ́wàá.”

Daniel chapter one is illustrating the experience of the one hundred and forty-four thousand, who go through a three-step testing process. Commenting on that process, Sister White says, “These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling.”

Dáníẹ́lì orí kìíní ń ṣe àfihàn ìrírí àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin [one hundred and forty-four thousand], tí wọ́n gba inú ìdánwò onígbésẹ̀ mẹ́ta kọjá. Ní fífi ọ̀rọ̀ lélẹ̀ lórí ìlànà náà, Sister White wí pé, “Àwọn ọ̀rọ̀ wọ̀nyí ń fi iṣẹ́ tí a ní láti ṣe ní àwọn ọjọ́ ìkẹyìn wọ̀nyí hàn. A kò tíì jí dé ìdájí. A kò ní agbára tí ó ṣe pàtàkì fún ṣíṣe iṣẹ́ tí ó gbọ́dọ̀ ṣe. A gbọ́dọ̀ wọ inú ìyè, a gbọ́dọ̀ wọ inú ìṣọ̀kan. Ní báyìí, ní báyìí gan-an, a gbọ́dọ̀ dúró ní ipò náà níbi tí ìrònúpìwàdà àti ìdáríjì yóò ti jẹ́ àwọn àbùdá àfihàn iṣẹ́ wa. Kò gbọdọ̀ sí ìjà.”

The testing process that leads to the “end of the days,” leads to the resurrection of the two witnesses in Revelation chapter eleven. The work we are to do now is to accept the message of September 11, 2001 and wake up, as represented by the dead dry bones. “We must come to life, come into union.” When we do this, the striking features of our work will be our “repentance and pardon.” The striking feature of our work is represented by Daniel in chapter nine, when he prays the Leviticus twenty-six prayer, asking for forgiveness of his sins, and the sins of his fathers, while also acknowledging that he had been walking contrary to God ever since the disappointment that marked the beginning of the tarrying time on July 18, 2020. He must also acknowledge that God had been walking contrary to him during that same period. Daniel represents those that have gone through a captivity of “seventy years”, ever since July 18, 2020.

Ìdánwò tí ń yọrí sí “òpin àwọn ọjọ́,” ń yọrí sí àjíǹde àwọn ẹlẹ́rìí méjì náà nínú Ìfihàn orí kọkànlá. Iṣẹ́ tí a gbọ́dọ̀ ṣe báyìí ni láti gba ìránṣẹ́ September 11, 2001, kí a sì jí, gẹ́gẹ́ bí a ṣe ṣàpẹẹrẹ rẹ̀ nípasẹ̀ egungun gbígbẹ tí ó ti kú. “A gbọ́dọ̀ wá sí ìyè, kí a sì wá sínú ìṣọ̀kan.” Nígbà tí a bá ṣe èyí, àwọn àfihàn pàtàkì iṣẹ́ wa yóò jẹ́ “ìrònúpìwàdà àti ìdáríjì.” Àfihàn pàtàkì iṣẹ́ wa ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ Dáníẹ́lì nínú orí kẹsàn-án, nígbà tí ó gbàdúrà àdúrà Lefitiku mẹ́rìndínlọ́gbọ̀n, tí ó ń bẹ̀bẹ̀ fún ìdáríjì ẹ̀ṣẹ̀ rẹ̀ àti ẹ̀ṣẹ̀ àwọn baba rẹ̀, nígbà kan náà tí ó sì ń jẹ́wọ́ pé òun ti ń rìn ní ìtakò sí Ọlọ́run láti ìgbà ìjákulẹ̀ náà tí ó samisi ìbẹ̀rẹ̀ àkókò ìdádúró ní July 18, 2020. Ó tún gbọ́dọ̀ jẹ́wọ́ pé Ọlọ́run náà ti ń rìn ní ìtakò sí i ní gbogbo àkókò kan náà. Dáníẹ́lì dúró fún àwọn tí wọ́n ti gba ìgbèkùn “àádọ́rin ọdún” kọjá, láti July 18, 2020 wá.

The seventy years is a symbol of the “seven times” of Leviticus twenty-six. The book of Chronicles informs us that the seventy years was the period that the land would “enjoy” the sabbaths which she was not allowed to enjoy due to ancient Israel’s rebellion against the covenant of Leviticus twenty-five.

Àádọ́rin ọdún jẹ́ ààmì “àkókò méje” tí ó wà nínú Lefitiku ogún-ún àti mẹ́fà. Ìwé Kíróníkà sọ fún wa pé àádọ́rin ọdún náà ni àkókò tí ilẹ̀ náà yóò “gbádùn” àwọn ìsinmi sábáàtì tí a kò jẹ́ kí ó gbádùn nítorí ìṣọ̀tẹ̀ Ísírẹ́lì ìgbà àtijọ́ sí májẹ̀mú Lefitiku ogún-ún àti márùn-ún.

> To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. 2 Chronicles 36:21.

> Láti mú ọ̀rọ̀ Olúwa ṣẹ nípasẹ̀ ẹnu Jeremiah, títí ilẹ̀ náà fi gbádùn àwọn sábàtì rẹ̀: nítorí pé ní gbogbo ìgbà tí ó wà ní ahoro, ó ń pa sábàtì mọ́, láti mú àádọ́rin ọdún ṣẹ. 2 Kronika 36:21.

As a symbol of a prophetic “wilderness,” the “three and a half days” that the two witnesses of Revelation eleven were dead in the street after July 18, 2020 is a symbol of the “seventy years”, and also a symbol of the “seven times”. At the “end of the days,” is a symbol of the end of the prophetic days that were sealed up in the book of Daniel.

Gẹ́gẹ́ bí ààmì “aginjù” àsọtẹ́lẹ̀, “ọjọ́ mẹ́ta àtààbọ̀” tí àwọn ẹlẹ́rìí méjì inú Ìfihàn orí kọkànlá fi kú ní òpópónà lẹ́yìn July 18, 2020 jẹ́ ààmì “àádọ́rin ọdún”, ó sì tún jẹ́ ààmì “àkókò méje”. Ní “ìgbẹ̀yìn àwọn ọjọ́,” ni ààmì ìparí àwọn ọjọ́ àsọtẹ́lẹ̀ tí a di mọ́lẹ̀ nínú ìwé Dáníẹ́lì.

In 1798, the book of Daniel was unsealed and Daniel stood in his lot, ready to fulfill his purpose.

Ní ọdún 1798, a ṣí ìwé Dáníẹ́lì sílẹ̀, Dáníẹ́lì sì dúró nípò tirẹ̀, ó sì ṣetán láti mú ète rẹ̀ ṣẹ.

> “When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.

> “Nígbà tí Ọlọ́run bá fún ènìyàn kan ní iṣẹ́ pàtàkì kan láti ṣe, ó yẹ kí ó dúró ní ipò àti àyè tirẹ̀ gẹ́gẹ́ bí Dáníẹ́lì ti ṣe, ní ìmúrasílẹ̀ láti dáhùn sí ìpè Ọlọ́run, ní ìmúrasílẹ̀ láti mú ète Rẹ̀ ṣẹ.” Manuscript Releases, volume 6, 108.

On October 22, 1844, in fulfillment of Daniel chapter eight, and verse fourteen, the book of Daniel once again stood in its lot. 1798, and 1844, are the conclusion of the first and second indignations, and therefore mark the end of “seven times.” The “end of the days” in the book of Daniel is a symbol of the conclusion of a captivity that is represented by the “seven times.” In Daniel chapter four, Nebuchadnezzar lived as a beast while “seven times” passed over him. At “the end of the days,” his kingdom and reason was restored to him.

Ní ọjọ́ kejìlélógún, oṣù kẹwàá, ọdún 1844, gẹ́gẹ́ bí ìmúṣẹ Dáníẹ́lì orí kẹjọ, ẹsẹ̀ kẹrìnlá, ìwé Dáníẹ́lì tún dúró nínú ipò rẹ̀ lẹ́ẹ̀kan sí i. 1798 àti 1844 ni ìparí ìbínú àkọ́kọ́ àti ìkejì, nítorí náà wọ́n sì ń fi àmì sí òpin “àkókò méje.” “Òpin àwọn ọjọ́” nínú ìwé Dáníẹ́lì jẹ́ àpẹẹrẹ òpin ìgbèkùn kan tí “àkókò méje” ń ṣojú fún. Nínú Dáníẹ́lì orí kẹrin, Nebukadnessari gbé gẹ́gẹ́ bí ẹranko nígbà tí “àkókò méje” kọjá lórí rẹ̀. Ní “òpin àwọn ọjọ́,” a tún fi ìjọba àti ọgbọ́n inú rẹ̀ padà fún un.

> And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth forever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Daniel 4:34–36.

> Ní òpin àwọn ọjọ́ náà, èmi Nebukadinésárì gbé ojú mi sókè sí ọ̀run, ìmọ̀ràn mi sì padà sọ́dọ̀ mi, mo sì bù kún Ẹni Ọ̀gá-ògo Jùlọ, mo sì yìn, mo sì bu ọlá fún un tí ń bẹ láàyè títí láé, ẹni tí ìjọba rẹ̀ jẹ́ ìjọba àìnípẹ̀kun, àti ìjọba-ọba rẹ̀ láti ìran dé ìran: Gbogbo àwọn olùgbé ayé sì ni a kà sí asán; ó sì ń ṣe gẹ́gẹ́ bí ìfẹ́ rẹ̀ nínú ogun ọ̀run, àti láàrín àwọn olùgbé ayé: kò sì sí ẹni tí ó lè dá ọwọ́ rẹ̀ dúró, tàbí kí ó wí fún un pé, Kí ni ìwọ ń ṣe? Ní àsìkò kan náà, ọgbọ́n-inú mi padà sọ́dọ̀ mi; àti nítorí ògo ìjọba mi, ọlá mi àti ìmọ́lẹ̀ mi padà sọ́dọ̀ mi; àwọn agbani-nímọ̀ràn mi àti àwọn ọlọ́lá mi sì wá sí ọ̀dọ̀ mi; a sì fi ìdí mi múlẹ̀ nínú ìjọba mi, a sì fi ọlá-ọba tí ó tayọ kún un fún mi. Dáníẹ́lì 4:34–36.

The end of the sealing time of the one hundred and forty-four thousand is represented as the “end of the days,” and therefore represents the symbolic conclusion of the “seventy years” and also of the “seven times.” At that time, “repentance and pardon” will be the features that represent the work of those who were previously dead in the street that runs through the valley of dead dry bones.

Ìparí àkókò ìdìdì èdìdì ti ẹgbẹ̀rún kan ó lé mẹ́rìnlélọ́gọ́rin ni a ṣàfihàn gẹ́gẹ́ bí “ìparí àwọn ọjọ́,” nítorí náà ó sì dúró fún ìparí àmì-ìṣàpẹẹrẹ ti “àádọ́rin ọdún” àti pẹ̀lú ti “àkókò méje.” Ní àkókò náà, “ìrònúpìwàdà àti ìdáríjì” yóò jẹ́ àwọn àbùdá tí yóò ṣàfihàn iṣẹ́ àwọn ẹni tí ó ti kú tẹ́lẹ̀ nínú òpópónà tí ń kọjá láàárín àfonífojì àwọn egungun gbígbẹ tí ó ti kú.

The visible feature of the work of repentance of the one hundred and forty-four thousand is represented in Ezekiel chapter nine, as “sighing and crying.” When God’s people confess and put away their personal sins, when they acknowledge that they have repeated the same sins of their fathers, when they set aside their pride of opinion and admit that they have been walking contrary to God, and also that He has been walking contrary to them since the tarrying time arrived on July 18, 2020, they will then be found to have “ten times” more prophetic power than all the other professed wise men in the kingdom.

Àfihàn tí a lè rí ní ti iṣẹ́ ìrònúpìwàdà ti ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún ni a ṣàpẹẹrẹ rẹ̀ nínú Ìsíkíẹ́lì orí kẹ́sàn-án gẹ́gẹ́ bí “ími ẹ̀dùn àti ẹkún.” Nígbà tí àwọn ènìyàn Ọlọ́run bá jẹ́wọ́, tí wọ́n sì fi ẹ̀ṣẹ̀ tiwọn sílẹ̀, nígbà tí wọ́n bá jẹ́wọ́ pé wọ́n ti tún àwọn ẹ̀ṣẹ̀ kan náà ti àwọn baba wọn ṣe, nígbà tí wọ́n bá fi ìgbéraga èrò tiwọn sílẹ̀ tí wọ́n sì jẹ́wọ́ pé wọ́n ti ń rìn ní ìtakò sí Ọlọ́run, àti pẹ̀lú pé Òun náà ti ń rìn ní ìtakò sí wọn láti ìgbà ìdádúró tí dé ní July 18, 2020, nígbà náà ni a ó rí i pé wọ́n ní agbára àsọtẹ́lẹ̀ tí ó ju ti gbogbo àwọn ọlọ́gbọ́n tí wọ́n jẹ́wọ́ yòókù nínú ìjọba lọ ní “ìlọ́po mẹ́wàá.”

The sealing process began with the loosing and then the restraining of Islam. That process ends as it began, when Islam is once again released. It is released at the end of the days of the sealing time, which for Daniel was the decree of Cyrus that called men out of Babylon. It is there, at the end of the days of purification, at the judgment of the Sunday law “decree” in the United States, that the faithful will be found to possess “ten times more” prophetic power.

Ìlànà fífi èdìdì lélẹ̀ bẹ̀rẹ̀ pẹ̀lú ìtú sílẹ̀, lẹ́yìn náà ìdènà Ìsílámù. Ìlànà náà sì parí gẹ́gẹ́ bí ó ti bẹ̀rẹ̀, nígbà tí a tún fi Ìsílámù sílẹ̀ lẹ́ẹ̀kan sí i. A tú u sílẹ̀ ní òpin àwọn ọjọ́ àkókò fífi èdìdì lélẹ̀, èyí tí, fún Dáníẹ́lì, jẹ́ àṣẹ Kírúsì tí ó pè àwọn ènìyàn jáde kúrò ní Bábílónì. Níbẹ̀ ni, ní òpin àwọn ọjọ́ ìwẹ̀nùmọ́, ní ìdájọ́ “àṣẹ” òfin Ọjọ́-Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà, a ó rí i pé àwọn olóòótọ́ ní agbára àsọtẹ́lẹ̀ “ìgbà mẹ́wàá sí i” ní ìní.

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “Ẹ̀yin ń fi ìbọ̀wá Oluwa sí ọ̀nà jíjìn jù. Mo rí i pé òjò ìkẹ́yìn ń bọ̀ gẹ́gẹ́ bí [lọ́jijì bí] igbe ọ̀gànjọ́, pẹ̀lú agbára tí ó pọ̀ ní ìlọ́po mẹ́wàá.” Spalding and Magan, 5.

We will begin the consideration of Daniel chapter two in the next article.

Nínú àpilẹ̀kọ tí ó tẹ̀lé, a ó bẹ̀rẹ̀ ìṣàgbéyẹ̀wò orí kejì ìwé Dáníẹ́lì.

> “This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.

> “Èyí ni igbe òru-ọ̀gànjọ́, èyí tí ó yẹ kí ó fi agbára fún ìránṣẹ́ áńgẹ́lì kejì. A rán àwọn áńgẹ́lì láti ọ̀run wá láti jí àwọn ẹni mímọ́ tí wọ́n ti rẹ̀wẹ̀sì sókè, kí wọ́n sì pèsè wọn sílẹ̀ fún iṣẹ́ ńlá tí ó wà níwájú wọn. Àwọn ọkùnrin tí ó ní ẹ̀bùn jùlọ kì í ṣe àwọn àkọ́kọ́ tí wọ́n gba ìrántí yìí. A rán àwọn áńgẹ́lì sí àwọn onírẹ̀lẹ̀, olùfọkànsìn ẹni, wọ́n sì fi ipa mú wọn láti gbé igbe náà sókè pé, ‘Kíyèsi i, Ọkọ-ìyàwó ń bọ̀; ẹ jáde lọ pàdé Rẹ̀!’ Àwọn tí a fi igbe náà lé lọ́wọ́ yára kánkán, wọ́n sì, nínú agbára Ẹ̀mí Mímọ́, kéde ìrántí náà, wọ́n sì jí àwọn ará wọn tí wọ́n ti rẹ̀wẹ̀sì sókè. Iṣẹ́ yìí kò dúró lórí ọgbọ́n àti ẹ̀kọ́ àwọn ènìyàn, bí kò ṣe lórí agbára Ọlọ́run; àwọn ẹni mímọ́ Rẹ̀ tí wọ́n gbọ́ igbe náà kò sì lè kọ̀ ọ́ sílẹ̀. Àwọn tí ó jẹ́ ti ẹ̀mí jùlọ ni wọ́n kọ́kọ́ gba ìrántí yìí, àwọn tí wọ́n ti ṣáájú nínú iṣẹ́ náà tẹ́lẹ̀ sì ni àwọn ìkẹyìn láti gba a, kí wọ́n sì ràn án lọ́wọ́ láti mú kí igbe náà túbọ̀ lágbára pé, ‘Kíyèsi i, Ọkọ-ìyàwó ń bọ̀; ẹ jáde lọ pàdé Rẹ̀!’” Early Writings, 238.

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