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# The Book of Daniel - Number One-Hundred and Sixty-Three

Ìwé Dáníẹ́lì - Ọgọ́rùn-ún kan àti Mẹ́tàlélọ́gọ́ta

Unveiling Prophecy: Exploring Chapter Eleven of Daniel

Ṣíṣí Àsọtẹ́lẹ̀ Payá: Ìṣàwárí Orí Kọkànlá ìwé Dáníẹ́lì

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Jeff Pippenger

Published

March 28, 2024

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We will now begin to proceed through chapter eleven of Daniel.

Ní báyìí, a ó bẹ̀rẹ̀ sí í tẹ̀síwájú nípasẹ̀ orí kọkànlá ti Dáníẹ́lì.

> Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:1–4.

> Pẹ̀lú èyí, èmi náà ní ọdún kìn-ín-ní ti Dáríùsì ará Mídíà, àní èmi dúró láti fi í múlẹ̀ àti láti fún un ní agbára. Sì nísinsin yìí, èmi yóò fi òtítọ́ hàn ọ́. Wò ó, àwọn ọba mẹ́ta síi yóò dìde ní Páṣíà; ọba kẹrin yóò sì pọ̀ ní ọrọ̀ ju gbogbo wọn lọ gidigidi; àti nípasẹ̀ agbára rẹ̀ nítorí ọrọ̀ rẹ̀ yóò ru gbogbo ènìyàn sókè sí ìjọba Gíríìsì. Ọba alágbára kan yóò sì dìde, ẹni tí yóò fi ìṣàkóso ńlá jọba, tí yóò sì ṣe gẹ́gẹ́ bí ìfẹ́ rẹ̀. Nígbà tí yóò sì ti dìde, ìjọba rẹ̀ yóò fọ́, a ó sì pín í sí ọ̀nà afẹ́fẹ́ mẹ́rin ọ̀run; kì yóò sì jẹ́ ti àwọn ọmọ rẹ̀, bẹ́ẹ̀ ni kì yóò rí gẹ́gẹ́ bí ìṣàkóso rẹ̀ tí ó fi jọba: nítorí a ó fà ìjọba rẹ̀ tu kúrò, àní fún àwọn mìíràn lẹ́yìn àwọn wọ̀nyí. Dáníẹ́lì 11:1–4.

Gabriel begins by informing Daniel that he also worked with Darius in his first year, which is the year Darius’ nephew, his general, took Babylon and slew Belshazzar. Daniel is receiving this vision in the third year of Cyrus, according to the first verse of chapter ten, so Gabriel is marking both Darius and Cyrus as the symbols representing the “time of the end.” Belshazzar and Babylon were taken by the Medo-Persian Empire in the year 538 BC.

Gébúráẹlì bẹ̀rẹ̀ nípa fífi ìmọ̀ fún Dáníẹ́lì pé òun pẹ̀lú ṣiṣẹ́ pọ̀ pẹ̀lú Dáríùsì ní ọdún àkọ́kọ́ rẹ̀, èyí tí í ṣe ọdún tí ọmọ ẹ̀gbọ́n Dáríùsì, ọ̀gágun rẹ̀, gba Bábílónì, tí ó sì pa Bélṣásárì. Gẹ́gẹ́ bí ẹsẹ̀ àkọ́kọ́ orí kẹwàá ṣe sọ, Dáníẹ́lì ń gba ìran yìí ní ọdún kẹta ti Kírúsì, nítorí náà Gébúráẹlì ń fi àmì sí Dáríùsì àti Kírúsì méjèèjì gẹ́gẹ́ bí àwọn àpẹẹrẹ tí ń ṣojú fún “àkókò ìkẹyìn.” Bélṣásárì àti Bábílónì ni Ìjọba Mídíà-Pérṣíà gbà ní ọdún 538 Ṣ.K.

> “Cyrus besieged Babylon, which he took by stratagem in 538 BC, and with the death of Belshazzar, whom the Persians killed, the kingdom of Babylon ceased to exist.” Uriah Smith, Daniel and the Revelation, 46.

> “Kúrúsì dóti lé Bábílónì, èyí tí ó fi ọgbọ́n ọ̀nà gbà ní ọdún 538 ṣáájú ìbí Kristi, àti pẹ̀lú ikú Bélṣásárì, ẹni tí àwọn Pérṣíà pa, ìjọba Bábílónì dáwọ́ dúró láti wà mọ́.” Uriah Smith, Daniel and the Revelation, 46.

In the year 538 BC, Daniel recorded chapter nine.

Ní ọdún 538 ṣáájú Kristi, Dáníẹ́lì kọ orí kẹ́sàn-án.

> “The vision recorded in the preceding chapter [chapter eight] was given in the third year of Belshazzar, BC 538. In the same year, which was also the first of Darius, the events narrated in this chapter [chapter nine] occurred.” Uriah Smith, Daniel and the Revelation, 205.

> “A fi ìran tí a kọ sílẹ̀ nínú orí tí ó ṣáájú [orí kẹjọ] hàn ní ọdún kẹta Belṣásárì, Ṣ.K. 538. Ní ọdún kan náà, èyí tí ó tún jẹ́ ọdún àkọ́kọ́ Dáríúsì, àwọn ìṣẹ̀lẹ̀ tí a sọ nínú orí yìí [orí kẹsàn-án] ṣẹlẹ̀.” Uriah Smith, Daniel and the Revelation, 205.

The first year of Darius, which was the third and last year of Belshazzar, in 538 BC, the Lord punished the land of the Chaldeans, and made it desolate.

Ní ọdún kìn-ín-ní Dáríúsì, èyí tí ó jẹ́ ọdún kẹta àti ìkẹyìn ti Bélṣásárì, ní ọdún 538 ṣáájú Sànmánì Kristi, Olúwa jẹ ilẹ̀ àwọn Kalídíà níyà, ó sì sọ ọ́ di ahoro.

> And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.

> “Gbogbo ilẹ̀ yìí yóò sì di ahoro àti ohun ìyàlẹ́nu; àwọn orílẹ̀-èdè wọ̀nyí yóò sì máa sìn ọba Bábílónì fún àádọ́rin ọdún. Yóò sì ṣẹlẹ̀ pé, nígbà tí àádọ́rin ọdún bá pé, èmi yóò fìyà jẹ ọba Bábílónì àti orílẹ̀-èdè náà,” ni Olúwa wí, “nítorí ẹ̀ṣẹ̀ wọn, àti ilẹ̀ àwọn ará Kálídíà; èmi yóò sì sọ ọ́ di ahoro títí láé.” Jeremiah 25:11, 12.

In verse ten, the Lord employs the word “after,” as He leads into the punishment of Babylon. “After” Babylon is made desolate, the Lord would perform his good work for God’s people.

Nínú ẹsẹ̀ kẹwàá, Olúwa lo ọ̀rọ̀ náà “lẹ́yìn,” bí Ó ṣe ń wọ ìjìyà Bábílónìlú. “Lẹ́yìn” tí a bá ti sọ Bábílónì di ahoro, Olúwa yóò ṣe iṣẹ́ rere Rẹ̀ fún àwọn ènìyàn Ọlọ́run.

> For thus saith the Lord, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. Jeremiah 25:10.

> Nítorí báyìí ni Oluwa wí pé, Lẹ́yìn tí a bá ti parí àádọ́rin ọdún ní Bábílónì, èmi yóò ṣàbẹ̀wò sí yín, èmi yóò sì mú ọ̀rọ̀ rere mi ṣẹ sí yín, ní fífi yín padà sí ibi yìí. Jeremiah 25:10.

The captivity of seventy years began in 606 BC.

Ìgbèkùn ọdún àádọ́rin bẹ̀rẹ̀ ní ọdún 606 Ṣ.K.

> “Commencing the seventy years BC 606, Daniel understood that they were now drawing to their termination.” Uriah Smith, Daniel and the Revelation, 205.

> “Ní ìbẹ̀rẹ̀ ọdún àádọ́rin náà ní 606 Ṣ.K., Dáníẹ́lì mọ̀ pé wọ́n ti ń sún mọ́ òpin wọn nísinsìnyí.” Uriah Smith, Daniel and the Revelation, 205.

The seventy-year captivity began in 606 BC, and ended in 536 BC, which was two years after the death of Belshazzar and the desolation of Babylon in 538 BC. It was the third year of Cyrus. Gabriel places the prophecy of the Hiddekel River in the third year of Cyrus, and begins the narrative of chapter eleven, by referencing the first year of Darius, and in doing so he is identifying two specific years. 538 BC and 536 BC were both appointed times, 538 BC was the appointed time for the prophecy of seventy years to conclude, and 536 BC was the appointed prophetic time when “after” 538 BC, the Lord would perform His good work for His people.

Ìgbèkùn ọdún mẹ́ẹ̀ẹ́dọ́gbọ̀n náà bẹ̀rẹ̀ ní ọdún 606 ṣáájú Kristi, ó sì parí ní ọdún 536 ṣáájú Kristi, èyí tí ó jẹ́ ọdún méjì lẹ́yìn ikú Belshazzar àti ìdálẹ́kùn Bábílónì ní ọdún 538 ṣáájú Kristi. Ó jẹ́ ọdún kẹta ti Kírúsì. Gábíríẹ́lì fi àsọtẹ́lẹ̀ odò Hidékelì sí ọdún kẹta ti Kírúsì, ó sì bẹ̀rẹ̀ ìtàn orí kọkànlá nípa tọ́kasí ọdún kìn-ín-ní ti Dáríúsì, àti nípa ṣíṣe bẹ́ẹ̀, ó ń dá ọdún méjì pàtó kan mọ̀. Ọdún 538 ṣáájú Kristi àti 536 ṣáájú Kristi jẹ́ àkókò tí a yàn; ọdún 538 ṣáájú Kristi ni àkókò tí a yàn fún àsọtẹ́lẹ̀ ọdún mẹ́ẹ̀ẹ́dọ́gbọ̀n láti parí, àti ọdún 536 ṣáájú Kristi ni àkókò àsọtẹ́lẹ̀ tí a yàn nígbà tí, “lẹ́yìn” ọdún 538 ṣáájú Kristi, Olúwa yóò ṣe iṣẹ́ rere Rẹ̀ fún àwọn ènìyàn Rẹ̀.

538 BC and 536 BC, are both appointed times, and they are represented by two historical figures, one was the first king of Media and the second the first king of Persia. The end of the seventy years of literal Israel being captive in literal Babylon, represented the twelve hundred and sixty years that spiritual Israel was captive in spiritual Babylon, from the year 538 AD to 1798. 1798 was an “appointed time”, and then the period that is prophetically identified as the “time of the end,” began. 538 BC, and 536 BC which are represented as an “appointed time”, also mark the beginning of a period represented as “the time of the end”.

Ọdún 538 ṣáájú Sànmánì Kristi àti 536 ṣáájú Sànmánì Kristi, méjèèjì jẹ́ àkókò tí a yàn, wọ́n sì jẹ́ aṣojú nípasẹ̀ àwọn ènìyàn ìtàn méjì; ọ̀kan jẹ́ ọba àkọ́kọ́ ti Mídíà, èkejì sì jẹ́ ọba àkọ́kọ́ ti Pérsia. Ìparí ọdún àádọ́rin tí Ísírẹ́lì gidi wà ní ìgbèkùn ní Bábílónì gidi, ṣojú fún ẹgbẹ̀rún kan ọdún méjì àti ọgọ́ta ọdún tí Ísírẹ́lì ti ẹ̀mí wà ní ìgbèkùn ní Bábílónì ti ẹ̀mí, láti ọdún 538 Sànmánì Kristi títí dé 1798. Ọdún 1798 jẹ́ “àkókò tí a yàn”, lẹ́yìn náà sì ni àkókò náà tí a fi ìsọtẹ́lẹ̀ dá mọ̀ gẹ́gẹ́ bí “àkókò ìkẹyìn” bẹ̀rẹ̀. Ọdún 538 ṣáájú Sànmánì Kristi, àti 536 ṣáájú Sànmánì Kristi, tí a ṣàfihàn gẹ́gẹ́ bí “àkókò tí a yàn”, tún samisi ìbẹ̀rẹ̀ àkókò kan tí a ṣàpẹẹrẹ gẹ́gẹ́ bí “àkókò ìkẹyìn”.

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Ìjọ Ọlọ́run lórí ayé wà nínú ìgbèkùn ní tòótọ́ gẹ́gẹ́ bí àwọn ọmọ Israẹli tí a dì mọ́lẹ̀ ní ìgbèkùn ní Babeli ní àkókò ìkó wọn lọ sí ilẹ̀ àjèjì, ní gbogbo àkókò gígùn yìí ti inúnibíni tí kò ní ìdákẹ́jẹ.” Prophets and Kings, 714.

All prophecy is addressing more specifically the last days, than the days in which they were first fulfilled, so 538 BC, and king Darius, along with 536 BC, and king Cyrus, represent the “time of the end” in 1989, and the two kings typify President Reagan and President Bush the first. 538 BC and 536 BC represent a waymark that is fulfilled with both dates understood to represent the one waymark. The waymark of the “time of the end,” consists of two symbols, and sometimes as with Reagan and Bush the first, both symbols are fulfilled in the same year. But that is the exception to the rule, for the waymark of the “time of the end” in the time of Moses was the birth of both Aaron and Moses, which was separated by three years. In the history of Christ, it was the birth of John the Baptist and Christ that was separated by six months.

Gbogbo àsọtẹ́lẹ̀ ń sọ̀rọ̀ ní pàtó jùlọ nípa àwọn ọjọ́ ìkẹyìn ju àwọn ọjọ́ tí a kọ́kọ́ mú wọn ṣẹ nígbà náà lọ; nítorí náà, ọdún 538 ṣáájú ìbí Kristi, àti ọba Dariusi, pẹ̀lú ọdún 536 ṣáájú ìbí Kristi, àti ọba Kírúsì, ń ṣojú “àkókò ìgbẹ̀yìn” ní ọdún 1989, àwọn ọba méjèèjì náà sì ń ṣe àpẹẹrẹ Ààrẹ Reagan àti Ààrẹ Bush àkọ́kọ́. Ọdún 538 ṣáájú ìbí Kristi àti 536 ṣáájú ìbí Kristi ń ṣojú àmì ọ̀nà kan tí a mú ṣẹ pẹ̀lú ìmòye pé a gbọ́dọ̀ lóye ọjọ́ méjèèjì náà gẹ́gẹ́ bí aṣojú àmì ọ̀nà kan náà. Àmì ọ̀nà “àkókò ìgbẹ̀yìn” ní àwọn àmì méjì, àti nígbà mìíràn, gẹ́gẹ́ bí ó ti rí pẹ̀lú Reagan àti Bush àkọ́kọ́, a mú àmì méjèèjì ṣẹ ní ọdún kan náà. Ṣùgbọ́n èyí ni àyọkà sí òfin, nítorí àmì ọ̀nà “àkókò ìgbẹ̀yìn” ní àkókò Mósè ni ìbí Áárónì àti Mósè méjèèjì, èyí tí àárín ọdún mẹ́ta wà láàárín wọn. Nínú ìtàn Kristi, ìbí Johanu Onítẹ̀bọmi àti Kristi ni, èyí tí oṣù mẹ́fà yà sọ́tọ̀ sí ara wọn.

With the “time of the end,” in the history of the antichrist it was 1798 and 1799. The French Revolution is a subject of prophecy, and it began in 1789, and lasted ten years ending in 1799, at its appointed time, just as 1798 was an appointed time. Together they identify the deadly wound given to the beast, and also the woman that rode upon and reigned over the beast. Darius was the king that defeated his enemy by sending his army in through the “wall”, and he represents Reagan, who defeated his enemy by bringing down the wall of the “iron curtain.” Cyrus represents Bush the first, for Cyrus is known as Cyrus the Great, and George Bush the first is Bush the greater, and Bush the last is Bush the lesser.

Pẹ̀lú “àkókò òpin,” nínú ìtàn aṣòdì sí Kristi, ó jẹ́ ọdún 1798 àti 1799. Ìyíká Faransé jẹ́ kókó-ọrọ àsọtẹ́lẹ̀, ó sì bẹ̀rẹ̀ ní 1789, ó sì pé ọdún mẹ́wàá, tí ó parí ní 1799, ní àkókò tí a yàn fún un, gẹ́gẹ́ bí 1798 pẹ̀lú ṣe jẹ́ àkókò tí a yàn. Papọ̀, wọ́n ń fi ìdámọ̀ hàn ọgbẹ́ ikú tí a fi fún ẹranko náà, àti obìnrin náà pẹ̀lú tí ó gun orí ẹranko náà tí ó sì jọba lórí rẹ̀. Dáríúsì ni ọba tí ó ṣẹ́gun ọ̀tá rẹ̀ nípa fífi ọmọ-ogun rẹ̀ wọlé gba “odi” náà, ó sì dúró fún Reagan, ẹni tí ó ṣẹ́gun ọ̀tá rẹ̀ nípa wíwó odi “aṣọ-ìkélé irin” lulẹ̀. Kírúsì dúró fún Bush àkọ́kọ́, nítorí Kírúsì ni a mọ̀ sí Kírúsì Ńlá, George Bush àkọ́kọ́ sì ni Bush tí ó tóbi jù, Bush ìkẹ́yìn sì ni Bush kékeré.

Because these two kings and the two dates they represent are actually one symbol. One marks the seventy years that Babylon would rule. That seventy-year period reached its appointed time in 538 BC and is represented by Darius. The completion of the captivity of seventy years reached its appointed time in 536 BC and is represented by Cyrus. Together they represent the “time of the end,” when prophetic light is to be unsealed. In 1798 the first angel of Revelation fourteen arrived at the “time of the end,” and Sister White says that angel “was no less a personage than Jesus Christ.”

Nítorí pé àwọn ọba méjèèjì wọ̀nyí àti àwọn ọjọ́ méjèèjì tí wọ́n ṣojú fún jẹ́ àmì kan ṣoṣo ní tòótọ́. Ọ̀kan ń samisi àádọ́rin ọdún tí Bábílónì yóò fi jọba. Àkókò àádọ́rin ọdún náà dé sí àkókò tí a ti yàn rẹ̀ ní 538 BC, a sì fi Dáríù ṣojú fún un. Ìparí ìgbèkùn àádọ́rin ọdún náà dé sí àkókò tí a ti yàn rẹ̀ ní 536 BC, a sì fi Kírósì ṣojú fún un. Pọ̀ wọn, wọ́n ṣojú fún “àkókò ìparí,” nígbà tí a óò tú ìmọ́lẹ̀ àsọtẹ́lẹ̀ sílẹ̀ kúrò ní ìdìmọ́. Ní 1798 angẹli àkọ́kọ́ ti Ìfihàn mẹ́rìnlá dé sí “àkókò ìparí,” Arábìnrin White sì wí pé angẹli náà “kì í ṣe ẹlòmíràn bí kò ṣe Jésù Krísti.”

In the third year of Cyrus, Michael, the prince of God’s people, and the archangel to the angels, descended to engage with Cyrus and confirm the light that would lead Cyrus to pronounce the first of three decrees that would allow God’s people to return to Jerusalem, and rebuild the city, the sanctuary, and the streets and walls. That work typified the work of the first and second angels’, which began at the “time of the end” in 1798.

Ní ọdún kẹta ti Kírúsì, Míkáẹ́lì, ọmọ-aládé àwọn ènìyàn Ọlọ́run, àti olórí àwọn angẹli sí àwọn angẹli, sọ̀kalẹ̀ láti bá Kírúsì ṣiṣẹ́, àti láti fìdí ìmọ́lẹ̀ múlẹ̀ tí yóò mú Kírúsì kéde àkọ́kọ́ nínú àwọn àṣẹ mẹ́ta tí yóò jẹ́ kí àwọn ènìyàn Ọlọ́run padà sí Jerusalẹmu, kí wọ́n sì tún ìlú náà, ibi mímọ́ náà, àti àwọn òpópónà àti ògiri náà kọ́. Iṣẹ́ náà jẹ́ àpẹẹrẹ iṣẹ́ àwọn angẹli kìíní àti kejì, èyí tí ó bẹ̀rẹ̀ ní “àkókò ìkẹyìn” ní ọdún 1798.

The descent of Michael at the time of the end in the days of Darius and Cyrus, represented the arrival of the first angel in 1798, and together they mark the arrival of the same angel, at the “time of the end,” in 1989. 1989 began the period of the “time of the end,” and it was also an appointed time. An appointed time identifies the termination of a prophetic period of time. The rebellion of 1863, at the first “Kadesh” for modern spiritual Israel, was the beginning of a period of one hundred and twenty-six years that terminated at “the time appointed” in 1989. One hundred and twenty-six is a tithe, or a tenth, of twelve hundred and sixty, and at the end of twelve hundred and sixty years in 1798, the movement of the first angel arrived into history. At the end of one hundred and twenty-six years, in 1989, the movement of the third angel arrived into history.

Ìsọ̀kalẹ̀ Míkẹ́lì ní àkókò ìgbẹ̀yìn ní ọjọ́ Dáríùsì àti Sírúsì, ṣàpẹẹrẹ dídé áńgẹ́lì àkọ́kọ́ ní ọdún 1798, àti pé papọ̀ wọ́n ń fi dídé áńgẹ́lì kan náà hàn, ní “àkókò ìgbẹ̀yìn,” ní ọdún 1989. Ọdún 1989 bẹ̀rẹ̀ àsìkò “àkókò ìgbẹ̀yìn,” ó sì tún jẹ́ àkókò tí a yàn. Àkókò tí a yàn ń tọ́ka sí òpin àsìkò àsọtẹ́lẹ̀ kan. Ìṣọ̀tẹ̀ 1863, ní “Kádéṣì” àkọ́kọ́ fún Ísírẹ́lì ti ẹ̀mí òde-òní, ni ìbẹ̀rẹ̀ àsìkò ọdún ọgọ́rùn-ún kan lẹ́ẹ̀dógún-mẹ́fà tí ó parí ní “àkókò tí a yàn” ní ọdún 1989. Ọgọ́rùn-ún kan lẹ́ẹ̀dógún-mẹ́fà jẹ́ ìdámẹ́wàá, tàbí ìdá mẹ́wàá, nínú ẹgbẹ̀rún kan ọdún lọ́nà ọgọ́ta, àti ní òpin ẹgbẹ̀rún kan ọdún lọ́nà ọgọ́ta náà ní ọdún 1798, ìṣísẹ̀ áńgẹ́lì àkọ́kọ́ wọ inú ìtàn. Ní òpin ọdún ọgọ́rùn-ún kan lẹ́ẹ̀dógún-mẹ́fà, ní ọdún 1989, ìṣísẹ̀ áńgẹ́lì kẹta wọ inú ìtàn.

In verse one of Daniel chapter eleven, Gabriel is careful and precise in his identification that the history represented begins with Cyrus, at the time of the end in 1989. Cyrus the Great there represents Bush the greater, who would be followed by three kings, and then a fourth king which would be far richer than they all. Thus, the fourth rich king, that stirs up all of Grecia, is the sixth president since 1989.

Nínú ẹsẹ̀ kìn-ín-ní ti Dáníẹ́lì orí kọkànlá, Gábíriẹ́lì fara balẹ̀, ó sì péye nínú ìdánimọ̀ rẹ̀ pé ìtàn tí a ṣojú fún bẹ̀rẹ̀ pẹ̀lú Kírúsì, ní àkókò òpin ní ọdún 1989. Kírúsì Ńlá níbẹ̀ dúró fún Búùṣì tí ó tóbi jù, ẹni tí ọba mẹ́ta yóò tẹ̀ lé, lẹ́yìn náà sì ni ọba kẹrin kan yóò dìde, ẹni tí yóò ní ọrọ̀ púpọ̀ jù wọ́n gbogbo lọ. Nítorí náà, ọba ọlọ́rọ̀ kẹrin náà, ẹni tí ó ru gbogbo Gíríìsì sókè, ni ààrẹ̀ kẹfà láti ọdún 1989.

In the events of chapter ten, Daniel is represented as mourning, and in his experience of mourning he is changed unto the image of Christ, as he beholds the vision. The twenty-one-day period of mourning, represents a period of death that concludes with a resurrection. In chapter ten, Michael has come down out of heaven, and in Jude seven, when He descends, He resurrects Moses. In Revelation chapter eleven Moses (and Elijah) have been slain, and are dead in the street for three and a half symbolic days. Then Moses, (along with Elijah) are resurrected by “a great voice”.

Nínú àwọn ìṣẹ̀lẹ̀ orí kẹwàá, a fi Dáníẹ́lì hàn gẹ́gẹ́ bí ẹni tí ń ṣọ̀fọ̀, àti nínú ìrírí ìṣọ̀fọ̀ rẹ̀, a yí i padà sí àwòrán Kristi, bí ó ti ń wo ìran náà. Àkókò ọjọ́ mọ́kànlélógún ìṣọ̀fọ̀ náà dúró fún àkókò ikú kan tí ó parí pẹ̀lú àjíǹde. Nínú orí kẹwàá, Míkáẹ́lì ti sọ̀kalẹ̀ láti ọ̀run wá, àti nínú Jude seven, nígbà tí Ó bá sọ̀kalẹ̀, Ó jí Mósè dìde. Nínú Ìfihàn orí kọkànlá, a ti pa Mósè (àti Élíjà) àti pé wọ́n ti kú ní ojú pópó fún ọjọ́ àpẹẹrẹ mẹ́ta àtààbọ̀. Lẹ́yìn náà, Mósè, (pẹ̀lú Élíjà) ni a jí dìde nípasẹ̀ “ohùn ńlá kan”.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Àti lẹ́yìn ọjọ́ mẹ́ta àti ààbọ̀, Ẹ̀mí ìyè láti ọ̀dọ̀ Ọlọ́run wọ inú wọn, wọ́n sì dúró lórí ẹsẹ̀ wọn; ẹ̀rù ńlá sì bà wọ́n tí ó rí wọn. Wọ́n sì gbọ́ ohùn ńlá kan láti ọ̀run tí ń wí fún wọn pé, Ẹ gòkè wá síhín. Wọ́n sì gòkè lọ sí ọ̀run nínú àwọsánmà; àwọn ọ̀tá wọn sì rí wọn. Ìfihàn 11:11, 12.

The “great voice” that resurrects is the voice of the archangel, and the archangel is Michael.

“Ohùn ńlá” tí ń jí òkú dìde ni ohùn áńgẹ́lì àgbà, áńgẹ́lì àgbà náà sì ni Míkáẹ́lì.

> 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 ìhùwàsí àṣẹ, pẹ̀lú ohùn olórí àwọn áńgẹ́lì, àti pẹ̀lú kàkàkí Ọlọ́run: àwọn òkú nínú Kristi yóò sì kọ́kọ́ jí dìde. 1 Tẹsalóníkà 4:16.

The history where Moses and Elijah are murdered and resurrected is the history of the sealing of the one hundred and forty-four thousand. That history began on September 11, 2001 with the “first voice” of the angel of Revelation eighteen, which Sister White identifies as arriving when the great buildings of New York City were thrown down. The “second voice” of Revelation chapter eighteen, is sounded at the soon coming Sunday law, when God’s other flock is called out of Babylon. It is that history, the history of the sealing, where Daniel is represented as being changed into the image of Christ by beholding the “marah” vision, which is the feminine expression of the “mareh” vision. It is the “causative” vision, that “causes” the image beheld to be reproduced in those who behold it.

Ìtàn níbi tí a ti pa Mósè àti Élíjà, tí a sì tún jí wọn dìde, ni ìtàn ìdìdì àwọn ẹgbẹ̀rún mẹ́rìnlélógójì [ọgọ́rùn-ún] [ẹgbẹ̀rún] àti ẹgbẹ̀rún mẹ́rinlélógójì. Ìtàn náà bẹ̀rẹ̀ ní September 11, 2001 pẹ̀lú “ohùn àkọ́kọ́” ti áńgẹ́lì Ìṣípayá méjìdínlógún, èyí tí Sister White fi hàn pé ó dé nígbà tí a da àwọn ilé ńlá New York City lulẹ̀. “Ohùn kejì” ti Ìṣípayá orí kejìdínlógún ni a ń fọn nígbà òfin Àìkú tó sún mọ́lé, nígbà tí a pè agbo mìíràn ti Ọlọ́run jáde kúrò ní Bábílónì. Ìtàn náà ni, ìtàn ìdìdì náà, nínú èyí tí a ṣe aṣojú Dáníẹ́lì gẹ́gẹ́ bí ẹni tí a yí padà sí àwòrán Kristi nípa wíwo ìran “marah,” èyí tí í ṣe ìfihàn abìnibí obìnrin ti ìran “mareh.” Òun ni ìran “olùfa-ìṣẹ̀lẹ̀,” tí “ó ń fa” kí àwòrán tí a wò tún farahàn nínú àwọn tí ń wò ó.

That history of the sealing, and of the transformation of Daniel in chapter ten, includes the descent of Michael when He resurrects and transforms those represented by Moses, Elijah and Daniel. He accomplishes the resurrection with the “great voice” of the archangel, thus providing a third “voice,” in the middle of the first and last voices, which are both the same, for they are both the voice of Revelation chapter eighteen. The middle voice, is where rebellion is represented, for when Michael resurrected Moses, he did not argue with Satan, though Satan, the author of rebellion, was there to protest.

Ìtàn yẹn nípa ìdìdìmọ́, àti nípa ìyípadà Daniẹli nínú orí kẹwàá, ní ìsọ̀kalẹ̀ Míkáẹli nígbà tí Ó jí wọn dìde, tí Ó sì yí wọn padà, àwọn tí Mósè, Élíjà, àti Daniẹli dúró fún. Ó ṣe àjíǹde náà pẹ̀lú “ohùn ńlá” ti áńgẹ́lì-àgbà, bẹ́ẹ̀ ni Ó fi pèsè “ohùn” kẹta, ní àárín ohùn àkọ́kọ́ àti èyí ìkẹyìn, tí àwọn méjèèjì jẹ́ kan náà, nítorí pé àwọn méjèèjì ni ohùn Ìfihàn orí kejìdínlógún. Ohùn àárín náà ni ibi tí a ti ṣàpẹẹrẹ ìṣọ̀tẹ̀, nítorí nígbà tí Míkáẹli jí Mósè dìde, kò bá Satani jiyàn, bí ó tilẹ̀ jẹ́ pé Satani, olùdásílẹ̀ ìṣọ̀tẹ̀, wà níbẹ̀ láti tako.

> 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 7.

> Ṣùgbọ́n Míkáẹ́lì, olórí àwọn áńgẹ́lì, nígbà tí ó ń bá Èṣù jiyàn, tí ó sì ń bá a ṣe àríyànjiyàn nípa ara Mósè, kò gbójúgbóyà láti mú ẹ̀sùn-ọ̀rọ̀-ìkà wá sí i, bí kò ṣe pé, Ó ní, Kí Olúwa bá ọ wí. Júù 7.

The beginning of the sealing time that began on September 11, 2001, and ends at the soon coming Sunday law, is marked with the signature of “Truth,” for in the middle of that period, in July of 2023, the great voice of the archangel began the work of resurrecting the dead in Christ, who choose to hear His middle voice. Note that 2023 comes twenty-two years after 2001, and twenty-two is a tenth of two hundred and twenty, which is the symbol of the link between Divinity and humanity, and is also a symbol of restoration.

Ìbẹ̀rẹ̀ àkókò ìdìdì tí ó bẹ̀rẹ̀ ní September 11, 2001, tí yóò sì parí ní òfin Sunday tí ń bọ̀ láìpẹ́, ni a fi ààmì ìbuwọ́lu “Òtítọ́” samisi, nítorí ní àárín àkókò náà, ní July 2023, ohùn ńlá ti áńgẹ́lì-àgbà bẹ̀rẹ̀ iṣẹ́ jíjí òkú dìde nínú Kristi, àwọn tí wọ́n yàn láti gbọ́ ohùn àárín Rẹ̀. Ṣàkíyèsí pé 2023 wá lẹ́yìn ọdún méjìlélógún lẹ́yìn 2001, àti pé méjìlélógún jẹ́ ìdámẹ́wàá irínwó méjìlélógún, èyí tí í ṣe ààmì ìsopọ̀ láàárín Ìwà-Ọlọ́run àti ẹ̀dá ènìyàn, tí ó sì tún jẹ́ ààmì ìmúpadàbọ̀sípò.

In July 2023, the mighty angel that is no less a personage than Jesus Christ, and who is the Truth, who is also Michael, and who is the Alpha and Omega descending with a message in His hand. The little book in His hand is the portion of Daniel that was sealed up until the last days.

Ní oṣù Keje ọdún 2023, áńgẹ́lì alágbára náà, ẹni tí kì í ṣe ẹlòmíràn bí kò ṣe Jésù Kristi, àti ẹni tí í ṣe Òtítọ́, ẹni tí ó sì tún jẹ́ Míkáẹ́lì, àti ẹni tí í ṣe Alfa àti Omega, sọ̀kalẹ̀ wá pẹ̀lú ìránṣẹ́ kan ní ọwọ́ Rẹ̀. Ìwé kékeré tí ó wà ní ọwọ́ Rẹ̀ ni apá ìwé Dánìẹ́lì tí a fi èdìdì dì títí di àwọn ọjọ́ ìkẹyìn.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “Nínú Ìfihàn ni gbogbo àwọn ìwé Bíbélì ti pàdé tí wọ́n sì parí. Níhìn-ín ni àfikún ìwé Dáníẹ́lì wà. Ọ̀kan jẹ́ àsọtẹ́lẹ̀; èkejì sì jẹ́ ìfihàn. Ìwé tí a dì mọ́rán kì í ṣe Ìfihàn, bí kò ṣe apá yẹn nínú àsọtẹ́lẹ̀ Dáníẹ́lì tí ó ní í ṣe pẹ̀lú àwọn ọjọ́ ìkẹyìn. Áńgẹ́lì náà pàṣẹ pé, ‘Ṣùgbọ́n ìwọ, Dáníẹ́lì, pa ọ̀rọ̀ náà mọ́, kí o sì dì ìwé náà mọ́rán, títí dé àkókò òpin.’ Dáníẹ́lì 12:4.” Acts of the Apostles, 585.

The portion of the prophecy of Daniel that relates to the last days, is chapter eleven. It is the last six verses of chapter eleven, but more specifically it is the histories found within the chapter that are repeated in those last six verses.

Apá kan nínú àsọtẹ́lẹ̀ Daniẹli tí ó ní í ṣe pẹ̀lú àwọn ọjọ́ ìkẹyìn ni orí kọkànlá. Òun ni ẹsẹ̀ mẹ́fà ìkẹyìn ti orí kọkànlá, ṣùgbọ́n ní pàtàkì jùlọ, àwọn ìtàn tí a rí nínú orí náà ni a tún sọ nínú ẹsẹ̀ mẹ́fà ìkẹyìn wọ̀nyí.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

> “A kò ní àkókò láti sọ nù. Àwọn àkókò ìdààmú wà níwájú wa. Ayé ti rú sókè pẹ̀lú ẹ̀mí ogun. Láìpẹ́, àwọn ìṣẹ̀lẹ̀ ìdààmú tí a sọ̀rọ̀ nípa wọn nínú àwọn àsọtẹ́lẹ̀ yóò ṣẹlẹ̀. Àsọtẹ́lẹ̀ inú orí kẹ́tàlá ìwé Dáníẹ́lì ti fẹ́rẹ̀ẹ́ dé ìmúṣẹ rẹ̀ pípé. Ọ̀pọ̀ nínú ìtàn tí ó ti ṣẹlẹ̀ gẹ́gẹ́ bí ìmúṣẹ àsọtẹ́lẹ̀ yìí ni a ó tún ṣe.” Manuscript Releases, number 13, 394.

Verse sixteen, of Daniel chapter eleven, illustrates a history that is repeated in verse forty-one, for in the verse the king of the north stands in the glorious land. The history of verse sixteen identifies when the Roman general Pompey brought Judah and Jerusalem into captivity.

Ẹsẹ̀ kẹrìndínlógún, nínú Danieli orí kọkànlá, ṣe àfihàn ìtàn kan tí a tún ṣe ní ẹsẹ̀ kọkànlélógójì, nítorí pé nínú ẹsẹ̀ náà ọba àríwá dúró ní ilẹ̀ ológo. Ìtàn ẹsẹ̀ kẹrìndínlógún fi hàn ìgbà tí Pompey, ọ̀gágun Róòmù náà, mú Júdà àti Jerusalẹmu lọ sí ìgbèkùn.

> But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.

> Ṣùgbọ́n ẹni tí ó bá wá sí i lòdì sí i yóò ṣe gẹ́gẹ́ bí ìfẹ́ ara rẹ̀, kò sì sí ẹni tí yóò dúró níwájú rẹ̀: yóò sì dúró ní ilẹ̀ ológo, èyí tí a óò fi ọwọ́ rẹ̀ run. Dáníẹ́lì 11:16.

I intend to use this verse as an anchor for our consideration of the verses which precede the verse, so I will put this understanding in place first. We intend to show that the history that follows the breakup of Alexander the Great’s kingdom in verses three and four, begins in 1989 and then identifies the current Ukrainian War, the victory of Putin over the forces of the West, and Putin’s subsequent defeat, which leads into verse sixteen.

Mo ní ìpinnu láti lo ẹsẹ yìí gẹ́gẹ́ bí ìdákọ̀ró fún ìrònú wa lórí àwọn ẹsẹ tí ó ṣáájú ẹsẹ náà, nítorí náà, èmi yóò kọ́kọ́ fi òye yìí kalẹ̀. A ní ìpinnu láti fi hàn pé ìtàn tí ó tẹ̀ lé ìpínya ìjọba Alẹkisáńdà Ńlá nínú ẹsẹ kẹta àti ẹsẹ kẹrin, bẹ̀rẹ̀ ní ọdún 1989, lẹ́yìn náà ó sì ń tọ́ka sí Ogun Yukiréènì ti ìsinsin yìí, ìṣẹ́gun Putin lórí àwọn agbára Ìwọ̀-Oòrùn, àti ìṣẹ́gun rẹ̀ lẹ́yìn náà, èyí tí ó ń darí wọ ẹsẹ kẹrìndínlógún.

> “Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.

> “Bí ó tilẹ̀ jẹ́ pé Íjíbítì kò lè dúró níwájú Áńtíókùsì, ọba àríwá, Áńtíókùsì kò sì lè dúró níwájú àwọn ará Róòmù, tí wọ́n wá bá a jagun nígbà náà. Kò sí ìjọba kankan mọ́ tí ó lè tako agbára yìí tí ń dìde. Wọ́n ṣẹ́gun Síríà, wọ́n sì fi kún ìjọba Róòmù, nígbà tí Pómpéyì, BC 65, gba ohun-ìní Áńtíókùsì Asíátíkù kúrò lọ́wọ́ rẹ̀, tí ó sì sọ Síríà di ẹkùn-ìpínlẹ̀ Róòmù kan.”

> “The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 161, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.

> “Agbara kan náà pẹ̀lú ni a óo dúró ní Ilẹ̀ Mímọ́, kí ó sì run ún. Róòmù bá àwọn ènìyàn Ọlọ́run, àwọn Júù, ní ìbáṣepọ̀ àdéhùn ní ọdún 161 ṣáájú ìbí Kristi, láti ìgbà náà ni ó ti ń gba ipò pàtàkì nínú kàlẹ́ńdà àsọtẹ́lẹ̀. Síbẹ̀síbẹ̀, kò gba àṣẹ ìṣàkóso lórí Jùdíà nípasẹ̀ ìṣẹ́gun gidi títí di ọdún 63 ṣáájú ìbí Kristi; lẹ́yìn náà sì, ó ṣẹlẹ̀ ní ọ̀nà yìí.”

> “On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.

> “Lórí ìpadàbọ̀ Pompey láti inú ìrìnàjò ogun rẹ̀ sí Mithridates, ọba Pontus, àwọn olùdíje méjì, Hyrcanus àti Aristobulus, ń jà fún adé Judea. Ọ̀ràn wọn dé iwájú Pompey, ẹni tí kò pẹ́ rí i pé àìdá òdodo wà nínú ẹ̀tọ́ tí Aristobulus ń pè ní tirẹ̀, ṣùgbọ́n ó fẹ́ sun ìpinnu ọ̀ràn náà síwájú títí di lẹ́yìn ìrìnàjò rẹ̀ tí ó ti pẹ́ tó ń fẹ́ sí Arabia, ní fífún wọn ní ìlérí pé nígbà náà òun yóò padà wá, yóò sì tún ọ̀ràn wọn ṣe gẹ́gẹ́ bí yóò ti hàn pé ó tọ́, ó sì yẹ. Aristobulus, ní mímò jinlẹ̀ inú èrò gidi Pompey, yára padà sí Judea, ó sì hù àwọn ọmọ orílẹ̀-èdè rẹ̀ ní ìhámọ́ra, ó sì pèsè ara rẹ̀ fún ààbò alágbára, ní ìpinnu pé, láìka gbogbo ewu sí, òun yóò pa adé náà mọ́, èyí tí ó ti rí tẹ́lẹ̀ pé a ó fi ìdájọ́ fún ẹlòmíràn. Pompey tọ̀ ọ́ lẹ́yìn pẹkipẹki. Bí ó ti ń súnmọ́ Jerusalẹmu, Aristobulus, ní bẹ̀rẹ̀ sí ronúpìwàdà nítorí ọ̀nà tí ó gbà, jáde wá láti pàdé rẹ̀, ó sì sapá láti mú kí ọ̀ràn náà yanjú nípa ṣíṣe ìlérí ìfarabalẹ̀ pátápátá àti owó púpọ̀ gan-an. Pompey, ní gbigba ìpèsè yìí, rán Gabinius, ní ipò olórí ẹgbẹ́ ọmọ-ogun kan, láti lọ gba owó náà. Ṣùgbọ́n nígbà tí balógun-olùrànlọ́wọ́ náà dé Jerusalẹmu, ó rí i pé a ti pa àwọn ẹnu-ọ̀nà mọ́ sí i, a sì sọ fún un láti orí ògiri pé ìlú náà kò ní dúró gẹ́gẹ́ bí àdéhùn náà.”

> “Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.

> “Pompey, kí a má bà a jẹ́ ní ọ̀nà yìí láìjìyà, fi ẹ̀wọ̀n irin dè Aristobulus, ẹni tí ó ti fi sí ọ̀dọ̀ ara rẹ̀, ó sì lẹ́sẹ̀kẹsẹ̀ gòke lọ sí Jerusalẹmu pẹ̀lú gbogbo ọmọ-ogun rẹ̀. Àwọn olùfẹ́hìntì Aristobulus fẹ́ dá ibẹ̀bẹ̀ náà bo; àwọn ti Hyrcanus sì fẹ́ ṣí àwọn ẹnu-ọ̀nà náà sílẹ̀. Àwọn ìkẹyìn wọ̀nyí, níwọ̀n bí wọ́n ṣe pọ̀ jù lọ tí wọ́n sì borí, ni wọ́n jẹ́ kí Pompey wọ inú ìlú náà láìsí ìdènà. Nígbà náà ni àwọn alátìlẹ́yìn Aristobulus sẹ́yìn lọ sí òkè tẹ́ńpìlì náà, wọ́n pinnu pátápátá láti dá ibẹ̀ náà bo bí Pompey náà ti pinnu pátápátá láti ṣẹ́gun rẹ̀. Ní ìparí oṣù mẹ́ta ni wọ́n fọ odi náà ní ibi tí ó tó fún ìkọlù, wọ́n sì fi ojú idà gba ibẹ̀ náà. Nínú ìpànìyàn búburú tí ó tẹ̀lé e, ẹgbẹ̀rún méjìlá ènìyàn ni a pa. Ó jẹ́ ìran tí ń mú ọkàn balẹ̀ gidigidi, ni akọ̀wé-ìtàn náà sọ, láti rí àwọn àlùfáà, tí wọ́n ń ṣe iṣẹ́ ìjọsìn Ọlọ́run ní àkókò náà, bí wọ́n ṣe ń tẹ̀síwájú pẹ̀lú ọwọ́ tútù àti ète tí kò yí padà nínú iṣẹ́ tí wọ́n ti mọ̀ ṣáájú, bí ẹni pé wọn kò mọ̀ nípa ariwo ìrúkèrúdò líle náà rárá, bí ó tilẹ̀ jẹ́ pé ní gbogbo àyíká wọn ni a fi àwọn ọ̀rẹ́ wọn fún ìpànìyàn, àti bí ó tilẹ̀ jẹ́ pé ní ọ̀pọ̀ ìgbà ẹ̀jẹ̀ ara wọn fúnra wọn dà pọ̀ mọ́ ẹ̀jẹ̀ àwọn ẹbọ wọn.”

> “Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the “glorious land” in its iron grasp till it had utterly consumed it.” Uriah Smith, Daniel and the Revelation, 259, 260.

> “Lẹ́yìn tí ó ti parí ogun náà, Pompey wó àwọn ògiri Jerusalẹmu lulẹ̀, ó sì yí ọ̀pọ̀ ìlú kúrò lábẹ́ àṣẹ Judea sí ìṣàkóso Siria, ó sì fi owó orí lé àwọn Júù lórí. Nípa bẹ́ẹ̀, fún ìgbà àkọ́kọ́ ni a fi Jerusalẹmu lé sí ọwọ́ agbára náà nípa ìṣẹ́gun, agbára tí yóò di “ilẹ̀ ológo” náà mú nínú ìdìdẹ irin rẹ̀ títí yóò fi run ún pátápátá.” Uriah Smith, Daniel and the Revelation, 259, 260.

We will continue this study in our next article.

A ó máa tẹ̀síwájú nínú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ wa tí ó kàn.

> “The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.

> “Òtítọ́ pé kò sí àríyànjiyàn tàbí ìrúkèrúdò láàárín àwọn ènìyàn Ọlọ́run kò yẹ kí a ka sí ẹ̀rí pípé pé wọ́n ń dìmọ́ ẹ̀kọ́ òtítọ́ mú ṣinṣin. Ìdí wà láti bẹ̀rù pé ó ṣeé ṣe kí wọ́n máa fi ìyàtọ̀ hàn ní kedere láàárín òtítọ́ àti àṣìṣe. Nígbà tí kò bá sí ìbéèrè tuntun tí ìwádìí Ìwé Mímọ́ mú dìde, nígbà tí kò bá sí ìyàtọ̀ èrò tí yóò mú kí àwọn ènìyàn wá inú Bíbélì fúnra wọn láti rí i dájú pé wọ́n ní òtítọ́, nígbà náà ni ọ̀pọ̀lọpọ̀ yóò wà nísinsin yìí, gẹ́gẹ́ bí ti ìgbà àtijọ́, tí yóò faramọ́ àṣà ìbílẹ̀, tí wọn yóò sì máa jọ́sìn ohun tí wọn kò mọ̀.”

> “I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.

> “A ti fi hàn mí pé ọ̀pọ̀lọpọ̀ àwọn tí ń jẹ́wọ́ pé wọ́n ní ìmọ̀ òtítọ́ ìsinsin yìí kò mọ ohun tí wọ́n gbàgbọ́. Wọ́n kò ní òye àwọn ẹ̀rí ìgbàgbọ́ wọn. Wọ́n kò ní ìmọrírì tó tọ́ sí iṣẹ́ fún àkókò ìsinsin yìí. Nígbà tí àkókò ìdánwò bá dé, àwọn ọkùnrin kan tí wọ́n ń wàásù fún àwọn ẹlòmíràn nísinsin yìí yóò rí i, nígbà tí wọ́n bá ń yẹ àwọn ipò tí wọ́n dì mú wò, pé ọ̀pọ̀ ohun wà tí wọn kò lè fún ní ìdí tó tẹ́lọ́rùn fún un. Títí a fi dán wọn wò báyìí ni wọn kò mọ àìmọ̀ ńlá wọn. Àti pé ọ̀pọ̀lọpọ̀ wà nínú ìjọ tí wọ́n gbà á gẹ́gẹ́ bí ohun tó dájú pé wọ́n lóye ohun tí wọ́n gbàgbọ́; ṣùgbọ́n, títí ìjàmbá ọ̀rọ̀ bá fi dìde, wọn kò mọ àìlera tiwọn. Nígbà tí a bá yà wọ́n kúrò lọ́dọ̀ àwọn tí ìgbàgbọ́ wọn jọra, tí a sì fi ipa mú wọn dúró ní ọ̀tọ̀ àti ní nikan láti ṣàlàyé ìgbàgbọ́ wọn, yóò yà wọ́n lẹ́nu láti rí bí èrò wọn ṣe dàrú nípa ohun tí wọ́n ti gbà gẹ́gẹ́ bí òtítọ́. Ó dájú pé àyípadà kúrò lọ́dọ̀ Ọlọ́run alààyè ti wà láàárín wa, àti ìyípadà sí ọ̀dọ̀ ènìyàn, fífi ọgbọ́n ènìyàn sí ipò ọgbọ́n ti Ọlọ́run.”

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

> “Ọlọ́run yóò jí àwọn ènìyàn Rẹ̀ dìde; bí àwọn ọ̀nà mìíràn bá kùnà, àwọn ẹ̀kọ́ ìṣìnà yóò wọ inú wọn, èyí tí yóò yàn wọ́n, yíyà ìyàngbò kúrò nínú alikama. Olúwa ń pe gbogbo àwọn tí ó gbà ọ̀rọ̀ Rẹ̀ gbọ́ pé kí wọ́n jí kúrò nínú oorun. Ìmọ́lẹ̀ iyebíye ti dé, èyí tí ó yẹ fún àkókò yìí. Òtítọ́ Bíbélì ni í ṣe, tí ń fi àwọn ewu tí ó wà lójú ọ̀nà wa hàn. Ìmọ́lẹ̀ yìí gbọ́dọ̀ darí wa sí ìkẹ́kọ̀ọ́ Ìwé Mímọ́ pẹ̀lú àtakò, àti sí àyẹ̀wò pẹkipẹki jùlọ ti àwọn ìpò tí a dì mú. Ọlọ́run fẹ́ kí a máa wá gbogbo àwọn ìhà àti àwọn ìpò òtítọ́ náà lójú jinlẹ̀, pẹ̀lú àdúrà àti àwẹ̀, ní ìfaradà tí kì í ṣíṣẹ́. Kí àwọn onígbàgbọ́ má ṣe sinmi nínú àwọn àfojúsùn àti àwọn èrò tí kò yé kedere nípa ohun tí ó jẹ́ òtítọ́. Ìgbàgbọ́ wọn gbọ́dọ̀ jẹ́ èyí tí a fi ìdí rẹ̀ múlẹ̀ lórí ọ̀rọ̀ Ọlọ́run, kí nígbà tí àkókò ìdánwò bá dé, tí a sì mú wọn wá níwájú àwọn ìgbìmọ̀ láti dáhùn fún ìgbàgbọ́ wọn, wọn lè lè fi ìdí ìrètí tí ó wà nínú wọn hàn, pẹ̀lú ìrẹ̀lẹ̀ àti ìbẹ̀rù.

> “Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.

> “Ru, ru, ru. Àwọn kókó-ọrọ tí àwa ń gbé kalẹ̀ fún ayé gbọ́dọ̀ jẹ́ òtítọ́ alààyè sí wa. Ó ṣe pàtàkì pé nígbà tí a bá ń dáàbò bo àwọn ẹ̀kọ́ tí a kà sí àwọn àpilẹ̀kọ ìgbàgbọ́ ìpìlẹ̀, a kò gbọdọ̀ jẹ́ kí ara wa lo àwọn àríyànjiyàn tí kò pé ní ìdúróṣinṣin pátápátá. Wọ́n lè tó láti mú alátakò dákẹ́, ṣùgbọ́n wọn kò bu ọlá fún òtítọ́. A gbọ́dọ̀ fi àwọn àríyànjiyàn tí ó dára, tí kì yóò kàn mú àwọn alátakò wa dákẹ́ nìkan, ṣùgbọ́n tí yóò lè fara da àyẹ̀wò tó súnmọ́ jùlọ àti ìṣàwárí tó jinlẹ̀ jùlọ. Pẹ̀lú àwọn tí wọ́n ti kọ́ ara wọn gẹ́gẹ́ bí aláwíjàre, ewu ńlá wà pé wọn kì yóò fi ọ̀rọ̀ Ọlọ́run lò pẹ̀lú òdodo. Nígbà tí a bá ń dojú kọ alátakò, ó yẹ kí ìsapá wa kíkankíkan jẹ́ láti gbé àwọn kókó-ọrọ kalẹ̀ ní irú ọ̀nà bẹ́ẹ̀ tí yóò jí ìdánilójú sókè nínú ọkàn rẹ̀, dípò kí a kàn máa wá láti fún onígbàgbọ́ nìkan ní ìgbẹ́kẹ̀lé.”

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.

> “Bí ó ti wù kí ìlọsíwájú ọgbọ́n ènìyàn tóbi tó, kí ó má ṣe rò fún ìṣẹ́jú kan pé kò sí àìní ìṣàwárí jinlẹ̀ àti àìdákẹ́jẹ nínú Ìwé Mímọ́ fún ìmọ́lẹ̀ tí ó pọ̀ sí i. Gẹ́gẹ́ bí ènìyàn kan, a ti pè wá, olúkúlùkù wa, láti jẹ́ akẹ́kọ̀ọ́ àsọtẹ́lẹ̀. A gbọ́dọ̀ máa ṣọ́ pẹ̀lú ìtara kí a lè mọ ìtanràn ìmọ́lẹ̀ èyíkéyìí tí Ọlọ́run yóò fi hàn wá. A gbọdọ̀ gba ìmọ́lẹ̀ àkọ́kọ́ òtítọ́; àti nípasẹ̀ ìkẹ́kọ̀ọ́ pẹ̀lú àdúrà a lè rí ìmọ́lẹ̀ tí ó túbọ̀ ṣe kedere gbà, èyí tí a lè mú wá síwájú àwọn ẹlòmíràn.

> “When God’s people are at ease and satisfied with their present enlightenment, we may be sure that He will not favor them. It is His will that they should be ever moving forward to receive the increased and ever-increasing light which is shining for them. The present attitude of the church is not pleasing to God. There has come in a self-confidence that has led them to feel no necessity for more truth and greater light. We are living at a time when Satan is at work on the right hand and on the left, before and behind us; and yet as a people we are asleep. God wills that a voice shall be heard arousing His people to action.” Testimonies, volume 5, 707, 708.

> “Nígbà tí àwọn ènìyàn Ọlọ́run bá wà ní ìtùnú, tí wọ́n sì ní ìtẹ́lọ́rùn pẹ̀lú ìmọ́lẹ̀ tí wọ́n ní ní àkókò yìí, a lè dájú pé Oun kì yóò fi ojú rere wo wọ́n. Ìfẹ́ Rẹ ni pé kí wọ́n máa tẹ̀síwájú nígbà gbogbo láti gba ìmọ́lẹ̀ tí ó pọ̀ sí i, tí ó sì ń pọ̀ sí i nígbà gbogbo, tí ń tàn fún wọn. Ipo tí ìjọ wà ní àkókò yìí kò dùn mọ́ Ọlọ́run. Ìgbẹ́kẹ̀lé ara ẹni kan ti wọlé, èyí tí ó ti mú kí wọ́n rò pé kò sí àìní fún òtítọ́ sí i àti fún ìmọ́lẹ̀ tí ó tóbi ju. A ń gbé ní àkókò kan tí Satani ń ṣiṣẹ́ ní ọwọ́ ọ̀tún àti ní ọwọ́ òsì, ní iwájú àti lẹ́yìn wa; síbẹ̀ gẹ́gẹ́ bí ènìyàn kan a wà ní oorun. Ìfẹ́ Ọlọ́run ni pé kí a gbọ́ ohùn kan tí yóò jí àwọn ènìyàn Rẹ̀ dìde sí ìṣe.” Testimonies, ìwọ̀n 5, 707, 708.

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