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# The Book of Daniel - Number Eight

Ìwé Dáníẹ́lì – Nọ́mbà Mẹ́jọ

A Process

Ìlànà Kan

Author

Jeff Pippenger

Published

December 3, 2023

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> In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.

> Ní ọdún kẹta ìjọba Jehoiakim, ọba Juda, ni Nebukadnessari, ọba Babiloni, dé Jerusalẹmu, ó sì dó tì í. Olúwa sì fi Jehoiakim, ọba Juda, lé e lọ́wọ́, pẹ̀lú apá kan nínú àwọn ohun èlò ilé Ọlọ́run; àwọn wọ̀nyí ni ó kó lọ sí ilẹ̀ Ṣina sí ilé ọlọ́run rẹ̀; ó sì mú àwọn ohun èlò náà wá sínú ilé ìṣúra ọlọ́run rẹ̀. Danieli 1:1, 2.

The books of Daniel and Revelation are the same book, and the same prophetic lines that are represented in the book of Daniel are taken up in the book of Revelation. The Revelation of Jesus Christ, represents the final prophetic message that is unsealed just before the close of probation.

Àwọn ìwé Dáníẹ́lì àti Ìfihàn jẹ́ ìwé kan náà, àti àwọn ìlà àsọtẹ́lẹ̀ kan náà tí a fi hàn nínú ìwé Dáníẹ́lì ni a tún gbé kalẹ̀ nínú ìwé Ìfihàn. Ìfihàn Jésù Krísti dúró fún ìfẹ̀hànṣẹ̀ àsọtẹ́lẹ̀ ìkẹyìn tí a tú sílẹ̀ díẹ̀ ṣáájú ìparí àkókò ìdánwò.

Truths which in the past have been correctly understood from the book of Revelation but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.

Àwọn òtítọ́ tí a ti lóye wọn dáadáa nígbà àtijọ́ láti inú ìwé Ìfihàn, ṣùgbọ́n tí àṣà àti ìtàn-ìbílẹ̀ ti dì wọ́n mọ́, wọ́n ṣì jẹ́ òtítọ́; ní òní sì, Kìnnìún ti ẹ̀yà Júdà ń tún ṣí wọn sílẹ̀, àwọn òtítọ́ wọ̀nyí sì ti ń fi ìmúṣẹ pípé wọn hàn nísinsin yìí.

Truths which in the past have been correctly understood from the book of Daniel but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.

Àwọn òtítọ́ tí a ti lóye wọn ní tòótọ́ ní ìgbà àtijọ́ láti inú ìwé Dáníẹ́lì, ṣùgbọ́n tí àṣà àti ìtàn-ìbílẹ̀ ti dì mọ́lẹ̀, ṣì jẹ́ òtítọ́; àti lónìí ni Kìnìún ẹ̀yà Júdà tún ń tú wọn sílẹ̀ lẹ́ẹ̀kansi, àwọn òtítọ́ wọ̀nyí sì ń fi ìmúṣẹ́ pípé wọn hàn nísinsìnyí.

Daniel is simply the first of the two books that represent the Revelation of Jesus Christ.

Dáníẹ́lì kàn jẹ́ àkọ́kọ́ nínú àwọn ìwé méjì tí ó ṣàfihàn Ìṣípayá Jésù Kristi.

Jehoiakim is a symbol of the empowerment of the first message in a reform movement. He is also a symbol of the covenant, for the change of a name prophetically identifies the beginning of a covenant relationship. The covenant relationship that God enters into with a people who had formerly not been God’s covenant people, begins at the empowerment of the first message.

Jehoiakim jẹ́ àpẹẹrẹ ìfúnnilára ti ìfiránṣẹ́ àkọ́kọ́ nínú ìṣísẹ̀ ìtúnṣe kan. Ó tún jẹ́ àpẹẹrẹ májẹ̀mú náà, nítorí ìyípadà orúkọ kan ń fi ìbẹ̀rẹ̀ ìbáṣepọ̀ májẹ̀mú hàn ní ọ̀nà àsọtẹ́lẹ̀. Ìbáṣepọ̀ májẹ̀mú tí Ọlọ́run ń wọ̀ pẹ̀lú àwọn ènìyàn kan tí tẹ́lẹ̀ rí kì í ṣe ènìyàn májẹ̀mú Ọlọ́run, bẹ̀rẹ̀ nígbà ìfúnnilára ìfiránṣẹ́ àkọ́kọ́.

> Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:10.

> Ẹ̀yin tí tẹ́lẹ̀ kì í ṣe ènìyàn kan rí, ṣùgbọ́n tí ẹ ti di ènìyàn Ọlọ́run báyìí; ẹ̀yin tí ẹ kò rí àánú gbà rí, ṣùgbọ́n tí ẹ ti rí àánú gbà báyìí. 1 Peteru 2:10.

The symbol of a name being changed representing a covenant relationship is established by Abram’s name being changed to Abraham, Sarai’s name to Sarah, Jacob’s name to Israel and Saul to Paul. There are other witnesses to the symbol, but in chapter one of Daniel, Daniel’s name is changed to Belteshazzar, and Hananiah’s name is changed to Shadrach, Mishael’s to Meshach, and Azariah’s to Abednego.

Àmì orúkọ tí a yí padà gẹ́gẹ́ bí ìṣàpẹẹrẹ ìbáṣepọ̀ májẹ̀mú ni a ti fi ìdí rẹ̀ múlẹ̀ nípa bí a ṣe yí orúkọ Ábúrámù padà sí Ábúráhámù, àti orúkọ Sáráì sí Sárà, Jakọbu sí Ísírẹ́lì, àti Saulu sí Paulu. Àwọn ẹlẹ́rìí mìíràn sí wà fún àmì náà, ṣùgbọ́n nínú orí kìn-ín-ní ìwé Dáníẹ́lì, a yí orúkọ Dáníẹ́lì padà sí Bélítẹṣásárì, àti orúkọ Hananiah sí Ṣádírakì, Mishael sí Méṣákì, àti Azariah sí Ábédínígò.

When the Lord enters into a covenant relationship with a people, he is simultaneously passing by a former covenant people. Jehoiakim represents the covenant people who are being passed by and Daniel, Hananiah, Mishael and Azariah represent the covenant people that are then being chosen. When people enter into a covenant relationship, they are then tested as to whether they will uphold the terms of the covenant. The test is represented by the act of eating.

Nígbà tí Olúwa bá wọ inú àjọṣe májẹ̀mú pẹ̀lú àwọn ènìyàn kan, ní àkókò kan náà ni ó ń kọjá lọ sí òdì sí àwọn ènìyàn májẹ̀mú àtijọ́ kan. Jehoiakim dúró fún àwọn ènìyàn májẹ̀mú tí a ń kọjá lọ sí òdì wọn, Danieli sì, Hananiah, Mishaeli àti Azariah dúró fún àwọn ènìyàn májẹ̀mú tí a sì ń yàn nígbà náà. Nígbà tí àwọn ènìyàn bá wọ inú àjọṣe májẹ̀mú, a máa dán wọn wò bóyá wọn yóò pa àwọn àdéhùn májẹ̀mú náà mọ́. Ìdánwò náà ni a ṣojú rẹ̀ nípasẹ̀ ìṣe jíjẹ.

Adam and Eve failed the test with the act of eating, and when God first entered into a covenant with a chosen people, he began the relationship by testing them with manna. Ancient Israel ultimately failed that test, but in doing so they provided the first reference and first witness to the fact that a covenant test is not a singular test, but it is a testing process. By the tenth test, they were assigned to die in the wilderness over the next forty years. God then entered into covenant with Joshua and Caleb, thus providing witness that when the Lord enters into covenant with a chosen people, He is also passing by a former covenant people. At the end of ancient Israel, which was also the beginning of spiritual Israel, the last testing process for ancient Israel was the first testing process for spiritual Israel, and it was represented as the Bread of Heaven. It had been typified by the manna in the first covenant testing process.

Ádámù àti Éfà ṣubú nínú ìdánwò náà nípasẹ̀ ìṣe jíjẹ; nígbà tí Ọlọ́run sì kọ́kọ́ wọ inú májẹ̀mú pẹ̀lú àwọn ènìyàn àyànfẹ́ kan, ó bẹ̀rẹ̀ ìbáṣepọ̀ náà nípa fífi màná dán wọn wò. Ní ìkẹyìn, Ísírẹ́lì àtijọ́ kùnà nínú ìdánwò náà, ṣùgbọ́n nípa bẹ́ẹ̀ wọ́n pèsè ìtọ́kasí àkọ́kọ́ àti ẹ̀rí àkọ́kọ́ sí òtítọ́ pé ìdánwò májẹ̀mú kì í ṣe ìdánwò kan ṣoṣo, bí kò ṣe ìlànà ìdánwò kan. Ní ìdánwò kẹwàá, a yàn wọ́n sí ikú nínú aginjù lórí ọdún ogójì tí ó tẹ̀ lé e. Nígbà náà ni Ọlọ́run wọ inú májẹ̀mú pẹ̀lú Jóṣúà àti Kálébù, nípa bẹ́ẹ̀ ó sì pèsè ẹ̀rí pé nígbà tí Olúwa bá wọ inú májẹ̀mú pẹ̀lú àwọn ènìyàn àyànfẹ́ kan, Ó tún ń kọjá lọ kúrò lórí àwọn ènìyàn májẹ̀mú àtijọ́ kan. Ní òpin Ísírẹ́lì àtijọ́, èyí tí ó tún jẹ́ ìbẹ̀rẹ̀ Ísírẹ́lì ti ẹ̀mí, ìlànà ìdánwò ìkẹyìn fún Ísírẹ́lì àtijọ́ ni ìlànà ìdánwò àkọ́kọ́ fún Ísírẹ́lì ti ẹ̀mí, a sì ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí Àkàrà Ọ̀run. A ti fi í ṣàpẹẹrẹ tẹ́lẹ̀ nípasẹ̀ màná nínú ìlànà ìdánwò májẹ̀mú àkọ́kọ́.

In that testing process, which was both the first and the last testing process, Jesus identified the test of heavenly Bread when he said that those who are his covenant people must eat his flesh and drink his blood. He lost more disciples at that presentation than any other time in his ministry. That controversy in his ministry was the high point of the illustration of the covenant testing process, and Sister White comments at length upon the event in the Desire of Ages, where the title of the chapter is “The Crisis in Galilee”. The name Galilee means “a hinge,” or “a turning point,” and in the chapter, she outlines why the disciples turned away from him. They refused to apply his testimony of the requirement of eating his flesh and drinking his blood with the proper prophetic methodology. She identified that they held to customs and traditions of prophetic concepts that Satan had inculcated into ancient Israel’s biblical understanding. Those misunderstandings provided them with, what they thought, was an excuse to apply his words literally, instead of spiritually. She also points out that when those who “turned” away from Jesus (Galilee) who are identified in the sixth chapter of John (John 6:66), they walked with him no more forever.

Nínú ìlànà ìdánwò yẹn, tí í ṣe ìlànà ìdánwò àkọ́kọ́ àti ìkẹyìn pẹ̀lú, Jesu fi ìdánwò Àkàrà ọ̀run hàn nígbà tí ó sọ pé àwọn tí í ṣe ènìyàn májẹ̀mú rẹ̀ gbọ́dọ̀ jẹ ẹran ara rẹ̀, kí wọ́n sì mu ẹ̀jẹ̀ rẹ̀. Ó pàdánù àwọn ọmọ-ẹ̀yìn púpọ̀ jù lọ ní àkókò ìfihàn yẹn ju ìgbà míràn kankan lọ nínú iṣẹ́-ìránṣẹ́ rẹ̀. Àríyànjiyàn yẹn nínú iṣẹ́-ìránṣẹ́ rẹ̀ ni góńgó àpèjúwe ìlànà ìdánwò májẹ̀mú náà, Arabinrin White sì sọ̀rọ̀ lórí iṣẹ̀lẹ̀ náà ní gígùn nínú Desire of Ages, níbi tí àkọlé orí náà ti jẹ́ “The Crisis in Galilee”. Orúkọ Galilee túmọ̀ sí “ìdì,” tàbí “ipò ìyípadà,” àti nínú orí náà, ó ṣàlàyé ìdí tí àwọn ọmọ-ẹ̀yìn fi yà kúrò lọ́dọ̀ rẹ̀. Wọ́n kọ̀ láti lo ẹ̀rí rẹ̀ nípa ìbéèrè pé kí wọ́n jẹ ẹran ara rẹ̀ kí wọ́n sì mu ẹ̀jẹ̀ rẹ̀ pẹ̀lú ọ̀nà ìmọ̀-ọ̀rọ̀ àsọtẹ́lẹ̀ tó tọ́. Ó fi hàn pé wọ́n dìmọ́ àṣà àti àtọwọ́dọwọ́ àwọn èrò àsọtẹ́lẹ̀ tí Satani ti gbin sínú òye Bíbélì Ísírẹ́lì àtijọ́. Àwọn àìlóye wọ̀nyẹn pèsè fún wọn, gẹ́gẹ́ bí wọ́n ti rò, àwáwí láti lo ọ̀rọ̀ rẹ̀ ní ti gidi dípò ní ti ẹ̀mí. Ó tún tọ́ka sí i pé nígbà tí àwọn tí “yípadà” kúrò lọ́dọ̀ Jesu (Galilee) tí a sì ṣe ìdánimọ̀ wọn nínú orí kẹfà Johanu (John 6:66), wọn kò tún bá a rìn mọ́ títí láé.

With the first as with the last covenant testing process of ancient Israel, we find that when God enters into a covenant relationship with a chosen people, He is simultaneously passing by the former covenant people. We also find that he tests those people, not with a singular test, but with a process of testing. We also see that the testing process is represented by something that is to be eaten. We also find that the food represents the Word of God, and that the test involves a choice between two types of food to eat. Do we eat of every tree that God has said we can eat of, or do we eat from the tree which we have been forbidden to eat? We also find that the choice of what to eat includes the test of how we eat the food offered.

Gẹ́gẹ́ bí ó ti rí ní ìlànà ìdánwò májẹ̀mú àkọ́kọ́ àti ti ìkẹyìn ti Ísírẹ́lì ìgbàanì, a rí i pé nígbà tí Ọlọ́run bá wọ inú ìbáṣepọ̀ májẹ̀mú pẹ̀lú àwọn ènìyàn tí Ó yàn, ní àkókò kan náà ni Ó ń kọjá lọ sẹ́gbẹ̀ẹ́ àwọn ènìyàn májẹ̀mú àtijọ́. A tún rí i pé Ó ń dán àwọn ènìyàn wọ̀nyẹn wò, kì í ṣe pẹ̀lú ìdánwò kan ṣoṣo, bí kò ṣe pẹ̀lú ìlànà ìdánwò kan. A tún rí i pé ìlànà ìdánwò náà ni a fi ohun kan tí a ní láti jẹ ṣàpẹẹrẹ. A tún rí i pé oúnjẹ náà dúró fún Ọ̀rọ̀ Ọlọ́run, àti pé ìdánwò náà ní í ṣe pẹ̀lú yíyan láàárín oríṣìíríṣìí oúnjẹ méjì láti jẹ. Ṣé a máa jẹ nínú gbogbo igi tí Ọlọ́run ti sọ pé a lè jẹ nínú wọn, tàbí kí a jẹ láti inú igi tí a ti kọ fún wa pé ká má jẹ nínú rẹ̀? A tún rí i pé yíyan ohun tí a ó jẹ ní nínú ara rẹ̀ pẹ̀lú ìdánwò bí a ṣe ń jẹ oúnjẹ tí a fi fún wa.

At the end of spiritual Israel, in the time of the Millerite movement, the first message was empowered on August 11, 1840. Jehoiakim there represents the Protestants that are then being carried into Babylon to become her daughters. They were confronted with a test when the angel of Revelation ten descended and had a little book open in his hand. Just as Jehoiakim rebelled against Nebuchadnezzar’s demands, and was thereafter led into captivity, the Protestants refused to eat the food in the angel’s hand, based upon the traditions and customs they brought with them out of the Dark Ages.

Ní òpin Ísírẹ́lì ẹ̀mí, ní àkókò ìṣísẹ̀ àwọn Mílàráítì, a fún ìhìnrere àkọ́kọ́ ní agbára ní August 11, 1840. Jèhóyákímù níbẹ̀ ṣojú fún àwọn Pùrótẹ́sítántì tí a ń gbé lọ sí Bábílónì nígbà náà kí wọ́n lè di àwọn ọmọbìnrin rẹ̀. Wọ́n dojú kọ ìdánwò kan nígbà tí áńgẹ́lì Ìfihàn mẹ́wàá sọ̀kalẹ̀, tí ó sì ní ìwé kékeré kan tí ó ṣí sílẹ̀ ní ọwọ́ rẹ̀. Gẹ́gẹ́ bí Jèhóyákímù ti ṣọ̀tẹ̀ sí àwọn ìbéèrè Nebukadinésárì, tí a sì lé e lọ sí ìgbèkùn lẹ́yìn náà, bẹ́ẹ̀ ni àwọn Pùrótẹ́sítántì kọ̀ láti jẹ oúnjẹ tí ó wà ní ọwọ́ áńgẹ́lì náà, ní ìpìlẹ̀ àwọn àṣà àti ìṣe tí wọ́n mú wá pẹ̀lú wọn láti inú Àwọn Ọ̀rúndún Òkùnkùn.

By the spring of 1844, the testing process had reached a “turning point” for Jehoiakim and the Protestants, and just as in the first testing process for spiritual Israel, they “turned” and walked no more with Jesus. In that history Daniel, Hananiah, Mishael and Azariah represent the Millerites, who chose to eat the little book which was sweet in their mouth, but became bitter in their stomach.

Ní ìgbà ìrùwé ọdún 1844, ìlànà ìdánwò náà ti dé “ojú-ìyípadà” kan fún Jehoiakim àti àwọn Pùròtẹ́sítáǹtì, àti gẹ́gẹ́ bí ó ti rí nínú ìlànà ìdánwò àkọ́kọ́ fún Ísírẹ́lì ti ẹ̀mí, wọ́n “yí padà” wọn kò sì tún bá Jésù rìn mọ́. Nínú ìtàn náà, Dáníẹ́lì, Hananiah, Mishael àti Asariah dúró fún àwọn Millerites, tí wọ́n yan láti jẹ ìwé kékeré náà tí ó dùn ní ẹnu wọn, ṣùgbọ́n tí ó di korò nínú inú wọn.

If we include Adam and Eve, we have four classic witnesses that the test is represented by the act of eating. We have several prophetic witnesses, that all have the signature of the first and the last. The witness of the test of manna is a first witness, and the test of the Bread of Heaven is both a first test for spiritual Israel, while also being the last witness for ancient Israel. The test of the little book is both the first and the last. It is the end of spiritual Israel’s wandering as the church in the wilderness, and it is the first of those who were chosen to be the final denominated people of God. The Millerites were the beginning of God’s denominated people, which were to be identified as the true horn of Protestantism. There are several witnesses to the testing process that begins when the first message is empowered.

Bí a bá ka Adamu àti Efa sí i, a ní ẹlẹ́rìí alákọ̀ọ́bẹ̀rẹ̀ mẹ́rin pé ìdánwò náà ni a ṣàpẹẹrẹ rẹ̀ nípa ìṣe jíjẹ. A ní ọ̀pọ̀ ẹlẹ́rìí àsọtẹ́lẹ̀, tí gbogbo wọn ní àmì àfihàn ti àkọ́kọ́ àti ti ìkẹyìn. Ẹlẹ́rìí ìdánwò manna jẹ́ ẹlẹ́rìí àkọ́kọ́, àti ìdánwò Akara Ọ̀run jẹ́ ìdánwò àkọ́kọ́ fún Ísírẹ́lì ti ẹ̀mí, nígbà tí ó sì tún jẹ́ ẹlẹ́rìí ìkẹyìn fún Ísírẹ́lì àtijọ́. Ìdánwò ìwé kékeré náà jẹ́ àkọ́kọ́ àti ìkẹyìn pẹ̀lú. Ó jẹ́ òpin ìrìnàjò Ísírẹ́lì ti ẹ̀mí gẹ́gẹ́ bí ìjọ nínú aginjù, ó sì jẹ́ àkọ́kọ́ lára àwọn tí a yàn láti jẹ́ àwọn ènìyàn Ọlọ́run tí a fi orúkọ ẹ̀sìn yà sọ́tọ̀ ní ìkẹyìn. Àwọn Millerite ni ìbẹ̀rẹ̀ àwọn ènìyàn Ọlọ́run tí a fi orúkọ ẹ̀sìn yà sọ́tọ̀, àwọn tí a ó fi mọ̀ gẹ́gẹ́ bí ìwo tòótọ́ ti Protestanti. Ọ̀pọ̀ ẹlẹ́rìí wà sí ìlànà ìdánwò tí ó bẹ̀rẹ̀ nígbà tí a fún ìfẹ̀sẹ̀mulẹ̀ sí ìránṣẹ́ àkọ́kọ́.

In those processes of testing there arrives a “turning point”, where nearly all of the disciples turn away. At Joshua and Caleb’s testimony all Israel turned away and sought to return to Egypt. At the church in Galilee, the majority of disciples turned away. Because Jesus is the Alpha and Omega, the “turning point” that is represented at the end of the testing process is also illustrated at the beginning of the testing process. When the manna was first provided for ancient Israel, there were those that immediately turned away from the instructions. At Christ’s baptism He turned away and went into the wilderness. Sister White uses the symbol of a turning point in a very informative fashion.

Nínú àwọn ìlànà ìdánwò wọ̀nyí, “ìpìlẹ̀-ìyípadà” kan máa ń dé, níbi tí ó fẹ́rẹ̀ẹ́ jẹ́ pé gbogbo àwọn ọmọ-ẹ̀yìn yóò yà kúrò. Nígbà ẹ̀rí Joshua àti Caleb, gbogbo Israẹli yà kúrò, wọ́n sì wá ọ̀nà láti padà sí Ejibiti. Ní ìjọ ní Galili, ọ̀pọ̀ jù lọ nínú àwọn ọmọ-ẹ̀yìn yà kúrò. Nítorí Jesu ni Alfa àti Omega, “ìpìlẹ̀-ìyípadà” tí a ṣàfihàn ní òpin ìlànà ìdánwò náà ni a tún ṣàpèjúwe ní ìbẹ̀rẹ̀ ìlànà ìdánwò náà. Nígbà tí a kọ́kọ́ pèsè manna fún Israẹli àtijọ́, àwọn kan wà tí wọ́n yà kúrò kúrò lẹ́sẹ̀kẹsẹ̀ nínú àwọn ìtọ́ni náà. Ní ìrìbọmi Kristi, Ó yà kúrò, Ó sì lọ sí aginjù. Arábìnrin White lo ààmì ìṣàpẹẹrẹ ìpìlẹ̀-ìyípadà yìí ní ọ̀nà tí ó kún fún ìtànilẹ́kọ̀ọ́ gan-an.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement. From that word we understand that the forces are now at work that will usher in the last great conflict between good and evil—between Satan, the prince of darkness, and Christ, the Prince of life. But the coming triumph for the men who love and fear God is as sure as that His throne is established in the heavens.” Bible Echo, August 26, 1895.

> “Àwọn àkókò kan wà tí wọ́n jẹ́ ibi ìyípadà nínú ìtàn àwọn orílẹ̀-èdè àti ti ìjọ. Nínú ìtọ́sọ́nà Olúwa, nígbà tí àwọn ìṣòro pàtàkì wọ̀nyí bá dé, a máa fúnni ní ìmọ́lẹ̀ tó yẹ fún àkókò náà. Bí a bá tẹ́wọ́ gba a, ìlọsíwájú nípa ẹ̀mí yóò wà; bí a bá kọ̀ ọ́, ìrẹ̀wẹ̀sì nípa ẹ̀mí àti ìparun yóò tẹ̀ lé e. Olúwa ti ṣí iṣẹ́ ìjàkadì ihinrere sílẹ̀ nínú ọ̀rọ̀ Rẹ̀ gẹ́gẹ́ bí a ti ṣe é ní ìgbà àtijọ́, tí a ó sì tún ṣe é ní ọjọ́ iwájú, títí dé ìjà ìkẹyìn, nígbà tí àwọn agbára Satani yóò ṣe ìṣípò alágbàyanu wọn ìkẹyìn. Láti inú ọ̀rọ̀ náà ni a ti mọ̀ pé àwọn agbára ti ń ṣiṣẹ́ nísinsin yìí tí yóò mú ìjà ńlá ìkẹyìn wá láàárín rere àti ibi—láàárín Satani, ọmọ-aládé òkùnkùn, àti Kristi, Ọmọ-Aládé ìyè. Ṣùgbọ́n ìṣẹ́gun tí ń bọ̀ fún àwọn ènìyàn tí wọ́n nífẹ̀ẹ́ sí Ọlọ́run tí wọ́n sì ń bẹ̀rù Rẹ̀ dájú gẹ́gẹ́ bí ìtẹ́ Rẹ̀ ti wa ní ìdásílẹ̀ ní ọ̀run.” Bible Echo, August 26, 1895.

When the manna was first given to ancient Israel, the light for that history was given. At Christ’s baptism the light for that history was given. On August 11, 1840 the light for that history was given. Each of those turning points mark the beginning of a testing process that ultimately ends at another turning point, when the former covenant people turn away and walk with Christ no more.

Nígbà tí a kọ́kọ́ fi mànnà fún Ísírẹ́lì ìgbàanì, a fi ìmọ́lẹ̀ fún ìtàn yẹn. Nígbà ìrìbọmi Kristi, a fi ìmọ́lẹ̀ fún ìtàn yẹn. Ní August 11, 1840, a fi ìmọ́lẹ̀ fún ìtàn yẹn. Ọ̀kọ̀ọ̀kan àwọn àkókò ìyípadà wọ̀nyí ń sàmì sí ìbẹ̀rẹ̀ ìlànà ìdánwò kan tí yóò parí níkẹyìn ní àkókò ìyípadà mìíràn, nígbà tí àwọn ènìyàn májẹ̀mú àtijọ́ yóò yà kúrò, wọn kì yóò sì bá Kristi rìn mọ́.

Because these various testing processes represent both a testing process for the former covenant people and also for the new covenant people, there are two conclusions of the testing process. The conclusion of the testing process, and therefore the final turning point for the Protestants in the Millerite history, was the spring of 1844. The conclusion of the testing process (in the Fall of 1844), or turning point for the Millerites themselves, came after the turning point for the former people of God.

Nítorí pé àwọn ìlànà ìdánwò onírúurú wọ̀nyí ń ṣojú fún ìlànà ìdánwò méjèèjì fún àwọn ènìyàn májẹ̀mú àtijọ́ àti pẹ̀lú fún àwọn ènìyàn májẹ̀mú tuntun, ìparí méjì ló wà fún ìlànà ìdánwò náà. Ìparí ìlànà ìdánwò náà, àti nítorí náà ibi ìyípadà àgbáyéyẹ ikẹhin fún àwọn Pùròtẹ́sítáǹtì nínú ìtàn Mílléráìtì, ni ìgbà ìrúwé ọdún 1844. Ìparí ìlànà ìdánwò náà (ní Ìgbà Òdún Ẹ̀wẹ̀ 1844), tàbí ibi ìyípadà fún àwọn Mílléráìtì fúnra wọn, dé lẹ́yìn ibi ìyípadà fún àwọn ènìyàn Ọlọ́run àtijọ́.

In the history of Christ, the testing process is identified by his twice cleansing the temple, once at the beginning of his ministry, and then again at the ending of his ministry.

Nínú ìtàn Kristi, ìlànà ìdánwò ni a fi mọ̀ nípasẹ̀ bí ó ti wẹ tẹ́ńpìlì mọ́ lẹ́ẹ̀mejì, lẹ́ẹ̀kan ní ìbẹ̀rẹ̀ iṣẹ́ ìránṣẹ́ rẹ̀, àti lẹ́ẹ̀kansi ní òpin iṣẹ́ ìránṣẹ́ rẹ̀.

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard 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).” Selected Messages, book 2, 118.

> “Nígbà tí Jésù bẹ̀rẹ̀ iṣẹ́-ìránṣẹ́ Rẹ̀ ní gbangba, Ó sọ Tẹ́mpili di mímọ́ kúrò nínú àbùkù ẹ̀gbin ìsọ̀tẹ́lẹ̀ rẹ̀. Láàárín àwọn iṣẹ́ ìkẹyìn iṣẹ́-ìránṣẹ́ Rẹ̀ ni ìwẹ̀numọ́ Tẹ́mpili ní ìgbà kejì. Bákan náà, nínú iṣẹ́ ìkẹyìn fún ìkìlọ̀ ayé, a ṣe ìpè méjì ọ̀tọ̀ọ̀tọ̀ sí àwọn ìjọ. Ìràntí áńgẹ́lì kejì ni pé, ‘Bábílónì ti ṣubú, ti ṣubú, ìlú ńlá náà, nítorí pé ó mú kí gbogbo orílẹ̀-èdè mu nínú wáìnì ìbínú àgbèrè rẹ̀’ (Ìṣípayá 14:8). Àti nínú igbe ńlá ìràntí áńgẹ́lì kẹta, a gbọ́ ohùn kan láti ọ̀run tí ń wí pé, ‘Ẹ jáde kúrò nínú rẹ̀, èèyàn mi, kí ẹ má bàa di alábápín nínú ẹ̀ṣẹ̀ rẹ̀, àti kí ẹ má bàa gba nínú àwọn àjàkálẹ̀-àrùn rẹ̀. Nítorí ẹ̀ṣẹ̀ rẹ̀ ti dé ọ̀run, Ọlọ́run sì ti rántí àwọn àìṣòdodo rẹ̀’ (Ìṣípayá 18:4, 5).” Selected Messages, ìwé 2, 118.

The testing process of the two temple cleansings of Christ is aligned with Malachi chapter three, in the writings of the Spirit of Prophecy.

Ìlànà ìdánwò àwọn ìwẹ̀nù tẹ́ńpìlì méjèèjì ti Kristi bá Malaki orí kẹta mu, gẹ́gẹ́ bí a ti kọ ọ́ sínú àwọn ìwé Ẹ̀mí Àsọtẹ́lẹ̀.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> “Nínú mímọ́ tẹ́ńpìlì kúrò lọ́wọ́ àwọn olùrà àti olùtà ayé, Jesu kéde iṣẹ́-ìránṣẹ́ Rẹ̀ láti wẹ ọkàn mọ́ kúrò nínú àìmọ́ ẹ̀ṣẹ̀,—kúrò nínú àwọn ìfẹ́ ayé, àwọn ìfẹ́kúfẹ̀ẹ́ onímọ̀tara-ẹni-nìkan, àwọn àṣà búburú, tí ń bà ọkàn jẹ́. Malaki 3:1–3 ni a tọ́ka sí.” Ìfẹ́ Ọ̀pọ̀lọpọ̀ Àkókò, 161.

The cleansing of God’s people represents the testing process that is repeatedly identified with several lines of prophecy. Every reference, beginning with Adam and Eve unto the Millerite history represents the cleansing of the one hundred and forty-four thousand.

Ìwẹ̀nùmọ́ àwọn ènìyàn Ọlọ́run dúró fún ìlànà ìdánwò tí a ti ń dá mọ̀ léraléra pẹ̀lú ọ̀pọ̀lọpọ̀ ìlà àsọtẹ́lẹ̀. Gbogbo ìtọ́kasí, láti bẹ̀rẹ̀ pẹ̀lú Ádámù àti Éfà títí dé ìtàn àwọn Millerite, dúró fún ìwẹ̀nùmọ́ ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> “Ní àwọn ọjọ́ ìkẹyìn nínú ìtàn ayé yìí, májẹ̀mú Ọlọ́run pẹ̀lú àwọn ènìyàn Rẹ̀ tí ń pa àwọn àṣẹ Rẹ̀ mọ́ ni a ó tún ṣe.” Review and Herald, February 26, 1914.

The cleansing process of the one hundred and forty-four thousand is the first reference in the book of Daniel, which is the first book of the two books that together represent the Revelation of Jesus Christ that is unsealed just before human probation closes. The cleansing process of the one hundred and forty-four thousand is also represented as the sealing process. When the first message of the cleansing, sealing process of the one hundred and forty-four thousand began on September 11, 2001, it was a turning point for the church and for the world. In Revelation chapter eighteen, the angel that lightens the world with his glory then arrived. Yet in Revelation eighteen, the angel is not represented as having anything to eat in his hand—but it is there. The little book is there. It can be easily recognized by those who choose to eat the methodology represented as “line upon line,” by the prophet Isaiah.

Ilana ìwẹ̀nùmọ́ ti ọgọ́rùn-ún méjìlélógójì ẹgbẹ̀rún náà ni àkọ́kọ́ ìtọ́kasí nínú ìwé Dáníẹ́lì, èyí tí í ṣe ìwé àkọ́kọ́ nínú àwọn ìwé méjì tí wọ́n jọ dúró fún Ìṣípayá Jesu Kristi tí a tú sílẹ̀ díẹ̀ kí àkókò ìdánwò ènìyàn tó parí. Ilana ìwẹ̀nùmọ́ ti ọgọ́rùn-ún méjìlélógójì ẹgbẹ̀rún náà ni a tún ṣàfihàn gẹ́gẹ́ bí ilana ìdìdì. Nígbà tí ìránṣẹ́ àkọ́kọ́ ti ilana ìwẹ̀nùmọ́ àti ìdìdì ti ọgọ́rùn-ún méjìlélógójì ẹgbẹ̀rún náà bẹ̀rẹ̀ ní ọjọ́ kọkànlá, oṣù Kẹsán, ọdún 2001, ó jẹ́ ojú-ìyípadà fún ìjọ àti fún ayé. Nínú Ìṣípayá orí kejìdínlógún, angẹli náà tí ń tan ayé mọ́lẹ̀ pẹ̀lú ògo rẹ̀ sì dé nígbà náà. Síbẹ̀, nínú Ìṣípayá 18, a kò ṣàfihàn angẹli náà bí ẹni pé ó ní ohunkóhun láti jẹ ní ọwọ́ rẹ̀—ṣùgbọ́n ó wà níbẹ̀. Ìwé kékeré náà wà níbẹ̀. A lè fi ìrọ̀rùn dá a mọ̀ láti ọ̀dọ̀ àwọn tí wọ́n yàn láti jẹ ọ̀nà-ìlànà tí wolii Isaiah ṣàpẹẹrẹ gẹ́gẹ́ bí “ìlà lórí ìlà.”

By laying “line upon line” we understand that when Christ descended on September 11, 2001, he also had a “little book” which had been represented as “manna”, the “bread of heaven” and the “little book”. But on September 11, 2001, the former chosen people, represented by Jehoiakim, chose to hold to the customs and traditions of Adventism, and then began their march into the captivity of Babylon which will be complete at the Sunday law.

Nípa fífi “ìlà lé ìlà” lélẹ̀, a lóye pé nígbà tí Kristi sọ̀kalẹ̀ ní September 11, 2001, òun náà sì ní “ìwé kékeré” kan tí a ti ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí “mánà”, “àkàrà ọ̀run” àti “ìwé kékeré”. Ṣùgbọ́n ní September 11, 2001, àwọn ènìyàn tí a ti yàn tẹ́lẹ̀, tí Jehoiakimu ṣàpẹẹrẹ, yàn láti di àṣà àti ìṣe àtọwọ́dọwọ́ Adventism mú, lẹ́yìn náà wọ́n sì bẹ̀rẹ̀ ìrìn wọn lọ sínú ìgbèkùn Babeli, èyí tí yóò pé ní pípé ní òfin Sunday.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Ṣé nísinsin yìí ni ọ̀rọ̀ náà ń bọ̀ pé mo ti sọ pé a ó fi ìgbì òkun ńlá gbá New York kúrò? Èyí ni mi ò tíì sọ rí. Mo ti sọ pé, bí mo ṣe ń wo àwọn ilé ńlá tí wọ́n ń kọ sókè níbẹ̀, orílé-lórílé, ‘Àwọn ìṣẹ̀lẹ̀ búburú tó bẹ́ẹ̀ yóò ṣẹlẹ̀ nígbà tí Olúwa yóò dìde láti mì ilẹ̀ ayé gidigidi!’ Nígbà náà ni ọ̀rọ̀ Ìfihàn 18:1–3 yóò ṣẹ. Gbogbo orí kejìdínlógún ti Ìfihàn jẹ́ ìkìlọ̀ nípa ohun tí ń bọ̀ sórí ayé. Ṣùgbọ́n mi ò ní ìmọ́lẹ̀ kankan ní pàtàkì ní ti ohun tí ń bọ̀ sórí New York, bí kò ṣe pé mo mọ̀ pé ní ọjọ́ kan àwọn ilé ńlá níbẹ̀ yóò wó lulẹ̀ nípa yíyípadà àti ìyípadà padà ti agbára Ọlọ́run. Láti inú ìmọ́lẹ̀ tí a fi fún mi, mo mọ̀ pé ìparun wà nínú ayé. Ọ̀rọ̀ kan láti ọ̀dọ̀ Olúwa, ìfọwọ́kan kan ti agbára rẹ̀ alágbára, àwọn ilé-ìkọ́lé ńlá wọ̀nyí yóò ṣubú. Àwọn ìṣẹ̀lẹ̀ yóò ṣẹlẹ̀ tí ìbẹ̀rù wọn kò ṣeé foju inú wò.” Review and Herald, July 5, 1906.

When the “great buildings” of “New York” were “thrown down by the turning and overturning of God’s power,” on September 11, 2001, the light of the angel of Revelation eighteen filled the whole earth, for a turning point had come in the history of the earth beast of Revelation thirteen.

Nígbà tí a “wó àwọn ilé ńlá” ti “New York” lulẹ̀ “nípa yíyípo àti yíyípalẹ̀ agbára Ọlọ́run,” ní ọjọ́ kẹtàlá oṣù Kẹsàn-án, ọdún 2001, ìmọ́lẹ̀ áńgẹ́lì Ìfihàn orí kẹtàdínlógún kún gbogbo ayé, nítorí pé àkókò ìyípadà pàtàkì kan ti dé nínú ìtàn ẹranko ayé ti Ìfihàn orí kẹtàlá.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.

> “Àwọn àkókò kan wà tí wọ́n jẹ́ àyèyípadà nínú ìtàn àwọn orílẹ̀-èdè àti ti ìjọ. Nínú àkóso ìpèsè Ọlọ́run, nígbà tí àwọn ìṣòro pàtàkì wọ̀nyí bá dé, a máa fi ìmọ́lẹ̀ tí ó yẹ fún àkókò náà hàn. Bí a bá tẹ́wọ́ gbà á, ìlọsíwájú ẹ̀mí yóò wà; bí a bá kọ̀ ọ́ sílẹ̀, ìpadàsẹ́yìn ẹ̀mí àti ìwó lulẹ̀ yóò tẹ̀ lé e.” Bible Echo, August 26, 1895.

When the light of the angel of Revelation eighteen arrived on September 11, 2001, those who received the light progressed spiritually and those who rejected the light declined spiritually, and began their rebellious journey onward to their final turning point of the Sunday law, where they forever make shipwreck of their profession as the messengers of the third angel. Those in Galilee that turned away and walked no more with Christ in John 6:66, were turning away from the light that had first arrived at his baptism, which is where the first message of that testing history was empowered. In Daniel chapter one, two classes of worshippers are illustrated in the history when the first message is empowered. Jehoiakim represents those that make shipwreck of faith, and Daniel, Hananiah, Mishael and Azariah represent the faithful.

Nígbà tí ìmọ́lẹ̀ áńgẹ́lì Ìfihàn orí kejìdínlógún dé ní ọjọ́ kọkànlá oṣù Kẹsán, ọdún 2001, àwọn tí wọ́n gba ìmọ́lẹ̀ náà tẹ̀síwájú nípa ti ẹ̀mí, àwọn tí wọ́n sì kọ ìmọ́lẹ̀ náà ṣubú sẹ́yìn nípa ti ẹ̀mí, wọ́n sì bẹ̀rẹ̀ ìrìnàjò ìṣọ̀tẹ̀ wọn síwájú lọ sí ibi ìyípadà ìkẹyìn wọn ti òfin ọjọ́ Àìkú, níbi tí wọ́n ti ba ìjẹ́wọ́ wọn jẹ́ pátápátá gẹ́gẹ́ bí àwọn ojiṣẹ́ áńgẹ́lì kẹta. Àwọn tí ó wà ní Galili tí wọ́n yí padà kúrò, tí wọn kò sì tún bá Kristi rìn mọ́ nínú Johanu 6:66, ń yí padà kúrò ní ìmọ́lẹ̀ tí ó kọ́kọ́ dé nígbà ìrìbọmi rẹ̀, níbi tí a ti fi agbára fún ìránṣẹ́ àkọ́kọ́ ìtàn ìdánwò náà. Nínú Danieli orí kìn-ín-ní, a ṣàfihàn ẹgbẹ́ méjì àwọn olùjọsìn nínú ìtàn náà nígbà tí a fi agbára fún ìránṣẹ́ àkọ́kọ́. Jehoiakimu dúró fún àwọn tí wọ́n ṣe ìgbàgbọ́ wọn ní ìparun, Danieli, Hananiah, Mishael, àti Azariah sì dúró fún àwọn olóòótọ́.

> In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel 1:1-8.

> Ní ọdún kẹta ìjọba Jehoiakimu ọba Júdà ni Nebukadinésárì ọba Bábílónì wá sí Jerúsálẹmu, ó sì dó tì í. Olúwa sì fi Jehoiakimu ọba Júdà lé e lọ́wọ́, pẹ̀lú apá kan nínú àwọn ohun èlò ilé Ọlọ́run; àwọn wọ̀nyí ni ó gbé lọ sí ilẹ̀ Ṣínárì, sí ilé ọlọ́run rẹ̀; ó sì mú àwọn ohun èlò náà wọ inú ilé ìṣúra ọlọ́run rẹ̀. Ọba sì sọ fún Aṣipenasi, olórí àwọn ìwẹ̀fà rẹ̀, pé kí ó mú díẹ̀ nínú àwọn ọmọ Israẹli, àti nínú irú-ọmọ ọba, àti nínú àwọn ọmọ aládé; àwọn ọ̀dọ́kùnrin tí kò ní àbùkù kankan nínú wọn, ṣùgbọ́n tí wọ́n rẹwà, tí wọ́n sì ní ọgbọ́n nínú gbogbo ọgbọ́n, tí wọ́n sì mọ ìmọ̀, tí wọ́n sì ní òye sáyẹ́ǹsì, àti irú àwọn tí agbára wà nínú wọn láti dúró nínú ààfin ọba, àti àwọn tí wọ́n lè kọ́ ní ẹ̀kọ́ àti èdè àwọn ará Kálídíà. Ọba sì pèsè oúnjẹ ojoojúmọ́ fún wọn láti inú oúnjẹ ọba, àti nínú wáìnì tí òun ń mu: bẹ́ẹ̀ ni kí wọ́n máa tọ́ wọn bọ́ fún ọdún mẹ́ta, kí ní ìkẹyìn rẹ̀ wọ́n lè dúró níwájú ọba. Nísinsin yìí, láàrin àwọn wọ̀nyí ni àwọn ọmọ Júdà wà, Daniẹli, Hananiah, Mishael, àti Azariah: olórí àwọn ìwẹ̀fà sì fún wọn ní orúkọ; nítorí ó pe Daniẹli ní Belteshazzar; ó sì pe Hananiah ní Ṣadraki; àti Mishael ní Meṣaki; àti Azariah ní Abednego. Ṣùgbọ́n Daniẹli pinnu nínú ọkàn rẹ̀ pé òun kì yóò fi ìpín oúnjẹ ọba tàbí wáìnì tí ó ń mu ba ara rẹ̀ jẹ́: nítorí náà ó bẹ olórí àwọn ìwẹ̀fà pé kí òun má ba ara rẹ̀ jẹ́. Daniẹli 1:1-8.

Daniel, Hananiah, Mishael and Azariah were the children of Judah. They were made into eunuchs, thus representing the final generation of Adventism. Nebuchadnezzar, as many ancient kings, had the four Judean youths castrated, to remove any concerns the king might have when they served as slaves and interacted with the king’s wives and concubines.

Dáníẹ́lì, Hananáyà, Míṣáẹ́lì àti Asáríà jẹ́ àwọn ọmọ Júdà. A sọ wọ́n di ìwẹ̀fà, báyìí ni wọ́n ṣe dúró fún ìran ìkẹyìn ti Àdífẹ́ntìsìmù. Nebukadinésárì, gẹ́gẹ́ bí ọ̀pọ̀ àwọn ọba ayé àtijọ́, pa àgbo ara àwọn ọ̀dọ́kùnrin Júdà mẹ́rin náà, láti mú kúrò níbẹ̀ gbogbo ìbànújẹ tí ọba lè ní nígbà tí wọ́n bá ń ṣiṣẹ́ gẹ́gẹ́ bí ẹrú tí wọ́n sì ń bá àwọn aya àti àlè ọba lò pọ̀.

Symbolically it represents the final generation of Adventism, for there would be no more line of Judah after these four. Four is a symbol of worldwide, and thus represents the final generation of Seventh-day Adventists around the world who recognize September 11, 2001, as a fulfillment of God’s prophetic Word.

Nípa àpẹẹrẹ àmì, ó dúró fún ìran ìkẹyìn ti Ìjọ Adventism, nítorí kò ní sí ìlà mìíràn ti Juda lẹ́yìn àwọn mẹ́rìnlá wọ̀nyí. Mẹ́rin jẹ́ àmì ohun tí ó kàn gbogbo ayé, bẹ́ẹ̀ sì ni ó dúró fún ìran ìkẹyìn àwọn Adventisti Ọjọ́ Keje káàkiri ayé tí wọ́n mọ ọjọ́ September 11, 2001, gẹ́gẹ́ bí ìmúṣẹ Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run.

Those Seventh-day Adventists are the subject of God’s prophetic Word, for they are those called to be the one hundred and forty-four thousand. Yet their prophetic heritage began with the rebellion of their fathers, in 1863. That initial rebellion is almost impossible to recognize for it has been covered by the traditions and customs of four generations of escalating rebellion. Though difficult to recognize it must be seen and acknowledged, as Daniel ultimately does in Daniel chapter nine. He did so by recognizing the truth located in God’s prophetic Word.

Àwọn Aláfẹnítì Ọjọ́ Keje wọ̀nyẹn ni Kòkòrò Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run ń tọ́ka sí, nítorí wọn ni àwọn tí a pè láti jẹ́ ẹgbẹ̀rún ọgọ́rùn-ún méjìlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin. Síbẹ̀, ogún àsọtẹ́lẹ̀ wọn bẹ̀rẹ̀ pẹ̀lú ìṣọ̀tẹ̀ àwọn baba wọn, ní ọdún 1863. Ìṣọ̀tẹ̀ ìbẹ̀rẹ̀ náà ṣòro gan-an láti mọ̀, nítorí pé àṣà àti ìṣe ìran mẹ́rin ti ìṣọ̀tẹ̀ tí ń pọ̀ sí i ti bo ó mọ́lẹ̀. Bí ó tilẹ̀ jẹ́ pé ó ṣòro láti mọ̀ ọ́, a gbọ́dọ̀ rí i, a sì gbọ́dọ̀ jẹ́wọ́ rẹ̀, gẹ́gẹ́ bí Dáníẹ́lì ṣe ṣe ní ìkẹyìn nínú Dáníẹ́lì orí kẹsàn-án. Ó ṣe bẹ́ẹ̀ nípa mímọ̀ òtítọ́ tí ó wà nínú Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run.

The rebellion that Daniel and the three worthies directly descended from, was their father’s refusal to remain separate from the heathen influences that surrounded them. In 1863, Laodicean Adventism returned to the biblical methodology of apostate Protestantism and Catholicism, to uphold their rejection of Miller’s identification of the “seven times” of Leviticus twenty-six. That rebellion for Daniel and the three worthies was represented by king Hezekiah.

Ìṣọ̀tẹ̀ tí Dáníẹ́lì àti àwọn mẹ́tẹ̀ẹ̀ta ológo náà ti tọ̀nà pẹ̀lú rẹ̀ ní tààràtà, ni ìkọ̀ láti ọ̀dọ̀ baba wọn láti máa yà ara rẹ̀ sọ́tọ̀ kúrò nínú àwọn ipa àwọn aláìnígbàgbọ́ tí wọ́n yí wọn ká. Ní ọdún 1863, Àfẹnusọ́ Àdífẹnítì ti Laodíkíà padà sí ọ̀nà ìmúlò ti Bíbélì ti Pùròtẹ́sítáǹtì apẹ̀yìndà àti Kátólíìkì, láti gbéga ìkọ̀ wọn sí ìdánimọ̀ Miller nípa “àkókò méje” inú Lefitiku ogún-ún àti mẹ́fà. Ìṣọ̀tẹ̀ náà fún Dáníẹ́lì àti àwọn mẹ́tẹ̀ẹ̀ta ológo ni a ṣojú fún nípasẹ̀ ọba Hẹsikáyà.

King Hezekiah pled with the Lord not to die, and his prayer was answered when the Lord gave him another 15 years. In doing so, he then fathered Manasseh, one of the most wicked kings of Judah, but also the king that marks the beginning of the progressive seven-step conquering and enslavement of Judah. In 1856, the True Witness came to knock on Laodicean Adventism’s door, but they chose to live and not die to self. By 1863, they had rebuilt “Jericho” and started the escalating rebellion that ultimately prevented them from recognizing September 11, 2001 as the beginning of their three-step journey into the slavery of spiritual Babylon that ends at the Sunday law.

Ọba Hesekiah bẹ Oluwa pé kí òun má kú, a sì dá àdúrà rẹ̀ lóhùn nígbà tí Oluwa fi ọdún mẹ́ẹ̀ẹ́dógún míì kún ìgbésí ayé rẹ̀. Nípa bẹ́ẹ̀, ó sì bí Manasseh, ọ̀kan nínú àwọn ọba Juda tí ó burú jùlọ, ṣùgbọ́n pẹ̀lú náà ni ọba náà ni àmì ìbẹ̀rẹ̀ ìṣẹ́gun àti ìsìn-ọdọ ọdún méje tí ń lọ síwájú lórí Juda. Ní ọdún 1856, Ẹlẹ́rìí Òtítọ́ wá kọlu ilẹ̀kùn Adventismu Laodikia, ṣùgbọ́n wọ́n yàn láti wà láàyè, kí wọ́n má sì kú sí ara wọn. Ní ọdún 1863, wọ́n ti tún “Jeriko” kọ́, wọ́n sì bẹ̀rẹ̀ ìṣọ̀tẹ̀ tí ń pọ̀ sí i, èyí tí ó parí ní dídènà fún wọn láti mọ September 11, 2001 gẹ́gẹ́ bí ìbẹ̀rẹ̀ ìrìnàjò ìgbésẹ̀ mẹ́ta wọn sínú ìsìn-ọdọ Babiloni ti ẹ̀mí, èyí tí ó parí ní òfin Ọjọ́-Àìkú.

For king Hezekiah, 1863 came when his prayer to live was granted. The Lord provided a sign that his prayer had been accepted. God confirmed the prayer by moving the sun, and the Babylonians saw the activity of God in the heavens, though they knew not what it meant. The Babylonians then came to Jerusalem to find out about the God who had the power to control the sun. Instead of glorifying the God of Heaven, king Hezekiah, instead of dying to self, chose to glorify his temple and city instead of the God who had chosen to place His name in that temple and city.

Fún ọba Hesekiah, ọdún 1863 dé nígbà tí a fi ìbéèrè àdúrà rẹ̀ láti wà láàyè fún un. Olúwa pèsè àmì kan pé a ti gba àdúrà rẹ̀. Ọlọ́run fi ìdánilójú mú àdúrà náà nípa yíyí oòrùn, àwọn ará Babiloni sì rí iṣẹ́ Ọlọ́run ní àwọn ọ̀run, bí ó tilẹ̀ jẹ́ pé wọn kò mọ ìtumọ̀ rẹ̀. Nígbà náà ni àwọn ará Babiloni wá sí Jerusalẹmu láti wádìí nípa Ọlọ́run tí ó ní agbára láti ṣàkóso oòrùn. Dípò kí ó yin Ọlọ́run Ọ̀run lógo, ọba Hesekiah, dípò kí ó kú sí ara rẹ̀, yàn láti fi ọlá fún tẹ́ńpìlì rẹ̀ àti ìlú rẹ̀ dípò Ọlọ́run tí ó ti yàn láti fi orúkọ Rẹ̀ sí tẹ́ńpìlì àti ìlú náà.

That rebellion brought the prophecy that children from his blood line would become slaves and eunuchs in Babylon. Those children were Daniel, Hananiah, Mishael and Azariah, and represent the spiritual final generation of those Seventh-day Adventists that recognize September 11, 2001 as a turning point in the history of the nations of the world and of the church, when the light is given that is to test and seal the one hundred and forty-four thousand.

Ìṣọ̀tẹ̀ yẹn mú àsọtẹ́lẹ̀ wá pé àwọn ọmọ láti inú ìran ẹ̀jẹ̀ rẹ̀ yóò di ẹrú àti adọ́bálẹ̀ ní Bábílónì. Àwọn ọmọ wọ̀nyẹn ni Dáníẹ́lì, Hananáyà, Míṣáẹ́lì àti Asáríyà, wọ́n sì dúró fún ìran ìkẹyìn ti ẹ̀mí ti àwọn Adventist Ọjọ́ Keje wọ̀nyẹn tí wọ́n mọ ọjọ́ kẹtàlá, Oṣù Kẹsàn-án, ọdún 2001 gẹ́gẹ́ bí àyè yíyípadà nínú ìtàn àwọn orílẹ̀-èdè ayé àti ti ìjọ, nígbà tí a fi ìmọ́lẹ̀ náà fúnni tí yóò dán ẹgbẹ̀rún kan ọgọ́rùn-ún méjìlélógójì náà wò, tí yóò sì fi èdìdì dì wọ́n.

> In those days was Hezekiah sick unto death. And the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the Lord, Set thine house in order; for thou shalt die, and not live. Then he turned his face to the wall, and prayed unto the Lord, saying, I beseech thee, O Lord, remember now how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore. And it came to pass, afore Isaiah was gone out into the middle court, that the word of the Lord came to him, saying, Turn again, and tell Hezekiah the captain of my people, Thus saith the Lord, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the Lord. And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David’s sake. And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered. And Hezekiah said unto Isaiah, What shall be the sign that the Lord will heal me, and that I shall go up into the house of the Lord the third day? And Isaiah said, This sign shalt thou have of the Lord, that the Lord will do the thing that he hath spoken: shall the shadow go forward ten degrees, or go back ten degrees? And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees. And Isaiah the prophet cried unto the Lord: and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz. At that time Berodachbaladan, the son of Baladan, king of Babylon, sent letters and a present unto Hezekiah: for he had heard that Hezekiah had been sick. And Hezekiah hearkened unto them, and shewed them all the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not. Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country, even from Babylon. And he said, What have they seen in thine house? And Hezekiah answered, All the things that are in mine house have they seen: there is nothing among my treasures that I have not shewed them. And Isaiah said unto Hezekiah, Hear the word of the Lord. Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the Lord. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon. Then said Hezekiah unto Isaiah, Good is the word of the Lord which thou hast spoken. And he said, Is it not good, if peace and truth be in my days? And the rest of the acts of Hezekiah, and all his might, and how he made a pool, and a conduit, and brought water into the city, are they not written in the book of the chronicles of the kings of Judah? And Hezekiah slept with his fathers: and Manasseh his son reigned in his stead. 2 Kings 20:1–21.

> Ní ọjọ́ wọ̀nyẹn Hesekiah ṣàìsàn títí dé ikú. Wòlíì Isaiah ọmọ Amoz sì tọ̀ ọ́ wá, ó sì wí fún un pé, Báyìí ni Olúwa wí, Tún ilé rẹ ṣe; nítorí pé ìwọ yóò kú, ìwọ kì yóò sì yè. Nígbà náà ni ó yí ojú rẹ̀ sí ògiri, ó sì gbàdúrà sí Olúwa pé, Mo bẹ̀ ọ́, Olúwa, rántí nísinsin yìí bí mo ti rìn níwájú rẹ ní òtítọ́ àti pẹ̀lú ọkàn pípé, tí mo sì ti ṣe èyí tí ó dára lójú rẹ. Hesekiah sì sunkún gidigidi. Ó sì ṣẹlẹ̀ pé, kí Isaiah tó jáde lọ sí àgbàlá àárín, ọ̀rọ̀ Olúwa tọ̀ ọ́ wá pé, Padà, kí o sì sọ fún Hesekiah, olórí àwọn ènìyàn mi pé, Báyìí ni Olúwa, Ọlọ́run Dafidi baba rẹ, wí, Mo ti gbọ́ àdúrà rẹ, mo ti rí omijé rẹ: kíyèsi i, èmi yóò mú ọ láradá: ní ọjọ́ kẹta ìwọ yóò gòkè lọ sí ilé Olúwa. Èmi yóò sì fi ọdún mẹ́ẹ̀ẹ́dógún kún ọjọ́ rẹ; èmi yóò sì gbà ọ àti ìlú yìí kúrò lọ́wọ́ ọba Asiria; èmi yóò sì dáàbò bo ìlú yìí nítorí tèmi fúnra mi, àti nítorí Dafidi ìránṣẹ́ mi. Isaiah sì wí pé, Ẹ mú àkùtù ọ̀pọ̀tọ́ wá. Wọ́n sì mú un, wọ́n sì fi lé èémọ́ náà, ó sì sàn. Hesekiah sì wí fún Isaiah pé, Kí ni yóò jẹ́ àmì pé Olúwa yóò mú mi láradá, àti pé èmi yóò gòkè lọ sí ilé Olúwa ní ọjọ́ kẹta? Isaiah sì wí pé, Èyí ni àmì tí ìwọ yóò ní láti ọ̀dọ̀ Olúwa, pé Olúwa yóò ṣe ohun tí ó ti sọ: ṣé òjìji yóò lọ síwájú ìwọ̀n mẹ́wàá, tàbí kí ó padà sẹ́yìn ìwọ̀n mẹ́wàá? Hesekiah sì dáhùn pé, Ohun kékeré ni kí òjìji sọ̀kalẹ̀ ìwọ̀n mẹ́wàá: bẹ́ẹ̀ kọ́, ṣùgbọ́n jẹ́ kí òjìji padà sẹ́yìn ìwọ̀n mẹ́wàá. Isaiah wòlíì sì ké pe Olúwa: ó sì mú kí òjìji padà sẹ́yìn ìwọ̀n mẹ́wàá, nípa ìwọ̀n tí ó ti sọ̀kalẹ̀ lórí ìwọ̀n àago Ahasi. Ní àkókò náà ni Berodakbaladan, ọmọ Baladan, ọba Babeli, rán lẹ́tà àti ẹ̀bùn sí Hesekiah: nítorí ó ti gbọ́ pé Hesekiah ti ṣàìsàn. Hesekiah sì fetí sí wọn, ó sì fi gbogbo ilé ohun iyebíye rẹ̀ hàn wọ́n, fàdákà, àti wúrà, àti tùràrí, àti òróró iyebíye, àti gbogbo ilé ìhámọ́ra rẹ̀, àti gbogbo ohun tí a rí nínú àwọn ìṣúra rẹ̀: kò sí ohun kan nínú ilé rẹ̀, tàbí nínú gbogbo àkóso rẹ̀, tí Hesekiah kò fi hàn wọ́n. Nígbà náà ni Isaiah wòlíì tọ ọba Hesekiah wá, ó sì wí fún un pé, Kí ni àwọn ọkùnrin wọ̀nyí sọ? ibo ni wọ́n sì ti tọ ọ wá? Hesekiah sì wí pé, Láti ilẹ̀ jíjìn ni wọ́n ti wá, láti Babeli. Ó sì wí pé, Kí ni wọ́n ti rí nínú ilé rẹ? Hesekiah sì dáhùn pé, Gbogbo ohun tí ó wà nínú ilé mi ni wọ́n ti rí: kò sí ohun kan nínú àwọn ìṣúra mi tí èmi kò fi hàn wọ́n. Isaiah sì wí fún Hesekiah pé, Gbọ́ ọ̀rọ̀ Olúwa. Kíyèsi i, ọjọ́ ń bọ̀, tí gbogbo ohun tí ó wà nínú ilé rẹ, àti èyí tí àwọn baba rẹ ti kó jọ sínú ìṣúra títí di òní yìí, ni a ó kó lọ sí Babeli: kò sí ohun kan tí a ó fi sílẹ̀, ni Olúwa wí. Àti lára àwọn ọmọ rẹ tí yóò jáde láti inú rẹ, tí ìwọ yóò bí, ni wọn yóò kó lọ; wọn yóò sì jẹ́ ìwẹ̀fà nínú ààfin ọba Babeli. Nígbà náà ni Hesekiah wí fún Isaiah pé, Ọ̀rọ̀ Olúwa tí ìwọ ti sọ dára. Ó sì wí pé, Ṣé kì í ṣe ohun rere bí àlàáfíà àti òtítọ́ bá wà ní ọjọ́ mi? Ìyókù iṣẹ́ Hesekiah, àti gbogbo agbára rẹ̀, àti bí ó ti ṣe adágún omi kan, àti ọ̀nà omi kan, tí ó sì mú omi wá sínú ìlú, ṣé a kò kọ wọn sínú ìwé ìtàn àwọn ọba Juda bí? Hesekiah sì sùn pẹ̀lú àwọn baba rẹ̀: Manasseh ọmọ rẹ̀ sì jọba ní ipò rẹ̀. 2 Àwọn Ọba 20:1–21.

The next verse says:

Ẹsẹ̀ tí ó tẹ̀lé e sọ pé:

> Manasseh was twelve years old when he began to reign, and reigned fifty and five years in Jerusalem. And his mother’s name was Hephzibah. 2 Kings 21:1.

> Manase jẹ́ ọmọ ọdún méjìlá nígbà tí ó bẹ̀rẹ̀ sí í jọba, ó sì jọba ní Jerusalẹmu ọdún márùn-ún-dín-lọ́gọ́rin. Orúkọ ìyá rẹ̀ sì ni Hefsiba. 2 Àwọn Ọba 21:1.

What would have been the result if king Hezekiah had accepted the Lord’s will, and simply got his house in order and died? He was given fifteen extra years, and three years later wicked Manasseh was born. What would have happened in 1856, if Adventism had accepted the transition from Philadelphia unto Laodicea and got their house in order and left the foundational truths of William Miller intact? I suppose we will never know the answer to that question, but what we do know is that “Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank.”

Kí ni ì bá ti jẹ́ àbájáde rẹ̀ bí ọba Hẹsikáyà bá ti gba ìfẹ́ Olúwa, tí ó sì kàn ṣètò ilé rẹ̀ dáadáa, kí ó sì kú? A fi ọdún mẹ́ẹ̀ẹ́dógún kún un, àti pé ọdún mẹ́ta lẹ́yìn náà ni a bí Mánásè aláìṣòdodo. Kí ni ì bá ti ṣẹlẹ̀ ní ọdún 1856, bí Ẹ̀sìn Adventist bá ti gba ìyípadà láti Filadelfia sí Laodíkíà, tí wọ́n sì ṣètò ilé wọn dáadáa, tí wọ́n sì fi àwọn òtítọ́ ìpìlẹ̀ William Miller sílẹ̀ láì bà á jẹ́? Mo rò pé a kì yóò mọ ìdáhùn sí ìbéèrè yẹn láéláé, ṣùgbọ́n ohun tí a mọ̀ ni pé, “Dáníẹ́lì pinnu ní ọkàn rẹ̀ pé òun kì yóò fi oúnjẹ ọba tí a pín fún un, tàbí wáìnì tí ọba ń mu, bà ara rẹ̀ jẹ́.”

We will continue Daniel chapter one in the next article.

A ó máa bá a lọ pẹ̀lú Dáníẹ́lì orí kìn-ín-ní nínú àpilẹ̀kọ tó kàn.

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