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# The Book of Daniel - Number One

Ìwé Dáníẹ́lì — Nọ́mbà Kínní

The Ulai and Hiddekel

Ulai àti Hiddekel

Author

Jeff Pippenger

Published

November 21, 2023

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> “Ministers and people declared that the prophecies of Daniel and the Revelation were incomprehensible mysteries. But Christ directed his disciples to the words of the prophet Daniel concerning events to take place in their time, and said, ‘Whoso readeth, let him understand.’ Matthew 24:15. And the assertion that the Revelation is a mystery, not to be understood, is contradicted by the very title of the book: ‘The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass. . . . Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.’ Revelation 1:1–3.

> “Àwọn òjíṣẹ́ ìhìn rere àti àwọn ènìyàn kéde pé àwọn àsọtẹ́lẹ̀ Dáníẹ́lì àti Ìṣípayá jẹ́ àwọn àṣírí tí a kò lè lóye. Ṣùgbọ́n Kristi tọ́ka sí àwọn ọmọ-ẹ̀yìn rẹ̀ sí àwọn ọ̀rọ̀ wòlíì Dáníẹ́lì nípa àwọn ìṣẹ̀lẹ̀ tí yóò ṣẹlẹ̀ ní àkókò wọn, ó sì wí pé, ‘Ẹnikẹ́ni tí ó bá kà á, kí ó ye e.’ Matteu 24:15. Ìdánilójú náà pẹ̀lú pé Ìṣípayá jẹ́ àṣírí kan, tí a kò yẹ kí a lóye, ni àkọlé ìwé náà fúnra rẹ̀ tako pé: ‘Ìṣípayá Jesu Kristi, èyí tí Ọlọ́run fi fún un, láti fi hàn fún àwọn ìránṣẹ́ rẹ̀ àwọn ohun tí kò ní pẹ́ ṣẹlẹ̀.... Alábùkún ni ẹni tí ó bá kà á, àti àwọn tí ń gbọ́ ọ̀rọ̀ àsọtẹ́lẹ̀ yìí, tí wọ́n sì ń pa àwọn ohun tí a kọ sínú rẹ̀ mọ́; nítorí àkókò náà kù sí dẹ̀dẹ̀.’ Ìṣípayá 1:1–3.

> “Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation. None of these can claim the blessing promised. All who ridicule the subjects of the prophecy, and mock at the symbols here solemnly given, all who refuse to reform their lives, and prepare for the coming of the Son of man, will be unblest.

> “Nítorí náà ni wòlíì náà sọ pé: ‘Alábùkún ni ẹni tí ń kà á’—àwọn kan wà tí kì yóò kà á; ìbùkún náà kì í ṣe tiwọn. ‘Àti àwọn tí ń gbọ́’—àwọn míràn sì tún wà tí ń kọ̀ láti gbọ́ ohunkóhun ní ti àwọn àsọtẹ́lẹ̀; ìbùkún náà kì í ṣe ti ẹgbẹ́ yìí. ‘Tí wọ́n sì ń pa àwọn ohun tí a kọ sínú rẹ̀ mọ́’—ọ̀pọ̀ ènìyàn ń kọ̀ láti fetí sí àwọn ìkìlọ̀ àti ìtọ́ni tí ó wà nínú Ìfihàn náà. Kò sí ẹnìkan nínú àwọn wọ̀nyí tí ó lè sọ pé ìbùkún tí a ṣèlérí náà jẹ́ ti òun. Gbogbo àwọn tí ń fi àwọn kókó ọ̀ràn àsọtẹ́lẹ̀ náà ṣe yẹ̀yẹ́, tí wọ́n sì ń fi àwọn ààmì tí a fi ìwúwo ńlá fún níbí ṣe ẹlẹ́yà, gbogbo àwọn tí ń kọ̀ láti tún ìgbésí ayé wọn ṣe, kí wọ́n sì múra sílẹ̀ fún ìbọ̀ wá Ọmọ ènìyàn, ni kì yóò ní ìbùkún.”

> “In view of the testimony of Inspiration, how dare men teach that the Revelation is a mystery, beyond the reach of human understanding? It is a mystery revealed, a book opened. The study of the Revelation directs the mind to the prophecies of Daniel, and both present most important instruction, given of God to men, concerning events to take place at the close of this world’s history.” The Great Controversy, 340.

> “Ní ìmọ̀lẹ̀ ẹ̀rí Ìmísí, báwo ni ènìyàn ṣe lè gbójúgbóyà láti kọ́ni pé Ìṣípayá jẹ́ àdììtú kan tí ó kọjá agbára òye ènìyàn? Àdììtú tí a ti ṣípayá ni, ìwé tí a ti ṣí sílẹ̀ ni. Ìkẹ́kọ̀ọ́ Ìṣípayá ń darí ọkàn sí àwọn àsọtẹ́lẹ̀ Dáníẹ́lì, àwọn méjèèjì sì ń fi ẹ̀kọ́ pàtàkì jùlọ hàn, tí Ọlọ́run fi fún ènìyàn, ní ti àwọn ìṣẹ̀lẹ̀ tí yóò ṣẹlẹ̀ ní òpin ìtàn ayé yìí.” The Great Controversy, 340.

The “study of the Revelation directs the mind to the prophecies of Daniel.” Some persons only see prophecy within the book of Daniel. But Daniel presents two lines of truth and the truth that represent his prophecies are the last six chapters of his book. The first six chapters present illustrated prophecy, that, by and large, are still unrecognized. Before we consider the first six chapters of Daniel, we will explain why there is actually only two prophecies represented in the last six chapters of Daniel. Sister White points out the two prophecies by referring to the two great rivers of Shinar. When we accept the symbolism she sets forth we find the key to see two, and only two prophecies in the last six chapters of Daniel.

“Ìkẹ́kọ̀ọ́ Ìfihàn náà ń tọ́ ọkàn sí àwọn àsọtẹ́lẹ̀ Dáníẹ́lì.” Àwọn ènìyàn kan rí àsọtẹ́lẹ̀ nínú ìwé Dáníẹ́lì nìkan. Ṣùgbọ́n Dáníẹ́lì gbé ìlà òtítọ́ méjì kalẹ̀, àti pé òtítọ́ tí ó dúró fún àwọn àsọtẹ́lẹ̀ rẹ̀ ni àwọn orí mẹ́fà ìkẹyìn ìwé rẹ̀. Àwọn orí mẹ́fà àkọ́kọ́ ń gbé àsọtẹ́lẹ̀ àpèjúwe kalẹ̀, tí, ní àpapọ̀, a ṣì kò mọ̀. Kí a tó wo àwọn orí mẹ́fà àkọ́kọ́ ti Dáníẹ́lì, a ó ṣàlàyé ìdí tí ó fi jẹ́ pé àsọtẹ́lẹ̀ méjì péré ni a ṣojú nínú àwọn orí mẹ́fà ìkẹyìn ti Dáníẹ́lì. Sister White tọ́ka sí àwọn àsọtẹ́lẹ̀ méjèèjì náà nípa fífi ìtọ́kasí ṣe sí àwọn odò ńlá méjì ti Ṣínárì. Nígbà tí a bá gba àpẹẹrẹ-ìtumọ̀ tí ó gbé kalẹ̀, a rí kọ́kọ́rọ́ láti rí méjì, àti méjì péré, nínú àwọn orí mẹ́fà ìkẹyìn ti Dáníẹ́lì.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> “Ìmọ̀lẹ̀ tí Dáníẹ́lì gbà lọ́dọ̀ Ọlọ́run ni a fi fún un ní pàtàkì fún àwọn ọjọ́ ìkẹyìn wọ̀nyí. Àwọn ìran tí ó rí lẹ́gbẹ̀ẹ́ etí odò Ulai àti Hiddekel, àwọn odò ńlá ilẹ̀ Ṣinari, ti bẹ̀rẹ̀ sí í ṣẹ ní báyìí, gbogbo àwọn ìṣẹ̀lẹ̀ tí a ti sọ tẹ́lẹ̀ nípa wọn yóò sì ṣẹ ní kánkán.” Testimonies to Ministers, 112.

The vision of chapter eight was given by the Ulai river.

A fi ìran orí kẹjọ náà hàn lẹ́bàá odò Ulai.

> In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:1, 2.

> Ní ọdún kẹta ìjọba ọba Belshazzar, ìran kan farahàn sí mi, àní sí èmi Dáníẹ́lì, lẹ́yìn èyí tí ó ti farahàn sí mi ní ìbẹ̀rẹ̀. Mo sì rí nínú ìran; ó sì ṣe, nígbà tí mo rí i, pé mo wà ní Ṣúṣánì ní ààfin, tí ó wà ní agbègbè Élámù; mo sì rí nínú ìran, mo sì wà lẹ́bàá odò Ulai. Dáníẹ́lì 8:1, 2.

When we took the paragraph from Testimonies to Ministers, where Sister White referenced “the Ulai and Hiddekel” and called them “the great rivers of Shinar” we were dissecting that paragraph from one of the most important commentaries on the study of the books of Daniel and Revelation in Sister White’s writings. In the passage she states, “There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work.”

Nígbà tí a mú ìpínrọ̀ náà láti inú Testimonies to Ministers, níbi tí Sister White ti tọ́ka sí “the Ulai and Hiddekel” tí ó sì pè wọ́n ní “àwọn odò ńlá ti Shinar,” a ń ya ìpínrọ̀ náà sọ́tọ̀ kúrò nínú ọ̀kan lára àwọn àlàyé pàtàkì jùlọ lórí ìkẹ́kọ̀ọ́ àwọn ìwé Dáníẹ́lì àti Ìfihàn nínú àwọn ìkọ̀wé Sister White. Nínú àyọkà náà ó sọ pé, “A nílò ìkẹ́kọ̀ọ́ Ọ̀rọ̀ Ọlọ́run pẹkipẹki púpọ̀ sí i; ní pàtàkì, ó yẹ kí Dáníẹ́lì àti Ìfihàn gba àkíyèsí bí kò ṣe rí rí tẹ́lẹ̀ nínú ìtàn iṣẹ́ wa.”

If we closely study the first two verses we just cited from Daniel chapter eight they provide two internal witnesses to a fact that is often overlooked. Daniel says “in the third year of” Belshazzar “a vision appeared unto me.” Then he adds, “after that which appeared to me at the first.” This verse can be understood two ways, and either way produces the identical conclusion.

Bí a bá fara balẹ̀ kẹ́kọ̀ọ́ ẹsẹ̀ méjì àkọ́kọ́ tí a ṣẹ̀ṣẹ̀ yọ láti inú orí kẹjọ Danieli, wọ́n ń pèsè ẹ̀rí inú méjì sí òtítọ́ kan tí a máa ń gbójú fo lọ́pọ̀ ìgbà. Danieli wí pé, “ní ọdún kẹta ti” Belṣassari, “ìran kan farahàn sí mi.” Lẹ́yìn náà ó fi kún un pé, “lẹ́yìn èyí tí ó farahàn sí mi ní ìbẹ̀rẹ̀.” A lè lóye ẹsẹ̀ yìí ní ọ̀nà méjì, àti pé ní ọ̀nà èyíkéyìí, ó ń mú wá sí ìpinnu kan náà pátápátá.

The angel Gabriel was the one that brought prophetic light to Daniel, as he did with all the prophets, for he had replaced Satan as the heavenly light bearer. This means that every prophetic rule that is located in the Scriptures was guided by Gabriel. Whether Daniel understood it or not, in verse one of chapter eight, not only is he identifying an important prophetic observation, but he provides two witnesses of the important prophetic observation in the verse. What Daniel recorded in verse one, is that he had received a vision previous to the vision he received by the Ulai river. The vision by the Ulai river came in Belshazzar’s third year. The vision, before the vision by the Ulai river, came in the first year of Belshazzar.

Áńgẹ́lì Gébúriẹli ni ẹni tí ó mú ìmọ́lẹ̀ àsọtẹ́lẹ̀ wá fún Dáníẹ́lì, gẹ́gẹ́ bí ó ti ṣe pẹ̀lú gbogbo àwọn wòlíì, nítorí pé ó ti rọ́pò Sátánì gẹ́gẹ́ bí olùrúbọ̀ ìmọ́lẹ̀ ti ọ̀run. Èyí túmọ̀ sí i pé gbogbo òfin àsọtẹ́lẹ̀ tí a gbé kalẹ̀ nínú Ìwé Mímọ́ ni Gébúriẹli darí. Bí Dáníẹ́lì bá lóye rẹ̀ tàbí kò lóye rẹ̀, nínú ẹsẹ̀ kìn-ín-ní ti orí kẹjọ, kì í ṣe pé ó ń tọ́ka sí àkíyèsí àsọtẹ́lẹ̀ pàtàkì nìkan, ṣùgbọ́n ó tún fi ẹlẹ́rìí méjì hàn fún àkíyèsí àsọtẹ́lẹ̀ pàtàkì náà nínú ẹsẹ̀ náà. Ohun tí Dáníẹ́lì kọ sílẹ̀ nínú ẹsẹ̀ kìn-ín-ní ni pé, ó ti gba ìran kan ṣáájú ìran tí ó gbà lẹ́gbẹ̀ẹ́ odò Ulai. Ìran lẹ́gbẹ̀ẹ́ odò Ulai wá ní ọdún kẹta Bẹlṣásárì. Ìran náà, ṣáájú ìran lẹ́gbẹ̀ẹ́ odò Ulai, wá ní ọdún kìn-ín-ní Bẹlṣásárì.

> In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel 7:1.

> Ní ọdún kìn-ín-ní ìjọba Bẹliṣásárì ọba Bábílónì, Dáníẹ́lì lá àlá, ó sì rí ìran inú orí rẹ̀ lórí ibùsùn rẹ̀; lẹ́yìn náà ó kọ àlá náà sílẹ̀, ó sì sọ àkótán ọ̀ràn náà. Dáníẹ́lì 7:1.

In verse one of chapter eight, Daniel is identifying that he also had a vision in the first year of Belshazzar, because he says, “after that which appeared to me at the first.” Did the Ulai vision appear after the vision of Belshazzar’s first year, or did the vision appear after the first of the two parallel visions? Either answer is correct. The vision of the Ulai river is the same vision as the vision of chapter seven. Gabriel is employing the prophetic principle of “repeat and enlarge,” and simultaneously the rule that upon the testimony of two establishes a thing. Both visions address the kingdoms of Bible prophecy.

Nínú ẹsẹ̀ kìn-ín-ní ti orí kẹjọ, Dáníẹ́lì ń fi hàn pé òun náà ní ìran kan ní ọdún kìn-ín-ní ti Bélṣásárì, nítorí ó wí pé, “lẹ́yìn èyí tí ó farahàn sí mi ní ìbẹ̀rẹ̀.” Ṣé ìran Úláì farahàn lẹ́yìn ìran ọdún kìn-ín-ní Bélṣásárì, tàbí ṣé ìran náà farahàn lẹ́yìn èkínní nínú àwọn ìran méjì tí ó jọra? Èyíkéyìí nínú àwọn ìdáhùn méjèèjì jẹ́ òtítọ́. Ìran odò Úláì náà ni ìran kan náà gẹ́gẹ́ bí ìran inú orí keje. Gébúrẹ́lì ń lo ìlànà àsọtẹ́lẹ̀ ti “tún un sọ, kí o sì mú un gbòòrò sí i,” ní àkókò kan náà pẹ̀lú òfin náà pé lórí ẹ̀rí ẹni méjì ni a fi ń fi ohun kan múlẹ̀. Àwọn ìran méjèèjì náà ń sọ nípa àwọn ìjọba inú àsọtẹ́lẹ̀ Bíbélì.

The vision of chapter seven, portrays those kingdoms as beasts of prey, thus emphasizing and presenting them in the setting of their civil power. The vision of chapter eight, portrays those same kingdoms with symbols from God’s sanctuary service, though each of the symbols of the sanctuary service are purposely corrupted, in order to represent a counterfeit worship. Daniel eight, portrays the same kingdoms as the vision of chapter seven, but it places the kingdoms in their religious setting.

Ìran orí kẹje fi àwọn ìjọba wọ̀nyẹn hàn gẹ́gẹ́ bí ẹranko apanirun, báyìí ni ó ṣe tẹnumọ́ wọn, tí ó sì gbé wọn kalẹ̀ nínú àyíká agbára ìṣàkóso ìlú wọn. Ìran orí kẹjọ fi àwọn ìjọba wọ̀nyẹn kan náà hàn pẹ̀lú àwọn ààmì láti inú iṣẹ́ ìsìn ibi mímọ́ Ọlọ́run, bí ó tilẹ̀ jẹ́ pé a ti bà gbogbo ààmì iṣẹ́ ìsìn ibi mímọ́ náà jẹ́ ní ìpinnu, kí wọ́n lè ṣojú fún ìjọsìn èké. Danieli kẹjọ fi àwọn ìjọba kan náà hàn gẹ́gẹ́ bí ìran orí kẹje, ṣùgbọ́n ó gbé àwọn ìjọba náà kalẹ̀ nínú àyíká ẹ̀sìn wọn.

The Ulai vision of Daniel chapter eight repeats and enlarges the vision of chapter seven. Chapter seven identifies the civil aspect of the kingdoms of Bible prophecy, and chapter eight identifies the religious aspect of the kingdoms of Bible prophecy. When this is recognized, it can then be understood that chapters seven and eight are the same vision. Chapter nine is where Gabriel comes to give the explanation of the element of time in the vision of chapter eight. Therefore, the vision of the Ulai represents chapters seven, eight and nine of the book of Daniel. The river Hiddekel is then introduced in chapter ten.

Ìran ní Ulai nínú Dáníẹ́lì orí kẹjọ tún sọ ìran orí keje, ó sì mú un gbòòrò sí i. Orí keje fi apá ìṣèlú àwọn ìjọba inú àsọtẹ́lẹ̀ Bíbélì hàn, orí kẹjọ sì fi apá ẹ̀sìn àwọn ìjọba inú àsọtẹ́lẹ̀ Bíbélì hàn. Nígbà tí a bá ti mọ èyí, nígbà náà ni a ó lè yé e pé orí keje àti kẹjọ jẹ́ ìran kan náà. Orí kẹsàn-án ni Gébúrẹ́lì ti wá láti fi ìtúmọ̀ apá àkókò inú ìran orí kẹjọ hàn. Nítorí náà, ìran Ulai dúró fún orí keje, kẹjọ, àti kẹsàn-án nínú ìwé Dáníẹ́lì. Lẹ́yìn náà ni a tún ṣe àfihàn odò Hidékélì ní orí kẹwàá.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.

> Ní ọdún kẹta ti Kírúsì ọba Pérísíà ni a fi ohun kan hàn fún Dáníẹ́lì, ẹni tí a ń pè ní Bélítísásárì; òtítọ́ ni ohun náà, ṣùgbọ́n àkókò tí a yàn fún un gùn: ó sì ye ohun náà, ó sì ní òye ìran náà. Ní ọjọ́ wọ̀nyẹn èmi Dáníẹ́lì ń ṣọ̀fọ̀ fún ọ̀sẹ̀ mẹ́ta pípé. N kò jẹ àkàrà dídùn, bẹ́ẹ̀ ni ẹran tàbí wáìnì kò wọ ẹnu mi, bẹ́ẹ̀ ni n kò fi òróró kùn ara mi rárá, títí ọ̀sẹ̀ mẹ́ta pípé fi pé. Ní ọjọ́ kẹrìnlélógún oṣù kìn-ín-ní, bí mo ti wà lẹ́bàá odò ńlá náà, èyí tí í ṣe Hídékélì. Dáníẹ́lì 10:1–4.

The vision of the Hiddekel river introduces the prophetic history of the king of the north. It begins with the breakup of Alexander the Great’s kingdom, identifies the ebb and flow of the following history where ultimately the only two antagonists left from the disintegration of Alexander the Great’s former kingdom is a literal southern king versus a literal northern king. Ultimately it arrives at the history of the papacy, who then becomes the spiritual king of the north, who at the end of chapter eleven, comes to his end, Michael stands up and human probation closes. The simple overview is that the Ulai river vision is the internal vision of God’s sanctuary and host, and the Hiddekel river is the external vision of the enemy of God and His people during the same history. It is employing the same principle that is found in Revelation’s seven churches and seven seals.

Ìran odò Hídékélì ń ṣàfihàn ìtàn àsọtẹ́lẹ̀ ti ọba àríwá. Ó bẹ̀rẹ̀ pẹ̀lú ìpínya ìjọba Alẹkisáńdà Ńlá, ó sì ń tọ́ka sí ìrísí ìpadà-sẹ́yìn àti ìṣànwòde ìtàn tí ó tẹ̀ lé e, níbi tí ní ìkẹyìn àwọn alátakò méjì péré tí ó ṣẹ́ kù láti inú ìtúká ìjọba àtijọ́ Alẹkisáńdà Ńlá jẹ́ ọba gúúsù gidi kan sí ọba àríwá gidi kan. Ní ìkẹyìn, ó dé sí ìtàn ipòpù, ẹni tí ó wá di ọba àríwá ti ẹ̀mí, ẹni tí ní òpin orí kọkànlá, ó dé sí òpin rẹ̀, Míkáẹ́lì dìde, ìdánwò ènìyàn sì parí. Àkótán ìwòye náà ní ìrọ̀rùn ni pé ìran odò Ulái ni ìran inú ti ibi-mímọ́ Ọlọ́run àti ogun Rẹ̀, odò Hídékélì sì ni ìran òde ti ọ̀tá Ọlọ́run àti àwọn ènìyàn Rẹ̀ ní àkókò ìtàn kan náà. Ó ń lo ìlànà kan náà tí a rí nínú àwọn ìjọ méje àti àwọn èdìdì méje ti Ìfihàn.

> “Many ministers make no effort to explain Revelation. They call it an unprofitable book to study. They regard it as a sealed book, because it contains the record of figures and symbols. But the very name that has been given it, ‘Revelation,’ is a denial of this supposition. Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 8, 413.

> “Ọ̀pọ̀ àwọn òjíṣẹ́ kò ṣe ìsapá kankan láti ṣàlàyé Ìfihàn. Wọ́n ń pè é ní ìwé tí kò ní èrè láti kẹ́kọ̀ọ́. Wọ́n ka a sí ìwé tí a fi èdìdì dì, nítorí pé ó ní àkọsílẹ̀ àwọn àwòrán àti àmi. Ṣùgbọ́n orúkọ gan-an tí a fi fún un, ‘Ìfihàn,’ jẹ́ ìkọ̀ sí ìrònú yìí. Ìfihàn jẹ́ ìwé tí a fi èdìdì dì, ṣùgbọ́n ó tún jẹ́ ìwé tí a ṣí sílẹ̀. Ó ń ṣàkọsílẹ̀ àwọn ìṣẹ̀lẹ̀ àgbàyanu tí yóò ṣẹlẹ̀ ní àwọn ọjọ́ ìkẹyìn nínú ìtàn ayé yìí. Àwọn ẹ̀kọ́ inú ìwé yìí jẹ́ pípéye, kì í ṣe ohun àdììtú tàbí ohun tí a kò lè yé. Nínú rẹ̀ ni a tún gbé ìlà àsọtẹ́lẹ̀ kan náà kalẹ̀ gẹ́gẹ́ bí ó ti rí nínú Dáníẹ́lì. Ọlọ́run ti tún àwọn àsọtẹ́lẹ̀ kan ṣe, báyìí ni Ó ṣe fi hàn pé a gbọ́dọ̀ fi ìtóbi fún wọn. Olúwa kì í tún àwọn ohun tí kò ṣe pàtàkì púpọ̀ ṣe.” Manuscript Releases, ìdìpọ̀ 8, 413.

The same internal and external history that is represented in the book of Daniel is taken up in the book of Revelation. Aside from the prophetic light that is produced from these two visions, there is also a confirmation of the methodology of biblical interpretation that was adopted by William Miller, and thereafter by Future for America. Correctly considered, the book of Daniel, as well as the book of Revelation, are absolute gold mines for confirmation of the principles of prophetic interpretation that the Bible identifies within itself.

Ìtàn inú àti ìtàn òde kan náà tí a ṣàfihàn nínú ìwé Dáníẹ́lì ni a tún gbé kalẹ̀ nínú ìwé Ìfihàn. Yàtọ̀ sí ìmólẹ̀ àsọtẹ́lẹ̀ tí a mú jáde láti inú àwọn ìran méjèèjì wọ̀nyí, ìfìdímúlẹ̀ kan sì tún wà fún ọ̀nà ìtúmọ̀ Bíbélì tí William Miller gbà, tí Future for America sì tẹ̀lé lẹ́yìn náà. Nígbà tí a bá wo ó ní ọ̀nà tí ó tọ́, ìwé Dáníẹ́lì, pẹ̀lú ìwé Ìfihàn, jẹ́ àwọn ibi ìwakùsà wúrà gidi pátápátá fún ìfìdímúlẹ̀ àwọn ìlànà ìtumọ̀ àsọtẹ́lẹ̀ tí Bíbélì fi hàn nínú ara rẹ̀.

The Ulai being the internal theme and the Hiddekel being the external, also represent the two prophecies that were to be unsealed at the “time of the end.” The Ulai was unsealed at the “time of the end” in 1798, and the Hiddekel was unsealed at the “time of the end” in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

Ulai, níwọ̀n bí ó ti jẹ́ kókó inú, àti Hiddekel, níwọ̀n bí ó ti jẹ́ kókó òde, wọ́n pẹ̀lú ń ṣàfihàn àwọn àsọtẹ́lẹ̀ méjì tí a ó tú sílẹ̀ ní “àkókò ìkẹyìn.” A tú Ulai sílẹ̀ ní “àkókò ìkẹyìn” ní ọdún 1798, a sì tún tú Hiddekel sílẹ̀ ní “àkókò ìkẹyìn” ní ọdún 1989, nígbà tí, gẹ́gẹ́ bí a ti ṣàlàyé nínú Danieli orí kọkànlá, ẹsẹ̀ ogójì, àwọn orílẹ̀-èdè tí ó dúró fún Soviet Union àtijọ́ ni a gbá lọ nípasẹ̀ ìjọ-àlùfáà Romu àti Orílẹ̀-Èdè Amẹ́ríkà.

When these facts are recognized, it can then also be recognized that the two visions are actually one vision, the same as the prophetic history of the seven churches and the seven seals represent the same prophetic history. The two visions then become the avenue that the Lord used in the past movement of the first angel, and what the Lord will use in the current and future movement of the third angel, to produce a testing process as set forth in Daniel chapter twelve, verses nine and ten.

Nígbà tí a bá mọ̀ àwọn òtítọ́ wọ̀nyí, nígbà náà ni a tún lè mọ̀ pé àwọn ìran méjèèjì náà jẹ́ ìran kan náà ní ti gidi, gẹ́gẹ́ bí ìtàn àsọtẹ́lẹ̀ ti àwọn ìjọ méje àti àwọn èdìdì méje ṣe dúró fún ìtàn àsọtẹ́lẹ̀ kan náà. Nígbà náà, àwọn ìran méjèèjì náà di ọ̀nà tí Olúwa lò nínú ìṣísẹ̀ àtijọ́ ti áńgẹ́lì kìíní, àti ohun tí Olúwa yóò lò nínú ìṣísẹ̀ ìsinsin yìí àti ti ọjọ́ iwájú ti áńgẹ́lì kẹta, láti mú ìlànà ìdánwò kan wá bí a ti fi hàn nínú Danieli orí kejìlá, ẹsẹ̀ kẹsàn-án àti ẹ̀kẹwàá.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. 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. Daniel 12:9, 10.

> Ó sì wí pé, Máa lọ ní ọ̀nà rẹ, Dáníẹ́lì: nítorí a ti pa àwọn ọ̀rọ̀ náà mọ́, a sì ti fi èdìdì dì wọ́n títí di àkókò òpin. Ọ̀pọ̀ yóò di mímọ́, a ó sì sọ wọ́n di funfun, a ó sì dán wọn wò; ṣùgbọ́n àwọn ènìyàn búburú yóò máa hùwà búburú: kò sì sí ẹni kankan nínú àwọn búburú tí yóò lóye; ṣùgbọ́n àwọn ọlọ́gbọ́n yóò lóye. Dáníẹ́lì 12:9, 10.

As an example of the unsealing of the Hiddekel in 1989, consider what inspiration has said.

Gẹ́gẹ́ bí àpẹẹrẹ ìṣiṣi Hiddekel ní ọdún 1989, ẹ wo ohun tí ìmísí ti sọ.

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

Both the Ulai and Hiddekel relate to the last days, but Adventism has only been willing to acknowledge that 1798 was Daniel’s “time of the end,” when his book was to be unsealed. Yet the portion of the prophecy “relating to the last days” is more accurately the last six verses of Daniel chapter eleven, for those verses conclude with Michael standing up when human probation closes.

Mejeeji Ulai ati Hiddekel ní ìbáṣepọ̀ pẹ̀lú àwọn ọjọ́ ìkẹyìn, ṣùgbọ́n Adventism nìkan ló ti múra tán láti jẹ́wọ́ pé ọdún 1798 ni “àkókò òpin” ti Daniẹli, nígbà tí a ní láti ṣí ìwé rẹ̀ sílẹ̀. Síbẹ̀, apá àsọtẹ́lẹ̀ náà tí ó “ní ìbáṣepọ̀ pẹ̀lú àwọn ọjọ́ ìkẹyìn” jẹ́ ní ìtóótọ́ àwọn ẹsẹ̀ mẹ́fà ìkẹyìn ti orí kẹ́tàlá [11] ìwé Daniẹli, nítorí pé àwọn ẹsẹ̀ wọ̀nyí parí pẹ̀lú Míkáẹ́lì dìde nígbà tí àkókò ìdánwò ènìyàn bá ti parí.

The vision of the judgment, as identified in Daniel chapters seven, eight and nine, was sealed up until the “time of the end” in 1798. The light (which the Ulai vision that was unsealed produced) was the announcement of the opening of the investigative judgment, not the close of judgment. The light that was unsealed with the Hiddekel vision, identifies the close of the investigative judgment, and it is also the passage in Daniel that contains “the portion of the prophecy relating to the last days.”

Ìran ìdájọ́ náà, gẹ́gẹ́ bí a ti sọ ọ́ di mímọ̀ nínú Dáníẹ́lì orí keje, kẹjọ àti kẹsàn-án, ni a fi èdìdì dí títí di “àkókò òpin” ní ọdún 1798. Ìmọ́lẹ̀ náà (èyí tí ìran Ulai tí a tú èdìdì rẹ̀ jáde mú wá) ni ìkéde ìṣípayá ìdájọ́ ìwádìí, kì í ṣe píparí ìdájọ́. Ìmọ́lẹ̀ tí a tú èdìdì rẹ̀ jáde pẹ̀lú ìran Hiddekel, ń fi píparí ìdájọ́ ìwádìí hàn, ó sì tún jẹ́ ẹsẹ Ìwé Mímọ́ nínú Dáníẹ́lì tí ó ní “ìpín àsọtẹ́lẹ̀ tí ó ní í ṣe pẹ̀lú àwọn ọjọ́ ìkẹyìn.”

The unsealing in 1798 announced the opening of the investigative judgment. The unsealing in 1989 announced the near-approaching close of the investigative judgment. The signature of Alpha and Omega is easily seen in the book of Daniel, but only if you know what it is, and are willing to look for it.

Ìṣípayá ní ọdún 1798 kéde ìṣílọ̀ ìdájọ́ ìwádìí. Ìṣípayá ní ọdún 1989 kéde ìparí tí ń súnmọ́lé ti ìdájọ́ ìwádìí. Aàmì ìbuwọlu Alfa àti Omega rọrùn láti rí nínú ìwé Dáníẹ́lì, ṣùgbọ́n kì í ṣe bí kò ṣe pé o mọ ohun tí ó jẹ́, tí o sì setán láti wá a.

When probation closes in Daniel chapter eleven, verse forty-five, the signature of Alpha and Omega is recorded. The beginning of Daniel illustrates exactly where it ends. It begins with a literal war between literal Babylon and literal Israel, and literal Babylon is victorious.

Nígbà tí àkókò ìdánwò bá parí nínú Dáníẹ́lì orí kọkànlá, ẹsẹ̀ ìkẹ́rìnlélógójì, àmi ìfọwọ́sí Alpha àti Omega ni a kọ sílẹ̀. Ìbẹ̀rẹ̀ Dáníẹ́lì fihàn ní kedere gan-an ibi tí ó ti parí. Ó bẹ̀rẹ̀ pẹ̀lú ogun gidi láàárín Bábílónì gidi àti Ísírẹ́lì gidi, Bábílónì gidi sì ṣẹ́gun.

> 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 Jehoiakimu ọba Júdà ni Nebukadnessari ọba Bábílónì wá sí Jerusalẹmu, ó sì dó tì í. Olúwa sì fi Jehoiakimu ọba Júdà lé e lọ́wọ́, pẹ̀lú apá kan nínú àwọn ohun èlò ilé Ọlọ́run; àwọn èyí ni ó gbé lọ sí ilẹ̀ Ṣínárì sí ilé ọlọ́run rẹ̀; ó sì mú àwọn ohun èlò náà wá sínú ilé ìṣúra ọlọ́run rẹ̀. Daniẹli 1:1, 2.

In Daniel chapter eleven, verse forty-five a spiritual war between spiritual Babylon, symbolized as “the king of the north”, and spiritual Israel, represented by “the glorious holy mountain”, concludes, and spiritual Israel is victorious over spiritual Babylon.

Nínú Dáníẹ́lì orí kẹ́tàlá, ẹsẹ̀ kẹ́rìnlélógójì, ogun ẹ̀mí kan láàárín Bábílónì ti ẹ̀mí, tí a fi “ọba àríwá” ṣàpẹẹrẹ, àti Ísírẹ́lì ti ẹ̀mí, tí “òkè mímọ́ ológo” dúró fún, dé òpin, àti pé Ísírẹ́lì ti ẹ̀mí ṣẹ́gun Bábílónì ti ẹ̀mí.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And 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. Daniel 11:45; 12:1.

> Yóò sì gbé àwọn àgọ́ ààfin rẹ̀ kalẹ̀ láàárín àwọn òkun ní orí òkè mímọ́ ológo; ṣùgbọ́n yóò dé òpin rẹ̀, kò sì ní sí ẹni tí yóò ràn án lọ́wọ́. Ní àkókò náà ni Míkáẹ́lì yóò dìde, ọmọ-aládé ńlá náà, ẹni tí ń dúró fún àwọn ọmọ ènìyàn rẹ; yóò sì jẹ́ àkókò ìpọ́njú, irú èyí tí kò tíì sí rí láti ìgbà tí orílẹ̀-èdè ti wà títí dé àkókò náà gan-an: ní àkókò náà ni a ó gbà àwọn ènìyàn rẹ là, olúkúlùkù ẹni tí a bá rí pé a kọ ọ́ sínú ìwé náà. Dáníẹ́lì 11:45; 12:1.

The books of Daniel and Revelation are one book:

Àwọn ìwé Dáníẹ́lì àti Ìfihàn jẹ́ ìwé kan náà:

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Àwọn ìwé Dáníẹ́lì àti Ìfihàn jẹ́ ọ̀kan. Ọ̀kan jẹ́ àsọtẹ́lẹ̀, èkejì sì jẹ́ ìfihàn; ọ̀kan jẹ́ ìwé tí a fi èdìdì dì, èkejì sì jẹ́ ìwé tí a ṣí. Jòhánù gbọ́ àwọn àṣírí tí àwọn àrá sọ jáde, ṣùgbọ́n a pàṣẹ fún un pé kí ó má ṣe kọ wọ́n sílẹ̀.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

The two books, which are one book, are the masterpiece of the angel Gabriel’s prophetic instruction. I write this knowing full well that what Gabriel delivered to Daniel and John came from Jesus, who received it from the Father. My point is not to lift up Gabriel, but to lift up the profound revelation of the evidences in both books, of how the Alpha and Omega designed prophetic rules of biblical interpretation which were to be represented within the two books, if we are willing to see.

Àwọn ìwé méjèèjì náà, tí ó jẹ́ ìwé kan ṣoṣo, ni iṣẹ́-ọnà àgbàyanu jùlọ nínú ìtọ́ni àsọtẹ́lẹ̀ áńgẹ́lì Gébúríẹ́lì. Mo kọ èyí pẹ̀lú ìmọ̀ pípé pé ohun tí Gébúríẹ́lì fi ránṣẹ́ sí Dáníẹ́lì àti Jòhánù wá láti ọ̀dọ̀ Jésù, ẹni tí ó ti gba á lọ́wọ́ Baba. Kókó ọ̀ràn mi kì í ṣe láti gbé Gébúríẹ́lì ga, bí kò ṣe láti gbé ìfihàn jíjinlẹ̀ ti àwọn ẹ̀rí inú àwọn ìwé méjèèjì ga, ti bí Alfa àti Omega ṣe dá àwọn òfin àsọtẹ́lẹ̀ fún ìtumọ̀ Bíbélì tí a ó fi hàn nínú àwọn ìwé méjèèjì náà, bí a bá ní ìfẹ́ láti rí i.

Let me remind you that, at this point, my purpose and intent is not to present an interpretation of the two prophecies of the Ulai and Hiddekel rivers. My purpose and intent are to deal with the prophecies in the first six chapters of Daniel’s book. I am simply making a case for the fact that the books of Daniel and Revelation are, perhaps, the most profoundly constructed books in the Word of God. They present the prophetic message, while also identifying God’s character, while also identifying the very rules necessary to be employed if a person would know the prophecies, and also know the One who set forth the prophecies.

Ẹ jẹ́ kí n rántí yín pé, ní àkókò yìí, ète àti ìfọkànsin mi kì í ṣe láti mú ìtumọ̀ àwọn àsọtẹ́lẹ̀ méjèèjì ti àwọn odò Ulai àti Hiddekel wá. Ète àti ìfọkànsin mi ni láti bá àwọn àsọtẹ́lẹ̀ inú orí mẹ́fà àkọ́kọ́ nínú ìwé Dáníẹ́lì lò. Mo kàn ń gbé ẹ̀rí kalẹ̀ fún òtítọ́ náà pé àwọn ìwé Dáníẹ́lì àti Ìfihàn ni, bóyá, àwọn ìwé tí a kọ́ ní ìtòlẹ́sẹẹsẹ tó jinlẹ̀ jùlọ nínú Ọ̀rọ̀ Ọlọ́run. Wọ́n ń gbé iṣẹ́ àsọtẹ́lẹ̀ kalẹ̀, nígbà kan náà wọ́n sì tún ń fi ìwà Ọlọ́run hàn, nígbà kan náà wọ́n sì tún ń fi àwọn òfin gan-an tí ó yẹ kí a lò hàn bí ènìyàn bá fẹ́ mọ àwọn àsọtẹ́lẹ̀ náà, kí ó sì tún mọ Ẹni tí ó sọ àwọn àsọtẹ́lẹ̀ náà di mímọ̀.

Another example of the profound nature of the books is Daniel’s presentation of the “seven times” of Leviticus twenty-six. The prophecy of the “seven times” was and is to be the “stumbling stone” for God’s people, both in ancient Israel, in the Millerite movement of the first angel, and also in the current and future movement of the third angel. A “stumbling stone”, by simple definition, is something that you do not see, even though it is clearly there. Therefore, once you recognize the “seven times” in the book of Daniel, you see that it is clearly there, but you also see that it is hidden to those who choose not to see.

Àpẹẹrẹ mìíràn ti ìjinlẹ̀ àwọn ìwé náà ni bí Dáníẹ́lì ṣe gbé “àkókò méje” ti Léfítíkù ogún-lẹ́yìn-mẹ́fà kalẹ̀. Àsọtẹ́lẹ̀ ti “àkókò méje” náà ni ó jẹ́, ó sì ṣì jẹ́, “òkúta ìkọ̀sẹ̀” fún àwọn ènìyàn Ọlọ́run, ní Israẹli àtijọ́, nínú ìṣípò Millerite ti áńgẹ́lì àkọ́kọ́, àti pẹ̀lú nínú ìṣípò ìsinsìnyí àti ọjọ́ iwájú ti áńgẹ́lì kẹta. “Òkúta ìkọ̀sẹ̀,” gẹ́gẹ́ bí ìtumọ̀ rẹ̀ tí ó rọrùn, jẹ́ ohun kan tí ìwọ kò rí, bí ó tilẹ̀ jẹ́ pé ó wà níbẹ̀ ní kedere. Nítorí náà, nígbà tí o bá ti mọ “àkókò méje” náà nínú ìwé Dáníẹ́lì, o máa rí i pé ó wà níbẹ̀ ní kedere; ṣùgbọ́n o tún máa rí i pé ó farapamọ́ fún àwọn tí wọ́n yan láti má rí i.

Hiding something while it is in the open grammatically is a profound accomplishment, it’s something that could not be embedded into any human mystery novel. It’s a masterpiece, for it is there, plain to see for any who wish not to stumble, but impossible to see for those who do choose to stumble. It is “hiding in plain sight”, so to speak. It is accomplished by a combination of humanity and Divinity.

Fífipamọ́ ohun kan nígbà tí ó wà níta gbangba ní ìlànà gírámà jẹ́ àṣeyọrí jíjinlẹ̀ gidigidi; ó jẹ́ ohun tí a kò lè fi sínú ìtàn àdììtú èyíkéyìí tí ènìyàn kọ. Ó jẹ́ aṣetan, nítorí pé ó wà níbẹ̀, ní kedere kí gbogbo ẹni tí kò bá fẹ́ kọsẹ̀ lè rí i, ṣùgbọ́n kò ṣeé rí fún àwọn tí wọ́n yàn láti kọsẹ̀. Ó jẹ́ “fífipamọ́ níta gbangba,” bí a ṣe lè sọ ọ́. A sì ń ṣe é nípasẹ̀ àpapọ̀ ènìyàn àti Ìwà-Ọlọ́run.

I make that claim, for I wish to remind us at this point, that there is a Catholic teaching within Adventism, at least since the publication of Questions on Doctrine in 1957, and that has also raised its unrighteous head within this present truth movement of Future for America. The idea is that Christ, at the incarnation, did not take the flesh He inherited from Mary. Of course, those who uphold this teaching do not express it that way, but it is none-the-less what they teach. I call it a Catholic teaching, for the premise that Christ’s flesh was as pure as the flesh of Adam before he sinned, is the very satanic logic employed by the Catholic church with their teaching of the so-called “immaculate conception.” And if you are unfamiliar with the pagan teaching of the “immaculate conception,” it teaches that Christ’s flesh was supernaturally made as was Adam’s lower nature was, before he and Eve sinned or, as it is claimed, Christ had Adam’s pre-fallen, sinless nature. It teaches that Mary herself was miraculously given the fleshly unfallen nature of Adam before he sinned, so that she could be a perfect vessel for the Holy Spirit to incarnate the baby Jesus into her perfect flesh.

Mo ṣe ẹ̀tọ́ ìdájọ́ yẹn, nítorí mo fẹ́ rántí wa ní àkókò yìí pé ẹ̀kọ́ Kátólíìkì kan wà nínú Adventism, ó kéré tán láti ìgbà tí a ti tẹ Questions on Doctrine jáde ní ọdún 1957, àti pé ó tún ti gbé orí aláìṣòdodo rẹ̀ sókè nínú ìṣísẹ̀ òtítọ́ ìsinsin yìí ti Future for America. Èrò náà ni pé Kristi, nígbà ìwà-ẹni-láì, kò gba ẹran-ara tí Ó jogún láti ọ̀dọ̀ Màríà. Dájúdájú, àwọn tí ń gbé ẹ̀kọ́ yìí ró kò sọ ọ́ ní ọ̀nà yẹn, ṣùgbọ́n bí ó tilẹ̀ rí bẹ́ẹ̀, ìyẹn gan-an ni wọ́n ń kọ́ni. Mo pè é ní ẹ̀kọ́ Kátólíìkì, nítorí ìpìlẹ̀ ọ̀ràn náà pé ẹran-ara Kristi mọ́ tónítóní bí ẹran-ara Ádámù kí ó tó dẹ́ṣẹ̀, ni ìmọ̀ràn Sátánì gan-an tí ìjọ Kátólíìkì lò pẹ̀lú ẹ̀kọ́ wọn nípa ohun tí wọ́n ń pè ní “ìyún aláìlábàwọ́n.” Tí o kò bá sì mọ ẹ̀kọ́ kèfèrí ti “ìyún aláìlábàwọ́n,” ó ń kọ́ni pé ẹran-ara Kristi ni a ṣe lọ́nà àrà ọ̀tọ̀ bí a ti ṣe ìwà ìsàlẹ̀ Ádámù, kí òun àti Éfà tó dẹ́ṣẹ̀, tàbí gẹ́gẹ́ bí a ti ń sọ ọ́, pé Kristi ní ìwà Ádámù ṣáájú ìṣubú, aláìṣẹ̀. Ó tún ń kọ́ni pé Màríà fúnra rẹ̀ ni a fi ìyanu fún ní ìwà ẹran-ara Ádámù tí kò ṣubú kí ó tó dẹ́ṣẹ̀, kí ó lè jẹ́ ohun èlò pípé fún Ẹ̀mí Mímọ́ láti fi dá ọmọ kékeré Jésù sí inú ẹran-ara pípé rẹ̀.

Of course, those in Adventism that uphold the very same conclusion concerning the flesh of Jesus, do not point to any miracles with Mary, but they do wrest passages of Sister White and the Bible, to teach the very same Catholic concept. Why did I just digress and turn away from the discussion of the book of Daniel? I’ll answer that.

Dájúdájú, àwọn tí wọ́n wà nínú Adventism tí wọ́n sì gbé ìpinnu kan náà mú nípa ti ẹran-ara Jesu, kì í tọ́ka sí iṣẹ́ ìyanu kankan pẹ̀lú Màríà, ṣùgbọ́n wọ́n máa ń yí àwọn ẹsẹ Sister White àti ti Bíbélì padà lórí ìtumọ̀, kí wọ́n lè kọ́ni ní èrò kan náà ti Kátólíìkì. Kí nìdí tí mo fi ṣẹ̀yìn díẹ̀ báyìí tí mo sì yí kúrò nínú ìjíròrò nípa ìwé Dáníẹ́lì? Èmi yóò dáhùn ìyẹn.

The miraculous structure and design of Daniel and the Revelation was accomplished by a combination of humanity and Divinity. Jesus is the Word of God, and the Bible is the Word of God. Jesus’ divine and human nature is fully represented in the Bible. The words therein are Divine and contain the creative power to transform hearts and minds. Those words are the very same power that brought all things into existence. But those men who God chose to be His instruments in recording the Bible, were all sinners. The human part of the equation is represented by fallen human beings. The Bible is a combination of human and Divine, and the prophets were sinners, as every child of Adam has been. Christ never sinned in thought, word or deed. But He did take the flesh of Mary after four thousand years of degeneration. If He actually did take the lower fleshly nature of Adam before Adam had sinned, it would demand that every biblical author would have been sinless too.

Ìṣètò àti àwòrán ìkọ̀lé àràmàǹdà tí Dáníẹ́lì àti Ìṣípayá ní ni a ṣe pẹ̀lú àpapọ̀ ẹ̀dá ènìyàn àti Ìwà-Ọlọ́run. Jésù ni Ọ̀rọ̀ Ọlọ́run, Bíbélì náà sì ni Ọ̀rọ̀ Ọlọ́run. Ìwà-Ọlọ́run àti ìwà-ẹ̀dá ènìyàn Jésù ni a ṣàfihàn ní kíkún nínú Bíbélì. Àwọn ọ̀rọ̀ inú rẹ̀ jẹ́ ti Ọlọ́run, wọ́n sì ní agbára ìṣẹ̀dá láti yí ọkàn àti èrò inú padà. Àwọn ọ̀rọ̀ wọ̀nyẹn náà gan-an ni agbára kan náà tí ó mú gbogbo ohun wá sí ìwàláàyè. Ṣùgbọ́n àwọn ọkùnrin náà tí Ọlọ́run yàn láti jẹ́ irinṣẹ́ Rẹ̀ nínú fífi Bíbélì sílẹ̀ ní àkọsílẹ̀, gbogbo wọn jẹ́ ẹlẹ́ṣẹ̀. Apá ènìyàn nínú ìṣirò náà ni a ṣojú fún nípasẹ̀ àwọn ènìyàn tí ìṣubú ti bà jẹ́. Bíbélì jẹ́ àpapọ̀ ènìyàn àti ti Ọlọ́run, àwọn wòlíì náà sì jẹ́ ẹlẹ́ṣẹ̀, gẹ́gẹ́ bí gbogbo ọmọ Ádámù ti rí. Kristi kò ṣẹ̀ ní èrò, ní ọ̀rọ̀, tàbí ní ìṣe. Ṣùgbọ́n Ó mú ara Màríà lẹ́yìn ẹgbẹ̀rún mẹ́rin ọdún ìdíbàjẹ́. Bí Ó bá ti gba ìwà ara ẹlẹ́ran ìsàlẹ̀ Ádámù gangan ṣáájú kí Ádámù tó ṣẹ̀, yóò béèrè pé kí gbogbo àwọn akọ̀wé Bíbélì náà jẹ́ aláìlẹ́ṣẹ̀ pẹ̀lú.

The “hiding in plain sight” of the “seven times” in the book of Daniel was accomplished, not only by the words that Daniel recorded, but further by the fallen human beings that translated the King James Bible. Fallen human beings twice touched the book of Daniel, and what was accomplished would be impossible for any human being to do without God’s divine providential oversight.

“Ìfarapamọ́ ní gbangba” ti “àkókò méje” nínú ìwé Dáníẹ́lì ni a ṣe é mú ṣẹ, kì í ṣe nípasẹ̀ àwọn ọ̀rọ̀ tí Dáníẹ́lì kọ sílẹ̀ nìkan, ṣùgbọ́n síwájú sí i nípasẹ̀ àwọn ènìyàn tí wọ́n ṣubú tí wọ́n túmọ̀ Bíbélì King James. Àwọn ènìyàn tí wọ́n ṣubú fi ọwọ́ kan ìwé Dáníẹ́lì lẹ́ẹ̀mejì, ohun tí a sì ṣeé ṣe níbẹ̀ yóò jẹ́ ohun tí kò ṣeé ṣe fún ẹ̀dá ènìyàn kankan láti ṣe láìsí àbójútó ìpèsè àtọrunwá Ọlọ́run.

In our next article we will begin to show how Divinity and humanity hid the “seven times” of Leviticus twenty-six in plain sight in the book of Daniel, for God foreknew, and even designed, that it should be the testing “stumbling stone” for both those in the movement of the first angel, and also for those in the movement of the third angel.

Nínú àpilẹ̀kọ wa tí ó kàn, a ó bẹ̀rẹ̀ sí í fi hàn bí Ìwà-Ọlọ́run àti ẹ̀dá ènìyàn ṣe fi “àkókò méje” ti Lefitiku mẹ́rìndínlọ́gbọ̀n pamọ́ sí ojú gbangba nínú ìwé Dáníẹ́lì, nítorí Ọlọ́run ti mọ̀ ọ́ tẹ́lẹ̀, ó sì ti ṣe àkànṣe rẹ̀ pẹ̀lú, pé kí ó jẹ́ “òkúta ìkọsẹ̀” ìdánwò fún àwọn tí ó wà nínú ìṣísẹ̀ áńgẹ́lì kìíní, àti pẹ̀lú fún àwọn tí ó wà nínú ìṣísẹ̀ áńgẹ́lì kẹta.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> “Ìmọ́lẹ̀ tí Dáníẹ́lì gbà lọ́wọ́ Ọlọ́run ni a fi pátápátá fún àwọn ọjọ́ ìkẹyìn wọ̀nyí. Àwọn ìran tí ó rí lẹ́bàá odò Ulai àti Hiddekel, àwọn odò ńlá ilẹ̀ Ṣínárì, ti ń wọ inú ìmúṣẹ báyìí, àti pé gbogbo àwọn ìṣẹ̀lẹ̀ tí a ti sọ tẹ́lẹ̀ yóò ṣẹ láìpẹ́.” Testimonies to Ministers, 112.

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