Article

# The Book of Daniel - Number Twenty-Six

Ìwé Dáníẹ́lì – Nọ́mbà Méjìlélógún náà silẹ

Nebuchadnezzar’s Seven Times: A Prophetic Tapestry Unveiling Paganism, Papalism, and the United States

Àwọn Àkókò Méje ti Nebukadinésárì: Àṣọ Àrán Àsọtẹ́lẹ̀ kan tí ń Ṣí Ìbọ̀rìṣà, Ètò Pápá, àti Orílẹ̀-Èdè Amẹ́ríkà Payá

Author

Jeff Pippenger

Published

December 21, 2023

Formats

PDF
Word
Song MP3

The symbol of Nebuchadnezzar in chapter four is amazing. His “seven times,” typified the periods of time that paganism (the daily), and papalism (the transgression of desolation), trampled down the sanctuary and host.

Àmì Nebukadinésárì ní orí kẹrin jẹ́ ohun ìyanu. “Ìgbà méje” rẹ̀ ṣe àfihàn àwọn àkókò àkókò tí ẹ̀sìn abọ̀rìṣà (ìrúbọ àìtẹ́síwájú), àti ẹ̀sìn póòpù (ìrékọjá ìparun), fi tẹ̀ tẹ́ńpìlì mímọ́ àti ogun náà mọ́lẹ̀.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

> Nígbà náà ni mo gbọ́ ẹni mímọ́ kan ń sọ̀rọ̀, ẹni mímọ́ mìíràn sì sọ fún ẹni mímọ́ kan náà tí ń sọ̀rọ̀ pé, Yóò pẹ́ tó mélòó kan ni ìran náà yóò fi jẹ́ nípa ẹbọ àìmọ́júmọ́, àti ẹ̀ṣẹ̀ ìparun náà, láti fi ibi mímọ́ àti ogun náà fún ìtẹ̀mọ́lẹ̀ ní abẹ́ ẹsẹ̀? Danieli 8:13.

The trampling down of “both the sanctuary and the host,” noted in verse thirteen, represents the “seven times” that was the last of two of God’s indignations; and Nebuchadnezzar’s “seven times” is representing the “seven times” that was the first of God’s indignations, but both are represented as the same line prophetically.

Ìtẹ̀mọ́lẹ̀ “ibi mímọ́ àti ogun náà méjèèjì,” tí a ṣe àkíyèsí rẹ̀ nínú ẹsẹ̀ kẹtàlá, ṣàpẹẹrẹ “àkókò méje” tí ó jẹ́ èyí ìkẹyìn nínú ìbínú Ọlọ́run méjì; àti “àkókò méje” Nebukadinésári ń ṣàpẹẹrẹ “àkókò méje” tí ó jẹ́ èyí àkọ́kọ́ nínú àwọn ìbínú Ọlọ́run, ṣùgbọ́n a ṣàfihàn àwọn méjèèjì gẹ́gẹ́ bí ìlà kan náà ní ti àsọtẹ́lẹ̀.

> And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. 2 Kings 21:13.

> Èmi yóò sì nà òkùn ìwọ̀n Samaria sórí Jerusalẹmu, àti òrùlé ìwọ̀n ilé Ahabu; èmi yóò sì nu Jerusalẹmu bí ènìyàn ti ń nu àwo, nípa mímu un nu, àti nípa yíyí i padà sílẹ̀. 2 Kings 21:13.

Daniel chapter eight, and verse thirteen, is addressing the second line of God’s indignations, as brought upon the southern kingdom of Judah, beginning in 677 BC. Nebuchadnezzar’s “seven times,” represents the line of God’s first indignation, as brought upon the northern kingdom of Israel, beginning in 723 BC. Nebuchadnezzar’s “seven times” represents twelve hundred and sixty years that paganism trampled down the sanctuary and host, followed by the twelve hundred and sixty years that papalism trampled down the sanctuary and host.

Dáníẹ́lì orí kẹjọ, àti ẹsẹ̀ kẹtàlá, ń tọ́ka sí ìlà kejì ìbínú Ọlọ́run, gẹ́gẹ́ bí a ti mú un wá sórí ìjọba gúúsù Júdà, tí ó bẹ̀rẹ̀ ní ọdún 677 BC. “Àkókò méje” Nebukadinésárì ń ṣojú fún ìlà ìbínú àkọ́kọ́ Ọlọ́run, gẹ́gẹ́ bí a ti mú un wá sórí ìjọba àríwá Ísírẹ́lì, tí ó bẹ̀rẹ̀ ní ọdún 723 BC. “Àkókò méje” Nebukadinésárì ń ṣojú fún ẹgbẹ̀rún kan, ọ̀ọ́dúnrún méjìlélọ́gọ́ta ọdún tí ẹ̀sìn abọ̀rìṣà fi tẹ ibi mímọ́ àti ogun náà mọ́lẹ̀, lẹ́yìn èyí ni ẹgbẹ̀rún kan, ọ̀ọ́dúnrún méjìlélọ́gọ́ta ọdún tí ẹ̀sìn póòpù fi tẹ ibi mímọ́ àti ogun náà mọ́lẹ̀.

Papalism is simply paganism covered with the profession of Christianity. “Baptized paganism” as it were. There is nothing that represents Christ or Christianity in Catholicism. The world learned that fact in the history of the Dark Ages, but since 1798, the world has forgotten. The papacy has the same heart as paganism. The religion and the rites of the religions are identical. Nebuchadnezzar’s judgment of “seven times,” consisted of him being given the heart of a beast. The beast’s heart he was given was the heart that represented the religion of paganism, whether it was outright paganism or cloaked paganism in the form of Catholicism. Sister White identifies that the dragon in Revelation twelve is Satan, but in a secondary sense it is pagan Rome.

Ìjọba Póòpù jẹ́ kìkì ẹ̀sìn kèfèrí tí a fi ìjẹ́wọ́ ẹ̀sìn Kristẹni bò. “Ẹ̀sìn kèfèrí tí a ti ṣe batisimu sí,” bí a ti lè wí. Kò sí ohun kan nínú Kátólíìkì tí ó ṣojú fún Kristi tàbí fún ẹ̀sìn Kristẹni. Ayé kọ́ òtítọ́ náà nínú ìtàn Àwọn Ọjọ́ Òkùnkùn, ṣùgbọ́n láti ọdún 1798, ayé ti gbàgbé e. Ipápà ní ọkàn kan náà pẹ̀lú ẹ̀sìn kèfèrí. Ẹ̀sìn náà àti àwọn ààtò ìsìn rẹ̀ jẹ́ ọ̀kan náà pátápátá. Ìdájọ́ “àkókò méje” ti Nebukadinésari ní í ṣe pẹ̀lú fífún un ní ọkàn ẹranko. Ọkàn ẹranko tí a fi fún un ni ọkàn tí ó ṣojú fún ẹ̀sìn kèfèrí, yálà ẹ̀sìn kèfèrí ní gbangba ni tàbí ẹ̀sìn kèfèrí tí a fi ẹ̀wù bò ní irú Kátólíìkì. Sister White fi hàn pé dragoni inú Ìfihàn orí kejìlá jẹ́ Satani, ṣùgbọ́n ní ìtumọ̀ kejì, ó jẹ́ Róòmù kèfèrí.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> “Nítorí náà, bí ó tilẹ̀ jẹ́ pé ejò ńlá náà, ní ìtumọ̀ àkọ́kọ́, dúró fún Sátánì, síbẹ̀, ní ìtumọ̀ kejì, ó jẹ́ ààmì Romu abọ̀rìṣà.” The Great Controversy, 439.

The beast that Nebuchadnezzar represented for “seven times,” was the beast of the dragon for twelve hundred and sixty days, and then the beast of Catholicism for another twelve hundred and sixty days. At the end of those days Nebuchadnezzar is a symbol of the United States, which is ultimately the false prophet. Prophetically Nebuchadnezzar represented the dragon, the beast and the false prophet which are the three-fold powers that make up spiritual Babylon, and who lead the world to Armageddon. Nebuchadnezzar represents literal Babylon, and in so doing he was employed as a symbol of all three of the powers that make up spiritual Babylon of the last days.

Ẹranko tí Nebukadinésari ṣojú fún ní “àkókò méje,” ni ẹranko náà ti dragoni fún ọjọ́ ẹgbẹ̀rún kan ó lé ọgọ́ta, lẹ́yìn náà sì ni ẹranko ti Kátólíìkì fún ọjọ́ ẹgbẹ̀rún kan mìíràn ó lé ọgọ́ta. Ní òpin àwọn ọjọ́ wọ̀nyẹn Nebukadinésari jẹ́ àpẹẹrẹ ti Orílẹ̀-èdè Amẹ́ríkà, èyí tí ní ìkẹyìn jẹ́ wòlíì èké. Ní ti àsọtẹ́lẹ̀, Nebukadinésari ṣojú fún dragoni, ẹranko náà, àti wòlíì èké, àwọn tí wọ́n jẹ́ agbára onírú mẹ́ta tí ó dá Babiloni ẹ̀mí pọ̀, tí wọ́n sì ń darí ayé lọ sí Amágẹdónì. Nebukadinésari ṣojú fún Babiloni gidi, àti ní ṣíṣe bẹ́ẹ̀ ni a lò ó gẹ́gẹ́ bí àpẹẹrẹ ti gbogbo àwọn agbára mẹ́tẹ̀ẹ̀ta tí ó dá Babiloni ẹ̀mí ti ọjọ́ ìkẹyìn pọ̀.

In order to recognize the symbolism just identified it is important to first locate Nebuchadnezzar in 1798, when his kingdom is restored at the end of the “seven times.” We will establish this waymark in Daniel chapter four, before we begin to proceed through the chapter in a more systematic fashion.

Láti lè mọ àpẹẹrẹ àfihàn tí a ṣẹ̀ṣẹ̀ dá sílẹ̀ yìí, ó ṣe pàtàkì láti kọ́kọ́ fi Nebukadinésárì sí ipò rẹ̀ ní ọdún 1798, nígbà tí a tún ìjọba rẹ̀ mú padà bọ̀ sípò ní òpin “àkókò méje.” A ó fi àmì-ọ̀nà yìí múlẹ̀ nínú orí kẹrin ìwé Dáníẹ́lì, kí a tó bẹ̀rẹ̀ sí í tẹ̀síwájú nínú orí náà ní ọ̀nà tí ó ní ètò síi.

At the “time of the end” in 1798, the book of Daniel was unsealed, and the book then fulfilled its purpose of presenting an increasing light that would test, purify and produce two classes of worshippers. The unsealing of the book of Daniel marks the beginning of the three-step testing process that is based upon the truths revealed at that time.

Ní “àkókò ìkẹyìn” ní ọdún 1798, a ṣí ìwé Dáníẹ́lì sílẹ̀, ìwé náà sì nígbà náà mú ète rẹ̀ ṣẹ nípa fífi ìmọ́lẹ̀ tí ń pọ̀ sí i hàn, èyí tí yóò dánwò, wẹ̀ mọ́, tí yóò sì mú kí àwọn ẹlẹ́sin méjì yàtọ̀ hàn gbangba. Ìṣíṣílẹ̀ ìwé Dáníẹ́lì sílẹ̀ fi àmì ìbẹ̀rẹ̀ ìlànà ìdánwò ìpele mẹ́ta tí ó dá lórí àwọn òtítọ́ tí a fi hàn ní àkókò náà.

> 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 ìkẹyìn. Ọ̀pọ̀lọpọ̀ ni a ó sọ di mímọ́, a ó sì mú wọn funfun, a ó sì dán wọn wò; ṣùgbọ́n àwọn ènìyàn búburú yóò máa hùwà búburú: kò sì sí ẹni kankan nínú àwọn ènìyàn búburú tí yóò yé e; ṣùgbọ́n àwọn ọlọ́gbọ́n ni yóò yé e. Dáníẹ́lì 12:9, 10.

The prophetic purpose of the unsealing of the book that consists of the book of Daniel and the book of Revelation, is to test the generation that is alive during the history that the book is unsealed. In Daniel twelve, there are three time prophecies that are identified. The first is the twelve hundred and sixty years that the power of the holy people was to be scattered.

Ète wòlíì ti ṣíṣí ìwé náà tí ó ní ìwé Dáníẹ́lì àti ìwé Ìfihàn pẹ̀lú ni láti dán ìran tí ó wà láàyè ní àkókò ìtàn tí a ṣí ìwé náà wò. Nínú Dáníẹ́lì orí kejìlá, a tọ́ka sí àsọtẹ́lẹ̀ àkókò mẹ́ta. Èkínní ni ẹgbẹ̀rún ọdún kan, igba ọdún méjì, àti ọgọ́ta ọdún, nígbà tí a ó tú agbára àwọn ènìyàn mímọ́ ká.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:4–7.

> Ṣùgbọ́n ìwọ, Dáníẹ́lì, pa ọ̀rọ̀ náà mọ́, kí o sì fi èdìdì dì ìwé náà títí di àkókò òpin: ọ̀pọ̀ yóò máa lọ káàkiri, ìmọ̀ yóò sì pọ̀ sí i. Nígbà náà ni èmi Dáníẹ́lì wò, sì kíyèsí i pé, wò ó, àwọn mìíràn méjì dúró nibẹ̀, ọ̀kan níhà yìí etí odò náà, èkejì sì níhà kejì etí odò náà. Ọ̀kan sì sọ fún ọkùnrin tí ó wọ aṣọ ọ̀gbọ̀, ẹni tí ó wà lórí omi odò náà pé, Yóò pẹ́ tó mélòó kan sí òpin àwọn ohun àgbàyanu wọ̀nyí? Mo sì gbọ́ ọkùnrin tí ó wọ aṣọ ọ̀gbọ̀ náà, ẹni tí ó wà lórí omi odò náà, nígbà tí ó gbé ọwọ́ ọ̀tún rẹ̀ àti ọwọ́ òsì rẹ̀ sókè sí ọ̀run, tí ó sì fi ẹni tí ó wà láàyè títí láé búra pé, yóò jẹ́ fún àkókò kan, àwọn àkókò, àti ìdajì kan; àti pé nígbà tí yóò bá ti mú un ṣẹ láti tú agbára àwọn ènìyàn mímọ́ ká, gbogbo nǹkan wọ̀nyí yóò parí. Dáníẹ́lì 12:4–7.

The other two prophetic periods in chapter twelve are twelve hundred and ninety days and thirteen hundred and thirty-five days.

Àwọn àkókò àsọtẹ́lẹ̀ méjì yòókù nínú orí kejìlá jẹ́ ẹgbẹ̀rún kan ó lé igba [291] ọjọ́ àti ẹgbẹ̀rún kan ó lé ọ̀ọ́dúnrún mẹ́ta [1,335] ọjọ́.

> And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? 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. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:8–12.

> Mo sì gbọ́, ṣùgbọ́n mi ò yé e: nígbà náà ni mo wí pé, Olúwa mi, kí ni yóò jẹ́ òpin àwọn nǹkan wọ̀nyí? 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 ṣe búburú: kò sì sí ẹnìkan nínú àwọn ènìyàn búburú tí yóò yé e; ṣùgbọ́n àwọn ọlọ́gbọ́n yóò yé e. Láti àkókò tí a ó ti mú ẹbọ ojoojúmọ́ kúrò, tí a ó sì gbé ohun ìríra tí ń mú ìdahoro kalẹ̀ ró, ọjọ́ ẹgbẹ̀rún kan ó lé igba [1,290] ni yóò wà. Alábùkún fún ẹni tí ó dúró tì, tí ó sì dé ọjọ́ ẹgbẹ̀rún kan ó lé ọ̀ọ́dúnrún mẹ́ta-dín-lọ́gbọ̀n [1,335]. Dáníẹ́lì 12:8–12.

In the verses the “time of the end,” is twice referenced and defined as the point when the words of Daniel would be unsealed. The words that are the subject of being unsealed at the “time of the end” are the three prophetic periods of twelve hundred and sixty (time, times, and a half), twelve hundred and ninety, and thirteen hundred and thirty-five. Two of the three periods are defined as “days.” Two of the three ended in 1798, and the third ended at the very end of 1843. It is at the very end of 1843, for the verse states, “blessed is he that waiteth, and cometh to…”

Nínú àwọn ẹsẹ̀ náà, a mẹ́nu kàn sí “àkókò ìkẹyìn” lẹ́ẹ̀mejì, a sì ṣàlàyé rẹ̀ gẹ́gẹ́ bí àkókò tí a óò yọ èdìdì kúrò lórí àwọn ọ̀rọ̀ Dáníẹ́lì. Àwọn ọ̀rọ̀ tí ó jẹ́ kókó-ọ̀rọ̀ nípa yíyọ èdìdì kúrò lórí wọn ní “àkókò ìkẹyìn” ni àwọn àkókò àsọtẹ́lẹ̀ mẹ́ta wọ̀nyí: ẹgbẹ̀rún kan ó lé ọgọ́ta (àkókò kan, àwọn àkókò, àti ìdajì), ẹgbẹ̀rún kan ó lé ọgọ́rùn-ún mẹ́sàn-án, àti ẹgbẹ̀rún kan ọ̀ọ́dúnrún mẹ́ta ó lé márùn-ún-dín-lọ́gbọ̀n. Méjì nínú àwọn àkókò mẹ́ta náà ni a ṣàlàyé gẹ́gẹ́ bí “ọjọ́.” Méjì nínú àwọn mẹ́ta náà parí ní 1798, èkejì sì parí ní ìparí pátápátá ọdún 1843. Ní ìparí pátápátá ọdún 1843 ni, nítorí ẹsẹ̀ náà wí pé, “alábùkún fún ẹni tí ó dúró, tí ó sì dé…”

The word “cometh,” means touches. Blessed therefore is he who waits, and also touches the first day of 1844. The tarrying time of the parable of the ten virgins began at the first disappointment in Millerite history, and that disappointment arrived on the very last day of 1843, and the very last day of 1843, touches the very first day of 1844. The blessing of waiting began when the tarrying time began at the first disappointment.

Ọ̀rọ̀ náà pé, “ó ń bọ̀,” túmọ̀ sí pé ó kan. Nítorí náà, alábùkún ni ẹni tí ó dúró de, tí ó sì tún kan ọjọ́ kìn-ín-ní ọdún 1844. Àkókò ìdádúró nínú òwe àwọn wúńdíá mẹ́wàá bẹ̀rẹ̀ ní ìdánilójú tí ó kọ́kọ́ bàjẹ́ nínú ìtàn àwọn Millerite, ìdánilójú tí ó sì bàjẹ́ dé ní ọjọ́ ìkẹyìn gidi-gidi ti ọdún 1843, ọjọ́ ìkẹyìn gidi-gidi ti ọdún 1843 sì kan ọjọ́ kìn-ín-ní gidi-gidi ti ọdún 1844. Ìbùkún ìdúró bẹ̀rẹ̀ nígbà tí àkókò ìdádúró bẹ̀rẹ̀ ní ìdánilójú àkọ́kọ́ tí ó bàjẹ́.

There is a great deal more to address in these verses, but the point we are considering here is the prophetic role of Daniel. The purpose of the book of Daniel, which Daniel represents in the passage, is to produce a three-step testing process when the book is unsealed. Daniel was told to go his way until the time of the end when the book was to be unsealed. The conclusion of the chapter emphasizes what will happen when the time of the end arrives.

Ọ̀pọ̀lọpọ̀ nǹkan míì wà láti ṣàlàyé nínú àwọn ẹsẹ̀ wọ̀nyí, ṣùgbọ́n kókó tí à ń ronú lórí rẹ̀ níbí ni ipa àsọtẹ́lẹ̀ ti Dáníẹ́lì. Ète ìwé Dáníẹ́lì, tí Dáníẹ́lì dúró fún nínú ìpínrọ̀ náà, ni láti mú ìlànà ìdánwò ọlọ́sọ̀ mẹ́ta jáde nígbà tí a bá tú èdìdì ìwé náà sílẹ̀. A sọ fún Dáníẹ́lì pé kí ó máa lọ ní ọ̀nà rẹ̀ títí di àkókò òpin, nígbà tí a óò tú èdìdì ìwé náà sílẹ̀. Ìparí orí náà tẹnumọ́ ohun tí yóò ṣẹlẹ̀ nígbà tí àkókò òpin bá dé.

> But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.

> Ṣùgbọ́n ìwọ, máa lọ ní ọ̀nà rẹ títí di ìgbẹ̀yìn: nítorí ìwọ yóò sinmi, ìwọ yóò sì dìde ní ipò ti ìpín rẹ ní ìgbẹ̀yìn àwọn ọjọ́. Dáníẹ́lì 12:13.

The book of Daniel was to stand in its lot at the end of the prophetic days of Daniel.

Ìwé Dáníẹ́lì yóò dúró ní ipò tirẹ̀ ní òpin àwọn ọjọ́ àsọtẹ́lẹ̀ Dáníẹ́lì.

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

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

At the time of the end in 1798, Daniel stood in his lot, which is expressed in verse thirteen as “at the end of the days.” The end of Nebuchadnezzar’s banishment of “seven times” identifies 1798, for it concluded at “the end of the days.”

Ní àkókò òpin ní ọdún 1798, Dáníẹ́lì dúró ní ipò tirẹ̀, èyí tí a sọ ní ẹsẹ̀ kẹtàlá gẹ́gẹ́ bí “ní òpin àwọn ọjọ́ náà.” Òpin ìkó Nébúkádínésárì lọ sí ìgbèkùn fún “ìgbà méje” ń tọ́ka sí 1798, nítorí pé ó parí “ní òpin àwọn ọjọ́ náà.”

> And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase. Daniel 4:34–37.

> Ní òpin àwọn ọjọ́ náà, èmi Nebukadinésárì gbé ojú mi sókè sí ọ̀run, ìmọ̀ràn mi sì padà sọ́dọ̀ mi, mo sì bùkún fún Ẹni Gíga Jùlọ, mo yìn ín, mo sì bu ọlá fún un tí ó wà láàyè títí láé, ẹni tí ìjọba rẹ̀ jẹ́ ìjọba ayérayé, tí ìjọba rẹ̀ sì ń bẹ láti ìran dé ìran: Gbogbo àwọn olùgbé ayé sì ni a kà sí asán; ó sì ń ṣe gẹ́gẹ́ bí ìfẹ́ rẹ̀ nínú ogun ọ̀run, àti láàárín àwọn olùgbé ayé: kò sì sí ẹni tí ó lè dá ọwọ́ rẹ̀ dúró, tàbí kí ó wí fún un pé, Kí ni ìwọ ń ṣe? Ní àkókò kan náà, ọgbọ́n inú mi padà sọ́dọ̀ mi; àti fún ògo ìjọba mi, ọlá àti ìmọ́lẹ̀ mi padà sọ́dọ̀ mi; àwọn agbani-nímọ̀ràn mi àti àwọn ọlọ́lá mi sì wá sọ́dọ̀ mi; a sì fi mí múlẹ̀ nínú ìjọba mi, ọlá-àṣẹ tí ó tayọ sì tún kún fún mi. Ní báyìí, èmi Nebukadinésárì yìn, mo gbé ga, mo sì bu ọlá fún Ọba ọ̀run, ẹni tí gbogbo iṣẹ́ rẹ̀ jẹ́ òtítọ́, tí ọ̀nà rẹ̀ sì jẹ́ ìdájọ́: àwọn tí ń rìn nínú ìgbéraga sì ni ó lè rẹ̀ wálẹ̀. Danieli 4:34–37.

The expression “end of the days” represents the time of the end in 1798. Nebuchadnezzar was then established in his kingdom, which was no longer the history of the beasts of paganism and papalism. At that point, Nebuchadnezzar represented a fully converted man, and in so doing represented the earth beast of Bible prophecy that began to reign in 1798, and it began as a lamb, though it was destined to eventually speak as a dragon. He represents the earth beast that would reign for seventy symbolic years in fulfillment of Isaiah twenty-three, just as his literal kingdom reigned for seventy literal years. The symbolism is “air tight.”

Ọ̀rọ̀ náà “ìkẹyìn àwọn ọjọ́” dúró fún àkókò òpin ní ọdún 1798. Nígbà náà ni a fi Nebukadnessari múlẹ̀ nínú ìjọba rẹ̀, èyí tí kì í ṣe ìtàn àwọn ẹranko ti ẹ̀sìn abọ̀rìṣà àti ti papacy mọ́. Ní àkókò yẹn, Nebukadnessari dúró fún ènìyàn tí ó yí padà pátápátá, àti nípa bẹ́ẹ̀ ó tún dúró fún ẹranko ilẹ̀ nínú àsọtẹ́lẹ̀ Bíbélì tí ó bẹ̀rẹ̀ sí í jọba ní ọdún 1798, ó sì bẹ̀rẹ̀ gẹ́gẹ́ bí ọ̀dọ́-àgùntàn, bí ó tilẹ̀ jẹ́ pé a ti pinnu rẹ̀ láti sọ̀rọ̀ nígbẹ̀yìn-ò-pin gẹ́gẹ́ bí ejò ńlá. Ó dúró fún ẹranko ilẹ̀ tí yóò jọba fún ọdún àpẹẹrẹ mẹ́ẹ̀ẹ́dọ́gbọ̀n gẹ́gẹ́ bí ìmúṣẹ Isaiah ogún-mẹ́ta, gẹ́gẹ́ bí ìjọba gidi rẹ̀ ṣe jọba fún ọdún gidi mẹ́ẹ̀ẹ́dọ́gbọ̀n. Àmì-ìtumọ̀ náà “ní ìdìpọ̀ tí kò sí àyè kankan fún àríyànjiyàn.”

Nebuchadnezzar represents a prophetic link between the three powers represented in Revelation chapters twelve and thirteen. There they are identified as the dragon, the sea beast and the earth beast. In Revelation sixteen they are identified as the three powers that lead the world to Armageddon. Nebuchadnezzar’s “seven times,” ties together all three of those beasts, for literal Babylon illustrates spiritual Babylon, and the same line of prophecy that is located in the book of Daniel is taken up in the book of Revelation, for the two books bring each other to perfection.

Nebukadnessari dúró gẹ́gẹ́ bí ìjápọ̀ àsọtẹ́lẹ̀ láàárín agbára mẹ́ta tí a ṣàpẹẹrẹ nínú Ìfihàn orí kejìlá àti kẹtàlá. Níbẹ̀ ni a ti dá wọn mọ̀ sí ejò ńlá náà, ẹranko tí ó gòkè láti inú òkun, àti ẹranko tí ó gòkè láti ilẹ̀. Nínú Ìfihàn orí kẹrìnlá [Correction: orí kẹrìndínlógún] ni a ti dá wọn mọ̀ sí agbára mẹ́ta tí ń darí ayé lọ sí Amágẹdọni. “Àkókò méje” Nebukadnessari so gbogbo àwọn ẹranko mẹ́tẹ̀ẹ̀ta wọ̀nyẹn pọ̀, nítorí Bábílónì gidi jẹ́ àpèjúwe Bábílónì ẹ̀mí, àti ìlà àsọtẹ́lẹ̀ kan náà tí ó wà nínú ìwé Dáníẹ́lì ni a tún gbé kalẹ̀ nínú ìwé Ìfihàn, nítorí àwọn ìwé méjèèjì ń mú ara wọn dé pípé.

Nebuchadnezzar represents 1798 as a prophetic link between the dragon, the beast and the false prophet. 1798 was “the time of the end” for the message of the first angel and the Millerite history. William Miller was led to place all of his prophetic structure upon his recognition of the dragon of paganism and the beast of Catholicism, but he did not see the United States as the earth beast and false prophet. He could see the history prior to “the time of the end” in 1798, but the future was yet future. At “the time of the end” in 1989, all three powers would then be recognized.

Nebukadinésárì dúró fún ọdún 1798 gẹ́gẹ́ bí ìsopọ̀ àsọtẹ́lẹ̀ láàárín dragoni, ẹranko náà, àti wòlíì èké. Ọdún 1798 ni “àkókò ìkẹyìn” fún ìhìnrere áńgẹ́lì àkọ́kọ́ àti ìtàn àwọn ọmọ-ẹ̀yìn Miller. A darí William Miller láti gbé gbogbo ìlànà àsọtẹ́lẹ̀ rẹ̀ kalẹ̀ lórí ìmọ̀ rẹ̀ nípa dragoni ti ẹ̀sìn kèfèrí àti ẹranko ti Kátólíìkì, ṣùgbọ́n kò rí Orílẹ̀-Èdè Amẹ́ríkà gẹ́gẹ́ bí ẹranko ilẹ̀ àti wòlíì èké. Ó lè rí ìtàn tí ó ṣáájú “àkókò ìkẹyìn” ní 1798, ṣùgbọ́n ọjọ́ iwájú ṣì wà ní ọjọ́ iwájú. Ní “àkókò ìkẹyìn” ní 1989, nígbà náà ni a ó sì mọ gbogbo agbára mẹ́tẹ̀ẹ̀ta náà.

The unsealing of the prophetic recognition of the dragon and beast in 1798, is represented by the Ulai River of chapters seven, eight and nine. The unsealing of the prophetic recognition of the dragon, beast and false prophet in 1989, is represented by the Hiddekel River of chapters ten, eleven and twelve. Nebuchadnezzar represents the movement of the first angel that arrived in 1798, and he typifies Belshazzar who represents the movement of the third angel that arrived in 1989. For this reason, Nebuchadnezzar’s second dream, in chapter four, represents the message of the first angel.

Ìṣípayá ìmọ̀ wòlíì nípa dragoni àti ẹranko náà ní ọdún 1798 ni a ṣàfihàn nípasẹ̀ Odò Ulai nínú orí kẹje, kẹjọ àti kẹsàn-án. Ìṣípayá ìmọ̀ wòlíì nípa dragoni, ẹranko náà àti wòlíì èké ní ọdún 1989 ni a ṣàfihàn nípasẹ̀ Odò Hiddekel nínú orí kẹwàá, kọkànlá àti kejìlá. Nebukadinésári dúró fún ìṣísẹ̀ áńgẹ́lì àkọ́kọ́ tí ó dé ní ọdún 1798, ó sì jẹ́ àpẹẹrẹ Bẹliṣásári, ẹni tí ó dúró fún ìṣísẹ̀ áńgẹ́lì kẹta tí ó dé ní ọdún 1989. Nítorí ìdí yìí, àlá kejì Nebukadinésári, nínú orí kẹrin, dúró fún ìránṣẹ́ áńgẹ́lì àkọ́kọ́.

Nebuchadnezzar’s “seven times” concluded at “the time of the end” in 1798, with the arrival of the warning message of judgment to come. At the “end of the days,” he is a converted man, thus representing the Republican horn of the earth beast, when it was lamblike. He simultaneously represents the Philadelphian Protestant horn of the earth beast.

“Àkókò méje” Nebukadinésári parí ní “àkókò òpin” ní ọdún 1798, pẹ̀lú dídé ìfẹ̀sẹ̀yìnjú ìkìlọ̀ ìdájọ́ tí ń bọ̀. Ní “òpin àwọn ọjọ́ náà,” ó jẹ́ ọkùnrin tí a yí padà sí ìgbàgbọ́, nípa bẹ́ẹ̀ ó ń ṣojú fún ìwo Oloṣèlú Olómìnira ti ẹranko ayé, nígbà tí ó dàbí ọ̀dọ́-àgùntàn. Ní àkókò kan náà, ó tún ń ṣojú fún ìwo Alátẹnumọ́lẹ̀ Filadẹlfia ti ẹranko ayé.

As the first king of Babylon, he typifies Belshazzar the last king of Babylon. His judgment was typified by the judgment of Nimrod, and in turn typified the judgment of Belshazzar. His judgment represented the opening of the investigative judgment on October 22, 1844.

Gẹ́gẹ́ bí ọba àkọ́kọ́ ti Bábílónì, ó jẹ́ àpẹẹrẹ Belṣásárì, ọba ìkẹyìn ti Bábílónì. Ìdájọ́ rẹ̀ ni a ti fi ìdájọ́ Nimródù ṣàpẹẹrẹ, ó sì tún fi ìdájọ́ Belṣásárì ṣàpẹẹrẹ. Ìdájọ́ rẹ̀ dúró fún ìṣíṣí ìdájọ́ ìwádìí ní October 22, 1844.

> Nebuchadnezzar the king, unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you. I thought it good to show the signs and wonders that the high God hath wrought toward me. How great are his signs! and how mighty are his wonders! his kingdom is an everlasting kingdom, and his dominion is from generation to generation. I Nebuchadnezzar was at rest in mine house, and flourishing in my palace: I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me. Daniel 4:1–5.

> Nebukadinésari ọba, sí gbogbo ènìyàn, orílẹ̀-èdè, àti èdè, tí ń gbé ní gbogbo ayé; Kí àlàáfíà yín pò si i. Mo rò pé ó yẹ kí n fi àwọn àmì àti iṣẹ́ ìyanu tí Ọlọ́run Ọ̀gá-ògo ṣe sí mi hàn. Bí àwọn àmì rẹ̀ ti tóbi tó! àti bí iṣẹ́ ìyanu rẹ̀ ti lágbára tó! ìjọba rẹ̀ jẹ́ ìjọba àìnípẹ̀kun, àti ìṣàkóso rẹ̀ ń bẹ láti ìran dé ìran. Èmi Nebukadinésari wà ní ìsinmi nínú ilé mi, mo sì ń ṣe rere nínú ààfin mi: mo rí àlá kan tí ó mú kí n bẹ̀rù, àti àwọn ìrònú lórí ibùsùn mi àti àwọn ìran inú orí mi dá mi lójú. Danieli 4:1–5.

The dream made Nebuchadnezzar afraid, and the symbolism of the dream represents the everlasting gospel of the first angel, which commands men to “fear God.”

Àlá náà mú kí Nebukadinésárì bẹ̀rù, àti pé àwòrán ìṣàpẹẹrẹ inú àlá náà dúró fún ìhìnrere àìnípẹ̀kun ti áńgẹ́lì àkọ́kọ́, èyí tí ó pàṣẹ fún ènìyàn láti “bẹ̀rù Ọlọ́run.”

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.

> Mo sì rí áńgẹ́lì mìíràn tí ń fò ní àárín ọ̀run, ó sì ní ìhìnrere àìnípẹ̀kun láti wàásù fún àwọn tí ń gbé lórí ilẹ̀ ayé, àti fún gbogbo orílẹ̀-èdè, àti ẹ̀yà, àti ahọ́n, àti ènìyàn, Ní sísọ pẹ̀lú ohùn ńlá pé, Ẹ bẹ̀rù Ọlọ́run, kí ẹ sì fi ògo fún un; nítorí pé wákàtí ìdájọ́ rẹ̀ dé: kí ẹ sì jọ́sìn ẹni tí ó dá ọ̀run, àti ayé, àti òkun, àti àwọn orísun omi. Ìfihàn 14:6, 7.

The everlasting gospel is a three-step message, the first step, as represented in the first angel, is to fear God, the second step is to give him glory and the third is represented by the hour of his judgment. “Glory” represents character, and the second “go to” in the story of Nimrod’s rebellion is where the character of the city and the tower was investigated. It was an investigative judgment. The combination of church and state is the image of the beast, and Nimrod’s second step was in manifesting the image of the beast, but the second step of the everlasting gospel produces a glorification of God’s character, not Nimrod’s.

Ìhìn rere àìnípẹ̀kun jẹ́ ìránṣẹ́ ìgbésẹ̀ mẹ́ta; ìgbésẹ̀ àkọ́kọ́, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú áńgẹ́lì àkọ́kọ́, ni láti bẹ̀rù Ọlọ́run; ìgbésẹ̀ kejì ni láti fún un ní ògo; ìgbésẹ̀ kẹta sì ni a ṣàfihàn nípasẹ̀ wákàtí ìdájọ́ rẹ̀. “Ògo” ń ṣàpẹẹrẹ ìwà, àti “ẹ jẹ́ kí a sọ̀ kalẹ̀ lọ” kejì nínú ìtàn ìṣọ̀tẹ̀ Nimrodu ni ibi tí a ti ṣàyẹ̀wò ìwà ìlú náà àti ilé-ìṣọ́ náà. Ó jẹ́ ìdájọ́ ìwádìí. Ìpapọ̀ ìjọ àti ìpínlẹ̀ ni àwòrán ẹranko náà, àti ìgbésẹ̀ kejì Nimrodu ni ní fífi àwòrán ẹranko náà hàn gbangba, ṣùgbọ́n ìgbésẹ̀ kejì ti ìhìn rere àìnípẹ̀kun ń mú ìyìnwó ìwà Ọlọ́run jáde, kì í ṣe ti Nimrodu.

Nebuchadnezzar’s fear is a symbol of the first test, just as was Daniel’s choice to not eat Babylon’s diet, for Daniel feared God. The first angel arrived in history in 1798, and was thereafter empowered on August 11, 1840. Nebuchadnezzar’s dream locates the arrival of the first message at the time of the end in 1798.

Ìbẹ̀rù Nebukadnessari jẹ́ àpẹẹrẹ ìdánwò àkọ́kọ́, gẹ́gẹ́ bí ìyàn Danieli láti má jẹ oúnjẹ Bábílónì rí, nítorí Danieli bẹ̀rù Ọlọ́run. Áńgẹ́lì àkọ́kọ́ dé sínú ìtàn ní ọdún 1798, lẹ́yìn náà a sì fún un ní agbára ní August 11, 1840. Àlá Nebukadnessari fi dídé ìránṣẹ́ àkọ́kọ́ hàn ní àkókò òpin ní ọdún 1798.

> I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me. Therefore made I a decree to bring in all the wise men of Babylon before me, that they might make known unto me the interpretation of the dream. Then came in the magicians, the astrologers, the Chaldeans, and the soothsayers: and I told the dream before them; but they did not make known unto me the interpretation thereof. But at the last Daniel came in before me, whose name was Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods: and before him I told the dream, saying, O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. Daniel 4:5–9.

> Mo rí àlá kan tí ó mú kí n bẹ̀rù, àwọn ìrònú lórí ibùsùn mi àti àwọn ìran inú orí mi sì da mí láàmú. Nítorí náà mo pa àṣẹ pé kí wọ́n mú gbogbo àwọn ọlọ́gbọ́n Babeli wá síwájú mi, kí wọ́n lè fi ìtumọ̀ àlá náà hàn mí. Nígbà náà ni àwọn aláfọ̀ṣẹ, àwọn awòràwọ̀, àwọn ara Kaldea, àti àwọn oníṣẹ́ àfọ̀ṣẹ wọlé wá; mo sì sọ àlá náà níwájú wọn; ṣùgbọ́n wọn kò fi ìtumọ̀ rẹ̀ hàn mí. Ṣùgbọ́n ní ìkẹyìn Danieli wọlé wá síwájú mi, ẹni tí orúkọ rẹ̀ ń jẹ́ Belteshassar, gẹ́gẹ́ bí orúkọ ọlọ́run mi, àti nínú ẹni tí ẹ̀mí àwọn ọlọ́run mímọ́ wà: níwájú rẹ̀ ni mo sì sọ àlá náà, ní pé, Ìwọ Belteshassar, olórí àwọn aláfọ̀ṣẹ, nítorí mo mọ̀ pé ẹ̀mí àwọn ọlọ́run mímọ́ ń bẹ nínú rẹ, àti pé kò sí àṣírí kankan tí ń da ọ láàmú, sọ fún mi àwọn ìran àlá mi tí mo ti rí, àti ìtumọ̀ rẹ̀. Danieli 4:5–9.

The arrival of the first message at the time of the end in 1798, that is represented by Nebuchadnezzar’s fear, marks the point when the book of Daniel was to be unsealed.

Ìbẹ̀rẹ̀ ìfihàn ìránṣẹ́ àkọ́kọ́ ní àsìkò òpin ní ọdún 1798, èyí tí a ṣàpẹẹrẹ rẹ̀ nípa ìbẹ̀rù Nebukadinésárì, jẹ́ àmì ìpìlẹ̀ àkókò tí a óò ṣí ìwé Dáníẹ́lì sílẹ̀.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. … 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 12:4, 9, 10.

> Ṣùgbọ́n ìwọ, Dániẹli, dì àwọn ọ̀rọ̀ náà, kí o sì fi èdìdì dì ìwé náà, títí di àsìkò òpin: ọ̀pọ̀lọpọ̀ yóò máa sáré kiri, ìmọ̀ yóò sì pò si i. … Ó sì wí pé, Máa lọ ní ọ̀nà rẹ, Dániẹli: nítorí a ti pa àwọn ọ̀rọ̀ náà mọ́, a sì ti fi èdìdì dì wọ́n títí di àsìkò òpin. Ọ̀pọ̀lọpọ̀ ni yóò di mímọ́, a ó sì sọ wọ́n di funfun, a ó sì dán wọn wò; ṣùgbọ́n àwọn ènìyàn búburú yóò máa hù ìwà búburú: kò sì sí ẹni kankan lára àwọn ènìyàn búburú tí yóò lóye; ṣùgbọ́n àwọn ọlọ́gbọ́n yóò lóye. Danieli 12:4, 9, 10.

When the book of Daniel was unsealed at “the time of the end”, men were called to come and investigate the increase of knowledge, and that call eventually produced two classes of worshippers. One class could not understand and the other class could. The wise men of Babylon, represented as “the magicians, the astrologers, the Chaldeans, and the soothsayers” could not understand, but Daniel understood. The Babylonian “wise men” could not understand, and therefore represent the wicked. Daniel represented the wise.

Nígbà tí a ṣí ìwé Dáníẹ́lì sílẹ̀ ní “àkókò ìkẹyìn”, a pe àwọn ènìyàn láti wá ṣe àyẹ̀wò ìlọsíwájú ìmọ̀ náà, ìpè náà sì yọrí sí ìfarahàn ẹgbẹ́ olùjọsìn méjì níkẹyìn. Ẹgbẹ́ kan kò lè yé e, ṣùgbọ́n ẹgbẹ́ kejì lè yé e. Àwọn ọlọ́gbọ́n Bábílónì, tí a ṣàfihàn gẹ́gẹ́ bí “àwọn alágbàwí, àwọn awòràwọ̀, àwọn ará Kálídíà, àti àwọn abòṣè”, kò lè yé e, ṣùgbọ́n Dáníẹ́lì yé e. “Àwọn ọlọ́gbọ́n” Bábílónì kò lè yé e, nítorí náà wọ́n dúró fún àwọn ẹni búburú. Dáníẹ́lì sì dúró fún àwọn ọlọ́gbọ́n.

We will continue Daniel chapter four in the next article.

A ó máa bá a lọ nínú Danieli orí kẹrin nínú àpilẹ̀kọ tí ó kàn.

> “Those who are unfaithful to the work of God are lacking in principle; their motives are not of a character to lead them to choose the right under all circumstances. The servants of God are to feel at all times that they are under the eye of their employer. He who watched the sacrilegious feast of Belshazzar is present in all our institutions, in the counting-room of the merchant, in the private workshop; and the bloodless hand is as surely recording your neglect as it recorded the awful judgment of the blasphemous king. Belshazzar’s condemnation was written in words of fire, ‘Thou art weighed in the balances, and art found wanting’; and if you fail to fulfill your God-given obligations your condemnation will be the same.” Messages to Young People, 229.

> “Àwọn tí kò ṣe olóòótọ́ sí iṣẹ́ Ọlọ́run ń ṣàìní ìlànà; ìdí wọn kò ní irú àkóónú tí yóò mú wọn yan èyí tí ó tọ́ lábẹ́ gbogbo ipò. Àwọn ìránṣẹ́ Ọlọ́run gbọ́dọ̀ máa ní ìmọ̀lára ní gbogbo ìgbà pé wọ́n wà ní abẹ́ ojú Olúwa iṣẹ́ wọn. Ẹni tí ó wo àsè àbùkù mímọ́ Belshazzar wà ní gbogbo ilé-iṣẹ́ wa, nínú yàrá ìṣírò oníṣòwò, àti nínú ilé iṣẹ́ aládáni; ọwọ́ tí kò ní ẹ̀jẹ̀ náà sì ń kọ àkọsílẹ̀ àìbikita yín dájúdájú gẹ́gẹ́ bí ó ti kọ ìdájọ́ ẹlẹ́rùjẹ̀jẹ̀ ti ọba asọ̀rọ̀-òdì náà sílẹ̀. Ìdájọ́ Belshazzar ni a kọ sínú ọ̀rọ̀ iná pé, ‘A ti wọ̀ ọ́ lórí òṣùwọ̀n, a sì rí i pé o kù sí àìpé’; bí ẹ sì bá kùnà láti mú àwọn ojúṣe tí Ọlọ́run fi fún yín ṣẹ, ìdájọ́ yín yóò jẹ́ bẹ́ẹ̀ gẹ́gẹ́.” Messages to Young People, 229.

Back to Articles