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# The Book of Daniel - Number Fourteen

Ìwé Dáníẹ́lì - Nọ́ńbà Mẹ́rìnlá

Daniel Chapter Two – Summary and Conclusion Part One

Dáníẹ́lì Orí Kẹta?

Author

Jeff Pippenger

Published

December 9, 2023

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> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

> “Nínú Ìfihàn, gbogbo àwọn ìwé Bíbélì ni wọ́n ti pàdé, tí wọ́n sì ti dé òpin. Níhìn-ín ni àfikún ìwé Dáníẹ́lì wà.” Acts of the Apostles, 585.

The truth that is identified by John as “the Revelation of Jesus Christ,” which the Lion of the tribe of Judah has been unsealing for his people since July, 2023, is brought to perfection when the book of Daniel is brought together with the book of Revelation. Daniel chapter two, represents the second angel’s message in the context of the image of the beast test of the last days. It identifies a process of testing and a specific period of testing.

Òtítọ́ tí Jòhánù fi dá mọ̀ gẹ́gẹ́ bí “Ìfihàn Jésù Kristi,” èyí tí Kìnnìún ẹ̀yà Júdà ti ń tú ìdì rẹ̀ sílẹ̀ fún àwọn ènìyàn rẹ̀ láti Oṣù Keje, ọdún 2023, ni a mú dé ìpé nígbà tí a bá mú ìwé Dáníẹ́lì papọ̀ mọ́ ìwé Ìfihàn. Dáníẹ́lì orí kejì, dúró fún ìránṣẹ́ áńgẹ́lì kejì nínú àyíká ìdánwò àwòrán ẹranko ti àwọn ọjọ́ ìkẹyìn. Ó ń tọ́ka sí ìlànà ìdánwò kan àti àkókò pàtó kan ti ìdánwò.

The period and process of Daniel chapter two, represented by the seventy years of Daniel’s captivity, typified the testing period of the Protestants in Millerite history. The Protestants failed their testing process and became the daughters of Rome. Prophetically, a daughter typifies their mother; and Rome is a prophetic beast. Their failure and subsequent transitioning into the daughters of Rome, typifies the test of the image of the beast in our current history, for they transitioned into an image of the beast. Our current testing process is therefore represented by Daniel’s seventy years of captivity, and also by the history of the second angel’s message during the Millerite movement.

Àkókò àti ìlànà inú Dáníẹ́lì orí kejì, tí a ṣàfihàn nípasẹ̀ àádọ́rin ọdún ìgbèkùn Dáníẹ́lì, jẹ́ àpẹẹrẹ àsọtẹ́lẹ̀ fún àkókò ìdánwò àwọn Pùròtẹ́sítáǹtì nínú ìtàn Míléráìtì. Àwọn Pùròtẹ́sítáǹtì kùnà nínú ìlànà ìdánwò wọn, wọ́n sì di àwọn ọmọbìnrin Róòmù. Ní ti àsọtẹ́lẹ̀, ọmọbìnrin ń ṣàpẹẹrẹ ìyá wọn; Róòmù sì jẹ́ ẹranko àsọtẹ́lẹ̀. Ìkùnà wọn àti ìyípadà tí ó tẹ̀lé e sí ipò àwọn ọmọbìnrin Róòmù, ń ṣàpẹẹrẹ ìdánwò àwòrán ẹranko náà nínú ìtàn wa lọ́wọ́lọ́wọ́, nítorí wọ́n yí padà sí àwòrán ẹranko náà. Nítorí náà, ìlànà ìdánwò wa lọ́wọ́lọ́wọ́ ni a ṣàpẹẹrẹ nípasẹ̀ àádọ́rin ọdún ìgbèkùn Dáníẹ́lì, àti pẹ̀lú nípasẹ̀ ìtàn iṣẹ́ ìránṣẹ́ áńgẹ́lì kejì nígbà ìṣísẹ̀ Míléráìtì.

In the history of the second angel’s message that began on September 11, 2001, there is a specific period and testing process that is symbolically represented as Nebuchadnezzar’s image-dream of beasts; for a kingdom in Bible prophecy is also a beast. Nebuchadnezzar and the Chaldean religious elite represent those that fail the test, and Daniel and the three worthies represent those that pass the test. It may appear otherwise, but Nebuchadnezzar’s failure is confirmed in chapter three of Daniel.

Nínú ìtàn ìhìnrere áńgẹ́lì kejì tí ó bẹ̀rẹ̀ ní September 11, 2001, àkókò kan pàtó àti ìlànà ìdánwò kan wà tí a fi àpẹẹrẹ hàn gẹ́gẹ́ bí àlá Nebukadinésárì nípa ère àwọn ẹranko; nítorí ìjọba kan nínú àsọtẹ́lẹ̀ Bíbélì jẹ́ ẹranko pẹ̀lú. Nebukadinésárì àti ẹgbẹ́ olóyè ẹ̀sìn àwọn Kaldea dúró fún àwọn tí wọ́n kùnà nínú ìdánwò náà, Dáníẹ́lì àti àwọn ọlọ́lá mẹ́tẹ̀ẹ̀ta sì dúró fún àwọn tí wọ́n borí ìdánwò náà. Ó lè dà bí ẹni pé kò rí bẹ́ẹ̀, ṣùgbọ́n a jẹ́rìí ìkùnà Nebukadinésárì nínú orí kẹta ìwé Dáníẹ́lì.

In the testing process, which is represented in both Daniel chapter one and two, there are specific prophetic waymarks that line up with the truths that have recently been set forth in the book of Revelation. In chapter one, “ten days” represented the testing period that led to Daniel manifesting a fairer and fatter image due to his eating the heavenly fare, while the other class of eunuchs manifested the image of those who ate the diet of the king. A king prophetically is a kingdom, and prophetically a king or kingdom is also a beast. Those whose countenance manifested the results of eating the king’s diet, manifested the image of the beast.

Nínú ìlànà ìdánwò náà, èyí tí a ṣàfihàn nínú Dáníẹ́lì orí kìn-ín-ní àti kejì, àwọn àmì-ọ̀nà àsọtẹ́lẹ̀ pàtó wà tí wọ́n bá àwọn òtítọ́ tí a ṣẹ̀ṣẹ̀ gbékalẹ̀ nínú ìwé Ìfihàn mu. Nínú orí kìn-ín-ní, “ọjọ́ mẹ́wàá” dúró fún àkókò ìdánwò tí ó yọrí sí Dáníẹ́lì fífi àwòrán tí ó rẹwà síi tí ó sì sanra síi hàn nítorí jíjẹ oúnjẹ ọ̀run, nígbà tí ẹgbẹ́ kejì àwọn ìwẹ́fàà fi àwòrán àwọn tí wọ́n jẹ oúnjẹ ọba hàn. Ní ti àsọtẹ́lẹ̀, ọba jẹ́ ìjọba, àti ní ti àsọtẹ́lẹ̀ pẹ̀lú, ọba tàbí ìjọba tún jẹ́ ẹranko. Àwọn tí ìrísí ojú wọn fi àbájáde jíjẹ oúnjẹ ọba hàn, wọ́n fi àwòrán ẹranko náà hàn.

In Daniel chapter two, Daniel was praying to understand the hidden “secret” of Nebuchadnezzar’s image-dream. He needed to know what the dream was, and also what it meant. He represents those in the last days that are seeking to understand the secrets associated with the unsealing of the Revelation of Jesus Christ, for the unsealing of the Revelation of Jesus Christ is the last prophetic “secret” that is unsealed before probation closes. All the prophets, including Daniel, are identifying the last days. Daniel’s endeavor to understand the “secret” was a life-or-death endeavor, as is the image of the beast test for God’s people in the last days.

Nínú orí kejì ìwé Dáníẹ́lì, Dáníẹ́lì ń gbàdúrà kí ó lè lóye “àṣírí” tí a fi pamọ́ nínú àlá àwòrán Nebukadinésárì. Ó nílò láti mọ ohun tí àlá náà jẹ́, àti pẹ̀lú ohun tí ó túmọ̀ sí. Ó dúró fún àwọn ẹni wọ̀nyí ní àwọn ọjọ́ ìkẹyìn tí ń wá láti lóye àwọn àṣírí tí ó ní ìbáṣepọ̀ pẹ̀lú ṣíṣí èdìdì Ìfihàn Jésù Kristi, nítorí ṣíṣí èdìdì Ìfihàn Jésù Kristi ni “àṣírí” àsọtẹ́lẹ̀ ìkẹyìn tí a tú èdìdì rẹ̀ sílẹ̀ kí àkókò àánú tó parí. Gbogbo àwọn wòlíì, pẹ̀lú Dáníẹ́lì, ń tọ́ka sí àwọn ọjọ́ ìkẹyìn. Ìsapá Dáníẹ́lì láti lóye “àṣírí” náà jẹ́ ìsapá ìyè tàbí ikú, gẹ́gẹ́ bí ìdánwò àwòrán ẹranko náà ṣe rí fún àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.” Manuscript Releases, volume 15, 15.

> “Olúwa ti fihàn mí ní kedere pé àwòrán ẹranko náà yóò dá sílẹ̀ kí àkókò ìdánwò tó parí; nítorí pé òun ni yóò jẹ́ ìdánwò ńlá fún àwọn ènìyàn Ọlọ́run, èyí tí a ó fi pinnu ayànmọ́ wọn títí ayé.” Manuscript Releases, ìwọ̀n 15, 15.

The prayer of Daniel, as he sought to understand the “secret,” represents a specific waymark in the history of God’s people in the last days. The book of Daniel provides two witnesses that establish the waymark of “prayer” in the last days. That waymark is located in the period of time that is represented by the second message of every reform line.

Àdúrà Dáníẹ́lì, bí ó ti ń wá láti lóye “àṣírí” náà, ń ṣàpẹẹrẹ àmì-ọ̀nà kan pàtó nínú ìtàn àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn. Ìwé Dáníẹ́lì pèsè ẹlẹ́rìí méjì tí ó fi múlẹ̀ àmì-ọ̀nà “àdúrà” ní àwọn ọjọ́ ìkẹyìn. Àmì-ọ̀nà náà wà ní àkókò tí ìránṣẹ́ kejì nínú gbogbo ìlà ìtúnṣe ń ṣojú fún.

The prophetic setting of both prayers is the seventy years of captivity, which as a symbol represents the “seven times” of Leviticus twenty-six. In Daniel two, in the first verse, the name “Nebuchadnezzar” is doubled, which the doubling of a word in Scripture is a symbol of the second angel’s message.

Àyíká àsọtẹ́lẹ̀ ti àdúrà méjèèjì náà ni ọdún àádọ́rin ìgbèkùn, èyí tí, gẹ́gẹ́ bí àmì, ń ṣojú fún “àkókò méje” ti Lefitiku ogún-lẹ́-mẹ́fà. Nínú Dáníẹ́lì méjì, ní ẹsẹ̀ kìn-ín-ní, a tún orúkọ “Nebukadnessari” sọ lẹ́ẹ̀mejì; ìtúnsọ ọ̀rọ̀ kan lẹ́ẹ̀mejì nínú Ìwé Mímọ́ sì jẹ́ àmì ìránṣẹ́ áńgẹ́lì kejì.

There are several references in the writings of Sister White that identify Daniel chapter three, as a symbol of the Sunday law. Daniel chapter one, possesses every characteristic of the first angel’s message, and we are informed that you cannot have a third message (Daniel chapter three), without a first and second message.

Ọ̀pọ̀ àtọ́kasí ló wà nínú àwọn ìwé tí Sister White kọ tí ń fi Daniel orí kẹta hàn gẹ́gẹ́ bí ààmì òfin Ọjọ́ Àìkú. Daniel orí kìn-ín-ní ní gbogbo àbùdá ìránṣẹ́ áńgẹ́lì àkọ́kọ́, a sì ti sọ fún wa pé a kò lè ní ìránṣẹ́ kẹta (Daniel orí kẹta) láìsí ìránṣẹ́ àkọ́kọ́ àti èkejì.

The image of the beast test has been defined by Ellen White as the test we must pass before probation closes, and before we are sealed. When the music played in Daniel chapter three, probation symbolically closed, for chapter three represents the Sunday law. Nebuchadnezzar’s music represents the melody that the whore of Tyre then begins to sing to the kings of the earth at the end of the symbolic seventy years that she had been forgotten.

Àwòrán ẹranko náà ni Ellen White ti ṣàlàyé gẹ́gẹ́ bí ìdánwò tí a gbọ́dọ̀ kọjá kí àkókò oore-ọ̀fẹ́ tó parí, kí a tó sì di dì mọ́. Nígbà tí orin náà dún nínú Dáníẹ́lì orí kẹta, àkókò oore-ọ̀fẹ́ parí ní ti àpẹẹrẹ, nítorí pé orí kẹta dúró fún òfin Ọjọ́ Àìkú. Orin Nebukadinésárì dúró fún ìlù-orin tí àgbèrè Tírè ti bẹ̀rẹ̀ sí í kọ sí àwọn ọba ayé ní òpin àádọ́rin ọdún àpẹẹrẹ tí a ti gbàgbé rẹ̀.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

> Yóò sì ṣẹlẹ̀ ní ọjọ́ náà pé a ó gbàgbé Tírè fún ọdún àádọ́rin, gẹ́gẹ́ bí ọjọ́ ọba kan; lẹ́yìn òpin ọdún àádọ́rin, Tírè yóò kọrin bí aṣẹ́wó. Mú háàpù, yí ìlú ká, ìwọ aṣẹ́wó tí a ti gbàgbé; mú orin rẹ dùn, kọ orin púpọ̀, kí a lè rántí rẹ. Yóò sì ṣẹlẹ̀ lẹ́yìn òpin ọdún àádọ́rin, pé Olúwa yóò bẹ Tírè wò, yóò sì padà sí èrè rẹ̀, yóò sì ṣe àgbèrè pẹ̀lú gbogbo àwọn ìjọba ayé lórí gbogbo ojú ilẹ̀ ayé. Isaiah 23:15–17.

Sister White identifies the three angel’s messages as three tests.

Arábìnrin White tọ́ka sí àwọn ìhìn iṣẹ́ àwọn áńgẹ́lì mẹ́ta gẹ́gẹ́ bí àdánwò mẹ́ta.

> “Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.” Review and Herald, October 31, 1899.

> “Ọ̀pọ̀lọpọ̀ àwọn tí wọ́n jáde lọ láti pàdé Ọkọ-ìyàwó lábẹ́ àwọn ìfẹ̀ṣẹ̀jáde áńgẹ́lì kìn-ín-ní àti kejì, kọ ìfẹ̀ṣẹ̀jáde kẹta, ìyẹn ìfẹ̀ṣẹ̀jáde ìdánwò ìkẹyìn tí a ó fi fún ayé, àti pé irú ipò bẹ́ẹ̀ ni a ó sì gbà nígbà tí ìpè ìkẹyìn bá dé.” Review and Herald, October 31, 1899.

Upon several witnesses, Daniel chapter two, is the second angel’s message. The history of the empowerment of the first angel until the judgment, is the history represented by the seventy years of Daniel’s captivity. The setting of Daniel’s prayer in chapter two, takes place within the seventy years, which is a symbol of the “seven times”.

Lórí ẹ̀rí ọ̀pọ̀lọpọ̀, Dáníẹ́lì orí kejì ni ìhìn iṣẹ́ angẹli kejì. Ìtàn fífi agbára fún angẹli kìn-ín-ní títí dé ìdájọ́, ni ìtàn tí a ṣàfihàn nípasẹ̀ àádọ́rin ọdún ìgbèkùn Dáníẹ́lì. Ìtòlẹ́sẹẹsẹ àdúrà Dáníẹ́lì ní orí kejì, ṣẹlẹ̀ láàárín àádọ́rin ọdún náà, èyí tí ó jẹ́ àmì “àkókò méje”.

The prayer of chapter nine, begins with a direct reference to the seventy years. The prophetic setting of both prayers is identical. They represent different aspects of the same prayer, but are both placed in the identical setting of the “seven times,” and both align with the waymark of “prayer” that is located in the history of the one hundred and forty-four thousand of the last days.

Àdúrà orí kẹsàn-án bẹ̀rẹ̀ pẹ̀lú ìtọ́kasí tààrà sí ãdọ́rin ọdún náà. Àyè ìṣètò àsọtẹ́lẹ̀ àwọn àdúrà méjèèjì jẹ́ kan náà pátápátá. Wọ́n ṣojú àwọn apá oríṣiríṣi ti àdúrà kan náà, ṣùgbọ́n a fi àwọn méjèèjì sí inú àyè ìṣètò kan náà ti “ìgbà méje,” wọ́n sì bá àmì-ọ̀nà “àdúrà” mu, èyí tí ó wà nínú ìtàn àwọn ọgọ́rùn-ún méjìlélógójì ẹgbẹ̀rún ènìyàn ọjọ́ ìkẹyìn.

When Daniel prays in chapter nine, he is in a prophetic “period of transition” from the kingdom of Babylon unto the kingdom of the Medes and the Persians. That transition point is also a waymark, and it also aligns with the same transition point in the movement of the third angel, when God’s people die in the street as “Laodiceans”, and come out of the grave as “Philadelphians”. The transition point for the movement of the first angel aligns with both Daniel’s transition point, and the movement of the third angel, and all three are directly connected with the “seven times” of Leviticus twenty-six. The transition from Philadelphia to Laodicea in the Millerite movement took place with the arrival of “new light” on the “seven times” in 1856, and the subsequent rejection of the “seven times” altogether in 1863. Daniel in chapter nine, the movement of the first angel in Millerite time, and the movement of the third angel in our time, all have a transition point that aligns with one another, and all three transition points are set within the context of the “seven times”.

Nígbà tí Dáníẹ́lì ń gbàdúrà nínú orí kẹ́sàn-án, ó wà nínú “àkókò ìyípadà” àsọtẹ́lẹ̀ láti ìjọba Bábílónì lọ sí ìjọba àwọn Mídì àti àwọn Pérísíà. Ibùdó ìyípadà náà pẹ̀lú jẹ́ àmì ọ̀nà, ó sì tún bá ibùdó ìyípadà kan náà mu nínú ìṣísẹ̀ áńgẹ́lì kẹta, nígbà tí àwọn ènìyàn Ọlọ́run kú ní òpópónà gẹ́gẹ́ bí “Laodiceans”, tí wọ́n sì jáde kúrò nínú ibojì gẹ́gẹ́ bí “Philadelphians”. Ibùdó ìyípadà fún ìṣísẹ̀ áńgẹ́lì àkọ́kọ́ bá ibùdó ìyípadà Dáníẹ́lì àti ìṣísẹ̀ áńgẹ́lì kẹta méjèèjì mu, gbogbo àwọn mẹ́tẹ̀ẹ̀ta náà sì ní ìsopọ̀ tààrà pẹ̀lú “àkókò méje” ti Lefitiku mẹ́rìndínlọ́gbọ̀n. Ìyípadà láti Philadelphia sí Laodicea nínú ìṣísẹ̀ Millerite ṣẹlẹ̀ pẹ̀lú dídé “ìmọ́lẹ̀ tuntun” lórí “àkókò méje” ní ọdún 1856, àti pẹ̀lú ìkọ̀sílẹ̀ “àkókò méje” náà pátápátá lẹ́yìn náà ní ọdún 1863. Dáníẹ́lì nínú orí kẹ́sàn-án, ìṣísẹ̀ áńgẹ́lì àkọ́kọ́ ní àkókò Millerite, àti ìṣísẹ̀ áńgẹ́lì kẹta ní àkókò wa, gbogbo wọn ní ibùdó ìyípadà kan tí ó bá ara wọn mu, gbogbo àwọn ibùdó ìyípadà mẹ́tẹ̀ẹ̀ta náà sì wà lábẹ́ àyíká “àkókò méje”.

In the history of the testing process, Daniel represents the messenger that is given the light which he shares first with his three companions, thus typifying the prophetic role of “Elijah”, who is the “voice crying in the wilderness”.

Nínú ìtàn ìlànà ìdánwò náà, Dáníẹ́lì ṣojú fún ojiṣẹ́ tí a fi ìmọ́lẹ̀ náà fún, tí ó sì kọ́kọ́ pín í pẹ̀lú àwọn ẹlẹgbẹ́ rẹ̀ mẹ́ta, báyìí ni ó ṣe ń ṣàpẹẹrẹ ipa àsọtẹ́lẹ̀ ti “Élíjà”, ẹni tí í ṣe “ohùn ẹni tí ń ké ní aginjù”.

The “secret” of Daniel chapter two identifies that the eighth kingdom of Bible prophecy is “of the seven” kingdoms. As the first representation of the kingdoms of Bible prophecy, it therefore connects with the last representation of the kingdoms of Bible prophecy found in Revelation chapter seventeen. The eighth kingdom, being “of the seven” previous kingdoms, is addressing the transition point that establishes modern Babylon as the three-fold union of the dragon, the beast and the false prophet. Nebuchadnezzar’s image-dream is ultimately identifying the eighth earthly kingdom of prophetic history.

“Asírí” tó wà nínú Dáníẹ́lì orí kejì fi hàn pé ìjọba kẹjọ nínú àsọtẹ́lẹ̀ Bíbélì jẹ́ “ti àwọn méje” ìjọba náà. Gẹ́gẹ́ bí àfihàn àkọ́kọ́ ti àwọn ìjọba inú àsọtẹ́lẹ̀ Bíbélì, nítorí náà ó so mọ́ àfihàn ìkẹyìn ti àwọn ìjọba inú àsọtẹ́lẹ̀ Bíbélì tí a rí nínú Ìfihàn orí kẹtàlá-dín-lógún. Ìjọba kẹjọ náà, níwọ̀n bí ó ti jẹ́ “ti àwọn méje” ìjọba tí ó ṣáájú, ń tọ́ka sí ojú-ọ̀nà ìyípadà tí ń fìdí Bábílónì òde-òní múlẹ̀ gẹ́gẹ́ bí ìṣọ̀kan mẹ́ta ti dragoni, ẹranko náà, àti wòlíì èké. Àlá-òrán Nebukadinésárì ní ìparí ń dá ìdánimọ̀ ìjọba ayé kẹjọ nínú ìtàn àsọtẹ́lẹ̀ lélẹ̀.

A kingdom is a beast in Bible prophecy, so the truth represented by Nebuchadnezzar’s image-dream is the first reference to the final beast, as is also identified in Revelation chapter seventeen. Therefore, Nebuchadnezzar’s dream is ultimately the dream of the image of the eighth and final beast. It’s the dream of “the image of the beast”.

Ìjọba kan jẹ́ ẹranko nínú àsọtẹ́lẹ̀ Bíbélì, nítorí náà òtítọ́ tí àlá àwòrán Nebukadinésárì ṣojú fún ni ìtọ́kasí àkọ́kọ́ sí ẹranko ìkẹyìn, gẹ́gẹ́ bí a ti tún dá a mọ̀ nínú Ìfihàn orí kẹtàlá-dín-lọ́gbọ̀n. Nítorí náà, àlá Nebukadinésárì ní ìparí rẹ̀ jẹ́ àlá àwòrán ẹranko kẹjọ àti ti ìkẹyìn. Ó jẹ́ àlá “àwòrán ẹranko náà”.

That in itself is the confirmation of the importance of recognizing the transition point that occurs in the movement of the third angel, but the “secret” is also the key that brings together and establishes much of what the previous articles have been identifying about the history that followed July 18, 2020. In those articles, it has been presented that the four waymarks of each of the sacred reform movements, that are represented by Daniel’s seventy years of captivity, always possess the same theme.

Èyí nìkan fúnra rẹ̀ jẹ́ ìmúdájú pàtàkì ìmọ̀ràn láti mọ ibi ìyípadà tí ó ṣẹlẹ̀ nínú ìṣísẹ̀ áńgẹ́lì kẹta, ṣùgbọ́n “àṣírí” náà pẹ̀lú ni kọ́kọ́rọ́ tí ó ń kó pọ̀ jọ tí ó sì ń fi ìdí púpọ̀ nínú ohun tí àwọn àpilẹ̀kọ iṣáájú ti ń tọ́ka sí nípa ìtàn tí ó tẹ̀ lé July 18, 2020 múlẹ̀. Nínú àwọn àpilẹ̀kọ wọ̀nyí, a ti fi hàn pé àwọn àmì-ọ̀nà mẹ́rin ti ọkọ̀ọ̀kan àwọn ìṣísẹ̀ ìtúnṣe mímọ́, tí a ṣojú fún nípasẹ̀ àádọ́rin ọdún ìgbèkùn Daniẹli, máa ń ní akọ́lé kan náà ní gbogbo ìgbà.

Those four waymarks in the time of Christ were set within the context of “death and resurrection”. The first waymark, which represented the empowerment of the first message was Christ’s baptism, the symbol of death and resurrection. The second waymark, which represents the first disappointment in that history, was the death and resurrection of Lazarus. The third waymark was the triumphal entry into Jerusalem, representing the Midnight Cry. Christ was heading to His death and resurrection, and Lazarus, the living representative of death and resurrection, led the procession. Lazarus also establishes that during the proclamation of the Midnight Cry, God’s people are “sealed”.

Àwọn àmì ọ̀nà mẹ́rin wọ̀nyí ní àkókò Kristi ni a fi múlẹ̀ nínú àyíká “ikú àti àjíǹde.” Àmì ọ̀nà àkọ́kọ́, tí ó ṣojú fún fífún ìránṣẹ́ agbára fún ìhìn àkọ́kọ́, ni ìrìbọmi Kristi, àmì ìṣàpẹẹrẹ ikú àti àjíǹde. Àmì ọ̀nà kejì, tí ó ṣojú fún ìrẹ̀wẹ̀sì àkọ́kọ́ nínú ìtàn náà, ni ikú àti àjíǹde Lasaru. Àmì ọ̀nà kẹta ni ìwọlé ìṣẹ́gun sínú Jerusalemu, tí ó ṣojú fún Ẹkún Ọ́gànjọ́. Kristi ń lọ sí ikú àti àjíǹde Rẹ̀, Lasaru sì, aṣojú alààyè fún ikú àti àjíǹde, ṣáájú ìrìnàjò náà. Lasaru pẹ̀lú fi hàn pé nígbà ìkéde Ẹkún Ọ́gànjọ́, àwọn ènìyàn Ọlọ́run ni a “fi èdìdì dì.”

> “This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

> “Iṣẹ́ ìyanu tí ó ga jùlọ yìí, ìjíǹde Lásárù, ni yóò fi èdìdì Ọlọ́run lé iṣẹ́ Rẹ̀ àti lé ète Rẹ̀ sí òrìṣà-mímọ́.” The Desire of Ages, 529.

The fourth waymark of judgment was the cross, which was also a death and resurrection. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Àmì ìdájọ́ kẹrin ni àgbélébùú, èyí tí ó sì jẹ́ ikú àti àjíǹde pẹ̀lú. Àkókò àwọn àmì ọ̀nà mẹ́rin wọ̀nyí ni a ṣàfihàn rẹ̀ nípasẹ̀ àádọ́rin ọdún ìgbèkùn Dáníẹ́lì.

In Millerite history, the theme was the “day-for-a-year principle”, and August 11, 1840 was the confirmation of that principle. The first disappointment was the result of an incorrect application of the day-for-a-year principle. The Midnight Cry was the perfection of the day-for-a-year principle in connection with the twenty-three-hundred-year prophecy and the twenty-five-hundred-and-twenty-year prophecy, and then the Investigative Judgment began when those day-for-a-year prophecies were fulfilled on October 22, 1844. The theme of all four waymarks in Millerite history was the “day-for-a-year principle”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Nínú ìtàn àwọn Millerite, àkòrí náà ni “ìlànà ọjọ́ kan fún ọdún kan,” àti pé August 11, 1840 ni ìmúlẹ̀múlò ìlànà yẹn jẹ́rìí sí. Ìbànújẹ àkọ́kọ́ jẹ́ àbájáde lílò ìlànà ọjọ́ kan fún ọdún kan ní ọ̀nà tí kò tọ́. Ìkéde Àárín Òru ni ìpéye ìlànà ọjọ́ kan fún ọdún kan ní ìsopọ̀ pẹ̀lú àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjìlélọ́ọ̀rún àti àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjìlélógún-lé-ní-ọgọ́rùn-ún márùn-ún, lẹ́yìn náà Ìdájọ́ Ìwádìí sì bẹ̀rẹ̀ nígbà tí àwọn àsọtẹ́lẹ̀ ọjọ́ kan fún ọdún kan wọ̀nyẹn ṣẹ ní October 22, 1844. Àkòrí gbogbo àwọn àmì ọ̀nà mẹ́rin nínú ìtàn àwọn Millerite ni “ìlànà ọjọ́ kan fún ọdún kan.” Àkókò àwọn àmì ọ̀nà mẹ́rin wọ̀nyẹn ni a ṣojú fún nípasẹ̀ ọdún àìníní mẹ́ẹ̀ẹ̀dọ́gbọ̀n tí Daniẹli sọ.

In the days of king David, the theme was “the ark of God”. When David was empowered, he then determined to bring the ark to the city of David.

Ní ọjọ́ ọba Dáfídì, kókó ọ̀ràn náà ni “àpótí Ọlọ́run”. Nígbà tí a fi agbára fún Dáfídì, ó sì pinnu láti mú àpótí náà wá sí ìlú Dáfídì.

> And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.

> Dafidi sì ń lọ síwájú, ó sì ń di ẹni ńlá; Olúwa Ọlọ́run àwọn ọmọ-ogun sì wà pẹ̀lú rẹ̀. 2 Samueli 5:10.

The first disappointment was when Uzzah sinned by touching the ark. The third waymark was when David understood that the Lord had blessed the house of Obededom the Gittite, where the ark had been kept since Uzzah’s rebellion. David then went and retrieved the ark for his triumphal entry into Jerusalem (only for his wife to manifest undue anger and “disappointment” for David’s entrance). Each of those four waymarks are represented by the ark. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Ìbànújẹ àkọ́kọ́ ni nígbà tí Úsà ṣẹ̀ nípa fífi ọwọ́ kan àpótí májẹ̀mú náà. Àmì-ọ̀nà kẹta ni nígbà tí Dáfídì lóye pé Olúwa ti bùkún ilé Ọbédí-édómù ará Gitti, níbi tí a ti pa àpótí májẹ̀mú náà mọ́ láti ìgbà ìṣọ̀tẹ̀ Úsà. Nígbà náà ni Dáfídì lọ mú àpótí májẹ̀mú náà padà wá fún ìwọlé ìṣẹ́gun rẹ̀ sí Jerúsálẹ́mù (kìkì kí aya rẹ̀ fi ìbínú tí kò tọ́ àti “ìbànújẹ” hàn nítorí ìwọlé Dáfídì). Kálukú nínú àwọn àmì-ọ̀nà mẹ́rin wọ̀nyí ni àpótí májẹ̀mú náà ṣojú fún. Àkókò àwọn àmì-ọ̀nà mẹ́rin wọ̀nyí ni a ṣojú fún nípa àádọ́rin ọdún ìgbèkùn Dáníẹ́lì.

On September 11, 2001, Islam of the “third Woe” was loosed, and then restrained. July 18, 2020, was a failed prediction about the role of Islam. The message that brings the dead dry bones to life comes from “the four winds”, which are a symbol of Islam and represents the Midnight Cry message. The national ruin that follows the national apostasy of the Sunday law in the United States is brought about by Islam of the “third Woe”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Ní ọjọ́ kọkànlá, oṣù kẹsàn-án, ọdún 2001, a tú Islamu ti “Ègbé kẹta” sílẹ̀, lẹ́yìn náà a sì dí i mú. Ọjọ́ kẹtàdínlógún, oṣù keje, ọdún 2020, jẹ́ àsọtẹ́lẹ̀ tí kò ṣẹ nípa ipa Islamu. Ìránṣẹ́ tí ń mú àwọn egungun gbígbẹ tí ó ti kú wá sí ìyè wá láti “àwọn ẹ̀fúùfù mẹ́rin”, tí wọ́n jẹ́ àmì Islamu, tí ó sì dúró fún ìhìn “Ẹkígbe Òru Àárín”. Ìparun orílẹ̀-èdè tí ó tẹ̀lé ìṣọ̀tẹ̀ orílẹ̀-èdè nínú òfin ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà ni Islamu ti “Ègbé kẹta” mú wá. Àkókò àwọn àmì-ọ̀nà mẹ́rin wọ̀nyí ni a ṣojú rẹ̀ nípasẹ̀ àkókò ìgbèkùn ọdún mẹ́ẹ̀dógún Danieli.

The movement of the first angel represents the movement of the third angel, and the Midnight Cry message in Millerite history was a correction of the failed prediction that produced the first disappointment.

Ìṣísẹ̀ àkọ́kọ́ áńgẹ́lì dúró fún ìṣísẹ̀ áńgẹ́lì kẹta, àti ìhìnrere Ẹkún Òru Lárín nínú ìtàn àwọn ọmọ-ẹ̀yìn Miller jẹ́ ìtúnṣe sí àsọtẹ́lẹ̀ tí ó kùnà, èyí tí ó mú ìdààmú àkọ́kọ́ wá.

> “The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.

> “Àwọn tí ìrètí wọn ti ṣubú rí nínú Ìwé Mímọ́ pé wọ́n wà nínú àkókò ìdádúró náà, àti pé wọ́n gbọ́dọ̀ fi sùúrù dúró de ìmúṣẹ ìran náà. Ẹ̀rí kan náà tí ó mú kí wọ́n retí Olúwa wọn ní ọdún 1843, ni ó mú kí wọ́n tún retí Rẹ̀ ní ọdún 1844.” Early Writings, 247.

The same evidence of an Islamic attack upon Nashville, is the evidence of an attack upon Nashville that will take place in response to the enforcement of Sunday worship. The writings of the Spirit of Prophecy never fail. The prediction of an attack upon Nashville is set forth in the writings of the Spirit of Prophecy. The Nashville prediction will be fulfilled, but the prediction of the attack on Nashville will be based upon a correction of the previously failed prediction, as it was in Millerite history. It is fulfilled at the fourth waymark, which is the waymark representing “judgment”.

Ẹ̀rí kan náà tí ó jẹ́ ti ìkọlù ti Ìsílámù sí Nashville, ni ẹ̀rí ti ìkọlù sí Nashville tí yóò ṣẹlẹ̀ gẹ́gẹ́ bí ìdáhùn sí fífi ìjọsìn ọjọ́ Àìkú múlẹ̀. Àwọn ìkọ̀wé Ẹ̀mí Àsọtẹ́lẹ̀ kì í ṣàìṣe rárá. Àsọtẹ́lẹ̀ nípa ìkọlù sí Nashville ni a ti gbé kalẹ̀ nínú àwọn ìkọ̀wé Ẹ̀mí Àsọtẹ́lẹ̀. Àsọtẹ́lẹ̀ Nashville yóò ṣẹ ní kíkún, ṣùgbọ́n àsọtẹ́lẹ̀ ìkọlù sí Nashville yóò dá lórí àtúnṣe àsọtẹ́lẹ̀ tí ó ti kọ́kọ́ ṣàìṣe tẹ́lẹ̀, gẹ́gẹ́ bí ó ti rí nínú ìtàn àwọn Millerite. A ń mú un ṣẹ ní àmì ọ̀nà kẹrin, èyí tí í ṣe àmì ọ̀nà tí ó dúró fún “ìdájọ́”.

Jesus always illustrates the end with the beginning, and the first waymark of September 11, 2001, was an attack by Islam, so at the judgment of the Sunday law, there will be an Islamic attack upon Nashville. It may very well include other targets, but the message of the Midnight Cry, is the message that is a correction of the message that produced the first disappointment. The first disappointment was caused by the sin of applying the time element to the prediction, not by the words of Ellen White.

Jésù máa ń fi ìbẹ̀rẹ̀ ṣàpèjúwe òpin nígbà gbogbo, àti àmì ọ̀nà àkọ́kọ́ ti September 11, 2001, jẹ́ ìkọlù kan láti ọwọ́ Islam, nítorí náà ní ìdájọ́ òfin Ọjọ́-ìsinmi, ìkọlù Islam kan yóò wà sí orí Nashville. Ó ṣeé ṣe gan-an kí ó tún ní àwọn ibi àfojúsùn mìíràn pẹ̀lú, ṣùgbọ́n ìránṣẹ́ Ẹkún Òru, ni ìránṣẹ́ tí ó jẹ́ àtúnṣe sí ìránṣẹ́ tí ó mú ìdààmú àkọ́kọ́ wá. Ẹ̀ṣẹ̀ ìfìyàjẹ̀ àkọ́kọ́ yẹn ni ẹ̀ṣẹ̀ fífi èròjà àkókò kún àsọtẹ́lẹ̀ náà ló fa, kì í ṣe nípasẹ̀ àwọn ọ̀rọ̀ Ellen White.

It is important to recognize that the four waymarks that begin at the “empowerment” of the first message (which in Daniel occurs at the beginning of the symbolic seventy years), are always governed by the same theme. If you have accepted September 11, 2001, as a fulfillment of prophecy, you have prophetically eaten “the hidden book”. Very few people actually ate that truth, but there were some, as represented by Daniel, that purposed in their hearts not to be defiled by the Babylonian diet. Yet there are those who profess to believe September 11, 2001 was a fulfillment of prophecy, but argue that it was not Islam, but the Bush family, or the globalists, or the Jesuits, or the CIA or some combination of the usual subjects which are often employed by the modern conspiracy theorists. As Alpha and Omega, Jesus illustrates the end with the beginning, so if we are incorrect about what was prophetically represented on September 11, 2001, we are destroying our ability to rightly divide the prophetic Word of “truth”.

Ó ṣe pàtàkì láti mọ̀ pé àwọn àmì-ọ̀nà mẹ́rin tí wọ́n bẹ̀rẹ̀ ní “ìfúnni ní agbára” ìránṣẹ́ àkọ́kọ́ náà (èyí tí nínú Dáníẹ́lì ṣẹlẹ̀ ní ìbẹ̀rẹ̀ ọdún àádọ́rin àpẹẹrẹ náà), ni a máa ń darí nípasẹ̀ kókó-ọrọ̀ kan náà ní gbogbo ìgbà. Bí o bá ti gba September 11, 2001 gẹ́gẹ́ bí ìmúṣẹ àsọtẹ́lẹ̀, ní ti àsọtẹ́lẹ̀ o ti jẹ “ìwé ìkọ̀kọ̀ náà”. Díẹ̀ gan-an nínú àwọn ènìyàn ló jẹ òtítọ́ yẹn ní tòótọ́, ṣùgbọ́n àwọn kan wà, gẹ́gẹ́ bí a ti ṣàfihàn nípasẹ̀ Dáníẹ́lì, tí wọ́n pinnu nínú ọkàn wọn pé wọn kì yóò jẹ́ kí oúnjẹ Bábílónì bà wọ́n jẹ́. Síbẹ̀, àwọn kan wà tí wọ́n jẹ́wọ́ pé wọ́n gbàgbọ́ pé September 11, 2001 jẹ́ ìmúṣẹ àsọtẹ́lẹ̀, ṣùgbọ́n tí wọ́n ń jiyàn pé kì í ṣe Islam, bí kò ṣe ìdílé Bush, tàbí àwọn globalists, tàbí àwọn Jesuits, tàbí CIA tàbí àkójọpọ̀ kan nínú àwọn ẹni àfojúsùn tí a máa ń lò lọ́pọ̀ ìgbà láàárín àwọn onímọ̀ ìdìtẹ̀ ti òde-òní. Gẹ́gẹ́ bí Alfa àti Omega, Jésù ń fi òpin hàn pẹ̀lú ìbẹ̀rẹ̀, nítorí náà bí a bá ṣìṣe nípa ohun tí a ṣojú rẹ̀ ní ti àsọtẹ́lẹ̀ ní September 11, 2001, a ń pa agbára wa run láti pín Ọ̀rọ̀ àsọtẹ́lẹ̀ ti “òtítọ́” ní ọ̀nà títọ́.

The “empowerment” of the first message in Millerite history was Islam of the second Woe, and that empowerment typified the empowerment on September 11, 2001, that was brought about by Islam of the third Woe.

“Ìfúnnilágbára” ìhìnrere àkọ́kọ́ nínú ìtàn àwọn Millerite ni Ìslámù ti Ègbé kejì, àti pé ìfúnnilágbára yẹn jẹ́ àpẹẹrẹ àsọtẹ́lẹ̀ ti ìfúnnilágbára ní September 11, 2001, tí Ìslámù ti Ègbé kẹta mú ṣẹ.

Islam at the first waymark, identifies Islam at the last waymark. The last waymark represents the judgment, and the United States is judged at the Sunday law. It is the second message of Ezekiel in chapter thirty-seven, that brings the dead to life, and that message is the message of the third waymark, which is the Midnight Cry. It is the sealing message, as typified by the triumphal entry of Christ riding upon an “ass”, a symbol of Islam. The Midnight Cry sealing message is carried by Islam.

Ìsílámù ní àmì ọ̀nà àkọ́kọ́, ń dá Ìsílámù ní àmì ọ̀nà ìkẹyìn mọ̀. Àmì ọ̀nà ìkẹyìn dúró fún ìdájọ́, a sì ń dá Orílẹ̀-Èdè Amẹ́ríkà lẹ́jọ́ ní òfin Ọjọ́ Àìkú. Òun ni ìhìnrere kejì ti Ẹ́síkíẹ́lì nínú orí kẹtàlélógójì, èyí tí ń mú àwọn òkú wá sí ìyè, ìhìnrere náà sì ni ìhìnrere àmì ọ̀nà kẹta, èyí tí í ṣe Igbe Ọ̀gànjọ́ Òru. Òun ni ìhìnrere ìdìdì, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìwọlé ìṣẹ́gun Kristi lórí “kẹ́tẹ́kẹ́tẹ́”, àmì Ìsílámù. Ìhìnrere ìdìdì Igbe Ọ̀gànjọ́ Òru ni Ìsílámù gbé.

> Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. Matthew 21:5.

> Ẹ sọ fún ọmọbìnrin Sioni pé, Kíyèsi i, Ọba rẹ ń bọ wá sọ́dọ̀ rẹ, pẹ̀lẹ́, ó sì jókòó lórí kẹ́tẹ́kẹ́tẹ́, àti lórí ọmọ kẹ́tẹ́kẹ́tẹ́, ọmọ ti kẹ́tẹ́kẹ́tẹ́. Mátíù 21:5.

Ezekiel’s second prophecy comes from the “four winds”, which is also a symbol of Islam. It is absolutely essential to be clear about this truth, for the message that is the Midnight Cry is the message identifying Islam of the third Woe, as the power that brings judgment upon the United States at the Sunday law, and produces the national ruin that follows the decree.

Ìsọtẹ́lẹ̀ kejì Ezekieli wá láti inú “ẹ̀fúùfù mẹ́rin,” èyí tí ó sì tún jẹ́ ààmì Ísílámù. Ó ṣe pàtàkì gidigidi kí a ṣe kedere nípa òtítọ́ yìí, nítorí ìránṣẹ́ tí í ṣe Ẹkún Ọ̀gànjọ́ ni ìránṣẹ́ tí ń dá Ísílámù ti Ègbẹ́ Kẹta mọ̀ gẹ́gẹ́ bí agbára tí ó mú ìdájọ́ wá sórí Orílẹ̀-Èdè Amẹ́ríkà ní òfin Ọjọ́-Àìkú, tí ó sì ń mú ìparun orílẹ̀-èdè náà wá lẹ́yìn àṣẹ náà.

The Seven Trumpets of Revelation were God’s judgments upon the enforcement of Sunday worship by both pagan Rome and papal Rome.

Àwọn Ìpè Méje inú Ìfihàn ni ìdájọ́ Ọlọ́run lórí fífipá mú ìjọsìn ọjọ́ Àìkú kalẹ̀ nípasẹ̀ Romu abọ̀rìṣà àti Romu póòpù.

- The first four Trumpets were brought against pagan Rome after Constantine enforced the first Sunday law in the year 321.

  Àwọn Kàkàkí mẹ́rin àkọ́kọ́ ni a mú wá lórí Romu aláìmọ̀ lẹ́yìn tí Constantine fi òfin ọjọ́ Àìkú àkọ́kọ́ múlẹ̀ ní ọdún 321.

- The fifth and sixth Trumpets (which are also the first and second Woes of Islam), were God’s judgments against papal Rome for the papal Sunday law enacted at the Council of Orleans, in the year 538.

  Ìpè Karùn-ún àti Kẹfà (tí wọ́n sì tún jẹ́ Ègbé Kìn-ín-ní àti Kejì ti Íslámù), ni wọ́n jẹ́ ìdájọ́ Ọlọ́run sí Róòmù póòpù nítorí òfin ọjọ́ Àìkú ti póòpù tí a fi lélẹ̀ ní Ìgbìmọ̀ Orleans, ní ọdún 538.

- The seventh Trumpet (which is the third Woe of Islam), is the judgment brought upon the United States when it enforces Sunday worship in the near future.

  Ipè Keje (èyí tí í ṣe Ìbànújẹ kẹta ti Ìsílámù), ni ìdájọ́ tí a mú wá sórí Orílẹ̀-Èdè Amẹ́ríkà nígbà tí yóò fi mú ìjọ́sìn Ọjọ́ Àìkú lòfìn ní ọjọ́ iwájú tí ó sún mọ́lẹ̀.

Islam of the third Woe represents the first waymark of September 11, 2001. The failed prediction of Islam’s attack on Nashville on July 18, 2020 represents the first disappointment, the second waymark. The message of the “four winds” of Islam, as represented in Ezekiel’s second prophecy in chapter thirty-seven, represents the Midnight Cry, the third waymark, and then the forth waymark of the fulfillment of the failed prediction of July 18, 2020 at the Sunday law. Those are the four prophetic waymarks that occur in the prophetic history of the one hundred and forty-four thousand as represented by Daniel’s seventy years of captivity.

Ísílámù ìyọnu kẹta dúró fún àmì ọ̀nà àkọ́kọ́ ti September 11, 2001. Àsọtẹ́lẹ̀ tí ó kùnà nípa ìkólù Ísílámù sí Nashville ní July 18, 2020 dúró fún ìdààmú àkọ́kọ́, àmì ọ̀nà kejì. Ìhìnrere “ẹ̀fúùfù mẹ́rin” ti Ísílámù, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú àsọtẹ́lẹ̀ kejì Hesekieli ní orí kẹtàlélọ́gbọ̀n, dúró fún Ẹkún Òru, àmì ọ̀nà kẹta, lẹ́yìn náà sì ni àmì ọ̀nà kẹrin, èyíinì ni ìmúṣẹ àsọtẹ́lẹ̀ tí ó kùnà ti July 18, 2020 ní òfin Ọjọ́-Àìkú. Àwọn wọ̀nyí ni àwọn àmì ọ̀nà àsọtẹ́lẹ̀ mẹ́rin tí ó ṣẹlẹ̀ nínú ìtàn àsọtẹ́lẹ̀ ti ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nípasẹ̀ àádọ́rin ọdún ìgbèkùn Danieli.

The recognition of the message of the Midnight Cry is a primary element of the “secret” that was revealed in type to Daniel, when he prayed to understand Nebuchadnezzar’s image-dream. His prayer is a waymark that is located at the end of the three-and-a-half days of death for the two witnesses of Revelation eleven. Daniel’s Leviticus twenty-six prayer, as recorded in chapter nine, was in the first year of Darius. This places his prayers at transition points.

Ìmọ̀nà-ìyé ìrántí ti ọ̀rọ̀ Ẹkún Àárín Òru jẹ́ èròjà àkọ́kọ́ nínú “àṣírí” tí a ṣípayá nípa àpẹẹrẹ fún Dáníẹ́lì, nígbà tí ó gbàdúrà láti lóye àlá-òrán Nebukadinésárì. Àdúrà rẹ̀ jẹ́ àmì-ọ̀nà tí ó wà ní òpin ọjọ́ mẹ́ta àtààbọ̀ ikú fún àwọn ẹlẹ́rìí méjì ti Ìfihàn orí kọkànlá. Àdúrà Dáníẹ́lì ti Lefitiku mẹ́rìndínlọ́gbọ̀n, gẹ́gẹ́ bí a ti kọ ọ́ sílẹ̀ nínú orí kẹsàn-án, wà ní ọdún kìn-ín-ní ti Dáriusi. Èyí fi àwọn àdúrà rẹ̀ sí àwọn ibi ìyípadà.

The transition point in Millerite history was 1856 when the Millerite movement transitioned from Philadelphia to Laodicea according to James and Ellen White. In that same year “new light” upon the “seven times” arrived in Hiram Edson’s Review and Herald articles, but in 1863 (“seven times” later), the “seven times” was rejected altogether. Daniel prayed “the prayer” that is identified as “the remedy” for the “scattering” of the “seven times” at the transition point between the first and second kingdoms of Bible prophecy.

Ibi ìyípadà nínú ìtàn àwọn Míléraíti ni ọdún 1856, nígbà tí ìṣísẹ̀ Míléraíti yípadà láti Filadẹlfia sí Laodíkea gẹ́gẹ́ bí James àti Ellen White ti sọ. Ní ọdún kan náà, “ìmólẹ̀ tuntun” lórí “àwọn ìgbà méje” dé nínú àwọn àpilẹ̀kọ Hiram Edson nínú Review and Herald, ṣùgbọ́n ní 1863 (“àwọn ìgbà méje” lẹ́yìn náà), a kọ “àwọn ìgbà méje” náà sílẹ̀ pátápátá. Dáníẹ́lì gbà “àdúrà” náà tí a mọ̀ sí “ògùn” fún “ìtúká” àwọn “ìgbà méje” ní ibi ìyípadà láàárín ìjọba àkọ́kọ́ àti èkejì nínú àsọtẹ́lẹ̀ Bíbélì.

Three-and-a-half is a symbol for the twelve-hundred and sixty years, which in turn is a symbol of the “seven times.” On July 18, 2020, the Laodicean movement of Future for America manifested rebellion against God’s command to never again hang a prophetic message upon time. The movement was then “slain” and “scattered” in the street of Revelation eleven, which runs through Ezekiel’s valley of dead dry bones. At the end of that “scattering” time, which is also the “tarrying time” of the parable of the ten virgins, they are now being called out of their graves by “a voice crying” from within the “wilderness” of the “three-and-a-half” days.

Mẹ́ta àtààbọ̀ jẹ́ àmì fún ẹgbẹ̀rún méjìlélọ́gọ́rin ọdún ọgọ́ta, èyí tí ó sì tún jẹ́ àmì ti “àkókò méje.” Ní ọjọ́ Kejìdínlógún, oṣù Keje, ọdún 2020, ìṣísẹ̀ Laodikia ti Future for America fi ìṣọ̀tẹ̀ hàn sí àṣẹ Ọlọ́run pé kí a má tún dá ìránṣẹ́ àsọtẹ́lẹ̀ kan mọ́ sórí àkókò mọ́. Nígbà náà ni a “pa” ìṣísẹ̀ náà, a sì “tú ká” a sí ojú pópó Ìfihàn mọ́kànlá, èyí tí ó gba àárín àfonífojì Egẹsekieli ti àwọn egungun gbígbẹ tí ó kú. Ní òpin àkókò “títúká” náà, èyí tí ó tún jẹ́ “àkókò ìdádúró” nínú òwe àwọn wúńdíá mẹ́wàá, a ń pè wọ́n nísinsin yìí jáde kúrò nínú ibojì wọn nípasẹ̀ “ohùn ẹni tí ń ké” láti inú “aginjù” ti ọjọ́ “mẹ́ta àtààbọ̀” náà.

Just as the Millerites eventually recognized that they were then in the “tarrying time” of Matthew chapter twenty-five, and Habakkuk chapter two, so too, the “two dead witnesses” are required to recognize where they are, when the “voice in the wilderness” cries out. They must recognize they are “scattered”. That recognition is a call to “prayer”, but not simply prayer, it is a call to Daniel’s Leviticus twenty-six prayer. Without that specific prayer, there is no revival. The revival marks the transition point from Laodicea unto Philadelphia, and produces the prophetic phenomenon of the eighth being of the seven, as is confirmed by Nebuchadnezzar’s image in Daniel chapter two.

Gẹ́gẹ́ bí àwọn ọmọ ẹgbẹ́ Míllérìtì ṣe mọ̀ níkẹyìn pé nígbà náà ni wọ́n wà nínú “àkókò ìdádúró” ti Mátíù orí kẹ́ẹ̀ẹ́dógún, àti Hábákúkù orí kejì, bẹ́ẹ̀ pẹ̀lú, ó yẹ kí “àwọn ẹlẹ́rìí méjì tí ó kú” mọ ibi tí wọ́n wà, nígbà tí “ohùn ní aginjù” bá ké sókè. Wọ́n gbọ́dọ̀ mọ̀ pé “a ti tú wọn ká.” Ìmòye yẹn jẹ́ ìpè sí “àdúrà”, ṣùgbọ́n kì í ṣe àdúrà lásán, ó jẹ́ ìpè sí àdúrà Dáníẹ́lì ti Léfítíkù mẹ́rìndínlọ́gbọ̀n. Láìsí àdúrà pàtó yẹn, ìjídìí kò sí. Ìjídìí náà ni ó samisi ibi ìyípadà láti Laodísíà sí Filadelfíà, ó sì mú ìfarahàn àsọtẹ́lẹ̀ ti ẹ̀kẹjọ tí í ṣe ti àwọn méje wá, gẹ́gẹ́ bí a ti fi í múlẹ̀ nípa ère Nebukadinésárì nínú Dáníẹ́lì orí kejì.

When that prayer of repentance and confession is accomplished, the promise is that God would then remember His covenant and gather His scattered people. Ezekiel’s first prophecy gathered the bones together, and then his prophecy of the “four winds” transformed the newly born “Philadelphians” into a mighty army…a mighty army that, according to Revelation eleven, were then to be “lifted up into heaven” with a “cloud of angels”. They are then the Lord’s “ensign”.

Nígbà tí àdúrà ìrònúpìwàdà àti ìjẹ́wọ́ ẹ̀ṣẹ̀ yẹn bá ṣẹ, ìlérí náà ni pé Ọlọ́run yóò rántí májẹ̀mú Rẹ̀, yóò sì kó àwọn ènìyàn Rẹ̀ tí a tú ká jọ. Àsọtẹ́lẹ̀ àkọ́kọ́ ti Esekieli kó àwọn egungun náà jọ, lẹ́yìn náà àsọtẹ́lẹ̀ rẹ̀ nípa “ẹ̀fúùfù mẹ́rin” yí àwọn “Filadelfiani” tuntun tí a bí padà sí ọmọ-ogun alágbára kan… ọmọ-ogun alágbára kan tí, gẹ́gẹ́ bí Ìfihàn mọ́kànlá ti sọ, a sì tún máa “gbé sókè lọ sí ọ̀run” pẹ̀lú “ìkùùkuu àwọn áńgẹ́lì”. Nígbà náà ni wọ́n jẹ́ “àsíá” Olúwa.

The “secret” of Daniel two, as the Lion of the tribe of Judah is now revealing, confirms the phenomenon of the “eighth being of the seven”…and every other prophetic element of Daniel two aligns with the prophetic sequence of the two witnesses of Revelation eleven. The two witnesses of Revelation chapter eleven, are “lifted up as an ensign” in the same “hour” that the Sunday law occurs, for they are lifted up at the “great earthquake” of Revelation chapter eleven. The “great earthquake” destroys a tenth part of the city, and the United States is the primary king of the “ten kings”, just as was France, when the “earthquake” of the French Revolution wiped out France in fulfillment of Revelation chapter eleven.

“Aṣírí” Dáníẹ́lì méjì, gẹ́gẹ́ bí Kìnnìún ẹ̀yà Júdà ti ń ṣí i payá nísinsin yìí, fi ìṣẹ̀lẹ̀ “ẹ̀kẹjọ nínú àwọn méje” múlẹ̀…àti pé gbogbo èròjà àsọtẹ́lẹ̀ mìíràn nínú Dáníẹ́lì méjì bá ìtẹ̀lé àsọtẹ́lẹ̀ ti àwọn ẹlẹ́rìí méjì ti Ìfihàn mọ́kànlá mu. Àwọn ẹlẹ́rìí méjì ti orí kọkànlá Ìfihàn ni a “gbé sókè gẹ́gẹ́ bí àsíá” ní “wákàtí” kan náà tí òfin ọjọ́ Àìkú ṣẹlẹ̀, nítorí a gbé wọn sókè ní “ìmìtìtì ilẹ̀ ńlá” ti orí kọkànlá Ìfihàn. “Ìmìtìtì ilẹ̀ ńlá” náà run ìdámẹ́wàá ìlú náà, àti pé Orílẹ̀-èdè Amẹ́ríkà ni ọba àkọ́kọ́ nínú “ọba mẹ́wàá” náà, gẹ́gẹ́ bí Faranse náà ti rí, nígbà tí “ìmìtìtì ilẹ̀” Ìyíká Faranse pa Faranse run gẹ́gẹ́ bí ìmúṣẹ Ìfihàn orí kọkànlá.

The perfect fulfillment of that earthquake is accomplished upon the “earth” beast, and the Sunday law in the kingdom of the earth beast produces a shaking. The perfect fulfillment of the “earthquake” of Revelation eleven, is the Sunday law when the “earth” beast is “shaken” and national apostasy is followed by national ruin. In that hour, the two witnesses are “lifted up as an ensign”. They “ascend to heaven in the clouds”, just as Christ ascended into heaven for the final time. His last words to the disciples, who typify God’s people of the last days, who are also to be lifted up into heaven as an ensign, are recorded in the book of Acts.

Ìmúṣẹ pípé ti ìṣẹ̀lẹ̀ ìṣẹ̀lẹ̀-ilẹ̀ náà ni a ṣe lórí ẹranko “ayé” náà, àti òfin ọjọ́ Àìkú nínú ìjọba ẹranko ayé náà ń mú ìgbọnrìngbọn wá. Ìmúṣẹ pípé ti “ìṣẹ̀lẹ̀-ilẹ̀” Ìfihàn orí kọkànlá ni òfin ọjọ́ Àìkú nígbà tí a “gbọn” ẹranko “ayé” náà, tí ìpẹ̀yìndà orílẹ̀-èdè sì tẹ̀lé e pẹ̀lú ìparun orílẹ̀-èdè. Ní wákàtí náà, a “gbé” àwọn ẹlẹ́rìí méjèèjì náà “sókè gẹ́gẹ́ bí àsíá”. Wọ́n “gòkè lọ sí ọ̀run nínú àwọsánmà”, gẹ́gẹ́ bí Kristi ti gòkè lọ sí ọ̀run fún ìgbà ìkẹyìn. Àwọn ọ̀rọ̀ Rẹ̀ ìkẹyìn sí àwọn ọmọ-ẹ̀yìn náà, tí wọ́n jẹ́ àpẹẹrẹ àwọn ènìyàn Ọlọ́run ní ọjọ́ ìkẹyìn, tí àwọn náà pẹ̀lú yóò jẹ́ ẹni tí a ó gbé sókè sí ọ̀run gẹ́gẹ́ bí àsíá, ni a kọ sílẹ̀ nínú ìwé Ìṣe àwọn Àpọ́sítélì.

> And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. Acts 1:7–9.

> Ó sì wí fún wọn pé, Kì í ṣe ti yín láti mọ àkókò tàbí ìgbà, èyí tí Baba ti fi sí agbára tirẹ̀. Ṣùgbọ́n ẹ̀yin yóò gba agbára, lẹ́yìn tí Ẹ̀mí Mímọ́ bá ti bà lé yín: ẹ ó sì jẹ́ ẹlẹ́rìí mi ní Jerusalẹmu, àti ní gbogbo Judia, àti ní Samaria, àti títí dé apá ìkẹyìn ayé. Nígbà tí ó sì ti sọ nǹkan wọ̀nyí, bí wọ́n ti ń wò ó, a gbé e sókè; ìkùùkuu sì gbà á kúrò ní ojú wọn. Ìṣe àwọn Aposteli 1:7–9.

Those that would be the “ensign” must turn away from the application of “times and seasons”, if they would receive the power of the Holy Spirit to accomplish the work of the “ensign”.

Àwọn tí yóò jẹ́ “àsíá” gbọ́dọ̀ yà kúrò nínú lílo “àkókò àti àkókò tí a yàn”, bí wọ́n bá fẹ́ gba agbára Ẹ̀mí Mímọ́ láti ṣe iṣẹ́ “àsíá” náà.

The “secret” that was revealed to Daniel in chapter two, is the secret of the Revelation of Jesus Christ that is unsealed just before probation closes. That “secret” includes “the hidden history” of the “Seven Thunders.” That history is structured upon the Hebrew word that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet. When those letters are brought together, they form the Hebrew word “truth.” Jesus is the “truth”, which is also the First and the Last. Those three letters represent the structure of every great reform movement, for they represent the first, second and third angels. They represent the three-step purification process represented by Daniel in chapter twelve, as “purified, made white and tried”. That three-step testing and purification process has been presented for over two decades by Future for America, but it has now been identified as representing a “hidden history” within the sacred reform lines. That “hidden history” is the perfect fulfillment of the “Seven Thunders” that were sealed up until now, just before the close of probation.

“Aṣírí” tí a fi hàn fún Dáníẹ́lì ní orí kejì, ni aṣírí Ìfihàn Jésù Kristi tí a tú ìdì rẹ̀ sílẹ̀ ní kété ṣáájú kí àkókò ìdánwò parí. “Aṣírí” náà ní “ìtàn ìkọ̀kọ̀” ti “Àrá Méje” nínú. A kọ ìtàn náà lé orí ọ̀rọ̀ Hébérù tí a dá sílẹ̀ nípa mímú lẹ́tà àkọ́kọ́, ẹ̀ẹ́kẹtàlá, àti ìkẹyìn ti alífábẹ́ẹ̀tì Hébérù jọ. Nígbà tí a bá mú àwọn lẹ́tà wọ̀nyí jọ, wọ́n di ọ̀rọ̀ Hébérù náà, “òtítọ́.” Jésù ni “òtítọ́,” ẹni tí ó sì tún jẹ́ Àkọ́kọ́ àti Ìkẹyìn. Àwọn lẹ́tà mẹ́ta wọ̀nyí dúró fún ètò gbogbo ìgbésẹ̀ àtúnṣe ńlá, nítorí wọ́n dúró fún áńgẹ́lì àkọ́kọ́, èkejì àti ẹ̀kẹta. Wọ́n dúró fún ìlànà ìwẹ̀nùmọ́ ọlọ́pẹ̀ mẹ́ta tí Dáníẹ́lì ṣàfihàn ní orí kejìlá gẹ́gẹ́ bí “a sọ di mímọ́, a ṣe di funfun, a sì dán wò.” Ìlànà ìdánwò àti ìwẹ̀nùmọ́ ọlọ́pẹ̀ mẹ́ta yìí ni Future for America ti ń gbé kalẹ̀ fún ju ogún ọdún lọ, ṣùgbọ́n ní báyìí a ti dá a mọ̀ pé ó ń ṣojú “ìtàn ìkọ̀kọ̀” kan nínú àwọn ìlà àtúnṣe mímọ́. “Ìtàn ìkọ̀kọ̀” náà ni ìmúṣẹ pípé ti “Àrá Méje” tí a dì mọ́ títí di ìsinsin yìí, ní kété ṣáájú ìparí àkókò ìdánwò.

It has long been understood that the Seven Thunders represent a “delineation of events that transpired under the first and second angels’ messages,” and that they also represent “future events that would be disclosed in their order.” It has now been revealed through the Revelation of “truth,” that the last three waymarks of a reform line are the “hidden history” of the Seven Thunders. Those waymarks begin with the “first” disappointment and end with the “last” disappointment. The middle waymark is the Midnight Cry. The first disappointment marks the beginning of the “tarrying time”, which ends at the Midnight Cry. The message of the Midnight Cry ends at “the judgment” where the last disappointment is marked.

Ó ti pẹ́ ni a ti mọ̀ pé Ààrá Méje ń ṣàpẹẹrẹ “àlàyé ìṣẹ̀lẹ̀ tí ó ṣẹlẹ̀ lábẹ́ ìhìnrere áńgẹ́lì àkọ́kọ́ àti ti kejì,” àti pé wọ́n tún ń ṣàpẹẹrẹ “àwọn ìṣẹ̀lẹ̀ ọjọ́ iwájú tí a ó fihàn ní àtòpọ̀ wọn.” Ní báyìí, nípasẹ̀ Ìfihàn “òtítọ́,” a ti fi hàn pé àwọn àmì-ọ̀nà mẹ́ta ìkẹyìn ti ìlà àtúnṣe kan ni “ìtàn tí a fi pamọ́” ti Ààrá Méje. Àwọn àmì-ọ̀nà wọ̀nyí bẹ̀rẹ̀ pẹ̀lú ìbànújẹ́ “àkọ́kọ́” wọ́n sì parí pẹ̀lú ìbànújẹ́ “ìkẹyìn.” Àmì-ọ̀nà àárín ni Ẹkún Ọ̀gànjọ́-Òru. Ìbànújẹ́ àkọ́kọ́ ń samisi ìbẹ̀rẹ̀ “àkókò ìdádúró,” èyí tí ó parí ní Ẹkún Ọ̀gànjọ́-Òru. Ìhìnrere Ẹkún Ọ̀gànjọ́-Òru parí ní “ìdájọ́” níbi tí a ti samisi ìbànújẹ́ ìkẹyìn.

The first disappointment in Daniel chapter two, was Daniel’s recognition that he had been placed under a “death decree”. He then asked for “time”, thus marking the beginning of the “tarrying time”. That led to his understanding of the “secret,” which is the message of the Midnight Cry, that was then presented to Nebuchadnezzar so he could “judge” Daniel’s message.

Ìbànújẹ àkọ́kọ́ nínú orí kejì ìwé Dáníẹ́lì ni ìmọ̀ Dáníẹ́lì pé a ti fi í sí abẹ́ “àṣẹ ikú”. Lẹ́yìn náà, ó béèrè “àkókò”, nípa bẹ́ẹ̀ sì ni ó samisi ìbẹ̀rẹ̀ “àkókò ìdádúró”. Èyí sì yọrí sí òye rẹ̀ nípa “àṣírí” náà, èyí tí í ṣe ìhìnrere Igbe Àárín Òru, èyí tí a sì fi hàn fún Nebukadinésárì kí ó lè “ṣe ìdájọ́” ìhìnrere Dáníẹ́lì.

Nebuchadnezzar’s “judgment” of the dream and interpretation that Daniel presented marks the third of the three waymarks that represent the “hidden history” of the Seven Thunders. That judgment is also taken up in Daniel chapter three, which represents the principle that is firmly employed in the books of Daniel and Revelation, that principle being “repeat and enlarge”.

“Ìdájọ́” Nebukadinésárì lórí àlá náà àti ìtumọ̀ tí Dáníẹ́lì gbé kalẹ̀ ṣàmì sí ẹ̀kẹta nínú àwọn àmì ọ̀nà mẹ́ta tí ń ṣojú “ìtàn ìkọ̀kọ̀” ti Ààrá Méje. Ìdájọ́ náà ni a tún gbé sókè nínú orí kẹta ìwé Dáníẹ́lì, èyí tí ó ṣojú ìlànà náà tí a fi ń ṣiṣẹ́ lọ́nà mímúlẹ̀ nínú àwọn ìwé Dáníẹ́lì àti Ìfihàn, ìlànà náà sì ni “tún un sọ, kí o sì mú un gbòòrò sí i”.

We will address chapter three in the next article, but it is worth identifying here that the judgment of the third waymark in chapter three identifies the last disappointment, that was typified by the first disappointment. The “hidden history” of the seven thunders identifies three waymarks, beginning and ending with a disappointment. In Daniel chapter two the first disappointment is associated with a “death decree” by Nebuchadnezzar, and in chapter three the last disappointment is associated with another “death decree” by Nebuchadnezzar.

A ó ṣe àgbéyẹ̀wò orí kẹta nínú àpilẹ̀kọ tí ó kàn, ṣùgbọ́n ó yẹ kí a fi hàn níbí pé ìdájọ́ àmì ọ̀nà kẹta nínú orí kẹta ń tọ́ka sí ìbànújẹ́ ìkẹyìn, èyí tí àkọ́kọ́ ìbànújẹ́ jẹ́ àpẹẹrẹ rẹ̀. “Ìtàn ìkọ̀kọ̀” ti ààrá méje náà ń fi àmì ọ̀nà mẹ́ta hàn, ó sì bẹ̀rẹ̀ pẹ̀lú ìbànújẹ́, ó sì parí pẹ̀lú ìbànújẹ́. Nínú Danieli orí kejì, ìbànújẹ́ àkọ́kọ́ ní ìbáṣepọ̀ pẹ̀lú “àṣẹ ikú” láti ọ̀dọ̀ Nebukadnessari, àti nínú orí kẹta, ìbànújẹ́ ìkẹyìn náà ní ìbáṣepọ̀ pẹ̀lú “àṣẹ ikú” mìíràn láti ọ̀dọ̀ Nebukadnessari.

The “hidden history” of the “two witnesses”, who represent the movement of Future for America, represents the disappointment of July 18, 2020. Then began the “tarrying time” as represented by “three-and-a-half days” in Revelation chapter eleven. The awakening and resurrection of those that were “slain in the streets” by the beast that ascended out of “the bottomless pit” is specifically detailed in God’s prophetic Word; but at a simple level, when the two witnesses awake, they understand the “secret” represented in Daniel chapter two.

“Ìtàn àṣírí” ti “àwọn ẹlẹ́rìí méjì”, tí wọ́n dúró fún ìṣísẹ̀ Future for America, ń ṣàpẹẹrẹ ìdààmú ti July 18, 2020. Nígbà náà ni “àkókò ìdádúró” bẹ̀rẹ̀ gẹ́gẹ́ bí “ọjọ́ mẹ́ta àtààbọ̀” ṣe ṣàpẹẹrẹ rẹ̀ nínú Ìfihàn orí kẹ́wàá. Ìjí àti àjíǹde àwọn tí a “pa ní àwọn òpópónà” nípasẹ̀ ẹranko tí ó gòkè wá láti inú “ibú àìnísàlẹ̀” ni a ṣàlàyé ní pàtó nínú Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run; ṣùgbọ́n ní ìpele tí ó rọrùn, nígbà tí àwọn ẹlẹ́rìí méjì bá jí, wọ́n lóye “àṣírí” tí a ṣàpẹẹrẹ nínú Daniel orí kejì.

That “secret” is the message of the Midnight Cry, which they then proclaim until Daniel chapter three, when the soon-coming Sunday law arrives, and the last disappointment occurs. The first disappointment was experienced by those represented as “Daniel” on July 18, 2020. The last disappointment is experienced by the leader of the “ten kings” which is the United States, as national apostasy ushers in national ruin from Islam.

“àṣírí” náà ni ìhìnrere Igbe Àárín Òru, èyí tí wọ́n sì ń kéde títí dé Danieli orí kẹta, nígbà tí òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́ dé, tí ìbànújẹ́ ìkẹyìn sì ṣẹlẹ̀. Ìbànújẹ́ àkọ́kọ́ ni àwọn tí a ṣojú wọn gẹ́gẹ́ bí “Danieli” ní ìrírí rẹ̀ ní July 18, 2020. Ìbànújẹ́ ìkẹyìn ni olórí àwọn “ọba mẹ́wàá” náà, èyí tí í ṣe United States, ní ìrírí rẹ̀, bí ìpẹ̀yà-orílẹ̀-èdè kúrò ní òtítọ́ ṣe ń mú ìparun orílẹ̀-èdè wá láti ọ̀dọ̀ Islam.

We will finish the summary and conclusion of Daniel chapter two in the next article.

A ó parí àkótán àti ìparí orí kejì ìwé Dáníẹ́lì nínú àpilẹ̀kọ tí ó kàn.

> “Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.

> “Satani ti mú ayé ní ìgbèkùn. Ó ti gbé sábáàtì òrìṣà kan kalẹ̀, ní ìríra bí ẹni pé ó fi pàtàkì ńlá fún un. Ó ti jí ìbọ̀wọ̀ ayé Kristẹni kúrò lọ́dọ̀ Sábáàtì Olúwa, ó sì yí i sí sábáàtì òrìṣà yìí. Ayé ń tẹrí ba fún àṣà ìbílẹ̀ kan, òfin tí ènìyàn dá. Gẹ́gẹ́ bí Nebukadinésárì ti gbé ère wúrà rẹ̀ kalẹ̀ ní pẹ̀tẹ́lẹ̀ Dura, tí ó sì fi ara rẹ̀ ga, bẹ́ẹ̀ ni Satani ń gbé ara rẹ̀ ga nínú sábáàtì èké yìí, èyí tí ó ti jí aṣọ ọlá ọ̀run fún un.” Review and Herald, March 8, 1898.

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