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# The Book of Daniel - Number Thirteen

Ìwé Dáníẹ́lì — Nọ́mbà Mẹ́tàlá

The Secret of the Latter Days

Àṣírí Àwọn Ọjọ́ Ìkẹyìn

Author

Jeff Pippenger

Published

December 8, 2023

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Daniel chapter two represents the second angel of Revelation fourteen. As such it represents the second of three tests, that are represented as a dietary test, followed by a visual test, and concludes with a litmus test. All three of those tests, which are also prophetic waymarks, exist in the first angel’s message of Revelation fourteen. As with the first angel of Revelation fourteen, Daniel chapter one also possesses each of those three tests.

Orí kejì nínú ìwé Dáníẹ́lì ṣojú fún áńgẹ́lì kejì ti Ìfihàn orí kẹrìnlá. Ní ti bẹ́ẹ̀, ó ṣojú fún èkejì nínú àwọn ìdánwò mẹ́ta, tí a fi hàn gẹ́gẹ́ bí ìdánwò oúnjẹ, tí ìdánwò ojú ń tẹ̀ lé, tí ó sì parí ní ìdánwò lítímọ́ọ̀sì. Gbogbo àwọn ìdánwò mẹ́tẹ̀ẹ̀ta wọ̀nyí, tí wọ́n sì tún jẹ́ àwọn àmì ọ̀nà wòlíì, wà nínú ìròyìn áńgẹ́lì àkọ́kọ́ ti Ìfihàn orí kẹrìnlá. Gẹ́gẹ́ bí ó ti rí pẹ̀lú áńgẹ́lì àkọ́kọ́ ti Ìfihàn orí kẹrìnlá, orí kìnní nínú ìwé Dáníẹ́lì náà pẹ̀lú ní ọkọọkan àwọn ìdánwò mẹ́ta wọ̀nyí.

The second test, or the second angel’s message, begins at the end of the first test. Chapter two follows chapter one. The conclusion of the second test begins the third test back-to-back. The period of time represented by the second test was symbolized by the seventy years of Daniel’s captivity, which began with the conquering of Jehoiakim and concluded at the decree of Cyrus. As the end of those seventy years approached, Daniel recognized through God’s prophetic Word that the end was about to arrive.

Ìdánwò kejì, tàbí ìhìnrere angẹli kejì, bẹ̀rẹ̀ ní òpin ìdánwò kìíní. Orí kejì tẹ̀lé orí kìíní. Ìparí ìdánwò kejì sì bẹ̀rẹ̀ ìdánwò kẹta ní títẹ̀lé ara wọn. Àkókò tí ìdánwò kejì ṣàpẹẹrẹ ni a fi hàn nípasẹ̀ àádọ́rin ọdún ìgbèkùn Dáníẹ́lì, tí ó bẹ̀rẹ̀ pẹ̀lú ìṣẹ́gun lórí Jehoiakim, tí ó sì parí ní àṣẹ Kírúsì. Bí òpin àádọ́rin ọdún wọ̀nyẹn ṣe ń sún mọ́lé, Dáníẹ́lì mọ̀ nípasẹ̀ Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run pé òpin náà ti fẹ́ dé.

> In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:1, 2.

> Ní ọdún kìíní ìjọba Dariusi ọmọ Ahaswerusi, ẹni tí ó jẹ́ láti inú irú-ọmọ àwọn Mẹdi, ẹni tí a fi jẹ ọba lórí ìjọba àwọn ará Kálídíà; ní ọdún kìíní ìjọba rẹ̀ èmi Dáníẹ́lì mọ̀ nípasẹ̀ àwọn ìwé iye ọdún náà, èyí tí ọ̀rọ̀ Olúwa ti tọ̀ Jẹ́rémáyà wòlíì, pé yóò mú ọdún àádọ́rin ṣẹ nípa ahoro Jérúsálẹ́mù. Dáníẹ́lì 9:1, 2.

Daniel is representing God’s people in the last days that recognize the symbolic meaning of the seventy years of captivity, and that recognition takes place shortly before the seventy symbolic years end. God’s people have correctly understood the seventy-year captivity, but what Daniel is representing is the understanding that those seventy years represent the prophetic period from September 11, 2001, unto the Sunday law. For Daniel, those years ended at the decree of Cyrus, which in the last days represents the Sunday law in the United States.

Dáníẹ́lì ń ṣojú àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn tí wọ́n mọ ìtumọ̀ àpẹẹrẹ ti ọdún àádọ́rin ìgbèkùn náà, ìmọ̀ yẹn sì ṣẹlẹ̀ díẹ̀ kí àwọn ọdún àádọ́rin àpẹẹrẹ náà tó parí. Àwọn ènìyàn Ọlọ́run ti lóye ìgbèkùn ọdún àádọ́rin náà ní tòótọ́, ṣùgbọ́n ohun tí Dáníẹ́lì ń ṣojú ni ìmọ̀ pé àwọn ọdún àádọ́rin wọ̀nyí ń ṣàpẹẹrẹ àkókò àsọtẹ́lẹ̀ láti Oṣù Kẹsán 11, 2001, títí dé òfin Ọjọ́ Àìkú. Fún Dáníẹ́lì, àwọn ọdún wọ̀nyí parí ní àṣẹ Kírúsì, èyí tí, ní àwọn ọjọ́ ìkẹyìn, ń ṣojú òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà.

Shortly before the Sunday law, God’s people are awakened to the prophetic understanding represented by the symbolic seventy years. Those symbolic years began with Jehoiakim, who represents September 11, 2001, when, with the arrival of Islam of the third Woe, the mighty angel of Revelation eighteen, descended and announced the fall of Babylon. The fall of Babylon represents the second angel’s message, and on September 11, 2001, the second testing period began for those who ate the hidden book that was in the angel’s hand. That period, represented by the symbolic seventy years, continues through to the Sunday law.

Ní ìgbà díẹ̀ ṣáájú òfin Ọjọ́ Ìsinmi, a jí àwọn ènìyàn Ọlọ́run sí òye àsọtẹ́lẹ̀ tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ àádọ́rin ọdún ààmì. Àwọn ọdún ààmì wọ̀nyí bẹ̀rẹ̀ pẹ̀lú Jehoiakim, ẹni tí ó dúró fún September 11, 2001, nígbà tí, pẹ̀lú dídé Islam ti Ègbẹ́ Kẹta, áńgẹ́lì alágbára ti Ìfihàn mẹ́rìndínlógún sọ̀kalẹ̀, ó sì kéde ìṣubú Babiloni. Ìṣubú Babiloni dúró fún ìrántí áńgẹ́lì kejì, àti ní September 11, 2001, àkókò ìdánwò kejì bẹ̀rẹ̀ fún àwọn tí wọ́n jẹ ìwé ìkọ̀kọ̀ tí ó wà ní ọwọ́ áńgẹ́lì náà. Àkókò náà, tí àádọ́rin ọdún ààmì ń ṣàpẹẹrẹ rẹ̀, ń bá a lọ títí dé òfin Ọjọ́ Ìsinmi.

As the end draws near, as typified by Daniel in the first year of Darius, God’s people are awakened to the test of the image of the beast. They have previously understood some of the truths associated with the test of the image of the beast, but the portion they come to understand just before the end of the prophetic period of the second angel, has been hidden in darkness. As Daniel studied God’s prophetic Word, and then became aware of the significance of the seventy years, he was led to prayer, just as he had been led to prayer when he became aware of the life-or-death threat of Nebuchadnezzar concerning his image-dream. In Daniel chapter nine, as in Daniel chapter two, as Daniel prayed, he received prophetic light.

Bí òpin ṣe ń sún mọ́lé, gẹ́gẹ́ bí a ti fi Dáníẹ́lì ṣàpẹẹrẹ ní ọdún kìn-ín-ní ti Dariusi, a jí àwọn ènìyàn Ọlọ́run sí àdánwò àwòrán ẹranko náà. Wọ́n ti lóye díẹ̀ lára àwọn òtítọ́ tí ó ní í ṣe pẹ̀lú àdánwò àwòrán ẹranko náà tẹ́lẹ̀, ṣùgbọ́n apá tí wọ́n wá lóye ní ìsúnmọ́ òpin àsìkò àsọtẹ́lẹ̀ ti áńgẹ́lì kejì, ni a ti fi pamọ́ sínú òkùnkùn. Bí Dáníẹ́lì ṣe ń kẹ́kọ̀ọ́ Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run, tí ó sì wá mọ ìtumọ̀ ọdún àádọ́rin náà, a mú un wọ inú àdúrà, gẹ́gẹ́ bí a ti mú un wọ inú àdúrà nígbà tí ó mọ̀ nípa ìhalẹ̀ ìyè-tàbí-ikú ti Nebukadinésárì ní ti àlá-àwòrán rẹ̀. Nínú Dáníẹ́lì orí kẹsàn-án, gẹ́gẹ́ bí ó ti rí nínú Dáníẹ́lì orí kejì, bí Dáníẹ́lì ṣe ń gbàdúrà, ó gba ìmọ́lẹ̀ àsọtẹ́lẹ̀.

> Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:21, 22.

> Bẹ́ẹ̀ ni, nígbà tí mo ṣì ń sọ̀rọ̀ nínú àdúrà, ọkùnrin náà, Gabrieli, ẹni tí mo ti rí nínú ìran ní ìbẹ̀rẹ̀, nígbà tí a mú un fò ní kíákíá, ó fi ọwọ́ kàn mí ní àkókò ẹbọ ìrọ̀lẹ́. Ó sì fún mi ní ìmọ̀, ó sì bá mi sọ̀rọ̀, ó sì wí pé, Ìwọ Daniẹli, nísinsin yìí ni mo jáde wá láti fún ọ ní òye àti ìmòye. Danieli 9:21, 22.

The “skill and understanding” given to Daniel as he prayed aligns with his prayer in chapter two.

“Ogbon àti òye” tí a fi fún Dáníẹ́lì bí ó ti ń gbàdúrà bá àdúrà rẹ̀ mu nínú orí kejì.

> Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel 2:17–19.

> Lẹ́yìn náà ni Dáníẹ́lì lọ sí ilé rẹ̀, ó sì fi ọ̀ràn náà hàn fún Hananiah, Mishael, àti Azariah, àwọn alábàákẹ́gbẹ́ rẹ̀: kí wọ́n lè bẹ Ọlọ́run ọ̀run fún àánú nípa àṣírí yìí; kí Dáníẹ́lì àti àwọn ẹlẹgbẹ́ rẹ̀ má bàa ṣègbé pọ̀ pẹ̀lú àwọn ọlọ́gbọ́n ìyókù ní Bábílónì. Nígbà náà ni a fihàn àṣírí náà fún Dáníẹ́lì nínú ìran òru. Nígbà náà ni Dáníẹ́lì bùkún fún Ọlọ́run ọ̀run. Dáníẹ́lì 2:17–19.

Line upon line, Daniel’s two prayers are the same prayer. Both are given during history that symbolically represents the visual test of the second angel, that transpires between September 11, 2001, and the soon-coming Sunday law. With the impending death threat of Nebuchadnezzar and the prophetic knowledge of both Jeremiah’s seventy years and the oath of Moses’ seven times, Daniel prays the Leviticus twenty-six prayer, while asking that God would reveal to him the final prophetic secret of Bible prophecy. The secret that John identifies as the Revelation of Jesus Christ.

Lẹ́yìn ìlà lórí ìlà, àdúrà méjèèjì Dáníẹ́lì jẹ́ àdúrà kan náà. A fi àwọn méjèèjì hàn ní àkókò ìtàn tí ó dúró gẹ́gẹ́ bí àmì ìṣàpẹẹrẹ fún ìdánwò ìran ti áńgẹ́lì kejì, tí ń ṣẹlẹ̀ láàárín September 11, 2001, àti òfin Sunday tí ń bọ̀ láìpẹ́. Níwájú ìhalẹ̀ ikú tí ń bọ̀ láti ọwọ́ Nebukadineṣari, àti pẹ̀lú ìmọ̀ àsọtẹ́lẹ̀ ti àádọ́rin ọdún Jeremiah àti ìbúra ìgbà méje ti Mósè, Dáníẹ́lì ń gbàdúrà àdúrà Lefitiku ogún-ún mẹ́fà, nígbà tí ó sì ń bẹ Ọlọ́run pé kí Ó fi àṣírí àsọtẹ́lẹ̀ ìkẹyìn ti àsọtẹ́lẹ̀ Bíbélì hàn án. Àṣírí náà ni Johanu sọ̀rọ̀ rẹ̀ gẹ́gẹ́ bí Ìṣípayá Jésù Kristi.

In chapter nine, Daniel is located at the transition of two kingdoms. Babylon has just fallen to the Medes and Persians, for it is the first year of Darius, thus placing God’s people in the last days at the point of transition that was marked in the movement of the first angel and also the movement of the third angel.

Nínú orí kẹsàn-án, a rí Dáníẹ́lì ní ibi ìyípadà láàárín àwọn ìjọba méjì. Babiloni ti ṣubú sí ọwọ́ àwọn Mídíà àti àwọn Pásíà ṣẹ̀ṣẹ̀, nítorí pé ó jẹ́ ọdún kìn-ín-ní ti Dáríọ̀, báyìí sì ni a fi àwọn ènìyàn Ọlọ́run sí ipò ìkẹyìn àwọn ọjọ́ ní ibi ìyípadà tí a fi àmì sí nínú ìṣísẹ̀ áńgẹ́lì kìíní àti pẹ̀lú ìṣísẹ̀ áńgẹ́lì kẹta.

The Philadelphian Millerite movement transitioned unto Laodicea in 1856, and the Laodicean movement of Future for America, transitions to the Philadelphian movement at the end of the three and a half days of being dead in the street of Revelation chapter eleven. The test that was failed with the Philadelphian movement of the Millerites from 1856 until 1863, was in relation to the doctrine of the “seven times.”

Ìṣísẹ̀mìíràn Millerite ti Filadelfia yí padà sí Laodicea ní ọdún 1856, àti ìṣísẹ̀mìíràn Laodicea ti Future for America ń yí padà sí ìṣísẹ̀mìíràn Filadelfia ní òpin ọjọ́ mẹ́ta àtààbọ̀ tí wọ́n fi kú ní ojú pópó nínú Ifihàn orí kọkànlá. Ìdánwò tí a kùnà nínú rẹ̀ pẹ̀lú ìṣísẹ̀mìíràn Filadelfia ti àwọn Millerite láti ọdún 1856 títí di 1863, ní í ṣe pẹ̀lú ẹ̀kọ́ ìtọ́́ni ti “àkókò méje.”

The test for the Laodicean movement of Future for America is in relation to the necessity of recognizing their scattered condition, and then entering into the Leviticus twenty-six prayer and experience. Daniel was at the transition time between Babylon and the Medo-Persian empires, and just before the end of the period of seventy years that is marked by the decree of Cyrus. The seventy years is the context for Daniel’s prayer, and the seventy years represents Moses’ “seven times.” Both of Daniel’s prayers align with the transition time that is marked by the “seven times” in the movement of the first angel, and also in the movement of the third angel.

Ìdánwò fún ìṣípò Laodicea ti Future for America wà ní ìbáṣepọ̀ pẹ̀lú àìnípẹ̀kun láti mọ ipò ìtúká wọn, lẹ́yìn náà kí wọ́n sì wọ inú àdúrà àti ìrírí Léfítíkù ogún mẹ́fà. Dáníẹ́lì wà ní àsìkò ìyípadà láàárín Bábílónì àti àwọn ìjọba Mẹ́dò-Pérṣíà, kó sì tó ìparí àkókò ọdún mẹ́tàdínlógójì tí a fi àṣẹ Kúrúsì ṣe ààmì. Ọdún mẹ́tàdínlógójì náà ni àyíká àdúrà Dáníẹ́lì, àti pé ọdún mẹ́tàdínlógójì náà ṣàpẹẹrẹ “ìgbà méje” ti Mósè. Méjèèjì nínú àwọn àdúrà Dáníẹ́lì bá àsìkò ìyípadà tí a fi “ìgbà méje” ṣe ààmì mu nínú ìṣípò áńgẹ́lì àkọ́kọ́, bẹ́ẹ̀ náà sì ni nínú ìṣípò áńgẹ́lì kẹta.

The “secret” which is revealed to Daniel is the revelation of Nebuchadnezzar’s image. The “secret” of Nebuchadnezzar’s image in the last days is that it represents eight kingdoms, not four. In the previous articles that are in the category, “The Eighth is of the Seven“, this truth has already been presented. Within that secret is the revelation of the point of transition when the eighth arrives, that is of the seven. The “secret” of the image of Nebuchadnezzar is the confirmation of the resurrection of the horn of true Protestantism and the horn of Republicanism. Both those resurrections identify that each horn is the eighth, but is of the seven; and the transition from the sixth unto the eighth of both horns takes place in the prophetic context of a test associated with Moses’ “seven times.” The transition takes place as represented by Daniel, just before the decree of Cyrus, which represents the Sunday law decree in the United States. Then at the Sunday law, in rapid movements, the deadly wound of the papacy is healed as the papacy becomes the eighth head that is of the seven, as it too, goes through a prophetic transition, as represented by Nebuchadnezzar’s image of Daniel chapter two.

“Asírí” tí a ṣí payá fún Dáníẹ́lì ni ìṣípayá ère Nebukadinésárì. “Asírí” ère Nebukadinésárì ní àwọn ọjọ́ ìkẹyìn ni pé ó dúró fún àwọn ìjọba mẹ́jọ, kì í ṣe mẹ́rin. Nínú àwọn àpilẹ̀kọ tí ó ṣáájú, tí ó wà nínú ẹ̀ka, “Ẹ̀kẹjọ Jẹ́ Ti Àwọn Méje,” a ti gbé òtítọ́ yìí kalẹ̀ tẹ́lẹ̀. Nínú asírí náà ni ìṣípayá ibi ìyípadà náà wà nígbà tí ẹ̀kẹjọ bá dé, èyí tí í ṣe ti àwọn méje. “Asírí” ère Nebukadinésárì ni ìmúdájú àjíǹde ìwo Ìpòrótẹ́sítáǹtì tòótọ́ àti ìwo Répùblíkánízìmù. Àjíǹde méjèèjì wọ̀nyí fi hàn pé ìwo kọ̀ọ̀kan ni ẹ̀kẹjọ, ṣùgbọ́n ó jẹ́ ti àwọn méje; àti pé ìyípadà láti ọwọ́ kẹfà sí ọwọ́ ẹ̀kẹjọ ti àwọn ìwo méjèèjì náà ṣẹlẹ̀ nínú àyíká àsọtẹ́lẹ̀ ìdánwò kan tí a so mọ́ “àkókò méje” ti Mósè. Ìyípadà náà ṣẹlẹ̀ gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ Dáníẹ́lì, díẹ̀ kí ìlànà Kírúsì tó jáde, èyí tí ó dúró fún ìlànà òfin Ọjọ́-ìsinmi ní Orílẹ̀-Èdè Amẹ́ríkà. Nígbà náà sì ni, ní òfin Ọjọ́-ìsinmi, nínú ìṣísẹ̀ kíákíá, ọgbẹ́ ikú ti ipòpù ni a mú láradá bí ipòpù ṣe di orí ẹ̀kẹjọ tí í ṣe ti àwọn méje, bí òun pẹ̀lú ṣe ń gba ìyípadà àsọtẹ́lẹ̀ kọjá, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ère Nebukadinésárì nínú Dáníẹ́lì orí kejì.

> Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; Destroy not the wise men of Babylon: bring me in before the king, and I will shew unto the king the interpretation. Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation. The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof? Daniel 2:24–26.

> Nítorí náà, Dáníẹ́lì wọlé lọ sí ọ̀dọ̀ Áríókù, ẹni tí ọba ti yàn láti pa àwọn ọlọ́gbọ́n Babeli run; ó sì lọ, ó wí fún un báyìí pé; Má ṣe pa àwọn ọlọ́gbọ́n Babeli run: mú mi wọlé lọ sí iwájú ọba, èmi yóò sì fi ìtumọ̀ náà hàn fún ọba. Nígbà náà ni Áríókù mú Dáníẹ́lì wọlé lọ sí iwájú ọba ní kánkán, ó sì wí fún un báyìí pé, Èmi ti rí ọkùnrin kan lára àwọn ìgbèkùn Júdà, ẹni tí yóò jẹ́ kí ọba mọ ìtumọ̀ náà. Ọba sì dáhùn, ó wí fún Dáníẹ́lì, ẹni tí orúkọ rẹ̀ ń jẹ́ Belteshasari, Ṣé ìwọ lè jẹ́ kí n mọ àlá tí mo ti rí, àti ìtumọ̀ rẹ̀ bí? Dáníẹ́lì 2:24–26.

Once Daniel has been given the secret, both his names are referenced, identifying that he represents the covenant people, who in the last days have just transitioned into the Philadelphian movement of the one hundred and forty-four thousand. He manifests the character of God’s servant by asking that no one would be murdered due to their inability to understand the “secret.” His character is contrasted with Arioch, a servant of Nebuchadnezzar who seeks credit with the king for finding Daniel. Daniel then identifies the distinction between the true prophetic manifestation and that of the Babylonian wise men, when he answers Nebuchadnezzar’s question with a question, and then unlike Arioch, does not take advantage of his understanding of the “secret” to promote himself, but instead exalts the God of heaven.

Lẹ́yìn tí a ti fi àṣírí náà hàn fún Dáníẹ́lì, a tọ́ka sí orúkọ rẹ̀ méjèèjì, ní fífi hàn pé ó dúró fún àwọn ènìyàn májẹ̀mú, tí wọ́n ní àwọn ọjọ́ ìkẹyìn ṣẹ̀ṣẹ̀ kó lọ sínú ìṣísẹ̀ Fíládélfíà ti ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì. Ó fi ìwà ìránṣẹ́ Ọlọ́run hàn nípa bíbéèrè pé kí a má pa ẹnikẹ́ni nítorí àìlera wọn láti lóye “àṣírí” náà. A fi ìwà rẹ̀ wé ti Áríókì, ìránṣẹ́ Nébúkádnésárì, ẹni tí ó ń wá iyìn lọ́dọ̀ ọba nítorí ríri Dáníẹ́lì. Nígbà náà ni Dáníẹ́lì tún fi ìyàtọ̀ tó wà láàárín ìfarahàn àsọtẹ́lẹ̀ tòótọ́ àti ti àwọn ọlọ́gbọ́n Babeli hàn, nígbà tí ó fi ìbéèrè dá ìbéèrè Nébúkádnésárì lóhùn, lẹ́yìn náà sì, láì dàbí Áríókì, kò lo ìmọ̀ rẹ̀ nípa “àṣírí” náà láti gbé ara rẹ̀ ga, ṣùgbọ́n dípò bẹ́ẹ̀, ó gbé Ọlọ́run ọ̀run ga.

> Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king; But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these. Daniel 2:27, 28.

> Dáníẹ́lì dáhùn níwájú ọba, ó sì wí pé, Àṣírí tí ọba béèrè kò sí ní agbára àwọn ọlọ́gbọ́n, àwọn awòràwọ̀, àwọn oṣó, tàbí àwọn abífín láti fi hàn fún ọba; ṣùgbọ́n Ọlọ́run kan wà ní ọ̀run, ẹni tí ń ṣí àwọn àṣírí payá, tí ó sì ń jẹ́ kí a mọ̀ fún Nebukadinésárì ọba ohun tí yóò ṣẹlẹ̀ ní ọjọ́ ìkẹyìn. Àlá rẹ, àti ìran orí rẹ lórí ibùsùn rẹ, wọ̀nyí ni. Daniel 2:27, 28.

Daniel starts his presentation of the “secret,” by identifying it as a “secret” that explains what shall be in the latter days. The secret of the hidden history of the seven thunders identifies what shall be in the latter days. Nebuchadnezzar’s image is an element of the latter-day secret that is unsealed just before probation closes. It is revealed just before probation closes in the transition time when both horns of the earth beast become the eighth that is of the seven, as represented by Daniel in the first year of Darius.

Dáníẹ́lì bẹ̀rẹ̀ ìfihàn rẹ̀ nípa “àṣírí” náà nípa mímọ̀ọ́kan rẹ̀ gẹ́gẹ́ bí “àṣírí” tí ó ṣàlàyé ohun tí yóò wà ní àwọn ọjọ́ ìkẹyìn. Àṣírí ìtàn tí a fi pamọ́ ti ààrá méje náà ń fi hàn ohun tí yóò wà ní àwọn ọjọ́ ìkẹyìn. Àwòrán Nébúkádnésárì jẹ́ apá kan nínú àṣírí ọjọ́-ìkẹyìn tí a tú èdìdì rẹ̀ sílẹ̀ díẹ̀ kí àkókò ìdánwò tó parí. A ń ṣí i payá díẹ̀ kí àkókò ìdánwò tó parí, ní àkókò ìyípadà nígbà tí ìwo méjèèjì ti ẹranko ilẹ̀ di ẹ̀kẹjọ, ẹni tí ó jẹ́ nínú àwọn méje náà, gẹ́gẹ́ bí Dáníẹ́lì ti ṣojú rẹ̀ ní ọdún kìíní ti Dáríúsì.

> As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass. But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart. Daniel 2:29, 30.

> Ní ti ìwọ, ọba, nígbà tí o wà lórí ibùsùn rẹ, èrò rẹ wọ ọkàn rẹ nípa ohun tí yóò ṣẹlẹ̀ lẹ́yìn èyí; ẹni tí ń fi ohun ìkọ̀kọ̀ hàn sì ti mú kí o mọ ohun tí yóò ṣẹlẹ̀. Ṣùgbọ́n ní ti èmi, kì í ṣe nítorí ọgbọ́n kan tí ó wà nínú mi ju ti gbogbo alààyè lọ ni a fi sọ àṣírí yìí di mímọ̀ fún mi, bí kò ṣe nítorí àwọn ẹni tí yóò fi ìtumọ̀ rẹ̀ hàn fún ọba, àti kí ìwọ lè mọ àwọn ìrònú ọkàn rẹ. Danieli 2:29, 30.

Daniel establishes the truth with a second witness to the fact that Nebuchadnezzar’s dream is about the latter days, when he says, “he that revealeth secrets maketh known to thee what shall come to pass,” “hereafter.” Then Daniel identifies that the secret was not given for him, or because he had any superior wisdom than any other human being, but that the “secret” was given to Nebuchadnezzar “for their sakes that shall make known the interpretation.” The “secret” was given for those who would present the “interpretation” of the dream to the spiritual king of Babylon in the last days. The secret was specifically given for the one hundred and forty-four thousand, for the “secret” is for those in the last days that proclaim the final fall of Babylon. Then Daniel reveals the image-dream that had been hidden in darkness, and that produced the life-or-death test.

Dáníẹ́lì fi ẹlẹ́rìí kejì múlẹ̀ fún òtítọ́ náà pé àlá Nebukadinésárì jẹ́ nípa ọjọ́ ìkẹyìn, nígbà tí ó sọ pé, “ẹni tí ń ṣí ohun ìkọ̀kọ̀ payá ń jẹ́ kí a mọ ohun tí yóò ṣẹlẹ̀ sí ọ,” “lẹ́yìn èyí.” Nígbà náà ni Dáníẹ́lì tọ́ka sí i pé a kò fi ohun ìkọ̀kọ̀ náà fún un fún èrè ara rẹ̀, tàbí nítorí pé ó ní ọgbọ́n tí ó ga ju ti ẹlòmíràn lọ láàárín ènìyàn, ṣùgbọ́n pé a fi “ohun ìkọ̀kọ̀” náà fún Nebukadinésárì “nítorí àwọn tí yóò jẹ́ kí ìtumọ̀ náà di mímọ̀.” A fi “ohun ìkọ̀kọ̀” náà fún àwọn tí yóò gbé “ìtumọ̀” àlá náà kalẹ̀ fún ọba ẹ̀mí ti Bábílónì ní ọjọ́ ìkẹyìn. A fi ohun ìkọ̀kọ̀ náà fún ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì ní pàtó, nítorí “ohun ìkọ̀kọ̀” náà jẹ́ fún àwọn tí ó wà ní ọjọ́ ìkẹyìn tí ń kéde ìṣubú ìkẹyìn ti Bábílónì. Nígbà náà ni Dáníẹ́lì ṣí àlá àwòrán náà payá, èyí tí a ti fi pamọ́ sínú òkùnkùn, tí ó sì mú ìdánwò ìyè-tàbí-ikú wá.

> Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. This is the dream; and we will tell the interpretation thereof before the king. Daniel 2:31–36.

> Ìwọ, ọba, ríran, sì wò ó, kíyèsí i, ère ńlá kan. Ère ńlá yìí, tí ìmọ́lẹ̀ rẹ̀ pọ̀ gan-an, dúró níwájú rẹ; ìrísí rẹ̀ sì jẹ́ ẹ̀rù. Orí ère yìí jẹ́ wúrà dídára, àyà rẹ̀ àti apá rẹ̀ jẹ́ fàdákà, inú rẹ̀ àti itan rẹ̀ jẹ́ idẹ, Ẹsẹ̀ rẹ̀ jẹ́ irin, ẹsẹ̀ rẹ̀ láti ìsàlẹ̀ jẹ́ apá kan irin, apá kan amọ̀. Ìwọ ń wò ó títí di ìgbà tí a fi gé òkúta kan jáde láìfi ọwọ́ ṣe, èyí tí ó lu ère náà ní ẹsẹ̀ rẹ̀ tí ó jẹ́ irin àti amọ̀, tí ó sì fọ́ wọn túútúú. Nígbà náà ni irin, amọ̀, idẹ, fàdákà, àti wúrà, fọ́ túútúú pọ̀, wọ́n sì di bí ìyàngbò ibi ìpakà ìpakà ooru; afẹ́fẹ̀ sì gbé wọn lọ, tí a kò sì rí ibi kankan fún wọn mọ́: òkúta náà tí ó lu ère náà sì di òkè ńlá, ó sì kún gbogbo ayé. Èyí ni àlá náà; àwa yóò sì sọ ìtumọ̀ rẹ̀ níwájú ọba. Danieli 2:31–36.

Nebuchadnezzar’s dream identified the kingdoms of Bible prophecy from his time until the last days, when the one hundred and forty-four thousand, represented by Daniel in his presentation to Nebuchadnezzar, and by the stone that was cut out without hands, that destroy the earthly kingdoms represented in the image, which then becomes a mountain that fills the whole earth. The dream was about the latter days, at the prophetic transition point when the one hundred and forty-four thousand have the last prophetic secret revealed unto them.

Àlá Nebukadinésárì fi àwọn ìjọba àsọtẹ́lẹ̀ Bíbélì hàn láti àkókò rẹ̀ títí dé àwọn ọjọ́ ìkẹyìn, nígbà tí ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000], tí a ṣojú fún nípasẹ̀ Dáníẹ́lì nínú ìfihàn rẹ̀ fún Nebukadinésárì, àti nípasẹ̀ òkúta tí a gé jáde láìfi ọwọ́ ṣe, tí ó run àwọn ìjọba ayé tí a ṣojú fún nínú àwòrán náà, èyí tí yóò sì di òkè ńlá tí yóò kún gbogbo ayé. Àlá náà jẹ́ nípa àwọn ọjọ́ ìkẹyìn, ní ibi-ìyípadà àsọtẹ́lẹ̀ náà nígbà tí a ṣí ìkẹyìn àṣírí àsọtẹ́lẹ̀ payá fún ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000].

As the ensign of the true Protestant horn, they then carry the message of the third angel to a dying world. That message swells to a loud cry at the Sunday law in the United States, when the mark of the beast is enforced. Before that decree, those represented by Daniel in the latter days, are to be confronted by the image of the beast test. That test is a visual test, and requires that the movements that produce the Sunday law decree be seen by those represented by Daniel. They are tested to find out if they have chosen the divine methodology which allows them to see the image test that is hidden in darkness. Their test involves personal humiliation and confession. It involves an acknowledgment that Daniel was given understanding in dreams and visions, for if they refuse to hear Daniel’s voice crying in the wilderness, it is as those who in Christ’s days rejected the message of John the Baptist.

Gẹ́gẹ́ bí àsíá ìdánimọ̀ ìwo Pùròtẹ́sítáǹtì tòótọ́, nígbà náà ni wọ́n ń gbé ìránṣẹ́ áńgẹ́lì kẹta lọ sí ayé tí ń ṣègbé. Ìránṣẹ́ náà yóò pọ̀ sí i di igbe ńlá nígbà òfin Sunday ní Orílẹ̀-Èdè Amẹ́ríkà, nígbà tí a bá fi àmì ẹranko náà múlẹ̀. Ṣáájú àṣẹ náà, àwọn tí Dáníẹ́lì dúró fún ní ọjọ́ ìkẹyìn ni a gbọdọ̀ dojú kọ pẹ̀lú ìdánwò àwòrán ẹranko náà. Ìdánwò náà jẹ́ ìdánwò ojú-rí, ó sì béèrè pé kí àwọn ìṣísẹ̀ tí ń mú kí àṣẹ òfin Sunday jáde jẹ́ ohun tí àwọn tí Dáníẹ́lì dúró fún rí. A ń dán wọn wò láti mọ̀ bóyá wọ́n ti yan ọ̀nà ìṣe ti Ọlọ́run, èyí tí ń jẹ́ kí wọ́n lè rí ìdánwò àwòrán náà tí a fi pamọ́ sínú òkùnkùn. Ìdánwò wọn ní ìrẹ̀lẹ̀ ara ẹni àti ìjẹ́wọ́ nínú. Ó ní ìjẹ́wọ́ pé a fi òye fún Dáníẹ́lì nínú àlá àti ìran; nítorí bí wọ́n bá kọ̀ láti gbọ́ ohùn Dáníẹ́lì tí ń ké ní aginjù, yóò dà bí àwọn tí, ní ọjọ́ Kristi, kọ ìránṣẹ́ Jòhánù Oníbatisí sílẹ̀.

Sister White informs us that the books of Daniel and Revelation complement each other, and the word “complement” which she uses means to bring to perfection. At the end of July, 2023, the Lion of the tribe of Judah began unsealing the Revelation of Jesus Christ as He had promised to do just before probation closed. In doing so, He identified biblical truths that had previously been correctly understood, but that now were to be understood in the setting of the last days.

Arábìnrin White sọ fún wa pé àwọn ìwé Dáníẹ́lì àti Ìfihàn ń mú ara wọn pé, àti ọ̀rọ̀ náà “mú … pé” tí ó lò túmọ̀ sí mímú dé ìpé. Ní òpin oṣù Keje, ọdún 2023, Kìnnìún ẹ̀yà Júdà bẹ̀rẹ̀ sí í tú ìdìdì Ìfihàn Jésù Kristi náà gẹ́gẹ́ bí Ó ti ṣèlérí láti ṣe kété ṣáájú ìpèníjà ìdánwò. Nípa bẹ́ẹ̀, Ó tọ́ka sí àwọn òtítọ́ Bíbélì tí a ti lóye rẹ̀ dáadáa tẹ́lẹ̀, ṣùgbọ́n tí a ní láti lóye wọn nísinsìnyí nínú àyè àwọn ọjọ́ ìkẹyìn.

One of those truths is the two witnesses of Revelation eleven. Another is the history that is the perfect fulfillment of the “seven thunders” of Revelation ten. He has brought forth truths from the sacred reform lines that speak to the disappointment of July 18, 2020. He has used the four waymarks that are in each of the sacred reform lines, that illustrate the history of the empowerment of the first message until the judgment, in a fashion that heretofore was never recognized. Daniel chapter two brings many of these concepts to perfection, though these profound truths are hidden in darkness to those who refuse to eat the methodology identified as Alpha and Omega.

Ọ̀kan lára àwọn òtítọ́ wọ̀nyí ni ẹlẹ́rìí méjèèjì ti Ìfihàn orí kọkànlá. Òmíràn sì ni ìtàn tí ó jẹ́ ìmúṣẹ pípé ti “àrá méje” ti Ìfihàn orí kẹwàá. Ó ti mú àwọn òtítọ́ jáde láti inú àwọn ìlà àtúnṣe mímọ́ tí ń sọ̀rọ̀ nípa ìdààmú Ọjọ́ Kejìdínlógún, oṣù Keje, ọdún 2020. Ó ti lo àwọn àmì ọ̀nà mẹ́rin tí ó wà nínú ọ̀kọ̀ọ̀kan àwọn ìlà àtúnṣe mímọ́, tí ń ṣàfihàn ìtàn ìfúnnilára agbára sí ìránṣẹ́ àkọ́kọ́ títí dé ìdájọ́, ní ọ̀nà kan tí a kò tíì mọ̀ rí rí ṣáájú. Dáníẹ́lì orí kejì mú púpọ̀ nínú àwọn èrò wọ̀nyí wá sí ìpé pípé, bí ó tilẹ̀ jẹ́ pé àwọn òtítọ́ jíjinlẹ̀ wọ̀nyí farapamọ́ nínú òkùnkùn fún àwọn tí ń kọ̀ láti jẹ ẹ̀kọ́-ọ̀nà tí a tọ́ka sí gẹ́gẹ́ bí Alfa àti Omega.

In closing out this study of Daniel chapter two, we will summarize and connect some of the truths and waymarks that are brought to perfection by Daniel chapter two. In doing so, we are identifying that the secret that was revealed to Daniel in the night vision represents these very truths.

Ní ìparí ìkẹ́kọ̀ọ́ yìí lórí Dáníẹ́lì orí kejì, a ó ṣókí àkótán, a sì so díẹ̀ lára àwọn òtítọ́ àti àwọn àmì-ọ̀nà tí a mú wá sí ìpé pípé nípa Dáníẹ́lì orí kejì pọ̀. Nípa ṣíṣe bẹ́ẹ̀, a ń fi hàn pé àṣírí tí a fihàn fún Dáníẹ́lì nínú ìran alẹ́ náà dúró fún àwọn òtítọ́ wọ̀nyí gan-an.

We will set forth the summary and conclusion in the next article.

A ó ṣàlàyé àkótán àti ìparí náà nínú àpilẹ̀kọ tí ó kàn.

> “The Lord has His appointed agencies to meet men in their errors and backslidings. His messengers are sent to bear a plain testimony to arouse them from their sleepy condition and to open the precious words of life, the Holy Scriptures, to their understanding. These men are not to be preachers merely, but ministers, light bearers, faithful watchmen, who will see the threatened danger and warn the people. They must resemble Christ in their earnest zeal, in their thoughtful tact, in their personal efforts—in short, in all their ministry. They are to have a vital connection with God, and are to become so familiar with the prophecies and the practical lessons of the Old and the New Testament that they may bring from the treasure house of God’s word things new and old.” Testimonies, volume 5, 251.

> “Olúwa ní àwọn ọ̀nà tí ó yàn fúnra Rẹ̀ láti bá ènìyàn pàdé nínú àṣìṣe wọn àti ìpadàsẹ́yìn wọn. A rán àwọn ojiṣẹ́ Rẹ̀ láti gbé ẹ̀rí tí ó ṣe kedere wá kí wọ́n lè jí wọn kúrò nínú ipò oorun wọn, kí wọ́n sì ṣí àwọn ọ̀rọ̀ iyebíye ti ìyè, Ìwé Mímọ́ Mímọ́, sí òye wọn. Àwọn ènìyàn wọ̀nyí kì í ṣe oníwàásù lásán, ṣùgbọ́n ìránṣẹ́, àwọn amú-imọ́lẹ̀, àwọn olùṣọ́ aláìléṣinṣin, tí yóò rí ewu tí a ti kìlọ̀ rẹ̀ síwájú, tí wọn yóò sì kìlọ̀ fún àwọn ènìyàn. Wọ́n gbọ́dọ̀ dàbí Kristi nínú ìtara gíga wọn, nínú ọgbọ́n ìmúlò wọn tí ó ní ìrònú jinlẹ̀, nínú ìsapá tiwọn fún ẹnìkọ̀ọ̀kan—ní kúkúrú, nínú gbogbo iṣẹ́ ìránṣẹ́ wọn. Wọ́n gbọdọ̀ ní ìsọ̀kan alààyè pẹ̀lú Ọlọ́run, wọ́n sì gbọdọ̀ mọ àwọn àsọtẹ́lẹ̀ àti àwọn ẹ̀kọ́ ìṣe ti Májẹ̀mú Láéláé àti Ti Titun dáadáa tó bẹ́ẹ̀ gẹ́gẹ́ bí wọ́n ti lè mú àwọn ohun tuntun àti àwọn ohun àtijọ́ jáde láti inú ilé ìṣúra ọ̀rọ̀ Ọlọ́run.” Testimonies, volume 5, 251.

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