The key to identifying Russia as the power that initiated the Ukrainian war in 2014 is the “fortress,” which is the head, or the capital of the kingdom. The human temple consists of the head and the body. The head is the higher nature, and the body is the lower nature. The “seven times” that ended in 1844, was then to be joined with Jerusalem, which was the head of Judah. In the temple in Jerusalem the throne of the king, who is the head of Jerusalem, which was the head of Judah was located. The combination of Divinity with humanity, representing the sealing of the one hundred and forty-four thousand, is represented as receiving the “mind of Christ.” The mind is the higher nature, and it is therefore the “head.”
Bọ́tìní fún ìdánimọ̀ Rọ́ṣíà gẹ́gẹ́ bí agbára tí ó bẹ̀rẹ̀ ogun Yukiréníà ní ọdún 2014 ni “odi-ààbò,” èyí tí í ṣe orí, tàbí olú-ìlú ìjọba náà. Tẹ́ńpìlì ènìyàn ní orí àti ara. Orí ni ìṣẹ̀dá gíga jùlọ, ara sì ni ìṣẹ̀dá ìsàlẹ̀. “Àkókò méje” tí ó parí ní 1844, nígbà náà ni a ó so mọ́ Jerusalẹmu, èyí tí ó jẹ́ orí Júdà. Nínú tẹ́ńpìlì ní Jerusalẹmu ni ìtẹ́ ọba náà wà, ẹni tí ó jẹ́ orí Jerusalẹmu, èyí tí ó jẹ́ orí Júdà. Ìṣọ̀kan Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn, tí ó ń ṣojú ìdìdì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì, ni a ṣàpèjúwe gẹ́gẹ́ bí gbigba “èrò-inú Kristi.” Èrò-inú ni ìṣẹ̀dá gíga jùlọ, nítorí náà ó sì jẹ́ “orí.”
When those represented by Daniel see the feminine causative vision that causes them to change into the image of Christ, they have received the mind of Christ, who is the second Adam, and is spiritual. At that point their literal carnal mind, which they inherited from the first Adam after he fell and reversed the order of his creation, is crucified. The carnal mind that wars against the law of God, which they received through no choice of their own at their birth, is replaced with the mind of Christ, which they receive by their own choice, that is perfectly obedient to the law of God. Their new mind, and Christ’s mind, are then one mind, and both reside together upon the throne in heavenly places. There is a place within the temple where God’s throne is located, and human beings, who were created in God’s image, have a specific place within the temple, that is designed for the presence of God.
Nígbà tí àwọn tí Dáníẹ́lì dúró fún bá rí ìran ìdí-okùnrin tí ó mú kí wọ́n yí padà sí àwòrán Kristi, wọ́n ti gba inú Kristi, ẹni tí í ṣe Ádámù kejì, tí ó sì jẹ́ ti ẹ̀mí. Ní àkókò náà ni a kàn mọ́ àgbélébùú sí inú ti ara gidi wọn, èyí tí wọ́n jogún láti ọ̀dọ̀ Ádámù àkọ́kọ́ lẹ́yìn tí ó ṣubú, tí ó sì yi ètò ìṣẹ̀dá rẹ̀ padà. Inú ti ara náà, tí ń jagun sí òfin Ọlọ́run, èyí tí wọ́n gba láìsí ìyànjú tiwọn nígbà ìbí wọn, ni a fi inú Kristi rọ́pò, èyí tí wọ́n ń gba nípa ìyànjú tiwọn fúnra wọn, tí ó sì gbọ́ràn pátápátá sí òfin Ọlọ́run. Inú tuntun wọn, àti inú Kristi, di inú kan náà nígbà náà, àwọn méjèèjì sì ń gbé pọ̀ lórí ìtẹ́ ní àwọn ibi ọ̀run. Ibì kan wà nínú tẹ́ńpìlì níbi tí ìtẹ́ Ọlọ́run wà, àwọn ènìyàn, tí a dá ní àwòrán Ọlọ́run, sì ní ipò pàtó kan nínú tẹ́ńpìlì náà, èyí tí a pèsè fún ìwàláàyè Ọlọ́run.
That place is not in their lower nature, represented by the northern kingdom. It is in the place represented by the southern kingdom, which is where God chose to place His name, which is His character. The place is in Jerusalem, but as the capital of Judah, Jerusalem is the head, but the head of the capital is the king. And Jerusalem was chosen to be the capital, but so too was it chosen as the place where God would place His temple. Then in His temple He placed His throne. The southern kingdom represents the higher nature of man, but it also has a special throne room for the king. Sister White calls that place the “citadel” of the soul. A citadel, by definition, is a fortress.
Ibi yẹn kò sí nínú ìwà ìsàlẹ̀ wọn, tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìjọba àríwá. Ó wà ní ibi tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìjọba gúúsù, èyí tí Ọlọ́run yàn láti fi orúkọ Rẹ̀ sí, èyí tí í ṣe ìwà Rẹ̀. Ibi náà wà ní Jerusalẹmu, ṣùgbọ́n gẹ́gẹ́ bí olú-ìlú Júdà, Jerusalẹmu ni orí, ṣùgbọ́n orí olú-ìlú náà ni ọba. A sì yàn Jerusalẹmu láti jẹ́ olú-ìlú, ṣùgbọ́n bẹ́ẹ̀ pẹ̀lú ni a yàn án gẹ́gẹ́ bí ibi tí Ọlọ́run yóò fi tẹ́ńpìlì Rẹ̀ sí. Lẹ́yìn náà, nínú tẹ́ńpìlì Rẹ̀, Ó fi ìtẹ́ Rẹ̀ sí. Ìjọba gúúsù ń ṣàpẹẹrẹ ìwà gíga ènìyàn, ṣùgbọ́n ó tún ní yàrá ìtẹ́ pàtàkì kan fún ọba. Sister White pè ibi náà ní “odi-olódi” ọkàn. Odi-olódi, ní ìtumọ̀ gẹ́gẹ́ bíi ọ̀rọ̀ náà, jẹ́ ààbò olódi.
“The whole heart is to be given to God, else the truth of God will fail to have a sanctifying effect on life and character. But it is a sad fact that many who profess the name of Christ have never given their hearts to him in simplicity. They have never experienced the contrition of an entire surrender to the claims of Christianity, and the consequence is that the transforming power of the truth is not in their lives; the deep, softening influence of the love of Christ is not made manifest in life and character. But what a work of feeding the flock of God might be done if the under-shepherds were crucified with Christ, and were living unto God to co-operate with the Chief Shepherd of the flock! Christ calls upon men to work as he worked. There is need of a deeper, stronger, more constraining testimony on the power of the truth as seen in the practical godliness of those who profess to believe it. The love of the Saviour in the soul will lead to a decided change in the manner in which workers labor for the souls of those who are perishing. When truth occupies the citadel of the soul, Christ is enthroned in the heart, and the human agent can then say, ‘I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.’” Review and Herald, October 9, 1894.
“Gbólóhùn-ún gbogbo ni a gbọ́dọ̀ fi fún Ọlọ́run, bí bẹ́ẹ̀ kọ́, òtítọ́ Ọlọ́run kì yóò ní ipa ìwẹ̀mọ́ lórí ìyè àti ìwà. Ṣùgbọ́n ó jẹ́ òtítọ́ ìbànújẹ pé ọ̀pọ̀lọpọ̀ àwọn tí wọ́n ń jẹ́wọ́ orúkọ Kristi kò tíì fi ọkàn wọn fún un ní ìrọ̀rùn. Wọ́n kò tíì ní ìrírí ìbànújẹ ọkàn tí ìfaramọ́ pípé sí àwọn ẹ̀tọ́ ìbéèrè ẹ̀sìn Kristẹni mú wá, èyí sì ni àbájáde rẹ̀ pé agbára ìyípadà ti òtítọ́ kò sí nínú ìyè wọn; ipa jíjinlẹ̀, ìrọ̀rùn ọkàn tí ìfẹ́ Kristi ń mú wá, kò farahàn nínú ìyè àti ìwà. Ṣùgbọ́n irú iṣẹ́ ńlá wo ni a lè ṣe ní fífún agbo Ọlọ́run ní oúnjẹ bí àwọn olùṣọ́-àgùntàn abẹ́lẹ̀ bá ti kàn mọ́ àgbélébùú pọ̀ mọ́ Kristi, tí wọ́n sì ń yè fún Ọlọ́run láti bá Olùṣọ́-àgùntàn Àgbà ti agbo ṣiṣẹ́! Kristi ń pè àwọn ènìyàn láti ṣiṣẹ́ bí ó ti ṣiṣẹ́. A nílò ẹ̀rí tí ó jinlẹ̀ síi, tí ó lágbára síi, tí ó sì ń fa ènìyàn mọ́ra síi nípa agbára òtítọ́ gẹ́gẹ́ bí a ti rí i nínú ìwà-bi-Ọlọ́run ní ìṣe ti àwọn tí wọ́n jẹ́wọ́ pé wọ́n gbà á gbọ́. Ìfẹ́ Olùgbàlà nínú ọkàn yóò mú ìyípadà gbangba wá nínú ọ̀nà tí àwọn òṣìṣẹ́ fi ń ṣiṣẹ́ nítorí àwọn ọkàn àwọn tí wọ́n ń ṣègbé. Nígbà tí òtítọ́ bá gba ààbò olódi ọkàn, a fi Kristi jókòó lórí ìtẹ́ nínú ọkàn, nígbà náà ni aṣojú ènìyàn lè wí pé, ‘A ti kàn mí mọ́ àgbélébùú pọ̀ mọ́ Kristi; síbẹ̀ mo ń yè; ṣùgbọ́n kì í ṣe èmi, Kristi ni ó ń yè nínú mi; ìyè tí mo sì ń yè nísinsin yìí nínú ara, nípa ìgbàgbọ́ nínú Ọmọ Ọlọ́run ni mo fi ń yè, ẹni tí ó fẹ́ràn mi, tí ó sì fi ara rẹ̀ fún mi.’” Review and Herald, October 9, 1894.
The “citadel of the soul” is where “Christ is enthroned.” The enthronement of Christ is accomplished when the flesh is crucified, and the flesh by Paul’s definition is the lower nature, and it is the northern kingdom. This is why the northern kingdom’s prophecy only reached to 1798. The lower nature cannot be combined with Divinity, it must be changed in the twinkling of an eye at the second coming. The southern kingdom, which contained the “head” which was Jerusalem, and the “head” which was the sanctuary reached to 1844, for it represented the higher nature that could choose to crucify the flesh and by faith enter into the citadel of the Most Holy Place, and be seated upon the throne with Christ. The place where that joining, and that enthronement takes place is in the citadel of the human temple. Verse ten of chapter eleven defines the head as the fortress, but that truth is only established with the witness of Isaiah, which demands that the truth concerning the fortress (citadel), be understood in its external and internal applications.
“Olódi ọkàn” ni ibi tí “a ti fi Kristi jókòó lórí ìtẹ́.” Ìjokòó Kristi lórí ìtẹ́ ni a ń mú ṣẹ nígbà tí a kàn ẹran-ara mọ́ àgbélébùú, àti pé ẹran-ara, gẹ́gẹ́ bí ìtumọ̀ Pọ́ọ̀lù, ni ìwà àbẹ́lẹ̀, ó sì ni ìjọba àríwá. Èyí ni ìdí tí àsọtẹ́lẹ̀ ìjọba àríwá fi kàn dé 1798 nìkan. A kò lè darapọ̀ ìwà àbẹ́lẹ̀ pọ̀ mọ́ Ìwà-Ọlọ́run; a gbọ́dọ̀ yí i padà lójijì bí ìṣẹ́jú ojú kan ní ìpadàbọ̀ kejì. Ìjọba gúúsù, tí ó ní “orí” tí í ṣe Jerusalẹmu, àti “orí” tí í ṣe ibi mímọ́, kàn dé 1844, nítorí pé ó dúró fún ìwà gíga tí ó lè yan láti kan ẹran-ara mọ́ àgbélébùú, kí ó sì tipasẹ̀ ìgbàgbọ́ wọ inú olódi Ibi Mímọ́ Jùlọ, kí a sì jókòó lórí ìtẹ́ pẹ̀lú Kristi. Ibi tí ìsopọ̀ náà, àti ìjokòó lórí ìtẹ́ náà ti ń ṣẹlẹ̀ ni inú olódi tẹ́ńpìlì ènìyàn. Ẹsẹ̀ kẹwàá ti orí kọkànlá ṣe ìtumọ̀ orí gẹ́gẹ́ bí odi ààbò, ṣùgbọ́n òtítọ́ náà ni a fi idi rẹ̀ múlẹ̀ pẹ̀lú ẹlẹ́rìí Isaiah, èyí tí ó béèrè pé kí a lóye òtítọ́ nípa odi ààbò (olódi) nínú ìmúlò rẹ̀ ti òde àti ti inú.
“The word of God is to be our spiritual food. ‘I am the bread of life,’ Christ said; ‘he that cometh to me shall never hunger; and he that believeth on me shall never thirst.’ The world is perishing for want of pure, unadulterated truth. Christ is the truth. His words are truth, and they have a deeper significance than appears on the surface, and a value beyond their unpretending appearance. Minds that are quickened by the Holy Spirit will discern the value of these words. When our eyes are anointed with the holy eye-salve, we shall be able to detect the precious gems of truth, even though they may be buried beneath the surface.
“Ọ̀rọ̀ Ọlọ́run ni yóò jẹ oúnjẹ ẹ̀mí wa. ‘Èmi ni búrẹ́dì ìyè,’ ni Kristi wí; ‘ẹni tí ó bá tọ̀ mí wá kì yóò pa ebi láéláé; ẹni tí ó sì bá gbà mí gbọ́ kì yóò gbẹ́ láéláé.’ Ayé ń ṣègbé nítorí àìní òtítọ́ mímọ́, tí a kò fi àròpọ̀ kankan bàjẹ́. Kristi ni òtítọ́. Ọ̀rọ̀ rẹ̀ ni òtítọ́, wọ́n sì ní ìtumọ̀ tí ó jinlẹ̀ ju ohun tí ó hàn lójú ayé lọ, àti iye tí ó ga ju ìfarahàn aláìṣe-àfihàn wọn lọ. Àwọn ọkàn tí Ẹ̀mí Mímọ́ ti jí dìde yóò mọ iye àwọn ọ̀rọ̀ wọ̀nyí. Nígbà tí a bá fi oogun ojú mímọ́ yàn ojú wa, a ó lè mọ àwọn okúta iyebíye òtítọ́, bí ó tilẹ̀ jẹ́ pé a lè ti sin wọ́n sí abẹ́ ojú ilẹ̀.”
“Truth is delicate, refined, elevated. When it molds the character, the soul grows under its divine influence. Every day the truth is to be received into the heart. Thus we eat Christ’s words, which he declares are spirit and life. The acceptance of truth will make every receiver a child of God, an heir of heaven. Truth that is cherished in the heart is not a cold, dead letter, but a living power.
“Òtítọ́ jẹ́ ohun tí ó rọrùn láti bàjẹ́, tí a ti yàn mọ́, tí a sì gbéga. Nígbà tí ó bá ń dá ìwà sí, ọkàn á máa dàgbà lábẹ́ agbára àtọ̀runwá rẹ̀. Lójoojúmọ́ ni a gbọdọ̀ gba òtítọ́ sínú ọkàn. Báyìí ni a ṣe ń jẹ àwọn ọ̀rọ̀ Kristi, èyí tí ó sọ pé ẹ̀mí àti ìyè ni wọ́n. Gbigba òtítọ́ yóò sọ gbogbo ẹni tí ó bá gbà á di ọmọ Ọlọ́run, ajogún ọ̀run. Òtítọ́ tí a fi ṣọ́ sínú ọkàn kì í ṣe lẹ́tà tútù, òkú, bí kò ṣe agbára alààyè.”
“Truth is sacred, divine. It is stronger and more powerful than anything else in the formation of a character after the likeness of Christ. In it there is fulness of joy. When it is cherished in the heart, the love of Christ is preferred to the love of any human being. This is Christianity. This is the love of God in the soul. Thus pure, unadulterated truth occupies the citadel of the being. The words are fulfilled, ‘A new heart also will I give you, and a new spirit will I put within you.’ There is a nobleness in the life of the one who lives and works under the vivifying influence of the truth.” Review and Herald, February 14, 1899.
“Òtítọ́ jẹ́ mímọ́, ti ọ̀run. Ó lágbára, ó sì ní agbára ju ohun gbogbo mìíràn lọ nínú mímọ ìwà gẹ́gẹ́ bí àwòrán Kristi. Nínú rẹ̀ ni ẹ̀kúnrẹ́rẹ́ ayọ̀ wà. Nígbà tí a bá pa á mọ́ sínú ọkàn, ìfẹ́ Kristi a jẹ́ ohun tí a fẹ́ràn jù ìfẹ́ ènìyàn kankan lọ. Èyí ni ẹ̀sìn Kristẹni. Èyí ni ìfẹ́ Ọlọ́run nínú ọkàn. Báyìí ni òtítọ́ mímọ́, tí kò ní àdàlù, ṣe ń gba ààfin agbára inú ẹni. Ọ̀rọ̀ náà sì ṣẹ ní pé, ‘Èmi yóò sì fi ọkàn tuntun fún yín, èmi yóò sì fi ẹ̀mí tuntun sínú yín.’ Ọlá ń bẹ nínú ìgbésí ayé ẹni tí ń gbé tí ó sì ń ṣiṣẹ́ lábẹ́ agbára òtítọ́ tí ń sọni di alààyè.” Review and Herald, February 14, 1899.
That vision of prophetic history in Daniel chapter eleven, begins when verse two, and the sixth and richest president, align with the head, which is Russia in verses eleven through fifteen. In that history the sixth president, will become the eighth that is of the seven, and he will reign when church and state in the United States come together, and consummate their unholy fornication in verse sixteen, at the soon coming Sunday law.
Ìran yẹn ti ìtàn àsọtẹ́lẹ̀ nínú Dáníẹ́lì orí kọkànlá bẹ̀rẹ̀ nígbà tí ẹsẹ̀ kejì, àti ààrẹ kẹfà tí ó sì lọ́rọ̀ jùlọ, bá orí náà mu, èyí tí í ṣe Rọ́ṣíà nínú ẹsẹ̀ kọkànlá títí dé mẹ́ẹ̀ẹ́dógún. Nínú ìtàn náà ni ààrẹ kẹfà yóò di ẹkẹjọ, ẹni tí í ṣe ọ̀kan nínú àwọn méje náà, yóò sì jọba nígbà tí ìjọ àti ìpínlẹ̀ ní Orílẹ̀-Èdè Amẹ́ríkà bá darapọ̀, tí wọ́n sì mú àgbèrè aláìmọ́ wọn pé ní ẹsẹ̀ kẹrìndínlógún, ní òfin Ọjọ́-Àìkú tí ó súnmọ́ dé.
The ensign that is then to be lifted up will be disappointed and die for a period of three and a half days, which in Daniel ten, is twenty-one days. At the conclusion of the twenty-one days of mourning for Daniel, which is the conclusion of the three and a half days of death in the street for the two witnesses, who are those in Ezekiel’s valley, who are dead dry bones—there is a prophetic message that brings the dead back to life. That process in Daniel chapter ten, is represented by three steps.
Àmì tí a óò gbé sókè nígbà náà yóò ní ìrírí ìdààmú, yóò sì kú fún àkókò ọjọ́ mẹ́ta àti ààbọ̀, èyí tí ó jẹ́ ọjọ́ mọ́kànlélógún nínú Dáníẹ́lì orí kẹwàá. Ní ìparí ọjọ́ mọ́kànlélógún ìṣòfò Dáníẹ́lì, èyí tí í ṣe ìparí ọjọ́ mẹ́ta àti ààbọ̀ ikú ní òpópónà fún àwọn ẹlẹ́rìí méjì, tí wọ́n jẹ́ àwọn tí ó wà nínú àfonífojì Ìsíkíẹ́lì, tí wọ́n jẹ́ egungun gbígbẹ tí ó ti kú—ìránṣẹ́ àsọtẹ́lẹ̀ kan wà tí ó mú àwọn òkú padà wá sí ìyè. Ìlànà yẹn nínú Dáníẹ́lì orí kẹwàá ni a ṣàfihàn rẹ̀ nípasẹ̀ ìgbésẹ̀ mẹ́ta.
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:4–14.
Ní ọjọ́ kẹrìnlélógún oṣù kìn-ín-ní, bí mo ṣe wà lẹ́gbẹ̀ẹ́ odò ńlá náà, èyí tí a ń pè ní Hidékélì; nígbà náà ni mo gbé ojú mi sókè, mo sì wò ó, sì kíyèsi i pé, ẹni kan wà tí ó wọ aṣọ ọ̀gbọ̀, tí a fi wúrà dídán ti Úfásì di ìbàdí rẹ̀. Ara rẹ̀ sì dàbí bérílì, ojú rẹ̀ sì rí bí mànàmáná, ojú rẹ̀ méjèèjì sì dàbí fìtílà iná, apá rẹ̀ àti ẹsẹ̀ rẹ̀ sì dàbí idẹ tí a ti fọ́ dán, ohùn ọ̀rọ̀ rẹ̀ sì dàbí ariwo ọ̀pọ̀ ènìyàn. Èmi Dáníẹ́lì nìkan ni mo rí ìran náà: nítorí àwọn ọkùnrin tí wọ́n wà pẹ̀lú mi kò rí ìran náà; ṣùgbọ́n ìwarìrì ńlá kan bà wọ́n, tó bẹ́ẹ̀ tí wọ́n sá lọ láti farapamọ́. Nítorí náà, a fi mí sílẹ̀ nìkan, mo sì rí ìran ńlá yìí, agbára kò sì ṣẹ́ kù nínú mi: nítorí ẹwà mi yí padà nínú mi sí ìbàjẹ́, mi ò sì pa agbára kankan mọ́. Síbẹ̀, mo gbọ́ ohùn ọ̀rọ̀ rẹ̀: nígbà tí mo sì gbọ́ ohùn ọ̀rọ̀ rẹ̀, nígbà náà ni mo wà nínú oorun jíjin lórí ojú mi, ojú mi sì dojú kọ ilẹ̀. Sì kíyèsi i, ọwọ́ kan fi ọwọ́ kàn mí, èyí tí ó gbé mi dìde sórí eékún mi àti sórí àtẹ́lẹwọ́ ọwọ́ mi. Ó sì wí fún mi pé, Ìwọ Dáníẹ́lì, ọkùnrin tí a fẹ́ràn gidigidi, mọ̀ ọgbọ́n ọ̀rọ̀ tí mo ń sọ fún ọ, kí o sì dúró ṣinṣin: nítorí sí ọ ni a ti rán mi nísinsin yìí. Nígbà tí ó sì ti sọ ọ̀rọ̀ yìí fún mi, mo dúró ní fífọ̀. Nígbà náà ni ó wí fún mi pé, Má bẹ̀rù, Dáníẹ́lì: nítorí láti ọjọ́ kìn-ín-ní tí ìwọ ti fi ọkàn rẹ sí i láti ní ìmọ̀, àti láti rẹ ara rẹ sílẹ̀ níwájú Ọlọ́run rẹ, a gbọ́ ọ̀rọ̀ rẹ, mo sì wá nítorí ọ̀rọ̀ rẹ. Ṣùgbọ́n ọmọ-aládé ìjọba Péríṣíà dúró tì mí fún ọjọ́ mọ́kànlélógún: ṣùgbọ́n kíyèsi i, Míkáẹ́lì, ọ̀kan nínú àwọn ọmọ-aládé àgbà, wá láti ràn mí lọ́wọ́; mo sì dúró níbẹ̀ pẹ̀lú àwọn ọba Péríṣíà. Nísinsin yìí ni mo wá láti jẹ́ kí o mọ ohun tí yóò ṣẹlẹ̀ sí àwọn ènìyàn rẹ ní ọjọ́ ìkẹyìn: nítorí ìran náà ṣì jẹ́ fún ọ̀pọ̀ ọjọ́. Dáníẹ́lì 10:4–14.
Daniel is at the end of the twenty-one days of mourning when he sees the vision of Christ and he hears the words of Christ. The vision of the visual and spoken Word of God, produces a separation of two classes, and Daniel was dead in the street, for he was “in a deep sleep.”
Dáníẹ́lì wà ní òpin ọjọ́ mọ́kànlélógún ìṣòro-ọkàn rẹ̀ nígbà tí ó rí ìran Kristi, tí ó sì gbọ́ ọ̀rọ̀ Kristi. Ìran Ọ̀rọ̀ Ọlọ́run tí a rí àti tí a sọ yọrí sí ìyàtọ̀ àwọn ẹ̀ka méjì, Dáníẹ́lì sì dàbí òkú ní ojú ọ̀nà, nítorí ó wà “ní oorun jíjinlẹ̀.”
These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:11–14.
Ó sọ nǹkan wọ̀nyí; lẹ́yìn èyí sì ni ó wí fún wọn pé, Lásárù, ọ̀rẹ́ wa, ń sùn; ṣùgbọ́n èmi ń lọ, kí n lè jí i dìde kúrò nínú oorun. Nígbà náà ni àwọn ọmọ-ẹ̀yìn rẹ̀ wí pé, Olúwa, bí ó bá ń sùn, yóò sàn. Ṣùgbọ́n Jésù ń sọ nípa ikú rẹ̀; ṣùgbọ́n wọ́n rò pé ó ń sọ̀rọ̀ nípa ìsinmi oorun. Nígbà náà ni Jésù wí fún wọn ní gbangba pé, Lásárù ti kú. Johanu 11:11–14.
Then Daniel was touched by Gabriel for the first time, who informs him of the political struggle that has been happening while Daniel was dead (asleep), and that he was now going to provide the interpretation of the vision that had just transformed Daniel into Christ’s image. He is then going to be touched a second time, by Christ Himself.
Nígbà náà ni Gébúréli fọwọ́ kàn Dáníẹ́lì fún ìgbà àkọ́kọ́, ó sì sọ fún un nípa ìjàkadì òṣèlú tí ń ṣẹlẹ̀ nígbà tí Dáníẹ́lì kú (sùn), àti pé ní báyìí òun yóò pèsè ìtumọ̀ ìran náà tí ó ṣẹ̀ṣẹ̀ yí Dáníẹ́lì padà sí àwòrán Kristi. Lẹ́yìn náà, a óo fọwọ́ kàn án ní ìgbà kejì, láti ọwọ́ Kristi fúnra Rẹ̀.
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.
Nígbà tí ó sì ti sọ irú ọ̀rọ̀ bẹ́ẹ̀ fún mi, mo dojú mi bolẹ̀, mo sì di adití-ẹnu. Sì kíyèsi i, ẹni kan tí ó dà bí àwòrán àwọn ọmọ ènìyàn fi ọwọ́ kan ètè mi; nígbà náà ni mo la ẹnu mi, mo sì sọ̀rọ̀, mo wí fún ẹni tí ó dúró níwájú mi pé, Olúwa mi, nípasẹ̀ ìran náà ni ìrora mi yí padà wá sórí mi, èmi kò sì ní agbára kankan tó kù. Nítorí báwo ni ìránṣẹ́ olúwa mi yìí ṣe lè bá olúwa mi yìí sọ̀rọ̀? nítorí ní tèmi, lẹ́sẹ̀kẹsẹ̀, agbára kankan kò kù nínú mi mọ́, bẹ́ẹ̀ ni èémí kankan kò sì kù nínú mi. Danieli 10:15–17.
This is parallel to the first prophecy of Ezekiel in chapter thirty-seven, for in the two prophecies that Ezekiel is told to present to the dead bones in the valley, the first forms the bodies, but they do not then have breath, nor do they have the strength of a mighty army. It is the second prophecy of Ezekiel that the bodies receive the breath from the four winds and stand up as a mighty army, and at Daniel’s second touch, “there remained no strength in me, neither is there breath left in me.” Then Daniel is again touched the third time overall, and the second time by Gabriel.
Èyí jọra pẹ̀lú àkọ́kọ́ àsọtẹ́lẹ̀ Hesekieli nínú orí kẹtàdínlọ́gbọ̀n, nítorí pé nínú àwọn àsọtẹ́lẹ̀ méjèèjì tí a sọ fún Hesekieli láti gbé kalẹ̀ fún àwọn egungun òkú nínú àfonífojì, èkínní ń dá ara wọn sílẹ̀, ṣùgbọ́n nígbà náà wọn kò tíì ní ẹ̀mí, bẹ́ẹ̀ ni wọn kò sì ní agbára ogun alágbára kan. Àsọtẹ́lẹ̀ kejì Hesekieli ni àwọn ara náà fi gba ẹ̀mí láti ọ̀dọ̀ àwọn afẹ́fẹ́ mẹ́rin, tí wọ́n sì dìde gẹ́gẹ́ bí ogun alágbára; àti ní ìfọwọ́kàn kejì Dáníẹ́lì, “agbára kò sì ṣẹ́kù nínú mi mọ́, bẹ́ẹ̀ ni kò sí ẹ̀mí tí ó kù nínú mi.” Nígbà náà ni a tún fi ọwọ́ kan Dáníẹ́lì lẹ́ẹ̀kan sí i fún ìgbà kẹta lapapọ̀, àti fún ìgbà kejì láti ọwọ́ Gébúrẹ́lì.
Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:18, 19.
Lẹ́yìn náà, ẹnìkan tí ìrí rẹ̀ dàbí ti ènìyàn tún wá, ó sì fi ọwọ́ kàn mí, ó sì fún mi ní agbára. Ó sì wí pé, Iwọ ẹni tí a fẹ́ràn gidigidi, má bẹ̀rù: àlàáfíà ní kó máa bá ọ; di alágbára, bẹ́ẹ̀ ni, di alágbára. Nígbà tí ó sì ti bá mi sọ̀rọ̀, a fún mi ní agbára, mo sì ní, Kí olúwa mi sọ̀rọ̀; nítorí ìwọ ti fún mi ní agbára. Danieli 10:18, 19.
The third touch of Daniel, is Ezekiel’s second prophecy, which brings the bodies to their feet as a mighty army. His prophecy is addressed to a people that recognize that they are dead, for they were in mourning, as was Daniel.
Ìfọwọ́kan kẹta ti Dáníẹ́lì ni ìsọtẹ́lẹ̀ kejì ti Éṣékíẹ́lì, èyí tí ó mú àwọn ara náà dìde sórí ẹsẹ̀ wọn gẹ́gẹ́ bí ogun ńlá alágbára. Ìsọtẹ́lẹ̀ rẹ̀ ni a sọ sí àwọn ènìyàn tí wọ́n mọ̀ pé àwọn ti kú, nítorí wọ́n wà nínú ọ̀fọ̀, gẹ́gẹ́ bí Dáníẹ́lì náà ṣe wà.
Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:9–11.
Nígbà náà ni ó wí fún mi pé, Ṣe àsọtẹ́lẹ̀ sí afẹ́fẹ́, ṣe àsọtẹ́lẹ̀, ọmọ ènìyàn, kí o sì sọ fún afẹ́fẹ́ pé, Báyìí ni Olúwa Ọlọ́run wí; Wá láti inú afẹ́fẹ́ mẹ́rin, ìwọ èémí, kí o sì mí sórí àwọn ẹni wọ̀nyí tí a pa, kí wọ́n lè yè. Nígbà náà ni mo ṣe àsọtẹ́lẹ̀ gẹ́gẹ́ bí ó ti pàṣẹ fún mi, èémí sì wọ inú wọn, wọ́n sì yè, wọ́n sì dìde dúró lórí ẹsẹ̀ wọn, wọn sì di ogun ńlá gidigidi. Nígbà náà ni ó wí fún mi pé, Ọmọ ènìyàn, àwọn egungun wọ̀nyí ni gbogbo ilé Israẹli: kíyèsi i, wọ́n ń wí pé, Egungun wa ti gbẹ, ìrètí wa sì ti sọnù: a ti ya wa kúrò ní apá wa. Ìsẹ́kíẹ́lì 37:9–11.
The Lord commands Ezekiel to prophesy, and he tells them the testimony of the house of Israel is that they are dead, without hope and cut off. They are mourning, as was Daniel, because they are disappointed by the failed prediction of July 18, 2020, and in that condition, Ezekiel is told to prophesy.
Olúwa pàṣẹ fún Ìsíkíẹ́lì láti sọ àsọtẹ́lẹ̀, ó sì sọ fún wọn pé ẹ̀rí ilé Ísírẹ́lì ni pé wọ́n ti kú, láìsí ìrètí, a sì ti ya wọ́n kúrò. Wọ́n ń ṣọ̀fọ̀, gẹ́gẹ́ bí Dáníẹ́lì ti ṣe, nítorí pé ìsọtẹ́lẹ̀ tí ó kùnà ti July 18, 2020 ti mú ìbànújẹ́ bá wọn, àti nínú ipò yẹn ni a ti sọ fún Ìsíkíẹ́lì láti sọ àsọtẹ́lẹ̀.
Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.
Nítorí náà, sọ àsọtẹ́lẹ̀, kí o sì wí fún wọn pé, Báyìí ni Oluwa Ọlọrun wí; Kíyèsi i, ẹ̀yin ènìyàn mi, èmi yóò ṣí ibojì yín sílẹ̀, èmi yóò sì mú yín gòkè wá láti inú ibojì yín, èmi yóò sì mú yín wá sí ilẹ̀ Ísírẹ́lì. Ẹ ó sì mọ̀ pé èmi ni Oluwa, nígbà tí mo bá ti ṣí ibojì yín sílẹ̀, ẹ̀yin ènìyàn mi, tí mo sì ti mú yín gòkè wá láti inú ibojì yín. Èmi yóò sì fi Ẹ̀mí mi sínú yín, ẹ ó sì yè; èmi yóò sì gbé yín kalẹ̀ ní ilẹ̀ yín tìkára yín: nígbà náà ni ẹ ó mọ̀ pé èmi Oluwa ni mo ti sọ ọ́, tí mo sì ti ṣe é, ni Oluwa wí. Éṣékíẹ́lì 37:12–14.
The Lord, who is Michael the archangel opens their graves and the two witnesses of Revelation eleven, who are then resurrected and given the Holy Spirit and stand up, just as the Holy Spirit was given to those who stand up when they are brought out of their graves in Ezekiel’s second prophecy.
Olúwa, ẹni tí í ṣe Mikaẹli olórí àwọn áńgẹ́lì, ṣí àwọn ibojì wọn; àwọn ẹlẹ́rìí méjì ti Ìfihàn orí kọkànlá náà sì, tí a jí dìde nígbà náà, tí a sì fi Ẹ̀mí Mímọ́ fún wọn, wọ́n sì dúró sórí ẹsẹ̀ wọn, gẹ́gẹ́ bí a ti fi Ẹ̀mí Mímọ́ fún àwọn tí wọ́n dúró sórí ẹsẹ̀ wọn nígbà tí a mú wọn jáde kúrò nínú ibojì wọn nínú àsọtẹ́lẹ̀ kejì ti Ẹsẹkiẹli.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.
Lẹ́yìn ọjọ́ mẹ́ta àtààbọ̀, Ẹ̀mí ìyè láti ọ̀dọ̀ Ọlọ́run wọ inú wọn, wọ́n sì dúró lórí ẹsẹ̀ wọn; ẹ̀rù ńlá sì bà àwọn tí ó rí wọn. Ìfihàn 11:11.
Those two witnesses are represented as Moses and Elijah, and Moses was also resurrected by the voice of the archangel.
A ṣàpẹẹrẹ àwọn ẹlẹ́rìí méjèèjì wọ̀nyí gẹ́gẹ́ bí Mósè àti Élíjà, a sì tún jí Mósè dìde pẹ̀lú ohùn olórí àwọn áńgẹ́lì.
Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.
Ṣùgbọ́n Míkàẹ́lì olórí àwọn áńgẹ́lì, nígbà tí ó bá Èṣù jiyàn nípa ara Mósè, kò sì gbójúgbóyà láti mú ẹ̀sùn ìbínú wá sí i, bí kò ṣe pé, Olúwa bá ọ wí. Jude 1:9.
Michael, the Prince and the Archangel, is the One who came and helped Gabriel in Daniel chapter ten, and it is His voice that calls men and women to life.
Mikaẹli, Ọmọ-Aládé àti Áńgẹ́lì Àgbà, ni Ẹni tí ó wá, tí ó sì ràn Gébúráẹli lọ́wọ́ nínú orí kẹwàá ìwé Dáníẹli, ohùn Rẹ̀ sì ni ó ń pe àwọn ọkùnrin àti àwọn obìnrin sí ìyè.
For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.
Nítorí Olúwa tìkára rẹ̀ yóò sọ̀kalẹ̀ láti ọ̀run wá pẹ̀lú ìké, pẹ̀lú ohùn olórí àwọn áńgẹ́lì, àti pẹ̀lú ìpè Ọlọ́run; àwọn òkú tí ó wà nínú Kristi yóò sì kọ́kọ́ jí dìde. 1 Thessalonians 4:16.
Daniel’s three touches represent the transition of the Laodicean movement of the third angel, unto the Philadelphian movement of the third angel, and in Daniel ten, the vision that accomplishes the transition from the image of Laodicea, unto the image of Philadelphia, is represented by the prophetic history represented in chapter eleven. That vision is represented by Ezekiel as the vision of Islam of the third woe. In 2014, Russia initiated the second proxy war. In 2015, the richest president began his efforts to become the sixth president.
Àwọn ìfọwọ́kàn mẹ́ta Dáníẹ́lì ṣàfihàn ìyípadà láti inú ìṣísẹ̀ Laodíṣíà ti áńgẹ́lì kẹta sí inú ìṣísẹ̀ Filadẹ́lfíà ti áńgẹ́lì kẹta, àti nínú Dáníẹ́lì orí kẹwàá, ìran tí ó mú ìyípadà náà ṣẹ láti àwòrán Laodíṣíà sí àwòrán Filadẹ́lfíà ni a ṣàfihàn nípasẹ̀ ìtàn àsọtẹ́lẹ̀ tí a ṣojú fún nínú orí kọkànlá. Ìran náà ni Ésékíẹ́lì ṣàfihàn gẹ́gẹ́ bí ìran Ìsílámù ti ègbẹ́ kẹta. Ní ọdún 2014, Rọ́ṣíà bẹ̀rẹ̀ ogun aṣojú kejì. Ní ọdún 2015, ààrẹ ọlọ́rọ̀ jùlọ bẹ̀rẹ̀ ìsapá rẹ̀ láti di ààrẹ kẹfà.
In 2020, that president, representing the Republican horn was slain by the “woke” atheist beast from the bottomless pit, and in the same year the Laodicean Protestant horn was also slain. In 2023, both horns came back to life, both beginning their transition into the eighth that is of the seven. One transitioning into the political image of the beast as Church and State are brought together in the United States, and the other horn transitioning from the image of Laodicea to the image of Christ. Both will be lifted up at the soon coming Sunday law. One will become “Alexander the Great”, the premier king of the ten kings who give their seventh kingdom to the whore of Rome, and the other lifted up as an ensign.
Ní ọdún 2020, a pa ààrẹ yẹn, ẹni tí ó dúró fún ìwo Oloṣèlú Republikani, nípasẹ̀ ẹranko aláìgbàgbọ́ nínú Ọlọ́run tí ó “jí” láti inú kòtò aláìlẹ́gbẹ́; ní ọdún kan náà pẹ̀lú, a tún pa ìwo Pùrótẹ́sítáǹtì ti Laodicea. Ní ọdún 2023, àwọn ìwo méjèèjì padà wá sí ìyè, wọ́n sì bẹ̀rẹ̀ ìyípadà wọn sínú ẹ̀kẹjọ tí í ṣe ti méje. Ọ̀kan ń yí padà sínú àwòrán òṣèlú ti ẹranko bí a ti ń mú Ìjọ àti Ìpínlẹ̀ pọ̀ jọ ní Orílẹ̀-Èdè Amẹ́ríkà, ìwo kejì sì ń yí padà kúrò nínú àwòrán Laodicea sí àwòrán Kristi. A ó gbé àwọn méjèèjì sókè ní òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́. Ọ̀kan yóò di “Alexander the Great,” ọba àgbà jùlọ láàárín àwọn ọba mẹ́wàá tí wọ́n fi ìjọba keje wọn fún àgbèrè Róòmù, ìkejì náà ni a ó sì gbé sókè gẹ́gẹ́ bí àsíá.
The vision that produces both of these transitions is the history that unfolds between September 11, 2001 and the Sunday law. Verse eleven, of Daniel chapter eleven, is specifically identified within the context that if you will not believe, you will not be established.
Ìran tí ń mú ìyípadà méjèèjì wọ̀nyí wá ni ìtàn tí ń ṣípayá láàárín September 11, 2001 àti òfin ọjọ́ Àìkú. Ẹsẹ̀ kọkànlá, nínú Danieli orí kọkànlá, ni a dá mọ̀ ní pàtó nínú àyíká pé bí ẹ kò bá gbàgbọ́, a kì yóò fi yín múlẹ̀.
We will continue this study in the next article.
A ó máa tẹ̀síwájú pẹ̀lú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tí ó tẹ̀lé.
“Bible rules are to be the guide of the daily life. The cross of Christ is to be the theme, revealing the lessons we must learn and practice. Christ must be brought into all the studies, that students may drink in the knowledge of God and may represent Him in character. His excellence is to be our study in time as well as in eternity. The word of God, spoken by Christ in the Old and New Testaments, is the bread from heaven; but much that is called science is as dishes of human invention, adulterated food; it is not the true manna.
“Àwọn ìlànà Bíbélì ni yóò jẹ́ amọ̀nà fún ìgbésí ayé ojoojúmọ́. Àgbélébùú Kristi ni yóò jẹ́ kókó-ọrọ̀ náà, tí yóò ṣí àwọn ẹ̀kọ́ tí a gbọ́dọ̀ kọ́, tí a sì gbọ́dọ̀ ṣe hàn. A gbọ́dọ̀ mú Kristi wá sínú gbogbo ẹ̀kọ́, kí àwọn akẹ́kọ̀ọ́ lè mu ìmọ̀ Ọlọ́run wọ inú wọn, kí wọ́n sì lè ṣojú Rẹ̀ nínú ìwà. Ìtayọ rẹ̀ ni yóò jẹ́ kókó ìkẹ́kọ̀ọ́ wa ní àkókò àti ní ayérayé pẹ̀lú. Ọ̀rọ̀ Ọlọ́run, tí Kristi sọ nínú Májẹ̀mú Láéláe àti Májẹ̀mú Tuntun, ni búrẹ́dì láti ọ̀run; ṣùgbọ́n púpọ̀ nínú ohun tí a ń pè ní sáyẹ́ǹsì dàbí àwọn oúnjẹ tí ẹ̀dá ènìyàn dá, oúnjẹ tí a ti bà jẹ́; kì í ṣe màná tòótọ́.”
“In God’s word is found wisdom unquestionable, inexhaustible—wisdom that originated, not in the finite, but in the infinite mind. But much of that which God has revealed in His word is dark to men, because the jewels of truth are buried beneath the rubbish of human wisdom and tradition. To many the treasures of the word remain hidden, because they have not been searched for with earnest perseverance until the golden precepts were understood. The word must be searched in order to purify and prepare those who receive it to become members of the royal family, children of the heavenly King.
“Nínú ọ̀rọ̀ Ọlọ́run ni a ti rí ọgbọ́n tí a kò lè béèrè lọ́wọ́ rẹ̀, tí kò sì lẹ́gbẹ́ tán—ọgbọ́n tí ìpilẹ̀ rẹ̀ kì í ṣe nínú èrò inú tí ó ní ààlà, bí kò ṣe nínú ọkàn ailẹ́gbẹ́. Ṣùgbọ́n púpọ̀ nínú ohun tí Ọlọ́run ti ṣípayá nínú ọ̀rọ̀ Rẹ̀ ṣókùnkùn sí ènìyàn, nítorí àwọn iyebíye òtítọ́ ni a sin mọ́lẹ̀ lábẹ́ àkìtàn ọgbọ́n àti àṣà ènìyàn. Sí ọ̀pọ̀lọpọ̀, àwọn ìṣúra ọ̀rọ̀ náà ṣì wà ní ìkọ̀kọ̀, nítorí a kò fi ìfaradà tọkàntọkàn wá wọn títí di ìgbà tí a fi lóye àwọn ìlànà wúrà náà. A gbọ́dọ̀ máa ṣàwárí ọ̀rọ̀ náà kí ó lè wẹ̀ mọ́, kí ó sì pèsè àwọn tí ó bá gbà á láti di ọmọ ẹgbẹ́ ìdílé ọba, àwọn ọmọ Ọba ọ̀run.”
“The study of God’s word should take the place of the study of those books that have led minds into mysticism and away from the truth. Its living principles, woven into our lives, will be our safeguard in trials and temptations; its divine instruction is the only way to success. As the test comes to every soul, there will be apostasies. Some will prove to be traitors, heady, high-minded, and self-sufficient, and will turn away from the truth, making shipwreck of faith. Why? Because they did not live ‘by every word that proceedeth out of the mouth of God.’ They did not dig deep and make their foundation sure.
“Ìkẹ́kọ̀ọ́ ọ̀rọ̀ Ọlọ́run gbọ́dọ̀ gba ipò ìkẹ́kọ̀ọ́ àwọn ìwé wọ̀nyẹn tí wọ́n ti mú ọkàn ènìyàn wọ inú ìmọ̀ àṣírí, tí wọ́n sì ti fà á kúrò nínú òtítọ́. Àwọn ìlànà alààyè rẹ̀, tí a hun sínú ìgbésí ayé wa, yóò jẹ́ ààbò wa nínú àwọn ìdánwò àti àwọn ìfẹ́sọ́nà; ìtọ́ni àtọ̀runwá rẹ̀ nìkan ni ọ̀nà kan ṣoṣo sí àṣeyọrí. Bí ìdánwò ṣe ń dé bá gbogbo ọkàn, ìpẹ̀yìndàgbọ̀ yóò wà. Díẹ̀ yóò fi ara wọn hàn gẹ́gẹ́ bí alátàn, onífòyà, agbéraga, àti ẹni tí ó gbára lé ara rẹ̀, wọ́n yóò sì yí padà kúrò nínú òtítọ́, tí wọ́n yóò sì ba ìgbàgbọ́ wọn jẹ́ pátápátá. Kí nìdí? Nítorí pé wọn kò gbé ayé wọn ‘nípa gbogbo ọ̀rọ̀ tí ń jáde láti ẹnu Ọlọ́run.’ Wọn kò walẹ̀ jìn, wọn kò sì mú ìpìlẹ̀ wọn dájú.”
“When the words of the Lord through His chosen messengers are brought to them, they murmur and think the way is made too strait. In the sixth chapter of John we read of some who were thought to be disciples of Christ, but who, when the plain truth was presented to them, were displeased and walked no more with Him. In like manner these superficial students also will turn away from Christ.” Testimonies, volume 6, 132.
“Nígbà tí a bá mú àwọn ọ̀rọ̀ Olúwa tọ̀ wọ́n wá nípasẹ̀ àwọn ojiṣẹ́ Rẹ̀ tí Ó ti yàn, wọ́n á máa kùn-ún-kùn-ún, wọ́n sì máa rò pé a ti ṣe ọ̀nà náà kúrò ní fífẹ̀rẹ́ tó pọ̀ ju. Nínú orí kẹfà ìwé Jòhánù, a ka nípa àwọn kan tí a rò pé wọ́n jẹ́ ọmọ-ẹ̀yìn Kristi, ṣùgbọ́n tí, nígbà tí a gbé òtítọ́ gbangba kalẹ̀ fún wọn, inú wọn kò dùn, wọ́n sì kò tún bá a rìn mọ́. Bákan náà ni àwọn akẹ́kọ̀ọ́ tí kò jinlẹ̀ wọ̀nyí pẹ̀lú yóò yà kúrò lọ́dọ̀ Kristi.” Testimonies, volume 6, 132.