In Daniel chapter ten, Gabriel is accomplishing the work of presenting the complete interpretation of the book of Daniel to God’s last day people. Daniel represents God’s last day people, who, in the book of Revelation, are the one hundred and forty-four thousand. As such, the one hundred and forty-four thousand awaken to recognize they have been scattered, as represented by Daniel in chapter nine. They also awaken to the understanding that the great test by which their eternal destiny is decided is the image of the beast test, which takes place before they are sealed, and before probation closes at the Sunday law in the United States. They are mourning the disappointment that confronted them on July 18, 2020, and in that condition, they are given a view of Christ in the Most Holy Place, as represented by Isaiah in chapter six.

Nínú orí kẹwàá ìwé Dáníẹ́lì, Gébúrẹ́lì ń ṣe iṣẹ́ fífi ìtumọ̀ pípé ìwé Dáníẹ́lì hàn fún àwọn ènìyàn Ọlọ́run ìkẹyìn ọjọ́. Dáníẹ́lì ṣojú fún àwọn ènìyàn Ọlọ́run ìkẹyìn ọjọ́, tí, nínú ìwé Ìfihàn, wọ́n jẹ́ ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin [144,000]. Ní ti bẹ́ẹ̀, ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin náà jí sí ìmòye pé a ti tú wọn ká, gẹ́gẹ́ bí Dáníẹ́lì ṣe ṣojú rẹ̀ nínú orí kẹsàn-án. Wọ́n tún jí sí òye pé ìdánwò ńlá náà, èyí tí a fi pinnu ayanmọ́ wọn títí láé, ni ìdánwò ère ẹranko náà, èyí tí ń ṣẹlẹ̀ kí a tó fi èdìdì dì wọ́n, àti kí àkókò àánú tó parí ní òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà. Wọ́n ń ṣọ̀fọ̀ ìdààmú tí ó dojú kọ́ wọn ní July 18, 2020, àti nínú ipò náà, a fi ìran Kristi nínú Ibi Mímọ́ Jùlọ hàn wọ́n, gẹ́gẹ́ bí Aisáyà ṣe ṣojú rẹ̀ nínú orí kẹfà.

That vision, as represented by both Daniel and Isaiah allows them to see their corrupted condition before the Lord of glory, and both are humbled into the dust. Isaiah then hears the question asking who God would send to His people, and Isaiah volunteers, but he is first purified.

Ìran náà, gẹ́gẹ́ bí Daniẹli àti Isaiah ṣe ṣàfihàn án, jẹ́ kí wọ́n rí ipò ìbàjẹ́ wọn níwájú Olúwa ògo, a sì rẹ̀ wọ́n sílẹ̀ títí dé erùpẹ̀. Lẹ́yìn náà Isaiah gbọ́ ìbéèrè náà tí ń béèrè ẹni tí Ọlọ́run yóò rán sí àwọn ènìyàn Rẹ̀, Isaiah sì fi ara rẹ̀ hàn, ṣùgbọ́n a kọ́kọ́ wẹ̀ é mọ́.

Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:5–8.

Nígbà náà ni mo wí pé, Ègbé ni fún mi! nítorí a ti pa mí run; nítorí èmi jẹ́ ènìyàn tí ètè rẹ̀ jẹ́ aláìmọ́, mo sì ń gbé láàrín àwọn ènìyàn tí ètè wọn jẹ́ aláìmọ́: nítorí ojú mi ti rí Ọba, Olúwa àwọn ọmọ-ogun. Nígbà náà ni ọ̀kan nínú àwọn serafimu fò tọ̀ mí wá, ó mú ẹyín iná alààyè ní ọwọ́ rẹ̀, tí ó ti fi ẹ̀mù gbà láti orí pẹpẹ: Ó sì fi í kan ẹnu mi, ó wí pé, Wò ó, èyí ti kan ètè rẹ; a sì ti mú àìṣedéédé rẹ kúrò, a sì ti wẹ ẹ̀ṣẹ̀ rẹ nù. Pẹ̀lú èyí, mo gbọ́ ohùn Olúwa, ó ń wí pé, Ta ni èmi yóò rán, ta ni yóò sì lọ fún wa? Nígbà náà ni mo wí pé, Èmi nìyí; rán mi. Isaiah 6:5–8.

Isaiah was purified with a coal from off the altar, and Daniel was purified by beholding the looking glass causative vision, that causes the beholder to change into the image he beholds. Isaiah is told to take the message to a people who hearing do not hear, and seeing do not see.

Wọ́n wẹ Isaiah́ mọ́ pẹ̀lú ẹyín iná láti orí pẹpẹ, a sì wẹ Danieli mọ́ nípa rírí ìran dígí ìfarahàn tí ó ń fa ẹni tí ń wò ó láti yí padà sí àwòrán tí ó ń wò. A sọ fún Isaiah pé kí ó mú ọ̀rọ̀ náà lọ sọ fún àwọn ènìyàn tí, bí wọ́n tilẹ̀ ń gbọ́, wọn kì í gbọ́; tí, bí wọ́n tilẹ̀ ń ríran, wọn kì í rí.

And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

Ó sì wí pé, Lọ, kí o sì sọ fún àwọn ènìyàn yìí pé, Ní ìtòótọ́ ẹ̀yin yóò máa gbọ́, ṣùgbọ́n ẹ kò níyè mọ̀; ní ìtòótọ́ ẹ̀yin yóò sì máa rí, ṣùgbọ́n ẹ kò ní fojú inú yé e. Mú ọkàn àwọn ènìyàn yìí sanra, mú etí wọn wuwo, kí o sì di ojú wọn; kí wọn má bàa fi ojú wọn rí, kí wọn má bàa fi etí wọn gbọ́, kí wọn má bàa fi ọkàn wọn yé e, kí wọn sì yípadà, kí a lè mú wọn láradá. Isaiah 6:9, 10.

Isaiah wishes to know how long he must interact with the people who understand and perceive not, so he asks the question of, “how long?”

Aísáyà fẹ́ mọ bí ó ti pẹ́ tó tí yóò máa bá àwọn ènìyàn tí kò ye wọn, tí wọn kò sì mọ̀nà ṣe ní ìbáṣepọ̀, nítorí náà ó béèrè ìbéèrè yìí pé, “yóò pẹ́ tó mélòó?”

Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. Isaiah 6:11, 12.

Nígbà náà ni mo wí pé, Olúwa, yóò pẹ́ tó ìgbà wo? Ó sì dáhùn pé, Títí a ó fi pa àwọn ìlú run láìsí olùgbé, àti àwọn ilé láìsí ènìyàn, tí ilẹ̀ náà yóò sì di ahoro pátápátá, Àti pé Olúwa yóò ti mú àwọn ènìyàn lọ jìnnà réré, tí ìkọ̀sílẹ̀ ńlá yóò sì wà ní àárín ilẹ̀ náà. Isaiah 6:11, 12.

The land that is the subject of Bible prophecy in the last days is the United States, who is “utterly desolated,” when national ruin is brought about by the national apostasy of the Sunday law. Verse forty-one of Daniel eleven, has been typified by verse sixteen of the same chapter. In verse forty-one the “great forsaking in the midst of the land” is identified as “many” being overthrown. Isaiah’s message, which was referred to by Jesus, when He addressed the quibbling Jews in His history among men, identifies that when a former covenant people are being passed by, they then have ears and eyes that do not understand or perceive. Isaiah’s message represents the final call to Laodicean Adventism, which ends at the Sunday law, where Laodicean Adventism is spewed out of the mouth of the Lord.

Ilẹ̀ tí ó jẹ́ kókó àsọtẹ́lẹ̀ Bíbélì ní àwọn ọjọ́ ìkẹyìn ni Orílẹ̀-Èdè Amẹ́ríkà, ẹni tí a “ti pa run pátápátá,” nígbà tí ìparun orílẹ̀-èdè bá wáyé nípasẹ̀ ìṣọ̀tẹ̀ orílẹ̀-èdè nínú òfin Ọjọ́-Àìkú. Ẹsẹ̀ kọkànlélógójì nínú Dáníẹ́lì mọ́kànlá, ni ẹsẹ̀ kẹrìndínlógún nínú orí kan náà ti ṣàpẹẹrẹ rẹ̀ ṣáájú. Nínú ẹsẹ̀ kọkànlélógójì, “ìkọ̀sílẹ̀ ńlá ní àárín ilẹ̀ náà” ni a fi mọ̀ ọ́ gẹ́gẹ́ bí “ọ̀pọ̀lọpọ̀” tí a ṣubú. Ìránṣẹ́ Aísáyà, èyí tí Jésù tọ́ka sí, nígbà tí Ó bá àwọn Júù oníjàngbọ̀n sọ̀rọ̀ nínú ìtàn ayé Rẹ̀ láàrín ènìyàn, fi hàn pé nígbà tí a bá ń kọjá àwọn ènìyàn májẹ̀mú àtijọ́ kan, nígbà náà ni wọ́n ní etí àti ojú tí kò yé tàbí tí kò rí òye. Ìránṣẹ́ Aísáyà dúró fún ìpè ìkẹyìn sí Adventismu Laodíkíà, èyí tí ó parí ní òfin Ọjọ́-Àìkú, níbi tí a ti tú Adventismu Laodíkíà jáde kúrò ní ẹnu Olúwa.

He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

Yóò sì wọ ilẹ̀ ológo náà pẹ̀lú, a ó sì ṣubú ọ̀pọ̀lọpọ̀ orílẹ̀-èdè: ṣùgbọ́n àwọn wọ̀nyí yóò bọ́ kúrò ní ọwọ́ rẹ̀, èyíinì ni Edomu, àti Móábù, àti olórí àwọn ọmọ Ammoni. Dáníẹ́lì 11:41.

Isaiah and Daniel are given the responsibility to present the final call to Laodicea, and at Daniel’s third touch in chapter ten he is strengthened for the task.

A fi ojúṣe lé Isaiah àti Daniel lọ́wọ́ láti gbé ìpè ìkẹyìn kalẹ̀ sí Laodicea, àti ní ìfọwọ́kàn kẹta Daniel nínú orí kẹwàá, a fún un ní agbára fún iṣẹ́ náà.

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, ẹni kan tí ó dàbí ìrísí ènìyàn tún wá fi ọwọ́ kàn mí, ó sì fún mi ní agbára. Ó sì wí pé, Ìwọ ọkùnrin tí a fẹ́ gidigidi, má bẹ̀rù: àlàáfíà ni fún ọ; máa lágbára, bẹ́ẹ̀ ni, máa lágbára. Nígbà tí ó sì ti bá mi sọ̀rọ̀, mo ní agbára, mo sì wí pé, Kí olúwa mi sọ̀rọ̀; nítorí ìwọ ti fún mi ní agbára. Daniẹli 10:18, 19.

Daniel was strengthened to give the message that he came to understand when Michael descended in chapter ten. Isaiah was informed that he would need to give the message until the Sunday law. At the Sunday law a remnant would be established.

A fún Dáníẹ́lì ní agbára láti fi ìránṣẹ́ náà hàn tí ó wá lóye nígbà tí Míkáẹ́lì sọ̀kalẹ̀ wá nínú orí kẹwàá. A jẹ́ kí Aísáyà mọ̀ pé yóò ní láti máa fi ìránṣẹ́ náà hàn títí di òfin Ọjọ́-Àìkú. Ní òfin Ọjọ́-Àìkú ni a ó fi ìyókù kan múlẹ̀.

Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

Nígbà náà ni mo wí pé, Olúwa, yóò pẹ́ tó ìgbà wo? Ó sì dáhùn pé, Títí a ó fi ba àwọn ìlú jẹ láìsí olùgbé, àti àwọn ilé láìsí ènìyàn, tí ilẹ̀ náà yóò sì di ahoro pátápátá, tí Olúwa yóò sì ti mú àwọn ènìyàn lọ sí ọ̀nà jíjìn, tí ìkọ̀sílẹ̀ ńlá yóò sì wà láàrín ilẹ̀ náà. Ṣùgbọ́n síbẹ̀ nínú rẹ̀ yóò ku ìdámẹ́wàá kan, yóò sì padà, a ó sì jẹ ẹ́ run: bí igi teile, àti bí igi oaku, tí ìpìlẹ̀ ìyè wọn wà nínú wọn nígbà tí wọ́n bá rọ ewé wọn silẹ̀: bẹ́ẹ̀ ni irú-ọmọ mímọ́ yóò jẹ́ ìpìlẹ̀ rẹ̀. Isaiah 6:11–13.

When there would be “a great forsaking in the midst of the land” (at the Sunday law), there would be manifested a “tenth,” whose “substance” is “the holy seed.” The root of the Hebrew word translated as “tenth,” is “tithe.” The Lord will have a “tithe” that have “returned,” at the Sunday law.

Nígbà tí “ìkọ̀sílẹ̀ ńlá kan yóò wà ní àárín ilẹ̀ náà” (ní àkókò òfin Ọjọ́-ìsinmi), “ìdámẹ́wàá” kan yóò farahàn, èyí tí “èròjà” rẹ̀ jẹ́ “irúgbìn mímọ́.” Gbòǹgbò ọ̀rọ̀ Hébérù tí a túmọ̀ sí “ìdámẹ́wàá” ni “ìdámẹ́wàá.” Olúwa yóò ní “ìdámẹ́wàá” kan tí wọ́n “ti padà bọ̀,” ní àkókò òfin Ọjọ́-ìsinmi.

And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord’s: it is holy unto the Lord. And if a man will at all redeem ought of his tithes, he shall add thereto the fifth part thereof. And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the Lord. Leviticus 27:30–32.

Gbogbo ìdá mẹ́wàá ilẹ̀ pẹ̀lú, yálà nínú irúgbìn ilẹ̀ tàbí nínú èso igi, ti Olúwa ni: mímọ́ ni sí Olúwa. Bí ènìyàn bá sì fẹ́ rà ohunkóhun padà nínú àwọn ìdá mẹ́wàá rẹ̀, yóò fi ìdá karùn-ún kún un. Ní ti ìdá mẹ́wàá agbo ẹran tàbí ti agbo ọ̀sìn, àní ohun gbogbo tí ń kọjá lábẹ́ ọ̀pá, ìdá kẹwàá yóò jẹ́ mímọ́ sí Olúwa. Lefitiku 27:30–32.

The “tenth” that “returns” are holy unto the Lord, and they are the Lord’s portion.

“Ìdámẹ́wàá” tí “ó padàbọ̀” jẹ́ mímọ́ sí Olúwa, wọ́n sì ni ìpín Olúwa.

For the Lord’s portion is his people; Jacob is the lot of his inheritance. Deuteronomy 32:9.

Nítorí ìpín Olúwa ni àwọn ènìyàn rẹ̀; Jakọbu ni ìpín ogún rẹ̀. Deuteronomi 32:9.

Those who have returned before the Sunday law, are those represented by Jeremiah who have suffered the first disappointment, to whom the Lord had promised that if they would return, they would be the Lord’s mouth, or His spokesmen.

Àwọn tí wọ́n ti padà wá kí òfin ọjọ́ Àìkú tó dé, ni a ṣàpẹẹrẹ wọn nípasẹ̀ Jeremiah gẹ́gẹ́ bí àwọn tí wọ́n ti jìyà ìdààmú àkọ́kọ́, ẹni tí Olúwa ti ṣe ìlérí fún pé bí wọ́n bá padà wá, wọ́n yóò jẹ́ ẹnu Olúwa, tàbí aṣojú-ọrọ Rẹ̀.

Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

A rí ọ̀rọ̀ rẹ, mo sì jẹ wọ́n; ọ̀rọ̀ rẹ sì di ayọ̀ àti ìdùnnú ọkàn mi fún mi: nítorí a fi orúkọ rẹ pè mí, Olúwa Ọlọ́run àwọn ọmọ-ogun. Èmi kò jókòó nínú àpéjọ àwọn ẹlẹ́yà, bẹ́ẹ̀ ni èmi kò yọ̀; mo jókòó nìkan nítorí ọwọ́ rẹ: nítorí ìwọ ti fi ìbínú kún mi. Èéṣe tí ìrora mi fi jẹ́ àìdá, tí ọgbẹ́ mi sì jẹ́ aláìwòsàn, èyí tí kò fẹ́ gba ìwòsàn? Ṣé ìwọ yóò ha jẹ́ sí mi gẹ́gẹ́ bí akékeré, àti bí omi tí ń yẹ? Nítorí náà báyìí ni Olúwa wí pé, Bí ìwọ bá padà, nígbà náà ni èmi yóò mú ọ padà wá, ìwọ yóò sì dúró níwájú mi: bí ìwọ bá sì yọ ohun iyebíye kúrò nínú ohun asán, ìwọ yóò dàbí ẹnu mi: jẹ́ kí wọ́n padà tọ̀ ọ́ wá; ṣùgbọ́n má ṣe ìwọ padà tọ̀ wọ́n lọ. Èmi yóò sì fi ọ́ ṣe odi idẹ tí a fi agbára mọ́ sí àwọn ènìyàn yìí: wọn yóò sì jagun sí ọ, ṣùgbọ́n wọn kì yóò borí rẹ: nítorí èmi wà pẹ̀lú rẹ láti gbà ọ́ là àti láti tú ọ́ sílẹ̀, ni Olúwa wí. Èmi yóò sì gbà ọ́ kúrò lọ́wọ́ àwọn ẹni búburú, èmi yóò sì rà ọ́ padà kúrò lọ́wọ́ àwọn ẹni ìkà. Jeremiah 15:16–21.

The remnant or tenth that returns in Isaiah’s testimony were to be eaten, for they were given God’s message, and His Word was to be eaten. They were those who would be God’s mouth, and in so doing they would present God’s Word that was to be eaten by those seeking salvation. Jeremiah did not sit in the “assembly of mockers,” for, as with Daniel, when he saw the vision the “assembly of mockers” fled. Jeremiah had thought God lied to him, for God’s hand had allowed the first disappointment of April 19, 1844 in Millerite history, and July 18, 2020 in the last days. The promise for Jeremiah was that if he would “return,” and in Isaiah’s passage, the “tenth” “returns.”

Àwọn ìyókù tàbí ìdámẹ́wàá tí ń padà nínú ẹ̀rí Isaiah ni a ó jẹ, nítorí a fi ìránṣẹ́ Ọlọ́run fún wọn, a sì ní kí a jẹ Ọ̀rọ̀ Rẹ̀. Wọ́n ni àwọn tí yóò jẹ ẹnu Ọlọ́run, àti nípa bẹ́ẹ̀ wọn yóò mú Ọ̀rọ̀ Ọlọ́run tí a ó jẹ wá síwájú àwọn tí ń wá ìgbàlà. Jeremiah kò jókòó nínú “àpéjọ àwọn ẹlẹ́fẹ̀sùn,” nítorí, gẹ́gẹ́ bí ó ti rí pẹ̀lú Daniel, nígbà tí ó rí ìran náà, “àpéjọ àwọn ẹlẹ́fẹ̀sùn” sá lọ. Jeremiah ti rò pé Ọlọ́run purọ́ fún un, nítorí ọwọ́ Ọlọ́run ti jẹ́ kí ìdààmú àkọ́kọ́ ti April 19, 1844 nínú ìtàn àwọn Millerite, àti July 18, 2020 ní àwọn ọjọ́ ìkẹyìn, ṣẹlẹ̀. Ìlérí náà fún Jeremiah ni pé bí ó bá “padà,” àti nínú ẹsẹ̀ Isaiah, “ìdámẹ́wàá” náà “ń padà.”

If Jeremiah “returns,” he is part of Isaiah’s “tenth,” which is holy, and is the Lord’s portion, whose “substance,” is in them. The Hebrew word “substance” means a pillar, and to be made into a “pillar,” is the promise given to the Philadelphians.

Bí Jeremiah bá “padà,” ó jẹ́ apá kan nínú “ìdámẹ́wàá” Isaiah, èyí tí ó jẹ́ mímọ́, tí ó sì jẹ́ ìpín Olúwa, nínú ẹni tí “ìwà” rẹ̀ wà. Ọ̀rọ̀ Heberu tí a túmọ̀ sí “ìwà” túmọ̀ sí òpó, àti láti sọ ẹnìkan di “òpó,” ni ìlérí tí a fi fún àwọn ará Philadelphia.

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

Ẹni tí ó bá ṣẹ́gun ni èmi yóò fi ṣe ọ̀pá nínú tẹ́ńpìlì Ọlọ́run mi, kì yóò sì tún jáde mọ́; èmi yóò sì kọ orúkọ Ọlọ́run mi sórí rẹ̀, àti orúkọ ìlú Ọlọ́run mi, èyí tí í ṣe Jerusalẹmu tuntun, èyí tí ó ti ọ̀dọ̀ Ọlọ́run mi ń sọ̀kalẹ̀ láti ọ̀run wá; èmi yóò sì kọ orúkọ tuntun ti èmi sórí rẹ̀. Ẹni tí ó bá ní etí, kí ó gbọ́ ohun tí Ẹ̀mí ń sọ fún àwọn ìjọ. Ìfihàn 3:12, 13.

The “pillar,” that is their “substance,” represents the combination of Divinity and humanity, for Christ is the “pillar” that supports the temple.

“Òpó náà,” ìyẹn “àkóónú” wọn, dúró fún ìṣọ̀kan Ìwà-Ọlọ́run àti ẹ̀dá ènìyàn, nítorí Kristi ni “òpó” tí ń gbé tẹ́ńpìlì náà ró.

“While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.

“Nígbà tí mo wà nínú ipò ìbànújẹ yìí, mo lá àlá kan tí ó fi ìfaradà jinlẹ̀ sí ọkàn mi. Mo lá pé mo rí tẹ́ńpìlì kan, síbi tí ọ̀pọ̀ ènìyàn ń ṣàn lọ. Àwọn tí ó bá sá di ààbò nínú tẹ́ńpìlì náà nìkan ni a ó gbà là nígbà tí àkókò bá parí. Gbogbo àwọn tí ó bá dúró níta yóò sọnù títí láé. Àwọn ogunlọ́gọ̀ ènìyàn tí ó wà níta, tí wọ́n sì ń tẹ̀síwájú nínú ọ̀nà wọn ọ̀tọ̀ọ̀tọ̀, ń fi ẹ̀gàn àti ẹlẹ́yà ṣe àwọn tí wọ́n ń wọ inú tẹ́ńpìlì náà, wọ́n sì ń sọ fún wọn pé ètò ààbò yìí jẹ́ ìtan ẹ̀tàn ọlọ́gbọ́n, pé ní tòótọ́ kò sí ewu kankan láti yẹra fún. Wọ́n tilẹ̀ di díẹ̀ lára wọn mú, kí wọ́n má bàa yára wọ inú ògiri náà.

“Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.

“Ní ìbẹ̀rù kí wọ́n má bà á fi mí ṣe yẹ̀yẹ́, mo rò pé ó dára jù láti dúró títí ogunlọ́gọ̀ ènìyàn yóò fi tú ká, tàbí títí èmi yóò fi lè wọlé láìjẹ́ kí wọ́n rí mi. Ṣùgbọ́n dípò kí iye wọn dín kù, ó tún pọ̀ sí i; ní ìbẹ̀rù pé mo lè pé jù, mo fi kánkán kúrò ní ilé mi, mo sì tẹ̀ síwájú láàrín ogunlọ́gọ̀ náà. Nínú àníyàn mi láti dé tẹ́ńpìlì náà, mi ò kíyèsi, bẹ́ẹ̀ ni mi ò fiyè sí, ìjọ ènìyàn tí ó yí mi ká. Nígbà tí mo wọ inú ilé náà, mo rí i pé ọ̀wọn ńlá kan ṣoṣo ló ń gbé tẹ́ńpìlì ńlá náà ró, a sì ti fi ọ̀dọ́-àgùntàn kan tí a fà ya, tí ó sì ń ṣàn ẹ̀jẹ̀, so mọ́ ọn. Gbogbo wa tí a wà níbẹ̀ dàbí ẹni pé a mọ̀ pé a ti fà á ya, a sì ti lù ú pa, nítorí tiwa. Gbogbo ẹni tí ó bá wọ tẹ́ńpìlì náà gbọ́dọ̀ wá níwájú rẹ̀, kí ó sì jẹ́wọ́ ẹ̀ṣẹ̀ rẹ̀.”

“Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.

“Lẹ́sẹ̀kẹsẹ̀ ṣáájú Ọ̀dọ́-àgùntàn náà ni àwọn ìtẹ́ gíga wà, lórí èyí tí ẹgbẹ́ kan jókòó, tí ó ń dà bí ẹni pé inú wọn dùn gidigidi. Ìmọ́lẹ̀ ọ̀run dàbí ẹni pé ó ń tàn lórí ojú wọn, wọ́n sì ń yin Ọlọ́run, wọ́n ń kọ orin ayọ̀ ìdúpẹ́, tí ó dàbí orin àwọn áńgẹ́lì. Àwọn wọ̀nyí ni àwọn tí wọ́n ti wá síwájú Ọ̀dọ́-àgùntàn náà, tí wọ́n jẹ́wọ́ ẹ̀ṣẹ̀ wọn, tí wọ́n ti gba ìdáríjì, tí wọ́n sì ń dúró nísinsin yìí pẹ̀lú ìfojúsọ́nà ayọ̀ de ìṣẹ̀lẹ̀ aláyọ̀ kan.”

“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.” Testimonies, volume 1, 27.

“Àní lẹ́yìn tí mo ti wọ inú ilé náà, ìbẹ̀rù kan bò mí, pẹ̀lú ìmọ̀lára ìtìjú pé mo gbọ́dọ̀ rẹ ara mi sílẹ̀ níwájú àwọn ènìyàn wọ̀nyí. Ṣùgbọ́n ó dàbí ẹni pé a fi ipá mú mi láti tẹ̀síwájú, mo sì ń rọ̀ra yí ọ̀pá náà ká kí n lè dojú kọ ọ̀dọ́-àgùntàn náà, nígbà tí ìpè kan dún, tẹ́ńpìlì náà mì, igbe ayọ̀ ìṣẹ́gun sì dún láti ẹnu àwọn ẹni mímọ́ tí wọ́n péjọ, ìmọ́lẹ̀ líle tí ó bani lẹ́rù sì tan ìmólẹ̀ sí ilé náà, lẹ́yìn náà, ohun gbogbo di òkùnkùn gbígbóná. Gbogbo àwọn ènìyàn aláyọ̀ náà ti pòórá pẹ̀lú ìmọ́lẹ̀ náà, a sì fi mí sílẹ̀ nìkan nínú ìbànújẹ́ ẹlẹ́rùjẹ̀jẹ̀ alẹ́ dákẹ́. Mo jí pẹ̀lú ìrora ọkàn, ó sì fẹ́rẹ̀ẹ́ ṣòro fún mi láti dá ara mi lójú pé mo ti ń lá àlá. Ó dàbí fún mi pé ìparun mi ti di mímúlẹ̀, pé Ẹ̀mí Olúwa ti fi mí sílẹ̀, láìsí padà wá mọ́.” Testimonies, volume 1, 27.

The “substance,” that is within the tenth that returns is the “pillar” who supports the temple. Daniel saw the causative vision of the Lamb that was hung upon the pillar, and the Lamb was the “pillar”. When Daniel saw that great vision, he was changed into the image of the pillar, and Isaiah’s tenth, likewise have the “substance” (the pillar), within them, and that substance is to be “eaten”, by all who would enter the temple. Those who enter the temple, and eat the substance, are God’s other flock who respond to the message of the ensign that is lifted up at the Sunday law, when there is a great forsaking in the land. The “holy seed,” that is Isaiah’s substance, is the Lamb that was slain from the foundation of the world.

“Nǹkan pàtàkì,” èyí tí ó wà nínú ìdámẹ́wàá tí ó padà, ni “òpó” tí ń gbé tẹ́ńpìlì náà ró. Dáníẹ́lì rí ìran aṣelọpọ ti Ọ̀dọ́-Àgùntàn náà tí a gbé kọ́ sórí òpó náà, àti pé Ọ̀dọ́-Àgùntàn náà ni “òpó” náà. Nígbà tí Dáníẹ́lì rí ìran ńlá yẹn, a yí i padà sí àwòrán òpó náà, àti pé ìdámẹ́wàá Isaiah pẹ̀lú ní “nǹkan pàtàkì” (òpó náà) nínú wọn, àti pé nǹkan pàtàkì náà ni a gbọdọ̀ “jẹ,” láti ọwọ́ gbogbo àwọn tí yóò wọ tẹ́ńpìlì náà. Àwọn tí wọ tẹ́ńpìlì náà, tí wọ́n sì jẹ nǹkan pàtàkì náà, ni agbo ẹran Ọlọ́run kejì tí ó dáhùn sí ìhìn iṣẹ́ àsíá tí a gbé sókè ní àkókò òfin Ọjọ́ Àìkú, nígbà tí ìkọ̀sílẹ̀ ńlá bá wà ní ilẹ̀ náà. “Irúgbìn mímọ́,” èyí tí í ṣe nǹkan pàtàkì Isaiah, ni Ọ̀dọ́-Àgùntàn náà tí a pa láti ìpilẹ̀ṣẹ̀ ayé.

The tenth who return will be delivered out of the hand of the wicked, when at the Sunday law the separation of Philadelphia and Laodicea is fixed for eternity, and many are then overthrown. Those overthrown are identified as the wicked who do not understand. They will also be delivered out of the hand of the terrible, for they will not receive the mark of the beast.

Ẹni ìkẹwàá tí yóò padà ni a ó gba là kúrò lọ́wọ́ ẹni búburú, nígbà tí ní òfin Ọjọ́ Àìkú ìyapa Philadelphia àti Laodicea bá di mímúlẹ̀ fún ayérayé, tí a ó sì sì borí ọ̀pọ̀lọpọ̀ nígbà náà. Àwọn tí a borí náà ni a mọ̀ sí àwọn ẹni búburú tí kò ní òye. A ó tún gba wọn là kúrò lọ́wọ́ ẹni ẹlẹ́rù, nítorí wọn kì yóò gba àmì ẹranko náà.

Thus saith the Lord God; I will also make the multitude of Egypt to cease by the hand of Nebuchadrezzar king of Babylon. He and his people with him, the terrible of the nations, shall be brought to destroy the land: and they shall draw their swords against Egypt, and fill the land with the slain. And I will make the rivers dry, and sell the land into the hand of the wicked: and I will make the land waste, and all that is therein, by the hand of strangers: I the Lord have spoken it. Isaiah 30:10–12.

Báyìí ni Olúwa Ọlọ́run wí; Èmi pẹ̀lú yóò mú kí ọ̀pọ̀ ènìyàn Íjíbítì dákẹ́ nípasẹ̀ ọwọ́ Nebukadiresari ọba Bábílónì. Òun àti àwọn ènìyàn rẹ̀ tí ó wà pẹ̀lú rẹ̀, àwọn ẹni ẹlẹ́rùjẹ̀jẹ̀ nínú àwọn orílẹ̀-èdè, ni a ó mú wá láti pa ilẹ̀ náà run: wọn yóò sì fà idà wọn sí Íjíbítì, wọn yóò sì fi àwọn òkú kún ilẹ̀ náà. Èmi yóò sì mú kí àwọn odò gbẹ, èmi yóò sì tà ilẹ̀ náà sí ọwọ́ àwọn ènìyàn búburú: èmi yóò sì sọ ilẹ̀ náà di ahoro, àti gbogbo ohun tí ó wà nínú rẹ̀, nípasẹ̀ ọwọ́ àwọn àjèjì: Èmi Olúwa ni mo ti sọ ọ́. Isaiah 30:10–12.

The “terrible of nations” is the proxy army of the king of the north. The ensign that is lifted up at the Sunday law are delivered out of the hand of the foolish, or wicked virgins, and are also delivered out of the hand of the terrible of nations. The issue that we are addressing here is that Isaiah, and Daniel, and Jeremiah, and Ezekiel, and John are all used to represent the resurrection and empowerment of the one hundred and forty-four thousand who return from the disappointment of July 18, 2020. In Daniel’s final vision, the vision given by the river Hiddekel, Daniel is made to understand both the internal and external visions of God’s prophetic Word, and he is strengthened to present that message.

“Ẹni ìbẹ̀rù àwọn orílẹ̀-èdè” ni ẹgbẹ́ ọmọ-ogun aṣojú ọba àríwá. Àwọn tí a gbé àsíá sókè fún ní àkókò òfin Ọjọ́-ìsinmi ni a gbà kúrò lọ́wọ́ àwọn wúńdíá aṣiwèrè, tàbí búburú, a sì tún gbà wọ́n kúrò lọ́wọ́ ẹni ìbẹ̀rù àwọn orílẹ̀-èdè. Kókó ọ̀ràn tí a ń dojú kọ níbí ni pé a ń lò Isaiah, àti Daniel, àti Jeremiah, àti Ezekiel, àti John, láti ṣàpẹẹrẹ àjíǹde àti fífún-ni-lágbára ti ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin tí wọ́n padà wá láti inú ìdààmú ọjọ́ kejidínlógún, oṣù Keje, ọdún 2020. Nínú ìran ìkẹyìn Daniel, ìran tí a fi sọ́dọ̀ odò Hiddekel, a mú kí Daniel lóye ìran inú àti ìran òde ti Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run, a sì fún un ní agbára láti gbé ọ̀rọ̀ náà kalẹ̀.

The message of the internal and external is brought together with the prophetic definition of the head, or “fortress,” in verse ten, which identifies the Ukraine war that is currently being carried out by Putin. That key of identifying the head, has an internal and external application, and the beginning of that war marks the period when both heads become a subject of prophecy. The fortress or head as Russia identifies the second proxy war, that leads to the third proxy war, which marks the beginning of World War III, as typified by the battle of Panium in verse fifteen.

Ifiranṣẹ́ ti inú àti ti òde ni a kó jọ pẹ̀lú ìtumọ̀ àsọtẹ́lẹ̀ ti orí, tàbí “àgọ́ olódi,” nínú ẹsẹ̀ kẹwàá, èyí tí ó ń dá ogun Ukraine tí Putin ń ṣe lọ́wọ́lọ́wọ́ yìí mọ̀. Bọ́tìnnì yẹn ti ìdánimọ̀ orí náà ní ìlò ti inú àti ti òde, àti ìbẹ̀rẹ̀ ogun náà ló ń samisi àkókò tí àwọn orí méjèèjì fi di kókó-ọrọ̀ àsọtẹ́lẹ̀. Àgọ́ olódi tàbí orí gẹ́gẹ́ bí Russia ṣe ń fi ogun aṣojú kejì hàn, èyí tí ó yọrí sí ogun aṣojú kẹta, tí ó sì ń samisi ìbẹ̀rẹ̀ Ogun Àgbáyé Kẹta, gẹ́gẹ́ bí a ti fi hàn nínú àpẹẹrẹ ogun Panium nínú ẹsẹ̀ kẹ́ẹ̀ẹ́dógún.

Verse sixteen is the Sunday law, and therefore from 2014, when the Ukrainian war commenced, as represented in verses eleven and twelve, until the Sunday law the final work involved with the sealing of God’s people is accomplished. Gabriel’s interpretation in Daniel chapter eleven, represents the message that sanctifies, or seals God’s people. To miss that fact is to miss everything. The prophecy that is unsealed, which in the book of Revelation is called the Revelation of Jesus Christ, and which the book of Revelation identifies as being unsealed just before the close of probation, is a specific passage from the book of Daniel.

Ẹsẹ̀ kẹrìndínlógún ni òfin Ọjọ́ Àìkú, àti nítorí náà láti ọdún 2014, nígbà tí ogun Ukraini bẹ̀rẹ̀, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ẹsẹ̀ kọkànlá àti kejìlá, títí dé òfin Ọjọ́ Àìkú ni iṣẹ́ ìkẹyìn tí ó ní í ṣe pẹ̀lú fífi èdìdì sí àwọn ènìyàn Ọlọ́run ti ń parí. Ìtumọ̀ Gabriẹli nínú Danieli orí kẹ́wàá-lé-lọ́gọ́rin, ń ṣàpẹẹrẹ ìránṣẹ́ náà tí ń sọ àwọn ènìyàn Ọlọ́run di mímọ́, tàbí tí ń fi èdìdì sí wọn. Láti ṣòfo òtítọ́ náà ni láti ṣòfo ohun gbogbo. Àsọtẹ́lẹ̀ tí a tú sílẹ̀, èyí tí a n pe nínú ìwé Ìṣípayá ní Ìṣípayá Jesu Kristi, tí ìwé Ìṣípayá sì tún fi hàn pé a ó tú sílẹ̀ díẹ̀ kí àkókò ìdánwò tó parí, jẹ́ apá kan pàtó láti inú ìwé Danieli.

And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

Ó sì wí fún mi pé, Má ṣe fi èdìdì dì àwọn ọ̀rọ̀ àsọtẹ́lẹ̀ ìwé yìí mọ́: nítorí àkókò náà ti sún mọ́ etílé. Ẹni tí kò tọ́, jẹ́ kí ó máa ṣe àìtọ́ sí i: àti ẹni tí ó jẹ́ aláìmọ́, jẹ́ kí ó máa jẹ́ aláìmọ́ sí i: àti ẹni tí ó jẹ́ olódodo, jẹ́ kí ó máa ṣe òdodo sí i: àti ẹni tí ó jẹ́ mímọ́, jẹ́ kí ó máa jẹ́ mímọ́ sí i. Ìfihàn 22:10, 11.

In the last days, there is a specific time when the final prophecy is unsealed, for the verse says “the time is at hand.” That very expression located in the final chapter of Revelation is found also in the first chapter.

Ní àwọn ọjọ́ ìkẹyìn, àkókò pàtó kan wà nígbà tí a ó tú àsọtẹ́lẹ̀ ìkẹyìn sílẹ̀, nítorí ẹsẹ̀ náà wí pé, “àkókò náà ti súnmọ́.” Gẹ́gẹ́ bí ọ̀rọ̀ náà gan-an ṣe wà nínú orí ìkẹyìn Ìfihàn, bẹ́ẹ̀ náà ni a tún rí i nínú orí kìn-ín-ní.

The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

Ìfihàn Jésù Kristi, èyí tí Ọlọ́run fi fún un, láti fi hàn fún àwọn ìránṣẹ́ rẹ̀ àwọn nǹkan tí yóò ṣẹ ní kánkán; ó sì rán án, ó fi í sọ̀rọ̀ nípasẹ̀ angẹli rẹ̀ sí ìránṣẹ́ rẹ̀ Jòhánù: ẹni tí ó jẹ́rìí ọ̀rọ̀ Ọlọ́run, àti ẹ̀rí Jésù Kristi, àti gbogbo ohun tí ó rí. Alábùkún ni ẹni tí ń kà á, àti àwọn tí ń gbọ́ ọ̀rọ̀ àsọtẹ́lẹ̀ yìí, tí wọ́n sì ń pa àwọn nǹkan tí a kọ sínú rẹ̀ mọ́: nítorí àkókò náà sún mọ́ etílé. Ìfihàn 1:1–3.

Two hundred and twenty, and therefore twenty-two, are symbols of the combination of Divinity with humanity, and the final work of the third angel, which is the sealing of the one hundred and forty-four thousand, is accomplished within the prophetic context of the parable of the ten virgins. The wise virgins of the last days suffered their first disappointment on July 18, 2020, and they were scattered as dead bones in the street of Revelation chapter eleven, until July of 2023, twenty-two years after the sealing process began in 2001. The “time was then at hand,” and the Lord then raised up a “voice in the wilderness” who had received the message from Gabriel, who had received it from Christ, who had received it from the Father.

Ẹgbẹ̀rún méjìdínlógún [220], àti nítorí náà méjìlélógún [22], jẹ́ ààmì ìṣọ̀kan Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn; àti iṣẹ́ ìkẹyìn ti áńgẹ́lì kẹta, èyí tí í ṣe fífi àmì èdìdì lé ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún kan àti mẹ́rìnlélógójì [144,000], ni a ṣe é ní inú àyíká àsọtẹ́lẹ̀ ti òwe wúńdíá mẹ́wàá. Àwọn wúńdíá ọlọ́gbọ́n ti àwọn ọjọ́ ìkẹyìn jìyà ìdààmú àkọ́kọ́ wọn ní ọjọ́ Kejidínlógún oṣù Keje, ọdún 2020, a sì tú wọn ká bí egungun òkú ní òpópónà Ìfihàn orí kọkànlá, títí di oṣù Keje ọdún 2023, ọdún méjìlélógún lẹ́yìn tí ìlànà fífi èdìdì bẹ̀rẹ̀ ní 2001. “Àkókò náà sì ti súnmọ́ nígbà náà,” Olúwa sì gbé “ohùn kan ní aginjù” dìde nígbà náà, ẹni tí ó ti gba ìránṣẹ́ náà lọ́wọ́ Gabrieli, ẹni tí ó ti gba á lọ́wọ́ Kristi, ẹni tí ó sì ti gba á lọ́wọ́ Baba.

The voice then began to send the message to the churches, and it has been sent in the electronic fashion where it can be read and or heard, currently in over sixty languages. The portion of prophecy that was unsealed, that is that message is found in the book of Daniel.

Nígbà náà ni ohùn náà bẹ̀rẹ̀ sí í rán ìránṣẹ́ náà sí àwọn ìjọ, a sì ti rán án ní ọ̀nà ẹlẹ́kítírónìkì níbi tí a ti lè kà á tàbí gbọ́ ọ, ní báyìí nínú èdè tó ju ọgọ́ta lọ. Ìpín àsọtẹ́lẹ̀ tí a ṣí sílẹ̀, ìyẹn ni pé, ìránṣẹ́ náà wà nínú ìwé Dáníẹ́lì.

“The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

“Iwé tí a fi èdìdì dì í kọ́ ni kì í ṣe Ìfihàn, bí kò ṣe apá yẹn nínú àsọtẹ́lẹ̀ Dáníẹ́lì tí ó ní í ṣe pẹ̀lú àwọn ọjọ́ ìkẹyìn. Áńgẹ́lì náà pàṣẹ pé, ‘Ṣùgbọ́n ìwọ, Dáníẹ́lì, pa àwọn ọ̀rọ̀ náà mọ́, kí o sì fi èdìdì dì ìwé náà, títí dé àkókò òpin.’ Dáníẹ́lì 12:4.” Acts of the Apostles, 585.

The “portion of the prophecy of Daniel relating to the last days,” is verse forty. It is not simply verse forty, it is the portion of verse forty that is represented after the time of the end in 1989, and before the Sunday law of verse forty-one. The history of verse forty that has no mention within the verse itself is the portion of prophecy relating to the last days that was sealed up, and that since July, 2023 has been being unsealed for those who choose to see and hear.

“Ìpín ọ̀rọ̀ àsọtẹ́lẹ̀ Dáníẹ́lì tí ó ní í ṣe pẹ̀lú àwọn ọjọ́ ìkẹyìn,” ni ẹsẹ̀ ogójì. Kì í ṣe ẹsẹ̀ ogójì lásán, ó jẹ́ apá ẹsẹ̀ ogójì tí a ṣàfihàn lẹ́yìn àkókò òpin ní ọdún 1989, àti ṣáájú òfin Ọjọ́ Àìkú ti ẹsẹ̀ kọkànlélógójì. Ìtàn ẹsẹ̀ ogójì tí a kò mẹ́nu kàn nínú ẹsẹ̀ náà fúnra rẹ̀ ni ìpín àsọtẹ́lẹ̀ tí ó ní í ṣe pẹ̀lú àwọn ọjọ́ ìkẹyìn tí a fi èdìdì dì, àti pé láti oṣù Keje, 2023 ni a ti ń ṣí i sílẹ̀ fún àwọn tí wọ́n bá yàn láti rí àti láti gbọ́.

Verse forty records nothing of the history that follows the collapse of the Soviet Union in 1989, until the Sunday law of verse forty-one, but it does provide the prophetic platform that other lines of prophecy are to be placed upon. Those who are unwilling to see and hear that the methodology of line upon line is the latter rain methodology do not have the ability to see the hidden history of verse forty, and that is the history that is the Revelation of Jesus Christ, which Gabriel came to interpret for John and Daniel.

Ẹsẹ̀ ogójì kò ṣàkọsílẹ̀ ohunkóhun nínú ìtàn tí ó tẹ̀lé ìwópalẹ̀ Soviet Union ní ọdún 1989, títí di òfin Ọjọ́ Àìkú ti ẹsẹ̀ ogójì-ọ̀kan, ṣùgbọ́n ó pèsè pẹpẹ àsọtẹ́lẹ̀ tí a ó fi gbé àwọn ìlà àsọtẹ́lẹ̀ mìíràn lé lórí. Àwọn tí kò fẹ́ rí àti gbọ́ pé ọ̀nà ìlà lórí ìlà ni ọ̀nà òjò ìkẹyìn, kò ní agbára láti rí ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ ogójì, àti ìyẹn ni ìtàn tí ó jẹ́ Ìfihàn Jésù Kristi, èyí tí Gébúrẹ́lì wá láti túmọ̀ fún Jòhánù àti Dáníẹ́lì.

We will continue this study in the next article.

A ó máa bá ìkẹ́kọ̀ọ́ yìí lọ nínú àpilẹ̀kọ tó kàn.

“At Berea Paul again commenced his work by going into the synagogue of the Jews to preach the gospel of Christ. He says of them, ‘These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few.’

“Ní Bèríà, Pọ́ọ̀lù tún bẹ̀rẹ̀ iṣẹ́ rẹ̀ nípa lílọ sínú sínágọ́ọ̀gù àwọn Júù láti wàásù ìhìnrere Kristi. Ó sọ nípa wọn pé, ‘Àwọn wọ̀nyí ṣe ọlọ́lá jù àwọn ti Tẹsalonika lọ, nítorí pé wọ́n fi ìmúrasílẹ̀ ọkàn gbogbo gba ọ̀rọ̀ náà, wọ́n sì máa ń yẹ Ìwé Mímọ́ wò lójoojúmọ́, bóyá àwọn nǹkan wọ̀nyí rí bẹ́ẹ̀. Nítorí náà ọ̀pọ̀ nínú wọn gbàgbọ́; bẹ́ẹ̀ pẹ̀lú àwọn obìnrin ọlọ́lá tí í ṣe àwọn Gíríìkì, àti àwọn ọkùnrin pẹ̀lú, kì í ṣe díẹ̀.’”

“In the presentation of the truth, those who honestly desire to be right will be awakened to a diligent searching of the Scriptures. This will produce results similar to those that attended the labors of the apostles in Berea. But those who preach the truth in these days meet many who are the opposite of the Bereans. They cannot controvert the doctrine presented to them, yet they manifest the utmost reluctance to investigate the evidence offered in its favor, and assume that even if it is the truth it is a matter of little consequence whether or not they accept it as such. They think that their old faith and customs are good enough for them. But the Lord, who sent out his ambassadors with a message to the world, will hold the people responsible for the manner in which they treat the words of his servants. God will judge all according to the light which has been presented to them, whether it is plain to them or not. It is their duty to investigate as did the Bereans. The Lord says through the prophet Hosea: ‘My people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee.’

“Nínú ìfihàn òtítọ́, àwọn tí wọ́n fi òótọ́ ọkàn fẹ́ láti wà ní òdodo ni a ó jí dìde sí ìwádìí pẹkipẹki nínú Ìwé Mímọ́. Èyí yóò mú àwọn èsì jáde tí ó jọ irú àwọn èso tí ó bá iṣẹ́ àwọn aposteli lọ ní Beria. Ṣùgbọ́n àwọn tí ń wàásù òtítọ́ ní àwọn ọjọ́ wọ̀nyí pàdé ọ̀pọ̀ ènìyàn tí wọ́n jẹ́ ìdákẹ́jì sí àwọn ará Beria. Wọ́n kò lè tako ẹ̀kọ́ tí a gbé kalẹ̀ níwájú wọn, síbẹ̀ wọ́n fihàn àìfẹ́ gidigidi láti ṣàyẹ̀wò ẹ̀rí tí a fi ń dá a lójú, wọ́n sì gbà pé, àní bí ó tilẹ̀ jẹ́ òtítọ́, kò ṣe pàtàkì púpọ̀ bóyá wọ́n gba a gẹ́gẹ́ bíi bẹ́ẹ̀ tàbí bẹ́ẹ̀ kọ. Wọ́n rò pé ìgbàgbọ́ àti àṣà àtijọ́ wọn ti tó fún wọn. Ṣùgbọ́n Olúwa, ẹni tí ó rán àwọn aṣojú rẹ̀ jáde pẹ̀lú ìrántí kan sí ayé, yóò mú àwọn ènìyàn jiyàn fún ọ̀nà tí wọ́n gbà bá ọ̀rọ̀ àwọn ìránṣẹ́ rẹ̀ lò. Ọlọ́run yóò ṣe ìdájọ́ gbogbo ènìyàn gẹ́gẹ́ bí ìmọ́lẹ̀ tí a ti fi hàn wọ́n, bóyá ó ṣe kedere sí wọn tàbí kò ṣe kedere. Ojúsẹ́ wọn ni láti ṣe ìwádìí gẹ́gẹ́ bí àwọn ará Beria ti ṣe. Olúwa sọ nípasẹ̀ wolíì Hosea pé: ‘A pa àwọn ènìyàn mi run nítorí àìní ìmọ̀; nítorí ìwọ ti kọ ìmọ̀ sílẹ̀, èmi náà yóò kọ̀ ọ́ sílẹ̀.’”

“The minds of the Bereans were not narrowed by prejudice, and they were willing to investigate and receive the truths preached by the apostles. If the people of our time would follow the example of the noble Bereans, in searching the Scriptures daily, and in comparing the messages brought to them with what is there recorded, there would be thousands loyal to God’s law where there is one today. But many who profess to love God have no desire to change from error to truth, and they cling to the pleasing fables of the last days. Error blinds the mind and leads from God; but truth gives light to the mind, and life to the soul.” Sketches from the Life of Paul, 87, 88.

“Èrò inú àwọn ará Berea kò dí kúrò nínú òtítọ́ nítorí ìfẹ̀sùn àìtọ́, wọ́n sì múra tán láti ṣàyẹ̀wò kí wọ́n sì gba àwọn òtítọ́ tí àwọn àpóstélì wàásù. Bí àwọn ènìyàn ìgbà wa bá tẹ̀ lé àpẹẹrẹ àwọn ará Berea ọlọ́lá náà, nípa ṣíṣàwárí Ìwé Mímọ́ lójoojúmọ́, àti nípa fífi àwọn ìhìn tí a mú wá fún wọn wé ohun tí a kọ síbẹ̀, ẹgbẹẹgbẹ̀rún yóò wà tí wọ́n jẹ́ olóòtítọ́ sí òfin Ọlọ́run níbi tí ẹnìkan kan ṣoṣo wà lónìí. Ṣùgbọ́n ọ̀pọ̀lọpọ̀ àwọn tí wọ́n jẹ́wọ́ pé àwọn fẹ́ràn Ọlọ́run kò ní ìfẹ́ láti yí padà kúrò nínú ìṣìnà sí òtítọ́, wọ́n sì di àwọn àròsọ aládùn ti ọjọ́ ìkẹyìn mú ṣinṣin. Ìṣìnà ń fọ́jú ọkàn, ó sì ń mú ènìyàn kúrò lọ́dọ̀ Ọlọ́run; ṣùgbọ́n òtítọ́ ń tan ìmọ́lẹ̀ sí inú ọkàn, ó sì ń fún ọkàn ní ìyè.” Sketches from the Life of Paul, 87, 88.