Daniel was touched three times in chapter ten, the first and last time by Gabriel and the middle touch was by Christ. It was the middle touch where Daniel most keenly felt his corruption, for the middle waymark of truth represents rebellion. It was Michael who touched Daniel the second time, for He had descended at the end of twenty-one days.

A fọwọ́ kan Dáníẹ́lì lẹ́ẹ̀mẹ́ta nínú orí kẹwàá, ìgbà àkọ́kọ́ àti ìkẹyìn ni Gébúrẹ́lì fi ọwọ́ kàn án, ìfọwọ́kàn àárín sì jẹ́ ti Kristi. Nínú ìfọwọ́kàn àárín náà ni Dáníẹ́lì ti mọ ìbàjẹ́ rẹ̀ jùlọ ní ìmọ̀lára gíga, nítorí àmì ọ̀nà àárín ti òtítọ́ ń ṣojú ìṣọ̀tẹ̀. Míkáẹ́lì ni ó fọwọ́ kan Dáníẹ́lì ní ìgbà kejì, nítorí Ó ti sọ̀kalẹ̀ wá ní òpin ọjọ́ mọ́kànlélógún.

At the end of three and a half symbolic days, in which the two witnesses of Revelation chapter eleven lie dead in the street, a voice resurrects the two witnesses. It is the voice of the archangel that resurrects. The descent of Michael in Daniel chapter ten, at the twenty-second day aligns with the resurrection of the two witnesses in 2023. While the two witnesses were dead in the street, Ezekiel was shown their scattered bones and asked if he thought those dead dry bones in the valley could be resurrected, and all Ezekiel would answer is, “Lord thou knowest.”

Ní òpin ọjọ́ àpẹẹrẹ mẹ́ta àtààbọ̀, nínú èyí tí àwọn ẹlẹ́rìí méjì ti Ìfihàn orí kọkànlá wà ní òkú lójú òpópónà, ohùn kan jí àwọn ẹlẹ́rìí méjì náà dìde. Ohùn olórí àwọn áńgẹ́lì ni ń jí wọn dìde. Ìsàlẹ̀kalẹ̀ Míkáẹ́lì nínú Dáníẹ́lì orí kẹwàá, ní ọjọ́ kejìlélógún, bá àjíǹde àwọn ẹlẹ́rìí méjì náà ní ọdún 2023 mu. Nígbà tí àwọn ẹlẹ́rìí méjì náà wà ní òkú lójú òpópónà, a fi àwọn egungun wọn tí a tú ká hàn Ìsíkíẹ́lì, a sì béèrè lọ́wọ́ rẹ̀ bí ó bá rò pé àwọn egungun gbígbẹ òkú wọ̀nyí nínú àfonífojì lè jí dìde, gbogbo ohun tí Ìsíkíẹ́lì sì dáhùn ni pé, “Olúwa, ìwọ mọ̀.”

Ezekiel was then told to prophesy to the bones, which he did, and when he did, they were formed together, but were still not alive. Ezekiel’s first prophecy was gathering the bones together, but it would require a second prophecy to resurrect the bones as an army. The second prophecy of Ezekiel was the prophecy of the third woe, as represented by the four winds that brought the bones to life. The first Adam was created perfect, but afterwards sinned and passed death on to all his posterity. The resurrection of Ezekiel’s dead bones parallels the creation of Adam in his perfection, for Adam was first formed, and then the Lord breathed into him the breath of life.

Nígbà náà ni a sọ fún Ìsíkíẹ́lì pé kí ó sọ àsọtẹ́lẹ̀ sí àwọn egungun náà; ó sì ṣe bẹ́ẹ̀, àti nígbà tí ó ṣe bẹ́ẹ̀, a so wọ́n jọ, ṣùgbọ́n wọ́n kò tíì yè. Àsọtẹ́lẹ̀ àkọ́kọ́ Ìsíkíẹ́lì ni ìkójọ àwọn egungun náà jọ, ṣùgbọ́n yóò nílò àsọtẹ́lẹ̀ kejì láti jí àwọn egungun náà dìde gẹ́gẹ́ bí ogun. Àsọtẹ́lẹ̀ kejì Ìsíkíẹ́lì ni àsọtẹ́lẹ̀ ègbẹ́ kẹta, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú afẹ́fẹ́ mẹ́rin tí ó mú àwọn egungun náà wá sí ìyè. A dá Ádámù àkọ́kọ́ ní pípé, ṣùgbọ́n lẹ́yìn náà ó ṣẹ̀, ó sì fi ikú kàn gbogbo ọmọ-ọmọ rẹ̀. Àjíǹde àwọn egungun òkú Ìsíkíẹ́lì náà bá ẹ̀dá Ádámù nínú pípé rẹ̀ mu, nítorí a kọ́kọ́ dá Ádámù, lẹ́yìn náà ni Olúwa sì mí ẹ̀mí ìyè sínú rẹ̀.

This is not to say that the two witnesses receive glorified bodies when they are brought back to life, for that doesn’t occur until the second coming, but their resurrection parallel’s Daniel’s vision of the causative “marah” vision, when they are changed into the image they then behold. Line upon line, the process of the sealing is very carefully laid out by the prophetic testimony.

Èyí kì í ṣe láti sọ pé àwọn ẹlẹ́rìí méjèèjì gba ara ògo nígbà tí a jí wọn dìde sí ìyè, nítorí èyí kì í ṣẹlẹ̀ títí di ìpadàbọ̀ kejì, ṣùgbọ́n àjíǹde wọn bá ìran Dáníẹ́lì mu ní ti ìran “marah” tí ń fa ìṣẹ̀lẹ̀ wá, nígbà tí a yí wọn padà sí àwòrán èyí tí wọ́n ń wò nígbà náà. Ìlà lórí ìlà, ẹ̀rí àsọtẹ́lẹ̀ ti fara balẹ̀ fi gbogbo ìlànà ìdìmọ̀ náà lélẹ̀ pẹ̀lú ìṣọ́ra ńlá.

In Revelation chapter eleven, “after three days and an half the Spirit of life from God entered” into the two witnesses, “and they” then “stood upon their feet; and great fear fell upon them which saw them,” and there was then “a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them.”

Nínú Ìfihàn orí kọkànlá, “lẹ́yìn ọjọ́ mẹ́ta àtààbọ̀ Ẹ̀mí ìyè láti ọ̀dọ̀ Ọlọ́run wọ inú” àwọn ẹlẹ́rìí méjèèjì, “àti pé wọn” lẹ́yìn náà “dúró lórí ẹsẹ̀ wọn; ẹ̀rù ńlá sì bà àwọn tí wọ́n rí wọn,” nígbà náà sì ni “ohùn ńlá kan láti ọ̀run wí fún wọn pé, Ẹ gòkè wá síhìn-ín. Wọ́n sì gòkè lọ sí ọ̀run nínú àwọsánmà; àwọn ọ̀tá wọn sì rí wọn.”

First, the Spirit entered into them, then they stood upon their feet, and when they stood, fear fell upon their enemies who had previously rejoiced over their deaths. Then a voice calls them up, and their enemies witness the event. With Ezekiel, they are first identified as scattered and dead in the valley, then a prophecy is proclaimed that gathers them together, then the second prophecy causes them to stand up as a mighty army. With Daniel, he first sees the great vision that produces a separation of two classes, and he is then touched three times.

Lákọ̀ọ́kọ́, Ẹ̀mí wọ inú wọn, lẹ́yìn náà wọ́n dúró lórí ẹsẹ̀ wọn; nígbà tí wọ́n sì dúró, ìbẹ̀rù bà àwọn ọ̀tá wọn tí ó ti tẹ́lẹ̀ máa yọ̀ lórí ikú wọn. Lẹ́yìn náà, ohùn kan pè wọ́n sókè, àwọn ọ̀tá wọn sì jẹ́rìí sí ìṣẹ̀lẹ̀ náà. Ní ọ̀dọ̀ Hesekieli, a kọ́kọ́ dá wọn mọ̀ gẹ́gẹ́ bí àwọn tí a tú ká tí wọ́n sì ti kú nínú àfonífojì, lẹ́yìn náà a sọ àsọtẹ́lẹ̀ kan tí ó kó wọn jọ, lẹ́yìn náà àsọtẹ́lẹ̀ kejì mú kí wọ́n dìde dúró gẹ́gẹ́ bí ẹgbẹ́ ọmọ-ogun alágbára. Ní ọ̀dọ̀ Daniẹli, ó kọ́kọ́ rí ìran ńlá náà tí ó mú ìyàtọ̀ sílẹ̀ láàárín ẹgbẹ́ méjì, lẹ́yìn náà a sì fọwọ́ kàn án lẹ́ẹ̀mẹ́ta.

The first time he was touched he had no strength, he was in a deep sleep, and his face was towards the ground. Sleep represents death. Yet he heard the words spoken.

Ìgbà àkọ́kọ́ tí a fi ọwọ́ kàn án, kò ní agbára kankan, ó sì wà nínú oorun jíjin, ojú rẹ̀ sì dojú kọ ilẹ̀. Oorun dúró fún ikú. Síbẹ̀, ó gbọ́ àwọn ọ̀rọ̀ tí a sọ.

Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice. John 5:28.

Ẹ má ṣe yà á sí ohun ìyanu: nítorí wákàtí náà ń bọ̀, ní èyí tí gbogbo àwọn tí ó wà nínú ibojì yóò gbọ́ ohùn rẹ̀. Johanu 5:28.

Gabriel then brought Daniel to his hands and knees, and then commanded him to stand, which he did, though he was trembling. He then heard the words of Gabriel, but he was left dumb. Ezekiel had also seen the vision of Christ and it produced a similar sequence of events.

Nígbà náà ni Gébúrẹ́lì mú Dáníẹ́lì bọ́ sí orí ọwọ́ àti orí ẽkún rẹ̀, lẹ́yìn náà ó sì pàṣẹ fún un láti dúró, ó sì ṣe bẹ́ẹ̀, bí ó tilẹ̀ jẹ́ pé ó ń wárìrì. Nígbà náà ni ó gbọ́ àwọn ọ̀rọ̀ Gébúrẹ́lì, ṣùgbọ́n a fi í sílẹ̀ láì lè sọ̀rọ̀. Ìsíkíẹ́lì pẹ̀lú ti rí ìran Kristi, ó sì mú irú àtẹ̀lé ìṣẹ̀lẹ̀ bẹ́ẹ̀ jáde.

And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 1:26–2:2.

Lókè òfurufú tí ó wà lórí wọn sì ni àwòrán ìtẹ́ kan, bí ìrísí òkúta sàfáyà; àti lórí àwòrán ìtẹ́ náà ni àwòrán kan wà bí ìrísí ènìyàn ní òkè lórí rẹ̀. Mo sì rí bí àwọ̀ àḿbà, bí ìrísí iná yí i ká ní inú rẹ̀, láti ìrísí ẹgbẹ́-èdè rẹ̀ lọ sókè; àti láti ìrísí ẹgbẹ́-èdè rẹ̀ lọ sílẹ̀, mo rí bí ẹni pé ìrísí iná ni, ó sì ní ìmólẹ̀ yí i ká. Bí ìrísí òṣùmàrè tí ń bẹ nínú ìkùukùu ní ọjọ́ òjò, bẹ́ẹ̀ ni ìrísí ìmólẹ̀ tí yí i ká rí. Èyí ni ìrísí àwòrán ògo Olúwa. Nígbà tí mo sì rí i, mo dojúbolẹ̀, mo sì gbọ́ ohùn ẹni kan tí ń sọ̀rọ̀. Ó sì wí fún mi pé, Ọmọ ènìyàn, dìde dúró lórí ẹsẹ̀ rẹ, èmi yóò sì bá ọ sọ̀rọ̀. Ẹ̀mí sì wọ inú mi nígbà tí ó ń bá mi sọ̀rọ̀, ó sì gbé mi dìde lórí ẹsẹ̀ mi, kí n lè gbọ́ ẹni tí ń bá mi sọ̀rọ̀. Esekiẹli 1:26–2:2.

The vision caused both Ezekiel and Daniel to be humbled into dust, where they were prostrated upon the ground. In that condition they both still heard the word of the Lord, and they were both brought to a standing condition to hear the words that were spoken to them, and when they heard the words “the Spirit entered into” them. The combination of divinity is accomplished by the reception of the Word of God that is conveyed by the Holy Spirit. The “Word” is what transmits divinity into humanity. This truth must be recognized in order to understand the seriousness and significance of the prophetic history which Gabriel provides Daniel with in chapter eleven. The prophetic history represented in chapter eleven, is the conduit by which holy oil is conveyed to the wise virgins.

Ìran náà mú kí a rẹ Ẹsẹkiẹli àti Dáníẹli lulẹ̀ sínú erùpẹ̀, níbi tí wọ́n ti dojúbolẹ̀ lórí ilẹ̀. Ní ipò yẹn, àwọn méjèèjì ṣì gbọ́ ọ̀rọ̀ Olúwa, a sì mú àwọn méjèèjì dìde sí ipò ìdúró kí wọ́n lè gbọ́ àwọn ọ̀rọ̀ tí a sọ fún wọn, àti nígbà tí wọ́n gbọ́ àwọn ọ̀rọ̀ náà, “Ẹ̀mí sì wọ inú” wọn. Ìṣọ̀kan ìwà-àtọ̀runwá ni a mú ṣẹ nípa gbígba Ọ̀rọ̀ Ọlọ́run tí a ń gbé kalẹ̀ nípasẹ̀ Ẹ̀mí Mímọ́. “Ọ̀rọ̀” náà ni ohun tí ń fi ìwà-àtọ̀runwá ránṣẹ́ sínú ẹ̀dá ènìyàn. Ó gbọdọ̀ jẹ́ pé a mọ òtítọ́ yìí, kí a lè lóye ìjẹ́pàtàkì àti ìtumọ̀ jinlẹ̀ ìtàn àsọtẹ́lẹ̀ tí Gébúrẹ́lì fi fún Dáníẹli nínú orí kọkànlá. Ìtàn àsọtẹ́lẹ̀ tí a ṣàfihàn nínú orí kọkànlá ni ọ̀nà ìṣàn tí a fi ń gbé òróró mímọ́ lọ sọ́dọ̀ àwọn wúńdíá ọlọ́gbọ́n.

With Ezekiel, he is immediately instructed that he is to present a message to Laodicean Adventism, though Ezekiel is informed from the outset that Laodicean Adventism will not hear his words, for they are a rebellious house. Ezekiel’s experience is Isaiah’s experience in chapter six, and therefore upon two witnesses when God awakens Daniel from sleep, which is a symbol of death, Daniel is given a message for the rebellious house of Laodicean Adventism, but they will not hear.

Pẹ̀lú Ìsíkíẹ́lì, a kọ́ ọ́ lẹ́sẹ̀kẹsẹ̀ pé ó gbọdọ̀ gbé ìránṣẹ́ kan kalẹ̀ fún Àdífẹ́ńtísì Laodicea, bí ó tilẹ̀ jẹ́ pé a ti sọ fún Ìsíkíẹ́lì láti ìbẹ̀rẹ̀ wí pé Àdífẹ́ńtísì Laodicea kì yóò fetí sí ọ̀rọ̀ rẹ̀, nítorí pé wọ́n jẹ́ ilé ọlọ̀tẹ̀. Ìrírí Ìsíkíẹ́lì ni ìrírí Aísáyà ní orí kẹfà, àti nítorí náà lórí ẹlẹ́rìí méjì, nígbà tí Ọlọ́run jí Dáníẹ́lì dìde kúrò nínú oorun, èyí tí ó jẹ́ ààmì ikú, a fi ìránṣẹ́ kan fún Dáníẹ́lì fún ilé ọlọ̀tẹ̀ ti Àdífẹ́ńtísì Laodicea, ṣùgbọ́n wọn kì yóò gbọ́.

Daniel is then touched a second time, by Christ Himself, who touches Daniel’s lips, just as he had touched Isaiah’s lips with a coal from the altar. Then Daniel could speak, but he was still without strength, and still had no breath. According to Ezekiel the breath comes with the message of the “four winds”, which was Ezekiel’s second prophecy. Ezekiel’s prophecy of the four winds aligns with Daniel’s third touch, for it is then that breath comes into the bones and they stand as a mighty army. It is in Daniel’s third touch that he is strengthened.

Nígbà náà ni a tún fi ọwọ́ kan Dáníẹ́lì lẹ́ẹ̀kejì, láti ọwọ́ Kristi fúnra Rẹ̀, ẹni tí ó fi ọwọ́ kan ètè Dáníẹ́lì, gẹ́gẹ́ bí Ó ti fi ọ̀dà láti orí pẹpẹ fi kan ètè Isaiah. Nígbà náà ni Dáníẹ́lì lè sọ̀rọ̀, ṣùgbọ́n agbára ṣì kù díẹ̀ nínú rẹ̀, kò sì tí ì ní ẹ̀mí. Gẹ́gẹ́ bí Èsíkíẹ́lì ti sọ, ẹ̀mí ń bọ̀ pẹ̀lú ìránṣẹ́ “ẹ̀fúùfù mẹ́rin”, èyí tí í ṣe àsọtẹ́lẹ̀ kejì ti Èsíkíẹ́lì. Àsọtẹ́lẹ̀ Èsíkíẹ́lì nípa ẹ̀fúùfù mẹ́rin bá ìfọwọ́kan kẹta Dáníẹ́lì mu, nítorí nígbà náà ni ẹ̀mí wọ inú àwọn egungun, wọ́n sì dìde gẹ́gẹ́ bí ogun alágbára. Nínú ìfọwọ́kan kẹta Dáníẹ́lì ni a ti fi agbára fún un.

On July 18, 2020, God’s last-day people were scattered and entered into the tarrying time of the parable. The history of the sealing was illustrated in the history of October 22, 1844, unto the rebellion of 1863. The line of history there represented overlays with September 11, 2001, unto the Sunday law, but it also overlays with the history of July 18, 2020, unto the Sunday law. This prophetic phenomenon is based upon the fact that symbols have more than one meaning, and the meaning is to be determined by the context where they are applied.

Ní ọjọ́ kẹtàdínlógún oṣù Keje, ọdún 2020, a tú àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn ká, wọ́n sì wọ inú àkókò ìdádúró ti òwe náà. A ṣàfihàn ìtàn ìdìdìmọ́ nípasẹ̀ ìtàn Ọjọ́ Kẹrìnlélógún oṣù Kẹwàá, 1844, títí dé ìṣọ̀tẹ̀ ọdún 1863. Lẹ́yìn ìtàn tí a ṣojú fún níbẹ̀ náà bá ara rẹ̀ mu pẹ̀lú láti September 11, 2001, títí dé òfin ọjọ́ Àìkú, ṣùgbọ́n ó tún bá ara rẹ̀ mu pẹ̀lú ìtàn ti July 18, 2020, títí dé òfin ọjọ́ Àìkú. Ìṣẹ̀lẹ̀ àsọtẹ́lẹ̀ yìí dá lórí òtítọ́ pé àwọn ààmì ní ìtumọ̀ ju ọ̀kan lọ, àti pé ìtumọ̀ náà ni a gbọdọ̀ pinnu gẹ́gẹ́ bí àyíká tí a ti lò wọ́n sí.

When we consider the arrival and work of any of the three angels they are governed by the same sequence of events. They arrive at the point when the prediction associated with them is unsealed. That prediction is structured upon three steps. Its arrival, its empowerment and the closed door at its end. There are other waymarks within the history, but the three testing waymarks of the arrival of any of the three angels is the first waymark where a prophecy is unsealed. The message that is unsealed is empowered through a confirmation, and that confirmation and empowerment then tests the men and women of that history. The conclusion of the history produces a litmus test which demonstrates whether those standing at the third test are wise or foolish.

Nígbà tí a bá ń ronú lórí ìbọ̀wá àti iṣẹ́ èyíkéyìí nínú àwọn áńgẹ́lì mẹ́ta náà, a máa ń rí i pé àtòlẹ́sẹẹsẹ ìṣẹ̀lẹ̀ kan náà ló ń ṣàkóso wọn. Wọ́n máa ń dé ní àkókò tí a ti ṣí àsọtẹ́lẹ̀ tí ó ní ìbáṣepọ̀ pẹ̀lú wọn sílẹ̀. Àsọtẹ́lẹ̀ náà sì jẹ́ ètò tí a kọ́ lórí ìgbésẹ̀ mẹ́ta: ìbọ̀wá rẹ̀, ìfúnni ní agbára fún un, àti ilẹ̀kùn tí a ti pa ní ìparí rẹ̀. Àwọn àmì ọ̀nà mìíràn wà nínú ìtàn náà, ṣùgbọ́n àwọn àmì ọ̀nà ìdánwò mẹ́ta ti ìbọ̀wá èyíkéyìí nínú àwọn áńgẹ́lì mẹ́ta náà bẹ̀rẹ̀ pẹ̀lú àmì ọ̀nà àkọ́kọ́ níbi tí a ti tú àsọtẹ́lẹ̀ kan sílẹ̀. Ifiranṣẹ́ tí a tú sílẹ̀ náà ni a fún ní agbára nípasẹ̀ ìmúdájú kan, ìmúdájú àti ìfúnni ní agbára náà sì ń dán àwọn ọkùnrin àti àwọn obìnrin inú ìtàn náà wò. Ìparí ìtàn náà sì ń mú ìdánwò ìyàtọ̀ kan jáde, èyí tí ó ń fi hàn bóyá àwọn tí wọ́n dúró ní ìdánwò kẹta jẹ́ ọlọ́gbọ́n tàbí aṣiwèrè.

Within the history of September 11, 2001 unto the Sunday law you can identify three angels. The first arrived on September 11, 2001, the second arrived on July 18, 2020, and the third arrives at the soon coming Sunday law (the litmus test). October 22, 1844 aligns with September 11, 2001, and 1856 aligns with July 18, 2020, and 1863 aligns with the Sunday law. That being said, October 22, 1844 to 1863 also aligns with July 18, 2020, unto the Sunday law, for July 18 was the arrival of the second angel of the history of the sealing. The following history is still correctly identified as simply the waymarks of any angel.

Nínú ìtàn September 11, 2001 títí dé òfin Sunday, a lè dá àwọn áńgẹ́lì mẹ́ta mọ̀. Ẹni àkọ́kọ́ dé ní September 11, 2001, èkejì dé ní July 18, 2020, àti ẹ̀kẹta dé ní òfin Sunday tí ń bọ̀ láìpẹ́ yìí (àdánwò litmus). October 22, 1844 bá September 11, 2001 mu, àti 1856 bá July 18, 2020 mu, àti 1863 bá òfin Sunday mu. Ní ti bẹ́ẹ̀, October 22, 1844 sí 1863 tún bá July 18, 2020 mu títí dé òfin Sunday, nítorí July 18 ni ìbẹ̀rẹ̀ dídé áńgẹ́lì kejì nínú ìtàn ìdìdì. Ìtàn tí ó tẹ̀lé yìí ṣì jẹ́ ohun tí a tọ́ka sí ní òótọ́ gẹ́gẹ́ bí àwọn àmì-ọ̀nà áńgẹ́lì kankan lásán.

On July 18, 2020, there was a truth unsealed that was to test that generation. The second step in that history is when the two witnesses are resurrected. They are then tested as to whether they will accept the light then revealed, which is going on now. Then at the Sunday law (the litmus test), it will be revealed who is and who isn’t a wise virgin. When we consider the history as simply the structure of a singular angel and then lay October 22, 1844, through to the rebellion of 1863, over the history of July 18, 2020 unto the Sunday law, we find that in 1849, Sister White identified that the Lord had stretched forth His hand again to gather the remnant of His people.

Ní ọjọ́ kẹtàdínlógún, oṣù Keje, ọdún 2020, òtítọ́ kan ni a tú ìdì rẹ̀ sílẹ̀ tí ó yẹ kí ó dán ìran náà wò. Ìgbésẹ̀ kejì nínú ìtàn náà nigbà tí a jí àwọn ẹlẹ́rìí méjì dìde. Lẹ́yìn náà ni a ó fi dán wọn wò bóyá wọn yóò gba ìmọ́lẹ̀ tí a fi hàn nígbà náà, èyí tí ń lọ lọ́wọ́lọ́wọ́ yìí. Lẹ́yìn náà, ní àkókò òfin Ọjọ́-Àìkú (àdánwò ìpínni), a ó fi hàn ẹni tí í ṣe, àti ẹni tí kì í ṣe, wúńdíá ọlọ́gbọ́n. Nígbà tí a bá ka ìtàn náà gẹ́gẹ́ bí ìṣètò áńgẹ́lì kan ṣoṣo, lẹ́yìn náà tí a sì fi October 22, 1844, títí dé ìṣọ̀tẹ̀ 1863, bò lórí ìtàn July 18, 2020 títí dé òfin Ọjọ́-Àìkú, a rí i pé ní 1849, Sister White sọ̀rọ̀ ìdánimọ̀ pé Olúwa ti tún na ọwọ́ Rẹ̀ jáde láti kó ìyókù àwọn ènìyàn Rẹ̀ jọ.

From October 22, 1844 to 1849, God’s people had been scattered. In 1850 they produced the second of the two tables of Habakkuk. In January of 1851 they were advertising the new chart in the Review. God’s people were scattered, and the third angel arrived with light. Then God began to gather them again, and He then provided a visual representation of the message they were to proclaim, as He had done in 1842. The light that arrived on October 22, 1844 was an increase of knowledge and it continued, under His direction to develop, and in 1856 the capstone of that light was introduced. That light was upon the “seven times,” which was the first light recognized by William Miller, and which was represented as one of the prophecies that was fulfilled on October 22, 1844.

Láti October 22, 1844 sí 1849, àwọn ènìyàn Ọlọ́run ti tú ká. Ní ọdún 1850 wọ́n ṣe èkejì nínú àwọn tábìlì méjì ti Hábákúkù. Ní January ọdún 1851 wọ́n ń polówó àtẹ náà tuntun nínú Review. Àwọn ènìyàn Ọlọ́run tú ká, angẹli kẹta sì dé pẹ̀lú ìmọ́lẹ̀. Nígbà náà ni Ọlọ́run bẹ̀rẹ̀ sí í kó wọn jọ padà, lẹ́yìn náà Ó sì pèsè àwòrán àfihàn ìránṣẹ́ náà tí wọ́n ní láti kéde, gẹ́gẹ́ bí Ó ti ṣe ní 1842. Ìmọ́lẹ̀ tí ó dé ní October 22, 1844 jẹ́ ìbísí ìmọ̀, ó sì ń bá a lọ, lábẹ́ ìtọ́sọ́nà Rẹ̀, láti dàgbà sí i, àti ní ọdún 1856 ni òkúta-ìparí ìmọ́lẹ̀ náà ṣe àfihàn. Ìmọ́lẹ̀ náà wà lórí “àkókò méje,” èyí tí ó jẹ́ ìmọ́lẹ̀ àkọ́kọ́ tí William Miller mọ̀, àti èyí tí a ṣàfihàn gẹ́gẹ́ bí ọ̀kan nínú àwọn àsọtẹ́lẹ̀ tí ó ṣẹ ní October 22, 1844.

The light of the “seven times,” in 1856, was both the ending of the increase of knowledge given to Miller, the messenger of the first angel, but it was also the ending light of the third angel that was given on October 22, 1844. The rejection of the light in 1856, was both a rejection of the increase of knowledge that was unsealed in 1798, but also the increase of knowledge that was unsealed on October 22, 1844, and it was rejected by those who then and there transitioned from the experience of Philadelphia unto the experience of Laodicea. The rebellion of 1863, was the third, and litmus test, which was demonstrated by a counterfeit chart that removed the light of the “seven times.”

Ìmọ́lẹ̀ “ìgbà méje” náà, ní ọdún 1856, jẹ́ ìmọ́lẹ̀ ìparí ìtẹ̀síwájú ìmọ̀ tí a fi fún Miller, ojiṣẹ́ áńgẹ́lì àkọ́kọ́, ṣùgbọ́n ó tún jẹ́ ìmọ́lẹ̀ ìparí ti áńgẹ́lì kẹta tí a fi fúnni ní October 22, 1844. Ìkọ̀sílẹ̀ ìmọ́lẹ̀ náà ní 1856, jẹ́ ìkọ̀sílẹ̀ ìtẹ̀síwájú ìmọ̀ tí a tú sílẹ̀ ní 1798, ṣùgbọ́n ó tún jẹ́ ìtẹ̀síwájú ìmọ̀ tí a tú sílẹ̀ ní October 22, 1844, a sì kọ̀ ọ́ sílẹ̀ láti ọwọ́ àwọn tí nígbà náà àti níbẹ̀ náà yí padà kúrò nínú ìrírí Philadelphia wọ inú ìrírí Laodicea. Ìṣọ̀tẹ̀ ọdún 1863 jẹ́ ìkẹta, àti àdánwò litmus, tí a fi hàn nípasẹ̀ àtẹ̀ oníjìbìtì kan tí ó yọ ìmọ́lẹ̀ “ìgbà méje” náà kúrò.

The first disappointment of April 19, 1844, was brought upon the Philadelphian movement of the first angel by God holding His hand over a mistake in some of the figures on the 1843 pioneer chart. The first disappointment of July 18, 2020, was brought upon the Laodicean movement of the third angel by men disregarding that on October 22, 1844, Christ had lifted up His hand to heaven and swore that time should be no longer. On July 18, 2020, a message was unsealed that was to test this generation of virgins. As in 1850, the Lord in 2023, stretched out His hand a second time to gather together Ezekiel’s dead bones that had been dead in the street since July 18, 2020. By 1851, there was a new visual representation of the message that was a fulfillment of the prophecy of Habakkuk chapter two, thus identifying that after 2023, the Lord will have a new living ensign to lift up that is typified by Habakkuk’s two tables.

Ìdààmú àkọ́kọ́ ti ọjọ́ kẹrìnlá oṣù Kẹrin 1844 ni Ọlọ́run mú wá sórí ìṣísẹ̀ Filadẹlfia ti áńgẹ́lì kìíní nípasẹ̀ dídì ọwọ́ Rẹ̀ lórí àṣìṣe kan nínú díẹ̀ lára àwọn nọ́ńbà lórí àtẹ pioneer ti ọdún 1843. Ìdààmú àkọ́kọ́ ti ọjọ́ kejidínlógún oṣù Keje 2020 ni àwọn ènìyàn mú wá sórí ìṣísẹ̀ Laodísea ti áńgẹ́lì kẹta nípasẹ̀ aibikita sí i pé ní ọjọ́ kejìlélógún oṣù Kẹwàá 1844, Kristi gbé ọwọ́ Rẹ̀ sókè sí ọ̀run, ó sì búra pé àkókò kì yóò sí mọ́. Ní ọjọ́ kejidínlógún oṣù Keje 2020, a tú ìránṣẹ́ kan sílẹ̀ tí ó yẹ kí ó dán ìran àwọn wúńdíá yìí wò. Gẹ́gẹ́ bí ó ti rí ní 1850, Oluwa sì tún na ọwọ́ Rẹ̀ jáde ní 2023 lẹ́ẹ̀kejì láti kó àwọn egungun gbígbẹ Esekieli jọ, àwọn tí wọ́n ti kú ní ojú pópó láti ọjọ́ kejidínlógún oṣù Keje 2020 wá. Ní ọdún 1851, àfihàn ojú kan tuntun wà fún ìránṣẹ́ náà, èyí tí í ṣe ìmúṣẹ̀ àsọtẹ́lẹ̀ Hábákúkù orí kejì, nítorí náà ó ń fi hàn pé lẹ́yìn 2023, Oluwa yóò ní àsíá alààyè tuntun kan láti gbé sókè, èyí tí Hábákúkù fi àwọn tábìlì méjì rẹ̀ ṣàpẹẹrẹ.

Habakkuk’s two tables were typified by the two tables of the Ten Commandments and also by the two wave loaves in the feast of Pentecost. The one hundred and forty-four thousand are identified as a first-fruit offering, and they are those in Malachi that represent the offering as “in days of old, as in former years.” They are lifted up as a wave offering that all the world will see.

Àwọn tábìlì méjì ti Hábákúkù ni a ṣàpẹẹrẹ nípasẹ̀ àwọn tábìlì méjì ti Òfin Mẹ́wàá, àti pẹ̀lú nípasẹ̀ àwọn búrẹ́dì ìgbé sókè méjì nínú àjọyọ̀ Pẹ́ńtẹ́kọ́sì. A mọ ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì gẹ́gẹ́ bí ọrẹ èso àkọ́kọ́, wọ́n sì ni àwọn tí ó wà nínú Málákì tí wọ́n dúró fún ọrẹ náà gẹ́gẹ́ bí “ní ọjọ́ àtijọ́, gẹ́gẹ́ bí ní ọdún ìgbà àtẹ́lẹwọ́.” A gbé wọn sókè gẹ́gẹ́ bí ọrẹ ìgbé sókè tí gbogbo ayé yóò rí.

The awakening of the one hundred and forty-four thousand begins with the gathering together, and that gathering is accomplished by the Word of God, for Ezekiel’s dead bones are gathered by hearing the Word of God, while they are still dead. Ezekiel represents the human instrument that proclaims the message that gathers the bones, when the Lord stretches forth His hand a second time to gather His remnant. Isaiah, Jeremiah, Daniel, John and Ezekiel all identify the human element that conveys the divine message to the dead dry bones.

Ìjìnlẹ̀ jíjì ti ẹgbẹ̀rún mẹ́rìndínlọ́gọ́rin lórí ọgọ́rùn-ún àti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin bẹ̀rẹ̀ pẹ̀lú ìkójọpọ̀ wọn jọ, àti pé ìkójọpọ̀ náà ni a ń ṣe nípa Ọ̀rọ̀ Ọlọ́run, nítorí egungun òkú Hesekieli ni a kó jọ nípa gbígbọ́ Ọ̀rọ̀ Ọlọ́run, nígbà tí wọ́n ṣì kú. Hesekieli dúró fún irinṣẹ́ ènìyàn tí ń kéde ìhìn tí ń kó àwọn egungun náà jọ, nígbà tí Olúwa na ọwọ́ Rẹ̀ jáde lẹ́ẹ̀kejì láti kó iyókù tirẹ̀ jọ. Isaiah, Jeremiah, Daniel, John àti Hesekieli gbogbo wọn ń tọ́ka sí ipa ènìyàn tí ń gbé ìhìn Ọlọ́run lọ sí àwọn egungun gbígbẹ kú.

Once the bones are gathered the Lord reveals the increase of knowledge that is unsealed just before probation closes, and that knowledge is represented by “that portion of the prophecy of Daniel relating to the last days.” In Ezekiel’s second prophecy, the light that is unsealed is the third woe, which is the message of the east wind that breathes life into the bones and causatively causes them to stand as a mighty army. The light that is revealed to Daniel is the light represented by the king of the north in chapter eleven. Together Ezekiel and Daniel represent “that portion of the prophecy of Daniel relating to the last days,” which is the tidings of the (east) wind and king of the (north).

Lẹ́yìn tí a bá ti kó àwọn egungun jọ, Olúwa ń ṣí ìtẹ̀síwájú ìmọ̀ tí a tú sílẹ̀ díẹ̀ kí àkókò ìdánwò tó parí, ìmọ̀ náà sì ni a ṣojú fún nípa “apá kan nínú àsọtẹ́lẹ̀ Dáníẹ́lì tí ó ní í ṣe pẹ̀lú àwọn ọjọ́ ìkẹyìn.” Nínú àsọtẹ́lẹ̀ kejì ti Ìsẹ́kíẹ́lì, ìmọ́lẹ̀ tí a tú sílẹ̀ ni ìyọnu kẹta, èyí tí í ṣe ìhìnrere afẹ́fẹ́ ìlà-oòrùn tí ń mí ẹ̀mí ìyè sínú àwọn egungun náà, tí ó sì ń mú kí wọ́n dìde, kí wọ́n sì dúró gẹ́gẹ́ bí ọmọ-ogun alágbára. Ìmọ́lẹ̀ tí a fi hàn fún Dáníẹ́lì ni ìmọ́lẹ̀ tí a ṣojú fún nípa ọba àríwá nínú orí kẹ́wàá-dín-lọ́gbọ̀n. Pẹ̀lú ara wọn, Ìsẹ́kíẹ́lì àti Dáníẹ́lì ń ṣojú fún “apá kan nínú àsọtẹ́lẹ̀ Dáníẹ́lì tí ó ní í ṣe pẹ̀lú àwọn ọjọ́ ìkẹyìn,” èyí tí í ṣe ìhìnrere afẹ́fẹ́ (ìlà-oòrùn) àti ti ọba (àríwá).

But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.

Ṣùgbọ́n ìròyìn láti ìlà-oòrùn àti láti àríwá yóò dá a lójú rú; nítorí náà, yóò jáde pẹ̀lú ìbínú ńlá láti pa run, àti láti fi ọ̀pọ̀lọpọ̀ ènìyàn ṣègbé pátápátá. Danieli 11:44.

In 1856, the Lord purposed to finish His work of sealing his people, but they rebelled. The message He intended to employ to bring them out of their Laodicean condition was the “seven times” of Leviticus twenty-six. When the Lord began to gather His people in July, 2023, He presented them once again with the message of the “seven times,” and among other things, identified that on the antitypical Day of Atonement the Jubilee trumpet was to sound, which is also when the seventh trumpet was also to sound. The Jubilee trumpet is a symbol of the “seven times,” and the seventh trumpet is the third woe. When Michael descended in Daniel chapter ten. Daniel represented those who obtain the experience of those who pray the prayer of Leviticus twenty-six, and those who seek to understand the prophetic secret of Daniel chapter two.

Ní ọdún 1856, Olúwa ti pinnu láti parí iṣẹ́ ìdìdì àwọn ènìyàn Rẹ̀, ṣùgbọ́n wọ́n ṣọ̀tẹ̀. Ìránṣẹ́ tí Ó pinnu láti lò láti mú wọn jáde kúrò nínú ipò Laodicea wọn ni “àwọn ìgbà méje” ti Lefitíkù ogún-dín-lọ́gbọ̀n. Nígbà tí Olúwa bẹ̀rẹ̀ sí í kó àwọn ènìyàn Rẹ̀ jọ ní Oṣù Keje, 2023, Ó tún fi ìránṣẹ́ “àwọn ìgbà méje” náà hàn wọ́n lẹ́ẹ̀kan sí i, ó sì, láàárín àwọn nǹkan mìíràn, fi ìdánimọ̀ hàn pé ní Ọjọ́ Ètùtù àpẹẹrẹ-àìtẹ́lẹ̀, a gbọdọ̀ fún ìpè Jubilee, èyí tí ó jẹ́ àsìkò náà pẹ̀lú tí a tún gbọdọ̀ fún ìpè keje. Ìpè Jubilee jẹ́ àmì “àwọn ìgbà méje,” ìpè keje sì ni ìyà kẹta. Nígbà tí Mikaeli sọ̀kalẹ̀ nínú orí kẹwàá ti Daniẹli, Daniẹli dúró fún àwọn tí wọ́n rí ìrírí àwọn tí ń gbàdúrà àdúrà Lefitíkù ogún-dín-lọ́gbọ̀n, àti àwọn tí ń wá láti lóye àṣírí àsọtẹ́lẹ̀ ti orí kejì ti Daniẹli.

Daniel represents those who have been gathered by the voice of God, and then stand upon their feet strengthened to proclaim the message of the east and the north. They proclaim that message until the soon coming Sunday law. The process of raising up that army is a very detailed subject of prophecy, and the point when Divinity begins to be combined with humanity in fulfillment with the sealing of the one hundred and forty-four thousand began in the history that is represented in verse eleven of Daniel eleven. The history represented from verse one of Daniel eleven until verse sixteen fills up the hidden history of verse forty, that is “that portion of the prophecy of Daniel relating to the last days.”

Dáníẹ́lì dúró fún àwọn tí a ti kó jọ nípa ohùn Ọlọ́run, tí wọ́n sì tún dúró lórí ẹsẹ̀ wọn ní agbára láti kéde ìhìnrere ìlà-oòrùn àti àríwá. Wọ́n ń kéde ìhìnrere náà títí di òfin Ọjọ́ Àìkú tí ó ń bọ̀ láìpẹ́. Ìlànà jíjí ogun náà dìde jẹ́ kókó ọ̀rọ̀ àsọtẹ́lẹ̀ tí ó kún fún ẹ̀kúnrẹ́rẹ́ púpọ̀, àti àkókò tí Ìwà-Ọlọ́run bẹ̀rẹ̀ sí í darapọ̀ mọ́ ènìyàn gẹ́gẹ́ bí ìmúṣẹ̀ ìdìdì àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [ọgọ́rùn-ún kan àti mẹ́rìndínlógójì ẹgbẹ̀rún] bẹ̀rẹ̀ nínú ìtàn tí a ṣàfihàn nínú ẹsẹ̀ kọkànlá Danieli mọ́kànlá. Ìtàn tí a ṣàfihàn láti ẹsẹ̀ kìn-ín-ní Danieli mọ́kànlá títí dé ẹsẹ̀ kẹrìndínlógún kún ìtàn àṣírí ẹsẹ̀ ogójì, èyíinì ni “apá náà nínú àsọtẹ́lẹ̀ Danieli tí ó ní í ṣe pẹ̀lú àwọn ọjọ́ ìkẹyìn.”

As we begin to consider verses thirteen to fifteen of Daniel eleven, that was first fulfilled at the Battle of Panium in 200 BC, it is essential to understand the significance of these verses. Panium is the third of three proxy wars. The first battle concluded with victory for the papacy and its proxy army the United States in 1989. The next battle, represented by verses eleven and twelve, which was fulfilled by the Battle of Raphia, the king of the south (Russia), will defeat the king of the north and its proxy army in the Ukraine. The third battle will be as the first with the papacy (the king of the north) prevailing over Communism (the United Nations), with its proxy army (the United States). But the third proxy war which is the Battle of Panium, will also initiate World War III.

Bí a ṣe bẹ̀rẹ̀ sí í ronú lórí ẹsẹ̀ kẹtàlá sí kẹẹ́dógún ti Dáníẹ́lì mọ́kànlá, èyí tí ìmúṣẹ̀ àkọ́kọ́ rẹ̀ ṣẹlẹ̀ ní Ogun Panium ní ọdún 200 ṣáájú ìbí Kristi, ó ṣe pàtàkì gidigidi kí a lóye ìtumọ̀ pàtàkì àwọn ẹsẹ̀ wọ̀nyí. Panium ni ìkẹta nínú àwọn ogun aṣojú mẹ́ta. Ogun àkọ́kọ́ parí pẹ̀lú ìṣẹ́gun fún àga póòpù àti ọmọ-ogun aṣojú rẹ̀, Amẹ́ríkà, ní ọdún 1989. Ogun tí ó tẹ̀lé e, tí ẹsẹ̀ kẹ́wàá àti kejìlá ṣàpẹẹrẹ rẹ̀, tí a sì mú ṣẹ nípasẹ̀ Ogun Raphia, ọba gúúsù (Rọ́ṣíà) yóò ṣẹ́gun ọba àríwá àti ọmọ-ogun aṣojú rẹ̀ ní Ukraine. Ogun kẹta yóò dàbí èkínní, pẹ̀lú pé àga póòpù (ọba àríwá) yóò borí Kọ́múnísì (Àjọ Ìṣọ̀kan Àgbáyé), pẹ̀lú ọmọ-ogun aṣojú rẹ̀ (Amẹ́ríkà). Ṣùgbọ́n ogun aṣojú kẹta náà, èyí tí í ṣe Ogun Panium, yóò tún dá Ogun Àgbáyé Kẹta sílẹ̀.

We will continue this study in the next article.

A ó máa bá ìkẹ́kọ̀ọ́ yìí lọ nínú àpilẹ̀kọ tí ó tẹ̀lé.

“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

“Gẹ́gẹ́ bí àwọn ìṣòro tó dàbí àgbá kẹ̀kẹ́ ṣe wà lábẹ́ ìtọ́sọ́nà ọwọ́ tí ó wà ní abẹ́ ìyẹ́ àwọn kérúbù, bẹ́ẹ̀ ni ìṣeré ìdíjú àwọn ìṣẹ̀lẹ̀ ènìyàn wà lábẹ́ àkóso àtọ̀runwá. Láàárín ìjà àti rògbòdìyàn àwọn orílẹ̀-èdè, Ẹni tí ó jókòó lókè àwọn kérúbù ṣì ń darí ọ̀ràn ayé.”

“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

“Itàn àwọn orílẹ̀-èdè tí, lẹ́yìn ara wọn, ti gba àkókò àti ipò tí a yàn fún wọn, tí wọ́n sì ń jẹ́rìí láìmọ̀ sí òtítọ́ náà, èyí tí àwọn fúnra wọn kò mọ ìtumọ̀ rẹ̀, ń bá wa sọ̀rọ̀. Sí gbogbo orílẹ̀-èdè àti sí gbogbo ẹnìkọ̀ọ̀kan lónìí ni Ọlọ́run ti yàn ipò kan nínú ètò ńlá Rẹ̀. Lónìí, a ń fi òjé ìwọ̀n tó wà ní ọwọ́ Ẹni tí kì í ṣe àṣìṣe wọ́n ènìyàn àti àwọn orílẹ̀-èdè. Gbogbo wọn ni, nípa àṣàyàn tiwọn, ń pinnu àyànmọ́ wọn, Ọlọ́run sì ń darí ohun gbogbo láti mú èròńgbà Rẹ̀ ṣẹ.”

“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.

“Itàn náà tí ÈMI-NÍ-NÍLẸ̀ŃLÁ ti fi àmì sí nínú ọ̀rọ̀ Rẹ̀, nípa lílo ọ̀nà asopọ̀ kan lẹ́yìn èkejì nínú ẹ̀wọ̀n àsọtẹ́lẹ̀, láti ayérayé tí ó ti kọjá títí dé ayérayé tí ń bọ̀, ń sọ fún wa ibi tí a wà lónìí nínú ìtẹ̀síwájú àwọn ayé, àti ohun tí a lè retí ní àkókò tí ń bọ̀. Gbogbo ohun tí àsọtẹ́lẹ̀ ti sọ tẹ́lẹ̀ pé yóò ṣẹ, títí dé àsìkò ìsinsin yìí, ni a ti tọpinpin rẹ̀ lórí àwọn ojúewé ìtàn, a sì lè ní ìdánilójú pé gbogbo ohun tí ó ṣì ń bọ̀ yóò ṣẹ ní ìtòlẹ́sẹẹsẹ rẹ̀.

“The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message:

“Ìparun ìkẹyìn gbogbo àwọn ìjọba ayé ni a ti sọ tẹ́lẹ̀ ní kedere nínú ọ̀rọ̀ òtítọ́. Nínú àsọtẹ́lẹ̀ tí a sọ jáde nígbà tí a kéde ìdájọ́ láti ọ̀dọ̀ Ọlọ́run sórí ọba ìkẹyìn Ísírẹ́lì ni a fi ìránṣẹ́ yìí hàn:

“‘Thus saith the Lord God; Remove the diadem, and take off the crown: … exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:26, 27.

“ ‘Báyìí ni Olúwa Ọlọ́run wí; Yọ adé alufaa náà kúrò, kí o sì mú adé ọba náà kúrò: … gbé ẹni tí ó wà ní ìpò kékèké ga, kí o sì rẹ ẹni tí ó wà ní ipò gíga sílẹ̀. Èmi yóò da a rú, dà á rú, dà á rú: kò sì ní sí mọ́, títí Ẹni tí ó ní ẹ̀tọ́ sí i yóò fi dé; èmi yóò sì fi í fún Un.’ Hesekieli 21:26, 27.

“The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’

“Adé tí a yọ kúrò lórí Ísráẹ́lì lọ láti ọwọ́ ìjọba kan sí òmíràn lọ́tọ̀ọ̀tọ̀ sí àwọn ìjọba Bábílónì, Médò-Pérṣíà, Gíríìsì, àti Róòmù. Ọlọ́run wí pé, ‘Kì yóò sí mọ́, títí ẹni tí ó ní ẹ̀tọ́ sí i yóò fi dé; èmi yóò sì fi í fún un.’”

“That time is at hand. Today the signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. Before our eyes is fulfilling the Saviour’s prophecy of the events to precede His coming: ‘Ye shall hear of wars and rumors of wars…. Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7.

“Àkókò náà ti sún mọ́lé. Lónìí àwọn àmì àwọn àkókò ń kéde pé a dúró lórí ẹnu-ọ̀nà àwọn ìṣẹ̀lẹ̀ ńlá àti mímọ́lára. Ohun gbogbo nínú ayé wa wà nínú ìrúkèrúdò. Níwájú ojú wa ni àsọtẹ́lẹ̀ Olùgbàlà nípa àwọn ìṣẹ̀lẹ̀ tí yóò ṣáájú ìpadàbọ̀ Rẹ̀ ń ṣẹ ní ìmúṣẹ: ‘Ẹ̀yin yóò máa gbọ́ nípa ogun àti ìròyìn ogun…. Orílẹ̀-èdè yóò dìde sí orílẹ̀-èdè, àti ìjọba sí ìjọba: ìyàn yóò sì wà, àti àjàkálẹ̀-àrùn, àti ìmìtìtì ilẹ̀ ní ibi púpọ̀.’ Matteu 24:6, 7.”

“The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

“Àkókò ìsinsin yìí jẹ́ àkókò ìfẹ́kúfẹ̀ẹ́ ńlá fún gbogbo àwọn alààyè. Àwọn alákòóso àti àwọn olóṣèlú, àwọn ènìyàn tí wọ́n wà ní ipò ìgbẹ́kẹ̀lé àti àṣẹ, àwọn ọkùnrin àti àwọn obìnrin onírònú láti inú gbogbo ìpele, ti dojú àfiyèsí wọn sí àwọn ìṣẹ̀lẹ̀ tí ń ṣẹlẹ̀ ní àyíká wa. Wọ́n ń wo àwọn ìbáṣepọ̀ tó le gan-an, tí kò sí ìsinmi nínú wọn, tí ó wà láàárín àwọn orílẹ̀-èdè. Wọ́n ń kíyèsí ìmúnibíni agbára tó ń gba gbogbo èròjà ayé lọ́kàn, wọ́n sì mọ̀ pé ohun kan ńlá, tó sì máa jẹ́ ìpinnu gbólóhùn, ti fẹ́ ṣẹlẹ̀—pé ayé ti dé etí ìṣòro ńlá kan tí ó tayọ lọ.”

“Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.

“Àwọn áńgẹ́lì ń di ẹ̀fúùfù ìjà mú nísinsìnyí, kí wọ́n má bà a fẹ́ títí ayé yóò fi gba ìkìlọ̀ nípa ìparun tí ń bọ̀ sórí rẹ̀; ṣùgbọ́n ìjì kan ń kó jọ, tí ó ti ṣetán láti bú sí orí ilẹ̀-ayé; àti nígbà tí Ọlọ́run yóò pàṣẹ fún àwọn áńgẹ́lì Rẹ̀ láti tú ẹ̀fúùfù náà sílẹ̀, ìran ìjà bẹ́ẹ̀ yóò wáyé tí kò sí gégẹ bí ìkọ̀wé kankan ṣe lè ṣàpèjúwe rẹ̀.”

“The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.

“Bíbélì, àti Bíbélì nìkan ṣoṣo, ni ó ń fi ìrísí tòótọ́ hàn nípa àwọn nǹkan wọ̀nyí. Níhìn-ín ni a ti ṣí àwọn ìṣẹ̀lẹ̀ ńlá ikẹyìn nínú ìtàn ayé wa payá, àwọn ìṣẹ̀lẹ̀ tí ó ti ń ju òjìji wọn síwájú tẹ́lẹ̀, tí ìró ìbọ̀wá wọn sì ń mú kí ayé wárìrì, tí ó sì ń mú ọkàn àwọn ènìyàn rẹ̀wẹ̀sì nítorí ẹ̀rù.”

“‘“Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof…. They have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate…. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.’ Isaiah 24:1–18.

“ ‘“Wò ó, Olúwa ń sọ ayé di òfo, ó sì ń sọ ọ́ di ahoro, ó ń yi í padà lulẹ̀, ó sì ń tú àwọn olùgbé inú rẹ̀ ká…. Wọ́n ti rú àwọn òfin, wọ́n ti yí ìlànà padà, wọ́n ti fọ́ májẹ̀mú àìnípẹ̀kun náà. Nítorí náà ni ègún ti jẹ ayé run, àwọn tí ń gbé inú rẹ̀ sì di ahoro…. Ayọ̀ ìlù abẹ̀rẹ̀ dáwọ́ dúró, ariwo àwọn tí ń yọ̀ parí, ayọ̀ dùùrù sì dáwọ́ dúró.’ Isaiah 24:1–18.

“‘“Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come…. The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.’ ‘The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.’ Joel 1:15–18, 12.

“‘“Ègbé ni fún ọjọ́ náà! nítorí ọjọ́ Olúwa ti súnmọ́ tán, yóò sì dé bí ìparun láti ọ̀dọ̀ Olódùmarè…. Irúgbìn ti bàjẹ́ lábẹ́ òkìtì ilẹ̀ wọn, àwọn ibi ìkó ọkà ti di ahoro, àwọn àká ọkà ti wó lulẹ̀; nítorí ọkà ti gbẹ. Báwo ni ẹranko ṣe ń kérora! àwọn agbo màlúù wà nínú ìdààmú, nítorí wọn kò ní pápá oko; àní, àwọn agbo àgùntàn náà ti di ahoro.’ ‘Àjàrà ti gbẹ, igi ọ̀pọ̀tọ́ sì rọ̀; igi pómégíránétì, igi ọ̀pẹ pẹ̀lú, àti igi ápù, àní gbogbo igi pápá, ti gbẹ: nítorí ayọ̀ ti rẹ kúrò lọ́dọ̀ àwọn ọmọ ènìyàn.’ Joẹli 1:15–18, 12.

“‘I am pained at my very heart; … I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled.’

“‘Ọkàn mi ń dun mi gidigidi lójú inú mi; … èmi kò lè dákẹ́, nítorí ìwọ ti gbọ́, ẹ̀mí mi, ohùn kèrèké ogun, ìkìlọ̀ ogun. Ìparun lé ìparun ni a ń kéde; nítorí gbogbo ilẹ̀ náà ti di ahoro.’”

“‘I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down.’ Jeremiah 4:19, 20, 23–26.

“‘Mo wo ilẹ̀ ayé, sì kíyèsí i, ó sì wà láìní àkópọ̀ àti asán; àti àwọn ọ̀run, wọn kò sì ní ìmọ́lẹ̀. Mo wo àwọn òkè ńlá, sì kíyèsí i, wọ́n sì ń gbọ̀n, àti gbogbo àwọn òkè kéékèèké sì ń mì ní fífẹ́. Mo wo, sì kíyèsí i, kò sì sí ènìyàn kankan, àti gbogbo àwọn ẹyẹ ojú ọ̀run sì ti fò lọ. Mo wo, sì kíyèsí i, ibi ọlọ́ràá náà sì di aginjù, àti gbogbo àwọn ìlú inú rẹ̀ sì wó lulẹ̀.’ Jeremiah 4:19, 20, 23–26.”

“‘Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.’ Jeremiah 30:7.” Education, 178–181.

“‘Ègbé! nítorí ọjọ́ náà tóbi, bẹ́ẹ̀ ni kò sí èyíkéyìí tí ó dàbí rẹ̀: àní, òun ni àkókò ìpọ́njú Jékọ́bù; ṣùgbọ́n a ó gbà á kúrò nínú rẹ̀.’ Jeremiah 30:7.” Education, 178–181.