Within Daniel chapter eleven, there are several lines of prophecy that all align with the last six verses of the chapter. The portion that aligns with the history of verse forty from the time of the end in 1989, until the Sunday law of verse forty-one, is the portion of the prophecy that was sealed until the last days. It is Daniel’s complement of the Revelation of Jesus Christ that is unsealed just before probation closes. Verse two introduces Trump, the last Republican president, the last President, the President that is the eighth that is of the seven, and he is the richest president that began to stir up the globalists when he announced his candidacy in 2015. Verse ten identifies 1989, and verses eleven and twelve identify the Ukrainian War that began in 2014, with Putin’s victory and following demise.
Nínú Dáníẹ́lì orí kọkànlá, ọ̀pọ̀ ìlà àsọtẹ́lẹ̀ wà tí gbogbo wọn bá àwọn ẹsẹ̀ mẹ́fà ìkẹyìn orí náà mu. Àbala tí ó bá ìtàn ẹsẹ̀ ogójì mu láti àkókò òpin ní ọdún 1989, títí dé òfin ọjọ́ Àìkú ti ẹsẹ̀ ogójì-ọ̀kan, ni apá àsọtẹ́lẹ̀ náà tí a fi èdìdì dì títí di àwọn ọjọ́ ìkẹyìn. Òun ni àfikún Dáníẹ́lì sí Ìfihàn Jésù Kristi tí a tú sílẹ̀ díẹ̀ kí àkókò oore-ọ̀fẹ́ tó parí. Ẹsẹ̀ kejì ṣàfihàn Trump, ààrẹ́ Republikani ìkẹyìn, Ààrẹ́ ìkẹyìn, Ààrẹ́ tí í ṣe ẹni kẹjọ lára àwọn méje, ó sì jẹ́ ààrẹ́ ọlọ́rọ̀ jùlọ tí ó bẹ̀rẹ̀ sí í ru àwọn globalists sókè nígbà tí ó kéde ìdíje rẹ̀ ní ọdún 2015. Ẹsẹ̀ kẹwàá ń tọ́ka sí 1989, àwọn ẹsẹ̀ kọkànlá àti méjìlá sì ń tọ́ka sí Ogun Ukraine tí ó bẹ̀rẹ̀ ní 2014, pẹ̀lú ìṣẹ́gun Putin àti ìparun rẹ̀ tí ó tẹ̀ lé e.
Verses thirteen through fifteen, describe the third of the three battles of verse forty, beginning with the collapse of the Soviet Union in 1989, then the Ukrainian War, followed by the Battle of Panium, which represents the external struggle of apostate Protestantism in the United States against the globalists of the world.
Ẹsẹ kẹtala sí kẹdogun ṣàpèjúwe ìkẹta nínú àwọn ogun mẹ́ta tí ẹsẹ̀ ogójì sọ, tí ó bẹ̀rẹ̀ pẹ̀lú ìṣubú Soviet Union ní ọdún 1989, lẹ́yìn náà Ogun Ukraine, tí Ogun Panium sì tẹ̀ lé e, èyí tí ó ṣojú ìjà òde ti Pùròtẹ́sítáǹtì alátẹ̀yìnwá ní orílẹ̀-èdè Amẹ́ríkà lòdì sí àwọn globalists ti ayé.
Apostate Protestantism prevails, and establishes the hierarchical relationship of the threefold union that is implemented at the soon coming Sunday law. The beast is Catholicism, and she is the head of the three powers, represented as Jezebel and a multitude of other symbols. She is the whore that reigns over and rides the beast.
Ìṣọ̀tẹ̀ Pùrótẹ́sítáǹtì tí ó ti ṣubú n borí, ó sì fi ìbáṣepọ̀ àtòjọ-àṣẹ alákóso ti ìṣọ̀kan mẹ́ta náà múlẹ̀, èyí tí a óò mú ṣiṣẹ́ nípasẹ̀ òfin Àìkú Sọ́ńdè tí ń bọ̀ láìpẹ́. Ẹranko náà ni Kátólíìkì, òun sì ni orí àwọn agbára mẹ́tẹ̀ẹ̀ta náà, tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí Jésíbẹ́lì àti ọ̀pọ̀lọpọ̀ ààmì mìíràn. Òun ni àgbèrè tí ó ń jọba lórí ẹranko náà, tí ó sì gùn ún.
The false prophet is the United States, represented by her husband Ahab, who is the head of the tenfold kingdom of the dragon. The Battle of Panium in 200 BC, typifies the external struggle between globalism and apostate Protestantism. The internal struggle is represented by the revolt in 167 BC, followed by the rededication of the temple as commemorated by Hanukkah in 164 BC, that was then followed by a period from 161 BC to 158 BC, that typifies where the United States erects an image of Catholicism’s union of church and state, as represented by the “league”.
Wòlíì èké ni Orílẹ̀-èdè Amẹ́ríkà, tí ọkọ rẹ̀ Ahabu ṣe aṣojú fún un, ẹni tí ó jẹ́ orí ìjọba mẹ́wàá ti dragoni náà. Ogun Panium ní ọdún 200 Ṣ.K. jẹ́ àpẹẹrẹ ìjà òde láàárín àgbáyéṣepọ̀ àti Púrótẹ́sítáǹtì ìpẹ̀yìndà. Ìjà inú ni ìṣọ̀tẹ̀ ní ọdún 167 Ṣ.K. ṣe aṣojú fún, tí ìyàsímímọ́ tẹ́ńpìlì náà tún tẹ̀ lé e gẹ́gẹ́ bí a ṣe ń rántí rẹ̀ nínú Hanukkah ní ọdún 164 Ṣ.K.; èyí sì tún tẹ̀ lé e pẹ̀lú àkókò láti ọdún 161 Ṣ.K. sí 158 Ṣ.K., èyí tí ó jẹ́ àpẹẹrẹ ibi tí Orílẹ̀-èdè Amẹ́ríkà gbé àwòrán ìṣọ̀kan ìjọ àti ìjọba ti Kátólíìkì kalẹ̀, gẹ́gẹ́ bí “àdéhùn” náà ṣe aṣojú rẹ̀.
In verse thirteen, Uriah Smith informs us that fourteen years after the Battle of Raphia, Ptolemy dies through “intemperance and debauchery, and was succeeded by his son, Ptolemy Epiphanes, a child then four or five years old. Antiochus, during the same time, having suppressed rebellion in his kingdom, and reduced and settled the eastern parts in their obedience, was at leisure for any enterprise when young Epiphanes came to the throne of Egypt.” After Putin’s short-lived victory is over, Trump will be ready to deal with the new infant king of Egypt. Before he does so, he will have “suppressed a rebellion” within the United States.
Nínú ẹsẹ̀ kẹtàlá, Uriah Smith sọ fún wa pé ọdún mẹ́rìnlá lẹ́yìn Ogun Raphia, Ptolemy kú nítorí “àìwọ̀ntúnwọ̀nsì àti ìwà ìbàjẹ́, ọmọ rẹ̀ sì ni ó dì í rọ́pò, Ptolemy Epiphanes, ọmọ kékeré kan tí ó jẹ́ ọmọ ọdún mẹ́rin tàbí márùn-ún ní àkókò náà. Ní àsìkò kan náà, Antiochus, lẹ́yìn tí ó ti pa ìṣọ̀tẹ̀ kan rẹ́ nínú ìjọba rẹ̀, tí ó sì ti ṣẹ́gun, tí ó tún ti mú àwọn apá ìlà-oòrùn wá sí abẹ́ ìgbọràn wọn, wà ní àyè láti gbé ìṣẹ̀lẹ̀ èyíkéyìí kalẹ̀ nígbà tí Epiphanes kékeré gún orí ìtẹ́ Ejibiti.” Lẹ́yìn tí ìṣẹ́gun Putin tí kò pẹ́ tán bá parí, Trump yóò ti múra tán láti bá ọba ọmọ-ọwọ́ tuntun ti Ejibiti lò. Kí ó tó ṣe bẹ́ẹ̀, yóò ti “pa ìṣọ̀tẹ̀ kan rẹ́” nínú Orílẹ̀-Èdè Amẹ́ríkà.
When Trump is elected, he will implement laws that have been typified by the Alien and Sedition Acts of 1798, along with suspending “habeas corpus,” as did the first Republican president in response to a Civil War. His actions have also been typified by the actions of president Grant when he dealt with the Ku Klux Klan, and F. D. Roosevelt when he imprisoned the Japanese and others in World War Two, and George Bush the last’s Patriot Act.
Nígbà tí a bá yan Trump, yóò mú àwọn òfin ṣiṣẹ́ tí a ti ṣàfihàn ní àpẹẹrẹ wọn nínú Alien and Sedition Acts ti ọdún 1798, pẹ̀lú dídádúró “habeas corpus,” gẹ́gẹ́ bí ààrẹ Republikani àkọ́kọ́ ti ṣe ní ìfèsì sí Ogun Abẹ́lé kan. A tún ti ṣàfihàn ìṣe rẹ̀ ní àpẹẹrẹ nínú ìṣe Ààrẹ Grant nígbà tí ó bá Ku Klux Klan lò, àti F. D. Roosevelt nígbà tí ó fi àwọn ará Japan àti àwọn mìíràn sẹ́wọ̀n ní Ogun Àgbáyé Kejì, àti Patriot Act ti George Bush àkẹ́yìn.
He, as with Seleucus, will suppress the rebellion in the United States, and then turn his eyes toward the “child king” of Egypt. In so doing, he will form an alliance with Philip of Macedon, for Smith records, “At the same time, Philip, king of Macedon, entered into a league with Antiochus to divide the dominions of Ptolemy between them, each proposing to take the parts which lay nearest and most convenient to him. Here was a rising up against the king of the south sufficient to fulfil the prophecy, and the very events, beyond doubt, which the prophecy intended.”
Òun náà, gẹ́gẹ́ bí ó ti rí pẹ̀lú Seleucus, yóò dín ìṣọ̀tẹ̀kù United States kù, lẹ́yìn náà yóò sì yí ojú rẹ̀ sí “ọba ọmọ” ti Egypt. Ní ṣíṣe bẹ́ẹ̀, yóò dá àjọṣe kan sílẹ̀ pẹ̀lú Philip ti Macedon, nítorí Smith kọ pé, “Ní àkókò kan náà, Philip, ọba Macedon, wọ inú àdéhùn kan pẹ̀lú Antiochus láti pín àwọn ìjọba Ptolemy láàrín wọn, olúkúlùkù wọn sì ń pèsè láti gba àwọn apá tí ó sún mọ́ ọn jùlọ tí ó sì rọrùn jùlọ fún un. Níhìn-ín ni ìdìde kan wà sí ọba gúúsù tí ó tó láti mú àsọtẹ́lẹ̀ náà ṣẹ, àti gan-an ni àwọn ìṣẹ̀lẹ̀ náà, láìsí iyèméjì, tí àsọtẹ́lẹ̀ náà ní lọ́kàn.”
Trump will form a firm alliance with the nations of NATO (the United Nations), to address Russia, and the complexities of resolving the fallout of the collapse of Putin. At that time, according to verse fourteen, and Smith’s commentary, “a new power is introduced.” The papacy will intercede to protect Russia and its satellites from the authority of NATO and the United States, or as Smith’s commentary cites, “Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.”
Tírọ́ọ̀mpù yóò dá ìbáṣepọ̀ alágbára kan sílẹ̀ pẹ̀lú àwọn orílẹ̀-èdè NATO (Ìṣọ̀kan Àwọn Orílẹ̀-Èdè), láti dojú kọ Rọ́ṣíà, àti àwọn ìdíje tí ó wà nínú mímú ìyọ̀rísírí ìṣubú Pútìnì wá sí ojútùú. Ní àkókò náà, gẹ́gẹ́ bí ẹsẹ̀ kẹrìnlá, àti àlàyé Smith, “agbára tuntun kan ni a mú wá síta.” Ẹ̀sìn Pápá yóò ṣe àdúrà àárín láti dáàbò bo Rọ́ṣíà àti àwọn ìpínlẹ̀ alábàákẹ́gbẹ́ rẹ̀ kúrò ní abẹ́ àṣẹ NATO àti Orílẹ̀-Èdè Amẹ́ríkà, tàbí gẹ́gẹ́ bí àlàyé Smith ti tọ́ka sí i, “Róòmù sọ̀rọ̀; Síríà àti Makedóníà sì kò pẹ́ rí ara wọn rí i pé ìyípadà kan ń bọ̀ lórí ojú àlá wọn. Àwọn ará Róòmù dá sí ọ̀ràn náà nítorí ọba ọdọ Ejibiti, ní ìpinnu pé a gbọdọ̀ dáàbò bo òun kúrò nínú ìparun tí Áńtíókùsì àti Fílípì ti pète sílẹ̀. Èyí jẹ́ ní 200 ṣáájú Sànmánì Kristi, ó sì jẹ́ ọ̀kan nínú àwọn ìfarahàn àkóso pàtàkì àkọ́kọ́ ti àwọn ará Róòmù nínú ọ̀ràn ilẹ̀ Síríà àti Ejibiti.”
Rome, the whore of Tyre, then begins to sing her songs and commit fornication with the kings of the earth, in advance of those kings coming into full obedience to her, just two verses later. At that same time, the Battle of Panium occurred. The year 200 BC identifies the whore of Tyre beginning to sing, and she does so in regard to protecting Russia, who the United States and the United Nations have just agreed to divide up for their mutual benefit. The whore prevails over them both, but the “battle” of Panium then takes place and the United States prevails over the United Nations.
Nígbà náà ni Róòmù, àgbèrè Tírè, bẹ̀rẹ̀ sí í kọ orin rẹ̀, ó sì ń ṣe àgbèrè pẹ̀lú àwọn ọba ayé, kí àwọn ọba wọ̀nyẹn tó wá sí ìgbọràn pípé sí i, ẹsẹ̀ méjì péré lẹ́yìn náà. Ní àkókò kan náà gan-an, Ogun Panium ṣẹlẹ̀. Ọdún 200 BC fi hàn pé àgbèrè Tírè bẹ̀rẹ̀ sí í kọ orin, ó sì ṣe bẹ́ẹ̀ ní ti ìdáàbòbò Rọ́ṣíà, ẹni tí Orílẹ̀-Èdè Amẹ́ríkà àti Àjọ Ìṣọ̀kan Àwọn Orílẹ̀-Èdè ṣẹ̀ṣẹ̀ gbà láti pín fún àǹfààní àpapọ̀ wọn. Àgbèrè náà borí wọn méjèèjì, ṣùgbọ́n “ogun” Panium sì wá ṣẹlẹ̀ lẹ́yìn náà, Orílẹ̀-Èdè Amẹ́ríkà sì borí Àjọ Ìṣọ̀kan Àwọn Orílẹ̀-Èdè.
Symbolically, thirty-three years later the revolt of Modein begins in the United States. Symbolically, three years later after that, the rededication of so-called Protestantism and a Constitutional Republic is established as represented by Hanukkah. Symbolically, three years after that, the period represented by the league of the Jews with Rome begins.
Ní ọ̀nà àpẹẹrẹ, ọdún mẹ́tàlélọ́gbọ̀n lẹ́yìn náà ìṣọ̀tẹ̀ Modein bẹ̀rẹ̀ ní Orílẹ̀-Èdè Amẹ́ríkà. Ní ọ̀nà àpẹẹrẹ, ọdún mẹ́ta lẹ́yìn èyí náà, ìtún-yà ara ẹni tí wọ́n ń pè ní Pùròtẹ́sítáǹtì àti Orílẹ̀-èdè Olómìnira t’Ofin Ìpìlẹ̀ fi múlẹ̀ ni a gbé kalẹ̀, gẹ́gẹ́ bí Hanukkah ṣe ṣàpẹẹrẹ rẹ̀. Ní ọ̀nà àpẹẹrẹ, ọdún mẹ́ta lẹ́yìn èyí náà, àkókò tí ìdàpọ̀ àwọn Júù pẹ̀lú Róòmù ń ṣàpẹẹrẹ bẹ̀rẹ̀.
The final movements will be rapid ones, so the history represented by forty-eight years in the verses is describing a series of rapid events that prophecy has specifically identified as beginning at the time of the end in 1989, followed by the second battle of verses eleven and twelve in 2014, followed by 2015, when Trump announced his candidacy for president, and thus began his prophetic work of stirring up globalism. Once Trump begins the work of suppressing the Civil War that is already under way, he will attempt an alliance with the United Nations (NATO—Philip of Macedon), and Rome will begin to sing. The attempted alliance becomes the struggle for supremacy between the two forces that is represented by the Battle of Panium.
Àwọn ìṣísẹ̀ ìkẹyìn yóò jẹ́ àwọn tí yóò yára, nítorí náà ìtàn tí a ṣojú fún nípasẹ̀ ọdún mẹ́rìnlélógójì nínú àwọn ẹsẹ̀ náà ń ṣàpèjúwe àtẹ̀yìnwá àwọn ìṣẹ̀lẹ̀ tí yóò yára, èyí tí àsọtẹ́lẹ̀ ti dá mọ̀ọ́kàn pàtó gẹ́gẹ́ bí ohun tí ó bẹ̀rẹ̀ ní àkókò òpin ní 1989, lẹ́yìn èyí ni ogun kejì ti ẹsẹ̀ kọkànlá àti kejìlá ní 2014, lẹ́yìn náà sì ni 2015, nígbà tí Trump kéde ìdíje rẹ̀ fún ipò ààrẹ, tí ó sì bẹ̀rẹ̀ iṣẹ́ àsọtẹ́lẹ̀ rẹ̀ nípa jíjírì ayé-ìṣọ̀kan sókè. Nígbà tí Trump bá ti bẹ̀rẹ̀ iṣẹ́ dídín Ogun Abẹ́lé tí ó ti ń lọ tẹ́lẹ̀ kù, yóò gbìyànjú ìṣọ̀kan pẹ̀lú Àjọ Ìṣọ̀kan Àgbáyé (NATO—Philip ti Makedóníà), Róòmù yóò sì bẹ̀rẹ̀ sí í kọrin. Ìgbìyànjú ìṣọ̀kan náà di ìjà fún ipò àṣẹ-gíga jùlọ láàárín àwọn agbára méjèèjì, èyí tí Ogun Panium ṣojú fún.
Panium then is the waymark of verse thirteen, where the final rapid movements that precede the Sunday law begin. All the prophets spoke more of the end of the world, than the time in which they lived, and Jesus was of course the greatest of all prophets. Just before the cross, which typifies the Sunday law, that is represented by verse sixteen, Jesus took a trip with His disciples to Panium. His time there, and the lessons He set forth there, align with the soon coming Battle of Panium. Throughout history Panium has had several names, and at the time of Christ the name for Panium was Caesarea Philippi.
Nítorí náà, Panium ni àmì ọ̀nà ti ẹsẹ̀ kẹtàlá, níbi tí àwọn ìṣípò kánkán ìkẹyìn tí ń ṣáájú òfin Àìkúmọ̀ọ́kà ń bẹ̀rẹ̀. Gbogbo àwọn wòlíì sọ púpọ̀ síi nípa òpin ayé ju àkókò tí wọ́n gbé nínú rẹ̀ lọ, Jesu sì dájú pé òun ni wòlíì tí ó tóbi jùlọ nínú gbogbo wọn. Díẹ̀ ṣáájú àgbélébùú, èyí tí ó jẹ́ àpẹẹrẹ òfin Àìkúmọ̀ọ́kà, tí ẹsẹ̀ kẹrìndínlógún ṣàfihàn, Jesu bá àwọn ọmọ-ẹ̀yìn Rẹ̀ lọ sí Panium. Àkókò Rẹ̀ níbẹ̀, àti àwọn ẹ̀kọ́ tí Ó gbékalẹ̀ níbẹ̀, bá Ogun Panium tí ó súnmọ́ dé mu. Nínú ìtàn gbogbo, Panium ti ní orúkọ púpọ̀, àti ní àkókò Kristi, orúkọ tí a fi ń pe Panium ni Kesaria Filipi.
“Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.
“Jésù àti àwọn ọmọ-ẹ̀yìn Rẹ̀ ti dé báyìí sí ọ̀kan lára àwọn ìlú tí ó wà ní àgbègbè Kesaréà Filipi. Wọ́n ti kọjá ààlà Gálílì, sí agbègbè kan níbi tí ìbọ̀rìṣà ti gbilẹ̀. Níhìn-ín ni a ti yọ àwọn ọmọ-ẹ̀yìn náà kúrò lábẹ́ agbára ìdarí ẹ̀sìn Jù, a sì mú wọn wá sínú ìfarakànra tímọ́tímọ́ pẹ̀lú ìjọsìn àwọn aláìmọ̀ Ọlọ́run. Ní àyíká wọn ni a ti fi oríṣiríṣi àwòrán ìgbàgbọ́ asán hàn, irú àwọn ohun tí ó wà ní gbogbo apá ayé. Jésù fẹ́ kí ìríran àwọn nǹkan wọ̀nyí mú wọn ní ìmọ̀lára ojúṣe wọn sí àwọn aláìmọ̀ Ọlọ́run. Ní àkókò tí Ó fi dúró ní agbègbè yìí, Ó sa gbogbo ipa Rẹ̀ láti yà ara Rẹ̀ kúrò nínú kíkọ́ àwọn ènìyàn, kí Ó sì fi ara Rẹ̀ fún àwọn ọmọ-ẹ̀yìn Rẹ̀ ní kíkún jù bẹ́ẹ̀ lọ.”
“He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words. Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, ‘Whom do men say that I the Son of man am?’
“Ó fẹ́ sọ fún wọn nípa ìjìyà tí ń dúró de Òun. Ṣùgbọ́n ní ìbẹ̀rẹ̀, Ó lọ sí ibì kan nìkan, Ó sì gbàdúrà kí a lè pèsè ọkàn wọn sílẹ̀ láti gba ọ̀rọ̀ Rẹ̀. Nígbà tí Ó tún darapọ̀ mọ́ wọn, kò tètè sọ ohun tí Ó fẹ́ fi hàn wọ́n. Kí Ó tó ṣe èyí, Ó fún wọn ní àǹfààní láti jẹ́wọ́ ìgbàgbọ́ wọn nínú Rẹ̀ kí a lè fún wọn lókun fún ìdánwò tí ń bọ̀. Ó béèrè pé, ‘Ta ni ènìyàn ń wí pé Èmi Ọmọ ènìyàn jẹ́?’”
“Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.
“Ó ṣeni láàánú pé a fi ipa mú àwọn ọmọ-ẹ̀yìn láti jẹ́wọ́ pé Israẹli ti kùnà láti mọ Mèsáyà wọn. Díẹ̀ nínú wọn gan-an, nígbà tí wọ́n rí àwọn iṣẹ́ ìyanu Rẹ̀, ti kéde pé Òun ni Ọmọ Dafidi. Àwọn ọ̀pọ̀ ènìyàn tí a ti bọ́ ní Bethsaida ti fẹ́ kéde Rẹ̀ gẹ́gẹ́ bí ọba Israẹli. Ọ̀pọ̀ ni wọ́n ti múra tán láti gbà Á gẹ́gẹ́ bí wòlíì; ṣùgbọ́n wọn kò gbà pé Òun ni Mèsáyà.”
“Jesus now put a second question, relating to the disciples themselves: ‘But whom say ye that I am?’ Peter answered, ‘Thou art the Christ, the Son of the living God.’
“Nísinsìnyí Jesu béèrè ìbéèrè kejì, tí ó kan àwọn ọmọ-ẹ̀yìn tìkára wọn pé: ‘Ṣùgbọ́n ta ni ẹ̀yin wí pé èmi jẹ́?’ Peteru dáhùn pé, ‘Ìwọ ni Kristi náà, Ọmọ Ọlọ́run alààyè.’”
“From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John’s mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David’s throne left Him when they perceived that He had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, ‘Thou art the Christ, the Son of the living God.’ He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.
“Láti ìbẹ̀rẹ̀pẹ̀pẹ̀, Pétérù ti gbàgbọ́ pé Jésù ni Mèsáyà. Ọ̀pọ̀ míì tí ìwàásù Jòhánù Oníbatisí ti mú ní ìdálẹ́bi, tí wọ́n sì ti gba Kristi, bẹ̀rẹ̀ sí í ṣiyèméjì nípa iṣẹ́ ìránṣẹ́ Jòhánù nígbà tí a fi í sínú ẹ̀wọ̀n tí a sì pa á; wọ́n sì wá ń ṣiyèméjì báyìí pé Jésù ni Mèsáyà náà, ẹni tí wọ́n ti ń retí fún ìgbà pípẹ́ tó bẹ́ẹ̀. Ọ̀pọ̀ nínú àwọn ọmọ-ẹ̀yìn tí wọ́n ti fi gbogbo ọkàn wọn retí gidigidi pé Jésù yóò gba ipò Rẹ̀ lórí ìtẹ́ Dáfídì fi í sílẹ̀ nígbà tí wọ́n rí i pé kò ní irú ète bẹ́ẹ̀. Ṣùgbọ́n Pétérù àti àwọn ẹlẹgbẹ́ rẹ̀ kò yí padà kúrò nínú ìṣòtítọ́ wọn sí I. Ìhùwàsí aláìdúróṣinṣin ti àwọn tí wọ́n yin í lánàá, tí wọ́n sì dá a lẹ́bi lónìí, kò ba ìgbàgbọ́ olùtẹ̀lé Olùgbàlà tòótọ́ jẹ́. Pétérù kéde pé, ‘Ìwọ ni Kristi, Ọmọ Ọlọ́run alààyè.’ Kò dúró de ọlá ọba láti fi dé adé lé Oluwa rẹ̀ lórí, ṣùgbọ́n ó gba a nínú ìrẹ̀wẹ̀sì Rẹ̀.”
“Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ’s mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from ‘the things which are seen,’ to behold ‘the things which are not seen.’ 2 Corinthians 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.
“Peteru ti sọ ìgbàgbọ́ àwọn méjìlá náà jáde. Síbẹ̀, àwọn ọmọ-ẹ̀yìn náà ṣì jìnnà sí òye iṣẹ́-ìránṣẹ́ Kristi. Ìtakò àti ìṣàfihàn-àìtótọ́ àwọn àlùfáà àti àwọn olórí, bí ó tilẹ̀ jẹ́ pé kò lè yí wọn padà kúrò lọ́dọ̀ Kristi, ṣùgbọ́n ó ṣì fa ìdàrúdàpọ̀ ńlá bá wọn. Wọn kò rí ọ̀nà wọn ní kedere. Ìpa ìkọ́ni ìbẹ̀rẹ̀ ayé wọn, ẹ̀kọ́ àwọn rabbi, agbára àṣà ìbílẹ̀, ṣì ń dá ojú wọn dúró kúrò lórí òtítọ́. Látìgbàdégbà, ìmólẹ̀ iyebíye láti ọ̀dọ̀ Jésù máa ń tàn sórí wọn, síbẹ̀ ní ọ̀pọ̀ ìgbà wọn dàbí àwọn ènìyàn tí ń fi ọwọ́ fọ̀nà láàrín òjìji. Ṣùgbọ́n ní ọjọ́ yìí, kí a tó mú wọn dojú kọ́ ìdánwò ńlá ìgbàgbọ́ wọn, Ẹ̀mí Mímọ́ bà lé wọn lórí pẹ̀lú agbára. Fún ìgbà díẹ̀, a yí ojú wọn kúrò lórí ‘àwọn ohun tí a ń rí,’ kí wọn lè wo ‘àwọn ohun tí a kò rí.’ 2 Korinti 4:18. Ní abẹ́ ìrísí ẹ̀dá ènìyàn wọ́n fi ògo Ọmọ Ọlọ́run hàn.”
“Jesus answered Peter, saying, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.’
“Jesu dá Peteru lóhùn, ó ní, ‘Alábùkún fún ọ ni, Símónì Bárí-Jónà: nítorí ẹran ara àti ẹ̀jẹ̀ kò fi èyí hàn ọ́, bí kò ṣe Baba Mi tí ń bẹ ní ọ̀run.’”
“The truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life. But the possession of this knowledge was no ground for self-glorification. Through no wisdom or goodness of his own had it been revealed to Peter. Never can humanity, of itself, attain to a knowledge of the divine. ‘It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?’ Job 11:8. Only the spirit of adoption can reveal to us the deep things of God, which ‘eye hath not seen, nor ear heard, neither have entered into the heart of man.’ ‘God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God.’ 1 Corinthians 2:9, 10. ‘The secret of the Lord is with them that fear Him;’ and the fact that Peter discerned the glory of Christ was an evidence that he had been ‘taught of God.’ Psalm 25:14; John 6:45. Ah, indeed, ‘blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee.’
“Òtítọ́ tí Pétérù ti jẹ́wọ́ ni ìpìlẹ̀ ìgbàgbọ́ onígbàgbọ́. Èyí ni Kristi tìkára Rẹ̀ ti sọ pé òun ni ìyè àìnípẹ̀kun. Ṣùgbọ́n jíjẹ́ ẹni tí ó ní ìmọ̀ yìí kò jẹ́ ìdí kankan fún ìyìn ara ẹni. Kì í ṣe nípasẹ̀ ọgbọ́n tàbí ìwà rere tirẹ̀ ni a fi hàn án fún Pétérù. Kò sígbà tí ẹ̀dá ènìyàn lè, nípa ara rẹ̀, dé sí ìmọ̀ ohun ti Ọlọ́run. ‘Ó ga bí ọ̀run; kí ni ìwọ lè ṣe? ó jinlẹ̀ ju ọ̀run àpáàdì lọ; kí ni ìwọ lè mọ̀?’ Job 11:8. Ẹ̀mí ìtẹ́wọ́gbà nìkan ni ó lè fi àwọn ohun jíjinlẹ̀ Ọlọ́run hàn wá, àwọn ohun tí ‘ojú kò tíì rí, tí etí kò sì tíì gbọ́, tí kò sì tíì wọ ọkàn ènìyàn.’ ‘Ṣùgbọ́n Ọlọ́run ti fi wọ́n hàn wá nípasẹ̀ Ẹ̀mí Rẹ̀: nítorí Ẹ̀mí ń wá ohun gbogbo, bẹ́ẹ̀ ni, àwọn ohun jíjinlẹ̀ Ọlọ́run.’ 1 Corinthians 2:9, 10. ‘Àṣírí Olúwa wà lọ́dọ̀ àwọn tí ń bẹ̀rù Rẹ̀;’ àti pé ìdí tí Pétérù fi mọ ògo Kristi jẹ́ ẹ̀rí pé a ti ‘kọ́ ọ́ nípa Ọlọ́run.’ Psalm 25:14; John 6:45. Áà, lóòótọ́, ‘alábùkún ni ìwọ, Símónì Bà-jónà: nítorí ẹran-ara àti ẹ̀jẹ̀ kò fi èyí hàn ọ́.’”
“Jesus continued: ‘I say also unto thee, That thou art Peter, and upon this rock I will build My church; and the gates of hell shall not prevail against it.’ The word Peter signifies a stone,—a rolling stone. Peter was not the rock upon which the church was founded. The gates of hell did prevail against him when he denied his Lord with cursing and swearing. The church was built upon One against whom the gates of hell could not prevail.
“Jesu bá a lọ síwájú pé: ‘Èmi pẹ̀lú wí fún ọ pé, ìwọ ni Peteru, àti lórí àpáta yìí ni Èmi yóò kọ́ ìjọ Mi; àwọn ẹnubodè ọ̀run àpáàdì kì yóò sì borí rẹ̀.’ Ọ̀rọ̀ náà Peteru túmọ̀ sí òkúta kan,—òkúta tí ń yí ká. Peteru kì í ṣe àpáta tí a fi dá ìjọ lé lórí. Àwọn ẹnubodè ọ̀run àpáàdì borí i nígbà tí ó fi ègún àti ìbúra sẹ́ Oluwa rẹ̀. A kọ́ ìjọ náà lé lórí Ẹni kan tí àwọn ẹnubodè ọ̀run àpáàdì kò lè borí.”
“Centuries before the Saviour’s advent Moses had pointed to the Rock of Israel’s salvation. The psalmist had sung of ‘the Rock of my strength.’ Isaiah had written, ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation.’ Deuteronomy 32:4; Psalm 62:7; Isaiah 28:16. Peter himself, writing by inspiration, applies this prophecy to Jesus. He says, ‘If ye have tasted that the Lord is gracious: unto whom coming, a living stone, rejected indeed of men, but with God elect, precious, ye also, as living stones, are built up a spiritual house.’ 1 Peter 2:3–5, R. V.
“Ọ̀pọ̀lọpọ̀ ọ̀rúndún kí ìbọ̀wọ̀ Olùgbàlà tó dé, Mósè ti tọ́ka sí Àpáta ìgbàlà Ísírẹ́lì. Onísáàmù ti kọrin nípa ‘Àpáta agbára mi.’ Aísáyà ti kọ pé, ‘Nítorí náà báyìí ni Olúwa Ọlọ́run wí, Wò ó, mo fi òkúta kan lélẹ̀ ní Síónì fún ìpìlẹ̀, òkúta àyẹ̀wò, òkúta igun iyebíye, ìpìlẹ̀ tí ó dájú.’ Deuteronomy 32:4; Psalm 62:7; Isaiah 28:16. Pétérù fúnra rẹ̀, nígbà tí ó fi ìmísí kọ̀wé, lo àsọtẹ́lẹ̀ yìí sí Jesu. Ó ní, ‘Bí ẹ bá ti tọ́ òore Olúwa wò: ẹni tí ẹ̀ ń tọ̀ wá, òkúta alààyè kan, tí ènìyàn kọ̀ sílẹ̀ nítòótọ́, ṣùgbọ́n tí a yàn, tí ó sì ní iyebíye lọ́dọ̀ Ọlọ́run, ẹ̀yin pẹ̀lú, gẹ́gẹ́ bí òkúta alààyè, ni a ń kọ́ yín dìde sí ilé ẹ̀mí.’ 1 Peter 2:3–5, R. V.
“‘Other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘Upon this rock,’ said Jesus, ‘I will build My church.’ In the presence of God, and all the heavenly intelligences, in the presence of the unseen army of hell, Christ founded His church upon the living Rock. That Rock is Himself,—His own body, for us broken and bruised. Against the church built upon this foundation, the gates of hell shall not prevail.
“‘Kò sí ìpìlẹ̀ mìíràn tí ẹnikẹ́ni lè fi lélẹ̀ yàtọ̀ sí èyí tí a ti lélẹ̀, èyí tí í ṣe Jésù Kristi.’ 1 Kọ́rinti 3:11. ‘Lórí àpáta yìí,’ ni Jésù wí pé, ‘Èmi yóò kọ ìjọ Mi.’ Níwájú Ọlọ́run, àti gbogbo àwọn ọgbọ́n ọ̀run, níwájú ẹgbẹ́ ọmọ-ogun àìrí ti ọ̀run àpáàdì, Kristi fi ìjọ Rẹ̀ lélẹ̀ lórí Àpáta alààyè. Àpáta náà ni Òun tìkára Rẹ̀—ara tirẹ̀ gan-an, tí a fọ́ tí a sì ṣẹ́ nítorí wa. Sí ìjọ tí a kọ sórí ìpìlẹ̀ yìí, àwọn ẹnu-ọ̀nà ọ̀run àpáàdì kì yóò borí i.”
“How feeble the church appeared when Christ spoke these words! There was only a handful of believers, against whom all the power of demons and evil men would be directed; yet the followers of Christ were not to fear. Built upon the Rock of their strength, they could not be overthrown.
“Bí ìjọ ṣe dà bí aláìlera tó nígbà tí Kristi sọ àwọn ọ̀rọ̀ wọ̀nyí! Kì í ṣe ju ìwọ̀nba àwọn onígbàgbọ́ díẹ̀ lọ ni ó wà, tí gbogbo agbára àwọn ẹ̀mí èṣù àti àwọn ènìyàn búburú yóò dojú kọ; ṣùgbọ́n àwọn ọmọlẹ́yìn Kristi kò gbọdọ̀ bẹ̀rù. Níwọ̀n bí a ti kọ́ wọn lé orí Àpáta agbára wọn, a kò lè borí wọn lulẹ̀.
“For six thousand years, faith has builded upon Christ. For six thousand years the floods and tempests of satanic wrath have beaten upon the Rock of our salvation; but it stands unmoved.
“Fún ẹgbẹ̀rún mẹ́fà ọdún, ìgbàgbọ́ ti kọ́ lé lórí Kristi. Fún ẹgbẹ̀rún mẹ́fà ọdún ni ìkún omi àti ìjì líle ìbínú ti Sátánì ti lu Àpáta ìgbàlà wa; ṣùgbọ́n ó dúró láìṣípò.
“Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.’
“Peteru ti sọ òtítọ́ náà tí í ṣe ìpìlẹ̀ ìgbàgbọ́ ìjọ, Jesu sì yìn ín ní báyìí gẹ́gẹ́ bí aṣojú gbogbo ara àwọn onígbàgbọ́. Ó wí pé, ‘Èmi yóò fi àwọn kọ́kọ́rọ́ ìjọba ọ̀run fún ọ: ohun gbogbo tí ìwọ bá sì dè ní ayé yóò jẹ́ dídè ní ọ̀run: ohun gbogbo tí ìwọ bá sì tú ní ayé yóò jẹ́ títú ní ọ̀run.’”
“‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.
“‘Àwọn kọ́kọ́rọ́ ìjọba ọ̀run’ ni àwọn ọ̀rọ̀ Kristi. Gbogbo ọ̀rọ̀ Ìwé Mímọ́ ni tirẹ̀, a sì fi wọ́n sínú èyí níhìn-ín. Àwọn ọ̀rọ̀ wọ̀nyí ní agbára láti ṣí ọ̀run àti láti ti í. Wọ́n ń kéde àwọn ipò lórí èyí tí a fi ń gba ènìyàn wọlé tàbí tí a fi ń kọ̀ wọ́n sílẹ̀. Nítorí náà, iṣẹ́ àwọn tí ń wàásù ọ̀rọ̀ Ọlọ́run jẹ́ òórùn ìyè sí ìyè tàbí ti ikú sí ikú. Tiwọn jẹ́ iṣẹ́-ìránṣẹ́ tí a fi àwọn èsì ayérayé kún un ní ìwọ̀n.”
“The Saviour did not commit the work of the gospel to Peter individually. At a later time, repeating the words that were spoken to Peter, He applied them directly to the church. And the same in substance was spoken also to the twelve as representatives of the body of believers. If Jesus had delegated any special authority to one of the disciples above the others, we should not find them so often contending as to who should be the greatest. They would have submitted to the wish of their Master, and honored the one whom He had chosen.
“Olùgbàlà kò fi iṣẹ́ ìhìnrere lé Pétérù lọ́wọ́ gẹ́gẹ́ bí ẹnì kọ̀ọ̀kan. Ní àkókò kan lẹ́yìn náà, nígbà tí Ó tún àwọn ọ̀rọ̀ tí a ti sọ fún Pétérù náà ṣe, Ó fi wọ́n kan ìjọ ní tààràtà. Bákan náà pẹ̀lú, a tún sọ ohun kan náà ní ìtúmọ̀ rẹ̀ fún àwọn méjìlá gẹ́gẹ́ bí aṣojú ẹgbẹ́ àwọn onígbàgbọ́. Bí Jesu bá ti fi àṣẹ àkànṣe kan lé ọ̀kan nínú àwọn ọmọ-ẹ̀yìn lọ́wọ́ ju àwọn yòókù lọ, a kì yóò rí wọn ní ọ̀pọ̀ ìgbà bẹ́ẹ̀ tí wọ́n fi ń jiyàn nípa ẹni tí yóò tóbi jù lọ. Wọ́n ì bá ti tẹrí ba fún ìfẹ́ Olúwa wọn, wọ́n sì bá ti fi ọlá fún ẹni tí Ó yàn.”
“Instead of appointing one to be their head, Christ said to the disciples, ‘Be not ye called Rabbi;’ ‘neither be ye called masters: for one is your Master, even Christ.’ Matthew 23:8, 10.
“Dípò kí a yan ẹnìkan láti jẹ́ olórí wọn, Kristi sọ fún àwọn ọmọ-ẹ̀yìn náà pé, ‘Ẹ má ṣe jẹ́ kí a máa pè yín ní Rábì;’ ‘bẹ́ẹ̀ ni ẹ má ṣe jẹ́ kí a máa pè yín ní olúwa: nítorí ọkan ni Olúwa yín, àní Kristi.’ Matteu 23:8, 10.”
“‘The head of every man is Christ.’ God, who put all things under the Saviour’s feet, ‘gave Him to be the head over all things to the church, which is His body, the fullness of Him that filleth all in all.’ 1 Corinthians 11:3; Ephesians 1:22, 23. The church is built upon Christ as its foundation; it is to obey Christ as its head. It is not to depend upon man, or be controlled by man. Many claim that a position of trust in the church gives them authority to dictate what other men shall believe and what they shall do. This claim God does not sanction. The Saviour declares, ‘All ye are brethren.’ All are exposed to temptation, and are liable to error. Upon no finite being can we depend for guidance. The Rock of faith is the living presence of Christ in the church. Upon this the weakest may depend, and those who think themselves the strongest will prove to be the weakest, unless they make Christ their efficiency. ‘Cursed be the man that trusteth in man, and maketh flesh his arm.’ The Lord ‘is the Rock, His work is perfect.’ ‘Blessed are all they that put their trust in Him.’ Jeremiah 17:5; Deuteronomy 32:4; Psalm 2:12.
“‘Orí gbogbo ọkùnrin ni Kristi.’ Ọlọ́run, ẹni tí ó ti fi ohun gbogbo sábẹ́ ẹsẹ̀ Olùgbàlà, ‘ó sì fi í ṣe orí lórí ohun gbogbo fún ìjọ, èyí tí í ṣe ara Rẹ̀, ìkúnni Ẹni tí ń kun gbogbo nǹkan nínú gbogbo.’ 1 Corinthians 11:3; Ephesians 1:22, 23. A kọ ìjọ lé Kristi gẹ́gẹ́ bí ìpìlẹ̀ rẹ̀; ó yẹ kí ó gbọ́ràn sí Kristi gẹ́gẹ́ bí orí rẹ̀. Kò yẹ kí ó gbẹ́kẹ̀ lé ènìyàn, tàbí kí ènìyàn ṣàkóso rẹ̀. Ọ̀pọ̀ ènìyàn ń sọ pé ipò ìgbẹ́kẹ̀lé nínú ìjọ ń fún wọn ní àṣẹ láti pàṣẹ ohun tí àwọn ènìyàn mìíràn yóò gbà gbọ́ àti ohun tí wọn yóò ṣe. Ọlọ́run kò fọwọ́ sí ẹ̀tọ́ yìí. Olùgbàlà náà sọ pé, ‘Gbogbo yín jẹ́ arákùnrin.’ Gbogbo ènìyàn ni ìdánwò ń dojú kọ, wọ́n sì lè ṣìṣe. Kò sí ẹ̀dá aláìpé kankan tí a lè gbẹ́kẹ̀ lé fún ìtọ́sọ́nà. Àpáta ìgbàgbọ́ ni ìwàláàyè Kristi nínú ìjọ. Èyí ni aláìlera jùlọ lè gbẹ́kẹ̀ lé, àwọn tí wọ́n sì ń rò pé àwọn ni alágbára jùlọ yóò fi hàn pé àwọn ni aláìlera jùlọ, bí wọn kò bá sọ Kristi di agbára iṣẹ́ wọn. ‘Ègún ni fún ọkùnrin tí ó gbẹ́kẹ̀ lé ènìyàn, tí ó sì fi ẹran-ara ṣe apá rẹ̀.’ Olúwa ‘ni Àpáta, iṣẹ́ Rẹ̀ pé.’ ‘Alábùkún ni gbogbo àwọn tí ó fi ìgbẹ́kẹ̀lé wọn sínú Rẹ̀.’ Jeremiah 17:5; Deuteronomy 32:4; Psalm 2:12.
“After Peter’s confession, Jesus charged the disciples to tell no man that He was the Christ. This charge was given because of the determined opposition of the scribes and Pharisees. More than this, the people, and even the disciples, had so false a conception of the Messiah that a public announcement of Him would give them no true idea of His character or His work. But day by day He was revealing Himself to them as the Saviour, and thus He desired to give them a true conception of Him as the Messiah.
“Lẹ́yìn ìjẹ́wọ́ Peteru, Jésù pa láṣẹ fún àwọn ọmọ-ẹ̀yìn náà pé kí wọn má sọ fún ẹnikẹ́ni pé Òun ni Kristi. A fi àṣẹ yìí fún wọn nítorí ìtakò líle tí àwọn akọ̀wé àti àwọn Farisi ti pinnu láti ṣe. Ju bẹ́ẹ̀ lọ, àwọn ènìyàn, àti àní àwọn ọmọ-ẹ̀yìn náà pẹ̀lú, ní ìmọ̀ tí ó ṣìṣe gidigidi nípa Mèsáyà, tí ó fi jẹ́ pé ìkéde rẹ̀ ní gbangba kò ní fi òye tòótọ́ kankan fún wọn nípa ìwà rẹ̀ tàbí iṣẹ́ rẹ̀. Ṣùgbọ́n lójoojúmọ́ ni Ó ń fi ara rẹ̀ hàn fún wọn gẹ́gẹ́ bí Olùgbàlà, báyìí ni Ó sì fẹ́ fún wọn ní ìmọ̀ tòótọ́ nípa Rẹ̀ gẹ́gẹ́ bí Mèsáyà.
“The disciples still expected Christ to reign as a temporal prince. Although He had so long concealed His design, they believed that He would not always remain in poverty and obscurity; the time was near when He would establish His kingdom. That the hatred of the priests and rabbis would never be overcome, that Christ would be rejected by His own nation, condemned as a deceiver, and crucified as a malefactor,—such a thought the disciples had never entertained. But the hour of the power of darkness was drawing on, and Jesus must open to His disciples the conflict before them. He was sad as He anticipated the trial.” The Desire of Ages, 411-415.
“Àwọn ọmọ-ẹ̀yìn ṣì ń retí pé Kírísítì yóò jọba gẹ́gẹ́ bí ọmọ-aládé ayé. Bí ó tilẹ̀ jẹ́ pé ó ti pẹ́ tó tí Ó fi ń fi ète Rẹ̀ pa mọ́, wọ́n gbàgbọ́ pé Kò ní máa wà nínú òṣì àti àìmọ̀lára títí láé; àkókò náà ti sún mọ́lé nígbà tí Yóò fi gbé ìjọba Rẹ̀ kalẹ̀. Pé ìkórìíra àwọn àlùfáà àti àwọn rabbi kì yóò borí rẹ̀ rí, pé orílẹ̀-èdè tirẹ̀ yóò kọ Kírísítì sílẹ̀, yóò dá A lẹ́bi gẹ́gẹ́ bí afúnniṣèké, a ó sì kàn Á mọ́ àgbélébùú gẹ́gẹ́ bí aṣebi,—irú èrò bẹ́ẹ̀ àwọn ọmọ-ẹ̀yìn kò tíì gbà rò rí. Ṣùgbọ́n wákàtí agbára òkùnkùn ń sún bọ̀, Jesu sì gbọ́dọ̀ ṣí ìjà tí ó wà níwájú wọn payá fún àwọn ọmọ-ẹ̀yìn Rẹ̀. Ó bàjẹ́ nínú ọkàn bí Ó ti ń retí ìdánwò náà.” The Desire of Ages, 411-415.
Verse sixteen of Daniel eleven, represents the soon coming Sunday law in the United States. Just before the hour of that “earthquake” the candidates who are seeking to be among the one hundred and forty-four thousand are awakened from their sleep. What awakens them is a prophetic message. At that point two classes are manifested, and as illustrated in the parable of the ten virgins, one class has oil in the vessels, the other class does not. Verses thirteen through fifteen of Daniel eleven, not only represent the prophetic history that precedes the Sunday law, they represent the “message”, which, in the context of the parable of the ten virgins, is the “oil,” that the wise will have in order to receive the seal of God and be lifted up as an ensign at the hour of the great earthquake. These articles have now reached the climax of all the articles, for the message that is represented within these verses, is the golden oil that is poured down through the two golden pipes.
Ẹsẹ̀ kẹrìndínlógún ti Danieli mọ́kànlá, ń ṣàpẹẹrẹ òfin Ọjọ́ Àìkú tí yóò tètè dé ní Orílẹ̀-èdè Amẹ́ríkà. Díẹ̀ ṣáájú wákàtí “ìṣẹ̀lẹ̀-ilẹ̀” náà, àwọn olùdíje tí ń wá láti wà láàrín ẹgbẹ̀rún mẹ́rìndínlọ́gọ́rin àti ẹgbẹ̀rún mẹ́rìnlá [ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin] ni a jí kúrò nínú oorun wọn. Ohun tí ń jí wọn ni ìránṣẹ́ àsọtẹ́lẹ̀. Ní àkókò náà ni a ti fi ẹgbẹ́ méjì hàn, gẹ́gẹ́ bí a ti ṣàfihàn nínú òwe àwọn wúńdíá mẹ́wàá, ẹgbẹ́ kan ní òróró nínú àwọn ìkòkò wọn, ẹgbẹ́ kejì kò ní í. Ẹsẹ̀ kẹtàlá títí dé ẹsẹ̀ kẹẹ́dógún ti Danieli mọ́kànlá kò kàn ṣàpẹẹrẹ ìtàn àsọtẹ́lẹ̀ tí ó ṣáájú òfin Ọjọ́ Àìkú nìkan, wọ́n tún ṣàpẹẹrẹ “ìránṣẹ́” náà, èyí tí, ní ìbámu pẹ̀lú àyíká òwe àwọn wúńdíá mẹ́wàá, jẹ́ “òróró” náà, tí àwọn ọlọ́gbọ́n yóò ní kí wọ́n lè gba èdìdì Ọlọ́run, kí a sì gbé wọn sókè gẹ́gẹ́ bí àsíá ní wákàtí ìṣẹ̀lẹ̀-ilẹ̀ ńlá náà. Àwọn àpilẹ̀kọ wọ̀nyí ti dé báyìí sí ipò gíga jùlọ nínú gbogbo àwọn àpilẹ̀kọ, nítorí ìránṣẹ́ tí a ṣàpẹẹrẹ nínú àwọn ẹsẹ̀ wọ̀nyí ni òróró wúrà tí a ń tú kalẹ̀ láti inú àwọn paipu wúrà méjì náà.
We will continue this study in the next article.
A ó máa tẹ̀síwájú nínú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tó kàn.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Gẹ́gẹ́ bí ó ti jẹ́ pé àwọn tí wọ́n jẹ́wọ́ òtítọ́ ń sin Satani, ojiji ọ̀run-àpáàdì rẹ̀ yóò ge ìrí wọn kúrò lọ́dọ̀ Ọlọ́run àti ọ̀run. Wọn yóò dàbí àwọn tí wọ́n ti pàdánù ìfẹ́ àkọ́kọ́ wọn. Wọn kò lè wo àwọn òtítọ́ ayérayé. Èyí tí Ọlọ́run ti pèsè sílẹ̀ fún wa ni a ṣàfihàn nínú Sekariah, orí 3 àti 4, àti 4:12–14: ‘Mo sì tún dáhùn, mo sì wí fún un pé, Kín ni àwọn ẹ̀ka igi olifi méjèèjì wọ̀nyí tí ńpasẹ̀ àwọn paipu wúrà méjèèjì tú òróró wúrà jáde láti inú ara wọn? Ó sì dáhùn, ó sì wí fún mi pé, Ṣé ìwọ kò mọ ohun tí wọ̀nyí jẹ́ bí? Mo sì wí pé, Rárá, Olúwa mi. Nígbà náà ni ó wí pé, Àwọn wọ̀nyí ni àwọn ẹni àmì òróró méjèèjì, tí ó dúró lẹ́gbẹ̀ẹ́ Olúwa gbogbo ayé.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Olúwa kún fún ìpèsè. Kò ní àìní ohun èlò kankan. Nítorí àìní ìgbàgbọ́ wa, ìfẹ́ ayé wa, ọ̀rọ̀ rírẹ̀jẹ wa, àìgbọ́gbọ́ wa, tí a fi hàn nínú ọ̀rọ̀ ẹnu wa, ni àwọn òjìji òkùnkùn fi ń kóra jọ yí wa ká. A kì í fi Kristi hàn nínú ọ̀rọ̀ tàbí nínú ìwà gẹ́gẹ́ bí Ẹni tí ó lẹ́wà pátápátá, àti Olórí jù lọ láàárín ẹgbẹ̀rún mẹ́wàá. Nígbà tí ọkàn bá tẹ́lọ́rùn láti gbé ara rẹ̀ sókè sí asán, Ẹ̀mí Olúwa lè ṣe díẹ̀ péré fún un. Ìran wa tí kò rí jìnnà ń wo òjìji náà, ṣùgbọ́n kò lè rí ògo tí ó wà lẹ́yìn rẹ̀. Àwọn áńgẹ́lì ń di afẹ́fẹ́ mẹ́rin mú, tí a ṣàpẹẹrẹ wọn gẹ́gẹ́ bí ẹṣin ibínú tí ń wá láti ya sílẹ̀ kí ó sì sáré kọjá lórí ojú gbogbo ayé, tí ó ń ru ìparun àti ikú ní ipa ọ̀nà rẹ̀.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Ṣé a óò máa sùn ní etíkun gan-an ayé àìnípẹ̀kun? Ṣé a óò jẹ́ aláìlágbára nínú ẹ̀mí, tútù, àti òkú? A! ìbá ṣe pé a lè ní Ẹ̀mí àti èémí Ọlọ́run nínú àwọn ìjọ wa, kí a sì mí i sínú àwọn ènìyàn Rẹ̀, kí wọ́n lè dúró lórí ẹsẹ̀ wọn, kí wọ́n sì yè. A nílò láti rí i pé ọ̀nà náà há, àti pé ẹnu-ọ̀nà náà kúrò. Ṣùgbọ́n bí a ṣe ń kọjá nípasẹ̀ ẹnu-ọ̀nà kúrò náà, fífẹ̀ rẹ̀ kò ní ààlà.” Manuscript Releases, volume 20, 217.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Àwọn ẹni-àmìyànjú tí wọ́n dúró lẹ́gbẹ̀ẹ́ Olúwa gbogbo ayé, ní ipò tí a ti fi fún Sátánì rí gẹ́gẹ́ bí kérúbù tí ń bò. Nípasẹ̀ àwọn ẹ̀dá mímọ́ tí wọ́n yí ìtẹ́ rẹ̀ ká, Olúwa ń pa ìbánisọ̀rọ̀ alákòókòkan mọ́ pẹ̀lú àwọn olùgbé ayé. Oróró wúrà náà dúró fún oore-ọ̀fẹ́ tí Ọlọ́run fi ń pèsè fún àwọn fìtílà àwọn onígbàgbọ́, kí wọ́n má bàa rẹ̀wẹ̀sì kí wọ́n sì má bàa kú. Bí kò bá ṣe pé a ń tú òróró mímọ́ yìí láti ọ̀run wá nínú àwọn ìfìhàn Ẹ̀mí Ọlọ́run, àwọn agbára ibi yóò ní ìṣàkóso pípé lórí àwọn ènìyàn.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“A ń bu Ọlọ́run ní àìyì nígbà tí a kò bá gba àwọn ìfihàn tí ó rán sí wa. Báyìí ni a ṣe kọ́ òróró wúrà náà tí yóò tú sínú ọkàn wa kí a lè fi í pín fún àwọn tí ó wà nínú òkùnkùn. Nígbà tí ìpè náà yóò dé pé, ‘Kíyèsi i, ọkọ ìyàwó ń bọ̀; ẹ jáde lọ pàdé rẹ̀,’ àwọn tí kò tíì gba òróró mímọ́ náà, tí kò sì ti pa oore-ọ̀fẹ́ Kristi mọ́ nínú ọkàn wọn, yóò rí i, gẹ́gẹ́ bí àwọn wúńdíá aṣiwèrè, pé wọn kò tíì múra tán láti pàdé Oluwa wọn. Nínú ara wọn, wọn kò ní agbára láti rí òróró náà gbà, a sì ti ba ìgbésí ayé wọn jẹ́ pátápátá. Ṣùgbọ́n bí a bá béèrè fún Ẹ̀mí Mímọ́ Ọlọ́run, bí a bá sì bẹ̀bẹ̀ gẹ́gẹ́ bí Mose ṣe ṣe pé, ‘Fi ògo rẹ hàn mí,’ a ó tú ìfẹ́ Ọlọ́run ká sínú ọkàn wa. Nípasẹ̀ àwọn paipu wúrà náà ni a ó fi sọ òróró wúrà náà di mímú bá wa. ‘Kì í ṣe nípa agbára, tàbí nípa ipá, bí kò ṣe nípa Ẹ̀mí mi, ni Oluwa àwọn ọmọ-ogun wí.’ Nípa gbígba àwọn ìmólẹ̀ dídán ti Oòrùn Òdodo, àwọn ọmọ Ọlọ́run ń tàn gẹ́gẹ́ bí ìmọ́lẹ̀ nínú ayé.” Review and Herald, July 20, 1897.