The Battle of Panium was essentially spiritual warfare. Just before the Sunday law the eighth president, who is the sixth since Ronald Reagan at the time of the end in 1989, who is also the last Republican president, and who is the richest president, and who also stirs up all the realm of globalism, will lead apostate Protestantism in defeating the Greek religion of Pan, which is the “woke-ism” of globalism. In verses eleven and twelve, the history that begins at the Ukraine War in 2014 concludes at the Sunday law in verse sixteen. Verse fifteen is the Battle of Panium, and the Battle of Panium leads to the battle of Actium, which is the third World War.

Ìjà Panium jẹ́ ogun ẹ̀mí ní pàtàkì. Kí ìlànà ọjọ́ Àìkú tó dé, ààrẹ kẹjọ náà, ẹni tí í ṣe ẹlẹ́kẹfà láti ìgbà Ronald Reagan ní àsìkò òpin ní ọdún 1989, ẹni tí ó sì tún jẹ́ ààrẹ Republikani ìkẹyìn, àti ẹni tí ó jẹ́ ààrẹ ọlọ́rọ̀ jùlọ, tí ó sì tún ru gbogbo agbègbè àgbáyé-síìmù sókè, yóò ṣamọ̀nà Protestanti tí ó ti ṣubú kúrò nínú ìgbàgbọ́ láti ṣẹ́gun ẹ̀sìn Gíríìkì ti Pan, èyí tí í ṣe “woke-ism” ti àgbáyé-síìmù. Nínú ẹsẹ̀ kẹ́tàlá àti kejìlá, ìtàn tí ó bẹ̀rẹ̀ ní Ogun Ukraine ní ọdún 2014 parí sí ìlànà ọjọ́ Àìkú nínú ẹsẹ̀ kẹrìndínlógún. Ẹsẹ̀ kẹ́ẹ̀ẹ́dógún ni Ìjà Panium, àti Ìjà Panium ń darí sí ìjà Actium, èyí tí í ṣe Ogun Àgbáyé kẹta.

At the hour of “the great earthquake”, which is the Sunday law of verse sixteen, Islam of the third woe attacks the United States, angering the nations, and producing national ruin. It is the Battle of Panium that precedes that attack. At the Sunday law the threefold union of the dragon, the beast and false prophet is established.

Ní àkókò “ìṣẹ̀lẹ̀-ilẹ̀ ńlá náà”, èyí tí í ṣe òfin Ọjọ́ Àìkú ti ẹsẹ̀ kẹrìndínlógún, Íslámù ti ègbẹ́ kẹta kọlu Orílẹ̀-Èdè Amẹ́ríkà, ó mú kí àwọn orílẹ̀-èdè bínú, ó sì fa ìparun orílẹ̀-èdè náà. Ogun Panium ni ó ṣáájú ìkólù náà. Ní òfin Ọjọ́ Àìkú, ìṣọ̀kan onípín mẹ́ta ti dragoni, ẹranko náà, àti wòlíì èké ni a fi múlẹ̀.

“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

“Nípasẹ̀ àṣẹ tí yóò fi mú ìdásílẹ̀ Ìjọ Pápá ṣiṣẹ́, ní ìtakò sí òfin Ọlọ́run, orílẹ̀-èdè wa yóò ya ara rẹ̀ kúrò ní òdodo pátápátá. Nígbà tí Ìjọ Pùrótẹ́sítáǹtì yóò na ọwọ́ rẹ̀ kọjá ìhòhò àárín náà láti di ọwọ́ agbára Romu mú, nígbà tí yóò tún gúnlẹ̀ kọjá ọ̀gbun láti fi ọwọ́ pàdé Ẹ̀mí-Ẹ̀sìn, nígbà tí, lábẹ́ agbára ìṣọ̀kan mẹ́tẹ̀ẹ̀ta yìí, orílẹ̀-èdè wa yóò kọ gbogbo ìlànà Orílẹ̀-òfin rẹ̀ sílẹ̀ gẹ́gẹ́ bí ìjọba Pùrótẹ́sítáǹtì àti olómìnira, tí yóò sì ṣe ìpèsè fún ìtànkálẹ̀ àwọn ẹ̀kọ́ èké àti ìtànjẹ ti Pápá, nígbà náà ni a lè mọ̀ pé àsìkò ti dé fún iṣẹ́ àgbàyanu Satani, àti pé òpin ti sún mọ́lé.” Testimonies, volume 5, 451.

At that point, the papacy’s deadly wound is fully healed, and she rules supremely until she finally comes to her end with none to help. It is when Rome conquers the third obstacle that she rules, as represented by pagan Rome in Daniel chapter eight, verse nine, and in chapter eleven, verses sixteen through nineteen. When papal Rome removed the three horns, she ruled supremely for twelve hundred and sixty years, as did pagan Rome rule supremely for three hundred and sixty years once it conquered Egypt, the third obstacle at the Battle of Actium in 31 BC.

Ní àkókò yẹn, ọgbẹ́ ikú ìjọ́ pàápá ti wò sàn pátápátá, ó sì ń ṣàkóso pẹ̀lú àṣẹ gíga jù lọ títí tí yóò fi dé òpin rẹ̀ níkẹyìn láìsí ẹnikẹ́ni láti ràn án lọ́wọ́. Nígbà tí Róòmù bá ṣẹ́gun ìdènà kẹta ni ó ti ń ṣàkóso, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nípa Róòmù kèfèrí nínú Dáníẹ́lì orí kẹjọ, ẹsẹ̀ kẹsàn-án, àti nínú orí kọkànlá, ẹsẹ̀ kẹrìndínlógún títí dé kọkàndínlógún. Nígbà tí Róòmù ìjọ́ pàápá yọ àwọn ìwo mẹ́ta kúrò, ó ṣàkóso pẹ̀lú àṣẹ gíga jù lọ fún ọdún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta, gẹ́gẹ́ bí Róòmù kèfèrí náà ti ṣàkóso pẹ̀lú àṣẹ gíga jù lọ fún ọdún ọgọ́ta-dín-ọ́ọ̀rún lẹ́yìn tí ó ṣẹ́gun Ejibiti, ìdènà kẹta, ní Ogun Actium ní ọdún 31 ṣáájú ìbí Kristi.

In grammar, the suffix “ium” is added to the end of a word to form a noun that denotes a place, a state, or a collection of something. It is commonly used in the formation of technical and scientific terms, particularly in chemistry and biology. For example: “stadium” refers to a place for athletic competitions or other events, “aquarium” refers to a place where aquatic organisms or plants are kept for display and “gymnasium” refers to a place for physical exercise or training. In scientific terminology, “ium” is often used to indicate a chemical element or compound, particularly when the element or compound has been isolated or discovered. For example: “sodium” refers to a chemical element with the symbol Na, “calcium” refers to a chemical element with the symbol Ca.

Nínú gírámà, a máa ń fi àfikún “ium” kún òpin ọ̀rọ̀ kan láti dá orúkọ-ọrọ̀ tí ń tọ́ka sí ibi kan, ipò kan, tàbí àkójọpọ̀ nǹkan kan sílẹ̀. A máa ń lò ó lọ́pọ̀ ìgbà nínú ìdásílẹ̀ àwọn ọ̀rọ̀ amọ̀-èdè àti ìmọ̀ sáyẹ́ǹsì, ní pàtàkì nínú kẹ́mísírì àti báyọ́lójì. Fún àpẹẹrẹ: “stadium” ń tọ́ka sí ibi fún àwọn ìdíje eré ìdárayá tàbí àwọn ìṣẹ̀lẹ̀ mìíràn, “aquarium” ń tọ́ka sí ibi tí a ti ń pa àwọn ẹ̀dá omi tàbí ewéko omi mọ́ láti fi hàn, àti “gymnasium” ń tọ́ka sí ibi fún eré ìmúláradá ara tàbí ìkẹ́kọ̀ọ́. Nínú ọ̀rọ̀ ìmọ̀ sáyẹ́ǹsì, a sábà máa ń lò “ium” láti fi tọ́ka sí èròjà kẹ́míkà kan tàbí àpapọ̀ kẹ́míkà kan, ní pàtàkì nígbà tí a bá ti ya èròjà náà tàbí àpapọ̀ náà sọ́tọ̀ tàbí tí a ti ṣàwárí rẹ̀. Fún àpẹẹrẹ: “sodium” ń tọ́ka sí èròjà kẹ́míkà kan pẹ̀lú àmì Na, “calcium” ń tọ́ka sí èròjà kẹ́míkà kan pẹ̀lú àmì Ca.

The beginning of pagan Rome ruling supremely was accomplished at the Battle of Actium, and the Battle of Panium opened the door to the war represented by Actium, for “line upon line” Actium represents the Sunday law when the papacy again rules the world supremely.

Ìbẹ̀rẹ̀ ìṣàkóso gíga-gíga Róòmù aláìnígbọ́ràn sí Ọlọ́run ni a mú ṣẹ ní Ogun Actium, àti Ogun Panium ṣí ilẹ̀kùn sí ogun tí Actium dúró fún, nítorí pé “ìlà lórí ìlà,” Actium dúró fún òfin Ọjọ́ Àìkú nígbà tí ipòòpù tún ń ṣàkóso ayé lọ́nà gíga-gíga.

Actium was a sea battle, and Panium was a ground battle, thus the connection of the two battles represents a battle that is worldwide encompassing land and sea. Actium, the most famous sea battle of ancient history, also represents a worldwide war, for the “waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues.” Panium represents a spiritual war that is combined with a political war at the soon coming Sunday law.

Akitiumi jẹ́ ogun ojú omi, Paniumi sì jẹ́ ogun orí ilẹ̀; nítorí náà, ìsopọ̀ àwọn ogun méjèèjì náà ṣàpẹẹrẹ ogun kan tí ó jẹ́ ti àgbáyé, tí ó kún ilẹ̀ àti òkun. Akitiumi, ogun ojú omi tí ó gbajúgbajà jùlọ nínú ìtàn ayé ìgbàanì, pẹ̀lú ń ṣàpẹẹrẹ ogun àgbáyé kan, nítorí “omi tí ìwọ rí, níbi tí panṣágà náà jókòó sí, àwọn ènìyàn ni, àti ọ̀pọ̀ ènìyàn, àti orílẹ̀-èdè, àti ahọ́n.” Paniumi ṣàpẹẹrẹ ogun ẹ̀mí kan tí a darapọ̀ mọ́ ogun ìṣèlú kan ní òfin Ọjọ́-Àìkú tí ó súnmọ́ dé.

The word “pan” as a noun, has multiple meanings depending on the context, but in Greek mythology, Pan is the god of shepherds, flocks, rustic music, and wilderness. He is often depicted as a half-man, half-goat figure, known for his love of music and nature.

Ọ̀rọ̀ náà “pan” gẹ́gẹ́ bí orúkọ, ní ọ̀pọ̀lọpọ̀ ìtumọ̀ gẹ́gẹ́ bí àyíká ọ̀rọ̀ ṣe rí, ṣùgbọ́n nínú ìtàn àròsọ Gíríìkì, Pan ni ọlọ́run àwọn olùṣọ́-àgùntàn, àwọn ẹran ọ̀sìn, orin ìgbèríko, àti aginjù. A máa ń ṣàpèjúwe rẹ̀ gẹ́gẹ́ bí ẹ̀dá tí ó jẹ́ ìdajì ènìyàn, ìdajì ewúrẹ́, ẹni tí a mọ̀ fún ìfẹ́ rẹ̀ sí orin àti ẹ̀dá.

“As the crowning act in the great drama of deception, Satan himself will personate Christ. The church has long professed to look to the Saviour’s advent as the consummation of her hopes. Now the great deceiver will make it appear that Christ has come. In different parts of the earth, Satan will manifest himself among men as a majestic being of dazzling brightness, resembling the description of the Son of God given by John in the Revelation. Revelation 1:13–15.” The Great Controversy, 624.

“Gẹ́gẹ́ bí ìṣe ìparí tí ń fi adé dé eré ńlá ìtanjẹ náà, Satani fúnra rẹ̀ yóò ṣe bí ẹni pé òun ni Kristi. Ìjọ ti pẹ́ ti ń jẹ́wọ́ pé òun ń retí dídé Olùgbàlà gẹ́gẹ́ bí ìmúṣẹ́ pípé àwọn ìrètí rẹ̀. Nísinsìnyí, aṣítàn ńlá náà yóò mú kó dàbí ẹni pé Kristi ti dé. Ní oríṣìíríṣìí apá ilẹ̀ ayé, Satani yóò farahàn láàárín ènìyàn gẹ́gẹ́ bí ẹ̀dá ọlọ́lá kan tí ìmólẹ̀ rẹ̀ ń dán yọ, tí ó jọ àpèjúwe Ọmọ Ọlọ́run tí Johanu fi hàn nínú Ìfihàn. Ìfihàn 1:13–15.” The Great Controversy, 624.

Pan is the shepherd-god, and will personate the true Shepherd. Satan’s impersonation of Christ begins at the Sunday law for at “the decree” “we may” then “know that the time has come for the marvelous working of Satan and that the end is near”.

Pan ni ọlọrun-àgùntàn, yóò sì ṣe àfarawé Olùṣọ́-àgùntàn tòótọ́. Ìfarawé Kristi ti Satani máa bẹ̀rẹ̀ nígbà òfin ọjọ́ Àìkú nítorí pé ní “àṣẹ náà” “àwa lè” nígbà náà “mọ̀ pé àkókò fún iṣẹ́ àgbàyanu Satani ti dé, àti pé òpin ti sún mọ́lé.”

The word “pan” can also refer to a shallow, wide-rimmed cooking vessel used for frying, baking, or cooking food. The final war is centered upon spiritual Jerusalem, the holy mountain that is lifted up as an ensign, and the mountain that God’s other flock that are still in Babylon flee unto. At that time all nations will come against spiritual Jerusalem, which is identified as a “cup” (pan).

Ọ̀rọ̀ náà “pan” tún lè tọ́ka sí ohun èlò ìdáná tí kò jinlẹ̀, tí etí rẹ̀ sì fẹ̀, tí a fi ń din oúnjẹ, tàbí fi ń yan, tàbí fi ń se oúnjẹ. Ogun ìkẹyìn náà dojú kọ Jerúsálẹ́mù ti ẹ̀mí, òkè mímọ́ tí a gbé sókè gẹ́gẹ́ bí àsíá, àti òkè tí agbo ẹran Ọlọ́run mìíràn tí wọ́n ṣì wà ní Bábílónì sá lọ sí. Ní àkókò náà gbogbo orílẹ̀-èdè yóò wá dojú kọ Jerúsálẹ́mù ti ẹ̀mí, tí a sì dá mọ̀ ọ́ gẹ́gẹ́ bí “ago” (pan).

The burden of the word of the Lord for Israel, saith the Lord, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him. Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege both against Judah and against Jerusalem. And in that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it. Zechariah 12:1-3.

Ẹrù ọ̀rọ̀ Oluwa sí Israẹli, ni Oluwa wí, ẹni tí ń na àwọn ọ̀run ká, tí ó fi ìpìlẹ̀ ayé lélẹ̀, tí ó sì ń mọ ẹ̀mí ènìyàn nínú rẹ̀. Kíyèsí i, èmi yóò sọ Jerusalẹmu di ife ìrìtìtì fún gbogbo àwọn ènìyàn tí ó yí i ká, nígbà tí wọn yóò wà ní ìdótì sí Juda àti sí Jerusalẹmu pẹ̀lú. Àti ní ọjọ́ náà ni èmi yóò sọ Jerusalẹmu di òkúta wúwo fún gbogbo ènìyàn: gbogbo àwọn tí ó bá fi ara wọn ru ú ni a ó gé sí wẹ́wẹ́, bí ó tilẹ̀ jẹ́ pé gbogbo àwọn ènìyàn ayé ni a kó jọ sí i. Sekaria 12:1-3.

Jerusalem is also the caldron, for it is the pan where the drama is carried out. A “caldron” is a cooking pan.

Jerusalẹmu pẹ̀lú ni àjà, nítorí pé òun ni àpẹ̀ ìdáná níbi tí eré náà ti ń ṣẹlẹ̀. “Àjà” jẹ́ ìkòkò ìdáná.

Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh. Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord; Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the Lord. This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. Ezekiel 11:2–12.

Nígbà náà ni ó sọ fún mi pé, Ọmọ ènìyàn, àwọn wọ̀nyí ni àwọn ọkùnrin tí ń rò ìwà búburú, tí wọ́n sì ń pèsè ìmọ̀ràn búburú nínú ìlú yìí: tí wọ́n ń wí pé, Àkókò náà kò súnmọ́; ẹ jẹ́ kí a kọ ilé: ìlú yìí ni ìkòkò, àwa sì ni ẹran náà. Nítorí náà, sọtẹ́lẹ̀ lòdì sí wọn, sọtẹ́lẹ̀, ìwọ ọmọ ènìyàn. Ẹ̀mí Olúwa sì bà lé mi, ó sì wí fún mi pé, Sọ̀rọ̀; Bayi ni Olúwa wí; Báyìí ni ẹ ti sọ, ẹ̀yin ilé Ísírẹ́lì: nítorí mo mọ ohun tí ń bọ̀ sínú ọkàn yín, ọ̀kọ̀ọ̀kan wọn. Ẹ ti mú àwọn tí a pa yín pọ̀ sí i nínú ìlú yìí, ẹ sì ti fi àwọn òkú kún àwọn òpópónà rẹ̀. Nítorí náà, bayi ni Olúwa Ọlọ́run wí; Àwọn òkú yín tí ẹ ti tẹ́ sí àárín rẹ̀, àwọn ni ẹran náà, ìlú yìí sì ni ìkòkò: ṣùgbọ́n èmi yóò mú yín jáde kúrò ní àárín rẹ̀. Ẹ ti bẹ̀rù idà; èmi yóò sì mú idà wá sórí yín, ni Olúwa Ọlọ́run wí. Èmi yóò sì mú yín jáde kúrò ní àárín rẹ̀, èmi yóò sì fi yín lé ọwọ́ àwọn àjèjì, èmi yóò sì ṣe ìdájọ́ láàárín yín. Ẹ̀yin yóò ṣubú nípasẹ̀ idà; èmi yóò dá yín lẹ́jọ́ ní ààlà Ísírẹ́lì; ẹ̀yin yóò sì mọ̀ pé èmi ni Olúwa. Ìlú yìí kì yóò jẹ́ ìkòkò yín, bẹ́ẹ̀ ni ẹ̀yin kì yóò jẹ́ ẹran ní àárín rẹ̀; ṣùgbọ́n èmi yóò dá yín lẹ́jọ́ ní ààlà Ísírẹ́lì: ẹ̀yin yóò sì mọ̀ pé èmi ni Olúwa: nítorí pé ẹ kò rìn nínú àwọn ìlànà mi, bẹ́ẹ̀ ni ẹ kò ṣe àwọn ìdájọ́ mi, ṣùgbọ́n ẹ ti hù gẹ́gẹ́ bí àṣà àwọn orílẹ̀-èdè keferi tí ó yí yín ká. Hesekieli 11:2–12.

In English, “pan” as a prefix means “universal,” “all” or “across”. For example, “panorama” refers to a wide or comprehensive view of an area, “pantheism” refers to the belief that the universe is divine, and “Pan-American” refers to something involving all the countries of the Americas. Thus “pan” identifies a worldwide war.

Nínú èdè Gẹ̀ẹ́sì, “pan” gẹ́gẹ́ bí àfikún-ìbẹ̀rẹ̀ ọ̀rọ̀ túmọ̀ sí “àgbáyé,” “gbogbo,” tàbí “káàkiri.” Fún àpẹẹrẹ, “panorama” ń tọ́ka sí ìwòye gbooro tàbí àkópọ̀ ìran pípé nípa agbègbè kan, “pantheism” ń tọ́ka sí ìgbàgbọ́ pé àgbáyé jẹ́ ti ìwà-Ọlọ́run, àti “Pan-American” ń tọ́ka sí ohun kan tí ó kan gbogbo àwọn orílẹ̀-èdè ilẹ̀ Amẹ́ríkà. Nítorí náà, “pan” ń ṣàfihàn ogun àgbáyé.

“Satan is diverting minds with unimportant questions, in order that they shall not with clear and distinct vision see matters of vast importance. The enemy is planning to ensnare the world.

“Satani ń yí ọkàn àwọn ènìyàn sí àwọn ìbéèrè tí kò ṣe pàtàkì, kí wọ́n má bàa fi ìran tí ó ṣe kedere tí ó sì yàtọ̀ rí àwọn ọ̀ràn tí ó ṣe pàtàkì gidigidi. Ọ̀tá náà ń gbèrò láti dẹkùn bo ayé.”

“The so-called Christian world is to be the theater of great and decisive actions. Men in authority will enact laws controlling the conscience, after the example of the Papacy. Babylon will make all nations drink of the wine of the wrath of her fornication. Every nation will be involved.” Selected Messages, book 3, 392.

“Ayé tí a ń pè ní ti Kristẹni ni yóò di pápá ìṣeré àwọn ìṣe ńlá àti ìpinnu. Àwọn ènìyàn tí wọ́n wà ní ipò àṣẹ yóò ṣe àwọn òfin tí ń ṣàkóso ẹ̀rí-ọkàn, gẹ́gẹ́ bí àpẹẹrẹ ti Ìjọ Pápá. Bábílónì yóò mú kí gbogbo orílẹ̀-èdè mu nínú wáìnì ìbínú àgbèrè rẹ̀. Gbogbo orílẹ̀-èdè ni yóò kópa nínú rẹ̀.” Selected Messages, ìwé 3, 392.

The word “act” as a noun means “a formal written decision or statute enacted by a legislative body.”

Ọ̀rọ̀ náà “act” gẹ́gẹ́ bí orúkọ-ìse túmọ̀ sí “ìpinnu tàbí òfin tí a kọ sílẹ̀ ní ọ̀nà ìlànà, tí ilé-ìgbìmọ̀ aṣòfin ti fi òfin múlẹ̀.”

“When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery.” Testimonies, volume 5, 712.

“Nígbà tí orílẹ̀-èdè wa bá kọ àwọn ìlànà ìjọba rẹ̀ sílẹ̀ bẹ́ẹ̀ gẹ́gẹ́ bí yóò fi ṣe òfin Ọjọ́ Àìkú, nípasẹ̀ ìṣe yìí, Pùrótẹ́sítántì yóò darapọ̀ mọ́ póòpù.” Testimonies, volume 5, 712.

The so-called Christian world is a theater of great actions, or acts, and every nation (pan) will be involved. The word “act” can also refer to a division or segment of a play, movie, or other performance, typically characterized by a particular set of events or actions. The word “act” as a verb, means to perform a specific action or behave in a certain way. It can also refer to pretending or playing a role, as in acting in a play or film.

Ayé tí a ń pè ní ayé Kristẹni jẹ́ pẹpẹ ìṣe ńláńlá, tàbí àwọn ìṣe, àti pé gbogbo orílẹ̀-èdè (pan) ni yóò kópa. Ọ̀rọ̀ náà “ìṣe” tún lè tọ́ka sí ìpín kan tàbí apá kan nínú eré onítàn, fíìmù, tàbí ìfarahàn mìíràn, èyí tí àkójọpọ̀ ìṣẹ̀lẹ̀ tàbí ìgbésẹ̀ kan pàtó máa ń ṣe àfihàn rẹ̀. Ọ̀rọ̀ náà “ṣe” gẹ́gẹ́ bí ọ̀rọ̀-ìṣe túmọ̀ sí láti ṣe ìgbésẹ̀ kan pàtó tàbí láti hùwà ní ọ̀nà kan. Ó tún lè tọ́ka sí ṣíṣe bí ẹni pé ohun kan ni ẹnì kan jẹ́ tàbí sí ṣíṣe ipa kan, gẹ́gẹ́ bí nínú ṣíṣe ipa nínú eré tàbí fíìmù.

“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

“Àgbáyé jẹ́ ilé-ìtàgé kan. Àwọn òṣèré, àwọn olùgbé inú rẹ̀, ń pèsè ara wọn láti ṣe ipa wọn nínú eré ńlá ìkẹyìn. A kò ka Ọlọ́run sí mọ́. Lára ọ̀pọ̀lọpọ̀ ènìyàn, kò sí ìṣọ̀kan kankan, bí kò ṣe bí àwọn ènìyàn ṣe ń dá àjọṣepọ̀ pọ̀ láti lè ṣàṣeparí ète ìmọtara-ẹni-nìkan wọn. Ọlọ́run ń wo wọn. Ète Rẹ̀ ní ti àwọn ọmọ abẹ́ Rẹ̀ ọlọ̀tẹ̀ yóò ṣẹ. A kò fi ayé lé ọwọ́ ènìyàn, bí ó tilẹ̀ jẹ́ pé Ọlọ́run ń jẹ́ kí àwọn ohun ìdàrúdàpọ̀ àti àìlètò máa jọba fún ìgbà díẹ̀. Agbára kan láti ìsàlẹ̀ ń ṣiṣẹ́ láti mú àwọn ìṣẹ̀lẹ̀ ńlá ìkẹyìn nínú eré náà wá—Sátánì ń bọ̀ wá gẹ́gẹ́ bí Kristi, ó sì ń ṣiṣẹ́ pẹ̀lú gbogbo ẹ̀tàn àìṣòdodo nínú àwọn tí wọ́n ń so ara wọn pọ̀ ní àwọn àwùjọ aṣírí. Àwọn tí wọ́n ń fi ara wọn lé ìfẹ́kúfẹ̀ẹ́ fún àjọṣepọ̀ lọ́wọ́ ń mú àwọn ète ọ̀tá ṣẹ. Okùnfà yóò tẹ̀lé ipa rẹ̀.”

“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

“Ìrékọjá ti fẹ́rẹ̀ẹ́ dé òpin rẹ̀. Ìdàrúdàpọ̀ kún ayé, ìbẹ̀rù ńlá kan sì ti fẹ́rẹ̀ẹ́ bọ̀ sórí ẹ̀dá ènìyàn. Òpin ti sún mọ́ gan-an. Àwa tí a mọ òtítọ́ gbọ́dọ̀ máa pèsè ara wa fún ohun tí yóò ṣíá bọ̀ sórí ayé láìpẹ́ yìí gẹ́gẹ́ bí ìyàlẹ́nu tí yóò bo ohun gbogbo.” Review and Herald, September 10, 1903.

Panium and Actium represent the third World War. In that war there will be supernatural manifestations as represented by the Greek goat-god Pan. The war will be associated with the enforcement of the Sunday law as an “act.” And the war is identified as “the last scenes in the great drama”, for it is not only the legal act of enforcing Sunday legislation, it is also the climax of the gospel drama in the closing hours of human probation. In advance of the battle where Panium and Actium prophetically join, in verse sixteen of Daniel chapter eleven, God’s last-day army will already be raised up, and their banner, which is an ensign, will then be lifted up. The primary meaning of “ensign” is the banner of an army.

Panium àti Actium dúró fún Ogun Agbáyé kẹta. Nínú ogun náà yóò wà àwọn ìfihàn àrà òkè gẹ́gẹ́ bí a ti ṣàpẹẹrẹ wọn nínú Pan, ọlọ́run ewúrẹ́ ti àwọn ará Gíríìkì. Ogun náà yóò ní ìbáṣepọ̀ pẹ̀lú ìfipá mú òfin Ọjọ́ Àìkú gẹ́gẹ́ bí “ìṣe” kan. A sì fi mọ̀ ogun náà gẹ́gẹ́ bí “àwọn ìṣẹ̀lẹ̀ ìkẹyìn nínú eré ńlá náà,” nítorí pé kì í ṣe ìṣe òfin ti fífi òfin Ọjọ́ Àìkú múlẹ̀ nìkan, ṣùgbọ́n ó tún jẹ́ góńgó eré ìhìnrere ní àwọn wákàtí ìparí àkókò àánú ènìyàn. Ṣáájú ogun náà níbi tí Panium àti Actium ti darapọ̀ mọ́ra ní ti àsọtẹ́lẹ̀, nínú ẹsẹ̀ kẹrìndínlógún ti Daniẹli orí kọkànlá, ogun Ọlọ́run ti àwọn ọjọ́ ìkẹyìn yóò ti jẹ́ gbé dìde tẹ́lẹ̀, a ó sì gbé àsíá wọn sókè nígbà náà, èyí tí í ṣe ààmì. Ìtumọ̀ àkọ́kọ́ ti “ààmì” ni àsíá ogun ọmọ-ogun kan.

Act and Pan are Actium and Panium, and the Wonderful Linguist controlled the geography, the names, and the history of both battles, for it is the history immediately before the soon coming Sunday law. The Battle of Panium took place in 200 BC, and verse sixteen identifies Rome conquering Jerusalem in 63 BC.

Akti àti Pani ni Aktiumi àti Paniumi, Onímọ̀-Èdè Alárìnnàkò sì ṣàkóso ilẹ̀-ayé, àwọn orúkọ, àti ìtàn àwọn ogun méjèèjì, nítorí pé ó jẹ́ ìtàn tí ó wà lẹ́sẹ̀kẹsẹ̀ ṣáájú òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́. Ogun Paniumi ṣẹlẹ̀ ní ọdún 200 BC, ẹsẹ̀ kẹrìndínlógún sì fi hàn pé Róòmù ṣẹ́gun Jerusalẹmu ní ọdún 63 BC.

Between the history in the last days that is represented by the period from 200 BC to 63 BC, the formation of the image of the beast in the United States will be accomplished, as represented by the history of 161 BC to 158 BC. Before the period where the final movements of erecting an image of the beast in the United States, there will be an event represented by the revolt of Modein in 167 BC. The revolt is typified by the revolt against the forced religion of Greece, and the revolt will lead to a waymark represented by the rededication of the temple in 164 BC.

Laarin ìtàn àwọn ọjọ́ ìkẹyìn tí àkókò láti 200 BC sí 63 BC ń ṣàfihàn, ṣíṣe àwòrán ẹranko náà ní Orílẹ̀-Èdè Amẹ́ríkà yóò ṣẹ, gẹ́gẹ́ bí ìtàn láti 161 BC sí 158 BC ṣe dúró fún un. Ṣáájú àkókò tí àwọn ìṣísẹ̀ ìkẹyìn ti gbígbé àwòrán ẹranko kan kalẹ̀ ní Orílẹ̀-Èdè Amẹ́ríkà yóò wáyé, ìṣẹ̀lẹ̀ kan yóò wà tí ìṣọ̀tẹ̀ Modein ní 167 BC ń ṣàfihàn. Ìṣọ̀tẹ̀ náà jẹ́ àpẹẹrẹ ìṣọ̀tẹ̀ sí ẹ̀sìn tí Gíríìsì fi agbára múlẹ̀, ìṣọ̀tẹ̀ náà yóò sì ṣamọ̀nà sí àmì ọ̀nà kan tí ìyàsímímọ́ tẹ́ńpìlì náà lẹ́ẹ̀kansi ní 164 BC ń ṣàfihàn.

164 BC is commemorated by Judaism because of the miracle of a day’s worth of holy oil lasting for eight days. Thus 164 BC, which precedes 161 BC, identifies a satanic miracle that was accomplished for the apostate people of God. The miracle is represented as one day producing eight days, and that first day’s oil was what supplied the entire eight days. The miracle was brought upon the one part that was of the seven, and this waymark is set within the very history where the enigma of the eighth that is of the seven is being accomplished upon both the apostate Republican horn and the apostate Protestant horn.

A ń rántí ọdún 164 Ṣ.K. nínú ẹ̀sìn Jùdá nítorí iṣẹ́ ìyanu náà pé òróró mímọ́ tó yẹ fún ọjọ́ kan péré pé fún ọjọ́ mẹ́jọ. Nítorí náà, ọdún 164 Ṣ.K., tí ó ṣáájú 161 Ṣ.K., ń tọ́ka sí iṣẹ́ ìyanu Sátánì kan tí a ṣe fún àwọn ènìyàn Ọlọ́run tí wọ́n ti ṣọ̀tẹ̀. A ṣàpẹẹrẹ iṣẹ́ ìyanu náà gẹ́gẹ́ bí ọjọ́ kan tí ń mú ọjọ́ mẹ́jọ wá, àti pé òróró ọjọ́ àkọ́kọ́ náà ni ó pèsè fún gbogbo ọjọ́ mẹ́jọ náà. A mú iṣẹ́ ìyanu náà wá sórí apá kan náà tí ó jẹ́ ti méje, a sì gbé àmì-ìtọ́ka yìí kalẹ̀ nínú ìtàn gangan níbi tí àdììtú ẹ̀kẹjọ tí ó jẹ́ ti méje ti ń ṣẹ lórí ìwo Ominira tí ó ti ṣọ̀tẹ̀ àti ìwo Pùrótẹ́sítáǹtì tí ó ti ṣọ̀tẹ̀.

The manifestation of satanic miracles before the soon coming Sunday law is associated with the Greek god Pan. When the Battle of Panium is waged and won by Trump and apostate Protestantism, “Pandora’s box” will have been opened, and there will be no way to solve the problems that are then released upon mankind for, “a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.”

Ìfihàn àwọn iṣẹ́ ìyanu ti Satani ṣáájú òfin Ọjọ́-ìsinmi tí ń bọ́ láìpẹ́ yìí ní ìbáṣepọ̀ pẹ̀lú ọlọ́run Gíríìkì náà, Pan. Nígbà tí a bá jagun Ìjà Panium, tí Trump àti Pùròtẹ́sítáǹtì apẹ̀yìndà sì ṣẹ́gun, “àpótí Pandora” yóò ti ṣí sílẹ̀, kò sì ní sí ọ̀nà láti yanjú àwọn ìṣòro tí a óò tú sí ara ẹ̀dá ènìyàn nígbà náà; nítorí pé, “ìbẹ̀rù ńlá kan yóò wá sórí àwọn ènìyàn láìpẹ́. Òpin ti sún mọ́lé gan-an. Àwa tí a mọ òtítọ́ gbọ́dọ̀ máa pèsè ara wa fún ohun tí yóò ya sórí ayé láìpẹ́ gẹ́gẹ́ bí ìyàlẹ́nu tí ó pọ̀ jù lọ.”

The one hundred and forty-four thousand are those that have been sealed by the sanctifying power of God’s Word which was provided through the unsealing of the Revelation of Jesus Christ. That Revelation includes several specific lines of truth, and it provides sanctified instruction of who Jesus is. As the Word of God, He is the Wonderful Linguist who has controlled all human language, since through His power He brought about the various languages when He rained down confusion at the tower of Babel. He is the Wonderful Numberer that has hidden secrets with the numbers set forth in His Word, and within His entire creation. He is the controller of history, for history is “His”-story. He created the earth and He controlled the geographical form of planet earth after the Flood, and therefore the various prophetic geographies that make up the “truths” found in His Word. The one hundred and forty-four thousand represent among other things, those who manifest faith that He created all things.

Ọgọ́rùn-ún mẹ́rìndínlọ́gọ́rin ẹgbẹ̀rún náà ni àwọn tí a ti fi èdìdì dì nípasẹ̀ agbára ìsọ́mọ́ di mímọ́ ti Ọ̀rọ̀ Ọlọ́run, èyí tí a pèsè nípasẹ̀ ṣiṣí ìdìdì Ìfihàn Jesu Kristi. Ìfihàn náà ní ọ̀pọ̀ ìlà òtítọ́ pàtó nínú, ó sì ń pèsè ẹ̀kọ́ tí a sọ́ di mímọ́ nípa ẹni tí Jesu jẹ́. Gẹ́gẹ́ bí Ọ̀rọ̀ Ọlọ́run, Òun ni Onímọ̀-èdè Alágbàyanu tí ó ti ṣàkóso gbogbo èdè ènìyàn, nítorí nípasẹ̀ agbára Rẹ̀ ni Ó ṣe mú kí onírúurú èdè wáyé nígbà tí Ó rọ ìdàrúdàpọ̀ kalẹ̀ sí orí ilé-ọba Bábélì. Òun ni Olùká-Nọ́mbà Alágbàyanu tí ó ti fi àwọn àṣírí pamọ́ sínú àwọn nọ́mbà tí a gbé kalẹ̀ nínú Ọ̀rọ̀ Rẹ̀, àti nínú gbogbo ẹ̀dá Rẹ̀ pátápátá. Òun ni Olùṣàkóso ìtàn, nítorí ìtàn jẹ́ “ìtàn” Rẹ̀. Òun dá ayé, Ó sì ṣàkóso ìrísí ilẹ̀-ayé láti ojú ìwòye àgbègbè lẹ́yìn Ìkún Omi náà, nítorí náà ni onírúurú ilẹ̀-ayé àsọtẹ́lẹ̀ tí ó dá àwọn “òtítọ́” tí a rí nínú Ọ̀rọ̀ Rẹ̀ sílẹ̀. Ọgọ́rùn-ún mẹ́rìndínlọ́gọ́rin ẹgbẹ̀rún náà dúró fún, láàrín àwọn nǹkan mìíràn, àwọn tí ń fi ìgbàgbọ́ hàn pé Òun dá ohun gbogbo.

In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. John 1:1–3.

Ní ìbẹ̀rẹ̀pẹ̀pẹ̀ ni Ọ̀rọ̀ wà, Ọ̀rọ̀ náà sì wà lọ́dọ̀ Ọlọ́run, Ọ̀rọ̀ náà sì jẹ́ Ọlọ́run. Ẹni kan náà wà ní ìbẹ̀rẹ̀pẹ̀pẹ̀ lọ́dọ̀ Ọlọ́run. Nípasẹ̀ rẹ̀ ni a ṣe dá ohun gbogbo; kò sì sí ohun kan tí a dá láìsí rẹ̀. Johanu 1:1–3.

The story of Pandora’s box is a myth from ancient Greek mythology. It is primarily recounted in “Works and Days” by the Greek poet Hesiod and in various other classical sources. It is obviously a paraphrase of the experience of Eve in the Garden of Eden. The name “Pandora” comes from ancient Greek mythology. It is derived from the Greek words’ “pan” meaning “all,” “dora’ meaning “gifts.” Pandora means “all-gifted.” Eve is the symbol of the church, and all gifts are found within God’s church.

Ìtàn àpótí Pandora jẹ́ àròsọ kan láti inú ìtàn-àròsọ Gíríìkì àtijọ́. A ṣàlàyé rẹ̀ ní pàtàkì nínú “Works and Days” ti akéwì Gíríìkì náà, Hesiod, àti nínú orísun kílásíkì mìíràn onírúurú. Ó hàn gbangba pé ó jẹ́ àtúnṣàlàyé ìrírí Éfà nínú Ọgbà Édẹni. Orúkọ náà “Pandora” wá láti inú ìtàn-àròsọ Gíríìkì àtijọ́. A mú un jáde láti inú àwọn ọ̀rọ̀ Gíríìkì wọ̀nyí: “pan” tí ó túmọ̀ sí “gbogbo,” àti “dora” tí ó túmọ̀ sí “àwọn ẹ̀bùn.” Pandora túmọ̀ sí “ẹni tí a fi gbogbo ẹ̀bùn fún.” Éfà ni àmì ìṣàpẹẹrẹ ìjọ, àti pé gbogbo àwọn ẹ̀bùn ni a rí nínú ìjọ Ọlọ́run.

In Greek mythology, Pandora was the first mortal woman created by the gods. According to the myth, she was crafted by Hephaestus at the command of Zeus, the king of the gods, as part of a plan to punish humanity. Each of the gods contributed gifts to Pandora, including beauty, grace, intelligence, and charm. Zeus gave her a jar (in later retellings, it became a box) and instructed her never to open it under any circumstances. Eve was told she could eat of every tree except of “the tree in the midst of the Garden.”

Nínú ìtàn-àròsọ Giriki, Pandora ni obìnrin ẹlẹ́ran àkọ́kọ́ tí àwọn òrìṣà dá. Gẹ́gẹ́ bí ìtàn-àròsọ náà ṣe sọ, Hephaestus ni ó mọ̀ ọ́ nípasẹ̀ àṣẹ Zeus, ọba àwọn òrìṣà, gẹ́gẹ́ bí apá kan nínú ète kan láti jẹ ènìyàn níyà. Ọ̀kọ̀ọ̀kan àwọn òrìṣà fi àwọn ẹ̀bùn kún Pandora, pẹ̀lú ẹwà, oore-ọ̀fẹ́, ọgbọ́n, àti ìfàsí-ọkàn. Zeus fún un ní ìkòkò kan (nínú àwọn àtúnsọ ìtàn tí ó wáyé lẹ́yìn náà, ó di àpótí) ó sì pàṣẹ fún un pé kí ó má ṣe ṣí i lábẹ́ ipò kankan. A sọ fún Éfà pé ó lè jẹ nínú gbogbo igi àfi “igi tí ó wà ní àárín Ọgbà náà.”

Pandora, overcome by curiosity, eventually succumbed to temptation and opened the jar. Upon doing so, all the evils, pains, and diseases that had previously been kept inside were released into the world, spreading suffering and misery among humanity. However, one thing remained in the jar: hope. In some versions of the myth, Pandora quickly closed the jar, preventing hope from escaping, while in others, hope also emerged, providing humanity with a glimmer of optimism and resilience in the face of adversity.

Pandora, níwọ̀n bí ìfẹ́-mọ̀ tó pọ̀jù ti borí rẹ̀, nígbẹ̀yìn-gbẹ́yín ṣubú sínú ìdánwò, ó sì ṣí ìkòkò náà. Nígbà tí ó ṣe bẹ́ẹ̀, gbogbo àwọn ibi, ìrora, àti àrùn tí a ti pa mọ́ sínú rẹ̀ tẹ́lẹ̀ ni a tú sílẹ̀ sínú ayé, wọ́n sì tan ìjìyà àti ìpọ́njú káàkiri láàárín aráyé. Síbẹ̀, ohun kan ṣì kù nínú ìkòkò náà: ìrètí. Nínú díẹ̀ lára àwọn ẹ̀yà ìtàn àròsọ náà, Pandora tètè ti ìkòkò náà pa, nípa bẹ́ẹ̀ dídẹ́kun ìrètí kúrò ní jíjade; ṣùgbọ́n nínú àwọn mìíràn, ìrètí náà pẹ̀lú yọ jáde, ní fífún aráyé ní ìmọ́lẹ̀ kékeré kan ti ìrònú rere àti ìfaradà ní ojú ipò ìṣòro.

The Battle of Panium joins the Battle of Actium at the soon coming Sunday law, and the soon coming Sunday law was typified by the test in the Garden of Eden. In the garden the test was simply for Adam and Eve, but in the last days the test needed to confront all mankind around the entire world. The first test of believing or disbelieving God’s Word in the garden typifies the last test of the Sunday law. Eve failed that first test and opened the floodgates of woe upon mankind, as represented in the myth of Pandora.

Ìjà Panium darapọ̀ mọ́ Ìjà Actium nínú òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́, àti pé òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́ ni a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìdánwò inú Ọgbà Édẹni. Nínú ọgbà náà, ìdánwò náà kàn jẹ́ fún Ádámù àti Éfà nìkan, ṣùgbọ́n ní àwọn ọjọ́ ìkẹyìn, ó yẹ kí ìdánwò náà dojú kọ gbogbo aráyé káàkiri gbogbo ayé. Ìdánwò àkọ́kọ́ náà, ti gbígbàgbọ́ tàbí àìgbàgbọ́ Ọ̀rọ̀ Ọlọ́run nínú ọgbà náà, jẹ́ àpẹẹrẹ ìdánwò ìkẹyìn ti òfin Ọjọ́ Àìkú. Éfà kọjá a nínú ìdánwò àkọ́kọ́ náà, ó sì ṣí àwọn ibodè ìkún omi ìbànújẹ́ sílẹ̀ lórí aráyé, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú àròsọ Pandora.

When the Battle of Panium joins the Battle of Actium, the test represented in the Garden of Eden will open upon all mankind. The hope that is then provided for the world is the ensign that is lifted up for all the world (panorama) to see.

Nígbà tí Ogun Panium bá darapọ̀ mọ́ Ogun Actium, ìdánwò tí a ṣàpẹẹrẹ rẹ̀ nínú Ọgbà Édẹni yóò ṣí sílẹ̀ lórí gbogbo aráyé. Ìrètí tí a ó sì pèsè nígbà náà fún ayé ni àsíá tí a gbé sókè kí gbogbo ayé (panorama) lè rí.

All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

Gbogbo ẹ̀yin olùgbé ayé, àti ẹ̀yin tí ń gbé orí ilẹ̀, ẹ máa wò ó, nígbà tí ó bá gbé àsíá sókè lórí àwọn òkè; àti nígbà tí ó bá fọn ìpè, ẹ máa gbọ́. Isaiah 18:3.

We will continue this study in the next article.

A ó tẹ̀síwájú nínú ìwádìí yìí nínú àpilẹ̀kọ tó kàn.

“The world is a theater; the actors, its inhabitants, are preparing to act their part in the last great drama. With the great masses of mankind, there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to His rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

“Àgbáyé jẹ́ ilé-ìtàgé; àwọn òṣèré, ìyẹn àwọn olùgbé inú rẹ̀, ń múra sílẹ̀ láti ṣe ipa tiwọn nínú eré ńlá ìkẹyìn. Ní ọ̀dọ̀ ọ̀pọ̀ ènìyàn, kò sí ìṣọ̀kan kankan, bí kò ṣe bí àwọn ènìyàn bá dá àjọ pọ̀ láti mú ète ìmọtara-ẹni-nìkan wọn ṣẹ. Ọlọ́run ń wo wọ́n. Ète Rẹ̀ ní ti àwọn ọmọ abẹ́ Rẹ̀ ọlọ̀tẹ̀ ni a ó mú ṣẹ. A kò fi ayé lé àwọn ènìyàn lọ́wọ́, bí ó tilẹ̀ jẹ́ pé Ọlọ́run ń jẹ́ kí àwọn agbára ìdàrúdàpọ̀ àti àìtò jọba fún ìgbà díẹ̀. Agbára kan láti ìsàlẹ̀ ń ṣiṣẹ́ láti mú àwọn ìṣẹ̀lẹ̀ ńlá ìkẹyìn nínú eré náà ṣẹ,—Satani tí ń bọ̀ wá gẹ́gẹ́ bí Kristi, tí ó sì ń ṣiṣẹ́ pẹ̀lú gbogbo ẹ̀tàn àìṣòdodo nínú àwọn tí ń so ara wọn pọ̀ mọ́ra nínú àwọn àwùjọ aṣírí. Àwọn tí ń fi ara wọn jọ̀wọ́ fún ìfẹ́kúfẹ̀ẹ́ àjọṣepọ̀ bẹ́ẹ̀ ń ṣiṣẹ́ ìmúṣẹ̀ ètò ọ̀tá. Ìdí yóò sì tẹ̀lé ipa rẹ̀.”

“Never did this message apply with greater force than it applies today. More and more the world is setting at naught the claims of God. Men have become bold in transgression. The wickedness of the inhabitants of the world has almost filled up the measure of their iniquity. This earth has almost reached the place where God will permit the destroyer to work his will upon it. The substitution of the laws of men for the law of God, the exaltation, by merely human authority, of Sunday in place of the Bible Sabbath, is the last act in the drama. When this substitution becomes universal, God will reveal Himself. He will arise in His majesty to shake terribly the earth. He will come out of His place to punish the inhabitants of the world for their iniquity, and the earth shall disclose her blood, and shall no more cover her slain.

“Kò sí ìgbà kankan tí ìránṣẹ́ yìí ti ní agbára ìfọwọ́kan tó pọ̀ tó bí ó ti ní lónìí. Sí i àti sí i, ayé ń fi àwọn ẹ̀tọ́ Ọlọ́run ṣòfò. Àwọn ènìyàn ti di alágboyà nínú ìrékọjá. Ìwà búburú àwọn olùgbé ayé ti fẹ́rẹ̀ẹ́ kún òṣùwọ̀n àìṣòdodo wọn. Ilẹ̀ ayé yìí ti fẹ́rẹ̀ẹ́ dé ibi tí Ọlọ́run yóò ti jẹ́ kí apanirun ṣe ìfẹ́ ara rẹ̀ lórí rẹ̀. Ríròpò àwọn òfin ènìyàn dípò òfin Ọlọ́run, ìgbéga, nípa àṣẹ ènìyàn lásán, ọjọ́ Àìkú dípò Sábáàtì ti Bíbélì, ni ìṣe ìkẹyìn nínú eré náà. Nígbà tí ìròpò yìí bá di ohun gbogboogbo, Ọlọ́run yóò fi ara Rẹ̀ hàn. Yóò dìde nínú ọlá ńlá Rẹ̀ láti mì ayé gidigidi. Yóò jáde kúrò ní ipò Rẹ̀ láti jẹ àwọn olùgbé ayé níyà nítorí àìṣòdodo wọn, ilẹ̀ ayé yóò sì tú ẹ̀jẹ̀ rẹ̀ síta, kò sì ní bo àwọn òkú rẹ̀ mọ́.”

“We are standing on the threshold of the crisis of the ages. In quick succession the judgments of God will follow one another,—fire, and flood, and earthquake, with war and bloodshed. We are not to be surprised at this time by events both great and decisive; for the angel of mercy cannot remain much longer to shelter the impenitent.

“A dúró lórí ẹnu-ọ̀nà ìṣòro pàtàkì ti gbogbo àwọn ayé. Ní ìtẹ̀lé kánkán, àwọn ìdájọ́ Ọlọ́run yóò máa tẹ̀lé ara wọn,—iná, àti ìkún omi, àti ìmìtìtì ilẹ̀, pẹ̀lú ogun àti ìtàjẹ̀sílẹ̀ ẹ̀jẹ̀. Kò yẹ kí a yà á lẹ́nu ní àkókò yìí nípa àwọn ìṣẹ̀lẹ̀ tí ó tóbi tí ó sì ní ìpinnu pàtàkì; nítorí angẹli àánú kò lè dúró pẹ́ jù láti máa dáàbò bo àwọn aláìronúpìwàdà.”

“The crisis is stealing gradually upon us. The sun shines in the heavens, passing over its usual round, and the heavens still declare the glory of God. Men are still eating and drinking, planting and building, marrying and giving in marriage. Merchants are still buying and selling. Men are jostling one against another, contending for the highest place. Pleasure lovers are still crowding to theaters, horse races, gambling hells. The highest excitement prevails, yet probation’s hour is fast closing, and every case is about to be eternally decided. Satan sees that his time is short. He has set all his agencies at work that men may be deceived, deluded, occupied, and entranced until the day of probation shall be ended, and the door of mercy forever shut.

“Ìṣòro ńlá náà ń bò wá lórí díẹ̀díẹ̀. Oòrùn ń tàn ní àwọn ọ̀run, ó sì ń gba ọ̀nà ìyípo rẹ̀ àtẹ̀yìnwá kọjá, àwọn ọ̀run sì ṣì ń kéde ògo Ọlọ́run. Àwọn ènìyàn ṣì ń jẹ, wọn sì ń mu, wọn ń gbin, wọn sì ń kọ́ ilé, wọn ń fẹ́yàwó, wọn sì ń fi ọmọbìnrin fúnni ní ìgbéyàwó. Àwọn oníṣòwò ṣì ń rà, wọn sì ń tà. Àwọn ènìyàn ṣì ń tú ara wọn lórí ara wọn, wọn ń jà fún ipò gíga jùlọ. Àwọn olùfẹ́ ayé ṣì ń kó lọ sí àwọn ilé eré onítiátà, àwọn ìje ẹṣin, àwọn ilé ayé tẹ́tẹ́. Ìmúnikún-fún-ẹ̀rù gíga jùlọ ṣì ń jọba, síbẹ̀ wákàtí àyè ìdánwò ń tètè parí, ọ̀ràn gbogbo sì fẹ́rẹ̀ jẹ́ pé a ó pinnu rẹ̀ títí ayérayé. Sátánì rí i pé àkókò rẹ̀ kù díẹ̀. Ó ti mú gbogbo ọ̀nà iṣẹ́ rẹ̀ ṣiṣẹ́ kí a lè tan ènìyàn jẹ, kí a lè ṣi wọ́n lọ́nà, kí a lè mú wọn dí mọ́ iṣẹ́, kí a sì lè fi wọ́n sínú ìrànjú ọkàn, títí ọjọ́ àyè ìdánwò yóò fi dé òpin, tí ilẹ̀kùn àánú yóò sì ti pa títí láé.

“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.

“Ìrékọjá ti fẹ́rẹ̀ dé òpin ààlà rẹ̀. Ìdàrúdàpọ̀ ti kún ayé, àti pé ìbẹ̀rù ńlá kan yóò sì tètè dé bá àwọn ènìyàn. Òpin ti sún mọ́lé gidigidi. Àwa tí a mọ òtítọ́ yẹ kí a máa pèsè ara wa fún ohun tí yóò tètè dé bá ayé gẹ́gẹ́ bí ìyàlẹ́nu ńlá tí yóò bo ohun gbogbo.”

“In this time of prevailing iniquity we may know that the last great crisis is at hand. When the defiance of God’s law is almost universal, when His people are oppressed and afflicted by their fellow men, the Lord will interpose.

“Ní àkókò yìí tí àìṣòdodo ti gbilẹ̀, a lè mọ̀ pé ìpọnjú ńlá ìkẹyìn ti sún mọ́ etílé. Nígbà tí ìṣọ̀tẹ̀ sí òfin Ọlọ́run bá fẹ́rẹ̀ẹ́ di ti gbogbo ènìyàn, nígbà tí àwọn ènìyàn Rẹ̀ bá ń jìyà ìnúnibíni, tí wọ́n sì ń fara da ìpọ́njú láti ọwọ́ àwọn ẹlẹgbẹ́ ènìyàn wọn, Olúwa yóò dá sí i.”

“We are standing upon the threshold of great and solemn events. Prophecies are fulfilling. Strange, eventful history is being recorded in the books of heaven. Everything in our world is in agitation. There are wars, and rumors of wars. The nations are angry, and the time of the dead has come, that they should be judged. Events are changing to bring about the day of God which hasteth greatly. Only a moment of time, as it were, yet remains. But while already nation is rising against nation, and kingdom against kingdom, there is not now a general engagement. As yet the four winds are held until the servants of God shall be sealed in their foreheads. Then the powers of earth will marshal their forces for the last great battle.” Christian Service, 50, 51.

“A dúró lórí ìlà ẹnu-ọ̀nà àwọn ìṣẹ̀lẹ̀ ńlá àti ọlọ́wọ̀-èrù. Àwọn àsọtẹ́lẹ̀ ń ṣẹ. Àjèjì, ìtàn kún fún ìṣẹ̀lẹ̀ ni a ń kọ sínú àwọn ìwé ọ̀run. Gbogbo nǹkan nínú ayé wa wà nínú rúdurùdu. Ogun wà, àti àròsọ ogun. Àwọn orílẹ̀-èdè bínú, àti àkókò àwọn òkú ti dé, kí a lè dá wọn lẹ́jọ́. Àwọn ìṣẹ̀lẹ̀ ń yí padà láti mú ọjọ́ Ọlọ́run wá, èyí tí ń yára gan-an. Bí ó tilẹ̀ jẹ́ pé ó dà bí ẹni pé ìṣẹ́jú kan ṣoṣo ti àkókò ni ó ṣẹ́kù. Ṣùgbọ́n nígbà tí orílẹ̀-èdè ti ń dìde sí orílẹ̀-èdè, àti ìjọba sí ìjọba, kò tíì sí ìfọwọ́kọ gbogbogbò báyìí. Títí di ìsinsìnyí ni a ti di àwọn ẹ̀fúùfù mẹ́rin mú, títí àwọn ìránṣẹ́ Ọlọ́run yóò fi gba ààmì lórí iwájú wọn. Nígbà náà ni àwọn agbára ayé yóò tò àwọn ọmọ-ogun wọn jọ fún ogun ńlá ìkẹyìn.” Christian Service, 50, 51.