We are considering the “hidden history” of verse forty of Daniel chapter eleven, when it ceases its written testimony at the time of the end in 1989, unto the Sunday law of verse forty-one. The hidden history represents the structure to align all the prophetic lines of the last days upon, for the sealing of the one hundred and forty-four thousand takes place within that hidden history. That history is where the test associated with the formation of the image of the beast occurs. It is therefore the history where Nebuchadnezzar’s hidden dream of the image of the beasts is unsealed. That hidden history is where the hidden history from Donald Trump’s first term concludes in verse two of Daniel eleven unto verse three. That hidden history is the portion of the prophecy of Daniel that relates to the last days, and it is the Revelation of Jesus Christ which is unsealed just before probation closes at the Sunday law. All of these lines of truth are represented as the removal of the seventh and final seal.

A ń ronú lórí “ìtàn àṣírí” ẹsẹ̀ ogójì ti Danieli orí kẹ́wàá [correction: kẹ́tàlá?] [No—retain exact chapter meaning only in target language.] A ń wo “ìtàn àṣírí” ti ẹsẹ̀ ogójì nínú Danieli orí kọkànlá, nígbà tí ó dá ẹ̀rí tí a kọ sílẹ̀ rẹ̀ dúró ní àsìkò òpin ní ọdún 1989, títí dé òfin Ọjọ́-ìsinmi ti ẹsẹ̀ kọkànlélógójì. Ìtàn àṣírí náà ṣàpẹẹrẹ ètò ìṣètò tí a fi lè mú gbogbo àwọn ìlà àsọtẹ́lẹ̀ ti ọjọ́ ìkẹyìn bá ara wọn mu, nítorí pé ìdìdì àwọn ẹgbẹ̀rún ọgọ́rùn-ún méjìlélógójì [144,000] ń ṣẹlẹ̀ láàárín ìtàn àṣírí náà. Ìtàn náà ni ibi tí ìdánwò tí ó ní í ṣe pẹ̀lú ìdásílẹ̀ àwòrán ẹranko náà ti ń ṣẹlẹ̀. Nítorí náà, òun ni ìtàn náà níbi tí àlá àṣírí Nebukadinẹsari nípa àwòrán àwọn ẹranko ti ń tú sílẹ̀. Ìtàn àṣírí náà ni ibi tí ìtàn àṣírí láti àkókò ìjọba àkọ́kọ́ Donald Trump ti parí ní ẹsẹ̀ kejì Danieli 11, títí dé ẹsẹ̀ kẹta. Ìtàn àṣírí náà ni apá àsọtẹ́lẹ̀ Danieli tí ó ní í ṣe pẹ̀lú ọjọ́ ìkẹyìn, ó sì jẹ́ Ìfihàn Jesu Kristi tí a tú sílẹ̀ díẹ̀ kí àkókò àánú tó parí ní òfin Ọjọ́-ìsinmi. Gbogbo àwọn ìlà òtítọ́ wọ̀nyí ni a ṣàfihàn gẹ́gẹ́ bí yíyọ èdìdì keje àti ìkẹyìn kúrò.

Verses ten through fifteen of Daniel eleven are to be aligned with that hidden history, and the last three of those verses present three prophetic lines. They identify when the papacy intrudes back into history, as it did in the year 200 BC, when pagan Rome first entered the prophetic history represented in Daniel chapter eleven, verse fourteen. That verse, and the fulfillment of that verse in the history of pagan Rome, established the vision, for pagan Rome was the symbol of the power that exalted itself, robbed God’s people and then fell. Apostate Protestantism applied the verse to Antiochus Epiphanes, but the Millerites applied it to pagan Rome, identifying the verse as a testing truth in Millerite history. Today modern Laodicean Adventism’s theologians again teach that it is Antiochus Epiphanes, so it is again a testing truth.

Àwọn ẹsẹ̀ mẹ́wàá títí dé mẹ́ẹ̀ẹ́dógún nínú Danieli 11 ni a gbọ́dọ̀ mú bá ìtàn ìkọ̀kọ̀ yẹn mu, àti pé mẹ́ta ìkẹyìn nínú àwọn ẹsẹ̀ wọ̀nyẹn ń fi ìlà àsọtẹ́lẹ̀ mẹ́ta hàn. Wọ́n ń fi ìgbà tí ipápá tún wọ inú ìtàn padà hàn, gẹ́gẹ́ bí ó ti ṣe ní ọdún 200 BC, nígbà tí Romu abọ̀rìṣà kọ́kọ́ wọ inú ìtàn àsọtẹ́lẹ̀ tí a ṣojú rẹ̀ nínú Danieli orí 11, ẹsẹ̀ 14. Ẹsẹ̀ náà, àti ìmúṣẹ ẹsẹ̀ náà nínú ìtàn Romu abọ̀rìṣà, mú ìran náà dúró ṣinṣin, nítorí Romu abọ̀rìṣà ni ààmì agbára tí ó gbé ara rẹ̀ ga, tí ó kó ìkógun lórí àwọn ènìyàn Ọlọ́run, lẹ́yìn náà sì ṣubú. Pùròtẹ́sítántì tí ó yapa kúrò ní òtítọ́ lo ẹsẹ̀ náà sí Antiochus Epiphanes, ṣùgbọ́n àwọn Millerite lo ó sí Romu abọ̀rìṣà, wọ́n sì ṣe ìdánimọ̀ ẹsẹ̀ náà gẹ́gẹ́ bí òtítọ́ ìdánwò nínú ìtàn Millerite. Lónìí àwọn onímọ̀-ẹ̀sìn Adventismu Laodicea òde-òní tún ń kọ́ni pé Antiochus Epiphanes ni í ṣe e, nítorí náà ó tún jẹ́ òtítọ́ ìdánwò.

Not only is it a testing truth, but the verse and its fulfillment in 200 BC, identifies when the whore of Tyre (modern Rome), begins to sing her satanic songs, and points to the papacy entering into last-day history, and therefore represents the primary testing truth of the last days, that aligns with testing truth represented by the debate of Millerite history.

Kì í ṣe pé ó jẹ́ òtítọ́ ìdánwò nìkan, ṣùgbọ́n ẹsẹ̀ náà àti ìmúṣẹ rẹ̀ ní ọdún 200 BC, ń tọ́ka sí ìgbà tí aṣẹ́wó Tírè (Róòmù òde-òní), bẹ̀rẹ̀ sí í kọ orin Sátánì rẹ̀, ó sì ń fi hàn papasẹ̀ tí ń wọ inú ìtàn ọjọ́ ìkẹyìn, nítorí náà ó dúró fún òtítọ́ ìdánwò àkọ́kọ́ ti àwọn ọjọ́ ìkẹyìn, èyí tí ó bá òtítọ́ ìdánwò tí ìjíròrò ìtàn àwọn Míléráítì ṣàpẹẹrẹ mu.

The three verses also represent the line of the Republican horn of the earth beast, and identify the prophetic steps of Donald Trump as he enters into his second term as the eighth president that is of the seven presidents, in a line of presidents that began with Ronald Reagan at the time of the end in 1989. After the Battle of Raphia of verse twelve, “Antiochus” first suppresses a rebellion within the United States, then prepares for a war against globalism, represented by Egypt in the Battle of Panium. Trump wins that war, but the war initiates World War Three (Actium). These activities were typified by Antiochus III Magnus, who had been defeated by Egypt at the Battle of Raphia, but would victoriously retaliate at the Battle of Panium.

Àwọn ẹsẹ mẹ́ta náà pẹ̀lú ń ṣàfihàn ìlà ìwo Kòmìnìkànì ti ẹranko ilẹ̀, wọ́n sì ń dá àwọn ìgbésẹ̀ àsọtẹ́lẹ̀ Donald Trump mọ̀ bí ó ti ń wọ ipò ìṣàkóso kejì rẹ̀ gẹ́gẹ́ bí ààrẹ̀ kẹjọ tí ó jẹ́ ti àwọn ààrẹ̀ méje náà, nínú ìlà àwọn ààrẹ̀ tí ó bẹ̀rẹ̀ pẹ̀lú Ronald Reagan ní àkókò òpin ní ọdún 1989. Lẹ́yìn Ogun Raphia ti ẹsẹ̀ kejìlá, “Antiochus” kọ́kọ́ pa ìṣọ̀tẹ̀ kan lábẹ́ ní orílẹ̀-èdè Amẹ́ríkà, lẹ́yìn náà ó múrasílẹ̀ fún ogun kan lòdì sí gílóbálísìmù, tí Ejibiti ń ṣojú fún nínú Ogun Panium. Trump ṣẹ́gun nínú ogun náà, ṣùgbọ́n ogun náà bẹ̀rẹ̀ Ogun Àgbáyé Kẹta (Actium). Antiochus III Magnus ni ó ṣe àpẹẹrẹ àwọn ìṣe wọ̀nyí, ẹni tí Ejibiti ti ṣẹ́gun ní Ogun Raphia, ṣùgbọ́n tí yóò fi ìṣẹ́gun gbẹ̀san ní Ogun Panium.

In verse thirteen, “after a number of years,” Antiochus Magnus, as Uriah Smith states, “Antiochus, 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; and thinking this too good an opportunity for enlarging his dominion to be let slip, he raised an immense army greater than the former”. Trump will first suppress a rebellion in his kingdom, and then prepare a larger army than he had when he was previously defeated. Trump was defeated in 2020, in fulfillment of Revelation chapter eleven, when the beast of atheism, representing worldwide globalism, and the globalists of both the Democratic and the Republican parties stole the election, and as a the primary proxy army of the whore of Tyre it will be also a defeat when Putin will be victorious over the Ukraine.

Nínú ẹsẹ̀ kẹtàlá, “lẹ́yìn ọdún mélòó kan,” gẹ́gẹ́ bí Uriah Smith ṣe sọ, “Antiochus, lẹ́yìn tí ó ti pa ìṣọ̀tẹ̀ mọ́lẹ̀ nínú ìjọba rẹ̀, tí ó sì ti ṣẹ́gun, tí ó sì ti mú kí apá ìlà-oòrùn tẹ̀ sí ìgbọràn, ní àkókò ìsinmi láti gbé ọwọ́ sí ètekétékè èyíkéyìí nígbà tí Epiphanes ọmọkùnrin gún ìtẹ́ Ejibiti; ó sì ronú pé èyí dára jù lọ gẹ́gẹ́ bí àǹfààní láti fa àkóso rẹ̀ gbòòrò tí a kò gbọdọ̀ jẹ́ kí ó bọ́ lọ, nítorí náà ó kó ogun ńlá jọ, tí ó tóbi ju ti ìṣáájú lọ.” Trump yóò kọ́kọ́ pa ìṣọ̀tẹ̀ kan mọ́lẹ̀ nínú ìjọba rẹ̀, lẹ́yìn náà yóò sì pèsè ogun tí ó tóbi ju èyí tí ó ní nígbà tí a ṣẹ́gun rẹ̀ tẹ́lẹ̀ lọ. A ṣẹ́gun Trump ní ọdún 2020, gẹ́gẹ́ bí ìmúṣẹ Ìfihàn orí kọkànlá, nígbà tí ẹranko àìgbọ́ràn-sí-Ọlọ́run, tí ó dúró fún gílóbálísímù àgbáyé ní gbogbo ayé, àti àwọn gílóbálísítì nínú méjèèjì ẹgbẹ́ Democratic àti Republican jí ìdìbò náà; àti gẹ́gẹ́ bí ogun aṣojú àkọ́kọ́ aṣẹ́wó Tírè, yóò tún jẹ́ ìṣẹ́gun lórí rẹ̀ nígbà tí Putin yóò borí Ukraine.

The third prophetic line in the three verses we are considering is the line of apostate Protestantism, as represented by the line of the Maccabees, and their revolt against Antiochus Epiphanes’ attempts to force the religion of Greece upon the Jews. The line of Trump and the line of apostate Protestantism represent the two powers that will ultimately merge into the horn represented as the image of the beast. Verses thirteen through fifteen represent the history that leads to the Sunday law, and the two lines of apostate Protestantism and apostate Republicanism illustrate the interplay of the two powers as they come together and merge Church and State in advance of the Sunday law.

Ìlà àsọtẹ́lẹ̀ kẹta nínú àwọn ẹsẹ̀ mẹ́ta tí a ń gbé yẹ̀wò ni ìlà Pùrótẹ́sítántì aláyídàpadà, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú ìlà àwọn Mákábì, àti ìṣọ̀tẹ̀ wọn sí àwọn ìgbìyànjú Áńtíókùsì Ẹ̀pífánì láti fi ẹ̀sìn Gíríìsì jẹ́ dandan lórí àwọn Júù. Ìlà Trump àti ìlà Pùrótẹ́sítántì aláyídàpadà dúró fún agbára méjì tí yóò parí ní ìdapọ̀ sínú ìwo tí a ṣàpẹẹrẹ gẹ́gẹ́ bí àwòrán ẹranko náà. Àwọn ẹsẹ̀ kẹtàlá títí dé kẹ́ẹ̀ẹ́dógún ṣojú fún ìtàn tí ó ṣamọ̀nà sí òfin Ọjọ́ Àìkú, àti àwọn ìlà méjì, ti Pùrótẹ́sítántì aláyídàpadà àti ti Répùblíkání aláyídàpadà, ṣàfihàn ìfarapamọ́ra àwọn agbára méjèèjì bí wọ́n ṣe ń bọ̀ papọ̀ tí wọ́n sì ń da Ìjọ àti Ìpínlẹ̀ pọ̀ ṣáájú òfin Ọjọ́ Àìkú.

In past articles we have identified that the three events represented by the dates of 1776, 1789 and 1798, which represent the Declaration of Independence, the Constitution and the Alien and Sedition Acts, identifying a period that led to the beginning of the earth beast as the sixth kingdom of Bible prophecy. For this reason those three waymarks represent three waymarks that lead to the ending of the sixth kingdom of Bible prophecy. We have identified that the twenty-two years that span 1776 unto 1798, symbolize the sealing time of the one hundred and forty-four thousand, for the number twenty-two is a symbol of the combination of Divinity with humanity.

Nínú àwọn àpilẹ̀kọ tí ó ti kọjá a ti fi hàn pé àwọn ìṣẹ̀lẹ̀ mẹ́ta tí a ṣàpẹẹrẹ wọn nípasẹ̀ àwọn ọdún 1776, 1789, àti 1798, tí wọ́n dúró fún Ìkéde Òmìnira, Òfin Àgbà, àti Àwọn Òfin Alien and Sedition, ń ṣe ìdánimọ̀ àkókò kan tí ó ṣamọ̀nà sí ìbẹ̀rẹ̀ ẹranko ayé gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì. Nítorí èyí, àwọn àmì ọ̀nà mẹ́ta wọ̀nyí ṣàpẹẹrẹ àwọn àmì ọ̀nà mẹ́ta tí ń ṣamọ̀nà sí òpin ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì. A ti fi hàn pé ọdún méjìlélógún tí ó gùn láti 1776 títí dé 1798, ń ṣàpẹẹrẹ àkókò ìdìdì àwọn ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì, nítorí nọ́mbà méjìlélógún jẹ́ ààmì ìṣọ̀kan Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn.

We have identified the history as bearing the signature of “Truth,” for the first and last waymarks represent independence established and independence removed. All three waymarks represent the primary symbol of the earth beast, for they all represent the speaking of the United States, for the “speaking of a nation is an action of the legislative and judicial authorities.” The middle waymark of 1789 and the Constitution was ratified by thirteen colonies, and the middle letter in the Hebrew word “Truth,” is the thirteenth. The twenty-two years from 1776 unto 1798 also align with the twenty-two letters that make up the Hebrew alphabet.

A ti ti ṣàfihàn ìtàn náà gẹ́gẹ́ bí ohun tí ó rú ààmì “Òtítọ́,” nítorí pé àwọn àmì ọ̀nà àkọ́kọ́ àti ìkẹyìn dúró fún òmìnira tí a fi ìdí múlẹ̀ àti òmìnira tí a yọ kúrò. Gbogbo àwọn àmì ọ̀nà mẹ́ta náà dúró fún àpẹẹrẹ àkọ́kọ́ ti ẹranko ilẹ̀-ayé náà, nítorí pé gbogbo wọn dúró fún ọ̀rọ̀ sísọ ti Orílẹ̀-Èdè Amẹ́ríkà, nítorí “ọ̀rọ̀ sísọ orílẹ̀-èdè kan jẹ́ ìṣe àwọn aláṣẹ aṣòfin àti àwọn aláṣẹ ìdájọ́.” Àmì ọ̀nà àárín ti 1789 àti Òfin Orílẹ̀-Èdè ni àwọn ilú-olómìnira mẹ́tàlá fọwọ́ sí, àti pé lẹ́tà àárín nínú ọ̀rọ̀ Hébérù náà “Òtítọ́,” ni ẹ̀kẹtàlá. Ọdún méjìlélógún láti 1776 títí dé 1798 náà sì bá àwọn lẹ́tà méjìlélógún tí ó dá alífábẹ́ẹ̀tì Hébérù náà sílẹ̀ mu.

We have also identified that the Alien and Sedition Acts of 1798 represent the point where the United States speaks as a dragon. The history of the league of the Jews with Rome, that is part of the line of apostate Protestantism in verses thirteen to fifteen of Daniel eleven, represents a period when the image of the beast is formed, and the formation of that image is the final test for the one hundred and forty-four thousand. It is the test they must pass before they are sealed. The league of the Jews from 161 BC to 158 BC is therefore a serious element of the test where those called to be among the one hundred and forty-four thousand is accomplished.

A tún ti mọ̀ pé Àwọn Òfin Alien and Sedition ti ọdún 1798 dúró fún àkókò náà níbi tí Orílẹ̀-èdè Amẹ́ríkà ti ń sọ̀rọ̀ bí ejò ńlá. Ìtàn ìṣọ̀kan àwọn Júù pẹ̀lú Róòmù, èyí tí ó jẹ́ apá kan nínú ìlà Pùròtẹ́sítáǹtì apẹ̀yìndà nínú ẹsẹ̀ kẹtàlá sí kẹẹ̀ẹ́dógún ti Dáníẹ́lì mọ́kànlá, dúró fún àkókò kan nígbà tí a ti dá àwòrán ẹranko náà sílẹ̀, àti dídá àwòrán náà sílẹ̀ ni ìdánwò ìkẹyìn fún ẹgbẹ̀rún ọgọ́rùn-ún méjìlélógójì náà. Òun ni ìdánwò tí wọn gbọ́dọ̀ borí kí a tó fi èdìdì dì wọ́n. Nítorí náà, ìṣọ̀kan àwọn Júù láti ọdún 161 Ṣ.K. sí 158 Ṣ.K. jẹ́ apá pàtàkì gidigidi nínú ìdánwò náà níbi tí ohun tí a pè àwọn tí a ti pe láti wà láàárín ẹgbẹ̀rún ọgọ́rùn-ún méjìlélógójì ti ń ṣẹ.

To accept that 161 BC to 158 BC represents a period of time being symbolized by the league of the Jews, opposes the teaching of history, for the historians teach the league was 161 BC while the Millerites taught it was 158 BC, and their conviction of that fact is represented upon both sacred charts.

Láti gba pé 161 BC sí 158 BC dúró fún àkókò kan tí a fi ìmúra àwọn Júù ṣàpẹẹrẹ, ń tako ẹ̀kọ́ ìtàn, nítorí àwọn akọ̀wé ìtàn kọ́ni pé ìmúra náà wáyé ní 161 BC, nígbà tí àwọn Millerite kọ́ni pé ó jẹ́ 158 BC, àti pé ìdánilójú wọn nípa òtítọ́ náà ni a fi hàn lórí àwọn àtẹ ìtẹ́wọ́gbà mímọ́ méjèèjì.

The question is not alone whether the historians are correct in dating 161 BC for the league of the Jews, or if the Millerites were correct in identifying 158 BC. In either of those two choices, there is a group which would agree with your choice. The question is whether both the historians and the Millerites are correct, and that the truth concerning the league with the Jews actually represents a period of time, as opposed to one of two possible singular points in history.

Ìbéèrè náà kì í ṣe nìkan bóyá àwọn akọ̀wé-ìtàn tọ́ nínú fífi ọdún 161 ṣáájú Kristi ṣe ọjọ́ ìdásílẹ̀ àjọṣepọ̀ àwọn Júù, tàbí bóyá àwọn ọmọ-ẹ̀yìn Miller tọ́ nínú ìdánimọ̀ ọdún 158 ṣáájú Kristi. Nínú èyíkéyìí nínú àwọn yíyàn méjèèjì wọ̀nyí, ẹgbẹ́ kan wà tí yóò fara mọ́ yíyàn rẹ. Ìbéèrè náà ni bóyá àwọn akọ̀wé-ìtàn àti àwọn ọmọ-ẹ̀yìn Miller méjèèjì tọ́, àti pé òtítọ́ nípa àjọṣepọ̀ pẹ̀lú àwọn Júù ní tòótọ́ ń ṣàfihàn àkókò kan, dípò ọ̀kan nínú àwọn kókó-akókò kan ṣoṣo méjì tí ó ṣeé ṣe nínú ìtàn.

In previous articles we have provided what we believe to be valid sanctified logic that the league with Rome and the Jews represents a period from 161 BC unto 158 BC, and that the period typifies the formation of the image of the beast. This being the case, even the determination to accept that the league of the Jews with Rome is a period of time, becomes a test, and in that prophetic sense it agrees with the fact that the formation of the image of the beast is the “great test for the people of God.”

Nínú àwọn àpilẹ̀kọ ṣáájú a ti pèsè ohun tí a gbàgbọ́ pé ó jẹ́ ọgbọ́n ìmòye mímọ́ tó bófin mu, pé ìfẹ̀gbẹ́pọ̀ pẹ̀lú Róòmù àti àwọn Júù dúró fún àkókò kan láti ọdún 161 ṣáájú ìbí Kristi títí dé 158 ṣáájú ìbí Kristi, àti pé àkókò náà jẹ́ àpẹẹrẹ ìṣàkóso àfihàn dídá ère ẹranko náà. Bí ó bá rí bẹ́ẹ̀, àní ìpinnu láti gba pé ìfẹ̀gbẹ́pọ̀ àwọn Júù pẹ̀lú Róòmù jẹ́ àkókò kan, di ìdánwò, àti pé ní ìtumọ̀ wòlíì yẹn ó bá òtítọ́ náà mu pé dídá ère ẹranko náà ni “ìdánwò ńlá fún àwọn ènìyàn Ọlọ́run.”

That being said, 158 BC identifies when the league between the apostate Jews known as the Maccabees was firmly established with Rome, and thus typifies the Sunday law, for the Bible asks the rhetorical question, “Can two walk together, except they be agreed?” 158 BC identifies where and when apostate Protestantism joins hands with the papal power, and the period which began in 161 BC that led to 158 BC identifies the period of time that is representing the formation of the image of the beast. It is essential to recognize that the period is identifying when apostate Protestantism will join with apostate Republicanism. Both of those apostate powers are represented in verses thirteen through fifteen, so they share some common waymarks.

Níwọ̀n bí ó ti rí bẹ́ẹ̀, ọdún 158 Ṣ.K. ń tọ́ka sí ìgbà tí àdéhùn láàárín àwọn Júù apẹ̀yìndà tí a mọ̀ sí Maccabees ti fi ẹsẹ̀ múlẹ̀ pẹ̀lú Róòmù dájú; nítorí náà, ó ṣe àpẹẹrẹ òfin Ọjọ́ Àìkú, nítorí Bíbélì béèrè ìbéèrè àròsọ yìí pé, “Ṣé méjì lè bá ara wọn rìn pọ̀, bí kò ṣe pé wọ́n ti fara mọ́ra wọn?” Ọdún 158 Ṣ.K. ń fi ibi àti ìgbà hàn níbi tí Pùròtẹ́sítántì apẹ̀yìndà ti bá agbára papal dìmọ́ra, àti àkókò tí ó bẹ̀rẹ̀ ní ọdún 161 Ṣ.K. tí ó sì yọrí sí 158 Ṣ.K. ń tọ́ka sí àkókò tí ó dúró fún ìdásílẹ̀ àwòrán ẹranko náà. Ó ṣe pàtàkì gidigidi láti mọ̀ pé àkókò náà ń tọ́ka sí ìgbà tí Pùròtẹ́sítántì apẹ̀yìndà yóò darapọ̀ mọ́ Répùblíkáníìmù apẹ̀yìndà. Àwọn agbára apẹ̀yìndà méjèèjì wọ̀nyí ni a ṣojú fún nínú ẹsẹ̀ kẹtàlá títí dé kẹẹ̀ẹ́dógún, nítorí náà wọ́n ní àwọn àmì ọ̀nà kan tí wọ́n jọ pín.

It is correct to apply 1776, 1789 and 1798 as typifying September 11, 2001, followed by the Pelosi Trials of the false flag movement associated with January 6, 2021, and the inaugural period of Biden’s stolen election, that leads to the Sunday law. In the application the Patriot Act of 2001, aligning with the Declaration of Independence, presents a waymark identifying the beginning of the removal of independence. Then the second waymark of the kangaroo court of Pelosi and Schiff aligning with the ratification of the Constitution, thus typifying the beginning of the overturning of the Constitution, followed by the third waymark of the Alien and Sedition Acts representing the United States speaking as a dragon. To apply these waymarks in this fashion is to identify the waymarks of apostate Protestantism as represented by the Maccabees.

Ó tọ́ láti fi 1776, 1789 àti 1798 ṣe àfihàn àpẹẹrẹ ti September 11, 2001, tí Ìdánwò Pelosi ti ìṣíkiri asia èké tí a so mọ́ January 6, 2021, àti àkókò ìbẹ̀rẹ̀ ìjọba ìdìbò tí wọ́n jí ti Biden tẹ̀ lé, èyí tí ó yọrí sí òfin Sunday. Nínú ìlò yìí, Patriot Act ti 2001, ní ìbámu pẹ̀lú Ìkéde Òmìnira, mú àmì ọ̀nà kan wá tí ń fi ìbẹ̀rẹ̀ ìyọkúrò òmìnira hàn. Nígbà náà ni àmì ọ̀nà kejì, ilé ẹjọ́ ìtanràn ti Pelosi àti Schiff, ní ìbámu pẹ̀lú ìfọwọ́sí Ofin Orílẹ̀-èdè, tí ó sì fi ìbẹ̀rẹ̀ yíyí Ofin Orílẹ̀-èdè padà hàn gẹ́gẹ́ bí àpẹẹrẹ; lẹ́yìn èyí ni àmì ọ̀nà kẹta ti Alien and Sedition Acts dúró fún Orílẹ̀-Èdè Amẹ́ríkà tí ń sọ̀rọ̀ bí ejò ńlá. Láti lo àwọn àmì ọ̀nà wọ̀nyí ní ọ̀nà yìí ni láti mọ àwọn àmì ọ̀nà ti Protestanti tí ó ti ṣubú kúrò nínú ìgbàgbọ́, gẹ́gẹ́ bí a ti ṣojú wọn nínú Maccabees.

At another level, to identify the three waymarks in association with apostate Republicanism produces a slightly different application. September 11, 2001 aligns with 1776, but 1789, for apostate Republicanism, aligns with the Alien and Sedition Acts, and establishes a distinction between those “acts” and the speaking of the dragon, that is represented by Sunday enforcement. When the two lines are placed together in the context of the image of the beast test, they form the prophetic structure of the setting up of the image of the beast, and the great test for the people of God is the formation of the image of the beast. For the people of God, the formation of the image of the beast, must first be recognized as it is represented (formed) in God’s Word, in order for those last-day people to recognize that formation in the political and religious world.

Ní ìpele mìíràn, láti dá àwọn àmì ọ̀nà mẹ́ta náà mọ̀ ní ìbáṣepọ̀ pẹ̀lú ìṣèlú olómìnira apẹ̀yìndà mú ìlò kan tí ó yà díẹ̀ sílẹ̀ jáde. September 11, 2001 bá 1776 mu, ṣùgbọ́n 1789, fún ìṣèlú olómìnira apẹ̀yìndà, bá Alien and Sedition Acts mu, ó sì fi ìyàtọ̀ kan múlẹ̀ láàárín àwọn “acts” wọ̀nyẹn àti ọ̀rọ̀ ejò náà, èyí tí ìfipámúlẹ̀ Sunday dúró fún. Nígbà tí a bá fi àwọn ìlà méjèèjì náà jọ sínú àyíká ìdánwò àwòrán ẹranko náà, wọ́n di àkóso àsọtẹ́lẹ̀ ti ìgbékalẹ̀ àwòrán ẹranko náà, ìdánwò ńlá fún àwọn ènìyàn Ọlọ́run sì ni ìdásílẹ̀ àwòrán ẹranko náà. Fún àwọn ènìyàn Ọlọ́run, ìdásílẹ̀ àwòrán ẹranko náà gbọdọ̀ kọ́kọ́ jẹ́ mímọ̀ gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ (tí a sì dá a sílẹ̀) nínú Ọ̀rọ̀ Ọlọ́run, kí àwọn ènìyàn ọjọ́ ìkẹyìn wọ̀nyẹn lè mọ ìdásílẹ̀ náà nínú ayé òṣèlú àti ti ẹ̀sìn.

So how could the Pelosi Trials of January 6, 2021 align with the Alien and Sedition Acts? The Pelosi Trials mark the celebration by the beast of the bottomless pit who had just slain the rich president who had stirred up globalism. That history of celebration began with the period of Biden’s inauguration and it represents a period that ends with Trump’s second inauguration. It should be noted that Trump campaigns for president three times, and in the first and last he wins, but in the middle his victory was stolen by the power that the Scripture identifies as the father of lies. The Pelosi Trials that began with the stolen election identify a second set of revenge Pelosi Trials that begin when Trump is inaugurated January 20, 2025.

Nítorí náà, báwo ni àwọn Ìdánwò Pelosi ti January 6, 2021 ṣe lè bá àwọn Alien and Sedition Acts mu? Àwọn Ìdánwò Pelosi jẹ́ àmì ayẹyẹ tí ẹranko inú ọ̀gbun àìnísàlẹ̀ ṣe, ẹni tí ó ṣẹ̀ṣẹ̀ pa ààrẹ ọlọ́rọ̀ náà tí ó ti ru ìgbélárugẹ̀ àgbáyé sókè. Ìtàn ayẹyẹ yẹn bẹ̀rẹ̀ pẹ̀lú àkókò ìbùwọ̀lé Biden sí ipò ààrẹ, ó sì dúró fún àkókò kan tí ó parí pẹ̀lú ìbùwọ̀lé kejì Trump sí ipò ààrẹ. Ó yẹ kí a ṣe àkíyèsí pé Trump ṣe ìpolongo fún ipò ààrẹ lẹ́ẹ̀mẹ́ta, àti pé ní ìgbà àkọ́kọ́ àti ìkẹ́yìn ó ṣẹ́gun, ṣùgbọ́n ní àárín wọn ni a jí ìṣẹ́gun rẹ̀ gbà nípasẹ̀ agbára tí Ìwé Mímọ́ fi hàn gẹ́gẹ́ bí baba irọ́. Àwọn Ìdánwò Pelosi tí ó bẹ̀rẹ̀ pẹ̀lú ìdìbò tí wọ́n jí gbà náà fi ìkójọpọ̀ kejì àwọn Ìdánwò Pelosi ti ẹ̀san hàn, tí ó bẹ̀rẹ̀ nígbà tí wọ́n bá bu Trump wọ ipò ààrẹ ní January 20, 2025.

The period of the term of Joe Biden’s presidency begins with a series of Pelosi Trials and it ends with a series of Pelosi Trials. Both are political trials, but those prosecuted in the second set of trials are those who led out in the first trials. At Trump’s second inauguration the year 164 BC is marked. Trump’s second inauguration is typified by 164 BC, and the rededicating the Jewish temple represents the rededication of the political temple for a second time.

Àkókò ìjọba ààrẹ Joe Biden bẹ̀rẹ̀ pẹ̀lú àtòjọ àwọn Ìdánwò Pelosi, ó sì parí pẹ̀lú àtòjọ àwọn Ìdánwò Pelosi. Àwọn méjèèjì jẹ́ àwọn ìdánwò òṣèlú, ṣùgbọ́n àwọn tí a fi ẹ̀sùn kàn nínú ìgbà kejì àwọn ìdánwò náà ni àwọn tí wọ́n ṣáájú nínú àwọn ìdánwò àkọ́kọ́. Ní ìbúra kejì Trump sí ipò, a samisi ọdún 164 Ṣ.K. Ìbúra kejì Trump sí ipò ni a fi ọdún 164 Ṣ.K. ṣe àpẹẹrẹ, àti ìyàsímímọ́ tẹ́ńpìlì àwọn Júù lẹ́ẹ̀kejì dúró fún ìyàsímímọ́ tẹ́ńpìlì òṣèlú lẹ́ẹ̀kejì.

That was the very year that Antiochus Epiphanes died, and he was the power who pushed the religious practices of Greece upon the Jews, thus causing the Maccabean revolt of 167 BC. At Trump’s second inauguration in 2025, the religion of Greece (globalism) will be fully subdued in the United States, and satanic miracles will begin to empower the work of bringing church and state together. At that point Trump will sign executive orders that parallel the Alien and Sedition Acts, thus marking the beginning of the formation of the image of the beast (161 BC), and he will begin the second series of Pelosi Trials. The Alien and Sedition Acts mark the beginning of the period of the formation of the image of the beast, and that period ends at the Sunday law, as typified by 158 BC.

Ó jẹ́ gan-an ọdún kan náà tí Antiochus Epiphanes kú, àti pé òun ni agbára tí ó fi mú àwọn ìṣe ẹ̀sìn ti Gíríìsì wá lé àwọn Júù lórí, tí ó sì fa ìṣọ̀tẹ̀ Maccabean ti ọdún 167 ṣáájú ìbí Kristi. Ní ìgbésíkalẹ̀ kejì Trump ní ọdún 2025, ẹ̀sìn Gíríìsì (àgbáyéṣepọ̀) yóò jẹ́ ẹni tí a ti tẹ̀ sílẹ̀ pátápátá ní Orílẹ̀-Èdè Amẹ́ríkà, àwọn iṣẹ́ ìyanu ti Satani yóò sì bẹ̀rẹ̀ sí í fún iṣẹ́ ìmú ìjọ àti ìjọba papọ̀ ní agbára. Ní àkókò náà Trump yóò fọwọ́ sí àwọn àṣẹ àṣẹ-ìgbésẹ̀ tí ó bá Alien and Sedition Acts mu lọ́nà ìfaradàpọ̀, nípa bẹ́ẹ̀ tí yóò fi samisi ìbẹ̀rẹ̀ ìdásílẹ̀ àwòrán ẹranko náà (161 ṣáájú ìbí Kristi), yóò sì bẹ̀rẹ̀ ẹ̀ka kejì ti Pelosi Trials. Alien and Sedition Acts samisi ìbẹ̀rẹ̀ àkókò ìdásílẹ̀ àwòrán ẹranko náà, àkókò náà sì parí ní òfin ọjọ́ Àìkú, gẹ́gẹ́ bí a ti fi ọdún 158 ṣáájú ìbí Kristi ṣe àpẹẹrẹ rẹ̀.

Thus, the period that is the formation of the image of the beast begins with the “acts” that allow Trump to shut down the mainstream media, expel illegal aliens and arrest and bring to trial those who are involved with the conspiracy of the Democratic party. The beginning of the period marks the political persecution brought by Trump and it ends with religious persecution.

Nítorí náà, àkókò tí ó jẹ́ ìdásílẹ̀ àwòrán ẹranko náà bẹ̀rẹ̀ pẹ̀lú àwọn “ìṣe” tí ń jẹ́ kí Trump lè ti ilé iṣẹ́ ìròyìn gbòde ayé tí ó jẹ́ olókìkí pa, lé àwọn àjèjì tí kò bófin mu jáde, kí ó sì mú, kí ó sì fi sí ìdájọ́ àwọn tí wọ́n ní ọwọ́ nínú ìdìtẹ̀ ẹgbẹ́ Democratic. Ìbẹ̀rẹ̀ àkókò náà fi àìní-ìdájọ́ òṣèlú tí Trump mú wá hàn, ó sì parí pẹ̀lú inúnibíni ẹ̀sìn.

In this sense the middle waymark of 1789 and the Constitution, is the Pelosi trials of 2021, which represent a period that ends with the same history as at the beginning, but the last set of Pelosi trials is a political reversal of those who are currently being prosecuted and imprisoned. The second waymark in the line of apostate Protestantism is the Pelosi trials that encompass the presidency of Joe Biden, and the period ends in January 2025, when the waymark of 1789, in the line of apostate Republicanism, arrives on January 20, 2025, with the executive orders that immediately follow Trump’s second inauguration. That begins a period with the nation speaking as a dragon (Alien and Sedition Acts), that leads to the Sunday law where the nation speaks as a dragon. In that period the Constitution, represented by 1789, is progressively overturned.

Ní ìtumọ̀ yìí, àmì ọ̀nà àárín ti 1789 àti Òfin Orílẹ̀-èdè, ni àwọn ìdánwò Pelosi ti ọdún 2021, èyí tí ó ṣàpẹẹrẹ àkókò kan tí ó parí pẹ̀lú ìtàn kan náà gẹ́gẹ́ bí ó ti wà ní ìbẹ̀rẹ̀, ṣùgbọ́n ìkànsí ìkẹyìn ti àwọn ìdánwò Pelosi jẹ́ ìyípadà ìṣèlú sí ipò òdìkejì fún àwọn tí a ń fi ẹ̀sùn kàn lọ́wọ́lọ́wọ́ tí a sì ń fi sínú ẹ̀wọ̀n. Àmì ọ̀nà kejì nínú ìlà Pùròtẹ́sítáǹtì apẹ̀yìndà ni àwọn ìdánwò Pelosi tí ó yí ààrẹ Joe Biden ká, àkókò náà sì parí ní Oṣù Kini 2025, nígbà tí àmì ọ̀nà 1789, nínú ìlà ìṣèlú olómìnira olóṣèlú tí ó ti yapa, dé ní ọjọ́ 20 Oṣù Kini, 2025, pẹ̀lú àwọn àṣẹ aláṣẹ tí ó tẹ̀lé ìbúra kejì ti Trump lẹ́sẹ̀kẹsẹ̀. Èyí bẹ̀rẹ̀ àkókò kan nínú èyí tí orílẹ̀-èdè náà ń sọ̀rọ̀ bí ejò ńlá (Alien and Sedition Acts), tí ó sì ń darí sí òfin Ọjọ́ Àìkú níbi tí orílẹ̀-èdè náà ti ń sọ̀rọ̀ bí ejò ńlá. Nínú àkókò náà ni a ti ń yí Òfin Orílẹ̀-èdè padà sẹ́yìn díẹ̀díẹ̀, gẹ́gẹ́ bí 1789 ṣe ṣàpẹẹrẹ rẹ̀.

At Trump’s second inauguration he becomes the eighth president that is of the seven, and the formation of the image of the beast identifies how the apostate horns of Protestantism and Republicanism come together as one horn, with the Protestants in control of the relationship. In the very same history those who have been called to be the one hundred and forty-four thousand are sealed in advance of being lifted up as the horn of true Protestantism at the soon coming Sunday law.

Ní ìgbékalẹ̀ kejì Trump sí ipò ààrẹ, ó di ààrẹ kẹjọ tí ó jẹ́ ti àwọn méje, àti ìdásílẹ̀ àwòrán ẹranko náà ń fi hàn bí àwọn ìwo apẹ̀yìndà ti Protestantisimu àti ti Ẹgbẹ́ Republikani ṣe darapọ̀ wá di ìwo kan ṣoṣo, pẹ̀lú àwọn Protestant ní ìṣàkóso ìbáṣepọ̀ náà. Nínú ìtàn náà gan-an, àwọn tí a ti pè láti jẹ́ ọgọ́rùn-ún kan ó lé mẹ́rìnlélógójì ẹgbẹ̀rún ni a fi èdìdì dì tẹ́lẹ̀ kí a tó gbé wọn sókè gẹ́gẹ́ bí ìwo ti Protestantisimu tòótọ́ ní òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́.

The sealing message that is the Revelation of Jesus Christ, which is unsealed just before probation closes, is that portion of Daniel that relates to the last days. That portion which is unsealed is the hidden history of Daniel eleven verse forty, and verses thirteen to fifteen align with that hidden history. Therefore, the message that is unsealed just before probation closes, that has been typified by the hidden prophetic message of Nebuchadnezzar’s image of the beasts, is the very message of the joining of the two sticks of the apostate horns of Protestantism and Republicanism represented by the Maccabees and Antiochus III in verse thirteen through fifteen.

Ìránṣẹ́ ìdìdì tí í ṣe Ìṣípayá Jésù Kristi, tí a ṣí sílẹ̀ díẹ̀ ṣáájú kí àkókò ìdánwò parí, ni apá yẹn nínú Dáníẹ́lì tí ó ní í ṣe pẹ̀lú àwọn ọjọ́ ìkẹyìn. Apá yẹn tí a ṣí sílẹ̀ ni ìtàn àṣírí tí ó wà nínú Dáníẹ́lì orí kẹ́tàlá ẹsẹ̀ ogójì, àti pé ẹsẹ̀ kẹ́tàlá sí kẹẹ́ẹ̀dógún bá ìtàn àṣírí náà mu. Nítorí náà, ìránṣẹ́ tí a ṣí sílẹ̀ díẹ̀ ṣáájú kí àkókò ìdánwò parí, tí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìránṣẹ́ àsọtẹ́lẹ̀ àṣírí ti àwòrán Nebukadinésárì ti àwọn ẹranko, ni gan-an ìránṣẹ́ ìdarapọ̀ àwọn ọ̀pá méjì ti àwọn ìwo apẹ̀yìndà ti Pùrótẹ́sítántìsìmù àti Répùblíkánísìmù tí àwọn Makkabí àti Áńtíókù Kẹta dúró fún nínú ẹsẹ̀ kẹ́tàlá títí dé kẹẹ́ẹ̀dógún.

The message identifying the formation of the image of the beast, is the message that conveys the sanctification that seals the true Protestant horn.

Ìhìn tí ń fi ìdásílẹ̀ àwòrán ẹranko náà hàn, ni ìhìn tí ń gbé ìyàsímímọ́ kalẹ̀ tí ó fi èdìdì dí ìwo Pùròtẹ́sítáǹtì tòótọ́.

In verse fourteen, in the year 200 BC, pagan Rome is first introduced into the prophetic narrative, as it rose up to protect the new infant king of Egypt, from an alliance against Egypt that had been formed by Antiochus III and Philip of Macedon. That year the Battle of Panium was carried out by Antiochus III against Ptolemy V. The introduction of the robbers of thy people, who establish the vision, an alliance between Antiochus and Philip, and the Battle of Panium all took place that year. Therefore, the waymark identifies an alliance between Antiochus, who typifies the Republican horn of the earth beast, and Philip of Macedon, the ancient name for Greece, typifying the United Nations.

Nínú ẹsẹ̀ kẹrìnlá, ní ọdún 200 ṣáájú Kristi, ni a kọ́kọ́ ṣàfihàn Romu abọ̀rìṣà sínú ìtàn àsọtẹ́lẹ̀ náà, bí ó ti dìde láti dáàbò bo ọba tuntun kékeré ti Ejibiti, kúrò lọ́wọ́ àjọṣepọ̀ kan sí Ejibiti tí Antiochus III àti Filippi ti Makedóní dá sílẹ̀. Ní ọdún náà ni Antiochus III ṣe Ogun Panium sí Ptolemy V. Ìfihàn àwọn ọlọ́ṣà àwọn ènìyàn rẹ, tí wọ́n mú ìran náà dúró; àjọṣepọ̀ kan láàárín Antiochus àti Filippi; àti Ogun Panium—gbogbo wọn ṣẹlẹ̀ ní ọdún náà. Nítorí náà, àmì ọ̀nà náà ń tọ́ka sí àjọṣepọ̀ kan láàárín Antiochus, ẹni tí ó ṣàpẹẹrẹ ìwo Oloṣèlú-ìjọba ti ẹranko ayé náà, àti Filippi ti Makedóní, orúkọ àtijọ́ fún Gíríìsì, tí ó ṣàpẹẹrẹ Àwọn Orílẹ̀-Èdè Aṣọ̀kan.

At the prophetic level, at the Battle of Panium an alliance between the dragon (Macedon) and the false prophet (USA) takes place. The underlying motivation for the alliance was to divide up the domain of Egypt, which would represent a collapsing Russia.

Ní ìpele àsọtẹ́lẹ̀, ní Ogun Panium ìbáṣepọ̀ kan láàárín ejò ńlá náà (Makedóníà) àti wòlíì èké náà (USA) ṣẹlẹ̀. Ìdí ìpilẹ̀ tó wà lẹ́yìn ìbáṣepọ̀ náà ni láti pín agbègbè Ejibiti, èyí tí yóò ṣàpẹẹrẹ Rọ́ṣíà tí ń wó lulẹ̀.

When Jesus took His disciples to Panium, it was then named Caesarea Philippi. Herod the Great’s grandson, Herod Philippi had accomplished the restoration of the city and named it after Caesar Augustus and himself, thus Caesarea Philippi. Their relationship represents Rome with Rome, but Philippi is a lesser Rome in relation to Caesar, and at the prophetic level Herod Philippi represents Salome, the daughter of Herodias. Therefore, with the name Caesarea Philippi we find Herod Philippi representing the false prophet, and Caesar representing the papacy.

Nígbà tí Jésù mú àwọn ọmọ-ẹ̀yìn Rẹ̀ lọ sí Panium, nígbà náà ni a ń pè é ní Caesarea Philippi. Herodu Ńlá ọmọ-ọmọ rẹ̀, Herodu Philippi, ti ṣe àṣeyọrí ìtúnṣe ìlú náà, ó sì sọ ọ́ ní orúkọ Caesar Augustus àti tirẹ̀ pẹ̀lú; nítorí náà ni Caesarea Philippi. Ìbáṣepọ̀ wọn dúró fún Rome pẹ̀lú Rome, ṣùgbọ́n Philippi jẹ́ Rome kékeré ní ìbátan sí Caesar, àti ní ìpele àsọtẹ́lẹ̀ Herodu Philippi dúró fún Salome, ọmọbìnrin Herodias. Nítorí náà, pẹ̀lú orúkọ Caesarea Philippi a rí Herodu Philippi gẹ́gẹ́ bí aṣáájú-ìsọtẹ́lẹ̀ èké, àti Caesar gẹ́gẹ́ bí ipò pàápàá.

Panium’s prophetic history therefore sets forth two alliances, one where the false prophet (Trump) joins hands with the dragon (the United Nations), and the other where the false prophet (Trump) joins hands with the papacy (Caesar). In verse sixteen the Sunday law is represented, and it is there where the threefold union is implemented, but the arrangement was actually put in place prior to the Sunday law, in verse fifteen and the Battle of Panium.

Nítorí náà, ìtàn àsọtẹ́lẹ̀ Panium gbé àjọ méjì kalẹ̀, ọ̀kan níbi tí wòlíì èké náà (Trump) ti bá dragoni náà (Àjọ Àwọn Orílẹ̀-Èdè) fọwọ́ pọ̀, àti èkejì níbi tí wòlíì èké náà (Trump) ti bá ìjọ papacy (Caesar) fọwọ́ pọ̀. Nínú ẹsẹ̀ kẹrìndínlógún ni a ti ṣàfihàn òfin Ọjọ́ Àìkú, ibẹ̀ sì ni a ti mú ìṣọ̀kan mẹ́ta náà ṣẹ, ṣùgbọ́n a ti fi ètò náà lélẹ̀ ní tòótọ́ kí òfin Ọjọ́ Àìkú tó dé, nínú ẹsẹ̀ kẹẹ̀ẹ́dógún àti ní Ogun Panium.

“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.

“Nípa ìlànà tí yóò fi ipa mú ìdásílẹ̀ ipò Pópù ṣẹ ní ìtakò sí òfin Ọlọ́run, orílẹ̀-èdè wa yóò ya ara rẹ̀ kúrò pátápátá lọ́dọ̀ òdodo. Nígbà tí Pírótẹ́sítántì yóò na ọwọ́ rẹ kọjá ìhòhò àárín náà láti di ọwọ́ agbára Róòmù mú, nígbà tí yóò tẹ̀ síwájú lórí ọ̀gbun náà láti pàdé ọwọ́ pẹ̀lú Ẹ̀mí-Ẹ̀mí, nígbà tí, lábẹ́ agbára ìṣọ̀kan mẹ́ta yìí, orílẹ̀-èdè wa yóò sẹ́ gbogbo ìlànà Orílẹ̀-èdè rẹ̀ gẹ́gẹ́ bí ìjọba Pírótẹ́sítántì àti olómìnira, tí yóò sì pèsè ọ̀nà fún ìtànkálẹ̀ irọ́ àti ìtanilẹ́tàn ti Pápá, nígbà náà ni a lè mọ̀ pé àkókò ti dé fún iṣẹ́ àgbàyanu Satani àti pé òpin ti súnmọ́.” Testimonies, volume 5, 451.

We will continue this study in our next article.

A ó tẹ̀síwájú nínú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ wa tó kàn.

“Revelation is not the creation or invention of something new, but the manifestation of what was, until revealed, unknown to human beings. The great and eternal truths contained in the gospel are revealed through diligent searching and humbling of ourselves before God. The divine Teacher leads the mind of the humble seeker for truth; and by the Holy Spirit’s guidance, the truths of the Word are made known to him. And there can be no more certain and efficient way of knowledge than in being thus guided. The promise of the Saviour was, ‘When he, the Spirit of truth, is come, he will guide you into all truth.’ It is through the impartation of the Holy Spirit that we are made to understand the Word of God.

“Ìfíhàn kì í ṣe ẹ̀dá tàbí ìpilẹ̀dá ohun tuntun kan, bí kò ṣe ìfarahàn ohun tí ó ti wà ṣáájú, ṣùgbọ́n tí a kò tíì fi hàn, tí ó sì jẹ́ àìmọ̀ fún ènìyàn. Àwọn òtítọ́ ńlá àti ayérayé tí ó wà nínú ìhìn rere ni a ń fi hàn nípasẹ̀ àwárí pẹkipẹki àti nípa ìtẹ ara wa sílẹ̀ níwájú Ọlọ́run. Olùkọ́ àtọ̀runwá ń darí ọkàn ẹni onírẹ̀lẹ̀ tí ń wá òtítọ́; àti nípa ìtọ́sọ́nà Ẹ̀mí Mímọ́, a ń jẹ́ kí àwọn òtítọ́ Ọ̀rọ̀ náà di mímọ̀ fún un. Kò sì sí ọ̀nà ìmọ̀ tí ó lè dájú, tí ó sì munadoko ju kí a máa rí ìtọ́sọ́nà báyìí lọ. Ìlérí Olùgbàlà náà ni pé, ‘Ṣùgbọ́n nígbà tí òun bá dé, Ẹ̀mí òtítọ́, yóò darí yín sínú gbogbo òtítọ́.’ Nípasẹ̀ pípín Ẹ̀mí Mímọ́ ni a fi ń jẹ́ kí a lóye Ọ̀rọ̀ Ọlọ́run.”

“The psalmist writes, ‘Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word. With my whole heart have I sought thee: O let me not wander from thy commandments. . . . Open thou mine eyes, that I may behold wondrous things out of thy law.’

“Onísáàmù kọ pé, ‘Nípa kí ni ọ̀dọ́kùnrin yóò fi sọ ọ̀nà rẹ̀ di mímọ́? Nípa ṣíṣọ́ra sí i gẹ́gẹ́ bí ọ̀rọ̀ rẹ. Pẹ̀lú gbogbo ọkàn mi ni mo fi wá ọ: má ṣe jẹ́ kí n ṣìnà kúrò nínú àwọn òfin rẹ.... Ṣí ojú mi, kí n lè rí àwọn ohun àgbàyanu nínú òfin rẹ.’”

“We are admonished to seek for the truth as for hid treasure. The Lord opens the understanding of the true seeker after truth; and the Holy Spirit enables him to grasp the truths of revelation. This is what the psalmist means when he asks that his eyes may be opened to behold wondrous things out of the law. When the soul pants after the excellencies of Jesus Christ, the mind is enabled to grasp the glories of the better world. Only by the aid of the divine Teacher can we understand the truths of the Word of God. In Christ’s school we learn to be meek and lowly because there is given to us an understanding of the mysteries of godliness.

“A ń kìlọ̀ fún wa láti wá òtítọ́ bí a ti ń wá ìṣúra tí a fi pamọ́. Olúwa ń ṣí òye ẹni tí ń fi tòótọ́ wá òtítọ́ sílẹ̀; Ẹ̀mí Mímọ́ sì ń jẹ́ kí ó lè lóye àwọn òtítọ́ ìfihàn. Èyí ni onísáàmù túmọ̀ sí nígbà tí ó bẹ̀ pé kí a ṣí ojú rẹ̀ kí ó lè rí àwọn ohun àgbàyanu nínú òfin. Nígbà tí ọkàn bá ń yáǹfọǹfọn fún àwọn àgbàyanu rere Jesu Kristi, a máa fún inú wa ní agbára láti lóye ògo ayé tí ó dára jù lọ. Nípasẹ̀ ìrànlọ́wọ́ Olùkọ́ Àtọ̀runwá nìkan ni a fi lè lóye àwọn òtítọ́ Ọ̀rọ̀ Ọlọ́run. Nínú ilé-ẹ̀kọ́ Kristi ni a ti ń kọ́ láti jẹ́ onírẹ̀lẹ̀ àti oníwọ̀ntúnwọ̀nsì, nítorí a ti fún wa ní òye àwọn àṣírí ìwà-bí-Ọlọ́run.”

“He who inspired the Word was the true expositor of the Word. Christ illustrated his teachings by calling the attention of his hearers to the simple laws of nature, and to the familiar objects which they daily saw and handled. Thus he led their minds from the natural to the spiritual. Many failed of grasping at once the meaning of his parables; but as they day by day came in contact with the objects with which the Great Teacher had associated spiritual truths, some discerned the lessons of divine truth he had sought to impress, and these were convinced of the truth of his mission and converted to the gospel.” Sabbath School Worker, December 1, 1909.

“Ẹni tí ó mí ìmísí fún Ọ̀rọ̀ náà ni Olùtúmọ̀ tòótọ́ ti Ọ̀rọ̀ náà. Kristi fi àpèjúwe ṣe àwọn ẹ̀kọ́ rẹ̀ nípa pípe àkíyèsí àwọn olùgbọ́ rẹ̀ sí àwọn òfin alákọ̀ọ́rẹ̀ ti ẹ̀dá, àti sí àwọn ohun tí wọ́n ti mọ̀ dáadáa tí wọ́n sì ń rí, tí wọ́n sì ń fi ọwọ́ kàn lójoojúmọ́. Báyìí ni ó ṣe darí èrò inú wọn láti ohun ti ara sí ohun ti ẹ̀mí. Ọ̀pọ̀ ènìyàn kò lè lóye ìtumọ̀ àwọn òwe rẹ̀ lẹ́sẹ̀kẹsẹ̀; ṣùgbọ́n bí wọ́n ti ń bá àwọn ohun tí Olùkọ́ Ńlá náà ti fi àwọn òtítọ́ ẹ̀mí kàn mọ́ lójoojúmọ́ pàdé, àwọn kan bẹ̀rẹ̀ sí í rí àwọn ẹ̀kọ́ òtítọ́ Ọlọ́run tí ó fẹ́ fi tẹ̀ wọ́n lọ́kàn, a sì mú wọn dá wọn lójú nípa òtítọ́ iṣẹ́ àyànfúnni rẹ̀, wọ́n sì yí padà sí ìhìnrere.” Sabbath School Worker, December 1, 1909.