The books of Daniel and Revelation complement each other, meaning together they are perfected.

Àwọn ìwé Dáníẹ́lì àti Ìfihàn ń bá ara wọn mu, èyí túmọ̀ sí i pé nípa jíjẹ́ pọ̀ ni wọ́n fi pé.

“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

“Nínú Ìfihàn, gbogbo àwọn ìwé Bíbélì ni wọ́n pàdé sí, tí wọ́n sì parí sí. Níhìn-ín ni àfikún ìwé Dáníẹ́lì wà.” Acts of the Apostles, 585.

The kingdoms of Bible prophecy are to be the student of prophecy’s focus, for it is there that the external history of the latter days is primarily set forth.

Àwọn ìjọba inú àsọtẹ́lẹ̀ Bíbélì gbọ́dọ̀ jẹ́ ohun tí akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ yóò fi ojú sí, nítorí ibẹ̀ ni a ti ṣàfihàn ìtàn ìṣẹ̀lẹ̀ òde ti àwọn ọjọ́ ìkẹyìn ní pàtàkì.

“Far better is it to learn, in the light of God’s word, the causes that govern the rise and fall of kingdoms. Let the youth study these records, and see how the true prosperity of nations has been bound up with an acceptance of the divine principles. Let him study the history of the great reformatory movements, and see how often these principles, though despised and hated, their advocates brought to the dungeon and the scaffold, have through these very sacrifices triumphed.” Education, 238.

“Ó sàn jù lọ láti kọ́ ẹ̀kọ́, ní ìmọ́lẹ̀ ọ̀rọ̀ Ọlọ́run, àwọn ìdí tí ń ṣàkóso ìdìde àti ìṣubú àwọn ìjọba. Kí àwọn ọ̀dọ́kùnrin kẹ́kọ̀ọ́ àwọn àkọsílẹ̀ wọ̀nyí, kí wọ́n sì rí i bí a ti so àlàáfíà-òwò tòótọ́ àwọn orílẹ̀-èdè mọ́ ìtẹ́wọ́gbà àwọn ìlànà àtọ̀runwá. Kí ó kẹ́kọ̀ọ́ ìtàn àwọn ìgbésẹ̀ àtúnṣe ńlá wọ̀nyí, kí ó sì rí i bí ó ti sábà máa ń jẹ́ pé àwọn ìlànà wọ̀nyí, bí ó tilẹ̀ jẹ́ pé a kẹ́gàn wọn tí a sì kórìíra wọn, tí a sì mú àwọn alátìlẹ́yìn wọn lọ sí inú túbú àti sí ibi orí igi ìpànìyàn, ti ṣẹ́gun nípasẹ̀ àwọn ẹbọ wọ̀nyí gan-an.” Education, 238.

Sacred histories, whether it is the “great reformatory movements,” or the “rise and fall of kingdoms;” sacred histories are a life-or-death proposition in God’s Word. Paul recorded in 2 Thessalonians chapter two that those that do not love the truth, and who thereafter receive strong delusion; do so because they chose to reject the message Paul identified in the passage. The passage identifies the relationship of pagan Rome with papal Rome, which is also the relationship of Pergamos and Thyatira and is also the relationship of iron and clay, as well as, the relationship of the dragon with the beast. The rise of papal Rome represented by Thyatira and the fall of pagan Rome as represented by Pergamos is a truth that those who receive strong delusion hate.

Àwọn ìtàn mímọ́, yálà wọ́n jẹ́ “àwọn ìṣípò àtúnṣe ńlá,” tàbí “ìdìde àti ìṣubú àwọn ìjọba;” àwọn ìtàn mímọ́ jẹ́ ọ̀ràn ìyè tàbí ikú nínú Ọ̀rọ̀ Ọlọ́run. Pọ́ọ̀lù kọ sílẹ̀ nínú 2 Tẹsalonika orí kejì pé àwọn tí kò nífẹ̀ẹ́ òtítọ́, tí wọ́n sì lẹ́yìn náà gba ìtanrànkálẹ̀ agbára; ṣe bẹ́ẹ̀ nítorí wọ́n yàn láti kọ ìhìn-iṣẹ́ tí Pọ́ọ̀lù tọ́ka sí nínú ẹsẹ̀ náà. Ẹsẹ̀ náà ṣàfihàn ìbáṣepọ̀ Róòmù aláìnígbàgbọ́ pẹ̀lú Róòmù papal, èyí tí ó sì tún jẹ́ ìbáṣepọ̀ Pergamos àti Tiatira, tí ó sì tún jẹ́ ìbáṣepọ̀ irin àti amọ̀, pẹ̀lú ìbáṣepọ̀ ejò náà pẹ̀lú ipò papacy. Ìdìde Róòmù papal tí Tiatira dúró fún àti ìṣubú Róòmù aláìnígbàgbọ́ gẹ́gẹ́ bí Pergamos ṣe ṣojú fún jẹ́ òtítọ́ kan tí àwọn tí ń gba ìtanrànkálẹ̀ agbára kórìíra.

In the Millerite history the argument between the Millerites and the Protestants that made its way onto the 1843 pioneer chart was over what historical power was represented as the “robbers of thy people” in verse fourteen of Daniel eleven. Were the robbers the rising of pagan Rome as the Millerites contended, or was it the fall of the Seleucids as the Protestants claimed?

Nínú ìtàn àwọn Millerite, àríyànjiyàn láàárín àwọn Millerite àti àwọn Protestant tí ó wọ inú àtẹ̀ àwòrán aṣáájú-ọ̀nà 1843 jẹ́ nípa agbára ìtàn wo ni a ṣojú rẹ̀ gẹ́gẹ́ bí “àwọn olùjà níní àwọn ènìyàn rẹ” nínú ẹsẹ̀ kẹrìnlá ti Dáníẹ́lì mọ́kànlá. Ṣé àwọn olùjà náà ni ìdìde Romu abọ̀rìṣà, gẹ́gẹ́ bí àwọn Millerite ti jiyàn, tàbí ṣé ìṣubú àwọn Seleucids ni, gẹ́gẹ́ bí àwọn Protestant ti sọ?

“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another....

“Gbogbo orílẹ̀-èdè tí ó ti wọ pápá ìṣe ni a ti yọ̀ǹda fún láti gba ipò rẹ̀ lórí ayé, kí a lè rí bóyá yóò mú ète ‘Alábojútó àti Ẹni Mímọ́’ ṣẹ. Àsọtẹ́lẹ̀ ti tọ́pasẹ̀ ìdìde àti ìṣubú àwọn ìjọba ńlá ayé—Bábílónì, Médo-Pérsia, Gíríìsì, àti Róòmù. Pẹ̀lú ọkọọkan wọn, gẹ́gẹ́ bí ó ti rí pẹ̀lú àwọn orílẹ̀-èdè tí kò lágbára tó bẹ́ẹ̀, ìtàn tún ara rẹ̀ ṣe. Ọ̀kọ̀ọ̀kan ní àkókò ìdánwò tirẹ̀, ọ̀kọ̀ọ̀kan ṣubú; ògo rẹ̀ rọ̀, agbára rẹ̀ kúrò, a sì fi ipò rẹ̀ fún òmíràn....”

“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,--how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.

“Láti inú ìdìde àti ìṣubú àwọn orílẹ̀-èdè gẹ́gẹ́ bí a ti ṣe é di mímọ̀ nínú àwọn ojú-ìwé Ìwé Mímọ́ Mímọ́, wọ́n nílò láti kọ́ bí ògo lasán ti òde àti ti ayé ṣe jẹ́ aláìlówóye. Bábílónì, pẹ̀lú gbogbo agbára rẹ̀ àti ọlá ńlá rẹ̀, irú èyí tí ayé wa kò tíì tún rí láti ìgbà náà wá,—agbára àti ọlá ńlá tí ó dà bí ohun tí ó dúró ṣinṣin tí yóò sì pẹ́ títí láé ní ojú àwọn ènìyàn ìgbà náà,—báwo ni ó ṣe parun pátápátá! Gẹ́gẹ́ bí ‘òdòdó koríko’ ni ó ṣègbé. Báyìí ni ohun gbogbo tí kò ní Ọlọ́run gẹ́gẹ́ bí ìpìlẹ̀ rẹ̀ ṣe ń ṣègbé. Kìkì ohun tí a so mọ́ ète Rẹ̀ tí ó sì ń fi ìwà Rẹ̀ hàn ni ó lè dúró. Àwọn ìlànà Rẹ̀ nìkan ni àwọn ohun tí ó dúró ṣinṣin tí ayé wa mọ̀.” Education, 177, 184.

Biblical history is the vision that Solomon said to lack, is to perish. The Millerites recognized and proclaimed the one hundred and fifty years represented as “five months” in Revelation chapter nine, verses five and ten, but they did not dredge deeply the history represented in chapter nine of Revelation. They correctly identified verse ten’s five months, but evidently thought that because verses five and ten both contain the expression “five months,” that it simply represented an emphasis upon the prophecy of torment represented in both verses. It is now easily demonstrated that when verse five represents “five months” it represents one hundred and fifty years that began at the death of Mohammed in 632, and ended in 782 with the humiliation of Empress Irene of the Byzantine, or eastern Roman empire.

Ìtàn Bíbélì ni ìran náà tí Sólómónì sọ pé bí ó bá ṣe àìní, ìparun ni yóò wà. Àwọn Millerite mọ̀, wọ́n sì kéde ọdún ọgọ́rùn-ún kan àti àádọ́ta tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí “oṣù márùn-ún” nínú Ìfihàn orí kẹ́sàn-án, ẹsẹ̀ karùn-ún àti ẹsẹ̀ kẹwàá, ṣùgbọ́n wọn kò walẹ̀ jinlẹ̀ sínú ìtàn tí a ṣàpẹẹrẹ nínú Ìfihàn orí kẹ́sàn-án. Wọ́n tọ́ka sí oṣù márùn-ún ti ẹsẹ̀ kẹwàá ní ọ̀nà tí ó péye, ṣùgbọ́n ó hàn gbangba pé wọ́n rò pé nítorí pé ẹsẹ̀ karùn-ún àti ẹsẹ̀ kẹwàá ní ọ̀rọ̀ náà “oṣù márùn-ún” méjèèjì, ó kàn jẹ́ ìtẹnumọ́ lórí àsọtẹ́lẹ̀ ìyà tí a ṣàpẹẹrẹ nínú ẹsẹ̀ méjèèjì. Ní báyìí, a lè fi hàn ní rọrùn pé nígbà tí ẹsẹ̀ karùn-ún bá ṣàpẹẹrẹ “oṣù márùn-ún,” ó ń ṣàpẹẹrẹ ọdún ọgọ́rùn-ún kan àti àádọ́ta tí ó bẹ̀rẹ̀ ní ikú Mohammed ní ọdún 632, tí ó sì parí ní ọdún 782 pẹ̀lú ìtìjú tí a fi dé lórí Empress Irene ti ìjọba Byzantine, tàbí ìjọba Romu ìlà oòrùn.

The pioneers were correct in their application of verse ten as the battle of Nicomedia on July 27, 1299 as the starting of one hundred and fifty years that concluded with the humiliation of the last Constantine to reign in Constantinople on July 27, 1449. Line upon line a period of one hundred and fifty years identifies worldwide Islam, as represented by both first woes Islam of Arabia and the second woes Islam of Turkey. The Islam that humiliated both emperor and the empress together identifies worldwide Islam conquering a kingdom that consists of a woman, represented by Irene and a man represented by Constantine the last.

Àwọn aṣáájú-ọ̀nà náà tọ́ ní ìlò wọn ti ẹsẹ̀ kẹwàá gẹ́gẹ́ bí ogun Nicomedia ní ọjọ́ keje, oṣù Keje, ọdún 1299 gẹ́gẹ́ bí ìbẹ̀rẹ̀ ọgọ́rùn-ún àti àádọ́ta ọdún tí ó parí pẹ̀lú ìtẹ́nilórúkọ ti Constantine ìkẹyìn láti jọba ní Constantinople ní ọjọ́ keje, oṣù Keje, ọdún 1449. Ìlà lórí ìlà, àkókò ọgọ́rùn-ún àti àádọ́ta ọdún kan ń fi Islam àgbáyé hàn, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú Islam ìbànújẹ àkọ́kọ́ ti Arabia àti Islam ìbànújẹ kejì ti Turkey. Islam tí ó tẹ ọba-ọba àti ayaba-ọba lọ́rùn pọ̀ jọ ń fi Islam àgbáyé hàn gẹ́gẹ́ bí ìṣẹ́gun lórí ìjọba kan tí ó ní obìnrin kan nínú, tí Irene ṣojú fún, àti ọkùnrin kan tí Constantine ìkẹyìn ṣojú fún.

In the one hundred and fifty years that ends with the humiliation of Irene, Islam of Arabia takes control of the area or territory of Byzantine, leaving Irene in such a humiliated position that she was forced to pay tribute for three years, among other exactions. When the humiliation of Constantine the last took place, it marked the beginning of a four-year period that ends with a siege and the overthrow of the capital of eastern Rome. In both cases it was Islam, Arabian Islam for Irene and Turkish Islam for Constantine the last. In the latter days worldwide Islam as represented by the two witnesses of Arabian and Turkish Islam set forth in the first and second woes; will first take the territory, and then the capital. The latter-day political entity represented by eastern Rome’s Constantine is symbolically married to the latter-day religious entity represented by eastern Rome’s Irene. I use the term political and religious entity to address that the symbol of the image of the beast occurs first in the United States and then in the world. The image of the beast is the symbolic marriage of Constantine and Irene, who are both humiliated by losing their territory and capital to Islam.

Nínú ọgọ́rùn-ún ọdún kan àti àádọ́ta tí ó parí pẹ̀lú ìtìjú Irene, Íslámù ti Arabia gba àkóso agbègbè tàbí ilẹ̀-ọba Byzantium, ó sì fi Irene sí ipò ìtìjú bẹ́ẹ̀ gẹ́gẹ́ tí a fi ipa mú un san owó orí fún ọdún mẹ́ta, pẹ̀lú àwọn fífipá-gba míràn. Nígbà tí ìtìjú Constantine ìkẹyìn ṣẹlẹ̀, ó samisi ìbẹ̀rẹ̀ àkókò ọdún mẹ́rin kan tí ó parí pẹ̀lú ìdótì ìlú àti ìṣubú olú-ìlú Romu ìlà-oòrùn. Nínú ọ̀ràn méjèèjì, Íslámù ni, Íslámù Arabia fún Irene àti Íslámù Tọ́kì fún Constantine ìkẹyìn. Ní àwọn ọjọ́ ìkẹyìn, Íslámù àgbáyé gẹ́gẹ́ bí a ti ṣojú rẹ̀ nípasẹ̀ ẹlẹ́rìí méjì ti Íslámù Arabia àti Íslámù Tọ́kì tí a gbé kalẹ̀ nínú ìbànújẹ àkọ́kọ́ àti ìkejì; yóò kọ́kọ́ gba ilẹ̀ náà, lẹ́yìn náà sì ni olú-ìlú náà. Ẹ̀ka òṣèlú ti ọjọ́ ìkẹyìn tí Constantine ti Romu ìlà-oòrùn dúró fún ni a so ní àpẹẹrẹ pọ̀ mọ́ ẹ̀ka ẹ̀sìn ti ọjọ́ ìkẹyìn tí Irene ti Romu ìlà-oòrùn dúró fún. Mo lo ọ̀rọ̀ náà, ẹ̀ka òṣèlú àti ẹ̀sìn, láti fi hàn pé àpẹẹrẹ ère ẹranko náà kọ́kọ́ farahàn ní Orílẹ̀-Èdè Amẹ́ríkà, lẹ́yìn náà sì ní ayé. Ère ẹranko náà ni ìgbéyàwó àpẹẹrẹ ti Constantine àti Irene, àwọn tí a tẹ́wọ́ gba sí ìtìjú méjèèjì nípa pípadánù ilẹ̀ wọn àti olú-ìlú wọn fún Íslámù.

Their marriage is identified by aligning the two histories, and it was typified by the marriage between Constantia and Licinius in 313 when the Edict of Milan was put in place, and the symbolic church of Smyrna ended and the symbolic church of Pergamos began. Those who Paul identifies as receiving strong delusion refuse to see Paul’s warning message that includes a falling away, before the man of sin is revealed. The falling away takes place in the history of Pergamos, and the man of sin was revealed in 538, when the church of Thyatira began.

A mọ ìgbéyàwó wọn nípa ìmú bá àwọn ìtàn méjèèjì mu, a sì ti fi í ṣàpẹẹrẹ nípasẹ̀ ìgbéyàwó tó wà láàárín Constantia àti Licinius ní ọdún 313 nígbà tí a fi Ofin Milan sílẹ̀, tí ìjọ àpẹẹrẹ ti Smyrna sì parí, tí ìjọ àpẹẹrẹ ti Pergamos sì bẹ̀rẹ̀. Àwọn tí Pọ́ọ̀lù ṣe àfihàn wọn gẹ́gẹ́ bí àwọn tí ń gba ìtanràn alágbára kọ̀ láti rí ìkìlọ̀ Pọ́ọ̀lù, èyí tí ó ní ìyapa kúrò nínú òtítọ́, kí ènìyàn ẹ̀ṣẹ̀ tó di fífi hàn. Ìyapa kúrò nínú òtítọ́ náà ṣẹlẹ̀ nínú ìtàn Pergamos, a sì fi ènìyàn ẹ̀ṣẹ̀ náà hàn ní ọdún 538, nígbà náà ni ìjọ Thyatira bẹ̀rẹ̀.

Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.

Ẹ má jẹ́ kí ẹnikẹ́ni tan yín jẹ́ ní ọ̀nà kankan: nítorí ọjọ́ náà kì yóò dé, bí kò ṣe pé ìyapa ńlá náà kọ́kọ́ dé, kí a sì fi ọkùnrin ẹ̀ṣẹ̀ náà hàn, ọmọ ìparun; ẹni tí ó tako, tí ó sì gbé ara rẹ̀ ga ju gbogbo ohun tí a ń pè ní Ọlọ́run lọ, tàbí tí a ń bọ̀; tó bẹ́ẹ̀ gẹ́ẹ́ tí òun gẹ́gẹ́ bí Ọlọ́run jókòó nínú tẹ́ńpìlì Ọlọ́run, ní fífi ara rẹ̀ hàn pé òun ni Ọlọ́run. 2 Thessalonians 2:3, 4.

The history of eastern Rome provides two witnesses to the prophetic truth that is also represented in the symbolic relationship of eastern Rome with western Rome. In that relationship western Rome is the church and eastern Rome is the state. Rome is a combination of church and state as represented as iron and clay in Daniel chapter two.

Ìtàn Róòmù ìlà-oòrùn pèsè ẹlẹ́rìí méjì sí òtítọ́ àsọtẹ́lẹ̀ tí a tún ṣàfihàn nínú àjọṣe ààmì tó wà láàárín Róòmù ìlà-oòrùn àti Róòmù ìwọ̀-oòrùn. Nínú àjọṣe yẹn, Róòmù ìwọ̀-oòrùn ni ìjọ, Róòmù ìlà-oòrùn sì ni ìpínlẹ̀. Róòmù jẹ́ àpapọ̀ ìjọ àti ìpínlẹ̀ gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí irin àti amọ̀ nínú Danieli orí kejì.

A reason that it can be seen convincingly that in the latter days worldwide Islam comes against a power represented as a combination of church and state, taking its territory and capital is sustained by two other witnesses from the sacred history of Revelation nine. Osman conquered the territory of Nicomedia on July 27, 1299, and he then conquered the territory of Nicaea two years later in 1301. His son conquered the capital city of Nicaea in 1331, and the same son conquered the capital city of Nicomedia in a four-year siege that ended in 1337. The pioneers marked July 27, 1299 with Osman, but never looked at the next battle, the battle of Nicaea as the historical second step to establishing the Ottoman Empire. July 27, 1299 was the first step of several steps to reach the Sunday law. The first two steps of Turkish Islam identified the beginning of a prophecy that ended in 1449, then again in 1840, then again at 9/11 and then again on December 31, 2023.

Ìdí kan tí a fi lè rí i ní ìdánilójú pé ní àwọn ọjọ́ ìkẹyìn, Ìslámù káàkiri ayé yóò dìde sí agbára kan tí a ṣàpẹẹrẹ gẹ́gẹ́ bí àpapọ̀ ìjọ àti ìpínlẹ̀, nípa gbígba ilẹ̀ rẹ̀ àti olú-ìlú rẹ̀, ni a ń fi múlẹ̀ nípasẹ̀ ẹlẹ́rìí méjì mìíràn láti inú ìtàn mímọ́ ti Ìfihàn orí kẹ́sàn-án. Osman ṣẹ́gun ilẹ̀ Nicomedia ní ọjọ́ 27 Oṣù Keje, ọdún 1299, lẹ́yìn náà ó sì ṣẹ́gun ilẹ̀ Nicaea ní ọdún méjì lẹ́yìn náà, ní 1301. Ọmọ rẹ̀ ṣẹ́gun ìlú olú-ìlú Nicaea ní 1331, ọmọ kan náà sì ṣẹ́gun ìlú olú-ìlú Nicomedia nínú ìdótì ọdún mẹ́rin tí ó parí ní 1337. Àwọn aṣáájú-ọ̀nà samisi ọjọ́ 27 Oṣù Keje, 1299 pẹ̀lú Osman, ṣùgbọ́n wọn kò wo ogun tí ó tẹ̀ lé e rí, ìyẹn ogun Nicaea, gẹ́gẹ́ bí ìgbésẹ̀ ìkejì nínú ìtàn sí ìdásílẹ̀ Ìjọba Ottoman. Ọjọ́ 27 Oṣù Keje, 1299 ni ìgbésẹ̀ àkọ́kọ́ lára ọ̀pọ̀ ìgbésẹ̀ láti dé òfin Ọjọ́ Àìkú. Àwọn ìgbésẹ̀ méjì àkọ́kọ́ ti Ìslámù Tọ́kì fi ìbẹ̀rẹ̀ àsọtẹ́lẹ̀ kan hàn tí ó parí ní 1449, lẹ́yìn náà tún parí ní 1840, lẹ́yìn náà tún parí ní 9/11, àti lẹ́yìn náà tún parí ní ọjọ́ 31 Oṣù Kejìlá, 2023.

The first of those two steps marked not only the beginning of one hundred and fifty years, but also it marked the beginning of thirty-eight years. It began with Osman taking the territory of Nicomedia, and it ended thirty-eight years later when Osman’s son took the capital city of Nicomedia at the end of a four-year siege in 1337. The number thirty-eight represents “rising up,” and the initial step of Osman taking the territory marked the rising up of Turkish Islam. In that first step of thirty-eight years, a “four years” siege marks the conclusion. At the last step of the one hundred and fifty years, the humiliation is delivered and four years later in 1453, the capital of eastern Rome is taken.

Ìgbésẹ̀ àkọ́kọ́ nínú àwọn ìgbésẹ̀ méjèèjì wọ̀nyí kò ṣe ààmì ìbẹ̀rẹ̀ ọgọ́rùn-ún ọdún mẹ́ẹ̀ẹ́dógún nìkan, ṣùgbọ́n ó tún ṣe ààmì ìbẹ̀rẹ̀ ọdún mẹ́tàdínlógójì. Ó bẹ̀rẹ̀ pẹ̀lú bí Osman ṣe gba agbègbè Nicomedia, ó sì parí ní ọdún mẹ́tàdínlógójì lẹ́yìn náà nígbà tí ọmọ Osman gba ìlú olú-ìlú Nicomedia ní òpin ìdótì ọlọ́dún mẹ́rin kan ní ọdún 1337. Nọ́mbà mẹ́tàdínlógójì dúró fún “jí dìde,” ìgbésẹ̀ àkọ́kọ́ tí Osman fi gba agbègbè náà sì ṣe ààmì jí dìde Ìsúlámù Tọ́kì. Nínú ìgbésẹ̀ àkọ́kọ́ yẹn ti ọdún mẹ́tàdínlógójì, ìdótì “ọdún mẹ́rin” kan ṣe ààmì ìparí. Ní ìgbésẹ̀ ìkẹyìn ti ọgọ́rùn-ún ọdún mẹ́ẹ̀ẹ́dógún, a fi ìtẹ́nilọ́rùn náà ránṣẹ́, ọdún mẹ́rin lẹ́yìn náà, ní 1453, ni a sì gba olú-ìlú Ìlà Oòrùn Róòmù.

Whether it was the Ottoman Turks in 1453, or Osman’s son taking both Nicomedia in 1337 and Nicaea in 1331, in all three instances, each capital city had served at some point in history as the capital of eastern Rome. All three lines are identifying the conquering of eastern Rome. Each of those three lines identifies Islam conquering first the territory and thereafter the capital of eastern Rome. The name of all three capitals is the same as the name of the territory. Each of the three lines have distinct alpha and omega historical figures. While identifying a church state relationship with the humiliation by Islam of both emperor and empress, the prophetic humiliation ties their lines together with western Rome, that was also humiliated by Constantine the Great when he chose Constantinople over the city of Rome in 330. Western Rome’s final humiliation came in 476 with the final emperor, and continued to decline rapidly from there on.

Bóyá àwọn Tọ́ọ̀kì Ottoman ni ní ọdún 1453, tàbí ọmọ Osman tí ó gba Nicomedia ní 1337 pẹ̀lú Nicaea ní 1331, nínú gbogbo àpẹẹrẹ mẹ́tẹ̀ẹ̀ta náà, olú-ilú kọ̀ọ̀kan ti ti ṣiṣẹ́ ní àkókò kan nínú ìtàn gẹ́gẹ́ bí olú-ilú Romu ìlà-oòrùn. Gbogbo ìlà mẹ́tẹ̀ẹ̀ta náà ń tọ́ka sí ìṣẹ́gun lórí Romu ìlà-oòrùn. Kọ̀ọ̀kan nínú àwọn ìlà mẹ́tẹ̀ẹ̀ta wọ̀nyí ń fi hàn pé Islam ṣẹ́gun ilẹ̀-ìjọba Romu ìlà-oòrùn kọ́kọ́, lẹ́yìn náà sì ṣẹ́gun olú-ilú rẹ̀. Orúkọ gbogbo olú-ilú mẹ́tẹ̀ẹ̀ta náà jẹ́ kan náà pẹ̀lú orúkọ ilẹ̀-ìjọba náà. Kọ̀ọ̀kan nínú àwọn ìlà mẹ́tẹ̀ẹ̀ta náà ní àwọn ènìyàn ìtàn pàtó tí wọ́n jẹ́ alpha àti omega. Bí wọ́n ṣe ń ṣàfihàn ìbáṣepọ̀ ìjọ àti ìjọba pẹ̀lú ìtìjú tí Islam fi kàn ọba àti ayaba, ìtìjú àsọtẹ́lẹ̀ náà so àwọn ìlà wọn pọ̀ mọ́ Romu ìwọ̀-oòrùn, èyí tí Constantine Ńlá náà tún ti fi sínú ìtìjú nígbà tí ó yan Constantinople ju ìlú Romu lọ ní 330. Ìtìjú ìkẹyìn Romu ìwọ̀-oòrùn dé ní 476 pẹ̀lú ọba ìkẹyìn rẹ̀, ó sì ń bá a lọ láti ọ̀hún ní ìsọ̀kalẹ̀ kánkán.

Western Rome in relation to eastern Rome was the church, the east was the state. Humiliation at the beginning in 330, then humiliation in 476, and then in 782 and then again in 1449. A line of humiliation beginning with the division of a kingdom, followed in 476 by the humiliation of losing the emperor, and therefore empire, only to be followed by Islam bringing humiliation first to the territory of the east in 782 and then to the capital of the east in 1453.

Róòmù ìwọ̀-oòrùn ní ìbáṣepọ̀ pẹ̀lú Róòmù ìlà-oòrùn jẹ́ ìjọ; ìlà-oòrùn sì jẹ́ ìpínlẹ̀. Ìtẹ́síwájú ìtìjú ní ìbẹ̀rẹ̀ ní ọdún 330, lẹ́yìn náà ìtìjú ní 476, lẹ́yìn náà ní 782, lẹ́yìn náà sì tún wáyé ní 1449. Ìlà ìtìjú kan tí ó bẹ̀rẹ̀ pẹ̀lú pínpín ìjọba kan, tí ìtìjú ìsonù ọba-ọba, àti nítorí náà ìṣàkóso-ọba náà, tẹ̀lé e ní 476, kí ó tó tún tẹ̀lé e pé Íslámù mú ìtìjú wá kọ́kọ́ sí agbègbè ìlà-oòrùn ní 782, lẹ́yìn náà sí olú ìlú ìlà-oòrùn ní 1453.

Islam of Bible prophecy brings to light the line of both eastern and western Rome, and the light that Islam is producing today is in agreement with, but far beyond what the foundational light of Islam was for the Millerite pioneers. The testing time that began in 2024 with who is ‘the robbers of thy people who establish the vision’ was the alpha of the testing period, and now at the end of the testing period light from the subject of Islam of Revelation chapter nine adds witnesses of western and eastern Rome that were never evaluated until these current latter days.

Ísílámù nínú àsọtẹ́lẹ̀ Bíbélì mú ìlà Romu ìlà-oòrùn àti ìlà-ìwọ̀-oòrùn wá sí ìmọ́lẹ̀, àti pé ìmọ́lẹ̀ tí Ísílámù ń mú jáde lónìí bá a mu pẹ̀lú ìmọ́lẹ̀ ìpilẹ̀ tí Ísílámù jẹ́ fún àwọn aṣáájú Millerite, ṣùgbọ́n ó ju ú lọ jìnà gan-an. Àkókò ìdánwò tí ó bẹ̀rẹ̀ ní ọdún 2024 pẹ̀lú ẹni tí wọ́n jẹ́ “olè àwọn ènìyàn rẹ tí ń fi ìran náà múlẹ̀” ni alpha ti àkókò ìdánwò náà, àti nísinsìnyí ní òpin àkókò ìdánwò náà ìmọ́lẹ̀ láti inú kókó-ọrọ̀ Ísílámù nínú Ìfihàn orí kẹsàn-án fi àwọn ẹlẹ́rìí kún un nípa Romu ìlà-ìwọ̀-oòrùn àti ìlà-oòrùn tí a kò tíì ṣe àyẹ̀wò wọn rí títí di àwọn ọjọ́ ìkẹyìn wọ̀nyí.

The prophetic lines of Islam represented in chapters nine through eleven bring together the lines of history located in verses ten through sixteen of Daniel eleven by providing testimonies which connect with lines already under discussion in these articles. But within the prophetic illustration of the rise of Islam is the rise of both the movement of the Millerites and the movement of the one hundred and forty-four thousand. Two four-year periods placed firmly within and as part of the time prophecies of Revelation nine provide witness to the four years of 1840 unto 1844. In 1844 prophetic time is no longer, so the symbolic four-year period is defined by its prophetic characteristics, not time. The first four-year period identifies Islam conquering Nicomedia, the former eastern Roman capital in 1337, thirty-eight years after his father conquered the territory. The second four years identifies the humiliation of eastern Romes political and religious rulers in 1449, brought about by Islam and the third four years identifies a glorious manifestation of the power of God when the angel who lightened the earth with his glory descended on August 11, 1840.

Àwọn ìlà àsọtẹ́lẹ̀ ti Islam tí a ṣàpẹẹrẹ nínú orí kẹ́sàn-án sí kọkànlá mú àwọn ìlà ìtàn tí ó wà nínú ẹsẹ̀ mẹ́wàá sí mẹ́rìndínlógún ti Daniẹli kọkànlá jọ, nípa pípèsè àwọn ẹ̀rí tí ń so pọ̀ mọ́ àwọn ìlà tí a ti ń jíròrò tẹ́lẹ̀ nínú àwọn àpilẹ̀kọ wọ̀nyí. Ṣùgbọ́n nínú àpèjúwe àsọtẹ́lẹ̀ ti ìdìde Islam ni ìdìde ìṣísẹ̀ àwọn Millerite àti ìṣísẹ̀ ẹgbẹ̀rún mẹ́rìndínlọ́gọ́rin [144,000] pẹ̀lú. Àkókò ọdún mẹ́rin méjì tí a fi múlẹ̀ gbọ̀ngàn láàrín, tí ó sì jẹ́ apá kan nínú àwọn àsọtẹ́lẹ̀ àkókò ti Ìfihàn kẹ́sàn-án, ń jẹ́rìí sí ọdún mẹ́rin láti 1840 títí dé 1844. Ní 1844, àkókò àsọtẹ́lẹ̀ kò sí mọ́, nítorí náà a túmọ̀ àkókò àpẹẹrẹ ọdún mẹ́rin náà nípasẹ̀ àwọn àbùdá àsọtẹ́lẹ̀ rẹ̀, kì í ṣe àkókò. Àkókò ọdún mẹ́rin àkọ́kọ́ fi hàn pé Islam ṣẹ́gun Nicomedia, olú-ìlú ìlà-oòrùn Róòmù àtijọ́, ní 1337, ọdún mẹ́tàdínlọ́gbọ̀n lẹ́yìn tí bàbá rẹ̀ ṣẹ́gun agbègbè náà. Àwọn ọdún mẹ́rin kejì fi ìtẹ́nilẹ́yà àwọn alákóso ìṣèlú àti ẹ̀sìn ti àwọn Róòmù ìlà-oòrùn hàn ní 1449, èyí tí Islam mú wá; àwọn ọdún mẹ́rin kẹta sì fi ìfihàn ológo ti agbára Ọlọ́run hàn nígbà tí áńgẹ́lì tí ó fi ògo rẹ̀ tan ayé mọ́lẹ̀ sọ̀kalẹ̀ ní August 11, 1840.

The Millerite history of the first and second angel aligns with the history of the third angel during the sealing of the one hundred and forty-four thousand. That final sealing work is the blotting out of sin, it is the combination of Divinity with humanity and it takes place during a warfare that is being brought by Islam.

Ìtàn àwọn Millerite nípa áńgẹ́lì kìíní àti kejì bá ìtàn áńgẹ́lì kẹta mu ní àkókò ìdìdì àwọn ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì. Iṣẹ́ ìdìdì ìkẹyìn náà ni pípa ẹ̀ṣẹ̀ rẹ́, ó jẹ́ ìṣọ̀kan Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn, ó sì ń ṣẹlẹ̀ ní àkókò ogun kan tí Islam ń mú wá.

And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:2–4.

Ó sì la kòtò àìnísàlẹ̀; èéfín sì jáde láti inú kòtò náà, bí èéfín iná ìdáná ńlá; oòrùn àti afẹ́fẹ́ sì ṣókùnkùn nítorí èéfín kòtò náà. Àwọn eṣú sì jáde láti inú èéfín náà wá sórí ilẹ̀ ayé: a sì fi agbára fún wọn, gẹ́gẹ́ bí àkekèé ilẹ̀ ayé ti ní agbára. A sì pàṣẹ fún wọn pé kí wọn má ṣe pa koríko ilẹ̀ ayé lára, tàbí ohunkóhun tí ó tútù, tàbí igi kankan; bí kò ṣe àwọn ènìyàn wọ̀nyí nìkan tí kò ní èdìdì Ọlọ́run ní iwájú orí wọn. Ìfihàn 9:2–4.

The perfect fulfillment of every prophecy is in the last days, so this passage is identifying the sealing of the one hundred and forty-four thousand. The prophecy of Islam in Revelation nine provides the historical key to bring the most complete illustration of the power that establishes the vision together in the history that culminated on August 11, 1840, when Islam was restrained. From that point the testimony of Revelation nine extended into chapter ten and the history of the first and second angels. Then in chapter eleven the third woe arrives suddenly at the Sunday law, which is when the loud cry of the third angel begins. Chapter nine is the key of Islam in organizing the rise and fall of kingdoms set forth in Daniel and the Revelation. Chapters ten and eleven identify the experience of the one hundred and forty-four thousand wise virgins. Chapter nine identifies the symbol that establishes the external vision and chapters ten and eleven identify the internal vision associated with following the Lamb into the Most Holy Place.

Ìmúṣẹ pípé ti gbogbo àsọtẹ́lẹ̀ wà ní àwọn ọjọ́ ìkẹyìn, nítorí náà apá yìí ń fi ìdìdì àwọn ẹgbẹ̀rún mẹ́rìnlélógójì hàn. Àsọtẹ́lẹ̀ nípa Íslámù nínú Ìfihàn orí kẹ́sàn-án pèsè kọ́kọ́rọ́ ìtàn láti mú àpèjúwe tí ó péye jùlọ ti agbára tí ń fi ìran náà dúró pọ̀ wá sínú ìtàn tí ó parí ní August 11, 1840, nígbà tí a dá Íslámù dúró. Láti ìgbà náà ni ẹ̀rí Ìfihàn orí kẹ́sàn-án ti lọ síwájú wọ orí kẹwàá àti sí ìtàn áńgẹ́lì àkọ́kọ́ àti ẹlẹ́ẹ̀kejì. Lẹ́yìn náà nínú orí kọkànlá, ègbé kẹta dé lójijì ní òfin Ọjọ́-ìsinmi, èyí tí ó jẹ́ àsìkò tí igbe ńlá ti áńgẹ́lì kẹta bẹ̀rẹ̀. Orí kẹ́sàn-án ni kọ́kọ́rọ́ Íslámù nínú títòlẹ́sẹẹsẹ ìdìde àti ìṣubú àwọn ìjọba gẹ́gẹ́ bí a ti gbé kalẹ̀ nínú Dáníẹ́lì àti Ìfihàn. Orí kẹwàá àti kọkànlá ń fi ìrírí àwọn wúńdíá ọlọ́gbọ́n ẹgbẹ̀rún mẹ́rìnlélógójì hàn. Orí kẹ́sàn-án ń fi ààmì tí ó fi ìran òde múlẹ̀ hàn, orí kẹwàá àti kọkànlá sì ń fi ìran inú tí ó ní í ṣe pẹ̀lú títẹ̀lé Ọ̀dọ́-Àgùntàn sínú Ibi Mímọ́ Jùlọ hàn.

Revelation chapter ten opens with Christ as the mighty angel that descends with a little book open. That event was fulfilled on August 11, 1840 at the conclusion of the prophecy of Revelation nine that identifies three hundred and ninety-one years and fifteen days. Revelation ten identifies the history onward until the message became bitter in John’s stomach on October 22, 1844. The four years of 1840 to 1844 begin with the arrival of the first angel and end with the arrival of the third angel. Those four years that followed after the fulfillment of August 11, 1840 were typified by four years from July 27, 1449 unto 1453 at the beginning of the three hundred and ninety-one years and fifteen days. Both those four-year periods align with the four years of the siege of Nicomedia from 1333 unto 1337. Symbolically eastern Rome was conquered by Islam three times. First was at the siege of Nicaea in 1331, then the four-year siege of Nicomedia in 1337 and then the siege of Constantinople in 1453.

Ìfihàn orí kẹwàá ṣí sílẹ̀ pẹ̀lú Kristi gẹ́gẹ́ bí angẹli alágbára tí ó sọ̀kalẹ̀ pẹ̀lú ìwé kékeré tí ó ṣí sílẹ̀. Ìṣẹ̀lẹ̀ náà ṣẹ ní August 11, 1840 ní ìparí àsọtẹ́lẹ̀ Ìfihàn orí kẹsàn-án tí ó tọ́ka sí ọdún ẹgbẹ̀ta àti mọ́kàndínlọ́gọ́rin àti ọjọ́ mẹ́ẹ̀ẹ́dógún. Ìfihàn orí kẹwàá ṣàfihàn ìtàn tí ó tẹ̀ síwájú títí ìgbà tí ìrántí náà fi di kíkorò nínú ikùn Johanu ní October 22, 1844. Ọdún mẹ́rin náà láti 1840 sí 1844 bẹ̀rẹ̀ pẹ̀lú dídé angẹli àkọ́kọ́, wọ́n sì parí pẹ̀lú dídé angẹli kẹta. Àwọn ọdún mẹ́rin náà tí ó tẹ̀lé ìmúṣẹ August 11, 1840 ni a ṣàpẹẹrẹ wọn nípasẹ̀ ọdún mẹ́rin láti July 27, 1449 títí dé 1453 ní ìbẹ̀rẹ̀ ọdún ẹgbẹ̀ta àti mọ́kàndínlọ́gọ́rin àti ọjọ́ mẹ́ẹ̀ẹ́dógún. Mejeeji àwọn àkókò ọdún mẹ́rin wọ̀nyí bára mu pẹ̀lú ọdún mẹ́rin ìdótì Nicomedia láti 1333 títí dé 1337. Ní ti àpẹẹrẹ àsàmì, Islam ṣẹ́gun Róòmù ìlà-oòrùn lẹ́ẹ̀mẹ́ta. Àkọ́kọ́ ni ní ìdótì Nicaea ní 1331, lẹ́yìn náà ìdótì ọdún mẹ́rin ti Nicomedia ní 1337, lẹ́yìn náà sì ni ìdótì Constantinople ní 1453.

Diocletian legally divided Rome into east and west in 293, and Constantine prophetically divided Rome into east and west in 330. In 395, upon the death of the emperor Theodosius I, the empire was formerly and permanently divided as he bequeathed the east and the west to his two sons. The Catholic church divided into east and west in 1054 at the “great schism.” The division was gradual as was the demise that followed. The division remains to this very day. Within fifty years from that date, the western church in Rome began roughly two hundred years of crusades against Islam. Western Rome fell when it lost its last emperor in 476. Eastern Rome fell in 1453. Papal Rome fell in 1798. Pagan Rome divided unto east and west in 293, 330 and 395. Papal Rome divided unto east and west in 1054. Sister White identifies the rise and fall of kingdoms as a primary point of reference in the study of God’s Word.

Diocletian fi òfin pín Romu sí ìlà-oòrùn àti ìwọ̀-oòrùn ní ọdún 393, Konstantine sì fi àsọtẹ́lẹ̀ pín Romu sí ìlà-oòrùn àti ìwọ̀-oòrùn ní ọdún 330. Ní ọdún 395, lórí ikú Emperor Theodosius I, a pín ìjọba náà ní ìlànà àtijọ́ àti pẹ́ títí, bí ó ti fi ìlà-oòrùn àti ìwọ̀-oòrùn sílẹ̀ gẹ́gẹ́ bí ogún fún àwọn ọmọkùnrin rẹ̀ méjèèjì. Ìjọ Kátólíìkì pín sí ìlà-oòrùn àti ìwọ̀-oòrùn ní ọdún 1054 nínú “ìyapa ńlá” náà. Ìpín náà ṣẹlẹ̀ díẹ̀díẹ̀ gẹ́gẹ́ bí ìparun tí ó tẹ̀ lé e ṣe rí. Ìpín náà sì wà títí di òní gan-an. Láàárín àádọ́ta ọdún láti ọjọ́ náà, ìjọ ìwọ̀-oòrùn ní Romu bẹ̀rẹ̀ ní ìbìkíbi àkókò ogún ọdún méjìlélọ́gọ́rin ti ogun ìgbàgbọ́ sí Islam. Romu ìwọ̀-oòrùn ṣubú nígbà tí ó pàdánù emperor rẹ̀ ìkẹyìn ní ọdún 476. Romu ìlà-oòrùn ṣubú ní ọdún 1453. Romu ti Pápá ṣubú ní ọdún 1798. Romu keferi pín sí ìlà-oòrùn àti ìwọ̀-oòrùn ní ọdún 393, 330 àti 395. Romu ti Pápá pín sí ìlà-oòrùn àti ìwọ̀-oòrùn ní ọdún 1054. Sister White tọ́ka sí ìdìde àti ìṣubú àwọn ìjọba gẹ́gẹ́ bí ibi ìtọ́kasí pàtàkì kan nínú ìkẹ́kọ̀ọ́ Ọ̀rọ̀ Ọlọ́run.

The kingdoms that are brought out into the light of history from chapter nine of Revelation strengthen the argument that it is Rome that establishes the vision. The prophetic connection between Islam and the one hundred and forty-four thousand is evidence the message of the midnight cry, that was typified by Christ riding into Jerusalem on an ass is represented by a time prophecy that began in the time of the first woe, continued on in the second part of the prophecy in the second woe, and reached its fulfillment in the four-year history where the Millerite movement of the first and second angels began with the fulfillment of that very prophecy. The prophecy began with the symbol of “thirty-eight and two years” (1299 and 1301) years marking the rise of Islam and it concluded with the symbol of “thirty-eight and two years” (1838 and 1840) marking the rise of the Millerites.

Àwọn ìjọba tí a mú wá sí ìmọ́lẹ̀ ìtàn láti inú orí kẹsàn-án Ìfihàn mú agbára bá àríyànjiyàn náà pé Róòmù ni ó fi ìran náà múlẹ̀. Ìsopọ̀ wòlíì láàárín Ìsílámù àti ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì jẹ́ ẹ̀rí sí ìhìnrere igbe ọ̀gànjọ́, èyí tí a fi àpẹẹrẹ hàn nígbà tí Kristi gùn kẹ́tẹ́kẹ́tẹ́ wọ Jerúsálẹ́mù, ni a ṣojú fún nípasẹ̀ àsọtẹ́lẹ̀ àkókò kan tí ó bẹ̀rẹ̀ ní àkókò ìbànújẹ àkọ́kọ́, tí ó tẹ̀síwájú nínú apá kejì àsọtẹ́lẹ̀ náà nínú ìbànújẹ kejì, tí ó sì dé ìmúṣẹ rẹ̀ nínú ìtàn ọdún mẹ́rin níbi tí ìṣísẹ̀ Millerite ti áńgẹ́lì àkọ́kọ́ àti kejì ti bẹ̀rẹ̀ pẹ̀lú ìmúṣẹ àsọtẹ́lẹ̀ náà gan-an. Àsọtẹ́lẹ̀ náà bẹ̀rẹ̀ pẹ̀lú ààmì “ọdún méjìdínlọ́gbọ̀n àti méjì” (1299 àti 1301) tí ó samisi ìdìde Ìsílámù, ó sì parí pẹ̀lú ààmì “ọdún méjìdínlọ́gbọ̀n àti méjì” (1838 àti 1840) tí ó samisi ìdìde àwọn Millerite.

In 1844, at the conclusion of the Millerites four-year period that had been typified by the siege of 1333 unto 1337, and 1449 unto the siege of 1453 prophetic time was no longer to be applied. The lifting up of the ensign of the one hundred and forty-four thousand is directly connected with the prophecy where Islam is lifted up.

Ní ọdún 1844, ní ìparí àkókò ọdún mẹ́rin ti àwọn Míléráítì tí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìdótìtì láti 1333 títí dé 1337, àti láti 1449 títí dé ìdótìtì ọdún 1453, kò yẹ kí a tún máa lo àkókò àsọtẹ́lẹ̀ mọ́. Ìgbéga àsíá ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000] ní ìsopọ̀ tààrà pẹ̀lú àsọtẹ́lẹ̀ náà nínú èyí tí a gbé Islam ga.

Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.

Juda, ìwọ ni àwọn arákùnrin rẹ yóò máa yìn; ọwọ́ rẹ yóò wà lórí ọrùn àwọn ọ̀tá rẹ; àwọn ọmọ baba rẹ yóò foríbalẹ̀ níwájú rẹ. Juda jẹ́ ọmọ kìnnìún: láti ibi ẹran ìjẹ, ọmọ mi, ìwọ ti gòkè wá: ó tẹ ara rẹ sílẹ̀, ó dábùú bí kìnnìún, àti bí kìnnìún àgbà; ta ni yóò jí i dìde? Ọ̀pá ọba kì yóò kúrò lọ́dọ̀ Juda, bẹ́ẹ̀ ni aṣòfin kì yóò kúrò láàárín ẹsẹ̀ rẹ, títí Ṣilo yóò fi dé; àti sọ́dọ̀ rẹ ni ìkójọpọ̀ àwọn ènìyàn yóò wà. Tí ó fi ọmọ kẹ́tẹ́kẹ́tẹ́ rẹ so mọ́ àjàrà, àti ọmọ kékeré kẹ́tẹ́kẹ́tẹ́ abo rẹ mọ́ àjàrà àyànfẹ́; ó fi wáìnì fọ aṣọ rẹ, àti ẹ̀jẹ̀ àjàrà fọ ìbora rẹ: Ojú rẹ yóò pupa nítorí wáìnì, eyín rẹ yóò sì funfun nítorí wàrà. Jẹ́nẹ́sísì 49:8–12.

The one hundred and forty-four thousand perfectly reflect the character of Christ, and Christ is among other symbolic representations, “the choice vine.” Ishmael is identified as a “wild” man in Genesis 16:12.

Ẹgbẹ̀rún kan àti mẹ́rìnlélógójì náà ń fi ìwà Kristi hàn ní pípé, Kristi sì jẹ́, láàárín àwọn àfihàn àpẹẹrẹ mìíràn, “àjàrà àyànfẹ́.” A sì ń dá Ismaeli mọ̀ gẹ́gẹ́ bí ènìyàn “ẹlẹ́gan” nínú Genesisi 16:12.

And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren.

Yóò sì jẹ́ ènìyàn igbó; ọwọ́ rẹ̀ yóò sì dojúkọ gbogbo ènìyàn, ọwọ́ gbogbo ènìyàn yóò sì dojúkọ òun; yóò sì máa gbé níwájú gbogbo àwọn arákùnrin rẹ̀.

The word translated as “wild” is the wild Arabian ass. Christ’s representatives in the latter days ride upon the message of the wild Arabian ass, the ass that Christ rode into Jerusalem, the ass that finally spoke after Balaam struck him the third time. The message that empowered the first angel’s message in 1840 did not see a relevant and important one-hundred-and-fifty-year prophecy in the very prophetic history where the message that empowered the movement was located. They did not see two four-year periods in that very same time prophecy that typified the history of 1840 unto 1844. The Lion of the tribe of Judah is now opening up light from the “old paths” that has never been seen before, and it is light that is in agreement with that light that has been opening up since December 31, 2023. It removes any doubts on whether it is Islam that strikes Nashville. The light illuminates the symbol of Rome, thus becoming an omega statement to the alpha controversy in 2024 about the robbers of thy people, and it is also the omega symbol of the argument over the very same symbol in Millerite history. It identifies that Islam of the time prophecies of Revelation nine is the external message during the internal history of the sealing time of the one hundred and forty-four thousand. We have been teaching this fact for some time, but it can now be demonstrated upon one line that begins in Revelation nine and ends in Revelation eleven. The third four-year period connected with Islam’s time prophecy that was fulfilled in 1840 unto 1844, illustrates the sealing time of the one hundred and forty-four thousand. By the great earthquake of Revelation eleven the one hundred and forty-four thousand are lifted up as an ensign.

Ọ̀rọ̀ tí a túmọ̀ sí “ẹranko igbó” ni kẹ́tẹ́kẹ́tẹ́ Arabia ti igbó. Àwọn aṣojú Kristi ní àwọn ọjọ́ ìkẹyìn ń gùn lórí ìránṣẹ́ kẹ́tẹ́kẹ́tẹ́ Arabia ti igbó, kẹ́tẹ́kẹ́tẹ́ tí Kristi gùn wọ Jerusalẹmu, kẹ́tẹ́kẹ́tẹ́ tí ó paríwo sọ̀rọ̀ ní ìkẹyìn lẹ́yìn tí Balaamu lù ú ní ìgbà kẹta. Ìránṣẹ́ tí ó fún ìhìnrere angẹli àkọ́kọ́ ní agbára ní 1840 kò rí àsọtẹ́lẹ̀ ọdún ọgọ́rùn-ún-dín-láàádọ́rùn-ún kan tí ó ṣe pàtàkì tí ó sì yẹ ní ìtàn àsọtẹ́lẹ̀ gan-an níbi tí ìránṣẹ́ tí ó fún ìṣipopada náà ní agbára wà. Wọ́n kò rí àkókò ọdún mẹ́rin méjì nínú àsọtẹ́lẹ̀ àkókò kan náà náà tí ó ṣàpẹẹrẹ ìtàn láti 1840 títí dé 1844. Kìnnìún ẹ̀yà Juda ń ṣí ìmọ́lẹ̀ jáde báyìí láti inú “àwọn ọ̀nà àtijọ́” tí a kò tíì rí rí tẹ́lẹ̀, ó sì jẹ́ ìmọ́lẹ̀ tí ó bá ìmọ́lẹ̀ náà mu tí ó ti ń ṣí sílẹ̀ láti ọjọ́ 31, Oṣù Kejìlá, 2023. Ó mú gbogbo iyèméjì kúrò lórí bóyá Islam ni ó kọlu Nashville. Ìmọ́lẹ̀ náà ń tan àfihàn àmì Romu, bẹ́ẹ̀ sì ni ó di ọ̀rọ̀ omega sí ìjàmbá alpha ní 2024 nípa àwọn ọlọ́ṣà ènìyàn rẹ, ó sì tún jẹ́ àmì omega ti àríyànjiyàn lórí àmì kan náà gan-an nínú ìtàn àwọn Millerite. Ó fi hàn pé Islam ti àwọn àsọtẹ́lẹ̀ àkókò Ìfihàn orí kẹsàn-án ni ìránṣẹ́ òde ní àkókò ìtàn inú ti àkókò ìdìdì àwọn ẹgbẹ̀rún ọgọ́rùn-ún kan lé mẹ́rìnlélógójì. A ti ń kọ́ni ní òtítọ́ yìí fún ìgbà díẹ̀ báyìí, ṣùgbọ́n a lè fi í hàn báyìí lórí ìlà kan tí ó bẹ̀rẹ̀ ní Ìfihàn orí kẹsàn-án tí ó sì parí ní Ìfihàn orí kọkànlá. Àkókò ọdún mẹ́rin kẹta tí ó so mọ́ àsọtẹ́lẹ̀ àkókò Islam tí ó ṣẹ ní láti 1840 títí dé 1844 ń ṣàpẹẹrẹ àkókò ìdìdì àwọn ẹgbẹ̀rún ọgọ́rùn-ún kan lé mẹ́rìnlélógójì. Nípasẹ̀ ìṣẹ̀lẹ̀ ìwarìrì ilẹ̀ ńlá ti Ìfihàn orí kọkànlá, a gbé àwọn ẹgbẹ̀rún ọgọ́rùn-ún kan lé mẹ́rìnlélógójì sókè gẹ́gẹ́ bí àsíá.

In Ezekiel thirty-seven the raising up of God’s people as an army is a two-step process that had been typified by the creation of Adam. First Adam was formed of the clay, then Christ breathed into him the breath of life. In Ezekiel the first prophecy forms the dead bodies, but they are still dead. Then the four winds are breathed upon the bodies and they rise up as a mighty army. The number thirty-eight and forty represent those two steps.

Nínú Ìwé Ẹsẹkiẹli orí kẹtàdínlógójì, jíjí àwọn ènìyàn Ọlọ́run dìde gẹ́gẹ́ bí ọmọ-ogun jẹ́ ìlànà ìgbésẹ̀ méjì tí a ti fi ìṣẹ̀dá Ádámù ṣàpẹẹrẹ rẹ̀ tẹ́lẹ̀. Ní ìbẹ̀rẹ̀, a mọ́ Ádámù láti inú amọ̀; lẹ́yìn náà, Kristi mí ẹ̀mí ìyè sínú rẹ̀. Nínú Ẹsẹkiẹli, àsọtẹ́lẹ̀ àkọ́kọ́ dá àwọn òkú ara sílẹ̀, ṣùgbọ́n wọ́n ṣì jẹ́ òkú. Lẹ́yìn náà, a mí afẹ́fẹ́ mẹ́rin sórí àwọn ara náà, wọ́n sì dìde gẹ́gẹ́ bí ọmọ-ogun alágbára. Nọ́ńbà mẹ́tàdínlógójì àti ogójì ń ṣojú àwọn ìgbésẹ̀ méjèèjì wọ̀nyí.

We will continue these things in the next article.

A ó máa tẹ̀síwájú pẹ̀lú àwọn nǹkan wọ̀nyí nínú àpilẹ̀kọ tí ó tẹ̀lé.

After this there was a feast of the Jews; and Jesus went up to Jerusalem. Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:1–9.

Lẹ́yìn èyí, àjọ̀dún kan ti àwọn Júù wà; Jesu sì gòkè lọ sí Jerusalẹmu. Ní Jerusalẹmu sì ni adágún kan wà lẹ́gbẹ̀ẹ́ ẹnu-ọ̀nà àgùntàn, èyí tí a ń pè ní Betesda ní èdè Heberu, tí ó ní ìloro márùn-ún. Nínú àwọn wọ̀nyí ni ọ̀pọ̀lọpọ̀ ènìyàn aláìlera dùbúlẹ̀ sí, àwọn afọ́jú, àwọn arọ, àwọn tí ara wọn gbẹ, tí wọ́n ń dúró de ìrúkèrúdò omi. Nítorí angẹli kan a máa sọ̀kalẹ̀ sínú adágún náà ní àkókò kan, a sì máa ru omi náà sókè: ẹnikẹ́ni tí ó bá kọ́kọ́ wọ inú rẹ̀ lẹ́yìn ìrúkèrúdò omi náà ni a máa mú láradá kúrò nínú àìsàn èyíkéyìí tí ó ní. Ọkùnrin kan sì wà níbẹ̀, ẹni tí ó ti ní àìlera fún ọdún mẹ́tàdínlógójì. Nígbà tí Jesu rí i níbi tí ó dùbúlẹ̀, tí ó sì mọ̀ pé ó ti pẹ́ gan-an nínú ipò náà, ó wí fún un pé, Ṣé ìwọ fẹ́ kí a mú ọ láradá? Ọkùnrin aláìlera náà dá a lóhùn pé, Olúwa, mi ò ní ènìyàn, nígbà tí a bá ru omi náà sókè, láti fi mí sínú adágún; ṣùgbọ́n bí mo ti ń bọ̀, ẹlòmíràn a máa sọ̀kalẹ̀ ṣáájú mi. Jesu wí fún un pé, Dìde, gbé ibùsùn rẹ sókè, kí o sì máa rìn. Lójúkan náà, a mú ọkùnrin náà láradá, ó sì gbé ibùsùn rẹ̀ sókè, ó sì ń rìn: ọjọ́ náà sì ni ọjọ́ ìsinmi. Johanu 5:1–9.

Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.

“Nísinsin yìí, ẹ dìde, mo sì wí pé, kí ẹ sì kọjá odò Ṣérédì.” A sì kọjá odò Ṣérédì. Àkókò tí a fi rìn láti Kádéṣì-bánéà títí a fi kọjá odò Ṣérédì jẹ́ ọdún mẹ́tàdínlọ́gbọ̀n, títí gbogbo ìran àwọn ọkùnrin jagunjagun fi parun kúrò láàárín ibùdó náà, gẹ́gẹ́ bí Olúwa ti búra fún wọn. Diutarónómì 2:13, 14.