The theme in verses eleven and twelve is the rise and fall of the king of the south, as is the final rise and fall of the United States represented in the final president in verse two, as is the final earthly representative of the dragon power; the United Nation’s final rise and fall represented in verses three and four. Verses five through nine represent the history of the papal power from 538 unto 1798. 538 marks the empowerment of the papal power, 1798 marks the deadly wound of the papacy, and therefore verses five through nine represent the final rise and fall of the beast. Verse ten marks 1989 as the fall of the king of the south as represented in the former Soviet Union.
Kókó-ọrọ inú ẹsẹ kọkànlá àti kejìlá ni ìdìde àti ìṣubú ọba gúúsù, gẹ́gẹ́ bí ó ti rí pẹ̀lú ìdìde àti ìṣubú ìkẹyìn ti Orílẹ̀-Èdè Amẹ́ríkà tí a ṣàpẹẹrẹ rẹ̀ nínú ààrẹ ìkẹyìn nínú ẹsẹ kejì, gẹ́gẹ́ bí ó ti jẹ́ aṣojú ayé ìkẹyìn ti agbára dragoni; àti ìdìde àti ìṣubú ìkẹyìn ti Ìṣọ̀kan Àwọn Orílẹ̀-Èdè tí a ṣàpẹẹrẹ rẹ̀ nínú ẹsẹ kẹta àti kẹrin. Ẹsẹ karùn-ún títí dé kẹsàn-án ń ṣàpẹẹrẹ ìtàn agbára póòpù láti ọdún 538 títí dé 1798. Ọdún 538 jẹ́ àmì fífún agbára sí agbára póòpù, ọdún 1798 sì jẹ́ àmì ọgbẹ́ ikú fún ẹ̀ṣẹ̀pá póòpù, nítorí náà ẹsẹ karùn-ún títí dé kẹsàn-án ń ṣàpẹẹrẹ ìdìde àti ìṣubú ìkẹyìn ti ẹranko náà. Ẹsẹ kẹwàá ń samisi ọdún 1989 gẹ́gẹ́ bí ìṣubú ọba gúúsù, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú Soviet Union àtijọ́.
“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 wá sórí pẹpẹ ìṣe ni a ti yọ̀ǹda fún un láti gba ipò rẹ̀ lórí ayé, kí a lè rí i bóyá yóò mú ète ‘Olùṣọ́ àti Ẹni Mímọ́’ ṣẹ. Àsọtẹ́lẹ̀ ti tọpasẹ̀ ìdìde àti ìṣubú àwọn ìjọba ńlá ayé—Bábílónì, Mẹ́dò-Pérsia, Gíríìsì, àti Róòmù. Pẹ̀lú ọ̀kọ̀ọ̀kan àwọn wọ̀nyí, gẹ́gẹ́ bí ó ti rí pẹ̀lú àwọn orílẹ̀-èdè tí agbára wọn kéré sí i, ìtàn tún ara rẹ̀ ṣe. Ọ̀kọ̀ọ̀kan ní àkókò ìdánwò rẹ̀, ọ̀kọ̀ọ̀kan kùnà, ògo rẹ̀ rẹ̀wẹ̀sì, agbára rẹ̀ kúrò lọ́dọ̀ rẹ̀, a sì fi ẹlòmíràn gba ipò rẹ̀....”
“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.
“Nínú ìdìde àti ìṣubú àwọn orílẹ̀-èdè gẹ́gẹ́ bí a ti mú un hàn gbangba nínú àwọn ojúewé Ìwé Mímọ́, wọ́n nílò láti kọ́ bí ògo asán ti òde nìkan àti ti ayé yìí ṣe jẹ́ aláìníye. Babiloni, 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 ẹni pé ó dúró ṣinṣin, tí yóò sì pẹ́ títí, ní ojú àwọn ènìyàn ọjọ́ náà,—báwo ni ó ṣe ti kọjá lọ pátápátá! Gẹ́gẹ́ bí “òdòdó koríko” ni ó ti ṣègbé. Bákan náà ni gbogbo ohun tí kò ní Ọlọ́run gẹ́gẹ́ bí ìpìlẹ̀ rẹ̀ yóò ṣègbé. Kìkì èyí tí a so mọ́ ète Rẹ̀ tí ó sì ń fihàn ìwà Rẹ̀ ni ó lè dúró. Àwọn ìlànà Rẹ̀ nìkan ni àwọn ohun aláìyípadà tí ayé wa mọ̀.” Education, 177, 184.
Verses eleven and twelve identify the final rise and fall of the king of the south, as represented by Russia. Verses thirteen through fifteen identify the final rise and fall of the United States. The entire prophetic narrative of chapter eleven is built upon the structure of the rise and fall of kingdoms. The student of prophecy must consider this fact if he is to have any possibility of rightly dividing the prophetic message of chapter eleven.
Ẹsẹ̀ kọkànlá àti kejìlá sọ ìdíde àti ìṣubú ìkẹyìn ọba gúúsù náà di mímọ̀, gẹ́gẹ́ bí Rọ́ṣíà ṣe ṣojú fún un. Ẹsẹ̀ kẹtàlá títí dé kẹẹ́dógún sọ ìdíde àti ìṣubú ìkẹyìn Orílẹ̀-Èdè Amẹ́ríkà di mímọ̀. Gbogbo ìtàn àsọtẹ́lẹ̀ orí kẹtàlá ni a kọ sórí ìlànà ìdíde àti ìṣubú àwọn ìjọba. Akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ gbọ́dọ̀ fiyè sí òtítọ́ yìí bí ó bá ní ìrètí kankan láti pín ọ̀rọ̀ àsọtẹ́lẹ̀ orí kẹtàlá ní ọ̀nà tí ó tọ́.
The foundational perspective of Daniel chapter eleven is that it consists of repeated illustrations of the rise and fall of kingdoms. When Sister White stated, “So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome,” she is identifying “Grecia” as the dragon, “Rome” as the beast and “Medo-Persia” as the false prophet. She is identifying the final rise and fall of the final earthly kingdom which consists of the dragon, the beast and the false prophet who begin their rise at the Sunday law and lead the world to Armageddon in fulfillment of Revelation 16:12–21. She is directing God’s people to “the rise and fall of nations as made plain in the pages of Holy Writ” as the perspective to employ in order “to learn how worthless is mere outward and worldly glory.”
Ìwòye ìpìlẹ̀ ti Dáníẹ́lì orí kọkànlá ni pé ó ní àwọn àpẹẹrẹ tí a tún ń ṣe léraléra nípa ìdìde àti ìṣubú àwọn ìjọba. Nígbà tí Sister White sọ pé, “Bẹ́ẹ̀ ni ìjọba Mẹ́dò-Pérsíà ṣègbé, àti àwọn ìjọba Gíríìsì àti Róòmù,” ó ń dá “Gíríìsì” mọ̀ gẹ́gẹ́ bí dragoni, “Róòmù” gẹ́gẹ́ bí ẹranko náà, àti “Mẹ́dò-Pérsíà” gẹ́gẹ́ bí wòlíì èké. Ó ń tọ́ka sí ìdìde àti ìṣubú ìkẹyìn ti ìjọba ayé ìkẹyìn, èyí tí ó ní dragoni, ẹranko náà, àti wòlíì èké, tí wọ́n bẹ̀rẹ̀ ìdìde wọn ní òfin Ọjọ́ Àìkú, tí wọ́n sì darí ayé lọ sí Amágẹdónì ní ìmúṣẹ Ìfihàn 16:12–21. Ó ń darí àwọn ènìyàn Ọlọ́run sí “ìdìde àti ìṣubú àwọn orílẹ̀-èdè gẹ́gẹ́ bí a ti ṣe é hàn kedere nínú àwọn ojú-ìwé Ìwé Mímọ́ Mímọ́” gẹ́gẹ́ bí ìwòye tí a gbọdọ̀ lò kí a lè “kẹ́kọ̀ọ́ bí ògo lasán ti òde àti ti ayé ṣe jẹ́ asán.”
The reason we need “to learn how worthless is mere outward and worldly glory,” is to further understand that everything perishes “that has not God for its foundation.” It is therefore a life-or-death proposition to have God or not to have God as your foundation. From that point in the development of the thought Sister White then defines what it means to have God as your foundation when she states, “Only that which is bound up with His purpose and expresses His character can endure.” She has just explained that everything not on God’s foundation perishes, and that a two-fold qualifier of what is built upon the foundation is whether a thing is “bound up with His purposes,” and that which “expresses His character.” His character is His foundation.
Ìdí tí a fi nílò “láti kọ́ bí ògo òde lasan àti ti ayé ṣe jẹ́ asán,” ni kí a lè túbọ̀ lóye pé ohun gbogbo ń ṣègbé “tí kò bá ní Ọlọ́run gẹ́gẹ́ bí ìpìlẹ̀ rẹ̀.” Nítorí náà, ó jẹ́ ọ̀ràn ìyè tàbí ikú láti ní Ọlọ́run tàbí láti má ní Ọlọ́run gẹ́gẹ́ bí ìpìlẹ̀ rẹ. Láti ibẹ̀ nínú ìdàgbàsókè èrò náà, Sister White sì tún ṣàlàyé ohun tí ó túmọ̀ sí láti ní Ọlọ́run gẹ́gẹ́ bí ìpìlẹ̀ rẹ nígbà tí ó sọ pé, “Kìkì ohun tí a so mọ́ ète Rẹ̀ tí ó sì ń fi ìwà Rẹ̀ hàn ni ó lè dúró.” Ó ṣẹ̀ṣẹ̀ ṣàlàyé pé ohun gbogbo tí kò wà lórí ìpìlẹ̀ Ọlọ́run ń ṣègbé, àti pé àmì-ìdánimọ̀ méjì ti ohun tí a kọ́ sórí ìpìlẹ̀ náà ni bóyá ohun kan “ni a so mọ́ ète Rẹ̀,” àti ohun tí “ń fi ìwà Rẹ̀ hàn.” Ìwà Rẹ̀ ni ìpìlẹ̀ Rẹ̀.
Then in the closing sentence of the paragraph she states that “His principles are the only steadfast things our world knows.” God’s character is His principles, and His principles express His character. It is a life-or-death proposition on how mankind relates to God as the foundation of all things. I contend that the foundational structure of Daniel chapter eleven is built upon the narrative of the rise and fall of kingdoms. There is a passage where inspiration informs us of a correct type of study.
Lẹ́yìn náà, nínú gbolóhùn ìparí parágíràfù náà, ó sọ pé, “Àwọn ìlànà Rẹ̀ ni àwọn nǹkan kan ṣoṣo tí ó dúró ṣinṣin tí ayé wa mọ̀.” Ìwà Ọlọ́run ni àwọn ìlànà Rẹ̀, àwọn ìlànà Rẹ̀ sì ń fi ìwà Rẹ̀ hàn. Ó jẹ́ ọ̀ràn ìyè tàbí ikú nípa bí aráyé ṣe ń ní ìbáṣepọ̀ pẹ̀lú Ọlọ́run gẹ́gẹ́ bí ìpìlẹ̀ ohun gbogbo. Mo dúró lórí èrò náà pé, ìkànnì ìpìlẹ̀ Daniẹli orí kọkànlá ni a kọ lórí ìtàn ìdìde àti ìṣubú àwọn ìjọba. Àyè kan wà níbi tí ìmísí ti sọ fún wa nípa irú ẹ̀kọ́ tí ó tọ́.
“There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The Ministry of Healing, 441.
“Ìwádìí ìtàn kan wà tí kò yẹ kí a dá lẹ́bi. Ìtàn mímọ́ jẹ́ ọ̀kan lára àwọn ẹ̀kọ́ ní àwọn ilé-èkó àwọn wòlíì. Nínú àkọsílẹ̀ ìṣe rẹ̀ pẹ̀lú àwọn orílẹ̀-èdè ni a ti tọpasẹ̀ ìrìn ẹsẹ̀ Jèhófà. Bẹ́ẹ̀ ni lónìí, ó yẹ kí a fi ojú wo ìṣe Ọlọ́run pẹ̀lú àwọn orílẹ̀-èdè ayé. Ó yẹ kí a rí nínú ìtàn ìmúṣẹ àsọtẹ́lẹ̀, kí a ṣe ìwádìí iṣẹ́ Ìpèsè Mimọ́ nínú àwọn ìgbésẹ̀ àtúnṣe ńlá, àti kí a lóye ìlọsíwájú ìṣẹ̀lẹ̀ nínú ìkójọpọ̀ àwọn orílẹ̀-èdè sílẹ̀ fún ìjà ìkẹyìn nínú ìjà ńlá náà.” The Ministry of Healing, 441.
A sanctified study of history is identified as studying God’s dealing with the nations of the earth and also in God’s providential leading of His reformatory movements, thus a sanctified history includes an external and internal line of study. The purpose of employing history in confirming God’s prophetic Word is to use that prophetic history in order to “understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The previous paragraph from Sister White was taken from a very enlightened explanation of the necessity of building a prophetic model of sacred history which is based upon the foundational structure represented in the “rise and fall” of kingdoms.
Ìkẹ́kọ̀ọ́ ìtàn tí a ti yà sí mímọ́ ni a mọ̀ sí ìkẹ́kọ̀ọ́ ìbáṣe tí Ọlọ́run ní pẹ̀lú àwọn orílẹ̀-èdè ayé, àti pẹ̀lú ìdarí àbójútó Ọlọ́run nínú àwọn ìṣísẹ̀ ìtúnṣe Rẹ̀; nítorí náà, ìtàn tí a ti yà sí mímọ́ ní ìlà ìkẹ́kọ̀ọ́ òde àti ti inú. Ète lílo ìtàn láti fi mú Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run dúró ṣinṣin ni láti lo ìtàn àsọtẹ́lẹ̀ náà kí a lè “lóye ìlọsíwájú àwọn ìṣẹ̀lẹ̀ nínú ìkójọ̀pọ̀ àwọn orílẹ̀-èdè sílẹ̀ fún ìjà ìkẹyìn ti ìjà ńlá náà.” Ìpínrọ̀ tí ó ṣáájú láti ọ̀dọ̀ Sister White ni a mú láti inú àlàyé tí ó tan ìmọ́lẹ̀ gidigidi nípa ìdí tí ó fi ṣe pàtàkì láti kọ àwòrán àsọtẹ́lẹ̀ kan ti ìtàn mímọ́, èyí tí a dá lé ètò ìpilẹ̀ tí a ṣàpẹẹrẹ nínú “ìdìde àti ìṣubú” àwọn ìjọba.
“As a preparation for Christian work, many think it essential to acquire an extensive knowledge of historical and theological writings. They suppose that this knowledge will be an aid to them in teaching the gospel. But their laborious study of the opinions of men tends to the enfeebling of their ministry, rather than to its strengthening. As I see libraries filled with ponderous volumes of historical and theological lore, I think, Why spend money for that which is not bread? The sixth chapter of John tells us more than can be found in such works. Christ says: ‘I am the Bread of Life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst.’ ‘I am the living Bread which came down from heaven: if any man eat of this Bread, he shall live forever.’ ‘He that believeth on Me hath everlasting life.’ ‘The words that I speak unto you, they are spirit, and they are life.’ John 6:35, 51, 47, 63.
“Gẹ́gẹ́ bí ìmúrasílẹ̀ fún iṣẹ́ Kristẹni, ọ̀pọ̀ ènìyàn rò pé ó ṣe pàtàkì láti ní ìmọ̀ tí ó gbòòrò nípa àwọn ìkọ̀wé ìtàn àti ti ẹ̀kọ́-Ọlọ́run. Wọ́n gbà pé ìmọ̀ yìí yóò jẹ́ ìrànlọ́wọ́ fún wọn nínú kíkọ́ni ihinrere. Ṣùgbọ́n ìkẹ́kọ̀ọ́ pẹ̀lú àṣekára wọn nípa àwọn èrò ènìyàn máa ń yọrí sí ìrẹwẹ̀sì iṣẹ́ ìránṣẹ́ wọn, dípò kí ó fi agbára kún un. Bí mo ṣe rí àwọn ilé-ìkàwé tí ó kún fún àwọn ìwé ńláńlá tí ó wuwo ti ìmọ̀ ìtàn àti ti ẹ̀kọ́-Ọlọ́run, mo máa ń ronú pé, Èéṣe tí a fi ń ná owó fún ohun tí kì í ṣe oúnjẹ? Orí kẹfà ìwé Jòhánù sọ fún wa ju ohun tí a lè rí nínú irú àwọn iṣẹ́ bẹ́ẹ̀ lọ. Kristi wí pé: ‘Èmi ni Ìṣù Àkàrà Ìyè: ẹni tí ó bá tọ̀ mí wá kì yóò pa ebi láéláé; ẹni tí ó sì bá gbà mí gbọ́ kì yóò gbẹ́gbẹ́ rí.’ ‘Èmi ni Àkàrà alààyè tí ó sọ̀ kalẹ̀ láti ọ̀run wá: bí ẹnikẹ́ni bá jẹ nínú Àkàrà yìí, yóò yè títí láé.’ ‘Ẹni tí ó bá gbà mí gbọ́ ní ìyè àìnípẹ̀kun.’ ‘Ọ̀rọ̀ tí èmi ń sọ fún yín, ẹ̀mí ni wọ́n, ìyè sì ni wọ́n.’ Jòhánù 6:35, 51, 47, 63.”
“There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.
“Ìwádìí kan wà nípa ìtàn tí a kò gbọ́dọ̀ dá lẹ́bi. Ìtàn mímọ́ jẹ́ ọ̀kan lára àwọn ẹ̀kọ́ ní àwọn ilé-ẹ̀kọ́ àwọn wòlíì. Nínú àkọsílẹ̀ ìṣe rẹ̀ pẹ̀lú àwọn orílẹ̀-èdè ni a ti tọpasẹ̀ àwọn ìṣísẹ̀ ẹsẹ̀ Jèhófà. Bákan náà lónìí, a gbọ́dọ̀ ronú lórí ìṣe Ọlọ́run pẹ̀lú àwọn orílẹ̀-èdè ayé. A gbọ́dọ̀ rí nínú ìtàn ìmúṣẹ àsọtẹ́lẹ̀, kí a sì kọ́ iṣẹ́ Ìtọ́jú Ọlọ́run nínú àwọn ìṣísẹ̀ àtúnṣe ńlá, kí a sì lóye ìlọsíwájú àwọn ìṣẹ̀lẹ̀ nínú ìkójọpọ̀ àwọn orílẹ̀-èdè fún ìjà ìkẹyìn nínú ìjàkadì ńlá náà.”
“Such study will give broad, comprehensive views of life. It will help us to understand something of its relations and dependencies, how wonderfully we are bound together in the great brotherhood of society and nations, and to how great an extent the oppression and degradation of one member means loss to all.
“Ìkẹ́kọ̀ọ́ irú bẹ́ẹ̀ yóò fi ojú-ìwòye ìgbésí ayé tí ó gbòòrò, tí ó sì kún rẹ́rẹ́ fún wa. Yóò ràn wá lọ́wọ́ láti lóye díẹ̀ nínú àwọn ìbáṣepọ̀ àti ìgbẹ́kẹ̀lé rẹ̀, bí a ṣe so wa pọ̀ ní ọ̀nà àgbàyanu nínú ìbáṣepọ̀ ará ńlá ti àwùjọ àti àwọn orílẹ̀-èdè, àti bí ìnira àti ìdínkù ọlá ọmọ ẹgbẹ́ kan ṣe túmọ̀ sí àdánù fún gbogbo ènìyàn dé ìwọ̀n tí ó pọ̀ tó.”
“But history, as commonly studied, is concerned with man’s achievements, his victories in battle, his success in attaining power and greatness. God’s agency in the affairs of men is lost sight of. Few study the working out of His purpose in the rise and fall of nations.
“Ṣùgbọ́n ìtàn, gẹ́gẹ́ bí a ti máa ń kọ́ ọ ní gbogbogbòò, ń dojú kọ àṣeyọrí ènìyàn, àwọn ìṣẹ́gun rẹ̀ ní ogun, àṣeyọrí rẹ̀ nínú rírí agbára àti ògo ńlá gbà. A kì í fi ojú sí ìṣe Ọlọ́run nínú ọ̀ràn àwọn ènìyàn. Díẹ̀ ni ń ṣàkíyèsí bí Ó ṣe ń mú ète Rẹ̀ ṣẹ ní ìgbéga àti ìṣubú àwọn orílẹ̀-èdè.
“And, to a great degree, theology, as studied and taught, is but a record of human speculation, serving only to ‘darken counsel by words without knowledge.’ Too often the motive in accumulating these many books is not so much a desire to obtain food for mind and soul, as it is an ambition to become acquainted with philosophers and theologians, a desire to present Christianity to the people in learned terms and propositions.
“Àti pé, ní ìwọ̀n ńlá kan, ẹ̀kọ́-ìmọ̀ nípa Ọlọ́run, gẹ́gẹ́ bí a ti ń kọ́ ọ́ tí a sì ń kẹ́kọ̀ọ́ rẹ̀, kì í ṣe ohun mìíràn bí kò ṣe àkọsílẹ̀ ìfojúsọ́nà ọkàn ènìyàn, tí ń ṣiṣẹ́ kìkì láti ‘fi ọ̀rọ̀ tí kò ní ìmọ̀ ṣókùnkùn ìmọ̀ràn.’ Ní ọ̀pọ̀ ìgbà, ìdí tí a fi ń kó ọ̀pọ̀ ìwé wọ̀nyí jọ kì í ṣe ìfẹ́ tó pọ̀ tó bẹ́ẹ̀ láti rí oúnjẹ gbà fún ọkàn àti ẹ̀mí, bí kò ṣe ìfẹ́-ọkàn láti mọ àwọn onímọ̀-ọrọ̀ àti àwọn onímọ̀-ìmọ̀ nípa Ọlọ́run, ìfẹ́ kan láti gbé Ìsìn Kristẹni kalẹ̀ fún àwọn ènìyàn ní àwọn ọ̀rọ̀ àti àwọn ìpèníjà ọlọ́gbọ́n.”
“Not all the books written can serve the purpose of a holy life. ‘Learn of Me’, said the Great Teacher, ‘take My yoke upon you,’ ‘learn My meekness and lowliness.’ Your intellectual pride will not aid you in communicating with souls that are perishing for want of the bread of life. In your study of these books you are allowing them to take the place of the practical lessons you should be learning from Christ. With the results of this study the people are not fed. Very little of the research which is so wearying to the mind furnishes that which will help one to be a successful laborer for souls.
“Kì í ṣe gbogbo àwọn ìwé tí a kọ ni ó lè ṣe iṣẹ́ ìgbé ayé mímọ́. ‘Ẹ kọ́ láti ọ̀dọ̀ Mi,’ ni Olùkọ́ Ńlá náà wí, ‘ẹ gba àjàgà Mi sórí yín,’ ‘ẹ kọ́ ìwà pẹ̀lẹ́ àti ìrẹ̀lẹ̀ ọkàn Mi.’ Ìgbéraga ọgbọ́n inú yín kì yóò ràn yín lọ́wọ́ láti bá àwọn ọkàn tí ń ṣègbé nítorí àìní oúnjẹ ìyè sọ̀rọ̀. Nínú ìkẹ́kọ̀ọ́ yín nínú àwọn ìwé wọ̀nyí, ẹ ń jẹ́ kí wọ́n gba ipò àwọn ẹ̀kọ́ ìṣe tí ó yẹ kí ẹ máa kọ́ láti ọ̀dọ̀ Kristi. Pẹ̀lú àbájáde ìkẹ́kọ̀ọ́ yìí, a kì í bọ àwọn ènìyàn. Díẹ̀ gan-an nínú ìwádìí tí ó ń mú kí ọkàn ènìyàn rẹ̀wẹ̀sì ni ó ń pèsè ohun tí yóò ran ènìyàn lọ́wọ́ láti jẹ́ òṣìṣẹ́ aláṣeyọrí fún àwọn ọkàn.”
“The Saviour came ‘to preach the gospel to the poor.’ Luke 4:18. In His teaching He used the simplest terms and the plainest symbols. And it is said that ‘the common people heard Him gladly.’ Mark 12:37. Those who are seeking to do His work for this time need a deeper insight into the lessons He has given.
“Olùgbàlà wá ‘láti wàásù ìyìnrere fún àwọn tálákà.’ Lúùkù 4:18. Nínú ẹ̀kọ́ Rẹ̀, Ó lo àwọn ọ̀rọ̀ tó rọrùn jùlọ àti àwọn àpẹẹrẹ tó ṣe kedere jùlọ. A sì sọ pé, ‘àwọn ènìyàn lásán gbọ́ Ọ pẹ̀lú ayọ̀.’ Máàkù 12:37. Àwọn tí ń wá láti ṣe iṣẹ́ Rẹ̀ fún àkókò yìí nílò ìjìnlẹ̀ òye síi nínú àwọn ẹ̀kọ́ tí Ó ti fi fún wọn.”
“The words of the living God are the highest of all education. Those who minister to the people need to eat of the bread of life. This will give them spiritual strength; then they will be prepared to minister to all classes of people.” The Ministry of Healing, 441–443.
“Ọ̀rọ̀ Ọlọ́run alààyè ni ó ga jùlọ nínú gbogbo ẹ̀kọ́. Àwọn tí ń ṣe iṣẹ́ ìránṣẹ́ fún àwọn ènìyàn nílò láti jẹ nínú àkàrà ìyè. Èyí yóò fún wọn ní agbára ẹ̀mí; nígbà náà ni wọn yóò ti múra tán láti ṣe iṣẹ́ ìránṣẹ́ fún gbogbo ìpele ènìyàn.” The Ministry of Healing, 441–443.
Sister White further defines that recognizing the outworking of God’s power in setting up kings and removing kings based upon the king’s choices is the true philosophy of historical study.
Arábìnrin White tún ṣàlàyé pé mímọ ìṣísẹ̀ agbára Ọlọ́run nínú fífi àwọn ọba kalẹ̀ àti yíyọ àwọn ọba kúrò gẹ́gẹ́ bí ìpinnu ọba náà ti rí ni ìmọ̀ ọgbọ́n tòótọ́ ti ìkẹ́kọ̀ọ́ nípa ìtàn.
“In the history of nations the student of God’s word may behold the literal fulfillment of divine prophecy. Babylon, shattered and broken at last, passed away because in prosperity its rulers had regarded themselves as independent of God, and had ascribed the glory of their kingdom to human achievement. The Medo-Persian realm was visited by the wrath of Heaven because in it God’s law had been trampled underfoot. The fear of the Lord had found no place in the hearts of the vast majority of the people. Wickedness, blasphemy, and corruption prevailed. The kingdoms that followed were even more base and corrupt; and these sank lower and still lower in the scale of moral worth.
“Nínú ìtàn àwọn orílẹ̀-èdè, akẹ́kọ̀ọ́ ọ̀rọ̀ Ọlọ́run lè rí ìmúṣẹ gidi ti àsọtẹ́lẹ̀ ọ̀run. Babiloni, nígbà tí a ti fọ́ ọ́ tí a sì ti bà á jẹ́ níkẹyìn, kọjá lọ; nítorí pé nínú àṣeyọrí, àwọn alákòóso rẹ̀ ti ka ara wọn sí ẹni tí ó dúró lọ́tọ̀ sí Ọlọ́run, wọ́n sì ti fi ògo ìjọba wọn sọ́wọ́ sí àṣeyọrí ènìyàn. Ìjọba Mẹ́díà-Pérsíà ni ìbínú Ọ̀run bẹ̀ wò nítorí pé nínú rẹ̀ ni a ti tẹ òfin Ọlọ́run mọ́lẹ̀ lábẹ́ ẹsẹ̀. Ìbẹ̀rù Olúwa kò rí ibi kankan nínú ọkàn ọ̀pọ̀lọpọ̀ jù lọ nínú àwọn ènìyàn. Ìwà búburú, ọ̀rọ̀-òdì sí Ọlọ́run, àti ìbàjẹ́ ló gbilẹ̀. Àwọn ìjọba tí ó tẹ̀lé e sì burú, wọ́n sì bàjẹ́ ju bẹ́ẹ̀ lọ; wọ́n sì rì sísàlẹ̀ sí i, sí i ní ìwọ̀n ìye ìwà rere.”
“The power exercised by every ruler on the earth is Heaven-imparted; and upon his use of the power thus bestowed, his success depends. To each the word of the divine Watcher is, ‘I girded thee, though thou hast not known Me.’ Isaiah 45:5. And to each the words spoken to Nebuchadnezzar of old are the lesson of life: ‘Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor: if it may be a lengthening of thy tranquillity.’ Daniel 4:27.
“Agbára tí gbogbo alákóso lórí ayé ń lò ni Ọ̀run ni ó fi fún un; ó sì jẹ́ lórí bí ó ti lo agbára tí a fi bá a lówọ́ yìí ni àṣeyọrí rẹ̀ gbé dúró. Fún olúkúlùkù ni ọ̀rọ̀ Olùṣọ́ àtọ̀runwá náà jẹ́ pé, ‘Èmi dí ẹ̀gbẹ́ rẹ mú, bí ó tilẹ̀ jẹ́ pé o kò mọ̀ mí.’ Aísáyà 45:5. Àti fún olúkúlùkù ni àwọn ọ̀rọ̀ tí a sọ fún Nebukadnessari ní ayé àtijọ́ jẹ́ ẹ̀kọ́ ìyè: ‘Yà ara rẹ kúrò nínú ẹ̀ṣẹ̀ rẹ nípa òdodo, àti kúrò nínú àìṣedéédé rẹ nípa fífi àánú hàn sí àwọn tálákà; bóyá yóò jẹ́ ìfàgbòòrò àlàáfíà rẹ.’ Dáníẹ́lì 4:27.”
“To understand these things,—to understand that ‘righteousness exalteth a nation;’ that ‘the throne is established by righteousness,’ and ‘upholden by mercy;’ to recognize the outworking of these principles in the manifestation of His power who ‘removeth kings, and setteth up kings,’—this is to understand the philosophy of history. Proverbs 14:34; 16:12; 20:28; Daniel 2:21.
“Láti lóye àwọn nǹkan wọ̀nyí,—láti lóye pé, ‘òdodo ń gbé orílẹ̀-èdè ga;’ pé, ‘a fi òdodo mú ìtẹ́ náà dúró ṣinṣin,’ a sì ‘fi àánú gbé e ró;’ láti mọ ìṣiṣẹ́ àwọn ìlànà wọ̀nyí nínú ìfarahàn agbára Ẹni tí ó ‘máa ń yọ àwọn ọba kúrò, tí ó sì ń gbé àwọn ọba dìde,’—èyí ni láti lóye ìmọ̀ ọgbọ́n ìtàn. Òwe 14:34; 16:12; 20:28; Dáníẹ́lì 2:21.
“In the word of God only is this clearly set forth. Here it is shown that the strength of nations, as of individuals, is not found in the opportunities or facilities that appear to make them invincible; it is not found in their boasted greatness. It is measured by the fidelity with which they fulfill God’s purpose.” Prophets and Kings, 501, 502.
“Nínú ọ̀rọ̀ Ọlọ́run nìkan ni a ti fi èyí hàn kedere. Níhìn-ín ni a ti fihàn pé agbára àwọn orílẹ̀-èdè, gẹ́gẹ́ bí ti ẹnìkọ̀ọ̀kan, kò sí nínú àwọn ànfààní tàbí ohun ìrànlọ́wọ́ tí ó dà bí ẹni pé wọ́n mú wọn di aláìsegun; kò sí nínú títóbi tí wọ́n ń ṣògo rẹ̀. A ń fi òótọ́ inú wọn ṣe ìwọ̀n, gẹ́gẹ́ bí wọ́n ti ń mú ète Ọlọ́run ṣẹ.” Prophets and Kings, 501, 502.
The theme in verses eleven and twelve is the rise and fall of the king of the south, but more importantly the verses mark the sealing of the one hundred and forty-four thousand, and the second of three tests that began at the time of the end in 1989 as represented in verse ten.
Kókó-ọ̀rọ̀ inú ẹsẹ̀ kọkànlá àti kejìlá ni ìdìde àti ìṣubú ọba gúúsù, ṣùgbọ́n ohun tí ó ṣe pàtàkì jùlọ ni pé àwọn ẹsẹ̀ náà ń tọ́ka sí ìdìdì àwọn ẹgbẹ̀rún mẹ́rìnlélógójì ọgọ́rùn-ún kan [ọgọ́rùn-ún mẹ́rìnlélógójì], àti èkejì nínú àwọn ìdánwò mẹ́ta tí ó bẹ̀rẹ̀ ní àkókò òpin ní ọdún 1989 gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ẹsẹ̀ mẹ́wàá.
That sealing is represented by Daniel in the lion’s den, the three worthies in the fiery furnace, Daniel and the three worthies praying to understand Nebuchadnezzar’s dream of the image of beasts in chapter two, Daniel praying the Leviticus twenty-six prayer in chapter nine, the wise who understand the increase of knowledge, Joshua having his sin removed in Zechariah chapter three, Zerubbabel in chapter four, Joseph becoming the second ruler in Egypt, the disciples in the upper room for ten days in advance of Pentecost, the Millerites at the Exeter camp meeting, Lazarus leading the procession at the Triumphal Entry, and the one hundred and forty-four thousand in Revelation chapter seven.
Ìdìdì yẹn ni a ṣàfihàn nínú Dáníẹ́lì nínú ihò kìnnìún, àwọn mẹ́tẹ̀ẹ̀ta ọlọ́lá nínú ilé-ina tí ń jóná, Dáníẹ́lì àti àwọn mẹ́tẹ̀ẹ̀ta ọlọ́lá tí ń gbàdúrà kí wọ́n lè lóye àlá Nebukadinésárì nípa ère àwọn ẹranko nínú orí kejì, Dáníẹ́lì tí ń gbàdúrà àdúrà Lefitíkù mẹ́rìndínlọ́gbọ̀n nínú orí kẹsàn-án, àwọn ọlọ́gbọ́n tí wọ́n lóye ìbísí ìmọ̀, Joṣua tí a mú ẹ̀ṣẹ̀ rẹ̀ kúrò nínú Sekaráyà orí kẹta, Serubabẹli nínú orí kẹrin, Jóṣẹ́fù tí ó di alákóso kejì ní Ejibiti, àwọn ọmọ-ẹ̀yìn nínú yàrá òkè fún ọjọ́ mẹ́wàá ṣáájú Pẹ́ńtíkọ́sìtì, àwọn Míláráítì nípàdé àgọ́ Exeter, Lásárù tí ń darí ìrìn-àjò náà nígbà Ìwọlé Ìṣẹ́gun, àti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rìnlélógójì nínú Ìfihàn orí keje.
Verse eleven arrived in 2014 at the outset of the Ukrainian war and in July of 2023 the visual test, where God’s people are “made white” began. The fifth line in chapter eleven is verses thirteen through fifteen.
Ẹsẹ kẹ́rìnlá dé ní ọdún 2014 ní ìbẹ̀rẹ̀ ogun Ukraine, àti ní oṣù Keje ọdún 2023, ìdánwò ojú, níbi tí a ti “sọ àwọn ènìyàn Ọlọ́run di funfun,” bẹ̀rẹ̀. Ìlà karùn-ún nínú orí kọkànlá ni ẹsẹ kẹtàlá títí dé kẹẹ́ẹ̀dógún.
Fifth Line Overview
Àkótán Ìlà Karùn-ún
For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:13–15.
Nítorí ọba àríwá yóò padà wá, yóò sì kó ọ̀pọ̀ ènìyàn jọ tí ó pọ̀ ju ti ìṣáájú lọ; nígbà tí ọdún kan-kàn bá ti kọjá, dájúdájú yóò sì wá pẹ̀lú ogun ńlá àti pẹ̀lú ọrọ̀ púpọ̀. Àti ní àwọn àkókò wọ̀nyẹn ni ọ̀pọ̀ yóò dìde sí ọba gúúsù: àwọn ọlọ́ṣà nínú àwọn ènìyàn rẹ yóò sì gbé ara wọn ga láti mú ìran náà dúró; ṣùgbọ́n wọn yóò ṣubú. Ní bẹ́ẹ̀ ni ọba àríwá yóò wá, yóò sì gbé òkìtì ogun sókè, yóò sì gba àwọn ìlú tí ó lágbára jù lọ: apá ogun gúúsù kì yóò lè dúró, bẹ́ẹ̀ ni àwọn ènìyàn àyànfẹ́ rẹ̀ kì yóò lè dúró, bẹ́ẹ̀ ni agbára kankan kì yóò sí láti lè dúró. Dáníẹ́lì 11:13–15.
These verses were fulfilled in 200 BC and they identify the Battle of Panium, which includes the opposing kings and their alliances, and the verses are also the point in history where pagan Rome first asserted itself into the history of Daniel eleven. The verses include the final rise and fall of the sixth kingdom of Bible prophecy, but also the biblical history of Christ visiting Caesarea Philippi, where Peter locates the sealing of the one hundred and forty-four thousand. This history typifies the sealing of the one hundred and forty-four thousand with the arrival of the third of the three tests of chapter twelve consisting of being “purified, made white and tried.”
Àwọn ẹsẹ wọ̀nyí ṣẹ ní ọdún 200 Ṣ.K., wọ́n sì ń tọ́ka sí Ogun Panium, èyí tí ó ní àwọn ọba tí wọ́n dojú kọ ara wọn àti àwọn àjọṣe wọn; àwọn ẹsẹ náà sì tún jẹ́ àkókò náà nínú ìtàn níbi tí Romu aláìgbọ́ràn sí Ọlọ́run kọ́kọ́ ti fi ara rẹ̀ hàn nínú ìtàn Dáníẹ́lì orí kọkànlá. Àwọn ẹsẹ náà ní ìdìde àti ìṣubú ìkẹyìn ti ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì, ṣùgbọ́n wọ́n tún ní ìtàn Bíbélì nípa bí Kristi ṣe ṣèbẹ̀wò sí Kesaréà Filipi, níbi tí Pétérù ti tọ́ka sí ìdìdì àwọn ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì. Ìtàn yìí jẹ́ àpẹẹrẹ ìdìdì àwọn ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì pẹ̀lú dídé ìkẹta nínú àwọn ìdánwò mẹ́ta ti orí kejìlá tí ó ní ìwà “mímọ́ kúrò nínú àìmọ́, dídí funfun, àti dídánwò.”
These three verses lead to verse sixteen where the Sunday law in the United States is represented. When the Exeter camp meeting ended on August 17, 1844 the wise virgins carried the message of the Midnight Cry across the eastern seaboard of the United States in sixty-six days. There is a period when all the virgins awake and one class has no oil, and everything which that identifies. When Simon Barjona’s name was changed to Peter the sealing of the one hundred and forty-four thousand is marked. From that point onward Jesus began to teach the disciples about the events connected with the cross.
Àwọn ẹsẹ mẹ́ta wọ̀nyí ń tọ́ka sí ẹsẹ kẹrìndínlógún níbi tí a ti ṣàpẹẹrẹ òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà. Nígbà tí ìpàdé àgọ́ Exeter parí ní August 17, 1844, àwọn wúńdíá ọlọ́gbọ́n gbé ìránṣẹ́ Ìkígbe Àárín Òru kọjá etíkun ìlà-oòrùn Orílẹ̀-Èdè Amẹ́ríkà ní ọjọ́ mẹ́rìndínlọ́gọ́ta. Àkókò kan wà nígbà tí gbogbo àwọn wúńdíá jí, tí ẹgbẹ́ kan kò sì ní òróró, pẹ̀lú ohun gbogbo tí èyí ń fi hàn. Nígbà tí a yí orúkọ Simon Barjona padà sí Peter, a samisi dídìdìdì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìléláàádọ́rin. Láti ìgbà náà lọ, Jesu bẹ̀rẹ̀ sí í kọ́ àwọn ọmọ-ẹ̀yìn nípa àwọn ìṣẹ̀lẹ̀ tí ó ní ìbáṣepọ̀ pẹ̀lú àgbélébùú.
The cross is a symbol of the close of probation and William Miller, who had been typified by John the Baptist, who had in turn been typified by Elijah was raised up to present the “events connected with the close of probation” as did both John the Baptist and Elijah. John said it this way.
Agbelebu jẹ́ ààmì ìparí àkókò àánú, àti pé a gbé William Miller dìde, ẹni tí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ Johanu Oníbatisiti, ẹni tí a sì tún ti ṣàpẹẹrẹ nípasẹ̀ Elijah, láti fi “àwọn ìṣẹ̀lẹ̀ tí ó ní ìbáṣepọ̀ pẹ̀lú ìparí àkókò àánú” hàn, gẹ́gẹ́ bí Johanu Oníbatisiti àti Elijah méjèèjì ti ṣe. Johanu sọ ọ́ báyìí.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.
Ṣùgbọ́n nígbà tí ó rí ọ̀pọ̀ àwọn Farisi àti Sadusi tí wọ́n ń bọ̀ wá sí ìrìbọmi rẹ̀, ó wí fún wọn pé, Ẹ̀yin ìran paramọ́lẹ̀, ta ni ó ti kìlọ̀ fún yín láti sá kúrò nínú ìbínú tí ń bọ̀? Mátíù 3:7.
Elijah said it this way.
Èlíjà sọ ọ báyìí.
And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:33–17:1.
Ahabu sì ṣe Asherah; Ahabu sì tún ṣe púpọ̀ jù gbogbo àwọn ọba Israẹli tí ó ṣáájú rẹ̀ lọ láti mú kí Olúwa Ọlọ́run Israẹli bínú. Ní ọjọ́ rẹ̀ ni Hieli ará Beteli kọ́ Jẹ́ríkò: ó fi Abiramu àkọ́bí rẹ̀ lélẹ̀ ìpìlẹ̀ rẹ̀, ó sì fi Segubu ọmọ kékeré rẹ̀ gbé ẹnubodè rẹ̀ ró, gẹ́gẹ́ bí ọ̀rọ̀ Olúwa tí ó sọ nípasẹ̀ Joṣua ọmọ Nuni. Èlísà ará Tiṣibi, ẹni tí ó jẹ́ ọ̀kan lára àwọn olùgbé Gileadi, sì wí fún Ahabu pé, Bí Olúwa Ọlọ́run Israẹli, níwájú ẹni tí mo dúró, ti wàláàyè, ìrì kì yóò sì sí, bẹ́ẹ̀ ni òjò, ní ọdún wọ̀nyí, bí kò ṣe gẹ́gẹ́ bí ọ̀rọ̀ mi. 1 Ọba 16:33–17:1.
Speaking of William Miller’s work as a modern reformer Sister White stated:
Nígbà tí Sister White ń sọ̀rọ̀ nípa iṣẹ́ William Miller gẹ́gẹ́ bí olùtúnṣe ìgbà òde-òní, ó sọ pé:
“It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.
“Ó ṣe pàtàkì kí a jí ènìyàn sókè sí ewu tí wọ́n wà nínú rẹ̀; kí a ru wọ́n sókè láti pèsè sílẹ̀ fún àwọn ìṣẹ̀lẹ̀ ọlọ́lá tí ó so mọ́ ìparí àkókò ìdánwò.” The Great Controversy, 310.
The last six verses of Daniel eleven represent the “events connected with the close of probation.” Those events were unsealed at the time of the end in 1989, and they were clearly revealed.
Àwọn ẹsẹ̀ mẹ́fà ìkẹyìn ti Dáníẹ́lì orí kọkànlá ṣojú fún “àwọn ìṣẹ̀lẹ̀ tí ó ní í ṣe pẹ̀lú ìpẹ̀yà àánú.” Àwọn ìṣẹ̀lẹ̀ wọ̀nyí ni a tú sílẹ̀ ní àkókò ìgbẹ̀yìn ní ọdún 1989, a sì fihàn wọn ní kedere.
“Before His crucifixion the Saviour explained to His disciples that He was to be put to death and to rise again from the tomb, and angels were present to impress His words on minds and hearts. But the disciples were looking for temporal deliverance from the Roman yoke, and they could not tolerate the thought that He in whom all their hopes centered should suffer an ignominious death. The words which they needed to remember were banished from their minds; and when the time of trial came, it found them unprepared. The death of Jesus as fully destroyed their hopes as if He had not forewarned them. So in the prophecies the future is opened before us as plainly as it was opened to the disciples by the words of Christ. The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.” The Great Controversy, 595.
“Ṣáájú kíkàn án mọ́ àgbélébùú, Olùgbàlà náà ṣàlàyé fún àwọn ọmọ-ẹ̀yìn Rẹ̀ pé a ó pa Òun, àti pé Òun yóò sì jí dìde kúrò ní ibojì; àwọn áńgẹ́lì sì wà níbẹ̀ láti fi ọ̀rọ̀ Rẹ̀ mọ́ inú ọkàn àti èrò inú wọn. Ṣùgbọ́n àwọn ọmọ-ẹ̀yìn náà ń retí ìdásílẹ̀ ti ayé yìí kúrò lábẹ́ àjàgà Romu, wọn kò sì lè fara da èrò náà pé Ẹni tí gbogbo ìrètí wọn ti dojú kọ sí yóò jìyà ikú ẹlẹ́gàn. Ọ̀rọ̀ tí wọ́n nílò láti rántí ni a lé kúrò ní inú wọn; nígbà tí àkókò ìdánwò sì dé, ó bá wọn láìsí ìmúrasílẹ̀. Ikú Jésù ba ìrètí wọn jẹ pátápátá bí ẹni pé kò tíì kìlọ̀ fún wọn tẹ́lẹ̀ rí. Bákan náà ni, nínú àwọn àsọtẹ́lẹ̀, a ṣí ọjọ́ iwájú síwájú wa ní kedere gẹ́gẹ́ bí a ti ṣí i síwájú àwọn ọmọ-ẹ̀yìn náà nípa ọ̀rọ̀ Kristi. Àwọn ìṣẹ̀lẹ̀ tí ó ní í ṣe pẹ̀lú ìparí àkókò oore-ọ̀fé àti iṣẹ́ ìmúrasílẹ̀ fún àkókò ìpọ́njú, ni a fi hàn ní kedere. Ṣùgbọ́n ọ̀pọ̀ ènìyàn kò ní òye nípa àwọn òtítọ́ pàtàkì wọ̀nyí ju bí ẹni pé a kò tíì fi wọ́n hàn rárá. Satani ń ṣọ́ láti gbà lọ gbogbo ìmọ̀lára tí yóò mú wọn gbọ́n sí ìgbàlà, àti pé àkókò ìpọ́njú yóò bá wọn ní àìṣetán.” The Great Controversy, 595.
It was at Caesarea Philippi, which is Panium, which is verses thirteen through fifteen that Christ began to teach His disciples about the cross, thus typifying the history of the Exeter camp meeting until October 22, 1844. At the beginning of the reformatory movement of the one hundred and forty-four thousand the “events connected with the close of probation” were unsealed and at the end of the movement of the one hundred and forty-four thousand the “events connected with the close of probation” are unsealed within the hidden history of verse forty.
Ní Kesaréà Fílípì ni, èyí tí í ṣe Páníùmù, èyí tí í ṣe ẹsẹ̀ kẹtàlá títí dé ẹsẹ̀ kẹ́ẹ̀ẹ́dógún, ni Kristi bẹ̀rẹ̀ sí í kọ́ àwọn ọmọ-ẹ̀yìn Rẹ̀ nípa àgbélébùú, báyìí ni Ó sì ṣe àpẹẹrẹ ìtàn ìpàdé àgọ́ Exeter títí di October 22, 1844. Ní ìbẹ̀rẹ̀ ìṣísẹ̀ àtúnṣe ti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [ọkẹ́ mẹ́rìnlélọ́gọ́rin] náà, a tú ìdìmọ́lẹ̀ “àwọn ìṣẹ̀lẹ̀ tí ó ní í ṣe pẹ̀lú ìparí àkókò ìdánwò,” àti ní òpin ìṣísẹ̀ ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [ọkẹ́ mẹ́rìnlélọ́gọ́rin] náà, a tú ìdìmọ́lẹ̀ “àwọn ìṣẹ̀lẹ̀ tí ó ní í ṣe pẹ̀lú ìparí àkókò ìdánwò” nínú ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ ogójì.
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.
“Lónìí, nínú ẹ̀mí àti agbára Elijá àti ti Johanu Oníbatisí, àwọn ojiṣẹ́ tí Ọlọ́run yàn ń pe àkíyèsí ayé kan tí ó wà lábẹ́ ìdájọ́ sí àwọn ìṣẹ̀lẹ̀ mímọ́ tí yóò ṣẹlẹ̀ láìpẹ́ ní ìbáṣepọ̀ pẹ̀lú àwọn wákàtí ìkẹyìn àkókò àánú àti ìfarahàn Kristi Jesu gẹ́gẹ́ bí Ọba àwọn ọba àti Olúwa àwọn olúwa.” Prophets and Kings, 715, 716.
The “events connected with the close of probation” are the events that are unsealed in the hidden history of verse forty. In Zechariah chapter three the final scenes of the investigative judgment are illustrated. Inspiration combines Zechariah’s testimony with those who are sealed in Ezekiel chapter nine.
“Àwọn ìṣẹ̀lẹ̀ tí ó ní í ṣe pẹ̀lú ìparí àkókò ìdánwò” ni àwọn ìṣẹ̀lẹ̀ tí a tú èdìdì wọn sílẹ̀ nínú ìtàn ìkọ̀kọ̀ ẹsẹ̀ ogójì. Nínú Sakaraya orí kẹta ni a ti fi àwòrán àwọn ìṣẹ̀lẹ̀ ìkẹyìn ti ìdájọ́ ìwádìí hàn. Ìmísí so ẹ̀rí Sakaraya pọ̀ mọ́ àwọn tí a fi èdìdì dì ní Esekieli orí kẹsàn-án.
“The people of God are sighing and crying for the abominations done in the land. With tears they warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they humble themselves before the Lord on account of their own transgressions. The wicked mock their sorrow, ridicule their solemn appeals, and sneer at what they term their weakness. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, and their eyes are fixed upon His perfect purity, that they so clearly discern the exceeding sinfulness of sin. Their contrition and self-abasement are infinitely more acceptable in the sight of God than is the self-sufficient, haughty spirit of those who see no cause to lament, who scorn the humility of Christ, and who claim perfection while transgressing God’s holy law. Meekness and lowliness of heart are the conditions for strength and victory. The crown of glory awaits those who bow at the foot of the cross. Blessed are these mourners, for they shall be comforted.
“Àwọn ènìyàn Ọlọ́run ń súfèé, wọ́n sì ń ké nítorí àwọn ohun ìríra tí a ń ṣe ní ilẹ̀ náà. Pẹ̀lú omijé ni wọ́n fi ń kìlọ̀ fún àwọn ènìyàn búburú nípa ewu tí ó wà nínú títẹ òfin Ọlọ́run mọ́lẹ̀ lábẹ́ ẹsẹ̀, àti pẹ̀lú ìbànújẹ́ tí a kò lè sọ ni wọ́n fi ń rẹ ara wọn sílẹ̀ níwájú Olúwa nítorí àwọn ìrékọjá tiwọn. Àwọn ènìyàn búburú ń fi ẹ̀yà ṣe ìbànújẹ́ wọn, wọ́n ń fi ẹ̀gàn ṣe àwọn ìpè àìjìnlẹ̀ wọn, wọ́n sì ń yẹ̀yẹ́ sí ohun tí wọ́n pè ní àìlera wọn. Ṣùgbọ́n ìrora ọkàn àti ìrẹ̀lẹ̀ ara àwọn ènìyàn Ọlọ́run jẹ́ ẹ̀rí tí kò ṣeé sẹ́ pé wọ́n tún ń gba agbára àti ọlá ìwà padà tí wọ́n ti pàdánù nítorí ẹ̀ṣẹ̀. Nítorí pé wọ́n ń sún mọ́ Kristi sí i, tí ojú wọn sì wa lórí ìwà mímọ́ pípé Rẹ̀, ni wọ́n fi ń rí kedere bí ẹ̀ṣẹ̀ ti burú gidigidi. Ìbànújẹ́ ọkàn wọn nítorí ẹ̀ṣẹ̀ àti ìrẹ̀ ara wọn sílẹ̀ níwájú Ọlọ́run jẹ́ ohun tí ó ṣe ìtẹ́wọ́gbà lọ́dọ̀ Ọlọ́run ju ẹ̀mí ìgbẹ́kẹ̀lé ara ẹni àti ìgbéraga àwọn tí kò rí ìdí kankan láti ṣọ̀fọ̀, tí wọ́n ń gan ìrẹ̀lẹ̀ Kristi, tí wọ́n sì ń pe ara wọn ní ẹni pípé nígbà tí wọ́n ń ṣàìgbọràn sí òfin mímọ́ Ọlọ́run. Ìwà pẹ̀lẹ́ àti ìrẹ̀lẹ̀ ọkàn ni àwọn ipò fún agbára àti ìṣẹ́gun. Adé ògo ń dúró de àwọn tí ń tẹrí ba ní ẹsẹ̀ àgbélébùú. Aláyọ̀ ni àwọn aláròyé wọ̀nyí, nítorí a ó tù wọ́n nínú.”
“The faithful, praying ones are, as it were, shut in with God. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could their eyes be opened, as were the eyes of Elisha’s servant at Dothan, they would see the angels of God encamped about them, by their brightness and glory holding in check the hosts of darkness.
“Àwọn olóòtítọ́, àwọn onígbàdúrà, dàbí ẹni pé a ti pa wọ́n mọ́lẹ̀ pẹ̀lú Ọlọ́run. Àwọn tìkára wọn kò mọ bí a ti dáàbò bo wọ́n ní ìdánilójú tó bẹ́ẹ̀. Ní ìtẹ̀síwájú Sátánì, àwọn alákóso ayé yìí ń wá ọ̀nà láti pa wọ́n run; ṣùgbọ́n bí a bá lè ṣí ojú wọn sílẹ̀, gẹ́gẹ́ bí a ti ṣí ojú ìránṣẹ́ Élísà ní Dótánì, wọn yóò rí àwọn áńgẹ́lì Ọlọ́run tí wọ́n pàgọ́ yí wọn ká, tí wọ́n sì fi ìmọ́lẹ̀ àti ògo wọn di ogun àwọn agbára òkùnkùn mú.”
“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments’ from them, and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ The spotless robe of Christ’s righteousness is placed upon the tried, tempted, yet faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. And the remnant are not only pardoned and accepted, but honored. ‘A fair miter’ is set upon their heads. They are to be as kings and priests unto God. While Satan was urging his accusations and seeking to destroy this company, holy angels, unseen, were passing to and fro, placing upon them the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand, which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’”
“Bí àwọn ènìyàn Ọlọ́run ṣe ń pọn ọkàn wọn níwájú Rẹ̀, tí wọ́n ń bẹ̀bẹ̀ fún ìmímọ́ ọkàn, a fi àṣẹ náà hàn pé, ‘Ẹ mú aṣọ ẹlẹ́gbin kúrò lára wọn,’ a sì sọ ọ̀rọ̀ ìtùnú wọ̀nyí pé, ‘Wò ó, mo ti mú kí ẹ̀ṣẹ̀ rẹ kọjá kúrò lọ́dọ̀ rẹ, èmi yóò sì fi aṣọ ìyípadà wọ̀ ọ́.’ A fi aṣọ àlàáfíà àìlábàwọ́n ti òdodo Kristi wọ àwọn ọmọ Ọlọ́run tí a ti dán wò, tí a ti dán wọn wò, ṣùgbọ́n tí wọ́n jẹ́ olóòótọ́. A fi aṣọ ọlá ńlá wọ́ àwókù tí a kẹ́gàn náà, wọn kì yóò sì tún bà jẹ́ mọ́ láé nípa ìbàjẹ́ ayé. A pa orúkọ wọn mọ́ sínú ìwé ìyè ti Ọ̀dọ́-Àgùntàn, a sì kọ wọ́n sílẹ̀ láàárín àwọn olóòótọ́ ti gbogbo ìran. Wọ́n ti kọ̀ láti tẹ̀ sí ẹ̀tàn aṣìtàn; ariwo ejò náà kò sì yí wọn kúrò nínú ìṣòtítọ́ wọn. Nísinsìnyí wọ́n wà lábẹ́ ààbò ayérayé kúrò lọ́wọ́ ọgbọ́n ẹlẹ́tan. A gbé ẹ̀ṣẹ̀ wọn lé olùdásílẹ̀ ẹ̀ṣẹ̀. Àti pé àwókù náà kì í ṣe pé a dárí ji wọ́n, tí a sì tẹ́wọ́ gbà wọ́n nìkan, ṣùgbọ́n a tún fi ọlá bọ̀ wọ́n. ‘Adé ẹlẹ́wà’ ni a gbé lé orí wọn. Wọ́n yóò dàbí àwọn ọba àti àwọn àlùfáà fún Ọlọ́run. Nígbà tí Satani ń mú ẹ̀sùn rẹ̀ wá, tí ó sì ń wá ọ̀nà láti pa ẹgbẹ́ yìí run, àwọn áńgẹ́lì mímọ́, tí a kò rí, ń rìn káàkiri, wọ́n sì ń fi èdìdì Ọlọ́run alààyè lé wọn. Àwọn wọ̀nyí ni àwọn tí ó dúró lórí Òkè Síónì pẹ̀lú Ọ̀dọ́-Àgùntàn, tí wọ́n ní orúkọ Baba kọ sí iwájú orí wọn. Wọ́n kọ orin tuntun náà níwájú ìtẹ́ náà, orin náà tí kò sí ènìyàn tí ó lè kọ́ bí kò ṣe ọgọ́rùn-ún méjìdínlógójì ẹgbẹ̀rún náà, àwọn tí a rà padà kúrò lórí ayé. ‘Àwọn wọ̀nyí ni àwọn tí ń tẹ̀lé Ọ̀dọ́-Àgùntàn ní ibikíbi tí Ó bá lọ. A rà àwọn wọ̀nyí padà láàrín àwọn ènìyàn, gẹ́gẹ́ bí àkọ́so àkọ́kọ́ sí Ọlọ́run àti sí Ọ̀dọ́-Àgùntàn. Kò sì sí èké tí a rí nínú ẹnu wọn: nítorí wọn wà láìní àbàwọ́n níwájú ìtẹ́ Ọlọ́run.’”
“Now is reached the complete fulfillment of those words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My servant the Branch.’ Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.”’ Testimonies, volume 5, 474–476.
“Nísinsìnyí ni ìmúṣẹ pípé ti àwọn ọ̀rọ̀ Áńgẹ́lì náà dé: ‘Gbọ́ báyìí, ìwọ Joṣua àlùfáà àgbà, ìwọ náà, àti àwọn ẹlẹgbẹ́ rẹ tí wọ́n jókòó níwájú rẹ; nítorí wọ́n jẹ́ ènìyàn tí a yà sílẹ̀ fún ìyanu: nítorí, wò ó, Èmi yóò mú Ìránṣẹ́ Mi, Ẹ̀ka náà, jáde wá.’ A fi Kristi hàn gẹ́gẹ́ bí Olùdárapadà àti Olùgbàlà àwọn ènìyàn Rẹ̀. Nísinsìnyí ní tòótọ́ ni ìyókù náà jẹ́ ‘àwọn ènìyàn tí a yà sílẹ̀ fún ìyanu,’ bí omijé àti ìtẹ́nilórí ìrìn-àjò wọn ṣe fi ipò wọn sílẹ̀ fún ayọ̀ àti ọlá níwájú Ọlọ́run àti Ọ̀dọ́-Àgùntàn náà. ‘Ní ọjọ́ náà ni Ẹ̀ka Olúwa yóò jẹ́ ẹlẹ́wà àti ológo, àti èso ilẹ̀ yóò jẹ́ ọlọ́lá àti ẹlẹ́wà fún àwọn tí ó sá kúrò nínú Ísírẹ́lì. Yóò sì ṣẹlẹ̀ pé, ẹni tí ó ṣẹ́kù ní Sioni, àti ẹni tí ó kù sí Jerusalẹmu, a ó pè ní mímọ́, àní gbogbo ẹni tí a kọ sílẹ̀ láàárín àwọn alààyè ní Jerusalẹmu.’” Testimonies, ìdì 5, 474–476.
The one hundred and forty-four thousand in the book of Revelation are Ezekiel’s group that are “sealed” as they “sigh and cry” for the abominations that are in the land. They are sealed when they are given the garment of Christ’s righteousness and the fair miter which represents Peter’s “kings and priests,” who were not the people of God, but have now become the people of God.
Ẹgbẹrun mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin tí a mẹ́nuba nínú ìwé Ìṣípayá ni ẹgbẹ́ Ẹsíkíẹ́lì, àwọn tí a “fi èdìdì dì” bí wọ́n ti “ń hu ìrora, tí wọ́n sì ń ké,” nítorí àwọn ohun ìríra tí ó wà ní ilẹ̀ náà. A fi èdìdì dì wọ́n nígbà tí a fún wọn ní aṣọ òdodo Kristi àti adé àlùfáà ẹlẹ́wà náà, èyí tí ó dúró fún “ọba àti àlùfáà” ti Pétérù, àwọn tí kì í ṣe ènìyàn Ọlọ́run rí, ṣùgbọ́n tí wọ́n ti di ènìyàn Ọlọ́run nísinsin yìí.
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. 1 Peter 2:9–12.
Ṣùgbọ́n ẹ̀yin jẹ́ ìran àyànfẹ́, àlùfáà ọba, orílẹ̀-èdè mímọ́, àwọn ènìyàn tí ó jẹ́ tirẹ̀ pẹ̀lú; kí ẹ lè máa fihàn ìyìn ẹni tí ó ti pè yín jáde kúrò nínú òkùnkùn sínú ìmọ́lẹ̀ ìyanu rẹ̀: Ẹ̀yin tí ìgbà kan rí kì í ṣe ènìyàn kan rí, ṣùgbọ́n tí ẹ̀yin nísinsin yìí jẹ́ ènìyàn Ọlọ́run: ẹ̀yin tí kò rí àánú gbà rí, ṣùgbọ́n tí ẹ ti rí àánú gbà nísinsin yìí. Olùfẹ́, mo bẹ̀ yín gẹ́gẹ́ bí àjèjì àti arìnrìn-àjò, kí ẹ yàgò fún ìfẹ́kúfẹ̀ẹ́ ti ara, èyí tí ń jagun sí ọkàn; kí ìwà yín lè jẹ́ olóòótọ́ láàrín àwọn aláìní àjẹ́mímọ́: kí, nígbà tí wọ́n bá ń sọ̀rọ̀ sí yín gẹ́gẹ́ bí ẹni-buburu, wọn lè fi iṣẹ́ rere yín, tí wọn yóò máa wò, yin Ọlọ́run lógo ní ọjọ́ ìbẹ̀wò. 1 Peteru 2:9–12.
Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.
Nítorí náà nísinsin yìí, bí ẹ bá fetí sí ohùn mi ní tòótọ́, tí ẹ sì pa májẹ̀mú mi mọ́, nígbà náà, ẹ ó jẹ́ ìṣúra àyànfẹ́ mi láàrín gbogbo ènìyàn: nítorí tèmi ni gbogbo ayé: Ẹ ó sì jẹ́ fún mi ìjọba àwọn àlùfáà, àti orílẹ̀-èdè mímọ́. Ìwọ̀nyí ni ọ̀rọ̀ tí ìwọ yóò sọ fún àwọn ọmọ Israẹli. Exodus 19:5, 6.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’
“Ní àwọn ọjọ́ ìkẹyìn nínú ìtàn ayé yìí, májẹ̀mú Ọlọ́run pẹ̀lú àwọn ènìyàn rẹ̀ tí ń pa àwọn àṣẹ rẹ̀ mọ́ ni a ó tún ṣe. ‘Ní ọjọ́ náà ni èmi yóò bá wọn dá májẹ̀mú pẹ̀lú àwọn ẹranko igbó, àti pẹ̀lú àwọn ẹyẹ ojú ọ̀run, àti pẹ̀lú àwọn ohun tí ń rákò lórí ilẹ̀: èmi yóò sì fọ ọrun àti idà àti ogun kúrò ní ilẹ̀ ayé, èmi yóò sì mú wọn máa dubulẹ̀ ní àlàáfíà. Èmi yóò sì fẹ́ ọ fún ara mi títí láé; bẹ́ẹ̀ ni, èmi yóò fẹ́ ọ fún ara mi nínú òdodo, àti nínú ìdájọ́, àti nínú inú-rere onífẹ̀ẹ́, àti nínú àánú. Èmi yóò fẹ́ ọ fún ara mi nínú òtítọ́; ìwọ yóò sì mọ Olúwa.’”
“‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.
“‘Yóò sì ṣẹ ní ọjọ́ náà, èmi yóò gbọ́, ni Olúwa wí, èmi yóò gbọ́ àwọn ọ̀run, àwọn náà yóò sì gbọ́ ayé; ayé yóò sì gbọ́ ọkà, àti wáìnì, àti òróró; àwọn náà yóò sì gbọ́ Jésírẹ́ẹlì. Èmi yóò sì fún un fún ara mi ní irúgbìn ní ilẹ̀; èmi yóò sì ṣàánú fún ẹni tí kò rí àánú gbà rí; èmi yóò sì wí fún àwọn tí kì í ṣe ènìyàn mi pé, Iwọ ni ènìyàn mi; àwọn náà yóò sì wí pé, Iwọ ni Ọlọ́run mi.’ Hóséà 2:14–23.”
“‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.
“‘Ní ọjọ́ náà, ... iyókù Ísírẹ́lì, àti àwọn tí ó sá kúrò ní ilé Jékọ́bù, ... yóò gbẹ́kẹ̀ lé Olúwa, Ẹni Mímọ́ Ísírẹ́lì, ní òtítọ́.’ Isaiah 10:20. Láti inú ‘gbogbo orílẹ̀-èdè, àti ẹ̀yà, àti ahọ́n, àti ènìyàn’ àwọn kan yóò wà tí yóò fi ayọ̀ dáhùn sí ìhìn-rere náà pé, ‘Ẹ bẹ̀rù Ọlọ́run, kí ẹ sì fi ògo fún un; nítorí wákàtí ìdájọ́ rẹ̀ dé.’ Wọn yóò yípadà kúrò lọ́dọ̀ gbogbo òrìṣà tí ń so wọ́n mọ́ ayé yìí, wọn yóò sì ‘jọsìn fún ẹni tí ó dá ọ̀run, àti ayé, àti òkun, àti àwọn orísun omi.’ Wọn yóò tú ara wọn sílẹ̀ kúrò nínú gbogbo dídi-mọ́ra, wọn yóò sì dúró níwájú ayé gẹ́gẹ́ bí àwọn àmì ìrántí àánú Ọlọ́run. Ní ìgbọràn sí gbogbo ohun tí Ọlọ́run béèrè, àwọn áńgẹ́lì àti ènìyàn yóò mọ̀ wọ́n gẹ́gẹ́ bí àwọn tí ‘ń pa àwọn àṣẹ Ọlọ́run mọ́, àti ìgbàgbọ́ Jésù.’ Revelation 14:6–7, 12.”
“‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.
“‘Wò ó, ọjọ́ ń bọ̀, ni Olúwa wí, tí alároko yóò bá olùkórè dé, àti ẹni tí ń tẹ èso àjàrà yóò bá ẹni tí ń fún irúgbìn dé; àwọn òkè yóò máa sọ wáìnì dídùn sílẹ̀, gbogbo àwọn òkè kéékèèké yóò sì yo. Èmi yóò sì mú ìgbèkùn àwọn ènìyàn mi Ísírẹ́lì padà, wọn yóò sì kọ́ àwọn ìlú ahoro náà, wọn yóò sì máa gbé inú wọn; wọn yóò gbin ọgbà àjàrà, wọn yóò sì mu wáìnì rẹ̀; wọn yóò tún ṣe ọgbà, wọn yóò sì jẹ èso wọn. Èmi yóò sì gbin wọn sórí ilẹ̀ wọn, a kì yóò sì tún fà wọ́n yọ kúrò nínú ilẹ̀ wọn tí mo ti fi fún wọn, ni Olúwa Ọlọ́run rẹ wí. Amos 9:13–15.’” Review and Herald, February 26, 1914.
It is evident that from the point when the final chosen generation of the one hundred and forty-four thousand are sealed that there are still Gentiles who can be influenced by the one hundred and forty-four thousand’s life style (conversation) during the day of the Gentile’s visitation.
Ó ṣe kedere pé láti àkókò tí a ti fi èdìdì dì ìran ìkẹyìn tí a yàn nínú ẹgbẹ̀rún mẹ́rìnlélógójì [144,000], àwọn aláìkọlà ṣì wà tí a lè nípa lórí wọn nípasẹ̀ ọ̀nà ìgbésí ayé (ìwà ọ̀rọ̀) ti ẹgbẹ̀rún mẹ́rìnlélógójì náà ní ọjọ́ ìbẹ̀wò àwọn aláìkọlà.
“Human power and human might did not establish the church of God, and neither can they destroy it. Not on the rock of human strength, but on Christ Jesus, the Rock of Ages, was the church founded, ‘and the gates of hell shall not prevail against it.’ Matthew 16:18. The presence of God gives stability to His cause. ‘Put not your trust in princes, nor in the son of man,’ is the word that comes to us. Psalm 146:3. ‘In quietness and in confidence shall be your strength.’ Isaiah 30:15. God’s glorious work, founded on the eternal principles of right, will never come to nought. It will go on from strength to strength, ‘not by might, nor by power, but by My Spirit, saith the Lord of hosts.’ Zechariah 4:6.
“Agbara ènìyàn àti ipa ènìyàn kọ́ ló dá ìjọ Ọlọ́run sílẹ̀, bẹ́ẹ̀ ni wọn kò sì lè pa á run. Kì í ṣe lórí àpáta agbára ènìyàn, bí kò ṣe lórí Kristi Jésù, Àpáta Àìnípẹ̀kun, ni a fi dá ìjọ náà sílẹ̀, ‘àti pé àwọn ẹnu-ọ̀nà ọ̀run àpáàdì kì yóò borí rẹ̀.’ Matteu 16:18. Ìwàníhàn Ọlọ́run ni ó ń mú ìdúróṣinṣin wá fún iṣẹ́ Rẹ̀. ‘Ẹ má ṣe fi ìgbẹ́kẹ̀lé yín lé àwọn ọmọ-aládé, tàbí lé ọmọ ènìyàn,’ ni ọ̀rọ̀ tí ó tọ̀ wá. Sáàmù 146:3. ‘Nínú ìdákẹ́jẹ àti nínú ìgbọ́kànlé ni agbára yín yóò wà.’ Isaiah 30:15. Iṣẹ́ ògo Ọlọ́run, tí a fi àwọn ìlànà àìnípẹ̀kun òdodo dá sílẹ̀, kì yóò di asán láéláé. Yóò máa tẹ̀síwájú láti agbára dé agbára, ‘kì í ṣe nípa ipá, tàbí nípa agbára, bí kò ṣe nípa Ẹ̀mí Mi, ni Olúwa àwọn ọmọ-ogun wí.’ Sekariah 4:6.”
“The promise, ‘The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it,’ was literally fulfilled. Verse 9. ‘The elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. And this house was finished on the third day of the month Adar [the twelfth month], which was in the sixth year of the reign of Darius the king.’ Ezra 6:14, 15.” Prophets and Kings, 595, 596.
“Ileri náà pé, ‘Àwọn ọwọ́ Serubábélì ni wọ́n ti fi ìpìlẹ̀ ilé yìí lélẹ̀; ọwọ́ rẹ̀ náà yóò sì parí i,’ ṣẹ ní ti gidi. Ẹsẹ̀ 9. ‘Àwọn àgbàgbà àwọn Júù sì ń kọ́ ilé náà, wọ́n sì ń ṣe rere nípasẹ̀ àsọtẹ́lẹ̀ Hágáì wòlíì àti Sekaráyà ọmọ Ídò. Wọ́n sì kọ́ ọ́, wọ́n sì parí i, gẹ́gẹ́ bí àṣẹ Ọlọ́run Ísírẹ́lì, àti gẹ́gẹ́ bí àṣẹ Kírúsì, àti Dáríúsì, àti Atasasta ọba Páṣíà. A sì parí ilé yìí ní ọjọ́ kẹta oṣù Adari [oṣù kejìlá], èyí tí ó jẹ́ ọdún kẹfà ìjọba Dáríúsì ọba.’ Esra 6:14, 15.” Àwọn Wòlíì àti Àwọn Ọba, 595, 596.
Verses thirteen to fifteen represent the prophetic events that lead to the close of probation for Sabbath-keepers at the Sunday law. They also represent the third of three steps in verse ten of Daniel twelve. Verse ten is the “purification,” verses eleven and twelve represent the “made white” and verses thirteen to fifteen represent the litmus test where the Sabbath-keeping virgins are “tried.”
Àwọn ẹsẹ̀ mẹ́tàlá sí mẹ́ẹ̀ẹ́dógún ṣàfihàn àwọn ìṣẹ̀lẹ̀ àsọtẹ́lẹ̀ tí ń ṣamọ̀nà sí ìparí àkókò àánú fún àwọn olùtọ́jú Sábáàtì nígbà òfin Àìkú. Wọ́n tún ṣàfihàn ìkẹ́ta nínú àwọn ìgbésẹ̀ mẹ́ta tí ó wà nínú ẹsẹ̀ kẹwàá ti Dáníẹ́lì méjìlá. Ẹsẹ̀ kẹwàá ni “ìwẹ̀nùmọ́,” àwọn ẹsẹ̀ kọkànlá àti kejìlá sì ń ṣàfihàn “a sọ wọ́n di funfun,” àwọn ẹsẹ̀ mẹ́tàlá sí mẹ́ẹ̀ẹ́dógún sì ń ṣàfihàn àdánwò litmus níbi tí a ti “dán” àwọn wúńdíá olùtọ́jú Sábáàtì wò.
The internal message in the book of Daniel is represented by the Ulai River vision of chapters seven through nine and the external message is represented by the Hiddekel River vision of chapters ten through twelve. Chapter twelve is the climax of both the internal and external visions, and it presents the method in which Christ raises up and cleanses the one hundred and forty-four thousand. Verses ten through sixteen represent the hidden history of verse forty from 1989 unto the Sunday law of verse forty-one and sixteen. The verses that fit into the hidden history represent the perfect fulfillment of verse ten of chapter twelve.
Ifiranṣẹ inu tí ó wà nínú ìwé Dáníẹ́lì ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìran Odò Ulai nínú orí keje sí kẹsàn-án, àti ifiranṣẹ òde ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìran Odò Hiddekel nínú orí kẹwàá sí kejìlá. Orí kejìlá ni ìpẹ̀yà àṣekára àwọn ìran inú àti òde méjèèjì, ó sì fi ọ̀nà tí Kristi fi ń gbé ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà dìde, tí ó sì ń wẹ̀ wọ́n mọ́, hàn. Àwọn ẹsẹ̀ mẹ́wàá sí mẹ́rìndínlógún ṣàpẹẹrẹ ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ ogójì láti ọdún 1989 títí dé òfin Ọjọ́ Àìkú ti ẹsẹ̀ kọkàndínlógójì àti mẹ́rìndínlógún. Àwọn ẹsẹ̀ tí wọ́n bá ìtàn ìkọ̀kọ̀ mu ṣàpẹẹrẹ ìmúṣẹ pípé ti ẹsẹ̀ mẹ́wàá nínú orí kejìlá.
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:10–12.
Ọ̀pọ̀lọpọ̀ ni a óò wẹ̀ mọ́, a ó sì sọ di funfun, a ó sì dán wọn wò; ṣùgbọ́n àwọn ẹni búburú yóò máa hùwà búburú; kò sì sí ẹni kankan nínú àwọn ẹni búburú tí yóò lóye; ṣùgbọ́n àwọn ọlọ́gbọ́n yóò lóye. Àti láti àkókò tí a ó ti mú ẹbọ ojoojúmọ́ kúrò, tí a sì gbé ohun ìríra tí ń mú ìdahoro dé kalẹ̀, ọjọ́ ẹgbẹ̀rún kan, igba méjì, àti aadọrun ni yóò wà. Alábùkún fún ẹni tí ó dúró tì, tí ó sì dé ọjọ́ ẹgbẹ̀rún kan, ọ̀ọ́dúnrún mẹ́ta, àti márùn-ún-dín-lọ́gbọ̀n. Danieli 12:10–12.
The “wise” who understand verses ten through sixteen and who have been sealed both “intellectually” and “spiritually” are those who understand the external prophetic message represented in the hidden history of verse forty, and they have been “intellectually” settled into that understanding before the Sunday law. The “wise” are those who have been transformed by the internal message represented by Revelation chapter eleven and verse eleven and they have settled into the experience before the Sunday law.
Àwọn “ọlọ́gbọ́n” tí wọ́n lóye ẹsẹ mẹ́wàá títí dé mẹ́rìndínlógún, tí a sì ti fi èdìdì dì mọ́ wọn ní “ọ̀nà ọgbọ́n” àti ní “ọ̀nà ẹ̀mí,” ni àwọn tí wọ́n lóye ìránṣẹ́ àsọtẹ́lẹ̀ ti òde tí a ṣàpẹẹrẹ nínú ìtàn ìkọ̀kọ̀ ti ẹsẹ ogójì, wọ́n sì ti fìdí múlẹ̀ wọ́n ní “ọ̀nà ọgbọ́n” nínú òye náà kí òfin Sunday tó dé. Àwọn “ọlọ́gbọ́n” ni àwọn tí a ti yí padà nípasẹ̀ ìránṣẹ́ inú tí a ṣàpẹẹrẹ ní Ìfihàn orí kọkànlá àti ẹsẹ kọkànlá, wọ́n sì ti fìdí múlẹ̀ nínú ìrírí náà kí òfin Sunday tó dé.
The “wise” are those who have received the “blessing” associated with “waiting,” marking the one hundred and forty-four thousand as those who fulfill the perfect and final fulfillment of the ten virgins. Revelation eleven verse eleven arrived in July of 2023, thus marking the “time of the end,” when Daniel and Revelation mark with two witnesses that the increase of knowledge which was unsealed in July of 2023 identifies the sealing process of the one hundred and forty-four thousand. Eleven plus eleven equals twenty-two, which is a symbol of the combination of divinity with humanity, and those who pass the three-step purification process that produces the one hundred and forty-four thousand are identified in Daniel twelve, verse twelve providing another signature of Palmoni, for twelve times twelve equals one hundred and forty-four thousand.
Àwọn “ọlọ́gbọ́n” ni àwọn tí wọ́n ti gba “ìbùkún” tí a fi mọ́ “dídúró de,” èyí sì fi àmì sí ẹgbẹ̀rún mẹ́rìndínlọ́gọ́rin [144,000] gẹ́gẹ́ bí àwọn tí wọ́n mú ìmúṣẹ pípé àti ìkẹyìn ti àwọn wúńdíá mẹ́wàá ṣẹ. Ìfihàn mọ́kànlá, ẹsẹ̀ kọkànlá dé ní oṣù Keje ọdún 2023, nípa bẹ́ẹ̀ sì fi àmì sí “àkókò ìkẹyìn,” nígbà tí Dáníẹ́lì àti Ìfihàn fi ẹlẹ́rìí méjì hàn pé ìlọsíwájú ìmọ̀ tí a ṣí sílẹ̀ ní oṣù Keje ọdún 2023 ń tọ́ka sí ìlànà ìdìdìpọ̀ ẹgbẹ̀rún mẹ́rìndínlọ́gọ́rin [144,000]. Mọ́kànlá pẹ̀lú mọ́kànlá jẹ́ méjìlélógún, èyí tí í ṣe ààmì ìṣọ̀kan ìwà-ọlọ́run pẹ̀lú ẹ̀dá ènìyàn, àti àwọn tí wọ́n kọjá nínú ìlànà ìwẹ̀nùmọ́ ìgbésẹ̀ mẹ́ta tí ń mú ẹgbẹ̀rún mẹ́rìndínlọ́gọ́rin [144,000] jáde ni a fi mọ̀ nínú Dáníẹ́lì 12:12, ẹsẹ̀ náà sì tún pèsè àmi mìíràn ti Palmoni, nítorí pé méjìlá ìgbà méjìlá jẹ́ ẹgbẹ̀rún mẹ́rìndínlọ́gọ́rin [144,000].
We will continue this study in the next article.
A ó tẹ̀síwájú nínú ẹ̀kọ́ yìí nínú àpilẹ̀kọ tí ó tẹ̀lé.