The subject of the sanctuary was the “key” that unlocked the disappointment of October 22, 1844 at the beginning of the third angel’s message, and it is the subject of the disappointment that is the “key” to unlock the sanctuary message of the temple test at the end of the third angel.
Kókó-ẹ̀kọ́ nípa ibùjọsìn ni “kókó” tí ó ṣí ìdààmú-ọkàn ọjọ́ October 22, 1844 sílẹ̀ ní ìbẹ̀rẹ̀ ìhìnrere áńgẹ́lì kẹta, àti pé kókó-ẹ̀kọ́ ìdààmú-ọkàn náà ni “kókó” láti ṣí ìhìnrere ibùjọsìn ti àdánwò tẹ́ńpìlì ní òpin áńgẹ́lì kẹta sílẹ̀.
And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:19.
Èmi yóò sì fún ọ ní àwọn kọ́kọ́rọ́ ìjọba ọ̀run; ohunkóhun tí ìwọ bá dè lórí ilẹ̀ ayé ni a ó dè ní ọ̀run; ohunkóhun tí ìwọ bá tú lórí ilẹ̀ ayé ni a ó tú ní ọ̀run. Mátíù 16:19.
The fact that September 11, 2001 is understood as “9/11” in agreement with “911” being the symbol of an emergency call in the United States, was designed by the One who designed all things. Understanding the disappointment of July 18, 2020 is what allows the movement of the one hundred and forty-four thousand to be recognized as such; but only by those who wish to see that Jesus represents the spiritual with the natural today no differently than He did two thousand years ago. “20/20” vision is the best you can have, and the disappointment of 2020 is the waymark that allows the temple to be recognized in the prophetic history of the ten virgins.
Òtítọ́ náà pé a ń lóye September 11, 2001 gẹ́gẹ́ bí “9/11” ní ìbámu pẹ̀lú bí “911” ṣe jẹ́ àmì ìpè pajawiri ní Orílẹ̀-Èdè Amẹ́ríkà, ni Ẹni tí ó dá ohun gbogbo ṣe ní àkànṣe rẹ̀. Ìmòye ìdààmú July 18, 2020 ni ohun tí ó jẹ́ kí a lè mọ ìṣípò ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹ̀ẹ́dẹ́gbẹ̀rin náà gẹ́gẹ́ bí irú rẹ̀; ṣùgbọ́n kìkì nípa àwọn tí ó fẹ́ rí i pé Jesu ń fi ohun ti ẹ̀mí ṣojú nípasẹ̀ ohun ti ayé lónìí, láìyàtọ̀ sí bí Ó ti ṣe é ní ẹgbẹ̀rún ọdún méjì sẹ́yìn. Ìríran “20/20” ni ó dára jùlọ tí o lè ní, àti pé ìdààmú ọdún 2020 ni àmì ọ̀nà tí ó jẹ́ kí a lè mọ tẹ́ńpìlì náà nínú ìtàn àsọtẹ́lẹ̀ ti àwọn wúńdíá mẹ́wàá.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Àpèjúwe àwọn wúńdíá mẹ́wàá nínú Mátíù 25 pẹ̀lú ń ṣàfihàn ìrírí àwọn ènìyàn Adventist.” The Great Controversy, 393.
Twenty 20 vision is even better when combined with the hindsight represented by the foundational truths. Paul teaches that “the spirits of the prophets are subject to the spirits of the prophets,” and Matthew’s virgins are therefore the same virgins that John identifies as the one hundred and forty-four thousand, and John identifies them as virgins in—Revelation 144.
Ìríran ogún sí ogún túbọ̀ dára jù lọ nígbà tí a bá so ó pọ̀ mọ́ ìrípadà ẹ̀yìn tí àwọn òtítọ́ ìpìlẹ̀ dúró fún. Pọ́ọ̀lù kọ́ wa pé “àwọn ẹ̀mí àwọn wòlíì wà lábẹ́ àkóso àwọn ẹ̀mí àwọn wòlíì,” nítorí náà àwọn wúńdíá Mátíù náà ni àwọn wúńdíá kan náà tí Jòhánù fi hàn gẹ́gẹ́ bí ọ̀kẹ́ mẹ́rìnlélógójì, ó sì tún fi wọn hàn gẹ́gẹ́ bí wúńdíá nínú—Ìfihàn 144.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Àwọn wọ̀nyí ni a kò fi àwọn obìnrin bàjẹ́; nítorí wọ́n jẹ́ wúńdíá. Àwọn wọ̀nyí ni àwọn tí ń tẹ̀lé Ọ̀dọ́-àgùntàn ní ibikíbi tí ó bá ń lọ. A rà wọ́n padà láàrín ènìyàn, gẹ́gẹ́ bí àkọ́so fún Ọlọ́run àti fún Ọ̀dọ́-àgùntàn. Ìfihàn 14:4.
The first fruits of the fall season are the virgins who follow the Lamb into the temple, and the “key” to understanding the temple is the disappointment of 2020.
Àwọn àkọ́so èso àkọ́kọ́ ti àkókò ìkórè ìgbà ìrẹ̀danu ni àwọn wúńdíá tí ń tẹ̀lé Ọ̀dọ́-àgùntàn náà wọ inú tẹ́ńpìlì, àti “kọ́kọ́rọ́” sí òye tẹ́ńpìlì náà ni ìrẹ̀wẹ̀sì ti ọdún 2020.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Èmi yóò sì fi kọ́kọ́rọ́ ilé Dáfídì lé èjìká rẹ̀; yóò sì ṣí, kò sì ní sí ẹni tí yóò tì í; yóò sì tì í, kò sì ní sí ẹni tí yóò ṣí i. Isaiah 22:22.
If an Adventist is to be among the 144,000, they will of prophetic necessity have suffered a disappointment that was caused by the presentation of a public prediction that failed.
Bí Adventist kan bá wà láàárín àwọn 144,000, ní ìbámu pẹ̀lú dandan àsọtẹ́lẹ̀, yóò ti jìyà ìrẹ̀wẹ̀sì kan tí ìfihàn àsọtẹ́lẹ̀ gbangba kan tí kò ṣẹ̀ ni ó fa.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Lọ́pọ̀ ìgbà ni a máa ń tọ́ka mi sí àpèjúwe àwọn wúńdíá mẹ́wàá, nínú wọn ni márùn-ún jẹ́ ọlọ́gbọ́n, márùn-ún sì jẹ́ aláìmòye. Àpèjúwe yìí ti ṣẹ, yóò sì ṣẹ ní pípé dé oríṣiríṣi lẹ́tà rẹ̀ gan-an, nítorí pé ó ní ìlò àkànṣe fún àkókò yìí, àti pé, bí ìhìnrere áńgẹ́lì kẹta, ó ti ṣẹ, yóò sì máa bá a lọ gẹ́gẹ́ bí òtítọ́ ìsinsin yìí títí di òpin àkókò.” Review and Herald, August 19, 1890.
The battle of Panium in verse fifteen of Daniel eleven is the battle that leads to verse sixteen, which identifies the Sunday law in the United States.
Ogun Panium ní ẹsẹ̀ kẹ́ẹ̀ẹ́dógún ti Dáníẹ́lì mọ́kànlá ni ogun tí ó yọrí sí ẹsẹ̀ kẹ́rìndínlógún, èyí tí ó ń tọ́ka sí òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà.
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 11:15.
Nítorí náà ọba àríwá yóò wá, yóò sì kó òkìtì ìdótì dìde, yóò sì gba àwọn ìlú olódi tí ó lágbára jù lọ; apá gúúsù kì yóò lè dúró, bẹ́ẹ̀ ni àwọn ènìyàn àyànfẹ́ rẹ̀, bẹ́ẹ̀ ni agbára kankan kì yóò wà láti lè dúró. Dáníẹ́lì 11:15.
In this verse the United States defeats Russia, along with Russia’s chosen people. But in the next verse. No one can stand against the rise of Rome, which marks Judah and Jerusalem as the first step in its conquest of the world; as Rome rose up as the fourth kingdom of Bible prophecy. By standing in the literal glorious land in verse sixteen, the symbol of literal Rome’s authority was within the literal glorious land; thus, typifying verse forty-one, when the mark of spiritual Rome’s authority is enforced upon the spiritual glorious land of the United States.
Nínú ẹsẹ̀ yìí, Orílẹ̀-èdè Amẹ́ríkà ṣẹ́gun Rọ́ṣíà, pẹ̀lú àwọn ènìyàn tí Rọ́ṣíà yàn. Ṣùgbọ́n nínú ẹsẹ̀ tí ó tẹ̀ lé e, kò sí ẹni tí ó lè dúró lòdì sí ìgbélárugẹ Róòmù, èyí tí ó fi àmì sára Júdà àti Jerúsálẹ́mù gẹ́gẹ́ bí ìgbésẹ̀ àkọ́kọ́ nínú ìṣẹ́gun ayé rẹ̀; bí Róòmù ti dìde gẹ́gẹ́ bí ìjọba kẹrin nínú àsọtẹ́lẹ̀ Bíbélì. Nípa dídúró nínú ilẹ̀ ọlá gidi nínú ẹsẹ̀ kẹrìndínlógún, àpẹẹrẹ àṣẹ Róòmù gidi wà nínú ilẹ̀ ọlá gidi náà; nípa bẹ́ẹ̀, ó ń ṣàpẹẹrẹ ẹsẹ̀ kọkànlélógójì, nígbà tí a bá fi àmì àṣẹ Róòmù ti ẹ̀mí múlẹ̀ lórí ilẹ̀ ọlá ti ẹ̀mí, èyíinì ni Orílẹ̀-èdè Amẹ́ríkà.
The two horns of the earth-beast of Revelation thirteen represent Republicanism and Protestantism. In verse fifteen of Daniel eleven Antiochus Magnus, known as Antiochus III and Antiochus the Great defeats the southern kingdom, represented by the Ptolemaic dynasty. Antiochus represents Donald Trump and the southern king represents Russia. The battle of Panium is the battle between the United States and Russia and Russia’s chosen people, a battle which Antiochus prevailed, but thereafter saw his kingdom conquered by literal Rome—the power of verse fourteen, that establishes the external vision of the Republican horn of the earth beast. The internal vision is represented by the Protestant horn of the earth beast. Both horns are at the battle of Panium, for Peter is there as a Protestant with his message from the book of Joel.
Ìwo méjèèjì ẹranko ilẹ̀ ayé tó ní ìwo méjì nínú Ìfihàn orí kẹtàlá dúró fún Ìjọba Olómìnira àti Pírótẹ́sítántì. Nínú ẹsẹ̀ kẹ́ẹ̀ẹ́dógún Danieli orí kọkànlá, Antiochus Magnus, ẹni tí a tún mọ̀ sí Antiochus III àti Antiochus Ńlá, ṣẹ́gun ìjọba gúúsù, tí ìdílé-ọba Ptolemaic ṣojú fún. Antiochus dúró fún Donald Trump, ọba gúúsù sì dúró fún Russia. Ogun Panium ni ogun láàárín Orílẹ̀-Èdè Amẹ́ríkà àti Russia àti àwọn ènìyàn àyànfẹ́ Russia, ogun kan nínú èyí tí Antiochus ṣẹ́gun; ṣùgbọ́n lẹ́yìn èyí, ó rí ìjọba rẹ̀ tí Romu gidi ṣẹ́gun—agbára ẹsẹ̀ kẹ́rìnlá, tí ń fi ìran òde ti ìwo Olómìnira ẹranko ilẹ̀ ayé múlẹ̀. Ìran inú ni ìwo Pírótẹ́sítántì ẹranko ilẹ̀ ayé ṣojú fún. Ìwo méjèèjì wà ní ogun Panium, nítorí Peteru wà níbẹ̀ gẹ́gẹ́ bí Pírótẹ́sítántì pẹ̀lú ìránṣẹ́ rẹ̀ láti inú ìwé Joẹli.
250 Years
Ọdún 250
When we consider the two lines of the earth beast, we find that in 1776 the earth beast began its rise, and by 1798, (twenty-two years later) the sea beast of Revelation thirteen received its deadly wound, and the earth beast began its rule as the sixth kingdom of Bible prophecy. Two hundred and fifty years later, in 2026 we have awakened to the internal temple test that began May 8, 2025.
Nígbà tí a bá ronú lórí àwọn ìlà méjì ti ẹranko ilẹ̀ náà, a rí i pé ní ọdún 1776 ẹranko ilẹ̀ náà bẹ̀rẹ̀ ìdìde rẹ̀, àti pé ní ọdún 1798, (ọdún méjìlélógún lẹ́yìn náà) ẹranko òkun ti Ìfihàn orí kẹtàlá gba ọgbẹ́ ikú rẹ̀, àti pé ẹranko ilẹ̀ náà bẹ̀rẹ̀ ìjọba rẹ̀ gẹ́gẹ́ bí ìjọba kẹfà ti àsọtẹ́lẹ̀ Bíbélì. Ọdún igba [200] àti àádọ́ta lẹ́yìn náà, ní ọdún 2026 a ti jí sí àdánwò tẹ́ńpìlì inú tí ó bẹ̀rẹ̀ ní ọjọ́ kẹjọ, oṣù Karùn-ún, ọdún 2025.
Those “250” years are also connected with Antiochus Magnus. Beginning with the decree in 457 BC and projecting from that decree two hundred and fifty years we arrive at 207, seven years before the battle of Panium, and ten years after Ptolemy defeated Antiochus at the battle of Raphia, which is represented in verse eleven of Daniel eleven. Daniel 11:11 is of course the external line of the Republican horn that aligns with Revelation 11:11, which is the internal line of the Protestant horn. Daniel and the Revelation are the same book, and Revelation employs the seals as symbols of external prophecy and the churches as symbols of the parallel internal prophecy.
Àwọn ọdún “250” wọ̀nyẹn pẹ̀lú ní ìbáṣepọ̀ pẹ̀lú Antiochus Magnus. Bí a bá bẹ̀rẹ̀ láti inú àṣẹ náà ní ọdún 457 BC, tí a sì ka ọdún márùn-ún-dín-lọ́gbọ̀n lé e lórí láti inú àṣẹ náà, a ó dé sí 207, ọdún méje ṣáájú ogun Panium, àti ọdún mẹ́wàá lẹ́yìn tí Ptolemy ṣẹ́gun Antiochus ní ogun Raphia, èyí tí a ṣojú fún nínú ẹsẹ̀ kọkànlá ti Danieli mọ́kànlá. Danieli 11:11 jẹ́ ní tòótọ́ ìlà ìta ti ìwo Republikani tí ó bá Ìfihàn 11:11 mu, èyí tí í ṣe ìlà inú ti ìwo Pùròtẹ́sítáǹtì. Danieli àti Ìfihàn jẹ́ ìwé kan náà, Ìfihàn sì ń lo àwọn èdìdì gẹ́gẹ́ bí àmì ti àsọtẹ́lẹ̀ ìta àti àwọn ìjọ gẹ́gẹ́ bí àmì ti àsọtẹ́lẹ̀ inú tó jọra.
Cyrus represents all three decrees, for you cannot have a third without a first and a second.
Kírúsì dúró fún gbogbo àwọn àṣẹ mẹ́tẹ̀ẹ̀ta, nítorí o kò lè ní ẹ̀kẹta láìní àkọ́kọ́ àti èkejì.
“In the seventh chapter of Ezra the decree is found. Verses 12–26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [“decree,” margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.
“Nínú orí kejìlá ìwé Ezra ni a ti rí àṣẹ náà. Ẹsẹ̀ 12–26. Ní irú rẹ̀ tí ó pé jùlọ ni Artaxerxes, ọba Pérsia, fi jáde e ní ọdún 457 S.K. Ṣùgbọ́n nínú Ezra 6:14 a sọ pé a kọ ilé Olúwa tí ó wà ní Jerúsálẹmù ‘gẹ́gẹ́ bí àṣẹ [“decree,” etí-ìwé] ti Kírúsì, àti Dáríúsì, àti Artaxerxes ọba Pérsia.’ Àwọn ọba mẹ́tẹ̀ẹ̀ta wọ̀nyí, nípa ìbẹ̀rẹ̀ àṣẹ náà, ìtúnmúlẹ̀ rẹ̀, àti ìparí rẹ̀, mú un dé ìpé tí àsọtẹ́lẹ̀ béèrè láti samisi ìbẹ̀rẹ̀ ọdún 2300 náà. Nípa gbígba ọdún 457 S.K., àkókò tí a parí àṣẹ náà, gẹ́gẹ́ bí ọjọ́ àṣẹ náà, a rí i pé gbogbo ìlànà pàtó àsọtẹ́lẹ̀ náà nípa ọ̀sẹ̀ àádọ́rin ni a ti mú ṣẹ.” The Great Controversy, 326.
From the three decrees that are represented by Cyrus in 457 BC, “250” years concludes in the history between the battle of Raphia in 217 BC, when Ptolemy IV defeated Antiochus the Great and 200 BC when Antiochus then defeated Ptolemy at the battle of Panium in verse fifteen. The line aligns Antiochus Magnus with Donald Trump. At the beginning of the sixth kingdom of Bible prophecy in 1776 unto 1798 there is a period of “22” years that represent the rise of the sixth kingdom. Those “22” years also illustrate the history represented by the number “22” at the end of the history of the sixth kingdom from 2001 unto 2023. “22” is the symbol of the combination of Divinity with humanity which is accomplished within the history of the sixth kingdom of Bible prophecy, who is the earth beast with an external horn of Republicanism and an internal horn of Protestantism.
Láti inú àwọn àṣẹ mẹ́ta tí Kírúsì ṣàpẹẹrẹ ní ọdún 457 ṣáájú ìbí Kristi, “250” ọdún parí nínú ìtàn tó wà láàárín ogun Raphia ní ọdún 217 ṣáájú ìbí Kristi, nígbà tí Ptolemy IV ṣẹ́gun Antiochus the Great, àti ọdún 200 ṣáájú ìbí Kristi nígbà tí Antiochus lẹ́yìn náà ṣẹ́gun Ptolemy ní ogun Panium nínú ẹsẹ̀ kẹ́ẹ̀ẹ́dógún. Ìlà náà fi Antiochus Magnus múra pọ̀ mọ́ Donald Trump. Ní ìbẹ̀rẹ̀ ìjọba kẹfà ti àsọtẹ́lẹ̀ Bíbélì láti ọdún 1776 títí dé 1798, àkókò “22” ọdún wà tí ó ṣojú ìdìde ìjọba kẹfà náà. Àwọn “22” ọdún wọ̀nyẹn pẹ̀lú ń ṣàfihàn ìtàn tí nọ́ńbà “22” ṣojú ní òpin ìtàn ìjọba kẹfà láti 2001 títí dé 2023. “22” jẹ́ àmì ìṣọ̀kan Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn, èyí tí a mú ṣẹ nínú ìtàn ìjọba kẹfà ti àsọtẹ́lẹ̀ Bíbélì, ẹni tí í ṣe ẹranko ayé pẹ̀lú ìwo òde kan ti Republicanism àti ìwo inú kan ti Protestantism.
The work Christ accomplishes with the union represented by “22” is the final work of Christ in the Most Holy Place, that is represented by the blotting out of sin, which according to Joel accompanied with Peter’s inspired commentary takes place during the outpouring of the latter rain.
Iṣẹ́ tí Kristi ń ṣe pẹ̀lú ìṣọ̀kan tí “22” ṣàpẹẹrẹ ni iṣẹ́ ìkẹyìn Kristi ní Ibi Mímọ́ Jùlọ, èyí tí píparẹ́ ẹ̀ṣẹ̀ ṣàpẹẹrẹ; èyí tí, gẹ́gẹ́ bí Jóẹ́lì pẹ̀lú àlàyé amísí ti Pétérù ti fi hàn, ń ṣẹlẹ̀ ní àkókò ìtújáde òjò ìkẹyìn.
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. Acts 3:19.
Nítorí náà, ẹ ronúpìwàdà, kí a sì yí yín padà, kí a lè pa ẹ̀ṣẹ̀ yín ré, nígbà tí àwọn àkókò ìtura yóò ti wá láti iwájú Olúwa. Ìṣe àwọn Àpọ́sítélì 3:19.
The blotting out of sin is the last work of the heavenly High Priest.
Pípaarẹ ẹ̀ṣẹ̀ ni iṣẹ́ ìkẹyìn ti Àlùfáà Àgbà ọ̀run.
“As anciently the sins of the people were by faith placed upon the sin offering and through its blood transferred, in figure, to the earthly sanctuary, so in the new covenant the sins of the repentant are by faith placed upon Christ and transferred, in fact, to the heavenly sanctuary. And as the typical cleansing of the earthly was accomplished by the removal of the sins by which it had been polluted, so the actual cleansing of the heavenly is to be accomplished by the removal, or blotting out, of the sins which are there recorded. But before this can be accomplished, there must be an examination of the books of record to determine who, through repentance of sin and faith in Christ, are entitled to the benefits of His atonement. The cleansing of the sanctuary therefore involves a work of investigation—a work of judgment. This work must be performed prior to the coming of Christ to redeem His people; for when He comes, His reward is with Him to give to every man according to his works. Revelation 22:12.” The Great Controversy, 421.
“Gẹ́gẹ́ bí ní ìgbà àtijọ́ tí a fi ẹ̀ṣẹ̀ àwọn ènìyàn lé ẹbọ ẹ̀ṣẹ̀ lórí nípasẹ̀ ìgbàgbọ́, tí a sì tún fi í gbé wọn kọjá nípasẹ̀ ẹ̀jẹ̀ rẹ̀, ní àpẹẹrẹ, sínú ibi mímọ́ ti ayé, bẹ́ẹ̀ náà ni nínú májẹ̀mú tuntun a fi ẹ̀ṣẹ̀ àwọn ẹni tí wọ́n ronúpìwàdà lé Kristi lórí nípasẹ̀ ìgbàgbọ́, a sì gbé wọn kọjá ní ti gidi sínú ibi mímọ́ ti ọ̀run. Gẹ́gẹ́ bí ìwẹ̀nùmọ́ àpẹẹrẹ ti ibi mímọ́ ti ayé ṣe wá sí ìmúṣẹ̀ nípa yíyọ àwọn ẹ̀ṣẹ̀ tí wọ́n fi sọ ọ́ di aláìmọ́ kúrò, bẹ́ẹ̀ náà ni ìwẹ̀nùmọ́ gidi ti ibi mímọ́ ti ọ̀run yóò wá sí ìmúṣẹ̀ nípa yíyọ kúrò, tàbí pípárẹ́ rékọjá, ti àwọn ẹ̀ṣẹ̀ tí a ti kọ sílẹ̀ níbẹ̀. Ṣùgbọ́n kí èyí tó lè wá sí ìmúṣẹ̀, àyẹ̀wò kan gbọ́dọ̀ wáyé lórí àwọn ìwé ìforúkọsílẹ̀ láti pinnu ẹni tí, nípasẹ̀ ìronúpìwàdà kúrò nínú ẹ̀ṣẹ̀ àti ìgbàgbọ́ nínú Kristi, ní ẹ̀tọ́ sí àwọn àǹfààní ètùtù Rẹ̀. Nítorí náà, ìwẹ̀nùmọ́ ibi mímọ́ ní iṣẹ́ ìwádìí kan nínú—iṣẹ́ ìdájọ́ kan. Iṣẹ́ yìí gbọ́dọ̀ ṣe kí Kristi tó dé láti rà àwọn ènìyàn Rẹ̀ padà; nítorí nígbà tí Ó bá dé, èrè Rẹ̀ wà pẹ̀lú Rẹ̀ láti fi fún olúkúlùkù gẹ́gẹ́ bí iṣẹ́ rẹ̀. Ìṣípayá 22:12.” The Great Controversy, 421.
The work that began on October 22, 1844, began at the climax of the Midnight Cry and the work is finished at the climax of the Midnight Cry, which Peter identifies as the period of the blotting out sin, which marks the period of the judgment of the living, when the “times of refreshing” arrives.
Iṣẹ́ tí ó bẹ̀rẹ̀ ní October 22, 1844, bẹ̀rẹ̀ ní ibi gíga jùlọ ti Igbẹ́ Kìkì Òru, a sì parí iṣẹ́ náà ní ibi gíga jùlọ ti Igbẹ́ Kìkì Òru, èyí tí Peter ṣàpèjúwe gẹ́gẹ́ bí àkókò ìparẹ́ ẹ̀ṣẹ̀, èyí tí ó ṣàmì sí àkókò ìdájọ́ àwọn alààyè, nígbà tí “àwọn àkókò ìtura” bá dé.
“The work of the investigative judgment and the blotting out of sins is to be accomplished before the second advent of the Lord. Since the dead are to be judged out of the things written in the books, it is impossible that the sins of men should be blotted out until after the judgment at which their cases are to be investigated. But the apostle Peter distinctly states that the sins of believers will be blotted out ‘when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus Christ.’ Acts 3:19, 20. When the investigative judgment closes, Christ will come, and His reward will be with Him to give to every man as his work shall be.” The Great Controversy, 485.
“Iṣẹ́ ìdájọ́ àyẹ̀wò àti píparẹ́ ẹ̀ṣẹ̀ kúrò ni a óò ṣe parí kí ìgbà wíwá Olúwa ní ìkejì tó dé. Níwọ̀n bí a ti máa ṣe ìdájọ́ àwọn òkú gẹ́gẹ́ bí ohun tí a kọ sínú àwọn ìwé náà, kò ṣeé ṣe kí a pa ẹ̀ṣẹ̀ ènìyàn rẹ́ kúrò títí di lẹ́yìn ìdájọ́ náà nínú èyí tí a óò ti ṣàyẹ̀wò ọ̀ràn wọn. Ṣùgbọ́n àpọ́sítélì Peteru sọ ní kedere pé a óò pa ẹ̀ṣẹ̀ àwọn onígbàgbọ́ rẹ́ kúrò ‘nígbà tí àkókò ìtùnú yóò ti wá láti iwájú Olúwa; tí yóò sì rán Jésù Kristi.’ Ìṣe 3:19, 20. Nígbà tí ìdájọ́ àyẹ̀wò bá parí, Kristi yóò wá, èrè Rẹ̀ yóò sì wà pẹ̀lú Rẹ̀ láti fi fún olúkúlùkù gẹ́gẹ́ bí iṣẹ́ rẹ̀ yóò ti rí.” The Great Controversy, 485.
The “times of refreshing” are also the “times of the restitution of all things.”
“Àwọn àkókò ìtùnú” náà ni pẹ̀lú “àwọn àkókò ìmúpadàbọ̀sípò ohun gbogbo.”
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. Acts 3:19–21.
Nítorí náà, ẹ ronúpìwàdà, kí a sì yí yín padà, kí a lè pa ẹ̀ṣẹ̀ yín ré, nígbà tí àwọn àkókò ìtùnú yóò ti ọ̀dọ̀ Olúwa wá; òun yóò sì rán Jésù Krísti, ẹni tí a ti wàásù rẹ̀ fún yín tẹ́lẹ̀: ẹni tí ọ̀run gbọ́dọ̀ gbà títí di àkókò ìmúpadàbọ̀sipò ohun gbogbo, èyí tí Ọlọ́run ti sọ nípasẹ̀ ẹnu gbogbo àwọn wòlíì mímọ́ rẹ̀ láti ìpilẹ̀ ayé. Ìṣe 3:19–21.
The “times of refreshing” comes “from the presence of the Lord” that occurs when “Jesus Christ” is sent. When the angel of Revelation ten descended on August 11, 1840, Sister White identified that the angel “was no less a personage than Jesus Christ.” The work Christ began on October 22, 1844 was ushered in by the history of 1840 to 1844; a history which Sister White says was “a glorious manifestation of the power of God,” while aligning that very history with the Pentecostal season in the time of Peter, and then using those two lines of prophetic history to point forward to the descent of the angel of Revelation eighteen who lightens the earth with His glory.
“Àwọn àkókò ìtùnú” wá “láti iwájú Olúwa” tí ó ṣẹlẹ̀ nígbà tí a rán “Jésù Kristi” wá. Nígbà tí áńgẹ́lì Ìfihàn mẹ́wàá sọ̀ kalẹ̀ ní August 11, 1840, Sister White dá á mọ̀ pé áńgẹ́lì náà “kò kéré sí ènìyàn mímọ́ kan ju Jésù Kristi lọ.” Iṣẹ́ tí Kristi bẹ̀rẹ̀ ní October 22, 1844 ni a fi ìtàn ọdún 1840 sí 1844 ṣí sílẹ̀; ìtàn kan tí Sister White sọ pé ó jẹ́ “ìfihàn ológo ti agbára Ọlọ́run,” nígbà tí ó tún ń fi ìtàn náà gan-an bára mu pẹ̀lú àkókò Pentecost ní ọjọ́ Peteru, lẹ́yìn náà ó sì lo àwọn ìlà méjèèjì wọ̀nyí ti ìtàn àsọtẹ́lẹ̀ láti tọ́ka síwájú sí ìsọ̀kalẹ̀ áńgẹ́lì Ìfihàn mẹ́ẹ̀ẹ́dógún tí ń tan ayé náà mọ́lẹ̀ pẹ̀lú ògo Rẹ̀.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Áńgẹ́lì tí ó darapọ̀ mọ́ ìkéde iṣẹ́ ìránṣẹ́ áńgẹ́lì kẹta ni yóò fi ògo rẹ̀ tan ìmọ́lẹ̀ kálẹ̀ sí gbogbo ayé. Iṣẹ́ kan tí ó ní àgbáyé gbooro dé, tí ó sì ní agbára àìmọ̀wọ́pọ̀, ni a sọ tẹ́lẹ̀ níhìn-ín. Ìṣísẹ̀ ìbẹ̀rẹ̀ Kristi ti ọdún 1840–44 jẹ́ ìfarahàn ológo ti agbára Ọlọ́run; a sì mú iṣẹ́ ìránṣẹ́ áńgẹ́lì kìíní lọ sí gbogbo ibùdó iṣẹ́ ajíhìnrere ní ayé, àti pé ní àwọn orílẹ̀-èdè kan, ìfẹ́ inú sí ẹ̀sìn pọ̀ jùlọ tí a ti rí ní ilẹ̀ kankan láti ìgbà Àtúnṣe ti ọ̀rúndún kẹrìnlá; ṣùgbọ́n gbogbo wọ̀nyí ni a ó tayọ wọn nípa ìṣísẹ̀ alágbára tí yóò wá lábẹ́ ìkìlọ̀ ìkẹyìn ti áńgẹ́lì kẹta.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Iṣẹ́ náà yóò jọ èyí ti Ọjọ́ Pẹ́ńtẹ́kọ́sì. Gẹ́gẹ́ bí a ti fi ‘òjò ìbẹ̀rẹ̀’ fúnni, nínú ìtújáde Ẹ̀mí Mímọ́ ní ìṣípayá ìhìnrere, láti mú kí irúgbìn iyebíye náà hù sókè, bẹ́ẹ̀ ni a óo fi ‘òjò ìkẹ́yìn’ fúnni ní ìparí rẹ̀ fún dídàgbà ọ̀kà ìkórè dé ìpọnjú. ‘Nígbà náà ni a ó mọ̀, bí a bá tẹ̀síwájú láti mọ Oluwa: ìjáde Rẹ̀ ti pèsè bí òwúrọ̀; yóò sì tọ̀ wá wá bí òjò, bí òjò ìkẹ́yìn àti òjò ìbẹ̀rẹ̀ sí ilẹ̀ ayé.’ Hosea 6:3. ‘Ẹ̀yin ọmọ Síónì, ẹ yọ̀ nígbà náà, kí ẹ sì yọ̀ nínú Oluwa Ọlọ́run yín: nítorí Ó ti fi òjò ìbẹ̀rẹ̀ fún yín ní ìwọ̀n, yóò sì mú kí òjò sọ̀kalẹ̀ wá fún yín, òjò ìbẹ̀rẹ̀, àti òjò ìkẹ́yìn.’ Joel 2:23. ‘Ní ọjọ́ ìkẹ́yìn, ni Ọlọ́run wí, Èmi yóò tú nínú Ẹ̀mí Mi sórí gbogbo ẹran ara.’ ‘Yóò sì ṣẹlẹ̀ pé, ẹnikẹ́ni tí yóò ke sí orúkọ Oluwa ni a ó gbàlà.’ Acts 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Iṣẹ́ ńlá ti ìhìnrere kò gbọdọ̀ parí pẹ̀lú ìfihàn agbára Ọlọ́run tí ó kéré ju èyí tí ó samisi ìbẹ̀rẹ̀ rẹ̀ lọ. Àwọn àsọtẹ́lẹ̀ tí a mú ṣẹ nípa ìtújáde òjò àkọ́kọ́ ní ìbẹ̀rẹ̀ ìhìnrere, ni a ó tún mú ṣẹ nínú òjò ìkẹ́yìn ní ìparí rẹ̀. Níbí ni ‘àwọn àkókò ìtùnú’ wà, èyí tí àpọ́sítélì Peteru ń retí nígbà tí ó ní: ‘Nítorí náà, ẹ ronúpìwàdà, kí ẹ sì yípadà, kí a lè pa ẹ̀ṣẹ̀ yín rẹ́ nígbà tí àwọn àkókò ìtùnú yóò ti ọ̀dọ̀ Olúwa wá; òun yóò sì rán Jésù.’ Iṣe 3:19, 20.” The Great Controversy, 611.
The Advent movement of 1840 to 1844 was a glorious manifestation of the power of God that ushered in the opening of the work of Christ in cleansing His sanctuary. That history began when Jesus, represented as the first angel of Revelation fourteen, descended on August 11, 1840 as represented in chapter ten of Revelation. The manifestation of the power of God that then began escalated to the opening of the investigative judgment, and therefore typified a manifestation of the power of God which would escalate to the close of the investigative judgment. The period at the end began at 9/11, when Jesus again descended as the angel of Revelation eighteen when the great buildings of New York were brought down by the touch of God, and the work of the investigative judgment changed from the dead, unto the living. The rains arrive when Jesus is sent.
Ìṣípáàrọ̀ Advent láti ọdún 1840 sí 1844 jẹ́ ìfihàn ológo agbára Ọlọ́run tí ó mú ìṣíṣí iṣẹ́ Kristi nínú mímọ́ ilé-mímọ́ Rẹ̀ wá. Ìtàn náà bẹ̀rẹ̀ nígbà tí Jésù, ẹni tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí áńgẹ́lì àkọ́kọ́ ti Ìfihàn mẹ́rìnlá, sọ̀kalẹ̀ ní August 11, 1840 gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú orí kẹwàá ti Ìfihàn. Ìfihàn agbára Ọlọ́run tí ó bẹ̀rẹ̀ nígbà náà pọ̀ sí i títí dé ìṣíṣí ìdájọ́ àyẹ̀wò, nítorí náà ó jẹ́ àpẹẹrẹ ìfihàn agbára Ọlọ́run tí yóò pọ̀ sí i títí dé ìparí ìdájọ́ àyẹ̀wò. Àkókò náà ní òpin bẹ̀rẹ̀ ní 9/11, nígbà tí Jésù tún sọ̀kalẹ̀ gẹ́gẹ́ bí áńgẹ́lì Ìfihàn mẹ́jọdínlógún nígbà tí a mú àwọn ilé ńlá New York wó lulẹ̀ nípa ìfọwọ́kan Ọlọ́run, tí iṣẹ́ ìdájọ́ àyẹ̀wò sì yí padà láti ọ̀dọ̀ àwọn òkú sí ọ̀dọ̀ àwọn alààyè. Òjò máa ń dé nígbà tí a bá rán Jésù.
Jesus taught that we are to ask in order to receive, and Zechariah says we are to ask for the latter rain, in the time of the latter rain. It is therefore evident you must know that you are in the time of the latter rain, in order to fulfill Zechariah’s direction.
Jésù kọ́ wa pé a gbọ́dọ̀ béèrè kí a lè rí gbà, Zakaria sì wí pé a gbọ́dọ̀ béèrè fún òjò ìparí, ní àkókò òjò ìparí. Nítorí náà, ó hàn gbangba pé o gbọ́dọ̀ mọ̀ pé o wà ní àkókò òjò ìparí, kí o lè mú ìtọ́nisọ́nà Zakaria ṣẹ.
Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. Zechariah 10:1.
Ẹ bẹ OLUWA fún òjò ní àkókò òjò ìkẹyìn; bẹ́ẹ̀ ni OLUWA yóò ṣe ìkùukùu mànàmáná, yóò sì fi ìjò òjò fún wọn, koríko ní oko fún olúkúlùkù ènìyàn. Sekaráyà 10:1.
At 9/11 Jesus descended as the angel of Revelation eighteen and the latter rain began to sprinkle, but it only falls on those who meet Zechariah’s command to “ask for the latter rain,” when you have the genuine understanding that “the times of refreshing” and restoration of all things has arrived. The soul must “recognize” that the prophetic period of the latter rain has arrived.
Ní 9/11 ni Jesu sọ̀kalẹ̀ gẹ́gẹ́ bí angẹli Ìfihàn orí kejìdínlógún, òjò ìkẹyìn sì bẹ̀rẹ̀ sí í rọ́nà; ṣùgbọ́n ó ń rọ̀ sórí àwọn nìkan tí wọ́n bá mú àṣẹ Sekaria ṣẹ láti “béèrè fún òjò ìkẹyìn,” nígbà tí ẹ ní òye tòótọ́ pé “àwọn àkókò ìtura” àti ìmúpadàbọ̀sípò ohun gbogbo ti dé. Ọkàn gbọ́dọ̀ “mọ̀” pé àkókò àsọtẹ́lẹ̀ ti òjò ìkẹyìn ti dé.
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“A kò gbọ́dọ̀ dúró de òjò ìkẹ́yìn. Ó ń bọ̀ wá sórí gbogbo àwọn tí yóò mọ̀, tí yóò sì gba ìrì àti àwọ̀n ọ̀wà-ọ̀nà oore-ọ̀fẹ́ tí ń rọ̀ sórí wa fún ara wọn. Nígbà tí a bá kó àwọn àjẹkù ìmọ́lẹ̀ jọ, nígbà tí a bá mọyì àwọn àánú Ọlọ́run tí ó dájú, ẹni tí ó fẹ́ràn kí a gbẹ́kẹ̀ lé E, nígbà náà ni gbogbo ìlérí yóò ṣẹ. [A fa Isaiah 61:11 yọ.] Gbogbo ayé ni a ó fi ògo Ọlọ́run kún.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
At 9/11 the times of refreshing began, and the blotting out of the sins of the living began. That judgment is aligned with the very first tenant of the three-step covenant of Abraham. That first tenant was that when the Lord brought Israel out of Egyptian bondage He would judge both His covenant people, and the nation where they had been living as pilgrims and strangers. The first covenant people typified the last covenant people who are the one hundred and forty-four thousand. Those prophetic people will be judged as the Protestant horn of the earth beast, while the Republican horn of the earth beast is simultaneously judged.
Ní ọjọ́ 9/11 ni àwọn àkókò ìtùnú bẹ̀rẹ̀, àti píparẹ́ ẹ̀ṣẹ̀ àwọn alààyè sì bẹ̀rẹ̀. Ìdájọ́ náà bá ìpìlẹ̀ àkọ́kọ́ gan-an mu nínú májẹ̀mú ìgbésẹ̀ mẹ́ta ti Ábúráhámù. Ìpìlẹ̀ àkọ́kọ́ yẹn ni pé nígbà tí Olúwa mú Ísírẹ́lì jáde kúrò ní ìrùsókè Íjíbítì, Òun yóò dájọ́ àwọn ènìyàn májẹ̀mú Rẹ̀ méjèèjì, àti orílẹ̀-èdè tí wọ́n ti ń gbé gẹ́gẹ́ bí àlejò àti àjèjì nínú rẹ̀. Àwọn ènìyàn májẹ̀mú àkọ́kọ́ náà jẹ́ àpẹẹrẹ àwọn ènìyàn májẹ̀mú ìkẹyìn, ẹni tí wọ́n jẹ́ ọgọ́rùn-ún kan lẹ́ẹ̀ẹ́dógún [144,000]. Àwọn ènìyàn wòlíì wọ̀nyẹn ni a óò dájọ́ gẹ́gẹ́ bí ìwo Pùrótẹ́sítáǹtì ti ẹranko ilẹ̀-ayé, nígbà tí a sì ń dá ìwo Rìpùblíkà ti ẹranko ilẹ̀-ayé lẹ́jọ́ ní àkókò kan náà.
The judgment of the Republican horn comes at the end of its history, which is the Sunday law. The Sunday law is represented in verse sixteen’s fulfillment of Rome taking control of Judah in 63 BC—on the Day of Atonement according to some historians.
Ìdájọ́ ìwo Orí-ìwo Oloṣèlú-olómìnira ń dé ní òpin ìtàn rẹ̀, èyí tí ó jẹ́ òfin Ọjọ́ Àìkú. Òfin Ọjọ́ Àìkú ni a ṣàpẹẹrẹ rẹ̀ nínú ìmúṣẹ ẹsẹ̀ kẹrìndínlógún, nígbà tí Róòmù gba àkóso lórí Júdà ní ọdún 63 Ṣ.K.—ní Ọjọ́ Ètùtù gẹ́gẹ́ bí àwọn kan lára àwọn akọ̀wé-ìtàn ti sọ.
Antiochus Magnus, represents the United States in verses ten through fifteen. Ronald Reagan prevailed in the battle of verse ten, that typified verse forty’s collapse of the Soviet Union. Isaiah 8:8 identifies the same battle represented in verses ten and forty of Daniel eleven, and those three parallel verses allow Russia to be identified as the victor in verse eleven’s battle of Raphia.
Antiochus Magnus, dúró fún Orílẹ̀-Èdè Amẹ́ríkà nínú ẹsẹ̀ mẹ́wàá sí mẹ́ẹ̀ẹ́dógún. Ronald Reagan ṣẹ́gun nínú ogun tí ẹsẹ̀ mẹ́wàá sọ, èyí tí ó jẹ́ àpẹẹrẹ ìṣubú Soviet Union nínú ẹsẹ̀ ogójì. Isaiah 8:8 tọ́ka sí ogun kan náà tí a ṣojú rẹ̀ nínú ẹsẹ̀ mẹ́wàá àti ogójì ti Danieli mọ́kànlá, àti pé àwọn ẹsẹ̀ mẹ́ta wọ̀nyí tí ó bá ara wọn mu jẹ́ kí a lè dá Russia mọ̀ gẹ́gẹ́ bí ẹni tí ó ṣẹ́gun nínú ogun Raphia ti ẹsẹ̀ mọ́kànlá.
The battle of Raphia in verse eleven prefigured the war in Ukraine between the king of the south (Russia) and the papacy’s proxy power (the Ukraine). The war was initiated by the Obama Administration in the time of the first pope from the southern hemisphere, who was also the first pope from the America’s, though it was south America. “South” is a symbol of globalism, spiritualism and communism, and the first southern pope from the America’s aligned with the globalist president Obama, when the war of verse eleven arrived. Reagan as the United States in verse ten entered into a secret alliance with a conservative pope; then the Nazi’s of Ukraine were employed by a globalist president in a period of a globalist pope. The United States under Trump, is now in an open relationship with the first north American, and so-called conservative pope.
Ogun Rafia nínú ẹsẹ̀ kọkànlá ṣàfihàn ṣáájú ogun tó wà ní Ukraine láàárín ọba gúúsù (Russia) àti agbára aṣojú ti ìjọ papacy (Ukraine). Ìjọba Obama ló bẹ̀rẹ̀ ogun náà ní àkókò póòpù àkọ́kọ́ láti gúúsù ayé, ẹni tí ó tún jẹ́ póòpù àkọ́kọ́ láti Amẹ́ríkà, bí ó tilẹ̀ jẹ́ pé Gúúsù Amẹ́ríkà ni. “Gúúsù” jẹ́ àmì ìṣàkóso àgbáyé, ẹ̀mí-àròsọ, àti kọ́múnísìmù, àti pé póòpù àkọ́kọ́ láti gúúsù láti Amẹ́ríkà bá Ààrẹ Obama oníṣàkóso àgbáyé mu, nígbà tí ogun ẹsẹ̀ kọkànlá dé. Reagan gẹ́gẹ́ bí Orílẹ̀-Èdè Amẹ́ríkà nínú ẹsẹ̀ kẹwàá wọ inú àjọṣepọ̀ aṣírí pẹ̀lú póòpù aláìmọ̀kanra; lẹ́yìn náà ni àwọn Nazi ti Ukraine di lílò lábẹ́ ààrẹ oníṣàkóso àgbáyé ní àkókò póòpù oníṣàkóso àgbáyé. Orílẹ̀-Èdè Amẹ́ríkà lábẹ́ Trump, nísinsin yìí wà nínú ìbáṣepọ̀ gbangba pẹ̀lú ẹni àkọ́kọ́ láti Àríwá Amẹ́ríkà, àti póòpù tí a ń pè ní aṣàkóso àtọ́kànwá.
Reagan had a secret alliance with the antichrist of Bible prophecy in the battle of verse ten, and Obama initiated the battle of verse eleven, in a period when the pope was also a globalist, like unto Obama. Trump is now in an open relationship with a parallel pope to Reagan, with the exception that the initial secret alliance, is now an open alliance. The three popes, and the three presidents, align with the three battles of verses ten, eleven and fifteen.
Reagan ní ìbáṣepọ̀ àṣírí pẹ̀lú aṣòdì-sí-Kírísítì ti àsọtẹ́lẹ̀ Bíbélì nínú ogun ẹsẹ̀ mẹ́wàá, Obama sì pilẹ̀ṣẹ̀ ogun ẹsẹ̀ mọ́kànlá, ní àkókò kan nígbà tí póòpù náà pẹ̀lú jẹ́ aláfẹ́mọ́-àyé, tó jọ Obama. Trump báyìí wà nínú ìbáṣepọ̀ gbangba pẹ̀lú póòpù afíwéra sí Reagan, àfi pé ìyàtọ̀ rẹ̀ ni pé ìbáṣepọ̀ àṣírí ìbẹ̀rẹ̀ náà ti di ìbáṣepọ̀ gbangba ní báyìí. Àwọn póòpù mẹ́ta náà, àti àwọn ààrẹ mẹ́ta náà, bá ara wọn mu pẹ̀lú àwọn ogun mẹ́ta ti ẹsẹ̀ mẹ́wàá, mọ́kànlá, àti mẹ́ẹ̀ẹ́dógún.
“Marvelous in her shrewdness and cunning is the Roman Church. She can read what is to be. She bides her time, seeing that the Protestant churches are paying her homage in their acceptance of the false sabbath and that they are preparing to enforce it by the very means which she herself employed in bygone days. Those who reject the light of truth will yet seek the aid of this self-styled infallible power to exalt an institution that originated with her. How readily she will come to the help of Protestants in this work it is not difficult to conjecture. Who understands better than the papal leaders how to deal with those who are disobedient to the church?
“Ijọ Romani jẹ́ ohun ìyanu nínú ọgbọ́n àrékérekè àti ẹ̀tàn rẹ̀. Ó lè ka ohun tí yóò ṣẹlẹ̀. Ó ń dúró de àkókò rẹ̀, ní rí i pé àwọn ìjọ Pùròtẹ́sítáǹtì ń fi ọlá fún un nínú bí wọ́n ṣe ń gba sábàtì èké náà, àti pé wọ́n ń múra sílẹ̀ láti fi agbára mú un ṣiṣẹ́ nípa àwọn ọ̀nà kan náà tí òun fúnra rẹ̀ lò ní àwọn ọjọ́ àtijọ́. Àwọn tí ń kọ ìmọ́lẹ̀ òtítọ́ sílẹ̀ yóò ṣì wá ìrànlọ́wọ́ agbára yìí tí ó pe ara rẹ̀ ní aláìṣe àṣìṣe láti gbé ilé-iṣẹ́ kan ga tí ó ti ọ̀dọ̀ rẹ̀ ni ìpilẹ̀ṣẹ̀ rẹ̀ ti wá. Bí yóò ṣe tètè wá ran àwọn Pùròtẹ́sítáǹtì lọ́wọ́ nínú iṣẹ́ yìí kì í ṣe ohun tí ó ṣòro láti fojú inú wò. Ta ni ó mọ bí a ṣe ń bá àwọn tí kò ṣègbọràn sí ìjọ lò dáadáa ju àwọn aṣáájú páápà lọ?”
“The Roman Catholic Church, with all its ramifications throughout the world, forms one vast organization under the control, and designed to serve the interests, of the papal see. Its millions of communicants, in every country on the globe, are instructed to hold themselves as bound in allegiance to the pope. Whatever their nationality or their government, they are to regard the authority of the church as above all other. Though they may take the oath pledging their loyalty to the state, yet back of this lies the vow of obedience to Rome, absolving them from every pledge inimical to her interests.
“Ijọ Roman Kátólíìkì, pẹ̀lú gbogbo àwọn ẹ̀ka àti ìfìtòsí rẹ̀ káàkiri ayé, jẹ́ ìṣètò ńlá kan ṣoṣo tí ó wà lábẹ́ àkóso, tí a sì dá kalẹ̀ láti sin ìfẹ́ àti àǹfààní ìtẹ́ pàápà. Àwọn mílíọ̀nù ọmọ ẹgbẹ́ rẹ̀ ní gbogbo orílẹ̀-èdè lórí ilẹ̀ ayé ni a kọ́ láti ka ara wọn sí ẹni tí ó wà lábẹ́ ìdè ìfaramọ́ sí póòpù. Ohunkóhun tí ìran wọn tàbí ìjọba wọn bá jẹ́, wọ́n ní láti ka àṣẹ ìjọ sí ohun tí ó ga ju gbogbo àṣẹ mìíràn lọ. Bí ó tilẹ̀ jẹ́ pé wọ́n lè búra, kí wọ́n fi jẹ́wọ́ ìṣòtítọ́ wọn sí ìpínlẹ̀, ṣùgbọ́n ní ẹ̀hìn èyí ni ẹ̀jẹ́ ìbúra ìgbọràn sí Róòmù wà, tí ó tú wọn sílẹ̀ kúrò nínú gbogbo ìlérí tí ó bá tako àwọn àǹfààní rẹ̀.”
“History testifies of her artful and persistent efforts to insinuate herself into the affairs of nations; and having gained a foothold, to further her own aims, even at the ruin of princes and people. In the year 1204, Pope Innocent III extracted from Peter II, king of Arragon, the following extraordinary oath: ‘I, Peter, king of Arragonians, profess and promise to be ever faithful and obedient to my lord, Pope Innocent, to his Catholic successors, and the Roman Church, and faithfully to preserve my kingdom in his obedience, defending the Catholic faith, and persecuting heretical pravity.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55. This is in harmony with the claims regarding the power of the Roman pontiff ‘that it is lawful for him to depose emperors’ and ‘that he can absolve subjects from their allegiance to unrighteous rulers.’—Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.
“Itàn jẹ́rìí sí àwọn ìsapá rẹ̀ tí ó kún fún ọgbọ́n àrékérekè tí ó sì ń bá a lọ láìdákẹ́ láti fi ara rẹ̀ wọ inú ọ̀ràn àwọn orílẹ̀-èdè; àti pé nígbà tí ó bá ti rí ibi ìdìdúró kan, láti tẹ̀síwájú sí ìmúṣẹ èrò ara rẹ̀, àní bí ó tilẹ̀ jẹ́ sí ìparun àwọn ọmọ-aládé àti àwọn ènìyàn. Ní ọdún 1204, Póòpù Innocent III gba ìbúra àgbàyanu yìí lọ́wọ́ Peter II, ọba Arragon pé: ‘Èmi, Peter, ọba àwọn ará Arragon, jẹ́wọ́ mo sì ṣe ìlérí láti máa jẹ́ olóòótọ́ àti onígbọràn nígbà gbogbo sí olúwa mi, Póòpù Innocent, sí àwọn arọ́pò rẹ̀ Kátólíìkì, àti sí Ìjọ Róòmù, àti láti pa ìjọba mi mọ́ ní ìgbọràn sí i ní òtítọ́, nípa gbígbèjà ìgbàgbọ́ Kátólíìkì, àti nípa inúnibíni sí ìwà àbùkù àtẹ̀yìnwá.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55. Èyí bá àwọn ẹ̀sùn tí a sọ nípa agbára pontiff Róòmù mu pé ‘ó bófin mu fún un láti yọ àwọn ọba-ọba kúrò lórí ìtẹ́’ àti pé ‘ó lè tú àwọn ọmọ abẹ́lẹ̀ kúrò nínú ìjẹ́wọ́ ìṣòtítọ́ wọn sí àwọn alákóso aláìṣòdodo.’—Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.”
“And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.
“Àti kí a rántí èyí, ìṣògo Róòmù ni pé kò yí padà láéláé. Àwọn ìlànà Gregory VII àti Innocent III ṣì ni àwọn ìlànà Ìjọ Roman Catholic. Àti pé bí ó bá ní agbára nìkan, yóò fi wọ́n sí ìṣe pẹ̀lú agbára gíga báyìí gẹ́gẹ́ bí ó ti ṣe ní àwọn ọ̀rúndún tí ó kọjá. Àwọn Protestant kò mọ díẹ̀ nípa ohun tí wọ́n ń ṣe nígbà tí wọ́n dabaa láti gba ìrànlọ́wọ́ Róòmù nínú iṣẹ́ gbígbé ọjọ́ Àìkú ga. Nígbà tí wọ́n fi tìkára wọn sí mímú ète wọn ṣẹ, Róòmù ń lépa láti tún agbára rẹ̀ múlẹ̀, láti tún gba ipò ọlá-àṣẹ rẹ̀ tí ó sọnù padà. Jẹ́ kí a fi ìlànà náà múlẹ̀ lẹ́ẹ̀kan ní United States pé ìjọ lè lo tàbí ṣàkóso agbára ìpínlẹ̀; pé a lè fi àwọn òfin ayé mú kí a máa pa àwọn ìṣe ẹ̀sìn mọ́; ní kúkúrú, pé àṣẹ ìjọ àti ìpínlẹ̀ ni yóò jọba lórí ẹ̀rí ọkàn, àti ìṣẹ́gun Róòmù ní ilẹ̀ yìí yóò dájú.”
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 580, 581.
“Ọ̀rọ̀ Ọlọ́run ti fi ìkìlọ̀ hàn nípa ewu tí ń bọ̀; bí a bá kọ̀ láti fetí sí i, ayé Pùrótẹ́sítáǹtì yóò mọ ohun tí ète Róòmù jẹ́ ní tòótọ́, nígbà tí yóò ti pẹ́ jù láti bọ́ nínú ìdẹkùn náà. Ó ń dàgbà sínú agbára ní ìdákẹ́jẹ́. Àwọn ẹ̀kọ́ rẹ̀ ń mú ipa wọn ṣiṣẹ́ nínú àwọn gbọngàn ìṣòfin, nínú àwọn ìjọ, àti nínú ọkàn àwọn ènìyàn. Ó ń kó àwọn ilé gíga àti títóbi rẹ̀ jọ, nínú àwọn ibi àṣírí tí a ó ti tún àwọn inúnibíni rẹ̀ àtijọ́ ṣe. Ní ìkọ̀kọ̀ àti láìjẹ́ pé a fura sí i, ó ń fún agbára rẹ̀ le sí i láti mú ìpinnu ara rẹ̀ ṣẹ nígbà tí àkókò yóò dé fún un láti lu. Gbogbo ohun tí ó ń fẹ́ ni ipò àǹfààní, a sì ti ń fi èyí fún un tẹ́lẹ̀. Kò ní pẹ́, a ó rí, a ó sì ní ìrírí ohun tí ète apá Róòmù jẹ́. Ẹnikẹ́ni tí yóò gbà tí yóò sì ṣègbọràn sí ọ̀rọ̀ Ọlọ́run, yóò ní láti ru ẹ̀gàn àti inúnibíni.” The Great Controversy, 580, 581.
In 2016 Trump was elected, then the globalists represented by Biden stole the election of 2020, but that is only recognized by those who have 20/20 vision. In verse thirteen Donald Trump “returns” in 2024, with more power than ever, and begins his preparation for the golden age as well as the battle of Panium in verse fifteen. Then Leo the pope arrived to establish the vision in 2025, the third pope associated with the three battles of verses ten through fifteen, and also with the three presidents of those battles. The first and third popes and presidents are considered conservative, and the middle pope and president were globalists. The first alliance was secret, the last is open, for it is represented in verse fourteen as the symbol that establishes the external vision of the prophecies of the latter days.
Ní ọdún 2016 ni a dìbò yan Trump, lẹ́yìn náà àwọn alágbáyé tí Biden dúró fún jí ìdìbò ọdún 2020, ṣùgbọ́n àwọn tí wọ́n ní ìran 20/20 nìkan ni wọ́n mọ̀ ìyẹn. Nínú ẹsẹ̀ kẹtàlá, Donald Trump “padà” wá ní 2024, pẹ̀lú agbára tó ju ti tẹ́lẹ̀ lọ, ó sì bẹ̀rẹ̀ ìmúrasílẹ̀ rẹ̀ fún àkókò wúrà náà pẹ̀lú ogun Panium nínú ẹsẹ̀ kẹẹ̀ẹ́dógún. Lẹ́yìn náà Leo póòpù dé láti fi ìran náà múlẹ̀ ní 2025, póòpù kẹta tí a so mọ́ àwọn ogun mẹ́ta inú ẹsẹ̀ mẹ́wàá títí dé kẹẹ̀ẹ́dógún, àti pẹ̀lú àwọn ààrẹ mẹ́ta àwọn ogun wọ̀nyẹn. A ka póòpù àti ààrẹ àkọ́kọ́ àti ẹ̀kẹta sí aláìyípadà ìbílẹ̀, ṣùgbọ́n póòpù àti ààrẹ àárín jẹ́ alágbáyé. Ìṣọ̀kan àkọ́kọ́ jẹ́ aṣírí, èyí tó gbẹ̀yìn sì hàn gbangba, nítorí a ṣàpẹẹrẹ rẹ̀ nínú ẹsẹ̀ kẹrìnlá gẹ́gẹ́ bí àmì tí ó fi ìran òde àwọn àsọtẹ́lẹ̀ ọjọ́ ìkẹyìn múlẹ̀.
On December 31, 2023 the work of the first angel, as typified by the work of the first decree began laying the foundation. The foundational test was over whether William Miller was correct or incorrect in his identification that it was Rome that establishes the vision in verse fourteen. Miller’s identification of Rome as the symbol that established the prophetic vision of the latter days is in some aspects the most significant of all of Miller’s foundational truths. How Miller arrived at certain understandings can only be derived from applying sanctified logic to his time and circumstances, but with some of his prophetic discoveries there is very specific testimony as to why he came to his understandings. The most fundamental of his understandings was his identification that it is Rome that establishes the vision.
Ní ọjọ́ kọkànlélọ́gbọ̀n, oṣù Kejìlá, ọdún 2023, iṣẹ́ angẹli àkọ́kọ́, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú iṣẹ́ àṣẹ àkọ́kọ́, bẹ̀rẹ̀ sí í fi ìpìlẹ̀ lélẹ̀. Ìdánwò ìpìlẹ̀ náà dá lórí bóyá William Miller tọ́ tàbí ṣìṣe nínú ìdánimọ̀ rẹ̀ pé Romu ni ó fi ìran náà múlẹ̀ nínú ẹsẹ̀ kẹrìnlá. Ìdánimọ̀ Miller pé Romu ni ààmì tí ó fi ìran àsọtẹ́lẹ̀ ti àwọn ọjọ́ ìkẹyìn múlẹ̀ jẹ́, ní àwọn apá kan, ohun tí ó ṣe pàtàkì jùlọ nínú gbogbo àwọn òtítọ́ ìpìlẹ̀ Miller. Bí Miller ṣe dé sí àwọn òye kan ni a lè rí gbé jáde nìkan nípa lílo ọgbọ́n-òye mímọ́ sí àkókò àti ipò ayé rẹ̀, ṣùgbọ́n pẹ̀lú díẹ̀ nínú àwọn ìṣàwárí àsọtẹ́lẹ̀ rẹ̀, ẹ̀rí pàtó gidigidi wà nípa ìdí tí ó fi dé sí àwọn òye rẹ̀. Ẹ̀kọ́ tó ṣe pàtàkì jùlọ nínú àwọn òye rẹ̀ ni ìdánimọ̀ rẹ̀ pé Romu ni ó fi ìran náà múlẹ̀.
Miller directly testifies how he searched to understand what it was that was “taken away” in the book of Daniel. He not only identifies where he found his answer, but he speaks of his excitement when he discovered the jewel, he had been searching for. Apollos Hale records a commentary upon Miller’s own writings, and in the following passage Hale is identifying how Miller became a student of prophecy. Miller, as the messenger of the light which was unsealed in 1798, is a sacred example of those who Daniel called the “wise” who “understand” when the book is “unsealed.” Miller’s testimony of how he was led into studying the Bible is a purposeful example by the One who controls all things. Pay attention to Miller’s development, for he is the example of the wise who understand the increase of knowledge, even if they, as Miller, come out from the darkness of error.
Miller fi ara rẹ̀ hàn gbangba bí ó ṣe wá láti lóye ohun tí a “mú kúrò” nínú ìwé Dáníẹ́lì. Kì í ṣe pé ó kan sọ ibi tí ó ti rí ìdáhùn rẹ̀ nìkan, ṣùgbọ́n ó tún sọ nípa ìdùnnú rẹ̀ nígbà tí ó ṣàwárí iyebíye tí ó ti ń wá. Apollos Hale kọ àlàyé kan lórí àwọn ìkọ̀wé Miller fúnra rẹ̀, àti nínú àyọkà tó tẹ̀lé eleyi, Hale ń ṣàfihàn bí Miller ṣe di akẹ́kọ̀ọ́ àsọtẹ́lẹ̀. Miller, gẹ́gẹ́ bí ojiṣẹ́ ìmọ́lẹ̀ tí a ṣí sílẹ̀ ní ọdún 1798, jẹ́ àpẹẹrẹ mímọ́ ti àwọn ẹni tí Dáníẹ́lì pè ní “ọlọ́gbọ́n” tí “ń lóye” nígbà tí a bá “ṣí ìwé náà sílẹ̀.” Ẹ̀rí Miller nípa bí a ṣe darí i sínú ìkẹ́kọ̀ọ́ Bíbélì jẹ́ àpẹẹrẹ tí a pinnu rẹ̀ pẹ̀lú ète látọ̀dọ̀ Ẹni náà tí ó ń ṣàkóso ohun gbogbo. Fiyè sí ìdàgbàsókè Miller, nítorí òun ni àpẹẹrẹ àwọn ọlọ́gbọ́n tí ó lóye ìpọ̀sí ìmọ̀, bí ó tilẹ̀ jẹ́ pé wọn, gẹ́gẹ́ bí Miller, jáde kúrò nínú òkùnkùn àṣìṣe.
“‘In the month of May, 1816, I was brought under conviction, and O, what horror filled my soul! I forgot to eat. The heavens appeared like brass, and the earth like iron. Thus I continued till October, when God opened my eyes; and O, my soul, what a Saviour I discovered Jesus to be! My sins fell like a burden from my soul: and then how plain the Bible seemed to me! It all spoke of Jesus; he was in every page and every line. O, that was a happy day! I wanted to go right home to heaven; Jesus was all to me, and I thought I could make everybody else see him as I saw him, but I was mistaken.
“Nínú oṣù May, ọdún 1816, a mú mi wá sábẹ́ ìdálẹ́bi ẹ̀ṣẹ̀, àti, Ó, irú ìbànújẹ́ ńlá wo ni ó kún ọkàn mi! Mo gbàgbé láti jẹun. Àwọn ọ̀run dà bí idẹ, ilẹ̀ sì dà bí irin. Báyìí ni mo tẹ̀síwájú títí di October, nígbà náà ni Ọlọ́run ṣí ojú mi; àti, Ó, ọkàn mi, irú Olùgbàlà wo ni mo rí i pé Jesu jẹ́! Àwọn ẹ̀ṣẹ̀ mi bọ́ kúrò lórí ọkàn mi bí ẹrù: lẹ́yìn náà, báwo ni Bibeli ṣe hàn gbangba sí mi tó! Gbogbo rẹ̀ ń sọ nípa Jesu; ó wà nínú gbogbo ojú-ewé àti gbogbo ìlà. Ó, ọjọ́ ayọ̀ ni ọjọ́ náà jẹ́! Mo fẹ́ lọ sílé lọ́run lẹ́sẹ̀kẹsẹ̀; Jesu ni ohun gbogbo sí mi, mo sì rò pé mo lè mú kí gbogbo ènìyàn yòókù rí i bí mo ṣe rí i, ṣùgbọ́n mo ṣìnà.
“‘During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible. It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, “What do you think of this text, and that?” referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. “How long time do you want?” I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood. I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—“Suppose you find a passage that you cannot understand, what will you do?”
“‘Ní gbogbo ọdún méjìlá tí mo fi jẹ́ onígbàgbọ́ nínú Ọlọ́run láì gba ìfihàn Rẹ̀, mo ka gbogbo ìtàn tí mo lè rí; ṣùgbọ́n nísinsin yìí mo nífẹ̀ẹ́ sí Bíbélì. Ó kọ́ni nípa Jésù! Ṣùgbọ́n síbẹ̀, apá púpọ̀ nínú Bíbélì ṣì ṣókùnkùn sí mi. Ní ọdún 1818 tàbí 19, bí mo ti ń bá ọ̀rẹ́ kan sọ̀rọ̀! ẹni tí mo lọ bẹ̀ wò, tí ó sì ti mọ̀ mí, tí ó sì ti gbọ́ bí mo ṣe ń sọ̀rọ̀ nígbà tí mo jẹ́ onígbàgbọ́ nínú Ọlọ́run láì gba ìfihàn Rẹ̀, ó béèrè lọ́nà tí ó ní ìtumọ̀ jinlẹ̀ pé, “Kí ni ìwọ rò nípa ẹsẹ̀ yìí, àti èyí?” ó ń tọ́ka sí àwọn ẹsẹ̀ àtijọ́ tí mo máa ń tako nígbà tí mo jẹ́ onígbàgbọ́ nínú Ọlọ́run láì gba ìfihàn Rẹ̀. Mo mọ ohun tí ó pinnu, mo sì dáhùn pé—Tí ìwọ bá fún mi ní àkókò, èmi yóò sọ ohun tí wọ́n túmọ̀ sí. “Àkókò mélòó ni ìwọ fẹ́?” Mi ò mọ̀, ṣùgbọ́n èmi yóò sọ fún ọ, ni mo dáhùn, nítorí pé n kò lè gbà pé Ọlọ́run ti fi ìfihàn kan fúnni tí a kò lè yé. Nígbà náà ni mo pinnu láti kẹ́kọ̀ọ́ Bíbélì mi, ní ìgbàgbọ́ pé èmi lè ṣàwárí ohun tí Ẹ̀mí Mímọ́ túmọ̀ sí. Ṣùgbọ́n bí mo ṣe ṣẹ̀ṣẹ̀ dá ète yìí sílẹ̀ ni èrò yìí wá sí ọkàn mi—“Ṣebi o bá rí ẹsẹ̀ kan tí o kò lè yé, kí ni ìwọ yóò ṣe?””
“This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, [purchased in 1798] which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. I began at Genesis, and read on slowly; and when I came to a text that I could not understand, I searched through the Bible to find out what it meant. After I had gone through the Bible in this way, O, how bright and glorious the truth appeared! I found what I have been preaching to you. I was satisfied that the seven times terminated in 1843. Then I came to the 2300 days; they brought me to the same conclusion; but I had no thought of finding out when the Saviour was coming, and I could not believe it; but the light struck me so forcibly I did not know what to do. Now, I thought, I must put on spurs and breeching; I will not go faster than the Bible, and I will not fall behind it. Whatever the Bible teaches, I will hold on to it. But still there were some texts that I could nor understand.”
“Ọ̀nà yìí ti kẹ́kọ̀ọ́ Bíbélì ló wá sí ọkàn mi nígbà náà pé:—Èmi yóò mú àwọn ọ̀rọ̀ inú irú àwọn ẹsẹ̀ bẹ́ẹ̀, èmi yóò sì tọpasẹ̀ wọn káàkiri Bíbélì, kí n sì rí ìtumọ̀ wọn jáde lọ́nà yìí. Mo ní Concordance Cruden, [tí mo rà ní 1798] èyí tí mo rò pé ó dára jùlọ ní ayé; nítorí náà mo gbé e pẹ̀lú Bíbélì mi, mo sì jókòó sí tábìlì iṣẹ́ mi, èmi kò sì ka ohunkóhun mìíràn, àfi díẹ̀ nínú ìwé ìròyìn, nítorí mo pinnu láti mọ ohun tí Bíbélì mi túmọ̀ sí. Mo bẹ̀rẹ̀ ní Gẹ́nẹ́sísì, mo sì ń ka a lọ díẹ̀díẹ̀; nígbà tí mo sì dé ẹsẹ̀ kan tí èmi kò lè yé, mo wá kiri nínú Bíbélì láti mọ ohun tí ó túmọ̀ sí. Lẹ́yìn tí mo ti la Bíbélì kọjá lọ́nà yìí, ah, bí òtítọ́ ṣe hàn ní ìmọ́lẹ̀ tó lágbára, tó sì kún fún ògo! Mo rí ohun tí mo ti ń wàásù fún yín. Mo dá mi lójú pé àwọn àkókò méje náà parí ní 1843. Lẹ́yìn náà mo dé ọ̀dọ̀ àwọn ọjọ́ 2300; wọ́n mú mi dé sí ìpinnu kan náà; ṣùgbọ́n èmi kò ní èrò láti wá mọ ìgbà tí Olùgbàlà ń bọ̀, èmi kò sì lè gbà á gbọ́; ṣùgbọ́n ìmọ́lẹ̀ náà kọlu mi pẹ̀lú agbára tó bẹ́ẹ̀ gẹ́gẹ́ tí èmi kò mọ ohun tí màá ṣe. Ní báyìí, mo ronú pé, mo gbọ́dọ̀ di ara mi mọ́, kí n sì múra tán; èmi kì yóò lọ yára ju Bíbélì lọ, èmi kì yóò sì sẹ́yìn rẹ̀. Ohunkóhun tí Bíbélì bá kọ́ni, èmi yóò dì í mú ṣinṣin. Ṣùgbọ́n síbẹ̀, àwọn ẹsẹ̀ kan ṣì wà tí èmi kò lè yé.”
“So much for his general mode of studying the Bible. On another occasion he stated his mode of settling the meaning of the text before us—the meaning of ‘the daily.’ ‘I read on,’ said he, ‘And could find no other case in which it was found, but in Daniel. I then took those words which stood in connection with it, “take away.” “He shall take away the daily,” “from the time the daily shall be taken away,” etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work, only he who now letteth, will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! that is “the daily!” Well, now, what does Paul mean by “he who now letteth,” or hindereth? By “the man of sin,” and “the wicked,” Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, “the daily” must mean Paganism.’” Apollos Hale, The Second Advent Manual, 66.
“Bẹ́ẹ̀ ni fún ọ̀nà àgbáyé rẹ̀ ti kíkẹ́kọ̀ọ́ Bíbélì. Ní àkókò mìíràn, ó ṣàlàyé ọ̀nà tí ó gbà ń dá ìtumọ̀ ọ̀rọ̀ tí ó wà níwájú wa yìí lójú—ìtumọ̀ “ojoojúmọ́.” “Mo ka lọ,” ni ó wí, “mo sì kò rí ibòmíràn tí a ti rí i, bí kò ṣe nínú Dáníẹ́lì. Nígbà náà ni mo mú àwọn ọ̀rọ̀ wọ̀nyí tí wọ́n dúró ní ìsopọ̀ pẹ̀lú rẹ̀, “yọ kúrò.” “Yóò yọ ojoojúmọ́ kúrò,” “láti àkókò tí a ó ti yọ ojoojúmọ́ kúrò,” àti bẹ́ẹ̀ bẹ́ẹ̀ lọ. Mo ka lọ, mo sì rò pé èmi kì yóò rí ìmọ́lẹ̀ kankan lórí ọ̀rọ̀ náà; ní ìkẹyìn mo dé 2 Tẹsalóníkà 2:7, 8. “Nítorí àṣírí àìṣòdodo ti bẹ̀rẹ̀ iṣẹ́ rẹ̀ tán; ẹni tí ó ń dí i mú nísinsin yìí yóò máa dí i mú, títí a ó fi mú un kúrò lójú ọ̀nà, nígbà náà ni a ó sì fi ẹni búburú náà hàn,” àti bẹ́ẹ̀ bẹ́ẹ̀ lọ. Nígbà tí mo sì dé sí ẹsẹ̀ náà, ìwọ̀ o, bí òtítọ́ náà ti hàn gbangba tó, tí ó sì lágo tó! Níbẹ̀ ni ó wà! èyí ni “ojoojúmọ́” náà! Dáadáa, ní báyìí, kí ni Pọ́ọ̀lù túmọ̀ sí nípa “ẹni tí ó ń dí i mú nísinsin yìí,” tàbí ẹni tí ń dènà? Nípa “ẹni ẹ̀ṣẹ̀,” àti “ẹni búburú,” Popery ni a túmọ̀ sí. Dáadáa, kí ni ohun tí ń dènà Popery kí a má bàa fi í hàn? Kí ló jẹ́? Ìsìn abọ̀rìṣà ni; nígbà náà, “ojoojúmọ́” gbọ́dọ̀ túmọ̀ sí Ìsìn abọ̀rìṣà.’” Apollos Hale, The Second Advent Manual, 66.
The Providential guidance of Miller’s study by both human and Divine is in the record. His old friend pushed him, and the thoughts which came to him were the voice of the angel Gabriel, who Sister White identifies “line upon line” as the angel who repeatedly visited Miller. He identifies the seven times as his first discovery and then identifies the 2,300 as the second witness to the seven times, for they both ended in 1843, (he initially believed). Those two prophecies are his alpha and omega discoveries, and within the prophetic relationship to Miller they identify the mistake that would be corrected by Samuel Snow with the message of the Midnight Cry that initiated the “seventh-month movement.” The movement of the Midnight Cry was the “seventh-month movement” when it left the Exeter camp meeting, for it was identifying the coming of the Lord on the tenth day of the seventh month, which in 1844 fell on October 22.
Ìtọ́sọ́nà pèsèpèsè lórí ẹ̀kọ́ Miller láti ọ̀dọ̀ ènìyàn àti ti Ọlọ́run ni a fi sílẹ̀ nínú àkọsílẹ̀ náà. Ọ̀rẹ́ rẹ̀ àtijọ́ rọ̀ ọ́ sí i, àwọn ìrònú tí ó sì wá sí ọkàn rẹ̀ ni ohùn áńgẹ́lì Gabriẹli, ẹni tí Sister White fi “ìlà lé e lórí ìlà” hàn gẹ́gẹ́ bí áńgẹ́lì náà tí ó máa ń bẹ̀ẹ̀ wá sí ọ̀dọ̀ Miller léraléra. Ó dá àwọn àkókò méje mọ̀ gẹ́gẹ́ bí ìṣàwárí àkọ́kọ́ rẹ̀, lẹ́yìn náà ó sì tún dá 2,300 mọ̀ gẹ́gẹ́ bí ẹlẹ́rìí kejì sí àwọn àkókò méje náà, nítorí pé àwọn méjèèjì parí ní 1843, (gẹ́gẹ́ bí ó ti gbàgbọ́ ní ìbẹ̀rẹ̀). Àwọn àsọtẹ́lẹ̀ méjèèjì wọ̀nyí ni ìṣàwárí alfa àti omega rẹ̀, àti nínú ìbáṣepọ̀ àsọtẹ́lẹ̀ pẹ̀lú Miller wọn ṣe ìdánimọ̀ àṣìṣe náà tí Samuel Snow yóò ṣàtúnṣe pẹ̀lú ìhìnrere Ẹkún Ní Òru Àárín, èyí tí ó dá “ìṣísẹ̀ oṣù keje” sílẹ̀. Ìṣísẹ̀ Ẹkún Ní Òru Àárín náà ni “ìṣísẹ̀ oṣù keje” nígbà tí ó kúrò ní àpéjọ àgọ́ Exeter, nítorí pé ó ń tọ́ka sí ìbọ̀wọ̀ Olúwa ní ọjọ́ kẹwàá oṣù keje, èyí tí ó bọ́ sí October 22 ní ọdún 1844.
The mistake that produces the empowerment of the second angel is represented by Miller’s initial understanding that the seven times and the 2,300 years concluded together in 1843. In the passage the next doctrine that is discussed is how Miller came to identify Rome as the symbol that establishes the vision. The Adventist history teachers identify that all of William Miller’s prophetic understandings were based upon his identifying two desolating powers. He understood those two desolating powers to be pagan and papal Rome, and he saw those two powers in 2 Thessalonians when he came to understand that the “daily” in the book of Daniel is pagan Rome. Every prophetic model set forth by Miller, who Sister White informs us was repeatedly visited by angels, was based upon his understanding that Rome establishes the vision. Every one!
Àṣìṣe tí ó mú kí ìmúgbára angẹli kejì jáde ni a ṣojú fún nípasẹ̀ ìmọ̀ àkọ́kọ́ Miller pé àkókò méje àti ọdún 2,300 parí pọ̀ ní ọdún 1843. Nínú ẹsẹ̀ náà, ẹ̀kọ́ tó tẹ̀lé tí a jíròrò ni bí Miller ṣe dé ibi tí ó fi mọ̀ Róòmù gẹ́gẹ́ bí ààmì tí ń fi ìran náà múlẹ̀. Àwọn olùkọ́ ìtàn Adventist fi hàn pé gbogbo àwọn òye àsọtẹ́lẹ̀ William Miller dá lórí bí ó ṣe dá àwọn agbára méjì apanirun mọ̀. Ó lóye pé àwọn agbára apanirun méjèèjì wọ̀nyí ni Róòmù keferi àti Róòmù póòpù, ó sì rí àwọn agbára méjèèjì wọ̀nyí nínú 2 Thessalonians nígbà tí ó dé ibi tí ó fi lóye pé “ojoojúmọ́” nínú ìwé Dáníẹ́lì ni Róòmù keferi. Gbogbo àwòrán àsọtẹ́lẹ̀ tí Miller gbé kalẹ̀, ẹni tí Sister White sọ fún wa pé àwọn angẹli máa ń bẹ ẹ wò léraléra, dá lórí òye rẹ̀ pé Róòmù ni ń fi ìran náà múlẹ̀. Gbogbo wọn!
From December 31, 2023 the Lion of the tribe of Judah has been unsealing the Revelation of Jesus Christ. From that point the foundational test had begun, and it reached its conclusion when the first pope from the United States began his reign on May 8, 2025. At that point, the temple test began.
Láti ọjọ́ kẹtàlélọ́gbọ̀n, oṣù Kejìlá, ọdún 2023, Kìnìún ẹ̀yà Júdà ti ń ṣí àwọn èdìdì Ìfihàn Jesu Kristi. Láti ìgbà náà ni àdánwò ìpìlẹ̀ ti bẹ̀rẹ̀, ó sì dé òpin rẹ̀ nígbà tí póòpù àkọ́kọ́ láti Orílẹ̀-Èdè Amẹ́ríkà bẹ̀rẹ̀ ìjọba rẹ̀ ní ọjọ́ kẹjọ, oṣù Karùn-ún, ọdún 2025. Ní ìgbà náà ni àdánwò tẹ́ńpìlì bẹ̀rẹ̀.
We will continue these things in the next article and employ the “250” years as a witness to uphold our identification that the foundational test ended with the current pope.
A ó máa bá àwọn nǹkan wọ̀nyí lọ nínú àpilẹ̀kọ tó kàn, a ó sì lo ọdún “250” náà gẹ́gẹ́ bí ẹlẹ́rìí láti fi gbé ìdánimọ̀ wa ró pé ìdánwò ìpìlẹ̀ náà parí pẹ̀lú póòpù tó wà lórí ipò nísinsìnyí.