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# The Book of Daniel - Number One-Hundred and Ninety-Eight

Ìwé Dáníẹ́lì - Ọ̀kan Ọgọ́rùn-ún àti Mẹ́jọ-dín-lọ́gọ́rùn-ún

Divine Gatherings and Prophetic Alignments: The Role of the 144,000 in the Eschatological Framework of Daniel 11:40

Àwọn Ìpéjọ́ Mímọ́ àti Àwọn Ìbámu Wòlíì: Ipò àwọn 144,000 nínú Ìtòlẹ́sẹẹsẹ Ìpẹ̀yà Àkókò Ìkẹyìn ti Dáníẹ́lì 11:40

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Jeff Pippenger

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May 1, 2024

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We are placing the line of the papacy, the line of apostate Republicanism, the line of apostate Protestantism, and the line of the one hundred and forty-four thousand into the hidden history of verse forty of Daniel chapter eleven. We are currently addressing that Christ gathers His people twice, and all the illustrations of gathering His people a second time represent the final sealing process of the one hundred and forty-four thousand.

A ń fi ìlà ìtẹ́pápà, ìlà ìjọba olómìnira tí ó ti ṣubú kúrò nínú òtítọ́, ìlà Pùrótẹ́sítàǹtì tí ó ti ṣubú kúrò nínú òtítọ́, àti ìlà àwọn ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì sínú ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ ogójì nínú Dáníẹ́lì orí kọkànlá. Lọ́wọ́lọ́wọ́ yìí, a ń sọ̀rọ̀ lórí pé Kristi kó àwọn ènìyàn Rẹ̀ jọ ní ìgbà méjì, àti pé gbogbo àpèjúwe ìkójọ àwọn ènìyàn Rẹ̀ ní ìgbà kejì ń ṣàfihàn ìlànà ìdìdì ìkẹyìn ti àwọn ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì.

When the divine symbol descends in a reform line the Lord then gathers a chosen people, who are thereafter tested. At the conclusion of the testing process there is a scattering, that is followed by His gathering those chosen people a second time, though many are left behind for failing the testing process. Christ began gathering His disciples at His baptism, and at the cross the disciples were scattered. After His resurrection He gathered His disciples a second time in advance of Pentecost. This line identified that a second gathering is accomplished upon the one hundred and forty-four thousand just before the Sunday law, which is typified by Pentecost. The cross identifies a disappointment, followed by a second gathering.

Nígbà tí àmì ọ̀run bá sọ̀kalẹ̀ nínú ìlà ìtúnṣe kan, nígbà náà ni Olúwa ń kó àwọn ènìyàn àyànfẹ́ jọ, tí a sì tún dán wọn wò lẹ́yìn náà. Ní òpin ìlànà ìdánwò náà, ìtúká kan wà, èyí tí ó tẹ̀lé e ni pé Ó tún kó àwọn ènìyàn àyànfẹ́ wọ̀nyí jọ ní ìgbà kejì, bí ó tilẹ̀ jẹ́ pé ọ̀pọ̀lọpọ̀ ni a fi sílẹ̀ nítorí pé wọn kùnà nínú ìlànà ìdánwò náà. Kristi bẹ̀rẹ̀ sí í kó àwọn ọmọ-ẹ̀yìn Rẹ̀ jọ nígbà ìrìbọmi Rẹ̀, àti ní agbelebu ni a tú àwọn ọmọ-ẹ̀yìn náà ká. Lẹ́yìn àjíǹde Rẹ̀, Ó tún kó àwọn ọmọ-ẹ̀yìn Rẹ̀ jọ ní ìgbà kejì kí Pẹ́ńtíkọ́sì tó dé. Ìlà yìí fi hàn pé ìkójọ kejì ni a mú ṣẹ lórí ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì ènìyàn náà ní ìwọ̀n àkókò díẹ̀ ṣáájú òfin Àìkú Ọjọ́ Àìkú, èyí tí Pẹ́ńtíkọ́sì jẹ́ àpẹẹrẹ rẹ̀. Agbelebu fi ìbànújẹ ìrètí hàn, èyí tí ìkójọ kejì sì tẹ̀ lé.

The second gathering after the cross began when Christ descended from meeting with His Father after His resurrection. When the divine symbol descends God’s people are to eat the message, and after Christ descended, He ate with the disciples.

Ìkójọ kejì lẹ́yìn àgbélébùú bẹ̀rẹ̀ nígbà tí Kristi sọ̀kalẹ̀ lẹ́yìn ìpàdé pẹ̀lú Baba rẹ̀ lẹ́yìn àjíǹde Rẹ̀. Nígbà tí ààmì àtọ̀runwá bá sọ̀kalẹ̀, àwọn ènìyàn Ọlọ́run gbọ́dọ̀ jẹ ìfẹ̀sẹ̀mulẹ̀ náà, àti lẹ́yìn tí Kristi sọ̀kalẹ̀, Ó bá àwọn ọmọ-ẹ̀yìn jẹun.

> And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. Luke 24:30, 31.

> Ó sì ṣẹ̀, bí ó ti jókòó láti jẹun pẹ̀lú wọn, ó mú búrẹ́dì, ó súre sí i, ó sì pín í, ó sì fi fún wọn. Ojú wọn sì là, wọ́n sì mọ̀ ọ́n; ó sì di àìrí lójú wọn. Luke 24:30, 31.

At the second gathering after the cross Christ “breathed” the Holy Spirit upon His disciples.

Ní ìpéjọ kejì lẹ́yìn àgbélébùú, Kristi “mí” Ẹ̀mí Mímọ́ sí orí àwọn ọmọ-ẹ̀yìn Rẹ̀.

> “The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

> “Iṣe Kristi ní fífè lé àwọn ọmọ-ẹ̀yìn rẹ̀ Ẹ̀mí Mímọ́, àti ní pípín àlàáfíà rẹ̀ fún wọn, dàbí ìwọ̀n díẹ̀ nínú ọ̀sán ṣáájú òjò púpọ̀ tí a ó fi fún wọn ní ọjọ́ Pẹ́ńtíkọ́sì.” Spirit of Prophecy, ìwọ̀n 3, 243.

In the second gathering after the disappointment of April 19, 1844, Christ removed His hand from the mistake of 1843.

Ní ìpéjọ kejì lẹ́yìn ìdààmú ọjọ́ Kẹrìndínlógún, Oṣù Kẹrin, ọdún 1844, Kristi yọ ọwọ́ Rẹ̀ kúrò lórí àṣìṣe ọdún 1843.

> “Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.

> “Àwọn olóòtítọ́ wọ̀nyẹn, tí ìdààmú bá nínú wọn, tí wọn kò lè lóye ìdí tí Olúwa wọn kò fi dé, a kò fi wọn sílẹ̀ nínú òkùnkùn. Lẹ́ẹ̀kansi a darí wọn sí àwọn Bíbélì wọn láti yẹ àwọn àkókò àsọtẹ́lẹ̀ wò. A yọ ọwọ́ Olúwa kúrò lórí àwọn nọ́mbà náà, a sì ṣàlàyé àṣìṣe náà. Wọ́n rí i pé àwọn àkókò àsọtẹ́lẹ̀ náà gùn dé ọdún 1844, àti pé ẹ̀rí kan náà tí wọ́n ti fi hàn pé àwọn àkókò àsọtẹ́lẹ̀ náà parí ní 1843, ni ó fi hàn pé wọn yóò dópin ní 1844.” Early Writings, 237.

At the disappointment the second angel descended with a “writing in his hand.”

Ní àkókò ìbànújẹ́ náà, áńgẹ́lì kejì sọ̀kalẹ̀ pẹ̀lú “ìwé kan ní ọwọ́ rẹ̀.”

> “Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’” Early Writings, 247.

> “A rán áńgẹ́lì alágbára mìíràn láṣẹ láti sọ̀kalẹ̀ wá sí ayé. Jésù fi ìwé kan sí ọwọ́ rẹ̀, bí ó sì ti ń bọ̀ wá sí ayé, ó ké pé, ‘Bábílónì ti ṣubú, ó ti ṣubú.’” Early Writings, 247.

The testing process that began with the arrival of the second angel, concluded at the Exeter camp meeting when the Holy Spirit was poured out and the message went like a tidal wave. That testing process was distinctly identified after the cross when the time period unto the outpouring of the Holy Spirit at Pentecost was preceded by a period of fifty days, that was in turn made up of a period of forty days, followed by a period of ten days which concluded at Pentecost.

Ìlànà ìdánwò tí ó bẹ̀rẹ̀ pẹ̀lú dídé áńgẹ́lì kejì, parí ní ìpàdé àgọ́ Exeter nígbà tí a dà Ẹ̀mí Mímọ́ jáde, tí ìránṣẹ́ náà sì tàn bí ìgbì òkun ńlá. Wọ́n fi ìlànà ìdánwò yẹn hàn ní kedere lẹ́yìn àgbélébùú nígbà tí àkókò tí ó lọ títí dé ìtújáde Ẹ̀mí Mímọ́ ní Pẹ́ńtíkọ́sì jẹ́ èyí tí àkókò ọjọ́ márùndínlọ́gọ́rin ṣáájú, èyí tí ó sì tún jẹ́ àpapọ̀ àkókò ọjọ́ ogójì, lẹ́yìn èyí sì ni àkókò ọjọ́ mẹ́wàá tẹ̀lé, tí ó sì parí ní Pẹ́ńtíkọ́sì.

> “God’s people are to be constantly reaching up to him in prayer. It was after the early disciples had spent ten days in supplication, after all differences had been put away, and they had united in deep heart-searching, and in confession and putting away of sins, and in drawing together in holy fellowship, that the Holy Ghost came upon them, and the promise of Christ was fulfilled. There was a wonderful outpouring of the Holy Spirit. Suddenly there came from heaven the sound as of a rushing mighty wind, and it filled all the house where they were sitting. ‘And the same day there were added unto them about three thousand souls.’” Review and Herald, March 11, 1909.

> “Àwọn ènìyàn Ọlọ́run gbọ́dọ̀ máa gbé ọwọ́ sókè tọ̀ ọ́ nínú àdúrà nígbà gbogbo. Ó jẹ́ lẹ́yìn tí àwọn ọmọ-ẹ̀yìn ìjọ àkọ́kọ́ ti lo ọjọ́ mẹ́wàá nínú ẹ̀bẹ̀, lẹ́yìn tí a ti mú gbogbo ìyàtọ̀ kúrò, tí wọ́n sì ti di ọ̀kan nínú àyẹ̀wò jíjinlẹ̀ ọkàn, àti nínú ìjẹ́wọ́ àti fífi ẹ̀ṣẹ̀ sílẹ̀, àti nínú sísún mọ́ ara wọn pọ̀ nínú ìbáṣepọ̀ mímọ́, ni Ẹ̀mí Mímọ́ sọ̀kalẹ̀ lórí wọn, tí ìlérí Kristi sì ṣẹ. Ìtàkùnàkúnà àgbàyanu ti Ẹ̀mí Mímọ́ wáyé. Lójijì ìró kan láti ọ̀run dé, bí ìró afẹ́fẹ́ líle tí ń sáré, ó sì kún gbogbo ilé náà níbi tí wọ́n jókòó sí. ‘Ní ọjọ́ náà gan-an ni a sì fi bí ẹgbẹ̀rún mẹ́ta ọkàn kún wọn.’” Review and Herald, March 11, 1909.

During the forty days, Christ was in attendance teaching the disciples, and then He ascended. The ten days that followed was a period of preparation in advance of the Pentecostal outpouring of the Holy Spirit. The forty days of instruction that followed the cross aligns with April 19, 1844 unto the beginning of the Exeter camp meeting on August 12, 1844. The ten days which preceded Pentecost represented August 12 through 17, 1844, when the Millerites unified upon the message of the Midnight Cry brought by Samuel Snow. In that camp meeting two classes were manifested, and only one class received the Pentecostal outpouring at the conclusion of the meeting. In that period represented by the forty days one class received the instruction, and the other class refused the instruction. When the Midnight Cry arrived one class had the oil, the other did not.

Ní ọjọ́ mẹ́rìnlélógójì náà, Kristi wà pẹ̀lú wọn, ó ń kọ́ àwọn ọmọ-ẹ̀yìn náà, lẹ́yìn náà sì ni Ó gòkè lọ. Ọjọ́ mẹ́wàá tí ó tẹ̀lé e jẹ́ àkókò ìmúrasílẹ̀ ṣáájú ìtújáde Ẹ̀mí Mímọ́ ní Pẹ́ńtẹ́kọ́sì. Ọjọ́ mẹ́rìnlélógójì ìtọ́ni tí ó tẹ̀lé àgbélébùú náà bá April 19, 1844 mu títí dé ìbẹ̀rẹ̀ àpéjọ àgọ́ Exeter ní August 12, 1844. Ọjọ́ mẹ́wàá tí ó ṣáájú Pẹ́ńtẹ́kọ́sì ṣojú fún August 12 títí dé 17, 1844, nígbà tí àwọn Millerite di ọ̀kan nínú ọ̀rọ̀ Ìkígbe Àárín Òru tí Samuel Snow mú wá. Nínú àpéjọ àgọ́ náà ni a fihàn ẹgbẹ́ méjì, ẹgbẹ́ kan péré sì ni ó gba ìtújáde Pẹ́ńtẹ́kọ́sì ní ìparí àpéjọ náà. Nínú àkókò náà tí ọjọ́ mẹ́rìnlélógójì náà ṣojú fún, ẹgbẹ́ kan gba ìtọ́ni náà, ṣùgbọ́n ẹgbẹ́ kejì kọ̀ láti gba ìtọ́ni náà. Nígbà tí Ìkígbe Àárín Òru dé, ẹgbẹ́ kan ní òróró, ekeji kò ní í.

> “‘While the bridegroom tarried, they all slumbered and slept.’ By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. ‘They all slumbered and slept;’ one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself.” The Great Controversy, 395.

> “‘Bí ọkọ-iyawo ọkọ ṣe pẹ́, gbogbo wọn ń sùn, wọ́n sì sùn tì.’ Nípa pípẹ́ tí ọkọ-iyawo ọkọ pẹ́ ni a fi ń ṣàfihàn ìkọjá àkókò tí a ti retí Olúwa, ìdààmú ìrètí náà, àti ìdádúró tí ó dàbí ẹni pé ó wà. Ní àkókò àìdájú yìí, ìfẹ́ àwọn aláìjinlẹ̀ àti àwọn aláìkún-ọkàn bẹ̀rẹ̀ sí í yí padà ní kíákíá, ìsapá wọn sì bẹ̀rẹ̀ sí í rọra lọ; ṣùgbọ́n àwọn tí ìgbàgbọ́ wọn dá lórí ìmọ̀ ti ara ẹni nípa Bíbélì ní àpáta kan ní abẹ́ ẹsẹ̀ wọn, èyí tí àwọn ìgbì ìdààmú ìrètí kò lè fọ̀ lọ. ‘Gbogbo wọn ń sùn, wọ́n sì sùn tì;’ ẹ̀ka kan nínú àìníbànújẹ àti fífi ìgbàgbọ́ wọn sílẹ̀, ẹ̀ka kejì sì ń dúró ní sùúrù títí ìmọ́lẹ̀ tí ó túbọ̀ yé kedere yóò fi hàn. Síbẹ̀, ní òru ìdánwò, ó dàbí ẹni pé àwọn ìkẹyìn wọ̀nyí pàdánù, dé ìwọ̀n kan, ìtara àti ìfarajìn wọn. Àwọn aláìkún-ọkàn àti aláìjinlẹ̀ kò sì lè tún fi ara lé ìgbàgbọ́ àwọn ará wọn mọ́. Olúkúlùkù gbọ́dọ̀ dúró tàbí ṣubú fún ara rẹ̀.” The Great Controversy, 395.

During the ten days leading to Pentecost, and the period of the Exeter camp meeting, Christ gathered His people a second time in advance of those people carrying His message to the world. When the third angel descended on October 22, 1844, the little flock was again disappointed and scattered, but a period of instruction began on October 22, 1844 as Christ led His people into the Most Holy Place. In 1849, the Lord stretched forth His hand a second time to gather again those whom He had gathered out of the disappointments of April 19 and October 22, 1844.

Ní ọjọ́ mẹ́wàá tí ó ṣáájú Pẹ́ńtíkọ́stì, àti ní àkókò ìpàdé àgọ́ Exeter, Kristi kó àwọn ènìyàn Rẹ̀ jọ ní ìgbà kejì kí àwọn ènìyàn náà tó gbé ìránṣẹ́ Rẹ̀ lọ sí ayé. Nígbà tí angẹli kẹta sọ̀kalẹ̀ ní October 22, 1844, agbo kékeré náà tún ní ìrẹ̀wẹ̀sì, a sì tú wọn ká, ṣùgbọ́n àkókò ìtọ́ni bẹ̀rẹ̀ ní October 22, 1844 bí Kristi ti ń darí àwọn ènìyàn Rẹ̀ wọ Ibi Mímọ́ Jùlọ. Ní ọdún 1849, Olúwa na ọwọ́ Rẹ̀ jáde ní ìgbà kejì láti tún kó àwọn tí Ó ti kó jáde kúrò nínú àwọn ìrẹ̀wẹ̀sì April 19 àti October 22, 1844 jọ.

In 1844, the instruction was in regards to the message which the third angel had in his hand when he descended, but in the “period of doubt and uncertainty” that followed the great disappointment, many lost their way. By 1849, the work of gathering the little scattered flock was initiated, but what was illustrated by that history was the defeat of 1863, and the first Kadesh for modern Israel. The future victory of the one hundred and forty-four thousand and their work at the second Kadesh was delayed.

Ní ọdún 1844, ìtọ́ni náà jẹ́ ní ti ọ̀rọ̀ iṣẹ́ ìránṣẹ́ tí áńgẹ́lì kẹta mú ní ọwọ́ rẹ̀ nígbà tí ó sọ̀kalẹ̀, ṣùgbọ́n nínú “àkókò iyèméjì àti àìdánilójú” tí ó tẹ̀lé ìbànújẹ́ ńlá náà, ọ̀pọ̀ ènìyàn ṣìnà ọ̀nà wọn. Ní ọdún 1849, iṣẹ́ kíkó agbo kékeré tí ó túká ká jọ ni a bẹ̀rẹ̀, ṣùgbọ́n ohun tí a fi ìtàn náà ṣàpèjúwe ni ìṣẹ́gun òfo ọdún 1863, àti Kádéṣì àkọ́kọ́ fún Ísírẹ́lì òde-òní. Ìṣẹ́gun ọjọ́ iwájú ti ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì náà àti iṣẹ́ wọn ní Kádéṣì kejì ni a dá sílẹ̀.

When the Lord descended on September 11, 2001 He gathered His last-day people, gave them His spiritual food to eat, breathed His Spirit upon those people as He began to sprinkle the latter rain, and He also initiated a testing process that led to July 18, 2020, when His last day people were disappointed and scattered. For three and a half days they were dead in the street. Both the three and a half days, and the forty-day period in the time of Christ represent a wilderness. It is also represented by the period from April 19, 1844 unto August 12, 1844, and also the period from October 22, 1844 unto 1849.

Nígbà tí Olúwa sọ̀kalẹ̀ ní ọjọ́ kẹ́tàlá oṣù Kẹsán, ọdún 2001, Ó kó àwọn ènìyàn Rẹ̀ ti ọjọ́ ìkẹyìn jọ, Ó fún wọn ní oúnjẹ ẹ̀mí Rẹ̀ láti jẹ, Ó sì mí Ẹ̀mí Rẹ̀ lé àwọn ènìyàn wọ̀nyí bí Ó ti bẹ̀rẹ̀ sí í ta òjò àrọ̀ọ̀rọ̀ kẹ́yìn, Ó sì tún bẹ̀rẹ̀ ìlànà ìdánwò kan tí ó yọrí sí ọjọ́ kejìdínlógún oṣù Keje, ọdún 2020, nígbà tí inú àwọn ènìyàn Rẹ̀ ti ọjọ́ ìkẹyìn bàjẹ́, tí a sì fọ́n ká. Fún ọjọ́ mẹ́ta àtààbọ̀, wọ́n kú sínú òpópónà. Mejeeji ọjọ́ mẹ́ta àtààbọ̀ náà, àti àkókò ọjọ́ ogójì ní àkókò Kristi, ń ṣojú aginjù kan. A tún fi àkókò láti ọjọ́ kọkàndínlógún oṣù Kẹrin, ọdún 1844, títí dé ọjọ́ kejìlá oṣù Kẹjọ, ọdún 1844, ṣe àfihàn rẹ̀, àti pẹ̀lú àkókò láti ọjọ́ kejìlélógún oṣù Kẹwàá, ọdún 1844, títí dé ọdún 1849.

From July, 2023 unto the Sunday law, which is the ten days that preceded Pentecost, the camp meeting at Exeter from August 12 unto August 17, and the period from 1849 unto 1863, all align with one another. They represent the period of the second gathering of God’s last-day people. The period from the disappointment to the outpouring of the Holy Spirit is divided into two distinct periods.

Láti Oṣù Keje, ọdún 2023 títí dé òfin Ọjọ́ Ìsinmi, èyí tí í ṣe ọjọ́ mẹ́wàá tí ó ṣáájú Pẹ́ńtíkọ́sì, ìpàdé àgọ́ ní Exeter láti August 12 títí dé August 17, àti àkókò láti 1849 títí dé 1863, gbogbo wọn bá ara wọn mu. Wọ́n ṣojú fún àkókò ìkójọpọ̀ kejì ti àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn. Àkókò láti inú ìrètí tí ó fọ́ títí dé ìtújáde Ẹ̀mí Mímọ́ ni a pín sí àkókò méjì ọ̀tọ̀ọ̀tọ̀.

Within the hidden history of verse forty of Daniel chapter eleven the line of apostate Protestantism (the nominal church), the line of Laodicean Seventh-day Adventism (nominal Adventism), the line of Catholicism, and the line of true Protestantism are all represented. Those four lines illustrate true Protestantism in controversy with a threefold union of the dragon (Judas), the beast (Catholicism) and the false prophet (apostate Protestantism).

Nínú ìtàn ìkọ̀kọ̀ ẹsẹ̀ kọ́kàndínlógójì ti Dáníẹ́lì orí kọkànlá, a ṣojú ìlà Pùrótẹ́sítáǹtì tí ó ti yà sí apẹ̀yìndà (ìjọ ní orúkọ lásán), ìlà Àdífẹnítì Ọjọ́ Keje ti Laodíṣíà (Àdífẹnítì ní orúkọ lásán), ìlà Kátólíìkì, àti ìlà Pùrótẹ́sítáǹtì tòótọ́. Àwọn ìlà mẹ́rin wọ̀nyí ṣàfihàn Pùrótẹ́sítáǹtì tòótọ́ nínú ìjàmbá pẹ̀lú ìṣọ̀kan mẹ́ta ti dragoni (Júdásì), ẹranko náà (Kátólíìkì) àti wòlíì èké (Pùrótẹ́sítáǹtì tí ó ti yà sí apẹ̀yìndà).

Within the very same hidden history the line of apostate Republicanism is also illustrated. Within that line a controversy between the Democrat (the dragon) and Republican parties (the image of the beast) is represented. The Republican party is to lead out in forming the image to the beast, and in so doing it manifests the prophetic characteristics of the beast (the papacy). In God’s Word the papacy, who is the king of the north and also the beast, is given Egypt, (the dragon) as payment for services rendered for being used by God’s as a tool of judgment.

Nínú ìtàn ìkọ̀kọ̀ kan náà gan-an ni a tún ti ṣàfihàn ìlà ìṣèlú Òmìnira-olódì sí ìgbàgbọ́. Nínú ìlà yẹn ni a ti ṣojú aríyànjiyàn kan láàárín ẹgbẹ́ Democrat (dragoni) àti ẹgbẹ́ Republican (àwòrán ẹranko náà). Ẹgbẹ́ Republican ni yóò ṣáájú nínú dídá àwòrán náà fún ẹranko náà sílẹ̀, àti nípa ṣíṣe bẹ́ẹ̀ ó ń fi àwọn àbùdá àsọtẹ́lẹ̀ ti ẹranko náà (pápásì) hàn. Nínú Ọ̀rọ̀ Ọlọ́run, a fi Íjíbítì (dragoni) fún pápásì, ẹni tí í ṣe ọba àríwá àti pẹ̀lú ẹranko náà, gẹ́gẹ́ bí owó ìsanwó fún iṣẹ́ tí a ti ṣe, nítorí lílo rẹ̀ láti ọ̀dọ̀ Ọlọ́run gẹ́gẹ́ bí irinṣẹ́ ìdájọ́.

> Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:18–21.

> Ọmọ ènìyàn, Nebukadinésari ọba Bábílónì mú kí ọmọ-ogun rẹ̀ ṣiṣẹ́ iṣẹ́ ńlá lòdì sí Tírè; gbogbo orí di pá, gbogbo èjìká sì bó ní awọ ara; ṣùgbọ́n kò ní èrè-iṣẹ́ kankan, bẹ́ẹ̀ ni ọmọ-ogun rẹ̀ náà kò ní èrè-iṣẹ́ kankan nítorí Tírè, fún iṣẹ́ tí ó ṣe sí i: Nítorí náà, báyìí ni Olúwa Ọlọ́run wí; Wò ó, èmi yóò fi ilẹ̀ Ejibiti fún Nebukadinésari ọba Bábílónì; yóò sì kó ọ̀pọ̀lọpọ̀ ènìyàn rẹ̀ lọ, yóò sì gba ohun ìjẹ rẹ̀, yóò sì mú ohun ọdẹ rẹ̀; èyí yóò sì jẹ́ èrè-iṣẹ́ fún ọmọ-ogun rẹ̀. Èmi ti fi ilẹ̀ Ejibiti fún un gẹ́gẹ́ bí èrè iṣẹ́ rẹ̀ tí ó fi ṣiṣẹ́ sí i, nítorí wọ́n ṣiṣẹ́ fún mi, ni Olúwa Ọlọ́run wí. Ní ọjọ́ náà ni èmi yóò mú kí ìwo ilé Israẹli hù jáde, èmi yóò sì fún ọ ní ṣíṣí ẹnu ní àárín wọn; wọn yóò sì mọ̀ pé èmi ni Olúwa. Hesekieli 29:18–21.

Nebuchadnezzar, who is the king of the north in the passage, is given the land of Egypt as his wages, thus typifying that in the last days, the papacy is given Egypt, which is the dragon, which is the ten kings, the United Nations, who agree to give their seventh kingdom unto the beast for a short space.

Nebukadinésárì, ẹni tí ó jẹ ọba àríwá nínú ẹsẹ̀ náà, ni a fi ilẹ̀ Ejibiti fún gẹ́gẹ́ bí ère-iṣẹ́ rẹ̀; báyìí ni ó ṣe ń ṣàpẹẹrẹ pé ní àwọn ọjọ́ ìkẹyìn, a fi Ejibiti fún ipàpá, èyí tí í ṣe dragoni náà, èyí tí í ṣe àwọn ọba mẹ́wàá náà, Àjọ Ìparapọ̀ Àwọn Orílẹ̀-Èdè, ẹni tí wọ́n fi ara mọ́ láti fi ìjọba keje wọn fún ẹranko náà fún àkókò kúkúrú kan.

> And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:16, 17.

> Àwọn ìwo mẹ́wàá tí o sì rí lára ẹranko náà, àwọn wọ̀nyí ni yóò kórìíra àgbèrè náà, wọn yóò sì sọ ọ́ di ahoro àti níhòòhò, wọn yóò jẹ ẹran ara rẹ̀, wọn yóò sì fi iná sun ún. Nítorí Ọlọ́run ti fi sí ọkàn wọn láti mú ìfẹ́ rẹ̀ ṣẹ, àti láti fara mọ́ra, àti láti fi ìjọba wọn fún ẹranko náà, títí ọ̀rọ̀ Ọlọ́run yóò fi ṣẹ. Ìfihàn 17:16, 17.

This prophetic payment is represented also in Daniel chapter eleven verse forty-two.

Ìsanwó àsọtẹ́lẹ̀ yìí ni a tún ṣàpẹẹrẹ nínú Dáníẹ́lì orí kẹ́tàlá ẹsẹ̀ kejìlélógójì.

> He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:42.

> Yóò sì na ọwọ́ rẹ̀ sí orí àwọn ilẹ̀ náà pẹ̀lú: ilẹ̀ Ejibiti kì yóò sì bọ́ lọ́wọ́ rẹ̀. Danieli 11:42.

The papacy prevails over the dragon power in the time of the latter rain, for this payment is accomplished “in” the “day” when God “causes the horn of the house of Israel to bud forth.” It is the rain that causes the Israel of God to bud forth, and that day began on September 11, 2001, which was the day of the east wind.

Ipò pápà bori agbára dragoni ní àkókò òjò ìparí, nítorí pé sísanwó yìí ni a ṣe “ní” “ọjọ́” tí Ọlọ́run “mú kí ìwo ilé Ísírẹ́lì hù jáde.” Òjò náà ni ó mú kí Ísírẹ́lì Ọlọ́run hù jáde, àti pé ọjọ́ náà bẹ̀rẹ̀ ní September 11, 2001, èyí tí ó jẹ́ ọjọ́ afẹ́fẹ́ ìlà-oòrùn.

> He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:6–9.

> Yóò mú kí àwọn tí yóò ti ọ̀dọ̀ Jakọbu jáde gbé gbòǹgbò: Ísírẹ́lì yóò yọ̀, yóò sì hù ìdodo, yóò sì fi èso kún ojú ayé gbogbo. Ṣé ó ti lù ú bí ó ti lu àwọn tí wọ́n lù ú? tàbí a pa á gẹ́gẹ́ bí ìpakúpa àwọn tí a pa láti ọwọ́ rẹ̀? Ní ìwọ̀n, nígbà tí ó bá yọ síta, ìwọ yóò bá a jiyàn: ó dá ẹ̀fúùfù líle rẹ̀ dúró ní ọjọ́ ẹ̀fúùfù ìlà-oòrùn. Nítorí èyí ni a ó fi wẹ àìṣòdodo Jakọbu kúrò; èyí sì ni gbogbo èso ìmú ẹ̀ṣẹ̀ rẹ̀ kúrò; nígbà tí ó bá sọ gbogbo òkúta pẹpẹ di bí òkúta ṣọ́ọ̀kì tí a lù fọ́ túútúú, àwọn ojúbọ igi àti àwọn ère kì yóò dúró mọ́. Aísáyà 27:6–9.

Egypt is given to the papal beast when the latter rain is being poured out. The latter rain began to sprinkle when the east wind, representing Islam of the third woe was “stayed,” or restrained on September 11, 2001. Then the rain began to be measured, (sprinkled) upon Israel as they began to bud. At the Sunday law, when the third woe comes again, the latter rain is poured out without measure. Between September 11, 2001 and the soon coming Sunday law “the iniquity of Jacob” is purged, and the Hebrew word “purged” means “atoned for”. At the Sunday law the papal beast is given Egypt (the dragon), as those ten kings commit fornication with the papacy by forming a worldwide image of the beast.

A fi Ejibiti fún ẹranko papal nígbà tí a ń tú òjò ìkẹyìn jáde. Òjò ìkẹyìn bẹ̀rẹ̀ sí í fọ́nká nígbà tí afẹ́fẹ́ ìlà-oòrùn, tí ó dúró fún Ìsílámù ti ègbé kẹta, “dúró,” tàbí tí a dí mú, ní September 11, 2001. Nígbà náà ni a bẹ̀rẹ̀ sí í wọ̀n òjò náà, (fọ́nká a) sórí Ísírẹ́lì bí wọ́n ṣe bẹ̀rẹ̀ sí í yọ. Ní òfin Ọjọ́-Àìkú, nígbà tí ègbé kẹta bá tún dé, a tú òjò ìkẹyìn jáde láìsí ìwọ̀n. Láàárín September 11, 2001 àti òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́, “àìṣedéédé Jakọbu” ni a wẹ̀nù, àti ọ̀rọ̀ Heberu fún “wẹ̀nù” túmọ̀ sí “ṣe ètùtù fún”. Ní òfin Ọjọ́-Àìkú ni a fi Ejibiti fún ẹranko papal (dragoni), bí àwọn ọba mẹ́wàá wọ̀nyí ṣe ń bá papacy ṣe panṣágà nípa dídá àwòrán ẹranko kan tí ó kárí ayé sílẹ̀.

Before the Sunday law, during the sealing time of the one hundred and forty-four thousand, the apostate Republican horn forms an image to the beast with the apostate Protestant horn, and in that prophetic line the Republican party prevails over the Democratic party, for the Democratic party is a dragon power and the Republican party is the power who forms the image of the papacy.

Ṣáájú òfin ọjọ́ Àìkú, ní àkókò ìdìdì ti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin [144,000], ìwo olùṣìnàkò Republikani dá àwòrán náà sílẹ̀ fún ẹranko náà pẹ̀lú ìwo olùṣìnàkò Pùròtẹ́sítáǹtì, àti nínú ìlà àsọtẹ́lẹ̀ yẹn ẹgbẹ́ Republikani borí ẹgbẹ́ Dẹ́mókírátì, nítorí ẹgbẹ́ Dẹ́mókírátì jẹ́ agbára dragoni, ẹgbẹ́ Republikani sì ni agbára tí ń dá àwòrán ìjọ Pápá sílẹ̀.

Within the prophetic history of the earth beast the end of the Democratic party and the end of the Republican party is identified. Those two parties form the horn of Republicanism, but they identify an internal struggle that runs through the entire history of the earth beast. That horn (Republican) contains an internal microcosm of the two horns of the earth beast.

Nínú ìtàn àsọtẹ́lẹ̀ ti ẹranko ilẹ̀, a ti dá òpin ẹgbẹ́ Democratic àti òpin ẹgbẹ́ Republican mọ̀. Àwọn ẹgbẹ́ méjèèjì wọ̀nyí ni wọ́n dá ìwo ti Republicanism sílẹ̀, ṣùgbọ́n wọ́n fi ìjàkadì inú kan hàn tí ó ń sáré kọjá gbogbo ìtàn ẹranko ilẹ̀. Ìwo náà (Republican) ní nínú ara rẹ̀ àwòrán kékeré inú ti àwọn ìwo méjì ti ẹranko ilẹ̀.

In the testimony of the kingdom of the Medes and Persians it was the last horn that came up higher, and the Democratic party began first in American history, but at the end the Republican party comes up higher and prevails over the Democrats. In the history of the latter rain, which began on September 11, 2001, the globalist, dragon-inspired Democrats rose up out of the bottomless pit of Revelation chapter eleven and slew the Republicans by stealing the 2020 election. Their war against Trump (and the Republicans) began when he announced his candidacy in 2015, and it only intensified from that point onward.

Nínú ẹ̀rí ìjọba àwọn Mẹ́dí àti Pẹ́síà, ìwo ìkẹyìn ni ó dìde ga jù, àti ẹgbẹ́ Democratic ni ó bẹ̀rẹ̀ kọ́kọ́ nínú ìtàn Amẹ́ríkà, ṣùgbọ́n ní ìkẹyìn ẹgbẹ́ Republican ni ó dìde ga jù, ó sì borí àwọn Democrats. Nínú ìtàn òjò àrọ̀, tí ó bẹ̀rẹ̀ ní September 11, 2001, àwọn Democrats alágbáyé, tí dragoni fún ní ìmísí, dìde láti inú ọ̀gbun aláìlópin ti Ifihàn orí kọkànlá, wọ́n sì pa àwọn Republicans nípa jíjí ìdìbò ọdún 2020. Ogun wọn sí Trump (àti sí àwọn Republicans) bẹ̀rẹ̀ nígbà tí ó kéde ìdíje rẹ̀ ní ọdún 2015, ó sì túbọ̀ lágbára sí i láti àkókò náà lọ.

When the Democrats stole the election in 2020, they then instituted the Pelosi Trials, but when Trump announced his third campaign in 2022, fear came upon the Democrats, and their rage only increased, and they then came against Trump and his supporters with great wrath, for they knew their time was short. They celebrated his death, but when he stood up, great fear fell upon them.

Nígbà tí àwọn Democrat jí ìdìbò náà ní ọdún 2020, lẹ́yìn náà ni wọ́n dá àwọn Ìgbẹ́jọ́ Pelosi sílẹ̀; ṣùgbọ́n nígbà tí Trump kéde ìpolongo kẹta rẹ̀ ní ọdún 2022, ìbẹ̀rù bà àwọn Democrat, ìbínú wọn sì pọ̀ sí i nìkan; lẹ́yìn náà wọ́n sì dìde sí Trump àti àwọn alátìlẹ́yìn rẹ̀ pẹ̀lú ìbínú ńlá, nítorí wọ́n mọ̀ pé àkókò wọn kù díẹ̀. Wọ́n yọ̀ sí ikú rẹ̀, ṣùgbọ́n nígbà tí ó dìde, ìbẹ̀rù ńlá bá wọn.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:7–11.

> Àti pé nígbà tí wọ́n bá ti parí ẹ̀rí wọn, ẹranko náà tí ń gòkè wá láti inú ọ̀gbun àìnísàlẹ̀ yóò jagun sí wọn, yóò sì ṣẹ́gun wọn, yóò sì pa wọ́n. Òkú wọn yóò sì dubulẹ̀ ní òpópónà ìlú ńlá náà, èyí tí a ń pè ní ti ẹ̀mí ní Sódómù àti Ejibiti, níbi tí a sì ti kàn Olúwa wa mọ́ àgbélébùú. Àwọn ènìyàn láti inú àwọn ènìyàn àti àwọn ìdílé àti àwọn ahọ́n àti àwọn orílẹ̀-èdè yóò sì wo òkú wọn fún ọjọ́ mẹ́ta àtààbọ̀, wọn kì yóò sì jẹ́ kí a fi òkú wọn sínú ibojì. Àwọn tí ń gbé lórí ilẹ̀-ayé yóò sì yọ̀ nítorí wọn, wọn yóò sì máa yọ ayọ̀, wọn yóò sì máa rán ẹ̀bùn sí ara wọn; nítorí àwọn wòlíì méjèèjì wọ̀nyí ń dá àwọn tí ń gbé lórí ilẹ̀-ayé lóró. Àti lẹ́yìn ọjọ́ mẹ́ta àtààbọ̀, Ẹ̀mí ìyè láti ọ̀dọ̀ Ọlọ́run wọ inú wọn, wọ́n sì dúró lórí ẹsẹ̀ wọn; ìbẹ̀rù ńlá sì bà àwọn tí ó rí wọn. Ìfihàn 11:7–11.

The period that identifies the end of the Democratic party is from the inauguration of Biden in 2021 unto the inauguration of Trump in 2025. The period began with the Pelosi Trials, which were purely unconstitutional and totally political in nature. That history, representing the death of the sixth president since the time of the end in 1989 unto the eighth president that is of the seven began with political trials (the Pelosi Trials), and it ends with the death of the Democratic party, and a second set of Pelosi Trials, as the political targets are reversed.

Àkókò tí ń tọ́ka sí òpin ẹgbẹ́ Democratic ni láti ìbẹ̀rẹ̀ ìjọba Biden ní ọdún 2021 títí dé ìbẹ̀rẹ̀ ìjọba Trump ní ọdún 2025. Àkókò náà bẹ̀rẹ̀ pẹ̀lú Àwọn Ìdánwò Pelosi, èyí tí ó jẹ́ lòdì pátápátá sí òfin ìpìlẹ̀, tí ó sì jẹ́ ti ìṣèlú lásán ní ìṣedá rẹ̀. Ìtàn náà, tí ó ṣojú ikú ààrẹ kẹfà láti ìgbà òpin ní ọdún 1989 títí dé ààrẹ kẹjọ tí ó jẹ́ nínú àwọn méje, bẹ̀rẹ̀ pẹ̀lú àwọn ìdánwò ìṣèlú (Àwọn Ìdánwò Pelosi), ó sì parí pẹ̀lú ikú ẹgbẹ́ Democratic, àti pẹ̀lú ìpele kejì ti Àwọn Ìdánwò Pelosi, bí a ṣe yí àwọn ẹni tí a ń fojú kọ ní ìṣèlú padà.

The illustration of the history is located in chapter eleven of Revelation, which found its first fulfillment in the French Revolution. The French Revolution is the classic historical example of the guillotine type of political warfare that identifies one ruling party killing another, and then having that very same ruling power overthrown and persecuted themselves.

Àpẹẹrẹ ìtàn náà wà ní orí kọkànlá ìwé Ìfihàn, èyí tí ó rí ìmúṣẹ àkọ́kọ́ rẹ̀ nínú Ìyíkà Faranse. Ìyíkà Faranse ni àpẹẹrẹ ìtàn ìbílẹ̀ tí ó ṣe kedere jùlọ ti irú ogun òṣèlú guillotine, tí ó ń tọ́ka sí ẹgbẹ́ alákóso kan tí ń pa ẹgbẹ́ alákóso mìíràn, lẹ́yìn náà agbára alákóso kan náà sì tún jẹ́ ìṣubú, a sì ṣe inúnibíni sí wọn fúnra wọn.

The period from the inauguration of Biden and the Pelosi Trials, unto the second inauguration of Trump and the reversal of the Pelosi Trials identifies the end of the Democratic party, and it identifies when Trump repeats the implementation of a set of executive orders that were typified by the Alien and Sedition Acts. The implementation of those executive orders will begin the second Pelosi Trials and identify the beginning of the period when the image of the beast is begun in earnest. That period ends at the enforcement of the Sunday law, so the period begins with executive orders paralleling the Alien and Sedition Acts, and ends with the Sunday law. It is there that the Republican party ends.

Àkókò láti ìgbà ìbẹ̀rẹ̀ iṣẹ́ Biden àti Àwọn Ìdánwò Pelosi, títí dé ìgbà ìbẹ̀rẹ̀ iṣẹ́ kejì Trump àti ìyípadàpadà àwọn Ìdánwò Pelosi, ń tọ́ka sí òpin ẹgbẹ́ òṣèlú Democratic, ó sì ń fi hàn ìgbà tí Trump tún ṣe ìmúlò àkójọpọ̀ àwọn àṣẹ aláṣẹ kan tí a ti ṣàpẹẹrẹ wọn nípasẹ̀ Alien and Sedition Acts. Ìmúlò àwọn àṣẹ aláṣẹ wọ̀nyí yóò bẹ̀rẹ̀ Àwọn Ìdánwò Pelosi kejì, yóò sì fi hàn ìbẹ̀rẹ̀ àkókò náà nígbà tí àwòrán ẹranko náà ti bẹ̀rẹ̀ ní òtítọ́ pátápátá. Àkókò náà parí ní ìmúṣẹ òfin Ọjọ́ Àìkú, nítorí náà àkókò náà bẹ̀rẹ̀ pẹ̀lú àwọn àṣẹ aláṣẹ tí ó jọ Alien and Sedition Acts, ó sì parí pẹ̀lú òfin Ọjọ́ Àìkú. Níbẹ̀ ni ẹgbẹ́ òṣèlú Republican ti parí.

Both periods representing the conclusion of the Democratic party and then the Republican party are prophetically connected, and are represented by the period of twenty-two years from 1776 unto 1798. That period has three waymarks; the Declaration of Independence in 1776, thirteen years later the Constitution, followed by the Alien and Sedition Acts of 1798. Those three waymarks find fulfillment in the line of the Democratic and Republican parties, though the application of the second and third waymark is at a different point in each line.

Àwọn àkókò méjèèjì tí wọ́n ń ṣojú ìparí ẹgbẹ́ Democratic àti lẹ́yìn náà ẹgbẹ́ Republican ni a so pọ̀ ní ti àsọtẹ́lẹ̀, a sì fi àkókò ọdún méjìlélógún láti ọdún 1776 títí dé 1798 ṣàfihàn wọn. Àkókò náà ní àmì ọ̀nà mẹ́ta; Ìkéde Òmìnira ní 1776, lẹ́yìn ọdún mẹ́tàlá ni Òfin Ìpìlẹ̀, tí Ìṣe Alien and Sedition ti 1798 sì tẹ̀ lé e. Àwọn àmì ọ̀nà mẹ́ta wọ̀nyí rí ìmúṣẹ wọn nínú ìlà àwọn ẹgbẹ́ Democratic àti Republican, bí ó tilẹ̀ jẹ́ pé ìlò àmì ọ̀nà kejì àti ẹ̀kẹta wà ní ibi tí ó yàtọ̀ nínú ọkọọkan ìlà náà.

We will explain these waymarks and their fulfillments in the next article.

A ó ṣàlàyé àwọn àmì ọ̀nà wọ̀nyí àti bí wọ́n ṣe ṣẹ ní àpilẹ̀kọ tí ó kàn.

> “There are but two parties, Satan works with his crooked, deceiving power, and through strong delusions he catches all who do not abide in the truth, who have turned away their ears from the truth, and have turned unto fables. Satan himself abode not in the truth, he is the mystery of iniquity. Through his subtlety he gives to his soul-destroying errors the appearance of truth. Herein is their power to deceive. It is because they are a counterfeit of the truth that Spiritualism, Theosophy, and the like deceptions gain such power over the minds of men. Herein is the masterly working of Satan. He pretends to be the Savior of man, the benefactor of the human race, and thus he more readily lures his victims to destruction.

> “Ẹgbẹ́ méjì péré ni ó wà; Satani ń ṣiṣẹ́ pẹ̀lú agbára rẹ̀ tí ó kùnà-kùnà, tí ń tan ènìyàn jẹ, àti nípasẹ̀ ìtànjẹ líle ó fi mú gbogbo àwọn tí kò dúró nínú òtítọ́, tí wọ́n ti yí etí wọn kúrò nínú òtítọ́, tí wọ́n sì yí padà sí àròsọ. Satani tìkára rẹ̀ kò dúró nínú òtítọ́, òun ni àṣírí ìwà àìlófin. Nípasẹ̀ àrékérekè rẹ̀ ni ó fi fún àwọn àṣìṣe rẹ̀ tí ń pa ọkàn run ní ìrísí òtítọ́. Nínú èyí ni agbára wọn láti tan ènìyàn jẹ wà. Nítorí pé wọ́n jẹ́ àdàkọ èké òtítọ́ ni Ìsìn Ẹ̀mí, Theosophy, àti irú àwọn ìtànjẹ bẹ́ẹ̀ fi ní agbára tó bẹ́ẹ̀ lórí ọkàn àwọn ènìyàn. Nínú èyí ni iṣẹ́ àgbàyanu Satani wà. Ó ń ṣe bí ẹni pé òun ni Olùgbàlà ènìyàn, olùṣànfààní fún ìran ènìyàn, àti báyìí ni ó ṣe túbọ̀ rọrùn láti fà àwọn ẹni tí ó jẹ́ ẹlẹ́tàn rẹ̀ sínú ìparun.

> “We are warned in the word of God that sleepless vigilance is the price of safety. Only in the straight path of truth and righteousness can we escape the tempter’s power. But the world is ensnared. Satan’s skill is exercised in devising plans and methods without number to accomplish his purposes. Dissimulation has become a fine art with him, and he works in the guise of an angel of light. God’s eye alone discerns his schemes to contaminate the world with false and ruinous principles bearing on their face the appearance of genuine goodness. He works to restrict religious liberty, and to bring into the religious world a species of slavery. Organizations, institutions, unless kept by the power of God, will work under Satan’s dictation to bring men under the control of men: and fraud and guile will bear the semblance of zeal for truth, and for the advancement of the kingdom of God. Whatever in our practice is not as open as the day, belongs to the methods of the prince of evil. His methods are practiced even among Seventh Day Adventists, who claim to have advanced truth.

> “A kìlọ̀ fún wa nínú ọ̀rọ̀ Ọlọ́run pé ìṣọ́ra àìsùn ni iye ààbò. Nínú ọ̀nà tòótọ́ àti òdodo nìkan ni a ti lè bọ́ lọ́wọ́ agbára aṣàyàn. Ṣùgbọ́n ayé ti di mímú sínú ìdẹ. A ti lo ọgbọ́n Satani nínú ìmọ̀dásílẹ̀ ètò àti ọ̀nà àìlóǹkà láti mú ète rẹ̀ ṣẹ. Ìfaradàpamọ́ ti di iṣẹ́ ọnà gíga lọ́dọ̀ rẹ̀, ó sì ń ṣiṣẹ́ ní irú angẹli ìmọ́lẹ̀. Ojú Ọlọ́run nìkan ni ó lè mọ àwọn ète rẹ̀ láti sọ ayé di aláìmọ́ pẹ̀lú àwọn ìlànà èké àti apanirun tí wọ́n fi irísí rere tòótọ́ hàn lójú wọn. Ó ń ṣiṣẹ́ láti fi òmìnira ẹ̀sìn lélẹ̀kùn, àti láti mú irú ẹrú kan wọ inú ayé ẹ̀sìn. Àwọn àjọ, àwọn ilé-iṣẹ́, bí a kò bá fi agbára Ọlọ́run pa wọ́n mọ́, yóò ṣiṣẹ́ lábẹ́ àṣẹ Satani láti mú ènìyàn wà lábẹ́ ìṣàkóso ènìyàn: ìtan àti ẹ̀tan yóò sì ní àwòṣe ìtara fún òtítọ́, àti fún ìlọsíwájú ìjọba Ọlọ́run. Ohunkóhun nínú ìṣe wa tí kò ṣí gbangba bí ọ̀sán, jẹ́ ti àwọn ọ̀nà ọmọ-aládé ibi. A ń lo àwọn ọ̀nà rẹ̀ àní láàárín àwọn Adventist Ọjọ́ Keje, tí wọ́n ń jẹ́wọ́ pé àwọn ní òtítọ́ tí a ti mú síwájú.”

> “If men resist the warnings the Lord sends them, they become even leaders in evil practices; such men assume to exercise the prerogatives of God—they presume to do that which God himself will not do in seeking to control the minds of men. They introduce their own methods and plans, and through their misconceptions of God, they weaken the faith of others in the truth, and bring in false principles that will work like leaven to taint and corrupt our institutions and churches. Anything that lowers man’s conception of righteousness, and equity, and impartial judgment, any devise or precept that brings God’s human agents under the control of human minds, impairs their faith in God; it separates the soul from God, for it leads away from the path of strict integrity and righteousness.

> “Bí àwọn ènìyàn bá kọ̀ láti gba àwọn ìkìlọ̀ tí Olúwa rán sí wọn, wọ́n á tilẹ̀ di olórí nínú ìṣe búburú; irú àwọn ènìyàn bẹ́ẹ̀ gba ara wọn láàyè láti lo àwọn àṣẹ-ànfààní tí ó jẹ́ ti Ọlọ́run—wọ́n gbójúgbóyà láti ṣe ohun tí Ọlọ́run tìkára rẹ̀ kì yóò ṣe nígbà tí ó ń wá ọ̀nà láti ṣàkóso ọkàn ènìyàn. Wọ́n ń mú àwọn ọ̀nà àti ètò tiwọn wọlé, àti pé nípasẹ̀ àwọn èrò àìtọ́ wọn nípa Ọlọ́run, wọ́n ń sọ ìgbàgbọ́ àwọn ẹlòmíràn nínú òtítọ́ di aláìlera, wọ́n sì ń mú àwọn ìlànà èké wọlé tí yóò ṣiṣẹ́ bí ìwúkàrà láti bàjẹ́ kí ó sì ba àwọn ilé-iṣẹ́ wa àti àwọn ìjọ wa jẹ́. Ohunkóhun tí ó bá dín ìmòye ènìyàn nípa òdodo, àti ìdájọ́ tòótọ́, àti ìdájọ́ aláìṣojúsàájú kù, ìmọ̀ràn tàbí òfin èyíkéyìí tí ó mú àwọn aṣojú ènìyàn ti Ọlọ́run wá sínú ìṣàkóso ọkàn ènìyàn, ó ń sọ ìgbàgbọ́ wọn nínú Ọlọ́run di aláìlera; ó ń ya ọkàn kúrò lọ́dọ̀ Ọlọ́run, nítorí pé ó ń múni kúrò ní ojú ọ̀nà ìwà òtítọ́ pípé àti òdodo.

> “God will not vindicate any device whereby man shall in the slightest degree rule or oppress his fellow-man. The only hope for fallen man is to look to Jesus, and receive him as the only Savior. As soon as man begins to make an iron rule for other men, as soon as he begins to harness up and drive men according to his own mind, he dishonors God, and imperils his own soul, and the souls of his brethren. Sinful man can find hope and righteousness only in God; and no human being is righteous any longer than he has faith in God, and maintains the vital connection with him. A flower of the field must have its root in the soil; it must have air, dew, showers, and sunshine. It will flourish only as it receives these advantages, and all are from God. So with men. We receive from God that which ministers to the life of the soul. We are warned not to trust in man, nor to make flesh our arm. A curse is pronounced upon all who do this.” The 1888 Materials, 1432–1434.

> “Ọlọ́run kì yóò fọwọ́ sí ohun èlòkànkàn kankan tí ènìyàn yóò fi, bí ó tilẹ̀ jẹ́ díẹ̀ péré, ṣàkóso tàbí ni ẹlẹgbẹ́ rẹ̀ lára. Ìrètí kan ṣoṣo fún ènìyàn tí ó ti ṣubú ni pé kí ó wo Jesu, kí ó sì gbà á gẹ́gẹ́ bí Olùgbàlà kan ṣoṣo. Ní kété tí ènìyàn bá bẹ̀rẹ̀ sí í fi òfin irin ṣe ìṣàkóso lórí àwọn ènìyàn mìíràn, ní kété tí ó bá bẹ̀rẹ̀ sí í di ènìyàn mọ́ ẹrù, kí ó sì máa lé wọn gẹ́gẹ́ bí ìfẹ́ inú tirẹ̀, ó ń bu Ọlọ́run láìyì, ó sì ń fi ọkàn ara rẹ̀, àti ọkàn àwọn arákùnrin rẹ̀ sínú ewu. Ènìyàn ẹlẹ́ṣẹ̀ lè rí ìrètí àti òdodo nínú Ọlọ́run nìkan; kò sì sí ẹ̀dá ènìyàn kankan tí ó jẹ́ olódodo ju bí ó ti ní ìgbàgbọ́ nínú Ọlọ́run lọ, tí ó sì ń pa ìsopọ̀ ààyè pẹ̀lú rẹ̀ mọ́. Òdòdó pápá gbọdọ̀ ní gbòǹgbò rẹ̀ nínú ilẹ̀; ó gbọdọ̀ ní afẹ́fẹ́, ìrì, òjò, àti ìmọ́lẹ̀ oòrùn. Yóò sì rúwé dáadáa nígbà tí ó bá ń gba àwọn àǹfààní wọ̀nyí, gbogbo wọn sì wá láti ọ̀dọ̀ Ọlọ́run. Bákan náà ni ó rí pẹ̀lú ènìyàn. A ń gba láti ọ̀dọ̀ Ọlọ́run ohun tí ń ṣe ìránṣẹ́ fún ìyè ọkàn. A ti kìlọ̀ fún wa pé kí a má ṣe gbẹ́kẹ̀lé ènìyàn, tàbí kí a sọ ẹran ara di apá wa. A ti kéde ègún sórí gbogbo àwọn tí ń ṣe èyí.” The 1888 Materials, 1432–1434.

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