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# The Book of Daniel - Number One-Hundred and Eighty-Three

Ìwé Dáníẹ́lì - Ọ̀kan Ọgọ́rùn-ún àti Méjìdínlọ́gọ́rin

The Eternal Foundation: Christ in Prophetic History and the Believer’s Faith

Ìpìlẹ̀ Ayérayé: Kristi nínú Ìtàn Àsọtẹ́lẹ̀ àti Nínú Ìgbàgbọ́ Onígbàgbọ́ náà

Author

Jeff Pippenger

Published

April 13, 2024

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The “truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life.” That “truth” identified two aspects of Christ. The first was that Christ is an element of prophetic history. The waymarks that represent the events of prophetic history, represent Christ. His association with the events identifies the sacredness of the prophetic waymarks, and provides the logic for Sister White so often saying that we must guard the waymarks, for those waymarks represent Jesus Christ. The waymark that represented the testing theme in the time of Christ was His baptism, and it aligned with other events in the sacred reform lines, distinguished by the descent of a Divine symbol.

“Òtítọ́ tí Peteru jẹ́wọ́ ni ìpìlẹ̀ ìgbàgbọ́ onígbàgbọ́. Èyí ni èyí tí Kristi tìkára Rẹ̀ ti kéde pé ó jẹ́ ìyè àìnípẹ̀kun.” “Òtítọ́” náà ṣe ìdánimọ̀ apá méjì ti Kristi. Ẹ̀kọ́ àkọ́kọ́ ni pé Kristi jẹ́ apá kan nínú ìtàn àsọtẹ́lẹ̀. Àwọn àmì-ọ̀nà tí ń ṣojú àwọn ìṣẹ̀lẹ̀ inú ìtàn àsọtẹ́lẹ̀, ni ń ṣojú Kristi. Ìbáṣepọ̀ Rẹ̀ pẹ̀lú àwọn ìṣẹ̀lẹ̀ náà ń fi ìwà-mímọ́ àwọn àmì-ọ̀nà àsọtẹ́lẹ̀ hàn, ó sì pèsè ìdí tí ó fi jẹ́ pé Sister White máa ń sọ lọ́pọ̀ ìgbà pé a gbọ́dọ̀ ṣọ́ àwọn àmì-ọ̀nà náà, nítorí àwọn àmì-ọ̀nà wọ̀nyẹn ń ṣojú Jesu Kristi. Àmì-ọ̀nà tí ó ṣojú kókó ìdánwò ní àkókò Kristi ni ìrìbọmi Rẹ̀, ó sì bá àwọn ìṣẹ̀lẹ̀ mìíràn nínú àwọn ìlà àtúnṣe mímọ́ mu, tí ìsàlẹ̀kalẹ̀ àmì Ọlọ́run ló yà wọ́n sọ́tọ̀.

In the reform line of Moses, Divinity descended and abode in a burning bush, a symbol of the creator combining with the creation. In the reform line at the end of the seventy years, Michael descended to empower Cyrus to move forward with the first decree, and at the same time Daniel was changed into the image of Christ. In the reform line of Christ, the Holy Spirit descended in the form of a dove to anoint God’s Son, the symbol of Divinity combined with humanity. In Millerite history the angel that descended on August 11, 1840 was “no less a personage than Jesus Christ,” who descended with a little book that was to be eaten, and He was that little book. There He demonstrated that the combination of Divinity with humanity is accomplished by eating and drinking the flesh and blood of the Bread of Heaven.

Nínú ìlà ìtúnṣe Mósè, Ìwà-Ọlọ́run sọ̀kalẹ̀, ó sì gbé inú igbó tí ń jó, àmì Ẹlẹ́dàá tí ó darapọ̀ mọ́ ẹ̀dá. Nínú ìlà ìtúnṣe ní òpin àádọ́rin ọdún náà, Maikeli sọ̀kalẹ̀ láti fún Sírúsì ní agbára kí ó lè tẹ̀síwájú pẹ̀lú àṣẹ àkọ́kọ́, ní àkókò kan náà sì ni a yí Dáníẹli padà sí àwòrán Kristi. Nínú ìlà ìtúnṣe Kristi, Ẹ̀mí Mímọ́ sọ̀kalẹ̀ ní ìrísí àdàbà láti fi òróró yàn Ọmọ Ọlọ́run, àmì Ìwà-Ọlọ́run tí a darapọ̀ mọ́ ẹ̀dá ènìyàn. Nínú ìtàn àwọn Millerite, áńgẹ́lì tí ó sọ̀kalẹ̀ ní August 11, 1840 kì í ṣe ẹni kékeré ju Jésù Kristi lọ, ẹni tí ó sọ̀kalẹ̀ pẹ̀lú ìwé kékeré kan tí a gbọdọ̀ jẹ, Òun náà sì ni ìwé kékeré náà. Níbẹ̀ ni Ó ti fi hàn pé ìdarapọ̀ Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn ni a ń ṣe nípa jíjẹ àti mímu ẹran ara àti ẹ̀jẹ̀ Àkàrà Ọ̀run.

Sacred history is sacred because it is embodied by the presence of Christ. The predictions of God’s Word that identify future events, are Jesus Christ, for He is the “Word.” When those predictions are fulfilled in history, the events represent the fulfillment of His word, and His Word is Truth. It is His Word that sets forth the prediction, and it is His Word that is fulfilled when the event arrives, so at the beginning and at the ending it is Jesus Christ, for He is the Alpha and Omega. Therefore, when Peter proclaimed that Jesus was the Christ and the Son of the living God, he was identifying a waymark that was Jesus Christ and a waymark that reaches its perfect fulfillment in the last days. September 11, 2001 was the perfect fulfillment of Christ.

Ìtàn mímọ́ jẹ́ mímọ́ nítorí pé a fi ìwàláàyè Kristi hàn nínú rẹ̀. Àwọn àsọtẹ́lẹ̀ inú Ọ̀rọ̀ Ọlọ́run tí ń tọ́ka sí àwọn ìṣẹ̀lẹ̀ ọjọ́ iwájú, ni Jésù Kristi, nítorí Òun ni “Ọ̀rọ̀ náà.” Nígbà tí àwọn àsọtẹ́lẹ̀ wọ̀nyí bá ṣẹ ní inú ìtàn, àwọn ìṣẹ̀lẹ̀ náà ń ṣojú ìmúṣẹ Ọ̀rọ̀ Rẹ̀, Ọ̀rọ̀ Rẹ̀ sì ni Òtítọ́. Ọ̀rọ̀ Rẹ̀ ni ó gbé àsọtẹ́lẹ̀ kalẹ̀, Ọ̀rọ̀ Rẹ̀ náà sì ni a mú ṣẹ nígbà tí ìṣẹ̀lẹ̀ náà bá dé; nítorí náà, ní ìbẹ̀rẹ̀ àti ní òpin, Jésù Kristi ni, nítorí Òun ni Alfa àti Omega. Nítorí náà, nígbà tí Peteru kéde pé Jésù ni Kristi àti Ọmọ Ọlọ́run alààyè, ó ń tọ́ka sí àmì ọ̀nà kan tí í ṣe Jésù Kristi àti àmì ọ̀nà kan tí ó dé sí ìmúṣẹ pípé rẹ̀ ní àwọn ọjọ́ ìkẹyìn. September 11, 2001 ni ìmúṣẹ pípé ti Kristi.

To reject the prophetic fulfillment of September 11, 2001, is to reject Christ, the Son of the living God. That truth, expressed by Peter, was “the foundation of the believer’s faith,” and on September 11, 2001 Christ led His last-day people back to Jeremiah’s “old paths,” which represent the “foundations” of the movement of the first and third angels’ messages. Peter represented the one hundred and forty-four thousand, who are sealed during the period when the four angels are restraining the four winds. The sealing time is a specific prophetic period, beginning on September 11, 2001 and ending at the soon coming Sunday law. Jesus always illustrates the end of a thing with the beginning of a thing.

Láti kọ ìmúṣẹ àsọtẹ́lẹ̀ ti September 11, 2001 sílẹ̀, ni láti kọ Kristi, Ọmọ Ọlọ́run alààyè, sílẹ̀. Òtítọ́ náà, gẹ́gẹ́ bí Peteru ti sọ ọ́, ni “ìpìlẹ̀ ìgbàgbọ́ onígbàgbọ́,” àti ní September 11, 2001 Kristi darí àwọn ènìyàn Rẹ̀ ti àwọn ọjọ́ ìkẹyìn padà sí “àwọn ọ̀nà àtijọ́” ti Jeremiah, èyí tí ó dúró fún “àwọn ìpìlẹ̀” ìṣísẹ̀ ìhìnrere àwọn áńgẹ́lì àkọ́kọ́ àti ẹ̀kẹta. Peteru ṣojú àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì, tí a fi èdìdì dì ní àkókò náà nígbà tí àwọn áńgẹ́lì mẹ́rin ń dí àwọn afẹ́fẹ́ mẹ́rin mú. Àkókò fífi èdìdì dì jẹ́ àkókò àsọtẹ́lẹ̀ pàtó kan, tí ó bẹ̀rẹ̀ ní September 11, 2001 tí ó sì parí ní òfin Sunday tí ń bọ̀ láìpẹ́. Jesu máa ń fi ìbẹ̀rẹ̀ ohun kan ṣàpẹẹrẹ òpin ohun náà nígbà gbogbo.

At the beginning of the sealing time the angel of Revelation eighteen descended, as had the Holy Spirit at the baptism, and that angel was “no less a personage than Jesus Christ,” for the angel that descended to lighten the earth with His glory in the Millerite history was “no less a personage than Jesus Christ.” At the soon coming Sunday law “no less a personage than Jesus Christ,” descends again and presents the second of the two messages of Revelation eighteen, as He calls His other flock out of Babylon. In the middle of the period of the sealing time, an angel descended, as the second angel descended on April 19, 1844, at the first disappointment of the Millerite movement.

Ní ìbẹ̀rẹ̀ àkókò ìdìdì, áńgẹ́lì Ìfihàn orí kejìlá-dín-lógún sọ̀kalẹ̀, gẹ́gẹ́ bí Ẹ̀mí Mímọ́ ti sọ̀kalẹ̀ nígbà ìrìbọmi, àti pé áńgẹ́lì náà “kì í ṣe ẹni-kékèké ju Jésù Krísti lọ,” nítorí áńgẹ́lì tí ó sọ̀kalẹ̀ láti fi ògo Rẹ̀ tan ilẹ̀ ayé mọ́lẹ̀ nínú ìtàn àwọn Millerite náà jẹ́ “kì í ṣe ẹni-kékèké ju Jésù Krísti lọ.” Ní àkókò òfin Ọjọ́ Àìkú tí yóò ṣẹ̀ṣẹ̀ dé, “kì í ṣe ẹni-kékèké ju Jésù Krísti lọ,” ni yóò tún sọ̀kalẹ̀, yóò sì mú ìkejì nínú àwọn ìránṣẹ́ méjì Ìfihàn orí kejìlá-dín-lógún wá, bí Ó ti ń pe àwọn agbo ẹran Rẹ̀ mìíràn jáde kúrò ní Bábílónì. Ní àárín àkókò ìdìdì náà, áńgẹ́lì kan sọ̀kalẹ̀, gẹ́gẹ́ bí áńgẹ́lì kejì ti sọ̀kalẹ̀ ní ọjọ́ kẹrìnlá oṣù kẹrin, ọdún 1844, ní ìbànújẹ àkọ́kọ́ ìṣísẹ̀ Millerite.

Between the arrival of that second angel, and the arrival of the third angel on October 22, 1844, many angels were sent to add power to the second angel as the Midnight Cry message arrived. Speaking of the history when these angels arrived in Millerite history, Sister White informs us that those that rejected these messages had crucified Christ just as assuredly as the Jews crucified Christ.

Láàárín ìbọ̀wọ̀n angẹli kejì yẹn àti ìbọ̀wọ̀n angẹli kẹta ní Ọjọ́ Kẹrìnlélógún, oṣù kẹwàá, ọdún 1844, a rán ọ̀pọ̀ angẹli láti fi agbára kún ti angẹli kejì bí ìhìnrere Ẹkún Òru Àárín ṣe dé. Ní sísọ̀ nípa ìtàn ìgbà tí àwọn angẹli wọ̀nyí dé nínú ìtàn àwọn Millerite, Sister White jẹ́ kí a mọ̀ pé àwọn tí ó kọ àwọn ìhìnrere wọ̀nyí ti kàn Kristi mọ́ àgbélébùú dájúdájú gẹ́gẹ́ bí àwọn Júù ṣe kàn Kristi mọ́ àgbélébùú.

> “I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there.” Early Writings, 261.

> “Mo rí i pé gẹ́gẹ́ bí àwọn Júù ṣe kàn Jésù mọ́ àgbélébùú, bẹ́ẹ̀ ni àwọn ìjọ àfojúdi ti kàn àwọn ìránṣẹ́ wọ̀nyí mọ́ àgbélébùú, nítorí náà wọn kò ní ìmọ̀ nípa ọ̀nà tí ń wọ ibi mímọ́ jùlọ, wọn kò sì lè rí àǹfààní kankan gbà láti inú ìdàbẹ̀bẹ̀ Jésù níbẹ̀.” Early Writings, 261.

The messages represented by the angels, when rejected, represent the crucifixion of Christ, for He embodies the messages and their historical fulfillment. On July 18, 2020, “no less a personage than Jesus Christ” descended, marking the first disappointment and the beginning of the tarrying time. Slain in the streets, the dead dry bones of His last-day people were to be awakened by hearing the only voice that can bring people back to life.

Àwọn ìhìn tí àwọn áńgẹ́lì náà ṣojú fún, nígbà tí a bá kọ̀ wọ́n, wọ́n ń ṣojú fún kàn mímọ́ Kristi mọ́ àgbélébùú, nítorí Òun ni ó fi ara Rẹ̀ hàn gẹ́gẹ́ bí àwọn ìhìn náà àti ìmúṣẹ wọn nínú ìtàn. Ní ọjọ́ kẹtàlá-dín-lọ́gbọ̀n, oṣù Keje, ọdún 2020, “ẹni tí kì í ṣe kékeré ju Jésù Kristi lọ” sọ̀kalẹ̀ wá, ó sì ṣe àmì ìbànújẹ àkọ́kọ́ àti ìbẹ̀rẹ̀ àkókò ìdádúró náà. Nígbà tí a pa Á lójú pópó, àwọn egungun gbígbẹ tí ó ti kú ti àwọn ènìyàn Rẹ̀ ti ọjọ́ ìkẹyìn ni a ní láti jí dìde nípa gbígbọ́ ohùn kan ṣoṣo tí ó lè mú ènìyàn padà wá sí ìyè.

> Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. For as the Father hath life in himself; so hath he given to the Son to have life in himself; And hath given him authority to execute judgment also, because he is the Son of man. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. John 5:25–29.

> Lóòótọ́, lóòótọ́, mo wí fún yín, wákàtí ń bọ̀, ó sì ti dé nísinsin yìí, nígbà tí àwọn òkú yóò gbọ́ ohùn Ọmọ Ọlọ́run: àwọn tí ó bá sì gbọ́ yóò yè. Nítorí gẹ́gẹ́ bí Baba ti ní ìyè nínú ara rẹ̀; bẹ́ẹ̀ ni ó ti fi fún Ọmọ láti ní ìyè nínú ara rẹ̀; ó sì ti fi àṣẹ fún un pẹ̀lú láti ṣe ìdájọ́, nítorí ẹni náà ni Ọmọ ènìyàn. Ẹ má ṣe yà á sí ohun yìí: nítorí wákàtí ń bọ̀, nínú èyí tí gbogbo àwọn tí ó wà nínú ibojì yóò gbọ́ ohùn rẹ̀, wọn yóò sì jáde wá; àwọn tí ó ṣe rere, sí àjíǹde ìyè; àti àwọn tí ó ṣe búburú, sí àjíǹde ìdálẹ́bi. Johanu 5:25–29.

In July of 2023, His voice called the dead dry bones to life, and Alpha and Omega then repeated the beginning of the sealing time, for July 2023, marks the ending period of the sealing time. His people were then again called back to Jeremiah’s old paths, to the foundations of Millerite history. The foundational message of the Millerites’ beginning and ending were the first and last messages of Millerite history, which was the “seven times” of Leviticus chapter twenty-six.

Ní oṣù keje ọdún 2023, ohùn Rẹ̀ pè àwọn egungun gbígbẹ tí ó ti kú sí ìyè, Alpha àti Omega sì tún ìbẹ̀rẹ̀ àkókò ìdìmọ́ náà ṣe àtúnwí, nítorí pé oṣù keje ọdún 2023 ń samisi àkókò ìparí ìdìmọ́ náà. Nígbà náà ni a tún pè àwọn ènìyàn Rẹ̀ padà sí àwọn ọ̀nà àtijọ́ ti Jeremiah, sí àwọn ìpìlẹ̀ ìtàn àwọn Millerite. Ìránṣẹ́ ìpìlẹ̀ ti ìbẹ̀rẹ̀ àti ìparí àwọn Millerite ni ìránṣẹ́ àkọ́kọ́ àti ìkẹyìn nínú ìtàn àwọn Millerite, èyí tí ó jẹ́ “àwọn ìgbà méje” ti Lefitiku orí kẹrìndínlọ́gbọ̀n.

In July 2023, God’s last day people were once again commanded to take the little book and eat it. As they eat the little book, they are then tested to see if they will acknowledge the message of the third Woe in Revelation chapter nine (the tidings of the east) and the message of Daniel chapter eleven (the tidings of the north). The testing process leads them to verses thirteen to fifteen of Daniel chapter eleven, which is the Battle of Panium, which is Caesarea Philippi and which is the message of the Midnight Cry where the two classes who have heard His voice are manifested, one class “that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.”

Ní Oṣù Keje ọdún 2023, a tún pa á láṣẹ fún àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn láti mú ìwé kékeré náà kí wọ́n sì jẹ ẹ́. Bí wọ́n ṣe ń jẹ ìwé kékeré náà, a sì ń dán wọn wò láti rí i bóyá wọn yóò gba ìhìn iṣẹ́ Ìbànújẹ kẹta nínú Ìfihàn orí kẹsàn-án (ìròyìn láti ìlà-oòrùn) àti ìhìn iṣẹ́ Dáníẹ́lì orí kọkànlá (ìròyìn láti àríwá). Ìlànà ìdánwò náà ń mú wọn dé sí ẹsẹ̀ kẹtàlá sí kẹ́ẹ̀ẹ́dógún nínú Dáníẹ́lì orí kọkànlá, èyí tí í ṣe Ogun Panium, tí í sì ṣe Kesarea Filipi, tí ó sì jẹ́ ìhìn iṣẹ́ Igbe Àárín Ọ̀gànjọ́ níbi tí a ti fihàn àwọn ẹgbẹ́ méjì tí wọ́n ti gbọ́ ohùn Rẹ̀, ẹgbẹ́ kan “tí wọ́n ṣe rere, sí àjíǹde ìyè; àti àwọn tí wọ́n ṣe búburú, sí àjíǹde ìdálẹ́bi.”

There are three voices in the sealing time of the one hundred and forty-four thousand and they are all the voice of “no less a personage than Jesus Christ.” The first voice of Revelation eighteen sounded when the great buildings of New York city were brought down by a touch from God. The second voice is the voice of Michael the archangel who calls the dead out of their graves. The third voice is the second voice of Revelation chapter eighteen that calls His other flock out of Babylon in the hour of the “great earthquake” of Revelation chapter eleven. The perfect fulfillment of Peter’s confession at Caesarea Philippi is made when Christ leads His last day people to “that portion of the prophecy of Daniel relating to the last days.”

Ohùn mẹ́ta ni ó wà ní àkókò ìdìdìí àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rùn-ún àti mẹ́rìnlélógójì náà, gbogbo wọn sì jẹ́ ohùn “ẹni tí kò kéré ju Jésù Kristi lọ.” Ohùn àkọ́kọ́ ti Ìṣípayá méjìdínlógún dún nígbà tí a mú àwọn ilé ńlá-nlá ìlú New York wó lulẹ̀ pẹ̀lú ìfọwọ́kan láti ọ̀dọ̀ Ọlọ́run. Ohùn kejì ni ohùn Míkáẹ́lì olórí àwọn áńgẹ́lì, ẹni tí ń pe àwọn òkú jáde kúrò nínú ibojì wọn. Ohùn kẹta ni ohùn kejì ti orí kejìdínlógún Ìṣípayá tí ń pe àwọn àgùntàn rẹ̀ yòókù jáde kúrò ní Babiloni ní wákàtí “ìmìtìtì ilẹ̀ ńlá” ti orí kọkànlá Ìṣípayá. Ìmúṣẹ pípé ti ìjẹ́wọ́ Pétérù ní Kesaréà Fílípì ni a ṣe nígbà tí Kristi darí àwọn ènìyàn rẹ̀ ti ọjọ́ ìkẹyìn lọ sí “apá yẹn nínú àsọtẹ́lẹ̀ Dáníẹ́lì tí ó ní í ṣe pẹ̀lú àwọn ọjọ́ ìkẹyìn.”

Panium of verses thirteen to fifteen of Daniel eleven, is the “portion” of the prophecy of Daniel that was sealed up that identifies the message of the Midnight Cry. Panium is the Exeter camp meeting in August of 1844, it’s a history that is fulfilled in the second term of Donald Trump, and it is the prophetic message that impresses the seal of God upon the foreheads of the one hundred and forty-four thousand. The verses we are now studying are very holy ground.

Panium ti ẹsẹ kẹtàlá sí kẹẹdógún ti Daniẹli mọ́kànlá, ni “ìpín” ìsọtẹ́lẹ̀ Daniẹli tí a fi èdìdì pa, tí ó sì ń dá ìránṣẹ́ Ìkígbe Òru-Mọ́jọ́-mọ́ kalẹ̀. Panium ni àpéjọ ibùdó Exeter ní oṣù Kẹjọ ọdún 1844; ó jẹ́ ìtàn kan tí ń ní ìmúṣẹ ní àkókò ìṣàkóso kejì Donald Trump, ó sì jẹ́ ìránṣẹ́ ìsọtẹ́lẹ̀ tí ó ń tẹ èdìdì Ọlọ́run mọ́ iwájú orí àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000]. Àwọn ẹsẹ tí a ń kẹ́kọ̀ọ́ báyìí jẹ́ ilẹ̀ mímọ́ gidigidi.

> “The truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life. But the possession of this knowledge was no ground for self-glorification. Through no wisdom or goodness of his own had it been revealed to Peter. Never can humanity, of itself, attain to a knowledge of the divine. ‘It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?’ Job 11:8. Only the spirit of adoption can reveal to us the deep things of God, which ‘eye hath not seen, nor ear heard, neither have entered into the heart of man.’ ‘God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God.’ 1 Corinthians 2:9, 10. ‘The secret of the Lord is with them that fear Him;’ and the fact that Peter discerned the glory of Christ was an evidence that he had been ‘taught of God.’ Psalm 25:14; John 6:45. Ah, indeed, ‘blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee.’

> “Òtítọ́ tí Pétérù ti jẹ́wọ́ ni ìpìlẹ̀ ìgbàgbọ́ onígbàgbọ́. Òun ni èyí tí Kristi tìkára Rẹ̀ ti sọ pé ni ìyè àìnípẹ̀kun. Ṣùgbọ́n jíjẹ́ oníní ìmọ̀ yìí kì í ṣe ìdí kankan fún fífi ara yangàn. Kì í ṣe nípa ọgbọ́n tàbí rere kankan tí ó jẹ́ ti ara rẹ̀ ni a fi ṣí i payá fún Pétérù. Èèyàn kò lè, nípa ara rẹ̀, dé sí ìmọ̀ ohun ti Ọlọ́run jẹ́. ‘Ó ga bí ọ̀run; kí ni ìwọ lè ṣe? ó jinlẹ̀ ju ọ̀run àpáàdì lọ; kí ni ìwọ lè mọ̀?’ Jóòbù 11:8. Ẹ̀mí ìtẹ́wọ́gbà gẹ́gẹ́ bí ọmọ nìkan ló lè fi àwọn ohun jíjinlẹ̀ Ọlọ́run hàn wá, èyí tí ‘ojú kò rí, tí etí kò gbọ́, tí kò sì wọ ọkàn ènìyàn.’ ‘Ṣùgbọ́n Ọlọ́run ti fi wọ́n hàn fún wa nípa Ẹ̀mí Rẹ̀: nítorí Ẹ̀mí ń wá gbogbo nǹkan ṣàwárí, àní àwọn ohun jíjinlẹ̀ Ọlọ́run.’ 1 Kọ́rínítì 2:9, 10. ‘Àṣírí Olúwa wà lọ́dọ̀ àwọn tí ó bẹ̀rù Rẹ̀;’ àti pé bí Pétérù ṣe mọ ògo Kristi dájú jẹ́ ẹ̀rí pé a ti ‘kọ́ ọ láti ọ̀dọ̀ Ọlọ́run.’ Sáàmù 25:14; Jòhánù 6:45. Áà, nítòótọ́, ‘alábùkún fún ọ ni ìwọ, Símónì Bà- Jónà: nítorí ẹran ara àti ẹ̀jẹ̀ kò fi í hàn ọ.’”

> “Jesus continued: ‘I say also unto thee, That thou art Peter, and upon this rock I will build My church; and the gates of hell shall not prevail against it.’ The word Peter signifies a stone,—a rolling stone. Peter was not the rock upon which the church was founded. The gates of hell did prevail against him when he denied his Lord with cursing and swearing. The church was built upon One against whom the gates of hell could not prevail.” The Desire of Ages, 413

> “Jésù sì tún bá a lọ pé: ‘Èmi náà sì wí fún ọ pé, Pétérù ni ìwọ, àti lórí àpáta yìí ni Èmi yóò kọ ìjọ Mi; àwọn ilẹ̀kùn ọ̀run-àpáàdì kì yóò sì borí rẹ̀.’ Ọ̀rọ̀ náà Pétérù túmọ̀ sí òkúta,—òkúta tí ń yí ká. Pétérù kì í ṣe àpáta tí a fi dá ìjọ sílẹ̀ lé lórí. Àwọn ilẹ̀kùn ọ̀run-àpáàdì borí i nígbà tí ó fi ìfibúra àti ìbúrú sẹ́ Olúwa rẹ̀. A kọ ìjọ náà sórí Ẹni kan tí àwọn ilẹ̀kùn ọ̀run-àpáàdì kò lè borí.” The Desire of Ages, 413

The message Christ was presenting to His disciples at Caesarea Philippi was and is the message of the Midnight Cry, and it is placed within the context of a spiritual war between the Greek god Pan, whose temple was called “the gates of hell,” and the two apostate horns of the earth beast. The Maccabees were God’s apostate people, who professed to be the defenders of God’s church, as they were warring against the religion of the Greeks. They identified themselves as both the religious and political leaders. They represent the apostate Protestantism of those fallen churches that, with the government of the United States, are now forming an image of the beast and are warring against the globalist’s religion of woke-ism and Mother Earth. The apostate horns prevail in their struggle with the religious and political elements of globalism, and at the same time the true Protestant horn is being purified by the removal of the last remnants of the foolish virgins, in advance of being lifted up as an ensign at the “great earthquake” of the soon coming Sunday law.

Ìhìnrere tí Kristi ń gbé kalẹ̀ fún àwọn ọmọ-ẹ̀yìn Rẹ̀ ní Kesarea Filipi ni, ó sì jẹ́, ìhìnrere Ẹkún Àárín Òru, a sì fi í sí inú àyíká ogun ti ẹ̀mí láàárín ọlọ́run àwọn ará Giriki tí a ń pè ní Pan, ẹni tí a ń pe tẹ́ńpìlì rẹ̀ ní “àwọn ẹnubodè ọ̀run àpáàdì,” àti àwọn ìwo méjì apẹ̀yìndà ẹranko ilẹ̀. Àwọn Makkabi ni àwọn ènìyàn Ọlọ́run apẹ̀yìndà, tí wọ́n ń jẹ́wọ́ ara wọn gẹ́gẹ́ bí àwọn olùdáàbò bò ìjọ Ọlọ́run, bí wọ́n ti ń jagun sí ẹ̀sìn àwọn ará Giriki. Wọ́n fi ara wọn hàn gẹ́gẹ́ bí àwọn aṣáájú ẹ̀sìn àti ti ìṣèlú pẹ̀lú. Wọ́n dúró fún Pùròtẹ́sítáǹtì apẹ̀yìndà ti àwọn ìjọ tí ó ṣubú wọ̀nyí tí, pẹ̀lú ìjọba Orílẹ̀-èdè Amẹ́ríkà, ń dá àwòrán ẹranko náà sílẹ̀ nísinsin yìí, tí wọ́n sì ń jagun sí ẹ̀sìn àwọn onígbàgbọ́ gílóbálísìmù ti woke-ism àti Ìyá Ayé. Àwọn ìwo apẹ̀yìndà náà ṣẹ́gun nínú ìjà wọn pẹ̀lú àwọn apá ẹ̀sìn àti ti ìṣèlú ti gílóbálísìmù, ní àkókò kan náà ni a sì ń wẹ ìwo Pùròtẹ́sítáǹtì tòótọ́ mọ́ nípa yíyọ àwọn ìyókù ìkẹyìn àwọn wúńdíá aṣiwèrè kúrò, kí a tó gbé e sókè gẹ́gẹ́ bí àsíá ní “ìṣẹ̀lẹ̀ ilẹ̀-ayé ńlá” òfin Ọjọ́ Àìkú tí ń bọ láìpẹ́.

The portion of the prophecy of the book of Daniel that relates to the last days, which is also the Revelation of Jesus Christ, and is the message of the Midnight Cry, is unsealed by the Lion of the tribe of Judah at Caesarea Philippi, which is Panium. It is unsealed in the midst of the warfare between atheistic beast from the bottomless pit and the horn of Republicanism that began to stir up that beast in 2015, and against the genuine horn of Protestantism that is now being resurrected as a mighty army.

Apá ìsọtẹ́lẹ̀ inú ìwé Dáníẹ́lì tí ó ní í ṣe pẹ̀lú àwọn ọjọ́ ìkẹyìn, tí ó sì tún jẹ́ Ìfihàn Jésù Kristi, tí ó sì jẹ́ ìránṣẹ́ Ẹkún Òru, ni Kìnnìún ẹ̀yà Júdà tú sílẹ̀ ní Kesarea Filipi, èyí tí í ṣe Panium. A tú ú sílẹ̀ láàárín ogun tí ń lọ láàárín ẹranko aláìgbàgbọ́ nínú Ọlọ́run láti inú ibú àìlópin àti ìwo ti Ẹ̀gbẹ́ Republikani tí ó bẹ̀rẹ̀ sí í ru ẹranko náà sókè ní ọdún 2015, àti sí ìdojúkọ ìwo tòótọ́ ti Pùròtẹ́sítáǹtì tí a ń jí dìde nísinsin yìí gẹ́gẹ́ bí ogun alágbára.

The truth that Peter confessed represents the waymark of September 11, 2001, and also that Christ is the Son of the living God. The truth of what is represented by Jesus being the Son of God, is a testing truth as certainly as was whether Jesus was the Messiah or not in the days of Peter. The proclamation that Jesus is the Son of God represents everything that had been revealed of who the Son is. It represents not only that He was God’s Son, but that He was also the son of man. It is the truth of the incarnation of divinity into humanity, which is the very work that is accomplished during the sealing time of the one hundred and forty-four thousand. The truth of the “incarnation,” is the truth at the end that was typified by the truth of the “Sabbath” at the beginning.

Òtítọ́ tí Peteru jẹ́wọ́ dúró fún àmì ọ̀nà September 11, 2001, àti pẹ̀lú pé Kristi ni Ọmọ Ọlọ́run alààyè. Òtítọ́ ohun tí a ṣojú fún nípa bí Jesu ṣe jẹ́ Ọmọ Ọlọ́run, jẹ́ òtítọ́ ìdánwò gẹ́gẹ́ bí ó ti dájú tó pé ìbéèrè bóyá Jesu ni Mèsáyà tàbí bẹ́ẹ̀ kọ́ ni àwọn ọjọ́ Peteru. Ìkéde pé Jesu ni Ọmọ Ọlọ́run dúró fún ohun gbogbo tí a ti fi hàn nípa ẹni tí Ọmọ náà jẹ́. Kì í ṣe pé ó dúró fún pé Òun jẹ́ Ọmọ Ọlọ́run nìkan, ṣùgbọ́n pẹ̀lú pé Òun náà jẹ́ ọmọ ènìyàn. Òun ni òtítọ́ ìṣedápọ̀ ìwà-àtọ̀runwá sínú ẹ̀dá ènìyàn, èyí tí ó jẹ́ iṣẹ́ gangan tí a ń ṣe ní àkókò fífìdìí àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ọ̀kẹ́ mẹ́rìnlélọ́gọ́rin náà. Òtítọ́ “ìṣe-ẹni-lọ́run-sínú-ara,” ni òtítọ́ ní ìparí tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ òtítọ́ “Ọjọ́ Ìsinmi” ní ìbẹ̀rẹ̀.

October 22, 1844 marked the arrival of the third angel. When an angel arrives, a special truth adapted to the period where the truth is unsealed is opened by the Lion of the tribe of Judah, and that truth then tests the generation where that truth is opened up. On October 22, 1844 the truths associated with the work of Christ, who suddenly came unto the temple He had raised in the forty-six years from 1798 unto 1844, were revealed. Christ’s work of judgment, the law of God, His role as High Priest, the issue of the mark of the beast and the sealing of the one hundred and forty-four thousand were all opened up. Sister White was shown that of those truths, there was one truth which the Alpha and Omega identified in a special light.

Ọjọ́ 22, Oṣù Kẹwàá, ọdún 1844 ni ó samisi ìbọ̀wọ̀ áńgẹ́lì kẹta. Nígbà tí áńgẹ́lì bá dé, Kìnnìún ẹ̀yà Júdà máa ń ṣí òtítọ́ pàtàkì kan sílẹ̀, tí a bá àkókò tí a tú òtítọ́ náà sílẹ̀ mu, òtítọ́ náà sì máa ń dán ìran tí a ṣí i sílẹ̀ fún wò. Ní ọjọ́ 22, Oṣù Kẹwàá, ọdún 1844, àwọn òtítọ́ tí ó ní í ṣe pẹ̀lú iṣẹ́ Kristi, ẹni tí ó yára wá sí tẹ́ńpìlì tí Ó ti gbé dìde ní ọdún mẹ́rìndínlọ́gbọ̀n láti 1798 títí dé 1844, ni a fi hàn. Iṣẹ́ ìdájọ́ Kristi, òfin Ọlọ́run, ipa Rẹ̀ gẹ́gẹ́ bí Àlùfáà Àgbà, ọ̀ràn àmì ẹranko náà, àti dídì àwọn ẹgbẹ̀rún ọgọ́rùn-ún méjìlélọ́gọ́rin [one hundred and forty-four thousand] ni a ṣí sílẹ̀ pátápátá. A fi hàn fún Sister White pé nínú àwọn òtítọ́ wọ̀nyí, òtítọ́ kan wà tí Alfa àti Omega fi tọ́ka sí ní ìmọ́lẹ̀ pàtàkì kan.

> “I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.

> “Ó yà mí lẹ́nu bí mo ṣe rí òfin kẹrin ní àárín gbùngbùn àwọn ìlànà mẹ́wàá, pẹ̀lú ìmọ́lẹ̀ pẹ̀lẹ́pẹ̀lẹ́ kan tí ó yí i ká. Áńgẹ́lì náà wí pé: ‘Òun nìkan ṣoṣo nínú mẹ́wàá náà ni ó ń ṣàlàyé Ọlọ́run alààyè tí ó dá àwọn ọ̀run àti ayé àti gbogbo ohun tí ń bẹ nínú wọn. Nígbà tí a fi àwọn ìpìlẹ̀ ayé lélẹ̀, nígbà náà ni a tún fi ìpìlẹ̀ ọjọ́ ìsinmi náà lélẹ̀ pẹ̀lú.’” Testimonies, volume 1, 75.

The sealing time of the one hundred and forty-four thousand had arrived, but it was to be delayed by the rebellion of 1863. On September 11, 2001 the sealing process began when Christ, represented as the mighty angel of Revelation chapter eighteen, descended with a hidden book in His hand that God’s last day people were to eat. The Alpha and Omega always illustrates the end with the beginning, so in the last days there was another truth that was placed in a special light, and it was directly connected to the Sabbath truth that was highlighted the first time Christ attempted to seal the one hundred and forty-four thousand.

Àkókò fífi èdìdì mú ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún kan àti mẹ́rìnlélógójì náà ti dé, ṣùgbọ́n a ní láti dá a dúró nítorí ìṣọ̀tẹ̀ ọdún 1863. Ní September 11, 2001, ìlànà fífi èdìdì mú bẹ̀rẹ̀ nígbà tí Kristi, ẹni tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí áńgẹ́lì alágbára náà nínú Ifihàn orí kejìdínlógún, sọ̀ kalẹ̀ pẹ̀lú ìwé tí a fi pamọ́ kan ní ọwọ́ Rẹ̀ tí àwọn ènìyàn Ọlọ́run ọjọ́ ìkẹyìn ní láti jẹ. Alfa àti Omega máa ń fi ìbẹ̀rẹ̀ hàn gẹ́gẹ́ bí àpẹẹrẹ ìpẹ̀yà, nítorí náà ní àwọn ọjọ́ ìkẹyìn òtítọ́ mìíràn wà tí a gbé sínú ìmọ́lẹ̀ pàtàkì, ó sì ní ìbáṣepọ̀ tààrà pẹ̀lú òtítọ́ Sábáàtì tí a tẹnumọ́ lé lórí ní ìgbà àkọ́kọ́ tí Kristi gbìyànjú láti fi èdìdì mú ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún kan àti mẹ́rìnlélógójì náà.

> “The time has come for Daniel to stand in his lot. The time has come for the light given him to go to the world as never before. If those for whom the Lord has done so much will walk in the light, their knowledge of Christ and the prophecies relating to Him will be greatly increased as they near the close of this earth’s history.

> “Àkókò ti dé fún Dáníẹ́lì láti dúró nínú ipò rẹ̀. Àkókò ti dé fún ìmọ́lẹ̀ tí a fi fún un láti lọ sí ayé bí kò tiì ṣe rí rí tẹ́lẹ̀. Bí àwọn tí Olúwa ti ṣe púpọ̀ tó bẹ́ẹ̀ fún bá máa rìn nínú ìmọ́lẹ̀ náà, ìmọ̀ wọn nípa Kristi àti àwọn àsọtẹ́lẹ̀ tí ó jẹ́mọ̀ Ọ yóò pọ̀ sí i gidigidi bí wọ́n ṣe ń sún mọ́ òpin ìtàn ayé yìí.

> “Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. They are of infinite worth in God’s sight, for they are one with Christ. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key which unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will not be able to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus will see light in God’s light.” Manuscript Releases, number 21, 406, 407.

> “Àwọn tí ń bá Ọlọ́run ní ìbáṣepọ̀ ń rìn nínú ìmọ́lẹ̀ Oòrùn Òdodo. Wọn kì í bu Olùdàpadà wọn láìyì nípa bíba ọ̀nà wọn jẹ níwájú Ọlọ́run. Ìmọ́lẹ̀ ọ̀run ń tàn sí wọn. Wọn ní iye tí kò lópin ní ojú Ọlọ́run, nítorí wọ́n jẹ́ ọ̀kan pẹ̀lú Kristi. Sí wọn, ọ̀rọ̀ Ọlọ́run ní ẹwà àti olóòre tí ó ju gbogbo lọ. Wọn rí ìtóbi rẹ̀. A ń ṣí òtítọ́ payá fún wọn. A fi ìmọ́lẹ̀ dídán pẹ̀lẹ́pẹ̀lẹ́ bò ẹ̀kọ́ ìsọdọmọ-eniyan. Wọn rí i pé Ìwé Mímọ́ ni kọ́kọ́rọ́ tí ń ṣí gbogbo àṣírí sílẹ̀, tí ó sì ń yanjú gbogbo ìṣòro. Àwọn tí kò fẹ́ gba ìmọ́lẹ̀ wọlé kí wọ́n sì rìn nínú ìmọ́lẹ̀ kì yóò lè lóye àṣírí ìwà-bi-Ọlọ́run; ṣùgbọ́n àwọn tí kò ṣiyèméjì láti gbé àgbélébùú sókè kí wọ́n sì tẹ̀ lé Jesu yóò rí ìmọ́lẹ̀ nínú ìmọ́lẹ̀ Ọlọ́run.” Manuscript Releases, number 21, 406, 407.

The doctrine of the incarnation is the truth that Divinity combined with humanity does not sin, and the sign of those who have reached that experience in the last days is the Sabbath.

Ẹ̀kọ́ nípa ìfarahàn ní ara ni òtítọ́ náà pé Ìwà-Ọlọ́run tí ó darapọ̀ mọ́ ẹ̀dá ènìyàn kì í dẹ́ṣẹ̀, àti àmì àwọn tí wọ́n ti dé irírí náà ní àwọn ọjọ́ ìkẹyìn ni Ọjọ́ Ìsinmi.

> Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. Ezekiel 20:12.

> Pẹ̀lúpẹ̀lú, mo tún fi àwọn ọjọ́ ìsinmi mi fún wọn, kí ó lè jẹ́ àmì láàárín èmi àti wọn, kí wọn lè mọ̀ pé èmi ni Olúwa tí ń yà wọ́n sí mímọ́. Hesekieli 20:12.

The one hundred and forty-four thousand are sealed for eternity, and the process of the sealing identifies a short period of time at the end of the sealing process, just before the Sunday law, when the seal is impressed. In that short period of time Divinity is combined with humanity, permanently.

Àwọn ọgọ́rùn-ún kan lé mẹ́rìnlélógójì ẹgbẹ̀rún ni a fi èdìdì dì fún ayérayé, àti pé ìlànà fífi èdìdì náà hàn pé àkókò kúkúrú kan wà ní òpin ìlànà fífi èdìdì náà, díẹ̀ ṣáájú òfin ọjọ́ Àìkú, nígbà tí a fi èdìdì náà sàmì sí. Ní àkókò kúkúrú náà, a darapọ̀ Ìwà-Ọlọ́run mọ́ ẹ̀dá ènìyàn, títí láé.

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.

> “Kí ni ẹ̀yin ń ṣe, ẹ̀yin ará, nínú iṣẹ́ ńlá ti ìmúrasílẹ̀? Àwọn tí ń darapọ̀ mọ́ ayé ń gba àwòrán ayé, wọ́n sì ń pèsè ara wọn fún àmì ẹranko náà. Àwọn tí kò ní ìgbẹ́kẹ̀lé nínú ara wọn, tí wọ́n ń rẹ ara wọn sílẹ̀ níwájú Ọlọ́run, tí wọ́n sì ń sọ ọkàn wọn di mímọ́ nípa ìgbọràn sí òtítọ́—àwọn wọ̀nyí ni ń gba àwòrán ọ̀run, wọ́n sì ń pèsè ara wọn fún èdìdì Ọlọ́run ní iwájú orí wọn. Nígbà tí àṣẹ náà bá jáde, tí a sì bá fi ààmì náà lù ú, ìwà wọn yóò dúró ní mímọ́, láìsí àbàwọ́n, títí láé.”

> “Now is the time to prepare. The seal of God will never be placed upon the forehead of an impure man or woman. It will never be placed upon the forehead of the ambitious, world-loving man or woman. It will never be placed upon the forehead of men or women of false tongues or deceitful hearts. All who receive the seal must be without spot before God—candidates for heaven. Go forward, my brethren and sisters. I can only write briefly upon these points at this time, merely calling your attention to the necessity of preparation. Search the Scriptures for yourselves, that you may understand the fearful solemnity of the present hour.” Testimonies, volume 5, 216.

> “Nísinsin yìí ni àkókò láti pèsè ara. Èdìdì Ọlọ́run kì yóò wà lórí iwájú ọkùnrin tàbí obìnrin aláìmọ́ rárá. Kì yóò sì wà lórí iwájú ọkùnrin tàbí obìnrin onífẹ̀ẹ́ ayé, tí ó kún fún ìfẹ́-ọlá. Kì yóò sì wà lórí iwájú àwọn ọkùnrin tàbí obìnrin tí ahọ́n wọn jẹ́ èké tàbí tí ọkàn wọn kún fún ẹ̀tàn. Gbogbo àwọn tí yóò gba èdìdì náà gbọ́dọ̀ jẹ́ aláìlábàwọ́n níwájú Ọlọ́run—àwọn olùdíje fún ọ̀run. Ẹ máa tẹ̀síwájú, ẹ̀yin arákùnrin àti arábìnrin mi. Èmi lè kọ díẹ̀ nìkan lórí àwọn kókó wọ̀nyí ní àkókò yìí, mo kàn ń fa àfiyèsí yín sí ìjẹ́pàtàkì ìmúrasílẹ̀. Ẹ yẹ Ìwé Mímọ́ wò fún ara yín, kí ẹ lè lóye ìbẹ̀rù àti ìwúwo mímọ́ ti wákàtí ìsinsin yìí.” Testimonies, volume 5, 216.

The previous passage might suggest that the seal is impressed at the Sunday law, but this is not the case. Sister White is clear that the Sunday law is a great crisis, and she also teaches clearly that character is manifested in a crisis, but never developed in a crisis. The seal is impressed at the Sunday law in the sense that it then becomes visible, for those who then have the seal are lifted up as an ensign. The seal is impressed in a short period of time, just before probation closes, and for Sabbath-keepers, probation closes at the Sunday law. The sealing began on September 11, 2001, and no one then received the seal of God, for as illustrated in the period of time following October 22, 1844, there was first to be a testing process.

Akọsílẹ̀ tó ṣáájú lè dàbí ẹni pé ó ń fi hàn pé a fi èdìdì náà lù nígbà òfin Ọjọ́ Àìkú, ṣùgbọ́n bẹ́ẹ̀ kì í ṣe. Arábìnrin White ṣe é kedere pé òfin Ọjọ́ Àìkú jẹ́ ìpẹ̀yà ńlá kan, ó sì tún kọ́ni ní kedere pé ìwà ni a ń fi hàn nínú ìpẹ̀yà, ṣùgbọ́n a kì í ṣe àgbékalẹ̀ rẹ̀ nínú ìpẹ̀yà. A fi èdìdì náà lù nígbà òfin Ọjọ́ Àìkú ní ìtumọ̀ pé nígbà náà ni ó di èyí tí a lè rí, nítorí àwọn tí wọ́n ní èdìdì náà nígbà náà ni a gbé sókè gẹ́gẹ́ bí àsíá. A fi èdìdì náà lù láàárín àkókò kúkúrú kan, díẹ̀ ṣáájú kí àkókò ìdánwò parí, àti fún àwọn olùpa Ọjọ́ Ìsinmi Mímọ́, àkókò ìdánwò parí nígbà òfin Ọjọ́ Àìkú. Ìdìdìbò bẹ̀rẹ̀ ní September 11, 2001, kò sì sí ẹni tí ó gba èdìdì Ọlọ́run nígbà náà, nítorí bí a ti ṣàpẹẹrẹ rẹ̀ nínú àkókò tó tẹ̀lé October 22, 1844, ìlànà ìdánwò kan gbọ́dọ̀ ti kọ́kọ́ wáyé.

In every reform movement, when the divine symbol descends to empower the message that was unsealed at the time of the end, a testing process begins. When Michael descended to empower Cyrus to move forward with the first decree, the Jews were then tested as to whether they would leave the home they had lived in for the previous seventy years and return to a ruined city and rebuild it. When the Holy Spirit descended at the baptism of Christ, the Jews were tested on the subject of the Messiah. When the mighty angel of Revelation ten descended on August 11, 1840, that generation was tested on whether they would eat the little book, and all that the little book represented.

Nínú gbogbo ìgbìmọ̀ àtúnṣe, nígbà tí àmì àtọ̀runwá bá sọ̀kalẹ̀ láti fi agbára fún ìfẹ̀hìnránṣẹ́ tí a tú èdìdì rẹ̀ sílẹ̀ ní àkókò ìparí, ìlànà ìdánwò kan máa bẹ̀rẹ̀. Nígbà tí Mikaẹli sọ̀kalẹ̀ láti fi agbára fún Kírúsì láti tẹ̀síwájú pẹ̀lú àṣẹ àkọ́kọ́, nígbà náà ni a dán àwọn Júù wò bóyá wọn yóò fi ilé tí wọ́n ti gbé fún ọdún àádọ́rin sẹ́yìn sílẹ̀, kí wọ́n sì padà sí ìlú tí a ti pa run, kí wọ́n sì tún un kọ́. Nígbà tí Ẹ̀mí Mímọ́ sọ̀kalẹ̀ ní ìrìbọmi Kristi, a dán àwọn Júù wò lórí kókó ọ̀ràn Mèsáyà náà. Nígbà tí áńgẹ́lì alágbára ti Ìfihàn mẹ́wàá sọ̀kalẹ̀ ní Ọjọ́ kẹ́wàá oṣù Kẹjọ, ọdún 1840, a dán ìran náà wò lórí bóyá wọn yóò jẹ ìwé kékeré náà, àti gbogbo ohun tí ìwé kékeré náà dúró fún.

A testing process began on August 11, 1840 that produced two classes of worshippers, and the class that followed the Lamb into the Most Holy Place were candidates to be among the one hundred and forty-four thousand. The final test for that generation, who failed the testing process, began with the arrival of increased light upon the “seven times,” of Leviticus twenty-six. From 1856 unto 1863, the Laodicean message marked a final period of time in the period that began with the arrival of the third angel on October 22, 1844. That period of time is represented by verses thirteen through fifteen of Daniel chapter eleven.

Ìlànà ìdánwò kan bẹ̀rẹ̀ ní August 11, 1840, tí ó sì mú jáde ẹgbẹ́ méjì àwọn olùjọ́sìn; ẹgbẹ́ tí ó tẹ̀lé Ọ̀dọ́-Àgùntàn náà wọ Ibi Mímọ́ Jùlọ jẹ́ olùdíje láti wà láàrín ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì náà. Ìdánwò ìkẹyìn fún ìran náà, àwọn tí wọ́n kùnà nínú ìlànà ìdánwò náà, bẹ̀rẹ̀ pẹ̀lú dídé ìmọ́lẹ̀ tí ó pọ̀ sí i lórí “àkókò méje,” ti Lefitiku ogún-ún mẹ́fà. Láti 1856 títí dé 1863, ìránṣẹ́ Laodikea samisi àkókò ìkẹyìn kan nínú àkókò náà tí ó bẹ̀rẹ̀ pẹ̀lú dídé áńgẹ́lì kẹta ní October 22, 1844. Àkókò náà ni a ṣàfihàn nípasẹ̀ ẹsẹ̀ kẹtàlá títí dé ẹsẹ̀ kẹẹ̀ẹ́dógún ti Danieli orí kọkànlá.

We will continue this study in the next article.

A ó máa bá ìkẹ́kọ̀ọ́ yìí lọ nínú àpilẹ̀kọ tó kàn.

> “‘In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not.’ ‘And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth’ (John 1:1–5, 14).

> “‘Ní ìbẹ̀rẹ̀ ni Ọ̀rọ̀ wà, Ọ̀rọ̀ náà sì wà pẹ̀lú Ọlọ́run, Ọ̀rọ̀ náà sì jẹ́ Ọlọ́run. Òun náà ni ó wà ní ìbẹ̀rẹ̀ pẹ̀lú Ọlọ́run. Nípasẹ̀ rẹ̀ ni a ti dá ohun gbogbo; láìsí rẹ̀ kò sí ohun kan tí a dá tí a kò dá. Nínú rẹ̀ ni ìyè wà; ìyè náà sì ni ìmọ́lẹ̀ ènìyàn. Ìmọ́lẹ̀ náà sì ń tàn nínú òkùnkùn; òkùnkùn kò sì mòye rẹ̀.’ ‘Ọ̀rọ̀ náà sì di ẹran-ara, ó sì gbé láàárín wa, (àwa sì rí ògo rẹ̀, ògo bí ti Ẹni bíbí kan ṣoṣo láti ọ̀dọ̀ Baba,) ó kún fún oore-ọ̀fẹ́ àti òtítọ́’ (John 1:1–5, 14).”

> “This chapter delineates the character and importance of the work of Christ. As one who understands his subject, John ascribes all power to Christ, and speaks of His greatness and majesty. He flashes forth divine rays of precious truth, as light from the sun. He presents Christ as the only Mediator between God and humanity.

> “Ori yìí ń ṣàlàyé ìwà àti ìjẹ́pàtàkì iṣẹ́ Kristi. Gẹ́gẹ́ bí ẹni tí ó lóye kókó ọ̀rọ̀ rẹ̀, Jòhánù fi gbogbo agbára sọ́dọ̀ Kristi, ó sì ń sọ̀rọ̀ nípa titobi àti ọláńlá Rẹ̀. Ó mú àwọn ìmìtìtì ìmọ́lẹ̀ ọ̀run ti òtítọ́ iyebíye hàn gbangba, gẹ́gẹ́ bí ìmọ́lẹ̀ láti ọ̀dọ̀ oòrùn. Ó gbé Kristi kalẹ̀ gẹ́gẹ́ bí Alárinà kan ṣoṣo láàárín Ọlọ́run àti ẹ̀dá ènìyàn.”

> “The doctrine of the incarnation of Christ in human flesh is a mystery, ‘even the mystery which hath been hid from ages and from generations’ (Colossians 1:26). It is the great and profound mystery of godliness. ‘The Word was made flesh, and dwelt among us’ (John 1:14). Christ took upon Himself human nature, a nature inferior to His heavenly nature. Nothing so shows the wonderful condescension of God as this. He ‘so loved the world, that he gave his only begotten Son’ (John 3:16). John presents this wonderful subject with such simplicity that all may grasp the ideas set forth, and be enlightened.

> “Ẹ̀kọ́ nípa ìsọ̀kan Kristi nínú ara ènìyàn jẹ́ àṣírí kan, ‘àní àṣírí náà tí a ti fi pamọ́ láti ayérayé àti láti ọ̀dọ̀ ìran dé ìran’ (Kolosse 1:26). Òun ni àṣírí ńlá àti jíjinlẹ̀ ti ìwà-bí-Ọlọ́run. ‘Ọ̀rọ̀ náà sì di ara, ó sì gbé láàárín wa’ (Johanu 1:14). Kristi gba ìwà ẹ̀dá ènìyàn wọ̀ ara Rẹ̀, ìwà kan tí ó kéré sí ìwà ọ̀run Rẹ̀. Kò sí ohun tí ó fi ìrẹ̀lẹ̀ àgbàyanu Ọlọ́run hàn tó bí èyí. Ó ‘fẹ́ ayé tó bẹ́ẹ̀ gẹ́ẹ́ tí ó fi Ọmọ bíbí Rẹ̀ kan ṣoṣo fúnni’ (Johanu 3:16). Johanu gbé kókó àgbàyanu yìí kalẹ̀ pẹ̀lú ìrọ̀rùn bẹ́ẹ̀ tí gbogbo ènìyàn fi lè lóye àwọn èrò tí a sọ jáde, kí a sì tan ìmọ́lẹ̀ sí wọn.”

> “Christ did not make believe take human nature; He did verily take it. He did in reality possess human nature. ‘As the children are partakers of flesh and blood, he also himself likewise took part of the same’ (Hebrews 2:14). He was the son of Mary; He was of the seed of David according to human descent. He is declared to be a man, even the Man Christ Jesus. ‘This man,’ writes Paul, ‘was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house’ (Hebrews 3:3).

> “Kristi kò ṣe bí ẹni pé Ó gba ẹ̀dá ènìyàn; lóòótọ́ ni Ó gbà á. Ní tòótọ́, Ó ní ẹ̀dá ènìyàn. ‘Níwọ̀n bí àwọn ọmọ ti jẹ alábápín nínú ẹran ara àti ẹ̀jẹ̀, òun pẹ̀lú fúnra rẹ̀ náà sì di alábápín nínú ohun kan náà’ (Heberu 2:14). Òun ni ọmọ Màríà; Ó sì jẹ́ irú-ọmọ Dáfídì gẹ́gẹ́ bí ìran ènìyàn. A kede Rẹ̀ pé ènìyàn ni, àní Ọkùnrin náà Kristi Jésù. ‘Ọkùnrin yìí,’ ni Pọ́ọ̀lù kọ̀wé, ‘a ka sí ẹni tí ó yẹ fún ògo tí ó pọ̀ ju ti Mósè lọ, níwọ̀n bí ẹni tí ó kọ́ ilé náà ti ní ọlá tí ó pọ̀ ju ilé náà lọ’ (Heberu 3:3).”

> “But while God’s Word speaks of the humanity of Christ when upon this earth, it also speaks decidedly regarding His pre-existence. The Word existed as a divine being, even as the eternal Son of God, in union and oneness with His Father. From everlasting He was the Mediator of the covenant, the one in whom all nations of the earth, both Jews and Gentiles, if they accepted Him, were to be blessed. ‘The Word was with God, and the Word was God’ (John 1:1). Before men or angels were created, the Word was with God, and was God.

> “Ṣùgbọ́n bí Ọ̀rọ̀ Ọlọ́run ṣe ń sọ̀rọ̀ nípa ẹ̀dá ènìyàn ti Kristi nígbà tí Ó wà lórí ayé yìí, bẹ́ẹ̀ ni ó tún sọ ní kedere nípa ìwààtìrẹ̀ Rẹ̀ ṣáájú. Ọ̀rọ̀ náà wà gẹ́gẹ́ bí Ẹni Ọlọ́run, gẹ́gẹ́ bí Ọmọ Ọlọ́run àìnípẹ̀kun, nínú ìṣọ̀kan àti ìjẹ́-ọ̀kan pẹ̀lú Baba Rẹ̀. Láti ayérayé ni Ó ti jẹ́ Alárinà májẹ̀mú, Ẹni náà nínú ẹni tí gbogbo orílẹ̀-èdè ayé, yálà Júù tàbí Kèfèrí, bí wọ́n bá gbà Á, yóò rí ìbùkún gbà. ‘Ọ̀rọ̀ náà wà pẹ̀lú Ọlọ́run, Ọ̀rọ̀ náà sì jẹ́ Ọlọ́run’ (John 1:1). Kí a tó dá ènìyàn tàbí àwọn áńgẹ́lì, Ọ̀rọ̀ náà wà pẹ̀lú Ọlọ́run, ó sì jẹ́ Ọlọ́run.”

> “The world was made by Him, ‘and without him was not anything made that was made’ (John 1:3). If Christ made all things, He existed before all things. The words spoken in regard to this are so decisive that no one need be left in doubt. Christ was God essentially, and in the highest sense. He was with God from all eternity, God over all, blessed forevermore.

> “A dá ayé nípasẹ̀ Rẹ̀, ‘àti láìsí òun, a kò dá ohun kan náà tí a dá’ (John 1:3). Bí Kristi bá dá ohun gbogbo, ó ti wà ṣáájú ohun gbogbo. Àwọn ọ̀rọ̀ tí a sọ nípa èyí dájú tó bẹ́ẹ̀ gẹ́gẹ́ bí kò fi yẹ kí a fi ẹnikẹ́ni sílẹ̀ nínú iyèméjì. Ní ìpìlẹ̀ rẹ̀ gan-an, Kristi jẹ́ Ọlọ́run, àti ní ìtumọ̀ tí ó ga jùlọ. Ó wà pẹ̀lú Ọlọ́run láti ayérayé, Ọlọ́run lórí gbogbo, ẹni ìbùkún títí láé.

> “The Lord Jesus Christ, the divine Son of God, existed from eternity, a distinct person, yet one with the Father. He was the surpassing glory of heaven. He was the commander of the heavenly intelligences, and the adoring homage of the angels was received by Him as His right. This was no robbery of God. ‘The Lord possessed me in the beginning of his way,’ He declares, ‘before his works of old. I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths, I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills was I brought forth: while as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. When he prepared the heavens, I was there: when he set a compass upon the face of the depth’ (Proverbs 8:22–27).

> “Olúwa Jésù Kristi, Ọmọ Ọlọ́run àtọ̀runwá, ti wà láti ayérayé, ènìyàn ọ̀tọ̀ kan, síbẹ̀ ó jẹ́ ọ̀kan pẹ̀lú Baba. Òun ni ògo ọ̀run tí ó ga ju gbogbo lọ. Òun ni aláṣẹ àwọn ẹ̀dá ọ̀run tí ó ní ìmòye, àti pé ó yẹ kí àwọn áńgẹ́lì máa fi ìbọ̀wọ̀ ìjọsìn wọn hàn sí i, èyí sì ni Ó gbà gẹ́gẹ́ bí ẹ̀tọ́ tirẹ̀. Èyí kì í ṣe jíjí ohun tí í ṣe ti Ọlọ́run. “Olúwa ní mi ní ìbẹ̀rẹ̀ ọ̀nà rẹ̀,” ni Ó kéde, “ṣáájú iṣẹ́ rẹ̀ àtijọ́. A ti fi mí kalẹ̀ láti ayérayé, láti ìbẹ̀rẹ̀, kí ayé tó wà. Nígbà tí kò tíì sí ibú jíjìn kankan, a bí mi; nígbà tí kò tíì sí àwọn orísun omi tí ń ṣàn lọ́pọ̀lọpọ̀. Kí a tó mú àwọn òkè dúró ṣinṣin, kí a tó dá àwọn gíga ilẹ̀ kalẹ̀, a bí mi: nígbà tí kò tíì dá ilẹ̀, tàbí pápá, tàbí apá erùpẹ̀ ayé tí ó ga jù lọ. Nígbà tí ó pèsè àwọn ọ̀run, èmi wà níbẹ̀: nígbà tí ó fi ààlà yí ojú ibú jíjìn náà ká” (Òwe 8:22–27).

> “There are light and glory in the truth that Christ was one with the Father before the foundation of the world was laid. This is the light shining in a dark place, making it resplendent with divine, original glory. This truth, infinitely mysterious in itself, explains other mysterious and otherwise unexplainable truths, while it is enshrined in light, unapproachable and incomprehensible.” Selected Messages, book 1, 246–248.

> “Ìmọ́lẹ̀ àti ògo wà nínú òtítọ́ náà pé Kristi jẹ́ ọ̀kan pẹ̀lú Baba kí a tó fi ìpìlẹ̀ ayé lélẹ̀. Èyí ni ìmọ́lẹ̀ tí ń tàn ní ibi òkùnkùn, tí ń mú un dán pẹ̀lú ògo àtọ̀runwá, àkọ́kọ́. Òtítọ́ yìí, tí ó jẹ́ àdììtú tí kò lópin nínú ara rẹ̀, ń ṣàlàyé àwọn òtítọ́ àdììtú mìíràn tí, bí kò ṣe bẹ́ẹ̀, a kò lè ṣàlàyé, nígbà tí a fi í pamọ́ sínú ìmọ́lẹ̀ tí a kò lè sún mọ́ àti tí a kò lè lóye.” Selected Messages, ìwé 1, 246–248.

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