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

Ìwé Dáníẹ́lì - Ọgọ́rùn-ún kan ó lé mẹ́rìndínlọ́gọ́rùn-ún-un mẹ́sàn-án-dín-lọ́gbọ̀n

Political Decline and Prophetic Destiny: The End of the Democratic and Republican Parties in the Context of Biblical Prophecy

Ìsunkún Ìṣèlú àti Àyànmọ́ Àsọtẹ́lẹ̀: Òpin Àwọn Ẹgbẹ́ Democratic àti Republican ní Àyíká Àsọtẹ́lẹ̀ Bíbélì

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Jeff Pippenger

Published

May 3, 2024

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We are identifying the end of the Democratic and Republican parties in the history of the earth beast. The earth beast of Revelation thirteen is divided into the Republican and Democratic parties who struggle within the prophetic history of the Republican horn. Horns are symbols of powers, and both horns contain microcosms of their prophetic relationship within their own prophetic history. For the Republican horn that microcosm is illustrated by the two primary political parties that pervade the history of the United States. The United States is one of a handful of kingdoms identified in prophetic history that are made up of two powers. All of the previous nations of Bible prophecy that are represented with two powers typify the United States. The Medo-Persian empire, France (Sodom and Egypt), and Israel with its northern and southern kingdoms all contribute to the prophetic characteristics of the United States.

A ń tọ́ka sí òpin àwọn ẹgbẹ́ òṣèlú Democratic àti Republican nínú ìtàn ẹranko ilẹ̀ ayé. Ẹranko ilẹ̀ ayé tí Ìfihàn orí kẹtàlá sọ̀rọ̀ nípa rẹ̀ ni a pín sí ẹgbẹ́ Republican àti Democratic, tí wọ́n ń jàkadì nínú ìtàn àsọtẹ́lẹ̀ ìwo Republican. Àwọn ìwo jẹ́ ààmì àwọn agbára, àti pé àwọn ìwo méjèèjì ní àwọn àkópọ̀ kéékèèké ti ìbáṣepọ̀ àsọtẹ́lẹ̀ wọn nínú ìtàn àsọtẹ́lẹ̀ tiwọn fúnra wọn. Fún ìwo Republican, àkópọ̀ kéékèèké yẹn ni a fi hàn nípasẹ̀ àwọn ẹgbẹ́ òṣèlú pàtàkì méjì tí ó gba gbogbo ìtàn Orílẹ̀-Èdè Amẹ́ríkà kọjá. Orílẹ̀-Èdè Amẹ́ríkà jẹ́ ọ̀kan nínú díẹ̀ lára àwọn ìjọba tí a dá mọ̀ nínú ìtàn àsọtẹ́lẹ̀ tí a fi agbára méjì dá. Gbogbo àwọn orílẹ̀-èdè ìsọtẹ́lẹ̀ Bíbélì tí ó ṣáájú, tí a ṣàpẹẹrẹ wọn pẹ̀lú agbára méjì, ni wọ́n jẹ́ àwòrán àpẹẹrẹ ti Orílẹ̀-Èdè Amẹ́ríkà. Ìjọba Medo-Persia, France (Sodomu àti Ejibiti), àti Israẹli pẹ̀lú àwọn ìjọba àríwá àti gúúsù rẹ̀, gbogbo wọn ni wọ́n ń ṣàfikún sí àwọn àbùdá àsọtẹ́lẹ̀ ti Orílẹ̀-Èdè Amẹ́ríkà.

The Medo-Persian empire in Daniel chapter eight had two horns and the last horn (Persia) came up higher. We have identified this element in identifying that the Democratic party came into history before the Republican party, so the Republican party will ultimately be the last of the two parties. The first Republican president came into history in response to the proslavery position of the Democratic party, and the first Republican president proclaimed the Emancipation Proclamation in 1863, which was the middle of the US Civil War, and the year of rebellion for the Laodicean Seventh-day Adventist church.

Ìjọba Mẹ́díà-Pérsia nínú Dáníẹ́lì orí kẹjọ ní ìwo méjì, ìwo ìkẹyìn náà sì (Pérsia) ga ju. A ti dá ohun èlò yìí mọ̀ nípa ìdánimọ̀ pé ẹgbẹ́ Democratic wá sínú ìtàn ṣáájú ẹgbẹ́ Republican, nítorí náà ẹgbẹ́ Republican yóò di ìkẹyìn nínú àwọn ẹgbẹ́ méjèèjì ní ìparí. Ààrẹ Republican àkọ́kọ́ wọ ìtàn wá gẹ́gẹ́ bí ìdáhùn sí ipò ìfẹ́-ẹrú ti ẹgbẹ́ Democratic, àti pé ààrẹ Republican àkọ́kọ́ náà kéde Ìkéde Ìdásílẹ̀ ní ọdún 1863, èyí tí ó jẹ́ àárín Ogun Abẹ́lé ti Orílẹ̀-Èdè Amẹ́ríkà, àti ọdún ìṣọ̀tẹ̀ fún ìjọ Seventh-day Adventist ti Laodicea.

The last Republican president is typified by the first Republican president, so the last president will come into history in the middle of a civil war between the Democratic proslavery party and his Republican antislavery party. The slavery being promoted by the Democratic party of the last days is global slavery. As with the first Republican president, the last Republican president will be assassinated by the proslavery party, as was Trump politically assassinated in the stolen 2020 election. As the sixth president since the time of the end in 1989, Trump would be the richest president and he would stir up the globalists of not only the United States, but the entire world. Thus, in his announcement to run for president in 2015, the political civil war between the proslavery globalists’ Democratic party and the antislavery Republican party was initiated.

Ààrẹ́ Kọ́mùpọ̀nìkà tó kẹ́yìn ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ààrẹ́ Kọ́mùpọ̀nìkà àkọ́kọ́, nítorí náà ààrẹ́ tó kẹ́yìn yóò wọ inú ìtàn ní àárín ogun abẹ́lé kan láàárín ẹgbẹ́ Démókírátì tó ń ṣègbéga ẹrú àti ẹgbẹ́ Kọ́mùpọ̀nìkà tirẹ̀ tó lòdì sí ẹrú. Ẹrú tí ẹgbẹ́ Démókírátì ti àwọn ọjọ́ ìkẹyìn ń gbéga ni ẹrú àgbáyé. Gẹ́gẹ́ bí ó ti rí pẹ̀lú ààrẹ́ Kọ́mùpọ̀nìkà àkọ́kọ́, ààrẹ́ Kọ́mùpọ̀nìkà tó kẹ́yìn náà yóò jẹ́ ẹni tí ẹgbẹ́ tó ń ṣègbéga ẹrú yóò pa, gẹ́gẹ́ bí a ti pa Trump ní ti ìṣèlú nínú ìdìbò ọdún 2020 tí wọ́n jí. Gẹ́gẹ́ bí ààrẹ́ kẹfà láti ìgbà òpin ní 1989, Trump yóò jẹ́ ààrẹ́ ọlọ́rọ̀ jùlọ, ó sì yóò ru àwọn alágbáyé sókè kì í ṣe ti Orílẹ̀-Èdè Amẹ́ríkà nìkan, ṣùgbọ́n ti gbogbo ayé pátápátá. Nítorí náà, nínú ìkéde rẹ̀ láti díje fún ipò ààrẹ ní 2015, ogun abẹ́lé ti ìṣèlú láàárín ẹgbẹ́ Démókírátì ti àwọn alágbáyé tó ń ṣègbéga ẹrú àti ẹgbẹ́ Kọ́mùpọ̀nìkà tó lòdì sí ẹrú ni a dá sílẹ̀.

In fulfillment of Revelation chapter eleven, Trump was politically assassinated in the stolen 2020 election, and the Democratic party began to rejoice in the street, until it became evident that in 2022, that Trump was going to once again run for President. Then great fear came upon the globalists in fulfillment of chapter eleven of Revelation and their warfare intensified. The testimony of the Medo-Persian horns identifies that the last horn to arise (the Republican party) would come up last, and come up higher. The last Republican president will prevail over the Democratic party.

Ní ìmúṣẹ Ìfihàn orí kọkànlá, wọ́n pa Trump nípa ìṣèlú nínú ìdìbò ọdún 2020 tí wọ́n jí gbà, ẹgbẹ́ Democratic sì bẹ̀rẹ̀ sí í yọ̀ ní òpópónà, títí di ìgbà tí ó fi hàn gbangba pé ní ọdún 2022, Trump yóò tún díje fún ipò Ààrẹ lẹ́ẹ̀kan sí i. Nígbà náà ni ìbẹ̀rù ńlá dé bá àwọn globalists ní ìmúṣẹ orí kọkànlá Ìfihàn, ogun wọn sì túbọ̀ le sí i. Ẹ̀rí àwọn ìwo Medo-Persia fi hàn pé ìwo ìkẹyìn tí yóò dìde (ẹgbẹ́ Republican) yóò dìde lẹ́yìn, yóò sì ga ju àwọn yòókù lọ. Ààrẹ Republican ìkẹyìn yóò borí ẹgbẹ́ Democratic.

The election of 2024 marks the end of the Democratic party, for they will never have another opportunity to run a presidential candidate before the Sunday law ends the prophetic history of the earth beast. At the Sunday law the Republican party also ceases. The Democratic party ends at the election of 2024, and the Republican party ends at the Sunday law. The Sunday law, being the end of the sixth kingdom of Bible prophecy, was illustrated by the beginning of the earth beast in 1798. The primary prophetic characteristic of the earth beast is its “speaking.” In 1798, the United States enacted the Alien and Sedition Acts, which therefore typify the Sunday law, when the United States speaks as a dragon.

Ìdìbò ọdún 2024 jẹ́ àmì òpin ẹgbẹ́ Democratic, nítorí wọn kì yóò tún ní ànfàní mìíràn láti gbé olùdíje ààrẹ kalẹ̀ kí òfin Àìkú tó parí ìtàn àsọtẹ́lẹ̀ ti ẹranko ilẹ̀ ayé. Ní òfin Àìkú, ẹgbẹ́ Republican náà sì dáwọ́ dúró. Ẹgbẹ́ Democratic parí ní ìdìbò ọdún 2024, ẹgbẹ́ Republican sì parí ní òfin Àìkú. Òfin Àìkú náà, gẹ́gẹ́ bí òpin ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì, ni a ṣàfihàn nípasẹ̀ ìbẹ̀rẹ̀ ẹranko ilẹ̀ ayé ní ọdún 1798. Àmì àfihàn àsọtẹ́lẹ̀ pàtàkì jùlọ ti ẹranko ilẹ̀ ayé ni “ìsọ̀rọ̀” rẹ̀. Ní ọdún 1798, Orílẹ̀-Èdè Amẹ́ríkà fi ìlànà Alien and Sedition Acts múlẹ̀, èyí tí, nítorí náà, jẹ́ àpẹẹrẹ òfin Àìkú, nígbà tí Orílẹ̀-Èdè Amẹ́ríkà sọ̀rọ̀ bí dragoni.

From 1776 to 1798, the United States, though not yet the sixth kingdom of Bible prophecy represents three waymarks of the United States speaking. That period led to the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, and it therefore represents a period that leads to the ending of the earth beast’s reign as the sixth kingdom. The Declaration of Independence in 1776, followed by the Constitution in 1789 and the Alien and Sedition Acts of 1798, represent three waymarks in the history leading to the ending of the earth beast as the sixth kingdom at the Sunday law. The fulfillment of those three waymarks are represented differently within the history of both the Democratic and Republican parties.

Láti ọdún 1776 sí 1798, Orílẹ̀-Èdè Amẹ́ríkà, bí ó tilẹ̀ jẹ́ pé kò tíì di ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì, ń ṣàfihàn àwọn àmì-ọ̀nà mẹ́ta ti ìsọ̀rọ̀ Amẹ́ríkà. Àkókò náà mú wá sí ìbẹ̀rẹ̀ ìṣàkóso ẹranko ayé gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì, nítorí náà ó sì ń ṣojú fún àkókò kan tí ó yọrí sí òpin ìṣàkóso ẹranko ayé gẹ́gẹ́ bí ìjọba kẹfà. Ìkéde Òmìnira ní 1776, tí Òfin Ìpìlẹ̀ tẹ̀ lé e ní 1789 àti àwọn Òfin Alien and Sedition ti 1798, ń ṣojú fún àwọn àmì-ọ̀nà mẹ́ta nínú ìtàn tí ń yọrí sí òpin ẹranko ayé gẹ́gẹ́ bí ìjọba kẹfà ní òfin Ọjọ́ Àìkú. Ìmúṣẹ àwọn àmì-ọ̀nà mẹ́ta wọ̀nyí ni a ṣàfihàn ní ọ̀nà tí ó yàtọ̀ nínú ìtàn ẹgbẹ́ Democratic àti Republican méjèèjì.

The Patriot Act of 2001, identifies the beginning of the removal of independence for the citizens of the United States, and was typified by the proclamation that the genuine patriots of American history enacted with the Declaration of Independence. The waymark of the Patriot Act is the first of three waymarks for both the Republican and Democratic parties.

Ofin Patriot ti ọdún 2001 ń fi ìbẹ̀rẹ̀ ìyọkúrò òmìnira àwọn ará-ilú Orílẹ̀-Èdè Amẹ́ríkà hàn, a sì ṣe àpẹẹrẹ rẹ̀ nípasẹ̀ ìkéde tí àwọn ọmọ orílẹ̀-èdè olóòótọ́ gidi nínú ìtàn Amẹ́ríkà fi múṣẹ pẹ̀lú Ìkéde Òmìnira. Àmì ọ̀nà Ofin Patriot ni àkọ́kọ́ nínú àwọn àmì ọ̀nà mẹ́ta fún ẹgbẹ́ Republikani àti ẹgbẹ́ Dẹ́mókírátì pẹ̀lú.

The Democratic party ends in the election of 2024, which ushers in Trump’s Executive Orders that were prefigured by the Alien and Sedition Acts. The Executive Orders Trump then enacts are not the Sunday law, but they are a type of speaking as a dragon, for they will be used by Trump as he fulfills Sister White’s identification that “active despotism” will occur in the last days. Despotism is a word identifying a dictatorship, which is accomplished by the Executive Orders that are typified in the Alien and Sedition Acts. When Trump implements his Executive Orders, there will be a reversal of the Pelosi Trials that marked the failed presidency of Biden.

Ẹgbẹ́ Dẹmọ́kírátìkì parí ní ìdìbò ọdún 2024, èyí tí ó mú Àwọn Àṣẹ Aláṣẹ Trump wọlé, àwọn tí a ti ṣàfihàn tẹ́lẹ̀ nínú Alien and Sedition Acts. Àwọn Àṣẹ Aláṣẹ tí Trump yóò sì ṣe nígbà náà kì í ṣe òfin Ọjọ́-Àìkú, ṣùgbọ́n wọ́n jẹ́ àpẹẹrẹ ìsọ̀rọ̀ bí ejòńbà, nítorí Trump yóò lò wọ́n bí ó ti ń mú ìdánimọ̀ tí Sister White ṣe ṣẹ, pé “active despotism” yóò ṣẹlẹ̀ ní àwọn ọjọ́ ìkẹyìn. Despotism jẹ́ ọ̀rọ̀ tí ń tọ́ka sí ìṣàkóso apàṣẹ-nìkan, èyí tí a fi Àwọn Àṣẹ Aláṣẹ, tí a ṣàpẹẹrẹ wọn nínú Alien and Sedition Acts, ṣẹ. Nígbà tí Trump bá mú Àwọn Àṣẹ Aláṣẹ rẹ̀ ṣiṣẹ́, ìyípadà padà sẹ́yìn yóò wáyé sí àwọn Pelosi Trials tí ó samisi ààrẹ tí Biden kuna.

The period of time that identifies the end of the Democratic and the Republican parties possess the signature of Alpha and Omega, for the beginning of each period represents the ending. For this reason, the first waymark for the Democratic party is the Patriot Act of 2001, and the second waymark is the Pelosi Trials that began in 2021. Those trials represent a complete rejection of the Constitution of 1789. The Pelosi Trials represent the middle waymark in the line of the Democratic party, which was typified when the Constitution was ratified by thirteen colonies, thirteen years after 1776. The Pelosi Trials represent rebellion against the Constitution and were typified by 1789. The third waymark for the Democratic line is where they end as a political party.

Àkókò ìgbà tí ń fi òpin ẹgbẹ́ Democratic àti Republican hàn ní àmì-ìdánimọ̀ ti Alifa àti Omega, nítorí ìbẹ̀rẹ̀ ọ̀kọ̀ọ̀kan àkókò náà ń ṣojú òpin. Nítorí èyí, àmì-ọ̀nà àkọ́kọ́ fún ẹgbẹ́ Democratic ni Patriot Act ti ọdún 2001, àmì-ọ̀nà kejì sì ni àwọn Ìdánwò Pelosi tí ó bẹ̀rẹ̀ ní 2021. Àwọn ìdánwò wọ̀nyí ń ṣojú ìkọ̀sílẹ̀ pátápátá sí Òfin Orílẹ̀-Èdè ti 1789. Àwọn Ìdánwò Pelosi ń ṣojú àmì-ọ̀nà àárín nínú ìlà ẹgbẹ́ Democratic, èyí tí a ti fi àpẹẹrẹ hàn nígbà tí àwọn ileto mẹ́tàlá fọwọ́sí Òfin Orílẹ̀-Èdè náà, lẹ́yìn ọdún mẹ́tàlá lẹ́yìn 1776. Àwọn Ìdánwò Pelosi ń ṣojú ìṣọ̀tẹ̀ sí Òfin Orílẹ̀-Èdè náà, a sì ti fi 1789 ṣe àpẹẹrẹ rẹ̀. Àmì-ọ̀nà kẹta fún ìlà Democratic ni ibi tí wọ́n ti parí gẹ́gẹ́ bí ẹgbẹ́ òṣèlú.

They end at the election of 2024, and once the inauguration of 2025 is accomplished the second set of Pelosi Trials will be brought about by Executive Orders which were typified by the Alien and Sedition Acts. Thus, the third waymark for the Democratic party is the Alien and Sedition Acts of 1798. The period representing the end of the Democratic party begins with an election, an inauguration, and the introduction of satanic political lawfare, and it ends with an election, an inauguration, and the introduction of satanic political lawfare.

Wọ́n parí ní ìdìbò ọdún 2024, àti nígbà tí ìbúra ìbẹ̀rẹ̀ ọ́fíìsì ọdún 2025 bá ti ṣẹ, ìṣupò kejì ti Àwọn Ìdánwò Pelosi ni a ó mú wá nípasẹ̀ Àwọn Àṣẹ Aláṣẹ, èyí tí Àwọn Ofin Alien and Sedition ti ṣàpẹẹrẹ rẹ̀. Nípa bẹ́ẹ̀, àmì ọ̀nà kẹta fún ẹgbẹ́ Democratic ni Àwọn Ofin Alien and Sedition ti ọdún 1798. Àkókò tí ó dúró fún òpin ẹgbẹ́ Democratic bẹ̀rẹ̀ pẹ̀lú ìdìbò kan, ìbúra ìbẹ̀rẹ̀ ọ́fíìsì kan, àti ìfihàn ìjà òfin òṣèlú ti Sátánì, ó sì parí pẹ̀lú ìdìbò kan, ìbúra ìbẹ̀rẹ̀ ọ́fíìsì kan, àti ìfihàn ìjà òfin òṣèlú ti Sátánì.

For the Republican party the first waymark is the Patriot Act of 2001, typified by the Declaration of Independence in 1776. The second waymark is not the same as was the second waymark for the Democratic party. The second waymark, represented by the Constitution of 1789 for the Democrats was the first Pelosi Trials, but the second waymark for the Republicans represented by the Constitution of 1789, is the Alien and Sedition Act, that is fulfilled once the second inauguration of Trump is accomplished in 2025. How can the Alien and Sedition Acts of 1798, represent the Constitution of 1789?

Fún ẹgbẹ́ òṣèlú Republikani, àmì ọ̀nà àkọ́kọ́ ni Ofin Patriot ti ọdún 2001, tí Ìkéde Òmìnira ti ọdún 1776 jẹ́ àpẹẹrẹ rẹ̀. Àmì ọ̀nà kejì kò jọra pẹ̀lú ohun tí ó jẹ́ àmì ọ̀nà kejì fún ẹgbẹ́ òṣèlú Demokratiki. Àmì ọ̀nà kejì náà, tí Ofin Ìpilẹ̀ Orílẹ̀-èdè ti ọdún 1789 ṣàfihàn fún àwọn Demokratiki, ni àwọn Ìdánwò Pelosi àkọ́kọ́, ṣùgbọ́n àmì ọ̀nà kejì fún àwọn Republikani, tí Ofin Ìpilẹ̀ Orílẹ̀-èdè ti ọdún 1789 ṣàfihàn, ni Ofin Alien and Sedition, èyí tí a mú ṣẹ nígbà tí ìbúra kejì Trump bá ti parí ní ọdún 2025. Báwo ni àwọn Ofin Alien and Sedition ti ọdún 1798 ṣe lè ṣojú fún Ofin Ìpilẹ̀ Orílẹ̀-èdè ti ọdún 1789?

At Trump’s second inauguration his Executive Orders, that are typified by the Alien and Sedition Acts of 1798, initiate not only a second set of Pelosi Trials, but the acts also initiate the formation of the image of the beast. The period of the formation of the image of the beast begins and ends with the speaking as a dragon. The speaking at the beginning of the period represents the establishment of the kingly powers that are represented as a dictatorship, or as Sister White calls it, “despotism.” The speaking of a dragon at the end of the period of the formation of the image of the beast identifies the authority of the religious powers being established over the political powers.

Ní ìbúra kejì Trump sí ipò ààrẹ, Àwọn Àṣẹ Aláṣẹ rẹ̀, tí Ìṣe Àlejò àti Ìṣe Ìsọ̀tẹ́ ti ọdún 1798 jẹ́ àpẹẹrẹ wọn, ń bẹ̀rẹ̀ kì í ṣe àkójọpọ̀ kejì nìkan ti Àwọn Ìdánwò Pelosi, ṣùgbọ́n àwọn ìṣe náà pẹ̀lú ń bẹ̀rẹ̀ ìdásílẹ̀ àwòrán ẹranko náà. Àkókò ìdásílẹ̀ àwòrán ẹranko náà bẹ̀rẹ̀, ó sì parí pẹ̀lú sísọ bí ejò ńlá. Sísọ náà ní ìbẹ̀rẹ̀ àkókò náà dúró fún ìmúlẹ̀ àwọn agbára ọba tí a fi hàn gẹ́gẹ́ bí ìjọba alákòóso aláìlódìsí, tàbí gẹ́gẹ́ bí Arábìnrin White ṣe pè é, “àṣẹ ìkà.” Sísọ bí ejò ńlá ní òpin àkókò ìdásílẹ̀ àwòrán ẹranko náà ń tọ́ka sí àṣẹ àwọn agbára ẹ̀sìn tí a ń fi ìdí rẹ̀ múlẹ̀ lórí àwọn agbára ìṣèlú.

The Declaration of Independence was a declaration against the tyranny of both the political authority of the kings of Europe and the religious authority of the Roman church. The period of the formation of the image of the beast is where these two corrupt powers are merged together, with the religious authority in control of the relationship. In the formation, or the merging of these two powers it is the religious authority that comes up last and is higher. Therefore, the beginning of that period represents the ending of the period. The Alien and Sedition Acts of 1798, represent the end of the Democratic party, and it is their third waymark, but it simultaneously represents the second waymark in the ending period of the Republican party. The third waymark for the Republican party is Sunday enforcement.

Ìkéde Òmìnira jẹ́ ìkéde tí a fi dìde sí ìkà-ọba, ti àṣẹ òṣèlú àwọn ọba ilẹ̀ Yúróòpù àti ti àṣẹ ẹ̀sìn ìjọ Róòmù pẹ̀lú. Àkókò ìdásílẹ̀ àwòrán ẹranko náà ni ibi tí a ti darapọ̀ agbára méjèèjì tí ó bàjẹ́ wọ̀nyí mọ́ra, pẹ̀lú àṣẹ ẹ̀sìn tí ó ń ṣàkóso ìbáṣepọ̀ náà. Nínú ìdásílẹ̀, tàbí nínú ìdàpọ̀ agbára méjèèjì wọ̀nyí, àṣẹ ẹ̀sìn ni ó yọ̀ síwájú níkẹyìn, ó sì ga jùlọ. Nítorí náà, ìbẹ̀rẹ̀ àkókò náà dúró fún òpin àkókò náà. Àwọn Òfin Alien and Sedition ti ọdún 1798, dúró fún òpin ẹgbẹ́ Democratic, ó sì jẹ́ àmì-ọ̀nà kẹta wọn, ṣùgbọ́n ní àkókò kan náà ó tún dúró fún àmì-ọ̀nà kejì nínú àkókò ìparí ẹgbẹ́ Republican. Àmì-ọ̀nà kẹta fún ẹgbẹ́ Republican ni ìfipá mú ìbọ̀wọ̀ fún Ọjọ́ Àìkú.

For the Democratic party the three waymarks represented by 1776, 1789 and 1798 typify 2001 (1776), the first Pelosi Trials of 2021 (1789), and the second Pelosi Trials of 2025 (1798).

Fún Ẹgbẹ́ Dẹ́mókírátì, àwọn àmì-ọ̀nà mẹ́ta tí a ṣàfihàn nípasẹ̀ 1776, 1789 àti 1798 jẹ́ àpẹẹrẹ 2001 (1776), àwọn Ìdánwò Pelosi àkọ́kọ́ ti 2021 (1789), àti àwọn Ìdánwò Pelosi kejì ti 2025 (1798).

For the Republican party the three waymarks represented by 1776, 1789 and 1798 typify 2001 (1776), the second Pelosi Trials of 2025 (1789), and the Sunday law (1798).

Fún ẹgbẹ́ Oṣèlú Republican, àwọn àmì-ọ̀nà mẹ́ta tí 1776, 1789, àti 1798 ṣojú fún ń ṣe àfihàn 2001 (1776), Ìdánwò Pelosi kejì ti 2025 (1789), àti òfin Ọjọ́-Àìkú (1798).

1776, 1789 and 1798 represent twenty-two years, and twenty-two is the symbol of the combination of Divinity with humanity. These three waymarks bear the testimony of “Truth”, for they represent that the first and last waymark identify the same truth. 1776 identifies the establishment of independence, and 1798 identifies the removal of independence. They therefore represent the first and last letters of the Hebrew alphabet that consists of twenty-two letters. The thirteenth letter is a symbol of rebellion, and together those three letters; the first, the thirteenth and the last combined to form the Hebrew word “Truth”.

1776, 1789 àti 1798 dúró fún ọdún méjìlélógún, àti pé méjìlélógún jẹ́ àmì ìṣàpẹẹrẹ ìṣọ̀kan Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn. Àwọn àmì ọ̀nà mẹ́ta wọ̀nyí gbé ẹ̀rí “Òtítọ́” kalẹ̀, nítorí wọ́n ṣàfihàn pé àmì ọ̀nà àkọ́kọ́ àti èyí ìkẹyìn ń tọ́ka sí òtítọ́ kan náà. 1776 ń tọ́ka sí ìdásílẹ̀ òmìnira, 1798 sì ń tọ́ka sí ìyọkúrò òmìnira. Nítorí náà, wọ́n dúró fún lẹ́tà àkọ́kọ́ àti lẹ́tà ìkẹyìn nínú álífábẹ́ẹ̀tì Heberu, èyí tí ó ní lẹ́tà méjìlélógún. Lẹ́tà kẹtàlá jẹ́ àmì ìṣàpẹẹrẹ ìṣọ̀tẹ̀, àti pé àwọn lẹ́tà mẹ́ta wọ̀nyí papọ̀; àkọ́kọ́, kẹtàlá, àti ìkẹyìn, ní ìṣọ̀kan dá ọ̀rọ̀ Heberu náà “Òtítọ́” sílẹ̀.

1776 represents September 11, 2001, and marks the beginning of the sealing time of the one hundred and forty-four thousand. It marks the beginning of the sprinkling of the latter rain, which is the period of time when the dragon is given to the beast for services rendered, as the Democratic dragon party will be defeated by the Republican beast party.

1776 dúró fún September 11, 2001, ó sì ṣàmì ìbẹ̀rẹ̀ àkókò fífi èdìdì sórí ẹgbẹ̀rún mẹ́rìndínlọ́gọ́rin [144,000]. Ó tún ṣàmì ìbẹ̀rẹ̀ ìkànsí òjò ìkẹyìn, èyí tí í ṣe àkókò náà nígbà tí a fi dragoni náà fún ẹranko náà gẹ́gẹ́ bí ẹ̀san fún iṣẹ́ tí a ti ṣe, gẹ́gẹ́ bí ẹgbẹ́ dragoni Democratic yóò ṣe ṣẹ́gun nípasẹ̀ ẹgbẹ́ ẹranko Republican.

During that history the sealing of the true Protestant horn is accomplished during the period of time when the Lord stretches His hand forth a second time to gather the people who are identified as the outcasts of Israel, and who will be lifted up as an ensign at the Sunday law.

Ní gbogbo ìtàn yẹn, fífi èdìdì sí iwo Pùròtẹ́sítáǹtì tòótọ́ ni a ń mú ṣẹ ní àkókò náà nígbà tí Olúwa bá na ọwọ́ Rẹ̀ jáde ní ìgbà kejì láti kó àwọn ènìyàn tí a mọ̀ sí àwọn ẹni-ìtìjú Ísírẹ́lì jọ, àwọn tí a ó sì gbé sókè gẹ́gẹ́ bí àsíá ní àkókò òfin Ọjọ́-Àìkú.

On July 18, 2020 the true Protestant horn was scattered and twenty-two years after 2001, in July of 2023 the work of the second gathering was initiated by a voice crying in the wilderness. The first gathering took place in 2001, when the angel of Revelation chapter eighteen descended as the great buildings of New York city came down. The descent of that angel represented the beginning of the sealing time, and the descent of Michael the archangel on July 18, 2020 represented the ending of the sealing time. Jesus, as the Alpha and Omega always illustrates the end with the beginning, so the prophetic elements of the first gathering that began on September 11, 2001, represent the prophetic elements that occur in the second gathering.

Ní ọjọ́ kẹtàdínlógún, oṣù Keje, ọdún 2020 ni a tú ìwo Pùròtẹ́sítáǹtì tòótọ́ ká, àti ní ọdún méjìlélógún lẹ́yìn 2001, ní oṣù Keje ọdún 2023, a bẹ̀rẹ̀ iṣẹ́ ìkójọpọ̀ kejì nípasẹ̀ ohùn ẹni tí ń ké ní aginjù. Ìkójọpọ̀ àkọ́kọ́ ṣẹlẹ̀ ní ọdún 2001, nígbà tí áńgẹ́lì Ìfihàn orí kejìdínlógún sọ̀kalẹ̀ bí àwọn ilé ńlá ìlú New York ṣe wó lulẹ̀. Ìsòkalẹ̀ áńgẹ́lì náà dúró fún ìbẹ̀rẹ̀ àkókò ìdìdì, àti ìsòkalẹ̀ Míkáẹ́lì olórí àwọn áńgẹ́lì ní ọjọ́ kẹtàdínlógún, oṣù Keje, ọdún 2020 dúró fún ìparí àkókò ìdìdì. Jésù, gẹ́gẹ́ bí Alfa àti Òmégà, máa ń fi ìbẹ̀rẹ̀ hàn gẹ́gẹ́ bí àpèjúwe ìparí nígbà gbogbo; nítorí náà, àwọn èròjà àsọtẹ́lẹ̀ ti ìkójọpọ̀ àkọ́kọ́ tí ó bẹ̀rẹ̀ ní ọjọ́ kọkànlá, oṣù Kẹsàn-án, ọdún 2001, dúró fún àwọn èròjà àsọtẹ́lẹ̀ tí ń ṣẹlẹ̀ nínú ìkójọpọ̀ kejì.

There are three clear illustrations of the second gathering that represent the ending history of the sealing time of the one hundred and forty-four thousand, which are the history of Christ, the history of the first and second angels’ messages from August 11, 1840 to October 22, 1844, and also the history of the third angel from October 22, 1844 unto the rebellion of 1863. Those three witnesses establish the second gathering of the one hundred and forty-four thousand from July 2023, unto the soon coming Sunday law. If we isolate one distinct element from each history we find the evidence of the role of the third woe.

Àwọn àpẹẹrẹ mẹ́ta tí ó hàn gbangba wà nípa ìkójọ kejì, tí wọ́n ń ṣojú ìtàn ìparí àkókò ìdìdì àwọn ẹgbẹ̀rún ọgọ́rùn-ún kan lé mẹ́rìnlélógójì, èyí tí í ṣe ìtàn Kristi, ìtàn àwọn ìhìnrere áńgẹ́lì kìn-ín-ní àti kejì láti August 11, 1840 sí October 22, 1844, àti pẹ̀lú ìtàn áńgẹ́lì kẹta láti October 22, 1844 títí dé ìṣọ̀tẹ̀ 1863. Àwọn ẹlẹ́rìí mẹ́ta wọ̀nyí fi ìkójọ kejì àwọn ẹgbẹ̀rún ọgọ́rùn-ún kan lé mẹ́rìnlélógójì múlẹ̀ láti July 2023, títí dé òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́. Bí a bá ya ẹyọ kan tí ó yàtọ̀ gbangba kúrò nínú ìtàn kọ̀ọ̀kan, a ó rí ẹ̀rí ipa àjàkálẹ̀ kẹta.

At the conclusion of the Exeter camp meeting on August 17, 1844, the message of the Midnight Cry was proclaimed. That proclamation represented the proclamation of the Midnight Cry message in the history of the one hundred and forty-four thousand, for both histories were and are a fulfillment of the parable of the ten virgins. Sister White identifies that Christ’s triumphal entry into Jerusalem represented the proclamation of the Midnight Cry in 1844. The only time Christ ever rode an animal was in His entry into Jerusalem, and the animal He rode was an ass, which is the symbol of Islam. In the period of the second gathering of 1844 unto 1863, in 1848 Sister White identifies that the European nations were being angered, and the angering of the nations in that history was accomplished by the threats of continued warfare being brought upon Europe by Islam. In each of the three histories of a second gathering, the role of Islam of the third woe is identified.

Ní ìparí àpéjọ ibùdó Exeter ní August 17, 1844, a kéde ìránṣẹ́ Ẹkún Ọ̀gànjọ́ Òru. Ìkéde náà ṣojú ìkéde ìránṣẹ́ Ẹkún Ọ̀gànjọ́ Òru nínú ìtàn àwọn ọ̀kẹ́ mẹ́rìnlélógójì [144,000], nítorí pé àwọn ìtàn méjèèjì jẹ́, tí wọ́n sì jẹ́ ìmúṣẹ àkàwé àwọn wúńdíá mẹ́wàá. Sister White fi hàn pé ìwọlé ìṣẹ́gun Kristi sínú Jerusalemu ṣojú ìkéde Ẹkún Ọ̀gànjọ́ Òru ní 1844. Àkókò kan ṣoṣo tí Kristi gùn ẹranko rí ni nígbà ìwọlé Rẹ̀ sínú Jerusalemu, ẹranko tí Ó sì gùn ni kẹ́tẹ́kẹ́tẹ́, èyí tí í ṣe ààmì Islam. Nínú àkókò ìkójọpọ̀ kejì láti 1844 títí dé 1863, ní 1848 Sister White fi hàn pé a ń mú àwọn orílẹ̀-èdè Yúróòpù bínú, ìmúbínú àwọn orílẹ̀-èdè náà sì nínú ìtàn yẹn ni a ṣe nípasẹ̀ ìhalẹ̀ ogun tí yóò máa bá a lọ tí Islam mú wá sórí Yúróòpù. Nínú ọ̀kọ̀ọ̀kan àwọn ìtàn mẹ́ta ti ìkójọpọ̀ kejì, a fi ipa Islam nínú ègbé kẹta hàn.

The sealing time of the one hundred and forty-four thousand began on September 11, 2001 with a surprise attack from Islam of the third woe, upon the modern glorious land of the United States. Twenty-two years later on October 7, 2023, Islam of the third woe, brought a surprise attack upon the ancient glorious land. At the soon coming Sunday law, which is the great earthquake of Revelation eleven, the third woe suddenly comes again, as it once again accomplishes a surprise attack upon the modern glorious land.

Àkókò ìdìmọ̀tí àwọn ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì bẹ̀rẹ̀ ní September 11, 2001 pẹ̀lú ìkólù àìròtẹ́lẹ̀ láti ọ̀dọ̀ Islam ti ègbé kẹta, sí ilẹ̀ ògo òde-òní ti United States. Ọdún méjìlélógún lẹ́yìn náà, ní October 7, 2023, Islam ti ègbé kẹta mú ìkólù àìròtẹ́lẹ̀ wá sórí ilẹ̀ ògo àtijọ́. Ní àkókò òfin Sunday tí ń bọ̀ láìpẹ́, èyí tí í ṣe ìwarìrì-ayé ńlá ti Ìfihàn mọ́kànlá, ègbé kẹta yóò tún dé lójijì, bí ó ti tún ṣe ń mú ìkólù àìròtẹ́lẹ̀ ṣẹ sí ilẹ̀ ògo òde-òní.

The rebellion represented by literal Israel, as a symbol of those who crucified their Messiah, and the three surprise attacks of Islam of the third woe bear the signature of “Truth.” The message that seals the one hundred and forty-four thousand accomplishes the work of gathering God’s last-day people a second time occurs during a period of time when the activities of Islam of the third woe are active.

Ìṣọ̀tẹ̀ tí Ísírẹ́lì gidi dúró fún, gẹ́gẹ́ bí àmì àwọn tí wọ́n kàn Mèsáyà wọn mọ́ àgbélébùú, àti àwọn ìkọlù ìyàlẹ́nu mẹ́ta ti Íslámù ìbànújẹ kẹta, ru àmi “Òtítọ́.” Ìfẹ̀sẹ̀mulẹ̀ ọ̀kẹ́ mẹ́rìnlélógójì [144,000] náà—eyiti ó ṣe iṣẹ́ ìkójọ àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn ní ìgbà kejì—ń ṣẹlẹ̀ láàárín àkókò kan nígbà tí àwọn ìṣe Íslámù ìbànújẹ kẹta wà ní ìṣiṣẹ́.

The prophetic period represented as the “second gathering,” distinctly identifies specific prophetic periods that make up the entire history of the “second gathering”. The descent of Christ after His resurrection marks the beginning of His work to gather those who had been scattered at the cross.

Àkókò àsọtẹ́lẹ̀ tí a ṣàfihàn gẹ́gẹ́ bí “ìkójọpọ̀ kejì,” ń fi kedere dá àwọn àkókò àsọtẹ́lẹ̀ pàtó tí ó para pọ̀ di gbogbo ìtàn “ìkójọpọ̀ kejì” náà mọ̀. Ìsọ̀kalẹ̀ Kristi lẹ́yìn àjíǹde Rẹ̀ ni ó samisi ìbẹ̀rẹ̀ iṣẹ́ Rẹ̀ láti kó àwọn tí a ti tú ká nígbà agbelebu jọ.

> Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. Matthew 26:31.

> Nígbà náà ni Jésù wí fún wọn pé, Gbogbo yín ni a ó mú kọsẹ̀ nítorí mi ní òru yìí; nítorí a ti kọ ọ́ pé, Èmi yóò lù olùṣọ́-àgùntàn náà, àwọn àgùntàn agbo-ẹran náà yóò sì túká kiri. Mátíù 26:31.

After the three days in the tomb, Christ descended unto the disciples, initiating a forty-day period of personal instruction, which was followed by a ten-day period of unification and prayer in advance of the outpouring of the Holy Spirit without measure at Pentecost.

Lẹ́yìn ọjọ́ mẹ́ta nínú ibojì, Kristi sọ̀kalẹ̀ tọ̀ àwọn ọmọ-ẹ̀yìn lọ, ó bẹ̀rẹ̀ àkókò ọjọ́ mẹ́rìnlélógójì kan ti ẹ̀kọ́ àkọ́kọ́ ní ti ara ẹni, èyí tí àkókò ọjọ́ mẹ́wàá kan ti ìṣọ̀kan àti àdúrà tẹ̀ lé, ní ìmúrasílẹ̀ ṣáájú ìtàkúnmọ́ jáde Ẹ̀mí Mímọ́ láìní ìwọ̀n ní Pentikosti.

> The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen: To whom also he showed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God: And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. . .. And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. Acts 1:1–9, 2:1, 2.

> Ìwé ìtàn àkọ́kọ́ náà ni mo ti kọ, Tẹófílù, nípa gbogbo ohun tí Jésù bẹ̀rẹ̀ sí í ṣe àti kọ́ni, títí di ọjọ́ tí a gbé e sókè lọ, lẹ́yìn tí ó ti fi Ẹ̀mí Mímọ́ pa àṣẹ fún àwọn àpọ́sítélì tí ó yàn: Àwọn ẹni tí ó sì fi ara rẹ̀ hàn fún pé ó wà láàyè lẹ́yìn ìjìyà rẹ̀ pẹ̀lú ọ̀pọ̀ ẹ̀rí tí kò ṣeé ṣiyèméjì, nígbà tí wọ́n ń rí i ní ọjọ́ mẹ́rìnlélógójì, tí ó sì ń sọ̀rọ̀ nípa àwọn ohun tí ó ṣe ti ìjọba Ọlọ́run: Nígbà tí ó sì péjọ pọ̀ pẹ̀lú wọn, ó pa áṣẹ fún wọn pé kí wọn má ṣe kúrò ní Jerusalẹmu, ṣùgbọ́n kí wọn dúró de ìlérí Baba, èyí tí, ní wíwí rẹ̀, ẹ ti gbọ́ lọ́dọ̀ mi. Nítorí Johanu fi omi ṣèrìbọmi nítòótọ́; ṣùgbọ́n a ó fi Ẹ̀mí Mímọ́ batisí yín láìpẹ́ lẹ́yìn ìsinsin yìí. Nítorí náà, nígbà tí wọ́n péjọ, wọ́n béèrè lọ́wọ́ rẹ̀ pé, Olúwa, ní àkókò yìí ni ìwọ yóò tún ìjọba Ísírẹ́lì ṣe padà bí? Ó sì wí fún wọn pé, Kì í ṣe tiyín láti mọ àwọn àkókò tàbí àwọn àsìkò, tí Baba ti fi sínú àṣẹ ara rẹ̀. Ṣùgbọ́n ẹ ó gba agbára, lẹ́yìn tí Ẹ̀mí Mímọ́ bá sọ̀kalẹ̀ sórí yín: ẹ ó sì jẹ́ ẹlẹ́rìí mi ní Jerusalẹmu, àti ní gbogbo Jùdíà, àti ní Samáríà, àti títí dé ìpẹ̀kun ayé. Nígbà tí ó sì ti sọ àwọn nǹkan wọ̀nyí, bí wọ́n ti ń wò ó, a gbé e sókè; ìkùùkuu sì gbà á kúrò ní ojú wọn.... Nígbà tí ọjọ́ Pẹ́ńtíkọ́sì sì pé tán, gbogbo wọn wà pẹ̀lú ọkàn kan ní ibi kan náà. Lójijì, ariwo kan sì ti ọ̀run wá bí ti ẹ̀fúùfù líle tí ń fẹ́ kọjá, ó sì kún gbogbo ilé náà níbi tí wọ́n jókòó sí. Ìṣe 1:1–9, 2:1, 2.

For forty days, followed by the ten days the disciples were to “wait” for the promise of the Father, Christ was gathering His disciples a second time. The period of waiting in Jerusalem, is a symbol of a tarrying time, in agreement with the tarrying times of Matthew twenty-five and Habakkuk two. The entire period is identified by Christ as beginning at the work of Elijah, when John was baptizing, and the entire period ended with the baptism of the Holy Spirit at Pentecost. Baptism is a symbol of death, burial and resurrection, so the middle waymark in the entire period was the cross, for the entire period bears the signature of “Truth”.

Fún ogójì ọjọ́, tí ó tẹ̀ lé ọjọ́ mẹ́wàá tí àwọn ọmọ-ẹ̀yìn náà yóò “dúró” de ìlérí Baba, Kristi ń kó àwọn ọmọ-ẹ̀yìn Rẹ̀ jọ ní ìgbà kejì. Àkókò ìdúró ní Jerusalẹmu jẹ́ àpẹẹrẹ àkókò ìtárì, ní ìbámu pẹ̀lú àwọn àkókò ìtárì inú Mátíù ogún-ún márùn-ún àti Hábákùkù méjì. Gbogbo àkókò náà ni Kristi fi mọ̀ sí i gẹ́gẹ́ bí ẹni pé ó bẹ̀rẹ̀ ní iṣẹ́ Èlíjà, nígbà tí Johanu ń ṣe ìríbọmi, gbogbo àkókò náà sì parí pẹ̀lú ìríbọmi Ẹ̀mí Mímọ́ ní Pẹ́ńtẹ́kọ́sítì. Ìríbọmi jẹ́ àpẹẹrẹ ikú, ìsìnkú àti àjíǹde, nítorí náà àmì ọ̀nà àárín nínú gbogbo àkókò náà ni àgbélébùú, nítorí gbogbo àkókò náà gbé ààmì “Òtítọ́” náà.

The entire period begins with the baptism of Christ by John, when the Holy Spirit descended in the form of a dove. Then the work of gathering the disciples who were to be the foundation of the Christian temple began. At the end of that period Christ gathers His disciples a second time, and the period of the second gathering is a repetition of the period of the first gathering, for Christ illustrates the ending of a thing with its beginning.

Gbogbo àkókò náà bẹ̀rẹ̀ pẹ̀lú ìrìbọmi Kristi ní ọwọ́ Johanu, nígbà tí Ẹ̀mí Mímọ́ sọ̀kalẹ̀ ní ìrísí àdàbà. Nígbà náà ni iṣẹ́ ìkójọ àwọn ọmọ-ẹ̀yìn tí yóò jẹ́ ìpìlẹ̀ tẹ́ńpìlì Kristẹni bẹ̀rẹ̀. Ní òpin àkókò náà Kristi tún kó àwọn ọmọ-ẹ̀yìn Rẹ̀ jọ ní ìgbà kejì, àti pé àkókò ìkójọ kejì náà jẹ́ àtúnsọ àkókò ìkójọ àkọ́kọ́, nítorí Kristi ń fi ìbẹ̀rẹ̀ ohun kan ṣàpèjúwe ìparí rẹ̀.

The cross had been typified by Christ’s baptism, and both events began a work of gathering disciples. The waymark that identifies the beginning and the ending represents death, burial and resurrection. After the resurrection, forty days of testing in the wilderness represented forty days of instruction after His descent unto the disciples. The forty days both represent a primary truth that is expressed by Jesus as, “It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.”

A ti fi àmì àpẹẹrẹ hàn nípa ìrìbọmi Kristi, àwọn ìṣẹ̀lẹ̀ méjèèjì sì bẹ̀rẹ̀ iṣẹ́ kan ti kíkójọ àwọn ọmọ-ẹ̀yìn. Àmì ọ̀nà tí ń fi ìbẹ̀rẹ̀ àti òpin hàn dúró fún ikú, ìsìnkú àti àjíǹde. Lẹ́yìn àjíǹde, ọjọ́ mẹ́rìnlélógójì ìdánwò ní aginjù dúró fún ọjọ́ mẹ́rìnlélógójì ìtọ́ni lẹ́yìn ìsọ̀kalẹ̀ Rẹ̀ wá sọ́dọ̀ àwọn ọmọ-ẹ̀yìn. Àwọn ọjọ́ mẹ́rìnlélógójì méjèèjì dúró fún òtítọ́ àkọ́kọ́ kan tí Jesu fi hàn pé, “A ti kọ ọ́ pé, Ènìyàn kì yóò fi búrẹ́dì nìkan yè, bí kò ṣe nípa gbogbo ọ̀rọ̀ tí ń jáde láti ẹnu Ọlọ́run.”

In that period of time Jesus opened up to the disciples all that the prophets had testified about Christ, thus identifying that period as an opening of His prophetic Word.

Ní àkókò yẹn, Jésù ṣí gbogbo ohun tí àwọn wòlíì ti jẹ́rìí nípa Kristi sí àwọn ọmọ-ẹ̀yìn, báyìí ni Ó sì fi mọ̀ pé àkókò náà jẹ́ ìṣípayá Ọ̀rọ̀ àsọtẹ́lẹ̀ Rẹ̀.

> And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs. And they talked together of all these things which had happened. And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. . .. Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. 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 24:13–16, 26–31.

> Sì kíyèsí i, méjì nínú wọn sì ń lọ ní ọjọ́ kan náà sí abúlé kan tí a ń pè ní Emmaus, èyí tí ó jìnnà sí Jerusalẹmu ní ìwọ̀n ọgọ́ta fọ́lọ́ǹgù. Wọ́n sì ń bá ara wọn sọ̀rọ̀ nípa gbogbo nǹkan wọ̀nyí tí ó ti ṣẹlẹ̀. Ó sì ṣe, bí wọ́n ti ń bá ara wọn jíròrò tí wọ́n sì ń ròye, Jesu tìkára rẹ̀ súnmọ́ wọn, ó sì ń bá wọn lọ. Ṣùgbọ́n a dí ojú wọn mú kí wọn má bàa mọ̀ ọ́n.... Nígbà náà ni ó wí fún wọn pé, Ẹ̀yin aláìgbọ́n, àti aláìyára ọkàn láti gba gbogbo ohun tí àwọn wòlíì ti sọ gbọ́: Ṣé Kristi kò ha yẹ kí ó jìyà nǹkan wọ̀nyí, kí ó sì wọ ògo rẹ̀? Ó sì bẹ̀rẹ̀ láti ọwọ́ Mose àti gbogbo àwọn wòlíì, ó túmọ̀ fún wọn nínú gbogbo Ìwé Mímọ́ àwọn nǹkan tí ó jẹ́ tirẹ̀. Wọ́n sì súnmọ́ abúlé náà, níbi tí wọ́n ń lọ: ó sì ṣe bí ẹni pé òun yóò lọ jù bẹ́ẹ̀ lọ. Ṣùgbọ́n wọ́n fi agbára rọ̀ ọ́, wọ́n ní, Bá wa dúró: nítorí alẹ́ ti ń súnmọ́lẹ̀, ọjọ́ sì ti lọ jìn. Ó sì wọlé láti bá wọn gbé inú ilé. Ó sì ṣe, bí ó ti jókòó sí oúnjẹ pẹ̀lú wọn, ó mú àkàrà, ó súre sí i, ó sì bù ú, ó sì fi fún wọn. Ojú wọn sì là, wọ́n sì mọ̀ ọ́n; ó sì di aláìfarahàn kúrò ní ojú wọn. Luku 24:13–16, 26–31.

Christ tarried with the disciples who did not recognize who He was, until He opened their eyes, “and beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.” Their eyes were opened when they were given “bread” to eat. After forty days Christ ascended unto heaven, and “vanished out of their sight,” as He had done with the disciples of Emmaus in the beginning of the forty days of instruction. They then began the ten days of preparation for Pentecost, which typifies the soon coming Sunday law.

Kristi pẹ́ tì pẹ̀lú àwọn ọmọ-ẹ̀yìn tí kò mọ ẹni tí Òun jẹ́, títí tí Ó fi là ojú wọn sílẹ̀, “ó sì bẹ̀rẹ̀ láti ọ̀dọ̀ Mósè àti gbogbo àwọn wòlíì, ó túmọ̀ fún wọn nínú gbogbo Ìwé Mímọ́ àwọn ohun tí ó ní í ṣe pẹ̀lú ara rẹ̀.” A sì là ojú wọn sílẹ̀ nígbà tí a fi “àkàrà” fún wọn láti jẹ. Lẹ́yìn ogójì ọjọ́ Kristi gòkè lọ sí ọ̀run, ó sì “di asán kúrò lójú wọn,” gẹ́gẹ́ bí Ó ti ṣe pẹ̀lú àwọn ọmọ-ẹ̀yìn Emáùsì ní ìbẹ̀rẹ̀ ogójì ọjọ́ ìtọ́ni náà. Nígbà náà ni wọ́n bẹ̀rẹ̀ ọjọ́ mẹ́wàá ìmúrasílẹ̀ fún Pẹ́ńtẹ́kọ́sì, èyí tí ó ṣàpẹẹrẹ òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́.

At the great earthquake, which is the Sunday law, the third woe of Islam comes quickly, and Islam is Isaiah’s “rough” “east wind,” that is Ezekiel’s breath that comes from John’s four winds that are restrained during the sealing of the one hundred and forty-four thousand.

Nígbà ìṣẹ̀lẹ̀ ìmìtìtì-ayé ńlá náà, èyí tí í ṣe òfin Ọjọ́ Àìkú, ìyọnu kẹta ti Ìsílámù ń bọ̀ wá kánkán, àti pé Ìsílámù ni “ẹ̀fúùfù líle” “ìlà-oòrùn” ti Isaiah, èyí ni ẹ̀mí Ezekiel tí ó ti ọ̀dọ̀ afẹ́fẹ́ mẹ́rin John wá, àwọn tí a dí mọ́lẹ̀ ní àsìkò ìdìdì àwọn ẹgbẹ̀rún mẹ́rìnlélógójì àti ọgọ́rin [144,000].

Once the one hundred and forty-four thousand are sealed then the four winds are loosed, and “suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house.” Islam of the third woe strikes “suddenly” and unexpectedly, and produces the “sound from heaven” that is the seventh trumpet, which identifies when the mystery of God is finished, and the mystery of God is finished for the one hundred and forty-four thousand when Divinity (the outpouring of the Holy Spirit) is permanently combined with humanity, and the Lord suddenly comes to His temple (the house where the disciples were gathered) and enters into covenant with the one hundred and forty-four thousand.

Lẹ́yìn tí a bá fi èdìdì dì ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [ẹgbẹ̀rún ọgọ́rùn-ún kan àti mẹ́rìndínlógójì] náà, nígbà náà ni a tú ẹ̀fúùfù mẹ́rin sílẹ̀, “lọ́jijì ni ariwo kan láti ọ̀run dé bí ti ẹ̀fúùfù líle tí ń fẹ́, ó sì kún gbogbo ilé náà.” Ìslámù ti ìyọnu kẹta náà kọlu “lọ́jijì” àti láìròtẹ́lẹ̀, ó sì mú “ariwo láti ọ̀run” náà wá, èyí tí í ṣe ìpè keje, èyí tí ń ṣàfihàn ìgbà tí ohun ìjìnlẹ̀ Ọlọ́run parí; ohun ìjìnlẹ̀ Ọlọ́run sì parí fún ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [ẹgbẹ̀rún ọgọ́rùn-ún kan àti mẹ́rìndínlógójì] náà nígbà tí Ìwà-Ọlọ́run (ìtújáde Ẹ̀mí Mímọ́) bá dàpọ̀ mọ́ ẹ̀dá ènìyàn ní ọ̀nà àìnípẹ̀kun, Olúwa sì wá sí tẹ́ńpìlì Rẹ̀ lọ́jijì (ilé náà níbi tí àwọn ọmọ-ẹ̀yìn ti péjọ sí) ó sì wọ májẹ̀mú pẹ̀lú ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [ẹgbẹ̀rún ọgọ́rùn-ún kan àti mẹ́rìndínlógójì] náà.

We will continue this study in the next article.

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

> “The Lord wants us to come up into the mount,—more directly into his presence. We are coming to a crisis which, more than any previous time since the world began, will demand the entire consecration of every one who has named the name of Christ.

> “Olúwa ń fẹ́ kí a gòkè lọ sí orí òkè náà,—kí a sì wọ inú ìwájú rẹ̀ ní taara jù bẹ́ẹ̀ lọ. A ń sún mọ́ ìpẹ̀yà kan tí, ju ìgbà èyíkéyìí ṣáájú rẹ̀ láti ìbẹ̀rẹ̀ ayé wá lọ, yóò béèrè ìyàsọ́tọ̀ pípé ti olúkúlùkù ẹni tí ó ti pe orúkọ Kristi.”

> “A revival of true godliness among us is the greatest and most urgent of all our needs. We must have the holy unction from God, the baptism of his Spirit; for this is the only efficient agent in the promulgation of sacred truth. It is the Spirit of God that quickens the lifeless faculties of the soul to appreciate heavenly things, and attracts the affections toward God and the truth.

> “Ìsọ̀jípadà ìwà-bí-Ọlọ́run tòótọ́ láàárín wa ni èyí tí ó tóbi jùlọ, tí ó sì kánjú jùlọ nínú gbogbo àìní wa. A gbọ́dọ̀ ní òróró mímọ́ láti ọ̀dọ̀ Ọlọ́run, ìrìbọmi Ẹ̀mí rẹ̀; nítorí èyí nìkan ni aṣojú alágbára nínú ìtànkálẹ̀ òtítọ́ mímọ́. Ẹ̀mí Ọlọ́run ni ó ń sọ agbára ọkàn tí kò ní ìyè di alààyè kí wọ́n lè mọyì àwọn nǹkan ọ̀run, tí ó sì ń fa àwọn ìfẹ́ ọkàn sọ́dọ̀ Ọlọ́run àti òtítọ́.”

> “It is our privilege to take God at his word. As Jesus was about to leave his disciples, to ascend into heaven, he commissioned them to bear the gospel message to all nations, tongues, and peoples. He told them to tarry in Jerusalem till they were endued with power from on high. This was essential to their success. The holy unction must come upon the servants of God. All who were fully identified as disciples of Christ and associated with the apostles as evangelists, assembled together at Jerusalem. They put away all differences. They continued with one accord in prayer and supplication, that they might receive the fulfillment of the promise of the Holy Spirit; for they were to preach the gospel in the demonstration of the Spirit and in the power of God. It was a time of great danger to the followers of Christ. They were as sheep in the midst of wolves, yet they were of good courage, because Christ had risen from the dead, and had revealed himself to them, and had promised them a special blessing which would qualify them to go forth to preach his gospel to the world. They were waiting in expectation of the fulfillment of his promise, and were praying with special fervency.

> “Àǹfààní wa ni láti gba Ọlọ́run gbọ́ gẹ́gẹ́ bí ọ̀rọ̀ rẹ̀. Bí Jésù ti fẹ́ kúrò lọ́dọ̀ àwọn ọmọ-ẹ̀yìn rẹ̀, láti gòkè lọ sí ọ̀run, ó fi iṣẹ́ lé wọn lọ́wọ́ láti mú ìhìnrere náà lọ sí gbogbo orílẹ̀-èdè, ahọ́n, àti àwọn ènìyàn. Ó sọ fún wọn pé kí wọn dúró ní Jerusalẹmu títí a ó fi fi agbára láti òkè wọ̀ wọ́n. Èyí ṣe pàtàkì fún àṣeyọrí wọn. Òróró mímọ́ gbọdọ̀ wá sórí àwọn ìránṣẹ́ Ọlọ́run. Gbogbo àwọn tí a ti dá mọ́ pátápátá gẹ́gẹ́ bí ọmọ-ẹ̀yìn Kristi, tí wọ́n sì darapọ̀ mọ́ àwọn aposteli gẹ́gẹ́ bí àwọn ajíhìnrere, kóra jọ ní Jerusalẹmu. Wọ́n fi gbogbo ìyàtọ̀ sílẹ̀. Wọ́n sì tẹ̀síwájú pẹ̀lú ọkàn kan náà nínú àdúrà àti ẹ̀bẹ̀, kí wọ́n lè gba ìmúṣẹ ìlérí Ẹ̀mí Mímọ́; nítorí wọ́n ní láti waasu ìhìnrere nínú ìfihàn Ẹ̀mí àti nínú agbára Ọlọ́run. Àkókò ewu ńlá ni ó jẹ́ fún àwọn ọmọlẹ́yìn Kristi. Wọ́n dàbí àgùntàn láàárín àwọn ìkookò, síbẹ̀ wọn ní ìgboyà, nítorí Kristi ti jí dìde kúrò nínú òkú, ó sì ti fi ara rẹ̀ hàn wọ́n, ó sì ti ṣe ìlérí ìbùkún pàtàkì kan fún wọn, èyí tí yóò mú wọn yẹ láti jáde lọ waasu ìhìnrere rẹ̀ fún ayé. Wọ́n ń dúró de ìmúṣẹ ìlérí rẹ̀ pẹ̀lú ìrètí, wọ́n sì ń gbàdúrà pẹ̀lú ìtara àkànṣe.”

> “This is the very course that should be pursued by those who act a part in the work of proclaiming the coming of the Lord in the clouds of heaven; for a people are to be prepared to stand in the great day of God. Although Christ had given the promise to his disciples that they should receive the Holy Spirit, this did not remove the necessity of prayer. They prayed all the more earnestly; they continued in prayer with one accord. Those who are now engaged in the solemn work of preparing a people for the coming of the Lord, should also continue in prayer. The early disciples were of one accord. They had no speculations, no curious theory to advance as to how the promised blessing was to come. They were one in faith and spirit. They were agreed.

> “Èyí gan-an ni ọ̀nà tí ó yẹ kí àwọn tí ń kópa nínú iṣẹ́ ìkéde ìbọ̀wọ̀ Olúwa nínú àwọsánmà ọ̀run máa tọ̀; nítorí a gbọ́dọ̀ pèsè ènìyàn kan láti lè dúró ní ọjọ́ ńlá Ọlọ́run. Bí ó tilẹ̀ jẹ́ pé Kristi ti fi ìlérí náà fún àwọn ọmọ-ẹ̀yìn rẹ̀ pé wọn yóò gba Ẹ̀mí Mímọ́, èyí kò mú àìní àdúrà kúrò. Kàkà bé̩ẹ̀, wọ́n gbàdúrà pẹ̀lú ìtara púpọ̀ sí i; wọ́n sì dúró ṣinṣin nínú àdúrà pẹ̀lú ọkàn kan náà. Àwọn tí ó wà nísinsin yìí nínú iṣẹ́ gíga àti mímọ́ ti pípèsè ènìyàn kan fún ìbọ̀wọ̀ Olúwa, ó yẹ kí wọn náà máa tẹ̀síwájú nínú àdúrà. Àwọn ọmọ-ẹ̀yìn àkọ́kọ́ wà ní ìfọ̀kànsìn kan náà. Wọn kò ní ìrò inú, wọn kò sì ní ẹ̀kọ́ àrídájú aláìmọ̀kan kankan láti gbé kalẹ̀ ní ti bí ìbùkún tí a ti ṣèlérí yóò ṣe dé. Wọn jẹ́ ọ̀kan nínú ìgbàgbọ́ àti ẹ̀mí. Wọ́n fohùn ṣọ̀kan.”

> “Put away all doubt. Dismiss your fears, obtain the experience that Paul had when he exclaimed, ‘I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.’ [Galatians 2:20.] Surrender everything to Christ, and let your life be hid with Christ in God. Then you will be a power for good. One shall chase a thousand, and two put ten thousand to flight.” Gospel Workers, 369–371.

> “Ẹ fi gbogbo iyèméjì sílẹ̀. Kọ gbogbo ìbẹ̀rù yín sílẹ̀, ẹ sì rí ìrírí tí Pọ́ọ̀lù ní gbà nígbà tí ó kéde pé, ‘A ti kan mí mọ́ àgbélébùú pẹ̀lú Kristi: ṣùgbọ́n mo wà láàyè; síbẹ̀ kì í ṣe èmi, bí kò ṣe Kristi ni ń gbé inú mi: ìyè tí mo sì ń gbé nísinsin yìí nínú ara, nípa ìgbàgbọ́ Ọmọ Ọlọ́run ni mo fi ń gbé e, ẹni tí ó fẹ́ràn mi, tí ó sì fi ara rẹ̀ fún mi.’ [Galatia 2:20.] Ẹ fi ohun gbogbo jọ̀wọ́ Kristi, ẹ sì jẹ́ kí a fi ayé yín pamọ́ pẹ̀lú Kristi nínú Ọlọ́run. Nígbà náà ni ẹ ó jẹ́ agbára fún rere. Ẹnìkan yóò lé ẹgbẹ̀rún kan, bẹ́ẹ̀ ni méjì yóò sì lé ẹgbẹ̀rún mẹ́wàá sá.” Gospel Workers, 369–371.

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