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# The Hidden History of Verse Forty - Number Six

Ìtàn Ìkọ̀kọ̀ ti Ẹsẹ̀ Kẹ́rìnlélógójì—Nọ́ńbà Ẹ̀fà

Eleven

Mọ́kànlá

Author

Jeff Pippenger

Published

April 2, 2026

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As we take up the study of the hidden history we will consider both the internal and external lines of prophecy that are now understood as aligning with the history from the time of the end in verse forty unto the Sunday law of verse forty-one. The internal line of that prophetic history is marked by the book of Revelation in chapter eleven and verse eleven. The external line is marked by the book of Daniel in chapter eleven verse eleven. The external line of Daniel eleven—verse eleven arrived in history in 2014, and the internal line of Revelation eleven—verse eleven arrived in history on December 31, 2023. The external line represents the Republican horn of the earth beast and the internal line represents the Protestant horn of the earth beast.

Bí a ṣe ń bẹ̀rẹ̀ sí í kẹ́kọ̀ọ́ ìtàn àṣírí náà, a óò wo àwọn ìlà inú àti ìlà òde ti àsọtẹ́lẹ̀ tí a ti lóye nísinsìnyí pé wọ́n bá ìtàn náà mu láti àkókò òpin nínú ẹsẹ̀ ogójì títí dé òfin Ọjọ́-Àìkú nínú ẹsẹ̀ kọkànlélógójì. Ìlà inú ti ìtàn àsọtẹ́lẹ̀ náà ni a fi àmì sí ní inú ìwé Ìfihàn ní orí kọkànlá àti ẹsẹ̀ kọkànlá. Ìlà òde náà ni a fi àmì sí ní inú ìwé Dáníẹ́lì ní orí kọkànlá, ẹsẹ̀ kọkànlá. Ìlà òde Dáníẹ́lì 11—ẹsẹ̀ kọkànlá dé sínú ìtàn ní ọdún 2014, àti ìlà inú Ìfihàn 11—ẹsẹ̀ kọkànlá dé sínú ìtàn ní Ọjọ́ Kejìlélọ́gbọ̀n, oṣù Kejìlá, ọdún 2023. Ìlà òde náà dúró fún ìwo Republikani ti ẹranko ayé, àti ìlà inú náà dúró fún ìwo Pùròtẹ́sítáǹtì ti ẹranko ayé.

## The United States

Orílẹ̀-Èdè Amẹ́ríkà

The book of Revelation identifies one primary nation as the subject of the latter days. That nation is the earth beast who forces the entire world to worship the papal sea beast. The book of Revelation identifies one primary nation, one confederacy of ten nations and one counterfeit church. The nation is the United States, the earth beast of chapter thirteen, the counterfeit church is the sea beast of chapter thirteen and the biblical ten-king confederacy of evil is the United Nations. Those three powers, represented as the dragon, the beast and the false prophet in Revelation sixteen, lead the world to Armageddon.

Ìwé Ìfihàn dá orílẹ̀-èdè pàtàkì kan mọ̀ gẹ́gẹ́ bí kókó-ọrọ̀ nípa àwọn ọjọ́ ìkẹyìn. Orílẹ̀-èdè náà ni ẹranko ilẹ̀ náà, ẹni tí ń fi ipa mú gbogbo ayé láti jọ́sìn ẹranko òkun ìjọpápá. Ìwé Ìfihàn dá orílẹ̀-èdè pàtàkì kan mọ̀, àjọṣepọ̀ orílẹ̀-èdè mẹ́wàá kan, àti ìjọ èké kan. Orílẹ̀-èdè náà ni Orílẹ̀-Èdè Amẹ́ríkà, ẹranko ilẹ̀ ti orí kẹtàlá; ìjọ èké náà ni ẹranko òkun ti orí kẹtàlá; àjọṣepọ̀ ọba mẹ́wàá ìbíbélì ti ìwà búburú sì ni Àjọ Ìṣọ̀kan Àgbáyé. Àwọn agbára mẹ́tẹ̀ẹ̀ta wọ̀nyí, tí a ṣojú wọn gẹ́gẹ́ bí dragoni, ẹranko náà, àti wòlíì èké nínú Ìfihàn mẹ́rìndínlógún, ni wọ́n ń darí ayé lọ sí Amágẹdọ́nì.

They are each identified in Daniel eleven, verses forty to forty-five, where the counterfeit church comes to her end between the seas and the glorious holy mountain in verse forty-five, which geographically aligns with Revelation’s Armageddon. Verse forty begins in 1798 when the sea beast, that is the counterfeit church received a deadly wound and the passage ends with that resurrected sea beast, who is the whore of Revelation seventeen dying the second time, thus ending the passage right where it began. The primary nation in both the book of Revelation and Daniel, is the United States, the earth beast of Revelation thirteen’s chapter of rebellion. The earth beast is also the false prophet in chapter sixteen of Revelation, and in verse forty of Daniel eleven, it is the chariots, ships and horsemen.

A dá wọn mọ̀ọ́kan nínú Dáníẹ́lì orí kọkànlá, ẹsẹ̀ ogójì sí ogójì-ún-ún márùn-ún, níbi tí ìjọ èké fi dé òpin rẹ̀ láàárín àwọn òkun àti òkè mímọ́ ológo nínú ẹsẹ̀ ogójì-ún-ún márùn-ún, èyí tí ó bá ipò ilẹ̀ tí Armagedoni ti Ìṣípayá mu. Ẹsẹ̀ ogójì bẹ̀rẹ̀ ní ọdún 1798 nígbà tí ẹranko inú òkun náà, èyíinì ni ìjọ èké, gba ìgbẹ́ olóró kan; ìpín náà sì parí pẹ̀lú ẹranko inú òkun náà tí a jí dìde, ẹni tí ó jẹ́ aṣẹ́wó Ìṣípayá orí kẹtàlá, tí ó kú ní ìgbà kejì, báyìí ni ìpín náà ṣe parí ní ibi kan náà tí ó ti bẹ̀rẹ̀. Orílẹ̀-èdè pàtàkì jùlọ nínú ìwé Ìṣípayá àti Dáníẹ́lì ni Orílẹ̀-èdè Amẹ́ríkà, ẹranko ilẹ̀-ayé nínú Ìṣípayá orí kẹtàlá, orí ìṣọ̀tẹ̀. Ẹranko ilẹ̀-ayé náà pẹ̀lú ni wòlíì èké nínú orí kẹrìndínlógún ti Ìṣípayá, àti nínú ẹsẹ̀ ogójì ti Dáníẹ́lì orí kọkànlá, òun ni àwọn kẹ̀kẹ́-ogun, ọkọ̀ ojú omi, àti àwọn ẹlẹ́ṣin.

## Half Truths are No Truth at All

Òtítọ́ Àbọ̀ Kì Í Ṣe Òtítọ́ Rárá

The nation that is the subject of both Daniel and Revelation in the latter days is the United States and Daniel chapter eleven begins by specifically identifying that nation’s final president. This truth is an established biblical fact which Laodicean Seventh-day Adventists reject by hiding behind a half-truth. The half truth they hide behind on this subject is their agreement that it is the United States that is both the earth beast of Revelation thirteen and also the false prophet of chapter sixteen; yet they refuse to see that Donald Trump is a primary subject of biblical prophecy in the latter days. God never changes and when He interacted with Egypt, Pharoah was a primary subject of the prophetic history, then with Babylon, Nebuchadnezzar and Belshazzar are named. Cyrus was named. Darius was named. The Bible specifically identifies the last ruler of the earth beast, and it is not a casual reference. Adventism knows who the United States is, in end-time prophecy, but cannot see that God addresses both the nation and its leader in every prophetic scenario, and all of those previous sacred histories illustrate the latter days.

Orílẹ̀-èdè tí ó jẹ́ kókó-ọrọ̀ Dáníẹ́lì àti Ìfihàn ní àwọn ọjọ́ ìkẹyìn ni Orílẹ̀-èdè Amẹ́ríkà, àti Dáníẹ́lì orí kọkànlá sì bẹ̀rẹ̀ pẹ̀lú fífi ààrẹ̀ ìkẹyìn orílẹ̀-èdè náà hàn ní pàtó. Òtítọ́ yìí jẹ́ òtítọ́ Bíbélì tí a ti fi ìdí rẹ̀ múlẹ̀, èyí tí àwọn Sẹ́fẹ́ndì-Ádífẹ́ntísì ti Laodíṣíà kọ̀, nípa fífarapamọ́ sẹ́yìn àbọ̀ òtítọ́ kan. Àbọ̀ òtítọ́ tí wọ́n fi ń farapamọ́ sẹ́yìn lórí ọ̀ràn yìí ni pé wọ́n fara mọ́ ọn pé Orílẹ̀-èdè Amẹ́ríkà ni ẹranko ilẹ̀ náà nínú Ìfihàn mẹ́tàlá, tí ó sì tún jẹ́ wòlíì èké náà nínú orí kẹrìndínlógún; ṣùgbọ́n wọ́n kọ̀ láti rí i pé Dọ́nàldì Trọ́mpù jẹ́ kókó-ọrọ̀ pàtàkì kan nínú àsọtẹ́lẹ̀ Bíbélì ní àwọn ọjọ́ ìkẹyìn. Ọlọ́run kì í yí padà rí, àti nígbà tí Ó bá Ejibiti lò pọ̀, Fáráò ni kókó-ọrọ̀ pàtàkì kan nínú ìtàn àsọtẹ́lẹ̀ náà; lẹ́yìn náà, pẹ̀lú Bábílónì, a dárúkọ Nébúkádnésárì àti Bélṣásárì. A dárúkọ Sairọ́ọ̀sì. A dárúkọ Dáríùsì. Bíbélì fi hàn ní pàtó ẹni tí ó jẹ́ alákòóso ìkẹyìn ẹranko ilẹ̀ náà, kì í sì í ṣe ìtọ́kasí lasán. Ádífẹ́ntísìmù mọ ẹni tí Orílẹ̀-èdè Amẹ́ríkà jẹ́ nínú àsọtẹ́lẹ̀ àkókò ìgbẹ̀yìn, ṣùgbọ́n kò lè rí i pé Ọlọ́run máa ń sọ̀rọ̀ sí mejeeji, orílẹ̀-èdè àti aṣáájú rẹ̀, nínú gbogbo àyídáyida àsọtẹ́lẹ̀, àti pé gbogbo àwọn ìtàn mímọ́ iṣáájú wọ̀nyẹn ni ń ṣàpẹẹrẹ àwọn ọjọ́ ìkẹyìn.

## Trump in the Final Vision

Ipè Nínú Ìran Ìkẹyìn

Donald Trump is the first subject in Daniel’s final vision, which is the climax of all the prophetic visions, not simply in the book of Daniel, but the entire Bible.

Donald Trump ni kókó-ọrọ̀ àkọ́kọ́ nínú ìran ìkẹyìn Dáníẹ́lì, èyí tí ó jẹ́ gíga àṣekágba gbogbo àwọn ìran àsọtẹ́lẹ̀, kì í ṣe nínú ìwé Dáníẹ́lì nìkan, bí kò ṣe nínú gbogbo Bíbélì pátápátá.

The theme of the last vision of prophetic history within God’s Word is Donald Trump. He is the symbol that identifies the footsteps of the external latter-day prophecy of the hidden history of verse forty. He is also the link that identifies and establishes the internal line of the one hundred and forty-four thousand. The one hundred and forty-four thousand are the Protestant horn upon the earth beast of Revelation thirteen, and Donald Trump represents the Republican horn of the same beast. The beast is the Constitution of the United States as represented by the constitutional republican government that initially placed a separation between the two horns, but ultimately unites the horns into an image of the papal sea beast.

Kókó-ọrọ ìran ìkẹyìn ti ìtàn àsọtẹ́lẹ̀ nínú Ọ̀rọ̀ Ọlọ́run ni Donald Trump. Òun ni ààmì tí ń ṣe ìdánimọ̀ àwọn ìṣísẹ̀ àsọtẹ́lẹ̀ òde ti ìkẹyìn ọjọ́ nípa ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ ogójì. Òun pẹ̀lú ni ìjápọ̀ tí ń ṣe ìdánimọ̀ tí ó sì ń fi ìlà inú ti àwọn ọ̀kẹ́ mẹ́rìnlélọ́gọ́rin [144,000] múlẹ̀. Àwọn ọ̀kẹ́ mẹ́rìnlélọ́gọ́rin [144,000] ni ìwo Pùrótẹ́sítáǹtì lórí ẹranko ilẹ̀ ti Ìfihàn orí kẹtàlá, Donald Trump sì dúró fún ìwo Republikani ti ẹranko kan náà. Ẹranko náà ni Òfin-Àgbà ti Orílẹ̀-Èdè Amẹ́ríkà gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú ìjọba olómìnira abẹ́ Òfin-Àgbà, èyí tí ní ìbẹ̀rẹ̀ fi ìyapa sílẹ̀ láàárín àwọn ìwo méjèèjì, ṣùgbọ́n tí ní ìkẹyìn ń so àwọn ìwo náà di ọ̀kan sínú àwòrán ẹranko òkun ti póòpù.

Sister White repeatedly aligns Daniel chapter three’s golden image with the Sunday law of the latter days; so, who does Nebuchadnezzar represent? Adventism will inform you it is the United States, the earth beast of chapter thirteen of Revelation, which equates to identifying that it was Babylon that threw Shadrach, Meshak and Abednego into the fire. It was Nebuchadnezzar that the Bible identifies as the one who was responsible at the Sunday law, so who is Nebuchadnezzar, if it is not the president that rules when the soon coming Sunday law arrives?

Arábìnrin White ń fi ère wúrà tí ó wà nínú Dáníẹ́lì orí kẹta ṣọ̀kan léraléra pẹ̀lú òfin Ọjọ́ Àìkú ti àwọn ọjọ́ ìkẹyìn; nítorí náà, ta ni Nebukadinésárì dúró fún? Àdífẹnítìsìmù yóò sọ fún ọ pé Orílẹ̀-Èdè Amẹ́ríkà ni í ṣe é, ẹranko ilẹ̀ tí ó wà nínú Ifihàn orí kẹtàlá, èyí tí ó dọ́gba pẹ̀lú fífi hàn pé Bábílónì ni ó ju Ṣadraki, Méṣaki àti Abẹdinigo sínú iná. Nebukadinésárì ni Bíbélì fi mọ̀ gẹ́gẹ́ bí ẹni tí ó jẹ́ alábojútó ní àsìkò òfin Ọjọ́ Àìkú, nítorí náà ta ni Nebukadinésárì, bí kì í bá ṣe ààrẹ tí ń ṣàkóso nígbà tí òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́ yóò dé?

## Three

Mẹ́ta

Daniel’s last vision, which is the vision of the Hiddekel River is broken into three chapters that each align with the characteristics of the three angels of Revelation fourteen. The three chapters represent the first, second and third angels, but they also represent Daniel’s last message. His first message of chapter one also represents the three angels of Revelation fourteen, and in so doing the signature of Alpha and Omega is placed upon chapter one and the vision of the Hiddekel River.

Ìran ìkẹyìn Dáníẹ́lì, èyí tí í ṣe ìran Odò Hiddekel, ni a pín sí orí mẹ́ta tí ọ̀kọ̀ọ̀kan wọn bá àbùdá àwọn angẹli mẹ́ta ti Ìfihàn orí kẹrìnlá mu. Àwọn orí mẹ́tẹ̀ẹ̀ta náà dúró fún angẹli kìíní, kejì, àti kẹta, ṣùgbọ́n wọ́n tún dúró fún ìránṣẹ́ ìkẹyìn Dáníẹ́lì. Ìránṣẹ́ àkọ́kọ́ rẹ̀ nínú orí kìíní náà pẹ̀lú dúró fún àwọn angẹli mẹ́ta ti Ìfihàn orí kẹrìnlá, àti nípa bẹ́ẹ̀, a fi àmì Alpha àti Omega le orí kìíní àti ìran Odò Hiddekel.

Daniel’s last vision is set upon the framework of the Hebrew word “truth,” which is made up of the first, thirteenth and the last and twenty-second letter of the Hebrew alphabet. Chapter ten identifies Daniel as a student of prophecy who is transformed from a Laodicean unto a Philadelphian on the twenty-second day. Daniel is then empowered to understand the unsealed increase of knowledge represented in chapter twelve. The first and last chapters of the vision identify Daniel as a symbol of the one hundred and forty-four thousand, who are genuine students of prophecy.

Ìran ìkẹyìn Dáníẹ́lì ni a gbé kalẹ̀ lórí àtẹ́lẹwọ́ ọ̀rọ̀ Hébérù náà “òtítọ́,” tí a fi lẹ́tà àkọ́kọ́, ẹ̀ẹ́kẹtàlá, àti ẹ̀ẹ́kẹyìn, ìyẹn lẹ́tà kejìlélógún, nínú álífábẹ́ẹ̀tì Hébérù kọ́. Orí kẹwàá fi Dáníẹ́lì hàn gẹ́gẹ́ bí akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ kan tí a yí padà láti inú ará Láódíkíà sí ará Filadẹ́lfíà ní ọjọ́ kejìlélógún. Lẹ́yìn náà a fi agbára fún Dáníẹ́lì láti lóye ìbùkún ìmúpọ̀si ìmọ̀ tí a tú sílẹ̀, gẹ́gẹ́ bí a ṣe ṣàfihàn rẹ̀ nínú orí kejìlá. Àwọn orí àkọ́kọ́ àti ìkẹyìn nínú ìran náà fi Dáníẹ́lì hàn gẹ́gẹ́ bí ààmì àwọn ẹgbẹ̀rún kan ọgọ́rùn-ún mẹ́rìnlélógójì, tí wọ́n jẹ́ akẹ́kọ̀ọ́ òtítọ́ ti àsọtẹ́lẹ̀.

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy.” Testimonies, volume 5, 708.

> “Láìka bí ìlọsíwájú ọgbọ́n ti ènìyàn bá ti pọ̀ tó, ẹ má ṣe jẹ́ kí ó ronú, kódà fún ìṣẹ́jú kan ṣoṣo, pé kò sí àìní fún àwárí jinlẹ̀ àti àìdáwọ́dúró nínú Ìwé Mímọ́ láti rí ìmọ́lẹ̀ tí ó tóbi jùlọ. Gẹ́gẹ́ bí ènìyàn kan, a ti pè wá, olúkúlùkù wa, láti jẹ́ akẹ́kọ̀ọ́ àsọtẹ́lẹ̀.” Testimonies, ìwé 5, 708.

Chapter one identifies the same truths of the Hiddekel River vision, and the Hiddekel River vision’s first chapter identifies the same truth as its third and last chapter. The book of Daniel bears the signature of Alpha and Omega for chapter one identifies the three step testing process of the everlasting gospel and so does chapter twelve. Then within the three chapters which make up Daniel’s final vision, the first chapter is the alpha and the third chapter is the omega. This aligns with Daniel’s first test of what food to eat and his third and final test when he was judged by Nebuchadnezzar after three years. Daniel one’s alpha test was over the methodology of Bible study as represented by eating either the Babylonian fare or the vegetarian fare.

Orí kejìdínlógún náà ṣàfihàn òtítọ́ kan náà tí ìran Odò Hidékelì ń ṣàfihàn, àti pé orí kìn-ín-ní ìran Odò Hidékelì náà ṣàfihàn òtítọ́ kan náà gẹ́gẹ́ bí orí rẹ̀ kẹta àti ìkẹyìn. Ìwé Dáníẹ́lì gbé àmì ìfọwọ́sí Alfa àti Omega, nítorí orí kìn-ín-ní náà ṣàfihàn ìlànà ìdánwò ìgbésẹ̀ mẹ́ta ti ìhìnrere àìnípẹ̀kun, bẹ́ẹ̀ ni orí kejìlá náà sì ṣe. Nígbà náà, nínú àwọn orí mẹ́ta tí wọ́n dá ìran ìkẹyìn Dáníẹ́lì pọ̀, orí kìn-ín-ní ni alfa, orí kẹta sì ni omega. Èyí bá ìdánwò àkọ́kọ́ Dáníẹ́lì mu nípa irú oúnjẹ tí yóò jẹ, àti ìdánwò rẹ̀ kẹta àti ìkẹyìn nígbà tí Nebukadnessari dá a lẹ́jọ́ lẹ́yìn ọdún mẹ́ta. Ìdánwò alfa ti Dáníẹ́lì 1 jẹ́ nípa ọ̀nà ìmúlò ìkẹ́kọ̀ọ́ Bíbélì, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú jíjẹ oúnjẹ Bábílónì tàbí oúnjẹ ewébẹ̀.

Daniel’s faithfulness to the methodology of “line upon line” allowed him to be found “in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm.” In the omega chapter twelve it is the wise who understand all matters of wisdom that are increased when the prophetic Word is unsealed. Chapter twelve is the omega to chapter one, and it is also the omega to chapter ten, the alpha of the Hiddekel vision. In that alpha chapter ten, Daniel settles into the spiritual experience aligning with the wise settling into the intellectual experience in chapter twelve. Chapter one underlines that it is the methodology of biblical study that allows the student of prophecy to settle into the truth both spiritually and intellectually in order to be sealed.

Ìṣòtítọ́ Dáníẹ́lì sí ọ̀nà ìṣe “ìlà lórí ìlà” jẹ́ kí a rí i pé, “ní gbogbo ọ̀ràn ọgbọ́n àti òye tí ọba béèrè lọ́wọ́ wọn, ó rí wọn pé wọ́n sàn ju gbogbo àwọn amòye àti àwọn awòràwọ̀ tí ń wo ìràwọ̀ nínú gbogbo ìjọba rẹ̀ lọ ní ìlọ́po mẹ́wàá.” Nínú omega, orí kejìlá, àwọn ọlọ́gbọ́n ni àwọn tí ó lóye gbogbo ọ̀ràn ọgbọ́n tí a ń pọ̀ sí i nígbà tí a bá tú Ọ̀rọ̀ àsọtẹ́lẹ̀ sílẹ̀. Orí kejìlá ni omega sí orí kìn-ín-ní, ó sì tún jẹ́ omega sí orí kẹwàá, alpha ìran Hiddekel. Nínú alpha yẹn, orí kẹwàá, Dáníẹ́lì dúró ṣinṣin nínú ìrírí ẹ̀mí tí ó bá ìdúróṣinṣin àwọn ọlọ́gbọ́n nínú ìrírí ọgbọ́n mu ní orí kejìlá. Orí kìn-ín-ní fi ìlànà ẹ̀kọ́ Bíbélì hàn gbangba gẹ́gẹ́ bí ohun tí ń jẹ́ kí akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ dúró ṣinṣin nínú òtítọ́ ní ti ẹ̀mí àti ní ti ọgbọ́n, kí a lè fi èdìdì dì í.

Representing the genuine students of prophecy in the latter days, Daniel and the three worthies are the wise who not only understand the increase of knowledge that is unsealed at the time of the end in 1989, but they also understand the increase of knowledge at 9/11. Ultimately, they understand the unsealed increase of knowledge on December 31, 2023.

Ní dídúró fún àwọn akẹ́kọ̀ọ́ tòótọ́ ti àsọtẹ́lẹ̀ ní àwọn ọjọ́ ìkẹyìn, Dáníẹ́lì àti àwọn ọlọ́lá mẹ́ta náà ni àwọn ọlọ́gbọ́n tí kì í ṣe pé wọ́n lóye ìbísí ìmọ̀ tí a tú ìdì rẹ̀ sílẹ̀ ní àkókò òpin ní ọdún 1989 nìkan, ṣùgbọ́n wọ́n tún lóye ìbísí ìmọ̀ náà ní 9/11. Ní ìkẹyìn, wọ́n lóye ìbísí ìmọ̀ tí a ti tú ìdì rẹ̀ sílẹ̀ ní December 31, 2023.

In their pursuit of God’s prophetic light, they are changed from the Laodicean Seventh-day Adventist movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. When the change occurs, they are separated from those who fled from the vision of the looking glass.

Nínú ìlépa wọn fún ìmọ́lẹ̀ àsọtẹ́lẹ̀ Ọlọ́run, a yí wọn padà kúrò nínú ìṣísẹ̀ Laodicea ti Adventist Ọjọ́ Keje ti ẹgbẹ̀rún mẹ́rìnlélógójì-le-lọ́ọ̀dúnrún-mẹ́rinlélọ́gbọ̀n sí ìṣísẹ̀ Filadelfia ti ẹgbẹ̀rún mẹ́rìnlélógójì-le-lọ́ọ̀dúnrún-mẹ́rinlélọ́gbọ̀n. Nígbà tí ìyípadà náà bá ṣẹlẹ̀, a yà wọn sọ́tọ̀ kúrò lọ́dọ̀ àwọn tí wọ́n sá kúrò nínú ìran dígí náà.

## Message of Human Rebellion

Ìhìn Ìṣọ̀tẹ̀ Ènìyàn

Chapters ten and twelve address the one hundred and forty-four thousand, for they are the first and third steps in the framework of truth. Once empowered by the internal experience of the looking glass vision of chapter ten, along with being enlightened with the unsealed understanding of Daniel twelve, they are to proclaim the message of human rebellion. The message of human rebellion is represented by the books of Daniel and Revelation, and the message of rebellion is placed within the prophetic framework of the kingdoms of Bible prophecy set forth in Daniel. The prophetic symbolism of the testimony of human rebellion within the book of Daniel is fully represented in chapter eleven. Chapter eleven is a history beginning at the ending of Babylon and the beginning of the Medes and Persians. It is therefore beginning with the deadly wound of Babylon, which typifies the deadly wound of the papacy in 1798. When the papacies’ deadly wound is healed at the soon coming Sunday law, she becomes the head of the threefold union of the dragon, the beast and the false prophet. She then is the woman riding the beast in Revelation seventeen, and that woman has Babylon the Great written upon her forehead. At the soon coming Sunday law the deadly wound of both Babylon and the papacy is healed.

Orí kẹwàá àti kejìlá sọ̀rọ̀ nípa ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì, nítorí wọ́n ni ìgbésẹ̀ àkọ́kọ́ àti ẹ̀kẹta nínú ètò òtítọ́. Nígbà tí a bá ti fún wọn ní agbára nípasẹ̀ ìrírí inú ti ìran dígí ìwo ti orí kẹwàá, pẹ̀lú bí a ṣe ti tan ìmọ́lẹ̀ sí wọn pẹ̀lú òye tí a tú ìdì rẹ̀ sílẹ̀ ti Danieli 12, wọ́n ní láti kéde ìránṣẹ́ ìṣọ̀tẹ̀ ènìyàn. Ìránṣẹ́ ìṣọ̀tẹ̀ ènìyàn ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ àwọn ìwé Danieli àti Ìṣípayá, a sì fi ìránṣẹ́ ìṣọ̀tẹ̀ náà sí inú àgbékalẹ̀ àsọtẹ́lẹ̀ ti àwọn ìjọba inú àsọtẹ́lẹ̀ Bíbélì tí a gbé kalẹ̀ nínú Danieli. Àmì àsọtẹ́lẹ̀ ti ẹ̀rí ìṣọ̀tẹ̀ ènìyàn nínú ìwé Danieli ni a ṣàfihàn rẹ̀ ní kíkún nínú orí kọkànlá. Orí kọkànlá jẹ́ ìtàn tí ó bẹ̀rẹ̀ ní ìparí Bábílónì àti ní ìbẹ̀rẹ̀ àwọn Mídíà àti Pérísíà. Nítorí náà, ó bẹ̀rẹ̀ pẹ̀lú ọgbẹ́ ikú ti Bábílónì, èyí tí ó jẹ́ àpẹẹrẹ ọgbẹ́ ikú ti póòpù ní ọdún 1798. Nígbà tí a bá mú ọgbẹ́ ikú àwọn póòpù láradá ní òfin Ọjọ́-Àìkú tí ó ń bọ̀ láìpẹ́, obìnrin náà di orí ìṣọ̀kan mẹ́ta ti dragoni, ẹranko náà, àti wòlíì èké náà. Nígbà náà ni obìnrin tí ń gun ẹranko náà nínú Ìṣípayá 17, obìnrin náà sì ní “Bábílónì Ńlá” tí a kọ sórí iwájú orí rẹ̀. Ní òfin Ọjọ́-Àìkú tí ó ń bọ̀ láìpẹ́, a mú ọgbẹ́ ikú ti Bábílónì àti ti póòpù láradá.

The human rebellion represented from the time of Babylon through to the end of the world is the framework of the book of Daniel, and chapter eleven is the external prophetic message that chronicles that rebellion of the last days. That testimony of rebellion found in chapter eleven aligns with and within the last six verses of the chapter. The last six verses are the message of human rebellion, and those last six verses are represented with and within the hidden history of verse forty. In so doing the book of Daniel is reduced to one chapter, which in turn is reduced to six verses of that very chapter, which is in turn reduced to the hidden history of the last half of one verse.

Ìṣọ̀tẹ̀ ènìyàn tí a ṣàfihàn láti àkókò Babeli títí dé òpin ayé ni ó jẹ́ ìtòlẹ́sẹẹsẹ ìtàn ìwé Dáníẹ́lì, àti orí kọkànlá ni ìránṣẹ́ àsọtẹ́lẹ̀ tí ó wà lójú òde tí ń ṣe àkọsílẹ̀ ìṣọ̀tẹ̀ náà ti àwọn ọjọ́ ìkẹyìn. Ẹ̀rí ìṣọ̀tẹ̀ náà tí a rí nínú orí kọkànlá bá ara rẹ̀ mu pẹ̀lú, ó sì wà nínú, ẹsẹ̀ mẹ́fà ìkẹyìn orí náà. Ẹsẹ̀ mẹ́fà ìkẹyìn náà ni ìránṣẹ́ ìṣọ̀tẹ̀ ènìyàn, àwọn ẹsẹ̀ mẹ́fà ìkẹyìn náà sì ni a ṣàfihàn pẹ̀lú, ó sì wà nínú, ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ ogójì. Nípa bẹ́ẹ̀, a dín ìwé Dáníẹ́lì kù sí orí kan, èyí tí a tún dín kù sí ẹsẹ̀ mẹ́fà ti orí náà gan-an, èyí náà sì tún dín kù sí ìtàn ìkọ̀kọ̀ ti ìdajì ìkẹyìn ẹsẹ̀ kan.

Chapter eleven represents the thirteenth letter that is preceded by the first and followed by the last letters of the Hebrew alphabet, and the first and last are always the same. The first chapter identifies the wise being separated from the foolish at the looking glass vision and the last chapter identifies the wise being separated from the foolish at the unsealing. Inspiration informs us that the sealing of the one hundred and forty-four thousand is a “settling into the truth, both intellectually and spiritually.” Chapter ten identifies the sealing of the one hundred and forty-four thousand spiritually and chapter twelve shows the intellectual. Chapter ten identifies three touches and three interactions with heavenly beings. Chapter twelve identifies a three-step purification of the wise that is accomplished by the increase of the intellectual prophetic truth as “purified, made white and tried.” Just as chapter ten has two symbols of three, with the three touches and three heavenly encounters; chapter twelve has the three-step testing process, as well as, three time prophecies.

Orí kọkànlá dúró fún lẹ́tà kẹtàlá tí lẹ́tà àkọ́kọ́ àti lẹ́tà ìkẹyìn nínú alífábẹ́ẹ̀tì Hébérù ṣáájú àti tẹ̀ lé, àti pé àkọ́kọ́ àti ìkẹyìn máa ń jẹ́ ohun kan náà ní gbogbo ìgbà. Orí àkọ́kọ́ fi hàn pé a yà àwọn ọlọ́gbọ́n kúrò lọ́dọ̀ àwọn òmùgọ̀ ní ìran dígí ìwòye, àti orí ìkẹyìn fi hàn pé a yà àwọn ọlọ́gbọ́n kúrò lọ́dọ̀ àwọn òmùgọ̀ nígbà ìṣiṣí èdìdì. Ìmísí sọ fún wa pé fífi èdìdì lé lórí ẹgbẹ̀rún mẹ́rìnlélógójì ọ̀kẹ́ mẹ́rìnlá jẹ́ “ìdádúró sínú òtítọ́, nípa ọgbọ́n inú àti nípa ti ẹ̀mí.” Orí kẹwàá fi fífi èdìdì ẹgbẹ̀rún mẹ́rìnlélógójì ọ̀kẹ́ mẹ́rìnlá hàn nípa ti ẹ̀mí, orí kejìlá sì fi ti ọgbọ́n inú hàn. Orí kẹwàá sọ nípa ìfọwọ́kan mẹ́ta àti ìbáṣepọ̀ mẹ́ta pẹ̀lú àwọn ẹ̀dá ọ̀run. Orí kejìlá sọ ìwẹ̀nùmọ́ ọlọ́gbọ́n ní ìgbésẹ̀ mẹ́ta tí a mú ṣẹ nípasẹ̀ ìlósókè òtítọ́ àsọtẹ́lẹ̀ ti ọgbọ́n inú gẹ́gẹ́ bí “a sọ di mímọ́, a sọ di funfun, a sì dán wò.” Gẹ́gẹ́ bí orí kẹwàá ṣe ní ààmì méjì ti mẹ́ta, pẹ̀lú ìfọwọ́kan mẹ́ta àti ìpàdé mẹ́ta pẹ̀lú ọ̀run; bẹ́ẹ̀ ni orí kejìlá ní ìlànà ìdánwò ìgbésẹ̀ mẹ́ta, àti pẹ̀lú, àsọtẹ́lẹ̀ àkókò mẹ́ta.

Chapter ten’s three heavenly encounters bear the signature of truth for the first and last heavenly being to interact with Daniel was the angel Gabriel, and the middle being was Michael. Three angels, but Christ was the angel in the second step. The three touches represent a progressive three-step empowerment of Daniel. Within the passage Daniel identifies the looking glass vision three times, and in so doing he is placing the three looking glass visions within seven references of the mareh vision in chapter ten. Twice the Hebrew word mareh is translated as “appearance,” and twice as “vision,” and three other times it is translated as “vision.” The ‘three other times’ are not mareh, they are the feminine expression of mareh, which is marah. Chapter ten has three touches of progressive empowerment, three heavenly encounters that bear the signature of truth and three looking glass visions that are a part of seven references of the appearance of Christ.

Àwọn ìpàdé ọ̀run mẹ́ta nínú orí kẹwàá ń ru ààmì òtítọ́, nítorí ẹni ọ̀run àkọ́kọ́ àti ẹni ọ̀run ìkẹyìn tí ó bá Dáníẹ́lì lò ni angẹli Gébúriẹ́lì, ẹni tí ó sì wà ní àárín ni Míkáẹ́lì. Àwọn angẹli mẹ́ta ni, ṣùgbọ́n Kristi ni angẹli náà ní ìgbésẹ̀ kejì. Àwọn ìfọwọ́kan mẹ́tẹ̀ẹ̀ta náà ṣàpẹẹrẹ ìmúlọ́kànlẹ́-sókè Dáníẹ́lì ní ìlọsíwájú nípasẹ̀ ìgbésẹ̀ mẹ́ta. Nínú àyọkà náà, Dáníẹ́lì mẹ́nuba ìran dígí náà lẹ́ẹ̀mẹ́ta, àti nípa bẹ́ẹ̀, ó ń fi àwọn ìran dígí mẹ́tẹ̀ẹ̀ta náà sínú àárín ìtọ́kasí méje sí ìran mareh nínú orí kẹwàá. Lẹ́ẹ̀mejì ni a túmọ̀ ọ̀rọ̀ Hébérù náà, mareh, sí “ìrísí,” lẹ́ẹ̀mejì sì ni a túmọ̀ ọ́ sí “ìran,” àti ní ìgbà mẹ́ta mìíràn ni a tún túmọ̀ ọ́ sí “ìran.” “Àwọn ìgbà mẹ́ta mìíràn” náà kì í ṣe mareh; wọ́n jẹ́ ìsọ̀rọ̀ abo ti mareh, èyí tí í ṣe marah. Orí kẹwàá ní àwọn ìfọwọ́kan mẹ́ta ti ìmúlọ́kànlẹ́-sókè ní ìlọsíwájú, àwọn ìpàdé ọ̀run mẹ́ta tí ń ru ààmì òtítọ́, àti àwọn ìran dígí mẹ́ta tí ó jẹ́ apá kan nínú ìtọ́kasí méje sí ìrísí Kristi.

## Appearance

Ìfarahàn

The two times mareh is translated as appearance align with the two times it is translated as vision. Together they identify Christ as a symbol that appears as a waymark in prophetic history. In Revelation chapter ten, an angel descends and places one foot on the land and the other on the sea. Sister White informs us the angel was “no less a personage than Jesus Christ.” The angel of Revelation ten is the “appearance” of Christ in prophetic history. He appears in verse thirteen of Daniel chapter eight as Palmoni, and in Revelation chapter five onward He appears as the Lion of the tribe of Judah. Daniel is representing those of the last days who follow the prophetic appearances of Christ, wherever He might go. If they are faithful to do so, they are led to the looking glass vision where the unfaithful flee.

Àwọn ìgbà méjì tí a túmọ̀ *mareh* sí “ìfarahàn” bá àwọn ìgbà méjì tí a tún túmọ̀ ọ́ sí “ìran” mu. Papọ̀, wọ́n ń fi Kristi hàn gẹ́gẹ́ bí ààmì tí ó ń farahàn gẹ́gẹ́ bí àmì-ọ̀nà nínú ìtàn àsọtẹ́lẹ̀. Nínú Ìfihàn orí kẹwàá, áńgẹ́lì kan sọ̀kalẹ̀ wá, ó sì gbé ẹsẹ̀ kan lé ilẹ̀ àti ẹsẹ̀ kejì lé òkun. Sister White sọ fún wa pé áńgẹ́lì náà kì í ṣe ẹlòmíràn bí kò ṣe Jésù Kristi. Áńgẹ́lì Ìfihàn mẹ́wàá ni “ìfarahàn” Kristi nínú ìtàn àsọtẹ́lẹ̀. Ó farahàn nínú ẹsẹ̀ kẹtàlá ti Daniel orí kẹjọ gẹ́gẹ́ bí Palmoni, àti láti Ìfihàn orí karùn-ún lọ Ó farahàn gẹ́gẹ́ bí Kìnnìún ẹ̀yà Júdà. Daniel ń ṣojú àwọn ènìyàn ìkẹyìn ọjọ́ tí wọ́n ń tẹ̀lé àwọn ìfarahàn àsọtẹ́lẹ̀ ti Kristi, níbikíbi tí Ó bá lè lọ. Bí wọ́n bá jẹ́ olóòtítọ́ láti ṣe bẹ́ẹ̀, a ó darí wọn sí ìran dígí ìwo níbi tí àwọn aláìṣòótọ́ ti ń sá lọ.

Chapter twelve’s three-step purification based upon understanding the knowledge that is increased when a prophecy is unsealed is accompanied by three ‘time prophecies,’ which represent three distinct fulfillments for each of the three verses. Verse seven’s twelve hundred and sixty years, verse eleven’s twelve hundred and ninety years and verse twelves thirteen hundred and thirty-five years identify three verses that each contain a time prophecy which was fulfilled in history, and thereafter recognized by the Millerites as historical confirmation of the message they proclaimed. The prediction in the verse, the historical fulfillment and the Millerite application of that history witness to the latter-day fulfillment of those three prophecies. But the Millerites application of time is no longer valid, so the time references in the verses are to be applied as symbols, not as time. The symbolism is established in the verses through applying the verse, the verse’s fulfillment in history and the Millerite presentation of the message.

Ìwẹ̀nùmọ́ ní ìgbésẹ̀ mẹ́ta ti orí kejìlá, tí ó dá lórí òye ìmọ̀ tí a pọ̀ sí i nígbà tí a bá tú àsọtẹ́lẹ̀ kan sílẹ̀, ni a bá pọ̀ mọ́ ‘àwọn àsọtẹ́lẹ̀ àkókò’ mẹ́ta, tí wọ́n ń ṣàpẹẹrẹ ìmúṣẹ mẹ́ta ọ̀tọ̀ọ̀tọ̀ fún ọkọọkan àwọn ẹsẹ̀ mẹ́ta náà. Ẹgbẹ̀rún kan ó lé ọgọ́ta ọdún ti ẹsẹ̀ keje, ẹgbẹ̀rún kan ó lé aadọ́rùn-ún ọdún ti ẹsẹ̀ kọkànlá, àti ẹgbẹ̀rún kan ó lé ọgbọ̀n-dín-lọ́gbọ̀n ọdún ti ẹsẹ̀ kejìlá, ń tọ́ka sí ẹsẹ̀ mẹ́ta tí ọkọọkan wọn ní àsọtẹ́lẹ̀ àkókò kan tí a mú ṣẹ ní inú ìtàn, tí àwọn ọmọ ẹgbẹ́ Miller sì tẹ̀yìnwá tẹ́wọ́ gbà gẹ́gẹ́ bí ìfìdí múlẹ̀ àtànná ti ìránṣẹ́ tí wọ́n kéde. Àsọtẹ́lẹ̀ inú ẹsẹ̀ náà, ìmúṣẹ rẹ̀ nínú ìtàn, àti ìlò tí àwọn ọmọ ẹgbẹ́ Miller ṣe ti ìtàn náà, jẹ́ ẹlẹ́rìí sí ìmúṣẹ ọjọ́ ìkẹyìn ti àwọn àsọtẹ́lẹ̀ mẹ́ta wọ̀nyí. Ṣùgbọ́n ìlò àkókò ti àwọn ọmọ ẹgbẹ́ Miller kò tún bófin mu mọ́, nítorí náà a gbọdọ̀ fi àwọn ìtọ́kasí àkókò inú àwọn ẹsẹ̀ náà sílò gẹ́gẹ́ bí àmì, kì í ṣe gẹ́gẹ́ bí àkókò. A ti fi ìtumọ̀ àmì náà múlẹ̀ nínú àwọn ẹsẹ̀ náà nípasẹ̀ fífi ẹsẹ̀ náà fúnra rẹ̀, ìmúṣẹ ẹsẹ̀ náà nínú ìtàn, àti ìfihàn ìránṣẹ́ náà láti ọwọ́ àwọn ọmọ ẹgbẹ́ Miller sílò.

Chapter eleven’s chronology of human rebellion is woven together by leagues, treaties and covenants. The human covenants that are represented within the history of chapter eleven are contrasted with the Divine covenant.

Àkókò ìtòlẹ́sẹẹsẹ ìṣọ̀tẹ̀ ènìyàn nínú orí kọkànlá ni a hun pọ̀ nípasẹ̀ àwọn àjọṣepọ̀, àwọn àdéhùn, àti àwọn májẹ̀mú. Àwọn májẹ̀mú ènìyàn tí a fi hàn nínú ìtàn orí kọkànlá ni a fi wé májẹ̀mú Ọlọ́run.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> “Ní àwọn ọjọ́ ìkẹyìn nínú ìtàn ayé yìí, májẹ̀mú Ọlọ́run pẹ̀lú àwọn ènìyàn rẹ̀ tí ń pa àwọn òfin rẹ̀ mọ́ ni a ó tún ṣe.” Review and Herald, February 26, 1914.

Rome establishes the entire vision, and when papal Rome is first addressed in chapter eleven, she is identified as “them that forsake the holy covenant.” The internal line in Daniel eleven, which is also the internal line within the hidden history of verse forty, represents those who enter into covenant with God in the latter days, and the external line identifies those who forsake that very covenant. In illustrating the class who will not be benefitted by the increase of knowledge in the latter days, their external history is woven upon the prophetic thread of broken human treaties.

Róòmù fi gbogbo ìran náà múlẹ̀, àti nígbà tí a kọ́kọ́ tọ́ka sí Róòmù póòpù ní orí kẹ́wàá-dín-lọ́gbọ̀n, a fi í hàn gẹ́gẹ́ bí “àwọn tí ó kọ májẹ̀mú mímọ́ sílẹ̀.” Ìlà inú inú Dáníẹ́lì orí kẹ́wàá-dín-lọ́gbọ̀n, èyí tí ó sì tún jẹ́ ìlà inú inú ìtàn ìkọ̀kọ̀ ẹsẹ̀ ogójì, ń ṣojú àwọn tí wọ inú májẹ̀mú pẹ̀lú Ọlọ́run ní àwọn ọjọ́ ìkẹyìn, ìlà òde sì ń tọ́ka sí àwọn tí ó kọ májẹ̀mú kan náà sílẹ̀. Ní fífi ẹgbẹ́ àwọn tí kì yóò rí àǹfààní nínú ìbísí ìmọ̀ ní àwọn ọjọ́ ìkẹyìn hàn, a hun ìtàn òde wọn lé orí òwú àsọtẹ́lẹ̀ àwọn àdéhùn ènìyàn tí a fọ́.

Woven into the internal line of the one hundred and forty-four thousand are multiple symbols and illustrations of the covenant relationship of God with His latter-day remnant people. The symbol of the number “eleven” is one of those truths, and the fact that the eleventh verse of chapter eleven identifies the external and internal vision of the latter days is emphasized by Isaiah identifying the purpose and work of God’s last day covenant people in chapter eleven, and verse eleven.

A hun sínú ìlà inú ti ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún ni ọ̀pọ̀lọpọ̀ ààmì àti àwòrán ìṣàpẹẹrẹ wà ti ìbáṣepọ̀ májẹ̀mú Ọlọ́run pẹ̀lú àwọn ènìyàn ìyókù Rẹ̀ ti ọjọ́ ìkẹyìn. Ààmì nọ́mbà “mọ́kànlá” jẹ́ ọ̀kan nínú àwọn òtítọ́ wọ̀nyí, àti pé òtítọ́ náà pé ẹsẹ̀ kọkànlá ti orí kọkànlá ń fi ìran ìta àti ti inú ti àwọn ọjọ́ ìkẹyìn hàn ni a tẹnumọ́ nípa bí Isaiah ṣe ń fi ète àti iṣẹ́ àwọn ènìyàn májẹ̀mú Ọlọ́run ti ọjọ́ ìkẹyìn hàn nínú orí kọkànlá, àti ẹsẹ̀ kọkànlá.

> And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. Isaiah 11:11.

> Yóò sì ṣẹlẹ̀ ní ọjọ́ náà pé, Olúwa yóò tún na ọwọ́ rẹ̀ jáde ní ìgbà kejì láti mú iyókù àwọn ènìyàn rẹ̀ padà, àwọn tí a ó fi sílẹ̀, láti Asíríà, àti láti Ejibiti, àti láti Patirosi, àti láti Kuṣi, àti láti Élámù, àti láti Ṣinári, àti láti Hámátì, àti láti àwọn erékùṣù òkun. Aísáyà 11:11.

## The Scattering

Ìtúká

In the last days the remnant people of God will have been twice scattered, needing to be gathered. Verse seven of Daniel twelve identifies a scattering of God’s people in the last days, thus representing the twelve hundred and sixty days as a symbol of a scattering.

Ní àwọn ọjọ́ ìkẹyìn, a ó ti tú àwọn ènìyàn ìyókù ti Ọlọ́run ká ní ìgbà méjì, tí yóò sì nílò ìkójọpọ̀. Ẹsẹ̀ keje ti Dáníẹ́lì orí kejìlá sọ̀rọ̀ nípa ìtútùká àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn, nípa bẹ́ẹ̀ sì ń ṣàfihàn ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì àti ọgọ́ta ọjọ́ gẹ́gẹ́ bí ààmì ìtútùká.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

> Mo sì gbọ́ ọkùnrin tí a wọ aṣọ ọ̀gbọ̀, ẹni tí ó wà lórí omi odò náà, nígbà tí ó gbé ọwọ́ ọ̀tún rẹ̀ àti ọwọ́ òsì rẹ̀ sókè sí ọ̀run, tí ó sì fi ẹni tí ó ń bẹ láàyè títí láé búra pé, yóò jẹ́ fún àkókò kan, àwọn àkókò, àti ìdajì; àti nígbà tí yóò ti parí fífọ agbára àwọn ènìyàn mímọ́ ká, nígbà náà ni gbogbo nǹkan wọ̀nyí yóò parí. Danieli 12:7.

The two witnesses were scattered in Revelation chapter eleven after they gave their testimony.

Àwọn ẹlẹ́rìí méjèèjì náà ni a tú ká ní Ìfihàn orí kọkànlá lẹ́yìn tí wọ́n ti jẹ́rìí 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. Revelation 11:7–10.

> Nígbà tí wọ́n bá sì parí ẹ̀rí wọn, ẹranko náà tí ń gòkè wá láti inú ọ̀gbun àìnísàlẹ̀ yóò jagun sí wọn, yóò ṣẹ́gun wọn, yóò sì pa wọ́n. Òkú wọn yóò sì dùbúlẹ̀ ní òpópónà ìlú ńlá náà, èyí tí a ń pè ní Sódómù àti Ejibiti ní ti ẹ̀mí, níbi tí a ti kàn Olúwa wa mọ́ àgbélébùú pẹ̀lú. Àwọn ènìyàn láti inú àwọn ẹ̀yà ènìyàn àti ìdílé àti ahọ́n àti orílẹ̀-èdè yóò sì máa wo òkú wọn fún ọjọ́ mẹ́ta àtààbọ̀, wọn kì yóò sì jẹ́ kí a sin òkú wọn sínú ibojì. Àwọn tí ń gbé lórí ilẹ̀ ayé yóò sì yọ̀ lórí wọn, wọn yóò sì máa yọ ayọ̀, wọn yóò sì máa fi ẹ̀bùn ránṣẹ́ sí ara wọn; nítorí àwọn wòlíì méjì wọ̀nyí ń pọ́n àwọn tí ń gbé lórí ilẹ̀ ayé lójú. Ìfihàn 11:7–10.

In the next verse, verse eleven, the two witnesses are resurrected from their death in the street of Sodom and Egypt. That same death is portrayed by Ezekiel as a valley of scattered, dead, dry bones. The two witnesses represent the Republican and Protestant horns that were slain in 2020. The Protestant horn died at its false prediction of July 18, 2020 and the Republican horn died at the stolen election of 2020. Isaiah identifies that when the witnesses are resurrected, which he identifies as being gathered a second time, those witnesses become the ensign that gathers the eleventh-hour workers.

Nínú ẹsẹ̀ tó tẹ̀lé e, ẹsẹ̀ kọkànlá, a jí àwọn ẹlẹ́rìí méjèèjì dìde kúrò nínú ikú wọn ní òpópónà Sódómù àti Ejibiti. Ikú kan náà ni Hesekieli ṣàfihàn gẹ́gẹ́ bí àfonífojì àwọn egungun tí a tú ká, tí ó ti kú, tí ó sì gbẹ. Àwọn ẹlẹ́rìí méjèèjì náà dúró fún àwọn ìwo Republikani àti Pírótẹ́sítáǹtì tí a pa ní ọdún 2020. Ìwo Pírótẹ́sítáǹtì náà kú nígbà àsọtẹ́lẹ̀ èké rẹ̀ ti July 18, 2020, ìwo Republikani náà sì kú nípasẹ̀ ìdìbò tí a jí gbé lọ ní ọdún 2020. Isaiah fi hàn pé nígbà tí a bá jí àwọn ẹlẹ́rìí náà dìde, èyí tí ó pè ní ìkójọ wọn ní ìgbà kejì, àwọn ẹlẹ́rìí náà di àsíá tí ń kó àwọn òṣìṣẹ́ wákàtí kọkànlá jọ.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> Ní ọjọ́ náà, yóò sì wà gbòngbò Jésè, tí yóò dúró gẹ́gẹ́ bí àsíá fún àwọn ènìyàn; àwọn Kèfèrí yóò wá a; ìsinmi rẹ̀ yóò sì jẹ́ ológo. Yóò sì ṣẹlẹ̀ ní ọjọ́ náà, pé Olúwa yóò tún na ọwọ́ rẹ̀ jáde ní ìgbà kejì láti gba ìyókù àwọn ènìyàn rẹ̀ padà, àwọn tí a ó fi sílẹ̀, láti Ásíríà, àti láti Ejibiti, àti láti Pátírósì, àti láti Kúṣì, àti láti Élámù, àti láti Ṣínárì, àti láti Hámátì, àti láti àwọn erékùṣù òkun. Yóò sì gbé àsíá kalẹ̀ fún àwọn orílẹ̀-èdè, yóò sì kó àwọn ọmọ Ísírẹ́lì tí a lé jáde jọ, yóò sì ko àwọn tí a tú ká ti Júdà jọ láti igun mẹ́rin ayé. Isaiah 11:10–12.

When the Lord sets his hand the second time to gather, he assembles “the outcasts of Israel.” The “outcasts of Israel” become the ensign to the Gentiles, and for this reason they must be cast out before they are gathered. They were cast out into Ezekiel’s valley of dead bones and once slain, they laid in the street where also our Lord was crucified, while the other class rejoiced.

Nígbà tí Olúwa bá tún ọwọ́ rẹ̀ nà ní ẹ̀ẹ̀kejì láti kó wọn jọ, ó máa kó “àwọn ẹni-ìtìjú Ísírẹ́lì” jọ. “Àwọn ẹni-ìtìjú Ísírẹ́lì” náà di àsíá fún àwọn Kèfèrí, àti nítorí ìdí èyí ni a fi ní láti lé wọn jáde kí a tó kó wọn jọ. A lé wọn jáde sínú àfonífojì egungun òkú Hesekieli, àti lẹ́yìn tí a pa wọ́n, wọ́n dùbúlẹ̀ ní òpópónà níbi tí a ti kàn Olúwa wa mọ́ àgbélébùú pẹ̀lú, nígbà tí ẹgbẹ́ kejì sì ń yọ̀.

> Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:5.

> Ẹ gbọ́ ọ̀rọ̀ Olúwa, ẹ̀yin tí ń wárìrì níwájú ọ̀rọ̀ rẹ̀; àwọn arákùnrin yín tí ó kórìíra yín, tí wọ́n sì lé yín jáde nítorí orúkọ mi, wí pé, Kí a yin Olúwa lógo: ṣùgbọ́n yóò farahàn sí ayọ̀ yín, a ó sì fi wọ́n sí ìtìjú. Isaiah 66:5.

Those who tremble at God’s Word are cast out by their brethren which hated them. Jeremiah identifies what happens to the brethren that hated the ensign.

Àwọn tí ń wárìrì níwájú Ọ̀rọ̀ Ọlọ́run ni àwọn arákùnrin wọn, tí ó kórìíra wọn, lé jáde. Jeremiah ṣe ìdánimọ̀ ohun tí ó ṣẹlẹ̀ sí àwọn arákùnrin tí ó kórìíra àsíá náà.

> Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:11.

> Nítorí náà, báyìí ni Olúwa wí, Wò ó, èmi yóò mú ibi wá sórí wọn, èyí tí wọn kì yóò lè bọ́ kúrò nínú rẹ̀; àti bí wọ́n tilẹ̀ ké pe mi, èmi kì yóò gbọ́ tiwọn. Jeremiah 11:11.

The context of verse eleven is God’s covenant, and all the prophets address the last days, so the covenant being discussed is the renewing of the covenant with the one hundred and forty-four thousand.

Àyíká ẹsẹ̀ kọkànlá ni májẹ̀mú Ọlọ́run, gbogbo àwọn wòlíì sì ń sọ̀rọ̀ nípa àwọn ọjọ́ ìkẹyìn; nítorí náà, májẹ̀mú tí a ń sọ̀rọ̀ rẹ̀ ni ìmúṣẹ̀túnṣe májẹ̀mú pẹ̀lú ẹgbẹ̀rún mẹ́rìnlélógójì.

> The word that came to Jeremiah from the Lord, saying, Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them, Thus saith the Lord God of Israel; Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day. Then answered I, and said, So be it, O Lord.

> Ọ̀rọ̀ tí ó tọ Jeremáyà wá láti ọ̀dọ̀ Olúwa, pé, “Ẹ gbọ́ ọ̀rọ̀ májẹ̀mú yìí, kí ẹ sì sọ wọ́n fún àwọn ọkùnrin Júdà àti fún àwọn olùgbé Jerúsálẹ́mù; kí ìwọ sì sọ fún wọn pé, ‘Báyìí ni Olúwa, Ọlọ́run Ísírẹ́lì, wí: Ègún ni fún ọkùnrin tí kò bá gbọ́ ti ọ̀rọ̀ májẹ̀mú yìí, èyí tí mo pàṣẹ fún àwọn baba yín ní ọjọ́ tí mo mú wọn jáde kúrò ní ilẹ̀ Ejibiti, láti inú ìléru irin, ní wí pé, “Ẹ gbọ́ ohùn mi, kí ẹ sì ṣe wọ́n gẹ́gẹ́ bí gbogbo ohun tí mo pàṣẹ fún yín; bẹ́ẹ̀ ni ẹ ó sì jẹ́ ènìyàn mi, èmi yóò sì jẹ́ Ọlọ́run yín:” kí n lè mú ìbúra tí mo bú fún àwọn baba yín ṣẹ, láti fi ilẹ̀ tí ń ṣàn fún wàrà àti oyin fún wọn, gẹ́gẹ́ bí ó ti rí lónìí yìí.’” Nígbà náà ni mo dáhùn, mo sì wí pé, “Àmín, Olúwa.”

> Then the Lord said unto me, Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.

> Nígbà náà ni Olúwa wí fún mi pé, Kí o kéde gbogbo ọ̀rọ̀ wọ̀nyí ní àwọn ìlú Júdà, àti ní ojú pópó Jerúsálẹ́mù, pé, Ẹ gbọ́ ọ̀rọ̀ májẹ̀mú yìí, kí ẹ sì ṣe wọ́n. Nítorí mo ti fi tìtara rọ àwọn baba yín létí láti ọjọ́ tí mo ti mú wọn gòkè wá kúrò ní ilẹ̀ Ejibiti títí ó fi di òní yìí, mo ń dìde ní kùtùkùtù, mo sì ń rọ̀ wọ́n létí pé, Ẹ gbọ́ ohùn mi. Síbẹ̀, wọn kò gbọ́ràn, wọn kò sì tẹ́ etí sí i, ṣùgbọ́n olúkúlùkù wọn rìn nínú ìrònú ọkàn búburú tirẹ̀: nítorí náà, èmi yóò mú gbogbo ọ̀rọ̀ májẹ̀mú yìí wá sórí wọn, èyí tí mo pa láṣẹ fún wọn láti ṣe; ṣùgbọ́n wọn kò ṣe é.

> And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers. Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:1–11.

> Oluwa sì sọ fún mi pé, A ti rí àdììtú kan láàrín àwọn ọkùnrin Juda, àti láàrín àwọn olùgbé Jerusalẹmu. Wọ́n ti padà sí àwọn ẹ̀ṣẹ̀ bàbá wọn àtijọ́, àwọn tí kọ̀ láti gbọ́ ọ̀rọ̀ mi; wọ́n sì tẹ̀ lé àwọn ọlọ́run mìíràn láti máa sìn wọ́n: ilé Israẹli àti ilé Juda ti ba májẹ̀mú mi tí mo dá pẹ̀lú àwọn baba wọn jẹ. Nítorí náà, báyìí ni Oluwa wí, Kíyèsí i, èmi yóò mú ibi wá sórí wọn, èyí tí wọn kì yóò lè bọ́ kúrò nínú rẹ̀; bí wọ́n tilẹ̀ ké sí mi, èmi kì yóò fetí sí wọn. Jeremiah 11:1–11.

The subject of the judgment of Laodicean Seventh-day Adventism that Jeremiah identifies is repeated by Ezekiel in chapter eleven, verse eleven.

Kókó-ọ̀rọ̀ ìdájọ́ Adventism Ọjọ́ Keje ti Laodicea tí Jeremiah tọ́ka sí ni Ezekiel tún sọ ní orí kejìlá, ẹsẹ̀ kọkànlá.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

> Ìlú yìí kì yóò jẹ́ àwo ìsẹ́sẹ̀ yín, bẹ́ẹ̀ ni ẹ̀yin kì yóò jẹ́ ẹran inú rẹ̀; ṣùgbọ́n èmi yóò ṣe ìdájọ́ yín ní ààlà Ísírẹ́lì. Ìsíkíẹ́lì 11:11.

Inspiration directly identifies the sealing of Ezekiel chapter nine as the very same sealing of the one hundred and forty-four thousand in Revelation seven. Verse eleven of chapter eleven is simply the continuation of Ezekiel’s running narrative of the judgment upon the Seventh-day Adventist church, which Sister White identifies as Jerusalem of Ezekiel chapter nine. Those who did not receive the seal are judged and destroyed in the vision of chapter nine through eleven.

Ìmísí sọ ní tààrà pé dídi àmì sílẹ̀ nínú Ìsíkíẹ́lì orí kẹsàn-án jẹ́ dídi àmì sílẹ̀ kan náà gẹ́gẹ́ bí ti ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì nínú Ìfihàn orí keje. Ẹsẹ̀ kọkànlá nínú orí kọkànlá jẹ́ ìtẹ̀síwájú lásán ni ti ìtàn tí Ìsíkíẹ́lì ń rò lọ nípa ìdájọ́ lórí ìjọ Adventist Ọjọ́ Keje, èyí tí Sister White pe ní Jerusalẹmu ti Ìsíkíẹ́lì orí kẹsàn-án. Àwọn tí kò gba àmì náà ni a dá lẹ́jọ́, a sì pa run nínú ìran orí kẹsàn-án títí dé kọkànlá.

The vision of 9/11 in Ezekiel identifies the unfaithful as being taken outside of Jerusalem to be judged, thus identifying the final separation of those who profess to be the final church illustrated in the book of Revelation. The symbol of “eleven, eleven” is a symbol of the covenant which the one hundred and forty-four thousand enter into with God. When added together the numbers represent twenty-two, which is a tenth of two hundred and twenty, one of the symbols of the combination of Divinity with humanity.

Ìran 9/11 nínú Ìsíkíẹ́lì ń fi àwọn aláìṣòótọ́ hàn gẹ́gẹ́ bí a ti mú wọn jáde kúrò ní Jerúsálẹ́mù láti wá jẹ́ ìdájọ́, báyìí ni ó sì ń fi ìyapa ìkẹyìn hàn fún àwọn tí ń jẹ́wọ́ pé àwọn ni ìjọ ìkẹyìn tí a ṣàpèjúwe nínú ìwé Ìfihàn. Àmì “mọ́kànlá, mọ́kànlá” jẹ́ àmì májẹ̀mú tí ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì wọ̀ sínú rẹ̀ pẹ̀lú Ọlọ́run. Nígbà tí a bá fi àwọn nọ́mbà náà kún ara wọn, wọ́n dúró fún méjìlélógún, èyí tí í ṣe ìdámẹ́wàá nínú igba méjìlélógún, ọ̀kan nínú àwọn àmì ìṣọ̀kan Ẹ̀dá Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn.

Two hundred and twenty years between 677 and 457 BC connect Daniel’s prophecy of twenty-three hundred days, with Moses’ time prophecy of seven times. Much can be identified of the two hundred and twenty years as a symbol of the work of the atonement which began when those two prophecies arrived together in 1844. Much can be set forth of what is symbolically represented by the number twenty-two as a tithe of two hundred and twenty, as is the case with the number eleven. What I wish to identify here is the relation between eleven and twenty-two.

Ọdún igba lé lọ́nà ogún tí ó wà láàárín ọdún 677 sí 457 ṣáájú Kristi so àsọtẹ́lẹ̀ Dáníẹ́lì ti ọjọ́ ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún pọ̀ mọ́ àsọtẹ́lẹ̀ àkókò Mósè ti ìgbà méje. A lè fi púpọ̀ nínú ọdún igba lé lọ́nà ogún náà hàn gẹ́gẹ́ bí ààmì iṣẹ́ ètùtù tí ó bẹ̀rẹ̀ nígbà tí àwọn àsọtẹ́lẹ̀ méjèèjì náà dé pọ̀ ní ọdún 1844. A sì lè gbé púpọ̀ kalẹ̀ nípa ohun tí nọ́mbà méjìlélógún dúró fún ní ti ààmì, gẹ́gẹ́ bí ìdámẹ́wàá ti igba lé lọ́nà ogún, bí ó ti rí pẹ̀lú nọ́mbà mọ́kànlá. Ohun tí mo fẹ́ fi hàn níbí ni ìbáṣepọ̀ tó wà láàárín mọ́kànlá àti méjìlélógún.

We will continue these thoughts in the next article.

A ó tẹ̀síwájú pẹ̀lú àwọn ìròyìn wọ̀nyí nínú àpilẹ̀kọ tí ó kàn.

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