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

Ìwé Dáníẹ́lì - Ọ̀kan Ní Ọgọ́rùn-ún àti Mẹ́rìndínlọ́gọ́rùn-ún

Prophetic Parallels and Divine Disappointment: The Revelatory Journey of God’s Last Day People in Revelation 10

Àwọn Àfikún Àsọtẹ́lẹ̀ àti Ìbànújẹ Ìyọrísí Ọlọ́run: Ìrìnàjò Ìṣípayá ti Àwọn Ènìyàn Ọjọ́ Ìkẹyìn Ọlọ́run nínú Ìfihàn 10

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Jeff Pippenger

Published

April 27, 2024

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In chapter ten of Revelation, where the history of the first and second angels’ messages is represented, John, as a symbol of God’s last-day people, was told in advance that there was to be a disappointment in the history he symbolically represented, and that disappointment was the element of the history of the first and second angels that had been sealed up to the Millerites’ understanding, in order to test their faith.

Nínú orí kẹwàá Ìfihàn, níbi tí a ti ṣàpẹẹrẹ ìtàn àwọn ìránṣẹ́ áńgẹ́lì àkọ́kọ́ àti èkejì, a ti sọ fún Jòhánù tẹ́lẹ̀, gẹ́gẹ́ bí àmì àwọn ènìyàn Ọlọ́run ìkẹyìn-ọjọ́, pé ìdààmú kan yóò wà nínú ìtàn tí ó ń ṣàfihàn ní ti àpẹẹrẹ; ìdààmú náà sì ni apá kan nínú ìtàn àwọn áńgẹ́lì àkọ́kọ́ àti èkejì tí a ti dì mọ́lẹ̀ kúrò nínú ìmọ̀ àwọn Millerite, kí a lè fi dán ìgbàgbọ́ wọn wò.

> And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:8–10.

> Ohùn tí mo sì gbọ́ láti ọ̀run tún bá mi sọ̀rọ̀, ó sì wí pé, Lọ mú ìwé kékeré tí ó ṣí sílẹ̀ wà ní ọwọ́ angẹli tí ó dúró lórí òkun àti lórí ilẹ̀ náà. Èmi sì tọ̀ angẹli náà lọ, mo sì wí fún un pé, Fún mi ní ìwé kékeré náà. Ó sì wí fún mi pé, Gba á, kí o sì jẹ ẹ tán; yóò mú inú rẹ korò, ṣùgbọ́n nínú ẹnu rẹ yóò dùn bí oyin. Èmi sì gba ìwé kékeré náà láti ọwọ́ angẹli náà, mo sì jẹ ẹ tán; ó sì dùn nínú ẹnu mi bí oyin: bí mo sì ti jẹ ẹ tán, inú mi korò. Ìfihàn 10:8–10.

In verse ten, John represents the history from August 11, 1840, when the mighty angel descended with a little book in his hand, unto the Great Disappointment on October 22, 1844. Before he symbolically represented that history, he is told by “the voice which” he “heard from heaven” informing him that when he eats the little book, “it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.” The bitter disappointment is what tested the faith of the Millerites, and it was not best for them to know about that disappointment before it arrived, but John represents the last-day people who are required to know the facts associated with the delineation of events, that are the history of the first and second angels’ message.

Nínú ẹsẹ̀ kẹwàá, Jòhánù ń ṣojú ìtàn láti August 11, 1840, nígbà tí áńgẹ́lì alágbára sọ̀kalẹ̀ wá pẹ̀lú ìwé kékeré kan ní ọwọ́ rẹ̀, títí dé Ìbànújẹ Nlá náà ní October 22, 1844. Kí ó tó ṣàpẹẹrẹ ìtàn náà ní ọ̀nà àmì, a sọ fún un láti ọ̀dọ̀ “ohùn náà tí” ó “gbọ́ láti ọ̀run” tí ń fi í létí pé nígbà tí ó bá jẹ ìwé kékeré náà, “yóò mú inú rẹ korò, ṣùgbọ́n yóò dùn ní ẹnu rẹ bí oyin.” Ìbànújẹ korò náà ni ó dán ìgbàgbọ́ àwọn ọmọlẹ́yìn Miller wò, kò sì yẹ kí wọ́n mọ̀ nípa ìbànújẹ náà kí ó tó dé; ṣùgbọ́n Jòhánù ń ṣojú àwọn ènìyàn ọjọ́ ìkẹyìn tí a béèrè lọ́wọ́ wọn láti mọ àwọn òtítọ́ tí ó ní í ṣe pẹ̀lú àfihàn àwọn ìṣẹ̀lẹ̀, tí wọ́n jẹ́ ìtàn ìhìn-iṣẹ́ áńgẹ́lì kìn-ín-ní àti kejì.

That sacred history identifies that there would be a test brought upon the last-day people, and it would be a test based upon something that it was not best for them to understand in advance of the test, yet it was not the identical experience of the Millerites, though it perfectly aligned with the delineation of events represented by the first and second angel, for the seven thunders also represent, “future events which will be disclosed in their order.”

Ìtàn mímọ́ náà fi hàn pé a ó mú ìdánwò kan wá sórí àwọn ènìyàn ọjọ́ ìkẹyìn, àti pé ìdánwò náà yóò dá lórí ohun kan tí kò ṣe é yẹ kí wọ́n mọ̀ ọ́ tẹ́lẹ̀ kí ìdánwò náà tó dé, síbẹ̀ kò jẹ́ ìrírí kan náà pátápátá gẹ́gẹ́ bí ti àwọn Millerites, bí ó tilẹ̀ jẹ́ pé ó bá ìṣàfihàn àwọn ìṣẹ̀lẹ̀ tí áńgẹ́lì kìn-ín-ní àti kejì ṣàpẹẹrẹ mu pípé, nítorí àwọn àrá méje náà pẹ̀lú ń ṣàpẹẹrẹ, “àwọn ìṣẹ̀lẹ̀ ọjọ́ iwájú tí a ó fi hàn ní ètò wọn.”

Though required to know the foundational history of the Millerites, God’s last-day people would fulfill the same delineation of events as the Millerites, but what tested the Millerites, that was best for them not to know in advance, would be a different test, that was brought about by an element that was sealed up until the time was at hand for the Lion of the tribe of Judah to unseal the Revelation of Jesus Christ, which occurs in the hidden history of verse forty of Daniel eleven.

Bí ó tilẹ̀ jẹ́ pé ó ṣe pàtàkì kí a mọ ìtàn ìpìlẹ̀ àwọn Millerite, àwọn ènìyàn Ọlọ́run ní ọjọ́ ìkẹyìn yóò mú ìtòlẹ́sẹẹsẹ ìṣẹ̀lẹ̀ kan náà ṣẹ gẹ́gẹ́ bí àwọn Millerite; ṣùgbọ́n ohun tí ó dán àwọn Millerite wò, èyí tí ó sàn jùlọ fún wọn kí wọ́n má mọ̀ ọ́ tẹ́lẹ̀, yóò jẹ́ ìdánwò mìíràn, tí a mú wá nípasẹ̀ èròjà kan tí a fi èdìdì dì títí di àkókò tí ó sún mọ́lé fún Kìnnìún ẹ̀yà Júdà láti tú Ìfihàn Jesu Kristi sílẹ̀, èyí tí ó ṣẹlẹ̀ nínú ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ ogójì nínú Dáníẹ́lì mọ́kànlá.

What was sealed up was designed to test God’s last-day people, and the test would align with the waymark where the Millerites were tested, for whether in the first fulfillment in Millerite history or the last fulfillment of the last days, the seven thunders was “a delineation of events” “that would be disclosed in their order.”

Ohun tí a fi èdìdì dì ni a pèsè láti dán àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn wò, ìdánwò náà yóò sì bá àmì ọ̀nà náà mu níbi tí a ti dán àwọn Millerites wò, nítorí bóyá nínú ìmúṣẹ àkọ́kọ́ nínú ìtàn àwọn Millerites tàbí nínú ìmúṣẹ ìkẹyìn ti àwọn ọjọ́ ìkẹyìn, àwọn àrá méje náà jẹ́ “àlàyé ìsẹ̀lẹ̀” “tí a ó fi hàn ní ìtòlẹ́sẹẹsẹ wọn.”

What has been widely unrecognized is that as John represents the history of the descent of Christ with the little book on August 11, 1840 unto the Great Disappointment of October 22, 1844, that very history was also represented by the descent of the second angel on April 19, 1844. The first disappointment can be understood as the disappointment of John, who, after eating the little book on August 11, 1840, met disappointment on April 19, 1844. When that disappointment arrived the second angel descended with a “writing” in his hand.

Ohun tí a kò ti mọ̀ ní gbòòrò ni pé bí Jòhánù ṣe dúró fún ìtàn ìsílẹ̀ Kristi pẹ̀lú ìwé kékeré náà ní August 11, 1840 títí dé Ìbànújẹ Nlá ti October 22, 1844, bẹ́ẹ̀ gan-an ni ìtàn kan náà tún jẹ́ aṣojú nípasẹ̀ ìsílẹ̀ angẹli kejì ní April 19, 1844. A lè lóye ìbànújẹ àkọ́kọ́ gẹ́gẹ́ bí ìbànújẹ Jòhánù, ẹni tí, lẹ́yìn tí ó jẹ ìwé kékeré náà ní August 11, 1840, pàdé ìbànújẹ ní April 19, 1844. Nígbà tí ìbànújẹ náà dé, angẹli kejì sọ̀kalẹ̀ pẹ̀lú “àkọsílẹ̀” kan ní ọwọ́ rẹ̀.

> “Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 247.

> “Áńgẹ́lì alágbára mìíràn ni a yàn láti sọ̀ kalẹ̀ wá sí ayé. Jésù fi ìwé kan sí ọwọ́ rẹ̀, bí ó sì ti ń bọ̀ wá sí ayé, ó ké pé, ‘Bábílónì ti ṣubú, ó ti ṣubú.’ Nígbà náà ni mo tún rí àwọn ẹni tí ìrẹ̀wẹ̀sì ti dé bá náà gbé ojú wọn sókè sí ọ̀run, wọ́n ń wo pẹ̀lú ìgbàgbọ́ àti ìrètí de ìfarahàn Olúwa wọn. Ṣùgbọ́n ọ̀pọ̀lọpọ̀ dà bí ẹni pé wọ́n ṣì wà nínú ipò àìmọ̀kan aláìgbọ́n, bí ẹni pé wọ́n sùn; síbẹ̀ mo lè rí àpẹẹrẹ ìbànújẹ́ jíjinlẹ̀ lórí ojú wọn. Àwọn tí ìrẹ̀wẹ̀sì dé bá náà rí láti inú Ìwé Mímọ́ pé wọ́n wà ní àkókò ìdádúró, àti pé wọ́n gbọ́dọ̀ fi sùúrù dúró de ìmúṣẹ ìran náà. Ẹ̀rí kan náà tí ó mú kí wọ́n retí Olúwa wọn ní ọdún 1843, ni ó mú kí wọ́n retí Rẹ̀ ní 1844. Síbẹ̀ mo rí i pé ọ̀pọ̀ ènìyàn kò ní agbára náà tí ó ṣe àfihàn ìgbàgbọ́ wọn ní 1843. Ìrẹ̀wẹ̀sì wọn ti mú kí ìgbàgbọ́ wọn rọ̀.” Early Writings, 247.

The Millerite history that John represents in chapter ten, is the history of the first and also the second angel. The descent of the first angel with a message and the descent of the second angel with a message, mark the beginning of respective histories that both ended in disappointment, though John is more directly illustrating the entire history of both angels. Even after October 22, 1844, when the third angel arrived with a message, the disappointment of the rebellion of 1863, provides a third witness of a period that begins with a message that ends with disappointment.

Ìtàn àwọn ọmọlẹ́yìn Miller tí Jòhánù ń ṣojú fún nínú orí kẹwàá, ni ìtàn áńgẹ́lì àkọ́kọ́ àti áńgẹ́lì kejì pẹ̀lú. Ìsọ̀kalẹ̀ áńgẹ́lì àkọ́kọ́ pẹ̀lú ìránṣẹ́ kan, àti ìsọ̀kalẹ̀ áńgẹ́lì kejì pẹ̀lú ìránṣẹ́ kan, ni wọ́n fi àmì ìbẹ̀rẹ̀ àwọn ìtàn olókìkí tirẹ̀ sílẹ̀, tí wọ́n parí ní ìrẹ̀wẹ̀sì, bí ó tilẹ̀ jẹ́ pé Jòhánù ń ṣe àfihàn ìtàn gbogbo àwọn áńgẹ́lì méjèèjì náà ní kedere jùlọ. Àní lẹ́yìn October 22, 1844, nígbà tí áńgẹ́lì kẹta dé pẹ̀lú ìránṣẹ́ kan, ìrẹ̀wẹ̀sì ìṣọ̀tẹ̀ ti 1863, pèsè ẹlẹ́rìí kẹta nípa àkókò kan tí ó bẹ̀rẹ̀ pẹ̀lú ìránṣẹ́ kan tí ó sì parí ní ìrẹ̀wẹ̀sì.

The first disappointment of the movement of the third angel on July 18, 2020 was the parallel to the first disappointment of the Millerites. A truth was sealed up as was the truth of 1844 sealed up by the Lord holding His hand over a mistake in some of the figures, that produced the first disappointment of the Millerites. When the mistake was thereafter understood, the mistake had been unsealed, as the Lion of the tribe of Judah had removed His hand. The mistake of July 18, 2020, was brought about by the refusal to acknowledge that His hand had been raised on October 22, 1844, while He pronounced that “time should be no longer.”

Ìbànújẹ àkọ́kọ́ ti ìṣísẹ̀ áńgẹ́lì kẹta ní July 18, 2020 jẹ́ ohun tó bá ìbànújẹ àkọ́kọ́ ti àwọn Millerite mu. Òtítọ́ kan ni a dì mọ́lẹ̀ gẹ́gẹ́ bí òtítọ́ ọdún 1844 ti dì mọ́lẹ̀ nípasẹ̀ Olúwa tí ó fi ọwọ́ Rẹ̀ bo àṣìṣe kan nínú díẹ̀ lára àwọn nọ́ńbà náà, èyí tí ó fa ìbànújẹ àkọ́kọ́ ti àwọn Millerite. Nígbà tí a sì ti yé àṣìṣe náà lẹ́yìn náà, a ti tú àṣìṣe náà sílẹ̀, gẹ́gẹ́ bí Kìnnìún ẹ̀yà Júdà ti yọ ọwọ́ Rẹ̀ kúrò. Àṣìṣe ti July 18, 2020, ṣẹlẹ̀ nítorí ìkọ̀ láti jẹ́wọ́ pé a ti gbé ọwọ́ Rẹ̀ sókè ní October 22, 1844, nígbà tí Ó ń kéde pé “àkókò kì yóò sí mọ́.”

Whether it was the Philadelphian movement of the first angel’s first disappointment, or the first disappointment of the Laodicean movement of the third angel, His hand represents the waymark. On April 19, 1844 and on July 18, 2020 the disappointment produced a scattering time. Those who had either been gathered on August 11, 1840 or September 11, 2001, were scattered, and thereafter Christ began to gather His people a second time.

Bóyá ó jẹ́ ìṣíkiri Filadẹlfia ti ìdánwò àkọ́kọ́ ti áńgẹ́lì àkọ́kọ́, tàbí ìdánwò àkọ́kọ́ ti ìṣíkiri Laodíṣíà ti áńgẹ́lì kẹta, ọwọ́ Rẹ̀ ń ṣàpẹẹrẹ àmì ọ̀nà náà. Ní ọjọ́ kẹrìnlá-dín-lógún, oṣù Kẹrin, ọdún 1844 àti ní ọjọ́ kẹtàdínlógún, oṣù Keje, ọdún 2020, ìdánwò náà mú àkókò ìtúkáde wá. Àwọn tí a ti kó jọ ní ọjọ́ kọkànlá, oṣù Kẹjọ, ọdún 1840 tàbí ní ọjọ́ kọkànlá, oṣù Kẹsán, ọdún 2001, ni a tú ká, lẹ́yìn èyí Kristi sì bẹ̀rẹ̀ sí í kó àwọn ènìyàn Rẹ̀ jọ ní ìgbà kejì.

He had gathered a people beginning on September 11, 2001, for as represented by Christ’s baptism, it is when the Divine symbol descends that He begins to gather His disciples, not before. Then, after a scattering, Christ gathers His people a second time. Christ gathered His disciples beginning at His baptism, and after the scattering produced by the cross, He began to gather His disciples a second time. The prophetic fact of a second gathering that began in July 2023, was part of what had been sealed up on July 18, 2020, though it was clearly an element of the history of the Millerites.

Ó ti ń kó àwọn ènìyàn jọ láti bẹ̀rẹ̀ ní September 11, 2001, nítorí gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ìrìbọmi Kristi, nígbà tí ààmì Ọlọ́run sọ̀kalẹ̀ ni Ó bẹ̀rẹ̀ sí í kó àwọn ọmọ-ẹ̀yìn Rẹ̀ jọ, kì í ṣe ṣáájú èyí. Lẹ́yìn náà, lẹ́yìn ìtúká kan, Kristi tún kó àwọn ènìyàn Rẹ̀ jọ ní ìgbà kejì. Kristi kó àwọn ọmọ-ẹ̀yìn Rẹ̀ jọ láti ìbẹ̀rẹ̀ ìrìbọmi Rẹ̀, àti lẹ́yìn ìtúká tí àgbélébùú mú wá, Ó bẹ̀rẹ̀ sí í kó àwọn ọmọ-ẹ̀yìn Rẹ̀ jọ ní ìgbà kejì. Òtítọ́ àsọtẹ́lẹ̀ ti ìkójọpọ̀ kejì tí ó bẹ̀rẹ̀ ní July 2023, jẹ́ apá kan nínú ohun tí a ti dì mọ́ ní July 18, 2020, bí ó tilẹ̀ jẹ́ pé ó jẹ́ kedere pé ó jẹ́ apá kan nínú ìtàn àwọn Millerite.

In verse forty of Daniel eleven, the beast from the bottomless pit arose and slew both horns of the earth beast in 2020. In July of 2023, the Lord began to gather His last-day people a second time. The process of gathering is represented within the sacred Millerite history, and in that history, there are two historical witnesses of gathering His people a second time. The gathering process is a prophetic element that was sealed up until July 2023. The work of gathering His people a second time is fulfilled during the history of the Ukrainian War, just prior to the second election of the eighth president, that is of the seven.

Nínú ẹsẹ̀ ogójì Danieli mọ́kànlá, ẹranko láti inú ọ̀gbun àìlópin dìde, ó sì pa ìwo méjèèjì ẹranko ilẹ̀-ayé náà ní ọdún 2020. Ní oṣù Keje ọdún 2023, Olúwa bẹ̀rẹ̀ sí í kó àwọn ènìyàn Rẹ̀ ti ọjọ́ ìkẹyìn jọ ní ìgbà kejì. Ilana ìkójọ yìí ni a ṣojú fún nínú ìtàn mímọ́ ti àwọn Millerite, àti nínú ìtàn náà, ẹlẹ́rìí ìtàn méjì wà nípa kíkó àwọn ènìyàn Rẹ̀ jọ ní ìgbà kejì. Ilana ìkójọ náà jẹ́ àbá ìsọtẹ́lẹ̀ kan tí a fi èdìdì dí títí di oṣù Keje ọdún 2023. Iṣẹ́ kíkó àwọn ènìyàn Rẹ̀ jọ ní ìgbà kejì ni a mú ṣẹ ní àkókò ìtàn Ogun Ukraine, díẹ̀ ṣáájú ìdìbò kejì ti ààrẹ kẹjọ, ẹni tí ó jẹ́ ti àwọn méje náà.

On August 11, 1840, the Lord gathered the Millerite movement, and He marked the gathering by the introduction of the 1843 chart, which was published in May of 1842. The chart represented the foundational message, for He was then laying the foundation of the Millerite temple. The descent of the angel of Revelation chapter ten, on August 11, 1840, parallels the baptism of Christ, which among other things marked the beginning of Christ selecting His disciples.

Ní ọjọ́ kọkànlá, oṣù Kẹjọ, ọdún 1840, Olúwa kó ìṣíkiri Millerite jọ, ó sì fi ìfihàn àkójọpọ̀ náà sàmì nípasẹ̀ ìfihàn àtẹ̀ 1843, tí a tẹ̀ jáde ní oṣù Karùn-ún, ọdún 1842. Àtẹ̀ náà ṣojú fún ìhìn-iṣẹ́ ìpilẹ̀, nítorí nígbà náà ni Ó ń fi ìpìlẹ̀ tẹ́ńpìlì Millerite lélẹ̀. Ìsọ̀kalẹ̀ áńgẹ́lì Ìfihàn orí kẹwàá, ní ọjọ́ kọkànlá, oṣù Kẹjọ, ọdún 1840, bá ìrìbọmi Kristi mu, èyí tí, láàárín àwọn ohun mìíràn, sàmì ìbẹ̀rẹ̀ yíyan àwọn ọmọ-ẹ̀yìn Rẹ̀ nípasẹ̀ Kristi.

> “With the calling of John and Andrew and Simon, of Philip and Nathanael, began the foundation of the Christian church. John directed two of his disciples to Christ. Then one of these, Andrew, found his brother, and called him to the Saviour. Philip was then called, and he went in search of Nathanael.” The Desire of Ages, 141.

> “Pẹ̀lú ìpè Jòhánù àti Anderu àti Símónì, ti Fílípù àti Nátánáẹ́lì, ni ìpìlẹ̀ ìjọ Kristẹni ti bẹ̀rẹ̀. Jòhánù tọ́ àwọn ọmọ-ẹ̀yìn rẹ̀ méjì sọ́dọ̀ Kristi. Lẹ́yìn náà ọ̀kan nínú wọn, Anderu, rí arákùnrin rẹ̀, ó sì pè é sọ́dọ̀ Olùgbàlà. Nígbà náà ni a pè Fílípù, ó sì lọ láti wá Nátánáẹ́lì.” The Desire of Ages, 141.

The work of William Miller from the time of the end in 1798, unto August 11, 1840, represented the work of John the Baptist, but when the angel of Revelation ten descended, as typified by the descent of the Holy Spirit at the baptism of Christ, the Lord “gathered” His foundational disciples. These two witnesses identify that Christ gathered His last-day people on September 11, 2001, when the angel of Revelation chapter eighteen descended, but as with the Millerites, they were to be tested by an element of the seven thunders which had been sealed up, and then the Lord would gather His people a second time.

Iṣẹ́ William Miller láti àkókò òpin ní ọdún 1798, títí dé August 11, 1840, ṣàpẹẹrẹ iṣẹ́ Johanu Oníbatisí; ṣùgbọ́n nígbà tí áńgẹ́lì Ìfihàn orí kẹwàá sọ̀ kalẹ̀, gẹ́gẹ́ bí ìsọ̀kalẹ̀ Ẹ̀mí Mímọ́ ní ìgbà ìbatisí Kristi ti ṣàpẹẹrẹ rẹ̀, Olúwa “kó” àwọn ọmọ-ẹ̀yìn ìpìlẹ̀ Rẹ̀ jọ. Àwọn ẹlẹ́rìí méjì wọ̀nyí fi hàn pé Kristi kó àwọn ènìyàn Rẹ̀ ti ọjọ́ ìkẹyìn jọ ní September 11, 2001, nígbà tí áńgẹ́lì Ìfihàn orí kẹtàlá-dín-lógún sọ̀ kalẹ̀, ṣùgbọ́n gẹ́gẹ́ bí ó ti rí pẹ̀lú àwọn Millerite, a ní láti dán wọn wò nípa ìsori kan nínú àrá méje tí a ti dì mọ́lẹ̀, lẹ́yìn náà Olúwa yóò sì tún kó àwọn ènìyàn Rẹ̀ jọ ní ìgbà kejì.

The second gathering of God’s last-day people began in the history represented at the very ending of verse eleven, of chapter eleven of Daniel, just before Putin’s victory over Ukraine, and just before verse twelve where Russia and Putin’s prophetic testimony ends. Daniel chapter eleven, verse eleven, therefore aligns with Revelation chapter eleven, verse eleven, for it is there the two witnesses are brought back to life.

Ìkójọpọ̀ kejì ti àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn bẹ̀rẹ̀ nínú ìtàn tí a ṣàpẹẹrẹ ní òpin gbígbéga gan-an ti ẹsẹ̀ kọkànlá, ti orí kọkànlá ìwé Dáníẹ́lì, díẹ̀ ṣáájú ìṣẹ́gun Putin lórí Ukraine, àti díẹ̀ ṣáájú ẹsẹ̀ kejìlá níbi tí ẹ̀rí àsọtẹ́lẹ̀ Rọ́ṣíà àti Putin ti parí. Dáníẹ́lì orí kọkànlá, ẹsẹ̀ kọkànlá, nítorí náà, bá Ìfihàn orí kọkànlá, ẹsẹ̀ kọkànlá mu, nítorí níbẹ̀ ni a ti jí àwọn ẹlẹ́rìí méjì dìde sí ìyè padà.

In the sacred Millerite history, the Lord began to gather His people a second time after the disappointment of April 19, 1844, and what was employed by the Lord to gather His people at that time was a recognition that they were fulfilling the tarrying time of the parable of the ten virgins of Matthew chapter twenty-five, and also Habakkuk chapter two. In order for the Millerites to recognize their condition and return, they had to recognize themselves as represented within God’s prophetic Word. They needed to see that they were God’s people in contrast with those who professed to be His people. In gathering His disappointed people, He was providing an illustration of the ensign that is lifted up to the Gentiles, thus emphasizing the distinction between His genuine but disappointed people, and His simply professed people.

Nínú ìtàn mímọ́ àwọn Millerite, Olúwa bẹ̀rẹ̀ sí í kó àwọn ènìyàn Rẹ̀ jọ ní ìgbà kejì lẹ́yìn ìdààmú ti April 19, 1844, ohun tí Olúwa sì lò láti fi kó àwọn ènìyàn Rẹ̀ jọ ní àkókò náà ni ìmọ̀ pé wọ́n ń mú àkókò ìdúró pẹ́ ti àkàwé àwọn wúńdíá mẹ́wàá ti Matteu orí kẹ́ẹ̀ẹ́dógún ṣẹ, àti pẹ̀lú Habakuku orí kejì. Kí àwọn Millerite lè mọ ipò wọn, kí wọ́n sì padà, wọ́n ní láti mọ ara wọn gẹ́gẹ́ bí a ṣe ṣàpẹẹrẹ wọn nínú Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run. Wọ́n nílò láti rí i pé àwọn ni ènìyàn Ọlọ́run ní ìyàtọ̀ sí àwọn tí wọ́n ń jẹ́wọ́ pé àwọn jẹ́ ènìyàn Rẹ̀. Nígbà tí Ó ń kó àwọn ènìyàn Rẹ̀ tí ìdààmú bá jọ, Ó ń pèsè àpèjúwe àpá asia tí a gbé sókè fún àwọn aláìkọlà, nípa bẹ́ẹ̀ ń tẹnumọ́ ìyàtọ̀ tó wà láàárín àwọn ènìyàn Rẹ̀ tòótọ́ ṣùgbọ́n tí ìdààmú bá, àti àwọn ènìyàn tí wọ́n kàn ń jẹ́wọ́ nìkan pé àwọn jẹ́ tirẹ̀.

> 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 ni gbòǹgbò Jésè yóò wà, èyí tí yóò dúró gẹ́gẹ́ bí àsíá fún àwọn ènìyàn; àwọn orílẹ̀-èdè yóò sì máa wá a; ìsinmi rẹ̀ yóò sì jẹ́ ọlọ́lá. 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 sókè fún àwọn orílẹ̀-èdè, yóò sì kó àwọn ẹni-ìtìjú Ísírẹ́lì jọ, yóò sì kó àwọn tí a túká ká ti Júdà jọ láti igun mẹ́rin ayé. Isaiah 11:10–12.

When the prophet Jeremiah represents those who were disappointed on April 19, 1844, he identified that he no longer associated with “the assembly of mockers,” who employed the failed prediction of 1843, as evidence that those represented by Jeremiah were false prophets.

Nígbà tí wòlíì Jeremiah ṣàpẹẹrẹ àwọn tí inú wọn bàjẹ́ ní ọjọ́ kẹrìndínlógún, oṣù Kẹrin, ọdún 1844, ó fi hàn pé òun kò tún bá “ìjọ àwọn ẹlẹ́yà” kẹ́gbẹ́ mọ́, àwọn tí wọ́n lò ìsọtẹ́lẹ̀ tí ó kùnà ti ọdún 1843 gẹ́gẹ́ bí ẹ̀rí pé àwọn tí Jeremiah ṣàpẹẹrẹ jẹ́ àwọn wòlíì èké.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.

> Mi ò jókòó nínú àpéjọ àwọn ẹlẹ́yà, bẹ́ẹ̀ ni mi ò sì yọ̀; mo jókòó nìkan nítorí ọwọ́ rẹ: nítorí ìwọ ti fi ìbínú kún mi. Jeremiah 15:17.

The “assembly of mockers” had cast out those represented by Jeremiah.

“ìpéjọ àwọn ẹlẹ́yà” ti lé àwọn tí Jeremiah ṣojú jáde.

> “Many were persecuted by their unbelieving brethren. In order to retain their position in the church, some consented to be silent in regard to their hope; but others felt that loyalty to God forbade them thus to hide the truths which He had committed to their trust. Not a few were cut off from the fellowship of the church for no other reason than expressing their belief in the coming of Christ. Very precious to those who bore this trial of their faith were the words of the prophet: ‘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.” The Great Controversy, 372.

> “Ọ̀pọ̀lọpọ̀ ni a ṣe inúnibíni sí láti ọwọ́ àwọn arákùnrin wọn tí kò ní ìgbàgbọ́. Kí wọ́n lè pa ipò wọn mọ́ nínú ìjọ, àwọn kan fara mọ́ láti dákẹ́ nípa ìrètí wọn; ṣùgbọ́n àwọn mìíràn nímọ̀lára pé ìṣòtítọ́ sí Ọlọ́run kò jẹ́ kí wọ́n fi bẹ́ẹ̀ bo àwọn òtítọ́ tí Ó ti fi lé wọn lọ́wọ́. Kì í ṣe díẹ̀ ni a gé kúrò nínú ìbáṣepọ̀ ìjọ láìsí ìdí mìíràn ju pé wọ́n ṣàfihàn ìgbàgbọ́ wọn nínú bíbọ̀ Kristi. Ọ̀rọ̀ wòlíì náà sì ṣe iyebíye gidigidi fún àwọn tí wọ́n ru ìdánwò ìgbàgbọ́ wọn yìí pé: ‘Àwọn arákùnrin yín tí ó kórìíra yín, tí ó lé yín jáde nítorí orúkọ Mi, wí pé, Jẹ́ kí a yin Olúwa lógo: ṣùgbọ́n Òun yóò farahàn sí ayọ̀ yín, a ó sì dojúti wọn.’ Isaiah 66:5.” The Great Controversy, 372.

When the Lord lifts up an ensign to the Gentiles, it will occur when He has stretched forth His hand a second time to gather the remnant of His people, who are the outcasts of Israel. They are those who no longer sit in the “assembly of mockers.”

Nígbà tí Olúwa bá gbé àsíá sókè fún àwọn orílẹ̀-èdè, yóò ṣẹlẹ̀ nígbà tí Ó bá na ọwọ́ Rẹ̀ jáde ní ìgbà kejì láti kó ìyókù àwọn ènìyàn Rẹ̀ jọ, àwọn ẹni-ìtìjú Israẹli. Wọ́n ni àwọn tí kò tún jókòó nínú “àpéjọ àwọn ẹlẹ́gàn.”

The “root of Jesse” is a symbol of two blood lines, one from Judaism combined with a bloodline from outside of Judaism, and represents not only the bloodline of Jesus, but is also a symbol of the combination of Divinity with humanity, for the ensign that is lifted up represents a people who have been sealed forever into the condition and experience of the combination of Divinity with humanity, which is also represented in verse ten of Daniel chapter eleven by the symbol of the “fortress”. In verse ten, the sealing time of the one hundred and forty-four thousand is inferred by the prophetic understanding of the fortress, which is the head. In the history of verse eleven and the Ukrainian War, the Lord stretches His hand a second time to gather the outcasts who have been disappointed.

“gbòǹgbò Jésè” jẹ́ ààmì àwọn ìlà ẹ̀jẹ̀ méjì, ọ̀kan láti inú ẹ̀sìn Jùdá tí a ṣàpapọ̀ mọ́ ìlà ẹ̀jẹ̀ kan láti òde ẹ̀sìn Jùdá, ó sì ń ṣojú kì í ṣe ìlà ẹ̀jẹ̀ Jésù nìkan, ṣùgbọ́n ó tún jẹ́ ààmì ìdapọ̀ Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn, nítorí pé àsíá tí a gbé sókè ń ṣojú àwọn ènìyàn tí a ti fi èdìdì dì mọ́ títí láé sínú ipò àti ìrírí ìdapọ̀ Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn, èyí tí a tún ṣàfihàn nínú ẹsẹ̀ kẹwàá ti Dáníẹ́lì orí kọkànlá nípasẹ̀ ààmì “odi agbára”. Nínú ẹsẹ̀ kẹwàá, àkókò fífi èdìdì di ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì ni a túmọ̀ sí nípasẹ̀ òye àsọtẹ́lẹ̀ nípa odi agbára náà, èyí tí í ṣe orí. Nínú ìtàn ẹsẹ̀ kọkànlá àti Ogun Ukréníà, Olúwa na ọwọ́ Rẹ̀ jáde lẹ́ẹ̀kejì láti kó àwọn ẹni tí a lé jáde tí ìrètí wọn ti bajẹ́ jọ.

Therefore, with the testimony of Daniel eleven as the structure, we have identified the intrusion of the papacy into prophetic history, just before the Sunday law. We have seen the work of the Republican horn represented by Trump as he becomes the eighth that is of the seven, and begins the work of combining church and state. We have the line of the apostate horn of Protestantism, as represented by the Maccabees. In the same history represented by those verses, we apply the line of the seven thunders, which is also the line of the parable of the ten virgins, identifying the experience of the one hundred and forty-four thousand, as well as the line of the three angels that outline the work of the true Protestant horn. One of the events for the true Protestant horn in that history is the second gathering.

Nítorí náà, pẹ̀lú ẹ̀rí Dáníẹ́lì mọ́kànlá gẹ́gẹ́ bí ìtòlẹ́sẹẹsẹ, a ti dá ìfarahàn ìfọ̀rọ̀bánisọ̀rọ̀ ìjọ Pápá sínú ìtàn àsọtẹ́lẹ̀ mọ̀, ní kété ṣáájú òfin Ọjọ́ Ìsinmi. A ti rí iṣẹ́ ìwo Orílẹ̀-èdè Republikani tí a ṣojú fún nípasẹ̀ Trump bí ó ti di ẹ̀kẹjọ nínú àwọn méje, tí ó sì bẹ̀rẹ̀ iṣẹ́ ìdarapọ̀ ìjọ àti ìpínlẹ̀. A ní ìlà ìwo apẹ̀yìndà ti Pùròtẹ́sítáǹtì, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nípasẹ̀ àwọn Maccabees. Nínú ìtàn kan náà tí àwọn ẹsẹ̀ wọ̀nyẹn dúró fún, a ń lo ìlà ààrá méje náà, èyí tí ó tún jẹ́ ìlà àkàwé àwọn wúńdíá mẹ́wàá, ní fífihàn ìrírí àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rùn-ún mẹ́rìnlélógójì, pẹ̀lú ìlà àwọn áńgẹ́lì mẹ́ta tí ń ṣàlàyé iṣẹ́ ìwo Pùròtẹ́sítáǹtì tòótọ́. Ọ̀kan nínú àwọn ìṣẹ̀lẹ̀ fún ìwo Pùròtẹ́sítáǹtì tòótọ́ nínú ìtàn náà ni ìkójọpọ̀ kejì.

The second gathering occurred in the history of the second angel’s message, and it also occurred in the history of the third angel from 1844 unto 1863, establishing two witnesses from Millerite history of the Lord stretching His hand a second time to gather His scattered flock.

Ìkójọpọ̀ kejì ṣẹlẹ̀ nínú ìtàn iṣẹ́ ìránṣẹ́ áńgẹ́lì kejì, ó sì tún ṣẹlẹ̀ nínú ìtàn áńgẹ́lì kẹta láti ọdún 1844 títí di 1863, ní fífi ẹlẹ́rìí méjì múlẹ̀ láti inú ìtàn àwọn Millerite pé Olúwa na ọwọ́ Rẹ̀ jáde ní ìgbà kejì láti kó agbo-ẹran Rẹ̀ tí a ti tú ká jọ.

> “September 23, the Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn, but now in the gathering time God will heal and bind up His people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set His hand to gather His people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered.” Early Writings, 74.

> “Ní ọjọ́ kẹtàlélógún, oṣù Kẹsán, Olúwa fi hàn mí pé Ó ti na ọwọ́ Rẹ̀ jáde ní ìgbà kejì láti gba àṣẹ́kù àwọn ènìyàn Rẹ̀ padà, àti pé a gbọ́dọ̀ túbọ̀ fi ìsapá kún un ní àkókò ìkójọ yìí. Ní àsìkò ìtúká, a lù Ísírẹ́lì, a sì fà á ya; ṣùgbọ́n ní báyìí, ní àkókò ìkójọ, Ọlọ́run yóò wò ó sàn, yóò sì dì í pọ̀ mọ́ra. Ní àsìkò ìtúká, àwọn ìsapá tí a ṣe láti tan òtítọ́ kálẹ̀ ní ipa kékeré péré, wọ́n sì ṣe díẹ̀ gan-an tàbí kò ṣe nǹkan kan rárá; ṣùgbọ́n ní àkókò ìkójọ, nígbà tí Ọlọ́run ti fi ọwọ́ Rẹ̀ mú iṣẹ́ láti kó àwọn ènìyàn Rẹ̀ jọ, àwọn ìsapá láti tan òtítọ́ kálẹ̀ yóò ní ipa tí a pèsè wọn fún. Gbogbo ènìyàn gbọ́dọ̀ wà ní ìṣọ̀kan, kí wọ́n sì máa ní ìtara nínú iṣẹ́ náà. Mo rí i pé ó jẹ́ ohun tí kò tọ́ kí ẹnikẹ́ni tọ́ka sí àsìkò ìtúká gẹ́gẹ́ bí àpẹẹrẹ láti darí wa nísinsin yìí ní àkókò ìkójọ; nítorí bí Ọlọ́run kò bá ṣe ju ohun tí Ó ṣe nígbà náà lọ fún wa nísinsin yìí, a kì yóò lè kó Ísírẹ́lì jọ láé.” Early Writings, 74.

In the appendix to Early Writings, Sister White explains the comment just cited:

Nínú àfikún sí Early Writings, Sister White ṣàlàyé ọ̀rọ̀ tí a ṣẹ̀ṣẹ̀ tọ́ka sí yìí:

> “3. The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.

> “3. Èrò náà pé Olúwa ‘ti na ọwọ́ Rẹ̀ jáde ní ìgbà kejì láti gba ìyókù àwọn ènìyàn Rẹ̀ padà,’ ní ojú-ìwé 74, ń tọ́ka sí ìṣọ̀kan àti agbára nìkan tí ó ti wà tẹ́lẹ̀ láàárín àwọn tí ń retí Kristi, àti sí òtítọ́ náà pé Ó ti bẹ̀rẹ̀ sí í so àwọn ènìyàn Rẹ̀ di ọ̀kan àti láti tún gbé wọn dìde.” Early Writings, 86.

The sacred history of the seven thunders representing August 11, 1840 unto October 22, 1844, typified the sacred history of October 22, 1844 unto the rebellion of 1863. Line upon line, the first history represented an illustration of wise virgins, and the second line represented provides an illustration of foolish virgins. Both histories began when an angel descended with a message that was to be eaten. The arrival of the angel in both histories began a testing process that produced a scattering, and by 1849, Sister White was being shown that the Lord was again stretching forth His hand a second time, this time to gather those who had been scattered on October 22, 1844.

Ìtàn mímọ́ ti ààrá méje, tí ó dúró fún August 11, 1840 títí dé October 22, 1844, jẹ́ àpẹẹrẹ ìtàn mímọ́ ti October 22, 1844 títí dé ìṣọ̀tẹ̀ ti 1863. Lórí ìlà lórí ìlà, ìtàn àkọ́kọ́ náà ṣe aṣojú àpẹẹrẹ àwọn wúńdíá ọlọ́gbọ́n, ìlà kejì sì pèsè àpẹẹrẹ àwọn wúńdíá aṣiwèrè. Ìtàn méjèèjì bẹ̀rẹ̀ nígbà tí áńgẹ́lì kan sọ̀ kalẹ̀ pẹ̀lú ìròyìn kan tí a ní láti jẹ. Ìbọ̀wọ̀lé áńgẹ́lì náà nínú ìtàn méjèèjì bẹ̀rẹ̀ ìlànà ìdánwò kan tí ó mú ìtúká jáde, àti nígbà tó fi di 1849, a ti ń fi hàn fún Sister White pé Olúwa tún na ọwọ́ Rẹ̀ síwájú lẹ́ẹ̀kejì, ní ìgbà yìí láti kó àwọn tí a ti túká ní October 22, 1844 jọ.

They had been scattered by the Great Disappointment, as the wise on April 19, 1844 had been scattered by their first disappointment. The second gathering identified that the Lord “had begun to unite and to raise up His people again.” At the second gathering the Lord’s work includes lifting up an ensign that is united with one another upon the message, and whose humanity is united with His Divinity. The purpose of the ensign is to call God’s other flock out of Babylon, which is accomplished by men and women seeing the ensign.

A ti ti tú wọn ká nitori Ìdààmú Ńlá náà, gẹ́gẹ́ bí a ti tú àwọn ọlọ́gbọ́n ká ní Ọjọ́ kẹrìnlélógún, oṣù kẹrin, ọdún 1844 nitori ìdààmú àkọ́kọ́ wọn. Ìkójọpọ̀ kejì náà fi hàn pé Oluwa “ti bẹ̀rẹ̀ sí í so àwọn ènìyàn Rẹ̀ pọ̀ mọ́ra, àti láti tún gbé wọn dìde.” Ní ìkójọpọ̀ kejì náà, iṣẹ́ Oluwa ní fífi àsíá kan sókè tí ó wà ní ìṣọ̀kan pẹ̀lú ara wọn lórí ìhìn náà, àti ẹni tí ẹ̀dá ènìyàn rẹ̀ wà ní ìṣọ̀kan pẹ̀lú Ìwà-Ọlọ́run Rẹ̀. Ète àsíá náà ni láti pe agbo ẹran mìíràn ti Ọlọ́run jáde kúrò ní Babiloni, èyí tí a ń ṣe nípasẹ̀ bí àwọn ọkùnrin àti àwọn obìnrin ṣe ń rí àsíá náà.

The ensign is the army of those who have united their humanity with Christ’s Divinity in the time of the Sunday law testing time. Thus, the second gathering identifies the “root of Jesse,” will be lifted up, carrying the twofold prophetic symbolism of Ruth, a heathen who is gathered by the ensign being joined with Boaz, a symbol of the one hundred and forty-four thousand, and also a symbol of the Redeemer, who paid the price for Ruth, and was her near kinsmen. In the incarnation of Christ’s Divine nature with the fallen flesh of human nature He became our near kinsman. The ensign that is lifted up are those united by the message, who finalize the work of joining their humanity to Christ’s Divinity in advance of the Sunday law.

Àmì ni ogun àwọn ẹni tí wọ́n ti so ẹ̀dá ènìyàn wọn pọ̀ mọ́ Ìwà-Ọlọ́run Kristi ní àkókò ìdánwò òfin Ọjọ́ Àìkú. Nítorí náà, ìkójọpọ̀ kejì náà fi hàn pé “gbòǹgbò Jésè” ni a ó gbé sókè, tí ó ń ru àmì àsọtẹ́lẹ̀ méjì ti Rutu, aláìkọlàkò tí a kó jọ nípasẹ̀ àmì náà nípa ìṣọ̀kan rẹ̀ pẹ̀lú Boasi, àmì àwọn ọgọ́rùn-ún kan àti mẹ́rìnlélógójì ẹgbẹ̀rún, àti pẹ̀lú àmì Olùdárapadà, ẹni tí ó san iye náà fún Rutu, tí ó sì jẹ́ ará ìbátan rẹ̀ tímọ́tímọ́. Nínú ìwà-ara Kristi, nípasẹ̀ ìṣọ̀kan Ìwà-Ọlọ́run rẹ̀ pẹ̀lú ẹran-ara tí ó ṣubú ti ẹ̀dá ènìyàn, Ó di ará ìbátan wa tímọ́tímọ́. Àmì tí a gbé sókè ni àwọn ẹni tí a ti so pọ̀ nípasẹ̀ ìránṣẹ́ náà, tí wọ́n ń parí iṣẹ́ fífi ẹ̀dá ènìyàn wọn pọ̀ mọ́ Ìwà-Ọlọ́run Kristi kí òfin Ọjọ́ Àìkú tó dé.

We will continue this study in the next article.

A ó tẹ̀síwájú nínú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tí ó kàn.

> “The appreciation of the Bible grows with its study. Whichever way the student may turn, he will find displayed the infinite wisdom and love of God.

> “Ìmọrírì Bíbélì máa ń pọ̀ sí i bí a ṣe ń kẹ́kọ̀ọ́ rẹ̀. Ní ọ̀nà èyíkéyìí tí akẹ́kọ̀ọ́ bá gbà yí padà, yóò rí ọgbọ́n àìlópin àti ìfẹ́ Ọlọ́run tí a fihàn.”

> “The significance of the Jewish economy is not yet fully comprehended. Truths vast and profound are shadowed forth in its rites and symbols. The gospel is the key that unlocks its mysteries. Through a knowledge of the plan of redemption, its truths are opened to the understanding. Far more than we do, it is our privilege to understand these wonderful themes. We are to comprehend the deep things of God. Angels desire to look into the truths that are revealed to the people who with contrite hearts are searching the word of God, and praying for greater lengths and breadths and depths and heights of the knowledge which He alone can give.

> “A kò tíì lóye ìtumọ̀ ètò àwọn Júù ní kíkún. Àwọn òtítọ́ tí ó lágbára, tí ó sì jinlẹ̀, ni a ti fi hàn ní ojú òjìji nínú àṣà àti ààmì rẹ̀. Ìhìnrere ni kọ́kọ́rọ́ tí ń ṣí àwọn àṣírí rẹ̀ sílẹ̀. Nípasẹ̀ ìmọ̀ ètò ìràpadà, ni a ti ṣí àwọn òtítọ́ rẹ̀ sí ìmòye. Jù bí a ṣe ń ṣe nísinsìnyí lọ, àǹfààní wa ni láti lóye àwọn kókó ọ̀rọ̀ àgbàyanu wọ̀nyí. A ní láti lóye àwọn ohun jíjinlẹ̀ Ọlọ́run. Àwọn áńgẹ́lì ń fẹ́ láti wo inú àwọn òtítọ́ tí a ti fihàn fún àwọn ènìyàn tí wọ́n fi ọkàn ìrònúpìwàdà ń wá inú ọ̀rọ̀ Ọlọ́run, tí wọ́n sì ń gbàdúrà fún ìwọ̀n gígùn, àti fífẹ̀, àti jíjinlẹ̀, àti gíga ìmọ̀ tí Òun nìkan lè fi fúnni.”

> “As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament scriptures is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study. But Christ through His servant John has here declared what shall be in the last days, and He says, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.

> “Bí a ti ń sún mọ́ ìparí ìtàn ayé yìí, àwọn àsọtẹ́lẹ̀ tí ó ní í ṣe pẹ̀lú àwọn ọjọ́ ìkẹyìn ń béèrè ẹ̀kọ́ wa ní pàtàkì. Ìwé ìkẹyìn nínú Ìwé Mímọ́ Májẹ̀mú Titun kún fún òtítọ́ tí a nílò láti mọ̀. Satani ti fọ́ ojú inú ọkàn ọ̀pọ̀ ènìyàn, bẹ́ẹ̀ ni inú wọn ti dùn láti gba àwáwí èyíkéyìí láti má ṣe fi Ìfihàn ṣe ẹ̀kọ́ wọn. Ṣùgbọ́n Kristi, nípasẹ̀ ìránṣẹ́ Rẹ̀ Johanu, ti kéde níhìn-ín èyí tí yóò ṣẹlẹ̀ ní àwọn ọjọ́ ìkẹyìn, Ó sì wí pé, ‘Alábùkún ni ẹni tí ń kà á, àti àwọn tí ń gbọ́ ọ̀rọ̀ àsọtẹ́lẹ̀ yìí, tí wọ́n sì pa àwọn nǹkan tí a kọ sínú rẹ̀ mọ́.’ Ìfihàn 1:3.”

> “‘This is life eternal,’ Christ said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. Why is it that we do not realize the value of this knowledge? Why are not these glorious truths glowing in our hearts, trembling upon our lips, and pervading our whole being?

> “‘Èyí ni ìyè àìnípẹ̀kun,’ ni Kristi wí, ‘kí wọ́n lè mọ̀ Ọ, Ọlọ́run òtítọ́ kan ṣoṣo, àti Jesu Kristi, ẹni tí I rán.’ Johanu 17:3. Èé ṣe tí a kò fi mọ iye ìmọ̀ yìí? Èé ṣe tí àwọn òtítọ́ ológo wọ̀nyí kò fi ń jó tàn nínú ọkàn wa, tí ń mì lórí ètè wa, tí wọ́n sì ń gba gbogbo ìwà wa wọ̀?”

> “In giving us His word, God has put us in possession of every truth essential for our salvation. Thousands have drawn water from these wells of life, yet there is no diminishing of the supply. Thousands have set the Lord before them, and by beholding have been changed into the same image. Their spirit burns within them as they speak of His character, telling what Christ is to them, and what they are to Christ. But these searchers have not exhausted these grand and holy themes. Thousands more may engage in the work of searching out the mysteries of salvation. As the life of Christ and the character of His mission are dwelt upon, rays of light will shine forth more distinctly at every attempt to discover truth. Each fresh search will reveal something more deeply interesting than has yet been unfolded. The subject is inexhaustible. The study of the incarnation of Christ, His atoning sacrifice and mediatorial work, will employ the mind of the diligent student as long as time shall last; and looking to heaven with its unnumbered years he will exclaim, ‘Great is the mystery of godliness.’

> “Nínú fífún wa ní ọ̀rọ̀ Rẹ̀, Ọlọ́run ti fi gbogbo òtítọ́ tí ó ṣe pàtàkì fún ìgbàlà wa lé wa lọ́wọ́. Ẹgbẹẹgbẹ̀rún ènìyàn ti fa omi láti inú àwọn kànga ìyè wọ̀nyí, síbẹ̀ kò sí ìdínkù nínú ìpèsè náà. Ẹgbẹẹgbẹ̀rún ènìyàn ti gbé Olúwa kalẹ̀ níwájú wọn, àti nípa wíwo Rẹ̀ ni a ti yí wọn padà sí àwòrán kan náà. Ẹ̀mí wọn ń jó nínú wọn bí wọ́n ṣe ń sọ̀rọ̀ nípa ìwà Rẹ̀, tí wọ́n ń sọ ohun tí Kristi jẹ́ sí wọn, àti ohun tí wọ́n jẹ́ sí Kristi. Ṣùgbọ́n àwọn awákirí wọ̀nyí kò tíì mú àwọn kókó ńlá àti mímọ́ wọ̀nyí tán. Ẹgbẹẹgbẹ̀rún mìíràn sí i lè kópa nínú iṣẹ́ àwárí àwọn àṣírí ìgbàlà. Bí a ṣe ń ronú lórí ìyè Kristi àti ìwà iṣẹ́-ìránṣẹ́ Rẹ̀, ìmọ́lẹ̀ yóò máa tàn jáde ní kedere sí i ní gbogbo ìsapá láti ṣàwárí òtítọ́. Gbogbo àwárí tuntun yóò fi ohun kan hàn tí ó jinlẹ̀ sí i tí ó sì fani mọ́ra ju ohun tí a ti ṣípayá tẹ́lẹ̀ lọ. Kókó náà kò lẹ́gbẹ́. Ìkẹ́kọ̀ọ́ nípa ìrísí ara Kristi gẹ́gẹ́ bí ènìyàn, ẹbọ ìràpadà Rẹ̀, àti iṣẹ́ alárinà Rẹ̀, yóò mú ọkàn akẹ́kọ̀ọ́ onítara ṣiṣẹ́ ní gbogbo ìgbà tí àkókò bá wà; àti bí ó ṣe ń wo ọ̀run pẹ̀lú àìlóǹkà ọdún rẹ̀ yóò ké pé, ‘Ńlá ni àṣírí ìwà-bí-Ọlọ́run.’”

> “In eternity we shall learn that which, had we received the enlightenment it was possible to obtain here, would have opened our understanding. The themes of redemption will employ the hearts and minds and tongues of the redeemed through the everlasting ages. They will understand the truths which Christ longed to open to His disciples, but which they did not have faith to grasp. Forever and forever new views of the perfection and glory of Christ will appear. Through endless ages will the faithful Householder bring forth from His treasure things new and old.” Christ’s Object Lessons, 132–134.

> “Nínú ayérayé, a ó kọ́ ohun tí, bí a bá ti gba ìmólẹ̀ tí ó ṣeé ṣe láti rí níhìn-ín, ìbá ti ṣí òye wa. Àwọn kókó-ọ̀ràn ìràpadà yóò gba ọkàn àti ọgbọ́n àti ahọ́n àwọn tí a rà padà lò jálẹ̀ àwọn ayé àìnípẹ̀kun. Wọ́n yóò lóye àwọn òtítọ́ tí Kristi ń fẹ́ láti ṣí sí àwọn ọmọ-ẹ̀yìn Rẹ̀, ṣùgbọ́n tí wọn kò ní ìgbàgbọ́ láti di mú. Títí láé àti títí láé ni àwọn ìran tuntun nípa pípé àti ògo Kristi yóò máa farahàn. Jálẹ̀ àwọn ayé tí kò ní òpin ni Onílé olóòtítọ́ yóò máa mú ohun tuntun àti ohun àtijọ́ jáde nínú ìṣúra Rẹ̀.” Àwọn Àkàwé Kristi, 132–134.

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