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

Ìwé Dáníẹ́lì - Ọgọ́rùn-ún kan ó lé mẹ́rìndínlọ́gọ́rin

The Prophetic Crescendo: Unveiling the Battle of Panium and the Prelude to the Sunday Law

Ìgbélárugẹ Àsọtẹ́lẹ̀: Ìṣípayá Ogun Panium àti Àmúṣẹ̀síwájú sí Òfin Ọjọ́ Àìkú

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Jeff Pippenger

Published

April 20, 2024

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The last article ended with a passage that included the paragraph that said, “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” “Transgression” reaches its limit when the cup of probationary time is filled, and that limit is reached for the United States at the Sunday law.

Àpilẹ̀kọ tó kọjá parí pẹ̀lú ọ̀rọ̀ kan tí ó ní ìpínrọ̀ tí ó sọ pé, “Ìrékọjá ti fẹ́rẹ̀ dé ààlà rẹ̀. Ìdàrúdàpọ̀ kún ayé, ìbẹ̀rù ńlá kan sì fẹ́rẹ̀ dé bá ènìyàn. Òpin ti sún mọ́ tòsí gidigidi. Àwa tí a mọ òtítọ́ gbọ́dọ̀ máa pèsè ara wa fún ohun tí yóò ṣí bọ̀ sórí ayé láìpẹ́ gẹ́gẹ́ bí ìyàlẹ́nu ńlá tí yóò borí ohun gbogbo.” “Ìrékọjá” dé ààlà rẹ̀ nígbà tí àgọ́ àkókò oore-ọ̀fẹ́ ìdánwò bá kún, ààlà náà sì dé fún Orílẹ̀-Èdè Amẹ́ríkà ní òfin Ọjọ́ Àìkú.

> “But Christ declared that not one jot or tittle of the law should fail until heaven and earth should pass away. The very work that he came to do was to exalt the law, and show to the created worlds and to heaven that God is just, and that his law need not be changed. But here is Satan’s right-hand man ready to carry on the work that Satan commenced in heaven, that of trying to amend the law of God. And the Christian world has sanctioned his efforts by adopting this child of the papacy,—the Sunday institution. They have nourished it, and will continue to nourish it, until Protestantism shall give the hand of fellowship to the Roman power. Then there will be a law against the Sabbath of God’s creation, and then it is that God ‘will do a strange work in the earth.’ He has borne long with the perversity of the race; he has tried to win them to himself. But the time will come when they shall have filled their measure of iniquity; and then it is that God will work. This time is almost reached. God keeps a record with the nations: the figures are swelling against them in the books of heaven; and when it shall have become a law that the transgression of the first day of the week shall be met with punishment, then their cup will be full.” Review and Herald, March 9, 1886.

> “Ṣùgbọ́n Kristi kéde pé kò sí ìyọ̀ kan tàbí ìlà kékeré kan nínú òfin tí yóò ṣubú, títí ọ̀run àti ayé yóò fi kọjá lọ. Iṣẹ́ gan-an tí ó wá ṣe ni láti gbé òfin ga, àti láti fi hàn fún àwọn ayé tí a dá àti fún ọ̀run pé Ọlọ́run jẹ́ olódodo, àti pé kò sí ìdí tí a fi nílò láti yí òfin rẹ̀ padà. Ṣùgbọ́n nísinsin yìí ni ọkùnrin apá ọ̀tún Satani wà ní ìmúrasílẹ̀ láti tẹ̀síwájú nínú iṣẹ́ tí Satani bẹ̀rẹ̀ ní ọ̀run, èyí tí í ṣe gbígbìyànjú láti tún òfin Ọlọ́run ṣe. Ayé Kristẹni sì ti fọwọ́ sí ìsapá rẹ̀ nípa gbígba ọmọ yìí ti ìjọ pápá,—ètò Ọjọ́ Àìkú. Wọ́n ti bọ́ ọ́, wọn yóò sì máa bá a lọ ní bíbọ́ ọ́, títí tí Pùròtẹ́sítáǹtì yóò fi na ọwọ́ ìbákẹ́gbẹ́ sí agbára Romu. Nígbà náà ni yóò di òfin lòdì sí Sábáàtì ìṣẹ̀dá Ọlọ́run, nígbà náà pẹ̀lú ni Ọlọ́run ‘yóò ṣe iṣẹ́ àjèjì kan ní ilẹ̀ ayé.’ Ó ti pẹ́ tó tí ó ti fara da ìwà agídí ẹ̀yà ènìyàn; ó ti gbìyànjú láti fa wọ́n sún mọ́ ara rẹ̀. Ṣùgbọ́n àkókò náà yóò dé nígbà tí wọn yóò ti kún ìwọ̀n ẹ̀ṣẹ̀ wọn; nígbà náà ni Ọlọ́run yóò ṣiṣẹ́. Àkókò yìí ti fẹ́rẹ̀ẹ́ dé. Ọlọ́run ń pa àkọsílẹ̀ mọ́ pẹ̀lú àwọn orílẹ̀-èdè: àwọn nọ́mbà náà ń pọ̀ sí i lòdì sí wọn nínú àwọn ìwé ọ̀run; àti nígbà tí yóò bá ti di òfin pé ìrúfin ọjọ́ kìn-ín-ní ọ̀sẹ̀ yóò dojú kọ ìjìyà, nígbà náà ni ife wọn yóò kún.” Review and Herald, March 9, 1886.

At the Sunday law the United States will have filled its cup to the full, and national apostasy will be followed by national ruin. The paragraph we are considering says, “transgression has almost reached its limit,” “and a great terror is soon to come upon human beings.” At the Sunday law, which is the “hour of the great earthquake” in chapter eleven of Revelation, “the tenth part of the city fell,” and “behold, the third woe cometh quickly,” and the “seventh angel sounded.” The third woe is the seventh trumpet, and it arrives at the Sunday law bringing “great terror.” At that point “the end is very near,” and it comes as “an overwhelming surprise.” At the Sunday law the cup of probationary time is also filled up for the papacy, for then the second voice of Revelation eighteen proclaims, “Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double.”

Ní òfin Ọjọ́-ìsinmi, Orílẹ̀-Èdè Amẹ́ríkà yóò ti kún ago rẹ̀ dé ẹ̀kúnrẹ́rẹ́, ìpẹ̀yìndà orílẹ̀-èdè yóò sì tẹ̀lé e pẹ̀lú ìparun orílẹ̀-èdè. Àpá tí a ń gbé yẹ̀ wò yìí wí pé, “ìrékọjá ti fẹ́rẹ̀ dé ààlà rẹ̀,” àti pé, “ìbẹ̀rù ńlá kan yóò sì wá sórí ẹ̀dá ènìyàn láìpẹ́.” Ní òfin Ọjọ́-ìsinmi, èyí tí í ṣe “wákàtí ìṣẹ̀lẹ̀ ilẹ̀-rírì ńlá” nínú orí kẹ́wàálá Ìfihàn, “ìdá mẹ́wàá ìlú náà ṣubú,” àti pé, “wò ó, ìyọnu kẹta ń bọ̀ kíákíá,” “ángẹ́lì keje sì fún ìpè.” Ìyọnu kẹta ni ìpè keje, ó sì dé ní òfin Ọjọ́-ìsinmi, ní mímú “ìbẹ̀rù ńlá” wá. Ní àkókò náà, “ìkẹyìn ti sún mọ́ gan-an,” ó sì dé gẹ́gẹ́ bí “ìyàlẹ́nu àgbàyanu.” Ní òfin Ọjọ́-ìsinmi, ago àkókò ìdánwò náà sì tún kún fún pápásì, nítorí nígbà náà ni ohùn kejì nínú Ìfihàn mejidínlógún kéde pé, “Ẹ jáde kúrò nínú rẹ̀, ẹ̀yin ènìyàn mi, kí ẹ má bàa ní ipa nínú ẹ̀ṣẹ̀ rẹ̀, kí ẹ má sì gba nínú àwọn àjàkálẹ̀-àrùn rẹ̀. Nítorí ẹ̀ṣẹ̀ rẹ̀ ti dé ọ̀run, Ọlọ́run sì rántí àwọn ìwà-bubú rẹ̀. Ẹ san án padà gẹ́gẹ́ bí òun náà ti san fún yín, ẹ sì pọ̀n án ní ìlọ́po méjì gẹ́gẹ́ bí iṣẹ́ rẹ̀: nínú ago tí ó ti fi kún un, ẹ fi ìlọ́po méjì kún un fún un.”

That history opens up at the Sunday law, and marks a symbolic period of time when the papacy “shall go forth with great fury to destroy, and utterly to make away many,” for “in the last days there will be many martyrs.” That which enrages the papacy is the “tidings out of the east and out of the north” which “shall trouble him,” but “he will come to his end, and none shall help him.” From the Sunday law to the end of the papacy, the first phase of God’s executive judgment begins. It is followed by the second phase which is the seven last plagues, and finally the eternal destruction of the wicked at the close of the thousand year millennium. The history of God’s executive judgment is placed within the context of war.

Ìtàn náà bẹ̀rẹ̀ sí í ṣípayá nígbà òfin Ọjọ́ Àìkú, ó sì ń tọ́ka sí àkókò àpẹẹrẹ kan nígbà tí ìjọba pòòpù “yóò jáde pẹ̀lú ìbínú ńlá láti pa run, àti láti mú ọ̀pọ̀lọpọ̀ kúrò pátápátá,” nítorí pé “ní ọjọ́ ìkẹyìn ọ̀pọ̀lọpọ̀ yóò di ajẹ́rìíkú.” Ohun tí ń ru ìjọba pòòpù bínú ni “ìròyìn láti ìlà oòrùn àti láti àríwá” tí “yóò dà á láàmú,” ṣùgbọ́n “yóò dé òpin rẹ̀, kò sì ní sí ẹni tí yóò ràn án lọ́wọ́.” Láti òfin Ọjọ́ Àìkú títí dé òpin ìjọba pòòpù, ìpele àkọ́kọ́ ìdájọ́ ìmúṣẹ Ọlọ́run bẹ̀rẹ̀. Èyí ni ìpele kejì yóò tẹ̀ lé, èyí tí í ṣe àjàkálẹ̀ àjálù méje ìkẹyìn, àti ní ìkẹyìn iparun àìnípẹ̀kun àwọn ènìyàn búburú ní ìparí ẹgbẹ̀rún ọdún náà. A fi ìtàn ìdájọ́ ìmúṣẹ Ọlọ́run sínú àyíká ogun.

> “We are standing upon the threshold of great and solemn events. Prophecies are fulfilling. Strange, eventful history is being recorded in the books of heaven. Everything in our world is in agitation. There are wars, and rumors of wars. The nations are angry, and the time of the dead has come, that they should be judged. Events are changing to bring about the day of God which hasteth greatly. Only a moment of time, as it were, yet remains. But while already nation is rising against nation, and kingdom against kingdom, there is not now a general engagement. As yet the four winds are held until the servants of God shall be sealed in their foreheads. Then the powers of earth will marshal their forces for the last great battle.” Christian Service, 50, 51.

> “A dúró lórí ìlà ààlà àwọn ìṣẹ̀lẹ̀ ńlá àti mímọ́-ṣọ̀kan. Àwọn àsọtẹ́lẹ̀ ń ṣẹ. Ìtàn àjèjì tí ó kún fún ìṣẹ̀lẹ̀ ń jẹ́ àkọsílẹ̀ sínú àwọn ìwé ọ̀run. Gbogbo ohun nínú ayé wa wà nínú ìrúkèrúdò. Ogun wà, àti ìròyìn ogun. Àwọn orílẹ̀-èdè bínú, àkókò sì ti dé fún àwọn òkú, kí a lè dá wọn lẹ́jọ́. Àwọn ìṣẹ̀lẹ̀ ń yí padà láti mú ọjọ́ Ọlọ́run wá, ọjọ́ tí ń súnmọ́ gidigidi ní kíákíá. Bí ó tilẹ̀ jẹ́ pé àkókò díẹ̀ péré ni ó dàbí ẹni pé ó ṣéṣé kù. Ṣùgbọ́n nígbà tí orílẹ̀-èdè ti ń dìde sí orílẹ̀-èdè, àti ìjọba sí ìjọba, kò tíì sí ìjà gbogbogbò báyìí. Títí di ìsinsìnyí ni a ti di àwọn ẹ̀fúùfù mẹ́rin mú, títí àwọn ọmọ-ẹ̀yìn Ọlọ́run yóò fi ní èdìdì sí iwájú orí wọn. Nígbà náà ni agbára ilẹ̀ ayé yóò kó àwọn ọmọ-ogun wọn jọ fún ìjà ńlá ìkẹyìn.” Christian Service, 50, 51.

God seals the one hundred and forty-four thousand and then calls His other flock out of Babylon, and the other flock also receives the seal of God, though they are represented as the “great multitude” in contrast with the one hundred and forty-four thousand. The essential point to see in the previous quote is that “the four winds are held until the servants of God shall be sealed in their foreheads.” At the Sunday law the one hundred and forty-four thousand have been sealed, “and behold the third woe cometh quickly”, yet it is not until the last of God’s other flock have received the seal that the four winds are fully released.

Ọlọrun fi èdìdì sára ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì, lẹ́yìn náà ó sì pe agbo ẹlẹ́ẹ̀kejì tirẹ̀ jáde kúrò ní Bábílónì; agbo ẹlẹ́ẹ̀kejì náà pẹ̀lú gba èdìdì Ọlọrun, bí ó tilẹ̀ jẹ́ pé a ṣàpẹẹrẹ wọn gẹ́gẹ́ bí “ogunlọ́gọ̀ ńlá” ní ìyàtọ̀ sí ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì náà. Kókó pàtàkì tí a gbọ́dọ̀ rí nínú ọ̀rọ̀ ìtẹ́numọ́ tó ṣáájú ni pé “a dì àwọn ẹ̀fúùfù mẹ́rin mú títí àwọn ọmọ-ẹ̀yìn Ọlọrun yóò fi gba èdìdì ní iwájú orí wọn.” Ní àkókò òfin Ọjọ́ Àìkú, ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì náà ti gba èdìdì, “kíyèsí i, ègbé kẹta sì ń bọ́ kíákíá,” ṣùgbọ́n kì í ṣe títí ẹni ìkẹyìn nínú agbo ẹlẹ́ẹ̀kejì Ọlọrun yóò fi gba èdìdì ni a ó fi tú àwọn ẹ̀fúùfù mẹ́rin náà sílẹ̀ ní kíkún.

> “The nations are now getting angry, but when our High Priest has finished his work in the Sanctuary, he will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out. I saw that the four angels would hold the four winds until Jesus’ work was done in the Sanctuary, and then will come the seven last plagues.” Review and Herald, August 1, 1849.

> “Àwọn orílẹ̀-èdè ń bínú nísinsìnyí, ṣùgbọ́n nígbà tí Àlùfáà Àgbà wa bá ti parí iṣẹ́ rẹ̀ nínú Ibi Mímọ́, yóò dìde, yóò wọ aṣọ ẹ̀san, lẹ́yìn náà ni a ó sì tú àwọn àjàkálẹ̀ àrùn méje ìkẹyìn náà jáde. Mo rí i pé àwọn angẹli mẹ́rin náà yóò di àwọn ẹ̀fúùfù mẹ́rin mú títí iṣẹ́ Jesu yóò fi parí nínú Ibi Mímọ́, lẹ́yìn náà ni àwọn àjàkálẹ̀ àrùn méje ìkẹyìn náà yóò dé.” Review and Herald, August 1, 1849.

The “great and solemn events” which we are “standing upon the threshold of,” are represented as “wars, and rumors of wars.” It is represented as occurring when “everything in our world is in agitation,” when nations are “already rising against nation.” Panium represents the “strange and eventful history,” in verse fifteen of Daniel chapter eleven, that leads into, and ushers in verse sixteen, which is the Sunday law, where the “general engagement,” that all “the powers of earth” marshal their forces for the last great battle. That “last great battle” is the third World War, and is represented by the Battle of Actium in 31 BC.

“Àwọn ìṣẹ̀lẹ̀ ńlá àti olóòótọ́” tí àwa “ń dúró lórí ẹnu-ọ̀nà wọn,” ni a ṣàfihàn gẹ́gẹ́ bí “ogun, àti ìròyìn ogun.” A ṣàfihàn rẹ̀ pé ó ń ṣẹlẹ̀ nígbà tí “gbogbo ohun tí ó wà nínú ayé wa bá wà ní ìrúkèrúdò,” nígbà tí àwọn orílẹ̀-èdè “ti ń dìde sí orílẹ̀-èdè.” Panium dúró fún “ìtàn àjèjì àti ọlọ́pọ̀-ìṣẹ̀lẹ̀,” nínú ẹsẹ̀ kẹ́ẹ̀ẹ́dógún ti Danieli orí kọkànlá, tí ó yọrí sí, tí ó sì mú ẹsẹ̀ kẹrìndínlógún wọlé, èyí tí í ṣe òfin Àìkú, níbi “ìfarahàn-ogun gbogbogbòò,” tí gbogbo “agbára ayé” kó àwọn ọmọ-ogun wọn jọ fún ìjà ńlá ìkẹyìn. “Ìjà ńlá ìkẹyìn” náà ni Ogun Àgbáyé Kẹta, a sì ṣàfihàn rẹ̀ nípasẹ̀ Ogun Actium ní ọdún 31 BC.

Verses one and two, and verses ten through fifteen represent the hidden history of verse forty in Daniel eleven. Verse forty identifies the history of the United States and Adventism from 1798 unto 1989. It then is silent until the end of the United States as the sixth kingdom of Bible prophecy and the spewing out of the Laodicean Seventh-day Adventist church in verse forty-one, which is the Sunday law, that is also verse sixteen. Verses one and two identify the time of the end in 1989, and the presidents of the United States from that point, until the sixth rich president who stirs up the satanic globalists. Verse two brings the history to the election of Donald Trump in 2016, and then verse three takes up the history of the ten kings, represented by Alexander the Great, who is the seventh kingdom of Bible prophecy, who give their kingdom to the papacy at the soon coming Sunday law crisis.

Ẹsẹ̀ kìn-ín-ní àti kejì, àti ẹsẹ̀ mẹ́wàá títí dé mẹ́ẹ̀ẹ́dógún, ń ṣàfihàn ìtàn àṣírí ẹsẹ̀ ogójì nínú Dáníẹ́lì mọ́kànlá. Ẹsẹ̀ ogójì ń tọ́ka sí ìtàn Orílẹ̀-èdè Amẹ́ríkà àti Àdífẹnítì láti ọdún 1798 títí dé 1989. Lẹ́yìn náà, ó dákẹ́ títí di òpin Orílẹ̀-èdè Amẹ́ríkà gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì àti ìtutọ́ jáde ìjọ Seventh-day Adventist ti Laodicea nínú ẹsẹ̀ kọkànlélógójì, èyí tí í ṣe òfin Ọjọ́ Àìkú, tí ó sì tún jẹ́ ẹsẹ̀ kẹrìndínlógún. Ẹsẹ̀ kìn-ín-ní àti kejì ń fi àkókò òpin hàn ní 1989, àti àwọn ààrẹ Orílẹ̀-èdè Amẹ́ríkà láti àkókò náà lọ, títí dé ààrẹ ọlọ́rọ̀ kẹfà tí ó rú àwọn gílóbálístì ti Sátánì sókè. Ẹsẹ̀ kejì mú ìtàn náà dé ìdìbò yíyan Donald Trump ní 2016, lẹ́yìn náà ẹsẹ̀ kẹta sì gbé ìtàn àwọn ọba mẹ́wàá sókè, tí Alẹkisándà Ńlá dúró fún, ẹni tí í ṣe ìjọba keje nínú àsọtẹ́lẹ̀ Bíbélì, àwọn ẹni tí wọ́n fi ìjọba wọn fún pàápàá ní ìpọ́njú òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́.

Verse ten closes by identifying 1989 as the time of the end, and verses eleven and twelve set forth the war in the Ukraine, identifying that Putin, and Russia will win the war, but that they will not be benefitted by their victory. The Ukrainian War began in 2014, a year before Trump’s first campaign began. These verses lead into the resurrection (politically) of Donald Trump as he begins his third campaign to become the eighth president, that is of the seven. Verse thirteen identifies the political struggles of Trump that precedes his victory at Panium in verse fifteen, and verse fourteen addresses the history that occurs during the Battle of Panium until his victory in verse fifteen, the history when the man of sin begins to openly intrude into political history. When the papacy intrudes into prophetic history, the whore of Tyre begins to sing and the vision is established.

Ẹsẹ̀ kẹwàá parí nípa fífi ọdún 1989 hàn gẹ́gẹ́ bí àkókò òpin, àti pé àwọn ẹsẹ̀ kọkànlá àti kejìlá ṣàfihàn ogun ní Ukraine, ní fífi hàn pé Putin, àti Russia yóò ṣẹ́gun ogun náà, ṣùgbọ́n wọn kì yóò rí àǹfààní kankan gbà láti inú ìṣẹ́gun wọn. Ogun Ukraine bẹ̀rẹ̀ ní ọdún 2014, ọdún kan kí ìpolongo àkọ́kọ́ Trump tó bẹ̀rẹ̀. Àwọn ẹsẹ̀ wọ̀nyí ń darí sí àjíǹde (ní ti òṣèlú) Donald Trump bí ó ti ń bẹ̀rẹ̀ ìpolongo kẹta rẹ̀ láti di ààrẹ̀ kẹjọ, ẹni tí ó wá lára àwọn méje. Ẹsẹ̀ kẹtàlá ṣàfihàn àwọn ìjàkadì òṣèlú Trump tí ó ṣáájú ìṣẹ́gun rẹ̀ ní Panium nínú ẹsẹ̀ kẹ́ẹ̀ẹ́dógún, àti pé ẹsẹ̀ kẹrìnlá sọ̀rọ̀ nípa ìtàn tí ó ṣẹlẹ̀ ní àkókò Ogun Panium títí di ìṣẹ́gun rẹ̀ nínú ẹsẹ̀ kẹ́ẹ̀ẹ́dógún, ìtàn náà nígbà tí ọkùnrin ẹ̀ṣẹ̀ bẹ̀rẹ̀ sí í wọ inú ìtàn òṣèlú ní gbangba. Nígbà tí ipò póòpù bá wọ inú ìtàn àsọtẹ́lẹ̀, àgbèrè Tyre bẹ̀rẹ̀ sí í kọrin, a sì fi ìran náà múlẹ̀.

The victory at Panium in 200 BC, was followed by the waymark of the Maccabees “revolt” at Modein (meaning protest) in 167 BC. In 164 BC the Maccabees rededicated the Temple, and Antiochus Epiphanes died marking the turning point in the Maccabean struggle against the Greek religious influence. In the period from 161 BC to 158 BC the work of entering into a league was initiated and finalized. The prophetic waymarks repeat in the Hasmonean Dynasty within the history of verses fifteen to verse twenty-three.

Ìṣẹ́gun ní Panium ní ọdún 200 ṣáájú Kristi, ni àmì ọ̀nà ìṣọ̀tẹ̀ àwọn Maccabee “ìṣọtẹ̀” ní Modein (tí ìtumọ̀ rẹ̀ jẹ́ ìfẹ̀hónúhàn) tẹ̀ lé ní ọdún 167 ṣáájú Kristi. Ní ọdún 164 ṣáájú Kristi àwọn Maccabee tún ya Tẹ́ńpìlì náà sọ́tọ̀, Antiochus Epiphanes sì kú, èyí sì samisi ojú-ipadà nínú ìjàkadì àwọn Maccabee lòdì sí ìpa ẹ̀sìn ti àwọn ará Gíríìkì. Ní àkókò láti ọdún 161 ṣáájú Kristi sí ọdún 158 ṣáájú Kristi, iṣẹ́ ìwọlé sínú májẹ̀mú kan ni a bẹ̀rẹ̀, a sì parí rẹ̀. Àwọn àmì ọ̀nà àsọtẹ́lẹ̀ náà tún hàn nínú Ìjọba Hasmonean láàárín ìtàn láti ẹsẹ̀ kẹ́ẹ̀ẹ́dógún sí ẹsẹ̀ kọkàndínlógún.

The league with Rome in verse twenty-three is a direct reference, but in verse fifteen, the four Maccabean waymarks of 167 BC, 164 BC, 161 BC and 158 BC, are only seen when the history of the “league” is applied to the verse. When Pompey conquered Jerusalem in verse sixteen, he was confronted with a civil war that was taking place within the city, and the two opposing parties were both splinter groups of the Hasmonean Dynasty. The Maccabees are therefore also in the history of verse sixteen.

Àdéhùn pẹ̀lú Romu nínú ẹsẹ̀ kejìlélógún jẹ́ ìtọ́kasí tààrà, ṣùgbọ́n nínú ẹsẹ̀ kẹẹ̀ẹ́dógún, àwọn àmì-ọ̀nà Makkabee mẹ́rin ti ọdún 167 BC, 164 BC, 161 BC àti 158 BC, ni a máa rí nìkan nígbà tí a bá fi ìtàn “àdéhùn” náà lò sí ẹsẹ̀ náà. Nígbà tí Pompey ṣẹ́gun Jerúsálẹ́mù nínú ẹsẹ̀ kẹrìndínlógún, ó dojú kọ ogun abẹ́lé kan tí ń lọ lọ́wọ́ nínú ìlú náà, àwọn ẹgbẹ́ méjèèjì tí wọ́n ń tako ara wọn sì jẹ́ àwọn ẹ̀ka tí ó tú ká nínú Ìdílé Ọba Hasmonean. Nítorí náà, àwọn Makkabee náà wà pẹ̀lú nínú ìtàn ẹsẹ̀ kẹrìndínlógún.

Verse twenty identifies the birth of Christ and verses twenty-one and twenty-two identify the history of Christ’s death, therefore that history has the line of the Hasmonean Dynasty represented by the Pharisees. Verses fifteen through twenty-three are identifying the literal glorious land, and God’s Judean apostate people who professed to be the defenders of His truths, but were no more God’s representatives than is apostate Protestantism.

Ẹsẹ̀ ogún tọ́ka sí ìbí Kristi, àti ẹsẹ̀ mọ́kànlélógún àti méjìlélógún tọ́ka sí ìtàn ikú Kristi; nítorí náà, ìtàn náà ní ìlà Ìdílé Ọba Hasmonean tí àwọn Farisí ṣojú fún. Ẹsẹ̀ kẹ́ẹ̀ẹ́dógún títí dé ẹsẹ̀ kẹtàlélógún ń tọ́ka sí ilẹ̀ ológo gidi náà, àti àwọn ènìyàn apẹ̀yìndà Jùdíà ti Ọlọ́run tí wọ́n jẹ́wọ́ pé àwọn ni olùdáàbò bo àwọn òtítọ́ Rẹ̀, ṣùgbọ́n tí wọn kò jẹ́ aṣojú Ọlọ́run mọ́ ju bí Pùrótẹ́sítáǹtì apẹ̀yìndà ṣe rí lọ.

Sister White informs us that “much of the history that has taken place in fulfillment of” “the eleventh of Daniel” “will be repeated.” The line of prophecy represented by the Hasmonean Dynasty represents the line of prophecy illustrating the apostate horn of Protestantism beginning at the third presidential campaign that is taken up by the sixth richest president. Trump runs for president three times, the first and the last time he runs he is victorious, but the second time the rebellion represented by the number thirteen, identifies the stolen election of 2020. The world is then being divided into two classes, one class can see 2020, and the other class is blind. It symbolizes the great test which precedes the close of probation for Adventists in the formation of the image of the beast.

Arábìnrin White jẹ́ kí a mọ̀ pé “púpọ̀ nínú ìtàn tí ó ti ṣẹlẹ̀ gẹ́gẹ́ bí ìmúṣẹ” “Dáníẹ́lì kọkànlá” “ni a ó tún ṣe.” Ìlà àsọtẹ́lẹ̀ tí Ìjọba Hasmonean dúró fún, dúró fún ìlà àsọtẹ́lẹ̀ tí ń ṣàfihàn ìwo apẹ̀yìndà ti Protestantism, tí ó bẹ̀rẹ̀ ní ìpolongo ìdìbò ààrẹ kẹta tí ààrẹ kẹfà tó lọ́rọ̀ jù lọ mú gbé kalẹ̀. Trump díje fún ipò ààrẹ lẹ́ẹ̀mẹ́ta; ìgbà kìn-ín-ní àti ìgbà ìkẹyìn tí ó díje ni ó ṣẹ́gun, ṣùgbọ́n ní ìgbà kejì, ìṣọ̀tẹ̀ tí nọ́mbà mẹ́tàlá dúró fún, ń fi ìdìbò tí wọ́n jí ní ọdún 2020 hàn. Lẹ́yìn náà ni a ń pín ayé sí ẹ̀yà méjì: ẹ̀yà kan lè rí 2020, ẹ̀yà kejì sì jẹ́ afọ́jú. Ó ń ṣàmì ìdánwò ńlá tí ó ṣáájú ìpipade àkókò ìdánwò fún àwọn Adventist nínú ìdásílẹ̀ àwòrán ẹranko náà.

> “Already preparations are advancing, and movements are in progress, which will result in making an image to the beast. Events will be brought about in the earth’s history that will fulfill the predictions of prophecy for these last days.” Review and Herald, April 23, 1889.

> “Àwọn ìmúrírasílẹ̀ ti ń tẹ̀síwájú tẹ́lẹ̀, àwọn ìṣísẹ̀ sì ti ń lọ lọ́wọ́, èyí tí yóò yọrí sí ṣíṣe àwòrán kan fún ẹranko náà. A ó mú kí àwọn ìṣẹ̀lẹ̀ kan ṣẹlẹ̀ nínú ìtàn ayé, tí yóò mú àwọn àsọtẹ́lẹ̀ ìsọtẹ́lẹ̀ ṣẹ fún àwọn ọjọ́ ìkẹyìn wọ̀nyí.” Review and Herald, April 23, 1889.

The advancing “preparations,” the “movements” that are now “in progress, and the “events” “which will result in making an image to the beast”, and “that will fulfill the predictions of prophecy for these last days,” include the waymarks of the Hasmonean Dynasty from verses fifteen to twenty-three in Daniel chapter eleven. The apostate Hasmonean Dynasty, representing apostate Protestantism, is woven into the testimony of Donald Trump, the sixth and eighth Republican president who stirs up and engages his MAGA-ism against the woke-ism of the new world order.

Àwọn “ìmúrasílẹ̀” tí ń tẹ̀ síwájú, àwọn “ìṣípò” tí ó wà báyìí “ní ìlọsíwájú,” àti àwọn “ìṣẹ̀lẹ̀” “tí yóò yọrí sí ṣíṣe àwòrán kan fún ẹranko náà”, àti “tí yóò mú àwọn àsọtẹ́lẹ̀ wòlíì ṣẹ nípa àwọn ọjọ́ ìkẹyìn wọ̀nyí,” ní nínú wọn àwọn àmì-ọ̀nà Ìjọba Ọba Hasmonean láti ẹsẹ̀ kẹ́ẹ̀ẹ́dógún títí dé ẹsẹ̀ kẹ́tàlélógún nínú Danieli orí kọkànlá. Ìjọba Ọba Hasmonean apẹ̀yìndà, tí ó dúró fún Pùròtẹ́sítáǹtì apẹ̀yìndà, ni a hun sínú ẹ̀rí Donald Trump, ààrẹ́ Republican kẹfà àti kẹjọ, ẹni tí ó ru sókè, tí ó sì ń fi MAGA-ism rẹ̀ jagun sí woke-ism ti ètò ayé tuntun.

The testimony of Trump reaches to 2020 in verse two of Daniel eleven, and it includes his campaign and first term, then verses thirteen through fifteen identify his third and last campaign, victory, and his last term. Between the two terms, Revelation chapter eleven, identifies that the Republican horn was slain, and laid dead in the street for three and a half days. That line of Trump’s history ties together the beginning and ending of his presidencies in Daniel chapter eleven. Thus, the testimony of Donald Trump is located in both the books of Daniel and the Revelation, and it is located in both books in chapter eleven.

Ẹ̀rí ti Trump gòkè dé ọdún 2020 nínú ẹsẹ̀ kejì ti Danieli mọ́kànlá, ó sì ní ìpolongo rẹ̀ àti ìṣàkóso àkọ́kọ́ rẹ̀ nínú; lẹ́yìn náà, àwọn ẹsẹ̀ kẹtàlá sí kẹ́ẹ̀ẹ́dógún ṣe ìdánimọ̀ ìpolongo kẹta àti ìkẹyìn rẹ̀, ìṣẹ́gun rẹ̀, àti ìṣàkóso ìkẹyìn rẹ̀. Láàárín àwọn ìṣàkóso méjèèjì náà, Ifihan orí mọ́kànlá ṣe ìdánimọ̀ pé a pa ìwo Republikani náà, a sì jẹ́ kó dubulẹ̀ ní òkú ní ojú pópó fún ọjọ́ mẹ́ta àtààbọ̀. Ìlà ìtàn ìṣẹ̀lẹ̀ Trump náà so ìbẹ̀rẹ̀ àti òpin àwọn ìṣàkóso ààrẹ rẹ̀ pọ̀ mọ́ra nínú Danieli orí mọ́kànlá. Nítorí náà, ẹ̀rí Donald Trump wà nínú àwọn ìwé Danieli àti Ifihan pẹ̀lú, ó sì wà nínú àwọn ìwé méjèèjì náà ní orí mọ́kànlá.

The three partial lines, when brought together identify Trump’s complete history as the sixth and the eighth president, and they are structured upon the signature of “Truth”. They come from the books of Daniel and Revelation, and produce a line of history which aligns with that “portion of the book of Daniel that relates to the last days.”

Àwọn ìlà apá mẹ́ta náà, nígbà tí a bá mú wọn jọ, ń fi gbogbo ìtàn Trump hàn gẹ́gẹ́ bí ààrẹ kẹfà àti kẹjọ, a sì ti kọ́ wọn lé orí àmì-ìdánimọ̀ “Òtítọ́.” Wọ́n ti inú àwọn ìwé Dáníẹ́lì àti Ìfihàn wá, wọ́n sì ń mú ìlà ìtàn kan jáde tí ó bá “apá ìwé Dáníẹ́lì tí ó ní í ṣe pẹ̀lú àwọn ọjọ́ ìkẹyìn” mu.

That portion of Daniel is what is unsealed by the Lion of the tribe of Judah, just before the close of probation, and is therefore an element of the sealing message of the one hundred and forty-four thousand. But it requires spiritual twenty-twenty vision to see the prophetic waymarks of the two witnesses being slain in 2020.

Apá yẹn nínú Dáníẹ́lì ni Kìnnìún ẹ̀yà Júdà tú sílẹ̀, díẹ̀ kí àkókò ìdánwò tó parí, nítorí náà ó sì jẹ́ apá kan nínú ìhìn ìdìdì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìlélógójì [one hundred and forty-four thousand]. Ṣùgbọ́n ó nílò ìríran ẹ̀mí tó péye láti rí àwọn àmì ọ̀nà àsọtẹ́lẹ̀ ti pípa àwọn ẹlẹ́rìí méjì ní ọdún 2020.

Verse fifteen of Daniel eleven, represents the Battle of Panium and the line of the Hasmonean Dynasty, which was fulfilled by a literal battle, thus symbolizing a prophetic illustration of a spiritual war between the religion of apostate Protestantism and the religion of the globalist’s new age. The Battle of Panium, which occurred in 200 BC, represents the battle of the Republican horn, and the struggle represented by the Maccabean Revolt represents the battle of the apostate Protestant horn. Though the revolt of the Maccabees occurred in 167 BC, it aligns prophetically with the Battle of the Republican horn in 200 BC, for prophetically the horns parallel each other’s histories.

Ẹsẹ kẹẹdogun nínú Daniẹli mọ́kànlá, dúró fún Ogun Panium àti ìlà Ìjọba Hasmonean, èyí tí a mú ṣẹ nípasẹ̀ ogun gidi kan; báyìí ni ó ṣe ń ṣàpẹẹrẹ àfihàn àsọtẹ́lẹ̀ kan ti ogun ẹ̀mí láàárín ẹ̀sìn Pùròtẹ́sítáǹtì apẹ̀yìndà àti ẹ̀sìn ayé-tuntun ti àwọn agbélégbẹ́ ayé. Ogun Panium, tí ó ṣẹlẹ̀ ní ọdún 200 BC, dúró fún ogun ìwo Repubilikani, àti ìjàkadì tí Ìṣọ̀tẹ̀ Maccabean ṣàpẹẹrẹ dúró fún ogun ìwo Pùròtẹ́sítáǹtì apẹ̀yìndà. Bí ó tilẹ̀ jẹ́ pé ìṣọ̀tẹ̀ àwọn Maccabee ṣẹlẹ̀ ní ọdún 167 BC, ó bá Ogun ìwo Repubilikani ní ọdún 200 BC mu ní ti àsọtẹ́lẹ̀; nítorí ní ti àsọtẹ́lẹ̀ àwọn ìwo náà ń fi ìtàn ara wọn wé ara wọn.

Verse fifteen represents the prophetic history which immediately precedes and leads into the soon coming Sunday law. It therefore represents the very point in the sealing time of the one hundred and forty-four thousand when the power within the sealing message eternally impresses the seal upon God’s last-day people.

Ẹsẹ̀ kẹ́ẹ̀ẹ́dógún dúró fún ìtàn àsọtẹ́lẹ̀ tí ó wà ní kété ṣáájú tí ó sì ń darí wọlé sí òfin Ọjọ́ Àìkú tí yóò tètè dé. Nítorí náà, ó dúró fún ojú-ìpìlẹ̀ gan-an nínú àkókò ìdìdì àwọn ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì, nígbà tí agbára inú ìhìnrere ìdìdì náà fi ń tẹ èdìdì náà mọ́ lórí àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn títí láé.

It is the Lion of the tribe of Judah who unseals that truth, and that truth is the Revelation of Jesus Christ. The one hundred and forty-four thousand are those who “follow the Lamb whithersoever He goeth,” and when He unseals verse fifteen, the Lion of the tribe of Judah has led His last-day people to Panium. Jesus illustrated this very point in the sealing process when He took His disciples to Panium, just before the cross.

Kìnnìún Ẹ̀yà Júdà ni ó tú òtítọ́ yẹn sílẹ̀, òtítọ́ náà sì ni Ìfihàn Jésù Kristi. Ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì ni àwọn tí “ń tẹ̀lé Ọ̀dọ́-Àgùntàn ní ibikíbi tí Ó bá ń lọ,” àti nígbà tí Ó tú ẹsẹ̀ kẹ́ẹ̀ẹ́dógún sílẹ̀, Kìnnìún Ẹ̀yà Júdà ti darí àwọn ènìyàn Rẹ̀ ti ọjọ́ ìkẹyìn dé Panium. Jésù ṣàpèjúwe kókó pàtàkì yìí gan-an nínú ìlànà ìdìdì nígbà tí Ó mú àwọn ọmọ-ẹ̀yìn Rẹ̀ lọ sí Panium, díẹ̀ ṣáájú agbelebu.

The war of Panium is specifically addressed by Christ, when He was standing in Panium with His disciples and there instructed them that His church would be built upon the confession of Peter, and that “the gates of hell” would not prevail against it. Jesus identified the warfare that is represented by the Battle of Panium. The Battle of Panium is verse fifteen, and verse sixteen is the Battle of Actium. Christ stood at Panium, just before the act of His death played out.

Ogun Panium ni Kristi tọ́ka sí ní pàtó, nígbà tí Ó dúró ní Panium pẹ̀lú àwọn ọmọ-ẹ̀yìn Rẹ̀, tí Ó sì kọ́ wọn níbẹ̀ pé a ó kọ ìjọ Rẹ̀ lórí ìjẹ́wọ́ Peteru, àti pé “àwọn ẹnu-ọ̀nà ọ̀run àpáàdì” kì yóò borí i. Jesu dá ogun náà mọ̀ tí Ogun Panium ń ṣojú. Ogun Panium ni ẹsẹ̀ kẹ́ẹ̀ẹ́dógún, ẹsẹ̀ kẹrìndínlógún sì ni Ogun Actium. Kristi dúró ní Panium, díẹ̀ ṣáájú kí ìṣe ikú Rẹ̀ ṣẹ ní kíkún.

Panium to the Sunday law is the history of the political and religious struggle of the earth beast’s two horns of Protestantism and Republicanism. They were both attacked by the atheistic beast from the bottomless pit in 2020, and the warfare of the two horns against the political and religious gods of globalism is represented within the history of verses eleven through sixteen.

Láti Panium dé òfin Ọjọ́ Àìkú ni ìtàn ìjàkadì òṣèlú àti ẹ̀sìn ti ìwo méjèèjì ẹranko ilẹ̀ ayé, èyíinì ni Púrótẹ́sítáǹtìsìmù àti Rẹ́pùblíkánísìmù. A kọlù wọ́n méjèèjì láti ọ̀dọ̀ ẹranko aláìgbọ́ràn-sí-Ọlọ́run tí ó jáde láti inú ibú aláìlópin ní ọdún 2020, àti pé ogun tí ìwo méjèèjì náà jagun sí àwọn ọlọ́run òṣèlú àti ẹ̀sìn ti gílóbálísìmù ni a ṣàfihàn nínú ìtàn ẹsẹ̀ kọkànlá títí dé mẹ́rìndínlógún.

From the Ukrainian War that began in 2014, to the first presidential campaign of Donald Trump beginning in 2015, unto the death of the two horns in 2020, unto the resurrection of 2023, to the third campaign of Trump which began on November 15, 2022, the history leads to verses thirteen to fifteen. In those verses the history that is revealed by God’s prophetic Word represents the prophetic truths which seal the one hundred and forty-four thousand.

Láti Ogun Ukraine tó bẹ̀rẹ̀ ní ọdún 2014, sí ìpolongo ààrẹ àkọ́kọ́ ti Donald Trump tí ó bẹ̀rẹ̀ ní ọdún 2015, títí dé ikú àwọn ìwo méjì náà ní ọdún 2020, títí dé àjíǹde ní ọdún 2023, sí ìpolongo kẹta ti Trump tí ó bẹ̀rẹ̀ ní November 15, 2022, ìtàn náà ń darí lọ sí ẹsẹ̀ mẹ́tàlá sí mẹ́ẹ̀ẹ́dógún. Nínú àwọn ẹsẹ̀ wọ̀nyí, ìtàn tí a fihàn nípasẹ̀ Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run ń ṣojú fún àwọn òtítọ́ àsọtẹ́lẹ̀ tí ń di ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì.

Those truths were illustrated in Christ’s visit to Caesarea Philippi in Matthew chapters sixteen and seventeen. In those verses, the man of sin returns to prophetic history singing the songs of the whore of Tyre, and in so doing establishes the vision, thus placing those verses in the context of the Midnight Cry, for where there is no vision the people perish.

Àwọn òtítọ́ wọ̀nyẹn ni a ṣàfihàn nínú ìbẹ̀wò Kristi sí Kesarea Filipi nínú Matteu orí kẹrìndínlógún àti kẹtàdínlógún. Nínú àwọn ẹsẹ̀ wọ̀nyẹn, ènìyàn ẹ̀ṣẹ̀ padà wọ inú ìtàn àsọtẹ́lẹ̀, ó ń kọ orin àgbèrè Tírè, àti nípa bẹ́ẹ̀ ó fi ìran náà múlẹ̀, báyìí ni ó sì fi àwọn ẹsẹ̀ wọ̀nyẹn sí àyíká Ẹkún Òru, nítorí níbi tí kò bá sí ìran, àwọn ènìyàn a ṣègbé.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Níbi tí ìran kò sí, àwọn ènìyàn ṣègbé: ṣùgbọ́n ẹni tí ó pa òfin mọ́, aláyọ̀ ni í ṣe. Òwe 29:18.

Those who have eyes, but will not see, and ears, but refuse to hear are the foolish Laodicean virgins that do not have the “oil.” The “oil” is the increase of knowledge that is produced when the Revelation of Jesus Christ is unsealed just before probation closes, and according to Hosea, God’s people who refuse and reject knowledge are to be destroyed.

Àwọn tí wọ́n ní ojú, ṣùgbọ́n tí wọn kò ní rí, àti etí, ṣùgbọ́n tí wọ́n kọ̀ láti gbọ́, ni àwọn wúńdíá aṣiwèrè ti Laodicea tí kò ní “òróró” náà. “Òróró” náà ni ìbísí ìmọ̀ tí a ń mú jáde nígbà tí Ìfihàn Jésù Kristi bá tú sílẹ̀ díẹ̀ kí àkókò ìdánwò tó parí, àti gẹ́gẹ́ bí Hosea ṣe sọ, àwọn ènìyàn Ọlọ́run tí wọ́n kọ̀ tí wọ́n sì kọ̀sílẹ̀ ìmọ̀ ni a ó run.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> A pa àwọn ènìyàn mi run nítorí àìní ìmọ̀; nítorí ìwọ ti kọ ìmọ̀ sílẹ̀, èmi náà yóò kọ̀ ọ́ sílẹ̀, kí ìwọ má bàa jẹ́ àlùfáà fún mi; nítorí tí ìwọ ti gbàgbé òfin Ọlọ́run rẹ, èmi náà yóò gbàgbé àwọn ọmọ rẹ. Hosea 4:6.

> The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

> Ọ̀rọ̀ Olúwa sì tún tọ̀ mí wá, ó ní, Ọmọ ènìyàn, ìwọ ń gbé láàrín ilé ọlọ̀tẹ̀ kan, tí wọ́n ní ojú láti rí, ṣùgbọ́n wọn kò rí; wọ́n ní etí láti gbọ́, ṣùgbọ́n wọn kò gbọ́: nítorí pé ilé ọlọ̀tẹ̀ ni wọ́n. Esekieli 12:1, 2.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

> Ó sì wí pé, Lọ, kí o sì sọ fún àwọn ènìyàn yìí pé, Ẹ máa gbọ́ nítòótọ́, ṣùgbọ́n ẹ má ṣe yé e; ẹ sì máa rí nítòótọ́, ṣùgbọ́n ẹ má ṣe fojú inú mọ̀ ọ́. Mú ọkàn àwọn ènìyàn yìí sanra, kí o sì mú etí wọn wúwo, kí o sì pa ojú wọn; kí wọn má bàa fi ojú wọn ríran, kí wọn sì fi etí wọn gbọ́, kí wọn sì fi ọkàn wọn yé e, kí wọn yípadà, kí a sì mú wọn láradá. Isaiah 6:9, 10.

> And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:10–17.

> Àwọn ọmọ-ẹ̀yìn sì tọ̀ ọ́ wá, wọ́n sì wí fún un pé, Kí ni ìdí tí ìwọ fi ń bá wọn sọ̀rọ̀ nípa àkàwé? Ó dáhùn, ó sì wí fún wọn pé, Nítorí a ti fi fún yín láti mọ àwọn àṣírí ìjọba ọ̀run, ṣùgbọ́n a kò fi í fún wọn. Nítorí ẹnikẹ́ni tí ó bá ní, a ó fi fún un, yóò sì ní ní ọ̀pọ̀ yanturu; ṣùgbọ́n ẹnikẹ́ni tí kò bá ní, àní ohun tí ó ní ni a ó gbà kúrò lọ́dọ̀ rẹ̀. Nítorí náà ni mo ṣe ń bá wọn sọ̀rọ̀ nípa àkàwé: nítorí bí wọ́n tilẹ̀ ń ríran, wọn kì í rí; bí wọ́n tilẹ̀ ń gbọ́rọ̀, wọn kì í gbọ́, bẹ́ẹ̀ ni wọn kì í yé. Nínú wọn ni àsọtẹ́lẹ̀ Esaias sì ti ṣẹ, èyí tí ó wí pé, Ní gbígbọ́ ẹ̀yin yóò gbọ́, ṣùgbọ́n ẹ kò ní yé; ní rírí ẹ̀yin yóò rí, ṣùgbọ́n ẹ kò ní mọ̀ye: nítorí ọkàn àwọn ènìyàn yìí ti di líle, etí wọn sì le láti gbọ́, ojú wọn ni wọ́n sì ti dì; kí wọn má bà a fi ojú wọn ríran, kí wọn má bà a fi etí wọn gbọ́, kí wọn sì má bà a fi ọkàn wọn yé, kí wọn yípadà, kí èmi sì wò wọ́n sàn. Ṣùgbọ́n alábùkún ni ojú yín, nítorí wọ́n ń rí; àti etí yín, nítorí wọ́n ń gbọ́. Nítorí lóòótọ́ ni mo wí fún yín pé, ọ̀pọ̀ àwọn wòlíì àti àwọn olódodo ni wọ́n ti fẹ́ láti rí ohun wọ̀nyí tí ẹ̀yin ń rí, ṣùgbọ́n wọn kò rí wọn; àti láti gbọ́ ohun wọ̀nyí tí ẹ̀yin ń gbọ́, ṣùgbọ́n wọn kò gbọ́ wọn. Matteu 13:10–17.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Gbogbo àwọn ìránṣẹ́ tí a fi fúnni láti ọdún 1840 sí 1844 ni a gbọdọ̀ mú wá pẹ̀lú agbára nísinsìnyí, nítorí ọ̀pọ̀lọpọ̀ ènìyàn ni wọ́n ti pàdánù ìtọ́nisọ́nà wọn. Àwọn ìránṣẹ́ náà gbọdọ̀ lọ sí gbogbo àwọn ìjọ.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Kristi sọ pé, ‘Alábùkún ni ojú yín, nítorí wọ́n ń ríran; àti etí yín, nítorí wọ́n ń gbọ́. Nítorí lóòótọ́ ni mo wí fún yín, pé ọ̀pọ̀ àwọn wòlíì àti àwọn olódodo ti fẹ́ láti rí àwọn nǹkan wọ̀nyí tí ẹ̀yin ń rí, ṣùgbọ́n wọn kò rí wọn; àti láti gbọ́ àwọn nǹkan wọ̀nyí tí ẹ̀yin ń gbọ́, ṣùgbọ́n wọn kò gbọ́ wọn’ [Matthew 13:16, 17]. Alábùkún ni àwọn ojú tí wọ́n rí àwọn nǹkan tí a rí ní 1843 àti 1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “A fi ìránṣẹ́ náà hàn. Kò sì yẹ kí ìdádúró kankan wà nínú mímú ìránṣẹ́ náà tún sọ, nítorí àwọn àmì àkókò ń ṣẹ; iṣẹ́ ìparí náà gbọ́dọ̀ ṣe. Iṣẹ́ ńlá kan ni a óò ṣe ní àkókò kúkúrú. Láìpẹ́, a óò fi ìpèsè Ọlọ́run fúnni ní ìránṣẹ́ kan tí yóò di igbe ńlá. Nígbà náà ni Dáníẹ́lì yóò dúró ní ipò tirẹ̀, láti fi ẹ̀rí rẹ̀ hàn.” Manuscript Releases, volume 21, 437.

We will continue this study in the next article.

A ó bá ìkẹ́kọ̀ọ́ yìí lọ nínú àpilẹ̀kọ tó kàn.

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Ìfihàn Jesu Kristi, èyí tí Ọlọ́run fi fún un, láti fi hàn fún àwọn ìránṣẹ́ rẹ̀ nípa ohun tí yóò ṣẹ ní kíákíá; ó sì rán án, ó sì fi í hàn nípa angẹli rẹ̀ sí ìránṣẹ́ rẹ̀ Johanu: ẹni tí ó jẹ́rìí sí ọ̀rọ̀ Ọlọ́run, àti sí ẹ̀rí Jesu Kristi, àti sí ohun gbogbo tí ó rí. Alábùkún ni ẹni tí ń kà á, àti àwọn tí ń gbọ́ ọ̀rọ̀ àsọtẹ́lẹ̀ yìí, tí wọ́n sì ń pa àwọn ohun tí a kọ sínú rẹ̀ mọ́: nítorí àkókò náà ti súnmọ́ tòsí. Ìfihàn 1:1–3.

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