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

Ìwé Dáníẹ́lì — Ọgọ́rùn-ún kan àti Méjìlélọ́gọ́rin

Prophetic Alliances and Battles: From Ancient Seleucus to Modern Geopolitics

Àwọn Àjọṣepọ̀ àti Ogun Àsọtẹ́lẹ̀: Láti ọ̀dọ̀ Seleucus Àtijọ́ dé Ìṣèlú Àgbáyé Òde-Òní

Author

Jeff Pippenger

Published

April 12, 2024

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Verses thirteen and fourteen, identify a history where Seleucus and Philip of Macedon were forming an alliance, and they typify the United States, which is the first proxy army of Rome, and Macedon (Greece) is a symbol of the United Nations. In that early history, an alliance of the king of the north (Seleucus) and Philip (Greece), represents the history that leads into the Battle of Panium, which, two centuries later, had the name of the town changed from Panium, into the town of Caesarea Philippi. The twofold name of the town was not commemorating the alliance of Seleucus and Philip of Macedon.

Àwọn ẹsẹ̀ kẹtàlá àti kẹrìnlá ń tọ́ka sí ìtàn kan níbi tí Seleucus àti Philip ti Makedóníà ti ń dá àjọṣepọ̀ sílẹ̀, wọ́n sì ń ṣàpẹẹrẹ Orílẹ̀-èdè Amẹ́ríkà, tí í ṣe ọmọ-ogun aṣojú àkọ́kọ́ ti Róòmù, àti pé Makedóníà (Gíríìsì) jẹ́ àmì Àjọ Ìṣọ̀kan Àwọn Orílẹ̀-èdè. Nínú ìtàn ìbẹ̀rẹ̀ yẹn, àjọṣepọ̀ ọba àríwá (Seleucus) àti Philip (Gíríìsì), ń ṣàfihàn ìtàn tí ó ṣamọ̀nà sí Ogun Panium, èyí tí, ní ọ̀rúndún méjì lẹ́yìn náà, a yí orúkọ ìlú náà padà kúrò ní Panium sí ìlú Caesarea Philippi. Orúkọ ìlú náà tí ó ní apá méjì kò ṣe ìrántí àjọṣepọ̀ Seleucus àti Philip ti Makedóníà.

The name “Caesarea Philippi” derives from the historical transformation of the ancient city known as Paneas or Panium. The city was originally named Paneas due to its proximity to a prominent spring dedicated to the Greek god Pan. The spring, which was a significant religious site in antiquity, fed into the Jordan River.

Orúkọ náà, “Caesarea Philippi,” jẹ́yọ láti inú ìyípadà ìtàn ìlú àtijọ́ tí a mọ̀ sí Paneas tàbí Panium. Ní ìpilẹ̀ṣẹ̀, a pe ìlú náà ní Paneas nítorí ìsúnmọ́ rẹ̀ sí orísun omi olókìkí kan tí a yà sọ́tọ̀ fún ọlọ́run ará Gíríìkì náà, Pan. Orísun omi náà, tí ó jẹ́ ibi ẹ̀sìn pàtàkì ní ayé àtijọ́, ń ṣàn wọ Odò Jordani.

During the reign of King Herod the Great, around the 1st century BC, the city underwent significant renovations and was expanded and beautified. Caesarea Philippi was named by Herod Philip, a son of Herod the Great. He named the city Caesarea in honor of the Roman Emperor Caesar Augustus, and Philippi after himself, thus Caesarea Philippi. Therefore, “Caesarea Philippi” is a combination of “Caesarea,” reflecting Herod’s homage to Caesar Augustus, and "Philippi," honoring Herod Philip.

Ní àkókò ìjọba Ọba Hẹ́rọ́dù Ńlá, ní nǹkan bí ọrundún kìíní ṣáájú Sànmánì Kristi, ìlú náà gba àtúnṣe ńlá, a sì fẹ̀ sí i, a sì ṣe é lọ́ṣọ̀ọ́ láti rẹwà. Kesaréà Fílípì ni Hẹ́rọ́dù Fílípì, ọmọ Hẹ́rọ́dù Ńlá, sọ orúkọ rẹ̀. Ó sọ ìlú náà ní Kesaréà láti fi ọlá fún Késárì Ágústù, Olú-ọba Romu, àti ní Fílípì lẹ́yìn orúkọ ara rẹ̀; bẹ́ẹ̀ ni Kesaréà Fílípì ṣe wáyé. Nítorí náà, “Kesaréà Fílípì” jẹ́ ìṣọ̀kan “Kesaréà,” tí ó ń fi ọ̀wọ̀ Hẹ́rọ́dù hàn sí Késárì Ágústù, àti “Fílípì,” tí ó ń bọlá fún Hẹ́rọ́dù Fílípì.

Prophetically Panium is associated with a confederacy between Seleucus and Philip of Macedon, and also the alliance between Caesar and Herod Philip. Those two alliances address the alliance between the United States and the United Nations that follows the collapse of Putin’s Russia as represented by Seleucus and Philip. They also represent the alliance between the Papacy, who is the mother, and the United States, who is the daughter, as represented by Caesar and Philip, who were both representatives of Rome. Together they identify the United States reaching “across the gulf to grasp the hand of the Roman power,” and reaching “over the abyss to clasp hands with Spiritualism.” Before the Sunday law of verse sixteen, the threefold union is already put in place.

Ní ti àmì-ìsọtẹ́lẹ̀, Panium ní ìbáṣepọ̀ pẹ̀lú àjọṣepọ̀ láàárín Seleucus àti Philip ti Makedonia, àti pẹ̀lú ìṣọ̀kan láàárín Caesar àti Herodu Philip. Àwọn àjọṣepọ̀ méjèèjì wọ̀nyí ń tọ́ka sí àjọṣepọ̀ láàárín Orílẹ̀-Èdè Amẹ́ríkà àti Ìjọ Àpapọ̀ Àwọn Orílẹ̀-Èdè tí ó tẹ̀ lé ìṣubú Rọ́ṣíà ti Putin gẹ́gẹ́ bí Seleucus àti Philip ṣe ṣojú fún un. Wọ́n tún ń ṣojú fún àjọṣepọ̀ láàárín Ijọ Papacy, ẹni tí í ṣe ìyá, àti Orílẹ̀-Èdè Amẹ́ríkà, ẹni tí í ṣe ọmọbìnrin, gẹ́gẹ́ bí Caesar àti Philip ṣe ṣojú rẹ̀, àwọn tí wọ́n jẹ́ aṣojú Romu méjèèjì. Pẹ̀lú ara wọn, wọ́n ń fi hàn pé Orílẹ̀-Èdè Amẹ́ríkà ń nawọ́ “kọjá ojú-ìhò láti di ọwọ́ agbára Romu mú,” àti pé ó ń nawọ́ “lórí ọ̀gbun láti fi ọwọ́ pọ̀ mọ́ Ẹ̀mí-Ìsọ̀rọ̀.” Kí òfin Ọjọ́ Àìkú ti ẹsẹ̀ kẹrìndínlógún tó dé, ìṣọ̀kan mẹ́ta náà ti fi ara rẹ̀ mulẹ̀ tẹ́lẹ̀.

Panium represents the center of Greek worship of the god Pan. The spring that was dedicated to the Greek god Pan, was also known at that time as the “Gates of Hell,” and when Jesus visited there, His statement about the “Gates of Hell,” identifies a struggle between the political and religious attributes of Greece (globalism), and apostate Protestantism that takes place in the last days. It is the battle that was first initiated by the rich President that stirred up the realm of Grecia in verse two. It is a worldwide external battle and also an internal battle with the United States.

Panium dúró gẹ́gẹ́ bí àárín ìjọsìn ti àwọn ará Gíríìkì fún ọlọ́run Pan. Orísun omi tí a yà sí mímọ́ fún ọlọ́run Pan ti àwọn ará Gíríìkì náà ni a tún mọ̀ ní àkókò yẹn gẹ́gẹ́ bí “Àwọn Ẹnubodè Ọ̀run Àpáàdì,” àti nígbà tí Jésù bẹ̀ síbẹ̀, ọ̀rọ̀ Rẹ̀ nípa “Àwọn Ẹnubodè Ọ̀run Àpáàdì,” ń tọ́ka sí ìjàkadì kan láàárín àwọn àbùdá òṣèlú àti ẹ̀sìn ti Gíríìsì (ìgbáyékalẹ̀), àti Pírótẹ́sítáǹtì apẹ̀yìndà tí ń ṣẹlẹ̀ ní àwọn ọjọ́ ìkẹyìn. Òun ni ogun náà tí Ààrẹ ọlọ́rọ̀ náà kọ́kọ́ bẹ̀rẹ̀ tí ó ru agbègbè Grecia sókè nínú ẹsẹ̀ kejì. Ó jẹ́ ogun àgbáyé ti òde, ó sì tún jẹ́ ogun inú pẹ̀lú Orílẹ̀-Èdè Amẹ́ríkà.

The religion of globalism, is the religion of the dragon, which in our modern setting is the religion of woke-ism. In 2020, the beast from the bottomless pit, identified in Revelation chapter eleven, manifested its political and religious power and slew both horns of the earth beast. That bottomless pit, among other things, is represented by the “Spring of Pan,” that fed the Jordan River.

Ẹ̀sìn ìṣọ̀kan-ayé, ni ẹ̀sìn ejò ńlá náà, èyí tí nínú àyè ìgbàlódé wa jẹ́ ẹ̀sìn woke-ism. Ní ọdún 2020, ẹranko náà láti inú ọ̀gbun àìlópin, tí a tọ́ka sí nínú Ìfihàn orí kẹ́tàlá, fi agbára ìṣèlú àti ẹ̀sìn rẹ̀ hàn, ó sì pa àwọn ìwo méjèèjì ti ẹranko ayé náà. Ọ̀gbun àìlópin náà, láàárín àwọn nǹkan mìíràn, ni a ṣojú rẹ̀ nípasẹ̀ “Orísun Pan,” tí ń pèsè omi fún Odò Jọ́dánì.

In Greek mythology, Pan was associated with nature, wilderness, and rustic music, and the presence of a spring dedicated to him, and held religious importance for worshippers. The god Pan is often depicted with the legs, horns, and ears of a goat. Pan was considered the god of shepherds and flocks, and was often portrayed as a playful and mischievous deity who frolicked in the forests and mountains. The imagery of Pan as a goat-legged deity agrees with Daniel chapter eight, where Greece is represented by a he-goat. Goats are a common domestic animal in ancient Greece, and were often found in mountainous regions where Pan was believed to roam. This depiction became a prominent feature of Pan’s iconography and persisted in Greek art and literature depicting the god, including the national currency.

Nínú ìtàn àròsọ Giriki, a máa ń so Pan pọ̀ mọ́ ìṣẹ̀dá, aginjù, àti orin abúlé, àti pé wíwà orísun omi kan tí a yà sọ́tọ̀ fún un ní ìtúmọ̀ ẹ̀sìn, ó sì ní ìjẹ́pàtàkì nínú ìjọsìn àwọn olùsin rẹ̀. A sábàa ń fi Pan hàn gẹ́gẹ́ bí ẹni tí ó ní ẹsẹ̀, iwo, àti etí ewúrẹ́. A ka Pan sí ọlọ́run àwọn olùṣọ́-àgùntàn àti agbo ẹran, a sì máa ń ṣàfihàn rẹ̀ gẹ́gẹ́ bí òrìṣà aláyọ̀ tí ó sì kún fún ìṣe ọ̀tọ̀, ẹni tí ń yọ̀ nínú igbó àti oríṣìíríṣìí òkè. Àwòrán Pan gẹ́gẹ́ bí òrìṣà oníẹsẹ̀-ewúrẹ́ bá Dáníẹ́lì orí kejìlá ẹsẹ̀ kẹjọ mu, níbi tí a ti fi ewúrẹ́ akọ ṣojú fún Giriki. Ewúrẹ́ jẹ́ ẹranko ilé tí ó wọ́pọ̀ ní Giriki ìgbàanì, a sì sábàa rí wọn ní agbègbè olókè-nlá níbi tí a gbàgbọ́ pé Pan ń rìn ká. Àfihàn yìí di ẹ̀yà pàtàkì nínú àmi-ìṣàfihàn Pan, ó sì tẹ̀síwájú nínú iṣẹ́ ọnà àti ìwé-kíkà Giriki tí ń ṣàfihàn ọlọ́run náà, títí kan owó orílẹ̀-èdè náà.

When Jesus visited Caesarea Philippi, He identified that the “Gates of Hell” would not prevail against the church. What Peter had stated in answer to Jesus’ question is understood in Christian history and tradition as the “Christian Confession.”

Nígbà tí Jésù bẹ̀ wò Kesaréà Filipi, Ó sọ pé “Àwọn Ilẹ̀kùn Ọ̀run Àpáàdì” kì yóò borí ìjọ. Ohun tí Pétérù ti sọ ní ìdáhùn sí ìbéèrè Jésù ni a mòye nínú ìtàn àti àṣà Kristẹni gẹ́gẹ́ bí “Ìjẹ́wọ́ Kristẹni.”

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.

> Nígbà tí Jésù dé agbègbè Kesarea Filipi, ó bi àwọn ọmọ-ẹ̀yìn rẹ̀ pé, “Ta ni àwọn ènìyàn wí pé èmi Ọmọ ènìyàn jẹ́?” Wọ́n sì dáhùn pé, “Àwọn kan wí pé ìwọ ni Johanu Oníbatisí; àwọn mìíràn pé Èlíjà; àwọn mìíràn sì pé Jeremáyà, tàbí ọ̀kan nínú àwọn wòlíì.” Ó wí fún wọn pé, “Ṣùgbọ́n ẹ̀yin, ta ni ẹ̀yin wí pé èmi jẹ́?” Simoni Peteru sì dáhùn pé, “Ìwọ ni Kristi, Ọmọ Ọlọ́run alààyè.” Jésù sì dáhùn, ó wí fún un pé, “Alábùkún ni ìwọ, Simoni Barjona; nítorí ẹran ara àti ẹ̀jẹ̀ kò fi èyí hàn fún ọ, bí kò ṣe Baba mi tí ń bẹ ní ọ̀run. Èmi náà sì wí fún ọ pé, ìwọ ni Peteru, lórí àpáta yìí ni èmi yóò kọ ìjọ mi; àwọn ẹnu-ọ̀nà ọ̀run àpáàdì kì yóò sì borí rẹ̀. Èmi yóò sì fi àwọn kọ́kọ́rọ́ ìjọba ọ̀run fún ọ; ohun gbogbo tí ìwọ bá dè ní ayé yóò jẹ́ èyí tí a ti dè ní ọ̀run; ohun gbogbo tí ìwọ bá tú ní ayé yóò jẹ́ èyí tí a ti tú ní ọ̀run.” Nígbà náà ni ó pa láṣẹ fún àwọn ọmọ-ẹ̀yìn rẹ̀ pé kí wọn má sọ fún ẹnikẹ́ni pé òun ni Jésù Kristi. Matteu 16:13–20.

This passage is significant because it represents a pivotal moment in Jesus’ ministry and the development of Christian theology. Peter’s confession of Jesus as the Messiah, the Son of the living God, is seen as the foundation of Christian faith and the cornerstone upon which the church is built. The phrase “on this rock I will build my church” is interpreted in Catholic tradition as a reference to Peter himself, whom Jesus identifies as the “rock” upon which the church will be built. This interpretation serves as the basis for the papal primacy and authority in Catholic theology.

Àyọkà yìí ṣe pàtàkì nítorí pé ó ṣojú fún ìṣẹ̀lẹ̀ pàtàkì kan nínú iṣẹ́-ìránṣẹ́ Jésù àti nínú ìdàgbàsókè ẹ̀kọ́-ìjọ Kristẹni. Ìjẹ́wọ́ Peteru pé Jésù ni Mèsáyà, Ọmọ Ọlọ́run alààyè, ni a kà sí ìpìlẹ̀ ìgbàgbọ́ Kristẹni àti òkúta igun tí a fi kọ́ ìjọ lé e lórí. Gbólóhùn náà, “lórí àpáta yìí ni èmi yóò kọ́ ìjọ mi,” ni a túmọ̀ sí nínú àṣà Kátólíìkì gẹ́gẹ́ bí ìtọ́kasí sí Peteru fúnra rẹ̀, ẹni tí Jésù fi hàn gẹ́gẹ́ bí “àpáta” tí a ó fi kọ́ ìjọ lé e lórí. Ìtumọ̀ yìí ni ó di ìpìlẹ̀ àkóso àkọ́kọ́ àti ọlá-àṣẹ póòpù nínú ẹ̀kọ́-ìsìn Kátólíìkì.

In Protestant theology, the “rock” is not understood to refer to Peter personally, but to Peter’s confession of faith in Jesus as the Messiah and the Son of God. In this view, the foundation of the church is not Peter, but the confession that Jesus is the Christ and the Son of God. Regardless of theological interpretation, the Confession of Peter in Matthew 16:13–20 is considered a central and foundational passage in Christian belief, emphasizing the identity of Jesus as the Messiah and the Son of God, and affirming the mission and purpose of the church.

Nínú ẹ̀kọ́ ìsìn Púrótẹ́sítáǹtì, a kò lóye “àpáta” náà gẹ́gẹ́ bí ohun tí ó ń tọ́ka sí Pétérù fúnra rẹ̀, bí kò ṣe sí ìjẹ́wọ́ ìgbàgbọ́ Pétérù nínú Jésù gẹ́gẹ́ bí Mèsáyà àti Ọmọ Ọlọ́run. Gẹ́gẹ́ bí ìwòye yìí, ìpìlẹ̀ ìjọ kì í ṣe Pétérù, bí kò ṣe ìjẹ́wọ́ pé Jésù ni Kristi àti Ọmọ Ọlọ́run. Láìka ìtumọ̀ ẹ̀kọ́-ìsìn sí, Ìjẹ́wọ́ Pétérù nínú Mátíù 16:13–20 ni a kà sí ẹsẹ̀ pàtàkì àti ìpìlẹ̀ nínú ìgbàgbọ́ Kristẹni, tí ó ń tẹnumọ́ ìdánimọ̀ Jésù gẹ́gẹ́ bí Mèsáyà àti Ọmọ Ọlọ́run, tí ó sì jẹ́rìí iṣẹ́-ìránṣẹ́ àti ète ìjọ.

In the previous article we presented a passage from The Desire of Ages, where Sister White identifies some of the issues associated with Christ’s visit to Caesarea Philippi. One of the points she notes is that Christ had taken the disciples away from the influence of the Jews for the purpose of setting forth the lessons of Caesarea Philippi.

Nínú àpilẹ̀kọ tó ṣáájú, a gbé ìpín kan kalẹ̀ láti inú The Desire of Ages, níbi tí Arábìnrin White ti tọ́ka sí díẹ̀ lára àwọn ọ̀ràn tí ó ní í ṣe pẹ̀lú ìbẹ̀wò Kristi sí Kesarea Filipi. Ọ̀kan lára àwọn kókó tí ó ṣe àkíyèsí ni pé Kristi ti mú àwọn ọmọ-ẹ̀yìn náà kúrò lábẹ́ agbára ìfọ̀rọ̀wérọ̀ àwọn Júù fún ète fífi àwọn ẹ̀kọ́ Kesarea Filipi hàn.

> “Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.” The Desire of Ages, 411.

> “Jésù àti àwọn ọmọ-ẹ̀yìn Rẹ̀ ti dé báyìí sí ọ̀kan lára àwọn ìlú tó wà ní àyíká Kesaríà Filipi. Wọ́n ti kọjá ààlà Galili, sí agbègbè kan níbi tí ìbọ̀rìṣà ti gbilẹ̀. Níhìn-ín ni a ti yọ àwọn ọmọ-ẹ̀yìn náà kúrò lábẹ́ agbára ìdarí ti ẹ̀sìn Jù, a sì mú wọn wá sínú ìfarakanra tó súnmọ́ ọn pẹ̀lú ìjọsìn àwọn aláìnígbàgbọ́. Yí wọn ká ni àwọn ìrísí ìgbàgbọ́ asán tí ó wà ní gbogbo apá ayé. Jésù fẹ́ kí ìrí àwọn nǹkan wọ̀nyí mú wọn mọ ojúṣe wọn sí àwọn aláìnígbàgbọ́. Ní àkókò ìgbéyàwó Rẹ̀ ní agbègbè yìí, Ó sapá láti yà ara Rẹ̀ kúrò nínú kíkọ́ àwọn ènìyàn, kí Ó sì fi ara Rẹ̀ sí mímúra pátápátá fún àwọn ọmọ-ẹ̀yìn Rẹ̀.” The Desire of Ages, 411.

On July 18, 2020, Christ removed the disciples of September 11, 2001 from the influence of Laodicean Adventism. The first disappointment in the parable of the ten virgins produced a separation of the movement from the assembly of mockers that was in the process of being passed by. This truth was fulfilled in Millerite history on April 19, 1844, and again on July 18, 2020. The history of the tarrying time then began, and it possesses the signature of “Truth” in both the movement of the first and third angels.

Ní ọjọ́ kẹtàdínlógún, oṣù keje, ọdún 2020, Kristi yọ àwọn ọmọ-ẹ̀yìn ti September 11, 2001 kúrò lábẹ́ ìfàṣẹ́yìn Laodicean Adventism. Ìbànújẹ àkọ́kọ́ nínú àkàwé àwọn wúńdíá mẹ́wàá mú ìyàtọ̀ kan jáde láàárín ìṣípò náà àti àpéjọ àwọn ẹlẹ́gàn tí a ń kọjá lójú-ọ̀nà rẹ̀. Òtítọ́ yìí ṣẹ ní ìtàn àwọn Millerite ní April 19, 1844, ó sì tún ṣẹ ní July 18, 2020. Lẹ́yìn náà ni ìtàn àkókò ìdádúró ti bẹ̀rẹ̀, ó sì ní àmì “Truth” nínú ìṣípò áńgẹ́lì àkọ́kọ́ àti ti ẹ̀kẹta.

The first disappointment is the first of three waymarks, and the history concludes with the Great Disappointment of October 22, 1844, that typifies the “great earthquake” of Revelation chapter eleven. The beginning, first letter of the Hebrew alphabet represents a disappointment, and the ending, twenty-second letter of the Hebrew alphabet also represents a disappointment. The thirteenth letter, representing rebellion, identifies the disappointment of the foolish virgins who manifest their lost condition when the call at Midnight identifies who has and who has not prepared for the crisis. The twenty-two letters of the Hebrew alphabet represent the symbol of the combination of Divinity with humanity that is accomplished within that history, though the Millerite history represents the first Kadesh, and our history today represents the last Kadesh.

Ìbànújẹ àkọ́kọ́ ni àkọ́kọ́ nínú àwọn àmì-ọ̀nà mẹ́ta, ìtàn náà sì parí pẹ̀lú Ìbànújẹ Ńlá ti October 22, 1844, èyí tí ó jẹ́ àpẹẹrẹ “ìṣẹ̀lẹ̀-ilẹ̀ ńlá” ti Ìfihàn orí kọkànlá. Ìbẹ̀rẹ̀, lẹ́tà àkọ́kọ́ nínú àlìfábẹ́ẹ̀tì Heberu, dúró fún ìbànújẹ, bẹ́ẹ̀ ni òpin, lẹ́tà kejìlélógún nínú àlìfábẹ́ẹ̀tì Heberu, náà sì tún dúró fún ìbànújẹ. Lẹ́tà kẹtàlá, tí ń ṣojú ìṣọ̀tẹ̀, ń tọ́ka sí ìbànújẹ àwọn wúńdíá aṣiwèrè tí wọ́n fi hàn ipò ìparun wọn nígbà tí ìkéde ní Àárín Òru fi hàn ẹni tí ó ti pèsè tán àti ẹni tí kò tíì pèsè sílẹ̀ fún ìṣòro náà. Àwọn lẹ́tà méjìlélógún inú àlìfábẹ́ẹ̀tì Heberu dúró fún ààmì ìpapọ̀ Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn tí a mú ṣẹ láàárín ìtàn náà, bí ó tilẹ̀ jẹ́ pé ìtàn Millerite dúró fún Kadesi àkọ́kọ́, ìtàn wa lónìí sì dúró fún Kadesi ìkẹyìn.

The two lines are parallel, but one represents the failure of God’s people and the other the victory of God’s people. Just before the cross, Jesus brought His disciples to Panium, just as He has brought His last-day disciples to Panium, and in doing so He allowed a disappointment to remove His last day disciples from the “controlling influence” of Laodicean Adventism, represented by “Judaism” in the history of Matthew chapter sixteen. In doing so, He also simultaneously brought His disciples into a closer contact with heathenism, thus representing the working environment of His last-day disciples who are now living in the full-blown manifestation of satanic power represented by the modern communication systems that are being employed to lead the entire world into receiving the mark of the beast.

Àwọn ìlà méjèèjì náà jọ ara wọn, ṣùgbọ́n ọ̀kan dúró fún ìkùnà àwọn ènìyàn Ọlọ́run, èkejì sì dúró fún ìṣẹ́gun àwọn ènìyàn Ọlọ́run. Kí àgbélébùú tó dé, Jésù mú àwọn ọmọ-ẹ̀yìn Rẹ̀ wá sí Panium, gẹ́gẹ́ bí Ó ti mú àwọn ọmọ-ẹ̀yìn Rẹ̀ ọjọ́-ìkẹyìn wá sí Panium pẹ̀lú, àti nípa bẹ́ẹ̀ Ó jẹ́ kí ìrẹ̀wẹ̀sì kan yọ àwọn ọmọ-ẹ̀yìn Rẹ̀ ọjọ́-ìkẹyìn kúrò lábẹ́ “àkóso ipa” Adventismu Laodicea, èyí tí “Ẹ̀sìn Júù” dúró fún nínú ìtàn Mátíù orí kẹrìndínlógún. Nípa bẹ́ẹ̀, Ó tún mú àwọn ọmọ-ẹ̀yìn Rẹ̀ wọ inú ìfarakanra tí ó sún mọ́ ẹ̀sìn àwọn aláìmọ̀ lẹ́ẹ̀kan náà, nípa bẹ́ẹ̀ ń ṣàfihàn àyíká iṣẹ́ àwọn ọmọ-ẹ̀yìn Rẹ̀ ọjọ́-ìkẹyìn, àwọn tí wọ́n ń gbé nísinsìnyí nínú ìfarahàn kíkún agbára Satani tí àwọn ètò ìbánisọ̀rọ̀ òde-òní dúró fún, èyí tí a ń lò láti darí gbogbo ayé sínú gbígbà ààmì ẹranko náà.

The history of Caesarea Philippi aligns with the history of the Battle of Panium, and verses thirteen through fifteen. Christ and His disciples, were standing in the shadow of the cross, typifying His last-day disciples standing in the shadow of the Sunday law. There, in verses thirteen through fifteen, which was Caesarea Philippi, and also the Battle of Panium, which is where we stand today, Christ began to teach His disciples about what was about to happen in verse sixteen.

Ìtàn Kesaréà Filipi bá ìtàn Ogun Páníùmù mu, àti pẹ̀lú ẹsẹ̀ kẹtàlá sí kẹẹ́ẹ̀dógún. Kristi àti àwọn ọmọ-ẹ̀yìn Rẹ̀ dúró ní ojiji àgbélébùú, ní fífi àpẹẹrẹ hàn fún àwọn ọmọ-ẹ̀yìn Rẹ̀ ti ọjọ́ ìkẹyìn tí wọ́n dúró ní ojiji òfin Ọjọ́-Àìkú. Níbẹ̀, nínú ẹsẹ̀ kẹtàlá sí kẹẹ́ẹ̀dógún, èyí tí í ṣe Kesaréà Filipi, tí ó sì tún jẹ́ Ogun Páníùmù, níbi tí àwa dúró lónìí, Kristi bẹ̀rẹ̀ sí í kọ́ àwọn ọmọ-ẹ̀yìn Rẹ̀ nípa ohun tí ó fẹ́ ṣẹlẹ̀ ní ẹsẹ̀ kẹrìndínlógún.

> “He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words.” The Desire of Ages, 411.

> “Ó fẹ́ sọ fún wọn nípa ìjìyà tí ń dúró de Òun. Ṣùgbọ́n ní àkọ́kọ́, Ó lọ sí ọ̀nà tirẹ̀ nìkan, Ó sì gbàdúrà kí a lè pèsè ọkàn wọn sílẹ̀ láti gba ọ̀rọ̀ Rẹ̀.” The Desire of Ages, 411.

Before Christ told His disciples of the cross, He first went away, or He tarried, thus marking the tarrying time in the parable and the history from July 18, 2020 to July 2023.

Kí Kristi tó sọ fún àwọn ọmọ-ẹ̀yìn Rẹ nípa àgbélébùú, ó kọ́kọ́ lọ kúrò, tàbí ó pẹ́, báyìí ni ó fi sàmì àkókò ìpẹ́ náà nínú òwe náà àti nínú ìtàn láti July 18, 2020 sí July 2023.

> “Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial.” The Desire of Ages, 411.

> “Nígbà tí Ó darapọ̀ mọ́ wọn, kò kánjú láti sọ ohun tí Ó fẹ́ fi hàn wọ́n. Kí Ó tó ṣe èyí, Ó fún wọn ní àǹfààní láti jẹ́wọ́ ìgbàgbọ́ wọn nínú Rẹ̀ kí a lè fún wọn ní agbára fún ìdánwò tí ń bọ̀.” The Desire of Ages, 411.

In July 2023, the Lord began to give opportunity for those involved with the disappointment, to express their faith. He did so by opening up the message of Ezekiel thirty-seven, which was a confirmation of the message of September 11, 2001. It was the thread that tied the sealing time from September 11, 2001 to the soon coming Sunday law together. It did so by placing the disappointment of July 18, 2020 in the structure of truth, for, those who were willing to see, could recognize that every reformatory movement has a theme that runs through their peculiar sacred history.

Ní oṣù Keje ọdún 2023, Olúwa bẹ̀rẹ̀ sí í fi àǹfààní fún àwọn tí wọ́n ní í ṣe pẹ̀lú ìbànújẹ́-ọkàn náà, kí wọ́n lè fi ìgbàgbọ́ wọn hàn. Ó ṣe bẹ́ẹ̀ nípa ṣíṣí ìránṣẹ́ Ìsíkíẹ́lì ọgbọ̀n-ún-dín-lọ́gbọ̀n sílẹ̀, èyí tí ó jẹ́ ìfìdí rẹ̀ múlẹ̀ fún ìránṣẹ́ ọjọ́ kẹtàlá, oṣù Kẹsán, ọdún 2001. Òun ni òwú tí ó so àkókò ìdìdì láti September 11, 2001 pọ̀ mọ́ òfin Àìkú tó súnmọ́ dé. Ó ṣe bẹ́ẹ̀ nípa fífi ìbànújẹ́-ọkàn ọjọ́ kẹtàdínlógún, oṣù Keje, ọdún 2020 sínú àtòpọ̀ òtítọ́, nítorí pé àwọn tí wọ́n fẹ́ láti rí i, lè mọ̀ pé gbogbo ìṣísẹ̀ àtúnṣe ní kókó-ọrọ̀ kan tí ń sáré kọjá nípasẹ̀ ìtàn mímọ́ pàtó wọn.

In the last days, the message of the third woe arrived on September 11, 2001, then a false message of the third woe was proclaimed that produced a disappointment, but the message that brought them back to life after three and a half days of being dead, dry and scattered bones was the message of the four winds, that is also the third woe.

Ní ọjọ́ ìkẹyìn, ìhìnrere ègbé kẹta dé ní September 11, 2001, lẹ́yìn náà a kéde ìhìnrere èké nípa ègbé kẹta tí ó mú ìdààmú wá, ṣùgbọ́n ìhìnrere tí ó mú wọn padà sí ìyè lẹ́yìn ọjọ́ mẹ́ta àtààbọ̀ tí wọ́n ti jẹ́ egungun òkú, gbígbẹ, tí a sì tú ká, ni ìhìnrere ẹ̀fúùfù mẹ́rin, èyí tí í ṣe ègbé kẹta pẹ̀lú.

The last-day disciples can see, if they choose to see, that the three waymarks of the sealing of the one hundred and forty-four thousand are the same theme at each step, and that at the second step, the rebellion represented by the thirteenth letter of the Hebrew alphabet confirmed the message as “Truth.” A second witness the Lord provided was in the fact that the first disappointment of prior reformatory movements was based upon rebellion against God’s revealed will, whether it was Moses not circumcising his son, or Uzzah touching that ark, or Martha and Mary doubting Jesus’ word concerning the death of Lazarus. The only reform line that did not uphold the fact that the first disappointment was based upon disobedience was the reform movement of the Millerites, but it was also shown at that time that the history of the Millerites possessed internal waymarks that were based upon the truth of the eighth, being of the seven.

Àwọn ọmọ-ẹ̀yìn ọjọ́ ìkẹyìn lè rí i, bí wọ́n bá yàn láti rí i, pé àwọn àmì ọ̀nà mẹ́ta ti ìdìdì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì náà jẹ́ kókó ọ̀rọ̀ kan náà ní gbogbo ìgbésẹ̀, àti pé ní ìgbésẹ̀ kejì, ìṣọ̀tẹ̀ tí a ṣojú fún nípasẹ̀ lẹ́tà kẹtàlá ti alífábẹ́ẹ̀tì Hébérù fi ìránṣẹ́ náà múlẹ̀ gẹ́gẹ́ bí “Òtítọ́.” Ẹlẹ́rìí kejì tí Olúwa pèsè wà nínú òtítọ́ náà pé ìdààmú àkọ́kọ́ ti àwọn ìṣísẹ̀ àtúnṣe tó ṣáájú dá lórí ìṣọ̀tẹ̀ sí ìfẹ́ Ọlọ́run tí a ti fihàn, yálà ó jẹ́ pé Mósè kò kọ ọmọ rẹ̀ ní ilà, tàbí pé Úsà fọwọ́ kan àpótí náà, tàbí pé Máàtá àti Màríà ṣiyèméjì ọ̀rọ̀ Jésù nípa ikú Lásárù. Ìlà àtúnṣe kan ṣoṣo tí kò gbé òtítọ́ náà ró pé ìdààmú àkọ́kọ́ dá lórí àìgbọ́ràn ni ìṣísẹ̀ àtúnṣe àwọn Millerite, ṣùgbọ́n a tún fihàn ní àkókò náà pé ìtàn àwọn Millerite ní àwọn àmì ọ̀nà inú tí wọ́n dá lórí òtítọ́ ti ẹ̀kẹjọ, ẹni tí ó jẹ́ ti àwọn méje.

The fact that the eighth is of the seven is a major element of the Revelation of Jesus Christ which is now being unsealed, and the transition of the Philadelphian Millerite movement unto the Laodicean church was a waymark that identified when the Laodicean movement of the third angel would transition unto the Philadelphian movement of the one hundred and forty-four thousand. Thus, the fact that the first Millerite disappointment was accomplished without their movement manifesting disobedience, provided the contrast for the same waymark in the last days where the Laodicean movement of the third angel would disobey and produce a disappointment, and in so doing would align with the Millerite waymark, and produce the logic to see the movement of the one hundred and forty-four thousand is the eighth, that is of the seven.

Òtítọ́ náà pé ẹ̀kẹjọ jẹ́ ti àwọn méje jẹ́ apá pàtàkì kan nínú Ìfihàn Jésù Kristi tí a ń tú ìdì rẹ̀ sílẹ̀ nísinsin yìí, àti pé ìyípadà láti inú ìṣísẹ̀ Millerite ti Filadelfia sí ìjọ Laodicea jẹ́ àmì ọ̀nà kan tí ó fi hàn ìgbà tí ìṣísẹ̀ Laodicea ti angẹli kẹta yóò yí padà sí ìṣísẹ̀ Filadelfia ti ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìlélógójì. Nítorí náà, òtítọ́ náà pé ìdààmú àkọ́kọ́ ti àwọn Millerite ṣẹ láìsí pé ìṣísẹ̀ wọn fi àìgbọ́ràn hàn, pèsè ìfiwéra fún àmì ọ̀nà kan náà ní àwọn ọjọ́ ìkẹyìn níbi tí ìṣísẹ̀ Laodicea ti angẹli kẹta yóò ṣe àìgbọ́ràn, tí yóò sì mú ìdààmú wá, àti nípa ṣíṣe bẹ́ẹ̀ yóò bá àmì ọ̀nà Millerite mu, yóò sì mú ọgbọ́n ìjìnlẹ̀ jáde láti rí i pé ìṣísẹ̀ ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìlélógójì ni ẹ̀kẹjọ, ẹni tí ó jẹ́ ti àwọn méje.

On July 2023, the Lord raised up a “voice in the wilderness” in order to prepare His last-day people for the crisis of the Sunday law, and once He returned from tarrying in prayer unto the disciples, He gave them opportunity to express their faith. In Christ’s day the message was His baptism, the point where Jesus, became Jesus Christ. That waymark aligns with September 11, 2001, and His disciples were asked what men thought, and then asked what the disciples themselves thought about Christ.

Ní Oṣù Keje ọdún 2023, Olúwa gbé “ohùn kan nínú aginjù” dìde láti pèsè àwọn ènìyàn Rẹ̀ ìkẹyìn-ọjọ́ sílẹ̀ fún ìṣòro òfin Ọjọ́ Àìkú, àti nígbà tí Ó sì padà wá láti inú ìdádúró nínú àdúrà sọ́dọ̀ àwọn ọmọ-ẹ̀yìn, Ó fún wọn ní ànfàní láti fi ìgbàgbọ́ wọn hàn. Ní ọjọ́ Kristi, ìránṣẹ́ náà ni ìrìbọmi Rẹ̀, ibùdó níbi tí Jesu ti di Jesu Kristi. Àmì-ọ̀nà yẹn bá Ọjọ́ Kọkànlá, Oṣù Kẹsàn-án, 2001 mu, a sì bi àwọn ọmọ-ẹ̀yìn Rẹ̀ pé, kí ni àwọn ènìyàn rò, lẹ́yìn náà a tún bi àwọn ọmọ-ẹ̀yìn náà fúnra wọn pé, kí ni wọ́n rò nípa Kristi.

> “Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, ‘Whom do men say that I the Son of man am?’

> “Nígbà tí Ó darapọ̀ mọ́ wọn, kò fi ìgbà kan náà sọ ohun tí Ó fẹ́ fi hàn fún wọn. Kí Ó tó ṣe èyí, Ó fún wọn ní ànfàní láti jẹ́wọ́ ìgbàgbọ́ wọn nínú Rẹ̀, kí a lè mú wọn lágbára fún ìdánwò tí ń bọ̀. Ó béèrè pé, ‘Ta ni àwọn ènìyàn wí pé Èmi Ọmọ Ènìyàn jẹ́?’”

> “Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.” The Desire of Ages, 411.

> “Ó ṣeni láánú pé a fi mú àwọn ọmọ-ẹ̀yìn náà jẹ́wọ́ pé Ísírẹ́lì ti kuna láti mọ Mèsáyà wọn. Díẹ̀ nínú wọn ní tòótọ́, nígbà tí wọ́n rí iṣẹ́ ìyanu Rẹ̀, ti kéde pé Òun ni Ọmọ Dáfídì. Àwọn ọ̀pọ̀ ènìyàn tí a ti bọ́ ní Bẹtisáídà ti fẹ́ kéde Òun ní ọba Ísírẹ́lì. Ọ̀pọ̀ ni ó ti múra tán láti gbà Á gẹ́gẹ́ bí wòlíì; ṣùgbọ́n wọn kò gbà pé Òun ni Mèsáyà.” The Desire of Ages, 411.

The majority of Adventism did not believe in the third woe of September 11, 2001. They believed some of the miracles of the prophetic Word that had been presented in the movement, and some understood that the message of September 11, 2001 had elements of truth, but they did not truly believe the claims of September 11, 2001.

Ọ̀pọ̀ jù lọ nínú àwọn ọmọ Adventism kò gbàgbọ́ nínú ègbé kẹta ti September 11, 2001. Wọ́n gbàgbọ́ nínú díẹ̀ lára àwọn iṣẹ́ ìyanu ti Ọ̀rọ̀ àsọtẹ́lẹ̀ tí a ti gbé kalẹ̀ nínú ìgbìmọ̀ náà, àti pé díẹ̀ lára wọn ló mọ̀ pé ìhìn iṣẹ́ September 11, 2001 ní àwọn ìpínlẹ̀ òtítọ́ kan, ṣùgbọ́n wọn kò gbàgbọ́ ní tòótọ́ nínú àwọn ìbéèrè September 11, 2001.

The claim of September 11, 2001 had been typified by the claim of August 11, 1840, and that claim was expressed by Sister White when commenting upon the fulfillment of August 11, 1840. She stated:

Ìbéèrè ti September 11, 2001 ni a ti fi ìbéèrè ti August 11, 1840 ṣàpẹẹrẹ tẹ́lẹ̀, a sì fi ìbéèrè yẹn hàn nípasẹ̀ Sister White nígbà tí ó ń sọ̀rọ̀ lórí ìmúṣẹ August 11, 1840. Ó sọ pé:

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> “Ní àkókò gan-an tí a ti sọ tẹ́lẹ̀, Tọ́kì, nípasẹ̀ àwọn aṣojú rẹ̀, gba ààbò àwọn agbára alájọṣepọ̀ ti Yúróòpù, bẹ́ẹ̀ sì ni ó fi ara rẹ̀ sí abẹ́ ìṣàkóso àwọn orílẹ̀-èdè Kristẹni. Ìṣẹ̀lẹ̀ náà mú àsọtẹ́lẹ̀ náà ṣẹ ní pípé. Nígbà tí a mọ̀ ọ́, ọ̀pọ̀lọpọ̀ ènìyàn ní ìdánilójú nípa ìtọ́nà àwọn ìlànà ìtumọ̀ àsọtẹ́lẹ̀ tí Miller àti àwọn alábàákẹ́gbẹ́ rẹ̀ ti gbà, a sì fi agbára ìtẹ̀síwájú àgbàyanu fún ìṣísẹ̀ àdífáyàbọ̀ náà. Àwọn ọkùnrin onímọ̀ àti ipò gíga darapọ̀ mọ́ Miller, nínú ìwàásù àti nínú ìtẹ̀jáde àwọn èrò rẹ̀, àti láti ọdún 1840 sí 1844 iṣẹ́ náà tan kálẹ̀ ní kíákíá.” The Great Controversy, 334, 335.

What was confirmed on August 11, 1840 was that Miller’s prophetic views were accurate, and the claim of September 11, 2001 is the confirmation that Future for America’s prophetic views are accurate. The unrepentant multitude in July of 2023 could not and would not accept the premise that the methodology designed by Christ, and entrusted to Future for America is actually the methodology of the latter rain. But then Christ asked His disciples what they, not the multitude thought.

Ohun tí a fi ìdánilójú múlẹ̀ ní August 11, 1840 ni pé àwọn ìran àsọtẹ́lẹ̀ Miller jẹ́ òtítọ́, àti pé ẹ̀tọ́ ìdálẹ́kọ̀ọ́ September 11, 2001 ni ìmúdájú pé àwọn ìran àsọtẹ́lẹ̀ Future for America jẹ́ òtítọ́. Àwọn ọ̀pọ̀ ènìyàn aláìronúpìwàdà ní July ọdún 2023 kò lè, bẹ́ẹ̀ ni wọn kò sì fẹ́, gba ìpìlẹ̀ náà pé ọ̀nà ìmúlò tí Kristi dá sílẹ̀, tí a sì fi sí ìgbẹ́kẹ̀lé Future for America, ni gẹ́gẹ́ bí ọ̀nà ìmúlò òjò àìpẹ́ gan-an. Ṣùgbọ́n lẹ́yìn náà Kristi béèrè lọ́wọ́ àwọn ọmọ-ẹ̀yìn Rẹ̀ ohun tí àwọn, kì í ṣe ọ̀pọ̀ ènìyàn náà, rò.

> “Jesus now put a second question, relating to the disciples themselves: ‘But whom say ye that I am?’ Peter answered, ‘Thou art the Christ, the Son of the living God.’

> “Nísinsìnyí Jesu béèrè ìbéèrè kejì, tí ó ní í ṣe pẹ̀lú àwọn ọmọ-ẹ̀yìn fúnra wọn pé: ‘Ṣùgbọ́n ta ni ẹ̀yin wí pé Èmi jẹ́?’ Peteru dáhùn pé, ‘Ìwọ ni Kristi, Ọmọ Ọlọ́run alààyè.’”

> “From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John’s mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David’s throne left Him when they perceived that He had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, ‘Thou art the Christ, the Son of the living God.’ He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.

> “Láti ìbẹ̀rẹ̀pẹ̀pẹ̀, Peteru ti gbàgbọ́ pé Jesu ni Messia náà. Ọ̀pọ̀lọpọ̀ mìíràn tí ìwàásù Johanu Oníbaptisi ti mú dá wọn lẹ́bi, tí wọ́n sì ti gba Kristi, bẹ̀rẹ̀ sí í ṣiyèméjì nípa iṣẹ́-ìránṣẹ́ Johanu nígbà tí a fi í sínú ẹ̀wọ̀n, tí a sì pa á; wọ́n sì tún ṣiyèméjì nísinsin yìí pé Jesu ni Messia náà, ẹni tí wọ́n ti retí pẹ́ tóló títí. Ọ̀pọ̀ nínú àwọn ọmọ-ẹ̀yìn náà tí wọ́n ti fi gbogbo ọkàn wọn retí gidigidi pé Jesu yóò gba ipò Rẹ̀ lórí ìtẹ́ Dáfídì fi í sílẹ̀ nígbà tí wọ́n rí i pé kò ní irú èrò bẹ́ẹ̀. Ṣùgbọ́n Peteru àti àwọn ẹlẹgbẹ́ rẹ̀ kò yí padà kúrò nínú ìṣòtítọ́ wọn sí i. Ìhùwàsí àìdúróṣinṣin àwọn tí wọ́n yìn án lánàá tí wọ́n sì dá a lẹ́bi lónìí kò ba ìgbàgbọ́ ọmọ-ẹ̀yìn tòótọ́ ti Olùgbàlà jẹ́. Peteru sọ pé, ‘Ìwọ ni Kristi náà, Ọmọ Ọlọ́run alààyè.’ Kò dúró de àwọn ọlá ọba láti dé láti fi ade dé Olúwa rẹ̀ lórí, ṣùgbọ́n ó gbà á nínú ìrẹ̀lẹ̀ Rẹ̀.”

> “Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ’s mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from ‘the things which are seen,’ to behold ‘the things which are not seen.’ 2 Corinthians 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.

> “Peteru ti sọ ìgbàgbọ́ àwọn méjìlá náà jáde. Síbẹ̀, àwọn ọmọ-ẹ̀yìn náà ṣì jìnnà sí ìmòye iṣẹ́-ìránṣẹ́ Kristi. Ìtakò àti ìṣàfihàn òdì tí àwọn àlùfáà àti àwọn alákòóso ṣe, bí ó tilẹ̀ jẹ́ pé kò lè yí wọn padà kúrò lọ́dọ̀ Kristi, ṣùgbọ́n ó ṣì fa ìdàrúdàpọ̀ ńlá bá wọn. Wọn kò rí ọ̀nà wọn ní kedere. Àgbára ìkẹ́kọ̀ọ́ ìbẹ̀rẹ̀ wọn, ẹ̀kọ́ àwọn rabbi, agbára àṣà ìbílẹ̀, ṣì ń dí ìríran wọn sí òtítọ́ lọ́wọ́. Látìgbàdégbà, àwọn ìtanràn ìmọ́lẹ̀ iyebíye láti ọ̀dọ̀ Jesu máa ń tàn sí wọn, ṣùgbọ́n ní ọ̀pọ̀ ìgbà wọn dàbí àwọn ènìyàn tí ń fọ̀wọ́ wá ọ̀nà láàrín òjìji. Ṣùgbọ́n ní ọjọ́ yìí, kí a tó mú wọn wá sí ojúkojú pẹ̀lú ìdánwò ńlá ti ìgbàgbọ́ wọn, Ẹ̀mí Mímọ́ bà lé wọn lórí ní agbára. Fún ìgbà díẹ̀, a yí ojú wọn kúrò lórí ‘àwọn ohun tí a ń rí,’ kí wọ́n lè wo ‘àwọn ohun tí a kò rí.’ 2 Kọrinti 4:18. Ní abẹ́ ìrísí ẹ̀dá ènìyàn, wọn mọ ògo Ọmọ Ọlọ́run.”

> “Jesus answered Peter, saying, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.’” The Desire of Ages, 412.

> “Jésù dá Pétérù lóhùn, ó ní, ‘Alábùkún fún ọ ni, Símónì Bà-jónà: nítorí ẹran ara àti ẹ̀jẹ̀ kò fi í hàn ọ́, bí kò ṣe Baba Mi tí ń bẹ ní ọ̀run.’” The Desire of Ages, 412.

Peter’s confession in identifying that Christ is the son of God, spoke directly to the testing question of that history. The time had come for the Messiah to appear, as set forth by God’s prophetic Word, and only those who accepted that truth would be included with those represented by Peter’s statement. Peter represents those who accept the message established on September 11, 2001, and that confess that Jesus is the Son of God. “Peter had expressed the faith of the twelve,” and the twelve he represented were the one hundred and forty-four thousand. For this reason, Christ changed Peter’s name from Simon Bar-jona unto Peter in the passage.

Ìjẹ́wọ́ Peteru nípa mímọ̀ pé Kristi ni Ọmọ Ọlọ́run, sọ taara sí ìbéèrè ìdánwò ìtàn náà. Àkókò náà ti dé kí Mèsáyà farahàn, gẹ́gẹ́ bí a ti fi sílẹ̀ nínú Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run, àti pé àwọn wọ̀nyí nìkan tí wọ́n gba òtítọ́ náà ni a ó kà pọ̀ mọ́ àwọn tí ọ̀rọ̀ Peteru dúró fún. Peteru dúró fún àwọn tí wọ́n gba ìhìn tí a fi ìdí rẹ̀ múlẹ̀ ní September 11, 2001, tí wọ́n sì jẹ́wọ́ pé Jésù ni Ọmọ Ọlọ́run. “Peteru ti sọ ìgbàgbọ́ àwọn méjìlá jáde,” àwọn méjìlá tí ó dúró fún sì ni ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún. Nítorí ìdí yìí, Kristi yí orúkọ Peteru padà láti Simoni Bar-jona sí Peteru nínú ẹsẹ̀ náà.

“Simon” means “he who hears,” and “bar” means “son of,” and Jonah means “dove.” Simon represented those who heard the message of the dove, which represented the truths associated with the baptism of Jesus, when He became the Christ, anointed with power, as was symbolically represented by the descent of the Holy Spirit in the form of a dove.

“Simoni” túmọ̀ sí “ẹni tí ń gbọ́,” “bárì” sì túmọ̀ sí “ọmọ,” Jonàh sì túmọ̀ sí “àdàbà.” Simoni ṣàpẹẹrẹ àwọn tí wọ́n gbọ́ ìhìnrere àdàbà náà, èyí tí ó ṣàpẹẹrẹ àwọn òtítọ́ tí ó ní í ṣe pẹ̀lú ìrìbọmi Jesu, nígbà tí Ó di Kristi, ẹni tí a fi agbára yàn, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ ní àpẹẹrẹ nípa ìsọ̀kalẹ̀ Ẹ̀mí Mímọ́ ní ìrísí àdàbà.

The reform lines parallel each other and John represents the Millerites, who on August 11, 1840, ate the little book. Jeremiah aligns with that event, and when he ate the little book, he was then called by God’s name.

Àwọn ìlà àtúnṣe náà ń lọ ní ìbámu pẹ̀lú ara wọn, Johanu sì dúró fún àwọn ọmọ ìgbẹ́yàwó Miller, tí wọ́n jẹ ìwé kékeré náà ní August 11, 1840. Jeremiah sì bá ìṣẹ̀lẹ̀ náà mu, nígbà tí ó sì jẹ ìwé kékeré náà, nígbà náà ni a fi orúkọ Ọlọ́run pè é.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

> A rí ọ̀rọ̀ rẹ, mo sì jẹ wọ́n; ọ̀rọ̀ rẹ sì di ayọ̀ àti ìdùnnú ọkàn mi fún mi: nítorí a fi orúkọ rẹ pè mí, Olúwa Ọlọ́run àwọn ọmọ-ogun. Jeremiah 15:16.

When the Lord entered into covenant with Abram, He changed his name to Abraham, as He did with Sarai and Jacob. The changing of a name represents a covenant relationship, and at the waymark where the Divine symbol descends God’s people are to eat the message, enter into covenant, and their name is then changed. As a representative of the disciples of Christ’s time, Simon Bar-jona represented those who “heard” the message of the “dove.”

Nígbà tí Olúwa bá Ábúrámù dá májẹ̀mú, Ó yí orúkọ rẹ̀ padà sí Ábúráhámù, gẹ́gẹ́ bí Ó ti ṣe pẹ̀lú Sáráì àti Jékọ́bù. Ìyípadà orúkọ jẹ́ àfihàn ìbáṣepọ̀ májẹ̀mú, àti ní àmì ọ̀nà níbi tí ààmì Ọlọ́run ti ń sọ̀kalẹ̀, àwọn ènìyàn Ọlọ́run gbọ́dọ̀ jẹ ìhìnrere náà, wọ inú májẹ̀mú, lẹ́yìn náà ni a sì yí orúkọ wọn padà. Gẹ́gẹ́ bí aṣojú àwọn ọmọ-ẹ̀yìn ìgbà Kristi, Símónì Bàrì-Jónà ṣojú àwọn tí wọ́n “gbọ́” ìhìnrere “àdàbà” náà.

When he gave testimony that he recognized that at that waymark Jesus became the Christ, and that He was the Son of God, and all which that entails, Christ then changed his name to Peter. He had expressed the message that Christ’s covenant people of that history accepted, and in so doing he also typified the one hundred and forty-four thousand of the last days.

Nígbà tí ó jẹ́rìí pé òun mọ̀ pé ní àmì ọ̀nà náà ni Jésù di Kristi, àti pé Òun ni Ọmọ Ọlọ́run, àti gbogbo ohun tí ìyẹn túmọ̀ sí, nígbà náà ni Kristi yí orúkọ rẹ̀ padà sí Peteru. Ó ti fi ọ̀rọ̀ náà hàn tí àwọn ènìyàn májẹ̀mú Kristi ti ìtàn náà gbà, ó sì tún ṣe àpẹẹrẹ fún ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì ti àwọn ọjọ́ ìkẹyìn.

The letter “P” is the sixteenth letter in the English alphabet, and the letter “E” is the fifth letter in the alphabet, and the letter “T” is the twentieth letter, the letter “E” is repeated, and the name ends with the letter “R” which is the eighteenth letter. Sixteen “times” five, “times” twenty, “times” five, “times” eighteen equals one hundred and forty-four thousand. The Wonderful Linguist spoke to Peter in Hebrew, and the New Testament was written in the Greek, and the translators of the King James Version produced the New Testament in English.

Lẹ́tà “P” ni lẹ́tà kẹrìndínlógún nínú àbùjáde Gẹ̀ẹ́sì, lẹ́tà “E” sì ni lẹ́tà karùn-ún nínú àbùjáde náà, lẹ́tà “T” sì ni lẹ́tà ogún, lẹ́tà “E” náà tún ṣe àtúnwí, orúkọ náà sì parí pẹ̀lú lẹ́tà “R” tí í ṣe lẹ́tà kejìdínlógún. Mẹ́rìndínlógún “ìgbà” márùn-ún, “ìgbà” ogún, “ìgbà” márùn-ún, “ìgbà” mejìdínlógún dọ́gba pẹ̀lú ọgọ́rùn-ún méjìlélógójì ẹgbẹ̀rún. Onímọ̀-èdè Ńlá náà bá Peter sọ̀rọ̀ ní èdè Hébérù, a sì kọ Májẹ̀mú Tuntun ní èdè Gíríìkì, àwọn atúmọ̀ èdè ìtẹ̀jáde King James Version sì ṣe àgbékalẹ̀ Májẹ̀mú Tuntun náà sí èdè Gẹ̀ẹ́sì.

In spite of the three steps of differing languages, Christ, who is the Son of God, the Wonderful Linguist, and the Wonderful Numberer, placed an illustration of the sealing of the one hundred and forty-four thousand in Matthew chapter sixteen, that aligns with the Battle of Panium, and His visit to Caesarea Philippi. He did so by employing His control of language and numbers, for He is both Palmoni (the Wonderful Numberer), and the Word (the Wonderful Linguist).

Láìka àwọn ìgbésẹ̀ mẹ́ta ti ìyàtọ̀ àwọn èdè, Kristi, ẹni tí í ṣe Ọmọ Ọlọ́run, Onímọ̀-Èdè Àgbàyanu, àti Olùkà-Nọ́mbà Àgbàyanu, fi àpèjúwe kan sílẹ̀ nípa ìdìdì àwọn ẹgbẹ̀rún mẹ́rìnlélógójì àti ọgọ́rùn-ún mẹ́rìnlélógójì nínú Mátíù orí kẹrìndínlógún, èyí tí ó bá Ogun Panium mu, àti ìbẹ̀wò Rẹ̀ sí Kesarea Filipi. Ó ṣe bẹ́ẹ̀ nípa lílo ìṣàkóso Rẹ̀ lórí èdè àti nọ́mbà, nítorí Òun ni Palmoni (Olùkà-Nọ́mbà Àgbàyanu), àti Ọ̀rọ̀ náà (Onímọ̀-Èdè Àgbàyanu).

We will continue this study in the next article.

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

> “Nearly two thousand years ago, a voice of mysterious import was heard in heaven, from the throne of God, ‘Lo, I come.’ ‘Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me…. Lo, I come (in the volume of the Book it is written of Me,) to do Thy will, O God.’ Hebrews 10:5–7. In these words is announced the fulfillment of the purpose that had been hidden from eternal ages. Christ was about to visit our world, and to become incarnate. He says, ‘A body hast Thou prepared Me.’ Had He appeared with the glory that was His with the Father before the world was, we could not have endured the light of His presence. That we might behold it and not be destroyed, the manifestation of His glory was shrouded. His divinity was veiled with humanity,—the invisible glory in the visible human form.

> “Ó fẹ́rẹ̀ẹ́ jẹ́ ẹgbẹ̀rún méjì ọdún sẹ́yìn, a gbọ́ ohùn kan ní ọ̀run, láti ọ̀dọ̀ ìtẹ́ Ọlọ́run, tí ìtumọ̀ rẹ̀ jẹ́ àdììtú pé, ‘Wò ó, Èmi ń bọ̀.’ ‘Ẹbọ àti ọrẹ ẹbọ ni Ìwọ kò fẹ́, ṣùgbọ́n ara kan ni Ìwọ ti pèsè fún Mi…. Wò ó, Èmi ń bọ̀ (nínú ìwé mímú ni a ti kọ nípa Mi,) láti ṣe ìfẹ́ Rẹ, Ọlọ́run.’ Heberu 10:5–7. Nínú àwọn ọ̀rọ̀ wọ̀nyí ni a ti kéde ìmúṣẹ ète náà tí ó ti fara pamọ́ láti ayérayé. Kristi fẹ́rẹ̀ẹ́ wá sí ayé wa, kí ó sì di ènìyàn nínú ara. Ó ní pé, ‘Ara kan ni Ìwọ ti pèsè fún Mi.’ Bí ó bá ti farahàn pẹ̀lú ògo tí ó jẹ́ ti Rẹ̀ pẹ̀lú Baba kí ayé tó wà, ìmọ́lẹ̀ ìwàláàyè Rẹ̀ kì bá ti jẹ́ ohun tí a lè fara da. Kí a lè wo ó, kí a má sì bàjẹ́, ìfihàn ògo Rẹ̀ ni a bo mọ́lẹ̀. Ọlọ́run Rẹ̀ ni a bo pẹ̀lú ènìyàn,—ògo àìrí nínú àwòrán ènìyàn tí a lè rí.”

> “This great purpose had been shadowed forth in types and symbols. The burning bush, in which Christ appeared to Moses, revealed God. The symbol chosen for the representation of the Deity was a lowly shrub, that seemingly had no attractions. This enshrined the Infinite. The all-merciful God shrouded His glory in a most humble type, that Moses could look upon it and live. So in the pillar of cloud by day and the pillar of fire by night, God communicated with Israel, revealing to men His will, and imparting to them His grace. God’s glory was subdued, and His majesty veiled, that the weak vision of finite men might behold it. So Christ was to come in ‘the body of our humiliation’ (Philippians 3:21, R. V.), ‘in the likeness of men.’ In the eyes of the world He possessed no beauty that they should desire Him; yet He was the incarnate God, the light of heaven and earth. His glory was veiled, His greatness and majesty were hidden, that He might draw near to sorrowful, tempted men.

> “A ti fi àpẹẹrẹ àti ààmì ti ṣàfihàn ète ńlá yìí ṣáájú. Igi kékeré tí ń jóná, nínú èyí tí Kristi ti farahàn sí Mose, fihàn Ọlọ́run. Ààmì tí a yàn láti ṣojú Ọlọ́run jẹ́ igbó kékeré onírẹ̀lẹ̀, tí ó dà bí ẹni pé kò ní ohun ìfẹ́kúfẹ̀ẹ́ kankan. Nínú èyí ni Ailópín wà. Ọlọ́run aláàánú pátápátá bo ògo Rẹ̀ sínú àpẹẹrẹ onírẹ̀lẹ̀ jùlọ, kí Mose lè wo ó, kí ó sì yè. Bákan náà, nínú ọ̀wọ̀n àwọsánmà ní ọ̀sán àti nínú ọ̀wọ̀n iná ní alẹ́, Ọlọ́run bá Israẹli sọ̀rọ̀, Ó ń fi ìfẹ́ Rẹ̀ hàn fún ènìyàn, Ó sì ń pín oore-ọ̀fẹ́ Rẹ̀ fún wọn. A dín ògo Ọlọ́run kù, a sì bo ọlá ńlá Rẹ̀ mọ́ra, kí ojú aláìlera àwọn ènìyàn aláìpé lè rí i. Bákan náà ni Kristi yóò wá nínú ‘ara ìrẹ̀lẹ̀ wa’ (Philippians 3:21, R. V.), ‘ní ìrí ènìyàn.’ Ní ojú ayé, kò ní ẹwà kankan tí wọn fi lè fẹ́ Ẹ; ṣùgbọ́n Ọlọ́run tí a sọ di ara ni í ṣe, ìmọ́lẹ̀ ọ̀run àti ayé. A bo ògo Rẹ̀ mọ́ra, a fi titobi àti ọlá ńlá Rẹ̀ pamọ́, kí Ó lè sún mọ́ àwọn ènìyàn tí ó kún fún ìbànújẹ́, tí a sì ń dán wò.”

> “God commanded Moses for Israel, ‘Let them make Me a sanctuary; that I may dwell among them’ (Exodus 25:8), and He abode in the sanctuary, in the midst of His people. Through all their weary wandering in the desert, the symbol of His presence was with them. So Christ set up His tabernacle in the midst of our human encampment. He pitched His tent by the side of the tents of men, that He might dwell among us, and make us familiar with His divine character and life. ‘The Word became flesh, and tabernacled among us (and we beheld His glory, glory as of the Only Begotten from the Father), full of grace and truth.’ John 1:14, R. V., margin.

> “Ọlọ́run pàṣẹ fún Mósè fún Ísírẹ́lì pé, ‘Kí wọ́n ṣe ibi mímọ́ kan fún Mi; kí N lè máa gbé láàrín wọn’ (Eksodu 25:8), ó sì gbé inú ibi mímọ́ náà, láàrín àwọn ènìyàn Rẹ̀. Ní gbogbo ìrìnàjò wọn tí ó kún fún àárẹ̀ nínú aginjù, ààmì ìwàláàyè Rẹ̀ wà pẹ̀lú wọn. Bákan náà ni Kristi gbé àgọ́ Rẹ̀ kalẹ̀ láàrín ibùdó ẹ̀dá ènìyàn wa. Ó pa àgọ́ Rẹ̀ mọ́ lẹ́gbẹ̀ẹ́ àgọ́ àwọn ènìyàn, kí Ó lè máa gbé láàrín wa, kí Ó sì mú wa mọ ìwà àti ìyè àtọ̀runwá Rẹ̀ dáadáa. ‘Ọ̀rọ̀ náà sì di ẹran ara, ó sì ṣe àgọ́ láàrín wa (a sì rí ògo Rẹ̀, ògo bí ti Àbíkẹ́yìn kan ṣoṣo láti ọ̀dọ̀ Baba), ó kún fún oore-ọ̀fé àti òtítọ́.’ Jòhánù 1:14, R. V., margin.”

> “Since Jesus came to dwell with us, we know that God is acquainted with our trials, and sympathizes with our griefs. Every son and daughter of Adam may understand that our Creator is the friend of sinners. For in every doctrine of grace, every promise of joy, every deed of love, every divine attraction presented in the Saviour’s life on earth, we see ‘God with us.’

> “Níwọ̀n bí Jésù ti wá láti máa gbé pẹ̀lú wa, a mọ̀ pé Ọlọ́run mọ ìdánwò wa, ó sì ń bá wa kẹ́dùn nínú ìbànújẹ́ wa. Gbogbo ọmọkùnrin àti ọmọbìnrin Adamu lè mọ̀ pé Ẹlẹ́dàá wa jẹ́ ọ̀rẹ́ àwọn ẹlẹ́ṣẹ̀. Nítorí nínú gbogbo ẹ̀kọ́-ọ̀fẹ́, gbogbo ìlérí ayọ̀, gbogbo iṣẹ́ ìfẹ́, gbogbo ìfàmọ́ra àtọ̀runwá tí a fihàn nínú ìgbésí ayé Olùgbàlà lórí ayé, a rí ‘Ọlọ́run pẹ̀lú wa.’”

> “Satan represents God’s law of love as a law of selfishness. He declares that it is impossible for us to obey its precepts. The fall of our first parents, with all the woe that has resulted, he charges upon the Creator, leading men to look upon God as the author of sin, and suffering, and death. Jesus was to unveil this deception. As one of us He was to give an example of obedience. For this He took upon Himself our nature, and passed through our experiences. ‘In all things it behooved Him to be made like unto His brethren.’ Hebrews 2:17. If we had to bear anything which Jesus did not endure, then upon this point Satan would represent the power of God as insufficient for us. Therefore Jesus was ‘in all points tempted like as we are.’ Hebrews 4:15. He endured every trial to which we are subject. And He exercised in His own behalf no power that is not freely offered to us. As man, He met temptation, and overcame in the strength given Him from God. He says, ‘I delight to do Thy will, O My God: yea, Thy law is within My heart.’ Psalm 40:8. As He went about doing good, and healing all who were afflicted by Satan, He made plain to men the character of God’s law and the nature of His service. His life testifies that it is possible for us also to obey the law of God.

> “Sátánì ń fi òfin ìfẹ́ Ọlọ́run hàn gẹ́gẹ́ bí òfin ìmọ̀tara-ẹni-nìkan. Ó ń kéde pé kò ṣeé ṣe fún wa láti pa àwọn àṣẹ rẹ̀ mọ́. Ìṣubú àwọn òbí wa àkọ́kọ́, pẹ̀lú gbogbo ìbànújẹ tí ó ti yọrí sí, ni ó fi kàn án mọ́ Ẹlẹ́dàá, tí ó sì ń mú kí ènìyàn wo Ọlọ́run gẹ́gẹ́ bí aṣáájú ẹ̀ṣẹ̀, àti ìyà, àti ikú. Jésù yóò tú ẹ̀tàn yìí sílẹ̀ níta. Gẹ́gẹ́ bí ọ̀kan nínú wa, Ó ní láti fi àpẹẹrẹ ìgbọràn hàn. Nítorí èyí ni Ó ṣe gba ìwà wa wọ ara Rẹ̀, tí Ó sì là kọjá nínú àwọn ìrírí wa. ‘Nínú ohun gbogbo ó yẹ kí a sọ Ọ́ di bí àwọn arákùnrin Rẹ̀.’ Hébérù 2:17. Bí a bá ní láti ru ohunkóhun tí Jésù kò farada, nígbà náà lórí apá yìí ni Sátánì yóò fi agbára Ọlọ́run hàn gẹ́gẹ́ bí ohun tí kò tó fún wa. Nítorí náà Jésù ni a ‘dán wò ní ohun gbogbo gẹ́gẹ́ bí àwa náà.’ Hébérù 4:15. Ó farada gbogbo ìdánwò tí àwa jẹ́ ẹni abẹ́ rẹ̀. Kò sì lo agbára kankan nítorí ara Rẹ̀ tí a kò fi tọ̀fẹ́ tọrẹ́ fún wa. Gẹ́gẹ́ bí ènìyàn, Ó dojú kọ ìdánwò, Ó sì ṣẹ́gun nínú agbára tí a fi fún Un láti ọ̀dọ̀ Ọlọ́run. Ó wí pé, ‘Inú mi dùn láti ṣe ìfẹ́ Rẹ, Ọlọ́run mi: bẹ́ẹ̀ ni òfin Rẹ wà nínú ọkàn mi.’ Sáàmù 40:8. Bí Ó ti ń rìn káàkiri ń ṣe rere, tí Ó sì ń wo gbogbo àwọn tí Sátánì ti pọ́n lójú sàn, Ó jẹ́ kí ìwà òfin Ọlọ́run àti ìrísí iṣẹ́ ìsìn Rẹ̀ hàn gbangba fún ènìyàn. Ìyè Rẹ̀ ń jẹ́rìí pé ó ṣeé ṣe fún àwa pẹ̀lú láti pa òfin Ọlọ́run mọ́.”

> “By His humanity, Christ touched humanity; by His divinity, He lays hold upon the throne of God. As the Son of man, He gave us an example of obedience; as the Son of God, He gives us power to obey. It was Christ who from the bush on Mount Horeb spoke to Moses saying, ‘I AM THAT I AM…. Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.’ Exodus 3:14. This was the pledge of Israel’s deliverance. So when He came ‘in the likeness of men,’ He declared Himself the I AM. The Child of Bethlehem, the meek and lowly Saviour, is God ‘manifest in the flesh.’ 1 Timothy 3:16. And to us He says: ‘I AM the Good Shepherd.’ ‘I AM the living Bread.’ ‘I AM the Way, the Truth, and the Life.’ ‘All power is given unto Me in heaven and in earth.’ John 10:11; 6:51; 14:6; Matthew 28:18. I AM the assurance of every promise. I AM; be not afraid. ‘God with us’ is the surety of our deliverance from sin, the assurance of our power to obey the law of heaven.” The Desire of Ages, 23, 24.

> “Nítorí ìwà-ẹ̀dá ènìyàn Rẹ̀, Kristi fi ọwọ́ kan ìran ènìyàn; nípa ìwà-ẹ̀dá Ọlọ́run Rẹ̀, Ó di itẹ́ Ọlọ́run mú. Gẹ́gẹ́ bí Ọmọ ènìyàn, Ó fi àpẹẹrẹ ìgbọràn hàn fún wa; gẹ́gẹ́ bí Ọmọ Ọlọ́run, Ó fún wa ní agbára láti gbọ́ràn. Kristi ni Ẹni tí ó bá Mósè sọ̀rọ̀ láti inú igbó tí ń jó lórí Òkè Hórébù pé, ‘ÈMI NI ẸNI TÍ MO JẸ́…. Báyìí ni ìwọ yóò sọ fún àwọn ọmọ Israẹli pé, ÈMI NI ti rán mi sí yín.’ Eksodu 3:14. Èyí ni ìdánilójú ìtúsílẹ̀ Israẹli. Nítorí náà nígbà tí Ó wá ‘ní àwòrán ènìyàn,’ Ó kéde ara Rẹ̀ gẹ́gẹ́ bí ÈMI NI. Ọmọ tí a bí ní Bẹtilẹhẹmu, Olùgbàlà onírẹ̀lẹ̀ àti ẹni pẹ̀lẹ́, ni Ọlọ́run ‘tí a fihàn nínú ẹran ara.’ 1 Timotiu 3:16. Ó sì sọ fún wa pé: ‘ÈMI NI Olùṣọ́-àgùntàn Rere.’ ‘ÈMI NI Àkàrà alààyè.’ ‘ÈMI NI Ọ̀nà, Òtítọ́, àti Ìyè.’ ‘A ti fi gbogbo agbára fún Mi ní ọ̀run àti lórí ayé.’ Johanu 10:11; 6:51; 14:6; Mátíù 28:18. ÈMI NI ni ìdánilójú gbogbo ìlérí. ÈMI NI; má bẹ̀rù. ‘Ọlọ́run wà pẹ̀lú wa’ ni ẹ̀rí dídájú ìgbàlà wa kúrò nínú ẹ̀ṣẹ̀, ìdánilójú agbára wa láti gbọ́ràn sí òfin ọ̀run.” The Desire of Ages, 23, 24.

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