Article

# The Book of Daniel - Number One-Hundred and Thirty-Seven

Ìwé Dáníẹ́lì - Ọgọ́rùn-ún àti Mẹ́tàlélọ́gbọ̀n"}

Unveiling the Prophetic Significance of Waymarks: From 1776 to 2023

Ìṣípayá Ìtumọ̀ Àsọtẹ́lẹ̀ Àwọn Àmì Ọ̀nà: Láti 1776 sí 2023

Author

Jeff Pippenger

Published

March 15, 2024

Formats

PDF
Word
Song MP3

The sealing time of the one hundred and forty-four thousand that began on September 11, 2001, and concludes at the Sunday law in the United States, is the period where the effect of every vision is fulfilled. Some of those visions extend all the way through to the second coming of Christ, but even those that occur after the Sunday law are anchored to the period of the sealing. The sealing of the one hundred and forty-four thousand is where the everlasting covenant is perfectly fulfilled. In that period Christ writes His law upon the hearts and minds of His people for eternity. That sealing is represented by the combination of divinity with humanity, which does not sin.

Àkókò ìdìdìàmì àwọn ẹgbẹ̀rún ọgọ́rùn-ún kan lé mẹ́rìnlélógójì tí ó bẹ̀rẹ̀ ní September 11, 2001, tí ó sì parí ní òfin ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà, ni àkókò tí àbájáde gbogbo ìran ti ń ṣẹ ní ìmúṣẹ. Díẹ̀ lára àwọn ìran wọ̀nyí ń gùn títí dé ìpadàbọ̀ kejì ti Kristi, ṣùgbọ́n àní àwọn tí ó ṣẹlẹ̀ lẹ́yìn òfin ọjọ́ Àìkú náà pẹ̀lú jẹ́ mímú wọn so mọ́ àkókò ìdìdìàmì. Ìdìdìàmì àwọn ẹgbẹ̀rún ọgọ́rùn-ún kan lé mẹ́rìnlélógójì ni ibìkan tí májẹ̀mú àìnípẹ̀kun ti ń ní ìmúṣẹ pípé. Ní àkókò náà Kristi ń kọ òfin Rẹ̀ sí orí ọkàn àti inú àwọn ènìyàn Rẹ̀ fún ayérayé. Ìdìdìàmì náà ni a ṣàfihàn rẹ̀ nípasẹ̀ ìṣọ̀kan ìwà-àtọ̀runwá pẹ̀lú ẹ̀dá ènìyàn, èyí tí kì í ṣẹ̀ṣẹ̀.

The symbolic link of “two hundred and twenty,” represents both restoration, and the combination of divinity with humanity. The two hundred and twenty years from the King James Bible to William Miller’s first public presentation in 1831 and the eventual publishing in the Vermont Telegraph in 1833, represents the combination of divinity with humanity. It contains the signature of “truth,” which is the Hebrew word that was created by the Wonderful Linguist that combines the first, thirteenth and last letters of the Hebrew alphabet to form the word “truth”. The two hundred and twenty years from 1611, and the King James Bible, unto 1831 and Miller’s publication of his message, reflects the Wonderful Linguist’s signature.

Ìjápọ̀ àmì ti “igba ọgọ́rùn-ún méjìlélógún,” dúró fún ìmúpadàbọ̀sípò àti àkópọ̀ ìwà-àtọ̀runwá pẹ̀lú ènìyàn. Àwọn ọdún igba ọgọ́rùn-ún méjìlélógún láti inú King James Bible dé ìfihàn àkọ́kọ́ ti gbogbo ènìyàn fún William Miller ní ọdún 1831 àti títẹ̀jáde rẹ̀ nígbẹ̀yìn nínú Vermont Telegraph ní ọdún 1833, dúró fún àkópọ̀ ìwà-àtọ̀runwá pẹ̀lú ènìyàn. Ó ní àmì-ìdánimọ̀ “òtítọ́” nínú, èyí tí í ṣe ọ̀rọ̀ Heberu tí Onímọ̀-Èdè Àgbàyanu dá sílẹ̀ nípa pípapọ̀ lẹ́tà àkọ́kọ́, ẹ̀kẹtàlá, àti ìkẹyìn nínú álífábẹ́ẹ̀tì Heberu láti di ọ̀rọ̀ “òtítọ́”. Àwọn ọdún igba ọgọ́rùn-ún méjìlélógún láti ọdún 1611, àti King James Bible, títí dé ọdún 1831 àti títẹ̀jáde ìhìnrere rẹ̀ ti Miller, ṣàfihàn àmì-ìdánimọ̀ Onímọ̀-Èdè Àgbàyanu.

In the middle of those two dates (1611 and 1831), the time of the end in 1798, represents the unsealing of a message from the book of Daniel (the King James Bible), that produces the increase of knowledge that led to Miller’s publication in 1831. The time of the end in 1798 also marked the beginning of a testing process that produced the rebellion of the foolish virgins, who Daniel in chapter twelve identifies as the wicked. Thus 1798 represents the number thirteen, in the middle of the first and last letter, for thirteen is a symbol of rebellion. 1798 also connects with the period of preparation from 1776 unto 1798, the time of the end.

Láàárín ọjọ́ méjèèjì wọ̀nyẹn (1611 àti 1831), àkókò ìpẹ̀yà ní 1798, ń ṣàpẹẹrẹ ṣíṣí ìdìdè ìránṣẹ́ kan láti inú ìwé Dáníẹ́lì (Bíbélì King James), èyí tí ó mú ìlọsíwájú ìmọ̀ wá tí ó yọrí sí ìtẹ̀jáde Miller ní 1831. Àkókò ìpẹ̀yà ní 1798 pẹ̀lú, fi àmì ìbẹ̀rẹ̀ ìlànà ìdánwò kan sílẹ̀, èyí tí ó mú ìṣọ̀tẹ̀ àwọn wúńdíá aṣiwèrè jáde, àwọn tí Dáníẹ́lì nínú orí kejìlá fi hàn gẹ́gẹ́ bí ẹni búburú. Nípa bẹ́ẹ̀, 1798 ń ṣàpẹẹrẹ nọ́mbà mẹ́tàlá, ní àárín lẹ́tà àkọ́kọ́ àti ìkẹyìn, nítorí mẹ́tàlá jẹ́ àmì ìṣọ̀tẹ̀. 1798 pẹ̀lú ní ìsopọ̀ pẹ̀lú àkókò ìmúrasílẹ̀ láti 1776 títí dé 1798, àkókò ìpẹ̀yà.

As with Miller’s link of two hundred and twenty years, 1776 is also marked by a divine publication, the Declaration of Independence, and begins a period that ends at 1798 with the publication of the Alien and Sedition Acts. The two hundred and twenty years of Miller’s symbolic link of divinity and humanity, is connected by the year 1798 with the twenty-two years of preparation from the publication of the Declaration of Independence unto the publication of the Alien and Sedition Acts of 1798. Twenty-two being a tenth of two hundred and twenty, or a tithe of two hundred and twenty; the number twenty-two, as with the number two hundred and twenty, represents the link of divinity with humanity.

Gẹ́gẹ́ bí ìsopọ̀ Miller ti ọdún igba àti ogún, ọdún 1776 náà pẹ̀lú ni a fi ìtẹ̀jáde àtọ̀runwá kan sàmì sí, Ìkéde Òmìnira, ó sì bẹ̀rẹ̀ àkókò kan tí ó parí ní 1798 pẹ̀lú ìtẹ̀jáde Àwọn Òfin Alien and Sedition. Ọdún igba àti ogún ti ìsopọ̀ àpẹẹrẹ Miller ti ìwà-àtọ̀runwá àti ènìyàn, ni a so mọ́ ọdún 1798 pẹ̀lú ọdún méjìlélógún ìmúrasílẹ̀ láti ìtẹ̀jáde Ìkéde Òmìnira títí dé ìtẹ̀jáde Àwọn Òfin Alien and Sedition ti ọdún 1798. Bí méjìlélógún ṣe jẹ́ ìdámẹ́wàá igba àti ogún, tàbí ọ̀kan nínú mẹ́wàá igba àti ogún; nọ́mbà méjìlélógún, gẹ́gẹ́ bíi nọ́mbà igba àti ogún náà, ń ṣojú ìsopọ̀ ìwà-àtọ̀runwá pẹ̀lú ènìyàn.

Miller’s two hundred and twenty years possesses the signature of truth, as does the sealing time of the one hundred and forty-four thousand, and the period of preparation from 1776 unto 1798 also possesses the same signature, for the middle date of 1789, marks the publication of the Constitution which was ratified by thirteen colonies.

Ọgọ́rùn-ún méjìdínlógún ọdún Miller ní àmì òtítọ́, gẹ́gẹ́ bí àkókò ìdìdì àwọn ẹgbẹ̀rún mẹ́rìnlélógójì náà pẹ̀lú ní í ní i; bẹ́ẹ̀ ni àkókò ìmúrasílẹ̀ láti 1776 títí dé 1798 náà sì ní àmì kan náà, nítorí ọjọ́ àárín náà, 1789, ni ó tọ́ka sí ìtẹ̀jáde Òfin Ìpilẹ̀ tí àwọn ilú-ọba mẹ́tàlá fọwọ́ sí.

Miller’s link that began in 1611 and ended in 1831, which found its midpoint in 1798, is linked to the twenty-two year period of 1776 to 1798, with the midpoint of 1789. All five dates; 1611, 1776, 1789, 1798 and 1831, are represented by a work of publishing. The dates of the period of preparation contain the tithe of twenty-two years from 1776 to 1798, and that period illustrates the sealing time of the one hundred and forty-four thousand, which is the time when divinity is combined with humanity. Miller’s period of two hundred and twenty years, and the twenty-two year preparation period of 1776 unto 1798, both represent the link of divinity with humanity.

Ọ̀nà ìsopọ̀ Miller tí ó bẹ̀rẹ̀ ní 1611 tí ó sì parí ní 1831, tí ó rí àárín rẹ̀ ní 1798, ni a so pọ̀ mọ́ àkókò ọdún méjìlélógún láti 1776 sí 1798, pẹ̀lú àárín rẹ̀ ní 1789. Gbogbo ọjọ́ márùn-ún wọ̀nyí; 1611, 1776, 1789, 1798, àti 1831, ni a ṣe aṣojú wọn nípasẹ̀ iṣẹ́ ìtẹ̀jáde. Àwọn ọjọ́-ìgbà ti àkókò ìmúrasílẹ̀ ní ìdámẹ́wàá ọdún méjìlélógún láti 1776 sí 1798, àti pé àkókò náà ṣàfihàn àkókò ìdìdì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì, èyí tí í ṣe àkókò tí ìwà-àtọ̀runwá ti darapọ̀ mọ́ ènìyàn. Àkókò Miller ti ọdún igba àti ogún, àti àkókò ìmúrasílẹ̀ ọdún méjìlélógún láti 1776 títí dé 1798, mejeeji ń ṣojú ìsopọ̀ ìwà-àtọ̀runwá pẹ̀lú ènìyàn.

The sealing time of the one hundred and forty-four thousand began on September 11, 2001 and was marked by Islam of the third woe striking the spiritual glorious land. Twenty-two years later, on October 7, 2023, Islam of the third woe, struck again at the typical, literal glorious land. At the soon coming Sunday law the sealing of the one hundred and forty-four thousand will be completed, and Islam of the third woe, will again strike the United States.

Àkókò fífi èdìdì lé ẹgbẹ̀rún ọgọ́rùn-ún méjìlélógójì [one hundred and forty-four thousand] bẹ̀rẹ̀ ní September 11, 2001, a sì fi ìkòlù Islam ti ègbé kẹta sàmì sí i nígbà tí ó kọlu ilẹ̀ ògo ti ẹ̀mí. Ní ọdún méjìlélógún lẹ́yìn náà, ní October 7, 2023, Islam ti ègbé kẹta tún kọlu ilẹ̀ ògo àpẹẹrẹ, tòótọ́. Ní àkókò òfin Sunday tí ń bọ̀ lọ́tòsí, fífi èdìdì lé ẹgbẹ̀rún ọgọ́rùn-ún méjìlélógójì yóò parí, Islam ti ègbé kẹta yóò sì tún kọlu Orílẹ̀-Èdè Amẹ́ríkà.

The sealing time begins with an attack by Islam upon the earth beast, and it ends with an attack of Islam upon the earth beast. In the middle Islam of the third woe, struck the nation of Israel, which biblically is represented as Judah. Judah was the ancient literal glorious land of the Bible, and the United States is the modern spiritual glorious land.

Àkókò ìdìdìrẹ̀ bẹ̀rẹ̀ pẹ̀lú ìkọlù tí Ísílámù gbé kalẹ̀ sí ẹranko ayé, ó sì parí pẹ̀lú ìkọlù Ísílámù sí ẹranko ayé. Ní àárín rẹ̀, Ísílámù ìbànújẹ́ kẹta lu orílẹ̀-èdè Ísírẹ́lì, èyí tí a ṣojú rẹ̀ ní ti Bíbélì gẹ́gẹ́ bí Júdà. Júdà ni ilẹ̀ ògo gidi àtijọ́ nínú Bíbélì, United States sì ni ilẹ̀ ògo ti ẹ̀mí ti ìgbà òde òní.

The three strikes of Islam were all carried out against the glorious land. The first and last was against the modern spiritual glorious land, and the middle strike was carried out against the ancient literal glorious land. The middle waymark was an attack against the modern nation of Israel, and in the crucifixion of their Messiah literal Israel became a symbol of rebellion, as represented by the thirteenth letter of the Hebrew alphabet.

Gbogbo ìlù mẹ́ta ti Íslámù ni a ṣe sí ilẹ̀ ológo náà. Èkínní àti èyí ìkẹyìn jẹ́ sí ilẹ̀ ológo ti ẹ̀mí ti òde-òní, nígbà tí a ṣe ìlù àárín sí ilẹ̀ ológo gidi ti ìgbà àtijọ́. Àmì ọ̀nà àárín náà jẹ́ ìkọlù sí orílẹ̀-èdè Ísírẹ́lì ti òde-òní, àti nínú kíkàn Mèsáyà wọn mọ́ àgbélébùú, Ísírẹ́lì gidi di àmì ìṣọ̀tẹ̀, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nípasẹ̀ lẹ́tà kẹtàlá nínú álífábẹ́ẹ̀tì Hébérù.

The preparation period from 1776 to 1798 is also connected with the two hundred and twenty years of the movement of the third angel, for, beginning in 1776 with the Declaration of Independence, until 1996, and the publication of The Time of the End magazine, is two hundred and twenty years. In the middle of that history is the time of the end in 1989, marking the rebellion of the foolish wicked virgins. Therefore, 1611, 1776, 1789, 1798, 1831, 1989, 1996, 2001, 2023 and the soon-coming Sunday law are all waymarks associated with the truth that divinity combined with humanity does not sin. Ten waymarks, two of which are twice repeated.

Àkókò ìmúrasílẹ̀ láti ọdún 1776 sí 1798 tún ní ìbáṣepọ̀ pẹ̀lú ọdún méjìlélógún [220] ìṣíkiri ìránṣẹ́ áńgẹ́lì kẹta, nítorí pé, láti ìbẹ̀rẹ̀ ní 1776 pẹ̀lú Ìkéde Òmìnira, títí dé 1996, àti ìtẹ̀jáde ìwé ìròyìn The Time of the End, jẹ́ ọdún méjìlélógún [220]. Ní àárín ìtàn náà ni àkókò òpin ní 1989 wà, tí ó fi ìṣọ̀tẹ̀ àwọn wúńdíá aṣiwèrè búburú hàn gẹ́gẹ́ bí àmì. Nítorí náà, 1611, 1776, 1789, 1798, 1831, 1989, 1996, 2001, 2023 àti òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́, gbogbo wọn jẹ́ àwọn àmì ọ̀nà tí ó ní ìbáṣepọ̀ pẹ̀lú òtítọ́ náà pé ìwà-àtọ̀runwá tí a darapọ̀ mọ́ ẹ̀dá ènìyàn kì í dẹ́ṣẹ̀. Àwọn àmì ọ̀nà mẹ́wàá, méjì nínú wọn ni a tún ṣe lẹ́ẹ̀mejì.

Ten is the number representing a test, and when you add the two repeated dates of 1776 and 1798, you have a total of twelve waymarks, representing the one hundred and forty-four thousand. The waymarks all address the testing process of the one hundred and forty-four thousand that takes place from September 11, 2001 unto the soon coming Sunday law, where Christ accomplishes the work of the third angel by combining His divinity with the humanity of the one hundred and forty-four thousand who, for the rest of eternity—do not sin. Of course, this fact can only be seen by those who as Isaiah says it, choose to “see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”

Mẹ́wàá ni nọ́mbà tí ń ṣàpẹẹrẹ ìdánwò, àti nígbà tí o bá fi àwọn ọjọ́-ìgbà méjì tí a tún ṣe, 1776 àti 1798, kún un, ìwọ yóò ní apapọ̀ àwọn àmì ọ̀nà méjìlá, tí ń ṣàpẹẹrẹ ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000]. Gbogbo àwọn àmì ọ̀nà náà ń tọ́ka sí ìlànà ìdánwò ti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000] tí ń ṣẹlẹ̀ láti September 11, 2001 títí dé òfin Sunday tí ń bọ̀ láìpẹ́, níbi tí Kristi ti ń parí iṣẹ́ áńgẹ́lì kẹta nípa dídapọ̀ ìwà-àtọ̀runwá Rẹ̀ mọ́ ẹ̀dá ènìyàn ti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000] tí, fún ìyókù ayérayé—kò ṣẹ̀ṣẹ̀ mọ́. Dájúdájú, òtítọ́ yìí lè hàn gbangba fún àwọn nìkan tí, gẹ́gẹ́ bí Isaiah ṣe sọ ọ́, yan láti “fi ojú wọn ríran, àti fi etí wọn gbọ́ran, àti fi ọkàn wọn yé e, kí wọ́n sì yípadà, kí a sì mú wọn láradá.”

On October 22, 1844 the third angel arrived as Christ suddenly came to His temple to accomplish the sealing of the one hundred and forty-four thousand. A group of Millerites then followed Christ into the Most Holy Place, even though they thereafter ceased to follow the advancing light of the third angel and repeated the rebellion of the first Kadesh, and were assigned to wander in the wilderness of Laodicea until they all died.

Ní ọjọ́ kọkàndínlógún, oṣù kẹwàá, ọdún 1844, angẹli kẹta dé nígbà tí Kristi wá sí tẹ́ńpìlì Rẹ̀ lójijì láti mú ìdìdì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì ṣẹ. Nígbà náà, ẹgbẹ́ kan lára àwọn ọmọlẹ́yìn Miller tẹ̀lé Kristi wọ Ibi Mímọ́ Jùlọ, bí ó tilẹ̀ jẹ́ pé lẹ́yìn èyí wọn dáwọ́ títẹ̀lé ìmọ́lẹ̀ tí ń tẹ̀síwájú ti angẹli kẹta dúró, wọ́n sì tún ìṣọ̀tẹ̀ ti Kádéṣi àkọ́kọ́ ṣe, a sì yàn wọ́n láti máa rìn káàkiri ní aginjù Laodicea títí gbogbo wọn fi kú.

When Christ suddenly entered the Most Holy Place, the combination of divinity and humanity represented the work He was prepared to accomplish, and that work was symbolically represented by the Wonderful Linguist with two witnesses. Those witnesses were Habakkuk and John. In chapter TWO verse TWENTY, of both books, October 22, 1844 is identified. One emphasized the work of atonement (at-one-ment), that began on that date, and the other identified a temple that was to be cleansed.

Nígbà tí Kristi wọ Ibi Mímọ́ Jùlọ lójijì, ìṣọ̀kan ìwà-àtọ̀runwá àti ẹ̀dá ènìyàn dúró fún iṣẹ́ tí Ó ti múra tán láti ṣe, a sì ṣàpẹẹrẹ iṣẹ́ náà ní àmì nípasẹ̀ Onímọ̀-Èdè Àgbàyanu pẹ̀lú ẹlẹ́rìí méjì. Àwọn ẹlẹ́rìí wọ̀nyẹn ni Hábákúkù àti Jòhánù. Nínú orí KEJÌ ẹsẹ̀ OGÚN, nínú àwọn ìwé méjèèjì, a tọ́ka sí October 22, 1844. Ọ̀kan tẹnumọ́ iṣẹ́ ètùtù (at-one-ment), tí ó bẹ̀rẹ̀ ní ọjọ́ náà, èkejì sì tọ́ka sí tẹ́ńpìlì kan tí a gbọdọ̀ wẹ̀ mọ́.

The temple He suddenly came to is represented by the temple which had been trampled down by the daily (paganism) and the abomination of desolation (papalism) powers. The temple also represented Christ, who is the temple that was destroyed and then raised up in three days. It also represented the temple of the Millerites that was erected in forty-six years from 1798 unto 1844. It also represented the human temple, which is organized by the forty-six chromosomes and defines and governs a human body’s genetic makeup. It is not an accident that every cell in the human body is fully replaced every twenty-five hundred and twenty days.

Tẹmpili tí Ó dé sí lójijì ni a ṣàpẹẹrẹ rẹ̀ pẹ̀lú tẹmpili tí a ti tẹ̀ mọ́lẹ̀ lábẹ́ agbára ẹbọ ojoojúmọ́ (ìbọ̀rìṣà) àti ìríra ìsọdahoro (ìjọpápà) náà. Tẹmpili náà pẹ̀lú ṣàpẹẹrẹ Kristi, ẹni tí í ṣe tẹmpili náà tí a wó lulẹ̀, lẹ́yìn náà a sì tún un dìde ní ọjọ́ mẹ́ta. Ó tún ṣàpẹẹrẹ tẹmpili àwọn Millerite tí a kọ́ ní ọdún mẹ́rìnlélógójì láti 1798 títí dé 1844. Ó tún ṣàpẹẹrẹ tẹmpili ènìyàn, èyí tí a ṣètò nípasẹ̀ krómósómù mẹ́rìnlélógójì tí ó sì ń ṣàlàyé, tí ó sì ń ṣàkóso àkójọpọ̀ jiini ara ènìyàn. Kì í ṣe ìjàǹbá pé gbogbo sẹ́ẹ̀lì inú ara ènìyàn ni a máa rọ́pò pátápátá ní gbogbo ọjọ́ ẹgbẹ̀rún méjì, ọgọ́rùn-ún márùn-ún àti ogún.

In all these divine illustrations of the temple, that represent Christ’s work of combining divinity with humanity, divinity always precedes humanity. 1611 precedes 1831. 1776 precedes 1798. 1776 precedes 1996. 2001 precedes 2023. The Millerites followed Christ into the Most Holy Place. In the beginning God created man.

Nínú gbogbo àwọn àwòrán àpẹẹrẹ àtọ̀runwá wọ̀nyí ti tẹ́ńpìlì, tí wọ́n ń ṣàfihàn iṣẹ́ Kristi ti ìṣọ̀kan ìwà-àtọ̀runwá pẹ̀lú ẹ̀dá ènìyàn, ìwà-àtọ̀runwá máa ń ṣáájú ẹ̀dá ènìyàn nígbà gbogbo. 1611 ṣáájú 1831. 1776 ṣáájú 1798. 1776 ṣáájú 1996. 2001 ṣáájú 2023. Àwọn Mílléráìtì tẹ̀lé Kristi wọ Ibi Mímọ́ Jùlọ. Ní ìbẹ̀rẹ̀, Ọlọ́run dá ènìyàn.

We will now return to our consideration of the three waymarks of 1776, 1789 and 1798, which represent the period of preparation that typifies the sealing time. The first period represented by 1776, the Declaration of Independence, and the period of the two Continental Congresses; and the second period represented by 1789, the Constitution, and the period of the Articles of Confederation unto 1798.

A ó sì tún padà sí ìfọ̀kànsìn wa lórí àwọn àmì ọ̀nà mẹ́ta ti 1776, 1789, àti 1798, tí wọ́n dúró fún àkókò ìmúrasílẹ̀ tí ó jẹ́ àpẹẹrẹ àkókò ìdìdì. Àkókò àkọ́kọ́ tí 1776 ṣàpẹẹrẹ, Ìkéde Òmìnira, àti àkókò àwọn Àpéjọ Àgbà Kọ́ńtínẹ́ńtì méjì; àti àkókò kejì tí 1789 ṣàpẹẹrẹ, Òfin Ìpilẹ̀, àti àkókò àwọn Àròkọ Ìṣọ̀kan títí dé 1798.

The secret of the image of the beasts, which is the truth that the eighth head is of the seven heads, is identified in both periods. It is also identified in the third waymark of that history, but that waymark is addressing the eighth, being of the seven, as fulfilled by the papacy. The first two periods represent the fulfillment of the eighth being of the seven within the United States.

Àṣírí àwòrán àwọn ẹranko, èyí tí í ṣe òtítọ́ pé orí kẹjọ jẹ́ ti inú àwọn orí méje, ni a fi hàn ní àkókò méjèèjì. A tún fi í hàn ní àmì ọ̀nà kẹta nínú ìtàn náà, ṣùgbọ́n àmì ọ̀nà yẹn ń tọ́ka sí kẹjọ, jíjẹ́ ti inú àwọn méje, gẹ́gẹ́ bí a ti mú un ṣẹ nípasẹ̀ àga póòpù. Àwọn àkókò méjì àkọ́kọ́ dúró fún ìmúṣẹ kẹjọ jíjẹ́ ti inú àwọn méje láàrín Orílẹ̀-Èdè Amẹ́ríkà.

The United States consists of two horns, one is associated with a man and the other with a woman. The man is the political power, it is the Republican horn. The woman is the religious power, it is the Protestant horn. Therefore, the period represented by 1776, and the Declaration of Independence, is representing the Protestant horn, for divinity always precedes humanity. The period represented by 1789, and the Constitution, is representing the Republican horn.

Orílẹ̀-èdè Amẹ́ríkà ní ìwo méjì; ọ̀kan ní ìbáṣepọ̀ pẹ̀lú ọkùnrin, èkejì sì ní ìbáṣepọ̀ pẹ̀lú obìnrin. Ọkùnrin náà ni agbára òṣèlú; ìwo Répùblíkànì ni í ṣe. Obìnrin náà ni agbára ẹ̀sìn; ìwo Pùròtẹ́sítáǹtì ni í ṣe. Nítorí náà, àkókò tí 1776, àti Ìkéde Òmìnira, dúró fún, ń ṣàpẹẹrẹ ìwo Pùròtẹ́sítáǹtì, nítorí ìwà-ọlọ́run máa ń ṣáájú ẹ̀dá ènìyàn ní gbogbo ìgbà. Àkókò tí 1789, àti Òfin Orílẹ̀-èdè, dúró fún, ń ṣàpẹẹrẹ ìwo Répùblíkànì.

In 2020, both horns were slain by modern satanic atheistic dragon powers. The true Protestant horn was slain on July 18, 2020, and the Republican horn was slain afterwards on November 3, 2020. In 2023, the two witnesses stood up, and the world which had been rejoicing over their dead bodies, began to fear.

Ní ọdún 2020, agbọ́n méjèèjì ni a pa nípasẹ̀ àwọn agbára dragoni òde-òní, ti Sátánì, ti kò gba Ọlọ́run gbọ́. A pa agbọ́n Pùròtẹ́sítáǹtì tòótọ́ ní ọjọ́ kẹtàlá oṣù Keje, ọdún 2020, lẹ́yìn náà ni a sì pa agbọ́n Rẹ́pùblíkàní ní ọjọ́ kẹta oṣù kọkànlá, ọdún 2020. Ní ọdún 2023, àwọn ẹlẹ́rìí méjì dúró sórí ẹsẹ̀ wọn, ayé náà sì, tí ó ti ń yọ̀ lórí òkú wọn, bẹ̀rẹ̀ sí í bẹ̀rù.

In 2023, the final work of the sealing of the one hundred and forty-four thousand began in the final generation of earth’s history. Divinity is now being combined with humanity for eternity, as the faithful of the last days reproduce for eternity—the image of Christ.

Ní ọdún 2023, iṣẹ́ ìkẹyìn fífi èdìdì sí ọ̀kan ọgọ́rùn-ún àti mẹ́rìnlélógójì ẹgbẹ̀rún bẹ̀rẹ̀ nínú ìran ìkẹyìn nínú ìtàn ayé. Ọlọ́run-ìwà nísinsin yìí ni a ń so pọ̀ mọ́ ẹ̀dá ènìyàn títí ayérayé, gẹ́gẹ́ bí àwọn olóòótọ́ ọjọ́ ìkẹyìn ṣe ń tún àwòrán Kristi jáde fún ayérayé.

In 2023, the final work of combining the apostate Church with the apostate State in the nation of the earth beast began. The structure of power represented by the papacy, consisting of an apostate Church ruling over an apostate State was then being set up, and reproducing the image of the beast.

Ní ọdún 2023, iṣẹ́ ìkẹyìn ti ìṣọ̀kan Ìjọ alátẹ̀yìnwá pẹ̀lú Ìpínlẹ̀ alátẹ̀yìnwá nínú orílẹ̀-èdè ẹranko ayé bẹ̀rẹ̀. Nígbà náà ni a ti ń gbé kalẹ̀ ìtòlẹ́sẹẹsẹ agbára tí ipò póòpù ń ṣojú fún, èyí tí ó jẹ́ ti Ìjọ alátẹ̀yìnwá kan tí ó ń ṣàkóso lórí Ìpínlẹ̀ alátẹ̀yìnwá kan, tí ó sì ń tún àwòrán ẹranko náà ṣe.

The great test for those who have been called is the test of seeing the formation of the image of the beast, as represented by the “voices, lightnings, thunders” and the coming “earthquake.” The sealing time is the period where every vision finds its perfect effect (fulfillment). In the period of preparation from 1776 unto 1798, that typifies the sealing time, there were wheels within wheels, which is part of the vision which Ezekiel saw when he looked into the Most Holy Place, in the sealing time of the one hundred and forty-four thousand. Those wheels, Sister White identifies as the “complex interplay of human events.” The period of preparation from 1776 to 1798 contained some of those “complex interplays of human events,” that should be noted.

Ìdánwò ńlá fún àwọn tí a ti pè ni ìdánwò rí àkópọ̀ àwòrán ẹranko náà bí a ti ṣàfihàn rẹ̀ nípa “ohùn, mànàmáná, àrá” àti “ìṣẹ̀lẹ̀-ilẹ̀” tí ń bọ̀. Àkókò ìdìdì ni àkókò náà níbi tí gbogbo ìran ti ń rí ipa rẹ̀ pípé (ìmúṣẹ). Nínú àkókò ìmúrasílẹ̀ láti 1776 títí dé 1798, èyí tí ó jẹ́ àpẹẹrẹ àkókò ìdìdì, àwọn àgbá kẹ̀kẹ́ wà láàárín àgbá kẹ̀kẹ́, èyí tí ó jẹ́ apá kan nínú ìran tí Hesekieli rí nígbà tí ó wo inú Ibi Mímọ́ Jùlọ, ní àkókò ìdìdì ti ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì. Àwọn àgbá kẹ̀kẹ́ wọ̀nyẹn ni Sister White fi ìdánimọ̀ hàn gẹ́gẹ́ bí “ìbáṣepọ̀ alákọ̀ọ́rẹ́ jùlọ ti àwọn ìṣẹ̀lẹ̀ ènìyàn.” Àkókò ìmúrasílẹ̀ láti 1776 sí 1798 ní díẹ̀ nínú àwọn “ìbáṣepọ̀ alákọ̀ọ́rẹ́ jùlọ ti àwọn ìṣẹ̀lẹ̀ ènìyàn” wọ̀nyẹn, tí ó yẹ kí a ṣàkíyèsí.

One is associated with the truth that Revolutionary France typified the United States. Both nations place the papacy on the throne of the earth, and both take her down. Both nations dedicate their military and economic power to accomplish that work. Both nations suddenly remove their established religions to become Catholic. Both nations suffer an “earthquake” that overthrows their established governments. Both nations histories are tied together with 1789, for in 1789, the French Revolution began and the US Constitution took effect.

Èyí kan ní ìbáṣepọ̀ pẹ̀lú òtítọ́ pé Faranse Ìyíká ṣàpẹẹrẹ Orílẹ̀-Èdè Amẹ́ríkà. Orílẹ̀-èdè méjèèjì gbé ipò Páápà kalẹ̀ lórí ìtẹ́ ayé, àwọn méjèèjì sì tún sọ ọ́ kalẹ̀. Orílẹ̀-èdè méjèèjì yà agbára ológun àti ti ọrọ̀-ajé wọn sí mímú iṣẹ́ náà ṣẹ. Orílẹ̀-èdè méjèèjì yọ àwọn ẹ̀sìn tí wọ́n ti fi ìdí múlẹ̀ kúrò lójijì kí wọ́n lè di Kátólíìkì. Orílẹ̀-èdè méjèèjì jìyà “ìmìtìtì ilẹ̀” kan tí ó bì ṣọ́ọ̀ṣì àwọn ìjọba tí wọ́n ti fi ìdí múlẹ̀. Ìtàn orílẹ̀-èdè méjèèjì so mọ́ 1789 pọ̀, nítorí ní ọdún 1789, Ìyíká Faranse bẹ̀rẹ̀, Òfin Àgbà ti Orílẹ̀-Èdè Amẹ́ríkà sì bẹ̀rẹ̀ sí í ṣiṣẹ́.

The French Revolution lasted ten years. Napoleon Bonaparte rose to power during the latter stages of the French Revolution. He became a prominent military leader and played a key role in the French government following his successful coup on November 9, 1799, which led to him becoming the First Consul of the French Republic.

Ìyípadà Faranse pẹ́ fún ọdún mẹ́wàá. Napoleon Bonaparte dìde sí agbára ní àwọn ìpele ìkẹyìn Ìyípadà Faranse. Ó di olórí ológun olókìkí, ó sì kó ipa pàtàkì nínú ìjọba Faranse lẹ́yìn ìdìtẹ̀ ìpalẹ̀mọ́ aṣeyọrí rẹ̀ ní ọjọ́ kẹsàn-án, oṣù kọkànlá, ọdún 1799, èyí tí ó yọrí sí pípa rẹ̀ di Kọ́ńsùlù Àkọ́kọ́ ti Orílẹ̀-èdè Olómìnira Faranse.

In the second period of the preparation period of 1776 to 1798, the man who was the eighth (not in sequence), that was of the seven, was John Hancock. He was one of the eight presidents in the second period represented by 1789 (the year of the French Revolution). He was the only one of those eight presidents, who had also presided as president in the first period, represented by 1776. In this prophetic sense he was the eighth, that was of the seven.

Ní àkókò kejì nínú àkókò ìmúrasílẹ̀ láti 1776 sí 1798, ọkùnrin náà tí í ṣe ẹ̀kẹjọ (kì í ṣe ní ìtẹ̀lé), tí ó sì jẹ́ ọ̀kan nínú àwọn méje, ni John Hancock. Ó jẹ́ ọ̀kan nínú àwọn ààrẹ mẹ́jọ ní àkókò kejì tí 1789 dúró fún (ọdún Ìyíká ilẹ̀ Faransé). Òun nìkan ṣoṣo nínú àwọn ààrẹ mẹ́jọ wọ̀nyẹn ni ó tún ti ṣe àkóso gẹ́gẹ́ bí ààrẹ ní àkókò kìíní, tí 1776 dúró fún. Ní ìtumọ̀ àsọtẹ́lẹ̀ yìí, òun ni ẹ̀kẹjọ, tí ó sì jẹ́ ọ̀kan nínú àwọn méje.

He is the signature of the human period, for the first period represents the divine, and he is therefore the signature that ties both periods together (the divine and the human). His signature is the most well-known signature in human history, and it represented more than his wonderful penmanship.

Òun ni àmì ìdánimọ̀ àkókò ẹ̀dá ènìyàn, nítorí àkókò àkọ́kọ́ dúró fún ohun tí í ṣe ti Ọlọ́run, nítorí náà òun ni àmì ìdánimọ̀ tí ó so àkókò méjèèjì pọ̀ (èyí ti Ọlọ́run àti ti ènìyàn). Àmì ìdánimọ̀ rẹ̀ ni èyí tí a mọ̀ jù lọ nínú ìtàn ẹ̀dá ènìyàn, ó sì ṣojú fún ohun tí ó ju ẹwà ìkọ̀wé ọwọ́ rẹ̀ lọ.

John Hancock’s signature on the Declaration of Independence is the most famous signature in history. His large and flamboyant signature has become iconic, symbolizing American independence and the defiance of the American colonies against British rule. Hancock, who was President of the Continental Congress at the time the Declaration was signed in 1776, reportedly signed his name prominently to ensure that King George III could read it without his spectacles, symbolizing his boldness and commitment to the cause of independence.

Ibuwọlu John Hancock lórí Ìkéde Òmìnira ni ibuwọlu tí ó gbajúmọ̀ jùlọ nínú ìtàn. Ibuwọlu rẹ̀ tí ó tóbi tí ó sì kún fún àfihàn ti di àmì àfihàn pàtàkì, tí ń ṣàpẹẹrẹ òmìnira Amẹ́ríkà àti ìfaradà àwọn ilẹ̀ amúnisìn Amẹ́ríkà sí ìṣàkóso Gẹ̀ẹ́sì. Hancock, ẹni tí ó jẹ́ Ààrẹ Ilé Ìgbìmọ̀ Continental ní àkókò tí a fọwọ́ sí Ìkéde náà ní ọdún 1776, ni a sọ pé ó fọwọ́ sí orúkọ rẹ̀ ní gbangba àti ní kíkankíkan kí Ọba George III lè ka á láìní gíláàsì ojú rẹ̀, èyí tí ó ń ṣàpẹẹrẹ ìgboyà rẹ̀ àti ìfaramọ́ rẹ̀ sí ète òmìnira.

Hancock was one of the eight presidents from the period represented by 1789, but he was of the seven men who were presidents in the period represented by 1776. He was the president when the Declaration of Independence was signed. Hancock ties the two periods together with his human signature, and he is located in both the first history and the second history. The first history represents the divine and the second represent the human, and the signature that ties the two histories together is the signature of the Wonderful Linguist that employed a human instrument to combine the divine period represented by 1776, with the human period represented by 1789.

Hancock jẹ́ ọ̀kan nínú àwọn ààrẹ mẹ́jọ láti inú àkókò tí 1789 ṣojú fún, ṣùgbọ́n ó wà nínú àwọn ọkùnrin méje tí wọ́n jẹ́ ààrẹ ní àkókò tí 1776 ṣojú fún. Òun ni ààrẹ nígbà tí wọ́n fọwọ́ sí Ìkéde Òmìnira náà. Hancock fi ìbuwọ́lu ènìyàn rẹ̀ so àwọn àkókò méjèèjì pọ̀, a sì rí i nínú ìtàn àkọ́kọ́ àti nínú ìtàn kejì. Ìtàn àkọ́kọ́ dúró fún ti Ọlọ́run, ìtàn kejì sì dúró fún ti ènìyàn, ìbuwọ́lu náà tí ó so àwọn ìtàn méjèèjì pọ̀ sì ni ìbuwọ́lu Onímọ̀-Èdè Alágbàyanu náà, ẹni tí ó lo ohun èlò ènìyàn láti so àkókò ti Ọlọ́run tí 1776 ṣojú fún pọ̀ mọ́ àkókò ti ènìyàn tí 1789 ṣojú fún.

There is only one other signature in the history of the world that competes with the Hancock’s signature in terms of recognition, and it is also a signature associated with 1789, and the French Revolution. The signature contains the same type of boldness that Hancock intended to convey, and it is found in the history of France.

Ìbuwọlu míràn kan ṣoṣo ni ó wà nínú ìtàn ayé tí ó lè bá ìbuwọlu Hancock díje ní ti ìmọ̀lára ìdánimọ̀, àti pé òun náà jẹ́ ìbuwọlu tí ó ní ìbáṣepọ̀ pẹ̀lú ọdún 1789, àti Ìyípadà Faranse. Ìbuwọlu náà ní irú ìgboyà kan náà tí Hancock fẹ́ fi hàn, a sì rí i nínú ìtàn ilẹ̀ Faransi.

In terms of global recognition and symbolic significance, the signature of Napoleon Bonaparte has a status that compares to John Hancock’s, albeit in a different historical and cultural context. Napoleon, a prominent military and political leader of France, left a significant mark on European and global history, especially during the Napoleonic Wars. His signature, often characterized by its bold and distinctive style, came to symbolize his powerful influence and the sweeping changes he brought to Europe, including legal reforms known as the Napoleonic Code.

Ní ti ìmúmọ̀ rẹ̀ káàkiri ayé àti ìtúmọ̀ àpẹẹrẹ rẹ̀, ìbuwọlu Napoleon Bonaparte ní ipò kan tí a lè fi wé ti John Hancock, bí ó tilẹ̀ jẹ́ pé ó wà nínú àyíká ìtàn àti àṣà tó yàtọ̀. Napoleon, aṣáájú ológun àti olóṣèlú olókìkí ti Faransé, fi ààmì pàtàkì sílẹ̀ nínú ìtàn Yúróòpù àti ti ayé lápapọ̀, pàápàá jù lọ ní àkókò Ogun Napoleon. Ìbuwọlu rẹ̀, èyí tí a sábà máa ń fi ìrísí alágbára àti àfihàn àtọ̀runwá rẹ̀ hàn, di àmì ìṣàpẹẹrẹ agbára ipa rẹ̀ àti àwọn ìyípadà gbooro tí ó mú wá sí Yúróòpù, pẹ̀lú àwọn àtúnṣe òfin tí a mọ̀ sí Kóòdù Napoleon.

Like Hancock’s signature, which symbolizes defiance against British rule and the quest for American independence, Napoleon’s signature represents a different kind of boldness and ambition—the reshaping of European political boundaries and the promotion of French revolutionary ideals. Both signatures are emblematic of their respective historical figures’ roles in shaping the destinies of their nations and the broader implications of their actions on world history.

Gẹ́gẹ́ bí ìbuwọ́lu Hancock, tí ó ń ṣàpẹẹrẹ ìtakò sí àkóso ilẹ̀ Gẹ̀ẹ́sì àti ìwákirí fún òmìnira Amẹ́ríkà, bẹ́ẹ̀ ni ìbuwọ́lu Napoleon ń ṣojú irú ìgboyà àti ìfẹ́-ọkàn gíga mìíràn—àtúnṣe ààlà ìṣèlú ilẹ̀ Yúróòpù àti ìgbéga àwọn èrò ìyípadà Faranse. Àwọn ìbuwọ́lu méjèèjì jẹ́ ààmì tí ó dúró gẹ́gẹ́ bí aṣojú ipa àwọn ènìyàn ìtàn wọ̀nyí kọ̀ọ̀kan nínú ìṣètò àyànmọ́ àwọn orílẹ̀-èdè wọn àti ìtànkálẹ̀ gbooro ti àwọn ìṣe wọn lórí ìtàn ayé.

When Ezekiel saw the wheels within the wheels, representing the complex interplay of human events during the history of the sealing time of the one hundred and forty-four thousand, one of those wheels had been typified by a wheel in 1789, when the Constitution of the United States, the beast with a Republican horn and a Protestant horn, intersected with France the beast with the horn of Egypt and the horn of Sodom.

Nígbà tí Ìsíkíẹ́lì rí àwọn àgbá kẹ̀kẹ́ nínú àwọn àgbá kẹ̀kẹ́, tí ń ṣàfihàn ìbáṣepọ̀ alákọ̀ọ́rẹ́ pẹ̀lúra ti àwọn ìṣẹ̀lẹ̀ ènìyàn ní àkókò ìtàn ìgbà ìdìdì àwọn ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì, ọ̀kan nínú àwọn àgbá kẹ̀kẹ́ wọ̀nyẹn ni a ti ṣe àpẹẹrẹ rẹ̀ nípasẹ̀ àgbá kẹ̀kẹ́ kan ní ọdún 1789, nígbà tí Òfin Ìpilẹ̀ Ìjọba ti Orílẹ̀-èdè Amẹ́ríkà, ẹranko náà pẹ̀lú ìwo Olómìnira kan àti ìwo Pùrótẹ́sítáǹtì kan, pàdé Faranse, ẹranko náà pẹ̀lú ìwo Ejibiti àti ìwo Sodomu.

From 1789, onward to 1799, France was convulsed with an “earthquake” that originated with the beast of atheism that came from the bottomless pit. In the sealing time of the one hundred and forty-four thousand, 1789 represents the period beginning on July 18, 2020, when the beast of atheism overthrew and slew the horn of true Protestantism, and then on November 3, 2020 the beast of atheism also overthrew and slew the horn of Republicanism. The wheel of 1789 represents the wheel of 2020, as represented by July 18 (divinity), and November 3, 2020 (humanity).

Láti ọdún 1789 lọ síwájú títí dé 1799, ilẹ̀ Faransé wà nínú ìrudùpẹ̀ “ìṣẹ̀lẹ̀ ilẹ̀-ayé” kan tí ó ti ọ̀dọ̀ ẹranko àìgbàgbọ́-Ọlọ́run tí ó jáde láti inú ọ̀gbun àìnísàlẹ̀. Ní àkókò fífi àmì èdìdì lé ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì, ọdún 1789 dúró fún àsìkò tí ó bẹ̀rẹ̀ ní July 18, 2020, nígbà tí ẹranko àìgbàgbọ́-Ọlọ́run bì sílẹ̀, ó sì pa ìwo Protestanti tòótọ́; lẹ́yìn náà, ní November 3, 2020, ẹranko àìgbàgbọ́-Ọlọ́run náà pẹ̀lú bì sílẹ̀, ó sì pa ìwo ti Republicanism. Àgbá kẹ̀kẹ́ 1789 dúró fún àgbá kẹ̀kẹ́ 2020, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nípa July 18 (ìwà-ọlọ́run), àti November 3, 2020 (ẹ̀dá ènìyàn).

God’s signature, as represented by humanity, is found in the world’s two most famous signatures, that are both tied to 1789, and both represent the powers who place and remove the papacy from the throne of the earth. 1789, as the middle of the three waymarks that represent God’s signature of truth, possesses the signature of “thirteen” colonies and the “rebellion” of the French Revolution.

Àmì Ọlọ́run, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ẹ̀dá ènìyàn, ni a rí nínú àwọn àkọsílẹ̀ orúkọ olókìkí jùlọ méjì ní ayé, tí a so mọ́ ọdún 1789 méjèèjì, tí wọ́n sì jẹ́ aṣojú àwọn agbára tí ń fi ìjọ póòpù sí orí ìtẹ́ ayé, tí wọ́n sì tún ń yọ ọ́ kúrò lórí ìtẹ́ náà. 1789, gẹ́gẹ́ bí àárín àwọn àmì ọ̀nà mẹ́ta tí ń ṣojú Àmì Ọlọ́run ti òtítọ́, ní àkọsílẹ̀ orúkọ “àwọn ileto mẹ́tàlá” àti “ìṣọ̀tẹ̀” ti Ìyíká Faranse.

1789, unto 1799, represents the history of the French Revolution, and the number ten represents a test. 1789 is the first letter of “truth”, and 1799 represents the last letter of the period in France. The middle period was marked by the execution of the king of France in 1793, as the citizens rebelled against his arrogant kingly rule.

1789 títí dé 1799 ń ṣàfihàn ìtàn Ìyípadà Orílẹ̀-èdè Faranse, àti nọ́ńbà mẹ́wàá ń ṣojú ìdánwò. 1789 ni lẹ́tà àkọ́kọ́ ti “òtítọ́,” àti 1799 ń ṣojú lẹ́tà ìkẹyìn àkókò náà ní Faranse. Àkókò àárín náà ni a fi ààmì sí nípa pípa ọba Faranse ní ọdún 1793, bí àwọn ará ìlú ṣe dìde sí ìṣàkóso ọba rẹ̀ tí ó kún fún ìgbéraga.

> “The gospel of peace which France had rejected was to be only too surely rooted out, and terrible would be the results. On the 21st of January, 1793, two hundred and fifty-eight years from the very day that fully committed France to the persecution of the Reformers, another procession, with a far different purpose, passed through the streets of Paris.” The Great Controversy, 230.

> “Ihinrere àlàáfíà tí ilẹ̀ Faransé ti kọ̀ ni a óò fà tu pátápátá kúrò lódì sí i dájúdájú, àti pé ẹ̀rù ni yóò jẹ́ àwọn àbájáde rẹ̀. Ní ọjọ́ kejìlélógún oṣù Kini, ọdún 1793, ọdún méjìléláàádọ́ta méjì àti ọgọ́rùn-ún méjì lẹ́yìn ọjọ́ gangan náà tí ó fi Faransé lé ara rẹ̀ lórí pátápátá sí inúnibíni àwọn Alátúnṣe, ìrìn-àjò míràn, pẹ̀lú ète tí ó yàtọ̀ pátápátá, kọjá ní àwọn òpópónà Paris.” The Great Controversy, 230.

1789 marked the rebellion of the thirteenth letter for the two horned beast of the United States, and the first letter for the two-horned beast of France. France’s middle letter was 1793, when the king of France had his head removed, and Napoleon represented the last letter when he took control of the government in 1799. The signature of “truth” in the history of the overthrow of France, represented by 1789, 1793, and 1799 is a prophetic wheel that is tied together with the prophetic wheel of 1776, 1789, and 1798.

Ọdún 1789 jẹ́ àmì ìṣọ̀tẹ̀ lẹ́tà kẹtàlá fún ẹranko oníìwo méjì ti Orílẹ̀-Èdè Amẹ́ríkà, àti lẹ́tà àkọ́kọ́ fún ẹranko oníìwo méjì ti Faransé. Lẹ́tà àárín Faransé ni 1793, nígbà tí a gé orí ọba Faransé kúrò, Napoléon sì dúró fún lẹ́tà ìkẹyìn nígbà tí ó gba àkóso ìjọba ní ọdún 1799. Àmì-ìfọwọ́sí “òtítọ́” nínú ìtàn ìṣubú Faransé, tí 1789, 1793, àti 1799 ṣojú fún, jẹ́ àgbáyé àsọtẹ́lẹ̀ kan tí a so pọ̀ mọ́ àgbáyé àsọtẹ́lẹ̀ 1776, 1789, àti 1798.

Both histories contain the two most famous signatures in human history, thus tying the divine signature of “truth” together with two human signatures. Both wheels are connected with the thirteenth letter in the period of the sealing of the one hundred and forty-four thousand, which is the period from the slaying of the two witnesses in 2020, until they stood up in 2023, which is marked by October 7, 2023.

Àwọn ìtàn méjèèjì ní àwọn ìbuwọ́lu méjì tí ó gbajúgbajà jùlọ nínú ìtàn aráyé, nípa bẹ́ẹ̀ sì ń so ìbuwọ́lu àtọ̀runwá ti “òtítọ́” pọ̀ mọ́ àwọn ìbuwọ́lu ènìyàn méjì. Àwọn àgbá kẹ̀kẹ́ méjèèjì ní ìsopọ̀ pẹ̀lú lẹ́tà kẹtàlá ní àkókò fífi èdìdì sára ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà, èyí tí í ṣe àkókò láti ìpànìyàn àwọn ẹlẹ́rìí méjèèjì ní ọdún 2020, títí wọ́n fi dìde ní ọdún 2023, èyí tí a fi Ọjọ́ Keje, Oṣù Kẹwàá, ọdún 2023 sàmì sí.

We will continue our study in the next article.

A ó máa tẹ̀síwájú pẹ̀lú ìkẹ́kọ̀ọ́ wa nínú àpilẹ̀kọ tí ó kàn.

Back to Articles