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# The Book of Daniel - Number One-Hundred and Fifty-Three

Ìwé Dáníẹ́lì — Ọgọ́rùn-ún kan àti mẹ́tàlélógójì

The Spiritual Symbolism of the Northern and Southern Kingdoms: A Journey Through Biblical Temples and Human Nature

Àmì Ẹ̀mí ti Àwọn Ìjọba Àríwá àti Gúúsù: Ìrìnàjò Káàkiri Àwọn Tẹ́ńpìlì Bíbélì àti Ìwà Ẹ̀dá Ènìyàn

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Jeff Pippenger

Published

March 23, 2024

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The northern kingdom represented the lower nature in the temple of mankind, it represented the body in the temple of the church, it represented the human flesh in the temple of Christ. Christ built every temple, and He laid every foundation, and the first stone in the Millerite temple was the doctrine of the “seven times,” which is represented by Ezekiel’s two sticks. In the rebellion of 1863, Laodicean Adventism rejected their prophetic “cornerstone”, which also occurred in the building of the earthly temple. The rejected stone was destined to be chosen at the conclusion of the temple erection, though it had been a stumbling stone for the entire construction period. Yet, the prophetic Word identifies that the rejected stone of stumbling will ultimately become the head of the corner.

Ìjọba àríwá dúró fún ìwà ìsàlẹ̀ nínú tẹ́ńpìlì ẹ̀dá ènìyàn, ó dúró fún ara nínú tẹ́ńpìlì ìjọ, ó sì dúró fún ẹran ara ènìyàn nínú tẹ́ńpìlì Kristi. Kristi kọ́ gbogbo tẹ́ńpìlì, Òun sì fi ìpìlẹ̀ gbogbo rẹ̀ lélẹ̀, àti òkúta àkọ́kọ́ nínú tẹ́ńpìlì àwọn Millerite ni ẹ̀kọ́ “àkókò méje,” èyí tí àwọn ọ̀pá méjì Ezekieli ṣojú fún. Nínú ìṣọ̀tẹ̀ ọdún 1863, Adventismu ti Laodicea kọ “òkúta igun” wòlíì wọn sílẹ̀, èyí tí ó tún ṣẹlẹ̀ nínú kíkọ tẹ́ńpìlì ayé. Òkúta tí a kọ̀ sílẹ̀ náà ni a ti yàn tẹ́lẹ̀ pé kí a yan an ní ìparí ìkọ́lé tẹ́ńpìlì, bí ó tilẹ̀ jẹ́ pé ó ti jẹ́ òkúta ìkọsẹ̀ fún gbogbo àkókò ìkọ́lé náà. Síbẹ̀, Ọ̀rọ̀ wòlíì fi hàn pé òkúta ìkọsẹ̀ tí a kọ̀ sílẹ̀ yóò di olórí igun ní ìkẹyìn.

The stick of the “seven times,” as represented by the southern kingdom, is the “head,” in relation to the northern kingdom. It is the “head,” for it is in the southern kingdom that God chose to identify Jerusalem, as His city, where He placed His sanctuary and His name. Until the two sticks were joined from 1798 unto 1844, the “head” had been the lower, southern kingdom. Once John, in 1844, was told to leave off the northern kingdom, for it was given to the Gentiles, the southern kingdom was left as an ensign standing alone as one nation, or at least that was the plan. That plan was hindered by the rebellion of 1863, and modern Israel’s first “rebellion at Kadesh”.

Ọ̀pá “àkókò méje,” gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìjọba gúúsù, ni “orí,” ní ìbáṣepọ̀ pẹ̀lú ìjọba àríwá. Òun ni “orí,” nítorí nínú ìjọba gúúsù ni Ọlọ́run ti yàn láti fi dá Jerúsálẹ́mù mọ̀ gẹ́gẹ́ bí ìlú Rẹ̀, níbi tí Ó ti gbé ibi mímọ́ Rẹ̀ àti orúkọ Rẹ̀ kalẹ̀. Títí digbà tí a fi so ọ̀pá méjèèjì pọ̀ láti ọdún 1798 títí dé 1844, “orí” náà ti jẹ́ ìjọba ìsàlẹ̀, ti gúúsù. Nígbà tí a sọ fún Johanu ní 1844 láti fi ìjọba àríwá sílẹ̀, nítorí a ti fi í fún àwọn Kèfèrí, ìjọba gúúsù ni a fi sílẹ̀ gẹ́gẹ́ bí àsíá tí ó dúró nìkan gẹ́gẹ́ bí orílẹ̀-èdè kan, tàbí ó kéré tán, ètò náà nìyẹn. Ìṣọ̀tẹ̀ 1863, àti “ìṣọ̀tẹ̀ ní Kádéṣi” àkọ́kọ́ ti Ísírẹ́lì òde-òní, di ọwọ́ mú ètò náà.

On September 11, 2001, the Lord brought His Laodicean church back to 1863, back to 1888, back to 1919, and back to 1957 to the second “rebellion at Kadesh”. But at that rebellion the promise of the stone that was rejected becoming the head of the corner is now being fulfilled. It is fulfilled in those represented as the one hundred and forty-four thousand, who Christ accomplishes the combination of Divinity and humanity among forever.

Ní ọjọ́ kẹtàlá, oṣù Kẹsàn-án, ọdún 2001, Olúwa mú ìjọ Rẹ̀ ti Laodicea padà sí 1863, padà sí 1888, padà sí 1919, àti padà sí 1957 sí “ìṣọ̀tẹ̀ kejì ní Kadesi”. Ṣùgbọ́n ní ìṣọ̀tẹ̀ náà, ìlérí pé òkúta tí a kọ̀ yóò di orí igun ti bẹ̀rẹ̀ sí í ṣẹ ní báyìí. Ó ń ṣẹ nínú àwọn tí a ṣàpẹẹrẹ wọn gẹ́gẹ́ bí ọgọ́rùn-ún kan àti ẹgbẹ̀rún mẹ́rìnlélógójì, láàrín àwọn tí Kristi ń mú ìdapọ̀ Ìwà-Ọlọ́run àti ẹ̀dá ènìyàn ṣẹ láéláé.

Paul identified the lower nature as the flesh, and the higher nature as the mind. He identified the body (the lower nature) as death.

Pọ́ọ̀lù ṣe ìdánimọ̀ ìwà àbùkù gẹ́gẹ́ bí ẹran-ara, ó sì ṣe ìdánimọ̀ ìwà gíga gẹ́gẹ́ bí ọkàn. Ó ṣe ìdánimọ̀ ara (ìwà àbùkù) gẹ́gẹ́ bí ikú.

> For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. For the good that I would I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? Romans 7:14–24.

> Nítorí àwa mọ̀ pé òfin jẹ́ ti ẹ̀mí; ṣùgbọ́n èmi jẹ́ ti ara, a sì ti tà mí sábẹ́ ẹ̀ṣẹ̀. Nítorí ohun tí mo ń ṣe, èmi kò fọwọ́ sí i: nítorí ohun tí mo fẹ́ ṣe, èyí ni mi ò ṣe; ṣùgbọ́n ohun tí mo kórìíra, èyí ni mo ń ṣe. Nítorí náà bí mo bá ṣe ohun tí èmi kò fẹ́, mo jẹ́wọ́ sí òfin pé ó dára. Ṣùgbọ́n nísinsin yìí, kì í ṣe èmi mọ́ ni ń ṣe é, bí kò ṣe ẹ̀ṣẹ̀ tí ń gbé inú mi. Nítorí mo mọ̀ pé nínú mi, ìyẹn nínú ara mi, kò sí ohun rere kankan tí ń gbé; nítorí ìfẹ́ láti ṣe wà pẹ̀lú mi; ṣùgbọ́n bí a ṣe lè mú ohun rere ṣẹ, èmi kò rí i. Nítorí rere tí mo fẹ́ ṣe, èmi kì í ṣe é: ṣùgbọ́n ibi tí èmi kò fẹ́, èyí ni mo ń ṣe. Ṣùgbọ́n bí mo bá ṣe ohun tí èmi kò fẹ́, kì í ṣe èmi mọ́ ni ń ṣe é, bí kò ṣe ẹ̀ṣẹ̀ tí ń gbé inú mi. Nítorí náà mo rí òfin kan, pé, nígbà tí mo bá fẹ́ ṣe rere, ibi ń bẹ pẹ̀lú mi. Nítorí inú mi ń dùn sí òfin Ọlọ́run gẹ́gẹ́ bí ènìyàn inú: ṣùgbọ́n mo rí òfin mìíràn nínú àwọn ẹ̀yà ara mi, tí ń jagun sí òfin ọkàn mi, tí ó sì ń mú mi ní ìgbèkùn sí òfin ẹ̀ṣẹ̀ tí ó wà nínú àwọn ẹ̀yà ara mi. Ènìyàn miserable tí èmi jẹ́ yìí o! Ta ni yóò gbà mí kúrò nínú ara ikú yìí? Romu 7:14–24.

Paul knew that in his “flesh” dwelt “no good thing.” The tendencies, both inherited and cultivated that existed in his flesh (his body), only worked to lead him into sin. Those tendencies represented the law of sin, but Paul desired to keep the law of God, not the law of sin. The law of God Paul identified as the “law of his mind” (his higher nature). His cry was “who shall deliver me from the body of death?” Of course, Paul knew that it was divinity that would bring deliverance, but he also knew that the work of deliverance required his participation.

Paulu mọ̀ pé nínú “ẹran ara” rẹ̀ kò sí “ohunkóhun rere” tí ó ń gbé. Àwọn ìtẹ̀sí, èyí tí a jogún àti èyí tí a tún gbin sílẹ̀, tí ó wà nínú ẹran ara rẹ̀ (ara rẹ̀), ń ṣiṣẹ́ láti mú un wọ inú ẹ̀ṣẹ̀ nìkan. Àwọn ìtẹ̀sí wọ̀nyí dúró fún òfin ẹ̀ṣẹ̀, ṣùgbọ́n ìfẹ́ Paulu ni láti pa òfin Ọlọ́run mọ́, kì í ṣe òfin ẹ̀ṣẹ̀. Òfin Ọlọ́run ni Paulu pè ní “òfin ọkàn rẹ̀” (ìwà àtọkànwá rẹ̀ tó ga jù lọ). Ẹkún rẹ̀ ni pé, “Ta ni yóò gbà mí kúrò nínú ara ikú yìí?” Dájúdájú, Paulu mọ̀ pé òrìṣà-mímọ́ ni yóò mú ìdásílẹ̀ wá, ṣùgbọ́n ó tún mọ̀ pé iṣẹ́ ìdásílẹ̀ náà nílò ìkópa tirẹ̀.

> Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Philippians 2:12, 13.

> Nítorí náà, ẹ̀yin olùfẹ́ mi, gẹ́gẹ́ bí ẹ ti máa ń ṣègbọràn ní gbogbo ìgbà, kì í ṣe nígbà ìwàláàyè mi pẹ̀lú yín nìkan, ṣùgbọ́n nísinsin yìí jù bẹ́ẹ̀ lọ nígbà àìsí mi, ẹ fi ẹ̀rù àti ìwárìrì ṣiṣẹ́ ìgbàlà ara yín jáde. Nítorí Ọlọ́run ni ó ń ṣiṣẹ́ nínú yín láti fẹ́ àti láti ṣe gẹ́gẹ́ bí ìfẹ́ rere rẹ̀. Filipi 2:12, 13.

The deliverance from the body of death was accomplished by Divine power, which was connected with human power, and that was the example Jesus provided for men. Even with the law of sin actively working in the lower nature of the body, Jesus kept His lower nature in subjection to God’s law by surrendering His will, to the will of His Father. Paul could find deliverance if he would surrender his will unto the will of divinity. In doing so, he was working out his own salvation, and this is what Sister White means when she speaks about the work of eliminating sin from our life.

Ìdásílẹ̀ kúrò nínú ara ikú ni a ṣe nípasẹ̀ agbára Ọlọ́run, èyí tí a so mọ́ agbára ènìyàn, èyí sì ni àpẹẹrẹ tí Jésù fi fún àwọn ènìyàn. Kódà pẹ̀lú òfin ẹ̀ṣẹ̀ tí ń ṣiṣẹ́ lọ́wọ́ nínú ẹ̀dá ìsàlẹ̀ ara, Jésù pa ẹ̀dá ìsàlẹ̀ Rẹ̀ mọ́ lábẹ́ ìtẹríba sí òfin Ọlọ́run nípa fífi ìfẹ́ Rẹ̀ jọ̀wọ́ fún ìfẹ́ Baba Rẹ̀. Pọ́ọ̀lù lè rí ìdásílẹ̀ bí ó bá fi ìfẹ́ rẹ̀ jọ̀wọ́ fún ìfẹ́ ti ìwà-àtọ̀runwá. Nípa ṣíṣe bẹ́ẹ̀, ó ń ṣiṣẹ́ ìgbàlà ara rẹ̀ jáde, èyí sì ni ohun tí Sister White túmọ̀ sí nígbà tí ó sọ̀rọ̀ nípa iṣẹ́ ìyọkúrò ẹ̀ṣẹ̀ kúrò nínú ìgbésí ayé wa.

> “Every soul that refuses to give himself to God is under the control of another power. He is not his own. He may talk of freedom, but he is in the most abject slavery. He is not allowed to see the beauty of truth, for his mind is under the control of Satan. While he flatters himself that he is following the dictates of his own judgment, he obeys the will of the prince of darkness. Christ came to break the shackles of sin-slavery from the soul. ‘If the Son therefore shall make you free, ye shall be free indeed.’ ‘The law of the Spirit of life in Christ Jesus’ sets us ‘free from the law of sin and death.’ Romans 8:2.

> “Gbogbo ọkàn tí ó kọ̀ láti fi ara rẹ̀ fún Ọlọ́run wà lábẹ́ ìṣàkóso agbára mìíràn. Kì í ṣe ti ara rẹ̀. Ó lè máa sọ̀rọ̀ nípa òmìnira, ṣùgbọ́n ó wà nínú ẹrú tí ó rẹlẹ̀ jùlọ. A kò jẹ́ kí ó rí ẹwà òtítọ́, nítorí ọkàn rẹ̀ wà lábẹ́ ìṣàkóso Satani. Nígbà tí ó ń tan ara rẹ̀ jẹ pé òun ń tẹ̀lé àṣẹ ìdájọ́ tirẹ̀ fúnra rẹ̀, ó ń ṣègbọràn sí ìfẹ́ ọmọ-aládé òkùnkùn. Kristi wá láti fọ ìdè ẹrú-ẹ̀ṣẹ̀ kúrò lórí ọkàn. ‘Nítorí náà, bí Ọmọ bá sọ yín di òmìnira, ẹ ó di òmìnira nítòótọ́.’ ‘Òfin Ẹ̀mí ìyè nínú Kristi Jesu’ ti sọ wá di ‘òmìnira kúrò nínú òfin ẹ̀ṣẹ̀ àti ikú.’ Romu 8:2.”

> “In the work of redemption there is no compulsion. No external force is employed. Under the influence of the Spirit of God, man is left free to choose whom he will serve. In the change that takes place when the soul surrenders to Christ, there is the highest sense of freedom. The expulsion of sin is the act of the soul itself. True, we have no power to free ourselves from Satan’s control; but when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.

> “Nínú iṣẹ́ ìràpadà kò sí ìfipámúni. Kò sí agbára òde tí a ń lò. Lábẹ́ ipa Ẹ̀mí Ọlọ́run, a fi ènìyàn sílẹ̀ ní òmìnira láti yan ẹni tí yóò sìn. Nínú ìyípadà tí ń ṣẹlẹ̀ nígbà tí ọkàn bá fi ara rẹ̀ jọ̀wọ́ fún Kristi, ìtumọ̀ òmìnira tó ga jù lọ wà. Ìlékúrò ẹ̀ṣẹ̀ jẹ́ iṣẹ́ tí ọkàn fúnra rẹ̀ ń ṣe. Òótọ́ ni, a kò ní agbára láti bọ ara wa nínú ìṣàkóso Satani; ṣùgbọ́n nígbà tí a bá fẹ́ kí a gba wa sílẹ̀ kúrò nínú ẹ̀ṣẹ̀, tí a sì nítorí àìní wa ńlá ké pe agbára kan tí ó wà níta wa, tí ó sì ga ju wa lọ, a máa fi agbára ọ̀run ti Ẹ̀mí Mímọ́ kún agbára ọkàn, wọ́n sì máa tẹ̀lé àṣẹ ìfẹ́ inú ní mímu ìfẹ́ Ọlọ́run ṣẹ.”

> “The only condition upon which the freedom of man is possible is that of becoming one with Christ. ‘The truth shall make you free;’ and Christ is the truth. Sin can triumph only by enfeebling the mind, and destroying the liberty of the soul. Subjection to God is restoration to one’s self,—to the true glory and dignity of man. The divine law, to which we are brought into subjection, is ‘the law of liberty.’ James 2:12.” The Desire of Ages, 466.

> “Ipò kan ṣoṣo tí ó fi ṣeé ṣe kí ènìyàn ní òmìnira ni pé kí ó di ọ̀kan pẹ̀lú Kristi. ‘Òtítọ́ yóò sọ yín di òmìnira;’ Kristi sì ni òtítọ́ náà. Ẹ̀ṣẹ̀ lè ṣẹ́gun nípa fífi ọkàn ènìyàn di aláìlera, àti nípa píparun òmìnira ọkàn-àyà. Wíwà lábẹ́ ìtẹríba fún Ọlọ́run jẹ́ ìmúpadàbọ̀sípò sí ara ẹni,—sí ògo tòótọ́ àti iyì ènìyàn. Òfin àtọ̀runwá náà, èyí tí a mú wa wá sí abẹ́ ìtẹríba rẹ̀, ni ‘òfin òmìnira.’ Jakọbu 2:12.” Ìfẹ́-ọkàn Àwọn Àkókò, 466.

Paul cried out, “O wretched man that I am! who shall deliver me from the body of this death?” Sister White stated “when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.” In engaging in the combination of our humanity with the divinity of Christ, through the exercise of our will, we accomplish the “act” of removing sin from our own “soul.”

Paulu kigbe pé, “Èmi arẹniyan ni ti mo jẹ́! ta ni yóò gbà mí sílẹ̀ kúrò nínú ara ikú yìí?” Arábìnrin White sọ pé, “nígbà tí a bá ń fẹ́ kí a sọ wá di òmìnira kúrò nínú ẹ̀ṣẹ̀, tí a sì nítorí àìní wa ńlá ké pe fún agbára kan tí ó ti òde wa, tí ó sì ga ju wa lọ, àwọn agbára ọkàn ni a máa fi agbára àtọ̀runwá ti Ẹ̀mí Mímọ́ kún, wọ́n a sì pa àṣẹ ìfẹ́-ọkàn mọ́ nípa mímú ìfẹ́ Ọlọ́run ṣẹ.” Nípa kíkópa nínú ìṣọ̀kan ẹ̀dá ènìyàn wa pẹ̀lú ìwà-àtọ̀runwá Kristi, nípasẹ̀ lílo ìfẹ́-ọkàn wa, a ṣe “ìṣe” yíyọ ẹ̀ṣẹ̀ kúrò nínú “ọkàn” wa fúnra wa.

But what we “need to understand is the true force of the will.” The will is “the governing power in the nature of man, the power of decision, or of choice. Everything depends on the right action of the will. The power of choice God has given to men; it is theirs to exercise. You cannot change your heart, you cannot of yourself give to God its affections; but you can choose to serve Him. You can give Him your will; He will then work in you to will and to do according to His good pleasure. Thus your whole nature will be brought under the control of the Spirit of Christ; your affections will be centered upon Him, your thoughts will be in harmony with Him.”

Ṣùgbọ́n ohun tí a “ní láti lóye ni agbára gidi ti ìfẹ́-ọkàn.” Ìfẹ́-ọkàn ni “agbára ìṣàkóso nínú ìwà ẹ̀dá ènìyàn, agbára ìpinnu tàbí yíyàn. Ohun gbogbo sinmi lórí ìṣe tó tọ́ ti ìfẹ́-ọkàn. Agbára yíyàn ni Ọlọ́run ti fi fún ènìyàn; tiwọn ni láti lò ó. O kò lè yí ọkàn rẹ padà, o kò sì lè fi ìfẹ́ inú rẹ fún Ọlọ́run nípa ara rẹ; ṣùgbọ́n o lè yàn láti sìn ín. O lè fi ìfẹ́-ọkàn rẹ fún Un; nígbà náà ni Yóò ṣiṣẹ́ nínú rẹ láti fẹ́ àti láti ṣe gẹ́gẹ́ bí inú rere Rẹ̀. Báyìí ni gbogbo ẹ̀dá rẹ yóò ṣe wà lábẹ́ ìṣàkóso Ẹ̀mí Kristi; àwọn ìfẹ́ rẹ yóò dojúkọ Òun, àwọn èrò inú rẹ yóò sì wà ní ìbámu pẹ̀lú Rẹ̀.”

Paul knew these truths, and He knew that his lower nature needed to be held in subjection by his higher nature, through the exercise of his will. This is why Paul died daily.

Paulu mọ àwọn òtítọ́ wọ̀nyí, ó sì mọ̀ pé ó yẹ kí ìwà àdánidá rẹ̀ tí ó kéré wà lábẹ́ ìṣàkóso ìwà àdánidá rẹ̀ tí ó ga jù lọ, nípasẹ̀ lílo ìfẹ́-inú rẹ̀. Èyí ni ìdí tí Paulu fi ń kú lójoojúmọ́.

> I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. 1 Corinthians 15:31.

> Mo fi ayọ̀ yín tí mo ní nínú Kristi Jesu Olúwa wa jẹ́rìí pé, mo ń kú lójoojúmọ́. 1 Kọrinti 15:31.

Paul knew he needed to crucify his lower nature daily by exercising his will to keep his lower nature in subjection. He therefore crucified his flesh.

Pọ́ọ̀lù mọ̀ pé ó nílò láti kàn ìwà àdánidá rẹ̀ tí ó kéré sí àgbélébùú lójoojúmọ́ nípa lílo ìfẹ́ inú rẹ̀ láti pa ìwà àdánidá rẹ̀ tí ó kéré mọ́ lábẹ́ ìṣàkóso. Nítorí náà, ó kàn ara ẹ̀ṣẹ̀ rẹ̀ mọ́ àgbélébùú.

> And they that are Christ’s have crucified the flesh with the affections and lusts. Galatians 5:24.

> Àwọn tí í ṣe ti Kristi sì ti kan ara sí àgbélébùú pẹ̀lú àwọn ìfẹ́-ọkàn àti ìfẹ́kúfẹ̀ẹ́ rẹ̀. Galatia 5:24.

Paul knew his sinful flesh would exist in humanity until the Second Coming of Christ, when the faithful, in the twinkling of an eye, would receive a new glorified body. This is why 1798 identifies the foundation of the forty-six years where the Millerite temple was erected, for Christ, as the only foundation, was the lamb slain from the foundation. The northern kingdom was the body, which through sin had taken ascendancy over humanity, and elevated itself to be the counterfeit northern kingdom. In 1844, John was told to “leave out” the courtyard, which means in the Greek, to reject the lower nature, that had taken ascendancy over the higher nature where God had chosen to place His name, and in 1798, the flesh (the lower nature) with “the affections and lusts” was to be crucified.

Paulu mọ̀ pé ẹ̀dá ẹlẹ́ṣẹ̀ ti ara rẹ̀ yóò wà nínú aráyé títí di Ìbọ̀wá Kejì ti Kristi, nígbà tí àwọn olóòtítọ́, ní ìṣẹ́jú kan ṣoṣo bí ìyíjú ojú, yóò gba ara tuntun tí a ti sọ di ògo. Èyí ni ìdí tí ọdún 1798 fi ń ṣàfihàn ìpìlẹ̀ ọdún mẹ́rìnlélọ́gbọ̀n tí a fi kọ tẹ́ńpìlì Millerite, nítorí Kristi, gẹ́gẹ́ bí ìpìlẹ̀ kan ṣoṣo, ni Ọ̀dọ́-Àgùntàn tí a pa láti ìpìlẹ̀ ayé. Ìjọba àríwá ni ara, èyí tí nípasẹ̀ ẹ̀ṣẹ̀ ti gba ipò àṣẹ-gíga lórí ẹ̀dá ènìyàn, tí ó sì gbé ara rẹ̀ ga láti jẹ́ ìjọba àríwá èké. Ní ọdún 1844, a sọ fún Johanu pé kí ó “fi ìta sílẹ̀,” èyí tí ó túmọ̀ sí nínú èdè Gíríìkì pé, kí ó kọ ìwà ìsàlẹ̀ sílẹ̀, tí ó ti gba ipò àṣẹ-gíga lórí ìwà gíga jù lọ níbi tí Ọlọ́run ti yàn láti fi orúkọ Rẹ̀ sí; àti ní ọdún 1798, a ní láti kàn ara mọ́ àgbélébùú—ìyẹn ìwà ìsàlẹ̀—pẹ̀lú “àwọn ìfẹ́ inú àti ìfẹ́kúfẹ̀ẹ́.”

At the foundation, Christ’s flesh died at the crucifixion, as He was cut off from the living. The southern kingdom was then to be one nation, with one king, in covenant with God, and a nation who had God’s sanctuary in their midst. Line upon line, the “seven times,” is now “the head of the corner,” for since September 11, 2001 God is raising up His “northern army” as an ensign. That army is to be one nation, and that nation will reflect His image alone, and it does so at the very time when Satan is raising up his “horn” that is the image of the beast. In Ezekiel chapter thirty-seven the message of the four winds breathes the latter rain message upon those who then stand up as that army. The message of the four winds is the message of the Seventh Trumpet, which is where the mystery of God is finished.

Ní ìpilẹ̀ṣẹ̀, ara Kristi kú nígbà ìkànìyàn lórí àgbélébùú, bí a ti gé e kúrò láàárín àwọn alààyè. Nígbà náà ni ìjọba gúúsù yóò di orílẹ̀-èdè kan, pẹ̀lú ọba kan, nínú májẹ̀mú pẹ̀lú Ọlọ́run, àti orílẹ̀-èdè kan tí ibi mímọ́ Ọlọ́run wà ní àárín wọn. Ìlà lórí ìlà, “àkókò méje,” ti di “orí igun,” nítorí pé láti September 11, 2001 Ọlọ́run ń gbé “ọmọ-ogun àríwá” Rẹ̀ dìde gẹ́gẹ́ bí àsíá. Ọmọ-ogun náà yóò di orílẹ̀-èdè kan, orílẹ̀-èdè náà yóò sì fi àwòrán Rẹ̀ nìkan hàn, ó sì ń ṣe bẹ́ẹ̀ gan-an ní àkókò tí Satani ń gbé “iwo” rẹ̀ dìde, èyí tí í ṣe àwòrán ẹranko náà. Nínú Ezekiel orí kẹtàlélọ́gbọ̀n, ìránṣẹ́ àwọn ẹ̀fúùfù mẹ́rin ń mí ìránṣẹ́ òjò ìkẹyìn sórí àwọn tí wọ́n sì dìde lẹ́yìn náà gẹ́gẹ́ bí ọmọ-ogun náà. Ìránṣẹ́ àwọn ẹ̀fúùfù mẹ́rin ni ìránṣẹ́ Ìpè Keje, níbi tí àṣírí Ọlọ́run ti parí.

The finishing work of the sealing began on October 7, 2023. The sealing time of the one hundred and forty-four thousand is accomplished during the sounding of the Seventh Trumpet, and that trumpet sounds three times during the sealing process. It always marks a strike by Islam against the Glorious Land. The modern spiritual “glorious land” was hit on September 11, 2001, and the ancient literal glorious land was hit on October 7, 2023, the very year the two witnesses who had been slain came back to life. The third strike is at the soon coming Sunday law in the United States.

Iṣẹ́ ìparí ti fífi èdìdì bẹ̀rẹ̀ ní October 7, 2023. Àkókò fífi èdìdì ti ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì [144,000] ni a mú ṣẹ nígbà ìró Ìpè Keje, àti pé ìpè náà máa ń dún lẹ́ẹ̀mẹ́ta nígbà gbogbo nínú ìlànà fífi èdìdì. Nígbà gbogbo ni ó máa ń samisi ìkọlù kan láti ọ̀dọ̀ Islam sí Ilẹ̀ Ológo. “Ilẹ̀ ológo” ẹ̀mí ti òde-òní ni a kọlù ní September 11, 2001, àti Ilẹ̀ ológo gidi àtijọ́ ni a kọlù ní October 7, 2023, gan-an ní ọdún náà tí àwọn ẹlẹ́rìí méjèèjì tí a ti pa jí dìde wá sí ìyè. Ìkọlù kẹta náà ni ní òfin Sunday tí yóò dé láìpẹ́ ní Orílẹ̀-Èdè Amẹ́ríkà.

From October 7, 2023, the Republican horn and the true Protestant horn of the earth beast are accomplishing their final transitions into a horn that either speaks as a dragon or as a Lamb, at the soon coming Sunday law. The two manifestations of the internal and external antagonists in the great controversy that is played out during the closing events of earth’s history, are both located in the history represented by verse forty in Daniel chapter eleven. The two final developments of the two horns is accomplished during the sounding of the Seventh Trumpet. The Seventh Trumpet is the third of three woe trumpets.

Láti October 7, 2023, ìwòn olóṣèlú Republican àti ìwòn Protestant tòótọ́ ti ẹranko ayé náà ń ṣe àwọn ìyípadà ìkẹyìn wọn sí ìwòn kan tí yóò sọ̀rọ̀ bí dragoni tàbí bí Ọ̀dọ́-Àgùntàn, ní àkókò òfin ọjọ́ Àìkú tí ó ń bọ̀ láìpẹ́. Àwọn ìfarahàn méjì ti àwọn ọ̀tá inú àti ọ̀tá òde nínú ìjà ńlá náà tí a ń ṣe jáde ní àkókò àwọn ìṣẹ̀lẹ̀ ìparí ìtàn ayé, mejeji wà nínú ìtàn tí ẹsẹ̀ ogójì nínú Danieli orí kọkànlá ń ṣàpẹẹrẹ. Àwọn ìdàgbàsókè ìkẹyìn méjèèjì ti àwọn ìwòn méjèèjì náà ni a mú ṣẹ ní àkókò ìró Ipè Keje. Ipè Keje ni ẹ̀kẹta nínú àwọn ipè ìyọnu mẹ́ta.

The three woes, represent a triple application of prophecy, and in doing so they provide a strong witness of the waymark of October 7, 2023. In both the first woe and the second woe, Islam’s warfare was carried out against the armies of Rome, which in the last days is the United States, as witnessed to by the conquering of the Soviet Union that was brought about by a secret alliance between the antichrist (Pope John Paul II), and the false prophet (Ronald Reagan) in 1989.

Àwọn ègbé mẹ́ta náà ṣàpẹẹrẹ ìmúlò àsọtẹ́lẹ̀ ní ìlọ́po mẹ́ta, àti nípa bẹ́ẹ̀ wọ́n ń pèsè ẹ̀rí alágbára nípa àmì-ọ̀nà ọjọ́ keje, Oṣù Kẹwàá, ọdún 2023. Nínú ègbé kìíní àti ègbé kejì pẹ̀lú, ogun Íslámù ni a ṣe sí àwọn ọmọ-ogun Romu, èyí tí ó jẹ́ Orílẹ̀-Èdè Amẹ́ríkà ní àwọn ọjọ́ ìkẹyìn, gẹ́gẹ́ bí a ti fi ṣẹ́gun Soviet Union hàn, èyí tí a mú ṣẹ nípasẹ̀ àjọṣepọ̀ aṣírí láàárín aṣòdì sí Kristi (Póòpù John Paul II), àti wòlíì èké (Ronald Reagan) ní ọdún 1989.

In the first woe, as set forth in Revelation chapter nine, there is a time prophecy of five months, which is one hundred and fifty years. In the second woe, there is a time prophecy of three hundred and ninety-one years, and fifteen days. Both time prophecies represent the warfare against Rome that Islam brought during the two histories that represent the first and second woes. Those two prophecies possessed two different outcomes of the warfare. In the first one hundred and fifty years Islam was to “hurt” Rome, and in the prophecy of three hundred and ninety-one years, and fifteen days, Islam was to “kill” Rome. Those two prophecies were directly connected. The ending of the one hundred and fifty years that Islam was to hurt Rome identified the beginning of the three hundred and ninety-one years, and fifteen days that Islam was to kill Rome. The first and second woes are divided by the ending of the one hundred and fifty years, and the starting of the three hundred and ninety-one years, and fifteen days.

Nínú ègbé àkọ́kọ́, gẹ́gẹ́ bí a ti sọ ọ́ kalẹ̀ nínú Ìfihàn orí kẹsàn-án, àsọtẹ́lẹ̀ àkókò kan wà ti oṣù márùn-ún, èyí tí í ṣe ọgọ́rùn-ún ọdún àti àádọ́ta. Nínú ègbé kejì, àsọtẹ́lẹ̀ àkókò kan wà ti ọdún ọ̀ọ́dúnrún mẹ́ta àti mọ́kàndínlọ́gọ́rùn-ún, àti ọjọ́ mẹ́ẹ̀ẹ́dógún. Àwọn àsọtẹ́lẹ̀ àkókò méjèèjì náà dúró fún ogun sí Róòmù tí Ìsílámù mú wá nígbà àwọn ìtàn méjèèjì tí wọ́n ṣàpẹẹrẹ ègbé àkọ́kọ́ àti ègbé kejì. Àwọn àsọtẹ́lẹ̀ méjèèjì náà ní àbájáde ogun méjì tí ó yàtọ̀ síra. Nínú ọgọ́rùn-ún ọdún àti àádọ́ta àkọ́kọ́, Ìsílámù yóò “ṣe ìpalára” fún Róòmù, àti nínú àsọtẹ́lẹ̀ ti ọdún ọ̀ọ́dúnrún mẹ́ta àti mọ́kàndínlọ́gọ́rùn-ún, àti ọjọ́ mẹ́ẹ̀ẹ́dógún, Ìsílámù yóò “pa” Róòmù. Àwọn àsọtẹ́lẹ̀ méjèèjì náà ní ìsopọ̀ tààrà. Òpin ọgọ́rùn-ún ọdún àti àádọ́ta tí Ìsílámù yóò fi ṣe ìpalára fún Róòmù ló ṣàmì ìbẹ̀rẹ̀ ọdún ọ̀ọ́dúnrún mẹ́ta àti mọ́kàndínlọ́gọ́rùn-ún, àti ọjọ́ mẹ́ẹ̀ẹ́dógún tí Ìsílámù yóò fi pa Róòmù. Ègbé àkọ́kọ́ àti ègbé kejì ni a pín sílẹ̀ nípasẹ̀ òpin ọgọ́rùn-ún ọdún àti àádọ́ta náà, àti ìbẹ̀rẹ̀ ọdún ọ̀ọ́dúnrún mẹ́ta àti mọ́kàndínlọ́gọ́rùn-ún, àti ọjọ́ mẹ́ẹ̀ẹ́dógún.

The United States ceases to be the sixth kingdom of Bible prophecy at the soon-coming Sunday law, and it is then that it is prophetically “killed”. The hour of the “great earthquake”, in Revelation chapter eleven is the soon coming Sunday law, and when that hour arrives, so too does the Seventh Trumpet of Islam. It arrives to mark the end, or the death of the sixth kingdom, which is the army of Rome in the last days. That death was preceded by one hundred and fifty years of Islam hurting the armies of Rome. According to the mainstream media, which attempts to downplay the activities of radical Islam in the modern world, since October 7, 2023. Until the writing of this article on February 12, 2024, Islam has carried out one hundred and sixty-five attacks upon American interests around the globe.

Orílẹ̀-èdè Amẹ́ríkà dáwọ́ dúró láti jẹ́ ìjọba kẹfà ti àsọtẹ́lẹ̀ Bíbélì ní òfin Ọjọ́-ìsinmi tó ń bọ̀ láìpẹ́, nígbà náà ni a sì pa á ní ti àsọtẹ́lẹ̀. Wákàtí “ìmìtìtì ilẹ̀ ńlá” náà, nínú Ìfihàn orí kejìlá-dín-lọ́gbọ̀n, ni òfin Ọjọ́-ìsinmi tó ń bọ̀ láìpẹ́; nígbà tí wákàtí náà bá dé, nígbà náà pẹ̀lú ni Ipè Keje ti Ìsílámù dé. Ó dé láti fi àmì sí òpin, tàbí ikú ìjọba kẹfà, èyí tí í ṣe ọmọ-ogun Róòmù ní àwọn ọjọ́ ìkẹyìn. Ikú náà ni a ti ṣáájú rẹ̀ pẹ̀lú ọgọ́rùn-ún ọdún kan àti àádọ́ta tí Ìsílámù fi ń pa àwọn ọmọ-ogun Róòmù lára. Gẹ́gẹ́ bí ìròyìn ilé iṣẹ́ amóhùnmáwòrán àgbáyé ṣe sọ, èyí tí ń gbìyànjú láti dínkù ìtẹnumọ́ lórí àwọn ìṣe Ìsílámù onífẹ̀ẹ́-ìtakùn-ìbọn nínú ayé òde òní, láti October 7, 2023, títí di ìgbà tí a kọ àpilẹ̀kọ yìí ní February 12, 2024, Ìsílámù ti ṣe ọgọ́rùn-ún méjìlélọ́gọ́rin ìkọlù márùn-ún lé lórí àwọn ire Amẹ́ríkà káàkiri ayé.

The one hundred and fifty years of Islam hurting the armies of Rome that leads to the killing of the armies of Rome in the first and second woes, is repeated in the history of the third woe, for that is how a triple application of prophecy works. The sounding of the Seventh Trumpet, which is the sealing of the one hundred and forty-four thousand, which is when the combination of Divinity with humanity occurs, as represented by the joining of the two sticks, has three waymarks, The first is the spiritual glorious land and the last is the spiritual glorious land. The middle waymark is the literal glorious land.

Ọgọ́rùn-ún ọdún márùndínláàádọ́rùn-ún tí Íslámù fi ń pa àwọn ogun Róòmù lára, tí ó sì yọrí sí pípà àwọn ogun Róòmù nínú ìbànújẹ àkọ́kọ́ àti èkejì, ni a tún rí nínú ìtàn ìbànújẹ kẹta; nítorí bẹ́ẹ̀ ni ìṣiṣẹ́ ìlò mẹ́ta ti àsọtẹ́lẹ̀ ṣe ń ṣiṣẹ́. Ìfọnkà Tàràmpẹ́ẹ̀tì Keje, èyí tí í ṣe èdìdì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìlélógójì [144,000], nígbà tí ìdapọ̀ Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn ti ń ṣẹlẹ̀, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìsopapọ̀ àwọn ọ̀pá méjì, ní àwọn àmì-ọ̀nà mẹ́ta. Àkọ́kọ́ ni ilẹ̀ ògo ti ẹ̀mí, àti ìkẹyìn náà sì ni ilẹ̀ ògo ti ẹ̀mí. Àmì-ọ̀nà àárín ni ilẹ̀ ògo gidi.

In 2023, the second blast from the warning Trumpet of the third woe, identified the escalation of the warfare of Islam as it entered into a period where it would “hurt” the earth beast. In that same year, the two witnesses of the Republican horn and the true Protestant horn came back to life and began their mutual transitions into their final symbolic horns. For the Republican horn it was the combination of all the apostate Protestant powers, with all the apostate Republican powers in order to form one horn that is the image of the beast. With the true Protestant horn it was the combination of Divinity with humanity as the horn transitioned from Laodicean to Philadelphian in character, in order to reflect the opposite of the image of the beast. 2023 occurred twenty-two years after 2001, thus representing the symbolic link of Divinity combined with humanity.

Ní ọdún 2023, ìró kejì láti inú Kàkàkí ìkìlọ̀ ti ègbẹ́kẹta, dá ìgbéraga ogun Islam hàn bí ó ti wọ inú àkókò kan nínú èyí tí yóò “ṣe ìfarapa” sí ẹranko ayé. Ní ọdún kan náà, ẹlẹ́rìí méjì ti ìwo Republican àti ìwo Protestant tòótọ́ padà wá sí ìyè, wọ́n sì bẹ̀rẹ̀ àwọn ìyípadà ìbáṣepọ̀ wọn sí àwọn ìwo àpẹẹrẹ ìkẹyìn wọn. Fún ìwo Republican, èyí ni ìṣọ̀kan gbogbo agbára Protestant apẹ̀yìndà, pẹ̀lú gbogbo agbára Republican apẹ̀yìndà, kí wọ́n lè dá ìwo kan sílẹ̀ tí í ṣe àwòrán ẹranko náà. Ṣùgbọ́n fún ìwo Protestant tòótọ́, èyí ni ìṣọ̀kan Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn bí ìwo náà ti ń yí padà láti inú ìwà Laodicea sí ti Filadelfia, kí ó lè fi òdìkejì àwòrán ẹranko náà hàn. Ọdún 2023 ṣẹlẹ̀ lẹ́yìn ọdún méjìlélógún láti 2001, nípa bẹ́ẹ̀ ń ṣojú ìsopọ̀ àpẹẹrẹ ti Ìwà-Ọlọ́run tí a so pọ̀ mọ́ ẹ̀dá ènìyàn.

All of this history occurs in verse forty of Daniel eleven, which is the verse that was unsealed and produced the increase of knowledge in 1989, that is represented by the Hiddekel River. In the prophetic history of that verse, the final work in the Most Holy Place is also accomplished, which is the light that was unsealed in 1798, and that is represented by the Ulai River. The beginning of verse forty identifies the time of the end in 1798, and the ending of the verse identifies the time of the end in 1989, and both rivers merge together in the history of verse forty, just as the Tigris and Euphrates (the Ulai and Hiddekel) do just before they reach the Persian Gulf.

Gbogbo ìtàn yìí ṣẹlẹ̀ nínú ẹsẹ̀ ogójì ti Dáníẹ́lì mọ́kànlá, èyí tí a tú sílẹ̀ tí ó sì mú ìmúgbòòrò ìmọ̀ wá ní ọdún 1989, èyí tí Odò Hiddekel dúró fún. Nínú ìtàn àsọtẹ́lẹ̀ ti ẹsẹ̀ náà, iṣẹ́ ìkẹyìn nínú Ibi Mímọ́ Jùlọ ni a tún parí, èyí tí ó jẹ́ ìmọ́lẹ̀ tí a tú sílẹ̀ ní ọdún 1798, tí Odò Ulai sì dúró fún. Ìbẹ̀rẹ̀ ẹsẹ̀ ogójì ń fi àkókò òpin hàn ní ọdún 1798, ìparí ẹsẹ̀ náà sì ń fi àkókò òpin hàn ní ọdún 1989, àwọn odò méjèèjì sì darapọ̀ mọ́ ara wọn nínú ìtàn ẹsẹ̀ ogójì, gẹ́gẹ́ bí Tigirisì àti Yúfírétì (Ulai àti Hiddekel) ṣe ń darapọ̀ díẹ̀ kí wọ́n tó dé Òkun Pásíà.

We will continue this study in the next article.

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

> The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified.

> Ẹ̀mí Oluwa Ọlọ́run wà lára mi; nítorí pé Oluwa ti fi òróró yàn mí láti wàásù ìròyìn ayọ̀ fún àwọn onírẹ̀lẹ̀; ó ti rán mi láti di ọkàn àwọn oníbànújẹ́ tí ó fọ́ mọ́, láti kéde òmìnira fún àwọn ìgbèkùn, àti ìṣípayá ilé ẹ̀wọ̀n fún àwọn tí a dè; Láti kéde ọdún ìtẹ́wọ́gbà Oluwa, àti ọjọ́ ìgbẹ̀san Ọlọ́run wa; láti tu gbogbo àwọn tí ń ṣọ̀fọ̀ nínú; Láti pèsè fún àwọn tí ń ṣọ̀fọ̀ ní Síónì, láti fi ẹwà dípò eérú fún wọn, òróró ayọ̀ dípò ṣọ̀fọ̀, aṣọ ìyìn dípò ẹ̀mí ìrora; kí a lè máa pè wọ́n ní igi òdodo, ìgbìn Oluwa, kí a lè yin í lógo.

> And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them.

> Wọn yóò sì tún àwọn ibi ahoro àtijọ́ kọ́, wọn yóò gbé àwọn ìparun ìgbàanì dìde, wọn yóò sì tún àwọn ìlú tí a ti fi ṣòfò ṣe, àní àwọn ibi ìparun ọ̀pọ̀lọpọ̀ ìran. Àwọn àjèjì yóò dúró, wọn yóò sì máa bọ́ ẹran ọ̀sìn yín; àwọn ọmọ àlèjò yóò sì jẹ́ ẹni ìtúlẹ̀ yín àti olùtọ́jú ọgbà àjàrà yín. Ṣùgbọ́n ẹ̀yin ni a ó máa pè ní Àwọn Àlùfáà Olúwa; ènìyàn yóò máa pe yín ní Àwọn Òjíṣẹ́ Ọlọ́run wa; ẹ̀yin yóò jẹ ọrọ̀ àwọn orílẹ̀-èdè, nínú ògo wọn ni ẹ ó sì máa yọ ara yín. Dípò ìtìjú yín, ẹ̀yin yóò ní ìlọ́po méjì; dípò ìdàrúdàpọ̀ wọn yóò yọ̀ nínú ìpín wọn: nítorí náà ní ilẹ̀ wọn ni wọn yóò jogún ìlọ́po méjì: ayọ̀ àìnípẹ̀kun yóò jẹ́ tiwọn.

> For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations. Isaiah 61:1–11.

> Nítorí èmi Olúwa fẹ́ ìdájọ́; mo kórìíra jíjí nípa ẹbọ sísun; èmi yóò sì tọ́ iṣẹ́ wọn sóna nínú òtítọ́, èmi yóò sì bá wọn dá májẹ̀mú àìnípẹ̀kun. Irú-ọmọ wọn yóò sì di mímọ̀ láàárín àwọn orílẹ̀-èdè, àti àwọn ọmọ wọn láàárín àwọn ènìyàn: gbogbo àwọn tí ó bá rí wọn yóò jẹ́wọ́ wọn, pé wọn ni irú-ọmọ tí Olúwa ti bùkún. Èmi yóò yọ̀ gidigidi nínú Olúwa, ọkàn mi yóò sì máa yọ̀ nínú Ọlọ́run mi; nítorí tí ó ti fi aṣọ ìgbàlà wọ̀ mí, tí ó sì ti fi àwò ìwà òdodo bò mí, gẹ́gẹ́ bí ọkọ ìyàwó ṣe ń ṣe ara rẹ̀ ní ọ̀ṣọ́, àti bí ìyàwó ṣe ń fi ohun ọ̀ṣọ́ rẹ̀ ṣe ara rẹ̀ lọ́ṣọ̀ọ́. Nítorí gẹ́gẹ́ bí ilẹ̀ ṣe mú ìhù rẹ̀ jáde, àti bí ọgbà ṣe mú ohun tí a fún sínú rẹ̀ hù jáde; bẹ́ẹ̀ ni Olúwa Ọlọ́run yóò mú ìwà òdodo àti ìyìn hù jáde níwájú gbogbo àwọn orílẹ̀-èdè. Isaiah 61:1–11.

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