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# The Hidden History of Verse Forty - Number Four

Ìtàn Ìkọ̀kọ̀ ti Ẹsẹ̀ Kẹ́rìnlélógójì - Nọ́mbà Mẹ́rin

Testing and Triumph: The Formation of the Image of the Beast and the Sealing of the Wise

Ìdánwò àti Ìṣẹ́gun: Ìdásílẹ̀ Àwòrán Ẹranko náà àti Ìdìdìtẹ̀ Àwọn Ọlọ́gbọ́n

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Jeff Pippenger

Published

September 23, 2024

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The prophetic line which illustrates the testing represented by the formation of the image of the beast in the United States runs parallel with the three waymarks that represent the line of the Constitution. They run parallel to each other and they contribute specific information that addresses the other line. How is it that those who pass the image of the beast test will then be prepared to walk in the light that proceeds from the throne-room of God, during the time of persecution that begins at the Sunday law in the United States? What is it about the test of the formation of the image of the beast that seals the wise virgins into an experience which allows them to navigate through the period of persecution that begins at the Sunday law, when national apostasy is followed by national ruin, and Satan begins his marvelous works?

Ìlà àsọtẹ́lẹ̀ tí ń ṣàfihàn ìdánwò tí a ṣojú fún nípa dídá ère ẹranko náà sílẹ̀ ní Orílẹ̀-Èdè Amẹ́ríkà ń lọ ní ìbámu pẹ̀lú àwọn àmì-ọ̀nà mẹ́ta tí ń ṣojú fún ìlà Òfin Ìpìlẹ̀. Wọ́n ń bá ara wọn lọ ní ìbámu, wọ́n sì ń pèsè ìmọ̀ pàtó tí ń sọ̀rọ̀ sí ìlà kejì. Báwo ni ó ṣe rí pé àwọn tí yóò borí ìdánwò ère ẹranko náà yóò sì ti mura tán láti rìn nínú ìmọ́lẹ̀ tí ń jáde láti yàrá ìtẹ́ Ọlọ́run, ní àsìkò inúnibíni tí ó bẹ̀rẹ̀ ní òfin ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà? Kí ni ó wà nínú ìdánwò dídá ère ẹranko náà sílẹ̀ tí ń fi èdìdì dì àwọn wúńdíá ọlọ́gbọ́n sínú ìrírí kan tí ń jẹ́ kí wọ́n lè la àkókò inúnibíni tí ó bẹ̀rẹ̀ ní òfin ọjọ́ Àìkú kọjá, nígbà tí ìpẹ̀yìndà orílẹ̀-èdè bá tẹ̀lé ìparun orílẹ̀-èdè, tí Sátánì sì bẹ̀rẹ̀ àwọn iṣẹ́ àgbàyanu rẹ̀?

> “It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect.” Testimonies, volume 9, 16.

> “Kò ṣeé ṣe láti fi èrò kankan hàn nípa ìrírí àwọn ènìyàn Ọlọ́run tí yóò wà láàyè lórí ilẹ̀ ayé nígbà tí ògo ọ̀run àti àtúnbọ̀ inúnibíni ìgbà àtijọ́ bá dàpọ̀. Wọn yóò máa rìn nínú ìmọ́lẹ̀ tí ń jáde láti ọ̀dọ̀ ìtẹ́ Ọlọ́run. Nípasẹ̀ àwọn áńgẹ́lì, ìbánisọ̀rọ̀ àìdákẹ́jẹ yóò wà láàárín ọ̀run àti ayé. Àti pé Satani, tí àwọn áńgẹ́lì búburú yí ká, tí ó sì ń sọ ara rẹ̀ di Ọlọ́run, yóò ṣe iṣẹ́ ìyanu onírúurú, láti tàn, bí ó bá ṣeé ṣe, àní àwọn àyànfẹ́ gan-an.” Testimonies, ìwọ̀n 9, 16.

Sister White comments on the message Christ presented in the synagogue in Capernaum recorded in John chapter six. Her comments are in The Desire of Ages, in the chapter titled The Crisis in Galilee. There she emphasizes that Christ made no effort to prevent the rebellion that occured in John six, though He knew full well He would lose more disciples then than at any other time in His ministry among men.

Arábìnrin White ṣàlàyé lórí ìhìn tí Kristi gbékalẹ̀ nínú sínágọ́gù ní Kapernaumu tí a kọ sílẹ̀ nínú Johanu orí kẹfà. Àwọn àlàyé rẹ̀ wà nínú Ìfẹ́ Ọ̀pọ̀lọpọ̀ Ìgbà, nínú orí tí a pè ní Ìṣòro ńlá ní Galili. Níbẹ̀ ni ó ti tẹnu mọ́ ọn pé Kristi kò ṣe ìsapá kankan láti dá ìṣọ̀tẹ̀ tí ó ṣẹlẹ̀ nínú Johanu 6 dúró, bí ó tilẹ̀ jẹ́ pé Ó mọ̀ dáadáa pé Ó máa pàdánù àwọn ọmọ-ẹ̀yìn púpọ̀ sí i nígbà náà ju ní àkókò mìíràn kankan lọ nínú iṣẹ́ ìránṣẹ́ Rẹ̀ láàárín àwọn ènìyàn.

> “When Jesus presented the testing truth that caused so many of His disciples to turn back, He knew what would be the result of His words; but He had a purpose of mercy to fulfill. He foresaw that in the hour of temptation every one of His beloved disciples would be severely tested. His agony in Gethsemane, His betrayal and crucifixion, would be to them a most trying ordeal. Had no previous test been given, many who were actuated by merely selfish motives would have been connected with them. When their Lord was condemned in the judgment hall; when the multitude who had hailed Him as their king hissed at Him and reviled Him; when the jeering crowd cried, ‘Crucify Him!’—when their worldly ambitions were disappointed, these self-seeking ones would, by renouncing their allegiance to Jesus, have brought upon the disciples a bitter, heart-burdening sorrow, in addition to their grief and disappointment in the ruin of their fondest hopes. In that hour of darkness, the example of those who turned from Him might have carried others with them. But Jesus brought about this crisis while by His personal presence He could still strengthen the faith of His true followers.

> “Nígbà tí Jésù gbé òtítọ́ ìdánwò tí ó mú kí ọ̀pọ̀ nínú àwọn ọmọ-ẹ̀yìn Rẹ̀ yí padà sẹ́yìn kalẹ̀, Ó mọ ohun tí yóò jẹ́ àbájáde ọ̀rọ̀ Rẹ̀; ṣùgbọ́n Ó ní ète àánú kan láti mú ṣẹ. Ó ti rí tẹ́lẹ̀ pé ní wákàtí ìdánwò, olúkúlùkù àwọn ọmọ-ẹ̀yìn ayọkà Rẹ̀ ni a óò dán wò gidigidi. Ìrora ọkàn Rẹ̀ ní Gẹtisémánì, ìtànpadà Rẹ̀ àti kíkàn Á mọ́ àgbélébùú, yóò jẹ́ fún wọn ìrírí ìdánwò tí ó le jùlọ. Bí a kò bá ti fi ìdánwò kankan ṣáájú fún wọn, ọ̀pọ̀ ènìyàn tí ìwúrí ìfẹ́ ara nìkan ni ń darí wọn ni ì bá ti darapọ̀ mọ́ wọn. Nígbà tí a dá Olúwa wọn lẹ́bi nínú gbọ̀ngàn ìdájọ́; nígbà tí ìjọ ènìyàn tí wọ́n ti ké pe É gẹ́gẹ́ bí ọba wọn bẹrẹ sí í fi ìkẹ́gàn hàn sí I tí wọ́n sì ń sọ̀rọ̀-òdì sí I; nígbà tí ogunlọ́gọ̀ aláfìòyà ké pé, ‘Kàn Á mọ́ àgbélébùú!’—nígbà tí àwọn ìfẹ́kufẹ̀ ayé wọn bá bàjẹ́, àwọn ẹni-ìfẹ́-ara wọ̀nyí, nípa kọ́ ìṣòtítọ́ wọn sí Jésù sílẹ̀, ì bá ti mú ìbànújẹ́ kíkoro tí ó wu ọkàn lé àwọn ọmọ-ẹ̀yìn lọ́rùn, ní àfikún sí ìbànújẹ́ àti ìdààmú wọn nítorí ìparun àwọn ìrètí wọn tí wọ́n fẹ́ràn jùlọ. Ní wákàtí òkùnkùn náà, àpẹẹrẹ àwọn tí ó yí kúrò lọ́dọ̀ Rẹ̀ lè ti fa àwọn mìíràn lọ pẹ̀lú wọn. Ṣùgbọ́n Jésù mú kí ìpẹ̀yà yìí ṣẹlẹ̀ nígbà tí, nípasẹ̀ ìwàláàyè ara Rẹ̀ pẹ̀lú wọn, Ó ṣì lè fún ìgbàgbọ́ àwọn ọmọ-ẹ̀yìn otitọ Rẹ̀ ní agbára.”

> “Compassionate Redeemer, who in the full knowledge of the doom that awaited Him, tenderly smoothed the way for the disciples, prepared them for their crowning trial, and strengthened them for the final test!” The Desire of Ages, 394.

> “Olùdárapadà Aláánú, ẹni tí, ní ìmọ̀ pípé nípa ìparun tí ó ń dúró de Òun, fi ìfẹ́ pẹ̀lẹ́pẹ̀lẹ́ ṣe títọ́ ọ̀nà fún àwọn ọmọ-ẹ̀yìn, tí ó pèsè wọn sílẹ̀ fún àdánwò gíga jùlọ tí yóò dé bá wọn, tí ó sì fún wọn ní agbára fún ìdánwò ìkẹyìn!” The Desire of Ages, 394.

The Sunday law is the final test where character is manifested. Before the final test Christ, who never changes, allows a test by which His people’s eternal destiny will be decided. It is a test they must pass before they are sealed, and before their probation closes at the Sunday law. It is a prophetic test that prepares the wise virgins “for their crowning trial, and strengthens them for the final test!” Their “crowning trial” is their crowning test, for the wise virgins are those who are “purified, made white and tried.” The final test is their crowning trial, and in that testing time, the wise virgins “will walk in light proceeding from the throne of God”. What is it within the testing process represented as “the formation of the image of the beast” that prepares the wise virgins for the crowning trial and allows them to walk in the light proceeding from the throne of God. What is the light that proceeds from the throne of God?

Ofin Ọjọ́ Àìkú ni ìdánwò ìkẹyìn níbi tí àkópọ̀ ìwà ti hàn gbangba. Ṣáájú ìdánwò ìkẹyìn náà, Kristi, ẹni tí kì í yí padà láéláé, jẹ́ kí ìdánwò kan wáyé nípasẹ̀ èyí tí a ó fi pinnu ayanmọ́ ayérayé àwọn ènìyàn Rẹ̀. Òun ni ìdánwò tí wọ́n gbọ́dọ̀ kọjá kí a tó dì wọ́n lédè, àti kí àkókò àánú wọn tó parí nígbà Ofin Ọjọ́ Àìkú. Òun ni ìdánwò àsọtẹ́lẹ̀ tí ń pèsè àwọn wúńdíá ọlọ́gbọ́n “fún ìdánwò gíga jùlọ wọn, tí ó sì ń fún wọn ní agbára fún ìdánwò ìkẹyìn!” “Ìdánwò gíga jùlọ” wọn ni ìdánwò adé wọn, nítorí àwọn wúńdíá ọlọ́gbọ́n ni àwọn tí a “wẹ̀ mọ́, tí a sọ di funfun, tí a sì dán wò.” Ìdánwò ìkẹyìn ni ìdánwò gíga jùlọ wọn, àti ní àkókò ìdánwò náà, àwọn wúńdíá ọlọ́gbọ́n “yóò máa rìn nínú ìmọ́lẹ̀ tí ń jáde láti ọ̀dọ̀ ìtẹ́ Ọlọ́run.” Kí ni ó wà nínú ìlànà ìdánwò náà, tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí “ìdásílẹ̀ àwòrán ẹranko náà,” tí ń pèsè àwọn wúńdíá ọlọ́gbọ́n sílẹ̀ fún ìdánwò gíga jùlọ, tí ó sì jẹ́ kí wọ́n lè rìn nínú ìmọ́lẹ̀ tí ń jáde láti ọ̀dọ̀ ìtẹ́ Ọlọ́run? Kí ni ìmọ́lẹ̀ tí ń jáde láti ọ̀dọ̀ ìtẹ́ Ọlọ́run?

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

> Nígbà tí ó sì ṣí èdìdì keje náà, ìdákẹ́jẹ̀ sì wà ní ọ̀run fún àkókò bí ìdajì wákàtí kan. Mo sì rí àwọn áńgẹ́lì méje tí wọ́n dúró níwájú Ọlọ́run; a sì fi ìpè méje fún wọn. Áńgẹ́lì mìíràn sì wá, ó sì dúró lẹ́gbẹ̀ẹ́ pẹpẹ, ó mú àwo tùràrí wúrà kan; a sì fi tùràrí púpọ̀ fún un, kí ó lè fi í rúbọ pẹ̀lú àdúrà gbogbo àwọn ẹni mímọ́ lórí pẹpẹ wúrà tí ó wà níwájú ìtẹ́ náà. Èéfín tùràrí náà sì gòkè lọ síwájú Ọlọ́run láti ọwọ́ áńgẹ́lì náà, pẹ̀lú àdúrà àwọn ẹni mímọ́. Áńgẹ́lì náà sì mú àwo tùràrí náà, ó sì fi iná pẹpẹ náà kún un, ó sì ju ú sórí ilẹ̀ ayé: ohùn sì wà, àti àrá, àti mọ̀nàmọ́ná, àti ìsẹ̀lẹ̀ ilẹ̀-ayé. Ìfihàn 8:1–5.

In the last days, in the period where the parable of the ten virgins is being fulfilled and the one hundred and forty-four thousand are being sealed, the seventh seal is unsealed and it identifies fire being cast to the earth in answer to the prayers of the saints. The fire that is cast down in the final and perfect fulfillment of the parable of the ten virgins is the message of the midnight cry, as typified by the outpouring of the Holy Spirit at the Exeter camp meeting, and the outpouring of the Holy Spirit at Pentecost, which was there represented as fire. Notice Sister White’s commentary on the message of the midnight cry.

Ní àwọn ọjọ́ ìkẹyìn, ní àkókò tí àpèjúwe àwọn wúńdíá mẹ́wàá ń ṣẹ ní ìmúṣẹ rẹ̀, tí a sì ń fi èdìdì di ẹgbẹ̀rún mẹ́rìnlélógójì [àti] ọ̀kẹ́ mẹ́rìnlélọ́gọ́rin [144,000], a tú èdìdì keje sílẹ̀, ó sì ń fi hàn pé a ń ju iná sọ́dò ayé gẹ́gẹ́ bí ìdáhùn sí àdúrà àwọn ẹni-mímọ́. Iná tí a sọ kalẹ̀ nínú ìmúṣẹ ìkẹyìn àti pípéye ti àpèjúwe àwọn wúńdíá mẹ́wàá ni ìránṣẹ́ igbe ọ̀gànjọ́ òru, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ìtújáde Ẹ̀mí Mímọ́ ní àpéjọ àgọ́ Exeter, àti ìtújáde Ẹ̀mí Mímọ́ ní Pentikosti, èyí tí a ṣàfihàn níbẹ̀ gẹ́gẹ́ bí iná. Kíyèsi àlàyé Sister White lórí ìránṣẹ́ igbe ọ̀gànjọ́ òru.

> “Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259.

> “Àwọn tí ó kọ ìhìn àkọ́kọ́ náà kò lè jèrè èrè kankan láti inú èkejì; bẹ́ẹ̀ ni wọn kò sì jèrè èrè láti inú igbe ọ̀gànjọ́, èyí tí a fi yẹ kí ó pèsè wọn sílẹ̀ láti fi ìgbàgbọ́ wọlé pẹ̀lú Jésù sínú ibi mímọ́ jùlọ ti ibi mímọ́ ọ̀run. Nípa kíkọ àwọn ìhìn méjèèjì tí ó ṣáájú náà, wọn ti sọ òye wọn di òkùnkùn tó bẹ́ẹ̀ gẹ́ẹ́ tí wọn kò fi lè rí ìmọ́lẹ̀ kankan nínú ìhìn áńgẹ́lì kẹta, èyí tí ń fi ọ̀nà hàn sínú ibi mímọ́ jùlọ. Mo rí i pé gẹ́gẹ́ bí àwọn Júù ṣe kan Jésù mọ́ àgbélébùú, bẹ́ẹ̀ náà ni àwọn ìjọ tí orúkọ nìkan jẹ́ ti kan àwọn ìhìn wọ̀nyí mọ́ àgbélébùú; nítorí náà wọn kò ní ìmọ̀ nípa ọ̀nà sínú ibi mímọ́ jùlọ, wọn kò sì lè jèrè èrè láti inú iṣẹ́ ìbẹ̀bẹ̀ Jésù níbẹ̀. Bí àwọn Júù, tí wọ́n ń rú àwọn ẹbọ wọn asán, bẹ́ẹ̀ ni àwọn wọ̀nyí ń rú àwọn àdúrà wọn asán sí yàrá mímọ́ tí Jésù ti kúrò sílẹ̀; Satani sì, ní inú-dídùn nítorí ìtanjẹ náà, ń gba ìrísí ẹ̀sìn, ó sì ń darí ọkàn àwọn tí wọ́n jẹ́ Kristẹni ní ẹnu wọ̀nyí sọ́dọ̀ ara rẹ̀, ní fífi agbára rẹ̀, àwọn àmì rẹ̀, àti àwọn iṣẹ́ ìyanu èké rẹ̀ ṣiṣẹ́, láti dì wọ́n mú ṣinṣin sínú okùn ẹ̀kùn rẹ̀.” Early Writings, 259.

In the Millerite history the test of the message of the midnight cry “was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary.” The message of the midnight cry that is now being developed is also represented as the testing of the formation of the image of the beast. They are both the test that leads to the close of probation where character is manifested. When the Millerites entered into the Most Holy Place by faith, their faith was once again tested. The faith of the one hundred and forty-four thousand will be tested at the Sunday law, but they are promised that they will be safe, for they will walk “in the light proceeding from” the seventh seal, which was opened when the message of the midnight cry began to be unsealed in July of 2023.

Nínú ìtàn àwọn Millerite, ìdánwò ìhìnrere igbe àárín òru náà “ni láti pèsè wọn sílẹ̀ láti wọ̀ pẹ̀lú Jésù nípa ìgbàgbọ́ sínú ibi mímọ́ jùlọ ti ibi mímọ́ ọ̀run.” Ìhìnrere igbe àárín òru tí a ń túbọ̀ ṣàgbékalẹ̀ báyìí ni a tún ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí ìdánwò ìdásílẹ̀ àwòrán ẹranko náà. Wọ́n jẹ́ ìdánwò méjèèjì tí ń yọrí sí ìpèkun àkókò oore-ọ̀fẹ́ níbi tí a ti ń fi ìwà hàn. Nígbà tí àwọn Millerite wọ Ibi Mímọ́ Jùlọ náà nípa ìgbàgbọ́, a tún dán ìgbàgbọ́ wọn wò lẹ́ẹ̀kan síi. Ìgbàgbọ́ àwọn ọgọ́rùn-ún kan àti mẹ́rìnlélógójì ẹgbẹ̀rún náà ni a óò dán wò ní òfin Ọjọ́-Àìkú, ṣùgbọ́n a ti ṣèlérí fún wọn pé wọn yóò wà láìléwu, nítorí wọn yóò rìn “ní ìmọ́lẹ̀ tí ń jáde láti” èdìdì keje, tí a ṣí nígbà tí a bẹ̀rẹ̀ sí í tú ìhìnrere igbe àárín òru náà sílẹ̀ ní oṣù Keje ọdún 2023.

The message that was unsealed at that time is established through the methodology of line upon line, which is the methodology of the latter rain. The latter rain began to sprinkle in 2001, and the final testing of Adventism began. In July of 2023 the final period in the testing process that concludes at the Sunday law began when the message of the midnight cry, which is also the latter rain, which is also the increase of knowledge that is produced when the seventh seal is removed, and is also the unsealing of the seven thunders as well as the Revelation of Jesus Christ. All the lines that represent an unsealing of prophetic light are identified as being unsealed in the hidden history of verse forty of Daniel chapter eleven.

Ìránṣẹ́ tí a tú èdìdì rẹ̀ ní àkókò náà ni a fi ìlànà ìlà lórí ìlà múlẹ̀, èyí tí í ṣe ìlànà òjò ìkẹyìn. Òjò ìkẹyìn bẹ̀rẹ̀ sí í rọ̀ díẹ̀díẹ̀ ní ọdún 2001, ìdánwò ìkẹyìn ti Ẹ̀sìn Adventist sì bẹ̀rẹ̀. Ní oṣù Keje ọdún 2023, àkókò ìkẹyìn nínú ìlànà ìdánwò náà, tí ó parí ní òfin ọjọ́ Àìkú, bẹ̀rẹ̀ nígbà tí ìránṣẹ́ igbe ọ̀gànjọ́ òru, tí í ṣe òjò ìkẹyìn pẹ̀lú, tí í ṣe ìlọsíwájú ìmọ̀ náà pẹ̀lú tí a ń mú jáde nígbà tí a yọ èdìdì keje kúrò, tí ó sì tún jẹ́ tútù èdìdì ààrá méje pẹ̀lú àti Ìfihàn Jésù Kristi. Gbogbo àwọn ìlà tí ń ṣojú fún tútù ìmọ́lẹ̀ àsọtẹ́lẹ̀ ni a fi mọ̀ pé a ti tú wọn ní ìtàn aṣínà ẹsẹ̀ ogójì nínú Danieli orí kọkànlá.

In that hidden history the line of the Constitution’s three primary waymarks is represented. It is the line when church and state come together to form the image of the beast. It contains a prophetic line that addresses the presidents of the United States which illustrate the dynamics of the political struggles that occur in the history of the Republican horn of the earth-beast. That line includes the parallel histories of both major political parties of the United States. That line is closely related to the horn of apostate Protestantism from its beginning in 1844, until it usurps the control of the civil government at the Sunday law.

Nínú ìtàn ìkọ̀kọ̀ yẹn ni a ti ṣojú ìlà àwọn àmì-ọ̀nà pàtàkì mẹ́ta ti Òfin Orílẹ̀-Èdè. Òun ni ìlà nígbà tí ìjọ àti ìjọba bá darapọ̀ láti dá àwòrán ẹranko náà sílẹ̀. Ó ní inú rẹ̀ ìlà àsọtẹ́lẹ̀ kan tí ń tọ́ka sí àwọn Ààrẹ ilẹ̀ Amẹ́ríkà, tí wọ́n ń ṣàfihàn ìṣísẹ̀ agbára àwọn ìjàkadì olóṣèlú tí ń ṣẹlẹ̀ nínú ìtàn ìwo Republikani ti ẹranko-ayé náà. Ìlà náà ní inú rẹ̀ àwọn ìtàn tó jọra ti ẹgbẹ́ òṣèlú pàtàkì méjèèjì ilẹ̀ Amẹ́ríkà. Ìlà náà sì ní ìbátan tímọ́tímọ́ pẹ̀lú ìwo Pùròtẹ́sítántì apẹ̀yìndà láti ìbẹ̀rẹ̀ rẹ̀ ní 1844, títí yóò fi gba ìṣàkóso ìjọba aládùúgbò ní àkókò òfin ọjọ́ Àìkú.

The prophetic role of apostate Protestantism includes the witness of the Hasmonaean Dynasty as a symbol of apostate Protestantism. In the backdrop of the line of the horn of apostate Protestantism you also have the line of the Laodicean Seventh-day Adventist church. From the line of Laodicean Adventism you have the line of the one hundred and forty-four thousand. That hidden history also has the line of Islam of the third woe. Russia has a line, the United Nations has a line and of course, the papal power has a line.

Ipò àsọtẹ́lẹ̀ Pùròtẹ́sítáǹtì alásẹ̀yìnwá ní ẹ̀rí Ìdílé Ọba Hasmonaean gẹ́gẹ́ bí àmì aṣojú Pùròtẹ́sítáǹtì alásẹ̀yìnwá. Ní abẹ́lẹ̀ ìlà ìwo ti Pùròtẹ́sítáǹtì alásẹ̀yìnwá, ìwọ náà ní ìlà ìjọ Adventist Ọjọ́ Keje ti Laodicea. Láti inú ìlà Adventismu ti Laodicea ni ìlà ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000] ti wá. Ìtàn ìkọ̀kọ̀ yẹn pẹ̀lú ní ìlà Islamu ti ègbé kẹta. Rọ́ṣíà ní ìlà kan, Àwọn Orílẹ̀-Èdè Aṣọ̀kan ní ìlà kan, àti pé dájúdájú, agbára póòpù náà ní ìlà kan.

If a student of prophecy applies himself as a Berean living in the last days, he will feed upon the lines that are identified in the hidden history of verse forty. The student of prophecy will take the book out of the angel’s hand and eat it. Then when the final test of the Sunday law arrives, he will not only have come to understand the message of the midnight cry that was unsealed, but he will fully understand how the image of the beast was formed in the United States.

Bí akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ bá fi ara rẹ̀ sí iṣẹ́ gẹ́gẹ́ bí ará Bèríà tí ń gbé ní àwọn ọjọ́ ìkẹyìn, yóò máa jẹun lórí àwọn ìlà tí a ti dá mọ̀ nínú ìtàn ìkọ̀kọ̀ ẹsẹ̀ ogójì. Akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ náà yóò gba ìwé náà kúrò lọ́wọ́ áńgẹ́lì náà, yóò sì jẹ ẹ́. Nígbà náà, nígbà tí ìdánwò ìkẹyìn ti òfin Ọjọ́ Àìkú bá dé, kì yóò kàn ti lóye ìránṣẹ́ igbe ọ̀gànjọ́ tí a ti ṣí ìdìmọ̀ rẹ̀ nìkan, ṣùgbọ́n yóò lóye pátápátá bí a ṣe dá àwòrán ẹranko náà sílẹ̀ ní Orílẹ̀-Èdè Amẹ́ríkà.

The light of the seventh seal proceeds from the throne and in the context of the parable of the ten virgins it is the message of the midnight cry. The message of the midnight cry is what prepares the wise virgins for the period when the persecutions of the past are repeated.

Ìmọ́lẹ̀ èdìdì kẹje ń bọ láti ọ̀dọ̀ ìtẹ́, àti nínú àyíká àkàwé àwọn wúńdíá mẹ́wàá, òun ni ìhìnrere igbe ọ̀gànjọ́. Ìhìnrere igbe ọ̀gànjọ́ ni ohun tí ń pèsè àwọn wúńdíá ọlọ́gbọ́n sílẹ̀ fún àkókò nígbà tí a tún ṣe inúnibíni ìgbà àtijọ́.

> “In reviewing our past history, having traveled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment, and with confidence in Christ as leader. We have nothing to fear for the future except as we shall forget the way the Lord has led us, and His teaching in our past history.” Testimonies to Ministers, 31.

> “Nínú àyẹ̀wò ìtàn wa tí ó ti kọjá, níwọ̀n bí mo ti rìn kọjá lórí gbogbo ìgbésẹ̀ ìlọsíwájú títí dé ipò tí a wà nísinsin yìí, mo lè wí pé, Ẹ fi ìyìn fún Ọlọ́run! Bí mo ṣe ń rí ohun tí Ọlọ́run ti ṣe, ẹnu yà mí gidigidi, mo sì kún fún ìgbẹ́kẹ̀lé nínú Kristi gẹ́gẹ́ bí Olórí. Kò sí ohun kan tí a ní láti bẹ̀rù nípa ọjọ́ iwájú, àfi bí a bá gbàgbé ọ̀nà tí Olúwa ti darí wa, àti ẹ̀kọ́ Rẹ̀ nínú ìtàn wa tí ó ti kọjá.” Testimonies to Ministers, 31.

The Lord is leading His people in the testing process that began in July 2023. His leading included opening up the prophetic Word in relation to the hidden history of verse forty. That history identifies how the image of the beast is formed in the United States, and of course much more than simply that element of end-time events. When we find ourselves in the crowning trial at the Sunday law, when the persecutions of the past are beginning to repeat, we “have nothing to fear for the future except as we shall forget the way the Lord has led us, and His teaching in our past history.”

Olúwa ń darí àwọn ènìyàn Rẹ̀ nínú ìlànà ìdánwò tí ó bẹ̀rẹ̀ ní July 2023. Ìdarí Rẹ̀ náà ní ṣíṣí Ọ̀rọ̀ àsọtẹ́lẹ̀ sílẹ̀ ní ìbáṣepọ̀ pẹ̀lú ìtàn àṣírí ẹsẹ̀ ogójì. Ìtàn náà fi hàn bí a ṣe ń dá àwòrán ẹranko náà sílẹ̀ ní Orílẹ̀-èdè Amẹ́ríkà, àti pé dájúdájú ó ju èròjà yẹn nìkan lọ nínú àwọn ìṣẹ̀lẹ̀ àkókò òpin. Nígbà tí a bá rí ara wa nínú ìdánwò ìkẹyìn tí ń dé oríṣìíríṣìí ní òfin Ọjọ́ Àìkú, nígbà tí àwọn inúnibíni ti àtijọ́ bá ń bẹ̀rẹ̀ sí í tún ara wọn ṣe, “a kò ní ohun kankan láti bẹ̀rù fún ọjọ́ iwájú bí kò ṣe bí a bá gbàgbé ọ̀nà tí Olúwa ti gbà darí wa, àti ẹ̀kọ́ Rẹ̀ nínú ìtàn wa ti ìgbà àtijọ́.”

At the Sunday law the “past history” will be repeated in the period of the formation of the image of the beast in the United States. The Lion of the tribe of Judah has unsealed the final message and led His people to the hidden history of verse forty. There He taught His people to not simply understand His prophetic Word, but also the privilege and responsibility to attain an experience qualified to be among those of His people who were to be His representatives in the final crisis.

Ní àkókò òfin Ọjọ́ Àìkú, “ìtàn ìgbà àtijọ́” yóò tún ṣẹlẹ̀ ní àkókò ìdásílẹ̀ àwòrán ẹranko náà ní Orílẹ̀-Èdè Amẹ́ríkà. Kìnnìún ẹ̀yà Júdà ti ṣí ìdìdì ìhìn-iṣẹ́ ìkẹyìn náà sílẹ̀, ó sì ti darí àwọn ènìyàn Rẹ̀ sí ìtàn tí a fi pamọ́ nínú ẹsẹ̀ ogójì. Níbẹ̀ ni Ó ti kọ́ àwọn ènìyàn Rẹ̀ pé kí wọn má ṣe ní òye sí Ọ̀rọ̀ àsọtẹ́lẹ̀ Rẹ̀ nìkan, ṣùgbọ́n kí wọn tún lóye àǹfààní àti ojúṣe láti dé ìrírí kan tí yóò mú wọn yẹ láti wà láàárín àwọn ènìyàn Rẹ̀ tí yóò jẹ́ aṣojú Rẹ̀ nínú ìpọnjú ìkẹyìn.

One of the prophetic characteristics of those people is that they know how to walk by the light proceeding from the throne. That light is the light of the hidden history of verse forty, which describes in minute detail the religious, political, social and economic dynamics involved in erecting the image of the beast in the United States. The light which is recognized concerning this sacred history is produced through the application of line upon line, from here a little and there a little, and it is the light that describes the history when the persecutions of the past are once again initiated.

Ọ̀kan lára àwọn àbùdá wòlíì ti àwọn ènìyàn wọ̀nyẹn ni pé wọ́n mọ bí a ṣe ń rìn nípasẹ̀ ìmọ́lẹ̀ tí ń jáde láti ọ̀dọ̀ ìtẹ́. Ìmọ́lẹ̀ náà ni ìmọ́lẹ̀ ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ ogójì, èyí tí ó ń ṣàlàyé ní kíkún déédéé àwọn ìṣísẹ̀ ẹ̀sìn, òṣèlú, àwùjọ àti ètò ajé tí ó wà nínú gbígbé àwòrán ẹranko náà dìde ní Orílẹ̀-Èdè Amẹ́ríkà. Ìmọ́lẹ̀ tí a mọ̀ nípa ìtàn mímọ́ yìí ni a ń mú jáde nípasẹ̀ lílo ìlà lórí ìlà, níhìn-ín díẹ̀ àti níbẹ̀ díẹ̀, àti pé òun ni ìmọ́lẹ̀ tí ó ń ṣàpèjúwe ìtàn náà nígbà tí a tún bẹ̀rẹ̀ àwọn inúnibíni ti ìgbà àtijọ́ lẹ́ẹ̀kan sí i.

Those who understand the increase of knowledge are the wise, and the increase of knowledge is upon the formation of the image of the beast, and the wise will understand the history of the formation of the image of the beast in the world in advance of the arrival of that history. Jesus, as Alpha and Omega, always illustrates the end of a thing with the beginning of a thing.

Àwọn tí wọ́n lóye ìtósílẹ̀ ìmọ̀ ni àwọn ọlọ́gbọ́n, ìtósílẹ̀ ìmọ̀ náà sì wà lórí ìdásílẹ̀ àwòrán ẹranko náà; àwọn ọlọ́gbọ́n yóò sì lóye ìtàn ìdásílẹ̀ àwòrán ẹranko náà nínú ayé kí ìtàn náà tó dé. Jésù, gẹ́gẹ́ bí Alfa àti Omega, máa ń fi ìbẹ̀rẹ̀ ohun kan ṣàpèjúwe òpin ohun kan ní gbogbo ìgbà.

It is worth noting that the passage where Sister White identifies that God’s people will walk in light proceeding from the throne is the conclusion of the first chapter in Testimonies, volume nine. The chapter begins on page eleven, so the chapter begins at nine-eleven and it ends describing the Sunday law. It describes the period where the image of the beast is formed and the one hundred and forty-four thousand are manifested, but only if you have the faith to see that chapter in such a fashion.

Ó yẹ kí a ṣe àkíyèsí pé àyọkà náà níbi tí Sister White ti tọ́ka sí i pé àwọn ènìyàn Ọlọ́run yóò máa rìn nínú ìmọ́lẹ̀ tí ń jáde láti ọ̀dọ̀ ìtẹ́ náà ni ìparí orí kìnní nínú Testimonies, ìdìpọ̀ kẹ́sàn-án. Orí náà bẹ̀rẹ̀ ní ojú-ìwé kọkànlá, nítorí náà orí náà bẹ̀rẹ̀ ní mẹ́sàn-án-mọ́kànlá, ó sì parí pẹ̀lú àpejuwe òfin Ọjọ́ Àìkú. Ó ṣàpèjúwe àkókò tí a dá àwòrán ẹranko náà sílẹ̀, tí a sì fi ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì hàn, ṣùgbọ́n bí kò ṣe pé o ní ìgbàgbọ́ láti rí orí náà ní irú ọ̀nà bẹ́ẹ̀.

Being the first section of volume nine, it opens with that identification, and employs the title, For the Coming of the King. It is clearly referencing not only the Second Coming of Christ, but also the parable of the ten virgins, for the section title then quotes Paul.

Níwọ̀n bí ó ti jẹ́ apá àkọ́kọ́ ti ìdìpọ̀ kẹ́sàn-án, ó bẹ̀rẹ̀ pẹ̀lú ìdámọ̀ yẹn, ó sì lò àkọlé náà pé, Fún Ìbọ̀ Wíwá Ọba. Ó hàn gbangba pé kò ń tọ́ka sí Ìpadàbọ̀ Kejì ti Kristi nìkan, ṣùgbọ́n sí àpèjúwe àwọn wúńdíá mẹ́wàá pẹ̀lú, nítorí àkọlé apá náà lẹ́yìn náà ń fa ọ̀rọ̀ yọ láti ọ̀dọ̀ Paulu.

> “Section 1—For the Coming of the King

> “Abala 1—Fún Ìbọ̀ Wá Ọba náà”

> “‘Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.”

> “‘Ní ìgbà díẹ̀ sí i, Ẹni tí yóò wá yóò sì wá, kò sì ní ṣe ìdádúró.’ Heberu 10:37.”

The following two verses are left off, but they contribute to the light in the passage.

Àwọn ẹsẹ̀ méjì wọ̀nyí tí ó tẹ̀lé ni a fi sílẹ̀, ṣùgbọ́n wọ́n ń ṣàfikún sí ìmọ́lẹ̀ inú ẹsẹ̀ náà.

> For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul. Hebrews 10:37–39.

> Nítorí pé ní ìgbà díẹ̀ sí i, ẹni tí yóò wá yóò sì wá, kò sì ní pẹ́. Ṣùgbọ́n olódodo yóò yè nípa ìgbàgbọ́; ṣùgbọ́n bí ẹnikẹ́ni bá sẹ́yìn, ọkàn mi kì yóò ní inú-dídùn sí i. Ṣùgbọ́n awa kì í ṣe ti àwọn tí ń sẹ́yìn sí ìparun; bíkòṣe ti àwọn tí ń gbàgbọ́ sí ìgbàlà ọkàn. Heberu 10:37–39.

Paul was referring to Habakkuk where the faithful wise virgins are contrasted with those who Paul says “draw back unto perdition.” Habakkuk said it this way:

Paulu ń tọ́ka sí Habakuku, níbi tí a ti fi àwọn wúńdíá ọgbọ́n olóòótọ́ wé àwọn tí Paulu sọ pé “ń yí padà sẹ́yìn sí ìparun.” Habakuku sọ ọ́ báyìí:

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Kíyèsí i, ọkàn rẹ̀ tí a gbé sókè kò dúró ṣinṣin nínú rẹ̀: ṣùgbọ́n olódodo yóò yè nípa ìgbàgbọ́ rẹ̀. Hábákùkù 2:4.

Habakkuk’s tarrying time is the tarrying time of the ten virgins, and the chapter of the coming King, in connection with Paul’s words from Hebrews, identifies the perfect fulfillment and application of this chapter in the period of the sealing of the one hundred and forty-four thousand. That period began on September 11, 2001 and ends at the Sunday law, which is Laodicean Adventism’s last crisis, which in the parable of the ten virgins is the manifestation of character at the Sunday law. The last paragraphs of the chapter address the Sunday law, and the chapter begins by addressing September 11, 2001.

Àkókò ìdádúró Hábákúkù ni àkókò ìdádúró àwọn wúńdíá mẹ́wàá, àti pé orí náà nípa Ọba tí ń bọ̀, ní ìbáṣepọ̀ pẹ̀lú ọ̀rọ̀ Pọ́ọ̀lù láti inú Hébérù, ń ṣàfihàn ìmúṣẹ pípé àti ìlò orí yìí ní àkókò fífi àmìdìí lé ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì. Àkókò náà bẹ̀rẹ̀ ní September 11, 2001, ó sì parí ní òfin Ọjọ́ Àìkú, èyí tí í ṣe ìpèníjà ìkẹyìn ti Adventismu Laodíṣíà, èyí tí, nínú òwe àwọn wúńdíá mẹ́wàá, jẹ́ ìfarahàn ìwà ní òfin Ọjọ́ Àìkú. Àwọn ìpínrọ̀ ìkẹyìn orí náà ń tọ́ka sí òfin Ọjọ́ Àìkú, orí náà sì bẹ̀rẹ̀ nípa sísọ nípa September 11, 2001.

> “The Last Crisis

> “Ìṣòro Ìkẹyìn”

> “We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.

> “A ń gbé ní àkókò ìkẹyìn. Àwọn àmì àkókò tí ń yára ṣẹ ní mímúṣẹ ń kéde pé ìbọ̀wá Kristi ti sún mọ́ etílé. Àwọn ọjọ́ tí a ń gbé yìí jẹ́ ọ̀wọ̀n àti pàtàkì gidigidi. Ẹ̀mí Ọlọ́run ń fi díẹ̀díẹ̀ ṣùgbọ́n dájúdájú yọ kúrò lórí ayé. Àwọn àjàkálẹ̀-àrùn àti ìdájọ́ ti bẹ̀rẹ̀ sí í ṣubú lórí àwọn tí ń gan oore-ọ̀fẹ́ Ọlọ́run. Àwọn àjálù lórí ilẹ̀ àti lórí òkun, ipò àwùjọ tí kò ní ìdúróṣinṣin, àwọn ìkìlọ̀ ogun, jẹ́ ohun àmì tó kún fún ìṣàfihàn. Wọ́n ń sọ tẹ́lẹ̀ àwọn ìṣẹ̀lẹ̀ tí ń bọ̀ tí ó tóbi jù lọ ní ìwọ̀n.”

> “The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.

> “Àwọn agbára ibi ń darapọ̀ mọ́ ara wọn, wọ́n sì ń fi ara wọn jọ sọ̀kan. Wọ́n ń fún ara wọn ní agbára fún ìpẹ̀yà ńlá ìkẹyìn. Àwọn ìyípadà ńlá yóò ṣẹlẹ̀ láìpẹ́ nínú ayé wa, àwọn ìṣísẹ̀ ìkẹyìn náà yóò sì jẹ́ kíákíá.”

> “The condition of things in the world shows that troublous times are right upon us. The daily papers are full of indications of a terrible conflict in the near future. Bold robberies are of frequent occurrence. Strikes are common. Thefts and murders are committed on every hand. Men possessed of demons are taking the lives of men, women, and little children. Men have become infatuated with vice, and every species of evil prevails.

> “Ipo ohun gbogbo ní ayé fi hàn pé àkókò ìpọ́njú ti sún mọ́ wa gan-an. Àwọn ìwé ìròyìn ojoojúmọ́ kún fún àfihàn ìjà ńlá kan tó burú gidigidi ní ọjọ́ iwájú tó sún mọ́. Ìjìyà àti olè gbangba ń ṣẹlẹ̀ léraléra. Ìdádúró iṣẹ́ wọ́pọ̀. Ìjínigbé àti ìpànìyàn ń ṣẹlẹ̀ ní gbogbo ibi. Àwọn ọkùnrin tí àwọn ẹ̀mí èṣù gbà wọlé ń pa ọkùnrin, obìnrin, àti àwọn ọmọdé kékeré. Àwọn ènìyàn ti di afẹ́fẹ́ sí ìwà búburú, gbogbo irú ibi sì ń jọba.”

> “The enemy has succeeded in perverting justice and in filling men’s hearts with the desire for selfish gain. ‘Justice standeth afar off: for truth is fallen in the street, and equity cannot enter.’ Isaiah 59:14. In the great cities there are multitudes living in poverty and wretchedness, well-nigh destitute of food, shelter, and clothing; while in the same cities are those who have more than heart could wish, who live luxuriously, spending their money on richly furnished houses, on personal adornment, or worse still, upon the gratification of sensual appetites, upon liquor, tobacco, and other things that destroy the powers of the brain, unbalance the mind, and debase the soul. The cries of starving humanity are coming up before God, while by every species of oppression and extortion men are piling up colossal fortunes.

> “Ọ̀tá ti ṣàṣeyọrí nínú yíyí ìdájọ́ òdodo padà, ó sì ti kún ọkàn ènìyàn ní ìfẹ́kúfẹ̀ẹ́ fún èrè ìmọ̀tara-ẹni-nìkan. ‘Ìdájọ́ dúró lókèèrè: nítorí òtítọ́ ṣubú ní òpópónà, òdodo kò sì lè wọlé.’ Isaiah 59:14. Nínú àwọn ìlú ńlá, ọ̀pọ̀lọpọ̀ ènìyàn wà tí wọ́n ń gbé nínú òṣì àti ìpónjú, tí wọ́n fẹ́rẹ̀ẹ́ jẹ́ aláìní oúnjẹ, ààbò, àti aṣọ; nígbà tí nínú àwọn ìlú kan náà wà àwọn tí wọ́n ní ju bí ọkàn ṣe lè fẹ́ lọ, tí wọ́n ń gbé ayé ọ̀rọ̀, tí wọ́n ń na owó wọn lórí ilé tí a fi ohun ọ̀ṣọ́ olówó iyebíye ṣe, lórí ọ̀ṣọ́ ara ẹni, tàbí ohun tí ó burú jù bẹ́ẹ̀ lọ, lórí ìtẹ́lọ́rùn ìfẹ́kúfẹ̀ẹ́ ti ara, lórí ọtí líle, tábà, àti àwọn nǹkan mìíràn tí ń pa agbára ọpọlọ run, tí ń dá ọkàn rú, tí ó sì ń rẹ ẹ̀mí sílẹ̀. Ẹkún ará ènìyàn tí ebi ń pa ń gòkè lọ síwájú Ọlọ́run, nígbà tí nípasẹ̀ gbogbo onírúurú ìnilára àti ìjàjẹ̀, ènìyàn ń kójọ ọrọ̀ ńláńlá.”

> “On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

> “Lọ́jọ́ kan, nígbà tí mo wà ní Ìlú New York, a pè mí ní àkókò òru láti wo àwọn ilé tí ń dìde, ìtàn lé ìtàn, sí ọ̀run. A fi ẹ̀rí múlẹ̀ pé àwọn ilé wọ̀nyí kò lè jóná, a sì kọ́ wọn láti fi yin àwọn oní wọn àti àwọn tí wọ́n kọ́ wọn. Gíga sí i, gíga sí i ni àwọn ilé wọ̀nyí ń gòkè lọ, a sì lo àwọn ohun èlò tí ó ná jùlọ nínú wọn. Àwọn tí àwọn ilé wọ̀nyí jẹ́ tiwọn kò béèrè lọ́kàn ara wọn pé: ‘Báwo ni a ṣe lè yin Ọlọ́run lógo jùlọ?’ Olúwa kò sí nínú èrò wọn.

> “I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

> “Mo rò pé: ‘Ìbá ṣe pé àwọn tí ń fi ọrọ̀ wọn wọ̀nyí sínú ìdókòwò bá lè rí ipa-ọ̀nà wọn gẹ́gẹ́ bí Ọlọ́run ti ń rí i! Wọ́n ń kó àwọn ilé ológo ńláńlá jọ, ṣùgbọ́n ó ha jẹ́ òmùgọ̀ tó bẹ́ẹ̀ ní ojú Alákòóso àgbáyé ní bí wọ́n ṣe ń gbero, tí wọ́n sì ń pète. Wọ́n kò fi gbogbo agbára ọkàn àti èrò inú wọn kẹ́kọ̀ọ́ bí wọ́n ṣe lè yin Ọlọ́run lógo. Wọ́n ti pàdánù ojú sí èyí, èyí tí í ṣe iṣẹ́ àkọ́kọ́ ènìyàn.’”

> “As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

> “Bí a ti ń kọ́ àwọn ilé gíga wọ̀nyí sókè, inú àwọn olówó wọn dùn pẹ̀lú ìgbéraga onítara, pé wọ́n ní owó láti lò fún ìtẹ́lọ́rùn ara wọn àti láti ru ìlara àwọn aládùúgbò wọn sókè. Ọ̀pọ̀ nínú owó tí wọ́n fi ná sí i báyìí ni a ti rí nípasẹ̀ ìpàṣẹkù, nípasẹ̀ fífi òṣìṣẹ́ àti tálákà jẹ ní líle. Wọ́n gbàgbé pé ní ọ̀run ni a ti ń pa ìròyìn gbogbo ìdúnàdúrà ọjà mọ́; gbogbo ìdúnàdúrà àìṣòdodo, gbogbo ìṣe ẹ̀tan, ni a kọ sílẹ̀ níbẹ̀. Àkókò ń bọ̀ nígbà tí nínú ẹ̀tan àti ìwà ìgbéraga wọn, ènìyàn yóò dé ibi kan tí Olúwa kì yóò jẹ́ kí wọ́n kọjá, wọn yóò sì mọ̀ pé ààlà kan wà sí ìfaradà Jèhófà.

> “The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

> “Iran tí ó tún tẹ̀lé e tí a fi hàn mí jẹ́ ìkìlọ̀ iná. Àwọn ènìyàn wo àwọn ilé gíga tí a sì gbà pé iná kò lè jó wọn, wọ́n sì wí pé: ‘Wọ́n wà ní ààbò pípé.’ Ṣùgbọ́n iná run àwọn ilé wọ̀nyí bí ẹni pé pẹ́ẹ̀kì ni a fi ṣe wọ́n. Àwọn ẹ̀rọ paná-iná kò lè ṣe ohunkóhun láti dá ìparun náà dúró. Àwọn paná-iná kò lè ṣiṣẹ́ àwọn ẹ̀rọ náà.

> “I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.

> “A ti kọ́ mi pé nígbà tí àkókò Olúwa bá dé, bí kò bá sí ìyípadà kankan tí ó ti ṣẹlẹ̀ nínú ọkàn àwọn ènìyàn onírera, onífẹ̀ẹ́-ọlá, ènìyàn yóò rí i pé ọwọ́ tí ó ti lágbára láti gbàlà yóò lágbára láti pa run. Kò sí agbára ayé kankan tí ó lè dá ọwọ́ Ọlọ́run dúró. Kò sí ohun èlò kankan tí a lè lò nínú kíkọ́ àwọn ilé tí yóò pa wọ́n mọ́ kúrò ní ìparun nígbà tí àkókò tí Ọlọ́run ti yàn bá dé láti rán èrè ìgbẹ̀san sórí ènìyàn nítorí àìka òfin Rẹ̀ sí àti nítorí ìfẹ́-ọkàn amotaraeninikan wọn.

> “There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.

> “Ọ̀pọ̀lọpọ̀ ènìyàn kò sí, àní láàárín àwọn olùkọ́ni àti àwọn olóṣèlú orílẹ̀-èdè, tí wọ́n ń lóye àwọn ìdí tí ó wà ní ìsàlẹ̀ ipò àwùjọ lọ́wọ́lọ́wọ́. Àwọn tí wọ́n di okùn ìdarí ìjọba mú kò lè yanjú ìṣòro ìbàjẹ́ ìwà, òṣì, ipò àìní, àti ìbísí ẹ̀ṣẹ̀. Wọ́n ń làkàkà lásán láti fi àwọn iṣẹ́ ìṣòwò lélẹ̀ lórí ìpìlẹ̀ tí ó dáàbò bò ó sí i. Bí ènìyàn bá fi etí sí ẹ̀kọ́ ọ̀rọ̀ Ọlọ́run sí i, wọn yóò rí ojútùú àwọn ìṣòro tí ń da wọ́n láàmú.”

> “The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.

> “Ìwé Mímọ́ ṣàpèjúwe ipò ayé díẹ̀ ṣáájú ìgbà ìbọ̀wọ̀ kejì Kristi. Nípa àwọn ènìyàn tí ń ko ọrọ̀ púpọ̀ jọ nípasẹ̀ ìjìyà àti ìfàlà, a kọ ọ pé: ‘Ẹ ti kó ìṣúra jọ fún àwọn ọjọ́ ìkẹyìn. Wò ó, owó iṣẹ́ àwọn òṣìṣẹ́ tí wọ́n ká oko yín, èyí tí ẹ fi ẹ̀tàn dá mọ́ra, ń ké: àti igbe àwọn tí wọ́n ká a ti wọ etí Olúwa Sabaoth. Ẹ ti gbé ní inú ayọ̀ lórí ilẹ̀ ayé, ẹ sì ti ṣe ìfẹ́kúfẹ̀ẹ́; ẹ ti mú ọkàn yín sanra, bí i ní ọjọ́ pípa. Ẹ ti dá olódodo lẹ́bi, ẹ sì ti pa á; kò sì kọ̀ yín lórí.’ Jakọbu 5:3–6.”

> “But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.

> “Ṣùgbọ́n ta ni ń ka àwọn ìkìlọ̀ tí a fi fúnni nípasẹ̀ àwọn àmì àkókò tí ń ṣẹ ní kíákíá? Èwo ni ìmúlò tí a fi sí ọkàn àwọn ayéfẹ́? Ìyípadà wo ni a rí nínú ìwà wọn? Kò ju bí a ti rí i nínú ìwà àwọn olùgbé ayé ìgbà Nóà lọ. Ní jíjẹ mímú wọn ṣòfò nínú ọ̀ràn ayé àti ìgbádùn, àwọn ènìyàn ṣáájú ìkún-omi náà ‘kò mọ̀ títí tí Ìkún-omi fi dé, tí ó sì gbá wọn gbogbo lọ.’ Mátíù 24:39. Wọ́n ní àwọn ìkìlọ̀ tí a rán láti ọ̀dọ̀ ọ̀run, ṣùgbọ́n wọ́n kọ̀ láti fetí sí wọn. Àti lónìí, ayé, ní jíjẹ aláìka ohùn ìkìlọ̀ Ọlọ́run pátápátá, ń yára lọ sí ìparun àìnípẹ̀kun.”

> “The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.

> “Àgbáyé ti ru sókè pẹ̀lú ẹ̀mí ogun. Àsọtẹ́lẹ̀ orí kẹ́rìnlá [ẹ̀ẹ̀kanlá] ìwé Dáníẹ́lì ti fẹ́rẹ̀ẹ́ dé ìmúṣẹ́ pípé rẹ̀. Láìpẹ́, àwọn ìṣẹ̀lẹ̀ ìdààmú tí a ti sọ nípa wọn nínú àwọn àsọtẹ́lẹ̀ yóò ṣẹlẹ̀.

> “‘“Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof…. Because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate…. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.’ Isaiah 24:1–8.

> “ ‘“Wò ó, Olúwa ń sọ ayé di òfo, ó sì ń sọ ọ́ di ahoro, ó ń yí i padà sí ìsàlẹ̀, ó sì ń tú àwọn olùgbé inú rẹ̀ ká.... Nítorí wọ́n ti rú àwọn òfin, wọ́n ti yí ìlànà padà, wọ́n ti fọ májẹ̀mú àìnípẹ̀kun náà. Nítorí náà ègún ti run ayé, àwọn tí ń gbé inú rẹ̀ sì di ahoro.... Ayọ̀ tamborine ti dópin, ariwo àwọn tí ń yọ̀ ayọ̀ ti tán, ayọ̀ háàpù ti dáwọ́ dúró.’ Isaiah 24:1–8.

> “‘Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come…. The seed is rotten under their clods, the garners are laid desolate, the barns are broken down, for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.’ ‘The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.” Joel 1:15–18, 12.

> “‘Ègbé ni fún ọjọ́ náà! nítorí ọjọ́ Olúwa kù sí dídé, yóò sì dé bí ìparun láti ọ̀dọ̀ Olódùmarè…. Irúgbìn ti bàjẹ́ lábẹ́ òkìtì ilẹ̀ wọn, àwọn ilé ìpamọ́ ọkà ti di ahoro, àwọn abà ni a wó lulẹ̀, nítorí ọkà ti gbẹ. Báwo ni àwọn ẹranko ṣe ń rọ̀! àwọn agbo màlúù dààmú, nítorí wọn kò ní pápá ìjẹun; bẹ́ẹ̀ ni a ti sọ àwọn agbo àgùntàn di ahoro.’ ‘Àjàrà ti gbẹ, igi ọ̀pọ̀tọ́ sì rẹ̀; igi pómégíránétì, igi ọ̀pẹ pẹ̀lú, àti igi ápù, àní gbogbo igi inú pápá, ti gbẹ: nítorí ayọ̀ ti gbẹ kúrò lọ́dọ̀ àwọn ọmọ ènìyàn.” Joẹli 1:15–18, 12.

> “‘I am pained at my very heart; … I cannot hold my peace, because thou has heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled.’ Jeremiah 4:19, 20.

> “‘Ọkàn mi bà mí nínú gan-an; … èmi kò lè dákẹ́, nítorí ìwọ ti gbọ́, ìwọ ọkàn mi, ohùn kàkàkí, ìkéde ogun. Ìparun lé ìparun ni a ń kéde; nítorí gbogbo ilẹ̀ náà ti bàjẹ́.’ Jeremiah 4:19, 20.

> “‘I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down.’ Verses 23–26.

> “‘Mo wo ayé, sì kíyèsí i, ó sì wà láìsí ìrísí, ó sì ṣófo; àti àwọn ọ̀run, wọn kò sì ní ìmọ́lẹ̀. Mo wo àwọn òkè-nlá, sì kíyèsí i, wọ́n sì ń mì, gbogbo àwọn òkè kéékèèké sì ń rì gírígírí. Mo wo, sì kíyèsí i, kò sì sí ènìyàn kan, gbogbo àwọn ẹyẹ ojú ọ̀run sì ti sá lọ. Mo wo, sì kíyèsí i, ibi eléso náà ti di aginjù, gbogbo àwọn ìlú inú rẹ̀ sì ti wó lulẹ̀.’ Ẹsẹ̀ 23–26.

> “‘“Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.” Jeremiah 30:7.

> “‘“Égbé! nítorí ọjọ́ náà tóbi, bẹ́ẹ̀ ni kò sí èyíkéyìí tí ó dàbí rẹ̀: àní, òun ni àkókò ìpọ́njú Jakọbu; ṣùgbọ́n a ó gbà á kúrò nínú rẹ̀.” Jeremiah 30:7.

> “Not all in this world have taken sides with the enemy against God. Not all have become disloyal. There are a faithful few who are true to God; for John writes: ‘Here are they that keep the commandments of God, and the faith of Jesus.’ Revelation 14:12. Soon the battle will be waged fiercely between those who serve God and those who serve Him not. Soon everything that can be shaken will be shaken, that those things that cannot be shaken may remain.

> “Kì í ṣe gbogbo ènìyàn nínú ayé yìí ni wọ́n ti gba ipò pẹ̀lú ọ̀tá lòdì sí Ọlọ́run. Kì í ṣe gbogbo wọn ni wọ́n ti di aláìṣòótọ́. Díẹ̀ nínú wọn ṣì jẹ́ olóòótọ́ tí ó dúró ṣinṣin fún Ọlọ́run; nítorí Johanu kọ pé: ‘Àwọn ni wọ̀nyí tí ń pa àwọn òfin Ọlọ́run mọ́, àti ìgbàgbọ́ Jesu.’ Ìfihàn 14:12. Láìpẹ́, ogun náà yóò ru gidigidi láàárín àwọn tí ń sin Ọlọ́run àti àwọn tí kò sin ín. Láìpẹ́, ohun gbogbo tí a lè mì yóò mì, kí àwọn ohun tí a kò lè mì lè dúró ṣinṣin.”

> “Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.

> “Satani jẹ́ akẹ́kọ̀ọ́ Bíbélì aláìsùn. Ó mọ̀ pé àkókò rẹ̀ kù díẹ̀, ó sì ń wá ní gbogbo ọ̀nà láti dojúkọ iṣẹ́ Oluwa lórí ayé yìí. Kò ṣeé ṣe láti fi àwòrán kankan tó lè péye hàn nípa ìrírí àwọn ènìyàn Ọlọ́run tí yóò wà láàyè lórí ayé nígbà tí ògo ọ̀run àti àtúnbọ̀ inúnibíni ti ìgbà àtijọ́ yóò dapọ̀. Wọ́n yóò máa rìn nínú ìmọ́lẹ̀ tí ń jáde láti orí ìtẹ́ Ọlọ́run. Nípasẹ̀ àwọn áńgẹ́lì, ìbánisọ̀rọ̀ àìdáàró yóò wà láàárín ọ̀run àti ayé. Satani sì, tí àwọn áńgẹ́lì búburú yí ká, tí ó sì ń pe ara rẹ̀ ní Ọlọ́run, yóò ṣe iṣẹ́ ìyanu onírúurú, láti tan, bí ó bá ṣeé ṣe, àní àwọn àyànfẹ́ gan-an jẹ. Àwọn ènìyàn Ọlọ́run kì yóò rí ààbò wọn nínú ṣíṣe iṣẹ́ ìyanu, nítorí Satani yóò ṣe àfarawé àwọn iṣẹ́ ìyanu tí a ó ṣe. Àwọn ènìyàn Ọlọ́run tí a ti dán wò tí a sì ti fi ìdánwò jẹ́rìí yóò rí agbára wọn nínú àmì tí a sọ nípa rẹ̀ nínú Exodus 31:12–18. Wọ́n gbọdọ̀ dúró lórí Ọ̀rọ̀ alààyè náà pé: ‘A ti kọ ọ́.’ Èyí nìkan ni ìpìlẹ̀ tí wọ́n lè dúró lórí rẹ̀ ní ìdánilójú pípé. Àwọn tí wọ́n ti ba májẹ̀mú wọn pẹ̀lú Ọlọ́run jẹ́ yóò wà ní ọjọ́ náà láìsí Ọlọ́run, láìsí ìrètí.”

> “The worshipers of God will be especially distinguished by their regard for the fourth commandment, since this is the sign of God’s creative power and the witness to His claim upon man’s reverence and homage. The wicked will be distinguished by their efforts to tear down the Creator’s memorial and to exalt the institution of Rome. In the issue of the conflict all Christendom will be divided into two great classes, those who keep the commandments of God and the faith of Jesus, and those who worship the beast and his image, and receive his mark. Although church and state will unite their power to compel all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast, yet the people of God will not receive it. Revelation 13:16. The prophet of Patmos beholds ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God,’ and singing the song of Moses and the Lamb. Revelation 15:2.

> “Àwọn olùjọsìn Ọlọ́run yóò jẹ́ ẹni tí a ó fi ìyàtọ̀ hàn ní pàtàkì nípasẹ̀ ìbìkíbi wọn sí òfin kẹrin, nítorí èyí ni àmì agbára ẹ̀dá Ọlọ́run, àti ẹ̀rí ẹ̀tọ́ tí Ó ní lórí ìbọ̀wọ̀ àti ìforíbalẹ̀ ènìyàn. A ó sì fi àwọn ènìyàn búburú yàtọ̀ síta nípasẹ̀ ìsapá wọn láti wó ìrántí Ẹlẹ́dàá lulẹ̀, àti láti gbé ètò Róòmù ga. Nínú ọ̀ràn ìjàkadì náà, gbogbo ayé Kristẹni yóò pín sí ẹgbẹ́ ńlá méjì, àwọn tí ń pa àwọn òfin Ọlọ́run mọ́ àti ìgbàgbọ́ Jésù, àti àwọn tí ń bọ ẹranko náà àti àwòrán rẹ̀, tí wọ́n sì ń gba ààmì rẹ̀. Bí ó tilẹ̀ jẹ́ pé ìjọ àti ìpínlẹ̀ yóò so agbára wọn pọ̀ láti fi ipa mú gbogbo ènìyàn, ‘àwọn kékeré àti àwọn ńlá, ọlọ́rọ̀ àti tálákà, òmìnira àti ẹrú,’ láti gba ààmì ẹranko náà, ṣùgbọ́n àwọn ènìyàn Ọlọ́run kì yóò gba á. Ìfihàn 13:16. Wòlíì ti Pátímọ̀ rí ‘àwọn tí wọ́n ti ṣẹ́gun ẹranko náà, àti àwòrán rẹ̀, àti ààmì rẹ̀, àti nọ́ńbà orúkọ rẹ̀, wọ́n dúró lórí Òkun Dígí, wọ́n ní àwọn hàpù Ọlọ́run,’ wọ́n sì ń kọ orin Mósè àti ti Ọ̀dọ́-Àgùntàn. Ìfihàn 15:2.”

> “Fearful tests and trials await the people of God. The spirit of war is stirring the nations from one end of the earth to the other. But in the midst of the time of trouble that is coming,—a time of trouble such as has not been since there was a nation,—God’s chosen people will stand unmoved. Satan and his host cannot destroy them, for angels that excel in strength will protect them.” Testimonies, volume 9, 11–17.

> “Àwọn àdánwò àti ìdánwò tí ń bani lẹ́rù ń dúró de àwọn ènìyàn Ọlọ́run. Ẹ̀mí ogun ń ru àwọn orílẹ̀-èdè sókè láti òpin kan ayé dé òpin kejì. Ṣùgbọ́n láàárín àkókò ìpọ́njú tí ń bọ̀ wá,—àkókò ìpọ́njú irú èyí tí kò tíì sí láti ìgbà tí orílẹ̀-èdè bá ti wà,—àwọn ènìyàn àyànfẹ́ Ọlọ́run yóò dúró láìṣíbìkan. Sátánì àti ogun rẹ̀ kò le pa wọ́n run, nítorí àwọn áńgẹ́lì tí ó lágbára jùlọ yóò dáàbò bo wọ́n.” Testimonies, ìdìpọ̀ 9, 11–17.

The one hundred and forty-four thousand, who are “God’s tried and tested people” His “chosen people” “will stand unmoved” when “the persecutions of the past” are repeated. The light they will “walk in” is the light of the message of the seventh seal, which is the midnight cry, which is the light identifying the formation of the image of the beast.

Ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000] náà, tí wọ́n jẹ́ “àwọn ènìyàn Ọlọ́run tí a ti dán wò tí a sì ti fi ìdánwò múlẹ̀” àwọn “àwọn ènìyàn àyànfẹ́” Rẹ̀, “yóò dúró láìyẹ̀” nígbà tí “àwọn inúnibíni ìgbà àtijọ́” bá tún ṣẹlẹ̀. Ìmọ́lẹ̀ tí wọ́n yóò “rìn nínú rẹ̀” ni ìmọ́lẹ̀ ìhìnrere èdìdì keje, èyí tí í ṣe igbe ọ̀gànjọ́ òru, èyí tí í ṣe ìmọ́lẹ̀ tó ń fi ìdásílẹ̀ àwòrán ẹranko náà hàn.

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