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

Ìwé Dáníẹ́lì — Ọgọ́rùn-ún Kan àti Ọgọ́rin Kẹfà-Mẹ́je

The Lion’s Revelation: From Panium to the Final Sealing

Ìṣípayá Kìnìún: Láti Panium Títí dé Ìdìdí Ìkẹ́yìn

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Jeff Pippenger

Published

April 17, 2024

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When Jesus unseals a prophetic truth, He is represented as the Lion of the tribe of Judah, and at Caesarea Philippi, the Lion of the tribe of Judah began to unseal “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.” Those truths align with the message that He unsealed at the beginning of the sealing time of the one hundred and forty-four thousand, and then again at the end of the very same period. Those truths align with the message represented in verses thirteen through fifteen of Daniel chapter eleven.

Nígbà tí Jésù bá tú òtítọ́ àsọtẹ́lẹ̀ kan sílẹ̀, a ń ṣojú Rẹ̀ gẹ́gẹ́ bí Kìnìún ẹ̀yà Júdà, àti ní Kesarea Filipi, Kìnìún ẹ̀yà Júdà bẹ̀rẹ̀ sí í tú èdìdì yìí sílẹ̀ pé “ó yẹ kí ó lọ sí Jerusalẹmu, kí ó sì jìyà ohun púpọ̀ lọ́wọ́ àwọn àgbà, àti àwọn olórí àlùfáà àti àwọn akọ̀wé, kí a sì pa á, kí a sì jí i dìde ní ọjọ́ kẹta.” Àwọn òtítọ́ wọ̀nyí bá ìhìnrere tí Ó tú èdìdì rẹ̀ sílẹ̀ ní ìbẹ̀rẹ̀ àkókò fífi èdìdì kan-lẹ́gbẹ̀rún mẹ́rìnlélógójì sínú ìbámu, lẹ́yìn náà sì tún rí bẹ́ẹ̀ ní òpin àkókò kan náà pátápátá. Àwọn òtítọ́ wọ̀nyí bá ìhìnrere tí a ṣojú rẹ̀ nínú ẹsẹ̀ kẹtàlá títí dé kẹ́ẹ̀ẹ́dógún ti orí kọkànlá ìwé Dáníẹ́lì mu.

When He unseals that truth to the one hundred and forty-four thousand, He does so through the methodology of line upon line, for it is there that the “keys” to the kingdom of God are found. Those truths must be eaten for they are the keys to the kingdom of God, and the kingdom of God is to be within His people.

Nígbà tí Ó bá tú ìdìpọ̀ òtítọ́ náà sílẹ̀ fún ẹgbẹ̀rún mọ́kànlá-dín-lọ́gọ́rùn-ún mẹ́rìnlélógójì náà, Ó máa ń ṣe é nípasẹ̀ ọ̀nà ìlà lórí ìlà, nítorí pé ibẹ̀ ni a ti rí àwọn “kọ́kọ́rọ́” sí ìjọba Ọlọ́run. A gbọ́dọ̀ jẹ àwọn òtítọ́ wọ̀nyí, nítorí wọ́n ni àwọn kọ́kọ́rọ́ sí ìjọba Ọlọ́run, àti pé ìjọba Ọlọ́run ni láti wà nínú àwọn ènìyàn Rẹ̀.

> And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. Luke 17:20, 21.

> Nígbà tí àwọn Farisi sì béèrè lọ́wọ́ rẹ̀ pé ìgbà wo ni ìjọba Ọlọ́run yóò dé, ó dá wọn lóhùn, ó sì wí pé, Ìjọba Ọlọ́run kì í fi ìfihàn tí a lè ṣàkíyèsí dé: Bẹ́ẹ̀ ni wọn kì yóò wí pé, Wò ó níhìn-ín! tàbí pé, wò ó níhà! nítorí kíyèsí i, ìjọba Ọlọ́run wà ní inú yín. Luke 17:20, 21.

The devils believe, and yet tremble, for it is not enough to simply believe the “truth.” It must become part of you as is the physical food that is eaten. In the history of verses thirteen to fifteen the Lion of the tribe of Judah unseals the truths connected with the soon coming Sunday law, and those truths impress the seal upon the foreheads of the wise virgins, in advance of the coming crisis. The Lion of the tribe of Judah knew full well the testimony of Matthew chapter sixteen, and His visit to Caesarea Philippi aligned with Daniel’s testimony of Panium, and He knew the shadow of the cross which He and His disciple stood under in Caesarea Philippi, represented the shadow of the coming Sunday law in the history of His last-day people.

Àwọn ẹ̀mí èṣù gbàgbọ́, síbẹ̀ wọ́n sì ń wárìrì, nítorí kò tó láti kàn gbàgbọ́ “òtítọ́” nìkan. Ó gbọ́dọ̀ di apá kan nínú rẹ gẹ́gẹ́ bí oúnjẹ ti ara tí a jẹ ṣe di apá ara. Nínú ìtàn ẹsẹ̀ kẹtàlá sí kẹẹ̀ẹ́dógún, Kìnnìún ẹ̀yà Júdà tú àwọn òtítọ́ tí ó ní ìbáṣepọ̀ pẹ̀lú òfin ọjọ́ Àìkú tí ń bọ̀ ní kíákíá sílẹ̀, àwọn òtítọ́ wọ̀nyẹn sì fi èdìdì náà sára iwájú àwọn wúńdíá ọlọ́gbọ́n, ṣáájú ìpọ́njú tí ń bọ̀. Kìnnìún ẹ̀yà Júdà mọ ẹ̀rí Matteu orí kẹrìndínlógún dáadáa, ìbẹ̀wò Rẹ̀ sí Kesarea Filipi sì bá ẹ̀rí Daniẹli nípa Panium mu, Ó sì mọ̀ pé òjìji àgbélébùú tí Òun àti ọmọ-ẹ̀yìn Rẹ̀ dúró lábẹ́ rẹ̀ ní Kesarea Filipi, dúró fún òjìji òfin ọjọ́ Àìkú tí ń bọ̀ nínú ìtàn àwọn ènìyàn Rẹ̀ ọjọ́ ìkẹyìn.

> From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:21–28.

> Láti ìgbà náà lọ ni Jésù bẹ̀rẹ̀ sí í fi hàn àwọn ọmọ-ẹ̀yìn rẹ̀ bí ó ti yẹ kí ó lọ sí Jerusalẹmu, kí ó sì jìyà ohun púpọ̀ lọ́wọ́ àwọn àgbààgbà, àti àwọn olórí àlùfáà àti àwọn akọ̀wé, kí a sì pa á, kí ó sì jí dìde ní ọjọ́ kẹta. Nígbà náà ni Peteru mú un sọ́tọ̀, ó sì bẹ̀rẹ̀ sí í bá a wí, pé, Kí èyí má ṣẹlẹ̀ sí ọ, Olúwa: èyí kì yóò rí bẹ́ẹ̀ sí ọ. Ṣùgbọ́n ó yí padà, ó sì wí fún Peteru pé, Lọ sẹ́yìn mi, Satani: ìwọ jẹ́ ìkùsẹ̀sín fún mi: nítorí ìwọ kò mọ ohun tí ó jẹ́ ti Ọlọ́run lójú, bí kò ṣe ohun tí ó jẹ́ ti ènìyàn. Nígbà náà ni Jésù wí fún àwọn ọmọ-ẹ̀yìn rẹ̀ pé, Bí ẹnikẹ́ni bá fẹ́ tọ̀ mí lẹ́yìn, kí ó sẹ ara rẹ̀, kí ó sì gbé àgbélébùú rẹ̀, kí ó sì máa tọ̀ mí lẹ́yìn. Nítorí ẹnikẹ́ni tí ó bá fẹ́ gba ẹ̀mí rẹ̀ là ni yóò sọ ọ́ nù: ṣùgbọ́n ẹnikẹ́ni tí ó bá sọ ẹ̀mí rẹ̀ nù nítorí mi ni yóò rí i. Nítorí èrè wo ni yóò jẹ́ fún ènìyàn bí ó bá jèrè gbogbo ayé, tí ó sì pàdánù ọkàn ara rẹ̀? tàbí kí ni ènìyàn yóò fi rà padà fún ọkàn rẹ̀? Nítorí Ọmọ ènìyàn yóò wá nínú ògo Baba rẹ̀ pẹ̀lú àwọn angẹli rẹ̀; nígbà náà ni yóò sì san án fún olúkúlùkù gẹ́gẹ́ bí iṣẹ́ rẹ̀. Lóòótọ́ ni mo wí fún yín, àwọn kan wà nínú àwọn tí wọ́n dúró níhìn-ín yìí, tí wọn kì yóò tọ́ ikú wò rárá, títí wọn ó fi rí Ọmọ ènìyàn tí ń bọ̀ nínú ìjọba rẹ̀. Matteu 16:21–28.

The first, and therefore based upon the rule of first mention, the most important thing Jesus told His disciples about the sufferings of the cross, is that they would need to take up their own cross, if they chose to follow Him. Sister White clearly states that the cross is also the yoke. The yoke and the cross are symbols of man’s personal will, and it all depends upon the correct exercise of the will. The power which upholds God’s temple is a Lamb that had been slain and hung upon a “pillar”. The Lamb that is slain represents the crucifixion of the lower fleshly nature, and the “pillar” that the dead flesh is hung upon is the will. Christ provided His example of how to overcome by always keeping His will in submission to His Father’s will, and for accomplishing that work, He sat down on the throne with His Father. The symbol of overcoming is the slain Lamb hung upon the pillar. All these truths are directly associated with those represented as Peter.

Èkínní, nítorí náà gẹ́gẹ́ bí ìlànà ìkọ́kọ́ ìdarúkọ, ohun tí ó ṣe pàtàkì jùlọ tí Jésù sọ fún àwọn ọmọ-ẹ̀yìn Rẹ̀ nípa àwọn ìjìyà àgbélébùú ni pé yóò yẹ kí wọ́n gbé àgbélébùú tiwọn sókè, bí wọ́n bá yàn láti tẹ̀lé E. Sister White sọ ní kedere pé àjàgà náà pẹ̀lú ni àgbélébùú. Àjàgà àti àgbélébùú jẹ́ ààmì ìfẹ́ ara ẹni ènìyàn, ó sì gbẹ́kẹ̀ lé pátápátá lórí lílo ìfẹ́-inú náà ní ọ̀nà tí ó tọ́. Agbára tí ń gbé tẹ́ńpìlì Ọlọ́run ró ni Ọ̀dọ́-Àgùntàn kan tí a ti pa tí a sì so mọ́ “òpó” kan. Ọ̀dọ́-Àgùntàn tí a pa náà ṣojú ìkànìyàn ìwà-ara kékeré ti ẹran-ara, “òpó” tí a sì fi ara-ẹran tí ó ti kú náà kọ́ sí ni ìfẹ́-inú. Kristi fi àpẹẹrẹ Rẹ̀ hàn nípa bí a ṣe lè borí nípa mímú ìfẹ́-inú Rẹ̀ wà ní ìtẹríba sí ìfẹ́-inú Baba Rẹ̀ nígbà gbogbo, àti fún pípẹ̀ṣẹ́ iṣẹ́ náà, Ó jókòó lórí ìtẹ́ pẹ̀lú Baba Rẹ̀. Àmì ìborí ni Ọ̀dọ́-Àgùntàn tí a pa tí a so mọ́ òpó. Gbogbo àwọn òtítọ́ wọ̀nyí ní ìbáṣepọ̀ tààrà pẹ̀lú àwọn tí a ṣojú wọn gẹ́gẹ́ bí Peteru.

Unto Philadelphia, represented by the Exeter tent, it is stated:

Sí Filadẹlfia, tí àgọ́ Exeter dúró fún, ni a ti sọ pé:

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

> Ẹni tí ó bá ṣẹ́gun, èmi yóò fi í ṣe ọ̀wọn nínú tẹ́ńpìlì Ọlọ́run mi, kò sì ní jáde mọ́ láéláé; èmi yóò sì kọ orúkọ Ọlọ́run mi lé e lórí, àti orúkọ ìlú Ọlọ́run mi, èyí tí í ṣe Jerúsálẹ́mù tuntun, tí ó ti ọ̀dọ̀ Ọlọ́run mi sọ̀kalẹ̀ láti ọ̀run wá; èmi yóò sì kọ orúkọ tuntun mi lé e lórí. Ẹni tí ó bá ní etí, kí ó gbọ́ ohun tí Ẹ̀mí ń sọ fún àwọn ìjọ. Ìfihàn 3:12, 13.

He that overcomes as Christ overcame will receive a new name, just as Simon Barjonah did, and they will become a pillar in God’s temple, just as Christ is the Lamb that was slain and hung upon a pillar in God’s temple. When they overcome as Christ overcame, they will also sit upon the throne in heavenly places, as did Christ.

Ẹni tí ó bá ṣẹ́gun gẹ́gẹ́ bí Kristi ti ṣẹ́gun yóò gba orúkọ tuntun, gẹ́gẹ́ bí Simoni Báriónà ti gba, wọn yóò sì di ọ̀pá nínú tẹ́ńpìlì Ọlọ́run, gẹ́gẹ́ bí Kristi ṣe jẹ́ Ọ̀dọ́-Àgùntàn tí a pa tí a sì gbé kọ́ lórí ọ̀pá nínú tẹ́ńpìlì Ọlọ́run. Nígbà tí wọn bá ṣẹ́gun gẹ́gẹ́ bí Kristi ti ṣẹ́gun, wọn yóò tún jókòó lórí ìtẹ́ ní àwọn ibi ọ̀run, gẹ́gẹ́ bí Kristi ti ṣe.

Unto Laodicea, represented by the Watertown tent, it is stated:

Sí ìjọ Laodicea, tí àgọ́ Watertown ṣojú fún, a sọ pé:

> Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:20–22.

> Wò ó, mo dúró ní ẹnu-ọ̀nà, mo sì ń kanilẹ́kùn: bí ẹnikẹ́ni bá gbọ́ ohùn mi, tí ó sì ṣí ẹnu-ọ̀nà, èmi yóò wọlé tọ̀ ọ́ wá, èmi yóò sì bá a jẹun, òun náà yóò sì bá mi jẹun. Ẹni tí ó bá ṣẹ́gun ni èmi yóò fún ní ànfàní láti jókòó pẹ̀lú mi lórí ìtẹ́ mi, gẹ́gẹ́ bí èmi náà ti ṣẹ́gun, tí mo sì jókòó pẹ̀lú Baba mi lórí ìtẹ́ rẹ̀. Ẹni tí ó bá ní etí, kí ó gbọ́ ohun tí Ẹ̀mí ń sọ fún àwọn ìjọ. Ìfihàn 3:20–22.

The first truth Jesus told the disciples as He began to reveal the sufferings of the cross was the truth that men must overcome exactly as He had provided an example of overcoming. Men must crucify the flesh with the affections and lusts. When this is done they will be seated in heavenly places.

Òtítọ́ àkọ́kọ́ tí Jésù sọ fún àwọn ọmọ-ẹ̀yìn nígbà tí Ó bẹ̀rẹ̀ sí í ṣí àwọn ìyà ti àgbélébùú hàn ni òtítọ́ pé ènìyàn gbọ́dọ̀ ṣẹ́gun gẹ́gẹ́ bí Òun tìkára Rẹ̀ ti fi àpẹẹrẹ ìṣẹ́gun hàn. Ènìyàn gbọ́dọ̀ kan ara sí àgbélébùú pẹ̀lú àwọn ìfẹ́ inú rẹ̀ àti àwọn ìfẹ́kúfẹ̀ẹ́ rẹ̀. Nígbà tí a bá ti ṣe èyí, a óò mú wọn jókòó ní àwọn ibi ọ̀run.

> Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:5, 6.

> Àní nígbà tí a ṣì kú nínú ẹ̀ṣẹ̀, ó sì sọ wá di alààyè pọ̀ mọ́ Kristi, (nípa oore-ọ̀fẹ́ ni a fi gbà yín là;) ó sì jí wa dìde pọ̀, ó sì mú kí a jókòó pọ̀ ní àwọn ibi ọ̀run nínú Kristi Jésù. Efesu 2:5, 6.

After presenting the truth of the crucifixion, in terms of personal responsibility, The Lion of the tribe of Judah added another truth which addresses the last days.

Lẹ́yìn tí Ó ti gbé òtítọ́ ìkànnìyàn-únró náà kalẹ̀ ní ìbámu pẹ̀lú ojúṣe ara ẹni, Kìnnìún ẹ̀yà Júdà fi òtítọ́ mìíràn kún un, èyí tí ó ń sọ̀rọ̀ nípa àwọn ọjọ́ ìkẹyìn.

> For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:26–28.

> Nítorí èrè kín ni yóò jẹ́ fún ènìyàn bí ó bá jèrè gbogbo ayé, tí ó sì pàdánù ọkàn ara rẹ̀? tàbí kí ni ènìyàn yóò fi ṣe pàṣípààrọ̀ fún ọkàn rẹ̀? Nítorí Ọmọ ènìyàn yóò wá nínú ògo Baba rẹ̀ pẹ̀lú àwọn áńgẹ́lì rẹ̀; nígbà náà ni yóò sì san án fún olúkúlùkù gẹ́gẹ́ bí iṣẹ́ rẹ̀. Lóòótọ́ ni mo wí fún yín, àwọn kan wà nínú àwọn tí ó dúró níhìn-ín yìí, tí kì yóò tọ́ ikú wò rárá, títí wọn ó fi rí Ọmọ ènìyàn tí ń bọ̀ wá nínú ìjọba rẹ̀. Matteu 16:26–28.

When the message of the Midnight Cry is unsealed by the Lion of the tribe of Judah in the concluding period of the sealing of the one hundred and forty-four thousand there would be some who did not die. He then addressed specifically the one hundred and forty-four thousand, His last-day people who do not taste of death. Therefore, six days after His visit to Caesarea Philippi the Lion of the tribe of Judah unsealed a truth that was to strengthen His disciples for the coming crisis of the cross, but it more importantly spoke to the soon coming Sunday law.

Nígbà tí Kìnìún ẹ̀yà Júdà bá tú ìdìmọ̀ ìhìnrere Ẹkún Òru sílẹ̀ ní àkókò ìparí ìdìdì àwọn ẹgbẹ̀rún mẹ́rìnlélógójì àti ọ̀kẹ́ mẹ́rìnlélógójì, àwọn kan yóò wà tí kì yóò kú. Nígbà náà ni Ó bá àwọn ẹgbẹ̀rún mẹ́rìnlélógójì sọ̀rọ̀ ní pàtó, àwọn ènìyàn Rẹ̀ ti ọjọ́ ìkẹyìn tí kì í tọ́ ikú wò. Nítorí náà, ọjọ́ mẹ́fà lẹ́yìn ìbẹ̀wò Rẹ̀ sí Kesaréà Filipi, Kìnìún ẹ̀yà Júdà tú òtítọ́ kan sílẹ̀ tí yóò mú àwọn ọmọ-ẹ̀yìn Rẹ̀ lágbára fún ìpẹ̀yà àgbélébùú tí ń bọ̀, ṣùgbọ́n ní pàtàkì jùlọ ó ń sọ̀rọ̀ nípa òfin Ọjọ́-Àìkú tí ó súnmọ́ dé.

> And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him. Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias. While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him. And when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid. And when they had lifted up their eyes, they saw no man, save Jesus only. And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. And his disciples asked him, saying, Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist. Matthew 17:1–13.

> Lẹ́yìn ọjọ́ mẹ́fà, Jésù mú Pétérù, Jémsì, àti Jòhánù arákùnrin rẹ̀, ó sì mú wọn gòkè lọ sí orí òkè gíga kan ní ìkọ̀kọ̀. A sì yí i pa dà níwájú wọn: ojú rẹ̀ sì ń tàn bí oòrùn, aṣọ rẹ̀ sì funfun bí ìmọ́lẹ̀. Kíyèsi i, Mósè àti Élíjà sì farahàn fún wọn, wọ́n sì ń bá a sọ̀rọ̀. Nígbà náà ni Pétérù dáhùn, ó sì wí fún Jésù pé, Olúwa, ó dára fún wa láti wà níhìn-ín yìí: bí o bá fẹ́, jẹ́ kí a kọ agọ́ mẹ́ta síhìn-ín yìí; ọ̀kan fún ọ, ọ̀kan fún Mósè, àti ọ̀kan fún Élíjà. Nígbà tí ó ṣì ń sọ̀rọ̀, kíyèsi i, ìkùukùu dídán kan bò wọ́n mọ́lẹ̀: kíyèsi i sì ni ohùn kan láti inú ìkùukùu náà, tí ó wí pé, Èyí ni Ọmọ mi ọ̀fẹ́, ẹni tí inú mi dùn sí gidigidi; ẹ fetí sí i. Nígbà tí àwọn ọmọ-ẹ̀yìn náà gbọ́ èyí, wọ́n wólẹ̀ lójú wọn, ẹ̀rù sì bà wọ́n gidigidi. Jésù sì wá, ó fi ọwọ́ kàn wọ́n, ó sì wí pé, Ẹ dìde, ẹ má sì bẹ̀rù. Nígbà tí wọ́n gbé ojú wọn sókè, wọn kò rí ẹnikẹ́ni mọ́, bí kò ṣe Jésù nìkan. Bí wọ́n ṣe ń sọ̀kalẹ̀ láti orí òkè náà, Jésù pàṣẹ fún wọn pé, Ẹ má sọ ìran náà fún ẹnikẹ́ni, títí Ọmọ ènìyàn yóò fi jí dìde kúrò nínú òkú. Àwọn ọmọ-ẹ̀yìn rẹ̀ sì bi í pé, Èéṣe tí àwọn akọ̀wé fi ń wí pé Élíjà gbọdọ̀ kọ́kọ́ dé? Jésù sì dáhùn, ó wí fún wọn pé, Lóòótọ́, Élíjà yóò kọ́kọ́ dé, yóò sì tún ohun gbogbo ṣe. Ṣùgbọ́n mo wí fún yín pé, Élíjà ti dé tẹ́lẹ̀, wọn kò sì mọ̀ ọ́n, ṣùgbọ́n wọ́n ṣe sí i ohunkóhun tí wọ́n fẹ́. Bákan náà ni Ọmọ ènìyàn pẹ̀lú yóò jìyà lọ́wọ́ wọn. Nígbà náà ni àwọn ọmọ-ẹ̀yìn náà mọ̀ pé nípa Jòhánù Oníbatisí ni ó ń sọ fún wọn. Mátíù 17:1–13.

In the passage the Lion of the tribe of Judah is unsealing the truths that seal the one hundred and forty-four thousand just before the close of probation, for the “time is at hand.” He first identified the suffering of the cross, and represented the experience as the defining difference between one class who would refuse to exercise their will in crucifying the flesh, and a class who would follow Christ’s example. Then He presented to them that they were representing the last generation of earth’s history, when there would be people who lived from the time of the unsealing that took place on September 11, 2001, until His return.

Nínú ìpínrọ̀ náà, Kìnnìún ẹ̀yà Júdà ń tú àwọn òtítọ́ tí ń fi èdìdì dì ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìlélógójì náà sílẹ̀ ní kété ṣáájú ìparí àkókò ìdánwò, nítorí pé “àkókò ti súnmọ́lé.” Ní ìbẹ̀rẹ̀, Ó kọ́kọ́ fi ìjìyà àgbélébùú hàn, ó sì ṣàfihàn ìrírí náà gẹ́gẹ́ bí ìyàtọ̀ pàtàkì tí ń ṣàlàyé ìyapa láàárín ẹ̀ka kan tí yóò kọ̀ láti lo ìfẹ́ ara wọn nínú kíkàn ara mọ́ àgbélébùú, àti ẹ̀ka kan tí yóò tẹ̀lé àpẹẹrẹ Kristi. Lẹ́yìn náà, Ó fi hàn wọ́n pé wọ́n ń ṣojú ìran ìkẹyìn nínú ìtàn ayé, nígbà tí àwọn ènìyàn yóò wà tí yóò yè láti àkókò ìtúṣílẹ̀ èdìdì tí ó ṣẹlẹ̀ ní September 11, 2001, títí di ìpadàbọ̀ Rẹ̀.

Then He presented a vision of His glorified being, and with Him were Moses and Elijah. The sealing message that is unsealed is the Revelation of Jesus Christ, that is associated with Moses and Elijah, and that message began to be unsealed in July 2023, when the two witnesses of Revelation chapter eleven, who are Moses and Elijah, were established, line upon line, as the symbols that represented the sealing of the one hundred and forty-four thousand. When the three disciples saw the vision and heard God’s voice, “they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.”

Lẹ́yìn náà, Ó fi ìran ti ìwà-ògo Rẹ̀ hàn, Mósè àti Èlíjà sì wà pẹ̀lú Rẹ̀. Ìhìn iṣẹ́ ìdìdì tí a ti ṣí ni Ìfihàn Jésù Kristi, èyí tí ó ní ìṣọ̀kan pẹ̀lú Mósè àti Èlíjà, ìhìn iṣẹ́ náà sì bẹ̀rẹ̀ sí í ṣí ní oṣù Keje ọdún 2023, nígbà tí a fi àwọn ẹlẹ́rìí méjì ti Ìfihàn orí kọkànlá, tí wọ́n jẹ́ Mósè àti Èlíjà, múlẹ̀, ìlà lórí ìlà, gẹ́gẹ́ bí àwọn àmì tí ó ṣojú fún ìdìdì àwọn ẹgbẹ̀rún kan ọgọ́rùn-ún mẹ́rìnlélógójì. Nígbà tí àwọn ọmọ-ẹ̀yìn mẹ́tẹ̀ẹ̀ta náà rí ìran náà, tí wọ́n sì gbọ́ ohùn Ọlọ́run pé, “wọ́n dojúbolẹ̀, ẹ̀rù sì bà wọ́n gidigidi. Jésù sì tọ̀ wọ́n wá, ó fi ọwọ́ kàn wọ́n, ó sì wí pé, Ẹ dìde, ẹ má sì bẹ̀rù.”

The vision which the three disciples saw, represents a vision of Christ’s glory in the last days, and it is therefore the same vision which Daniel saw in chapter ten.

Ìran tí àwọn ọmọ-ẹ̀yìn mẹ́tẹ̀ẹ̀ta náà rí dúró fún ìran ògo Kristi ní àwọn ọjọ́ ìkẹyìn, nítorí náà ó sì jẹ́ ìran kan náà tí Dáníẹ́lì rí ní orí kẹwàá.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. Daniel 10:7–12.

> Èmi Dáníẹ́lì nìkan ni mo rí ìran náà: nítorí àwọn ọkùnrin tí wọ́n wà pẹ̀lú mi kò rí ìran náà; ṣùgbọ́n ìwarìrì ńlá kan bà wọ́n, tó bẹ́ẹ̀ tí wọ́n sá lọ láti fi ara wọn pamọ́. Nítorí náà a fi mí sílẹ̀ nìkan, mo sì rí ìran ńlá yìí, agbára kan kò sì ṣẹ́ kù nínú mi: nítorí ẹwà mi yí padà nínú mi sí ìbàjẹ́, èmi kò sì ní agbára kankan mọ́. Síbẹ̀ mo gbọ́ ohùn ọ̀rọ̀ rẹ̀: nígbà tí mo sì gbọ́ ohùn ọ̀rọ̀ rẹ̀, nígbà náà ni mo wà nínú oorun jíjin lórí ojú mi, ojú mi sì dojúkọ ilẹ̀. Kíyèsi i, ọwọ́ kan sì kàn mí, tí ó gbé mi ró lórí eékún mi àti lórí àtẹ́lẹwọ́ ọwọ́ mi. Ó sì wí fún mi pé, Ìwọ Dáníẹ́lì, ọkùnrin tí a fẹ́ràn gidigidi, mọ̀ ọ̀rọ̀ tí mo ń sọ fún ọ, kí o sì dúró ṣinṣin: nítorí sí ọ ni a ti rán mi wá nísinsìnyí. Nígbà tí ó sì ti sọ ọ̀rọ̀ yìí fún mi, mo dúró ní ìwárìrì. Nígbà náà ni ó wí fún mi pé, Má bẹ̀rù, Dáníẹ́lì: nítorí láti ọjọ́ àkọ́kọ́ tí ìwọ ti fi ọkàn rẹ sí i láti mọ̀ye, àti láti rẹ ara rẹ sílẹ̀ níwájú Ọlọ́run rẹ, a ti gbọ́ ọ̀rọ̀ rẹ, èmi sì wá nítorí ọ̀rọ̀ rẹ. Dáníẹ́lì 10:7–12.

The vision of the transfiguration in Matthew chapter seventeen, is the looking-glass vision of Daniel chapter ten, that takes place when the dead dry bones of Ezekiel are resurrected. The vision, and the associated message, manifests two classes of worshippers, one in the Exeter tent, and the other in the Watertown tent, which is Jeremiah’s assembly of mockers, and John’s synagogue of Satan. As with the effects of the vision in Daniel’s testimony, so too “when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.” The vision was audible and visual in both cases, and it produced fear, in both examples. A “touch” was required to strengthen in both testimonies.

Ìran ìyípadà ògo ní Matteu orí kẹtàlá [17], ni ìran dígí-wíwò ti Daniẹli orí kẹwàá [10], èyí tí ó ṣẹlẹ̀ nígbà tí a jí egungun gbígbẹ tí ó kú ti Hesekieli dìde. Ìran náà, àti ìfiranṣẹ́ tí ó bá a lọ, ń fi irú méjì àwọn olùjọsìn hàn, ọ̀kan nínú àgọ́ Exeter, èkejì sì nínú àgọ́ Watertown, èyí tí í ṣe àpéjọ àwọn ẹlẹ́yà Jeremáyà, àti sínágọ́ọ̀gù Satani ti Johanu. Gẹ́gẹ́ bí ó ti rí nípa ipa ìran náà nínú ẹ̀rí Daniẹli, bẹ́ẹ̀ náà ni “nígbà tí àwọn ọmọ-ẹ̀yìn gbọ́ ọ́, wọ́n dojúbolẹ̀, wọ́n sì bẹ̀rù gidigidi. Jesu sì tọ̀ wọ́n wá, ó fi ọwọ́ kàn wọ́n, ó sì wí pé, Ẹ dìde, ẹ má sì bẹ̀rù.” Ìran náà jẹ́ ohun tí a gbọ́ tí a sì rí ní ojú ní ọ̀ràn méjèèjì, ó sì mú ìbẹ̀rù wá, nínú àpẹẹrẹ méjèèjì. “Ìfọwọ́kàn” kan ni a nílò láti fún wọn ní agbára nínú ẹ̀rí méjèèjì.

The vision of the transfiguration was evidence, among other things that the Word of God never fails, for in chapter sixteen of Matthew, in the final verse, Jesus had stated that “There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.” The transfiguration was an illustration of the coming of “the Son of man” in His kingdom.

Ìran ìyípadà ògo náà jẹ́ ẹ̀rí, láàrín àwọn nǹkan míì, pé Ọ̀rọ̀ Ọlọ́run kì í ṣàṣìṣe rárá; nítorí nínú orí kẹrìndínlógún ti Mátíù, ní ẹsẹ̀ ìkẹyìn, Jésù ti sọ pé, “Àwọn kan wà nínú àwọn tí ń dúró níhìn-ín yìí, tí kì yóò tọ́ ikú wò rárá, títí wọn yóò fi rí Ọmọ ènìyàn tí ń bọ̀ nínú ìjọba rẹ̀.” Ìyípadà ògo náà jẹ́ àpèjúwe ìbọ̀ “Ọmọ ènìyàn” nínú ìjọba Rẹ̀.

> “Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51–53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 421.

> “Májẹ̀mú Mósè lórí òkè ìyípadà àwòrán jẹ́ ẹlẹ́rìí sí iṣẹ́gun Kristi lórí ẹ̀ṣẹ̀ àti ikú. Ó dúró fún àwọn tí yóò jáde wá láti inú ibojì ní àjíǹde àwọn olódodo. Èlíjà, ẹni tí a gbé lọ sí ọ̀run láìrí ikú, dúró fún àwọn tí yóò wà láàyè lórí ilẹ̀ ayé nígbà ìbọ̀wọ̀ kejì Kristi, àti àwọn tí a óo ‘yí padà, lójijì, ní ìṣẹ́jú kan, ní ìmíjú ojú, ní ìpè ìkẹyìn;’ nígbà tí ‘ẹ̀dá ikú yìí gbọ́dọ̀ wọ àìkú,’ tí ‘ẹ̀dá bàjẹ́ yìí sì gbọ́dọ̀ wọ àìbàjẹ́.’ 1 Kọrinti 15:51–53. A wọ Jésù ní ìmọ́lẹ̀ ọ̀run, gẹ́gẹ́ bí yóò ṣe farahàn nígbà tí yóò wá ‘lẹ́ẹ̀kejì láìsí ẹ̀ṣẹ̀ sí ìgbàlà.’ Nítorí yóò wá ‘ní ògo Baba Rẹ̀ pẹ̀lú àwọn áńgẹ́lì mímọ́.’ Hébérù 9:28; Máàkù 8:38. Ìlérí Olùgbàlà fún àwọn ọmọ-ẹ̀yìn náà ti ṣẹ báyìí. Lórí òkè náà ni a fi ìjọba ògo ọjọ́ iwájú hàn ní àpẹẹrẹ kékeré,—Kristi Ọba, Mósè gẹ́gẹ́ bí aṣojú àwọn ẹni mímọ́ tí a jí dìde, àti Èlíjà gẹ́gẹ́ bí aṣojú àwọn tí a yí padà.” Ìfẹ́ Ọ̀pọ̀ Àkókò, 421.

The sealing truth includes an identification that the one hundred and forty-four thousand are those represented in Revelation chapter seven, who do not die, and are represented by Elijah, and that the great multitude in Revelation chapter seven, are those represented by Moses, that do die. The one group is called at the first voice of Revelation chapter eighteen, and the other group is called at the second voice of Revelation chapter eighteen.

Òtítọ́ ìdìdì náà ní ìdánimọ̀ kan pé ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin náà ni àwọn tí a ṣàpẹẹrẹ wọn nínú Ìfihàn orí kẹjọ, tí wọn kì yóò kú, tí a sì fi Élíjà ṣàpẹẹrẹ wọn; àti pé ọ̀pọ̀ ènìyàn ńlá náà nínú Ìfihàn orí kẹjọ ni àwọn tí a ṣàpẹẹrẹ wọn pẹ̀lú Mósè, tí wọn yóò kú. A pe ẹgbẹ́ kan ní ohùn àkọ́kọ́ Ìfihàn orí kẹtàlá, a sì pe ẹgbẹ́ kejì ní ohùn kejì Ìfihàn orí kẹtàlá.

After the touch, Jesus gave further instruction to the disciples when He said, “Tell the vision to no man, until the Son of man be risen again from the dead.” The vision of the transfiguration, which is the vision of the looking-glass, and the vision of Isaiah in chapter six, and Paul’s vision while in the third heaven, and Ezekiel’s vision of the wheels within the wheels was sealed up by the Lion of the tribe of Judah, until after the resurrection of Christ.

Lẹ́yìn ìfọwọ́kan náà, Jésù fi ìtọ́nisọ́nà míì kún un fún àwọn ọmọ-ẹ̀yìn náà nígbà tí Ó wí pé, “Ẹ má ṣe sọ ìran náà fún ẹnikẹ́ni, títí Ọmọ ènìyàn yóò fi jíǹde kúrò nínú òkú.” Ìran ìyípadà ògo náà, tí í ṣe ìran dígí, àti ìran Isaiah ní orí kẹfà, àti ìran Paul nígbà tí ó wà ní ọ̀run kẹta, àti ìran Ezekiel ti àwọn àgbá kẹ̀kẹ́ láàárín àwọn àgbá kẹ̀kẹ́, ni Kìnnìún ẹ̀yà Judah dì mọ́, títí di lẹ́yìn àjíǹde Kristi.

The resurrection of Christ represents the resurrection of the two witnesses that were with Christ in that very vision, and they were to be resurrected in July of 2023. At that point the sealing message would be unsealed to the two witnesses of Revelation eleven and the two groups of faithful, and it would be placed in the context of the looking-glass vision of Christ’s glory at the end of the world.

Àjíǹde Kristi ń ṣojú àjíǹde àwọn ẹlẹ́rìí méjì tí wọ́n wà pẹ̀lú Kristi nínú ìran kan náà gan-an, a sì ti yàn pé kí a jí wọn dìde ní oṣù Keje ọdún 2023. Ní àkókò yẹn, a óò ṣí ìránṣẹ́ ìdìmọ̀ náà sílẹ̀ fún àwọn ẹlẹ́rìí méjì ti Ìfihàn mọ́kànlá àti fún ẹgbẹ́ méjì àwọn olóòtítọ́, a ó sì fi í sínú àyíká ìran dígí-ìwòyí ti ògo Kristi ní òpin ayé.

The sealing message will also be placed within the context of the first three verses of Revelation chapter one, where the chain of communication, that represents the combination of divinity with humanity is set forth in the step-by-step process of how the sealing message is presented to those who are candidates to be among the one hundred and forty-four thousand.

A tún ó fi ìhìnrere ìdìdì náà sínú àyíká àwọn ẹsẹ̀ mẹ́ta àkọ́kọ́ ti Ìfihàn orí kìn-ín-ní, níbi tí a ti gbé ẹ̀wọ̀n ìbánisọ̀rọ̀ kalẹ̀, èyí tí ó dúró fún ìṣọ̀kan ìbátan Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn, nínú ìlànà ìgbésẹ̀-nípasẹ̀-ìgbésẹ̀ bí a ṣe ń fi ìhìnrere ìdìdì náà hàn fún àwọn tí wọ́n jẹ́ olùdíje láti wà láàárín ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì náà.

The step-by-step process was from the Father, to the Son, to the angel Gabriel, to John, to the churches. From the Divine Father, to the Divine and human Son, to an unfallen creature (Gabriel), to a fallen creature (John) to the churches which are in Asia (the world.) The five steps are specifically identified at the very first mention of the Revelation of Jesus Christ, and to deny any step is to deny them all.

Ìlànà ìgbésẹ̀ nípasẹ̀ ìgbésẹ̀ náà wá láti ọ̀dọ̀ Baba, sí ọ̀dọ̀ Ọmọ, sí ọ̀dọ̀ áńgẹ́lì Gébúrélì, sí ọ̀dọ̀ Jòhánù, sí àwọn ìjọ. Láti ọ̀dọ̀ Baba Àtọ̀runwá, sí ọ̀dọ̀ Ọmọ Àtọ̀runwá àti ènìyàn, sí ọ̀dọ̀ ẹ̀dá tí kò ṣubú (Gébúrélì), sí ọ̀dọ̀ ẹ̀dá tí ó ṣubú (Jòhánù), sí àwọn ìjọ tí ó wà ní Éṣíà (ayé.) A fi àwọn ìgbésẹ̀ márùn-ún náà hàn ní pàtó ní ìgbà ìkínní tí a mẹ́nuba Ìfihàn Jésù Kristi, àti láti sẹ́ ìgbésẹ̀ kankan nínú wọn ni láti sẹ́ gbogbo wọn.

In agreement with that revelation the disciples then asked Jesus “Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist.”

Ní ìbámu pẹ̀lú ìfihàn náà, àwọn ọmọ-ẹ̀yìn sì béèrè lọ́wọ́ Jesu pé, “Èéṣe tí àwọn akọ̀wé fi ń wí pé Elijah gbọ́dọ̀ kọ́kọ́ wá?” Jesu sì dáhùn, ó sì wí fún wọn pé, “Lóòótọ́, Elijah yóò kọ́kọ́ wá, yóò sì tún ohun gbogbo ṣe. Ṣùgbọ́n mo wí fún yín pé, Elijah ti dé tẹ́lẹ̀, wọn kò sì mọ̀ ọ́n, ṣùgbọ́n wọ́n ti ṣe sí i ohunkóhun tí wọ́n fẹ́. Bẹ́ẹ̀ gẹ́gẹ́ ni Ọmọ ènìyàn náà yóò jìyà lọ́wọ́ wọn pẹ̀lú.” Nígbà náà ni àwọn ọmọ-ẹ̀yìn yé e pé nípa Johanu Oníbatisí ni ó ń sọ fún wọn.

The prophetic role of John the Baptist and John the Revelator is an element of the sealing message, and those in the Watertown tent who chose to disregard the message of Samuel Snow, represent those who are unwilling to acknowledge that the Lord selects the men He chooses to select. The voice that was selected in 1989, who first published its message two hundred and twenty years after 1776, in 1996, who was the watchman who identified that the third woe had arrived on September 11, 2001, who presented the sinful message of July 18, 2020, is part of the sealing message, and his role is represented by John the Baptist.

Ipa àsọtẹ́lẹ̀ ti Johanu Onítẹ̀bọmi àti Johanu Olùfihàn jẹ́ ọ̀kan nínú àwọn èròjà ìránṣẹ́ ìdìdì, àti àwọn tí ó wà nínú àgọ́ Watertown tí wọ́n yan láti kọbi ara sí ìránṣẹ́ Samuel Snow, dúró fún àwọn tí kò fẹ́ jẹ́wọ́ pé Olúwa ni ń yan àwọn ènìyàn tí Ó bá fẹ́ yan. Ohùn tí a yàn ní 1989, tí ó kọ́kọ́ ṣe àtẹ̀jáde ìránṣẹ́ rẹ̀ lẹ́yìn ọdún ẹgbẹ̀rún méjì ó lé ogún lẹ́yìn 1776, ní 1996, ẹni tí ó jẹ́ olùṣọ́ tí ó mọ̀ pé ìyà kẹta ti dé ní September 11, 2001, tí ó gbé ìránṣẹ́ ẹ̀ṣẹ̀ kalẹ̀ ní July 18, 2020, jẹ́ apá kan nínú ìránṣẹ́ ìdìdì, ipa rẹ̀ sì ni Johanu Onítẹ̀bọmi ṣàpẹẹrẹ.

We shall continue this study in the next article.

A ó máa tẹ̀síwájú nínú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tó kàn.

> “I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.

> “Mo rí ẹgbẹ́ kan tí wọ́n dúró ní ìṣọ́ra gíga, tí wọ́n sì dúró ṣinṣin, láì fi ojú rere kankan hàn sí àwọn tí yóò fẹ́ dá ìgbàgbọ́ tí a ti fi múlẹ̀ nínú ara náà rú. Ọlọ́run fi ìtẹ́wọ́gbà wo wọn. A fi ìránṣẹ́ àwọn áńgẹ́lì mẹ́ta hàn mí—ìhìnrere áńgẹ́lì kìn-ín-ní, èkejì, àti ẹ̀kẹta. Áńgẹ́lì tí ń bá mi lọ wí pé, ‘Ègbé ni fún ẹni tí yóò ṣí àpáta kan kúrò tàbí gbé ìkọ́ kan mì nínú àwọn ìhìnrere wọ̀nyí. Òye tòótọ́ sí àwọn ìhìnrere wọ̀nyí ṣe pàtàkì gidigidi. Àyànmọ́ àwọn ọkàn rọ̀ mọ́ bí a ṣe gbà wọ́n.’ A tún mú mi sọ̀kalẹ̀ nípasẹ̀ àwọn ìhìnrere wọ̀nyí lẹ́ẹ̀kansi, mo sì rí bí àwọn ènìyàn Ọlọ́run ti fi iye ńlá rà ìrírí wọn. A ti rí i gbà nípasẹ̀ ìjìyà púpọ̀ àti ìjà líle. Ọlọ́run ti mú wọn lọ ní ìgbésẹ̀ nípasẹ̀ ìgbésẹ̀, títí Ó fi gbé wọn kalẹ̀ lórí pèpéle tí ó lágbára, tí a kò sì lè yí. Mo rí àwọn ènìyàn kan sún mọ́ pèpéle náà, wọ́n sì yẹ ìpìlẹ̀ rẹ̀ wò. Àwọn kan pẹ̀lú ayọ̀ fi ẹsẹ̀ wọn lé e lórí lẹ́sẹ̀kẹsẹ̀. Àwọn mìíràn bẹ̀rẹ̀ sí í wá àbùkù sí ìpìlẹ̀ náà. Wọ́n fẹ́ kí a ṣe àtúnṣe sí i, lẹ́yìn náà ni pèpéle náà yóò péye jùlọ, tí àwọn ènìyàn náà yóò sì láyọ̀ gidigidi sí i. Àwọn kan sọ̀kalẹ̀ kúrò lórí pèpéle náà láti yẹ̀ ẹ́ wò, wọ́n sì kéde pé a kọ ọ́ lọ́nà tí kò tọ́. Ṣùgbọ́n mo rí i pé ó fẹ́rẹ̀ẹ́ jẹ́ pé gbogbo wọn dúró ṣinṣin lórí pèpéle náà, wọ́n sì ń gba àwọn tí ó ti sọ̀kalẹ̀ kúrò lórí rẹ̀ níyànjú láti dá ẹ̀dùn wọn dúró; nítorí Ọlọ́run ni Amọ̀ṣẹ́ Àgbà, wọ́n sì ń bá a jagun. Wọ́n tún iṣẹ́ iyanu Ọlọ́run sọ, iṣẹ́ tí ó ti mú wọn dé orí pèpéle ṣinṣin náà, wọ́n sì fi ọkàn kan náà gbé ojú wọn sókè sí ọ̀run, wọ́n sì fi ohùn rara yìn Ọlọ́run lógo. Èyí kan àwọn kan lára àwọn tí wọ́n ti ṣe ẹ̀dùn tí wọ́n sì ti fi pèpéle náà sílẹ̀, wọ́n sì tún fi ìríra-ẹni-hàn onírẹ̀lẹ̀ gbé ẹsẹ̀ wọn lé e lórí.”

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> “Wọ́n tọ́ka mi padà sí ìkéde ìbọ̀wọ̀ àkọ́kọ́ Kristi. A rán Jòhánù ní ẹ̀mí àti agbára Èlíjà láti pèsè ọ̀nà fún Jésù. Àwọn tí ó kọ̀ ẹ̀rí Jòhánù kò rí àǹfààní kankan nínú àwọn ẹ̀kọ́ Jésù. Ìtakò wọn sí ìròyìn tí ó sọ ìbọ̀wọ̀ Rẹ̀ tẹ́lẹ̀ fi wọ́n sí ipò tí wọn kò fi lè tètè gba ẹ̀rí tí ó lágbára jùlọ pé Òun ni Mèsáyà. Satani darí àwọn tí ó kọ ìròyìn Jòhánù lọ síwájú sí i, láti kọ Kristi, kí wọ́n sì kàn án mọ́ àgbélébùú. Nípa ṣíṣe èyí, wọ́n fi ara wọn sí ipò tí wọn kò fi lè gba ìbùkún ọjọ́ Pẹ́ńtẹ́kóstì, èyí tí ì bá ti kọ́ wọn ní ọ̀nà sínú ibi mímọ́ ti ọ̀run. Yíyà aṣọ ìkélé tẹ́ńpìlì náà fi hàn pé a kì yóò tún gba àwọn ẹbọ àti àṣẹ ìsìn àwọn Júù mọ́. A ti rú Ẹbọ ńlá náà, a sì ti tẹ́wọ́ gbà á, àti Ẹ̀mí Mímọ́ tí ó sọ̀kalẹ̀ ní ọjọ́ Pẹ́ńtẹ́kóstì mú èrò àwọn ọmọ-ẹ̀yìn kúrò ní ibi mímọ́ ayé lọ sí ibi mímọ́ ti ọ̀run, níbi tí Jésù ti wọ̀lé pẹ̀lú ẹ̀jẹ̀ Tirẹ̀, láti da àwọn àǹfààní ètùtù Rẹ̀ sí àwọn ọmọ-ẹ̀yìn Rẹ̀. Ṣùgbọ́n a fi àwọn Júù sílẹ̀ nínú òkùnkùn pátápátá. Wọ́n pàdánù gbogbo ìmọ́lẹ̀ tí wọ́n ì bá ní lórí ètò ìgbàlà, wọ́n sì ń bá a lọ láti gbẹ́kẹ̀lé àwọn ẹbọ àti ọrẹ wọn tí kò ní ìlò. Ibi mímọ́ ti ọ̀run ti gba ipò ti ibi mímọ́ ayé, síbẹ̀ wọn kò ní ìmọ̀ nípa ìyípadà náà. Nítorí náà wọn kò lè rí àǹfààní nínú àlàtakò Kristi nínú ibi mímọ́.”

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. 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. Some he deceives in one way, and some in another. He has different delusions prepared to affect different minds. Some look with horror upon one deception, while they readily receive another. Satan deceives some with Spiritualism. He also comes as an angel of light and spreads his influence over the land by means of false reformations. The churches are elated, and consider that God is working marvelously for them, when it is the work of another spirit. The excitement will die away and leave the world and the church in a worse condition than before.

> “Ọ̀pọ̀ ènìyàn ń fi ìbẹ̀rù wo ọ̀nà tí àwọn Júù gbà nípa kọ́ Kristi sílẹ̀ àti lílù ú mọ́ àgbélébùú; bí wọ́n sì ṣe ń ka ìtàn ìṣàkóso ìtìjú tí a fi hù ú, wọ́n rò pé wọ́n nífẹ̀ẹ́ Rẹ̀, àti pé wọn kì yóò ti sẹ́ Ẹ gẹ́gẹ́ bí Pétérù ti ṣe, tàbí kí wọ́n lù ú mọ́ àgbélébùú gẹ́gẹ́ bí àwọn Júù ti ṣe. Ṣùgbọ́n Ọlọ́run tí ń ka ọkàn gbogbo ènìyàn, ti mú ìfẹ́ yẹn tí wọ́n sọ pé wọ́n ní sí Jésù wá sí àdánwò. Gbogbo ọ̀run wo bí a ṣe gba ìránṣẹ́ áńgẹ́lì kìn-ín-ní náà pẹ̀lú ìfẹ́kúfẹ̀ẹ́ tí ó jinlẹ̀ jùlọ. Ṣùgbọ́n ọ̀pọ̀lọpọ̀ àwọn tí ń jẹ́wọ́ pé wọ́n nífẹ̀ẹ́ Jésù, tí wọ́n sì ń da omijé sílẹ̀ bí wọ́n ṣe ń ka ìtàn àgbélébùú, fi ẹ̀gàn ṣe ìròyìn ayọ̀ ìbọ̀wá Rẹ̀. Dípò kí wọ́n fi ayọ̀ gbà ìránṣẹ́ náà, wọ́n sọ pé ìtànjẹ ni. Wọ́n kórìíra àwọn tí ó nífẹ̀ẹ́ ìfarahàn Rẹ̀, wọ́n sì ti wọn jáde kúrò nínú àwọn ìjọ. Àwọn tí ó kọ ìránṣẹ́ kìn-ín-ní náà kò lè rí àǹfààní kankan gbà láti inú èkejì; bẹ́ẹ̀ ni wọn kò sì rí àǹfààní gbà láti inú igbe òru-méjìlá náà, èyí tí a fi ń pèsè wọn láti wọ̀ pẹ̀lú Jésù nípa ìgbàgbọ́ sínú ibi mímọ́ jùlọ nínú ibi mímọ́ ọ̀run. Nípa kọ́ àwọn ìránṣẹ́ méjèèjì ìṣáájú náà, wọ́n ti sọ òye wọn di òkùnkùn tó bẹ́ẹ̀ tí wọn kò fi lè rí ìmọ́lẹ̀ kankan nínú ìránṣẹ́ áńgẹ́lì kẹta, èyí tí ń fi ọ̀nà hàn sínú ibi mímọ́ jùlọ. Mo rí i pé gẹ́gẹ́ bí àwọn Júù ti kàn Jésù mọ́ àgbélébùú, bẹ́ẹ̀ ni àwọn ìjọ aláìní ìyè ti kàn àwọn ìránṣẹ́ wọ̀nyí mọ́ àgbélébùú, nítorí náà wọn kò ní ìmọ̀ nípa ọ̀nà sínú ibi mímọ́ jùlọ, wọn kò sì lè rí àǹfààní gbà láti inú ìpẹ̀yà Jésù níbẹ̀. Bí àwọn Júù, tí wọ́n ń rú àwọn ẹbọ wọn tí kò ní ìlò, ni wọ́n ṣe ń rú àwọn àdúrà wọn tí kò ní ìlò sókè sí iyẹ̀wù tí Jésù ti fi sílẹ̀; Satani sì, ní ìtẹ́lọ́run pẹ̀lú ìtanjẹ náà, ń gba ìwà ẹ̀sìn wọ̀, ó sì ń darí ọkàn àwọn Kristẹni oníjẹ́wọ́ wọ̀nyí sọ́dọ̀ ara rẹ̀, nípa ṣiṣẹ́ pẹ̀lú agbára rẹ̀, àwọn àmì rẹ̀, àti àwọn iṣẹ́ ìyanu èké rẹ̀, láti di wọ́n mú ṣinṣin nínú okùn ìdẹkùn rẹ̀. Díẹ̀ nínú wọn ni ó tan jẹ ní ọ̀nà kan, àwọn mìíràn sì ní ọ̀nà míì. Ó ní oríṣìíríṣìí ìtànjẹ tí a ti pèsè sílẹ̀ láti nípa lórí oríṣìíríṣìí ọkàn. Díẹ̀ nínú wọn ń fi ìbẹ̀rù wo ìtànjẹ kan, nígbà tí wọ́n sì fi tánra gba òmíràn. Satani ń tan àwọn kan jẹ pẹ̀lú Spiritualism. Ó tún wá gẹ́gẹ́ bí áńgẹ́lì ìmọ́lẹ̀, ó sì ń tan ìpa rẹ̀ ká ilẹ̀ náà nípasẹ̀ àwọn àtúnṣe èké. Inú àwọn ìjọ dùn gidigidi, wọ́n sì ro pé Ọlọ́run ń ṣiṣẹ́ lọ́nà àgbàyanu fún wọn, nígbà tí iṣẹ́ ẹ̀mí mìíràn ni. Ìmúnikúnfẹ́ yẹn yóò rọ̀ kúrò, yóò sì fi ayé àti ìjọ sílẹ̀ ní ipò tí ó burú ju ti àtẹ̀yìnwá lọ.”

> “I saw that God has honest children among the nominal Adventists and the fallen churches, and before the plagues shall be poured out, ministers and people will be called out from these churches and will gladly receive the truth. Satan knows this; and before the loud cry of the third angel is given, he raises an excitement in these religious bodies, that those who have rejected the truth may think that God is with them. He hopes to deceive the honest and lead them to think that God is still working for the churches. But the light will shine, and all who are honest will leave the fallen churches, and take their stand with the remnant.” Early Writings, 258–261.

> “Mo rí i pé Ọlọ́run ní àwọn ọmọ tòótọ́ láàárín àwọn Adventistì tí orúkọ nìkan ni, àti nínú àwọn ìjọ tí ó ti ṣubú; kí àwọn àjàkálẹ̀-àrùn náà tó dà jáde, a ó pe àwọn òjíṣẹ́ àti àwọn ènìyàn jáde kúrò nínú àwọn ìjọ wọ̀nyí, wọn yóò sì fi ayọ̀ gba òtítọ́ náà. Sátánì mọ èyí; àti kí igbe ńlá ti angẹli kẹta náà tó fi hàn, ó ń ru ìmísí-sókè kan sókè nínú àwọn ẹ̀gbẹ́ ẹ̀sìn wọ̀nyí, kí àwọn tí wọ́n ti kọ òtítọ́ náà lè rò pé Ọlọ́run wà pẹ̀lú wọn. Ó ní ìrètí láti tan àwọn olóòtítọ́ jẹ, kí ó sì mú wọn rò pé Ọlọ́run ṣì ń ṣiṣẹ́ fún àwọn ìjọ náà. Ṣùgbọ́n ìmọ́lẹ̀ yóò tàn, gbogbo àwọn tí ó jẹ́ olóòtítọ́ yóò sì fi àwọn ìjọ tí ó ti ṣubú sílẹ̀, wọ́n yóò sì dúró pẹ̀lú àwọn ìyókù.” Early Writings, 258–261.

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