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# Panium - Number Nine

Paniumu - Nọ́mbà Mẹ́sàn-án

Fourth Line

Ìlà Kẹrin

Author

Jeff Pippenger

Published

April 1, 2025

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> And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it. Daniel 11:11, 12.

> “Ọba gúúsù yóò sì ru pẹ̀lú ìbínú, yóò sì jáde wá bá a jà, àní pẹ̀lú ọba àríwá; òun yóò sì ko ọ̀pọ̀lọpọ̀ ènìyàn púpọ̀ jọ; ṣùgbọ́n a ó fi ogunlọ́gọ̀ náà lé e lọ́wọ́. Nígbà tí ó bá sì ti mú ogunlọ́gọ̀ náà kúrò, ọkàn rẹ̀ yóò gbéraga; yóò sì ṣẹ́gun ẹgbẹẹgbẹ̀rún mẹ́wàá púpọ̀: ṣùgbọ́n a kì yóò fi èyí fún un ní agbára.” Danieli 11:11, 12.

Verses eleven and twelve identifies the victory of Putin over the Ukraine and the European Union and the aftermath and fallout for Putin after his victory in the Ukrainian War as represented by Ptolemy in his victory at Raphia in 217 BC and his demise in verse twelve. The theme in the verses is the rise and fall of the king of the south.

Ẹsẹ kọkànlá àti kejìlá ń fi ìṣẹ́gun Putin lórí Ukraine àti European Union hàn, pẹ̀lú àbájáde àti ìṣubú tí yóò tẹ̀ lé e fún Putin lẹ́yìn ìṣẹ́gun rẹ̀ nínú Ogun Ukraine, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípa Ptolemy nínú ìṣẹ́gun rẹ̀ ní Raphia ní ọdún 217 BC àti ìparun rẹ̀ nínú ẹsẹ kejìlá. Kókó ọ̀ràn inú àwọn ẹsẹ wọ̀nyí ni ìdìde àti ìṣubú ọba gúúsù.

Up to this point the articles have been identifying the basic themes of the prophetic lines of chapter eleven. Verse eleven needs a little more time before we move forward in the chapter. Daniel eleven, verse eleven aligns with Revelation eleven verse eleven.

Títí di àkókò yìí, àwọn àpilẹ̀kọ náà ti ń tọ́ka sí àwọn kókó-ọrọ̀ ìpìlẹ̀ ti àwọn ìlà àsọtẹ́lẹ̀ inú orí kọkànlá. Ẹsẹ̀ kọkànlá nílò àkókò díẹ̀ síi kí a tó tẹ̀síwájú nínú orí náà. Dáníẹ́lì orí kọkànlá, ẹsẹ̀ kọkànlá bá Ìfihàn orí kọkànlá ẹsẹ̀ kọkànlá mu.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

> Lẹ́yìn ọjọ́ mẹ́ta àtààbọ̀, Ẹ̀mí ìyè láti ọ̀dọ̀ Ọlọ́run wọ inú wọn; wọ́n sì dúró lórí ẹsẹ̀ wọn; ìbẹ̀rù ńlá sì bà àwọn tí ó rí wọn. Ìṣípayá 11:11.

In 2023, the two witnesses who had been slain by the beast from the bottomless pit stood upon their feet. The witness of the Republican horn had begun in 2015 with Donald Trump’s announcement to run for the presidency and in 2020 the dragon, represented by the globalists in the world, and the globalists that are the Democratic party in conjunction with the globalists of the Republican party (RINO’s) stole the election and installed Joe Biden, thus slaying Donald Trump in the street. The Protestant horn represented by the ministry Future for America was slain through propagating an erroneous prediction describing an attack by Islam against Nashville. In 2023, both the Republican and Protestant horns were resurrected. Verse eleven identifies the beginning of the Ukrainian War in 2014 onward through the ultimate victory of Putin and Russia.

Ní ọdún 2023, àwọn ẹlẹ́rìí méjì tí ẹranko tí ó jáde láti inú kòtò àìlópin ti pa, dúró lórí ẹsẹ̀ wọn. Ẹ̀rí ìwo Olómìnira ti bẹ̀rẹ̀ ní ọdún 2015 pẹ̀lú ìkéde Donald Trump láti díje fún ipò Ààrẹ, àti ní ọdún 2020 dragoni náà, tí a ṣojú rẹ̀ nípasẹ̀ àwọn globalists nínú ayé, àti àwọn globalists tí wọ́n jẹ́ ẹgbẹ́ Democratic pọ̀ mọ́ àwọn globalists ti ẹgbẹ́ Republican (RINO’s), jí ìdìbò náà, wọ́n sì fi Joe Biden sí ipò, nípa bẹ́ẹ̀ pa Donald Trump ní òpópónà. Ìwo Protestant tí a ṣojú rẹ̀ nípasẹ̀ iṣẹ́-ìránṣẹ́ Future for America ni a pa nípasẹ̀ títàn àsọtẹ́lẹ̀ aṣìṣe kan ká, tí ó ṣàpèjúwe ìkọlù kan láti ọwọ́ Islam sí Nashville. Ní ọdún 2023, a jí àwọn ìwo Olómìnira àti Protestant dìde. Ẹsẹ̀ kọkànlá mọ ìdánimọ̀ ìbẹ̀rẹ̀ Ogun Ukraine ní ọdún 2014 lọ síwájú títí dé ìṣẹ́gun àṣepari ti Putin àti Russia.

Verse eleven is the visual test which culminates at judgment for Adventism in general, but also for those who have accepted the light of 9/11 and the arrival of the third woe, but primarily it is for those who will be held accountable to the light of prophecy that was unsealed progressively since July of 2023.

Ẹsẹ̀ kọkànlá ni ìdánwò ojú tí ń dé òpin rẹ̀ ní ìdájọ́ fún Adventism lápapọ̀, ṣùgbọ́n pẹ̀lú fún àwọn tí wọ́n ti gba ìmọ́lẹ̀ 9/11 àti dídé ègbé kẹta, ṣùgbọ́n ní pàtàkì jùlọ ó jẹ́ fún àwọn tí a óò mú ní ojúṣe sí ìmọ́lẹ̀ àsọtẹ́lẹ̀ tí a ti tú sílẹ̀ ní ìlọsíwájú láti oṣù Keje ọdún 2023.

The leadership of Adventism was passed by in 1989, as typified by the birth of Christ in that prophetic period. At Christ’s baptism He began to call the disciples who were “the foundation” of the Christian Church, thus typifying 9/11, when with the arrival of Islam of the third woe the Lord led His people back to Jeremiah’s old paths, which represent the foundations of Adventism. On 9/11 the judgment of the living began with the house of God, and Adventism rejected the light of the angel of Revelation eighteen as certainly as the Jews rejected Jesus as the Messiah. Those who accepted the light of the angel of Revelation eighteen were then tested by the disappointment of July 18, 2020.

A kọ́kọ́ kọjá aṣáájú Ìjọ Adventist ní ọdún 1989, gẹ́gẹ́ bí ìbí Kristi ṣe jẹ́ àpẹẹrẹ rẹ̀ nínú àkókò àsọtẹ́lẹ̀ náà. Ní ìrìbọmi Kristi, Ó bẹ̀rẹ̀ sí í pe àwọn ọmọ-ẹ̀yìn, àwọn tí wọ́n jẹ́ “ìpìlẹ̀” Ìjọ Kristẹni, nípa bẹ́ẹ̀ sì ń ṣàpẹẹrẹ 9/11, nígbà tí pẹ̀lú ìbẹ̀rẹ̀ Islam gẹ́gẹ́ bí ìyọnu kẹta, Oluwa mú àwọn ènìyàn Rẹ̀ padà sí àwọn ọ̀nà àtijọ́ Jeremáyà, tí wọ́n ṣojú àwọn ìpìlẹ̀ Ìjọ Adventist. Ní 9/11, ìdájọ́ àwọn alààyè bẹ̀rẹ̀ pẹ̀lú ilé Ọlọ́run, Ìjọ Adventist sì kọ ìmọ́lẹ̀ angẹli Ìfihàn méjìdínlógún sílẹ̀ dájúdájú gẹ́gẹ́ bí àwọn Júù ti kọ Jésù gẹ́gẹ́ bí Mèsáyà. Àwọn tí wọ́n gba ìmọ́lẹ̀ angẹli Ìfihàn méjìdínlógún náà ni a sì dán wò lẹ́yìn náà nípasẹ̀ ìdààmú ọjọ́ 18 Oṣù Keje, 2020.

In July of 2023, the light of Daniel eleven, verse eleven identifies the external line of present truth. That light of external prophetic fulfillment found in verse eleven of Daniel eleven was opened up to the resurrected virgins in verse eleven of Revelation chapter eleven. Revelation identifies the internal history that Daniel opens up as the external history.

Ní oṣù Keje ọdún 2023, ìmọ́lẹ̀ Dáníẹ́lì mọ́kànlá, ẹsẹ̀ kọkànlá, ń fi ìlà òde ti òtítọ́ ìsinsìnyí hàn. Ìmọ́lẹ̀ yẹn ti ìmúṣẹ àsọtẹ́lẹ̀ lódè, tí a rí nínú ẹsẹ̀ kọkànlá ti Dáníẹ́lì mọ́kànlá, ni a ṣí sílẹ̀ fún àwọn wúńdíá tí a jí dìde nínú ẹsẹ̀ kọkànlá ti Ìṣípayá orí kọkànlá. Ìṣípayá ń tọ́ka sí ìtàn inú tí Dáníẹ́lì ṣí sílẹ̀ gẹ́gẹ́ bí ìtàn òde.

Those who have considered the light that was opened up beginning in July of 2023 represent two distinct classes, for there have already been those who once walked together after July, 2023 who no longer walk together. The judgment is progressive and beginning at 9/11 the Seventh-day Adventist church was given “time to repent” of her rejection of the “rules of prophetic interpretation adopted by Miller and his associates,” which they have progressively rejected beginning in 1863. Beginning at 9/11 until July 18, 2020 the Seventh-day Adventist church was given its final opportunity to repent, and at that point those who had participated in the 2020 Nashville proclamation were tested. In July, the final phase of purification is represented by verses eleven of chapters eleven in the books of Daniel and the Revelation.

Àwọn tí wọ́n ti kà á sí ìmọ́lẹ̀ tí a ṣí sílẹ̀ láti ìbẹ̀rẹ̀ oṣù Keje ọdún 2023 dúró fún ẹ̀ka méjì ọ̀tọ̀ọ̀tọ̀, nítorí àwọn kan ti wà tẹ́lẹ̀ tí wọ́n rìn pọ̀ lẹ́yìn oṣù Keje, 2023 tí wọn kò sì tún rìn pọ̀ mọ́. Ìdájọ́ jẹ́ ìlọsíwájú, àti pé láti ìbẹ̀rẹ̀ ní 9/11 ni a fi “àkókò láti ronúpìwàdà” fún ìjọ Seventh-day Adventist nítorí ìkọ̀sílẹ̀ rẹ̀ sí “àwọn òfin ìtúmọ̀ àsọtẹ́lẹ̀ tí Miller àti àwọn alábàákẹ́gbẹ́ rẹ̀ gbà,” èyí tí wọ́n ti ń kọ̀ sílẹ̀ díẹ̀díẹ̀ láti ìbẹ̀rẹ̀ ní 1863. Láti ìbẹ̀rẹ̀ ní 9/11 títí di July 18, 2020 ni a fi ànfàní ìkẹyìn fún ìjọ Seventh-day Adventist láti ronúpìwàdà, àti ní àkókò náà ni a dán àwọn tí wọ́n ti kópa nínú ìkéde Nashville 2020 wò. Ní oṣù Keje, ìpele ìkẹyìn ìwẹ̀nùmọ́ ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ẹsẹ̀ kọkànlá nínú orí kọkànlá nínú àwọn ìwé Daniel àti Revelation.

It is in this testing process that the second of three tests is accomplished. The second test is a visual test, that is preceded by a test of appetite and that concludes with the third test, which unlike the prior two tests is a litmus test. When the virgins awake at Midnight to the call “Behold the Bridegroom cometh,” one class has the necessary oil and the other is lost. The Millerites fulfilled this very experience and in so doing they manifested an understanding of both an external and internal line of prophecy.

Nínú ìlànà ìdánwò yìí ni èkejì nínú àwọn ìdánwò mẹ́ta ti ṣẹ. Ìdánwò kejì náà jẹ́ ìdánwò ojú, ìyẹn, èyí tí ìdánwò ìfẹ́kúfẹ̀ẹ́ ti ṣáájú, tí ó sì parí pẹ̀lú ìdánwò kẹta, èyí tí, láìdàbí àwọn ìdánwò méjèèjì tí ó ṣáájú, jẹ́ ìdánwò ìpínya gidi. Nígbà tí àwọn wúńdíá bá jí ní Àárín Òru sí ìkéde náà pé, “Kíyèsi i, Ọkọ-ìyàwó ń bọ̀,” ẹgbẹ́ kan ní òróró tí ó yẹ, èkejì sì ti sọnù. Àwọn Millerite mú ìrírí yìí gan-an ṣẹ, àti nípa bẹ́ẹ̀ wọ́n fi ìmọ̀ òye hàn nípa ìlà àsọtẹ́lẹ̀ òde kan àti ti inú kan.

When they proclaimed the second angel’s message by identifying the fallen Protestant churches as the daughters of Babylon, they were proclaiming a message that was external to their experience. In order to proclaim the message of the Midnight Cry they first needed to see themselves as the virgins who had been in a tarrying time. In verse eleven of both Daniel and the Revelation chapter eleven the internal and external messages were opened up as present truth since July of 2023.

Nígbà tí wọ́n kéde ìránṣẹ́ áńgẹ́lì kejì náà nípa mímọ àwọn ìjọ Pùrótẹ́sítáǹtì tí ó ṣubú gẹ́gẹ́ bí àwọn ọmọbìnrin Bábílónì, wọ́n ń kéde ìránṣẹ́ kan tí ó wà ní òde ìrírí wọn. Kí wọ́n lè kéde ìránṣẹ́ Ẹkún Ọ̀gànjọ́ náà, wọ́n kọ́kọ́ nílò láti rí ara wọn gẹ́gẹ́ bí àwọn wúńdíá tí wọ́n ti wà nínú àkókò ìdádúró. Nínú ẹsẹ̀ kọkànlá nínú Dáníẹ́lì àti Ìfihàn orí kọkànlá pẹ̀lú, àwọn ìránṣẹ́ inú àti ti òde ni a ṣí sílẹ̀ gẹ́gẹ́ bí òtítọ́ ìsinsin yìí láti oṣù Keje ọdún 2023.

In chapter one of Daniel, the second and visual test was when they found Daniel and the three worthies countenances fairer and fatter in “appearance” than those who ate the Babylonian fare. In chapter two the visual test is represented as a prophetic test that demands to correctly interpret a hidden message that is ultimately shown to be the image of the kingdoms of Bible prophecy. Chapters one, two and three of Daniel represent the first, second and third angels of Revelation fourteen.

Nínú orí kìíní ti Dáníẹ́lì, ìdánwò kejì tí a sì rí ní ojú ni nígbà tí wọ́n rí i pé ojú Dáníẹ́lì àti àwọn ọlọ́lá mẹ́ta náà rẹwà sí i, ó sì sanra sí i ní “ìrísí” ju ti àwọn tí wọ́n jẹ oúnjẹ Bábílónì lọ. Nínú orí kejì, a ṣàfihàn ìdánwò ojú yìí gẹ́gẹ́ bí ìdánwò àsọtẹ́lẹ̀ tí ó béèrè pé kí a túmọ̀ ìránṣẹ́ tí a fi pamọ́ dáadáa, èyí tí ní ìkẹyìn a fi hàn pé ó jẹ́ ère àwọn ìjọba inú àsọtẹ́lẹ̀ Bíbélì. Àwọn orí kìíní, kejì àti kẹta ti Dáníẹ́lì dúró fún angẹli kìíní, kejì àti kẹta ti Ìfihàn orí kẹrìnlá.

The second angel of Revelation fourteen addresses the external message of the Millerite history, and chapter two of Daniel also addresses the external line with the image of the beasts of prophetic history. The visual test in chapter one was based upon Daniel and the three worthies, and is therefore the internal line. The external and internal lines of prophecy represented with the parallel of Daniel chapters one through three with the three angels of Revelation fourteen, produce another witness to the second angels’ message as fulfilled by the Millerites.

Angẹli kejì ti Ìṣípayá mẹ́rìnlá ń sọ̀rọ̀ nípa ìhìn-ìrán tí ó hàn lójú ìta nínú ìtàn àwọn ọmọ-ẹ̀yìn Miller, bẹ́ẹ̀ ni orí kejì ti Dáníẹ́lì náà sì ń tọ́ka sí ìlà òde pẹ̀lú ère àwọn ẹranko inú ìtàn àsọtẹ́lẹ̀. Ìdánwò tí ó hàn lójú ní orí kìn-ín-ní dá lórí Dáníẹ́lì àti àwọn ọlọ́lá mẹ́tẹ̀ẹ̀ta, nítorí náà ó jẹ́ ìlà inú. Ìlà òde àti ìlà inú àwọn àsọtẹ́lẹ̀, tí a fi aṣàmúlò ìbámu Dáníẹ́lì orí kìn-ín-ní títí dé kẹta pẹ̀lú àwọn angẹli mẹ́ta ti Ìṣípayá mẹ́rìnlá ṣojú, ń mú ẹlẹ́rìí mìíràn jáde sí ìhìn-iṣẹ́ angẹli kejì gẹ́gẹ́ bí a ti mú un ṣẹ nípasẹ̀ àwọn ọmọ-ẹ̀yìn Miller.

The Millerites proclaimed both an external and internal message when they fulfilled the proclamation of the Midnight Cry. Their external message was the second angel of Revelation fourteen, thus directly tying the Millerite’s message with the second angel and the image of Daniel two. The image represents the external kingdoms of Bible prophecy from literal Babylon unto modern Babylon that comes to its end at the close of human probation. The Millerites connect again with the external message of Babylon. Daniel’s visual test was based upon the diet which he chose to eat, and the first angel of Revelation ten who came down and placed one foot on the earth and the other on the sea had a little book open, which John was commanded to eat. The first angel is represented by appetite and is followed by a visual test. The visual test includes and internal and external line of truth.

Àwọn ọmọ-ẹ̀yìn Miller kéde ìránṣẹ́ kan níta àti ní inú pẹ̀lú nígbà tí wọ́n mú ìkéde Ẹkún Òru Àárín ṣẹ. Ìránṣẹ́ wọn níta ni ti áńgẹ́lì kejì nínú Ìfihàn orí kẹrìnlá, bẹ́ẹ̀ ni ó so ìránṣẹ́ àwọn ọmọ-ẹ̀yìn Miller pọ̀ mọ́ áńgẹ́lì kejì náà àti ère Danieli orí kejì ní tààràtà. Ère náà dúró fún àwọn ìjọba ita nínú àsọtẹ́lẹ̀ Bíbélì láti Bábílónì gidi títí dé Bábílónì òde-òní tí yóò dé òpin rẹ̀ ní ìparí àkókò ìdánwò ènìyàn. Àwọn ọmọ-ẹ̀yìn Miller tún so pọ̀ mọ́ ìránṣẹ́ ita ti Bábílónì. Ìdánwò ojú Danieli dá lórí oúnjẹ tí ó yàn láti jẹ, àti áńgẹ́lì àkọ́kọ́ nínú Ìfihàn orí mẹ́wàá tí ó sọ̀kalẹ̀ wá, tí ó sì fi ẹsẹ̀ kan lé ilẹ̀, ẹsẹ̀ kejì sì lé ojú omi, ní ìwé kékeré kan tí ó ṣí sílẹ̀, èyí tí a pàṣẹ fún Johanu láti jẹ. A fi ìfẹ́kúfẹ̀ẹ́ oúnjẹ ṣojú áńgẹ́lì àkọ́kọ́, ìdánwò ojú sì tẹ̀lé e. Ìdánwò ojú náà ní ìlà òtítọ́ inú àti ìlà òtítọ́ ita nínú rẹ̀.

Verse eleven of Daniel eleven, in parallel with verse eleven of Revelation eleven represents the two-fold visual test. The test concludes at the litmus test, when the virgins manifest whether they have the oil or not. That manifestation occurs just before the close of probation at the Sunday law in the United States. The close of probation at the Sunday law was typified by October 22, 1844. Just before October 22, 1844 on August 17, 1844 the Millerites carried the message like a tidal wave across the eastern seaboard of the United States.

Ẹsẹ kẹ́tàlá [mókànlá] ti Dáníẹ́lì mọ́kànlá, ní ìbámu pẹ̀lú ẹsẹ kẹ́tàlá [mókànlá] ti Ìfihàn mọ́kànlá, ń ṣàfihàn àdánwò ojú méjì náà. Àdánwò náà parí ní àdánwò ìkẹyìn, nígbà tí àwọn wúńdíá fi hàn bóyá wọ́n ní òróró tàbí wọn kò ní í. Ìfihàn náà ṣẹlẹ̀ díẹ̀ kí àkókò oore-ọ̀fé tó parí ní òfin Ọjọ́-Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà. Ìparí àkókò oore-ọ̀fé ní òfin Ọjọ́-Àìkú ni a fi October 22, 1844 ṣàpẹẹrẹ. Díẹ̀ kí October 22, 1844 tó dé, ní August 17, 1844, àwọn Míllẹ́ráìtì gbé ìránṣẹ́ náà bí ìgbì omi ńlá kọjá etíkun ìlà-oòrùn Orílẹ̀-Èdè Amẹ́ríkà.

1989 is the time of the end when the book of Daniel was unsealed and when the book of Daniel is unsealed there is always an increase of knowledge which produces two classes of worshippers. 1989 is the first of those three testing waymarks as typified by the arrival of the first angel in 1798. When the first angel descended on August 11, 1840 he typified the angel of Revelation eighteen descending on 9/11. The first disappointment of Millerite history marked the arrival of the second angel and typified July 18, 2020, and the beginning of the tarrying time. The Millerites progressively awakened to the message of the second angel and that they were the virgins in the parable of the ten virgins. They were fully awakened at the Exeter camp meeting in August of 1844. The one hundred and forty-four thousand were awakened in July 2023 when the message of the Midnight Cry began to be progressively unsealed.

Ọdún 1989 ni àkókò ìkẹyìn nígbà tí a tú ìwé Dáníẹ́lì sílẹ̀; àti nígbà tí a bá tú ìwé Dáníẹ́lì sílẹ̀, ìmúgbòòrò ìmọ̀ máa ń wà ní gbogbo ìgbà, èyí tí ń mú àwọn ẹ̀ka olùjọsìn méjì jáde. Ọdún 1989 ni àkọ́kọ́ nínú àwọn àmì-ọ̀nà ìdánwò mẹ́ta wọ̀nyí gẹ́gẹ́ bí a ti fi dídé áńgẹ́lì àkọ́kọ́ hàn ní ọdún 1798. Nígbà tí áńgẹ́lì àkọ́kọ́ sọ̀ kalẹ̀ ní August 11, 1840, ó ṣàpẹẹrẹ áńgẹ́lì Ìṣípayá méjìlélógún tí ń sọ̀ kalẹ̀ ní 9/11. Ìbànújẹ àkọ́kọ́ nínú ìtàn àwọn Millerite samisi dídé áńgẹ́lì kejì, ó sì ṣàpẹẹrẹ July 18, 2020, àti ìbẹ̀rẹ̀ àkókò ìdádúró náà. Àwọn Millerite jí dìídì sí ìránṣẹ́ áńgẹ́lì kejì, àti sí òtítọ́ pé àwọn ni àwọn wúńdíá nínú òwe àwọn wúńdíá mẹ́wàá. Wọ́n jí pátápátá ní ìpàdé àgọ́ Exeter ní August ti ọdún 1844. Àwọn ọgọ́rùn-ún mẹ́rìnlélógójì [144,000] jí ní July 2023 nígbà tí ìránṣẹ́ Ẹkún Ọgànjọ́ bẹ̀rẹ̀ sí í tú sílẹ̀ ní ìlọsíwájú.

The tarrying time ended for the Millerites at Exeter, just as it ended for the family of Lazarus when Jesus resurrected Lazarus to become the crowning act of Christ ministry, when Lazarus became the “seal” of His ministry. Lazarus resurrection marks the end of the tarrying time, and the sealing of God’s people. The Triumphal Entry that followed typified the proclamation of the Midnight Cry message in Millerite history. The theme of verse eleven of Daniel chapter eleven is the rise and fall of the king of the south and it leads to the battle of Panium in verses thirteen to fifteen. Those verses are the litmus test where the seal is placed upon the foreheads of the men and women who are to be lifted up as an ensign in verse sixteen.

Àkókò ìdádúró parí fún àwọn Mílàráítì ní Exeter, gẹ́gẹ́ bí ó ti parí fún ìdílé Lasarù nígbà tí Jésù jí Lasarù dìde gẹ́gẹ́ bí iṣẹ́ àṣeparí tí ó fi adé dé iṣẹ́ ìránṣẹ́ Kristi, nígbà tí Lasarù di “èdìdì” iṣẹ́-ìránṣẹ́ Rẹ̀. Àjíǹde Lasarù fi àmì sí òpin àkókò ìdádúró náà, àti lílèdìdì àwọn ènìyàn Ọlọ́run. Ìwọlé Ìṣẹ́gun tí ó tẹ̀ lé e jẹ́ àpẹẹrẹ ìkéde ìránṣẹ́ Ẹkún Òru-Ààbọ̀ nínú ìtàn àwọn Mílàráítì. Kókó ẹsẹ̀ kọkànlá nínú Daniẹli orí kọkànlá ni ìdìde àti ìṣubú ọba gúúsù, ó sì ń darí lọ sí ogun Panium nínú ẹsẹ̀ mẹ́tàlá sí mẹ́ẹ̀ẹ́dógún. Àwọn ẹsẹ̀ wọ̀nyí ni àdánwò ìfìdíhàn tí a fi èdìdì sí iwájú orí àwọn ọkùnrin àti obìnrin tí a ó gbé sókè gẹ́gẹ́ bí àsíá nínú ẹsẹ̀ kẹrìndínlógún.

Verse fifteen was fulfilled at the Battle of Panium which aligns with Christ’s visit to Caesarea Philippi. There at Caesarea Philippi Christ turned Simon Barjonah’s name unto Peter marking the sealing of the one hundred and forty-four thousand. From then on the light of the soon-coming cross was opened up to the disciples. When Christ changed Simon’s name to Peter just before the cross, it aligned with the litmus test of Exeter and Lazarus leading the Triumphal Entry into Jerusalem. The Exeter camp meeting from the 12th to the 17th of August represents the final settling into the truth before the shaking that is the earthquake of the Sunday law in chapters eleven of Daniel and Revelation.

Ẹsẹ̀ kẹẹ̀ẹ́dógún ni a mú ṣẹ ní Ogun Panium, èyí tí ó bá ìbẹ̀wò Kristi sí Kesaria Filippi mu. Níbẹ̀ ní Kesaria Filippi ni Kristi sọ orúkọ Simoni Barjona di Peteru, èyí sì jẹ́ àmì ìdìdì àwọn ẹgbẹ̀rún mẹ́rìnlélógójì àti ọ̀kẹ́ mẹ́rinlélọ́gọ́rin. Láti ìgbà náà lọ, ìmọ́lẹ̀ àgbélébùú tí ń bọ̀ láìpẹ́ ni a ṣí sílẹ̀ fún àwọn ọmọ-ẹ̀yìn. Nígbà tí Kristi yí orúkọ Simoni padà sí Peteru díẹ̀ kí àgbélébùú tó dé, ó bá àyẹ̀wò litmus ti Exeter àti Lasaru mu, tí ó ṣáájú Ìwọlé Ìṣẹ́gun sí Jerusalẹmu. Àpéjọ àgọ́ Exeter láti ọjọ́ kejìlá sí ọjọ́ kẹtàdínlógún oṣù Kẹjọ dúró fún ìfarabalẹ̀ ikẹyìn sínú òtítọ́ kí ìwárìrì tó dé, èyí tí í ṣe ìṣẹ̀lẹ̀ ilẹ̀-rírì ti òfin Ọjọ́ Àìkú nínú orí kọkànlá Daniẹli àti Ìfihàn.

> “The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.

> “Iṣẹ́ tí ń lọ ní Battle Creek jẹ́ ti irú ọ̀nà kan náà. Àwọn aṣáájú nínú ilé ìwòsàn náà ti dàpọ̀ mọ́ àwọn aláìgbàgbọ́, wọ́n sì ti gba wọn wọ inú àwọn ìgbìmọ̀ wọn, sí i tàbí kù díẹ̀, ṣùgbọ́n ó dàbí ẹni pé wọ́n ń ṣiṣẹ́ pẹ̀lú ojú wọn tí wọ́n ti pa. Wọ́n kò ní ìmòye ìyàtọ̀ láti rí ohun tí yóò ṣubú lórí wa nígbàkígbà. Ẹ̀mí ìrẹ̀wẹ̀sì kan wà, ti ogun àti ìtàjẹ̀sílẹ̀, ẹ̀mí náà yóò sì máa pọ̀ sí i títí dé ìparí àkókò gan-an. Ní kété tí a bá ti fi èdìdì dì àwọn ènìyàn Ọlọ́run sí iwájú orí wọn—kì í ṣe èdìdì tàbí àmì kankan tí a lè fi ojú rí, bí kò ṣe ìdúró ṣinṣin nínú òtítọ́, ní ti ọgbọ́n inú àti ní ti ẹ̀mí pẹ̀lú, kí a má bàa lè yí wọn—ní kété tí a bá ti dì àwọn ènìyàn Ọlọ́run lédìí tí a sì ti pèsè wọn sílẹ̀ fún ìgbọn, yóò dé. Ní tòótọ́, ó ti bẹ̀rẹ̀ tẹ́lẹ̀. Àwọn ìdájọ́ Ọlọ́run ti dé bá ilẹ̀ náà nísinsìnyí, láti fi ìkìlọ̀ fún wa, kí a lè mọ ohun tí ń bọ̀.” Manuscript Releases, volume 10, 252.

The sealing of the one hundred and forty-four thousand was represented by the Exeter camp meeting, Christ changing Simon’s name to Peter and the resurrection of Lazarus. That resurrection typifies the resurrection of the two witnesses in Revelation chapter eleven. Verses ten through sixteen represent the hidden history of verse forty. The unsealing of the hidden history of verse forty began within the historical fulfillment of verse eleven and the Ukrainian war. From July of 2023 that hidden history has been in the process of being unsealed by the Lion of the tribe of Judah.

Ìdìdì àwọn ẹgbẹ̀rún mẹ́rìnlélógójì [144,000] ni a ṣàfihàn nípasẹ̀ àpéjọ àgọ́ Exeter, Kristi yí orúkọ Símónì padà sí Pétérù, àti àjíǹde Lásárù. Àjíǹde náà jẹ́ àpẹẹrẹ àjíǹde àwọn ẹlẹ́rìí méjì nínú Ìfihàn orí kọkànlá. Ẹsẹ̀ mẹ́wàá títí dé mẹ́rìndínlógún ń ṣojú ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ ogójì. Ìṣípayá ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ ogójì bẹ̀rẹ̀ láàárín ìmúṣẹ ìtàn ti ẹsẹ̀ kọkànlá àti ogun Ukraine. Láti Oṣù Keje ọdún 2023 ni ìtàn ìkọ̀kọ̀ náà ti wà nínú ìlànà ìṣípayá láti ọwọ́ Kìnnìún ẹ̀yà Júdà.

When the candidates to be among the one hundred and forty-four thousand were resurrected in verse eleven of Revelation chapter eleven the visual prophetic test that must be passed before probation closes at the Sunday law, which Sister White identifies as the test of the image of the beast, began.

Nígbà tí a jí àwọn tí wọ́n jẹ́ olùdíje láti wà láàárín ẹgbẹ̀rún mọ́kànlá-dín-lọ́gọ́rin [144,000] dìde nínú ẹsẹ̀ kọkànlá ti Ìfihàn orí kọkànlá, ìdánwò àsọtẹ́lẹ̀ tí a ń rí ní ojú, èyí tí a gbọ́dọ̀ kọjá kí àkókò ìdánwò tó parí ní òfin Ọjọ́ Àìkú, èyí tí Sister White fi dá mọ̀ gẹ́gẹ́ bí ìdánwò àwòrán ẹranko náà, bẹ̀rẹ̀.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be t he great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Olúwa ti fi hàn mí ní kedere pé a óò dá ère ẹranko náà sílẹ̀ kí àkókò oore-ọ̀fẹ́ tó parí; nítorí pé yóò jẹ́ ìdánwò ńlá fún àwọn ènìyàn Ọlọ́run, èyí tí a ó fi pinnu àyànmọ́ wọn títí ayérayé. Ipo yín jẹ́ adarudapọ̀ àìbámu tó bẹ́ẹ̀ gẹ́ẹ́ tí kì í ṣe púpọ̀ ni a ó tàn jẹ.”

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Nínú Ìfihàn 13 ni a ti gbé kókó ọ̀rọ̀ yìí kalẹ̀ ní kedere; [Ìfihàn 13:11–17, a fa ọ̀rọ̀ rẹ̀ yọ].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Èyí ni ìdánwò tí àwọn ènìyàn Ọlọ́run gbọ́dọ̀ ní kí a tó fi èdìdì dì wọ́n. Gbogbo àwọn tí ó fi hàn pé wọ́n jẹ́ olóòtítọ́ sí Ọlọ́run nípa pípa òfin Rẹ̀ mọ́, tí wọ́n sì kọ̀ láti gba ọjọ́ ìsinmi èké kan, ni yóò dúró lábẹ́ àsíá Olúwa Ọlọ́run Jèhófà, wọ́n yóò sì gba èdìdì Ọlọ́run alààyè. Ṣùgbọ́n àwọn tí ó fi òtítọ́ tí ó ti ọ̀dọ̀ ọ̀run wá sílẹ̀, tí wọ́n sì gba ọjọ́ ìsinmi Sunday, ni yóò gba ààmì ẹranko náà.” Manuscript Releases, volume 15, 15.

The external line of prophecy is unsealed in the history of verse eleven of Daniel eleven and the internal line is unsealed in Revelation chapter eleven verse eleven. The external line identifies how the image of the beast, which represents the combination of church and state with the church in control of the relationship is formed during the period of the judgment of the living. The internal line identifies how the image of Christ which represents a combination of divinity with humanity is formed during the judgment of the living.

Ìlà ìsọtẹ́lẹ̀ ti òde ni a ṣí ní ìtàn ẹsẹ̀ kọkànlá nínú Dáníẹ́lì 11, a sì ṣí ìlà inú ní Ifihàn orí 11 ẹsẹ̀ kọkànlá. Ìlà òde náà ń tọ́ka sí bí a ṣe dá àwòrán ẹranko náà sílẹ̀, èyí tí ó dúró fún ìṣọ̀kan ìjọ àti ìpínlẹ̀ pẹ̀lú ìjọ ní ìṣàkóso lórí ìbáṣepọ̀ náà, ní àkókò ìdájọ́ àwọn alààyè. Ìlà inú náà ń tọ́ka sí bí àwòrán Kristi, èyí tí ó dúró fún ìṣọ̀kan ìwà-àtọ̀runwá pẹ̀lú ẹ̀dá ènìyàn, ṣe ń dá sílẹ̀ ní àkókò ìdájọ́ àwọn alààyè.

The reform movement of the third angel and the one hundred and forty-four thousand began at the time of the end in 1989 as represented in verse ten of Daniel eleven. The perfect fulfillment of Daniel chapter twelve then began.

Ìṣípò-àtúnṣe angẹli kẹta àti ẹgbẹ̀rún mẹ́rìnlélógójì [ọgọ́rùn-ún] [mẹ́rìndínlógójì] bẹ̀rẹ̀ ní àkókò òpin ní ọdún 1989 gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ẹsẹ̀ kẹwàá ti Dáníẹ́lì mọ́kànlá. Nígbà náà ni ìmúṣẹ pípé ti Dáníẹ́lì orí kejìlá bẹ̀rẹ̀.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Ó sì wí pé, Máa lọ ní ọ̀nà rẹ, Daniẹli: nítorí a ti pa àwọn ọ̀rọ̀ náà mọ́, a sì ti fi èdìdì dì wọ́n títí di àkókò òpin. Ọ̀pọ̀lọpọ̀ ni a ó sọ di mímọ́, a ó sì sọ wọ́n di funfun, a ó sì dán wọn wò; ṣùgbọ́n àwọn ènìyàn búburú yóò máa hùwà búburú: kò sì sí ọ̀kan nínú àwọn búburú tí yóò yé e; ṣùgbọ́n àwọn ọlọ́gbọ́n ni yóò yé e. Daniẹli 12:9, 10.

Verse ten of chapter eleven represents the beginning of a “purification process” that is represented by the first angel as fearing God. Verses eleven and twelve represent where the one hundred and forty-four thousand are made white. The book of Zechariah identifies that experience.

Ẹsẹ kẹwàá nínú orí kọkànlá dúró fún ìbẹ̀rẹ̀ “ìlànà ìwẹ̀nùmọ́” kan tí áńgẹ́lì àkọ́kọ́ ṣe aṣojú rẹ̀ gẹ́gẹ́ bí ìbẹ̀rù Ọlọ́run. Àwọn ẹsẹ kọkànlá àti kejìlá dúró fún ibi tí a ti sọ ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún di funfun. Ìwé Sekaráyà ṣe ìtọ́kasí ìrírí náà.

> And he shewed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? Now Joshua was clothed with filthy garments, and stood before the angel. And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the angel of the Lord stood by. Zechariah 3:1–5.

> Ó sì fi Joṣua, olórí àlùfáà, hàn mí, ó dúró níwájú angẹli Olúwa, Satani sì dúró ní ọwọ́ ọ̀tún rẹ̀ láti kọ ojú ìjà sí i. Olúwa sì wí fún Satani pé, Kí Olúwa bá ọ wí, ìwọ Satani; àní, kí Olúwa tí ó yàn Jerusalẹmu bá ọ wí: ṣé èyí kì í ṣe igi iná tí a fà jáde nínú iná bí? Ní báyìí, Joṣua wọ aṣọ ẹlẹ́gbin, ó sì dúró níwájú angẹli náà. Ó sì dáhùn, ó sì bá àwọn tí ó dúró níwájú rẹ̀ sọ̀rọ̀, pé, Ẹ mú aṣọ ẹlẹ́gbin kúrò lára rẹ̀. Ó sì wí fún un pé, Wò ó, mo ti mú ẹ̀ṣẹ̀ rẹ kúrò lórí rẹ, èmi yóò sì fi aṣọ ìyípadà wọ̀ ọ́. Èmi sì wí pé, Kí wọ́n fi àkàrà orí rere sí orí rẹ̀. Nítorí náà wọ́n fi àkàrà orí rere sí orí rẹ̀, wọ́n sì fi aṣọ wọ̀ ọ́. Angẹli Olúwa sì dúró tì í. Sekaria 3:1–5.

This passage is fulfilled in the final work of Christ as the High Priest and represents the sealing of the one hundred and forty-four thousand.

A mú ìpínrọ̀ yìí ṣẹ ní ìṣẹ́ ìkẹyìn ti Kristi gẹ́gẹ́ bí Àlùfáà Àgbà, ó sì ń ṣàpẹẹrẹ dídì ẹni ẹgbẹ̀rún mẹ́rìnlélógójì àti ẹgbẹ̀rún mẹ́rin náà láàmú.

> “Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.” Prophets and Kings, 587.

> “Iran Sakariah nípa Joṣua àti Áńgẹ́lì náà bá ìrírí àwọn ènìyàn Ọlọ́run mu pẹ̀lú agbára àrà ọ̀tọ̀ nínú àwọn ìṣẹ̀lẹ̀ ìparí ọjọ́ ńlá ìdáǹdè ẹ̀ṣẹ̀. Nígbà náà ni a ó mú ìjọ àjẹkù wá sínú ìdánwò ńlá àti ìpọ́njú. Àwọn tí ń pa àwọn àṣẹ Ọlọ́run mọ́ àti ìgbàgbọ́ Jésù yóò ní ìmọ̀lára ìbínú díràgónì àti àwọn ọmọ-ogun rẹ̀. Satani ka ayé sí àwọn ọmọ-abẹ́ rẹ̀; ó ti gba àkóso pàápàá lórí ọ̀pọ̀ àwọn tí wọ́n ń jẹ́ Kristẹni ní ẹnu. Ṣùgbọ́n nísinsin yìí ni ẹgbẹ́ kékeré kan wà tí wọ́n ń tako ọlá-àṣẹ gíga rẹ̀. Bí ó bá lè pa wọ́n ré kúrò lórí ilẹ̀ ayé, ìṣẹ́gun rẹ̀ yóò pé pérépéré. Gẹ́gẹ́ bí ó ti nípa lórí àwọn orílẹ̀-èdè kèfèrí láti pa Ísírẹ́lì run, bẹ́ẹ̀ náà ni ní ọjọ́ iwájú tí ó súnmọ́ yóò ru àwọn agbára búburú ayé sókè láti pa àwọn ènìyàn Ọlọ́run run. A ó béèrè lọ́wọ́ ènìyàn pé kí wọ́n fi ìgbọràn hàn sí àwọn àṣẹ èèyàn ní ìtakò sí òfin àtọ̀runwá.” Wòlíì àti Àwọn Ọba, 587.

The “closing scenes of the great day of atonement” is the sealing of first the one hundred and forty-four thousand which is followed thereafter with the sealing of God’s other children wo are currently in Babylon.

“Àwọn ìṣẹ̀lẹ̀ ìkẹyìn ọjọ́ ńlá ètùtù” ni fífìdìí ní àkọ́kọ́ àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì, léyìn èyí ni fífìdìí àwọn ọmọ Ọlọ́run mìíràn tí ó wà ní Bábílónì lọ́wọ́lọ́wọ́ yóò tẹ̀lé.

> “As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.

> “Bí àwọn ènìyàn Ọlọ́run ṣe ń fi ọkàn wọn jẹ ara wọn níwájú Rẹ̀, tí wọ́n ń bẹ̀bẹ̀ fún ìwà mímọ́ inú ọkàn, a fi àṣẹ náà hàn pé, ‘Ẹ mú àwọn aṣọ ẹlẹ́gbin náà kúrò,’ a sì sọ àwọn ọ̀rọ̀ ìtùnú wọ̀nyí pé, ‘Wò ó, mo mú kí àìṣòdodo rẹ kọjá kúrò lọ́dọ̀ rẹ, èmi yóò sì fi aṣọ ìyípadà wọ̀ ọ́.’ Sekaráyà 3:4. A gbé aṣọ àlàáfíà aláìléébàá òdodo Kristi lé àwọn ọmọ Ọlọ́run tí a ti dán wò, tí a ti dẹ́ wọn wò, tí wọ́n sì jẹ́ olóòtítọ́. Àwọn ìyókù tí a kẹ́gàn ni a fi aṣọ ọlọ́lá wọ̀, wọn kì yóò sì tún bàjẹ́ mọ́ láéláé nípa ìbàjẹ́ ayé. Orúkọ wọn ni a pa mọ́ sínú ìwé ìyè Ọ̀dọ́-Àgùntàn, a sì kọ wọ́n sílẹ̀ láàárín àwọn olóòtítọ́ ti gbogbo ìran. Wọ́n ti dojú kọ ẹ̀tàn alátan; a kò yí wọn padà kúrò nínú ìṣòtítọ́ wọn nípa ìròkèré dragoni. Ní báyìí wọ́n wà ní ààbò títí láé kúrò lọ́wọ́ ọgbọ́n ẹlẹ́tan. A yí ẹ̀ṣẹ̀ wọn padà sórí olùdásílẹ̀ ẹ̀ṣẹ̀. A sì fi ‘fìlà ẹlẹ́wà’ kan lé orí wọn.”

> “While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’ Revelation 14:4, 5.

> “Nígbà tí Sátánì ti ń mú àwọn ẹ̀sùn rẹ̀ wá lọ́wọ́lọ́wọ́, àwọn áńgẹ́lì mímọ́, tí a kò rí, ti ń kọjá sẹ́yìn wá, tí wọ́n sì ń fi èdìdì Ọlọ́run alààyè lé àwọn olóòótọ́. Àwọn wọ̀nyí ni àwọn tí ń dúró lórí Òkè Síónì pẹ̀lú Ọ̀dọ́-Àgùntàn, tí a sì ti kọ orúkọ Baba sí iwájú orí wọn. Wọ́n ń kọ orin tuntun níwájú ìtẹ́, orin náà tí kò sí ẹni kankan tí ó lè kọ́, bí kò ṣe ẹgbẹ̀rún mẹ́rìnlélógójì lé ẹgbẹ̀rún mẹ́rìnlélógójì tí a rà padà kúrò lórí ayé. ‘Àwọn wọ̀nyí ni àwọn tí ń tọ Ọ̀dọ́-Àgùntàn lẹ́yìn ní ibikíbi tí Ó bá lọ. Àwọn wọ̀nyí ni a rà padà láàrín ènìyàn, gẹ́gẹ́ bí èso àkọ́kọ́ fún Ọlọ́run àti fún Ọ̀dọ́-Àgùntàn. A kò sì rí ẹ̀tàn kankan nínú ẹnu wọn: nítorí wọn jẹ aláìlábùkù níwájú ìtẹ́ Ọlọ́run.’ Ìfihàn 14:4, 5.”

> “Now is reached the complete fulfillment of the words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My Servant the Branch.’ Zechariah 3:8. Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.’ Isaiah 4:2, 3.” Prophets and Kings, 591, 592.

> “Nísinsìnyí ni ìmúṣẹ pípé ti ọ̀rọ̀ Áńgẹ́lì náà ti dé: ‘Nísinsìnyí gbọ́, ìwọ Jóṣúà àlùfáà àgbà, ìwọ àti àwọn ẹlẹgbẹ́ rẹ tí wọ́n jókòó níwájú rẹ: nítorí wọ́n jẹ́ àwọn ènìyàn tí a ń ṣe àròjinlẹ̀ sí: nítorí kíyèsí i, Èmi yóò mú Ọmọ-Ọ̀dọ̀ Mi, Ẹ̀ka náà, jáde wá.’ Sekaráyà 3:8. A ti fi Kristi hàn gẹ́gẹ́ bí Olùdáǹdè àti Olùgbàlà àwọn ènìyàn Rẹ̀. Ní báyìí nítòótọ́ ni àwọn ìyókù náà jẹ́ ‘àwọn ènìyàn tí a ń ṣe àròjinlẹ̀ sí,’ bí omijé àti ìtẹ́lórí-ayé ìrìn-àjò wọn ṣe ń fi ipò sílẹ̀ fún ayọ̀ àti ọlá níwájú Ọlọ́run àti Ọ̀dọ́-Àgùntàn náà. ‘Ní ọjọ́ náà ni Ẹ̀ka Olúwa yóò jẹ́ ẹlẹ́wàá àti ológo, èso ilẹ̀ yóò sì jẹ́ ọlọ́lá àti ẹlẹ́wà fún àwọn tí ó ti bọ́ nínú Ísírẹ́lì. Yóò sì ṣe, pé ẹni tí a bá fi sílẹ̀ ní Sioni, àti ẹni tí ó ṣẹ́kù ní Jérúsálẹ́mù, ni a ó máa pè ní mímọ́, àní olúkúlùkù ẹni tí a kọ sílẹ̀ láàárín àwọn alààyè ní Jérúsálẹ́mù.’ Aísáyà 4:2, 3.” Prophets and Kings, 591, 592.

The sealing is the second step of Daniel’s “purified, made white and tried.” Verses eleven and twelve identify the final rise and fall of Russia, the prophetic king of the south which precedes the Battle of Panium in verses thirteen through fifteen. When the one hundred and forty-four thousand have their filthy garments removed by Christ in the closing scenes of the great day of atonement, they receive a “fair miter,” which is Daniel’s promotion to the third ruler, along with the scarlet robe and the golden chain. That is also Joseph’s gift of the golden chain, his promotion to the second ruler and the gift of the king’s ring. The “ring” represents the royal seal which a ruler used to impress his laws with the royal seal.

Ìdìdì náà ni ìgbésẹ̀ kejì nínú ohun tí Dáníẹ́lì pè ní “a ó sọ wọ́n di mímọ́, a ó sọ wọ́n di funfun, a ó sì dán wọn wò.” Ẹsẹ̀ kọkànlá àti kejìlá fi ìdìde àti ìṣubú ìkẹyìn ti Rọ́ṣíà hàn, ẹni tí ó jẹ́ ọba gúúsù ní ìsọtẹ́lẹ̀, èyí tí ó ṣáájú Ogun Páníùmù nínú ẹsẹ̀ kẹtàlá sí kẹ́ẹ̀ẹ́dógún. Nígbà tí Kristi bá yọ aṣọ ẹlẹ́gbin wọn kúrò lára ọ̀kẹ́ mẹ́rìnlélọ́gọ́rin ẹgbẹ̀rún ní àwọn ìṣẹ̀lẹ̀ ìparí ọjọ́ ńlá ètùtù, wọn yóò gba “fìlà ẹlẹ́wà,” èyí tí ó jẹ́ ìgbéga Dáníẹ́lì sí alákóso kẹta, pẹ̀lú aṣọ aláwọ̀ pupa àti ẹ̀wọ̀n wúrà. Èyí náà pẹ̀lú ni ẹ̀bùn Jóṣẹ́fù ti ẹ̀wọ̀n wúrà, ìgbéga rẹ̀ sí alákóso kejì àti ẹ̀bùn òrùka ọba. “Òrùka” náà dúró fún èdìdì ọba, èyí tí alákóso fi máa n tẹ àwọn òfin rẹ̀ mọ́lẹ̀ pẹ̀lú èdìdì ọba.

Darius used his signet to seal the pit where Daniel was placed among the lions.

Dariu fi èdìdì rẹ̀ dì ihò tí a fi Daniẹli sínú rẹ̀ láàárín àwọn kìnnìún mọ́lẹ̀.

> Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:16, 17.

> Nígbà náà ni ọba pàṣẹ, wọ́n sì mú Dáníẹ́lì wá, wọ́n sì ju ú sínú ihò àwọn kìnnìún. Nígbà náà ni ọba sọ̀rọ̀, ó sì wí fún Dáníẹ́lì pé, Ọlọ́run rẹ tí ìwọ ń sìn nígbà gbogbo, òun yóò gbà ọ́. A sì mú òkúta kan wá, a sì gbé e lé ẹnu ihò náà; ọba sì fi àmì èdìdì tirẹ̀ dì í, àti pẹ̀lú àmì èdìdì àwọn olórí rẹ̀; kí ète náà má bàa yí padà ní ti Dáníẹ́lì. Dáníẹ́lì 6:16, 17.

The Hebrew word translated as “signet” is H5824 in Strongs, and it is derived from a root word corresponding to H5823; meaning a signet ring (as engraved). Joshua before the angel, Daniel in the lion’s den, Joseph before Pharaoh represent the sealing of the one hundred and forty-four thousand, which is the second test in Daniel twelve where those who have been purified, are then “made white,” in advance of being “tried.” These lines are also represented by “ Zerubbabel,” “the son of Shealtiel.”

Ọ̀rọ̀ Heberu tí a túmọ̀ sí “èrò ìdìdì” jẹ́ H5824 nínú Strongs, a sì ti mú un jáde láti inú ọ̀rọ̀ gbígbẹ̀ kan tí ó bá H5823 mu; ìtumọ̀ rẹ̀ ni òrùka ìdìdì (gẹ́gẹ́ bí ohun tí a kọ́ sí lórí). Joṣua níwájú áńgẹ́lì, Daniẹli nínú ihò kìnnìún, Jósefù níwájú Fáráò, dúró fún fífi èdìdì dì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìlélógójì, èyí tí ó jẹ́ ìdánwò kejì nínú Daniẹli orí kejìlá níbi tí àwọn tí a ti wẹ́ wọn mọ́, ti di “funfun,” kí a tó “dán wọn wò.” Àwọn ìlà wọ̀nyí ni a tún ṣàfihàn nípasẹ̀ “Serubbábélì,” “ọmọ Ṣealtieli.”

> In that day, saith the Lord of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the Lord, and will make thee as a signet: for I have chosen thee, saith the Lord of hosts. Haggai 2:23.

> Ní ọjọ́ náà, ni Olúwa àwọn ọmọ-ogun wí, èmi yóò gbà ọ́, ìwọ Serubbábélì, ìránṣẹ́ mi, ọmọ Ṣealtiẹli, ni Olúwa wí, èmi yóò sì sọ ọ́ di bí òrùka èdìdì: nítorí èmi ti yàn ọ́, ni Olúwa àwọn ọmọ-ogun wí. Haggai 2:23.

Zerubbabel means offspring of Babylon, and his father was Shealtiel, meaning “asked of God.” Zerubbabel represents the second angel’s message which calls the offspring of Babylon into God’s flock in the last days. The element of “prayer” is associated with the one hundred and forty-four thousand who call the final offspring of Babylon out, for that revival only occurs with prayer.

Zerubbabel túmọ̀ sí ọmọ Babiloni, baba rẹ̀ sì ni Shealtiel, tí ìtumọ̀ rẹ̀ jẹ́ “ẹni tí a béèrè lọ́wọ́ Ọlọ́run.” Zerubbabel ṣàpẹẹrẹ iṣẹ́ ìránṣẹ́ áńgẹ́lì kejì, èyí tí ń pe àwọn ọmọ Babiloni sínú agbo Ọlọ́run ní àwọn ọjọ́ ìkẹyìn. Ẹ̀yà “àdúrà” ni a so mọ́ ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì [144,000] tí ń pe àwọn ọmọ ìkẹyìn Babiloni jáde, nítorí ìjìde-ọkàn náà kì í ṣẹlẹ̀ bí kò ṣe pẹ̀lú àdúrà.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.

> “Ìsọdọ̀tun ìwà-bí-Ọlọ́run tòótọ́ láàárín wa ni ó tóbi jùlọ, ó sì kánjú jùlọ nínú gbogbo àìní wa. Wíwá èyí gbọ́dọ̀ jẹ́ iṣẹ́ àkọ́kọ́ wa. Ó gbọdọ̀ jẹ́ pé a ní ìsapá àtọkànwá láti rí ìbùkún Olúwa gbà, kì í ṣe nítorí pé Ọlọ́run kò fẹ́ fi ìbùkún Rẹ̀ fún wa, bí kò ṣe nítorí pé a kò tíì múra tán láti gbà á. Baba wa ọ̀run ní ìfẹ́ púpọ̀ síi láti fi Ẹ̀mí Mímọ́ Rẹ̀ fún àwọn tí ń béèrè lọ́dọ̀ Rẹ̀, ju bí àwọn òbí ayé ṣe nífẹ̀ẹ́ láti fi ẹ̀bùn rere fún àwọn ọmọ wọn lọ. Ṣùgbọ́n iṣẹ́ wa ni, nípa ìjẹ́wọ́ ẹ̀ṣẹ̀, ìrẹ̀lẹ̀ ara, ìrònúpìwàdà, àti àdúrà àtọkànwá, láti mú àwọn ipò tí Ọlọ́run ti ṣe ìlérí lórí wọn pé Yóò fi ìbùkún Rẹ̀ fún wa ṣẹ. Kì í yẹ kí a retí ìsọdọ̀tun kan bí kò ṣe gẹ́gẹ́ bí ìdáhùn sí àdúrà. Nígbà tí àwọn ènìyàn bá jẹ́ aláìní bẹ́ẹ̀ gẹ́gẹ́ ti Ẹ̀mí Mímọ́ Ọlọ́run, wọn kò lè ní ìmọrírì ìwàásù Ọ̀rọ̀ náà; ṣùgbọ́n nígbà tí agbára Ẹ̀mí bá kan ọkàn wọn, nígbà náà àwọn ọ̀rọ̀ ìwàásù tí a bá ṣe kì yóò jẹ́ aláìní ipa. Nípa ìtọ́sọ́nà àwọn ẹ̀kọ́ Ọ̀rọ̀ Ọlọ́run, pẹ̀lú ìfarahàn Ẹ̀mí Rẹ̀, nínú lílo ìfòyemọ̀ pípéye, àwọn tí ń lọ sí àwọn ìpàdé wa yóò jèrè ìrírí iyebíye kan, àti nígbà tí wọn bá padà sí ilé, wọn yóò ti múra tán láti ní ipa àlàáfíà tó ní ìlera lórí àwọn ẹlòmíràn.”

> “The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.

> “Àwọn olùrúbọ ààmì ìgbàanì mọ ohun tí ó túmọ̀ sí láti bá Ọlọ́run jàkadì nínú àdúrà, àti láti gbádùn ìtújáde Ẹ̀mí Rẹ̀. Ṣùgbọ́n wọ́n ń kọjá kúrò lórí pápá ìṣe; ta ni sì ń dìde wá láti kún ipò wọn? Báwo ni ó ṣe rí pẹ̀lú ìran tí ń dìde? Ṣé wọ́n ti yípadà sọ́dọ̀ Ọlọ́run bí? Ṣé a ti jí sí iṣẹ́ tí ń lọ nínú ibi mímọ́ ti ọ̀run, tàbí a ń dúró de agbára kan tí yóò fi ipa mú kí ó dé sórí ìjọ kí a tó dìde? Ṣé a ń retí láti rí gbogbo ìjọ ní ìmújípadà? Àkókò náà kì yóò dé láéláé.”

> “There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.

> “Àwọn ènìyàn kan wà nínú ìjọ tí a kò tíì yí padà, tí wọn kì yóò sì darapọ̀ nínú àdúrà àìkánjú, tí ó ń borí. A gbọ́dọ̀ wọ iṣẹ́ náà lọ lọ́kọ̀ọ̀kan. A gbọ́dọ̀ máa gbàdúrà sí i, kí a sì máa sọ̀rọ̀ kù díẹ̀. Ẹ̀ṣẹ̀ ti pọ̀ sí i, a sì gbọ́dọ̀ kọ́ àwọn ènìyàn kí wọn má ṣe ní ìtẹ́lọ́rùn pẹ̀lú ìrísí ìwà-bí-Ọlọ́run láìsí ẹ̀mí àti agbára rẹ̀. Bí a bá fi ọkàn wa sí i láti máa yẹ ọkàn tiwa wò, tí a sì ń mú ẹ̀ṣẹ̀ wa kúrò, tí a sì ń tún àwọn ìfẹ̀kúfẹ̀ẹ́ búburú wa ṣe, a kì yóò gbé ọkàn wa sókè sí asán; àwa yóò máa ṣọ́ra fún ara wa, níní ìmọ̀lára tí ó dúró ṣinṣin pé láti ọ̀dọ̀ Ọlọ́run ni àgbára wa ti wá.” Selected Messages, ìwé 1, 121, 122.

The waymark of prayer is set forth in Daniel, describing a prayer to understand the external message in chapter two, and also a prayer to fulfill the internal message represented in chapter nine. Zerubbabel and his father Shealtiel represent the sealing of the one hundred and forty-four thousand at the second test, which is the visual test of the image of the beast, which is also the internal test represented in Revelation chapter eleven, verse eleven, and also the external test represented in Daniel chapter eleven, verse eleven.

A fi àmì-ọ̀nà àdúrà hàn nínú Dáníẹ́lì, níbi tí a ti ṣàpèjúwe àdúrà kan láti lóye ìránṣẹ́ òde nínú orí kejì, àti pẹ̀lú àdúrà kan láti mú ìránṣẹ́ inú ṣẹ ní ti a ṣojú fún nínú orí kẹsàn-án. Serubábélì àti baba rẹ̀ Ṣeáltíẹ́lì ń ṣojú fún ìdìdè ẹni ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin ní ìdánwò kejì, èyí tí í ṣe ìdánwò ojú ti àwòrán ẹranko náà, èyí tí ó tún jẹ́ ìdánwò inú tí a ṣojú fún nínú Ìfihàn orí kọkànlá, ẹsẹ̀ kọkànlá, àti pẹ̀lú ìdánwò òde tí a ṣojú fún nínú Dáníẹ́lì orí kọkànlá, ẹsẹ̀ kọkànlá.

We will continue to address verse eleven in the next article.

A ó máa bá a lọ láti ṣàlàyé ẹsẹ̀ kọkànlá nínú àpilẹ̀kọ tó kàn.

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