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# The Revelation of Jesus Christ - Number Six

Ìṣípayá Jesu Kristi - Nọ́mbà Mẹ́fà

The Resurrection of the Sleeping Dead

Àjíǹde Àwọn Òkú Tí Ń Sùn

Author

Jeff Pippenger

Published

October 27, 2023

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We have been building upon Isaiah’s final prophecy that begins in chapter forty with the identification of the tarrying time that was initiated with the disappointment of July 18, 2020. We have been aligning the death of the two witnesses of Revelation with those that are dead in Ezekiel’s valley of dead dry bones in chapter thirty-seven. We are seeking through repetition to establish the very specific sequence of events associated with the resurrection of those that were murdered in the street by the beast that ascended from the bottomless pit.

A ti ń kọ́ lórí àsọtẹ́lẹ̀ ìkẹyìn Isaiah tí ó bẹ̀rẹ̀ ní orí ogójì pẹ̀lú ìdánimọ̀ àkókò ìdádúró tí a dá sílẹ̀ nípasẹ̀ ìrẹ̀wẹ̀sì ti July 18, 2020. A ti ń fi ikú àwọn ẹlẹ́rìí méjì ti Ìṣípayá bá àwọn tí ó kú nínú àfonífojì àwọn egungun gbígbẹ tí ó kú nínú Ezekiel orí métadinlọ́gbọ̀n múra. A ń wá, nípasẹ̀ àtúnwí, láti fi ìtòlẹ́sẹẹsẹ ìṣẹ̀lẹ̀ tí ó ṣe pàtó gidigidi tí ó ní í ṣe pẹ̀lú àjíǹde àwọn tí ẹranko tí ó gòkè láti inú ibú àìnísàlẹ̀ pa ní òpópónà múlẹ̀.

As we align these prophetic passages, we are unsealing portions of Revelation that have heretofore never been recognized, for this message is the unsealing of the Revelation of Jesus Christ that occurs just before the close of human probation. We are doing this work, for “the time is at hand.” In unsealing truths in Revelation that are now in the process of fulfillment, we are accomplishing the very work that was defined as John’s work in the Revelation. He was told to write the things he had seen, which were things that then existed and in recording those things John would simultaneously be writing the things that will be.

Bí a ṣe ń mu àwọn ẹsẹ̀ àsọtẹ́lẹ̀ wọ̀nyí bá ara wọn mu, a ń tú àwọn apá kan nínú Ìfihàn sílẹ̀ tí a kò tíì mọ̀ rí tẹ́lẹ̀ rí, nítorí ìránṣẹ́ yìí ni ìtúnsílẹ̀ Ìfihàn Jésù Krísti tí ń ṣẹlẹ̀ díẹ̀ kí àkókò ìdánwò ènìyàn tó parí. A ń ṣe iṣẹ́ yìí, nítorí “àkókò náà kù sí etílé.” Nípa ṣíṣí òtítọ́ nínú Ìfihàn sílẹ̀ tí wọ́n ti wà nísinsin yìí nínú ìlànà ìmúṣẹ, a ń ṣe gangan iṣẹ́ náà tí a ṣàlàyé gẹ́gẹ́ bí iṣẹ́ Jòhánù nínú Ìfihàn. A sọ fún un pé kí ó kọ àwọn ohun tí ó ti rí, tí wọ́n jẹ́ ohun tí ó wà nígbà náà; àti pé nígbà tí Jòhánù bá ń kọ àwọn ohun wọ̀nyí sílẹ̀, ní àkókò kan náà yóò tún máa kọ àwọn ohun tí yóò wà.

> Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:19.

> Kọ àwọn nǹkan tí ìwọ ti rí, àti àwọn nǹkan tí ó wà, àti àwọn nǹkan tí yóò sì wà lẹ́yìn èyí. Ìfihàn 1:19.

A logical stumbling block for Seventh-day Adventists, may very well be their traditional understanding of the book of Revelation. When a person accepts an established truth, but fails to see that the established truth was designed to develop over time, their initial correct understanding of truth can become a tradition or custom. The truth that has transformed into a tradition may very well produce the blindness represented in the message to Laodicea. The original truth is still truth, but the inability to see that truth is developed over time produces blindness. The truth is not the cause of their blindness, the blindness is simply a symptom of the cause. The cause is the ears that will not hear, the eyes that will not see and the heart that will not be converted in those who are self-satisfied with the comfort of tradition and custom.

Ohun tí ó lè jẹ́ ìdènà ọgbọ́n fún àwọn Alágbàgbọ́ Ọjọ́-Ìsinmi Keje, lè jẹ́ òye ìbílẹ̀ wọn nípa ìwé Ìfihàn gan-an. Nígbà tí ènìyàn bá gba òtítọ́ tí a ti fìdí múlẹ̀, ṣùgbọ́n tí kò rí i pé a ṣe òtítọ́ tí a ti fìdí múlẹ̀ náà láti máa dàgbà ní ìlọsíwájú nípasẹ̀ àkókò, òye rẹ̀ àkọ́kọ́ tí ó tọ́ nípa òtítọ́ lè di àṣà tàbí ìṣe ìbílẹ̀. Òtítọ́ tí ó ti yí padà sí àṣà lè mú ìfọ́jú wá gan-an, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ìránṣẹ́ sí Laodicea. Òtítọ́ ìpilẹ̀ṣẹ̀ náà ṣì jẹ́ òtítọ́, ṣùgbọ́n àìlera láti rí i pé òtítọ́ náà ń dàgbà nípasẹ̀ àkókò ni ó ń mú ìfọ́jú jáde. Kì í ṣe òtítọ́ náà ni í fa ìfọ́jú wọn; ìfọ́jú náà kàn jẹ́ àmì àìsàn ohun tí ó jẹ́ ìdí rẹ̀. Ìdí náà ni etí tí kò ní gbọ́, ojú tí kò ní rí, àti ọkàn tí kò ní yí padà nínú àwọn tí inú wọn dùn sí ara wọn nítorí ìtùnú àṣà àti ìṣe ìbílẹ̀.

> “Christ in His teaching presented old truths of which He Himself was the originator, truths which He had spoken through patriarchs and prophets; but He now shed upon them a new light. How different appeared their meaning! A flood of light and spirituality was brought in by His explanation. And He promised that the Holy Spirit should enlighten the disciples, that the word of God should be ever unfolding to them. They would be able to present its truths in new beauty.

> “Nínú ẹ̀kọ́ Rẹ̀, Kristi gbé àwọn òtítọ́ àtijọ́ kalẹ̀, àwọn òtítọ́ tí Òun tìkára Rẹ̀ ni Olùdásílẹ̀ wọn, àwọn òtítọ́ tí Ó ti sọ nípasẹ̀ àwọn baba ńlá àti àwọn wòlíì; ṣùgbọ́n ní ìsinsìnyí Ó tan ìmọ́lẹ̀ tuntun sí wọn. Bí ìtumọ̀ wọn ti yàtọ̀ tó nìyẹn! Ìkún omi ìmọ́lẹ̀ àti ti ẹ̀mí ni a mú wá nípasẹ̀ àlàyé Rẹ̀. Ó sì ṣèlérí pé Ẹ̀mí Mímọ́ yóò tan ìmọ́lẹ̀ sí àwọn ọmọ-ẹ̀yìn, pé ọ̀rọ̀ Ọlọ́run yóò máa ṣí i payá fún wọn nígbà gbogbo. Wọn yóò lè fi àwọn òtítọ́ rẹ̀ hàn nínú ẹwà tuntun.”

> “Ever since the first promise of redemption was spoken in Eden, the life, the character, and the mediatorial work of Christ have been the study of human minds. Yet every mind through whom the Holy Spirit has worked has presented these themes in a light that is fresh and new. The truths of redemption are capable of constant development and expansion. Though old, they are ever new, constantly revealing to the seeker for truth a greater glory and a mightier power.

> “Láti ìgbà tí a ti kéde ìlérí àkọ́kọ́ ti ìràpadà ní Édéni, ìyè, ìwà, àti iṣẹ́ alágbàwí Kristi ti jẹ́ kókó ìwádìí ọkàn ènìyàn. Síbẹ̀, gbogbo ọkàn ẹni tí Ẹ̀mí Mímọ́ ti ṣiṣẹ́ nípasẹ̀ rẹ̀ ti gbé àwọn kókó-ẹ̀kọ́ wọ̀nyí kalẹ̀ nínú ìmọ́lẹ̀ tí ó jẹ́ tuntun tí ó sì jẹ́ mímúnúwá. Àwọn òtítọ́ ìràpadà lè máa dàgbà, kí wọ́n sì máa túbọ̀ fẹ̀ sí i láéláé. Bí wọ́n tilẹ̀ jẹ́ ohun àtijọ́, wọ́n ṣì jẹ́ tuntun nígbà gbogbo, ní fífi ògo tí ó pọ̀ sí i àti agbára tí ó lágbára jù lọ hàn nígbà gbogbo fún ẹni tí ń wá òtítọ́.”

> “In every age there is a new development of truth, a message of God to the people of that generation. The old truths are all essential; new truth is not independent of the old, but an unfolding of it. It is only as the old truths are understood that we can comprehend the new. When Christ desired to open to His disciples the truth of His resurrection, He began ‘at Moses and all the prophets’ and ‘expounded unto them in all the scriptures the things concerning Himself.’ Luke 24:27. But it is the light which shines in the fresh unfolding of truth that glorifies the old. He who rejects or neglects the new does not really possess the old. For him it loses its vital power and becomes but a lifeless form.

> “Nínú gbogbo ìgbà, ìdàgbàsókè tuntun kan máa ń wà fún òtítọ́, ìyẹn ìránṣẹ́ Ọlọ́run sí àwọn ènìyàn ìran náà. Gbogbo òtítọ́ àtijọ́ jẹ́ ohun tí ó ṣe pàtàkì pátápátá; òtítọ́ tuntun kì í ṣe ohun tí ó yà sọ́tọ̀ kúrò nínú èyí àtijọ́, bí kò ṣe ìṣípayá rẹ̀. Nípa bí a ti ń lóye àwọn òtítọ́ àtijọ́ nìkan ni a lè lóye èyí tuntun. Nígbà tí Kristi fẹ́ ṣí òtítọ́ àjíǹde Rẹ̀ sí àwọn ọmọ-ẹ̀yìn Rẹ̀, Ó bẹ̀rẹ̀ ‘láti ọ̀dọ̀ Mose àti gbogbo àwọn wòlíì’ Ó sì ‘túmọ̀ fún wọn nínú gbogbo Ìwé Mímọ́ àwọn ohun tí ó jẹ́ ti ara Rẹ̀.’ Luke 24:27. Ṣùgbọ́n ìmọ́lẹ̀ tí ń tàn nínú ìṣípayá tuntun òtítọ́ ni ó ń fi ògo fún èyí àtijọ́. Ẹni tí ó kọ̀ tàbí tí ó ṣàìfiyèsí èyí tuntun kò ní èyí àtijọ́ ní tòótọ́. Fún un, ó pàdánù agbára rẹ̀ tí ń fún un ní ìyè, ó sì di àkópọ̀ ìrísí aláìníyè lásán.”

> “There are those who profess to believe and to teach the truths of the Old Testament, while they reject the New. But in refusing to receive the teachings of Christ, they show that they do not believe that which patriarchs and prophets have spoken. ‘Had ye believed Moses,’ Christ said, ‘ye would have believed Me; for he wrote of Me.’ John 5:46. Hence there is no real power in their teaching of even the Old Testament.

> “Àwọn kan wà tí wọ́n jẹ́wọ́ pé àwọn gba gbọ́, tí wọ́n sì ń kọ́ni ní àwọn òtítọ́ Májẹ̀mú Láíláí, nígbà tí wọ́n kọ Májẹ̀mú Tuntun sílẹ̀. Ṣùgbọ́n nípa kíkọ̀ láti gba àwọn ẹ̀kọ́ Kristi, wọ́n fi hàn pé wọn kò gba ohun tí àwọn baba ńlá àti àwọn wòlíì ti sọ gbọ́. ‘Bí ẹ bá ti gba Mose gbọ́,’ ni Kristi sọ, ‘ẹ̀yin ì bá ti gba Èmi gbọ́; nítorí òun kọ̀wé nípa Mi.’ Johanu 5:46. Nítorí náà, kò sí agbára tòótọ́ nínú ẹ̀kọ́ wọn àní ní ti Májẹ̀mú Láíláí pàápàá.”

> “Many who claim to believe and to teach the gospel are in a similar error. They set aside the Old Testament Scriptures, of which Christ declared, ‘They are they which testify of Me.’ John 5:39. In rejecting the Old, they virtually reject the New; for both are parts of an inseparable whole. No man can rightly present the law of God without the gospel, or the gospel without the law. The law is the gospel embodied, and the gospel is the law unfolded. The law is the root, the gospel is the fragrant blossom and fruit which it bears.” Christ’s Object Lessons, 127.

> “Ọ̀pọ̀lọpọ̀ àwọn tí wọ́n ń sọ pé àwọn gbagbọ́ tí wọ́n sì ń kọ́ni ní ìhìnrere wà nínú àṣìṣe irú bẹ́ẹ̀ náà. Wọ́n fi àwọn Ìwé Mímọ́ Májẹ̀mú Láéláé sí apá kan, èyí tí Kristi sọ nípa rẹ̀ pé, ‘Àwọn ni wọ́n ń jẹ́rìí nípa Mi.’ Johanu 5:39. Nípa kọ̀ láti gba Májẹ̀mú Láéláé, ní ti gidi wọ́n ń kọ̀ láti gba Májẹ̀mú Titun; nítorí pé àwọn méjèèjì jẹ́ àwọn apá kan ti ìṣọ̀kan tí a kò lè yà sọ́tọ̀. Kò sí ènìyàn tí ó lè fi òfin Ọlọ́run hàn ní òtítọ́ láìsí ìhìnrere, tàbí ìhìnrere láìsí òfin. Òfin ni ìhìnrere tí a ti fi ara hàn, ìhìnrere sì ni òfin tí a ti tú sílẹ̀ ní kíkún. Òfin ni gbòǹgbò, ìhìnrere sì ni òdòdó olóòórùn dídùn àti èso tí ó ń so.” Christ’s Object Lessons, 127.

Those that claim to believe the old, but reject the new applies with even more force upon Seventh-day Adventists who claim to believe the Bible in its entirety, but reject the writings of the Spirit of Prophecy. In the Revelation John is a symbol of God’s people in the last days who are being persecuted for accepting both the Bible and Spirit of Prophecy.

Àwọn tí wọ́n sọ pé àwọn gba ti àtijọ́ gbọ́, ṣùgbọ́n tí wọ́n kọ ti tuntun sílẹ̀, ó kan pẹ̀lú agbára tí ó pọ̀ sí i àwọn Aláàbò Ọjọ́-Ìsinmi Keje tí wọ́n sọ pé àwọn gba Bíbélì gbọ́ ní gbogbo rẹ̀, ṣùgbọ́n tí wọ́n kọ àwọn ìkọ̀wé Ẹ̀mí Àsọtẹ́lẹ̀ sílẹ̀. Nínú Ìfihàn, Jòhánù jẹ́ àmì àpẹẹrẹ àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹ́yìn tí a ń ṣe inúnibíni sí nítorí pé wọ́n gba Bíbélì àti Ẹ̀mí Àsọtẹ́lẹ̀ mejeeji gbọ́.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

> Èmi, Johanu, tí èmi pẹ̀lú jẹ́ arákùnrin yín, àti alábápín pẹ̀lú yín nínú ìpọ́njú, àti nínú ìjọba àti sùúrù Jesu Kristi, wà ní erékùṣù tí a ń pè ní Patmu, nítorí ọ̀rọ̀ Ọlọ́run, àti nítorí ẹ̀rí Jesu Kristi. Ifihan 1:9.

If a person accepts the testimony of Jesus, which is the Spirit of Prophecy, which is the writings of Ellen White then the previous passage from her writings identifies the issue I am addressing. She wrote that the “truths of redemption are capable of constant development and expansion. Though old, they are ever new, constantly revealing to the seeker for truth a greater glory and a mightier power,” and that in “every age there is a new development of truth, a message of God to the people of that generation.”

Bí ènìyàn bá gba ẹ̀rí Jésù, èyí tí í ṣe Ẹ̀mí Àsọtẹ́lẹ̀, èyí tí í ṣe àwọn ìkọ̀wé Ellen White, nígbà náà àyọkà tó ṣáájú láti inú àwọn ìkọ̀wé rẹ̀ ń tọ́ka sí ọ̀ràn tí mo ń sọ̀rọ̀ nípa rẹ̀. Ó kọ pé àwọn “òtítọ́ ìràpadà lè ní ìdàgbàsókè àti ìfẹ̀síwájú láìdákẹ́; bí ó tilẹ̀ jẹ́ pé wọ́n ti dàgbà, wọ́n ṣì jẹ́ tuntun nígbà gbogbo, tí wọ́n sì ń fi ògo tí ó pọ̀ sí i àti agbára tí ó lágbára jùlọ hàn ní ìgbà gbogbo fún ẹni tí ń wá òtítọ́,” àti pé nínú “gbogbo ayé ìgbà, ìdàgbàsókè tuntun kan wà fún òtítọ́, ìránṣẹ́ Ọlọ́run kan sí àwọn ènìyàn ìran náà.”

Though the customary understanding of the book of Revelation that a typical Seventh-day Adventist might hold, is truth, the entire book of Revelation is a testimony of the last days. We are currently applying a truth that is now being unsealed, and that truth will not be recognized by those who are unwilling to accept that all the passages in the book of Revelation are part of the Revelation of Jesus Christ that is unsealed in the last days.

Bí òtítọ́ ni òye ìbílẹ̀ tí Adífẹ́ńtì Ọjọ́ Keje àfojúsùn kan lè ní nípa ìwé Ìfihàn, síbẹ̀, gbogbo ìwé Ìfihàn jẹ́ ẹ̀rí nípa àwọn ọjọ́ ìkẹyìn. Lọ́wọ́lọ́wọ́ yìí a ń fi òtítọ́ kan sí ìmúlò tí a ti bẹ̀rẹ̀ sí í ṣí sílẹ̀ nísinsin yìí, àti pé àwọn tí kò fẹ́ gba pé gbogbo àwọn ẹsẹ̀ inú ìwé Ìfihàn jẹ́ apá kan nínú Ìfihàn Jesu Kristi tí a ń ṣí sílẹ̀ ní àwọn ọjọ́ ìkẹyìn, kì yóò mọ̀ ọ́n.

The understanding that Adventism has held concerning Revelation eleven, being a fulfillment of the French Revolution is correct, and Sister White upholds that correct view. Yet that truth was simply a history, that is recorded to illustrate the last days. All of the book of Revelation is governed by this prophetic phenomenon.

Ìmọ̀ tí Adventism ti di mú nípa Ìfihàn orí kọkànlá, pé ó jẹ́ ìmúṣẹ Ìyíká Faranse, jẹ́ òtítọ́, àti pé Sister White ń gbékalẹ̀ ìwòye tòótọ́ náà. Síbẹ̀, òtítọ́ náà jẹ́ ìtàn kan lásán, èyí tí a kọ sílẹ̀ láti ṣàfihàn àwọn ọjọ́ ìkẹyìn. Gbogbo ìwé Ìfihàn ni a ń darí rẹ̀ nípasẹ̀ ìṣẹ̀lẹ̀ àsọtẹ́lẹ̀ yìí.

We are building upon the hidden history of the seven thunders as a guide to bring Ezekiel thirty-seven, Isaiah forty and Revelation eleven together with Matthew twenty-five’s parable of the ten virgins. Another prophetic line that upholds the application of the prophetic sequence of events we are addressing is found in the line of Christ, which also includes a secondary witness. Jesus was thirty years old when He was baptized and became Jesus Christ, for “Christ” in the Greek of the New Testament, or “Messiah” in the Hebrew of the Old Testament, means the anointed one.

A ń kọ́ lórí ìtàn ìkọ̀kọ̀ àwọn àrá méje gẹ́gẹ́ bí ìtọ́sọ́nà láti mú Ìsíkíẹ́lì ọgbọ̀n-dín-lọ́gbọ̀n, Aísáyà ogójì, àti Ìfihàn mọ́kànlá wá pọ̀ pẹ̀lú òwe Mátíù márùn-ún-dín-lọ́gbọ̀n nípa àwọn wúńdíá mẹ́wàá. Ìlà àsọtẹ́lẹ̀ mìíràn tí ń gbé ìlò ọ̀nà ìsẹ̀lẹ̀ àsọtẹ́lẹ̀ tí a ń sọ̀rọ̀ nípa rẹ̀ ró ni a rí nínú ìlà Kristi, èyí tí ó tún ní ẹlẹ́rìí kejì pẹ̀lú. Jésù jẹ́ ọmọ ọdún mẹ́tàlélọ́gbọ̀n nígbà tí a ṣe ìbatisí fún Un, tí Ó sì di Jésù Kristi, nítorí pé “Kristi” nínú èdè Gíríìkì ti Májẹ̀mú Titun, tàbí “Mèsáyà” nínú èdè Hébérù ti Májẹ̀mú Láéláé, túmọ̀ sí ẹni tí a fi òróró yàn.

> That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. Acts 10:37, 38.

> Ọ̀rọ̀ náà, mo wí, ẹ̀yin mọ̀ ọ́, èyí tí a ti kéde káàkiri gbogbo Jùdíà, tí ó sì bẹ̀rẹ̀ láti Gálílì, lẹ́yìn ìrìbọmi tí Jòhánù wàásù; bí Ọlọ́run ti fi Ẹ̀mí Mímọ́ àti agbára yàn Jésù ti Násárétì sípò: ẹni tí ó ń rìn káàkiri ní ṣíṣe rere, tí ó sì ń wo gbogbo àwọn tí a ni lára nípasẹ̀ Èṣù sàn; nítorí Ọlọ́run wà pẹ̀lú rẹ̀. Ìṣe 10:37, 38.

For thirty years, Jesus prepared to be anointed, and once He was anointed at His baptism, He, as Christ presented His message for three and a half prophetic days. He was then slain, put in the grave, resurrected and then ascended to heaven. The beginning of his ministry of three and a half years of ministry was His baptism, that represents His death and resurrection, and at the end of his twelve hundred and sixty days of ministry He was crucified and then resurrected–for He is the beginning and ending. The event of His death and resurrection produced a mighty army that for another three and a half years took the gospel to the Jews, and thereafter to the world.

Fún ọgbọ̀n ọdún, Jésù pèsè ara Rẹ̀ sílẹ̀ láti gba ìkóróòrọ̀; nígbà tí a sì fi òróró yàn án ní ìrìbọmi Rẹ̀, Òun, gẹ́gẹ́ bí Kristi, gbé ìhìnṣẹ́ Rẹ̀ kalẹ̀ fún ọjọ́ ìsọtẹ́lẹ̀ mẹ́ta àtààbọ̀. Lẹ́yìn náà, a pa á, a sì fi í sínú ibojì, a jí i dìde, lẹ́yìn náà ó sì gòkè lọ sí ọ̀run. Ìbẹ̀rẹ̀ iṣẹ́-ìránṣẹ́ Rẹ̀ ọdún mẹ́ta àtààbọ̀ ni ìrìbọmi Rẹ̀, èyí tí ó dúró fún ikú àti àjíǹde Rẹ̀; ní òpin ẹgbẹ̀rún kan, igba méjì àti ọgọ́ta ọjọ́ iṣẹ́-ìránṣẹ́ Rẹ̀, a kàn án mọ́ àgbélébùú, lẹ́yìn náà a sì jí i dìde—nítorí Òun ni ìbẹ̀rẹ̀ àti òpin. Ìṣẹ̀lẹ̀ ikú àti àjíǹde Rẹ̀ mú ogun alágbára kan jáde, tí ó sì jẹ́ pé fún ọdún mẹ́ta àtààbọ̀ mìíràn ni wọ́n fi mú ìhìn rere lọ sí àwọn Júù, lẹ́yìn náà sí gbogbo ayé.

The Catholic church, that is the antichrist of Bible prophecy, was also thirty years in preparation, before it was anointed with power. In 508, “the daily” was removed. Sister White informs us directly that the Millerites had the correct understanding of “the daily” in the book of Daniel, in spite of the fact that the Laodicean Seventh-day Adventist church returned to apostate Protestantism’s Satanic view of “the daily” in the 1930’s.

Ìjọ Kátólíìkì, ìyẹn ni antíkírísítì àsọtẹ́lẹ̀ Bíbélì, náà pẹ̀lú wà ní ìmúrasílẹ̀ fún ọdún mẹ́tàlélọ́gbọ̀n, kí a tó fi agbára yàn án. Ní ọdún 508, “ìgbà gbogbo” ni a mú kúrò. Arábìnrin White jẹ́ kí a mọ̀ ní tààrà pé àwọn ọmọ ìgbàgbọ́ Miller ní òye tó tọ́ nípa “ìgbà gbogbo” nínú ìwé Dáníẹ́lì, láìka òtítọ́ náà sí pé ní àwọn ọdún 1930, ìjọ Laodíṣíà ti Adventist Ọjọ́ Keje padà sí ẹ̀sìn Pùrótẹ́sítáǹtì apẹ̀yìndà, sí ìwòye Sátánì nípa “ìgbà gbogbo.”

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry.” Early Writings, 74.

> “Nígbà náà ni mo rí ní ìbáṣepọ̀ pẹ̀lú ‘ojoojúmọ́’ (Dáníẹ́lì 8:12) pé ọ̀rọ̀ náà ‘ẹbọ’ ni ọgbọ́n ènìyàn fi kún un, kò sì jẹ́ ti ẹsẹ̀ náà; àti pé Olúwa fi òye tí ó tọ́ nípa rẹ̀ fún àwọn tí wọ́n kéde ìkéde wákàtí ìdájọ́ náà.” Early Writings, 74.

The “daily” represents paganism, and pagan Rome was the power that restrained and prevented the papacy from ascending to the throne of the earth. As predicted in the book of Daniel, and thereafter confirmed by history, and thereafter revealed by angels to William Miller and thereafter confirmed by Ellen White; in 508, the pagan restraint of the rise of the papacy was removed. As with Christ, for thirty years the antichrist prepared to be empowered in 538. Christ, and the antichrist were thirty years preparing to be empowered. Once the papacy was empowered in 538, it delivered its message of death for three and a half prophetic years, just as Christ had delivered His message of life, for three and a half years. The two witnesses of Revelation eleven, which in the history of the French Revolution represented the Old and New Testaments, were also given power to prophesy for three and a half prophetic days.

“ojoojúmọ́” náà dúró fún ẹ̀sìn abọ̀rìṣà, àti Romu abọ̀rìṣà ni agbára náà tí ó dìmọ́lẹ̀, tí ó sì dí ìjọpápá lọ́wọ́ láti gòkè sí ìtẹ́ ayé. Gẹ́gẹ́ bí a ti sọ tẹ́lẹ̀ nínú ìwé Dáníẹ́lì, tí ìtàn sì tún fi múlẹ̀ lẹ́yìn náà, tí àwọn áńgẹ́lì sì tún fi hàn fún William Miller lẹ́yìn náà, tí Ellen White sì tún fi ìdánimọ̀ rẹ̀ múlẹ̀ lẹ́yìn náà; ní ọdún 508, a mú ìdènà abọ̀rìṣà tí ń dí ìdàgbàsókè ìjọpápá kúrò. Gẹ́gẹ́ bí ó ti rí pẹ̀lú Kristi, fún ọdún mẹ́tàlélọ́gbọ̀n, aṣòdì sí Kristi pèsè ara rẹ̀ sílẹ̀ láti gba agbára ní ọdún 538. Kristi, àti aṣòdì sí Kristi, lo ọdún mẹ́tàlélọ́gbọ̀n ní ìmúrasílẹ̀ láti gba agbára. Nígbà tí a sì fi agbára fún ìjọpápá ní ọdún 538, ó gbé ìránṣẹ́ ikú rẹ̀ kalẹ̀ fún ọdún àsọtẹ́lẹ̀ mẹ́ta àtààbọ̀, gẹ́gẹ́ bí Kristi ti gbé ìránṣẹ́ ìyè Rẹ̀ kalẹ̀ fún ọdún mẹ́ta àtààbọ̀. Àwọn ẹlẹ́rìí méjì ti Ìfihàn orí kọkànlá, tí nínú ìtàn Ìyíká Faranse wọ́n ṣojú Májẹ̀mú Láéláé àti Májẹ̀mú Titun, ni a tún fi agbára fún láti sọ àsọtẹ́lẹ̀ fún ọjọ́ àsọtẹ́lẹ̀ mẹ́ta àtààbọ̀.

> And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:3.

> Èmi yóò sì fi agbára fún àwọn ẹlẹ́rìí mi méjèèjì, wọn yóò sì sọtẹ́lẹ̀ ní ẹgbẹ̀rún kan ó lé igba méjì ó lé ọgọ́ta ọjọ́, tí wọ́n wọ aṣọ ọ̀fọ̀. Ìfihàn 11:3.

In 1798, after twelve hundred and sixty prophetic days, the antichrist received its deadly wound, just as Christ died on the cross after twelve hundred and sixty days, and just as the two witnesses, representing the Word of God were slain in the street after twelve hundred and sixty days.

Ní ọdún 1798, lẹ́yìn ẹgbẹ̀rún kan, igba méjìlá, àti ọgọ́ta ọjọ́ àsọtẹ́lẹ̀, aṣòdì sí Kristi gba ọgbẹ́ apaniyan rẹ̀, gẹ́gẹ́ bí Kristi ti kú lórí àgbélébùú lẹ́yìn ẹgbẹ̀rún kan, igba méjìlá, àti ọgọ́ta ọjọ́, àti gẹ́gẹ́ bí àwọn ẹlẹ́rìí méjì, tí wọ́n dúró fún Ọ̀rọ̀ Ọlọ́run, ti pa ní ojú ọ̀nà lẹ́yìn ẹgbẹ̀rún kan, igba méjìlá, àti ọgọ́ta ọjọ́.

On the third day Christ was resurrected, and one of the primary subjects of the antichrist in the book of Revelation is the healing of its deadly wound, or its resurrection. The resurrection of Christ occurred on the third day, and the resurrection of the two witnesses, occurred after three and a half days. The antichrist is resurrected symbolically on the third day, for on several prophetic witnesses, the third day is a symbol of the Sunday law. At the Sunday law, the sea beast of Revelation thirteen is resurrected, and the mark of the sea beast, becomes a test. Then the United Nations, the ten kings of Revelation seventeen, at the direction of the United States, who is the premier king of the ten kings, will lift the antichrist up as the head of the three-fold union, as the papacy ascends to the throne of the earth.

Ní ọjọ́ kẹta ni a jí Kristi dìde, àti ọ̀kan nínú àwọn kókó-ẹ̀kọ́ pàtàkì nípa aṣòdì sí Kristi nínú ìwé Ìfihàn ni ìmúláradá ọgbẹ́ rẹ̀ tí ń pa, tàbí àjíǹde rẹ̀. Àjíǹde Kristi ṣẹlẹ̀ ní ọjọ́ kẹta, àti àjíǹde àwọn ẹlẹ́rìí méjèèjì sì ṣẹlẹ̀ lẹ́yìn ọjọ́ mẹ́ta àtààbọ̀. Aṣòdì sí Kristi ni a jí dìde ní ọ̀nà àpẹẹrẹ ní ọjọ́ kẹta, nítorí lórí ọ̀pọ̀ ẹlẹ́rìí àsọtẹ́lẹ̀, ọjọ́ kẹta jẹ́ àmì òfin Àìkú. Nígbà òfin Àìkú, ẹranko òkun ti Ìfihàn orí kẹtàlá ni a ó jí dìde, àti ààmì ẹranko òkun náà yóò di ìdánwò. Nígbà náà ni Àjọ Ìṣọ̀kan Orílẹ̀-Èdè, àwọn ọba mẹ́wàá ti Ìfihàn orí kẹtàdínlógún, nípasẹ̀ ìtọ́sọ́nà Orílẹ̀-Èdè Amẹ́ríkà, ẹni tí í ṣe ọba àkọ́kọ́ láàárín àwọn ọba mẹ́wàá náà, yóò gbé aṣòdì sí Kristi sókè gẹ́gẹ́ bí orí ìṣọ̀kan onípele mẹ́ta, bí ipò póòpù ṣe ń gòkè sí ìtẹ́ ayé.

> “As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

> “Bí a ṣe ń sún mọ́ ìpẹ̀yà ìkẹyìn, ó ṣe pàtàkì gidigidi kí ìṣọ̀kan àti ìfọ̀kànsìn wà láàrín àwọn ohun èlò Olúwa. Àgbáyé kún fún ìjì àti ogun àti ìyapa. Ṣùgbọ́n lábẹ́ orí kan—agbára póòpù—àwọn ènìyàn yóò darapọ̀ láti tako Ọlọ́run nínú ènìyàn àwọn ẹlẹ́rìí Rẹ̀. Ìṣọ̀kan yìí ni apẹ̀yìndà ńlá náà fi múlẹ̀. Bí ó ti ń wá ọ̀nà láti so àwọn aṣojú rẹ̀ pọ̀ ní ogun sí òtítọ́, bẹ́ẹ̀ ni yóò ṣiṣẹ́ láti pín àti láti fọ́n ká àwọn agbátẹrù rẹ̀. Ìlara, ìfura búburú, ọ̀rọ̀-òdì, ni òun ń rú sókè láti mú àríyànjiyàn àti ìforígbárí wá.” Testimonies, volume 7, 182.

When the antichrist is resurrected, it ascends to the throne of the earth and leads the three-fold union on its march to Armageddon as Jezebel led Ahab to mount Carmel. The Psalmist Asaph, identifies ten nations, representing the United Nations, as an evil confederacy of God’s enemies, who lift up their “head,” which is the “papal power.”

Nígbà tí a bá jí aṣòdì-sí-Kírísítì dìde, yóò gòkè sí orí ìtẹ́ ayé, yóò sì darí ìṣọ̀kan apá-mẹ́ta náà nínú ìrìnàjò rẹ̀ lọ sí Armageddon gẹ́gẹ́ bí Jesebeli ti darí Ahabu lọ sí Òkè Karmeli. Asafu onísáàmù náà sọ orílẹ̀-èdè mẹ́wàá di mímọ̀, tí wọ́n dúró fún United Nations, gẹ́gẹ́ bí àjọṣepọ̀ búburú àwọn ọ̀tá Ọlọ́run, àwọn tí wọ́n gbé “orí” wọn sókè, èyí tí í ṣe “agbára póòpù.”

> A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee: The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes; Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre; Assur also is joined with them: they have holpen the children of Lot. Selah. Psalms 83:1–8.

> Orin tàbí Sáàmù ti Ásáfù. Má ṣe dákẹ́, Ọlọ́run: má ṣe pa ìdákẹ́rọ́ mọ́, kí o má sì ṣe dúró ní ìdákẹ́, Ọlọ́run. Nítorí kíyèsí i, àwọn ọ̀tá rẹ ń dá ariwo sílẹ̀: àwọn tí ó kórìíra rẹ sì ti gbé orí sókè. Wọ́n ti fi ọgbọ́n àrékérekè gbìmọ̀ sí àwọn ènìyàn rẹ, wọ́n sì bá ara wọn gbìmọ̀ sí àwọn ẹni ìkọ̀kọ̀ rẹ. Wọ́n ti wí pé, Ẹ wá, ẹ jẹ́ kí a gé wọn kúrò kí wọ́n má bàa jẹ́ orílẹ̀-èdè mọ́; kí a má sì tún rántí orúkọ Ísírẹ́lì mọ́. Nítorí wọ́n ti fi ọkàn kan náà gbìmọ̀ pọ̀; wọ́n ti dá àdéhùn sí ọ: Àwọn àgọ́ Édómù, àti àwọn Íṣímáẹ́lì; ti Móábù, àti àwọn Hágárénì; Gébálì, àti Ámónì, àti Ámálékì; àwọn Fílístínì pẹ̀lú àwọn olùgbé Tírè; Áṣúrì pẹ̀lú ti darapọ̀ mọ́ wọn: wọ́n ti ràn àwọn ọmọ Loti lọ́wọ́. Selah. Sáàmù 83:1–8.

The ensign of the three angels is then flying in the midst of heaven.

Nígbà náà ni àsíá àwọn áńgẹ́lì mẹ́ta ń fò ní àárín ọ̀run.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.

> Mo sì rí áńgẹ́lì mìíràn tí ń fò ní àárín ọ̀run, ó sì ní ìhìnrere àìnípẹ̀kun láti wàásù fún àwọn tí ń gbé lórí ilẹ̀ ayé, àti fún gbogbo orílẹ̀-èdè, àti ẹ̀yà, àti ahọ́n, àti ènìyàn, ní wíwọ́n pẹ̀lú ohùn ńlá pé, “Ẹ bẹ̀rù Ọlọ́run, kí ẹ sì fi ògo fún un; nítorí wákàtí ìdájọ́ rẹ̀ ti dé: kí ẹ sì jọ́sìn ẹni tí ó dá ọ̀run, àti ilẹ̀ ayé, àti òkun, àti àwọn ìsun omi.” Áńgẹ́lì mìíràn sì tẹ̀ lé e, ó ní, “Bábílónì ti ṣubú, ti ṣubú, ìlú ńlá náà, nítorí pé ó mú kí gbogbo orílẹ̀-èdè mu nínú wáìnì ìbínú àgbèrè rẹ̀.” Áńgẹ́lì kẹta sì tẹ̀ lé wọn, ó ń sọ pẹ̀lú ohùn ńlá pé, “Bí ẹnikẹ́ni bá jọ́sìn ẹranko náà àti ère rẹ̀, tí ó sì gba ààmì rẹ̀ ní iwájú orí rẹ̀, tàbí ní ọwọ́ rẹ̀, ẹni náà yóò mú nínú wáìnì ìbínú Ọlọ́run, èyí tí a dà láìdàpọ̀ sínú ago ìrunú rẹ̀; a ó sì fi iná àti sulfà dá a lóró níwájú àwọn áńgẹ́lì mímọ́, àti níwájú Ọ̀dọ́-Àgùntàn náà. Èéfín ìyà wọn sì ń gòkè lọ títí láé àti láéláé: wọn kò sì ní ìsinmi òwúrọ̀ àti òru, àwọn tí ń jọ́sìn ẹranko náà àti ère rẹ̀, àti ẹnikẹ́ni tí ó bá gba ààmì orúkọ rẹ̀. Níhìn-ín ni sùúrù àwọn ènìyàn mímọ́ wà: níhìn-ín ni àwọn tí ń pa àwọn àṣẹ Ọlọ́run mọ́, àti ìgbàgbọ́ Jésù, wà.” Ifihan 14:6–12.

The ensign of the three angels will then be flying in the midst of heaven, but soon the antichrist will be lifted up to heaven by the ten kings of the United Nations. The ensign will then be proclaiming the message of “truth” and the antichrist will then be proclaiming the message of tradition and custom. The three angels are warning mankind to not accept the mark of the papacy, but the United States as the false prophet, will force the world to accept that very mark.

Nígbà náà ni àsíá àwọn áńgẹ́lì mẹ́tẹ̀ẹ̀ta yóò máa fò ní àárín ọ̀run, ṣùgbọ́n láìpẹ́, àwọn ọba mẹ́wàá ti Àjọ Ìṣọ̀kan Àgbáyé yóò gbé aṣòdì sí Ọ̀run. Nígbà náà ni àsíá náà yóò máa kéde ìhìnrere “òtítọ́,” aṣòdì sì yóò máa kéde ìhìnrere àṣà àti ìṣe ìbílẹ̀. Àwọn áńgẹ́lì mẹ́tẹ̀ẹ̀ta ń kìlọ̀ fún aráyé pé kí wọ́n má ṣe gba àmì ti ìjọ póòpù, ṣùgbọ́n Orílẹ̀-Èdè Amẹ́ríkà gẹ́gẹ́ bí wòlíì èké yóò fi ipá mú ayé láti gba àmì náà gan-an.

We will end here, and take it up in our next article.

A ó dá síbẹ̀ níhìn-ín, a ó sì tún gbé e yẹ̀wò nínú àpilẹ̀kọ wa tó kàn.

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