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# Panium - Number Eight

Panium – Nọ́ńbà Ẹjọ

Third Line Overview

Àkótán Ìlà Kẹta

Author

Jeff Pippenger

Published

March 17, 2025

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Seleucus III Ceraunus, ruled briefly as king from 226 to 223 BC before being assassinated or dying under mysterious circumstances. Seleucus III was the immediate predecessor of Antiochus III. The two brothers represent the “sons” of verse ten, and they represent Reagan and Bush in 1989.

Seleucus III Ceraunus jọba fún àkókò kúkúrú gẹ́gẹ́ bí ọba láti ọdún 226 sí 223 ṣáájú Kristi kí a tó pa á, tàbí kí ó kú lábẹ́ àwọn àyidayida ìjìnlẹ̀ tí a kò mọ. Seleucus III ni ẹni tí ó ṣáájú Antiochus III lójú-ìtẹ̀ lẹ́sẹ̀kẹsẹ̀. Àwọn arákùnrin méjèèjì náà dúró fún “àwọn ọmọkùnrin” inú ẹsẹ̀ kẹwàá, wọ́n sì dúró fún Reagan àti Bush ní ọdún 1989.

> But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:10.

> Ṣùgbọ́n a óò ru àwọn ọmọ rẹ̀ sókè, wọn yóò sì kó ọ̀pọ̀ ọmọ-ogun alágbára jọ; ọkan nínú wọn yóò sì dájúdájú wá, yóò ṣàn kọjá, yóò sì gba ọ̀nà rẹ̀ lọ; lẹ́yìn náà yóò padà, a ó sì tún ru ú sókè, àní títí dé odi agbára rẹ̀. Dáníẹ́lì 11:10.

Verse ten is the third line and it represents the “time of the end” in 1989. It ties together with verse forty of chapter eleven and Isaiah eight verse eight. The connection of these three verses identifies that verse eleven represents the current Ukrainian war, with Putin and Zelenskyy as the antagonists represented in the Battle of Raphia set forth in verse eleven. Verse twelve identifies the aftermath of the Ukrainian war and the fate of Putin. Verse thirteen through fifteen is the battle of Panium.

Ẹsẹ̀ kẹwàá ni ìlà kẹta, ó sì dúró fún “àkókò òpin” ní ọdún 1989. Ó so ara rẹ̀ pọ̀ mọ́ ẹsẹ̀ ogójì nínú orí kọkànlá àti Isaiah mẹ́jọ ẹsẹ̀ kẹjọ. Ìsopọ̀ àwọn ẹsẹ̀ mẹ́ta wọ̀nyí fi hàn pé ẹsẹ̀ kọkànlá ṣojú ogun Ukraine tó wà lọ́wọ́lọ́wọ́, pẹ̀lú Putin àti Zelenskyy gẹ́gẹ́ bí àwọn alátakò tí a ṣojú wọn nínú Ogun Raphia tí a gbé kalẹ̀ nínú ẹsẹ̀ kọkànlá. Ẹsẹ̀ kejìlá sọ ìyọ̀núlẹ̀ lẹ́yìn ogun Ukraine àti ayanmọ́ Putin. Ẹsẹ̀ kẹtàlá títí dé ẹsẹ̀ kẹẹ́dógún ni Ogun Panium.

The theme of verse ten is the “time of the end” and in agreement with the principles associated with the unsealing of truth at the “time of the end” the verse, though only one verse has a multitude of prophetic lines represented. Verse ten identifies the beginning of the hidden history of verse forty, which marks the beginning of the movement of the third angel and the sealing of the one hundred and forty-four thousand.

Kókó ẹsẹ̀ kẹwàá ni “àkókò ìkẹyìn,” àti ní ìbámu pẹ̀lú àwọn ìlànà tí ó ní ìbáṣepọ̀ pẹ̀lú ṣíṣí òtítọ́ tí a ti dì ní “àkókò ìkẹyìn,” ẹsẹ̀ náà, bí ó tilẹ̀ jẹ́ pé ẹsẹ̀ kan ṣoṣo ni í ṣe, ní ọ̀pọ̀lọpọ̀ ìlà àsọtẹ́lẹ̀ tí a ṣojú nínú rẹ̀. Ẹsẹ̀ kẹwàá fi ìbẹ̀rẹ̀ ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ ogójì hàn, èyí tí ó sàmì sí ìbẹ̀rẹ̀ ìṣísẹ̀ áńgẹ́lì kẹta àti dídìdì àwọn ọgọ́rùn-ún kan lé mẹ́rìnlélógójì ẹgbẹ̀rún.

The verse connects the seven times of Leviticus twenty-six as identified in the vision which begins in Isaiah chapter seven. That connection marks the combining of divinity with humanity, which is the finishing of the mystery of godliness during the sounding of the seventh trumpet, which is the third woe of Islam.

Ẹsẹ náà so àkókò méje ti Lefitiku mẹ́rìndínlọ́gbọ̀n pọ̀ gẹ́gẹ́ bí a ti fi hàn nínú ìran tí ó bẹ̀rẹ̀ ní Isaiah orí keje. Ìsopọ̀ náà ń fi àpapọ̀ ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn hàn, èyí tí í ṣe ìparí ohun ìjìnlẹ̀ ìwà-bí-Ọlọ́run nígbà ìró ipè keje, èyí tí í ṣe ègbé kẹta ti Islam.

The verse marks 1989 as the time of the end, and with the connection of Leviticus twenty-six’s seven times, it includes the foundational truth of William Miller, and the rebellion of 1863. The verse starts the hidden history of verse forty. It is therefore an essential element of the increase of knowledge that arrives at the time of the end in 1989 and begins the prophetic illustration of the external events that make up the hidden history of verse forty, and through its connection with the seven times also identifies the internal events in the history between 1989 and the Sunday law.

Ẹsẹ náà fi ọdún 1989 hàn gẹ́gẹ́ bí àkókò òpin; nípasẹ̀ ìsopọ̀ rẹ̀ pẹ̀lú “àkókò méje” ti Lefitiku ogún-ún mẹ́fà, ó sì kún inú rẹ̀ ní òtítọ́ ìpìlẹ̀ ti William Miller, àti ìṣọ̀tẹ̀ ọdún 1863. Ẹsẹ náà ni ó bẹ̀rẹ̀ ìtàn àṣírí ti ẹsẹ̀ ogójì. Nítorí náà, ó jẹ́ apá pàtàkì nínú ìlọsíwájú ìmọ̀ tí ó dé ní àkókò òpin ní ọdún 1989, tí ó sì bẹ̀rẹ̀ àpèjúwe àsọtẹ́lẹ̀ ti àwọn ìṣẹ̀lẹ̀ òde tí wọ́n dá ìtàn àṣírí ti ẹsẹ̀ ogójì pọ̀; àti nípasẹ̀ ìsopọ̀ rẹ̀ pẹ̀lú àkókò méje, ó tún fi àwọn ìṣẹ̀lẹ̀ inú hàn nínú ìtàn láàárín 1989 àti òfin Ọjọ́ Àìkú.

The number ten is a symbol of a test, and the verses’ connection with the vision of Isaiah seven which places an emphasis upon understanding the truth.

Nọ́mbà mẹ́wàá jẹ́ àmì ìdánwò, ìsopọ̀ àwọn ẹsẹ̀ náà sì pẹ̀lú ìran Isaiah méje, èyí tí ó fi ìtẹnumọ́ lórí ìmòye òtítọ́.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Nítorí orí Síríà ni Damásíkù, orí Damásíkù sì ni Résínì; láàárín ọdún márùndínlọ́gọ́ta, a ó sì fọ́ Éfúrímù tán, kí ó má bàa jẹ́ ènìyàn mọ́. Orí Éfúrímù sì ni Samáríà, orí Samáríà sì ni ọmọ Rémálíà. Bí ẹ̀yin kò bá gbàgbọ́, dájúdájú a kì yóò fi ẹsẹ̀ yín múlẹ̀. Isaiah 7:8, 9.

You will not be established if you do not believe that a “head” represents a capital city (Samaria and Damascus) and a king (Rezin and Remaliah’s son Pekah). If you do not understand those three interchangeable symbols, in the context of Isaiah eight, verse eight, (which is the same vision as chapter seven) then you will not be able to identify Putin and Russia as the king of the south in verses eleven through fifteen.

A kì yóò fi yín múlẹ̀ bí ẹ kò bá gbà pé “orí” dúró fún ìlú-olú kan (Samaria àti Damasku) àti ọba kan (Resini àti Peka ọmọ Remaliah). Bí ẹ kò bá lóye àwọn àmì àpẹẹrẹ mẹ́ta wọ̀nyí tí a lè fi rọ́pò ara wọn, nínú àyíká Isaiah orí kẹjọ, ẹsẹ̀ kẹjọ, (èyi tí ó jẹ́ ìran kan náà pẹ̀lú orí keje) nígbà náà ẹ kì yóò lè dá Putin àti Rọ́ṣíà mọ̀ gẹ́gẹ́ bí ọba gúúsù nínú ẹsẹ̀ mọ́kànlá títí dé mẹ́ẹ̀ẹ́dógún.

> Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:7, 8.

> Nítorí náà, kíyèsí i, Olúwa mú omi odò náà wá sórí wọn, tí ó lágbára, tí ó sì pọ̀, àní ọba Ásíríà, àti gbogbo ògo rẹ̀; yóò sì gòkè lórí gbogbo àwọn ọ̀nà omi rẹ̀, yóò sì ṣàn kọjá gbogbo etí bèbè rẹ̀: Yóò sì gba ilẹ̀ Júdà kọjá; yóò kún dénú, yóò sì ṣàn kọjá, yóò dé àyàgbẹ̀yìn; àti ìtànkálẹ̀ ìyẹ́ rẹ̀ yóò bo ìwọ̀n ilẹ̀ rẹ ní kíkún, ìwọ Immanuẹli. Aísáyà 8:7, 8.

The theme of verse ten is a three-step testing process that begins at the time of the end and leads to the close of probation at the Sunday law.

Kókó ẹsẹ̀ kẹwàá ni ìlànà ìdánwò ìgbésẹ̀ mẹ́ta kan tí ó bẹ̀rẹ̀ ní àkókò ìpẹ̀yà, tí ó sì yọrí sí ìpèkun àsìkò àǹfààní ní òfin Ọjọ́ Àìkú.

> 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, Dáníẹ́lì: nítorí a ti pa àwọn ọ̀rọ̀ náà mọ́, a sì ti dì wọ́n ní èdìdì títí di àkókò òpin. Ọ̀pọ̀ ènìyàn ni a ó wẹ̀nùmọ́, a ó sì sọ wọ́n di funfun, a ó sì dán wọn wò; ṣùgbọ́n àwọn ènìyàn búburú yóò máa hù ìwà búburú: kò sì sí ẹni kankan nínú àwọn ènìyàn búburú tí yóò lóye; ṣùgbọ́n àwọn ọlọ́gbọ́n yóò lóye. Dáníẹ́lì 12:9, 10.

At the “time of the end” the book of Daniel is “unsealed” and a three-step testing process as represented by “purified, and made white, and tried” begins. The “wise” understand, the “wicked” do not understand. Their lack of understanding, just as their lack of oil in the parable of the ten virgins causes them to be destroyed.

Ní “àkókò òpin” ni a “ṣí ìdìmọ́” ìwé Dáníẹ́lì, ìlànà ìdánwò ìpele mẹ́ta sì bẹ̀rẹ̀ gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ọ̀rọ̀ yìí pé, “a ó sì wẹ̀ wọ́n mọ́, a ó sì sọ wọ́n di funfun, a ó sì dán wọn wò.” “Àwọn ọlọ́gbọ́n” yóò ní òye, “àwọn ènìyàn búburú” kì yóò ní òye. Àìní òye wọn, gẹ́gẹ́ bí àìní òróró wọn nínú àpèjúwe àwọn wúńdíá mẹ́wàá, ló fa ìparun wọn.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> A parun nítorí àìní ìmọ̀: nítorí ìwọ ti kọ ìmọ̀, èmi náà yóò kọ̀ ọ́, kí ìwọ má bàa jẹ́ àlùfáà fún mi mọ́: nítorí tí ìwọ ti gbàgbé òfin Ọlọ́run rẹ, èmi náà yóò gbàgbé àwọn ọmọ rẹ. Hosea 4:6.

The words “My people” means a covenant people, and these covenant people are to be rejected and destroyed for “lack of knowledge.” The Sunday law in the United States is the waymark where things are forgotten or remembered. Remember the Sabbath day is present truth at that point. It is there the whore of Tyre is remembered. It is there that God remembers the sins of Babylon in Revelation.

Ọ̀rọ̀ náà pé, “Àwọn ènìyàn mi,” túmọ̀ sí àwọn ènìyàn májẹ̀mú, a ó sì kọ àwọn ènìyàn májẹ̀mú wọ̀nyí sílẹ̀, a ó sì pa wọ́n run nítorí “àìní ìmọ̀.” Òfin ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà ni àmì-ọ̀nà níbi tí a ti ń gbàgbé ohun tàbí tí a ti ń rántí rẹ̀. “Rántí ọjọ́ ìsinmi” ni òtítọ́ ìsinsin yìí ní àkókò náà. Ibẹ̀ ni a ti rántí aṣẹ́wó Tírè. Ibẹ̀ ni Ọlọ́run ti rántí ẹ̀ṣẹ̀ Bábílónì nínú Ìfihàn.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.

> Mo sì gbọ́ ohùn mìíràn láti ọ̀run, tí ó ń wí pé, Ẹ jáde kúrò nínú rẹ̀, ẹ̀yin ènìyàn mi, kí ẹ má bàa nípín nínú ẹ̀ṣẹ̀ rẹ̀, àti kí ẹ má bàa gba nínú àwọn àjàkálẹ̀-àrùn rẹ̀. Nítorí ẹ̀ṣẹ̀ rẹ̀ ti dé ọ̀run, Ọlọ́run sì ti rántí àìṣedéédéé rẹ̀. Ẹ san án gẹ́gẹ́ bí ó ti san fún yín, kí ẹ sì fi ìlọ́po méjì san án gẹ́gẹ́ bí iṣẹ́ rẹ̀; nínú ago tí ó kún, ẹ kún án fún un ní ìlọ́po méjì. Ìfihàn 18:4–6.

It is there that the children, or the prophetic last generation of Laodicean Adventism is cut off. It is there that those who Daniel calls the “wicked” manifest that they had “forgot” God’s law, and the portion of God’s law which they forgot is God’s prophetic rules or laws. The context is clearly that they lack the “knowledge” that is increased when the book of Daniel is unsealed. Daniel contrasts the “wise” with the “wicked” and Jesus the “wise virgins” with the “foolish virgins.” Amos identifies the same class as “fair virgins” as those who are unable to find the prophetic message represented by the east, north and seas.

Ní ibẹ̀ ni a ti gé àwọn ọmọ náà kúrò, tàbí ìran àsọtẹ́lẹ̀ ìkẹyìn ti Adventismu Laodicea. Ní ibẹ̀ ni àwọn tí Dáníẹ́lì pè ní “àwọn ẹni búburú” fi hàn pé wọ́n ti “gbàgbé” òfin Ọlọ́run, àti apá òfin Ọlọ́run tí wọ́n gbàgbé ni àwọn ìlànà tàbí òfin àsọtẹ́lẹ̀ ti Ọlọ́run. Ìsọ̀rọ̀ náà fi hàn gbangba pé wọ́n kò ní “ìmọ̀” tí a mú pọ̀ sí i nígbà tí a ṣí ìwé Dáníẹ́lì sílẹ̀. Dáníẹ́lì fi “àwọn ọlọ́gbọ́n” wé “àwọn ẹni búburú,” Jesu sì fi “àwọn wúńdíá ọlọ́gbọ́n” wé “àwọn wúńdíá òmùgọ̀.” Ámósì sọ irú ẹgbẹ́ kan náà di mímọ̀ gẹ́gẹ́ bí “àwọn wúńdíá ẹlẹ́wà” gẹ́gẹ́ bí àwọn tí kò lè rí ìhìnrere àsọtẹ́lẹ̀ tí ìlà-oòrùn, àríwá àti àwọn òkun dúró fún.

> Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

> Kíyèsí i, ọjọ́ ń bọ̀, ni Olúwa Ọlọ́run wí, tí Èmi yóò fi rán ìyàn sí ilẹ̀ náà, kì í ṣe ìyàn oúnjẹ, bẹ́ẹ̀ ni kì í ṣe òùngbẹ omi, ṣùgbọ́n ti gbígbọ́ ọ̀rọ̀ Olúwa: Wọ́n yóò sì máa rìn kiri láti inú òkun dé inú òkun, àti láti àríwá àní dé ìlà-oòrùn, wọn yóò máa sáré káàkiri láti wá ọ̀rọ̀ Olúwa, wọn kì yóò sì rí i. Ní ọjọ́ náà ni àwọn wúńdíá arẹwà àti àwọn ọ̀dọ́kùnrin yóò dákú nítorí òùngbẹ. Àwọn tí ń búra nípasẹ̀ ẹ̀ṣẹ̀ Samaria, tí wọ́n sì ń wí pé, Ọlọ́run rẹ ń bẹ láàyè, ìwọ Dani; àti pé, Ọ̀nà Beerṣeba ń bẹ láàyè; àní àwọn náà yóò ṣubú, wọn kì yóò sì tún dìde mọ́. Amos 8:11–14.

The message they cannot find is represented by where they are looking as they “wander from sea to sea, and from the north even to the east.” Amos says these “fair virgins” are in a “famine” of hearing “the Word of the Lord,” and that “in that day they shall run to and fro to seek the word of the Lord, and shall not find it.” The message that was unsealed from the book of Daniel at the time of the end in 1989 in fulfillment of verse forty and also of verse ten of chapter eleven is summarized in the final two verses of chapter eleven.

Ifiranṣẹ tí wọn kò lè rí ni a ṣàpẹẹrẹ nípasẹ̀ ibi tí wọn ti ń wá a bí wọ́n ṣe “ń yí kiri láti òkun dé òkun, àti láti àríwá àní títí dé ìlà-oòrùn.” Ámósì sọ pé àwọn “wúńdíá ẹlẹ́wà” wọ̀nyí wà nínú “ìyàn” gbígbọ́ “Ọ̀rọ̀ Oluwa,” àti pé “ní ọjọ́ náà wọn yóò sáré kiri sẹ́yìn-siwájú láti wá ọ̀rọ̀ Oluwa, wọn kì yóò sì rí i.” Ifiranṣẹ tí a ṣí ìdì rẹ̀ kúrò nínú ìwé Dáníẹ́lì ní àkókò ìgbẹ̀yìn ní ọdún 1989 gẹ́gẹ́ bí ìmúṣẹ ẹsẹ̀ ogójì, àti pẹ̀lú ẹsẹ̀ kẹwàá orí kẹ́tàlá, ni a ṣàkójọ rẹ̀ nínú àwọn ẹsẹ̀ méjì ìkẹyìn ti orí kọkànlá.

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:44, 45.

> Ṣùgbọ́n ìròyìn láti ìlà-oòrùn àti láti àríwá yóò yọ ọ́ lára; nítorí náà yóò jáde pẹ̀lú ìbínú ńlá láti pa run, àti láti parun ọ̀pọ̀lọpọ̀ pátápátá. Yóò sì gbé àwọn àgọ́ ààfin rẹ̀ kalẹ̀ láàárín àwọn òkun ní orí òkè mímọ́ ológo náà; ṣùgbọ́n yóò dé òpin rẹ̀, kò sì sí ẹni tí yóò ràn án lọ́wọ́. Dáníẹ́lì 11:44, 45.

The foolish, fair and wicked virgins who lack the oil, the message of the east, north and seas who rejected knowledge and God’s covenant and Law are remembered by God at the Sunday law. Three battles are represented in verses ten through fifteen. I separate these three battles into three histories, but they are also a line when considered together, for verse ten opens up the “time of the end” and therefore initiates a three-step testing process.

Àwọn wúńdíá aṣiwèrè, ẹlẹ́wà àti búburú tí kò ní òróró, ìránṣẹ́ ti ìlà-oòrùn, àríwá àti àwọn òkun, àwọn tí wọ́n kọ ìmọ̀ àti májẹ̀mú àti Òfin Ọlọ́run, ni Ọlọ́run rántí ní àkókò òfin Ọjọ́-ìsinmi. Ogun mẹ́ta ni a ṣàfihàn nínú ẹsẹ̀ mẹ́wàá títí dé mẹ́ẹ̀ẹ́dógún. Mo ya àwọn ogun mẹ́tẹ̀ẹ̀ta wọ̀nyí sí ìtàn mẹ́ta, ṣùgbọ́n wọ́n tún jẹ́ ìlà kan nígbà tí a bá kà wọ́n pọ̀, nítorí ẹsẹ̀ mẹ́wàá ṣí “àkókò òpin” sílẹ̀, ó sì bẹ̀rẹ̀ ìlànà ìdánwò ìgbésẹ̀ mẹ́ta.

Verse ten connects with the seven times of Leviticus twenty-six and therefore the foundations of Adventism and William Miller’s work. The second step of the three steps is a visual test that began when the light of verse eleven and the Ukrainian war opened up. The second test is visual and represents a test concerning our ability to recognize current events in the light of God’s prophetic Word. The third test is the Battle of Panium of verse fifteen, where Simon Barjonah’s name was changed to Peter, and thus marked the sealing of the one hundred and forty-four thousand just before probation closes at the Sunday law of verse sixteen.

Ẹsẹ̀ kẹwàá ní ìsopọ̀ pẹ̀lú ìgbà méje ti Lefitiku ogún-mẹ́fà, àti nítorí náà pẹ̀lú àwọn ìpìlẹ̀ Adventism àti iṣẹ́ William Miller. Ìgbésẹ̀ kejì nínú àwọn ìgbésẹ̀ mẹ́ta náà jẹ́ ìdánwò ojú tí ó bẹ̀rẹ̀ nígbà tí ìmọ́lẹ̀ ẹsẹ̀ kọkànlá àti ogun Ukraine ṣípayá. Ìdánwò kejì jẹ́ ti ojú, ó sì ṣàpẹẹrẹ ìdánwò kan nípa agbára wa láti mọ àwọn ìṣẹ̀lẹ̀ ìsinsin yìí ní ìmọ́lẹ̀ Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run. Ìdánwò kẹta ni Ogun Panium ti ẹsẹ̀ kẹẹ́dógún, níbi tí a ti yí orúkọ Simon Barjonah padà sí Peteru, tí ó sì fi bẹ́ẹ̀ sàmì ìdìdí èdìdì àwọn ọgọ́rùn-ún kan àti ẹgbẹ̀rún mẹ́rìnlélógójì ní kété ṣáájú kí àkókò àánú tó parí ní òfin Ọjọ́-ìsinmi ti ẹsẹ̀ kẹẹ́rìndínlógún.

When we consider Antiochus Magnus appearance in each of the three battles represented by verse ten, eleven and fifteen we also see the history of verse nine through sixteen the rise and fall of the false prophet of Bible prophecy.

Nígbà tí a bá ronú lórí ìfarahàn Antiochus Magnus nínú ọ̀kọ̀ọ̀kan àwọn ogun mẹ́ta tí ẹsẹ̀ mẹ́wàá, ẹ̀kọ̀ọ̀kan, àti ẹ̀ẹ́dógún ṣàpẹẹrẹ, a tún rí nínú ìtàn ẹsẹ̀ kẹsàn-án sí ẹ̀ẹ́rìndínlógún ìdàsókè àti ìṣubú wolíì èké ìsọtẹ́lẹ̀ Bíbélì.

Verses one through four identify the rise and fall of the dragon power. Verses nine and ten identify 1798 and 1989 respectively and in so doing, verses nine through sixteen identify the rise and fall of the false prophet. Verses forty to forty-five represent the rise and fall of the beast. Verses nine and ten also align with verse forty’s two “time of the ends” in 1798 and 1989.

Àwọn ẹsẹ̀ kìíní títí dé ẹ̀kẹrin ṣàfihàn ìdide àti ìṣubú agbára dírágónì náà. Àwọn ẹsẹ̀ kẹsàn-án àti kẹwàá sì tọ́ka sí ọdún 1798 àti 1989 lẹ́sẹẹsẹ, àti nípa bẹ́ẹ̀, àwọn ẹsẹ̀ kẹsàn-án títí dé kẹrìndínlógún ṣàfihàn ìdide àti ìṣubú wòlíì èké náà. Àwọn ẹsẹ̀ ogójì títí dé márùndínláàádọ́ta ṣojú ìdide àti ìṣubú ẹranko náà. Àwọn ẹsẹ̀ kẹsàn-án àti kẹwàá pẹ̀lú bá ẹsẹ̀ ogójì mu nípa “àkókò òpin” méjì tí ó wà nínú rẹ̀, ní ọdún 1798 àti 1989.

Sister White informs us clearly that to misunderstand the “time of the end” produces confusion as to where to apply the prophecies.

Arábìnrin White jẹ́ kí a mọ̀ ní kedere pé àìlóye “àkókò òpin” máa ń fa ìdàrúdàpọ̀ nípa ibi tí a ti yẹ kí a fi àwọn àsọtẹ́lẹ̀ náà sí.

> “Many are doing the same thing today, in 1897, because they have not had experience in the testing message comprehended in the first, second, and third angels’ messages. There are those who are searching the Scriptures for proof that these messages are still in the future. They gather together the truthfulness of the messages, but they fail to give them their proper place in prophetic history. Therefore such are in danger of misleading the people in regard to locating the messages. They do not see and understand the time of the end, or when to locate the messages. The day of God is coming with stealthy tread, but the supposed wise and great men are prating about ‘higher education’ which they suppose originates with finite men. They know not the signs of Christ’s coming, or of the end of the world.” Sermons and Talks, volume 1, 290.

> “Ọ̀pọ̀ ènìyàn ń ṣe ohun kan náà lónìí, ní ọdún 1897, nítorí wọn kò tíì ní ìrírí nínú ìránṣẹ́ ìdánwò tí a fi hàn nínú ìhìnrere àwọn áńgẹ́lì àkọ́kọ́, kejì, àti kẹta. Àwọn kan wà tí ń yẹ Ìwé Mímọ́ wò láti rí ẹ̀rí pé àwọn ìhìnrere wọ̀nyí ṣì wà ní ọjọ́ iwájú. Wọn ń kó ẹ̀rí òtítọ́ àwọn ìhìnrere náà jọ, ṣùgbọ́n wọn kùnà láti fi wọn sí ipò tí ó yẹ fún wọn nínú ìtàn àsọtẹ́lẹ̀. Nítorí náà irú àwọn bẹ́ẹ̀ wà nínú ewu láti ṣìnà àwọn ènìyàn nípa ibi tí a ti yẹ kí a gbe àwọn ìhìnrere náà kalẹ̀. Wọn kò rí i, bẹ́ẹ̀ ni wọn kò sì lóye àkókò ìkẹyìn, tàbí ìgbà tí a ti yẹ kí a gbe àwọn ìhìnrere náà kalẹ̀. Ọjọ́ Ọlọ́run ń bọ̀ pẹ̀lú ìrìn àṣírí, ṣùgbọ́n àwọn tí a gbà pé wọ́n jẹ́ ọlọ́gbọ́n àti àwọn ọkùnrin ńlá ń sọ̀rọ̀ asán nípa ‘ẹ̀kọ́ gíga’ tí wọn ro pé ó ti ọwọ́ ènìyàn aláìpé wá. Wọn kò mọ àwọn àmì ìbọ̀ wá Kristi, tàbí ti òpin ayé.” Sermons and Talks, volume 1, 290.

Verse ten’s theme is the “time of the end” and there are several “time of the ends” identified in chapter eleven. If you “do not see and understand” the “time of the ends” in chapter eleven, you will not know when “to locate the messages.” She says, “there are those who are searching the Scriptures,” and as with all prophets her words are addressing the last days, so in the last days those she is identifying are a class who do not understand the time of the end, so they are also Amos’ “fair virgins” who fall and never rise again.

Kókó ẹsẹ̀ kẹwàá ni “àkókò ìgbẹ̀yìn,” àti pé ọ̀pọ̀ “àwọn àkókò ìgbẹ̀yìn” ni a ti tọ́ka sí nínú orí kọkànlá. Bí o bá “kò rí, tí o sì kò lóye” “àwọn àkókò ìgbẹ̀yìn” nínú orí kọkànlá, ìwọ kì yóò mọ ìgbà “láti fi àwọn ìránṣẹ́ náà sí ipò wọn.” Ó wí pé, “àwọn kan wà tí wọ́n ń wá inú Ìwé Mímọ́ kiri,” àti gẹ́gẹ́ bí ó ti rí pẹ̀lú gbogbo àwọn wòlíì, ọ̀rọ̀ rẹ̀ ń bá àwọn ọjọ́ ìkẹyìn sọ̀rọ̀; nítorí náà, ní àwọn ọjọ́ ìkẹyìn, àwọn tí ó ń tọ́ka sí jẹ́ ẹgbẹ́ ènìyàn kan tí kò lóye àkókò ìgbẹ̀yìn, nítorí náà wọ́n sì tún jẹ́ “àwọn wúńdíá arẹwà” Ámósì tí wọ́n ṣubú, tí wọn kì yóò sì tún dìde mọ́.

In chapter eleven verse one Darius and Cyrus stand together to mark the time of the end in 1989. When Ptolemy went to Babylon and took the northern king into captivity in Egypt in 246 BC, in turn typifying 1798 as represented in verses seven through nine, it was a “time of the end.” Verse ten is the “time of the end” in 1989.

Nínú orí kẹ́wàá-dín-lógún, ẹsẹ̀ kìíní, Dáríúsì àti Kírúsì dúró pọ̀ láti fi àmì sí àkókò òpin ní ọdún 1989. Nígbà tí Ptolemy lọ sí Bábílónì, tí ó sì mú ọba àríwá lọ sí ìgbèkùn ní Íjíbítì ní ọdún 246 ṣáájú Kristi, ní ti ìtẹ̀lé rẹ̀, gẹ́gẹ́ bí àpẹẹrẹ ti ọdún 1798 gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ẹsẹ̀ keje títí dé ẹsẹ̀ kẹsàn-án, ó jẹ́ “àkókò òpin.” Ẹsẹ̀ kẹwàá ni “àkókò òpin” ní ọdún 1989.

1798 is the end of the twenty-five hundred and twenty years of scattering against the northern kingdom of Israel which began in 723 BC. Twelve hundred and sixty years later in 538 the papacy ruled for twelve hundred and sixty years until 1798. 1798 is a “time of the end,” for it is the end of the seven times, and also the twelve hundred and sixty years, as well as the twelve hundred and ninety years of Daniel chapter twelve. 1798 is a “time of the end” and therefore 538 is also a “time of the end.” 538 is the end of the twelve hundred and sixty years that paganism trampled down God’s sanctuary and His host which preceded papalism doing the same work for the same amount of time.

1798 ni òpin ẹgbẹ̀rún méjìlélọ́gọ́rin [2,520] ọdún ìtúká sí ìhà àríwá ìjọba Israẹli, èyí tí ó bẹ̀rẹ̀ ní ọdún 723 Ṣ.K. Ẹgbẹ̀rún kan, ọgọ́rùn-ún méjìlélọ́gọ́ta [1,260] ọdún lẹ́yìn náà, ní 538, ipò póòpù jọba fún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjìlélọ́gọ́ta [1,260] ọdún títí di 1798. 1798 jẹ́ “àkókò òpin,” nítorí pé òun ni òpin àwọn àkókò méje, àti pẹ̀lú ẹgbẹ̀rún kan, ọgọ́rùn-ún méjìlélọ́gọ́ta [1,260] ọdún, bákan náà pẹ̀lú ẹgbẹ̀rún kan, ọgọ́rùn-ún méjìdínlọ́gọ́rin [1,290] ọjọ́-ọdún ti Dáníẹ́lì orí kejìlá. 1798 jẹ́ “àkókò òpin” àti nítorí náà 538 náà jẹ́ “àkókò òpin.” 538 ni òpin ẹgbẹ̀rún kan, ọgọ́rùn-ún méjìlélọ́gọ́ta [1,260] ọdún tí ẹ̀sìn kèfèrí fi tẹ ibi mímọ́ Ọlọ́run àti ogun Rẹ̀ mọ́lẹ̀, èyí tí ó ṣáájú pé ipò póòpù yóò ṣe iṣẹ́ kan náà fún iye àkókò kan náà.

538 represents the empowerment of the papacy and in so doing it represents the empowerment of the papacy again at the Sunday law. The Sunday law identifies a “time of the end.” Therefore, verse sixteen, as well as verse one, seven through nine and verse ten all mark the “time of the end.” This truth is to be understood by those who know when to locate the messages. Pompey fulfilled verse sixteen when he took Jerusalem. He was followed by Julius Caesar, Augustus Caesar and Tiberias Caesar. Jesus’ birth was a “time of the end” and it took place in the time of Augustus Caesar.

538 dúró fún fífún ìṣàkóso póòpù ní agbára, àti nípa bẹ́ẹ̀ ó tún dúró fún fífún ìṣàkóso póòpù ní agbára lẹ́ẹ̀kansi ní àkókò òfin Ọjọ́-ìsinmi. Òfin Ọjọ́-ìsinmi náà ni ń tọ́ka sí “àkókò ìgbẹ̀yìn.” Nítorí náà, ẹsẹ̀ kẹrìndínlógún, pẹ̀lú ẹsẹ̀ kìnní, ẹsẹ̀ keje sí ẹsẹ̀ kẹsàn-án, àti ẹsẹ̀ kẹwàá, gbogbo wọn ni ń sàmì “àkókò ìgbẹ̀yìn.” Òtítọ́ yìí ni àwọn tí ó mọ ìgbà tí a ó fi àwọn ìránṣẹ́ náà sípò gbọ́dọ̀ lóye. Pómpéì mú ẹsẹ̀ kẹrìndínlógún ṣẹ nígbà tí ó gba Jérúsálẹ́mù. Júlíọ̀sì Késárì, Ọgọ́stọ̀sì Késárì, àti Taibéríọ̀sì Késárì sì tẹ̀ lé e. Ìbí Jésù jẹ́ “àkókò ìgbẹ̀yìn,” ó sì ṣẹlẹ̀ ní àkókò Ọgọ́stọ̀sì Késárì.

> Then shall stand up in his estate a raiser of taxes in the glory of the kingdom: but within few days he shall be destroyed, neither in anger, nor in battle. Daniel 11:20.

> Nígbà náà ni ẹni tí ń gbé owó-orí kalẹ̀ yóò dìde ní ipò rẹ̀ nínú ògo ìjọba; ṣùgbọ́n láàárín ọjọ́ díẹ̀ ni a ó pa á run, kì í ṣe nínú ìbínú, tàbí nínú ogun. Danieli 11:20.

Verse twenty adds to the list of “time of the ends” in chapter eleven, and so does Tiberias Caesar who ruled during the crucifixion of Christ.

Ẹsẹ̀ kẹ́ẹ̀ẹ́dógún fi kún àtòkọ àwọn “àkókò òpin” nínú orí kẹ́ẹ̀ẹ́dógún, bẹ́ẹ̀ ni Tíbéríọ̀ Késárì pẹ̀lú, ẹni tí ó jọba ní àkókò ìkànmọ́ agbelebu Kristi.

> And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. Daniel 11:21, 22.

> “Àti ní ipò rẹ̀ ni ẹni ìkà kan yóò dìde, ẹni tí wọn kì yóò fi ọlá ìjọba fún: ṣùgbọ́n yóò wọlé ní àlàáfíà, yóò sì fi ọ̀rọ̀ ìtẹ́lẹ̀ gba ìjọba náà. Àti pẹ̀lú apá ìkún omi ni a ó fi gbá wọn kúrò níwájú rẹ̀, a ó sì fọ́ wọn; bẹ́ẹ̀ ni pẹ̀lú ọmọ-aládé májẹ̀mú náà.” Danieli 11:21, 22.

The cross stands at the center of the prophetic week which Christ came to confirm with many.

Agbelebu dúró ní àárín ọ̀sẹ̀ àsọtẹ́lẹ̀ tí Kristi wá láti fi múlẹ̀ pẹ̀lú ọ̀pọ̀ ènìyàn.

> And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.

> Yóò sì fi májẹ̀mú náà múlẹ̀ fún ọ̀pọ̀lọpọ̀ fún ọ̀sẹ̀ kan: ní àárín ọ̀sẹ̀ náà yóò sì mú ẹbọ àti ọrẹ ìrúbọ dáwọ́ dúró, àti nítorí ìtànkálẹ̀ àwọn ohun ìríra yóò mú un di ahoro, àní títí di òpin náà, èyí tí a sì ti pinnu yóò dà sórí ẹni tí a sọ di ahoro. Danieli 9:27.

In the midst of the week, we have a beginning and an ending for the first twelve hundred and sixty days ended right where the next twelve hundred and sixty days started. The week aligns with the seven times of scattering against the northern kingdom that represented both paganism and papalism trampling down the sanctuary and host.

Ní àárín ọ̀sẹ̀ náà, a ní ìbẹ̀rẹ̀ kan àti òpin kan fún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì àti ọgọ́ta ọjọ́ àkọ́kọ́, tí ó parí ní gan-an níbi tí ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì àti ọgọ́ta ọjọ́ tí ó tẹ̀lé bẹ̀rẹ̀ sí í ṣe. Ọ̀sẹ̀ náà bá àkókò méje ìtúká mu sí ìjọba àríwá tí ó ṣojú fún méjèèjì—ẹ̀sìn abọ̀rìṣà àti papalismu—ní gbígbà Ilé Mímọ́ àti ogun-ọ̀run mọ́lẹ̀ lábẹ́ ẹsẹ̀.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

> Nígbà náà ni mo gbọ́ ẹni mímọ́ kan ń sọ̀rọ̀, ẹni mímọ́ mìíràn sì béèrè lọ́wọ́ ẹni mímọ́ kan náà tí ń sọ̀rọ̀ pé, Yóò ha pẹ́ tó mélòó kan ní ti ìran náà nípa ẹbọ àìrẹ́kọjá ojoojúmọ́, àti ìrékọjá ìdahoro, láti fi ibùsùn mímọ́ àti ogun náà jọ jẹ́ kí a tẹ̀ mọ́lẹ̀ lábẹ́ ẹsẹ̀? Daniel 8:13.

538 is a “time of the end” and it aligns with the cross, which is also the end of a prophetic period. 538 and the cross provide two witnesses that both the beginning and ending of a prophecy is prophetically marked as a “time of the end.”

538 jẹ́ “àkókò òpin,” ó sì bá àgbélébùú mu, èyí tí ó tún jẹ́ òpin àsìkò àsọtẹ́lẹ̀ kan. 538 àti àgbélébùú ń pèsè ẹlẹ́rìí méjì pé, ní ọ̀nà àsọtẹ́lẹ̀, ìbẹ̀rẹ̀ àti òpin àsọtẹ́lẹ̀ kan ni a fi àmì sí gẹ́gẹ́ bí “àkókò òpin.”

Verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.” Verse twenty-three identifies the league the Maccabean Jews made with pagan Rome in 161 to 158 BC. The history of the Hasmonean Dynasty from their initial battle unto their ending in the destruction of Jerusalem in 70 AD represents apostate Protestantism in the United States beginning in 1844, the end of a time prophecy, and therefore a “time of the end,” and ending at the Sunday law as represented by 70 AD.

Ẹsẹ̀ kọkànlélógún àti kejìlélógún, ẹsẹ̀ ogún, ẹsẹ̀ kẹrìndínlógún, ẹsẹ̀ mẹ́wàá, ẹsẹ̀ keje títí dé ẹsẹ̀ kẹsàn-án, àti ẹsẹ̀ kìn-ín-ní, gbogbo wọn ni wọ́n ń fi àmì “àkókò ìkẹyìn” hàn. Ẹsẹ̀ kẹtàlélógún ń tọ́ka sí májẹ̀mú tí àwọn Júù Maccabee dá pẹ̀lú Róòmù aláìmọ̀kan ní ọdún 161 sí 158 ṣáájú ìbí Kristi. Ìtàn Ìran Ọba Hasmonean láti inú ogun àkọ́kọ́ wọn títí dé òpin wọn nínú ìparun Jerusalẹmu ní ọdún 70 lẹ́yìn ìbí Kristi, ń ṣojú Pùròtẹ́sítáǹtì tí ó ti yà kúrò nínú ìgbàgbọ́ ní Orílẹ̀-Èdè Amẹ́ríkà tí ó bẹ̀rẹ̀ ní 1844, ìparí àsọtẹ́lẹ̀ àkókò kan, nítorí náà “àkókò ìkẹyìn” ni, tí ó sì parí ní òfin Ọjọ́ Àìkú gẹ́gẹ́ bí ọdún 70 lẹ́yìn ìbí Kristi ṣe ṣàpẹẹrẹ rẹ̀.

Verse twenty-three identifies a “time of the end” in 167 BC at the battle of Modein and also in 70 AD, both typifying 1844 and the Sunday law respectively. Verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”

Ẹsẹ̀ kejìlélógún-dín-lọ́gbọ̀n ń tọ́ka sí “àkókò ìkẹyìn” kan ní ọdún 167 Ṣ.K. ní ogun Modein, àti pẹ̀lú ní ọdún 70 L.K., àwọn méjèèjì sì jẹ́ àpẹẹrẹ 1844 àti òfin Ọjọ́ Àìkú léraléra. Ẹsẹ̀ kejìlélógún-dín-lọ́gbọ̀n, ẹsẹ̀ kọkànlélógún àti kejìlélógún, ẹsẹ̀ ogún, ẹsẹ̀ kẹrìndínlógún, ẹsẹ̀ mẹ́wàá, ẹsẹ̀ keje títí dé ẹsẹ̀ kẹsàn-án, àti ẹsẹ̀ kìn-ín-ní, gbogbo wọn ni ń samisi “àkókò ìkẹyìn.”

Verse twenty-four identifies the three-hundred-and-sixty-year supremacy of pagan Rome, thus marking both the beginning in 31 BC and ending in 330 as “time of the ends.” Verse twenty-seven and twenty-nine identify both the beginning and ending of that period, so verse twenty-four, verse twenty-seven, verse twenty-nine, verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”

Ẹsẹ̀ kẹrìnlélógún tọ́ka sí àṣẹ-gíga ọdún ọ̀ọ́ta-dín-lọ́ọ́dúnrún-mẹ́ta ti Romu abọ̀rìṣà, nípa bẹ́ẹ̀ sì ń fi ìbẹ̀rẹ̀ ní 31 BC àti ìparí ní 330 hàn gẹ́gẹ́ bí “àkókò àwọn òpin.” Ẹsẹ̀ kẹtàdínlọ́gbọ̀n àti ẹsẹ̀ kọkàndínlọ́gbọ̀n tọ́ka sí ìbẹ̀rẹ̀ àti ìparí àkókò náà pẹ̀lú, nítorí náà ẹsẹ̀ kẹrìnlélógún, ẹsẹ̀ kẹtàdínlọ́gbọ̀n, ẹsẹ̀ kọkàndínlọ́gbọ̀n, ẹsẹ̀ kẹtàlélógún, ẹsẹ̀ kọkànlélógún àti ẹsẹ̀ kejìlélógún, ẹsẹ̀ ogún, ẹsẹ̀ kẹrìndínlógún, ẹsẹ̀ kẹwàá, ẹsẹ̀ keje títí dé ẹsẹ̀ kẹsàn-án, àti ẹsẹ̀ kìíní, gbogbo wọn ni wọ́n ń samisi “àkókò òpin.”

Verse thirty-one identifies 538 when the abomination that maketh desolate was placed and verses thirty-six and forty identify 1798 as the “time of the end.” 538 in verse thirty-one and 1798 in verses thirty-six and forty, verses twenty-seven and twenty-nine, verse twenty-four, verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”

Ẹsẹ̀ kọkànlélógún àti ọgbọ̀n ń tọ́ka sí ọdún 538 nígbà tí a gbé ìríra tí ń mú ìdahoro wá kalẹ̀, àti pé ẹsẹ̀ mẹ́rìndínlógójì àti ogójì ń tọ́ka sí ọdún 1798 gẹ́gẹ́ bí “àkókò ìkẹyìn.” Ọdún 538 nínú ẹsẹ̀ kọkànlélógún àti ọgbọ̀n àti ọdún 1798 nínú ẹsẹ̀ mẹ́rìndínlógójì àti ogójì, ẹsẹ̀ méjelelógún àti mọ́kàndínlọgbọ̀n, ẹsẹ̀ kẹrìnlélógún, ẹsẹ̀ kẹtàlélógún, ẹsẹ̀ kọkànlélógún àti kejìlélógún, ẹsẹ̀ ogún, ẹsẹ̀ kẹrìndínlógún, ẹsẹ̀ mẹ́wàá, ẹsẹ̀ keje títí dé ẹsẹ̀ kẹsàn-án, àti ẹsẹ̀ kìn-ín-ní, gbogbo wọn ni ń samisi “àkókò ìkẹyìn.”

The “time of the end” is marked thirteen times before verse forty-one which is the Sunday law and another “time of the end,” as is verse forty-five when the pope comes to his end with none to help. Fifteen times the “time of the end” is located in chapter eleven. Verse ten’s theme is the “time of the end.” It represents the truths which are unsealed in the sealing time of the one hundred and forty-four thousand.

A ti samisi “àkókò ìkẹyìn” ní ìgbà mẹ́tàlá ṣáájú ẹsẹ̀ kọkànlélógójì, èyí tí í ṣe òfin Ọjọ́ Àìkú, àti “àkókò ìkẹyìn” mìíràn; bẹ́ẹ̀ náà ni ẹsẹ̀ márùndínláàádọ́ta, nígbà tí póòpù yóò dé òpin rẹ̀ láìsí ẹni kankan láti ràn án lọ́wọ́. Ní ìgbà mẹ́ẹ̀ẹ́dógún ni a ti fi “àkókò ìkẹyìn” sí ipò rẹ̀ nínú orí kọkànlá. Kókó-ọrọ̀ ẹsẹ̀ mẹ́wàá ni “àkókò ìkẹyìn.” Ó dúró fún àwọn òtítọ́ tí a tú èdìdì wọn sílẹ̀ ní àkókò ìdìdì àwọn ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì.

We will continue in the next article.

A ó tẹ̀síwájú nínú àpilẹ̀kọ tí ó tẹ̀lé.

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