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

Ìwé Dáníẹ́lì - Ọgọ́rùn-ún kan lẹ́ẹ̀ẹ́rìndínlógún

The Sabbath and Incarnation: Cornerstones of the Millerite Sealing Process

Sábáàtì àti Ìyàsímímọ̀ Ara: Àwọn Òkúta Ìpìlẹ̀ Ìlànà Ìdìdí Millerite

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Jeff Pippenger

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April 14, 2024

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The final test for the Millerite generation, who failed the testing process, began in 1856, with the arrival of increased light upon the “seven times” of Leviticus twenty-six. From 1856 to 1863 the Laodicean message marked a final period of time in the period that began with the arrival of the third angel on October 22, 1844. That period of time is represented by verses thirteen through fifteen of Daniel chapter eleven.

Ìdánwò ìkẹyìn fún ìran Míléráìtì, tí ó kùnà nínú ìlànà ìdánwò náà, bẹ̀rẹ̀ ní ọdún 1856, pẹ̀lú dídé ìmọ́lẹ̀ tí ó pọ̀ sí i lórí “àkókò méje” ti Lefitíkù ogún-dín-lọ́gbọ̀n. Láti ọdún 1856 sí 1863, ìránṣẹ́ Laodíkíà fi àmì sí àkókò ìkẹyìn kan nínú àsìkò tí ó bẹ̀rẹ̀ pẹ̀lú dídé áńgẹ́lì kẹta ní October 22, 1844. Àsìkò náà ni a ṣojú fún nípasẹ̀ ẹsẹ̀ kẹtàlá títí dé ẹsẹ̀ kẹẹ̀ẹ́dógún ti Dáníẹ́lì orí kọkànlá.

That period of time is illustrated by not only those verses, but also by the history that fulfilled those verses, and also by the geographical witness of Panium, which is also Caesarea Philippi. Caesarea Philippi was purposely visited by Christ just before the cross, and the cross represents the Sunday law, that is represented by verse sixteen. On October 22, 1844 the Lion of the tribe of Judah identified the doctrine of the Sabbath in a special light. Then at the end of that testing process He introduced an increase of knowledge upon the “seven times,” and the “seven times” of Leviticus twenty-six is a doctrine of the Sabbath. It is the Sabbath commandment of the land resting that is a direct parallel to the Sabbath commandment of men resting. The time prophecy of the twenty-five hundred and twenty years and the twenty-three hundred years both ended on October 22, 1844.

Àkókò náà ni a fi hàn kì í ṣe nípa àwọn ẹsẹ wọ̀nyí nìkan, ṣùgbọ́n pẹ̀lú nípa ìtàn tí ó mú ìmúṣẹ àwọn ẹsẹ wọ̀nyí wá, àti pẹ̀lú nípa ẹ̀rí ilẹ̀-ayé Panium, èyí tí í ṣe pẹ̀lú Kesarea Filipi. Kesarea Filipi ni Kristi ṣèbẹ̀wò sí ní ète pàtó díẹ̀ kí agbelebu tó dé, àti agbelebu náà dúró fún òfin Ọjọ́ Àìkú, èyí tí a ṣàpẹẹrẹ rẹ̀ nípa ẹsẹ kẹrìnlá. Ní October 22, 1844, Kìnnìún ẹ̀yà Júdà fi ẹ̀kọ́ ọjọ́ ìsinmi hàn ní ìmọ́lẹ̀ àkànṣe kan. Lẹ́yìn náà, ní òpin ìlànà ìdánwò náà, Ó mú ìbísí ìmọ̀ kan wá lórí “àkókò méje,” àti “àkókò méje” inú Lefitiku ogún-ún mẹ́fà jẹ́ ẹ̀kọ́ ọjọ́ ìsinmi kan. Òfin ọjọ́ ìsinmi nípa ilẹ̀ sísinmi ni ó jẹ́ àfikún tààrà sí òfin ọjọ́ ìsinmi nípa ènìyàn sísinmi. Àsọtẹ́lẹ̀ àkókò ti ẹgbẹ̀rún méjì ẹ̀ẹ́dẹ́gbẹ̀ta ọdún àti ẹgbẹ̀rún méjì ọ̀ọ́dún mẹ́ta náà parí ní October 22, 1844.

The final period of the testing process, from 1856 to 1863, was a greater revelation of the Sabbath, which had been placed in a special light at the beginning of the sealing and testing process. The history represented by the fulfillment of verses thirteen to fifteen of Daniel eleven represents the testing period where the seal of God is impressed for eternity upon the one hundred and forty-four thousand. In that history the two sticks of Ezekiel are joined. The joining of the two sticks represents the combination of Divinity with humanity, and the doctrine that shines in a special light in that history is the doctrine of the incarnation.

Àkókò ìkẹyìn nínú ìlànà ìdánwò náà, láti ọdún 1856 sí 1863, jẹ́ ìfihàn tí ó pọ̀ sí i nípa ọjọ́ Ìsinmi, èyí tí a ti fi sí ìmọ́lẹ̀ àkànṣe ní ìbẹ̀rẹ̀ ìlànà ìdìdì àti ìdánwò náà. Ìtàn tí ìmúṣẹ àwọn ẹsẹ̀ kẹtàlá sí kẹẹ́ẹ̀dógún nínú Danieli mọ́kànlá dúró fún, ni ó ṣojú fún àkókò ìdánwò níbi tí a ti fi èdìdì Ọlọ́run tẹ̀ lé fún ayérayé lórí ẹgbẹ̀rún méjìlélógójì [ọgọ́rùn-ún mẹ́rìnlélógójì] náà. Nínú ìtàn náà ni a ti so ọ̀pá méjèèjì ti Hesekieli pọ̀. Ìsọ̀kan àwọn ọ̀pá méjèèjì náà ṣojú fún ìdapọ̀ Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn, àti ẹ̀kọ́ tí ń tàn nínú ìmọ́lẹ̀ àkànṣe nínú ìtàn náà ni ẹ̀kọ́ nípa ìṣẹ̀dá ara Kristi.

For this reason, when Peter identified Christ as the Son of God in Caesarea Philippi, he was acknowledging that Christ, as the Son of God represented His dual nature of being the Divine Son of God, who had taken upon Himself human flesh, and in so doing became the Son of man.

Nítorí èyí, nígbà tí Peteru dá Kristi mọ̀ gẹ́gẹ́ bí Ọmọ Ọlọ́run ní Kesarea Filipi, ó ń jẹ́wọ́ pé Kristi, gẹ́gẹ́ bí Ọmọ Ọlọ́run, ṣàfihàn ìwà méjì rẹ̀—ìyẹn pé Òun ni Ọmọ Ọlọ́run àtọ̀runwá, ẹni tí ó gba ara ènìyàn wọ̀, tí ó sì nípa bẹ́ẹ̀ di Ọmọ ènìyàn.

> “As the disciples searched the prophecies that testified of Christ, they were brought into fellowship with the Deity, and learned of Him who had ascended to heaven to complete the work He had begun on earth. They recognized the fact that in Him dwelt knowledge which no human being, unaided by divine agency, could comprehend. They needed the help of Him whom kings, prophets, and righteous men had foretold. With amazement they read and reread the prophetic delineations of His character and work. How dimly had they comprehended the prophetic scriptures! how slow they had been in taking in the great truths which testified of Christ! Looking upon Him in His humiliation, as He walked a man among men, they had not understood the mystery of His incarnation, the dual character of His nature. Their eyes were holden, so that they did not fully recognize divinity in humanity. But after they were illuminated by the Holy Spirit, how they longed to see Him again, and to place themselves at His feet!” The Desire of Ages, 507.

> “Bí àwọn ọmọ-ẹ̀yìn náà ṣe ń ṣàwárí àwọn àsọtẹ́lẹ̀ tí ó jẹ́rìí nípa Kristi, a mú wọn wọ inú àjọṣepọ̀ pẹ̀lú Ọlọ́run, wọ́n sì kọ́ nípa Ẹni tí ó ti gòkè lọ sí ọ̀run láti parí iṣẹ́ tí Ó ti bẹ̀rẹ̀ lórí ilẹ̀ ayé. Wọ́n mọ òtítọ́ náà pé nínú Rẹ̀ ni ìmọ̀ gbé, èyí tí kò sí ènìyàn kankan tí, láìsí ìrànlọ́wọ́ agbára ọ̀run, lè lòye. Wọ́n nílò ìrànlọ́wọ́ Ẹni náà tí àwọn ọba, àwọn wòlíì, àti àwọn olódodo ti sọ tẹ́lẹ̀ nípa Rẹ̀. Pẹ̀lú ìyàlẹ́nu ni wọ́n fi ka, tí wọ́n sì tún ka, àwọn àpèjúwe àsọtẹ́lẹ̀ nípa ìwà àti iṣẹ́ Rẹ̀. Bí ìmọ̀ wọn ṣe ṣókùnkùn tó nípa àwọn Ìwé Mímọ́ àsọtẹ́lẹ̀! bí wọ́n ṣe lọ́ra tó láti gba àwọn òtítọ́ ńlá tí ó jẹ́rìí nípa Kristi! Nígbà tí wọ́n ń wo Òun nínú ìtẹríba Rẹ̀, bí Ó ti ń rìn gẹ́gẹ́ bí ènìyàn láàárín àwọn ènìyàn, wọn kò tíì lóye àṣírí ìjíhìn-ara Rẹ̀, ìwà méjì ti ẹ̀dá Rẹ̀. A dì ojú wọn mú, kí wọ́n má bàa lè mọ ìwà Ọlọ́run nínú ẹ̀dá ènìyàn ní kíkún. Ṣùgbọ́n lẹ́yìn tí Ẹ̀mí Mímọ́ tan ìmọ́lẹ̀ sí wọn, bí wọ́n ti ń fẹ́ gidigidi láti tún rí I, àti láti fi ara wọn sílẹ̀ ní ẹsẹ̀ Rẹ̀!” The Desire of Ages, 507.

October 22, 1844 through to 1863 represents the sealing time of the one hundred and forty-four thousand. That period began with the Sabbath being highlighted as the special truth among the many truths that are unsealed during the period of the sealing. The period began the sounding of the seventh trumpet which identifies when the mystery of God was to be finished.

Láti October 22, 1844 títí dé 1863 ń ṣojú àkókò ìdìdìẹ̀ ti ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún kan àti ẹgbẹ̀rún mẹ́rìnlélógójì. Àkókò náà bẹ̀rẹ̀ pẹ̀lú fífi ọjọ́ ìsinmi hàn gẹ́gẹ́ bí òtítọ́ pàtàkì àkànṣe láàárín ọ̀pọ̀ òtítọ́ tí a tú sílẹ̀ ní àkókò ìdìdìẹ̀ náà. Àkókò náà sì bẹ̀rẹ̀ ìró ipè keje, èyí tí ó fi hàn nígbà tí a ó parí àṣírí Ọlọ́run.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Ṣùgbọ́n ní ọjọ́ ohùn áńgẹ́lì keje, nígbà tí yóò bẹ̀rẹ̀ sí í fún ipè, àṣírí Ọlọ́run yóò parí, gẹ́gẹ́ bí ó ti kéde rẹ̀ fún àwọn ìránṣẹ́ rẹ̀, àwọn wòlíì. Ìfihàn 10:7.

The seventh angel is also the third woe, for the sealing takes place in the history when the warfare of Islam is active. Had Millerite Adventism been faithful in the period that followed October 22, 1844, Islam that had been restrained on August 11, 1840, would have been released.

Angẹli keje náà pẹ̀lú ni ègbé kẹta, nítorí ìdìdì sísàmì náà ń ṣẹlẹ̀ nínú ìtàn nígbà tí ogun Islam wà lọ́wọ́lọ́wọ́. Bí Adventismu Millerite bá ti jẹ́ olóòótọ́ ní àkókò tí ó tẹ̀lé October 22, 1844, a ì bá ti tú Islam tí a ti dá lélẹ̀ ní August 11, 1840, sílẹ̀.

> “Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

> “Bí àwọn Adventist, lẹ́yìn ìdánilẹ́kọ̀ọ́ ńlá náà ní ọdún 1844, bá ti di ìgbàgbọ́ wọn mú ṣinṣin tí wọ́n sì bá ti tẹ̀síwájú ní ìṣọ̀kan nínú ìtọ́sọ́nà àfihàn Ọlọ́run tí a ń ṣí sílẹ̀, ní gbigba ìhìnrere áńgẹ́lì kẹta náà àti ní lílo agbára Ẹ̀mí Mímọ́ kéde rẹ̀ fún ayé, wọn ì bá ti rí ìgbàlà Ọlọ́run, Olúwa ì bá ti fi agbára ńlá ṣiṣẹ́ pọ̀ mọ́ ìsapá wọn, iṣẹ́ náà ì bá ti parí, Kristi sì ì bá ti ti wá tẹ́lẹ̀ láti gba àwọn ènìyàn Rẹ̀ sí èrè wọn. Ṣùgbọ́n ní àkókò iyèméjì àti àìdánilójú tí ó tẹ̀ lé ìdánilẹ́kọ̀ọ́ náà, ọ̀pọ̀ nínú àwọn onígbàgbọ́ Advent fi ìgbàgbọ́ wọn sílẹ̀.... Báyìí ni a ṣe dí iṣẹ́ náà lọ́wọ́, a sì fi ayé sílẹ̀ nínú òkùnkùn. Bí gbogbo ẹgbẹ́ Adventist bá ti ṣọ̀kan lórí àwọn òfin Ọlọ́run àti ìgbàgbọ́ Jésù, ìtàn wa ì bá ti yàtọ̀ gidigidi tó!” Evangelism, 695.

On October 22, 1844 the seventh trumpet began to sound and the Jubilee trumpet also began to sound.

Ní ọjọ́ kẹrìnlélógún oṣù Kẹwàá, ọdún 1844, ìpè keje bẹ̀rẹ̀ sí í dún, ìpè Jubilee náà sì bẹ̀rẹ̀ sí í dún.

> And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. Leviticus 25:8–10.

> “Iwọ yóò sì ka sábà ọdún méje fún ara rẹ, ìgbà méje ti ọdún méje; àkókò àwọn sábà ọdún méje náà yóò sì jẹ́ fún ọ ní ọdún mọ́kàndínláàádọ́ta. Nígbà náà ni ìwọ yóò mú kí a fọn ipè ọdún ìdásílẹ̀ ní ọjọ́ kẹwàá oṣù keje; ní ọjọ́ ètùtù ni ẹ ó mú kí a fọn ipè náà káàkiri gbogbo ilẹ̀ yín. Ẹ ó sì yà ọdún àádọ́ta náà sí mímọ́, ẹ ó sì kéde òmìnira káàkiri gbogbo ilẹ̀ náà fún gbogbo àwọn olùgbé inú rẹ̀: yóò jẹ́ ọdún ìdásílẹ̀ fún yín; ẹ ó sì padà, olúkúlùkù ènìyàn, sí ogún rẹ̀, ẹ ó sì padà, olúkúlùkù ènìyàn, sí ìdílé rẹ̀. Lefitíkù 25:8–10.”

When the sealing time of the one hundred and forty-four thousand begins there is a trumpet that identifies that the warfare accomplished by Islam has arrived, and a trumpet that proclaims liberty for those who have been slaves of sin. One trumpet identifies the external history, and the other represents the internal experience of those last-day covenant people. Their slavery is relieved when their humanity is joined with His Divinity for eternity. Line upon line, those two trumpets are one Trumpet, for the Jubilee trumpet is only blown on the Day of Atonement, and the Day of Atonement begins when the seventh trumpet of the third woe is sounded. The doctrine that represented both trumpets in the Millerite movement was the light of the Sabbath. The light that represents both Trumpets in these last days is the doctrine of the incarnation. Line upon line, the Sabbath and the doctrine of the incarnation are the same doctrine.

Nígbà tí àkókò fífi àmì sí àwọn ẹgbẹ̀rún ọgọ́rùn-ún kan lẹ́ẹ̀ẹ́dẹ́gbẹ̀ta mẹ́rìnlélógójì bá bẹ̀rẹ̀, ìpè kan wà tí ó ń fi hàn pé ogun tí Íslámù ti ṣe ti dé, àti ìpè kan tí ó ń kéde òmìnira fún àwọn tí wọ́n ti jẹ́ ẹrú ẹ̀ṣẹ̀. Ìpè kan ń tọ́ka sí ìtàn ìta, èkejì sì ń ṣàfihàn ìrírí inú àwọn ènìyàn májẹ̀mú ọjọ́ ìkẹyìn wọ̀nyẹn. A tú ìsìn wọn kúrò nígbà tí a bá so ẹ̀dá ènìyàn wọn pọ̀ mọ́ Ìwà-Ọlọ́run Rẹ̀ títí láé. Lórí ìlà lórí ìlà, àwọn ìpè méjèèjì wọ̀nyẹn jẹ́ Ìpè kan ṣoṣo, nítorí pé a kì í fun ìpè Jubilee bí kò ṣe ní Ọjọ́ Ìwẹ̀nùmọ́ra, Ọjọ́ Ìwẹ̀nùmọ́ra náà sì bẹ̀rẹ̀ nígbà tí a bá fun ìpè keje ti ègbé kẹta. Ẹ̀kọ́ tí ó ṣojú àwọn ìpè méjèèjì nínú ìṣísẹ̀ Millerite ni ìmọ́lẹ̀ ọjọ́ Ìsinmi. Ìmọ́lẹ̀ tí ó ṣojú àwọn Ìpè méjèèjì ní àwọn ọjọ́ ìkẹyìn wọ̀nyí ni ẹ̀kọ́ ìsọ̀dẹ̀dẹ̀ ara. Lórí ìlà lórí ìlà, ọjọ́ Ìsinmi àti ẹ̀kọ́ ìsọ̀dẹ̀dẹ̀ ara jẹ́ ẹ̀kọ́ kan náà.

Peter’s confession identified the Messiah, and also the Son of God. The Messiah is the Son of God. The Messiah is the creator represented by the Sabbath.

Ìjẹ́wọ́ Pétérù dá Mèsáyà mọ̀, ó sì tún fi Ọmọ Ọlọ́run hàn. Mèsáyà ni Ọmọ Ọlọ́run. Mèsáyà ni Ẹlẹ́dàá tí a ṣojú fún nípa ọjọ́ ìsinmi.

> “Paul had never seen Christ while he dwelt upon the earth. He had indeed heard of him and his works, but he could not believe that the promised Messiah, the Creator of all worlds, the Giver of all blessings, would appear upon earth as a mere man.” Sketches from the Life of Paul, 256.

> “Paulu kò tíì rí Kristi rí nígbà tí Ó ń gbé lórí ayé. Ní tòótọ́, ó ti gbọ́ nípa Rẹ̀ àti iṣẹ́ Rẹ̀, ṣùgbọ́n kò lè gbà pé Mèsáyà tí a ti ṣe ìlérí fún, Ẹlẹ́dàá gbogbo ayé, Olùfúnni ní gbogbo ìbùkún, yóò farahàn lórí ayé gẹ́gẹ́ bí ènìyàn lásán.” Sketches from the Life of Paul, 256.

The Sabbath identifies the Creator and the Creator was the Christ that Peter identified. The Son of God, who Peter identified is He who combined with human flesh to become the Son of man. The Son of God represents the incarnation.

Sábáàtì ń fi Ẹlẹ́dàá hàn, àti Ẹlẹ́dàá náà ni Kristi tí Pétérù dá mọ̀. Ọmọ Ọlọ́run, ẹni tí Pétérù dá mọ̀, ni Ẹni náà tí ó para pọ̀ mọ́ ẹran-ara ènìyàn láti di Ọmọ ènìyàn. Ọmọ Ọlọ́run dúró fún ìṣàrà-àyé.

> “Christ brought men and women power to overcome. He came to this world in human form, to live a man amongst men. He assumed the liabilities of human nature, to be proved and tried. In His humanity He was a partaker of the divine nature. In His incarnation He gained in a new sense the title of the Son of God. Said the angel to Mary, ‘The power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God’ (Luke 1:35). While the Son of a human being, He became the Son of God in a new sense. Thus He stood in our world—the Son of God, yet allied by birth to the human race.” Selected Messages, book 1, 226.

> “Kristi mú agbára wá fún àwọn ọkùnrin àti àwọn obìnrin láti ṣẹ́gun. Ó wá sí ayé yìí ní àwòrán ènìyàn, láti gbé gẹ́gẹ́ bí ènìyàn láàárín àwọn ènìyàn. Ó gbé àwọn ojúṣe àti àbùdá tí ẹ̀dá ènìyàn ń ru sórí ara Rẹ̀, kí a lè fi í hàn gbangba, kí a sì dán án wò. Nínú ẹ̀dá ènìyàn Rẹ̀, Ó jẹ́ alábápín nínú ẹ̀dá àtọ̀runwá. Nínú ìwàjẹ́pẹ̀ Rẹ̀, Ó ní ní ìtumọ̀ tuntun oyè Ọmọ Ọlọ́run. Áńgẹ́lì náà sọ fún Màríà pé, ‘Agbára Ẹni Tí Ó Ga Jùlọ yóò ṣí bo ọ: nítorí náà pẹ̀lú, ohun mímọ́ náà tí a ó bí láti inú rẹ ni a ó máa pè ní Ọmọ Ọlọ́run’ (Luku 1:35). Bí Ó tilẹ̀ jẹ́ Ọmọ ènìyàn, Ó di Ọmọ Ọlọ́run ní ìtumọ̀ tuntun. Báyìí ni Ó ṣe dúró nínú ayé wa—Ọmọ Ọlọ́run, síbẹ̀ tí a so mọ́ ìran ènìyàn nípasẹ̀ ìbí.” Selected Messages, ìwé 1, 226.

At Caesarea Philippi, Peter’s twofold confession represented the one hundred and forty-four thousand who understand that Jesus is the Christ, the Son of God and the doctrine of the Sabbath that was lightened in 1844, along with the doctrine of the incarnation that is recognized in the last days. The light of the twofold truth is opened up at the beginning and ending of the period of the sealing, as witnessed by the history of the sealing from October 22, 1844 to 1863, and the history of Revelation chapter eighteen’s two voices.

Ní Kesarea Filipi, ìjẹ́wọ́ méjì Peteru dúró gẹ́gẹ́ bí aṣojú ọ̀kẹ́ méjìlélógójì ẹgbẹ̀rún, tí wọ́n lóye pé Jésù ni Kristi náà, Ọmọ Ọlọ́run, àti ẹ̀kọ́ ọjọ́ ìsinmi tí a mú kí ó túbọ̀ mọ́lẹ̀ ní ọdún 1844, pẹ̀lú ẹ̀kọ́ nípa ìránlọwọ̀ ara ti a mọ̀ ní àwọn ọjọ́ ìkẹyìn. Ìmọ́lẹ̀ òtítọ́ méjèèjì ni a ṣí sílẹ̀ ní ìbẹ̀rẹ̀ àti ní òpin àkókò ìdìmọ̀, gẹ́gẹ́ bí a ti jẹ́rìí rẹ̀ nínú ìtàn ìdìmọ̀ láti October 22, 1844 sí 1863, àti ìtàn àwọn ohùn méjì inú Revelation orí kejìdínlógún.

In both the Millerite line of the sealing process, and the prophetic line of the sealing in Revelation eighteen, there is a test at the very end of the period where one class is manifested as foolish virgins, as was the case from 1856 to 1863, and a class is manifested as wise virgins from July 2023 unto the soon coming Sunday law. That final period of testing repeats the beginning of the period. The same angel that descended on September 11, 2001 arrived as Michael to call the dead to life in 2023 some to everlasting life and some to everlasting death. When He arrived, He led His people back to the foundations. Some refuse to walk in the old paths, some do walk in the old paths. Some hearken to the sound of the trumpet, some refuse to hear.

Nínú ìlà ètò àwọn Millerite méjèèjì ti ìlànà fífi èdìdì dì, àti nínú ìlà àsọtẹ́lẹ̀ ti fífi èdìdì dì nínú Ìfihàn orí kejìdínlógún, ìdánwò kan wà ní ìparí pátápátá àkókò náà níbi tí a ti fihàn ẹ̀ka kan gẹ́gẹ́ bí àwọn wúńdíá òmùgọ̀, gẹ́gẹ́ bí ó ti rí láti ọdún 1856 sí 1863, àti tí a ti fihàn ẹ̀ka kan gẹ́gẹ́ bí àwọn wúńdíá ọlọ́gbọ́n láti Oṣù Keje 2023 títí dé òfin Àìkú tó ń bọ̀ láìpẹ́. Àkókò ìdánwò ìkẹyìn yẹn tún ìbẹ̀rẹ̀ àkókò náà ṣe. Áńgẹ́lì kan náà tí ó sọ̀kalẹ̀ ní September 11, 2001 dé gẹ́gẹ́ bí Míkáẹ́lì láti pe àwọn òkú sí ìyè ní 2023, díẹ̀ sí ìyè àìnípẹ̀kun àti díẹ̀ sí ikú àìnípẹ̀kun. Nígbà tí Ó dé, Ó darí àwọn ènìyàn Rẹ̀ padà sí àwọn ìpìlẹ̀. Díẹ̀ kọ̀ láti rìn ní àwọn ọ̀nà àtijọ́, díẹ̀ sì ń rìn ní àwọn ọ̀nà àtijọ́. Díẹ̀ fetí sí ohun ìpè; díẹ̀ kọ̀ láti gbọ́.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Báyìí ni Olúwa wí, Ẹ dúró ní ojú ọ̀nà, kí ẹ sì wò ó, kí ẹ sì béèrè nípa àwọn ọ̀nà àtijọ́, ibí tí ọ̀nà rere wà, kí ẹ sì máa rìn nínú rẹ̀, ẹ ó sì rí ìsinmi fún ọkàn yín. Ṣùgbọ́n wọ́n ní, Àwa kì yóò rìn nínú rẹ̀. Pẹ̀lú èyí, mo fi àwọn olùṣọ́ kalẹ̀ lórí yín, ní wí pé, Ẹ fetí sí ìró ipè. Ṣùgbọ́n wọ́n ní, Àwa kì yóò fetí sí i. Jeremiah 6:16, 17.

The message represented by the trumpet which the watchmen blows is twofold. It is the seventh trumpet of Islam and the Jubilee trumpet of deliverance. It is the message of the combination of Divinity with humanity, which is accomplished by the mystery of the incarnation, and that produces a character prepared for the seal of God, which is the Sabbath. The message, the work and the circumstances associated with that final period of the sealing which began in July 2023, twenty-two years after 2001, is represented by verses thirteen to fifteen of Daniel chapter eleven, and by Christ’s visit to Caesarea Philippi in Matthew chapter sixteen.

Ìhìn tí ìpè tí àwọn olùṣọ́ ń fọn dúró fún jẹ́ ohun méjì pátápátá. Ó jẹ́ ìpè keje ti Islam àti ìpè Jubilee ti ìtúsílẹ̀. Ó jẹ́ ìhìn ìṣọ̀kan Ìwà-Òrìṣà pẹ̀lú ẹ̀dá ènìyàn, èyí tí a ṣe nípasẹ̀ àṣírí ìfarahàn nínú ara, tí ó sì ń mú ìwà kan jáde tí a ti pèsè sílẹ̀ fún èdìdì Ọlọ́run, èyí tí í ṣe Sábáàtì. Ìhìn náà, iṣẹ́ náà àti àwọn àyidayida tí ó ní ìbáṣepọ̀ pẹ̀lú àkókò ìkẹyìn yẹn ti èdìdì, tí ó bẹ̀rẹ̀ ní July 2023, ọdún méjìlélógún lẹ́yìn 2001, ni a dúró fún nínú ẹsẹ̀ kẹtàlá sí kẹẹ̀ẹ́dógún ti Daniel chapter eleven, àti nípa ìbẹ̀wò Kristi sí Caesarea Philippi nínú Matthew chapter sixteen.

In the parable of the ten virgins all the virgins fell asleep during the tarrying time. Jesus told His disciples that Lazarus sleepeth.

Nínú àkàwé àwọn wúńdíá mẹ́wàá, gbogbo àwọn wúńdíá náà sùn ní àkókò ìdádúró náà. Jésù sọ fún àwọn ọmọ-ẹ̀yìn Rẹ̀ pé, Lásárùsì sùn.

> These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:10–14.

> Àwọn nǹkan wọ̀nyí ni ó sọ; lẹ́yìn náà, ó sì wí fún wọn pé, Lásárù ọ̀rẹ́ wa ń sùn; ṣùgbọ́n èmi ń lọ, kí n lè jí i kúrò nínú oorun. Nígbà náà ni àwọn ọmọ-ẹ̀yìn rẹ̀ wí pé, Olúwa, bí ó bá ń sùn, yóò sàn. Ṣùgbọ́n Jésù ń sọ̀rọ̀ nípa ikú rẹ̀: ṣùgbọ́n wọ́n rò pé ó ń sọ̀rọ̀ nípa ìsinmi oorun. Nígbà náà ni Jésù sọ fún wọn ní gbangba pé, Lásárù ti kú. Johanu 11:10–14.

At the end of twenty-one days, Daniel saw the vision, and he was in a deep sleep.

Ní òpin ọjọ́ mẹ́kànlélógún, Dáníẹ́lì rí ìran náà, ó sì wà nínú oorun jinlẹ̀.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. Daniel 10:7–9.

> “Èmi Dáníẹ́lì nìkan ni mo rí ìran náà: nítorí àwọn ọkùnrin tí wọ́n wà pẹ̀lú mi kò rí ìran náà; ṣùgbọ́n ìwárìrì ńlá kan bò wọ́n, tó bẹ́ẹ̀ tí wọ́n fi sá lọ láti fi ara wọn pamọ́. Nítorí náà a fi mí sílẹ̀ nìkan, mo sì rí ìran ńlá yìí, agbára kankan kò sì ṣẹ́kù nínú mi: nítorí ẹwà mi yí padà nínú mi di ìbàjẹ́, mi ò sì ní agbára kankan mọ́. Síbẹ̀, mo gbọ́ ohùn ọ̀rọ̀ rẹ̀: àti nígbà tí mo gbọ́ ohùn ọ̀rọ̀ rẹ̀, nígbà náà ni mo bọ́ sínú oorun jíjinlẹ̀ lórí ojú mi, ojú mi sì dojú kọ ilẹ̀.” Dáníẹ́lì 10:7–9.

The two witnesses of Revelation chapter eleven, were dead in the street for three and a half days, and Ezekiel’s dead bones were in the valley. On July 18, 2020 the tarrying time of spiritual death and sleeping was brought upon the virgins of the movement of the third angel. Three years later the process of awakening and preparing God’s last-day people as His ensign and mighty army began. The angel that descended on July 18, 2020 unsealed a truth, as angels always do when they descend.

Àwọn ẹlẹ́rìí méjì inú Ìfihàn orí kọkànlá wà ní òkú ní ojú pópó fún ọjọ́ mẹ́ta àtààbọ̀, àwọn egungun gbígbẹ Esekieli sì wà nínú àfonífojì. Ní ọjọ́ kẹtàdínlógún oṣù Keje, ọdún 2020, àkókò ìdádúró ikú ẹ̀mí àti oorun ni a mú wá sórí àwọn wúńdíá ìṣísẹ̀ áńgẹ́lì kẹta. Ní ọdún mẹ́ta lẹ́yìn náà, ìlànà jíjí àti pípèsè àwọn ènìyàn Ọlọ́run ọjọ́ ìkẹyìn gẹ́gẹ́ bí àsíá Rẹ̀ àti ogun alágbára Rẹ̀ bẹ̀rẹ̀. Áńgẹ́lì tí ó sọ̀kalẹ̀ ní ọjọ́ kẹtàdínlógún oṣù Keje, ọdún 2020, tú òtítọ́ kan sílẹ̀, gẹ́gẹ́ bí àwọn áńgẹ́lì ti máa ń ṣe nígbà gbogbo tí wọ́n bá sọ̀kalẹ̀.

The truth he unsealed was the experience of the tarrying time and first disappointment. God’s last-day people were then scattered, and when the process of awakening them arrived in history, they would be required to recognize and acknowledge that they had been scattered and that they were in the tarrying time. There was then sent many angels, or many messages to strengthen the message of the tarrying time.

Òtítọ́ tí ó ṣí túmọ̀ ni ìrírí àkókò ìdúró pẹ́ àti ìbànújẹ àkọ́kọ́. Àwọn ènìyàn Ọlọ́run ní ọjọ́ ìkẹyìn ni a ti tú ká nígbà náà, àti nígbà tí ìlànà jíjí wọn dé sínú ìtàn, a ó sì béèrè lọ́wọ́ wọn kí wọ́n mọ̀, kí wọ́n sì jẹ́wọ́ pé a ti tú wọn ká, àti pé wọ́n wà nínú àkókò ìdúró pẹ́. Nígbà náà ni a rán àwọn áńgẹ́lì púpọ̀, tàbí ọ̀pọ̀ ìránṣẹ́, láti fi fún ìránṣẹ́ àkókò ìdúró pẹ́ ní agbára.

> “Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’

> “Lẹ́gbẹ̀ẹ́ ìparí ìránṣẹ́ áńgẹ́lì kejì, mo rí ìmọ́lẹ̀ ńlá kan láti ọ̀run ń tàn sórí àwọn ènìyàn Ọlọ́run. Àwọn ìtanràn ìmọ́lẹ̀ yìí dàbí ẹni pé wọ́n mọ́lẹ̀ gan-an bí oòrùn. Mo sì gbọ́ ohùn àwọn áńgẹ́lì tí ń ké pé, ‘Kíyèsí i, ọkọ ìyàwó ń bọ̀; ẹ jáde lọ pàdé Rẹ̀!’”

> “This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, “Behold, the Bridegroom cometh; go ye out to meet Him!’

> “Èyí ni igbe àárín òru náà, èyí tí ó yẹ kí ó fi agbára fún ìhìnrere áńgẹ́lì kejì. A rán àwọn áńgẹ́lì láti ọ̀run wá láti jí àwọn ẹni mímọ́ tí ìrẹ̀wẹ̀sì ti bá dide, àti láti pèsè wọn sílẹ̀ fún iṣẹ́ ńlá tí ó wà níwájú wọn. Kì í ṣe àwọn ọkùnrin tí ó ní ẹ̀bùn púpọ̀ jùlọ ni wọ́n kọ́kọ́ gba ìhìnrere yìí. A rán àwọn áńgẹ́lì sí àwọn onírẹ̀lẹ̀, olùfọkànsìn, wọ́n sì fi ipa ìmísí mú wọn gbé igbe náà sókè pé, ‘Wò ó, Ọkọ ìyàwó ń bọ̀; ẹ jáde lọ láti pàdé Rẹ̀!’ Àwọn tí a fi igbe náà lé lọ́wọ́ yára, wọ́n sì, nínú agbára Ẹ̀mí Mímọ́, kéde ìhìnrere náà, wọ́n sì jí àwọn arákùnrin wọn tí ìrẹ̀wẹ̀sì ti bá dide. Iṣẹ́ yìí kò dúró lórí ọgbọ́n àti ẹ̀kọ́ àwọn ènìyàn, bí kò ṣe lórí agbára Ọlọ́run, àwọn ẹni mímọ́ Rẹ̀ tí wọ́n gbọ́ igbe náà kò sì lè kọ̀ ọ́. Àwọn tí ó jẹ́ ti ẹ̀mí jùlọ ni wọ́n kọ́kọ́ gba ìhìnrere yìí, àwọn tí wọ́n ti ṣáájú rí nínú iṣẹ́ náà sì ni wọ́n gbẹ̀yìn jùlọ láti gba a àti láti ràn án lọ́wọ́ láti mú kí igbe náà le sí i pé, “Wò ó, Ọkọ ìyàwó ń bọ̀; ẹ jáde lọ láti pàdé Rẹ̀!”

> “In every part of the land, light was given upon the second angel’s message, and the cry melted the hearts of thousands. It went from city to city, and from village to village, until the waiting people of God were fully aroused. In many churches the message was not permitted to be given, and a large company who had the living testimony left these fallen churches. A mighty work was accomplished by the midnight cry. The message was heart-searching, leading the believers to seek a living experience for themselves. They knew that they could not lean upon one another.” Early Writings, 238.

> “Ní gbogbo agbègbè ilẹ̀ náà, a fi ìmọ́lẹ̀ fúnni lórí ìhìn iṣẹ́ angẹli kejì, ìkígbe náà sì yo ọkàn ẹgbẹẹgbẹ̀rún ènìyàn. Ó lọ láti ìlú dé ìlú, àti láti abúlé dé abúlé, títí àwọn ènìyàn Ọlọ́run tí ń dúró dè fi jí ní kíkún. Nínú ọ̀pọ̀ ìjọ, a kò jẹ́ kí a kéde ìhìn náà, ẹgbẹ́ ńlá kan sì lára àwọn tí wọ́n ní ẹ̀rí alààyè fi àwọn ìjọ tí ó ṣubú wọ̀nyí sílẹ̀. Iṣẹ́ agbára ńlá kan ni a ṣe nípasẹ̀ ìkígbe ọgànjọ́ òru. Ìhìn náà ń yẹ ọkàn wò, ó sì ń mú àwọn onígbàgbọ́ wá láti wá ìrírí alààyè fún ara wọn. Wọ́n mọ̀ pé wọn kò lè tẹ́ ara wọn lẹ́yìn.” Early Writings, 238.

The arrival of the message of the Midnight Cry in the parable identifies when the two classes of virgins’ manifest whether they have oil. The wise have oil, the foolish do not. The parable was fulfilled by the work of Samuel Snow in the Millerite history, and in that work the message Snow presented was developed as represented by his articles in the Millerite publications of that time period. Then when he arrived at the Exeter camp meeting, which was from August 12th to the 17th, 1844, a period is also represented that ultimately led to those at the meeting leaving the meeting and proclaiming the message.

Ìbọ̀wọ̀lé ìránṣẹ́ Ìkígbe Òru Méjìlá nínú àpèjúwe náà ń fi àkókò náà hàn nígbà tí ó di mímọ̀ nípa ẹgbẹ́ méjì àwọn wúńdíá bóyá wọ́n ní òróró. Àwọn ọlọ́gbọ́n ní òróró, àwọn aṣiwèrè kò ní í. A mú àpèjúwe náà ṣẹ nípasẹ̀ iṣẹ́ Samuel Snow nínú ìtàn àwọn Millerite, àti nínú iṣẹ́ náà ìránṣẹ́ tí Snow gbé kalẹ̀ ni a túbọ̀ mú dàgbà gẹ́gẹ́ bí a ṣe ṣojú rẹ̀ nínú àwọn àpilẹ̀kọ rẹ̀ nínú àwọn ìtẹ̀jáde Millerite ti àkókò náà. Nígbà náà, nígbà tí ó dé sí àpéjọ àgọ́ Exeter, tí ó wáyé láti ọjọ́ kejìlá oṣù August sí ọjọ́ kẹtàdínlógún, 1844, àkókò kan pẹ̀lú ni a tún ṣojú, èyí tí ní ìkẹyìn yọrí sí kí àwọn tí ó wà ní àpéjọ náà fi àpéjọ náà sílẹ̀ kí wọ́n sì kéde ìránṣẹ́ náà.

There is a “point in time” when the message of the Midnight Cry is fully established, and at that point, based upon the parable, probation closes upon the virgins. That “point in time” is preceded by “a period” when the message is being developed. Since July, 2023 the message of the Midnight Cry has been developing, and unlike the Millerite fulfillment, the message has been transmitted across the world in advance of the “close of probation”. When probation closed at the end of the Exeter meeting the message then went to “every part of the land,” and “light was given upon the second angel’s message, and the cry melted the hearts of thousands. It went from city to city, and from village to village, until the waiting people of God were fully aroused.”

“Àkókò pàtó kan” wà nígbà tí ìránṣẹ́ Èkún Àárín Òru bá ti fi ìdásílẹ̀ rẹ̀ múlẹ̀ ní kíkún, àti ní àkókò náà, gẹ́gẹ́ bí àkàwé náà ṣe fi hàn, àǹfààní ìdánwò parí lórí àwọn wúńdíá náà. “Àkókò pàtó” náà ni “àkókò díẹ̀” kan ṣáájú, nígbà tí ìránṣẹ́ náà ń dàgbàsókè. Láti Oṣù Keje, ọdún 2023, ìránṣẹ́ Èkún Àárín Òru ti ń dàgbàsókè, àti pé kò dàbí ìmúṣẹ́ ti àwọn Millerite, a ti gbé ìránṣẹ́ náà káàkiri ayé ṣáájú “ìparí àǹfààní ìdánwò” náà. Nígbà tí àǹfààní ìdánwò parí ní òpin ìpàdé Exeter, nígbà náà ni ìránṣẹ́ náà lọ sí “gbogbo apá ilẹ̀ náà,” àti pé “a fi ìmọ́lẹ̀ lélẹ̀ lórí ìránṣẹ́ angẹli kejì, èkún náà sì yo ọkàn ẹgbẹẹgbẹ̀rún ènìyàn. Ó lọ láti ìlú dé ìlú, àti láti abúlé dé abúlé, títí àwọn ènìyàn Ọlọ́run tí ń dúró de e fi jí ní kíkún.”

In our current history the message that began to be published in July of 2023 is now in one hundred and twenty countries around the world, and the articles that represent the development of the message of the Midnight Cry are available in over sixty languages, and the articles can either be read or listened to.

Nínú ìtàn wa lọ́wọ́lọ́wọ́ yìí, ìhìn-iṣẹ́ tí a bẹ̀rẹ̀ sí í tẹ̀ jáde ní oṣù Keje ọdún 2023 ti dé báyìí sí orílẹ̀-èdè ọgọ́rùn-ún àti ogún káàkiri ayé, àti àwọn àpilẹ̀kọ tí ń ṣàfihàn ìdàgbàsókè ìhìn-iṣẹ́ Ẹkún Òru wà ní èdè tó ju ọgọ́ta lọ, a sì lè kà àwọn àpilẹ̀kọ náà tàbí tẹ́tí sí wọn.

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Ìfihàn Jésù Kristi, èyí tí Ọlọ́run fi fún un, láti fi hàn fún àwọn ìránṣẹ́ rẹ̀ àwọn ohun tí ó gbọdọ̀ ṣẹ ní kánkán; ó sì rán án, ó sì fi í hàn nípasẹ̀ áńgẹ́lì rẹ̀ fún ìránṣẹ́ rẹ̀, Jòhánù: ẹni tí ó jẹ́rìí sí ọ̀rọ̀ Ọlọ́run, àti sí ẹ̀rí Jésù Kristi, àti sí gbogbo ohun tí ó rí. Alábùkún ni ẹni tí ń kà á, àti àwọn tí ń gbọ́ ọ̀rọ̀ àsọtẹ́lẹ̀ yìí, tí wọ́n sì ń pa àwọn ohun tí a kọ sínú rẹ̀ mọ́: nítorí àkókò náà ti sún mọ́lé. Ìfihàn 1:1–3.

The light of this message as represented with the articles has been accomplished in roughly six months by two persons.

Ìmọ̀lẹ̀ ìhìn iṣẹ́ yìí gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ pẹ̀lú àwọn àpilẹ̀kọ náà ni a ti mú ṣẹ ní àkókò tó fẹ́rẹ̀ẹ́ jẹ́ oṣù mẹ́fà nípasẹ̀ ènìyàn méjì.

> “Unless those who can help in — are aroused to a sense of their duty, they will not recognize the work of God when the loud cry of the third angel shall be heard. When light goes forth to lighten the earth, instead of coming up to the help of the Lord, they will want to bind about His work to meet their narrow ideas. Let me tell you that the Lord will work in this last work in a manner very much out of the common order of things, and in a way that will be contrary to any human planning. There will be those among us who will always want to control the work of God, to dictate even what movements shall be made when the work goes forward under the direction of the angel who joins the third angel in the message to be given to the world. God will use ways and means by which it will be seen that He is taking the reins in His own hands. The workers will be surprised by the simple means that He will use to bring about and perfect His work of righteousness.” Testimonies to Ministers, 300.

> “Àfi bí àwọn tí wọ́n lè rànlọ́wọ́ nínú — bá jí sí ìmọ̀ ojúṣe wọn, wọn kì yóò mọ iṣẹ́ Ọlọ́run nígbà tí igbe ńlá ti angẹli kẹta bá ti hàn gbangba. Nígbà tí ìmọ́lẹ̀ bá jáde láti tan ìmọ́lẹ̀ sí ayé, dípò kí wọ́n dìde wá sí ìrànlọ́wọ́ Olúwa, wọn yóò fẹ́ dí iṣẹ́ Rẹ̀ mọ́lẹ̀ kí ó lè bá àwọn èrò wọn tóóró mu. Jẹ́ kí n sọ fún yín pé Olúwa yóò ṣiṣẹ́ nínú iṣẹ́ ìkẹyìn yìí ní ọ̀nà tí yóò yà púpọ̀ sí ohun tí a sábà mọ̀ gẹ́gẹ́ bí ìtòlẹ́sẹẹsẹ àtẹ̀yìnwá, àti ní ọ̀nà tí yóò tako ètò èyíkéyìí tí ènìyàn bá gbé kalẹ̀. Yóò sì wà láàárín wa àwọn tí yóò máa fẹ́ láti ṣàkóso iṣẹ́ Ọlọ́run nígbà gbogbo, láti pàṣẹ pàápàá nípa àwọn ìṣísẹ̀ wo ni a ó ṣe nígbà tí iṣẹ́ náà bá ń lọ síwájú lábẹ́ ìtọ́sọ́nà angẹli tí ó darapọ̀ mọ́ angẹli kẹta nínú ìhìn-iṣẹ́ tí a ó fi fún ayé. Ọlọ́run yóò lo àwọn ọ̀nà àti àwọn èròjà tí yóò fi hàn pé Òun tikára Rẹ̀ ni ó ti mú ìjánu náà sí ọwọ́ ara Rẹ̀. Yóò ya àwọn òṣìṣẹ́ lẹ́nu nípa àwọn ọ̀nà tí ó rọrùn tí Yóò lò láti mú iṣẹ́ òdodo Rẹ̀ ṣẹ, àti láti mú un pé.” Testimonies to Ministers, 300.

The Lion of the tribe of Judah has now brought His last-day people to verses thirteen through fifteen of Daniel eleven, opening the history represented by the history of 200 BC to 63 BC, and also Matthew chapter sixteen, and the history of Christ’s visit to Caesarea Philippi. Both the predictions and the history of their fulfillments align with the portion of the book of Daniel that was sealed until the last days. The books of Daniel and Revelation are one book, so in the last days, just before probation closes, the Revelation of Jesus Christ is unsealed, and that Revelation includes the portion of Daniel that relates to the last days. The time is at hand for the conclusion of the Exeter camp meeting.

Kiniun ti ẹ̀yà Júdà ti mú àwọn ènìyàn Rẹ̀ ọjọ́ ìkẹyìn wá sí ẹsẹ̀ kẹtàlá títí dé kẹ́ẹ̀ẹ́dógún ti Dáníẹ́lì mọ́kànlá báyìí, ní ṣíṣí ìtàn tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìtàn ọdún 200 Ṣ.K. sí 63 Ṣ.K., àti pẹ̀lú Mátíù orí kẹrìndínlógún, àti ìtàn ìbẹ̀wò Kristi sí Kesarea Filipi. Àwọn àsọtẹ́lẹ̀ méjèèjì àti ìtàn ìmúṣẹ wọn fara mọ́ apá ìwé Dáníẹ́lì tí a fi èdìdì dì títí di àwọn ọjọ́ ìkẹyìn. Ìwé Dáníẹ́lì àti Ìfihàn jẹ́ ìwé kan ṣoṣo, nítorí náà ní àwọn ọjọ́ ìkẹyìn, kí àkókò àánú tó parí pátápátá, a tú Ìfihàn Jésù Kristi sílẹ̀, Ìfihàn náà sì kún fún apá Dáníẹ́lì tí ó ní í ṣe pẹ̀lú àwọn ọjọ́ ìkẹyìn. Àkókò ti sún mọ́lé fún ìparí àpéjọ àgọ́ Exeter.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Ó sì wí fún mi pé, Má ṣe di ọ̀rọ̀ àsọtẹ́lẹ̀ ìwé yìí mọ́lẹ̀: nítorí àkókò náà kù sí dẹ̀dẹ̀. Ẹni tí kò tọ́, jẹ́ kí ó máa ṣe àìtọ́ sí i: àti ẹni tí ó jẹ́ aláìmọ́, jẹ́ kí ó máa jẹ́ aláìmọ́ sí i: àti ẹni tí ó jẹ́ olódodo, jẹ́ kí ó máa ṣe òdodo sí i: àti ẹni tí ó jẹ́ mímọ́, jẹ́ kí ó máa jẹ́ mímọ́ sí i. Ìfihàn 22:10, 11.

We will continue this study in the next article.

A ó tẹ̀síwájú nínú ìwádìí yìí nínú àpilẹ̀kọ tí ó kàn.

> 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.

> Wò ó, ọjọ́ ń bọ̀, ni Olúwa Ọlọ́run wí, tí èmi yóò rán ìyàn sí ilẹ̀ náà; kì í ṣe ìyàn oúnjẹ, bẹ́ẹ̀ ni kì í ṣe òùngbẹ omi, ṣùgbọ́n ti gbígbọ́ ọ̀rọ̀ Olúwa: Wọn yóò sì máa ṣákiri láti inú òkun dé inú òkun, àti láti àríwá títí dé ìlà-oòrùn, wọn yóò máa sáré kiri láti wá ọ̀rọ̀ Olúwa, wọn kì yóò sì rí i. Ní ọjọ́ náà àwọn wúńdíá ẹlẹ́wà àti àwọn ọ̀dọ́kùnrin yóò rẹ̀ nítorí òùngbẹ. Àwọn tí ń búra nípasẹ̀ ẹ̀ṣẹ̀ Samaria, tí wọ́n sì ń wí pé, Ọlọ́run rẹ wà láàyè, ìwọ Dan; àti pé, Ọ̀nà Beerṣeba wà láàyè; àwọn náà yóò ṣubú, wọn kì yóò sì tún dìde mọ́ láéláé. Amos 8:11–14.

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