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# The Hidden History of Verse Forty - Number Seven

Ìtàn Ìkọ̀kọ̀ ti Ẹsẹ̀ Kẹ́rìnlélógójì — Nọ́mbà Méje

Eleven and Twenty-Two

Mọ́kànlá àti Méjìlélógún

Author

Jeff Pippenger

Published

April 4, 2026

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Daniel chapter eleven verse sixteen and verse twenty-two both align with the soon coming Sunday law. Verse ten’s fulfillment in 1989 led to the Ukrainian War in 2014, as represented by the battle of Raphia’s fulfillment of verse eleven in 217 BC. Verse eleven unto verse sixteen is also verse eleven unto verse twenty-two; so, the hidden history of verse forty, as represented in verses eleven through sixteen is also represented as the history of verse eleven unto twenty-two. The hidden history of verse forty is represented by eleven through twenty-two.

Dáníẹ́lì orí kẹ́tàlá ẹsẹ̀ kẹrìndínlógún àti ẹsẹ̀ kejìlélógún méjèèjì bá òfin ọjọ́ Àìkú tí ń bọ̀ láìpẹ́ mu. Ìmúṣẹ ẹsẹ̀ kẹwàá ní ọdún 1989 yọrí sí Ogun Yukiréníà ní ọdún 2014, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nípasẹ̀ ìmúṣẹ ogun Ráfíà ti ẹsẹ̀ kọkànlá ní ọdún 217 ṣáájú Kristi. Ẹsẹ̀ kọkànlá títí dé ẹsẹ̀ kẹrìndínlógún tún jẹ́ ẹsẹ̀ kọkànlá títí dé ẹsẹ̀ kejìlélógún; nítorí náà, ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ ogójì, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú ẹsẹ̀ kọkànlá sí kẹrìndínlógún, ni a tún ṣojú gẹ́gẹ́ bí ìtàn ẹsẹ̀ kọkànlá títí dé kejìlélógún. Ẹsẹ̀ kọkànlá sí kejìlélógún ni ó ń ṣojú ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ ogójì.

## Chapters Eleven through Twenty-two

Orí Kọkànlá sí Ogún-dín-lógún

That hidden history is also represented in chapters eleven through twenty-two of Genesis, Matthew, Revelation and The Desire of Ages. Those four witnesses of chapters “eleven through twenty-two” align with the hidden history, for the hidden history is verses eleven through twenty-two in Daniel eleven. The center of the four witnesses always identify the sign of the covenant, beginning with the covenant of death represented by Nimrod in chapter eleven in Genesis and ending with the whore of Rome in chapter seventeen of Revelation.

Ìtàn ìkọ̀kọ̀ yẹn ni a tún ṣàfihàn nínú orí kẹ́wàá-dín-lọ́gbọ̀n títí dé orí kejìlélógún ti Genesisi, Mátíù, Ìṣípayá àti The Desire of Ages. Àwọn ẹlẹ́rìí mẹ́rin wọ̀nyí ti àwọn orí “kẹ́wàá-dín-lọ́gbọ̀n títí dé kejìlélógún” bá ìtàn ìkọ̀kọ̀ náà mu, nítorí ìtàn ìkọ̀kọ̀ náà ni ẹsẹ̀ kẹ́wàá-dín-lọ́gbọ̀n títí dé kejìlélógún nínú Dáníẹ́lì mọ́kànlá. Àárín àwọn ẹlẹ́rìí mẹ́rin náà máa ń fi àmì májẹ̀mú hàn nígbà gbogbo, tí ó bẹ̀rẹ̀ pẹ̀lú májẹ̀mú ikú tí Nimrodu dúró fún nínú orí kẹ́wàá-dín-lọ́gbọ̀n ti Genesisi, tí ó sì parí pẹ̀lú àgbèrè Romu nínú orí kẹtàdínlógún ti Ìṣípayá.

## Seventeen

Mẹ́tàlá-dín-lógún

With the exception of Matthew, the four witnesses identify chapter seventeen as the midpoint of the period they illustrate. The number seventeen is also found three times in the three two hundred and fifty-year prophecies that began at 457 BC, 64 and 1776. Two of those lines, (the first and the last) identify a midpoint when the first line of 457 BC ended in 207 BC and the last line of 1776 ends in 2026. 207 BC was between the battles of Raphia and Panium, and 2026 is the midterm of the final president of the United States.

Yàtọ̀ sí Mátíù, àwọn ẹlẹ́rìí mẹ́rin náà sọ ìpínrín àkókò tí wọ́n ń ṣàfihàn di orí kẹtadínlógún. Nọ́mbà kẹtadínlógún náà pẹ̀lú ni a tún rí ní ìgbà mẹ́ta nínú àwọn àsọtẹ́lẹ̀ mẹ́ta ọdún igba-mejì ọgọ́rùn-ún àti àádọ́ta tí ó bẹ̀rẹ̀ ní 457 ṣáájú Sànmánì Kristi, 64 àti 1776. Méjì nínú àwọn ìlà wọ̀nyí, (èyí àkọ́kọ́ àti èyí ìkẹyìn) ń tọ́ka sí àárín ọ̀nà kan nígbà tí ìlà àkọ́kọ́ ti 457 ṣáájú Sànmánì Kristi parí ní 207 ṣáájú Sànmánì Kristi, tí ìlà ìkẹyìn ti 1776 sì parí ní 2026. 207 ṣáájú Sànmánì Kristi wà láàrín àwọn ogun Raphia àti Panium, 2026 sì ni àárín àsìkò ipò ààrẹ ìkẹyìn ti Orílẹ̀-Èdè Amẹ́ríkà.

Within the three two-hundred and fifty year lines, Ptolemy reigned for seventeen years. There are seventeen years between 313 and 330 in Nero’s line and there was seventeen years between the battles of Raphia in 217 BC and the battle of Panium in 200 BC. Three of the four witnesses of chapters eleven unto twenty-two mark their exact midpoint as chapters seventeen. Therefore, the hidden history of verse forty is represented in verses eleven through twenty-two of the same chapter, and the four witnesses of chapters eleven through twenty-two align with those very same verses. The fulfillment of each of the three 250-year prophecies align with the very same history. The midpoint is emphasized as a waymark, and it is especially identified as the symbol of the covenant and seal of God’s people.

Nínú àwọn ìlà ọdún mẹ́ta ti ọgọ́rùn-ún ọdún méjìdínlọ́gọ́rin [250], Ptolemy jẹ ọba fún ọdún mẹ́tàlá-dín-lọ́gbọ̀n [17]. Ó jẹ́ ọdún mẹ́tàlá-dín-lọ́gbọ̀n láàárín 313 àti 330 nínú ìlà Nero, bẹ́ẹ̀ sì ni ọdún mẹ́tàlá-dín-lọ́gbọ̀n wà láàárín ogun Raphia ní 217 ṣáájú Sànmánì Kristi àti ogun Panium ní 200 ṣáájú Sànmánì Kristi. Mẹ́ta nínú àwọn ẹlẹ́rìí mẹ́rin ti orí kẹ́wàá-dín-lọ́gbọ̀n títí dé kejìlélógún samisi àárín gangan wọn gẹ́gẹ́ bí orí kẹ́tàlá-dín-lọ́gbọ̀n. Nítorí náà, ìtàn tí a fi pamọ́ ti ẹsẹ̀ ogójì ni a ṣojú rẹ̀ nínú ẹsẹ̀ kọkànlá títí dé méjìlélógún ti orí kan náà, àti àwọn ẹlẹ́rìí mẹ́rin ti orí kọkànlá títí dé méjìlélógún bá àwọn ẹsẹ̀ wọ̀nyẹn gan-an mu. Ìmúṣẹ àsọtẹ́lẹ̀ ọdún 250 kọ̀ọ̀kan nínú mẹ́tẹ̀ẹ̀ta náà bá ìtàn kan náà mu. A tẹnumọ́ àárín gẹ́gẹ́ bí àmì ọ̀nà, a sì ṣe ìdánimọ̀ rẹ̀ ní pàtàkì gẹ́gẹ́ bí ààmì májẹ̀mú àti èdìdì àwọn ènìyàn Ọlọ́run.

## Daniel Twelve

Dáníẹ́lì Méjìlá

Verses seven, eleven and twelve of Daniel chapter twelve identify the final period of the sealing of the one hundred and forty-four thousand. Verse seven identifies December 31, 2023, verse twelve identifies July 18, 2020. The scattering of verse seven that ended on December 31, 2023, which had begun on July 18, 2020 was represented in the alpha and omega of the three verses of prophetic time located in Daniel twelve. The middle verse of 1,290 years identifies the history of 1989 to the soon coming Sunday law as 30, and then 1,260 to the close of human probation. Thirty years representing the age of the priesthood of the one hundred and forty-four thousand and 1260 years typifying the symbolic forty-two months of Revelation thirteen.

Àwọn ẹsẹ̀ keje, kọkànlá àti kejìlá nínú Daniẹli orí kejìlá fi àkókò ìkẹyìn ti ìdìmọ́ ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún hàn. Ẹsẹ̀ keje tọ́ka sí December 31, 2023, ẹsẹ̀ kejìlá sì tọ́ka sí July 18, 2020. Ìtúká tí ó wà nínú ẹsẹ̀ keje tí ó parí ní December 31, 2023, tí ó sì ti bẹ̀rẹ̀ ní July 18, 2020, ni a ṣàpẹẹrẹ nínú alpha àti omega àwọn ẹsẹ̀ mẹ́ta ti àkókò àsọtẹ́lẹ̀ tí ó wà nínú Daniẹli orí kejìlá. Ẹsẹ̀ àárín ti ọdún 1,290 fi ìtàn láti 1989 títí dé òfin Sunday tí ń bọ̀ láìpẹ́ hàn gẹ́gẹ́ bí 30, lẹ́yìn náà 1,260 dé ìpipade àkókò ìdánwò ènìyàn. Ọgbọ̀n ọdún tí ń ṣojú ọjọ́-ori iṣẹ́ àlùfáà ti ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún, àti 1260 ọdún tí ń ṣe àfihàn oṣù méjìlélógójì àpẹẹrẹ ti Ìfihàn orí kẹtàlá.

The dual prophecy of 30 followed by twelve hundred and sixty years is a symbol of Abraham and Paul's dual covenant prophecy of 400 and 430 years. The midpoint of the three verses of time in Daniel twelve represents the rebellion of the thirteenth letter, while also emphasizing the covenant and sealing of the one hundred and forty-four thousand. The three verses also align with the hidden history, and add another witness of the emphasis of the midpoint being a symbol of the covenant.

Àsọtẹ́lẹ̀ méjì ti ọgbọ̀n (30) tí ẹgbẹ̀rún kan, ọ̀ọ́dúnrún méjì àti ọgọ́ta ọdún (1260 years) tẹ̀ lé, jẹ́ àmì àsọtẹ́lẹ̀ májẹ̀mú méjì ti Ábúráhámù àti ti Pọ́ọ̀lù ti ẹ̀ẹ́dẹ́gbẹ̀rin (400) àti irinwó àtàdọ́gbọ̀n (430) ọdún. Àárín àwọn ẹsẹ mẹ́ta ti àkókò nínú Dáníẹ́lì méjìlá dúró fún ìṣọ̀tẹ̀ lẹ́tà kẹtàlá, nígbà kan náà sì ń tẹnumọ́ májẹ̀mú àti ìdìdì àwọn ẹgbẹ̀rún kan, ọ̀ọ́dúnrún mẹ́rìnlá-dín-lọ́gọ́rin (144,000). Àwọn ẹsẹ mẹ́ta náà pẹ̀lú bá ìtàn ìkọ̀kọ̀ mu, wọ́n sì fi ẹlẹ́rìí mìíràn kún un nípa ìtẹnumọ́ pé àárín jẹ́ àmì májẹ̀mú.

## Spring and Fall

Òrísun-ọdún àti Ìgbà Ìwọ̀n-ọdún

With all these lines we must include the three witnesses of the spring and fall feasts located in Leviticus twenty-three aligned and combined with the Pentecostal season in the history of the cross. There the chapter is twenty-three, which is a symbol of Christ's work of atonement. The chapter is made up of forty-four verses, symbolically representing October 22, 1844. October 22 represents 22 days in October, beginning with the first day and ending on the twenty-second day, thus bearing the credentials of the Hebrew alphabet. October being the tenth month, when multiplied by the twenty-second day equals 220.

Pẹ̀lú gbogbo àwọn ìlà wọ̀nyí, a gbọ́dọ̀ fi àwọn ẹlẹ́rìí mẹ́ta ti àwọn àjọ̀dún orísun omi àti ti ìgbà ìrẹ́wẹ̀sì tí ó wà nínú Lefitiku ogúnlélógún kún un, tí a sì ṣètò wọn ní ìbámu tí a sì darapọ̀ mọ́ àkókò Pẹntikosti nínú ìtàn àgbélébùú. Níbẹ̀, orí náà ni ogúnlélógún, èyí tí ó jẹ́ àmì iṣẹ́ ètùtù Kristi. Orí náà ní ẹsẹ̀ mẹ́rìnlélógójì, tí ní ìtumọ̀ àpẹẹrẹ dúró fún October 22, 1844. October 22 dúró fún ọjọ́ méjìlélógún nínú oṣù October, tí ó bẹ̀rẹ̀ pẹ̀lú ọjọ́ kìn-ín-ní, tí ó sì parí ní ọjọ́ kejìlélógún, báyìí ni ó ṣe ń rú ẹ̀rí ìfọwọ́sí ti alífábẹ́ẹ̀tì Hébérù. Níwọ̀n bí October ti jẹ́ oṣù kẹwàá, nígbà tí a bá sọ ọ́ di ìlọ́po pẹ̀lú ọjọ́ kejìlélógún, ó di 220.

In the Hebrew calendar the tenth day of the seventh month was the Day of Atonement, and ten times seven is seventy, a symbol of probationary time. The twenty-three hundred years ended in 1844 when the third angel arrived, as typified by the third decree that initiated the period. There was seventy weeks determined as probationary time then allotted to ancient literal Israel at the beginning of the 2,300 days, and at the ending of those days the probationary period for modern spiritual Israel was represented by the tenth day of the seventh month, which equates to seventy. October 22, 1844 typifies the soon coming Sunday law, and it is there that the symbolic seventy years of probationary time ends for Seventh-day Adventism, as it did for the Jews when Stephen was stoned.

Nínú kálẹ́ńdà Hébérù, ọjọ́ kẹwàá oṣù keje ni Ọjọ́ Ètùtù-Èṣẹ̀, àti méje lọ́nà mẹ́wàá jẹ́ àádọ́rin, àmì àkókò àdánwò. Ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọdún parí ní ọdún 1844 nígbà tí áńgẹ́lì kẹta dé, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú àṣẹ kẹta tí ó bẹ̀rẹ̀ àkókò náà. Ọ̀sẹ̀ àádọ́rin ni a yàn gẹ́gẹ́ bí àkókò àdánwò tí a pín fún Ísírẹ́lì àtijọ́ gidi ní ìbẹ̀rẹ̀ ọjọ́ 2,300 náà, àti ní òpin ọjọ́ wọ̀nyẹn, àkókò àdánwò fún Ísírẹ́lì ti ẹ̀mí òde-òní ni a ṣàfihàn rẹ̀ nípasẹ̀ ọjọ́ kẹwàá oṣù keje, èyí tí ó dọ́gba pẹ̀lú àádọ́rin. Ọjọ́ 22 Oṣù Kẹwàá, 1844, jẹ́ àpẹẹrẹ òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́, níbẹ̀ ni àádọ́rin ọdún àkókò àdánwò àpẹẹrẹ náà sì ti parí fún Àdíféntísì Ọjọ́ Keje, gẹ́gẹ́ bí ó ti rí fún àwọn Júù nígbà tí wọ́n sọ Stífénì ní òkúta.

1844 represents a period when two angels arrived, the second at the first disappointment and the third at the great disappointment. “44” represents a twofold message as represented by verse forty-four of Daniel eleven’s tidings out of the east and the north. Leviticus twenty-three consists of forty-four verses that divide the sacred feasts into spring and fall. Those forty-four verses represent a twofold message. The two seasons are represented by twenty-two verses each, so both the spring and fall feasts represent the Hebrew calendar’s twenty-two letters. When those two witnesses of twenty-two verses are brought together along with the Pentecostal season they produce a framework of three steps.

1844 dúró fún àkókò kan nígbà tí àwọn áńgẹ́lì méjì dé, èkejì ní ìgbà ìrẹ̀wẹ̀sì àkọ́kọ́ àti ẹ̀kẹta ní ìgbà ìrẹ̀wẹ̀sì ńlá. “44” dúró fún ìhìnrere onípò-méjì gẹ́gẹ́ bí ẹsẹ̀ kẹrìnlélógójì Dáníẹ́lì mọ́kànlá ti ṣàfihàn rẹ̀ nínú ìròyìn láti ìlà-oòrùn àti àríwá. Lefitiku mẹ́tàlélógún ní ẹsẹ̀ mẹ́rìnlélógójì tí ó pín àwọn àjọ̀dún mímọ́ sí ìgbà orísun omi àti ìgbà ìwọ̀n. Àwọn ẹsẹ̀ mẹ́rìnlélógójì wọ̀nyí dúró fún ìhìnrere onípò-méjì. Àwọn àkókò méjèèjì ni a ṣojú wọn pẹ̀lú ẹsẹ̀ méjìlélógún fún ọ̀kọ̀ọ̀kan, nítorí náà, àwọn àjọ̀dún orísun omi àti ìwọ̀n méjèèjì dúró fún àwọn lẹ́tà méjìlélógún ti káàlẹ́ńdà Hébérù. Nígbà tí a bá mú àwọn ẹlẹ́rìí méjì wọ̀nyí ti ẹsẹ̀ méjìlélógún papọ̀ pẹ̀lú àkókò Pẹ́ńtíkọ́sì, wọ́n máa ń mú ìlànà ìgbésẹ̀ mẹ́ta jáde.

The first step is a waymark made up of three parts followed by five days, as is the last of the three waymarks. The middle waymark is the thirty days of face-to-face instruction by Christ with those who are being anointed as priests for service in the church triumphant. Leviticus twenty-three aligns with the hidden history of verse forty.

Ìgbésẹ̀ àkọ́kọ́ jẹ́ àmì ọ̀nà kan tí ó ní apá mẹ́ta, lẹ́yìn èyí sì ni ọjọ́ márùn-ún tẹ̀lé e, gẹ́gẹ́ bí ti ìkẹyìn nínú àwọn àmì ọ̀nà mẹ́ta náà. Àmì ọ̀nà àárín ni ọjọ́ ọgbọ̀n ìtọ́nisọ́nà ojúkojú láti ọ̀dọ̀ Kírísítì pẹ̀lú àwọn tí a ń fi òróró yàn gẹ́gẹ́ bí àlùfáà fún iṣẹ́ nínú ìjọ ológo. Lefitiku ogún-mẹ́ta bá ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ ogójì mu.

## Midpoints

Àárín-àárín

The midpoint of the chapter eleven through chapter twenty-two line of Genesis is chapter seventeen, where the second step of the three-step covenant of Abraham and the sign of circumcision was instituted. The dead-center of all the verses located in chapter eleven unto twenty-two is Genesis 17:22:

Àárín ìlà láti orí kejìlá [11] sí orí kejìlélógún [22] nínú Genesisi ni orí kẹtadínlógún [17], níbi tí a ti fi ìgbésẹ̀ kejì nínú májẹ̀mú Abrahamu tó ní ìgbésẹ̀ mẹ́ta múlẹ̀, pẹ̀lú àmì ìkọlà. Àárín gbùngbùn gbogbo àwọn ẹsẹ̀ tí ó wà láti orí kọkànlá [11] títí dé kejìlélógún [22] ni Genesisi 17:22:

> But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year. And he left off talking with him, and God went up from Abraham. Genesis 17:22.

> Ṣùgbọ́n májẹ̀mú mi ni èmi yóò fi múlẹ̀ pẹ̀lú Ísáákì, ẹni tí Sárà yóò bí fún ọ ní àkókò tí a yàn yìí ní ọdún tí ń bọ̀. Ó sì parí ọ̀rọ̀ rẹ̀ pẹ̀lú rẹ̀, Ọlọ́run sì gòkè lọ kúrò lọ́dọ̀ Ábúráhámù. Jẹ́nẹ́sísì 17:22.

God began speaking to Abraham in verse one and he ended his conversation in verse twenty-two, so the entire dialogue of the covenant of circumcision was placed within the prophetic context of the twenty-two letters of the Hebrew alphabet, while the theme of the twenty-two verses was the rite of circumcision, that was to be accomplished on the eighth day. The center or midpoint of the Genesis passage is God’s covenant relationship with the one hundred and forty-four thousand as represented by Abraham’s covenant of circumcision. The midpoint of Genesis’ line of chapters eleven unto twenty-two is chapter seventeen, and the absolute midpoint of the chapter is verse twenty-two where God ceases His conversation of the covenant with Abraham, thus placing the midpoint in the context of the Hebrew alphabet of twenty-two letters. The midpoint of those twenty-two verses, is of course, verse eleven.

Ọlọ́run bẹ̀rẹ̀ sí í bá Ábúráhámù sọ̀rọ̀ ní ẹsẹ̀ kìíní, ó sì parí ìjíròrò Rẹ̀ ní ẹsẹ̀ kejìlélógún; nítorí náà, gbogbo ìjíròrò májẹ̀mú ìkọlà náà ni a fi sínú àyíká àsọtẹ́lẹ̀ ti àwọn lẹ́tà méjìlélógún ti álífábẹ́ẹ̀tì Hébérù, nígbà tí kókó àwọn ẹsẹ̀ méjìlélógún náà jẹ́ ààtò ìkọlà, tí a ní láti mú ṣẹ lójú ọjọ́ kẹjọ. Àárín tàbí ààrin gbùngbùn ìpínrọ̀ Jẹ́nẹ́sísì náà ni ìbáṣepọ̀ májẹ̀mú Ọlọ́run pẹ̀lú ẹgbẹ̀rún kan mẹ́rìndínlógójì, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú májẹ̀mú ìkọlà Ábúráhámù. Àárín ìlà àwọn orí Jẹ́nẹ́sísì láti orí kọkànlá títí dé orí kejìlélógún ni orí kẹtàdínlógún, àti àárín pípéye ti orí náà ni ẹsẹ̀ kejìlélógún, níbi tí Ọlọ́run ti dá ìjíròrò Rẹ̀ nípa májẹ̀mú náà dúró pẹ̀lú Ábúráhámù, báyìí ni a sì fi àárín náà sí inú àyíká álífábẹ́ẹ̀tì Hébérù tí ó ní lẹ́tà méjìlélógún. Àárín àwọn ẹsẹ̀ méjìlélógún wọ̀nyẹn sì ni, láìsí àní-àní, ẹsẹ̀ kọkànlá.

> And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.

> Ẹ ó sì kọ́ ilé-ìkọ̀kọ̀ yín ní ilà; yóò sì jẹ́ àmì májẹ̀mú láàárín èmi àti yín. Gẹ́nẹ́sísì 17:11.

The midpoints of the four passages of chapters eleven through twenty-two in the Bible involve three verses to complete the thought of the midpoint.

Àwọn àárín ojú-ìwé mẹ́rin ti orí kọkànlá títí dé méjìlélógún nínú Bíbélì ní ẹsẹ̀ mẹ́ta láti parí èrò inú àárín náà.

> This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.

> Èyí ni májẹ̀mú mi, èyí tí ẹ ó pa mọ́, láàárín èmi àti yín àti irú-ọmọ rẹ lẹ́yìn rẹ; gbogbo ọmọkùnrin láàárín yín ni kí a kọ ọ́ ní ilà. Ẹ ó sì kọ ẹran àkọ́ ilà yín; yóò sì jẹ́ àmì májẹ̀mú láàárín èmi àti yín. Ẹni tí ó bá jẹ́ ọmọ ọjọ́ mẹ́jọ ni kí a kọ ní ilà láàárín yín, gbogbo ọmọkùnrin ní ìran yín, ẹni tí a bí sínú ilé, tàbí ẹni tí a fi owó rà lọ́wọ́ àjèjì kan, ẹni tí kì í ṣe ti irú-ọmọ rẹ. Jẹ́nẹ́sísì 17:10–12.

A token is a sign, which represents an ensign. The passage is about the ensign who are the one hundred and forty-four thousand. The man child were to be circumcised at eight days old, just as the covenant of Noah was with the eight souls in the ark, thus employing the number eight to tie the Noachian covenant together with the Abrahamic covenant. They are to be Philadelphians, for the are to be circumcised which Paul identifies as the symbol of the crucifixion of the flesh. When the flesh is crucified Christ’s Divinity is within, and that combination is the ensign; for as Sister White states, “When Christ character is perfectly reproduced in His children, He will return for them.”

Àmì jẹ́ àmì ìfihàn, èyí tí ń ṣojú fún àsíá. Ìpínrọ̀ náà jẹ́ nípa àwọn aláàsíá, tí wọ́n jẹ́ ẹgbẹ̀rún mẹ́rìnlélógójì lé lórí ẹgbẹ̀rún kan [ọ̀kẹ́ márùn-ún-dín-lọ́gbọ̀n àti ẹgbẹ̀rún mẹ́sàn-án-dín-lọ́gbọ̀n]. A ní kí a kọ ọmọkùnrin náà ní ilà ní ọjọ́ kẹjọ ìbí rẹ̀, gẹ́gẹ́ bí májẹ̀mú Noa ti jẹ́ pẹ̀lú ẹ̀mí mẹ́jọ nínú ọkọ̀, nípa bẹ́ẹ̀ lílo nọ́mbà mẹ́jọ láti so májẹ̀mú ti Noa pọ̀ mọ́ májẹ̀mú Abrahamu. Wọ́n gbọdọ̀ jẹ́ ti Filadelfia, nítorí a ó kọ wọ́n ní ilà, èyí tí Paulu fi mọ̀ ọ́ gẹ́gẹ́ bí ààmì ìkànnìmọ́ agbelebu ti ara. Nígbà tí a bá kan ara mọ́ agbelebu, Ọlọ́run-ìwà Kristi wà nínú, àti àpapọ̀ yẹn ni àsíá; nítorí gẹ́gẹ́ bí Sister White ti sọ pé, “Nígbà tí ìwà Kristi bá tún hàn ní pípé nínú àwọn ọmọ Rẹ̀, Òun yóò padà wá fún wọn.”

> “Human nature is depraved, and is justly condemned by a holy God. But provision is made for the repenting sinner, so that by faith in the atonement of the only begotten Son of God, he may receive forgiveness of sin, find justification, receive adoption into the heavenly family, and become an inheritor of the kingdom of God. Transformation of character is wrought through the operation of the Holy Spirit, which works upon the human agent, implanting in him, according to his desire and consent to have it done, a new nature. The image of God is restored to the soul, and day by day he is strengthened and renewed by grace, and is enabled more and more perfectly to reflect the character of Christ in righteousness and true holiness.

> “Ìwà ẹ̀dá ènìyàn ti bàjẹ́ pátápátá, a sì dá a lẹ́bi ní òdodo níwájú Ọlọ́run mímọ́. Ṣùgbọ́n a ti pèsè ọ̀nà fún ẹlẹ́ṣẹ̀ tí ó ronúpìwàdà, kí ó lè, nípasẹ̀ ìgbàgbọ́ nínú ètùtù ìràpadà ti Ọmọ bíbí kanṣoṣo ti Ọlọ́run, gba ìdáríjì ẹ̀ṣẹ̀, rí ìdáláre, gba ìtẹ́wọ́gbà gẹ́gẹ́ bí ọmọ sínú ẹbí ọ̀run, kí ó sì di ajogún ìjọba Ọlọ́run. Ìyípadà ìwà ni a ń ṣiṣẹ́ jáde nípasẹ̀ iṣẹ́ Ẹ̀mí Mímọ́, ẹni tí ń ṣiṣẹ́ lórí ènìyàn, tí ó sì ń gbin ìwà-ẹ̀dá tuntun sínú rẹ̀, gẹ́gẹ́ bí ìfẹ́-ọkàn rẹ̀ àti ìtẹ́wọ́gbà rẹ̀ kí a ṣe é. A tún àwòrán Ọlọ́run ṣe nínú ọkàn, a sì ń fún un lókun, a sì ń sọ ọ́ di tuntun nípasẹ̀ oore-ọ̀fẹ́ lójoojúmọ́, a sì ń mú un lè túbọ̀ fi hàn sí i ní pípé sí i àti sí i iwa Kristi nínú òdodo àti ìwà mímọ́ tòótọ́.”

> “The oil so much needed by those who are represented as foolish virgins, is not something to be put on the outside. They need to bring the truth into the sanctuary of the soul, that it may cleanse, refine, and sanctify. It is not theory that they need; it is the sacred teachings of the Bible, which are not uncertain, disconnected doctrines, but are living truths, that involve eternal interests that center in Christ. In him is the complete system of divine truth. The salvation of the soul, through faith in Christ, is the ground and pillar of the truth. Those who exercise true faith in Christ make it manifest by holiness of character, by obedience to the law of God. They realize that the truth as it is in Jesus reaches heaven, and compasses eternity. They understand that the Christian’s character should represent the character of Christ, and be full of grace and truth. To them is imparted the oil of grace, which sustains a never-failing light. The Holy Spirit in the heart of the believer, makes him complete in Christ. It is not a decided evidence that a man or a woman is a Christian because he manifests deep emotion when under exciting circumstances. He who is Christlike has a deep, determined, persevering element in his soul, and yet has a sense of his own weakness, and is not deceived and misled by the Devil, and made to trust in himself. He has a knowledge of the word of God, and knows that he is safe only as he places his hand in the hand of Jesus Christ, and keeps firm hold upon him.

> “Epo tí àwọn tí a ṣàpẹẹrẹ wọn gẹ́gẹ́ bí àwọn wúńdíá aṣiwèrè nílò gidigidi kì í ṣe ohun kan láti fi síta lójú ara. Wọ́n nílò láti mú òtítọ́ wọ inú ibi mímọ́ ọkàn, kí ó lè wẹ̀ wọ́n mọ́, kí ó sọ wọ́n di mímọ́ sí i, kí ó sì yà wọ́n sọ́tọ̀ fún ìwà mímọ́. Kì í ṣe ìmọ̀ ẹ̀kọ́ lásán ni wọ́n nílò; ṣùgbọ́n àwọn ẹ̀kọ́ mímọ́ ti Bíbélì ni, tí kì í ṣe àwọn ẹ̀kọ́ àìdájú, tí kò ní ìṣọ̀kan, bí kò ṣe àwọn òtítọ́ alààyè, tí ó kan àwọn ìfẹ́kúfẹ̀ẹ́ ayérayé tí ó dojú kọ Kristi gẹ́gẹ́ bí àárín wọn. Nínú rẹ̀ ni ètò pípé ti òtítọ́ àtọ̀runwá wà. Ìgbàlà ọkàn, nípasẹ̀ ìgbàgbọ́ nínú Kristi, ni ìpìlẹ̀ àti ọ̀pá ìdúróṣinṣin òtítọ́. Àwọn tí wọ́n ń lo ìgbàgbọ́ tòótọ́ nínú Kristi ń fi hàn nípasẹ̀ ìwà mímọ́, nípasẹ̀ ìgbọràn sí òfin Ọlọ́run. Wọ́n mọ̀ pé òtítọ́ bí ó ti wà nínú Jesu ń dé ọ̀run, ó sì yí ayérayé ká. Wọ́n yé e pé ìwà Kristẹni gbọ́dọ̀ ṣàfihàn ìwà Kristi, kí ó sì kún fún oore-ọ̀fẹ́ àti òtítọ́. Fún wọn ni a ń pín epo oore-ọ̀fẹ́, èyí tí ń pa ìmọ́lẹ̀ tí kì í kú run mọ́. Ẹ̀mí Mímọ́ nínú ọkàn onígbàgbọ́ ń sọ ọ́ di pípé nínú Kristi. Kì í ṣe ẹ̀rí gidi tí a ti pinnu pé ọkùnrin tàbí obìnrin kan jẹ́ Kristẹni nítorí pé ó ń fi ìmọ̀lára jíjinlẹ̀ hàn nígbà tí ó wà lábẹ́ àwọn ipò tí ń ru ìmọ̀lára sókè. Ẹni tí ó dàbí Kristi ní èròjà jíjinlẹ̀, tí ó ní ìpinnu, tí ó sì ní ìfaradà nínú ọkàn rẹ̀, síbẹ̀ ó ní ìmọ̀lára àìlera tirẹ̀, a kì í sì í tàn án jẹ tàbí darí rẹ̀ ṣìnà nípasẹ̀ Èṣù kí a sì mú un gbẹ́kẹ̀ lé ara rẹ̀. Ó ní ìmọ̀ ọ̀rọ̀ Ọlọ́run, ó sì mọ̀ pé òun wà láìléwu nìkan bí ó bá fi ọwọ́ rẹ̀ sínú ọwọ́ Jesu Kristi, tí ó sì di í mú ṣinṣin.”

> “Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

> “A ń fi ìwà hàn nípasẹ̀ ìṣòro ńlá. Nígbà tí ohùn àìlẹ́gàn náà kéde ní àárín òru pé, ‘Kíyèsí i, ọkọ ìyàwó ń bọ̀; ẹ jáde lọ pàdé rẹ̀,’ àwọn wúńdíá tí ń sùn jí láti inú oorun wọn, a sì rí i ẹni tí ó ti ṣe ìmúrasílẹ̀ fún ìṣẹ̀lẹ̀ náà. A mú ẹgbẹ́ méjèèjì láìròtẹ́lẹ̀, ṣùgbọ́n ọ̀kan ti pèsè sílẹ̀ fún àkókò pàjáwìrì náà, a sì rí èkejì pé kò ní ìmúrasílẹ̀. A ń fi ìwà hàn nípasẹ̀ ipò àti ayidayida. Àwọn pàjáwìrì máa ń mú òtítọ́ irin ìwà jáde. Àjálù kan tó ṣẹlẹ̀ lójijì tí a kò sì retí, ìṣòro ikú ẹni, tàbí ìpèníjà ńlá kan, àìsàn kan tí a kò retí tàbí ìrora ọkàn, ohun kan tí yóò mú ọkàn ènìyàn dojú kọ ikú, yóò mú ohun tòótọ́ tí ó wà ní inú ìwà náà hàn. A ó fi í hàn gbangba bóyá ìgbàgbọ́ gidi kan wà nínú àwọn ìlérí ọ̀rọ̀ Ọlọ́run tàbí kò sí. A ó fi í hàn gbangba bóyá oore-ọ̀fẹ́ ń gbé ọkàn náà ró, bóyá òróró wà nínú ìkòkò pẹ̀lú fìtílà.”

> “Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals. It cannot be transferred to another, even if the possessor were willing to make the sacrifice. There is much we can do for each other while mercy still lingers. We can represent the character of Christ. We can give faithful warnings to the erring. We can reprove, rebuke, with all long-suffering and doctrine, bringing the doctrines of Holy Writ home to the heart. We can give heartfelt sympathy. We can pray with and for one another. By living a circumspect life, by maintaining a holy conversation, we may give an example of what a Christian should be; but no person can give to another his own mold of character. Let us duly consider the fact that we are to be saved, not as companies, but as individuals. We shall be judged according to the character we have formed. It is perilous to neglect to prepare the soul for eternity, and to put off making our peace with God until upon a dying bed. It is by the daily transactions of life, by the spirit we manifest, that we determine our eternal destiny. He who is faithful in that which is least, is faithful also in much. If we have made Christ our pattern, if we have walked and worked as he has given us an example in his own life, we shall be able to meet the solemn surprises that will come upon us in our experience, and say from our heart, ‘Not my will, but thine, be done.’

> “Àwọn àkókò ìdánwò ń dé bá gbogbo ènìyàn. Báwo ni a ṣe ń hùwà wa lábẹ́ ìdánwò àti ìfìdíhàn Ọlọ́run? Ṣé àwọn fìtílà wa máa ń kú? tàbí a ṣì ń pa wọ́n mọ́ ní jíjó? Ṣé a ti pèsè tán fún gbogbo pàjáwìrì nípa ìsopọ̀ wa pẹ̀lú Ẹni tí ó kún fún oore-ọ̀fẹ́ àti òtítọ́? Àwọn wúńdíá ọlọ́gbọ́n márùn-ún kò lè pín ìwà wọn fún àwọn wúńdíá aṣiwèrè márùn-ún. Ìwà gbọdọ̀ jẹ́ ohun tí àwa gẹ́gẹ́ bí ẹnìkọ̀ọ̀kan gbọ́dọ̀ dá sílẹ̀ fún ara wa. A kò lè fi í ránṣẹ́ sí ẹlòmíràn, àní bí ẹni tí ó ní í bá ṣetán láti ṣe ẹbọ náà. Ọ̀pọ̀ ohun ni a lè ṣe fún ara wa nígbà tí àánú ṣì ń dádúró. A lè ṣàfihàn ìwà Kristi. A lè fi ìkìlọ̀ olóòótọ́ fún àwọn tí wọ́n ṣìnà. A lè báni wí, a lè báni wí gidigidi, pẹ̀lú gbogbo sùúrù pípẹ́ àti ẹ̀kọ́, ní mímú àwọn ẹ̀kọ́ Ìwé Mímọ́ wá dé inú ọkàn. A lè fi àánú inú-ọkàn hàn. A lè gbàdúrà pẹ̀lú ara wa àti fún ara wa. Nípa gbígbé ìgbésí ayé pẹ̀lú ìṣọ́ra, nípa pípa ọ̀rọ̀ wa mọ́ ní mímọ́, a lè fi àpẹẹrẹ ohun tí Kristẹni yẹ kí ó jẹ́ hàn; ṣùgbọ́n kò sí ènìyàn tí ó lè fi àwòrán ìwà tirẹ̀ fún ẹlòmíràn. Jẹ́ kí a fi tọ́kantọ́kan ronú lórí òtítọ́ náà pé a ó gbà wá là, kì í ṣe gẹ́gẹ́ bí ẹgbẹ́gbẹ́, bí kò ṣe gẹ́gẹ́ bí ẹnìkọ̀ọ̀kan. A ó ṣe ìdájọ́ wa gẹ́gẹ́ bí ìwà tí a ti dá sílẹ̀. Ó léwu láti kọ̀ láti pèsè ọkàn fún ayérayé, àti láti fa á kù nínú ṣíṣe àlàáfíà wa pẹ̀lú Ọlọ́run títí di orí ibùsùn ikú. Nípasẹ̀ àwọn ìṣòwò ojoojúmọ́ ìgbésí ayé, nípasẹ̀ ẹ̀mí tí a ń fi hàn, ni a fi ń pinnu ìpín ayérayé wa. Ẹni tí ó jẹ́ olóòótọ́ nínú ohun tí ó kéré jù, olóòótọ́ ni pẹ̀lú nínú ohun púpọ̀. Bí a bá ti sọ Kristi di àpẹẹrẹ wa, bí a bá ti rìn, tí a sì ti ṣiṣẹ́ gẹ́gẹ́ bí ó ti fi àpẹẹrẹ fún wa nínú ìgbésí ayé tirẹ̀, a ó lè dojú kọ àwọn ìyàlẹ́nu pàtàkì tí yóò dé bá wa nínú ìrírí wa, kí a sì lè sọ láti inú ọkàn wa pé, ‘Kì í ṣe ìfẹ́ mi, bí kò ṣe tìrẹ, ni kí a ṣe.’”

> “It is in probationary time, the time in which we are living, that we should calmly contemplate the terms of salvation, and live according to the conditions laid down in the word of God. We should educate and train ourselves, hour by hour and day by day, by careful discipline, to perform every duty. We should become acquainted with God and with Jesus Christ whom he has sent. In every trial it is our privilege to draw upon him who has said, ‘Let him take hold of my strength, that he may make peace with me; and he shall make peace with me.’ The Lord says he is more willing to give us the Holy Spirit than parents are to give bread to their children. Then let us have the oil of grace in our vessels with our lamps, that we may not be found among those who are represented as foolish virgins, who were not prepared to go forth to meet the bridegroom.” Review and Herald, September 17, 1895.

> “Ní àkókò àdánwò ni, àkókò tí a wà yìí gan-an, ni a yẹ kí a fi ìbàlẹ̀ ọkàn ronú lórí àwọn ìpèníjà ìgbàlà, kí a sì máa gbé gẹ́gẹ́ bí àwọn àdéhùn tí a ti fi lélẹ̀ nínú ọ̀rọ̀ Ọlọ́run. A yẹ kí a kọ́ ara wa, kí a sì tọ́ ara wa dàgbà, wákàtí dé wákàtí àti ọjọ́ dé ọjọ́, nípasẹ̀ ìmúlò àkóso pẹ̀lẹ́pẹ̀lẹ́, láti ṣe gbogbo ojúṣe. A yẹ kí a mọ Ọlọ́run àti Jésù Kristi ẹni tí ó ti rán. Nínú gbogbo ìdánwò, ànfàní wa ni láti gbẹ́kẹ̀ lé ẹni tí ó ti sọ pé, ‘Jẹ́ kí ó di agbára mi mú, kí ó lè bá mi ṣe àlàáfíà; yóò sì bá mi ṣe àlàáfíà.’ Olúwa sọ pé ó túbọ̀ fẹ́ láti fi Ẹ̀mí Mímọ́ fún wa ju bí àwọn òbí ṣe fẹ́ fi búrẹ́dì fún àwọn ọmọ wọn lọ. Nítorí náà, ẹ jẹ́ kí a ní òróró oore-ọ̀fẹ́ nínú àwọn ìkòkò wa pẹ̀lú àwọn fìtílà wa, kí a má bàa rí wa láàárín àwọn tí a ṣàpẹẹrẹ wọn gẹ́gẹ́ bí àwọn wúńdíá aṣiwèrè, àwọn tí kò tíì múra sílẹ̀ láti jáde lọ pàdé ọkọ ìyàwó.” Review and Herald, September 17, 1895.

The ensign of the one hundred and forty-four thousand who were typified by Abraham’s circumcision and the eight souls upon the ark, are the wise virgins in the parable who perfectly reflect the character of Christ in the soon coming crisis. It is only fitting that Sister White closed out the passage by citing Isaiah, for it is a passage that directly refers to the sealing time of the one hundred and forty-four thousand.

Àmì ti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [one hundred and forty-four thousand], àwọn tí a fi ilàkọsílẹ̀ Ábúráhámù àti ẹ̀mí mẹ́jọ tí ó wà lórí ọkọ̀ hàn gẹ́gẹ́ bí àpẹẹrẹ wọn, ni àwọn wúńdíá ọlọ́gbọ́n nínú òwe náà, tí wọ́n ń fi ìwà Kristi hàn ní pípé nínú ìṣòro tí ń bọ̀ láìpẹ́. Ó yẹ gidigidi pé Sister White parí àyọkà náà pẹ̀lú ìtọ́kasí sí Isaiah, nítorí pé ó jẹ́ àyọkà tí ó tọ́ka tààrà sí àkókò ìdìdìgbẹ́ àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [one hundred and forty-four thousand].

> In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. Isaiah 27:2–11.

> Ní ọjọ́ náà ni kí ẹ kọrin sí i pé, Ọgbà àjàrà wáìnì pupa. Èmi Olúwa ni ń ṣọ́ ọ; èmi yóò máa bomi rin í ní gbogbo ìgbà: kí ẹnikẹ́ni má bà á jẹ́, èmi yóò máa ṣọ́ ọ ní òru àti ní ọ̀sán. Ìbínú kò sí nínú mi: ta ni yóò gbé ẹ̀gún àti òṣùṣú dì mí ní ogun? èmi yóò gba àárín wọn kọjá, èmi yóò sì jó wọn pa pọ̀. Tàbí kí ó di agbára mi mú, kí ó lè ṣe àlàáfíà pẹ̀lú mi; yóò sì ṣe àlàáfíà pẹ̀lú mi. Òun yóò mú kí àwọn tí ó ti inú Jakọbu jáde gbé gbòǹgbò: Ísírẹ́lì yóò yọ̀, yóò sì hù, yóò sì fi èso kún ojú ayé. Ṣé ó ti lù ú bí ó ti lu àwọn tí ó lu ú bí? tàbí a ha pa á gẹ́gẹ́ bí pípa àwọn tí ó pa nípasẹ̀ rẹ̀? Níwọ̀n ìwọ̀n, nígbà tí ó bá ta jáde, ìwọ yóò bá a wíjọ: ó dá ẹ̀fúùfù líle rẹ̀ dúró ní ọjọ́ ẹ̀fúùfù ìlà-oòrùn. Nítorí èyí ni a ó fi wẹ ẹ̀ṣẹ̀ Jakọbu kúrò; èyí sì ni gbogbo èso ìyọkúrò ẹ̀ṣẹ̀ rẹ̀; nígbà tí ó bá sọ gbogbo òkúta pẹpẹ di bí òkúta ṣọ́ọ̀kì tí a fọ́ túútúú, àwọn igbó ère àti àwọn ère kì yóò dúró mọ́. Síbẹ̀, ìlú olódi ni yóò di ahoro, a ó sì fi ibùgbé sílẹ̀, a ó sì fi í sílẹ̀ bí aginjù: níbẹ̀ ni ọmọ màlúù yóò máa jẹun, níbẹ̀ ni yóò sì dùbúlẹ̀, yóò sì jẹ àwọn ẹ̀ka rẹ̀ run. Nígbà tí àwọn ẹ̀ka rẹ̀ bá gbẹ, a ó ké wọn kúrò: àwọn obìnrin yóò wá, wọn yóò sì sun wọn ní iná: nítorí pé ènìyàn aláìlóye ni wọ́n: nítorí náà, ẹni tí ó dá wọn kì yóò ṣàánú wọn, ẹni tí ó mọ̀ wọ́n nì kì yóò fi oore hàn wọ́n. Isaiah 27:2–11.

The “day of the east wind,” when the iniquity of Jacob is being purged, and the other class of “people of no understanding” are being gathered and burned is the sealing time of the one hundred and forty-four thousand. In that period, he who desires to make peace with Christ can do so, but the final movements are rapid ones.

“ọjọ́ ẹ̀fúùfù ìlà-oòrùn,” nígbà tí a ń wẹ ẹ̀ṣẹ̀ Jékọ́bù kúrò, tí a sì ń kó irú ẹgbẹ́ kejì ti “àwọn ènìyàn aláìlóye” jọ láti sun wọn, ni àkókò ìdìmọ̀tì ìgbẹ̀yìn fún ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [ọgọ́rùn-ún méjìlélógójì àti ẹgbẹ̀rún mẹ́rin]. Ní àkókò náà, ẹni tí ó bá fẹ́ bá Kristi ṣe àlàáfíà lè ṣe bẹ́ẹ̀, ṣùgbọ́n àwọn ìṣísẹ̀ ìkẹyìn ń lọ ní yíyára.

The priests were to be thirty years old when they began to serve, and the one-hundred and forty-four thousand are Peter’s kingdom of priests who renew the covenant with God in the last days.

Àwọn àlùfáà ni kí wọ́n jẹ́ ọmọ ọdún ọgbọ̀n nígbà tí wọ́n bẹ̀rẹ̀ iṣẹ́ ìránṣẹ́ wọn, àti pé ẹgbẹ̀rún mẹ́rìnlélógójì [144,000] náà ni ìjọba àwọn àlùfáà Peteru, àwọn tí ń tún májẹ̀mú náà ṣe pẹ̀lú Ọlọ́run ní àwọn ọjọ́ ìkẹyìn.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 1:5.

> Ẹ̀yin náà pẹ̀lú, gẹ́gẹ́ bí àwọn òkúta alààyè, a ń kọ́ yín jọ sí ilé ẹ̀mí kan, iṣẹ́ àlùfáà mímọ́, láti máa rú àwọn ẹbọ ẹ̀mí sókè, tí ó ṣe ìtẹ́wọ́gbà lọ́dọ̀ Ọlọ́run nípasẹ̀ Jésù Kristi. 1 Peteru 1:5.

The priests were prepared to serve over an eight-day anointing service; thus, the number eight is a symbol of the anointed priesthood that are within the ark.

A pèsè àwọn àlùfáà sílẹ̀ láti ṣe iṣẹ́ ìsìn ní àkókò iṣẹ́ òróró ìyàsímímọ́ ọjọ́ mẹ́jọ; nítorí náà, nọ́ńbà mẹ́jọ jẹ́ àmì àpẹẹrẹ ti ẹgbẹ́ àlùfáà ẹni-à-mì tí ó wà nínú àpótí májẹ̀mú.

## Aaron’s Rod

Ọ̀pá Áárónì

The anointed priesthood of the one hundred and forty-four thousand are represented within the ark of the covenant as Aaron’s rod that budded. When Aaron’s rod budded it provided a distinction between Aaron and the other rods of the tribes of Israel which did not bud. In the Scriptures it is rain that produces the budding of the plants.

Aṣojú alufaa tí a fi òróró yàn ti ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún ni a ṣojú fún nínú àpótí májẹ̀mú gẹ́gẹ́ bí ọ̀pá Áárónì tí yọ ìyọ̀. Nígbà tí ọ̀pá Áárónì yọ ìyọ̀, ó fi ìyàtọ̀ hàn láàárín Áárónì àti àwọn ọ̀pá mìíràn ti àwọn ẹ̀yà Ísírẹ́lì tí kò yọ ìyọ̀. Nínú Ìwé Mímọ́, òjò ni ó ń mú kí ewéko yọ ìyọ̀.

All the prophets address the latter days, so Aaron’s rod of priesthood, represents the anointing of the one hundred and forty-four thousand in a situation that aligns with Elijah at Carmel and the Millerites in 1844. It addresses the point when there is a clear distinction between the true and false messages of the latter rain. That distinction is made by Joel when he identifies the “new wine” being cut off from one class. The class who has the new wine cut off from their mouths are Isaiah’s drunkards of Ephraim. They are also those who accused the disciples of being drunk at Pentecost and they are the rebels of 1888, who followed their fathers, who were the rebels of 1863. All those lines of prophecy align with the line which Sister White identifies as occurring when the world realizes Adventism has known about the fireballs of Nashville for roughly one hundred and twenty-five years and has said nothing.

Gbogbo àwọn wòlíì ń sọ̀rọ̀ nípa àwọn ọjọ́ ìkẹyìn, nítorí náà ọ̀pá àlùfáà ti Árónì ń ṣojú ìfóróyìn àwọn ẹgbẹ̀rún ọgọ́rùn-ún méjìlélógójì mẹ́rìnlélógójì náà nínú ipò kan tí ó bá ti Élíjà ní Kámẹ́lì àti ti àwọn Millerite ní 1844 mu. Ó ń tọ́ka sí àkókò náà nígbà tí ìyàtọ̀ kedere wà láàárín àwọn ìránṣẹ́ òtítọ́ àti èké ti òjò ìkẹyìn. Joẹli ni ó fi ìyàtọ̀ náà hàn nígbà tí ó tọ́ka sí “wáìnì tuntun” gẹ́gẹ́ bí ohun tí a ti gé kúrò lọ́wọ́ ẹgbẹ́ kan. Ẹgbẹ́ tí a gé wáìnì tuntun náà kúrò lẹ́nu wọn ni àwọn ọ̀mùtí Éfúràímù ti Isaiah. Wọ́n sì tún jẹ́ àwọn náà tí wọ́n fi ẹ̀sùn kàn àwọn ọmọ-ẹ̀yìn pé wọ́n ti mutí yó ní Pẹ́ńtíkọ́sì, àti pé wọ́n ni àwọn ọlọ̀tẹ̀ ti 1888, tí wọ́n tẹ̀ lé àwọn baba wọn, àwọn tí wọ́n jẹ́ ọlọ̀tẹ̀ ti 1863. Gbogbo àwọn ìlà àsọtẹ́lẹ̀ wọ̀nyí bá ara wọn mu pẹ̀lú ìlà náà tí Sister White sọ pé ó ṣẹlẹ̀ nígbà tí ayé bá mọ̀ pé Adventism ti mọ̀ nípa àwọn bọ́ọ̀lù iná Nashville fún nǹkan bí ọdún ọgọ́rùn-ún kan àti ọdún márùn-ún-dín-lọ́gbọ̀n, síbẹ̀ kò sọ ohunkóhun.

## 8, Eighty and 81

8, Ọgọ́rin àti 81

The number thirty and the number eight are symbols of the priesthood of the one hundred and forty-four thousand who are the ensign of the latter days which represents the combination of Divinity and humanity. The number eight is a tithe of the number eighty, which is the number of the eighty valiant priests who with the high priest withstood king Uzziah, who attempted to offer incense in the holy place. Eighty-one represents Divinity combined with humanity in the context of the priesthood of the church triumphant. The history of Uzziah’s rebellion connects that priesthood of eighty-one in the very crisis that aligns with the rebellion of Ptolemy just after the battle of Raphia. All the prophets identify the latter days, so the priesthood of Divinity combined with humanity, which is the priesthood of the church triumphant made up of eighty human priests and one Divine High Priest are identified in the history that began in 2014 when the Ukrainian War was initiated.

Nọ́mbà ọgbọ̀n àti nọ́mbà mẹ́jọ jẹ́ àmì àpẹẹrẹ iṣẹ́-àlùfáà ti ẹgbẹ̀rún mẹ́rìnlélógójì-lẹ́ẹ̀dẹ́gbẹ̀ta náà, àwọn tí wọ́n jẹ́ àsíá àwọn ọjọ́ ìkẹyìn, èyí tí ó ń ṣàpẹẹrẹ ìṣọ̀kan Ìwà-Ọlọ́run àti ẹ̀dá ènìyàn. Nọ́mbà mẹ́jọ jẹ́ ìdámẹ́wàá ti nọ́mbà ọgọ́rin, èyí tí í ṣe nọ́mbà àwọn àlùfáà akíkanjú ọgọ́rin tí wọ́n pẹ̀lú olórí àlùfáà dúró lòdì sí ọba Ussiah, ẹni tí ó gbìyànjú láti rú tùràrí ní ibi mímọ́. Ọgọ́rin-lé-ọ̀kan ń ṣàfihàn Ìwà-Ọlọ́run tí a so pọ̀ mọ́ ẹ̀dá ènìyàn nínú àyíká iṣẹ́-àlùfáà ìjọ ajagunmálù. Ìtàn ìṣọ̀tẹ̀ Ussiah so iṣẹ́-àlùfáà ọgọ́rin-lé-ọ̀kan náà mọ́ ìpẹ̀yà gan-an náà tí ó bá ìṣọ̀tẹ̀ Ptolemy mu ní kété lẹ́yìn ogun Raphia. Gbogbo àwọn wòlíì ń fi àwọn ọjọ́ ìkẹyìn hàn, nítorí náà iṣẹ́-àlùfáà ti Ìwà-Ọlọ́run tí a so pọ̀ mọ́ ẹ̀dá ènìyàn, èyí tí í ṣe iṣẹ́-àlùfáà ìjọ ajagunmálù tí ó ní àkópọ̀ àlùfáà ènìyàn ọgọ́rin àti Olórí Àlùfáà kan tí í ṣe Ọlọ́run, ni a fi hàn nínú ìtàn tí ó bẹ̀rẹ̀ ní ọdún 2014 nígbà tí Ogun Ukraine bẹ̀rẹ̀.

The middle chapter of Genesis’ twelve-chapter line is chapter seventeen. The middle verse of the twelve-chapter line is verse twenty-two. Verse twenty-two marks a distinct end of a conversation between God and Abraham that began in verse one, thus identifying verse twenty-two as the end of a prophetic line which bears the signature of the Hebrew alphabet’s twenty-two letters. The middle verse of the line of twenty-two verses is verse eleven, which in turn is the middle of three verses that identify the ensign of the one hundred and forty-four thousand. Verse eleven is therefore the middle of three distinct verses, and verse eleven conveys the primary truth of not only the twenty-two verses, but also of the three verses it is within, thus identifying verse eleven and twenty-two as a beginning and ending of the primary thought. Thus, verse eleven through twenty-two in chapter seventeen is the primary theme of chapters eleven through twenty-two.

Orí kẹtàlá láàárín ìlà orí méjìlá ti Jẹ́nẹ́sísì ni orí kẹtàdínlógún. Ẹsẹ̀ àárín ìlà orí méjìlá náà ni ẹsẹ̀ kejìlélógún. Ẹsẹ̀ kejìlélógún fi òpin pàtó sí ìjíròrò kan láàárín Ọlọ́run àti Ábúráhámù tí ó bẹ̀rẹ̀ ní ẹsẹ̀ kìn-ín-ní, nípa bẹ́ẹ̀ fífi hàn pé ẹsẹ̀ kejìlélógún ni òpin ìlà àsọtẹ́lẹ̀ kan tí ó ru ààmì ìfọwọ́sowọ́pọ̀ àwọn lẹ́tà méjìlélógún ti álífábẹ́ẹ̀tì Hébérù. Ẹsẹ̀ àárín ìlà ẹsẹ̀ méjìlélógún náà ni ẹsẹ̀ kọkànlá, èyí sì, ní ẹ̀wẹ̀, jẹ́ àárín ẹsẹ̀ mẹ́ta tí ń tọ́ka sí àsíá àwọn ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì. Nítorí náà, ẹsẹ̀ kọkànlá ni àárín ẹsẹ̀ mẹ́ta ọ̀tọ̀ọ̀tọ̀, àti pé ẹsẹ̀ kọkànlá gbé òtítọ́ àkọ́kọ́ kalẹ̀ kì í ṣe ti ẹsẹ̀ méjìlélógún nìkan, ṣùgbọ́n pẹ̀lú ti ẹsẹ̀ mẹ́ta tí ó wà nínú wọn, nípa bẹ́ẹ̀ fífi hàn pé ẹsẹ̀ kọkànlá àti kejìlélógún ni ìbẹ̀rẹ̀ àti òpin èrò àkọ́kọ́ náà. Báyìí, ẹsẹ̀ kọkànlá títí dé kejìlélógún nínú orí kẹtàdínlógún ni kókó pàtàkì àwọn orí kọkànlá títí dé kejìlélógún.

The middle of chapters eleven unto twenty-two in the book of Matthew is chapter sixteen.

Àárín orí kẹ́wàá sí orí méjìlélógún nínú ìwé Mátíù ni orí kẹrìndínlógún wà.

> Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:20.

> Nígbà náà ni ó pàṣẹ fún àwọn ọmọ-ẹ̀yìn rẹ̀ pé kí wọn má ṣe sọ fún ẹnikẹ́ni pé òun ni Jésù Kristi náà. Mátíù 16:20.

As with Genesis’ midpoint, verse twenty marks the end of a specific conversation that began in verse thirteen when Christ and the disciples arrived at Caesarea Philippi.

Gẹ́gẹ́ bí ó ti rí ní àárín Gẹ́nẹ́sísì, ẹsẹ̀ kẹ́ẹ̀ẹ́dógún àti ogún jẹ́ àmì òpin ìjíròrò kan pàtó tí ó bẹ̀rẹ̀ ní ẹsẹ̀ kẹtàlá nígbà tí Kristi àti àwọn ọmọ-ẹ̀yìn náà dé sí Kesaríà Filipi.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.

> Nígbà tí Jésù dé agbègbè Kesaréà Filipi, ó bi àwọn ọmọ-ẹ̀yìn rẹ̀ pé, “Ta ni àwọn ènìyàn ń wí pé èmi Ọmọ ènìyàn jẹ́?” Wọ́n sì wí pé, “Àwọn kan ń wí pé ìwọ ni Johanu Oníbatisí; àwọn mìíràn, Élíjà; àwọn mìíràn sì, Jeremáyà, tàbí ọ̀kan nínú àwọn wòlíì.” Ó wí fún wọn pé, “Ṣùgbọ́n èyin náà, ta ni ẹ̀yin ń wí pé èmi jẹ́?” Simoni Peteru sì dáhùn, ó ní, “Ìwọ ni Kristi, Ọmọ Ọlọ́run alààyè.” Jésù sì dáhùn, ó wí fún un pé, “Alábùkún ni ìwọ, Simoni Bàrjíónà: nítorí ẹran ara àti ẹ̀jẹ̀ kò fihàn èyí fún ọ, bí kò ṣe Baba mi tí ń bẹ ní ọ̀run. Èmi náà sì wí fún ọ pé, ìwọ ni Peteru, àti lórí àpáta yìí ni èmi yóò kọ ìjọ mi; àwọn ẹnu-ọ̀nà ọ̀run àpáàdì kì yóò borí rẹ̀. Èmi yóò sì fi àwọn kọ́kọ́rọ́ ìjọba ọ̀run fún ọ: ohunkóhun tí ìwọ bá dè ní ayé ni a ó dè ní ọ̀run: ohunkóhun tí ìwọ bá tú ní ayé ni a ó tú ní ọ̀run.” Nígbà náà ni ó pa láṣẹ fún àwọn ọmọ-ẹ̀yìn rẹ̀ pé kí wọ́n má sọ fún ẹnikẹ́ni pé òun ni Jésù Kristi. Matteu 16:13–20.

## Raphia and Panium

Rafía àti Páníùmù

Not only does Matthew’s middle passage represent a distinct conversation and subject, but just as the covenant symbolism of Genesis’ testimony aligns with the battle of Raphia, Matthew’s conversation takes place in Caesarea Philippi, which is Panium. Panium of verse fifteen of Daniel eleven is the midpoint in Matthew’s twelve-chapter line and Raphia of verse eleven of Daniel eleven, is the midpoint of Genesis’ twelve-chapter line.

Kì í ṣe pé àpá àárín Matteu nìkan ni ó ṣojú ìjíròrò àti kókó-ọrọ kan tó yàtọ̀, ṣùgbọ́n gẹ́gẹ́ bí ààmì ìṣèlérí inú ẹ̀rí Jẹ́nẹ́sísì ṣe bá ogun Raphia mu, bẹ́ẹ̀ ni ìjíròrò Matteu náà ṣẹlẹ̀ ní Kesarea Filipi, èyí tí í ṣe Panium. Panium ti ẹsẹ̀ kẹ́ẹ̀ẹ́dógún nínú Daniẹli mọ́kànlá ni àárín ìlà orí méjìlá Matteu, àti Raphia ti ẹsẹ̀ kọkànlá nínú Daniẹli mọ́kànlá ni àárín ìlà orí méjìlá Jẹ́nẹ́sísì.

The 250 years that began in 457 BC concluded at 207 BC, the midpoint between Raphia of verse eleven and Panium of verse fifteen, which is where the sign of Abraham’s circumcision and Peter’s confession of the Messiah converge. In the book of Matthew’s line, Peter is testifying to his recognition of Christ, the Son of God at His baptism.

Ọdún 250 tí ó bẹ̀rẹ̀ ní 457 Ṣ.K. parí ní 207 Ṣ.K., ní àárín gbùngbùn láàárín Raphia ti ẹsẹ̀ kẹ́tàlá àti Panium ti ẹsẹ̀ kẹ́ẹ̀ẹ́dógún, níbi tí àmì ìkọlà Abrahamu àti ìjẹ́wọ́ Peteru nípa Mèsáyà ti pàdé. Nínú ìlà ìwé Mátíù, Peteru ń jẹ́rìí sí ìmúmọ̀ rẹ̀ nípa Kristi, Ọmọ Ọlọ́run nígbà ìrìbọmi Rẹ̀.

Simon means “one who hears” and Barjona means “son of the dove.” Simon was one who heard the message of Christ baptism, when the Holy Spirit descended in the form of a dove. Christ’s baptism typified August 11, 1840, when the mighty angel of Revelation ten descended. The same angel descended on 9/11. Peter represents those who recognize 9/11 as the testing message of the generation of the one hundred and forty-four thousand.

Símón túmọ̀ sí “ẹni tí ó gbọ́,” Barjona sì túmọ̀ sí “ọmọ àdàbà.” Símón jẹ́ ẹni tí ó gbọ́ ọ̀rọ̀ ìrìbọmi Kristi, nígbà tí Ẹ̀mí Mímọ́ sọ̀kalẹ̀ wá ní àwòrán àdàbà. Ìrìbọmi Kristi jẹ́ àpẹẹrẹ ọjọ́ kẹ́rìnlá Oṣù Kẹjọ 11, 1840, nígbà tí áńgẹ́lì alágbára ti Ìfihàn orí kẹwàá sọ̀kalẹ̀ wá. Áńgẹ́lì kan náà sọ̀kalẹ̀ wá ní 9/11. Pétérù dúró fún àwọn tí ó mọ 9/11 gẹ́gẹ́ bí ìránṣẹ́ ìdánwò ti ìran ẹgbẹ̀rún kan, irinwó mẹ́rìnlélọ́gọ́rin.

Peter represents those who employ the methodology of line upon line. He is the “son” of the dove, so as a son he symbolically represents the last generation. Peter is a symbol of the last generation, and with the symbolic numbering of his name he represents the one hundred and forty-four thousand. Peter represents the final generation who hear the message of the empowerment when Christ appears in the prophetic line. Peter recognized the message associated with Christ’s baptism, and thus Peter could identify Jesus as the anointed one, which is Messiah in the Hebrew and Christ in the Greek. Peter represents those who understand that the angel of Revelation eighteen who descended at 9/11, had also descended on August 11, 1840. Peter represents those who understand 9/11 as a waymark that is only established by the testimony of two or three lines.

Peteru dúró fún àwọn tí ń lo ọ̀nà ìlànà ìlà lórí ìlà. Òun ni “ọmọ” àdàbà, nítorí náà gẹ́gẹ́ bí ọmọ ó ń ṣàfihàn ní ààmì ìran ìkẹyìn. Peteru jẹ́ àmì ìran ìkẹyìn, àti pẹ̀lú ìṣírò ààmì orúkọ rẹ̀, ó dúró fún ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin [144,000]. Peteru dúró fún ìran ìkẹyìn tí ń gbọ́ ìránṣẹ́ agbára náà nígbà tí Kristi bá farahàn nínú ìlà àsọtẹ́lẹ̀. Peteru mọ ìránṣẹ́ tí ó ní ìbáṣepọ̀ pẹ̀lú ìrìbọmi Kristi, nítorí náà Peteru lè dá Jesu mọ̀ gẹ́gẹ́ bí Ẹni tí a fi òróró yàn, èyí tí í ṣe Messiah nínú èdè Heberu àti Christ nínú èdè Giriki. Peteru dúró fún àwọn tí ó lóye pé áńgẹ́lì Ìfihàn mẹ́ẹ̀dógún tí ó sọ̀kalẹ̀ ní 9/11, ti sọ̀kalẹ̀ pẹ̀lú ní August 11, 1840. Peteru dúró fún àwọn tí ó lóye 9/11 gẹ́gẹ́ bí àmì ọ̀nà kan tí a fi ẹ̀rí ìlà méjì tàbí mẹ́ta nìkan múlẹ̀.

Peter’s confession is that 9/11 identifies the arrival of the third woe, which is the testing message for the final generation. That confession is where the name changes. Abraham is at Raphia and Peter is at Panium, just before the cross. Between Panium and the cross Peter is going to visit the Mount of Transfiguration. It is at Panium where Simon is changed unto Peter when he gave his confession of the testing message for his generation. For the one hundred and forty-four thousand that testing message is Islam of the third woe which arrived in prophetic history at 9/11.

Ìjẹ́wọ́ Pétérù ni pé 9/11 ń fi dídé ègbé kẹta hàn, èyí tí í ṣe ìránṣẹ́ ìdánwò fún ìran ìkẹyìn. Níbi ìjẹ́wọ́ yẹn ni orúkọ ti yí padà. Ábúráhámù wà ní Ráfíà, Pétérù sì wà ní Pániúmù, díẹ̀ kí àgbélébùú tó dé. Láàárín Pániúmù àti àgbélébùú, Pétérù yóò lọ sí Òkè Ìyípadà. Ní Pániúmù ni a ti yí Símónì padà sí Pétérù nígbà tí ó ṣe ìjẹ́wọ́ rẹ̀ nípa ìránṣẹ́ ìdánwò fún ìran rẹ̀. Fún ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì náà, ìránṣẹ́ ìdánwò yẹn ni Ísílamù ti ègbé kẹta, èyí tí ó dé nínú ìtàn àsọtẹ́lẹ̀ ní 9/11.

The beginning of the testing of Adventism began at 9/11, and at the end of the testing of Adventism the message of Islam of the third woe identifies when and where Simon’s name is changed. The message Peter understands at the end, which was typified by the message of 9/11 at the beginning, is the corrected message of the fireballs of Nashville. There the feast of trumpets arrives in conjunction with the ascension of the ensign and the closed door of the Day of Atonement.

Ìbẹ̀rẹ̀ ìdánwò Adventism bẹ̀rẹ̀ ní 9/11, àti ní òpin ìdánwò Adventism náà, ìhìn-iṣẹ́ Islam ti ìyọnu kẹta fi hàn ìgbà àti ibi tí a ti yí orúkọ Simon padà. Ìhìn-iṣẹ́ tí Peter lòye ní òpin, èyí tí a fi ṣe àpẹẹrẹ rẹ̀ nípasẹ̀ ìhìn-iṣẹ́ 9/11 ní ìbẹ̀rẹ̀, ni ìhìn-iṣẹ́ tí a ti tún ṣe ní ìtúnṣe ti àwọn bọ́ọ̀lù iná Nashville. Níbẹ̀ ni àjọ̀dún fèrè dé ní ìpapọ̀ pẹ̀lú ìgòkè àsíá àti ilẹ̀kùn tí a ti pa ti Ọjọ́ Ètùtù.

We will continue these things in the next article.

A ó tẹ̀síwájú pẹ̀lú àwọn nǹkan wọ̀nyí nínú àpilẹ̀kọ tí ó kàn.

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