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

Ìwé Dáníẹ́lì - Ọ̀kan Ọgọ́rùn-ún Mẹ́tàlélọ́gbọ̀n

The Prophetic Unfolding: From September 11, 2001, to the Impending Sunday Law in the United States

Ìṣípayá Ìsọtẹ́lẹ̀: Láti Ọjọ́ Kẹwàá-dín-lọ́gbọ̀n Oṣù Kẹsàn-án, 2001, Sí Ofin Ọjọ́ Àìkú Tí Ń Bọ̀ Ní Orílẹ̀-Èdè Amẹ́ríkà

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Jeff Pippenger

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March 13, 2024

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The sealing time of the one hundred and forty-four thousand from September 11, 2001, unto the soon coming Sunday law in the United States is the prophetic period where every vision of God’s Word is fulfilled in the last days.

Àkókò fífi èdìdì sí ẹgbẹ̀rún mẹ́rìnlélógójì àti ẹgbẹ̀rún mẹ́rin náà, láti ọjọ́ kẹ́tàlá oṣù Kẹsàn-án, ọdún 2001, títí dé òfin Ọjọ́ Àìkú tí yóò wá láìpẹ́ ní Orílẹ̀-Èdè Amẹ́ríkà, ni àkókò àsọtẹ́lẹ̀ náà nínú èyí tí gbogbo ìran Ọ̀rọ̀ Ọlọ́run ti ń ṣẹ ní àwọn ọjọ́ ìkẹyìn.

> Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. Ezekiel 12:23.

> Nítorí náà, sọ fún wọn pé, Báyìí ni Olúwa Ọlọ́run wí; Èmi yóò mú kí òwe yìí dópin, wọn kì yóò sì tún lò ó gẹ́gẹ́ bí òwe ní Israẹli mọ́; ṣùgbọ́n sọ fún wọn pé, àwọn ọjọ́ náà ti súnmọ́, àti ìmúṣẹ gbogbo ìran. Esekiẹli 12:23.

In that line, the third angel arrives again, and in so doing, it is represented by the arrival of the third angel on October 22, 1844, unto the rebellion of 1863. The rebellion of 1863 was represented by the first rebellion of ancient Israel at Kadesh, and therefore is represented by the whole history from the Red Sea crossing until the first Kadesh rebellion. The first Kadesh rebellion typified the second Kadesh rebellion, and thus the line from the death of Aaron to the second Kadesh rebellion is repeated in the line of the sealing.

Nínú ìlà yẹn, áńgẹ́lì kẹta tún dé, àti nípa bẹ́ẹ̀, a ṣàfihàn rẹ̀ nípasẹ̀ ìbọ̀wọ̀lé áńgẹ́lì kẹta ní October 22, 1844, títí dé ìṣọ̀tẹ̀ ọdún 1863. Ìṣọ̀tẹ̀ ọdún 1863 ni a ṣojú fún nípasẹ̀ ìṣọ̀tẹ̀ àkọ́kọ́ ti Ísírẹ́lì ìgbàanì ní Kadesh, nítorí náà a sì tún ṣojú fún un nípasẹ̀ gbogbo ìtàn láti ìrékọjá Òkun Pupa títí dé ìṣọ̀tẹ̀ àkọ́kọ́ ní Kadesh. Ìṣọ̀tẹ̀ àkọ́kọ́ ní Kadesh jẹ́ àpẹẹrẹ ti ìṣọ̀tẹ̀ kejì ní Kadesh, nítorí náà ìlà láti ikú Aaroni títí dé ìṣọ̀tẹ̀ kejì ní Kadesh ni a tún ṣe ní ìlà ìdìdì.

It is repeated in the history of the Millerites, from 1840 unto 1844, which was typified by Christ’s baptism unto the cross, which also represented the history of the cross to the stoning of Stephen. Line upon line, each of the ancient prophets spoke about this period of time more than the days in which they lived.

A tún tún ṣe é nínú ìtàn àwọn Millerites, láti ọdún 1840 títí dé 1844, èyí tí a fi ìrìbọmi Kristi títí dé àgbélébùú ṣe àpẹẹrẹ rẹ̀, èyí tí ó sì tún dúró fún ìtàn láti àgbélébùú títí dé ìsọ̀kúta Stefanu. Lórí ìlà lórí ìlà, olúkúlùkù àwọn wòlíì ìgbàanì sọ̀rọ̀ nípa àkókò yìí ju àwọn ọjọ́ tí wọ́n gbé ayé wọn nínú rẹ̀ lọ.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Ọ̀kọ̀ọ̀kan àwọn wòlíì ìgbàanì sọ̀rọ̀ kéré síi fún àkókò tiwọn ju fún tiwa lọ, nítorí náà àsọtẹ́lẹ̀ wọn ń ṣiṣẹ́ agbára fún wa. ‘Ǹjẹ́ gbogbo nǹkan wọ̀nyí ṣẹlẹ̀ sí wọn fún àpẹẹrẹ: a sì kọ̀ wọ́n fún ìkìlọ̀ wa, àwa tí òpin ayé ti dé bá.’ 1 Kọrinti 10:11. ‘Kì í ṣe fún ara wọn, bí kò ṣe fún wa ni wọ́n ń ṣe ìránṣẹ́ àwọn nǹkan náà, tí a ti sọ fún yín nísinsin yìí láti ọ̀dọ̀ àwọn tí wọ́n ti wàásù ìyìnrere fún yín pẹ̀lú Ẹ̀mí Mímọ́ tí a rán sọ̀kalẹ̀ láti ọ̀run; àwọn nǹkan wọ̀nyí ni àwọn angẹli ń fẹ́ láti wo inú wọn.’ 1 Peteru 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Bíbélì ti kó jọ, ó sì ti dì mọ́ra gbogbo àwọn ìṣúra rẹ̀ fún ìran ìkẹyìn yìí. Gbogbo àwọn ìṣẹ̀lẹ̀ ńláńlá àti àwọn ìṣe pàtàkì tí ó kún fún ìwọ̀nba nínú ìtàn Májẹ̀mú Láéláé ti ń tún ara wọn ṣe, wọ́n sì ń tún ara wọn ṣe nínú ìjọ ní àwọn ọjọ́ ìkẹyìn wọ̀nyí.” Selected Messages, ìwé 3, 338, 339.

The “last generation” is Peter’s chosen generation, which is the one hundred and forty-four thousand, and they are chosen from September 11, 2001 unto the soon-coming Sunday law, where they are then lifted up as an ensign. “All,” not some, but “all the great events and solemn transactions” of God’s Word, are “repeating themselves” in the “last generation” of “the church” of the “last days.” In the line of the sealing, all the books of the Bible meet and end.

“Ìran ìkẹyìn” ni ìran àyànfẹ́ tí Pétérù sọ, èyí tí í ṣe ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún, a sì yàn wọ́n láti ọjọ́ kẹtàlá oṣù Kẹsàn-án, ọdún 2001, títí dé òfin Ọjọ́ Àìkú tí ó sún mọ́lé, níbi tí a ó ti gbé wọn ga gẹ́gẹ́ bí àsíá. “Gbogbo,” kì í ṣe díẹ̀, ṣùgbọ́n “gbogbo àwọn ìṣẹ̀lẹ̀ ńlá àti àwọn ìlòkèlọ̀kè mímọ́” inú Ọ̀rọ̀ Ọlọ́run, ni “ń tún ara wọn ṣe” nínú “ìran ìkẹyìn” ti “ìjọ” àwọn “ọjọ́ ìkẹyìn.” Nínú ìlà fífìdìí, gbogbo àwọn ìwé Bíbélì pàdé, wọ́n sì parí.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “Nínú Ìfihàn ni gbogbo àwọn ìwé Bíbélì ti pàdé, tí wọ́n sì parí. Níhìn-ín ni àfikún ìwé Dáníẹ́lì wà. Ọ̀kan jẹ́ àsọtẹ́lẹ̀; èkejì sì jẹ́ ìfihàn. Ìwé tí a fi èdìdì dì kì í ṣe Ìfihàn, bí kò ṣe apá kan nínú àsọtẹ́lẹ̀ Dáníẹ́lì tí ó ní í ṣe pẹ̀lú àwọn ọjọ́ ìkẹyìn. Áńgẹ́lì náà paṣẹ pé, ‘Ṣùgbọ́n ìwọ, Dáníẹ́lì, pa ọ̀rọ̀ náà mọ́, kí o sì dì ìwé náà ní èdìdì, títí dé àsìkò òpin.’ Daniel 12:4.” Acts of the Apostles, 585.

The “portion of the prophecy of Daniel relating to the last days,” that was unsealed, is the visions given to Daniel by the two great rivers of Shinar, the Ulai and the Hiddekel. Those visions represent Daniel chapter eight, verses thirteen and fourteen, and chapter eleven verses forty through forty-five. The sealing time of the one hundred and forty-four thousand is the history where Christ, as the heavenly High Priest, eternally seals the chosen of the final generation into a relationship consisting of divine and human. Verse forty of Daniel eleven, identifies the relationship of the dragon, the beast and false prophet who together are now leading the world to Armageddon, as represented by the history of the horn of Republicanism on the earth beast that rules as the sixth kingdom of Bible prophecy during the history of verse forty. Verse forty also identifies the separation of the wise and foolish that defines the history of the horn of Protestantism in the same history, beginning in 1798 unto the soon-coming Sunday law.

“Ìpín kan nínú àsọtẹ́lẹ̀ Dáníẹ́lì tí ó ní í ṣe pẹ̀lú àwọn ọjọ́ ìkẹyìn,” tí a tú èdìdì rẹ̀ sílẹ̀, ni àwọn ìran tí a fi fún Dáníẹ́lì lẹ́bàá odò ńlá méjì ti Ṣínárì, Ulai àti Hiddekel. Àwọn ìran wọ̀nyí ń ṣojú Dáníẹ́lì orí kẹjọ, ẹsẹ̀ kẹtàlá àti kẹrìnlá, àti orí kọkànlá ẹsẹ̀ ogójì sí ogójì-ún àti márùn-ún. Àkókò fífi èdìdì lé ẹgbẹ̀rún kan lórí ọgọ́rùn-ún mẹ́rìnlélógójì jẹ́ ìtàn náà níbi tí Kristi, gẹ́gẹ́ bí Àlùfáà Àgbà ti ọ̀run, ti fi èdìdì ayérayé lé àwọn àyànfẹ́ ti ìran ìkẹyìn sínú ìbáṣepọ̀ kan tí ó jẹ́ ti Ọlọ́run àti ti ènìyàn. Ẹsẹ̀ ogójì ti Dáníẹ́lì orí kọkànlá fi ìbáṣepọ̀ dragoni, ẹranko náà àti wòlíì èké hàn, àwọn tí wọ́n jọ ń darí ayé báyìí lọ sí Ámágẹ́dónì, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nípasẹ̀ ìtàn ìwo ti Republicanism lórí ẹranko ayé tí ń ṣàkóso gẹ́gẹ́ bí ìjọba kẹfà ti àsọtẹ́lẹ̀ Bíbélì ní àkókò ìtàn ẹsẹ̀ ogójì. Ẹsẹ̀ ogójì náà sì tún fi ìyàtọ̀ láàárín ọlọ́gbọ́n àti òmùgọ̀ hàn, èyí tí ń ṣàlàyé ìtàn ìwo ti Protestantism nínú àkókò ìtàn kan náà, láti ìbẹ̀rẹ̀ ní ọdún 1798 títí dé òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́.

All “the books of the Bible” “meet and end” in the book of Revelation, and when they meet, the book of Revelation “complements” the book of Daniel, and the word “complement” means to bring to perfection. In the sealing time of the one hundred and forty-four thousand, as represented in the book of Revelation, the prophecies of Daniel that were unsealed in the last days are brought to perfection, when they are brought together line upon line, over the line of history represented in chapter eighteen of Revelation, that begins with the voice in verses one through three, and ends with the second voice of verse four.

Gbogbo “àwọn ìwé Bíbélì” “pàdé, wọ́n sì parí” nínú ìwé Ìfihàn, àti nígbà tí wọ́n bá pàdé, ìwé Ìfihàn “ṣe àfikún pípé” sí ìwé Dáníẹ́lì, ọ̀rọ̀ náà “àfikún pípé” sì túmọ̀ sí mú wá sí ìpéye. Ní àkókò ìdìdì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ìwé Ìfihàn, àwọn àsọtẹ́lẹ̀ Dáníẹ́lì tí a tú sílẹ̀ ní àwọn ọjọ́ ìkẹyìn ni a mú wá sí ìpéye, nígbà tí a bá kó wọn jọ ìlà lórí ìlà, lórí ìlà ìtàn tí a ṣojú rẹ̀ nínú orí kẹtàdínlógún ti Ìfihàn, tí ó bẹ̀rẹ̀ pẹ̀lú ohùn inú ẹsẹ̀ kìn-ín-ní sí ẹsẹ̀ kẹta, tí ó sì parí pẹ̀lú ohùn kejì inú ẹsẹ̀ kẹrin.

The perfection of the prophetic vision represented by the Hiddekel River in the book of Daniel, represents the perfection of the external vision of the enemies of God’s people who trample down the sanctuary and host. The perfection of the prophetic vision represented by the Ulai River in the book of Daniel, represents the perfection of the internal vision of Christ appearing within His people when He accomplishes the covenant promise of joining divinity with humanity upon the final chosen generation.

Ìpéye ìran àsọtẹ́lẹ̀ tí Odò Hídékélì dúró fún nínú ìwé Dáníẹ́lì, dúró fún ìpéye ìran ìta ti àwọn ọ̀tá àwọn ènìyàn Ọlọ́run tí ń tẹ ibi-mímọ́ àti ogun-ogun mọ́lẹ̀. Ìpéye ìran àsọtẹ́lẹ̀ tí Odò Uláì dúró fún nínú ìwé Dáníẹ́lì, dúró fún ìpéye ìran inú ti Kristi tí ń farahàn nínú àwọn ènìyàn Rẹ̀ nígbà tí Ó bá mú ìlérí májẹ̀mú ṣẹ nípa dídá ìṣọ̀kan àtọ̀runwá pọ̀ mọ́ ẹ̀dá ènìyàn sórí ìran àyànfẹ́ ìkẹyìn.

The history of the sealing that focuses upon the Republican horn of the earth beast, begins with the earth beast speaking the Patriot Act in 2001, and ends with the speaking that was represented by the Alien and Sedition Acts of 1798, which in Revelation chapter thirteen, are represented as the earth beast speaking as a dragon. The Alien and Sedition Acts of 1798, represent the end of a line that began with the speaking of the Declaration of Independence in 1776. In the middle of that period of prophetic history, the earth beast spoke the Constitution into effect in 1789.

Ìtàn ìdídì náà tí ó dojúkọ ìwo Orílẹ̀-èdè Olómìnira ti ẹranko ilẹ̀, bẹ̀rẹ̀ pẹ̀lú bí ẹranko ilẹ̀ ṣe sọ Patriot Act jáde ní ọdún 2001, ó sì parí pẹ̀lú ọ̀rọ̀ sisọ náà tí Alien and Sedition Acts ti 1798 ṣàpẹẹrẹ, èyí tí a ṣojú rẹ̀ nínú Ìfihàn orí kẹtàlá gẹ́gẹ́ bí ẹranko ilẹ̀ tí ń sọ bí dragoni. Alien and Sedition Acts ti 1798 ṣojú òpin ìlà kan tí ó bẹ̀rẹ̀ pẹ̀lú sisọ Declaration of Independence jáde ní 1776. Ní àárín àkókò náà nínú ìtàn àsọtẹ́lẹ̀, ẹranko ilẹ̀ sọ Constitution di mímúṣẹ ní 1789.

The speaking of 1776, aligns with the speaking of the Patriot Act, and the Alien and Sedition Acts represent the soon coming Sunday law in the United States. In the middle of that history there should be another speaking which aligns with 1789. The first voice of Revelation eighteen, verses one through three, is plainly identified as arriving when the great buildings of New York City were thrown down. The second voice of verse four, is also plainly identified as the soon-coming Sunday law. Both of those voices are divine voices, for they are both the voice of the angel who is to lighten the earth with His glory, who Sister White identifies as the first angel of Revelation fourteen. Jesus was the first angel, and He always illustrates the end of a thing with the beginning, so He is also the third angel, who is the angel that lightens the earth with His glory.

Ọ̀rọ̀ sisọ ti 1776 bá ọ̀rọ̀ sisọ ti Patriot Act mu, àti pé Alien and Sedition Acts dúró fún òfin Ọjọ́-Àìkú tí yóò ṣẹ́ṣẹ̀ dé ní Orílẹ̀-Èdè Amẹ́ríkà. Ní àárín ìtàn náà, ó yẹ kí ó tún sí ọ̀rọ̀ sisọ mìíràn tí ó bá 1789 mu. Ohùn àkọ́kọ́ ti Ìfihàn mọ́kàndínlógún, ẹsẹ̀ kìn-ín-ní títí dé ẹsẹ̀ kẹta, ni a fi hàn gbangba pé ó dé nígbà tí a wó àwọn ilé ńlá ti New York City lulẹ̀. Ohùn kejì ti ẹsẹ̀ kẹrin náà pẹ̀lú ni a tún fi hàn gbangba pé òfin Ọjọ́-Àìkú tí yóò ṣẹ́ṣẹ̀ dé ni. Àwọn ohùn méjèèjì wọ̀nyí jẹ́ ohùn àtọ̀runwá, nítorí pé àwọn méjèèjì ni ohùn áńgẹ́lì náà tí yóò tan ayé sílẹ̀ pẹ̀lú ògo Rẹ̀, ẹni tí Sister White fi hàn gẹ́gẹ́ bí áńgẹ́lì àkọ́kọ́ ti Ìfihàn mẹ́rìnlá. Jésù ni áńgẹ́lì àkọ́kọ́, ó sì máa ń fi ìbẹ̀rẹ̀ ohun kan ṣàpẹẹrẹ òpin rẹ̀ nígbà gbogbo, nítorí náà Òun náà ni áńgẹ́lì kẹta, ẹni tí í ṣe áńgẹ́lì tí ń tan ayé sílẹ̀ pẹ̀lú ògo Rẹ̀.

The first angel is also portrayed in Revelation chapter ten, as descending on August 11, 1840, thus typifying the descent of the angel on September 11, 2001. Sister White directly states that the angel who descended in chapter ten, was “no less a personage than Jesus Christ.” The first and second voices of Revelation eighteen, are the voice of Christ. That history is typified by 1776, 1789 and 1798, when the earth beast spoke three times. The voice of Christ that speaks in between the two voices of Revelation eighteen, is when He speaks in Revelation chapter eleven.

Áńgẹ́lì àkọ́kọ́ náà ni a tún ṣàfihàn nínú Ìfihàn orí kẹwàá, gẹ́gẹ́ bí ẹni tí ń sọ̀kalẹ̀ ní August 11, 1840, nípa bẹ́ẹ̀ tí ó ń ṣàpẹẹrẹ ìsọ̀kalẹ̀ áńgẹ́lì náà ní September 11, 2001. Sister White sọ ní tààrà pé áńgẹ́lì tí ó sọ̀kalẹ̀ nínú orí kẹwàá náà, “kì í ṣe ẹni kékeré ju Jésù Kristi lọ.” Ohùn àkọ́kọ́ àti èkejì ti Ìfihàn méjìdínlógún, ni ohùn Kristi. Ìtàn náà ni a ṣàpẹẹrẹ nípasẹ̀ 1776, 1789 àti 1798, nígbà tí ẹranko ilẹ̀ sọ̀rọ̀ lẹ́ẹ̀mẹ́ta. Ohùn Kristi tí ń sọ̀rọ̀ láàrín àwọn ohùn méjèèjì ti Ìfihàn méjìdínlógún, ni ìgbà tí Ó ń sọ̀rọ̀ nínú Ìfihàn orí kọkànlá.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Lẹ́yìn ọjọ́ mẹ́ta àtààbọ̀, Ẹ̀mí ìyè láti ọ̀dọ̀ Ọlọ́run wọ inú wọn; wọ́n sì dúró lórí ẹsẹ̀ wọn; ẹ̀rù ńlá sì bà àwọn tí ó rí wọn. Wọ́n sì gbọ́ ohùn ńlá kan láti ọ̀run wí fún wọn pé, Ẹ gòkè wá síhìn-ín. Wọ́n sì gòkè lọ sí ọ̀run nínú àwọsánmà; àwọn ọ̀tá wọn sì rí wọn. Ìfihàn 11:11, 12.

In July of 2023, a voice from heaven (the voice of Christ) began raising up the two witnesses who had been slain in the streets by the atheistic dragon from the bottomless pit. At that point, the issues associated with the Constitution of the United States became a prophetic subject, for at the next voice, represented by 1798, the Constitution will be fully overthrown. Each of the three waymarks of 1776, 1789 and 1798, align with the three divine voices that are marked as September 11, 2001, July 2023, and the soon coming Sunday law.

Ní Oṣù Keje ọdún 2023, ohùn kan láti ọ̀run wá—(ohùn Kristi)—bẹ̀rẹ̀ sí í jí àwọn ẹlẹ́rìí méjì náà dìde, àwọn tí a ti pa ní àwọn òpópónà nípasẹ̀ dragoni aláìgbọ́run-ọlọ́run láti inú kòtò àìnísàlẹ̀. Ní àkókò yẹn, àwọn ọ̀ràn tí ó ní ìbáṣepọ̀ pẹ̀lú Òfin Àgbà ti Orílẹ̀-èdè Amẹ́ríkà di kókó àsọtẹ́lẹ̀, nítorí pé ní ohùn tí ó tẹ̀lé, tí 1798 dúró fún, Òfin Àgbà náà yóò di píparun pátápátá. Ọ̀kọ̀ọ̀kan àwọn àmì ọ̀nà mẹ́ta ti 1776, 1789, àti 1798, bá àwọn ohùn àtọ̀runwá mẹ́ta tí a samisi gẹ́gẹ́ bí September 11, 2001, Oṣù Keje 2023, àti òfin ọjọ́ Àìkú tí ń bọ̀ láìpẹ́ mu.

Those three steps align with three steps of the third woe, represented by September 11, 2001, October 7, 2023 and the soon coming Sunday law when the seventh trumpet, which is the third Woe, suddenly arrives in the hour of the “great earthquake”. In 2023, the transition of both horns of the earth beast began, as represented by the secret image dream of Nebuchadnezzar. Nebuchadnezzar’s dream in chapter two, was a secret that only God could reveal, and He revealed it to those who had passed the first test represented in chapter one of Daniel.

Àwọn ìgbésẹ̀ mẹ́ta wọ̀nyí bá àwọn ìgbésẹ̀ mẹ́ta ìyọnu kẹta mu, tí September 11, 2001, October 7, 2023, àti òfin Sunday tí ó ń bọ̀ lọ́tòsí ṣàpẹẹrẹ rẹ̀, nígbà tí ìpè keje, èyí tí í ṣe ìyọnu kẹta, yóò dé lójijì ní wákàtí “ìmìtìtì ilẹ̀ ńlá” náà. Ní ọdún 2023, ìyípadà àwọn ìwo méjèèjì ẹranko ilẹ̀ bẹ̀rẹ̀, gẹ́gẹ́ bí àlá àwòrán ìkọ̀kọ̀ Nebukadnessari ṣe ṣàpẹẹrẹ rẹ̀. Àlá Nebukadnessari nínú orí kejì jẹ́ àṣírí kan tí Ọlọ́run nìkan lè ṣípayá, ó sì ṣípayá rẹ̀ fún àwọn tí wọ́n ti kọjá àdánwò àkọ́kọ́ tí a ṣàpẹẹrẹ nínú orí kìn-ín-ní Danieli.

Daniel and the three worthies in chapter one who passed the first test, were those who chose to eat the heavenly food and reject the diet of Babylon. They are those represented by John in Revelation chapter ten, who take the little book out of the angel’s hand, who is no less a personage than Jesus Christ, and eat the message contained therein. They are those in John chapter six, who chose to eat the flesh and drink the blood of the heavenly manna, that the other class rejected and who then turned away from Christ and walked no more with Him forever, in chapter SIX, verse SIXTY-SIX.

Dáníẹ́lì àti àwọn ọkùnrin akíkanjú mẹ́ta náà nínú orí kìn-ín-ní, tí wọ́n ye ìdánwò àkọ́kọ́ kọjá, ni àwọn tí wọ́n yàn láti jẹ oúnjẹ ọ̀run, tí wọ́n sì kọ oúnjẹ Bábílónì sílẹ̀. Wọ́n ni àwọn tí Johanu ṣojú fún nínú Ìfihàn orí kẹwàá, tí wọ́n gba ìwé kékeré náà kúrò lọ́wọ́ angẹli náà, ẹni tí kò jẹ́ ẹlòmíràn bí kò ṣe Jésù Kristi, tí wọ́n sì jẹ ìránṣẹ́ tí ó wà nínú rẹ̀. Wọ́n ni àwọn tí a rí nínú Johanu orí kẹfà, tí wọ́n yàn láti jẹ ẹran ara àti láti mu ẹ̀jẹ̀ mànà ọ̀run, èyí tí ẹgbẹ́ kejì kọ̀, tí wọ́n sì yí padà kúrò lọ́dọ̀ Kristi, tí wọn kò sì bá a rìn mọ́ títí láé, nínú orí KẸFÀ, ẹsẹ̀ KẸRÌNLÉLỌ́GỌ́RÙN-ÚN.

In that line Christ was teaching in Galilee, which means “a hinge” or “a turning point”. There He presented the message of the heavenly manna, that His disciples were to eat, just as John had eaten in Revelation chapter ten, and as Ezekiel had eaten in chapter three, and Jeremiah had eaten in chapter fifteen. The history represented by John in Revelation chapter ten, when he ate the little book, represented the history of the Millerites from 1840 to 1844, but it more directly represented the period of the sealing of the one hundred and forty-four thousand than the history of the Millerites. This is apparent in the chapter by the directions John was given when told to eat the little book.

Ní ìlà yẹn ni Kristi ń kọ́ni ní Gálílì, èyí tí ó túmọ̀ sí “ìdìmọ́” tàbí “ibi ìyípadà”. Níbẹ̀ ni Ó ti gbé ìhìnrere màná ọ̀run kalẹ̀, èyí tí àwọn ọmọ-ẹ̀yìn Rẹ̀ yóò jẹ, gẹ́gẹ́ bí Jòhánù ti jẹ é nínú Ìfihàn orí kẹwàá, àti gẹ́gẹ́ bí Ésékíẹ́lì ti jẹ é nínú orí kẹta, àti Jeremáyà ti jẹ é nínú orí kẹẹ̀ẹ́dógún. Ìtàn tí Jòhánù dúró fún nínú Ìfihàn orí kẹwàá, nígbà tí ó jẹ ìwé kékeré náà, dúró fún ìtàn àwọn Míléráìtì láti 1840 sí 1844, ṣùgbọ́n ó túbọ̀ dúró ní tààràtà fún àkókò ìdìdí àwọn ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì ju fún ìtàn àwọn Míléráìtì lọ. Èyí hàn gbangba nínú orí náà nípa àwọn ìtọ́ni tí a fi fún Jòhánù nígbà tí a sọ fún un pé kí ó jẹ ìwé kékeré náà.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. Revelation 10:9.

> Mo sì lọ sọ́dọ̀ áńgẹ́lì náà, mo sì wí fún un pé, Fún mi ní ìwé kékeré náà. Ó sì wí fún mi pé, Gba á, kí o sì jẹ ẹ tan; yóò mú inú rẹ korò, ṣùgbọ́n nínú ẹnu rẹ yóò dùn bí oyin. Ifihan 10:9.

In the verse, John was told in advance of his taking and eating the little book what experience would be produced by the message he ate. The Millerites did not understand the bitter-sweet experiences in advance of their historical fulfillment of John’s symbolism of their line of prophetic history. But the one hundred and forty-four thousand have been told in advance, and are required to know. When John illustrates either the history of the movement of the first angel or the history of the third angel, the message produces two classes of worshippers, and then ends with the bitter disappointment. When Jeremiah ate the little book, he then refused to associate with the “assembly of the mockers.”

Nínú ẹsẹ náà, a ti sọ fún Johanu ṣáájú nípa ìrírí tí yóò jáde láti inú ìránṣẹ́ tí ó jẹ nígbà tí yóò mú ìwé kékeré náà, tí yóò sì jẹ ẹ. Àwọn ọmọ ẹgbẹ́ Miller kò mọ̀ tẹ́lẹ̀ nípa àwọn ìrírí adùn-kíkórò náà kí ìmúṣẹ ìtàn wọn ti àpẹẹrẹ Johanu nípa ìlà ìtàn àsọtẹ́lẹ̀ wọn tó ṣẹ. Ṣùgbọ́n a ti sọ fún ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì ṣáájú, a sì ń béèrè pé kí wọ́n mọ̀ ọ́n. Nígbà tí Johanu bá ń ṣàpẹẹrẹ yálà ìtàn ìṣísẹ̀ angẹli àkọ́kọ́ tàbí ìtàn angẹli kẹta, ìránṣẹ́ náà máa ń mú kí àwọn ẹgbẹ́ méjì ti àwọn olùjọsìn farahàn, lẹ́yìn náà ó sì parí pẹ̀lú ìbànújẹ kíkórò. Nígbà tí Jeremiah jẹ ìwé kékeré náà, lẹ́yìn náà ó kọ̀ láti darapọ̀ mọ́ “àpéjọ àwọn ẹlẹ́yà.”

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.

> Mi ò jókòó nínú ìpéjọ àwọn ẹlẹ́yà, bẹ́ẹ̀ ni mi ò yọ̀; èmi jókòó nìkan nítorí ọwọ́ rẹ: nítorí ìwọ ti fi ìbínú kún mi. Jeremiah 15:17.

When Ezekiel ate the little book, he was told to give the message to the rebels of the house of Israel, who would not listen.

Nígbà tí Ésékíẹ́lì jẹ ìwé kékeré náà, a sọ fún un pé kí ó fi ìránṣẹ́ náà fún àwọn ọlọ̀tẹ̀ ilé Ísírẹ́lì, tí kì yóò fetí sílẹ̀.

> Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. . .. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Ezekiel 3:1,7.

> Pẹ̀lúpẹ̀lú ó sì wí fún mi pé, Ọmọ ènìyàn, jẹ ohun tí ìwọ bá rí; jẹ ìwé yíyí yìí, kí o sì lọ sọ̀rọ̀ fún ilé Israẹli.... Ṣùgbọ́n ilé Israẹli kì yóò fetí sí ọ; nítorí wọn kì yóò fetí sí mi: nítorí gbogbo ilé Israẹli jẹ́ aláìtìjú, ọkàn wọn sì le. Hesekieli 3:1,7.

When Christ offered the heavenly bread, that was His flesh and His blood, to His home church at Galilee, the class that turned away never walked with Him again, and the fact that this occurred in chapter SIX, verse SIXTY-SIX, identifies that the eating is the first of a three-step testing process, which begins with the descent of the angel. The second test is where the two classes are manifested, whether it be the contrast of Ezekiel with the hard-hearted house of Israel, or the wise and foolish virgins of both the beginning and ending of Adventism, or Jeremiah with the assembly of mockers, or by Daniel and the three worthies in contrast with the wise men of Babylon in chapter two of Daniel.

Nígbà tí Kristi fi búrẹ́dì ọ̀run náà rúbọ, èyí tí í ṣe ara Rẹ̀ àti ẹ̀jẹ̀ Rẹ̀, fún ìjọ ilé Rẹ̀ ní Galili, ẹgbẹ́ tí ó yí padà kúrò lọ́dọ̀ Rẹ̀ kò tún rìn pẹ̀lú Rẹ̀ mọ́, àti pé òtítọ́ náà tí èyí fi ṣẹlẹ̀ ní orí KẸFA, ẹsẹ̀ KẸRINLÉLỌ́GỌ́RÙN-ÚN, ń tọ́ka sí i pé jíjẹ náà ni àkọ́kọ́ nínú ìlànà ìdánwò mẹ́ta-ìgbésẹ̀ kan, èyí tí ó bẹ̀rẹ̀ pẹ̀lú ìsọ̀kalẹ̀ áńgẹ́lì náà. Ìdánwò kejì ni ibìkan tí a ti fi àwọn ẹgbẹ́ méjèèjì hàn gbangba, yálà nípasẹ̀ ìyàtọ̀ tó wà láàárín Hesekieli àti ilé Ísírẹ́lì aláyà líle, tàbí àwọn wúńdíá ọlọ́gbọ́n àti aṣiwèrè ti ìbẹ̀rẹ̀ àti òpin Adventism méjèèjì, tàbí Jeremiah pẹ̀lú àpéjọ àwọn ẹlẹ́yà, tàbí nípasẹ̀ Danieli àti àwọn akíkanjú mẹ́ta ní ìfiwéra pẹ̀lú àwọn amòye Babeli ní orí kejì Danieli.

In the line of John chapter six, the arrival at Galilee is September 11, 2001. The message to eat the flesh and drink the blood is the history that ultimately leads to the soon-coming Sunday law. “You are what you eat”, as represented by Daniel and the three worthies in chapter one, and in John six, those who chose to eat Christ’s flesh and drink His blood, became the image of what they ate. They became the image of Christ, while the other class that turned and walked no more with Christ manifested the image of the beast. One class was the image of the Creator, the other the image of the creation. John chapter six adds the meaning of “Galilee” to September 11, 2001, for the meaning is “hinge”, thus marking the turning point for the disciples. Would they turn to the heavenly diet or the diet of Babylon? It is at prophetic turning points that Christ manifests the light for the following period, as represented by His descent in 2001, when the earth was lightened with His glory.

Ní ìlà ìtàn Johanu orí kẹfà, dídé sí Galili ni September 11, 2001. Ìránṣẹ́ náà láti jẹ ẹran-ara àti láti mu ẹ̀jẹ̀ jẹ́ ìtàn náà tí ó wá yọrí ní ìkẹyìn sí òfin Ọjọ́-ìsinmi tí yóò dé láìpẹ́. “Ẹni ni ohun tí ó jẹ,” gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nípa Daniẹli àti àwọn ọlọ́lá mẹ́ta nínú orí kìn-ín-ní, àti nínú Johanu orí kẹfà, àwọn tí wọ́n yàn láti jẹ ẹran-ara Kristi àti láti mu Ẹ̀jẹ̀ Rẹ̀, di àwòrán ohun tí wọ́n jẹ. Wọ́n di àwòrán Kristi, nígbà tí ẹgbẹ́ kejì tí yí padà tí kò sì tún bá Kristi rìn mọ́ fi àwòrán ẹranko náà hàn. Ẹgbẹ́ kan jẹ́ àwòrán Ẹlẹ́dàá, èkejì sì jẹ́ àwòrán ẹ̀dá. Johanu orí kẹfà fi ìtumọ̀ “Galili” kún September 11, 2001, nítorí ìtumọ̀ náà ni “ìdì”, nípa bẹ́ẹ̀ ó sì samisi àkókò ìyípadà náà fún àwọn ọmọ-ẹ̀yìn. Ṣé wọ́n yóò yí padà sí oúnjẹ ọ̀run tàbí sí oúnjẹ Babiloni? Ní àwọn àkókò ìyípadà wòlíì ni Kristi máa ń fi ìmọ́lẹ̀ hàn fún àkókò tí ó ń bọ̀ lẹ́yìn náà, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìsọ̀kalẹ̀ Rẹ̀ ní 2001, nígbà tí a fi ògo Rẹ̀ tan ayé náà mọ́lẹ̀.

> “There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

> “Àwọn ẹ̀kọ́ wà tí a gbọ́dọ̀ kọ́ láti inú ìtàn ayé àtijọ́; a sì ń pe àkíyèsí sí wọ̀nyí, kí gbogbo ènìyàn lè mọ̀ pé Ọlọ́run ń ṣiṣẹ́ ní ìlànà kan náà nísinsin yìí gẹ́gẹ́ bí Ó ti ń ṣe ní gbogbo ìgbà. A rí ọwọ́ Rẹ̀ nínú iṣẹ́ Rẹ̀ àti láàrín àwọn orílẹ̀-èdè nísinsin yìí pẹ̀lú, gan-an bí ó ti rí láti ìgbà tí a ti kọ́kọ́ kéde ìhìnrere fún Ádámù ní Édẹni.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

> “Àwọn àkókò kan wà tí wọ́n jẹ́ ibi ìyípadà nínú ìtàn àwọn orílẹ̀-èdè àti ti ìjọ. Nínú ìtọ́jú Ọlọ́run, nígbà tí àwọn rogbodiyan oríṣiríṣi wọ̀nyí bá dé, a máa fi ìmọ́lẹ̀ tí ó yẹ fún àkókò náà hàn. Bí a bá gbà á, ìlọsíwájú ti ẹ̀mí yóò wà; bí a bá kọ̀ ọ́ sílẹ̀, ìpadàsẹ́yìn ti ẹ̀mí àti ìparun ni yóò tẹ̀ lé e. Olúwa ti ṣí iṣẹ́ ìgbéraga ihinrere sílẹ̀ nínú ọ̀rọ̀ Rẹ̀ gẹ́gẹ́ bí a ti ṣe é ní àtijọ́, tí a ó sì ṣe é ní ọjọ́ iwájú pẹ̀lú, àní títí dé ìjà ìparí, nígbà tí àwọn agbára ti Satani yóò ṣe ìgbésẹ̀ ìkẹyìn alágbàyanu wọn.” Bible Echo, August 26, 1895.

God always works upon the same lines of past history, and He never changes. There are “turning points” (Galilee), that are “crises,” and at those “turning points” the “light for that time is given.” The light for the period of the sealing of the one hundred and forty-four thousand was given at the crisis that began on September 11, 2001. If that light “is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” The light produces two classes of worshippers. The light that follows the turning point represents the message which produces two classes of worshippers.

Ọlọ́run máa ń ṣiṣẹ́ lórí àwọn ìlànà kan náà ti ìtàn ìgbà àtijọ́, kò sì yí padà rárá. “Àwọn ibi ìyípadà” (Galili) wà, tí wọ́n jẹ́ “àwọn ìṣẹ̀lẹ̀ pàtàkì,” àti ní àwọn “ibi ìyípadà” wọ̀nyẹn ni “a ti fi ìmọ́lẹ̀ fún àkókò náà.” A fi ìmọ́lẹ̀ fún àkókò ìdìdì àwọn ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì náà ní ìṣẹ̀lẹ̀ pàtàkì tí ó bẹ̀rẹ̀ ní ọjọ́ kọkànlá, oṣù Kẹsàn-án, ọdún 2001. Bí a bá “gba” ìmọ́lẹ̀ náà, ìlọsíwájú ẹ̀mí wà; bí a bá kọ̀ ọ́, ìrẹ̀wẹ̀sì ẹ̀mí àti ìparun ọkọ̀ ni yóò tẹ̀lé. Ìmọ́lẹ̀ náà ń mú kí àwọn ẹgbẹ́ olùjọsìn méjì hàn. Ìmọ́lẹ̀ tí ó tẹ̀lé ibi ìyípadà náà dúró fún ìránṣẹ́ tí ń mú kí àwọn ẹgbẹ́ olùjọsìn méjì hàn.

Daniel chapter two illustrates the second test, the test which follows the dietary test of chapter one. In verse one of chapter one of Daniel, Judah had just been conquered by Nebuchadnezzar, who then became the first kingdom of Bible prophecy. It was a turning point in both the history of nations and of the church, it was a great crisis and the light of a dietary test was then given. Daniel and the three worthies passed the test, and then in chapter two, they again represented those who passed the second test. The second test was a test over a secret that no man, not even Nebuchadnezzar knew.

Orí kejì ìwé Dáníẹ́lì ṣàfihàn àdánwò kejì, àdánwò tí ó tẹ̀lé àdánwò oúnjẹ tí ó wà ní orí kìn-ín-ní. Nínú ẹsẹ̀ kìn-ín-ní ti orí kìn-ín-ní ìwé Dáníẹ́lì, Nebukadnessari ṣẹ̀ṣẹ̀ ṣẹ́gun Júdà, ẹni tí ó sì di ìjọba àkọ́kọ́ nínú àsọtẹ́lẹ̀ Bíbélì. Ó jẹ́ àkókò ìyípadà pàtàkì nínú ìtàn àwọn orílẹ̀-èdè àti ti ìjọ pẹ̀lú; ó jẹ́ ìpẹ̀yà ńlá kan, nígbà náà ni a sì fi ìmọ́lẹ̀ àdánwò oúnjẹ náà hàn. Dáníẹ́lì àti àwọn ọlọ́lá mẹ́tẹ̀ẹ̀ta náà ṣẹ́gun àdánwò náà, lẹ́yìn náà, nínú orí kejì, wọ́n tún dúró gẹ́gẹ́ bí aṣojú àwọn tí wọ́n ṣẹ́gun àdánwò kejì. Àdánwò kejì náà jẹ́ àdánwò nípa aṣírí kan tí kò sí ènìyàn kankan, kódà Nebukadnessari fúnra rẹ̀, tí ó mọ̀.

The symbol of the test was the image of Nebuchadnezzar’s dream. It was a life and death test over an image that no one knew. The image identified the kingdoms of Bible prophecy, and in chapters seven and eight of Daniel, the same kingdoms of Daniel two are represented as beasts. Nebuchadnezzar’s test was the test of “the image of the beasts”, that in the last days, occurs during the period of the sealing of the one hundred and forty-four thousand.

Àmì ìdánwò náà ni ère àlá Nebukadinésárì. Ó jẹ́ ìdánwò ìyè àti ikú lórí ère kan tí kò sí ẹni tí ó mọ̀. Ère náà fi àwọn ìjọba àsọtẹ́lẹ̀ Bíbélì hàn, àti nínú orí keje àti kẹjọ ti Dáníẹ́lì, a tún ṣàfihàn àwọn ìjọba kan náà ti Dáníẹ́lì méjì gẹ́gẹ́ bí ẹranko. Ìdánwò Nebukadinésárì ni ìdánwò “àwòrán àwọn ẹranko,” èyí tí, ní àwọn ọjọ́ ìkẹyìn, ń ṣẹlẹ̀ ní àkókò fífi èdìdì sí àwọn ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì.

In the last days, the formation of the image of the beast is the great test for the people of God, represented by Daniel and the three worthies. It is the test they must pass, before they are sealed, so it is the sealing-testing message that either produces a class that receives the seal of God and reflects the image of God, or a class that receives the seal of the beast, and therefore reflects the image of the beast. In Daniel chapter two the message of the image of the beast was sealed until the history when it became a life and death question. Nebuchadnezzar’s image was understood correctly by the Millerites, but in the history of the sealing a secret truth that is connected with Nebuchadnezzar’s image is unsealed, but only to those who have taken the message that was to be eaten when the turning point arrived.

Ní ọjọ́ ìkẹyìn, ìṣètò àwòrán ẹranko náà ni ìdánwò ńlá fún àwọn ènìyàn Ọlọ́run, gẹ́gẹ́ bí Daniẹli àti àwọn alágbára mẹ́ta náà ṣe dúró fún wọn. Ìdánwò ni tí wọ́n gbọ́dọ̀ borí kí a tó fi èdìdì dì wọ́n; nítorí náà, òun ni ìrántí ìdánwò-ìdìdì tí yálà ó ń mú ìpín ènìyàn kan jáde tí yóò gba èdìdì Ọlọ́run, tí yóò sì fi àwòrán Ọlọ́run hàn, tàbí ìpín ènìyàn kan tí yóò gba èdìdì ẹranko náà, tí yóò sì, nítorí náà, fi àwòrán ẹranko náà hàn. Nínú Danieli orí kejì, ìhìnrere nípa àwòrán ẹranko náà ni a fi èdìdì pa mọ́ títí di ìtàn-akọọlẹ̀ náà nígbà tí ó di ọ̀ràn ìyè àti ikú. Àwòrán Nebukadnessari ni àwọn Millerite lóye rẹ̀ dáadáa, ṣùgbọ́n nínú ìtàn ìdìdì, òtítọ́ aṣírí kan tí ó ní ìbáṣepọ̀ pẹ̀lú àwòrán Nebukadnessari ni a tú sílẹ̀ kúrò ní èdìdì, ṣùgbọ́n fún àwọn nìkan tí wọ́n ti gba ìhìnrere náà tí a ní kí wọ́n jẹ nígbà tí ipò yíyípadà náà dé.

That food is the latter rain message that began when the angel of Revelation eighteen descended, and the latter rain message is the methodology of line upon line. Without eating that truth, the secret message of the formation of the image of the beast cannot be seen.

Oúnjẹ náà ni ìránṣẹ́ òjò àkẹ́yìn tí ó bẹ̀rẹ̀ nígbà tí áńgẹ́lì Ìfihàn mẹ́rìndínlógún sọ̀kalẹ̀, àti pé ìránṣẹ́ òjò àkẹ́yìn náà ni ọ̀nà ìlànà ìlà lé ìlà lórí. Láì jẹ òtítọ́ náà, a kò lè rí ìránṣẹ́ àṣírí ti ìdásílẹ̀ àwòrán ẹranko náà.

Ellen White was “clearly shown, that the image of the beast would be formed before probation closes.” The message of the formation of the image of the beast in Daniel two, represents a formation of the image that would only been seen in the history that followed the “turning point”, when the light would then be given. What is now understood about Nebuchadnezzar’s image is that it did not simply identify the first four kingdoms of Bible prophecy, it identified all eight kingdoms, and that understanding produces a new formation of the image-beast.

A fi hàn Ellen White ní “ìmúlò kedere pé, a óò dá àwòrán ẹranko náà sílẹ̀ kí àkókò ìdánwò tó parí.” Ìfẹ̀rọ̀wérọ̀ ìdásílẹ̀ àwòrán ẹranko náà nínú Dáníẹ́lì orí kejì, ń ṣojú ìdásílẹ̀ àwòrán kan tí a kì yóò rí bí kò ṣe nínú ìtàn tí ó tẹ̀ lé “àkókò yíyípadà”, nígbà tí a ó sì fi ìmọ́lẹ̀ náà hàn nígbà náà. Ohun tí a ti yé nísinsin yìí nípa àwòrán Nebukadnessari ni pé kì í ṣe pé ó kan dá àwọn ìjọba mẹ́rin àkọ́kọ́ nínú àsọtẹ́lẹ̀ Bíbélì mọ̀ nìkan, ṣùgbọ́n ó dá gbogbo àwọn ìjọba mẹ́jọ mọ̀, ìmọ̀ yẹn sì ń mú ìdásílẹ̀ tuntun kan ti àwòrán-ẹranko náà jáde.

That truth identifies that the eighth beast, is of the seven, and it further identifies that the United States, who first forms an image of the beast, and thereafter forces the entire world to do the same, will possess the prophetic characteristic of the beast which it forms an image of. That image includes that it is the eighth, that is of the seven, and in the history of the three voices of Christ, it is marking the turning point of September 11, 2001, the voice of 2023 calling the dead, dry bones of the two witnesses to their feet, and the voice of the call out of Babylon.

Òtítọ́ náà fi hàn pé ẹranko kẹjọ náà jẹ́ ti àwọn méje náà, ó sì tún fi hàn sí i pé Orílẹ̀-Èdè Amẹ́ríkà, ẹni tí ó kọ́kọ́ dá àwòrán ẹranko náà sílẹ̀, tí ó sì lẹ́yìn náà fi agbára mú gbogbo ayé láti ṣe bẹ́ẹ̀ pẹ̀lú, yóò ní ànímọ́ àsọtẹ́lẹ̀ ti ẹranko náà tí ó dá àwòrán rẹ̀ sílẹ̀. Àwòrán náà ní inú rẹ̀ pé òun ni ẹranko kẹjọ, tí ó jẹ́ ti àwọn méje náà, àti pé nínú ìtàn àwọn ohùn mẹ́ta ti Kristi, ó ń samisi ipò ìyípadà ti September 11, 2001, ohùn ọdún 2023 tí ń pe àwọn egungun gbígbẹ, òkú ti àwọn ẹlẹ́rìí méjì, wá dúró lórí ẹsẹ̀ wọn, àti ohùn ìpè jíjade kúrò ní Babeli.

The voice of 2023 is the voice that identifies the secret of Nebuchadnezzar’s image and when it speaks.

Ohùn ọdún 2023 ni ohùn tí ń ṣàfihàn àṣírí ère Nebukadnessari àti ìgbà tí ó bá sọ̀rọ̀.

September 11, 2001 represents the period that begins there, and ends on July 18, 2020. The period of the second voice from chapter eleven, represents the period from July 18, 2020, unto the third voice at the soon-coming Sunday law. The second period that begins on July 18, 2020, includes the waymark of November 3, 2020, and the waymark of January 6, 2021, when those that had slain the two witnesses and began to rejoice and send gifts, and it includes July, 2023, when the voice in the wilderness began to sound the warning of the seventh trumpet.

Ọjọ́ kọkànlá, oṣù Kẹsàn-án, ọdún 2001 dúró fún àkókò tí ó bẹ̀rẹ̀ níbẹ̀, tí ó sì parí ní ọjọ́ kẹtàdínlógún, oṣù Keje, ọdún 2020. Àkókò ohùn kejì láti inú orí kẹ́tàlá [??].

We will continue this study in the next article.

A ó máa tẹ̀síwájú nínú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tí ó kàn.

> “Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.

> “Lẹ́bàá etí odò Kébárì, Ìsíkíẹ́lì rí ìjì líle kan tí ó dà bí ẹni pé ó ń bọ̀ láti àríwá, ‘àwọsánmà ńlá kan, àti iná kan tí ń yí ara rẹ̀ ká, ìmọ́lẹ̀ sì ń yí i ká, àti láti àárín rẹ̀ ni ohun kan tí ó dà bí àwọ̀ àḿbà.’ Àwọn àgbá kẹ̀kẹ́ mélòó kan, tí ó ń gba ara wọn kọjá, ni àwọn ẹ̀dá alààyè mẹ́rin ń mú rìn. Gíga lókè gbogbo wọ̀nyí ‘ni ìrí àga ọba kan, bí ìfarahàn òkúta sàfáyà: àti lórí ìrí àga ọba náà ni ìrí kan bí ìfarahàn ènìyàn kan lókè rẹ̀.’ ‘A sì rí nínú àwọn kérúbù àwòrán ọwọ́ ènìyàn lábẹ́ ìyẹ́ wọn.’ Ìsíkíẹ́lì 1:4, 26; 10:8. Ìtòlẹ́sẹẹsẹ àwọn àgbá kẹ̀kẹ́ náà díjú gan-an tó bẹ́ẹ̀ tí ní ìwòye àkọ́kọ́ wọ́n dà bí ohun tí ó wà nínú rúdurùdu; ṣùgbọ́n wọ́n ń rìn ní ìbámu pípé. Àwọn ẹ̀dá ọ̀run, tí ọwọ́ tí ó wà lábẹ́ ìyẹ́ àwọn kérúbù ń dìde mú, tí ó sì ń tọ́ wọn sọ́nà, ni wọ́n ń fi agbára mú àwọn àgbá kẹ̀kẹ́ wọ̀nyí rìn; lókè wọn, lórí àga ọba sàfáyà náà, ni Ẹni Àìnípẹ̀kun wà; yíyí àga ọba náà ká sì ni òjò àrán, àmì àánú Ọlọ́run.”

> “As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

> “Gẹ́gẹ́ bí àwọn ìṣòro tí ó dà bí àgbá ṣe wà lábẹ́ ìtọ́sọ́nà ọwọ́ tí ó wà ní abẹ́ ìyẹ́ àwọn kèrúbù, bẹ́ẹ̀ ni ìṣeré ìdíjú ti àwọn ìṣẹ̀lẹ̀ ènìyàn wà lábẹ́ àkóso Ọlọ́run. Láàárín ìjà àti rúkèrúdò àwọn orílẹ̀-èdè, Ẹni tí ó jókòó lókè àwọn kèrúbù ṣì ń darí ọ̀ràn ayé.”

> “The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

> “Itàn àwọn orílẹ̀-èdè tí, lẹ́yìn ara wọn, ti gba àkókò àti ipò tí a pín fún wọn, tí wọ́n sì ń jẹ́rìí láìmọ̀ sí òtítọ́ náà, èyí tí àwọn tìkára wọn kò mọ ìtumọ̀ rẹ̀, ń sọ̀rọ̀ sí wa. Fún gbogbo orílẹ̀-èdè àti fún gbogbo ẹnìkọ̀ọ̀kan lónìí, Ọlọ́run ti yàn ipò kan nínú ètò Rẹ̀ ńlá. Lónìí, a ń fi òjé ìwọ̀n tó wà lọ́wọ́ Ẹni tí kì í ṣàṣìṣe wọn ènìyàn àti àwọn orílẹ̀-èdè. Gbogbo wọn ni, nípasẹ̀ àṣàyàn tìwọn fúnra wọn, ń pinnu ìpín wọn, Ọlọ́run sì ń darí ohun gbogbo lókèèrè fún ìmúṣẹ ète Rẹ̀.

> “The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 177, 178.

> “Ìtàn tí Èmi Ńlá náà, MO WÀ TÍ MO WÀ, ti là kalẹ̀ nínú ọ̀rọ̀ Rẹ̀, tí ó so ojú-ọ̀nà kan mọ́ ojú-ọ̀nà mìíràn nínú ẹ̀wọ̀n àsọtẹ́lẹ̀, láti ayérayé tí ó ti kọjá sí ayérayé tí ń bọ̀, ń sọ fún wa ibi tí a wà lónìí nínú ìlọsíwájú àwọn àkókò ayé, àti ohun tí a lè retí ní àkókò tí ń bọ̀. Gbogbo ohun tí àsọtẹ́lẹ̀ ti sọ tẹ́lẹ̀ pé yóò ṣẹ, títí di àkókò ìsinsin yìí, ni a ti tọpasẹ̀ rẹ̀ lórí àwọn ojúewé ìtàn, a sì lè ní ìdánilójú pé gbogbo ohun tí ó ṣì ń bọ̀ yóò ṣẹ ní ètò rẹ̀.” Education, 177, 178.

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