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# The Hidden History of Verse Forty - Number One

Ìtàn Tí Ó Farasin ti Ẹsẹ̀ Ogójì — Kínní

Unsealing Prophecies: The Last Days, the Lion of Judah, and the Final Movements of Revelation

Ṣíṣi Àwọn Àsọtẹ́lẹ̀ Tí A Ti Dí: Àwọn Ọjọ́ Ìkẹyìn, Kìnnìún ti Júdà, àti Àwọn Ìṣípò Ìkẹyìn ti Ìfihàn

Author

Jeff Pippenger

Published

September 6, 2024

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In Revelation chapter five, the Lion of the tribe of Judah represents Christ’s position as the one who prevailed to seal and unseal God’s Word according to His will. In 1989, one hundred and twenty-six years after the rebellion of 1863, the Lion of the tribe of Judah unsealed the last six verses of Daniel chapter eleven. Those verses begin with the deadly wound of the papacy in 1798, and introduce the testimony of how the papal wound is to be healed and beyond that to the final deadly wound of the papacy. The verses begin where they end; with the judgment of papal Rome.

Nínú Ìfihàn orí kàrùn-ún, Kìnnìún ẹ̀yà Júdà dúró fún ipò Kristi gẹ́gẹ́ bí Ẹni tí ó ṣẹ́gun láti di àti láti tú Ọ̀rọ̀ Ọlọ́run sílẹ̀ gẹ́gẹ́ bí ìfẹ́ Rẹ̀. Ní ọdún 1989, ọgọ́rùn-ún kan lé mẹ́rìndínlọ́gbọ̀n ọdún lẹ́yìn ìṣọ̀tẹ̀ ọdún 1863, Kìnnìún ẹ̀yà Júdà tú àwọn ẹsẹ̀ mẹ́fà ìkẹyìn ti Danieli orí kọkànlá sílẹ̀. Àwọn ẹsẹ̀ wọ̀nyí bẹ̀rẹ̀ pẹ̀lú ọgbẹ́ ikú ti ìjọ póòpù ní ọdún 1798, wọ́n sì mú ẹ̀rí bí a ṣe máa wo ọgbẹ́ póòpù náà lára wá, àti lé e lọ sí ọgbẹ́ ikú ìkẹyìn ti ìjọ póòpù. Àwọn ẹsẹ̀ náà bẹ̀rẹ̀ níbi tí wọ́n parí; pẹ̀lú ìdájọ́ Róòmù póòpù.

Those six verses describe the healing of the papacy’s deadly wound, and also how the threefold union of the dragon, the beast and false prophet lead the world to Armageddon, which is identified in verse forty-five as “between the seas and the glorious holy mountain.”

Àwọn ẹsẹ̀ mẹ́fà wọ̀nyí ṣàpèjúwe ìmúláradá ọgbẹ́ ikú ti ìjọ pàápà, wọ́n sì tún fi hàn bí ìṣọ̀kan mẹ́talọ́kan ti dragoni, ẹranko náà, àti wòlíì èké ṣe darí ayé lọ sí Amágẹ́dọ́nì, èyí tí a mọ̀ sí nínú ẹsẹ̀ kẹ́rìnlélógójì gẹ́gẹ́ bí “láàárín àwọn Òkun àti òkè mímọ́ ológo.”

Alpha and Omega represents Christ’s character of always illustrating the end with the beginning. The reform movement of the one hundred and forty-four thousand is the movement of the third angel, which is the ending movement that was prefigured by its beginning, which was the Millerite movement of the first and second angels. The Millerite movement began at the time of the end in 1798, which is where the last six verses of Daniel eleven begins, and the movement ended at the opening of judgment on October 22, 1844. The movement of the one hundred and forty-four thousand ends at the Sunday law in the United States.

Alfa àti Omega ń ṣàfihàn ìwà Kristi ti fífi ìbẹ̀rẹ̀ ṣe àpèjúwe òpin nígbà gbogbo. Ìgbìmọ̀ ìtúnṣe ti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin [144,000] ni ìgbìmọ̀ áńgẹ́lì kẹta, èyí tí í ṣe ìgbìmọ̀ ìparí tí a ti ṣàfihàn ṣáájú rẹ̀ nípasẹ̀ ìbẹ̀rẹ̀ rẹ̀, èyí tí í ṣe ìgbìmọ̀ Millerite ti áńgẹ́lì kìn-ín-ní àti kejì. Ìgbìmọ̀ Millerite bẹ̀rẹ̀ ní àkókò òpin ní ọdún 1798, ibẹ̀ ni ẹsẹ̀ mẹ́fà ìkẹyìn ti Danieli mọ́kànlá ti bẹ̀rẹ̀, ìgbìmọ̀ náà sì parí ní ìbẹ̀rẹ̀ ìdájọ́ ní October 22, 1844. Ìgbìmọ̀ ti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin [144,000] parí ní òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà.

At the beginning of the movement at the time of the end in 1989, the Lion of the tribe of Judah unsealed the last six verses of Daniel eleven, and at the ending of the movement, just before the Sunday law, He unseals the hidden history of verse forty of Daniel eleven. Sister White’s commentary of what part of Daniel is unsealed addresses the unsealing in 1989, and also the unsealing that began in July of 2023.

Ní ìbẹ̀rẹ̀ ìṣísẹ̀ náà ní àsìkò ìkẹyìn ní ọdún 1989, Kìnnìún ẹ̀yà Júdà ṣí èdìdì kúrò lórí àwọn ẹsẹ̀ mẹ́fà ìkẹyìn ti Dáníẹ́lì mọ́kànlá, àti ní ìparí ìṣísẹ̀ náà, díẹ̀ ṣáájú òfin Ọjọ́ Àìkú, Ó ń ṣí èdìdì kúrò lórí ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ ogójì ti Dáníẹ́lì mọ́kànlá. Àlàyé Sister White nípa apá wo nínú Dáníẹ́lì tí a ṣí èdìdì kúrò lórí rẹ̀ ń tọ́ka sí ṣíṣí èdìdì náà ní 1989, àti pẹ̀lú sí ṣíṣí èdìdì tí ó bẹ̀rẹ̀ ní Oṣù Keje ọdún 2023.

> “The book that was sealed was not the book of Revelation, but that portion of the prophecy of Daniel which related to the last days. The Scripture says, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased’ (Daniel 12:4). When the book was opened, the proclamation was made, ‘Time shall be no longer.’ (See Revelation 10:6.) The book of Daniel is now unsealed, and the revelation made by Christ to John is to come to all the inhabitants of the earth. By the increase of knowledge a people is to be prepared to stand in the latter days. . . .

> “Iwé tí a fi èdìdì dì kò í ṣe ìwé Ìfihàn, bí kò ṣe apá yẹn nínú àsọtẹ́lẹ̀ Dáníẹ́lì tí ó ní í ṣe pẹ̀lú àwọn ọjọ́ ìkẹyìn. Ìwé Mímọ́ wí pé, ‘Ṣùgbọ́n ìwọ, Dáníẹ́lì, pa ọ̀rọ̀ náà mọ́, kí o sì fi èdìdì dì ìwé náà, títí di àkókò òpin: ọ̀pọ̀lọpọ̀ yóò máa lọ sókè lọ sísàlẹ̀, ìmọ̀ yóò sì pọ̀ sí i’ (Dáníẹ́lì 12:4). Nígbà tí a ṣí ìwé náà, a kéde pé, ‘Àkókò kì yóò sí mọ́.’ (Wò ó nínú Ìfihàn 10:6.) A ti tú èdìdì ìwé Dáníẹ́lì nísinsìnyí, àti ìfihàn tí Kristi fi fún Jòhánù yóò dé ọ̀dọ̀ gbogbo àwọn olùgbé ayé. Nípasẹ̀ ìpọ̀sí i nínú ìmọ̀ ni a ó fi pèsè àwọn ènìyàn kan láti lè dúró ní àwọn ọjọ́ ìkẹyìn. . . .”

> “In the first angel’s message men are called upon to worship God, our Creator, who made the world and all things that are therein. They have paid homage to an institution of the Papacy, making of no effect the law of Jehovah, but there is to be an increase of knowledge on this subject.” Selected Messages, book 2, 105, 106.

> “Nínú ìhìnrere áńgẹ́lì àkọ́kọ́, a ń pe ènìyàn láti jọ́sìn Ọlọ́run, Ẹlẹ́dàá wa, ẹni tí ó dá ayé àti gbogbo ohun tí ó wà nínú rẹ̀. Wọ́n ti san ọlá fún àjọṣe kan ti Pápásì, ní fífi òfin Jèhófà di aláìní ipa, ṣùgbọ́n ìbá wà ìlọsíwájú nínú ìmọ̀ lórí kókó yìí.” Selected Messages, ìwé 2, 105, 106.

The portion of the book of Daniel that related to the last days in 1989 was the last six verses of chapter eleven, and as the movement of the one hundred and forty-four thousand reaches the ending of their movement, the portion of the book of Daniel that is unsealed is the hidden history of verse forty, which represents the history of 1989 unto the Sunday law in the United States. The hidden history of verse forty is the history of the one hundred and forty-four thousand. Every prophet provides witness to that period.

Apá ìwé Dáníẹ́lì tí ó ní í ṣe pẹ̀lú àwọn ọjọ́ ìkẹyìn ní ọdún 1989 ni àwọn ẹsẹ̀ mẹ́fà ìkẹyìn ti orí kẹ́wàálá; bí ìṣípò àwọn ẹgbẹ̀rún mẹ́rìndínlọ́gọ́rin [one hundred and forty-four thousand] sì ṣe ń dé òpin ìṣípò wọn, apá ìwé Dáníẹ́lì tí a ń tú sílẹ̀ ni ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ ogójì, èyí tí ó dúró fún ìtàn láti ọdún 1989 títí dé òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà. Ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ ogójì ni ìtàn àwọn ẹgbẹ̀rún mẹ́rìndínlọ́gọ́rin [one hundred and forty-four thousand]. Gbogbo wòlíì ni ń jẹ́rìí sí àkókò náà.

In the passage, an increase of knowledge that “is to prepare a people to stand in the last days,” represents the unsealing of the last six verses in 1989, and again it represents the unsealing of the hidden history of verse forty. In both histories inspiration identifies that there is to be an increase of knowledge upon the papal power and the Sunday law. In both the beginning and ending of the movement of the one hundred and forty-four thousand the increase of knowledge produces a three-step testing process, as represented in Daniel chapter twelve.

Nínú ẹsẹ náà, ìmúgbòòrò ìmọ̀ tí “ó máa pèsè àwọn ènìyàn kan láti dúró ní àwọn ọjọ́ ìkẹyìn,” ń ṣàpẹẹrẹ ìṣípayá àwọn ẹsẹ̀ mẹ́fà ìkẹyìn náà ní ọdún 1989, àti pé lẹ́ẹ̀kansi ó tún ń ṣàpẹẹrẹ ìṣípayá ìtàn àṣírí ti ẹsẹ̀ ogójì. Nínú àwọn ìtàn méjèèjì, ìmísí fi hàn pé ìmúgbòòrò ìmọ̀ yóò wà nípa agbára póòpù àti òfin Ọjọ́-ìsinmi. Ní ìbẹ̀rẹ̀ àti ní òpin ìṣísẹ̀ àwọn ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin ẹgbẹ̀rún, ìmúgbòòrò ìmọ̀ ń mú ìlànà ìdánwò onípẹ̀lẹ́ mẹ́ta wá, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú Danieli orí kejìlá.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Ó sì wí pé, Máa lọ ní ọ̀nà rẹ, Dáníẹ́lì: nítorí a ti pa àwọn ọ̀rọ̀ náà mọ́, a sì ti fi èdìdì dì wọ́n títí di àkókò òpin. Ọ̀pọ̀lọpọ̀ ni a ó wẹ̀ mọ́, a ó sì sọ wọ́n di funfun, a ó sì dán wọn wò; ṣùgbọ́n àwọn ènìyàn búburú yóò máa hùwà búburú: kò sì sí ọ̀kan nínú àwọn búburú tí yóò lóye; ṣùgbọ́n àwọn ọlọ́gbọ́n yóò lóye. Dáníẹ́lì 12:9, 10.

As with all the sacred reform movements the three steps represented by Daniel as “purified, and made white, and tried” represent the waymark of the descent of a divine symbol, followed by the testing of a failed prediction, followed by a third litmus test which manifests the character of the two classes that are developed based upon their acceptance of, or their rejection of, the unsealed increase of knowledge. With the beginning of the movement of the one hundred and forty-four thousand, the three steps were September 11, 2001, followed by July 18, 2020, and then the Sunday law. At the ending of that very same movement the three steps are July 2023, the arrival of the Midnight Cry message and the Sunday law.

Gẹ́gẹ́ bí ó ti rí nínú gbogbo àwọn ìṣísẹ̀ àtúnṣe mímọ́, àwọn ìgbésẹ̀ mẹ́ta tí Dáníẹ́lì ṣàpẹẹrẹ gẹ́gẹ́ bí “a wẹ̀ wọ́n mọ́, a sì sọ wọ́n di funfun, a sì dán wọn wò” ń ṣàfihàn àmì ọ̀nà ìsọ̀kalẹ̀ àmì àtọ̀runwá kan, tí ìdánwò àsọtẹ́lẹ̀ tí ó kùnà sì tẹ̀lé e, lẹ́yìn náà ìdánwò kẹta bíi ìwé ìdánimọ̀ kan tí ń fi ìwà àwọn ẹ̀ka méjì tí a dá sílẹ̀ hàn gẹ́gẹ́ bí ìtẹ́wọ́gbà wọn, tàbí ìkọ̀sílẹ̀ wọn, sí ìlósókè ìmọ̀ tí a ṣí ìdì rẹ̀ sílẹ̀. Pẹ̀lú ìbẹ̀rẹ̀ ìṣísẹ̀ àwọn ẹgbẹ̀rún lọ́nà mẹ́rìnlélógójì [ọgọ́rùn-ún ẹgbẹ̀rún mẹ́rìnlélógójì], àwọn ìgbésẹ̀ mẹ́ta náà ni September 11, 2001, tí July 18, 2020 sì tẹ̀lé e, lẹ́yìn náà òfin Sunday. Ní òpin ìṣísẹ̀ kan náà gan-an, àwọn ìgbésẹ̀ mẹ́ta náà ni July 2023, dídé ìránṣẹ́ Midnight Cry àti òfin Sunday.

The message that prepares God’s people to stand that was unsealed in July 2023 contains several lines of prophetic truth, and included with those lines is Ezekiel’s dead dry bones in chapter thirty-seven. Ezekiel presents two messages. The first message brings the bones back together, but it was not until the second message that Israel stood upon its feet as a mighty army. The two witnesses of Revelation chapter eleven stood up when they were filled with the Holy Spirit.

Ìhìn tí ń pèsè àwọn ènìyàn Ọlọ́run láti dúró, tí a tú èdìdì rẹ̀ sílẹ̀ ní oṣù Keje ọdún 2023, ní ọ̀pọ̀ ìlà òtítọ́ àsọtẹ́lẹ̀ nínú; àti lára àwọn ìlà wọ̀nyí ni egungun gbígbẹ òkú Ezekieli nínú orí kẹtàlélọ́gbọ̀n. Ezekieli gbé ìhìn méjì kalẹ̀. Ìhìn àkọ́kọ́ mú kí àwọn egungun náà tún para pọ̀, ṣùgbọ́n kò di nígbà ìhìn kejì ni Ísírẹ́lì dúró lórí ẹsẹ̀ rẹ̀ gẹ́gẹ́ bí ogun alágbára. Àwọn ẹlẹ́rìí méjì nínú Ìfihàn, orí kọkànlá, dìde nígbà tí Ẹ̀mí Mímọ́ kún inú wọn.

> 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. Revelation 11:11.

> Lẹ́yìn ọjọ́ mẹ́ta àtààbọ̀, Ẹ̀mí ìyè láti ọ̀dọ̀ Ọlọ́run wọ inú wọn; wọ́n sì dúró lórí ẹsẹ̀ wọn; ìbẹ̀rù ńlá sì bà àwọn tí ó rí wọn. Ìṣípayá 11:11.

Ezekiel teaches the same truth.

Esekieli kọ́ni ní òtítọ́ kan náà.

> And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.

> Ó sì wí fún mi pé, Ọmọ ènìyàn, dìde dúró lórí ẹsẹ̀ rẹ, èmi yóò sì bá ọ sọ̀rọ̀. Ẹ̀mí sì wọ inú mi nígbà tí ó bá mi sọ̀rọ̀, ó sì gbé mi dìde lórí ẹsẹ̀ mi, kí n lè gbọ́ ẹni tí ń bá mi sọ̀rọ̀. Hesekieli 2:1, 2.

When Sister White says “by the increase of knowledge a people is to be prepared to stand in the latter days.” The increase of knowledge is identified as “oil” in the parable of the ten virgins, and the “oil” represents “the messages of God’s Spirit” and also “the Holy Spirit,” as well as “character.”

Nígbà tí Sister White bá sọ pé “nípasẹ̀ ìbísí ìmọ̀ ni a ó fi pèsè àwọn ènìyàn kan láti dúró ní àwọn ọjọ́ ìkẹyìn.” Ìbísí ìmọ̀ náà ni a dá mọ̀ gẹ́gẹ́ bí “òróró” nínú àkàwé àwọn wúńdíá mẹ́wàá, àti pé “òróró” náà dúró fún “àwọn ìránṣẹ́ Ẹ̀mí Ọlọ́run” àti pẹ̀lú “Ẹ̀mí Mímọ́,” bẹ́ẹ̀ sì ni “ìwà.”

Between July 2023 and the soon-coming Sunday law there is an increase of knowledge that brings God’s people to life, and they stand up. They stand up representing that they have the “oil” of the message that was unsealed at that time. They stand up when they have the Holy Spirit within their vessels, and they stand up when they have a character prepared for the seal of God.

Láàárín Oṣù Keje ọdún 2023 àti òfin Ọjọ́ Àìkú tí ń bọ̀ lọ́tẹ̀, ìmúgbòòrò ìmọ̀ kan wà tí ó mú àwọn ènìyàn Ọlọ́run wá sí ìyè, wọ́n sì dìde. Wọ́n dìde gẹ́gẹ́ bí ìṣàpẹẹrẹ pé wọ́n ní “òróró” ìhìnrere náà tí a ṣí sílẹ̀ ní àsìkò náà. Wọ́n dìde nígbà tí wọ́n bá ní Ẹ̀mí Mímọ́ nínú àwọn ìkòkò wọn, wọ́n sì dìde nígbà tí wọ́n bá ní ìwà tí a ti pèsè sílẹ̀ fún èdìdì Ọlọ́run.

The first testing step that began in July 2023, was followed by a period that allows those candidates to accept or reject the oil. Those that accept are sealed and are then lifted up as an ensign at the soon-coming Sunday law. Those who reject the oil, receive strong delusion.

Ìgbésẹ̀ àkọ́kọ́ ìdánwò tí ó bẹ̀rẹ̀ ní Oṣù Keje ọdún 2023, ni àkókò kan tẹ̀ lé e, èyí tí ń fún àwọn olùdíje náà láàyè láti gba tàbí kọ òróró náà. Àwọn tí wọ́n bá gbà á ni a fi èdìdì dì, lẹ́yìn náà ni a sì gbé wọn sókè gẹ́gẹ́ bí àpẹẹrẹ nígbà òfin Ọjọ́ Ìsinmi tí ń bọ̀ láìpẹ́. Àwọn tí wọ́n bá kọ òróró náà, yóò gba ìtanràn líle.

Those candidates were awakened out of spiritual sleep in July 2023, and they then were confronted with the final testing process before the close of their individual probation. The testing process was set within the context of a prophetic test associated with the formation of the image of the beast, during the time when those very candidates were to come back to life and form the image of Christ within. The prophetic structure where the test is to be accomplished is the history of 1989 unto the Sunday law. The inability of those candidates to wake up led the Lord to allow heresies to come in.

Àwọn olùdíje wọ̀nyẹn ni a jí kúrò nínú oorun ẹ̀mí ní oṣù Keje ọdún 2023, lẹ́yìn náà a sì mú wọn dojú kọ ìlànà ìdánwò ìkẹyìn kí àkókò ìdánwò ẹnìkọ̀ọ̀kan wọn tó parí. A gbé ìlànà ìdánwò náà kalẹ̀ nínú àyíká ìdánwò àsọtẹ́lẹ̀ kan tí ó ní ìbáṣepọ̀ pẹ̀lú dídá àwòrán ẹranko náà sílẹ̀, ní àsìkò tí àwọn olùdíje wọ̀nyẹn gan-an yóò padà wá sí ìyè kí wọ́n sì dá àwòrán Kristi sílẹ̀ nínú wọn. Àtòjọ àsọtẹ́lẹ̀ tí ibẹ̀ ni a ó ti ṣe ìdánwò náà ni ìtàn ọdún 1989 títí dé òfin ọjọ́ Àìkú. Àìlera àwọn olùdíje wọ̀nyẹn láti jí dìde ni ó mú kí Olúwa gba ààyè fún àwọn ẹ̀kọ́ ìṣìn-àṣìṣe láti wọlé.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting.” Testimonies, volume 5, 708.

> “Ọlọ́run yóò jí àwọn ènìyàn Rẹ̀ dìde; bí àwọn ọ̀nà mìíràn bá kùnà, àwọn ẹ̀kọ́ ìṣìnà yóò wọ̀ láàárín wọn, èyí tí yóò yan wọn, kí ó lè ya ìyàngbò kúrò nínú alikama. Olúwa ń pe gbogbo àwọn tí ó gbà ọ̀rọ̀ Rẹ̀ gbọ́ pé kí wọ́n jí kúrò nínú oorun. Ìmọ́lẹ̀ iyebíye ti dé, tí ó yẹ fún àkókò yìí. Òtítọ́ Bíbélì ni, tí ń fi àwọn ewu tí ó wà lójú wa hàn. Ìmọ́lẹ̀ yìí yẹ kí ó mú wa lọ sí ìkẹ́kọ̀ọ́ pẹkipẹki ti Ìwé Mímọ́ àti sí àyẹ̀wò tí ó muna jùlọ ti àwọn ipò tí a dì mọ́. Ọlọ́run fẹ́ kí gbogbo àwọn ojú-ọ̀nà àti àwọn ipò òtítọ́ jẹ́ ohun tí a fi ìdákojú àti ìfaradà wá inú wọn pátápátá, pẹ̀lú àdúrà àti àwẹ̀.” Testimonies, volume 5, 708.

All the prophets address the last days, so in these last days, in July of 2023, the Lord attempted to “arouse” His people, but His efforts failed, and He allowed the first controversy over a symbol of Rome in Advent history to be repeated as a warning of the nearness of the end. He did this, even though “precious light” had “come, appropriate for this time.” The light that arrived in July 2023 is “Bible truth, showing the perils that are right upon us.” That light should have led “us to a diligent study of the Scriptures and a most critical examinations of the positions which we hold.”

Gbogbo àwọn wòlíì ń sọ̀rọ̀ nípa àwọn ọjọ́ ìkẹyìn; nítorí náà, ní àwọn ọjọ́ ìkẹyìn wọ̀nyí, ní Oṣù Keje ọdún 2023, Olúwa gbìyànjú láti “jí” àwọn ènìyàn Rẹ̀, ṣùgbọ́n ìsapá Rẹ̀ kùnà, ó sì jẹ́ kí àríyànjiyàn àkọ́kọ́ lórí àmì kan ti Romu nínú ìtàn Advent tún ṣẹlẹ̀ gẹ́gẹ́ bí ìkìlọ̀ nípa bí òpin ti sún mọ́ tòsí. Ó ṣe èyí, bí ó tilẹ̀ jẹ́ pé “ìmọ́lẹ̀ iyebíye” ti “dé, tí ó yẹ fún àkókò yìí.” Ìmọ́lẹ̀ tí ó dé ní Oṣù Keje 2023 ni “òtítọ́ Bíbélì, tí ń fi àwọn ewu tí ó wà lójú wa gan-an hàn.” Ìmọ́lẹ̀ náà yẹ kí ó ti mú “wa lọ sí ìkẹ́kọ̀ọ́ pẹ̀lẹ́pẹ̀lẹ́ ti Ìwé Mímọ́ àti sí àyẹ̀wò tó ṣe pàtàkì jùlọ nípa àwọn ipò tí a dì mú.”

The hidden history of verse forty is represented in verses ten through fifteen of Daniel eleven, for Alpha and Omega illustrated the end of Daniel’s final prophecy, with its beginning. Leading up to the disappointment of July 18, 2020, Satan had introduced confusion over verses ten through fifteen, for he knew the beginning of the chapter was the key to represent the end of the chapter. Then the original controversy of verse fourteen was introduced.

Ìtàn àṣírí ti ẹsẹ̀ ogójì ni a ṣojú rẹ̀ nínú ẹsẹ̀ mẹ́wàá sí mẹ́ẹ̀ẹ́dógún ti Dáníẹ́lì mọ́kànlá, nítorí pé Alfa àti Omega fi ìparí àsọtẹ́lẹ̀ ìkẹyìn Dáníẹ́lì hàn pẹ̀lú ìbẹ̀rẹ̀ rẹ̀. Ní ìṣáájú ìdààmú ti July 18, 2020, Sátánì ti mú ìdàrúdàpọ̀ wá nípa àwọn ẹsẹ̀ mẹ́wàá sí mẹ́ẹ̀ẹ́dógún, nítorí ó mọ̀ pé ìbẹ̀rẹ̀ orí náà ni kọ́kọ́rọ́ láti ṣojú ìparí orí náà. Nígbà náà ni àríyànjiyàn àkọ́kọ́ ti ẹsẹ̀ kẹ́rìnlá fi hàn.

> “There is nothing that the great deceiver fears so much as that we shall become acquainted with his devices.” The Great Controversy, 516.

> “Kò sí ohun kankan tí afàṣègbè ńlá náà ń bẹ̀rù rẹ̀ tó bẹ́ẹ̀ gẹ́gẹ́ bí kí a lè mọ àwọn ète rẹ̀.” The Great Controversy, 516.

It is obvious by the satanic attempts to confuse the meaning and purpose of those verses, that they are an important part of the testing process that is now sifting the candidates to be among the one hundred and forty-four thousand. Sister White emphasizes that the history represented in Daniel eleven that has been fulfilled before the time of the end in 1798 is repeated in the final six verses.

Ó hàn gbangba nínú àwọn ìsapá Satani láti da ìtumọ̀ àti ète àwọn ẹsẹ wọ̀nyí rú pé, wọ́n jẹ́ apá pàtàkì nínú ìlànà ìdánwò tí ń lọ lọ́wọ́ báyìí, èyí tí ń yàn àwọn olùdíje tí yóò wà lára ọgọ́rùn-ún kan àti ẹgbẹ̀rún mẹ́rìnlélógójì náà. Arábìnrin White tẹnumọ́ pé ìtàn tí a ṣàfihàn nínú Danieli mọ́kànlá, tí ó ti ṣẹ ní ìṣáájú àkókò òpin ní ọdún 1798, ni a tún ṣe nínú àwọn ẹsẹ mẹ́fà ìkẹyìn.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

> “A kò ní àkókò láti ṣòfò. Àwọn àkókò ìdààmú wà níwájú wa. A ti ru ayé sókè pẹ̀lú ẹ̀mí ogun. Láìpẹ́, àwọn ìṣẹ̀lẹ̀ ìdààmú tí a sọ̀rọ̀ wọn nínú àwọn àsọtẹ́lẹ̀ yóò ṣẹlẹ̀. Àsọtẹ́lẹ̀ inú Daniẹli orí kọkànlá ti fẹ́rẹ̀ẹ́ dé ìmúṣẹ̀ rẹ̀ pípé. Ọ̀pọ̀ nínú ìtàn tí ó ti ṣẹlẹ̀ gẹ́gẹ́ bí ìmúṣẹ̀ àsọtẹ́lẹ̀ yìí ni a ó tún ṣe.” Manuscript Releases, number 13, 394.

I contend that all the history represented in verses one through thirty-nine are repeated in the last six verses of the chapter. I also contend that the history of the last days, which is the history of the conclusion of the judgment which began on October 22, 1844, is represented with two primary prophetic periods. The first period represents the judgment that is accomplished upon the house of God, that is then followed by a period when judgment is accomplished for those outside of the house of God. The first period began in 1989 and ends at the Sunday law in the United States, which in turn marks the beginning of the second period which concludes when Michael stands up and human probation closes. The hidden history of verse forty also begins in 1989, and ends in verse forty-one, which is the Sunday law in the United States.

Mo jiyan pé gbogbo ìtàn tí a ṣàfihàn nínú ẹsẹ̀ kìn-ín-ní títí dé ọgbọ̀n-dín-lọ́gbọ̀n ni a tún ṣe ní ẹsẹ̀ mẹ́fà ìkẹyìn orí náà. Mo sì tún jiyan pé ìtàn àwọn ọjọ́ ìkẹyìn, èyí tí í ṣe ìtàn ìparí ìdájọ́ tí ó bẹ̀rẹ̀ ní October 22, 1844, ni a ṣàfihàn pẹ̀lú àkókò àsọtẹ́lẹ̀ pàtàkì méjì. Àkókò àkọ́kọ́ ń ṣojú ìdájọ́ tí a mú ṣẹ lórí ilé Ọlọ́run, lẹ́yìn èyí ni àkókò kan tẹ̀lé e nígbà tí a mú ìdájọ́ ṣẹ fún àwọn tí wọ́n wà lẹ́yìn ilé Ọlọ́run. Àkókò àkọ́kọ́ bẹ̀rẹ̀ ní 1989 ó sì parí ní òfin Sunday ní Orílẹ̀-Èdè Amẹ́ríkà, èyí tí ní tirẹ̀ ń samisi ìbẹ̀rẹ̀ àkókò kejì tí ó parí nígbà tí Michael dìde tí àkókò ìdánwò ènìyàn sì ti dé òpin. Ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ ogójì náà pẹ̀lú bẹ̀rẹ̀ ní 1989, ó sì parí ní ẹsẹ̀ kọkànlélógójì, èyí tí í ṣe òfin Sunday ní Orílẹ̀-Èdè Amẹ́ríkà.

That is the same history as verse ten through fifteen of the same chapter. That history parallels the history of the Millerites from the time of the end in 1798, until judgment began on October 22, 1844. Those two histories run parallel with the prophetic history that began at the birth of Christ and concluded at the cross.

Ìtàn kan náà ni èyí gẹ́gẹ́ bí ẹsẹ̀ mẹ́wàá sí mẹ́ẹ̀ẹ́dógún nínú orí kan náà. Ìtàn náà bá ìtàn àwọn Millerite mu láti àkókò òpin ní ọdún 1798 títí digbà tí ìdájọ́ bẹ̀rẹ̀ ní October 22, 1844. Àwọn ìtàn méjèèjì wọ̀nyí ń lọ ní ìbámu pẹ̀lú ìtàn àsọtẹ́lẹ̀ tí ó bẹ̀rẹ̀ ní ìbí Kristi tí ó sì parí lórí àgbélébùú.

The history beginning in 1989, includes the testing period that began on September 11, 2001, as typified by the period of testing that began on August 11, 1840 and the testing period that began at Christ’s baptism. The formation of the image of the beast has been typified by several lines of prophetic history. One of those representations of the same period of time is the sealing time of the one hundred and forty-four thousand that began on September 11, 2001 and is finished at the soon coming Sunday law. The hidden history of verse forty can also be overlaid with the line of October 22, 1844 until the rebellion of 1863.

Ìtàn tí ó bẹ̀rẹ̀ ní ọdún 1989 ní àkókò ìdánwò tí ó bẹ̀rẹ̀ ní September 11, 2001, gẹ́gẹ́ bí a ti fi àkókò ìdánwò tí ó bẹ̀rẹ̀ ní August 11, 1840, àti àkókò ìdánwò tí ó bẹ̀rẹ̀ ní ìrìbọmi Kristi, ṣe àpẹẹrẹ rẹ̀. Ìdásílẹ̀ àwòrán ẹranko náà ni a ti fi ọ̀pọ̀ ìlà ìtàn àsọtẹ́lẹ̀ ṣe àpẹẹrẹ rẹ̀. Ọ̀kan lára àwọn àfihàn wọ̀nyẹn ti àkókò kan náà ni àkókò ìdìdì àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [ọgọ́rùn-ún mẹ́rìnlélógójì] tí ó bẹ̀rẹ̀ ní September 11, 2001, tí yóò sì parí ní òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́. Ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ kẹ́rìnlá [verse forty] pẹ̀lú lè jẹ́ kí a fi lé e lórí pẹ̀lú ìlà October 22, 1844 títí dé ìṣọ̀tẹ̀ ti 1863.

October 22, 1844 marked the arrival of the third angel. As with the arrival of any prophetic angel, he had a message which was to be eaten, but it was not to be; and Philadelphian Millerism changed unto Laodicean Millerism, in advance of 1863, when they formally took the name Seventh-day Adventist and began to wander in the wilderness of rebellion to this very day. The history of 1844 unto 1863 represents those who reject the calling to be among the one hundred and forty-four thousand. They are Daniel’s wicked in chapter twelve, Jeremiah’s assembly of mockers, John’s synagogue of Satan and Matthew’s foolish virgins.

Ọjọ́ kejìlélógún, oṣù Kẹwàá, ọdún 1844, fi dídé áńgẹ́lì kẹta hàn. Gẹ́gẹ́ bí ó ti rí ní dídé áńgẹ́lì àsọtẹ́lẹ̀ kankan, ó ní ìránṣẹ́ kan tí a ní láti jẹ, ṣùgbọ́n kò rí bẹ́ẹ̀; Millerismu ti Filadelfia sì yí padà sí Millerismu ti Laodikea, ṣáájú ọdún 1863, nígbà tí wọ́n gba orúkọ Adifẹntisti Ọjọ́ Keje ní ìlànà, tí wọ́n sì bẹ̀rẹ̀ sí í rìn káàkiri ní aginjù ìṣọ̀tẹ̀ títí di ọjọ́ yìí gan-an. Ìtàn ọdún 1844 títí dé 1863 dúró fún àwọn tí ń kọ ìpè náà sílẹ̀ láti wà láàárín ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìlélógójì. Wọ́n ni àwọn ẹni búburú Dáníẹ́lì ní orí kejìlá, àpéjọ àwọn ẹlẹ́yà Jeremáyà, sínágọ́gù Satani ti Jòhánù, àti àwọn wúńdíá òmùgọ̀ ti Mátíù.

The warning message represented by Christ as the “abomination of desolation, spoken of by Daniel the prophet” represents a warning to flee in advance of the destruction and scattering that is to follow. In the year 66 AD, the Roman general Cestius fulfilled that warning to the Christians of the era of pagan Rome. In the first century the apostle Paul recorded the same warning for the Christians that would suffer during the era of papal Rome. The warning for Sabbath-keepers to move out of the cities and live in the country came in 1888, the same year as the Blair Bill, the first attempt to establish Sunday as the National Day of Rest. The Blair Bill was the warning to flee in fulfillment of Christ’s reference of Daniel’s abomination of desolation.

Ìfìlọ̀ tí Kristi ṣojú fún gẹ́gẹ́ bí “iríra ìparun, tí Daniẹli wòlíì sọ̀rọ̀ rẹ̀” jẹ́ ìkìlọ̀ láti sá tẹ́lẹ̀ kí ìparun àti ìtúká tí yóò tẹ̀lé lè dé. Ní ọdún 66 AD, gẹ́ńérà Romu náà, Cestius, mú ìkìlọ̀ náà ṣẹ sí àwọn Kristẹni ti àkókò Romu abọ̀rìṣà. Ní ọ̀rúndún kìíní, àpọ́sítélì Pọ́ọ̀lù kọ ìkìlọ̀ kan náà sílẹ̀ fún àwọn Kristẹni tí wọ́n yóò jìyà ní àkókò Romu póòpù. Ìkìlọ̀ fún àwọn olùpa Ọjọ́ Ìsinmi láti kúrò ní àwọn ìlú kí wọ́n sì gbé ní ìgbèríko wá ní 1888, ọdún kan náà tí Òfin Blair farahàn, ìgbìyànjú àkọ́kọ́ láti fi Ọjọ́ Àìkú kalẹ̀ gẹ́gẹ́ bí Ọjọ́ Ìsinmi Orílẹ̀-èdè. Òfin Blair ni ìkìlọ̀ láti sá, ní ìmúṣẹ ìtọ́kasí Kristi sí iríra ìparun ti Daniẹli.

As with Cestius in the year 66 AD, the Blair Bill was providentially withdrawn. 1888 typifies September 11, 2001, for Sister White marks the descent of the angel of Revelation eighteen in both histories. The warning to flee the cities in the last days became in force on September 11, 2001. Therefore, the Blair Bill of 1888, typified the Patriot Act of 2001. The angel who descended on September 11, 2001 proclaims the final warning message in the first three verses of Revelation eighteen, and the final warning message is also the third angel’s message, even though the message represented by the third angel in chapter fourteen is not the same expressions of truth as in chapter eighteen. Line upon line they are the same warning message.

Gẹ́gẹ́ bí ó ti rí pẹ̀lú Cestius ní ọdún 66 lẹ́yìn ìbí Kristi, a yọ Ìwé-ọba Blair kúrò nípasẹ̀ ìpèsè Ọlọ́run. Ọdún 1888 jẹ́ àpẹẹrẹ ọjọ́ Kẹsán 11, 2001, nítorí pé Sister White fi ìsàlẹ̀ angẹli Ìfihàn orí kẹtàlá [18] hàn nínú ìtàn méjèèjì. Ìkìlọ̀ láti sá kúrò ní àwọn ìlú ní àwọn ọjọ́ ìkẹyìn bẹ̀rẹ̀ sí ní ní agbára ní ọjọ́ Kẹsán 11, 2001. Nítorí náà, Ìwé-ọba Blair ti ọdún 1888 jẹ́ àpẹẹrẹ Patriot Act ti 2001. Angẹli tí ó sọ̀kalẹ̀ ní ọjọ́ Kẹsán 11, 2001 ń kéde ìfiranṣẹ́ ìkìlọ̀ ìkẹyìn nínú ẹsẹ̀ mẹ́ta àkọ́kọ́ ti Ìfihàn orí kẹtàlá [18], àti pé ìfiranṣẹ́ ìkìlọ̀ ìkẹyìn náà jẹ́ ìfiranṣẹ́ angẹli kẹta pẹ̀lú, bí ó tilẹ̀ jẹ́ pé ìfiranṣẹ́ tí a ṣàpẹẹrẹ nípasẹ̀ angẹli kẹta nínú orí kẹrìnlá [14] kì í ṣe àwọn ọ̀nà ìtẹnumọ̀ òtítọ́ kan náà gẹ́gẹ́ bí nínú orí kẹtàlá [18]. Lórí ìlà dé ìlà, wọ́n jẹ́ ìfiranṣẹ́ ìkìlọ̀ kan náà.

The abomination of desolation, spoken of by Daniel the prophet was a sign given by Christ that identified when His people were to flee for their protection. It is a warning message, and therefore must be the final warning message, though it is expressed with different words than the message represented in chapter fourteen as well as chapter eighteen of Revelation. The history that begins in verse sixteen, of Jeremiah fifteen, is the same prophetic period of the warning testing message. It begins when Jeremiah eats God’s Word, and that occurs when the angel descends, as He did when the great buildings of New York City came down.

Irira ìparun, tí Daniẹli wolíì sọ̀rọ̀ nípa rẹ̀, jẹ́ àmì tí Kristi fi fúnni tí ó ṣe ìdánimọ̀ ìgbà tí àwọn ènìyàn Rẹ̀ yóò sá lọ fún ààbò wọn. Ó jẹ́ ìhìn-àròyé ìkìlọ̀, nítorí náà ó gbọdọ̀ jẹ́ ìhìn-àròyé ìkìlọ̀ ìkẹyìn, bí ó tilẹ̀ jẹ́ pé a ti fi ọ̀rọ̀ tí ó yàtọ̀ sí ìhìn-àròyé tí a ṣàpẹẹrẹ ní orí kẹrìnlá pẹ̀lú orí kejìdínlógún Ìfihàn hàn án. Ìtàn tí ó bẹ̀rẹ̀ ní ẹsẹ̀ kẹrìndínlógún, ti Jeremiah mẹ́ẹ̀ẹ́dógún, ni àkókò àsọtẹ́lẹ̀ kan náà ti ìhìn-àròyé ìkìlọ̀ ìdánwò náà. Ó bẹ̀rẹ̀ nígbà tí Jeremiah jẹ Ọ̀rọ̀ Ọlọ́run, èyí sì ṣẹlẹ̀ nígbà tí áńgẹ́lì náà sọ̀kalẹ̀, gẹ́gẹ́ bí Ó ti ṣe nígbà tí àwọn ilé ńlá New York City wó lulẹ̀.

When Jeremiah proclaims, “Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart,” he represents Daniel’s first test upon diet in chapter one, and John in chapter ten of Revelation taking the book out of the angel’s hand and eating it. The eating of the message begins when an angel arrives, and when the angel arrives there is a testing prophecy that is unsealed. When the angel arrives the first testing period begins and it ends when the second testing period begins, and when Michael stands up, the second testing period ends.

Nígbà tí Jeremiah kéde pé, “A rí àwọn ọ̀rọ̀ rẹ, mo sì jẹ wọ́n; ọ̀rọ̀ rẹ sì di ayọ̀ àti ìdùnnú ọkàn mi fún mi,” ó dúró fún àdánwò àkọ́kọ́ Danieli nípa oúnjẹ ní orí kìn-ín-ní, àti Jòhánù ní orí kẹwàá ìwé Ìfihàn tí ó gba ìwé náà láti ọwọ́ áńgẹ́lì náà, tí ó sì jẹ ẹ́. Jíjẹ ìhìnrere náà bẹ̀rẹ̀ nígbà tí áńgẹ́lì kan bá dé, àti nígbà tí áńgẹ́lì náà bá dé, àsọtẹ́lẹ̀ ìdánwò kan tí a ti tú sílẹ̀ wà. Nígbà tí áńgẹ́lì náà bá dé, àkókò ìdánwò àkọ́kọ́ bẹ̀rẹ̀, ó sì parí nígbà tí àkókò ìdánwò kejì bẹ̀rẹ̀; àti nígbà tí Mikaeli bá dìde, àkókò ìdánwò kejì parí.

When the angel arrives, the latter rain begins to fall.

Nígbà tí áńgẹ́lì náà bá dé, òjò ìkẹyìn yóò bẹ̀rẹ̀ sí í rọ̀.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Òjò àfẹ̀yìntì yóò rọ̀ sórí àwọn ènìyàn Ọlọ́run. Áńgẹ́lì alágbára kan yóò sọ̀kalẹ̀ láti ọ̀run wá, gbogbo ayé yóò sì tàn mọ́lẹ̀ pẹ̀lú ògo rẹ̀.” Review and Herald, April 21, 1891.

The latter rain is received by those who walk in Jeremiah’s old paths.

Òjò ìkẹyìn ni a ń gbà lára àwọn tí ń rìn ní àwọn ọ̀nà àtijọ́ ti Jeremiah.

> 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, ibi 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. Pẹ̀lúpẹ̀lú mo fi àwọn olùṣọ́ lé yín lórí, ní wí pé, Ẹ fetí sí ohun ìpè. Ṣùgbọ́n wọ́n ní, Àwa kì yóò fetí sí i. Jeremiah 6:16, 17.

The “trumpet” the “watchmen” sound is the Laodicean message, that Jones and Waggoner presented in 1888.

“ipè” tí àwọn “olùṣọ́” ń fọn ni ìhìnrere Laodikea, èyí tí Jones àti Waggoner gbékalẹ̀ ní ọdún 1888.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Kígbe sókè, má ṣe dáwọ́ dúró, gbé ohùn rẹ ga bí ipè, kí o sì fi ìrékọjá wọn hàn fún àwọn ènìyàn mi, àti ẹ̀ṣẹ̀ wọn fún ilé Jékọ́bù. Isaiah 58:1.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began. A warning message to Laodicea was proclaimed.

Ní ọjọ́ kẹtàlá oṣù Kẹsàn-án, ọdún 2001, fífi èdìdì mọ́ ẹni ẹgbẹ̀rún mẹ́rìnlélógójì àti ọgọ́rin bẹ̀rẹ̀. A kéde ìránṣẹ́ ìkìlọ̀ sí Laodicea.

> “The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

> “Ifiranṣẹ tí a fi fún wa nípasẹ̀ A. T. Jones, àti E. J. Waggoner ni ifiranṣẹ Ọlọ́run sí ìjọ Laodicea, ìbànújẹ́ sì ni fún ẹnikẹ́ni tí ó jẹ́wọ́ pé òun gbà òtítọ́gbọ́n tí kò sì fi àwọn ìtànṣán tí Ọlọ́run fi fún un hàn sí àwọn ẹlòmíràn.” The 1888 Materials, 1053.

The warning to Laodicea is the sound of Jeremiah’s watchmen’s trumpet that the Laodicean Seventh-day Adventist church refuses to hear. It is the warning to flee the cities for country property in advance of the soon coming Sunday law.

Ìkìlọ̀ sí Laodicea ni ohùn ìpè agogo àwọn olùṣọ́ Jeremaiah tí ìjọ Seventh-day Adventist ti Laodicea kọ̀ láti gbọ́. Òun ni ìkìlọ̀ láti sá kúrò ní àwọn ìlú lọ sí ilẹ̀ ìgbèríko ní ìmúrasílẹ̀ ṣáájú òfin Sunday tí ó ń bọ̀ ní kánkán.

What I just stated concerning these various prophetic lines, was an attempt to stimulate your discernment in an attempt to encourage you to truly test what I am about to write. Perhaps the most important characteristic of the image to and of the beast is that there are two formations of an image of and to the beast in the last days. The first, in the United States, and thereafter in the nations of the world.

Ohun tí mo ṣẹ̀ṣẹ̀ sọ nípa àwọn ìlà àsọtẹ́lẹ̀ wọ̀nyí oríṣìíríṣìí, jẹ́ ìgbìyànjú láti ru ìmọ̀-ìyàtọ̀ yín sókè, ní ìgbìyànjú láti fún yín ní ìṣírí kí ẹ lè dán ohun tí mo fẹ́ kọ̀ yìí wò ní tòótọ́. Bóyá àbùdá tí ó ṣe pàtàkì jùlọ ti àwòrán náà sí ẹranko náà àti ti ẹranko náà ni pé ìdásílẹ̀ méjì wà ti àwòrán kan ti ẹranko náà àti sí ẹranko náà ní àwọn ọjọ́ ìkẹyìn. Àkọ́kọ́, ní Orílẹ̀-Èdè Amẹ́ríkà, lẹ́yìn náà sì ni àwọn orílẹ̀-èdè ayé.

There are certain prophetic characteristics associated with the image to and of the beast that are required to rightly apply if we are to navigate through the prophetic testing process of this image of Rome. A second important element of the testing period of the image of the beast (that can be shown on several witnesses), is that the sealing time of the one hundred and forty-four thousand occurs in the period of the image of the beast test in the United States, and that the period of the image of the beast test in the nations of the world is when God’s other children who are still in Babylon at the time of that Sunday law (represented by 321), are gathered into the fold.

Àwọn ànímọ́ àsọtẹ́lẹ̀ kan wà tí ó ní ìbáṣepọ̀ pẹ̀lú àwòrán náà sí ẹranko náà àti ti ẹranko náà, tí ó yẹ kí a lò ní ọ̀nà tó tọ́, bí a bá fẹ́ kọjá lọ ní ààbò nínú ìlànà ìdánwò àsọtẹ́lẹ̀ ti àwòrán Róòmù yìí. Ẹ̀yà kejì pàtàkì kan nínú àkókò ìdánwò àwòrán ẹranko náà (èyí tí a lè fi ọ̀pọ̀ ẹlẹ́rìí hàn), ni pé àkókò fífi èdìdì sí àwọn ọgọ́rùn-ún kan lé mẹ́rìnlélógójì [ẹgbẹ̀rún] ṣẹlẹ̀ ní àkókò ìdánwò àwòrán ẹranko náà ní Orílẹ̀-èdè Amẹ́ríkà, àti pé àkókò ìdánwò àwòrán ẹranko náà nínú àwọn orílẹ̀-èdè ayé ni àkókò tí àwọn ọmọ míì ti Ọlọ́run tí wọ́n ṣì wà ní Bábílónì ní àkókò òfin Ọjọ́-Àìkú náà (tí 321 dúró fún), ni a kó jọ sínú agbo náà.

The image of the beast represents two specific interconnected periods of testing time, and those two testing times also represent the final gathering of the one hundred and forty-four thousand of Revelation chapter seven, followed by the great multitude in the very same chapter.

Àwòrán ẹranko náà ń ṣojú àkókò ìdánwò méjì pàtó tí ó ní ìsopọ̀ pẹ̀lú ara wọn, àti pé àwọn àkókò ìdánwò méjèèjì náà pẹ̀lú ń ṣojú ìkójọpọ̀ ìkẹyìn ti ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì nínú Ìfihàn orí keje, lẹ́yìn èyí ni ogunlọ́gọ̀ ńlá náà nínú orí kan náà gan-an.

At the Sunday law the United States speaks as a dragon in verse eleven of Revelation chapter thirteen. It then goes forth to deceive all the nations of the world saying to those nations that they should also make a worldwide image to the beast, as the United States just did. The period that begins at the Sunday law, represented by Constantine’s Sunday law of 321, ends when the final nation kneels to papal Rome, where the Sunday law of 538 is represented, for in chapter thirteen the United States has the power to bring the image to the beast to life and cause it to speak. The period begins with the Sunday law of 321 and ends with the Sunday law of 538.

Ní òfin Ọjọ́ Àìkú, Orílẹ̀-Èdè Amẹ́ríkà sọ̀rọ̀ bí ejò ńlá nínú ẹsẹ̀ kọkànlá ti Ifihàn orí kẹtàlá. Nígbà náà ni ó jáde lọ láti tan gbogbo àwọn orílẹ̀-èdè ayé jẹ, tí ó ń sọ fún àwọn orílẹ̀-èdè wọ̀nyí pé kí wọ́n pẹ̀lú ṣe àwòrán kan sí ẹranko náà káàkiri ayé, gẹ́gẹ́ bí Orílẹ̀-Èdè Amẹ́ríkà ṣe ṣẹ̀ṣẹ̀ ṣe. Àkókò tí ó bẹ̀rẹ̀ ní òfin Ọjọ́ Àìkú, tí a ṣojú rẹ̀ nípasẹ̀ òfin Ọjọ́ Àìkú ti Constantine ní ọdún 321, parí nígbà tí orílẹ̀-èdè ìkẹyìn bá tẹrí ba fún Romu ti póòpù, níbi tí a ti ṣojú òfin Ọjọ́ Àìkú ti 538; nítorí nínú orí kẹtàlá Orílẹ̀-Èdè Amẹ́ríkà ní agbára láti mú àwòrán sí ẹranko náà wá sí ìyè kí ó sì mú kí ó sọ̀rọ̀. Àkókò náà bẹ̀rẹ̀ pẹ̀lú òfin Ọjọ́ Àìkú ti 321, ó sì parí pẹ̀lú òfin Ọjọ́ Àìkú ti 538.

In 2001 the government of the United States “spoke” the Patriot Act into law.

Ní ọdún 2001, ìjọba Orílẹ̀-Èdè Amẹ́ríkà “sọ” Ofin Patriot di òfin.

We will continue this study in the next article.

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

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