In previous articles we identified that the Millerites recognized that they were fulfilling the parable of the ten virgins, Habakkuk chapter two and Ezekiel chapter twelve, verses twenty-one through twenty-eight. The verses in Ezekiel identify that when these three prophetic passages are perfectly fulfilled in the last days, “the effect of every vision” will be fulfilled. Sister White also addresses this phenomenon.

Nínú àwọn àpilẹ̀kọ ṣáájú, a fi hàn pé àwọn Millerite mọ̀ pé àwọn ń mú àkàwé àwọn wúńdíá mẹ́wàá ṣẹ, pẹ̀lú Hábákúkù orí kejì àti Ìsíkíẹ́lì orí kejìlá, ẹsẹ̀ kọkànlélógún sí ẹsẹ̀ kọkànlélọ́gbọ̀n. Àwọn ẹsẹ̀ inú Ìsíkíẹ́lì náà fi hàn pé nígbà tí àwọn ọ̀nà àsọtẹ́lẹ̀ mẹ́ta wọ̀nyí bá ṣẹ ní pípé ní àwọn ọjọ́ ìkẹyìn, “ìmúṣẹ gbogbo ìran” yóò ṣẹ. Arábìnrin White náà sì tún sọ̀rọ̀ sí ìṣẹ̀lẹ̀ yìí.

“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, gbogbo àwọn ìwé inú Bíbélì ni wọ́n ti pàdé, tí wọ́n sì ti 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 yẹn nínú àsọtẹ́lẹ̀ Dáníẹ́lì tí ó ní í ṣe pẹ̀lú àwọn ọjọ́ ìkẹyìn. Áńgẹ́lì náà pàṣẹ pé, ‘Ṣùgbọ́n ìwọ, Dáníẹ́lì, pa àwọn ọ̀rọ̀ náà mọ́, kí o sì fi èdìdì dì íwé náà títí di àsìkò òpin.’ Dáníẹ́lì 12:4.” Acts of the Apostles, 585.

The parable of the ten virgins is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, which began on September 11, 2001 and ends when the door is closed upon the foolish virgins at the soon-coming Sunday law. In that period of history the effect of every vision represented in “all the books of the Bible meet and end.”

Àkàwé àwọn wúńdíá mẹ́wàá ni a tún ṣe ní ọ̀rọ̀ dé ọ̀rọ̀ gan-an ní àkókò ìdìdì àwọn ẹgbẹ̀rún mẹ́rìnlélógójì [ọgọ́rùn-ún kan àti mẹ́rìnlélógójì] ènìyàn, èyí tí ó bẹ̀rẹ̀ ní ọjọ́ kọkànlá, oṣù Kẹsán, ọdún 2001, tí yóò sì parí nígbà tí a bá ti ilẹ̀kùn mọ́ lórí àwọn wúńdíá òmùgọ̀ ní òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́. Ní àkókò ìtàn yẹn, ipa gbogbo ìran kọ̀ọ̀kan ni a ṣàfihàn nínú pé “gbogbo àwọn ìwé Bíbélì pàdé wọ́n sì parí.”

We have been building a platform of understanding in the previous article to set forth the external line of history that is represented in verse forty of Daniel eleven, which represents the political history of the earth beast’s Republican horn. That history runs parallel with the religious history of the earth beast’s true Protestant horn. We have identified a handful of prophetic lines which address the Republican horn of the earth beast, and are placing those lines upon the prophetic history that began at the time of the end in 1989.

A ti ń kọ pẹpẹ ìmòye kan nínú àpilẹ̀kọ tí ó ṣáájú láti ṣàfihàn ìlà ìtàn òde tí a ṣojú fún nínú ẹsẹ̀ ogójì ti Dáníẹ́lì mọ́kànlá, èyí tí ó ṣojú fún ìtàn òṣèlú ti iwo Oloṣèlú Olómìnira ti ẹranko ilẹ̀. Ìtàn náà ń lọ ní ìbámu pẹ̀lú ìtàn ẹ̀sìn ti iwo Pùròtẹ́sítáǹtì tòótọ́ ti ẹranko ilẹ̀. A ti dá díẹ̀ lára àwọn ìlà àsọtẹ́lẹ̀ tí ń tọ́ka sí iwo Oloṣèlú Olómìnira ti ẹranko ilẹ̀ mọ̀, a sì ń fi àwọn ìlà wọ̀nyẹn lé orí ìtàn àsọtẹ́lẹ̀ tí ó bẹ̀rẹ̀ ní àkókò òpin ní ọdún 1989.

The prophetic period of the earth beast that began in 1776, and concluded at the time of the end in 1798, is the line we intend to employ in an attempt to bring all of the lines which are now having their effect together. The period of 1776 to 1798 possesses the signature of Alpha and Omega, for it begins and ends with a legislative action, which is the speaking of a nation.

Àkókò àsọtẹ́lẹ̀ ti ẹranko ilẹ̀ náà tí ó bẹ̀rẹ̀ ní ọdún 1776, tí ó sì parí ní àkókò ìkẹyìn ní 1798, ni ìlà tí a pinnu láti lò nínú ìsapá kan láti mú gbogbo àwọn ìlà tí wọ́n ń ní ipa wọn báyìí jọ. Àkókò 1776 sí 1798 ní àmì Alfa àti Omega, nítorí ó bẹ̀rẹ̀, ó sì parí pẹ̀lú ìgbésẹ̀ ìṣòfin kan, èyí tí í ṣe ọ̀rọ̀-èdè orílẹ̀-èdè kan.

“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.

“Ọ̀rọ̀ tí orílẹ̀-èdè kan ń sọ ni ìṣe àwọn aláṣẹ ìṣèdásílẹ̀ òfin àti ìdájọ́ rẹ̀.” The Great Controversy, 443.

A primary characteristic of the earth beast is its speaking. The Constitution of the United States was a divine document that opened the doors for religious and political freedom, and in so doing swallowed the “flood” of persecution that had been carried on for centuries by the kings of Europe and the Catholic church.

Ìwà pàtàkì kan tí ẹranko ilẹ̀ náà ní ni ọ̀rọ̀ sísọ rẹ̀. Òfin Ìpilẹ̀ṣẹ̀ ti Orílẹ̀-Èdè Amẹ́ríkà jẹ́ àkọsílẹ̀ àtọ̀runwá tí ó ṣí àwọn ilẹ̀kùn sílẹ̀ fún òmìnira ẹ̀sìn àti òmìnira ìṣèlú, tí ó sì nípa bẹ́ẹ̀ gbé “ìkún omi” inúnibíni mì tí àwọn ọba Europe àti ìjọ Kátólíìkì ti ń ṣe lọ́pọ̀ ọ̀rúndún.

And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:15, 16.

Áti láti ẹnu rẹ̀ ni ejò náà tu omi jáde bí ìṣàn omi lẹ́yìn obìnrin náà, kí ó lè mú kí ìṣàn omi náà gbé e lọ. Ayé sì ràn obìnrin náà lọ́wọ́, ayé sì há ẹnu rẹ̀, ó sì gbe ìṣàn omi náà mì, èyí tí dragoni náà ti ẹnu rẹ̀ tu jáde. Ìfihàn 12:15, 16.

At the end of the earth beast’s reign as the sixth kingdom of Bible prophecy it will again speak, but then it will speak as a dragon, by enforcing the Sunday law.

Ní òpin ìjọba ẹranko ayé gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì, yóò tún sọ̀rọ̀; ṣùgbọ́n nígbà náà yóò sọ̀rọ̀ bí dragoni, nípa mímú òfin ọjọ́ Àìkú ṣiṣẹ́.

And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.

Mo sì rí ẹranko mìíràn tí ń bọ láti inú ilẹ̀ wá; ó sì ní ìwo méjì bí ti ọ̀dọ́-àgùntàn, ó sì ń sọ̀rọ̀ bí dragoni. Ìfihàn 13:11.

The earth beast began as the sixth kingdom in 1798, when the papacy was robbed of its strength.

Ẹranko ilẹ̀ ayé bẹ̀rẹ̀ gẹ́gẹ́ bí ìjọba kẹfà ní ọdún 1798, nígbà tí a gba agbára lọ́wọ́ papacy.

“And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.

“Nígbà tí a sì ti gba agbára Papacy lọ́wọ́ rẹ̀, tí a sì fi ipa mú un láti dá inúnibíni dúró, Johanu rí agbára tuntun kan tí ń dìde láti tún ohùn dragoni náà sọ, àti láti tẹ̀síwájú nínú iṣẹ́ ìkà àti òrò-òdì sí Ọlọ́run kan náà. Agbára yìí, èyí tí í ṣe ẹni ìkẹyìn tí yóò jagun sí ìjọ àti sí òfin Ọlọ́run, ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ẹranko kan tí ó ní ìwo bí ti ọmọ-àgùntàn.” Signs of the Times, November 1, 1899.

In 1798, when the papacy received its deadly wound, the United States spoke, and as is always the case with Alpha and Omega, the speaking at the beginning prefigured the speaking at the end. The Alien and Sedition Acts were spoken into law in 1798, prefiguring the laws that are implemented at the end addressing illegal immigration, and the media.

Ní ọdún 1798, nígbà tí ipò àpapà gba ọgbẹ́ ikú rẹ̀, Orílẹ̀-Èdè Amẹ́ríkà sọ̀rọ̀, àti gẹ́gẹ́ bí ó ti máa ń rí ní gbogbo ìgbà pẹ̀lú Álífà àti Òmégà, ọ̀rọ̀ tí a sọ ní ìbẹ̀rẹ̀ ṣàfihàn ṣáájú ọ̀rọ̀ tí a ó sọ ní òpin. Àwọn Òfin Alien and Sedition ni a sọ di òfin ní ọdún 1798, ní fífi wọ́n ṣe àfihàn ṣáájú àwọn òfin tí a ó mú ṣiṣẹ́ ní òpin, tí yóò dojú kọ ìṣíkiri àìlòfin, àti ilé-iṣẹ́ agbéròyìnjáde.

The period we are considering from 1776 to 1798 possesses the signature of Alpha and Omega, for it identifies the “speaking” of the Declaration of Independence in the beginning, which typifies the Alien and Sedition Acts of 1798. In the middle of that period, you find the Constitution of the United States. The period provides a prophetic representation of the earth beast’s reign, for it begins speaking as a lamb, but the period ends with legislation representing a dragon. But as is often the case the beginning and ending of a thing align with opposites. The first waymark of the period is represented in the last waymark, and the middle waymark was the Constitution of the United States, which was ratified by THIRTEEN states. The Hebrew word “truth” was created by the first letter, followed by the thirteenth letter, followed by the last letter of the Hebrew alphabet.

Àkókò tí à ń gbé yẹ̀ wò láti ọdún 1776 sí 1798 ní ààmì Alpha àti Omega, nítorí ó ń tọ́ka sí “sísọ̀rọ̀” Ìkéde Òmìnira náà ní ìbẹ̀rẹ̀, èyí tí ó jẹ́ àpẹẹrẹ àwọn Òfin Alien and Sedition ti 1798. Ní àárín àkókò náà, a rí Òfin-Ìpilẹ̀ Orílẹ̀-èdè Amẹ́ríkà. Àkókò náà ń pèsè àfihàn àsọtẹ́lẹ̀ nípa ìjọba ẹranko ayé, nítorí ó bẹ̀rẹ̀ sí í sọ̀rọ̀ bí ọ̀dọ́-àgùntàn, ṣùgbọ́n àkókò náà parí pẹ̀lú òfin tí ó dúró fún dragoni. Ṣùgbọ́n gẹ́gẹ́ bí ó ti máa ń rí ní ọ̀pọ̀ ìgbà, ìbẹ̀rẹ̀ àti òpin ohun kan máa ń bá àwọn ìdákọ̀ró mu. Àmì ọ̀nà àkọ́kọ́ ti àkókò náà ni a ṣojú nínú àmì ọ̀nà ìkẹyìn, àti àmì ọ̀nà àárín náà ni Òfin-Ìpilẹ̀ Orílẹ̀-èdè Amẹ́ríkà, èyí tí ÌPÍNLẸ̀ MẸ́RÌNLÁ ni wọ́n fọwọ́sí. Ọ̀rọ̀ Hébérù fún “òtítọ́” ni a dá láti inú lẹ́tà àkọ́kọ́, lẹ́yìn náà lẹ́tà kẹtàlá, lẹ́yìn náà lẹ́tà ìkẹyìn ti àbùdá lẹ́tà Hébérù.

The period we are now considering bears the signature of the First and the Last, who is the Truth. The period represents a period that leads to the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, and it therefore represents a period that leads to the end of the earth beast’s reign as the sixth kingdom of Bible prophecy. That period began at the time of the end in 1989. 1776 to 1798 is to be laid upon 1989 to the soon coming Sunday law when the earth beast speaks as a dragon, as represented by the Alien and Sedition Acts.

Àkókò tí a ń gbé yẹ̀ wò báyìí rú ààmì ti Ẹni Kínní àti Ẹni Ikẹyìn, ẹni tí í ṣe Òtítọ́. Àkókò náà dúró fún àkókò kan tí ó ń darí sí ìbẹ̀rẹ̀ ìjọba ẹranko ayé gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì, nítorí náà ó sì tún dúró fún àkókò kan tí ó ń darí sí òpin ìjọba ẹranko ayé gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì. Àkókò náà bẹ̀rẹ̀ ní àkókò òpin ní ọdún 1989. 1776 sí 1798 ni a gbọdọ̀ gbé lé 1989 títí dé òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́, nígbà tí ẹranko ayé yóò sọ̀rọ̀ bí dragoni, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ Alien and Sedition Acts.

It is worthwhile to place another prophetic truth into our study. That truth is an element of the “time of the end” as a symbol that is often overlooked. Laodicean Adventism may very well know that 1798 was the “time of the end,” but their understanding generally ends there, for they have no clue that every reform line parallels the other reform lines. Every reform line begins with the “time of the end.”

Ó tọ́ sí i láti fi òtítọ́ àsọtẹ́lẹ̀ mìíràn sí inú ẹ̀kọ́ wa. Òtítọ́ náà jẹ́ apá kan nínú “àkókò ìkẹyìn” gẹ́gẹ́ bí àmì tí a sábà máa kọjá lójú. Ó ṣeé ṣe gan-an pé Adventism ti Laodicea mọ̀ pé ọdún 1798 ni “àkókò ìkẹyìn,” ṣùgbọ́n ìmọ̀ wọn sábà máa parí níbẹ̀, nítorí wọn kò ní ìmọ̀ kankan pé gbogbo ìlà ìsọdọtun ń bá ara wọn mu ní ìfarakọra. Gbogbo ìlà ìsọdọtun ni ó bẹ̀rẹ̀ pẹ̀lú “àkókò ìkẹyìn.”

Moses typified Christ, and Moses directly stated that fact, and Peter confirmed it in the book of Acts.

Mósè jẹ́ àpẹẹrẹ Kristi, Mósè sì sọ òtítọ́ náà ní tààrà, Peteru sì fi í múlẹ̀ nínú ìwé Ìṣe Àwọn Aposteli.

The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Deuteronomy 18:15.

Olúwa Ọlọ́run rẹ yóò gbé Wòlíì dìde fún ọ láàrín rẹ, láti inú àwọn ará rẹ, ẹni tí yóò dàbí mi; òun ni kí ẹ máa fetí sí. Deuteronomy 18:15.

Jesus was to be “like unto” Moses.

Jésù yóò dà bíi Mósè.

And now, brethren, I wot that through ignorance ye did it, as did also your rulers. But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:17–24.

Ǹjẹ́ nísinsin yìí, ẹ̀yin ará, mo mọ̀ pé nítorí àìmọ̀kan ni ẹ ṣe é, gẹ́gẹ́ bí àwọn olórí yín pẹ̀lú ṣe ṣe. Ṣùgbọ́n àwọn nǹkan wọ̀nyí, tí Ọlọ́run ti fi ẹnu gbogbo àwọn wòlíì rẹ̀ sọ tẹ́lẹ̀, pé Kristi yóò jìyà, òun náà ni Ó ti mú ṣẹ bẹ́ẹ̀. Nítorí náà ẹ ronúpìwàdà, kí ẹ sì yí padà, kí a lè pa ẹ̀ṣẹ̀ yín ré, nígbà tí àkókò ìtura yóò ti ọ̀dọ̀ Oluwa dé; àti kí Ó lè rán Jesu Kristi náà sí yín, ẹni tí a ti wàásù rẹ̀ fún yín tẹ́lẹ̀: ẹni tí ọ̀run gbọ́dọ̀ gbà títí di àkókò ìmúpadàbọ̀sípò ohun gbogbo, èyí tí Ọlọ́run ti fi ẹnu gbogbo àwọn wòlíì mímọ́ rẹ̀ sọ láti ìpilẹ̀ ayé. Nítorí ní tòótọ́ Mose sọ fún àwọn baba pé, Wòlíì kan ni Oluwa Ọlọ́run yín yóò jí dìde fún yín láàárín àwọn arákùnrin yín, ẹni tí yóò dàbí èmi; ẹ ó sì gbọ́ tirẹ̀ nínú ohun gbogbo gbogbo tí yóò bá sọ fún yín. Yóò sì ṣẹlẹ̀ pé, gbogbo ọkàn tí kò bá fetí sí wòlíì náà, a ó pa á run kúrò láàárín àwọn ènìyàn. Bẹ́ẹ̀ ni gbogbo àwọn wòlíì láti ọwọ́ Samueli àti àwọn tí ó tẹ̀lé e, iye gbogbo àwọn tí ó ti sọ̀rọ̀, wọ́n sì ti sọ àsọtẹ́lẹ̀ nípa àwọn ọjọ́ wọ̀nyí pẹ̀lú. Ìṣe 3:17–24.

The time of the end in the history of Moses was his birth, and it typified the birth of Christ. At the births of both Christ and of Moses there was an increase of knowledge that would test that generation. The knowledge of both their births led both the dragon power of Egypt and of Rome to attempt to kill the promised ones of prophecy. The shepherds on the hills, the wise men from the east represent those who understood the increase of knowledge at the time of the end.

Àkókò òpin nínú ìtàn Mósè ni ìbí rẹ̀, ó sì jẹ́ àpẹẹrẹ ìbí Kristi. Ní ìgbà ìbí Kristi àti ti Mósè méjèèjì, ìbísí ìmọ̀ wà tí yóò dán ìran náà wò. Ìmọ̀ nípa ìbí àwọn méjèèjì yìí mú kí agbára dragoni Ejibiti àti ti Róòmù gbìyànjú láti pa àwọn ẹni ìlérí tí àsọtẹ́lẹ̀ ti sọ nípa wọn. Àwọn olùṣọ́-àgùntàn lórí àwọn òkè, àti àwọn ọlọ́gbọ́n láti ìlà-oòrùn, ṣojú fún àwọn tí wọ́n lóye ìbísí ìmọ̀ náà ní àkókò òpin.

What is commonly missed is that there are two waymarks in the time of the end. It was not only Moses that was born, but three years prior his brother Aaron was born. Six months before Christ was born his cousin John was born. 1798 is the most common recognition of the “time of the end,” and in 1798 the beast (the political apparatus) (the whore) had ridden upon through the Dark Ages was killed, and a year later the “woman” who had ridden that beast also died.

Ohun tí a sábà máa ń foju kọ ni pé àwọn àmì-ọ̀nà méjì wà ní àsìkò ìgbẹ̀yìn. Kì í ṣe Mose nìkan ni a bí, ṣùgbọ́n ọdún mẹ́ta ṣáájú rẹ̀ ni a bí arákùnrin rẹ̀ Aaroni. Oṣù mẹ́fà kí a tó bí Kristi ni a bí ìbátan rẹ̀ Johanu. 1798 ni ìmọ̀ tí ó wọ́pọ̀ jùlọ gẹ́gẹ́ bí “àkókò ìgbẹ̀yìn,” àti ní 1798 ni a pa ẹranko náà (ètò ìṣèlú náà) tí àgbèrè náà ti gùn kọjá nípasẹ̀ Àwọn Àkókò Òkùnkùn; ọdún kan lẹ́yìn náà, “obìnrin” tí ó ti gùn ẹranko náà pẹ̀lú kú.

In 1989 there were two presidents. Reagan ruled until the inauguration in 1989, and then Bush the first began his reign. The end of the twelve hundred and sixty years had been typified by the seventy years of captivity in Babylon, and when General Cyrus, the nephew of Darius, executed Belshazzar on the night of the feast, Darius was the actual king. Darius and Cyrus represent the two waymarks of that time of the end.

Ní ọdún 1989, àwọn ààrẹ méjì wà. Reagan jọba títí di ìgbà ìbúra sí ipò ní 1989, lẹ́yìn náà Bush àkọ́kọ́ bẹ̀rẹ̀ ìjọba rẹ̀. Òpin ọdún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta ni a ti fi ọdún àádọ́rin ìgbèkùn ní Babiloni ṣe àpẹẹrẹ rẹ̀; nígbà tí Gẹ́ńẹ́ráàlì Kírúsì, ọmọ arákùnrin Dáríúsì, pa Belshazzar ní alẹ́ àsè náà, Dáríúsì ni ọba gidi. Dáríúsì àti Kírúsì ṣàfihàn àwọn àmì ọ̀nà méjì ti àkókò ìparí náà.

The prophetic relationship between Moses and Aaron, John and Jesus, Darius and Cyrus, the papacy and the pope and Reagan and Bush are all sources of prophetic light when studied with the correct methodology. What we would point to here is that John, Jesus’ cousin, was the voice in the wilderness, which had been typified by Moses’ brother Aaron, who travelled into the wilderness to meet Moses, in order to be his voice.

Ìbáṣepọ̀ àsọtẹ́lẹ̀ tó wà láàárín Mósè àti Áárónì, Jòhánù àti Jésù, Dáríùsì àti Kírúsì, ipò póòpù àti póòpù, àti Reagan àti Bush, jẹ́ gbogbo wọn orísun ìmọ́lẹ̀ àsọtẹ́lẹ̀ nígbà tí a bá kẹ́kọ̀ọ́ wọn pẹ̀lú ọ̀nà ìmúlò tó tọ́. Ohun tí a fẹ́ tọ́ka sí níbí ni pé Jòhánù, arákùnrin ìyá Jésù, ni ohùn ní aginjù, ẹni tí Áárónì arákùnrin Mósè, tí ó rìn lọ sínú aginjù láti pàdé Mósè kí ó lè jẹ́ ohùn rẹ̀, ti ṣàpẹẹrẹ rẹ̀ tẹ́lẹ̀.

In the thirty-year period preceding Christ’s anointing, and for the thirty years preceding the antichrist, there is a waymark identifying a “voice.” For Christ it was the voice of John crying in the wilderness. In 533 Justinian made a decree identifying the antichrist as the corrector of heretics and the head of the church. Justinian’s decree was the “voice” that prepared for the Sunday law “decree” at the Council of Orleans in 538.

Ní àkókò ọdún mẹ́ẹ̀ẹ́gbọ̀n tí ó ṣáájú ìfìyànjú Kristi, àti fún ọdún mẹ́ẹ̀ẹ́gbọ̀n tí ó ṣáájú aṣòdìsí-Kristi, àmì ọ̀nà kan wà tí ń ṣe ìdánimọ̀ “ohùn” kan. Fún Kristi, òun ni ohùn Johanu tí ń ké ní aginjù. Ní ọdún 533 Justinian ṣe àṣẹ kan tí ó fi aṣòdìsí-Kristi hàn gẹ́gẹ́ bí olùtúnṣe àwọn aládàámọ̀ àti olórí ìjọ. Àṣẹ Justinian ni “ohùn” tí ó pèsè ọ̀nà sílẹ̀ fún “àṣẹ” òfin Ọjọ́ Àìkú ní Ìgbìmọ̀ Orleans ní ọdún 538.

General Cyrus’ army was the voice identifying that Darius’ conquering of Babylon was imminent.

Ọmọ-ogun Sairọsi Gbogbogbo ni ohùn tí ń fi hàn pé ìṣẹ́gun Dariusi lórí Babiloni ti súnmọ́ kù díẹ̀.

“The advent of the army of Cyrus before the walls of Babylon was to the Jews a sign that their deliverance from captivity was drawing nigh. More than a century before the birth of Cyrus, Inspiration had mentioned him by name, and had caused a record to be made of the actual work he should do in taking the city of Babylon unawares, and in preparing the way for the release of the children of the captivity. Through Isaiah the word had been spoken:

“Ìfarahàn ọmọ-ogun Kúrúsì níwájú ògiri Bábílónì jẹ́ àmì fún àwọn Júù pé ìdásílẹ̀ wọn kúrò ní ìgbèkùn ti sún mọ́lé. Ju ọgọ́rùn-ún ọdún kan lọ kí a tó bí Kúrúsì, Ìmísí ti ti darúkọ rẹ̀ ní orúkọ, ó sì ti mú kí a kọ ìtàn iṣẹ́ gangan tí yóò ṣe ní gbígba ìlú Bábílónì láìròtẹ́lẹ̀, àti ní pípèsè ọ̀nà fún ìtúsílẹ̀ àwọn ọmọ ìgbèkùn. Nípasẹ̀ Aísáyà ni a ti sọ ọ̀rọ̀ náà pé:”

“‘Thus saith the Lord to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; … to open before him the two-leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: and I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel.’ Isaiah 45:1–3.” Prophets and Kings, 551.

“‘Báyìí ni Olúwa wí fún ẹni-òróró Rẹ̀, fún Kírúsì, ẹni tí mo ti di ọwọ́ ọ̀tún rẹ̀ mú, láti ṣẹ́gun àwọn orílẹ̀-èdè níwájú rẹ̀; … láti ṣí àwọn ẹnu-bodè méjì sílẹ̀ níwájú rẹ̀; a kì yóò sì ti àwọn ẹnu-bodè náà; Èmi yóò máa lọ níwájú rẹ, èmi yóò sì mú àwọn ibi yíyọ kọ̀ọ̀kan dọ́gba: èmi yóò fọ àwọn ẹnu-bodè idẹ túútúú, èmi yóò sì gé àwọn ìdènà irin sí méjì: èmi yóò sì fún ọ ní àwọn ìṣúra òkùnkùn, àti ọrọ̀ ìkọ̀kọ̀ tí a fi pamọ́ ní ibi ìkọ̀kọ̀, kí o lè mọ̀ pé Èmi, Olúwa, ẹni tí ń pè ọ ní orúkọ rẹ, ni Ọlọ́run Israẹli.’ Isaiah 45:1–3.” Prophets and Kings, 551.

When it is recognized that it is two witnesses or two waymarks by which a prophetic “time of the end,” is established, it can also be recognized that one of the two waymarks represents an identification, announcement or warning of the approaching history. Aaron, John, Cyrus, and Justinian represent a waymark that precedes the time of the end. The time of the end in 1798 is the end of the period represented from 1776 through to 1798. The waymark in the middle of that history is the voice crying in the wilderness for the approaching history. That history began with a publication rejecting the dictatorial rule of either a king or pope, and it ended with a publication representing the character of a dictator. The publication in the middle represented the “warning” of the coming history, and the warning was that the Constitution of the United States would be overturned at the end of the history.

Nígbà tí a bá mọ̀ pé ẹlẹ́rìí méjì tàbí àmì ọ̀nà méjì ni a fi ń fi “àkókò òpin” àsọtẹ́lẹ̀ múlẹ̀, a tún lè mọ̀ pé ọ̀kan nínú àwọn àmì ọ̀nà méjèèjì náà ń ṣojú ìdánimọ̀, ìkéde tàbí ìkìlọ̀ nípa ìtàn tí ń súnmọ́. Áárónì, Jòhánù, Kírúsì, àti Jọsítíníánù ń ṣojú àmì ọ̀nà kan tí ó ṣáájú àkókò òpin. Àkókò òpin ní ọdún 1798 ni òpin àkókò tí a ṣojú rẹ̀ láti 1776 títí dé 1798. Àmì ọ̀nà tí ó wà ní àárín ìtàn náà ni ohùn tí ń ké ní aginjù fún ìtàn tí ń bọ̀ súnmọ́. Ìtàn náà bẹ̀rẹ̀ pẹ̀lú ìtẹ̀jáde kan tí ó kọ ìṣàkóso apanirun ti ọba tàbí póòpù sílẹ̀, ó sì parí pẹ̀lú ìtẹ̀jáde kan tí ó ṣojú ìwà apanirun. Ìtẹ̀jáde tí ó wà ní àárín náà ṣojú “ìkìlọ̀” ti ìtàn tí ń bọ̀, ìkìlọ̀ náà sì ni pé Òfin Orílẹ̀-Èdè Amẹ́ríkà ni a ó yí padà ní òpin ìtàn náà.

That line of history began to be repeated in 1989, and it ends at the Sunday law when the warning from the wilderness two hundred years earlier in 1789 is rejected. 1989 was the time of the end at the end of verse forty, and it aligns with the time of the end in 1798. 1989 aligns with 1776, and the Sunday law represents 1798. In the middle of the history where the effect of every vision is accomplished, the history that began on September 11, 2001, and continues until the warning of 1789, is fulfilled and the Constitution is overturned. There must be a waymark in the middle, for God never changes. That waymark would represent a warning for the prophetic history that begins at the soon-coming Sunday law.

Là ìtàn yẹn bẹ̀rẹ̀ sí í tún ara rẹ̀ ṣe ní 1989, ó sì parí ní òfin Ọjọ́ Àìkú nígbà tí a kọ ìkìlọ̀ láti inú aginjù tí ó ti wá ní ọgọ́rùn-ún ọdún méjì ṣáájú rẹ̀ ní 1789. 1989 ni àkókò òpin ní òpin ẹsẹ̀ ogójì, ó sì bá àkókò òpin ní 1798 mu. 1989 bá 1776 mu, òfin Ọjọ́ Àìkú sì dúró fún 1798. Ní àárín ìtàn náà níbi tí ipa gbogbo ìran ti ń ṣẹ sí, ìtàn tí ó bẹ̀rẹ̀ ní September 11, 2001, tí ó sì ń bá a lọ títí dé ìkìlọ̀ 1789, ni a mú ṣẹ, a sì yi Orílẹ̀-èdè náà padà kúrò nínú Ìlànà Orílẹ̀-èdè rẹ̀. Ó yẹ kí àmì ọ̀nà kan wà ní àárín, nítorí Ọlọ́run kì í yípadà láé. Àmì ọ̀nà yẹn yóò dúró fún ìkìlọ̀ kan fún ìtàn àsọtẹ́lẹ̀ tí ó bẹ̀rẹ̀ ní òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́.

1989 marks the time of the end in verse forty that leads to the Sunday law in verse forty-one. The warning message that arrived after the time of the end, but before the Sunday law was September 11, 2001. It warns that at the conclusion of that period of history, the third Woe that arrived on September 11, 2001, and was immediately restrained, would strike again as an unexpected surprise, and thousands of cities would be destroyed. When that destruction arrives Satan would begin his marvelous work, and that work begins at the soon coming Sunday law.

Ọdún 1989 ń tọ́ka sí àkókò òpin nínú ẹsẹ̀ ogójì, èyí tí ó ń yọrí sí òfin Ọjọ́-Àìkú nínú ẹsẹ̀ kọkànlélógójì. Ìfiránṣẹ́ ìkìlọ̀ tí ó dé lẹ́yìn àkókò òpin, ṣùgbọ́n kí òfin Ọjọ́-Àìkú tó dé, ni ọjọ́ kẹtàlá, oṣù Kẹsán, ọdún 2001. Ó ń kìlọ̀ pé ní ìparí àkókò ìtàn náà, Ègbé kẹta tí ó dé ní ọjọ́ kẹtàlá, oṣù Kẹsán, ọdún 2001, tí a sì dá lóró lẹ́sẹ̀kẹsẹ̀, yóò tún lu padà gẹ́gẹ́ bí ìyàlẹ́nu àìròtẹ́lẹ̀, a ó sì run ẹgbẹ̀ẹgbẹ̀rún ìlú. Nígbà tí ìparun náà bá dé, Satani yóò bẹ̀rẹ̀ iṣẹ́ ìyanu rẹ̀, iṣẹ́ náà sì bẹ̀rẹ̀ ní òfin Ọjọ́-Àìkú tí ó sún mọ́lé.

“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’

“Ìbá ṣe pé àwọn ènìyàn Ọlọ́run ní ìmọ̀lára nípa ìparun tó ń bọ̀ wá sórí ẹgbẹẹgbẹ̀rún ìlú, tí a ti fẹ́rẹ̀ fi fún ìbọ̀rìṣà ní báyìí! Ṣùgbọ́n ọ̀pọ̀ nínú àwọn tí ó yẹ kí wọ́n máa kéde òtítọ́ ń fẹ̀sùn kàn, wọ́n sì ń dá àwọn arákùnrin wọn lẹ́bi. Nígbà tí agbára ìyípadà ọkàn ti Ọlọ́run bá dé sórí àwọn ọkàn ènìyàn, yíyípadà pátápátá yóò wáyé. Àwọn ènìyàn kò ní ní ìfẹ́ láti máa ṣàríwísí àti láti fa lulẹ̀. Wọn kì yóò dúró ní ipò tí ó ń dí ìmọ́lẹ̀ lọ́wọ́ kúrò ní rírọ̀ sí ayé. Ìṣàríwísí wọn, ẹ̀sùn wọn, yóò dáwọ́ dúró. Àwọn agbára ọ̀tá ń kó ara wọn jọ fún ogun. Ìjà líle wà níwájú wa. Ẹ sun mọ́ ara yín, ẹ̀yin arákùnrin àti arábìnrin mi, ẹ sun mọ́ ara yín. Ẹ so ara yín mọ́ Kristi. ‘Ẹ má ṣe wí pé, Àjọṣepọ̀,... bẹ́ẹ̀ ni ẹ má ṣe bẹ̀rù ìbẹ̀rù wọn, bẹ́ẹ̀ ni kí ẹ má ṣe yọ̀. Ẹ ya Olúwa àwọn ọmọ-ogun sí mímọ́ fúnra rẹ̀; kí òun náà sì jẹ́ ìbẹ̀rù yín, kí òun náà sì jẹ́ ìwárìrì yín. Òun yóò sì jẹ́ ibi mímọ́; ṣùgbọ́n yóò jẹ́ òkúta ìkọsẹ̀ àti àpáta ìkùsẹ̀ fún ilé Israẹli méjèèjì, gẹ́gẹ́ bí ìdẹkùn àti bí ẹ̀yà fún àwọn olùgbé Jerúsálẹ́mù. Ọ̀pọ̀lọpọ̀ sì láàárín wọn ni yóò kọsẹ̀, wọn yóò sì ṣubú, a ó sì fọ́ wọn, a ó sì dẹ mú wọn, a ó sì mú wọn.’”

“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

“Àgbáyé jẹ́ ilé eré kan. Àwọn òṣèré, àwọn olùgbé inú rẹ̀, ń pèsè láti kó ipa tiwọn nínú eré ńlá ìkẹyìn náà. A ti sọ Ọlọ́run nù kúrò lójú. Lára ọ̀pọ̀ ènìyàn jù lọ kò sí ìṣọ̀kan kankan, àfi bí ènìyàn ṣe ń darapọ̀ mọ́ ara wọn láti mú àwọn ète ìmọtara-ẹni-nìkan wọn ṣẹ. Ọlọ́run ń wo ó. Àwọn ète rẹ̀ ní ti àwọn ọmọ abẹ́ rẹ̀ ọlọ̀tẹ̀ ni a ó mú ṣẹ. A kò fi ayé lé ọwọ́ ènìyàn lọ́wọ́, bí ó tilẹ̀ jẹ́ pé Ọlọ́run ń jẹ́ kí àwọn agbára ìdàrúdàpọ̀ àti àìṣètò jọba fún àkókò díẹ̀. Agbára kan láti ìsàlẹ̀ ń ṣiṣẹ́ láti mú àwọn ìṣẹ̀lẹ̀ ńlá ìkẹyìn nínú eré náà wá sí ìmúṣẹ,—Sátánì tí ń bọ̀ wá gẹ́gẹ́ bí Kristi, tí ó sì ń ṣiṣẹ́ pẹ̀lú gbogbo ẹ̀tàn àìṣòdodo nínú àwọn tí ń di ara wọn pọ̀ mọ́ra nínú àwọn àjọ aṣírí. Àwọn tí ń fara balẹ̀ fún ìfẹ́kúfẹ̀ẹ́ láti dá àjọpọ̀ bẹ́ẹ̀ sílẹ̀ ń ṣiṣẹ́ àwọn ètò ọ̀tá náà jáde. Ìdí yóò tẹ̀lé e nípa àbájáde rẹ̀.”

“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

“Ìrékọjá ti fẹ́rẹ̀ẹ́ dé ààlà rẹ̀. Ìdàrúdàpọ̀ ti kún ayé, àti pé ìbẹ̀rù ńlá kan yóò bà lé àwọn ènìyàn láìpẹ́. Òpin ti sún mọ́ tòsí gidigidi. Àwa tí a mọ òtítọ́ yẹ kí a máa pèsè ara wa fún ohun tí yóò bà lé ayé láìpẹ́ gẹ́gẹ́ bí ìyàlẹ́nu tí ó lágbára tí ó sì bò wá lójijì.” Review and Herald, September 10, 1903.

The warning that was typified by the introduction of the Constitution in 1789, is the warning of the third angel, which returns to the second Kadesh, when the sealing of the one hundred and forty-four thousand begins. That warning is the warning of the first voice of Revelation chapter eighteen, and not only did the great buildings of New York City come down at that time, but the very essence of the Constitution was changed. The Constitution was written and based upon English law, whose basic philosophy can be simply defined as “a person is innocent, until proven guilty.” The Constitution was written for the purpose of rejecting what is known as Roman law, whose basic philosophy can be simply defined as “a person is guilty, until proven innocent.”

Ìkìlọ̀ tí a ṣàfihàn nípa àwòrán nípasẹ̀ ìfihàn Òfin Ìpìlẹ̀ ní ọdún 1789, ni ìkìlọ̀ áńgẹ́lì kẹta, èyí tí ó padà sí Kádẹ́ṣì kejì, nígbà tí ìdìdì ènìyàn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì bẹ̀rẹ̀. Ìkìlọ̀ náà ni ìkìlọ̀ ohùn àkọ́kọ́ ti Ìfihàn orí kejìdínlógún, kì í sì ṣe pé àwọn ilé gíga ńlá ti Ìlú New York nìkan ló wó lulẹ̀ ní àkókò náà, ṣùgbọ́n ìpilẹ̀-ìwà gidi gan-an ti Òfin Ìpìlẹ̀ náà ni a tún yí padà. A kọ Òfin Ìpìlẹ̀ náà, a sì dá a lórí òfin Gẹ̀ẹ́sì, èyí tí a lè sọ ìmọ̀-ọgbọ́n ìpìlẹ̀ rẹ̀ ní ṣókí báyìí pé, “ẹni kan jẹ́ aláìlẹ́bi, títí a ó fi fi ẹ̀sùn rẹ̀ hàn gbangba.” A kọ Òfin Ìpìlẹ̀ náà pẹ̀lú ète láti kọ ohun tí a mọ̀ sí òfin Róòmù sílẹ̀, èyí tí a lè sọ ìmọ̀-ọgbọ́n ìpìlẹ̀ rẹ̀ ní ṣókí báyìí pé, “ẹni kan jẹ́ ẹlẹ́bi, títí a ó fi fi hàn pé aláìlẹ́bi ni.”

The warning from the wilderness in 1789, represented by the Constitution, represents the warning of September 11, 2001, and not only did the burning buildings mark that history with a literal fulfillment, but the passage (speaking) of the Patriot Act also represented the warning.

Ìkìlọ̀ láti aginjù ní ọdún 1789, tí Òfin Ìpilẹ̀ Orílẹ̀-èdè dúró fún, ṣojú fún ìkìlọ̀ ti September 11, 2001, kò sì ṣe pé àwọn ilé tí ń jóná nìkan ló fi ìtàn náà sàmì sí pẹ̀lú ìmúṣẹ gidi, ṣùgbọ́n ìfọwọ́sí (sísọ) Patriot Act náà pẹ̀lú ṣojú fún ìkìlọ̀ náà.

The Patriot Act (Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism Act of 2001) was introduced in the United States Congress shortly after the terrorist attacks on September 11, 2001. The bill was introduced in the House of Representatives on October 23, 2001, and in the Senate on October 24, 2001. It was signed into law by President George W. Bush on October 26, 2001. The Patriot Act aimed to enhance the government’s ability to investigate and prevent acts of terrorism and expand surveillance and law enforcement powers, and it rejected the basic and fundamental principle of English law that identifies that a man is innocent, until proven guilty. It is still used today by the elite within the government to circumvent due process of law, privacy and fair trials.

Òfin Patriot (Ìṣọ̀kan àti Mímú agbára Amẹ́ríkà lágbára nípa Pípèsè Àwọn Ọ̀nà Tó yẹ tí a nílò láti Dènà àti Dàgbé Ìpániláyà dúró ti ọdún 2001) ni a gbé kalẹ̀ ní Ilé Aṣòfin Orílẹ̀-Èdè Amẹ́ríkà láìpẹ́ lẹ́yìn àwọn ìkọlù àwọn oníṣekúṣe ní ọjọ́ kọkànlá, oṣù Kẹsán, ọdún 2001. A gbé ìwé òfin náà kalẹ̀ ní Ilé Ìgbìmọ̀ Aṣojú ní ọjọ́ 23, oṣù Kẹwàá, ọdún 2001, àti ní Ilé Ìgbìmọ̀ Alàgbà ní ọjọ́ 24, oṣù Kẹwàá, ọdún 2001. Ààrẹ George W. Bush fọwọ́ sí i gẹ́gẹ́ bí òfin ní ọjọ́ 26, oṣù Kẹwàá, ọdún 2001. Ète Òfin Patriot ni láti mú agbára ìjọba pọ̀ sí i láti ṣe ìwádìí àti láti dènà àwọn ìṣe ìpániláyà, àti láti fa agbára ìtọ́jú àbójútó àti ìfipá mú òfin gbòòrò sí i, ó sì kọ́ ìlànà pàtàkì àti ìpìlẹ̀ gidi ti òfin Gẹ̀ẹ́sì tí ó sọ pé ènìyàn jẹ́ aláìlẹ́bi títí a ó fi fi ẹ̀sùn rẹ̀ hàn gbangba. Títí di òní, àwọn agbára olókìkí inú ìjọba ṣì ń lò ó láti yí ìlànà òfin tó bófin mu, àṣírí ẹni kọọkan, àti ìdájọ́ òdodo padà.

We will continue this study in our next article.

A ó máa bá ìkẹ́kọ̀ọ́ yìí lọ nínú àpilẹ̀kọ wa tí ó kàn.

“What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scripture, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.

“Kí ni ipò wa ní àkókò ẹ̀rù àti mímọ́lẹ̀ yìí? Ó ṣe, ìgbéraga wo ni ó gbilẹ̀ nínú ìjọ, àgàbàgebè wo, ẹ̀tàn wo, ìfẹ́ sí aṣọ àṣehàn, sí ìrínàjò asán, àti sí eré ìdárayá, ìfẹ́ wo sí ipò gíga jùlọ! Gbogbo ẹ̀ṣẹ̀ wọ̀nyí ti bo ọkàn mọ́lẹ̀, títí débi pé a kò tiẹ̀ mọ ohun ayérayé. Ṣé a kì yóò ṣàwárí Ìwé Mímọ́, kí a lè mọ ibi tí a wà nínú ìtàn ayé yìí? Ṣé a kì yóò di ọlọ́gbọ́n ní ti iṣẹ́ tí a ń ṣe fún wa ní àkókò yìí, àti ipò tí àwa gẹ́gẹ́ bí ẹlẹ́ṣẹ̀ yẹ kí a gbé nígbà tí iṣẹ́ ètùtù yìí ń lọ lọ́wọ́? Bí a bá ní ìbànújẹ kankan fún ìgbàlà ọkàn wa, a gbọdọ̀ ṣe ìyípadà gidi kan. A gbọdọ̀ wá Olúwa pẹ̀lú ìrònúpìwàdà tòótọ́; a gbọdọ̀ fi ìbànújẹ ọkàn jíjinlẹ̀ jẹ́wọ́ ẹ̀ṣẹ̀ wa, kí a lè pa wọ́n rẹ́.”

“We must no longer remain upon the enchanted ground. We are fast approaching the close of our probation. Let every soul inquire, How do I stand before God? We know not how soon our names may be taken into the lips of Christ, and our cases be finally decided. What, oh, what will these decisions be! Shall we be counted with the righteous, or shall we be numbered with the wicked?

“A kò gbọdọ̀ tún dúró lórí ilẹ̀ tí a ti fi àjẹ́dùn mú. A ń yára sún mọ́ òpin àkókò ìdánwò wa. Jẹ́ kí gbogbo ọkàn béèrè pé, Báwo ni mo ṣe dúró níwájú Ọlọ́run? A kò mọ bí kò ṣe pẹ́ tí a ó fi mú orúkọ wa wá sí ètè Kristi, tí a ó sì pinnu ọ̀ràn wa ní ìkẹyìn. Kí ni, ìwọ̀ o, kí ni àwọn ìpinnu wọ̀nyí yóò jẹ́? Ṣé a ó kà wá pẹ̀lú àwọn olódodo, tàbí ṣé a ó kà wá sí ọ̀dọ̀ àwọn ẹni búburú?”

“Let the church arise, and repent of her back-slidings before God. Let the watchmen awake, and give the trumpet a certain sound. It is a definite warning that we have to proclaim. God commands his servants, ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins.’ The attention of the people must be gained; unless this can be done, all effort is useless; though an angel from heaven should come down and speak to them, his words would do no more good than if he were speaking into the cold ear of death. The church must arouse to action. The Spirit of God can never come in until she prepares the way. There should be earnest searching of heart. There should be united, persevering prayer, and through faith a claiming of the promises of God. There should be, not a clothing of the body with sackcloth, as in ancient times, but a deep humiliation of soul. We have not the first reason for self-congratulation and self exaltation. We should humble ourselves under the mighty hand of God. He will appear to comfort and bless the true seekers.

“Ẹ jẹ́ kí ìjọ dìde, kí ó sì ronúpìwàdà níwájú Ọlọ́run kúrò nínú ìyapa rẹ̀. Ẹ jẹ́ kí àwọn olùṣọ́ jí, kí wọ́n sì fun ìpè ní ohun tí ó dájú. Ìkìlọ̀ pàtó ni a ní láti kéde. Ọlọ́run pàṣẹ fún àwọn ìránṣẹ́ rẹ̀ pé, ‘Kígbe sókè, má ṣe fà sẹ́yìn, gbé ohùn rẹ sókè bí ìpè, kí o sì fi ìrékọjá wọn hàn fún àwọn ènìyàn mi, àti ẹ̀ṣẹ̀ wọn fún ilé Jékọ́bù.’ A gbọ́dọ̀ mú kí àwọn ènìyàn fetí sí i; bí a kò bá lè ṣe èyí, gbogbo ìsapá di asán; bí ó tilẹ̀ jẹ́ pé áńgẹ́lì kan láti ọ̀run bá sọ̀kalẹ̀ wá bá wọn sọ̀rọ̀, ọ̀rọ̀ rẹ̀ kì yóò ṣe rere sí wọn ju bí ẹni pé ó ń sọ̀rọ̀ sí etí ikú tí ó tutù lọ. Ìjọ gbọ́dọ̀ jí sí ìṣe. Ẹ̀mí Ọlọ́run kò lè dé rárá títí yóò fi pèsè ọ̀nà náà. Ó yẹ kí ìṣàwárí ọkàn àtọkànwá wà. Ó yẹ kí àdúrà ìṣọ̀kan, tí ń tẹ̀síwájú wà, àti nípasẹ̀ ìgbàgbọ́ kí a máa gba àwọn ìlérí Ọlọ́run mu. Ó yẹ kí ó wà, kì í ṣe fífi aṣọ ọ̀fọ̀ bo ara gẹ́gẹ́ bí ti ayé àtijọ́, bí kò ṣe ìrẹ̀lẹ̀ ọkàn tí ó jinlẹ̀. A kò ní ìdí àkọ́kọ́ kankan fún ìyìn ara ẹni àti gbígbé ara ga. Ó yẹ kí a rẹ ara wa sílẹ̀ lábẹ́ ọwọ́ agbára Ọlọ́run. Yóò farahàn láti tù únú àti láti bùkún fún àwọn olùwá òtítọ́.”

“The work is before us; will we engage in it? We must work fast, we must go steadily forward. We must be preparing for the great day of the Lord. We have no time to lose, no time to be engaged in selfish purposes. The world is to be warned. What are we doing as individuals to bring the light before others? God has left to every man his work; everyone has a part to act, and we cannot neglect this work except at the peril of our souls.

“Iṣẹ́ náà wà níwájú wa; ṣé a óò kópa nínú rẹ̀? A gbọ́dọ̀ ṣiṣẹ́ kánkán, a gbọ́dọ̀ máa tẹ̀síwájú ní ìdúróṣinṣin. A gbọ́dọ̀ máa pèsè ara wa fún ọjọ́ ńlá Olúwa. A kò ní àkókò láti ṣòfò, kò sì sí àkókò láti fi ṣe àwọn ète ìmọtara-ẹni-nìkan. A gbọ́dọ̀ kìlọ̀ fún ayé. Kí ni àwa gẹ́gẹ́ bí ẹnìkọ̀ọ̀kan ń ṣe láti mú ìmọ́lẹ̀ wá síwájú àwọn ẹlòmíràn? Ọlọ́run ti fi iṣẹ́ tirẹ̀ sílẹ̀ fún olúkúlùkù ènìyàn; gbogbo ènìyàn ní ipa tirẹ̀ láti ṣe, a kò sì lè ṣàìbíkítà iṣẹ́ yìí bí kò ṣe pẹ̀lú ewu ọkàn wa.

“O my brethren, will you grieve the Holy Spirit, and cause it to depart? Will you shut out the blessed Saviour, because you are unprepared for his presence? Will you leave souls to perish without the knowledge of the truth, because you love your ease too well to bear the burden that Jesus bore for you? Let us awake out of sleep. ‘Be sober, be vigilant; because your adversary the Devil, as a roaring lion, walketh about, seeking whom he may devour.’” Review and Herald, March 22, 1887.

“Àwọn ará mi, ẹ ó ha ba Ẹ̀mí Mímọ́ náà jẹ́, kí ẹ sì mú un kúrò lọ́dọ̀ yín? Ẹ ó ha ti Olùgbàlà alábùkún náà síta, nítorí pé ẹ kò tíì múra tán fún ìwàláàyè rẹ̀? Ẹ ó ha fi àwọn ọkàn sílẹ̀ kí wọ́n ṣègbé láìní ìmọ̀ òtítọ́, nítorí pé ẹ fẹ́ ìròrùn ara yín jù láti ru ẹrù tí Jésù rú fún yín lọ? Ẹ jẹ́ kí a jí kúrò nínú oorun. ‘Ẹ máa ṣe àìrọ̀ra, ẹ máa ṣọ́ra gidigidi; nítorí ọ̀tá yín Èṣù, bí kìnnìún tí ń ké ramúramù, ń rìn káàkiri, ó ń wá ẹni tí yóò jẹ run.’” Review and Herald, March 22, 1887.