All the prophets agree with one another, and they all testify more specifically about the end of the world than the days in which they lived. Their testimony is to be applied in the prophetic period of the sealing time of the one hundred and forty-four thousand, for that is where the effect of every vision occurs. Isaiah, in chapter six, in vision was allowed to look into the Most Holy Place, during the period of the sealing time of the one hundred and forty-four thousand, where He saw God’s glory. We know it was post-September 11, 2001, for he heard the angels in verse three, identify that the earth was then full of His glory.

Gbogbo àwọn wòlíì fara mọ́ ara wọn, gbogbo wọn sì ń jẹ́rìí ní pàtó jùlọ nípa òpin ayé ju àwọn ọjọ́ tí wọ́n gbé ayé wọn nínú rẹ̀ lọ. Ó yẹ kí a fi ẹ̀rí wọn sí ìmúlò nínú àkókò àsọtẹ́lẹ̀ ti àkókò ìdìdì ti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000], nítorí ibẹ̀ ni àbájáde gbogbo ìran ti ń ṣẹlẹ̀. Isaiah, nínú orí kẹfà, nínú ìran ni a jẹ́ kí ó wo inú Ibi Mímọ́ Jùlọ, ní àkókò ìdìdì ti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000], níbi tí ó ti rí ògo Ọlọ́run. A mọ̀ pé ó jẹ́ lẹ́yìn September 11, 2001, nítorí ó gbọ́ àwọn áńgẹ́lì nínú ẹsẹ̀ kẹta, tí wọ́n sọ pé nígbà náà ayé kún fún ògo Rẹ̀.

“When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’ [See Isaiah 6:1–8.]

“Nígbà tí Ọlọ́run fẹ́ rán Aísáyà pẹ̀lú ìránṣẹ́ kan sí àwọn ènìyàn Rẹ̀, Ó kọ́kọ́ jẹ́ kí wòlíì náà wo inú ibi mímọ́ jùlọ nínú ilé-mímọ́ nípasẹ̀ ìran. Lójijì, ẹnu-ọ̀nà àti aṣọ ìkélé inú tẹ́ńpìlì dà bí ẹni pé a gbé wọn sókè tàbí a yọ wọn kúrò, a sì jẹ́ kí ó wo inú rẹ̀, sí ibi mímọ́ jùlọ, níbi tí àní ẹsẹ̀ wòlíì náà pàápàá kò lè wọ̀. Níwájú rẹ̀ ni ìran Jèhófà tí ó jókòó lórí ìtẹ́ gíga tí a sì gbé sókè farahàn, nígbà tí ẹ̀wù ògo Rẹ̀ kún tẹ́ńpìlì náà. Yí ká ìtẹ́ náà ni àwọn séráfù wà, bí àwọn olùṣọ́ ní àyíká Ọba ńlá náà, wọ́n sì ń fi ògo tí ó yí wọn ká hàn padà. Bí orin ìyìn wọn ṣe ń dún jáde ní ohùn jíjinlẹ̀ ìjọsìn, àwọn òpó ẹnu-ọ̀nà náà mì tìtì, bí ẹni pé ìṣẹ̀lẹ̀ ilẹ̀ mì ni ó gbọn wọn. Pẹ̀lú ètè tí ẹ̀ṣẹ̀ kò tíì bà jẹ́, àwọn áńgẹ́lì wọ̀nyí tú ìyìn Ọlọ́run jáde. ‘Mímọ́, mímọ́, mímọ́, ni Oluwa àwọn ọmọ-ogun,’ ni wọ́n ké; ‘gbogbo ayé kún fún ògo Rẹ̀.’ [Wo Isaiah 6:1–8.]”

“The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’ They are fully satisfied to glorify God; abiding in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His bidding, in worshiping Him, their highest ambition is reached.” Gospel Workers, 21.

“Àwọn séráfímù tí ó yí ìtẹ́ náà ká kún fún ìbẹ̀rù mímọ́ pẹ̀lú ìbọ̀wọ̀ gíga nígbà tí wọ́n ń wo ògo Ọlọ́run, tóbẹ́ẹ̀ tí wọn kò fi ṣe fún ìṣẹ́jú kan rí ara wọn pẹ̀lú ìfẹ́ràn ara ẹni. Ìyìn wọn jẹ́ ti Olúwa àwọn ọmọ-ogun. Bí wọ́n ṣe ń wo ọjọ́ iwájú, nígbà tí gbogbo ayé yóò kún fún ògo Rẹ̀, orin ìṣẹ́gun náà ń dún láti ọ̀dọ̀ ọ̀kan sí ọ̀dọ̀ ẹlòmíràn nínú orin aládùn pé, ‘Mímọ́, mímọ́, mímọ́, ni Olúwa àwọn ọmọ-ogun.’ Wọ́n ní ìtẹ́lọ́rùn pípé láti yin Ọlọ́run lógo; ní pípa wà ní iwájú Rẹ̀, lábẹ́ ẹ̀rín ojú ìtẹ́wọ́gbà Rẹ̀, wọn kò fẹ́ ohunkóhun sí i. Nínú gbígbé àwòrán Rẹ̀, nínú ṣíṣe ìfẹ́ Rẹ̀, nínú sísìn ín, ni ìfẹ́-ọkàn wọn tí ó ga jùlọ ti dé ibi àṣeparí rẹ̀.” Gospel Workers, 21.

In agreement with Isaiah, the prophet Ezekiel was also allowed to see into the Most Holy Place. Ezekiel’s vision began in chapter one, verse one.

Ní ìbámu pẹ̀lú Isaiah, a tún jẹ́ kí wòlíì Ezekiel rí inú Ibi Mímọ́ Jùlọ. Ìran Ezekiel bẹ̀rẹ̀ ní orí kìn-ín-ní, ẹsẹ̀ kìn-ín-ní.

Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

Ó sì ṣẹ ní ọdún kẹtàlélọ́gbọ̀n, ní oṣù kẹrin, ní ọjọ́ karùn-ún oṣù náà, bí mo ṣe wà láàárín àwọn ìgbèkùn lẹ́bàá odò Kebari, ni a ṣí àwọn ọ̀run sílẹ̀, mo sì rí àwọn ìran Ọlọ́run. Esekiẹli 1:1.

His vision continues on for chapters, and it is a continuation of the same vision in chapters eight and nine, which identifies the sealing of the one hundred and forty-four thousand. We know this by his careful testimony.

Ìran rẹ̀ ń bá a lọ fún ọ̀pọ̀ orí, ó sì jẹ́ ìtẹ̀síwájú ìran kan náà nínú orí kẹjọ àti kẹsàn-án, èyí tí ó ń fi dídìmọ̀ àwọn ẹgbẹ̀rún mọ́kànlá [ọgọ́rùn-ún mẹ́rìnlélógójì] hàn. A mọ èyí nípa ẹ̀rí rẹ̀ tí a fi ìṣọ́ra sọ.

And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.

Ó sì ṣẹ ní ọdún kẹfà, ní oṣù kẹfà, ní ọjọ́ karùn-ún oṣù náà, bí mo ti jókòó nínú ilé mi, tí àwọn àgbààgbà Juda sì jókòó níwájú mi, pé ọwọ́ Olúwa Ọlọ́run bà lé mi níbẹ̀. Nígbà náà ni mo wò, sì kíyèsi i, wò ó, àwòrán kan wà bí ìrí iná: láti ìrí ìbàdí rẹ̀ lọ sí ìsàlẹ̀, iná ni; àti láti ìbàdí rẹ̀ lọ sí òkè, bí ìrí ìmọ́lẹ̀, bí àwọ̀ òkúta amba. Ó sì na irú ọwọ́ kan jáde, ó sì mú mi ní ìdìtí irun orí mi; ẹ̀mí náà sì gbé mi sókè láàárín ayé àti ọ̀run, ó sì mú mi wá sí Jerusalẹmu nínú ìran Ọlọ́run, sí ẹnu-ọ̀nà abẹ́nú ti ẹnu-ọ̀nà tí ó dojú kọ àríwá; níbi tí ibùjókòó ère owú wà, èyí tí ń ru owú sókè. Àti kíyèsi i, ògo Ọlọ́run Ísráẹ́lì wà níbẹ̀, gẹ́gẹ́ bí ìran tí mo rí ní pẹ̀tẹ́lẹ̀. Hesekieli 8:1–4.

The vision of chapters eight and nine that identify the two classes that are developed during the sealing of the one hundred and forty-four thousand, was, “according to the vision that” Ezekiel had seen “in the plain.” The vision he had seen in the plain is identified in chapter three.

Ìran àwọn orí kẹjọ àti kẹ́sàn-án tí ó fi àwọn ẹ̀yà méjì tí a ń mú dàgbà nígbà ìdìdì ọgọ́rùn-ún méjìlélógójì ẹgbẹ̀rún náà hàn, jẹ́, “gẹ́gẹ́ bí ìran tí” Hesekieli ti rí “ní pẹ̀tẹ́lẹ̀.” Ìran tí ó ti rí ní pẹ̀tẹ́lẹ̀ ni a fi hàn gbangba ní orí kẹta.

And the hand of the Lord was there upon me; and he said unto me, Arise, go forth into the plain, and I will there talk with thee. Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:22, 23.

Ọwọ́ Olúwa sì wà níbẹ̀ lórí mi; ó sì wí fún mi pé, Dìde, jáde lọ sí pẹ̀tẹ́lẹ̀, èmi yóò sì bá ọ sọ̀rọ̀ níbẹ̀. Nígbà náà ni mo dìde, mo sì jáde lọ sí pẹ̀tẹ́lẹ̀ náà: sì kíyèsi i, ògo Olúwa dúró níbẹ̀, gẹ́gẹ́ bí ògo tí mo rí lẹ́bàá odò Kebari: mo sì dojúbolẹ̀. Esekiẹli 3:22, 23.

Ezekiel’s vision of the “plain,” was as the “glory which” Ezekiel “saw by the river of Chebar,” and that was the vision of chapter one, verse one. The vision of the sealing in chapter nine, and the vision of the “plain,” were simply continuations of the vision of the river Chebar. It was a vision of the glory of God in the Most Holy Place, during the sealing of the one hundred and forty-four thousand, just as was Isaiah’s vision. Isaiah’s vision was identifying God’s work of raising up messengers during the sealing time, and in chapter two and three, Ezekiel identifies that very work in greater detail than Isaiah, for he illustrates a messenger who is to carry a message to Laodicean Adventism, and in order to understand the message he is to carry to the rebellious people who are being passed by, Ezekiel is commanded to eat the little book, that was in the angel’s hand when He descended on September 11, 2001.

Ìran Ésékíẹ́lì nípa “àfonífojì,” jẹ́ bí “ògo tí” Ésékíẹ́lì “rí lẹ́gbẹ̀ẹ́ odò Kébárì,” èyí sì ni ìran orí kìíní, ẹsẹ̀ kìíní. Ìran ìdìdì ní orí kẹ́sàn-án, àti ìran “àfonífojì,” jẹ́ ìtẹ̀síwájú lásán ti ìran odò Kébárì. Ó jẹ́ ìran ògo Ọlọ́run ní Ibi Mímọ́ Jùlọ, ní àsìkò ìdìdì àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000], gẹ́gẹ́ bí ìran Aísáyà náà rí. Ìran Aísáyà ń fi iṣẹ́ Ọlọ́run tí ó jẹ́ gbígbé àwọn ońṣẹ́ dìde hàn ní àsìkò ìdìdì, àti ní orí kejì àti kẹta, Ésékíẹ́lì ń tọ́ka sí iṣẹ́ kan náà ní kíkún jù ti Aísáyà lọ, nítorí ó fi ońṣẹ́ kan hàn tí yóò gbé ìṣẹ́ kan lọ sí Adventismu Laodicea, àti pé kí ó lè lóye ìṣẹ́ tí yóò gbé lọ sí àwọn ènìyàn ọlọ̀tẹ̀ tí a ń kọjá lọ, a pàṣẹ fún Ésékíẹ́lì láti jẹ ìwé kékeré náà, tí ó wà ní ọwọ́ angẹli náà nígbà tí Ó sọ̀kalẹ̀ wá ní Ọjọ́ Kẹ́sàn-án Oṣù Kẹ́sàn-án, ọdún 2001.

Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. 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. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:1–9.

Pẹ̀lú èyí, ó sì wí fún mi pé, Ọmọ ènìyàn, jẹ ohun tí ìwọ bá rí; jẹ ìwé yìí, kí o sì lọ bá ilé Israẹli sọ̀rọ̀. Nígbà náà ni mo sì yà ẹnu mi, ó sì mú kí n jẹ ìwé náà. Ó sì wí fún mi pé, Ọmọ ènìyàn, mú kí inú rẹ jẹ, kí o sì fi ìwé tí mo fi fún ọ yìí kun ìfun rẹ. Nígbà náà ni mo jẹ ẹ; ó sì dùn ní ẹnu mi bí oyin nítorí adùn rẹ̀. Ó sì wí fún mi pé, Ọmọ ènìyàn, lọ, tọ ara rẹ lọ sí ilé Israẹli, kí o sì fi ọ̀rọ̀ mi sọ fún wọn. Nítorí a kò rán ọ sí àwọn ènìyàn ọlọ́rọ̀ àjèjì àti ahọ́n líle, bí kò ṣe sí ilé Israẹli; kì í ṣe sí ọ̀pọ̀lọpọ̀ ènìyàn ọlọ́rọ̀ àjèjì àti ahọ́n líle, àwọn tí ìwọ kò lè mọ ọ̀rọ̀ wọn. Nítòótọ́, bí mo bá ti rán ọ sí wọn, wọn ìbá fetí sí ọ. Ṣùgbọ́n ilé Israẹli kì yóò fetí sí ọ; nítorí wọn kì yóò fetí sí mi: nítorí gbogbo ilé Israẹli jẹ́ aláìníitìjú àti aláìlẹ́kàn. Wò ó, mo ti mú ojú rẹ le sí ojú wọn, àti iwájú orí rẹ le sí iwájú orí wọn. Bí adamanti tí ó le ju òkúta líle lọ ni mo ṣe mú iwájú orí rẹ le: má bẹ̀rù wọn, bẹ́ẹ̀ ni kí ojú wọn má ṣe dẹ́rù bà ọ, bí ó tilẹ̀ jẹ́ pé ilé ọlọ̀tẹ̀ ni wọ́n. Esekieli 3:1–9.

A Gentile in the Bible is a stranger, and a stranger speaks strange speech. Ezekiel was sent to the house of modern Israel, which in the sealing time is the Laodicean Seventh-day Adventist church, which is being passed by. The message during the sealing time of the one hundred and forty-four thousand is for God’s church, which is first judged, and then at the soon-coming Sunday law, the second voice of Revelation chapter eighteen, calls God’s Gentile flock out of Babylon. When Isaiah, in chapter six, is representing those who accept the calling of being sent to the rebellious house with the Laodicean message, he is forewarned that they are a people who in seeing, do not perceive, and in hearing, do not understand. Isaiah records the very attribute that Jesus quoted from Isaiah, chapter six, when He assigned that very attribute to the quibbling Jews who were being passed by in the history of Christ.

Ajeni nínú Bíbélì jẹ́ àjèjì, àjèjì sì máa ń sọ ọ̀rọ̀ àjèjì. A rán Ìsíkíẹ́lì sí ilé Ísírẹ́lì òde-òní, èyí tí ní àkókò fífìdìí jẹ́ ìjọ Seventh-day Adventist ti Laodikea, tí a ń kọjá lọ. Ìránṣẹ́ ní àkókò fífìdìí ti ẹgbẹ̀rún mẹ́rìnlélógójì [144,000] náà jẹ́ fún ìjọ Ọlọ́run, èyí tí a kọ́kọ́ dájọ́, lẹ́yìn náà ní òfin Sọ́ńdé tí ó sún mọ́lé, ohùn kejì ti Ìfihàn orí kẹtàdínlógún [18], ń pe agbo àgùntàn Ajeni Ọlọ́run jáde kúrò ní Babiloni. Nígbà tí Aísáyà, nínú orí kẹfà, ń ṣojú àwọn tí wọ́n gba ìpè láti jẹ́ ẹni-ránṣẹ́ sí ilé ọlọ̀tẹ̀ pẹ̀lú ìránṣẹ́ Laodikea, a ti kìlọ̀ fún un tẹ́lẹ̀ pé wọ́n jẹ́ ènìyàn tí ní ríran wọn kò rí ìtumọ̀ rẹ̀, tí ní gbígbọ́ wọn kò sì yé wọn. Aísáyà ṣe àkọsílẹ̀ ìwà gẹ́gẹ́ bí Jésù ti yọ láti inú Aísáyà orí kẹfà, nígbà tí Ó fi ìwà náà gan-an kàn àwọn Júù aláríyànjiyàn tí a ń kọjá lọ nínú ìtàn Kristi.

In chapter twelve, Ezekiel also employs the very same terminology, thus specifically placing chapter twelve, into the sealing time of the one hundred and forty-four thousand.

Nínú orí kejìlá, Ẹsikíẹ́lì pẹ̀lú lo gan-an ọ̀rọ̀-ìsọ̀rọ̀ kan náà, nípa bẹ́ẹ̀ ní pàtó fífi orí kejìlá sí àkókò ìdìdì àwọn ẹgbẹ̀rún lọ́nà mẹ́rìnlélógójì.

The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

Ọ̀rọ̀ Olúwa sì tún tọ̀ mí wá, pé, Ọmọ ènìyàn, ìwọ ń gbé láàrín ilé ọlọ̀tẹ̀ kan, tí wọ́n ní ojú láti rí, ṣùgbọ́n wọn kì í rí; wọ́n ní etí láti gbọ́, ṣùgbọ́n wọn kì í gbọ́: nítorí ilé ọlọ̀tẹ̀ ni wọ́n. Ezekieli 12:1, 2.

Ezekiel chapter twelve, is identifying the sealing time of the one hundred and forty-four thousand, and in so doing he addresses the counterfeit latter rain message that is offered by the drunkards of Ephraim who rule the people of Jerusalem, the drunkards who cannot read the book that is sealed. Their counterfeit latter rain message is based upon placing the prophetic visions of God’s Word far off into the future.

Orí kejìlá ti Ìsíkíẹ́lì ń tọ́ka sí àkókò ìdìdì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún àti mẹ́rìnlélọ́gọ́rin, àti ní ṣíṣe bẹ́ẹ̀ ó ń sọ̀rọ̀ sí ìhìn iṣẹ́ òjò ìkẹyìn èké tí àwọn ọ̀mùtí Éfúráímù, tí ń ṣàkóso àwọn ènìyàn Jérúsálẹ́mù, ń gbé kalẹ̀, àwọn ọ̀mùtí tí kò lè ka ìwé tí a dì. Ìhìn iṣẹ́ òjò ìkẹyìn èké wọn dá lórí fífi àwọn ìran àsọtẹ́lẹ̀ inú Ọ̀rọ̀ Ọlọ́run sí ọ̀nà jíjìn sí ọjọ́ iwájú.

In verses three through fifteen, Ezekiel is instructed to illustrate God’s people going into the captivity in Babylon. The captivity in Babylon represents the soon-coming Sunday law, and then in verses sixteen through twenty, he identifies the famine that accompanies the destruction of the cities that begins at the hour of the great earthquake, which is the soon-coming Sunday law. The benefits of country living during that crisis time are there represented, and then in verses twenty-one to twenty-eight, we have the passage that was recognized as present truth in Millerite history. The passage is quoted word for word in The Great Controversy in the description of Millerite history in the book.

Nínú ẹsẹ̀ kẹta dé kẹẹ́ẹ̀dógún, a fún Ìsíkíẹ́lì ní àṣẹ láti fi hàn pé àwọn ènìyàn Ọlọ́run ń lọ sí ìgbèkùn ní Babiloni. Ìgbèkùn ní Babiloni ṣàpẹẹrẹ òfin Ọjọ́ Àìkú tí yóò dé láìpẹ́, lẹ́yìn náà ní ẹsẹ̀ kẹrìndínlógún dé ogún, ó tọ́ka sí ìyàn tí ó bá ìparun àwọn ìlú rìn, èyí tí ó bẹ̀rẹ̀ ní wákàtí ìṣẹ̀lẹ̀-ilẹ̀ ńlá náà, tí í ṣe òfin Ọjọ́ Àìkú tí yóò dé láìpẹ́. Àwọn àǹfààní ìgbé ayé igberiko ní àkókò ìpọnjú yẹn ni a ṣàfihàn níbẹ̀, lẹ́yìn náà ní ẹsẹ̀ mọ́kànlélógún sí mẹ́jọlélógún, a ní ìpínrọ̀ náà tí a mọ̀ gẹ́gẹ́ bí òtítọ́ ìsinsìnyí nínú ìtàn àwọn Millerite. A fa ọ̀rọ̀ ìpínrọ̀ náà yọ gẹ́gẹ́ bí ó ti wà, ọ̀rọ̀ dé ọ̀rọ̀, nínú The Great Controversy nínú àpèjúwe ìtàn àwọn Millerite inú ìwé náà.

And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? 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. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

Ọ̀rọ̀ Olúwa sì tọ̀ mí wá, ó ní, Ọmọ ènìyàn, òwe wo ni èyí tí ẹ ní ní ilẹ̀ Israẹli, tí ẹ fi ń wí pé, Àwọn ọjọ́ ń fa gùn, gbogbo ìran sì di asán? Nítorí náà, sọ fún wọn pé, Bayi ni Olúwa Ọlọ́run wí; Èmi yóò mú kí òwe yìí dákẹ́, wọn kì yóò sì tún máa lò ó gẹ́gẹ́ bí òwe ní Israẹli mọ́; ṣùgbọ́n sọ fún wọn pé, Àwọn ọjọ́ ti sún mọ́lé, àti ìmúṣẹ gbogbo ìran. Nítorí kò ní sí ìran asán mọ́, bẹ́ẹ̀ ni kò ní sí afọṣẹ ìtẹ́ni-lọ́rùn mọ́ láàrín ilé Israẹli. Nítorí Èmi ni Olúwa: Èmi yóò sọ̀rọ̀, ọ̀rọ̀ tí Èmi yóò sọ sì ní ṣẹ; a kì yóò tún fà á gùn mọ́: nítorí ní ọjọ́ yín, ẹ̀yin ilé ọlọ̀tẹ̀, ni Èmi yóò ti sọ ọ̀rọ̀ náà, tí Èmi yóò sì ṣe é, ni Olúwa Ọlọ́run wí. Ọ̀rọ̀ Olúwa sì tún tọ̀ mí wá, ó ní, Ọmọ ènìyàn, wò ó, àwọn ará ilé Israẹli ń wí pé, Ìran tí ó rí jẹ́ ti ọ̀pọ̀ ọjọ́ tí ń bọ̀, ó sì ń sọtẹ́lẹ̀ nípa àwọn àkókò tí ó jìnnà. Nítorí náà, sọ fún wọn pé, Bayi ni Olúwa Ọlọ́run wí; Kò sí ọ̀kan nínú ọ̀rọ̀ mi tí a ó tún fà gùn mọ́, ṣùgbọ́n ọ̀rọ̀ tí mo ti sọ ni a ó ṣe, ni Olúwa Ọlọ́run wí. Hesekieli 12:21–28.

The counterfeit latter rain message that is presented in the sealing time of the one hundred and forty-four thousand claims “the days are prolonged, and every vision faileth.” After all, did not those messengers represented by Moses, Elijah, Ezekiel, Isaiah and John fail in their prediction of July 18, 2020? The Laodicean Adventist’s message at that time is “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” In that history not only will every vision come to pass, but the messenger is to tell the lost house of modern Israel, “Thus saith the Lord God,” “I will make” the counterfeit “proverb” of Laodicean Adventism “to cease.” Tell them, “The days are at hand, and the effect of every vision.” “There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God.”

Ìhìn ìròyìn òjò àìpẹ̀ tí ó jẹ́ èké, tí a gbé kalẹ̀ ní àkókò ìdìdì àwọn ẹgbẹ̀rún ọgọ́rùn-ún méjìlélógójì [one hundred and forty-four thousand], ń sọ pé, “àwọn ọjọ́ ti pẹ̀ sí i, gbogbo ìran sì ti ṣòfò.” Nítorí náà, ṣé àwọn ojiṣẹ́ wọ̀nyí tí a ṣàpẹẹrẹ wọn nípasẹ̀ Mose, Elijah, Ezekiel, Isaiah àti John kò kùnà nínú àsọtẹ́lẹ̀ wọn nípa July 18, 2020 bí? Ìhìn ti Adventist Laodicea ní àkókò náà ni pé, “ìran tí ó rí jẹ́ fún ọ̀pọ̀lọpọ̀ ọjọ́ tí ń bọ̀, ó sì ń sọtẹ́lẹ̀ nípa àwọn àkókò tí ó jìn réré.” Nínú ìtàn náà, kì í ṣe pé gbogbo ìran nìkan ni yóò ṣẹ, ṣùgbọ́n a ó sọ fún ilé Ísírẹ́lì òde-òní tí ó sọnù pé, “Báyìí ni Olúwa Ọlọ́run wí,” “Èmi yóò mú” “òwe” èké ti Adventism Laodicea “dáwọ́ dúró.” Sọ fún wọn pé, “Àwọn ọjọ́ ti súnmọ́, àti ìmúṣẹ gbogbo ìran.” “Kò sí ọ̀kan nínú ọ̀rọ̀ mi tí a ó fà á pẹ́ mọ́; ṣùgbọ́n ọ̀rọ̀ tí mo ti sọ ni a ó ṣe, ni Olúwa Ọlọ́run wí.”

The Laodicean message requires that the message identifies that the days are at hand when the effect of every vision is to take place, and those days are the days of the sealing of the one hundred and forty-four thousand. The essential point that should not be missed in the passage is that God directly states that in the “days,” which represent the period of the sealing time, He would cause Laodicean Adventism’s “vain vision,” their “flattering divination,” and their counterfeit “proverb” to cease. God causes their counterfeit latter rain message to cease before the soon-coming Sunday law, for He causes it to cease in the days He is addressing. He causes it to cease, by confirming the true latter rain message as He is lifting up those who are chosen to be the ensign at the soon coming Sunday law. Those chosen ones are sealed before the “earthquake”.

Ìhìnrere Laodikea ń béèrè pé kí ìhìnrere náà fi hàn pé àwọn ọjọ́ náà ti súnmọ́, nígbà tí àbájáde gbogbo ìran yóò ṣẹ; àwọn ọjọ́ wọ̀nyí sì ni ọjọ́ ìdìdì àwọn ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì. Kókó pàtàkì tí kò yẹ kí a fi ṣòfò nínú ẹsẹ̀ náà ni pé Ọlọ́run fúnra rẹ̀ sọ ní tààrà pé nínú “àwọn ọjọ́” náà, tí wọ́n dúró fún àkókò ìdìdì, Òun yóò mú “ìran asán” ti Adventismu Laodikea, “àṣẹtẹ́lẹ̀ ìtẹ́lọ́rùn” wọn, àti “òwe” èké wọn dáwọ́ dúró. Ọlọ́run mú kí ìhìnrere òjò ìkẹyìn èké wọn dáwọ́ dúró kí òfin Ọjọ́ Àìkú tí ń bọ láìpẹ́ tó dé, nítorí pé Ó mú un dáwọ́ dúró nínú àwọn ọjọ́ tí Ó ń sọ̀rọ̀ sí. Ó mú un dáwọ́ dúró nípa fífi ìdánilójú múlẹ̀ fún ìhìnrere òjò ìkẹyìn tòótọ́ bí Ó ti ń gbé àwọn tí a yàn dìde láti jẹ́ àsíá nígbà òfin Ọjọ́ Àìkú tí ń bọ láìpẹ́. Àwọn tí a yàn wọ̀nyẹn ni a dì mọ́ ṣáájú “ìṣẹ̀lẹ̀ ilẹ̀”.

The other way He causes the vain proverb of the counterfeit latter rain message to cease is by the arrival of the unexpected and escalating judgments of God, that come as an overwhelming surprise to the children of darkness, but are part of the very message the children of light will have been predicting. The history we are now entering into is about to be confronted by God’s judgments. Those judgments are represented repeatedly in God’s Word, and the period of the sealing, which began on September 11, 2001, is where every vision, including the visions of God’s judgments, must arrive, for His Word never fails.

Ọ̀nà kejì tí Ó fi mú kí òwe asán ti ìhìnrere òjò ìkẹyìn àròsọ dáwọ́ dúró ni nípa ìbọ̀wá àwọn ìdájọ́ Ọlọ́run tí a kò retí tí wọ́n sì ń túbọ̀ pọ̀ sí i, àwọn tí ń dé gẹ́gẹ́ bí ìyàlẹ́nu tí ó pọ̀jù sí àwọn ọmọ òkùnkùn, ṣùgbọ́n tí wọ́n jẹ́ apá kan nínú ìhìnrere náà gan-an tí àwọn ọmọ ìmólẹ̀ yóò ti ń sọ tẹ́lẹ̀. Ìtàn tí àwa ń wọ̀ báyìí ti fẹ́ dojú kọ àwọn ìdájọ́ Ọlọ́run. Wọ́n ti ṣàpẹẹrẹ àwọn ìdájọ́ wọ̀nyí léraléra nínú Ọ̀rọ̀ Ọlọ́run, àti pé àkókò ìdìdíàmú, tí ó bẹ̀rẹ̀ ní September 11, 2001, ni ibi tí gbogbo ìran, pẹ̀lú àwọn ìran ìdájọ́ Ọlọ́run, gbọ́dọ̀ dé sí, nítorí Ọ̀rọ̀ Rẹ̀ kì í yẹ.

In previous articles we demonstrated that the first three chapters in the book of Daniel, represent the three angel’s messages of Revelation chapter fourteen. Chapter two, is the second angel’s message, and is therefore an illustration of the second test in the sealing period. The first test was chapter one, and it was the dietary test of whether a person would choose heavenly food or the food of Babylon. Chapter two, was represented by the hidden truth within Nebuchadnezzar’s dream of the image of beasts, which are kingdoms.

Nínú àwọn àpilẹ̀kọ tí ó ṣáájú, a fi hàn pé àwọn orí mẹ́ta àkọ́kọ́ nínú ìwé Dáníẹ́lì, dúró fún àwọn ìhìnrere àwọn áńgẹ́lì mẹ́ta ti Ìfihàn orí kẹrìnlá. Orí kejì ni ìhìnrere áńgẹ́lì kejì, nítorí náà ó jẹ́ àpèjúwe ìdánwò kejì ní àkókò ìdìdì. Ìdánwò àkọ́kọ́ ni orí kìn-ín-ní, ó sì jẹ́ ìdánwò oúnjẹ nípa bóyá ènìyàn yóò yan oúnjẹ ọ̀run tàbí oúnjẹ Bábílónì. Orí kejì ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ òtítọ́ tí a fi pamọ́ sínú àlá Nebukadinésárì nípa ère àwọn ẹranko, tí wọ́n jẹ́ àwọn ìjọba.

Daniel two, represents the image of the beast test during the sealing of the one hundred and forty-four thousand, and it contains an understanding that is hidden, for Nebuchadnezzar was unable to remember the dream. It represents a hidden truth that is unsealed in the history of the one hundred and forty-four thousand, and a hidden truth concerning the kingdoms of Bible prophecy represented in the image. It represented a life-or-death test for Daniel and the three worthies, and also for the Chaldean wise men who ate of the Babylonian diet.

Dáníẹ́lì méjì ń ṣàpẹẹrẹ ìdánwò àwòrán ẹranko náà ní àkókò ìdìdì èdìdì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì, ó sì ní òye kan tí a fi pamọ́, nítorí pé Nebukadinésárì kò lè rántí àlá náà. Ó ń ṣàfihàn òtítọ́ tí a fi pamọ́ tí a tú ìdìdì rẹ̀ nínú ìtàn àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì, àti òtítọ́ tí a fi pamọ́ nípa àwọn ìjọba àsọtẹ́lẹ̀ Bíbélì tí a ṣàpẹẹrẹ nínú àwòrán náà. Ó ṣàpẹẹrẹ ìdánwò ìyè tàbí ikú fún Dáníẹ́lì àti àwọn olóye mẹ́ta náà, àti pẹ̀lú fún àwọn ọlọ́gbọ́n ará Kaldéà tí wọ́n jẹ oúnjẹ ti Bábílónì.

Ellen White was shown that the image of the beast would be formed “before probation closes, for it is the great test for the people of God, by which their eternal destiny will be decided.” The hidden dream of Nebuchadnezzar represents that test. The hidden truth of the image that has been revealed in these days, when the effect of every vision is no longer prolonged, is that Jesus, as Alpha and Omega, identified in the first and the last references to the kingdoms of Bible prophecy that the eighth beast is of the seven.

A fi hàn Ellen White pé a ó dá àwòrán ẹranko náà sílẹ̀ “kí àkókò oore-ọ̀fẹ́ tó parí, nítorí pé òun ni ìdánwò ńlá náà fún àwọn ènìyàn Ọlọ́run, èyí tí a ó fi pinnu ayanmọ́ wọn títí ayérayé.” Àlá ìkọ̀kọ̀ Nebukadnessari dúró fún ìdánwò náà. Òtítọ́ ìkọ̀kọ̀ ti àwòrán tí a ti ṣípayá ní àwọn ọjọ́ wọ̀nyí, nígbà tí àbájáde gbogbo ìran kò tún pẹ́ mọ́, ni pé Jésù, gẹ́gẹ́ bí Alfa àti Omega, fi hàn nínú àkọ́kọ́ àti ìkẹyìn àwọn ìtọ́kasí sí àwọn ìjọba ìsọtẹ́lẹ̀ Bíbélì pé ẹranko kẹjọ jẹ́ ọ̀kan nínú àwọn méje.

The eighth beast of Revelation chapter seventeen, that is of the seven, is the papal power who has been returned to the throne of the earth, and the deeper hidden secret that has been revealed is that as the United States forms an image of the beast in this nation, it also will represent the phenomenon of the eighth, being of the seven. The sixth president since the time of the end in 1989, who is the rich president who stirred up all the realm of the dragon received a deadly political wound at the hands of the progressive, woke, liberal globalists in 2020, as the Republican horn was assassinated in the streets by the atheistic beast of Revelation chapter eleven.

Ẹranko kẹjọ ti Ìfihàn orí kẹtadilogun, ẹni tí í ṣe ti àwọn méje náà, ni agbára póòpù tí a ti mú padà sí ìtẹ́ ayé, àti àṣírí ìpamọ́ tí ó jinlẹ̀ sí i tí a ti fi hàn ni pé bí Orílẹ̀-Èdè Amẹ́ríkà ṣe ń dá àwòrán ẹranko náà sílẹ̀ ní orílẹ̀-èdè yìí, bẹ́ẹ̀ ni yóò tún ṣojú ìṣẹ̀lẹ̀ ti ẹlẹ́kẹjọ, ẹni tí í ṣe ti àwọn méje náà. Ààrẹ kẹfà láti ìgbà òpin ní ọdún 1989, ẹni tí í ṣe ààrẹ ọlọ́rọ̀ tí ó ru gbogbo ìjọba dragoni sókè, gba ọgbẹ́ olóṣèlú ikújẹ ní ọwọ́ àwọn globalisti onítẹ̀síwájú, woke, olómìnira ní ọdún 2020, gẹ́gẹ́ bí a ti pa ìwo Republikani ní àwọn òpópónà nípasẹ̀ ẹranko aláìgbàgbọ́ nínú Ọlọ́run ti Ìfihàn orí kọkànlá.

At the same time the movement of the third angel, received a deadly wound on July 18, 2020, at the hands of the atheistic beast of Revelation chapter eleven. That movement had been made up of Laodicean Seventh-day Adventists, and in 2023, the movement was raised up as the Philadelphian movement of the third angel. Both horns were slain in 2020, and both horns stand up after three and a half symbolic days. The formation of the political image of the beast consists of the combination of Church and State in the United States, and the beast they make an image of in the last days is the eighth beast, that is of the seven. When the image beast is formed in the United States it will possess that very prophetic attribute of the eighth beast of Rome.

Ní àkókò kan náà, ìṣípò angẹli kẹta gba ọgbẹ́ ikú ní ọjọ́ kẹtàdínlógún oṣù Keje, ọdún 2020, ní ọwọ́ ẹranko aláìgbàgbọ́ nínú Ìfihàn orí kọkànlá. Ìṣípò náà jẹ́ ti àwọn Adventist Ọjọ́ Keje ti Laodíkíà, àti ní ọdún 2023, a gbé ìṣípò náà dìde gẹ́gẹ́ bí ìṣípò Filadẹlfíà ti angẹli kẹta. A pa ìwo méjèèjì ní ọdún 2020, àti lẹ́yìn ọjọ́ mẹ́ta àtààbọ̀ àpẹẹrẹ, ìwo méjèèjì náà dìde. Ìdásílẹ̀ àwòrán olóṣèlú ti ẹranko náà jẹ́ àpapọ̀ Ìjọ àti Ìpínlẹ̀ ní Orílẹ̀-Èdè Amẹ́ríkà, àti ẹranko tí wọ́n ṣe àwòrán rẹ̀ ní àwọn ọjọ́ ìkẹyìn ni ẹranko kẹjọ, tí í ṣe ọ̀kan nínú àwọn méje. Nígbà tí a bá dá ẹranko àwòrán náà sílẹ̀ ní Orílẹ̀-Èdè Amẹ́ríkà, yóò ní gan-an ni ànímọ́ àsọtẹ́lẹ̀ yẹn ti ẹranko kẹjọ ti Róòmù.

When the image of the beast test is fulfilled upon the true Protestant horn, those who recognize the prophetic truths associated with the formation of the image of the beast in both horns of the earth beast, will be sealed for eternity with the image of Christ. Those foolish virgins that have accepted the vain and flattering vision will have formed the image of the beast for eternity.

Nígbà tí ìdánwò àwòrán ẹranko náà bá ṣẹ lórí ìwo Pùrótẹ́sítáǹtì tòótọ́, àwọn tí wọ́n mọ àwọn òtítọ́ àsọtẹ́lẹ̀ tí ó ní í ṣe pẹ̀lú ìṣelọpọ àwòrán ẹranko náà nínú ìwo méjèèjì ti ẹranko ilẹ̀ ayé, ni a ó fi èdìdì dì wọ́n fún ayérayé pẹ̀lú àwòrán Kristi. Àwọn wúńdíá òmùgọ̀ wọ̀nyí tí wọ́n ti gba ìran asán àti ìran ìtẹ́ni-lójú náà, yóò ti ṣe àwòrán ẹranko náà fún ayérayé.

“It was this that the prophet Ezekiel saw when before his astonished gaze were portrayed symbols that revealed a Power overruling the affairs of earthly rulers. Wheels intersecting one another were moved by four living beings. High above all these ‘was the likeness of a throne, in appearance like sapphire; and seated above the likeness of a throne was a likeness as it were of a human form.’ Ezekiel 1:26, RSV.

“Èyí ni wòlíì Ẹsẹkiẹli rí nígbà tí a ṣàfihàn níwájú ojú rẹ̀ tí ó kún fún ìyàlẹ́nu àwọn ààmì tí wọ́n fi hàn Agbára kan tí ń ṣàkóso lórí ọ̀ràn àwọn aláṣẹ ayé. Àwọn àgbá kẹ̀kẹ́ tí wọ́n dárapọ̀ mọ́ ara wọn ni àwọn ẹ̀dá alààyè mẹ́rin ń mú lọ. Gíga lókè gbogbo àwọn nǹkan wọ̀nyí ‘ni ìríra ìtẹ́ kan wà, ní ìrísí bí safaiya; lórí ìríra ìtẹ́ náà sì ni ìríra kan wà bí ẹni pé ó dàbí àwòrán ènìyàn.’ Ẹsẹkiẹli 1:26, RSV.

“The wheels, so complicated that at first sight they appeared to be in confusion, moved in perfect harmony. Heavenly beings were impelling those wheels. The complicated play of human events is under divine control. Amidst the strife and tumult of nations He that sits above the cherubim still guides the affairs of this earth. To every nation and individual God has assigned a place in His great plan. Today men and nations are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

“Àwọn àgbá kẹ̀kẹ́ náà, tí ó díjú tó bẹ́ẹ̀ gẹ́gẹ́ bí ẹni pé ní ìwòye àkọ́kọ́ wọ́n dà bí ohun tí ó wà nínú ìdàrúdàpọ̀, ń rìn ní ìṣọ̀kan pípé. Àwọn ẹ̀dá ọ̀run ni wọ́n ń darí àwọn kẹ̀kẹ́ wọ̀nyí. Gbogbo ìṣísẹ̀-ńlá tí ó díjú ti àwọn ìṣẹ̀lẹ̀ ènìyàn wà lábẹ́ àkóso Ọlọ́run. Láàárín ìjà àti ariwo àwọn orílẹ̀-èdè, Ẹni tí ó jókòó lókè àwọn kerubu ṣì ń tọ́ àwọn ọ̀ràn ayé yìí sọ́nà. Fún gbogbo orílẹ̀-èdè àti olúkúlùkù, Ọlọ́run ti yàn ipò kan nínú ètò ńlá Rẹ̀. Lónìí, àwọn ènìyàn àti àwọn orílẹ̀-èdè, nípa yíyàn tiwọn fúnra wọn, ń pinnu àyànmọ́ wọn, Ọlọ́run sì ń ṣàkóso lórí ohun gbogbo fún ìmúṣẹ ète Rẹ̀.

“The prophecies which the great I AM has given in His Word tell us where we are in the procession of the ages. All that prophecy has foretold until the present time has been traced on the pages of history, and all which is yet to come will be fulfilled in its order.

“Àwọn àsọtẹ́lẹ̀ tí Ẹni ńlá náà tí Ó JẸ́ “ÈMI NI” ti fi fún wa nínú Ọ̀rọ̀ Rẹ̀ sọ fún wa ibi tí a wà nínú ìlọsíwájú àwọn àkókò-ayé. Gbogbo ohun tí àsọtẹ́lẹ̀ ti sọtẹ́lẹ̀ rẹ̀ títí di àsìkò ìsinsìnyí ni a ti tọpinpin lórí àwọn ojú-ewé ìtàn, àti gbogbo ohun tí ó ṣì ń bọ̀ yóò ṣẹ ní ìtòlẹ́sẹẹsẹ rẹ̀.

“The signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. The Saviour prophesied of events to precede His coming: ‘Ye shall hear of wars and rumors of wars… . Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7. Rulers and statesmen recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

“Àwọn àmì àkókò náà ń kéde pé a dúró lórí ìlàkàkà àwọn ìṣẹ̀lẹ̀ ńlá tí ó sì ṣe pàtàkì gan-an. Ohun gbogbo nínú ayé wa wà nínú ìrúkèrúdò. Olùgbàlà náà sọtẹ́lẹ̀ nípa àwọn ìṣẹ̀lẹ̀ tí yóò ṣáájú ìbọ̀ wá Rẹ̀ pé: ‘Ẹ̀yin yóò gbọ́ nípa ogun àti ìró ogun…. Orílẹ̀-èdè yóò dìde sí orílẹ̀-èdè, ìjọba sì yóò dìde sí ìjọba: ìyàn yóò sì wà, àjàkálẹ̀-àrùn, àti ìṣẹ̀lẹ̀-ilẹ̀ ní ọ̀pọ̀lọpọ̀ ibìkan.’ Matteu 24:6, 7. Àwọn alákòóso àti àwọn òṣèlú mọ̀ pé ohun kan ńlá tí yóò sì jẹ́ amúyẹ gan-an ti fẹ́rẹ̀ẹ́ ṣẹlẹ̀—pé ayé ti dé etí ìṣòro ńlá kan tí ó tayọ lọ́pọ̀lọpọ̀.”

“The Bible, and the Bible only, gives a correct view of events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear. ‘Behold, the Lord will lay waste the earth and make it desolate, and He will twist its surface and scatter its inhabitants.’ ‘For they have transgressed the laws, violated the statutes, broken the everlasting covenant. Therefore a curse devours the earth, and its inhabitants suffer for their guilt.’ Isaiah 24:1, 5, 6, RSV.

“Bíbélì, àti Bíbélì nìkan ṣoṣo, ni ó ń fi ìwòye tòótọ́ hàn nípa àwọn ìṣẹ̀lẹ̀ tí wọ́n ti ń ṣá ojú òjìji wọn síwájú tẹ́lẹ̀, tí ìró ìsúnmọ́ wọn sì ń mú kí ilẹ̀ ayé mì, tí ó sì ń mú ọkàn ènìyàn rẹ̀wẹ̀sì nítorí ìbẹ̀rù. ‘Wò ó, Olúwa yóò ba ilẹ̀ ayé jẹ, yóò sì sọ ọ́ di ahoro, yóò sì yi ojú ilẹ̀ rẹ̀ padà, yóò sì tú àwọn olùgbé inú rẹ̀ ká.’ ‘Nítorí wọ́n ti rú àwọn òfin, wọ́n ti ṣẹ àwọn ìlànà, wọ́n ti sì dá májẹ̀mú àìnípẹ̀kun rú. Nítorí náà, ègún ń run ilẹ̀ ayé, àwọn olùgbé inú rẹ̀ sì ń jìyà nítorí ẹ̀bi wọn.’ Isaiah 24:1, 5, 6, RSV.

“‘Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.’ Jeremiah 30:7.

“‘Ègbé! nítorí ọjọ́ náà tóbi, tóbẹ́ẹ̀ tí kò sí èyí tí ó dàbí rẹ̀: àní, àkókò ìpọ́njú Jakọbu ni; ṣùgbọ́n a ó gbà á kúrò nínú rẹ̀.’ Jeremiah 30:7.

“’Because thou hast made the Lord, which is my refuge, Even the most High, thy habitation; There shall no evil befall thee, Neither shall any plague come nigh thy dwelling.’ Psalm 91:9, 10.

“Nítorí ìwọ ti fi Olúwa, ẹni tí í ṣe ibi ààbò mi, àní Ọ̀gá-òkè-òrun jùlọ, ṣe ibùgbé rẹ; kò sí ibi tí yóò ṣẹlẹ̀ sí ọ, bẹ́ẹ̀ ni kò sí àjàkálẹ̀-àrùn kankan tí yóò sún mọ́ ibùgbé rẹ.” Sáàmù 91:9, 10.

“God will not fail His church in the hour of her greatest peril. He has promised deliverance. The principles of His kingdom will be honored by all beneath the sun.” Historical Sketches 277–279.

“Ọlọ́run kì yóò fi ìjọ Rẹ̀ sílẹ̀ ní wákàtí ewu rẹ̀ tí ó pọ̀jùlọ. Ó ti ṣe ìlérí ìgbàlà. Gbogbo àwọn ènìyàn tí ó wà lábẹ́ oòrùn yóò bọ̀wọ̀ fún àwọn ìlànà ìjọba Rẹ̀.” Historical Sketches 277–279.

The “complicated play of human events” is what was represented by the wheels intersecting the wheels in Ezekiel’s vision of the Most Holy Place, during the sealing time. Those events are under divine control, for those events are the fulfillment of all the visions of God’s Word, that find their final and perfect effect in the sealing time. There is a “sound” that identifies “a stupendous crisis” which the “world is on the verge” of realizing. That “sound” causes “the earth to tremble and men’s hearts to fail them for fear.” Both the shaking of the earth, and the causing of men’s hearts to fail for fear are symbols of the sound of the seventh and final Trumpet, which is the third woe.

“Ìṣeré dídíjú ti àwọn ìṣẹ̀lẹ̀ ènìyàn” ni a fi ṣojú rẹ̀ nínú àwọn àgbá kẹ̀kẹ́ tí ń bá ara wọn pàdé nínú ìran Hesekieli nípa Ibi Mímọ́ Jùlọ, ní àkókò fífìdìí. Àwọn ìṣẹ̀lẹ̀ wọ̀nyí wà lábẹ́ ìṣàkóso Ọlọ́run, nítorí pé àwọn ìṣẹ̀lẹ̀ wọ̀nyí ni ìmúṣẹ gbogbo àwọn ìran Ọ̀rọ̀ Ọlọ́run, tí wọ́n rí ipa ìkẹyìn àti pípé wọn ní àkókò fífìdìí. “Ohùn” kan wà tí ó ń dá “ìpẹ̀yà ńlá kan” mọ̀, èyí tí “ayé wà ní etí ipò” láti mọ̀. “Ohùn” náà ń mú “ilẹ̀-ayé warìrì, ó sì ń mú ọkàn àwọn ènìyàn rẹ̀wẹ̀sì nítorí ẹ̀rù.” Mejeeji ìwárìrì ilẹ̀-ayé, àti mímú kí ọkàn àwọn ènìyàn rẹ̀wẹ̀sì nítorí ẹ̀rù, jẹ́ àpẹẹrẹ ohùn Ipè keje àti ìkẹyìn, èyí tí í ṣe ìdààmú kẹta.

The angering of the nations by Islam of the third woe, is as a woman in travail, thus representing an increasing, escalating crisis. That escalating crisis began on September 11, 2001; and on October 7, 2023, the next extreme birth pain hit, and because God’s Word never fails, the next birth pang is coming very soon, and it will be even more destructive. Are you still living in a city?

Ìbínú tí Ìsílámù ìbànújẹ kẹta mú bá àwọn orílẹ̀-èdè dà bí obìnrin tí ó wà ní ìrora ìbímọ, nípa bẹ́ẹ̀ ó ń ṣàfihàn ìṣòro kan tí ń pọ̀ sí i, tí ń gbóná sí i. Ìṣòro tí ń gbóná sí i náà bẹ̀rẹ̀ ní September 11, 2001; àti ní October 7, 2023, ìrora ìbímọ ńlá míràn tún dé, àti nítorí pé Ọ̀rọ̀ Ọlọ́run kì í ṣàìṣe rárá, ìrora ìbímọ tó kàn ń bọ̀ wá láìpẹ́ púpọ̀, yóò sì túbọ̀ jẹ́ apanirun jù bẹ́ẹ̀ lọ. Ṣé o ṣì ń gbé ní ìlú bí?

We will continue this study in the next article.

A ó bá ìkẹ́kọ̀ọ́ yìí lọ nínú àpilẹ̀kọ tí ó tẹ̀ lé e.

“To the prophet the wheel within a wheel, the appearance of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel, directed by the hand of God, works in perfect harmony with every other wheel. I have been shown that human instrumentalities are liable to seek after too much power and try to control the work themselves. They leave the Lord God, the Mighty Worker, too much out of their methods and plans, and do not trust to Him everything in regard to the advancement of the work. No one should for a moment fancy that he is able to manage those things that belong to the great I AM. God in His providence is preparing a way so that the work may be done by human agents. Then let every man stand at his post of duty, to act his part for this time and know that God is his instructor.” Testimonies, volume 9, 259.

“Sí wòlìi inú wòlìi náà, àti ìrísí àwọn ẹ̀dá alààyè tí a so mọ́ wọn, gbogbo wọn dà bí ohun tí ó ṣòro gan-an tí a kò sì lè ṣàlàyé fún wòlíì náà. Ṣùgbọ́n a rí ọwọ́ Ọgbọ́n Àìlópin láàárín àwọn wòlìi náà, ètò pípé sì ni àbájáde iṣẹ́ ọwọ́ rẹ̀. Gbogbo wòlìi, tí ọwọ́ Ọlọ́run ń darí, ń ṣiṣẹ́ ní ìbámu pípé pẹ̀lú gbogbo àwọn wòlìi yòókù. A ti fi hàn mí pé àwọn irinṣẹ́ ènìyàn lè máa fẹ́ agbára púpọ̀ jù, kí wọ́n sì gbìyànjú láti ṣàkóso iṣẹ́ náà fúnra wọn. Wọ́n ń fi Olúwa Ọlọ́run, Aláṣiṣẹ́ Alágbára, sílẹ̀ lọ́pọ̀lọpọ̀ nínú ọ̀nà àti ètò wọn, wọn kò sì fi ohun gbogbo tí ó ní í ṣe pẹ̀lú ìlọsíwájú iṣẹ́ náà lé e lọ́wọ́. Kò sí ẹni tí ó yẹ kí ó rò, kódà fún ìṣẹ́jú kan, pé òun lè ṣàkóso àwọn nǹkan wọ̀nyí tí wọ́n jẹ́ ti Èmi Ńlá náà. Ọlọ́run nínú ìpèsè Rẹ̀ ń pèsè ọ̀nà kí a lè fi ọwọ́ àwọn aṣojú ènìyàn ṣe iṣẹ́ náà. Nítorí náà, kí olúkúlùkù dúró ní ipò ojúṣe rẹ̀, kí ó ṣe ipa tirẹ̀ fún àkókò yìí, kí ó sì mọ̀ pé Ọlọ́run ni Olùkọ́ni rẹ̀.” Testimonies, volume 9, 259.