The history of 1776, 1789 and 1798, illustrate the history of the sealing of the one hundred and forty-four thousand. On each of those dates, the earth beast spake. The three waymarks that are typified by the three times the earth beast spake, run parallel to the three voices of Christ on September 11, 2001, July, 2023 and the soon coming Sunday law.

Ìtàn ọdún 1776, 1789, àti 1798 ń ṣàfihàn ìtàn ìdìdìgbẹ̀ ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún kan àti ẹgbẹ̀rún mẹ́rìnlélógójì. Ní ọ̀kọ̀ọ̀kan àwọn ọjọ́ wọ̀nyí, ẹranko ilẹ̀ náà sọ̀rọ̀. Àwọn àmì ọ̀nà mẹ́ta tí a fi àpẹẹrẹ hàn nípasẹ̀ ìgbà mẹ́ta tí ẹranko ilẹ̀ náà sọ̀rọ̀, ń bá àwọn ohùn mẹ́ta ti Kristi lọ ní ìbáṣepọ̀ pẹ̀lú ara wọn ní September 11, 2001, July, 2023, àti òfin Sunday tí ń bọ̀ láìpẹ́.

I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

Mo wà nínú Ẹ̀mí ní ọjọ́ Oluwa, mo sì gbọ́ lẹ́yìn mi ohùn ńlá kan, bí ti ìpè. Ìfihàn 1:10.

Each of those three vocal waymarks identify the escalating “sounding” of the third woe, which is also the seventh warning trumpet, and a trumpet is a voice.

Ọ̀kọ̀ọ̀kan nínú àwọn àmì ọ̀nà ohùn mẹ́ta wọ̀nyẹn ń dá ìrókèré ìfúnnilólùú “ìró” ègbé kẹta náà mọ̀, èyí tí ó sì tún jẹ́ ìkìlọ̀ kẹta ìpè keje; ìpè náà sì jẹ́ ohùn.

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 dákẹ́, gbé ohùn rẹ sókè bí ipè, kí o sì fi ìrékọjá wọn hàn fún àwọn ènìyàn mi, àti ẹ̀ṣẹ̀ wọn fún ilé Jakọbu. Isaiah 58:1.

The voice to the Protestant horn on September 11, 2001 was the voice of the watchmen calling Laodicean Adventism back to Jeremiah’s old paths, but the assembly of mockers refused to walk therein.

Ohùn sí ìwo Pùròtẹ́sítáǹtì ní ọjọ́ kẹrìnlá oṣù Kẹsàn-án, ọdún 2001, ni ohùn àwọn olùṣọ́ tí ń pe Àdífẹnítì Laodíkéà padà sí àwọn ọ̀nà àtijọ́ ti Jeremáyà, ṣùgbọ́n àpéjọ àwọn ẹlẹ́yà kọ̀ láti rìn nínú wọn.

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 àwọn ọ̀nà, kí ẹ sì wò ó, kí ẹ sì béèrè nípa àwọn ọ̀nà àtijọ́, níbo ni ọ̀nà rere wà, kí ẹ sì máa rìn nínú rẹ̀, ẹ̀yin yóò sì rí ìsinmi fún ọkàn yín. Ṣùgbọ́n wọ́n ní, A kì yóò rìn nínú rẹ̀. Pẹ̀lúpẹ̀lù, mo fi àwọn olùṣọ́ lé yín lórí, ní wí pé, Ẹ fetí sí ohun ìpè. Ṣùgbọ́n wọ́n ní, A kì yóò fetí sí i. Jeremiah 6:16, 17.

The voice of July, 2023 was the resurrection of the ministry of Future for America, which had been silent since the first disappointment on July 18, 2020. As with John’s announcement of the soon coming Messiah, and with Justinian’s announcement of the soon coming antichrist, Future for America identified that the future of America was about to be changed forever at the soon coming Sunday law, and the sounding of the seventh trumpet at that waymark. The voice of one crying in the wilderness was the voice of July, 2023.

Ohùn oṣù Keje, 2023 ni àjíǹde iṣẹ́ ìránṣẹ́ ti Future for America, èyí tí ó ti dákẹ́ láti ìgbà ìdánwò àkọ́kọ́ ní ọjọ́ Kejìlá-dín-lógún, oṣù Keje, 2020. Gẹ́gẹ́ bí ó ti rí pẹ̀lú ìkéde Johanu nípa Mèsáyà tí ń bọ̀ láìpẹ́, àti pẹ̀lú ìkéde Justinian nípa antichrist tí ń bọ̀ láìpẹ́, Future for America fi hàn pé ọjọ́ ọ̀la America fẹ́rẹ̀ yí padà títí láé ní òfin Àìkú tí ń bọ̀ láìpẹ́, àti ní fífún ìpè kàkàkí keje ní àmì ọ̀nà náà. Ohùn ẹni kan tí ń ké ní aginjù ni ohùn oṣù Keje, 2023.

The second voice of Revelation chapter eighteen, is sounded at the soon coming Sunday law when the speaking of the dragon by the earth beast occurs. It is at that point that “the donkey” is struck a third time, and then “the donkey” will speak. The donkey was struck soon after September 11, 2001, after October 7, 2023, and then will be struck again at the soon coming Sunday law, where it speaks. In the testimony of Balaam it was turned out of the way by an angel, and the angel represents the four angels who are commanded to hold the four winds of Islam, but at the Sunday law the donkey of Islam speaks with the sound of the seventh trumpet, which is also the third woe.

Ohùn kejì ti Ìfihàn orí kejìlá-dín-lọ́gbọ̀n ni a ń fọn nígbà òfin Ọjọ́ Ìsinmi tí ń bọ̀ lọ́tòsí, nígbà tí ìsọ̀rọ̀ dragoni nípasẹ̀ ẹranko ilẹ̀ bá ṣẹlẹ̀. Ní àkókò náà ni “kẹ́tẹ́kẹ́tẹ́” náà yóò gba ìkọlù ní ìgbà kẹta, lẹ́yìn náà ni “kẹ́tẹ́kẹ́tẹ́” náà yóò sì sọ̀rọ̀. A lu kẹ́tẹ́kẹ́tẹ́ náà láìpẹ́ lẹ́yìn September 11, 2001, lẹ́yìn October 7, 2023, lẹ́yìn náà a ó sì tún lù ú nígbà òfin Ọjọ́ Ìsinmi tí ń bọ̀ lọ́tòsí, níbi tí ó ti máa sọ̀rọ̀. Nínú ẹ̀rí Balaamu, áńgẹ́lì kan yí i kúrò lójú ọ̀nà, áńgẹ́lì náà sì dúró fún àwọn áńgẹ́lì mẹ́rin tí a pàṣẹ fún láti dì àwọn ẹ̀fúùfù mẹ́rin ti Islam mú; ṣùgbọ́n nígbà òfin Ọjọ́ Ìsinmi, kẹ́tẹ́kẹ́tẹ́ Islam yóò sọ̀rọ̀ pẹ̀lú ìró ipè keje, èyí tí í ṣe ègbé kẹta pẹ̀lú.

It is there that the vision of Islam, which has tarried since July 18, 2020 speaks, for it will then no longer tarry. There are many voices in the period of the sealing of the one hundred and forty-four thousand, and that period precedes God’s executive judgment that begins at the soon coming Sunday law. God’s executive judgment is represented by seven angels, with seven vials. That period begins with the outpouring of the Holy Spirit, and it represents a repetition of Pentecost, when the Holy Spirit was poured out and tongues of fire witnessed to the event. The outpouring at that point in time is no longer measured, for the Holy Spirit is then poured out without measure.

Ní ibẹ̀ ni ìran Ísílámù, tí ó ti fà áyà láti ọjọ́ kejidínlógún oṣù Keje, ọdún 2020, ti ń sọ̀rọ̀, nítorí nígbà náà kì yóò sì tún fà áyà mọ́. Ohùn púpọ̀ wà ní àkókò ìdìmọ̀ èdìdì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì, àkókò náà sì ṣáájú ìdájọ́ àṣẹ Ọlọ́run tí ó bẹ̀rẹ̀ pẹ̀lú òfin Sunday tí ń bọ̀ láìpẹ́. Àwọn angẹli méje, pẹ̀lú àwọn ìgò méje, ni wọ́n ṣàpẹẹrẹ ìdájọ́ àṣẹ Ọlọ́run. Àkókò náà bẹ̀rẹ̀ pẹ̀lú ìtújáde Ẹ̀mí Mímọ́, ó sì dúró fún àtúnbọ̀ Pẹ́ńtẹ́kọ́sì, nígbà tí a tú Ẹ̀mí Mímọ́ jáde, tí ahọ́n iná sì jẹ́rìí sí ìṣẹ̀lẹ̀ náà. Ìtújáde ní àkókò yẹn kò sì tún wà ní ìwọ̀n mọ́, nítorí nígbà náà ni a ti ń tú Ẹ̀mí Mímọ́ jáde láìsí ìwọ̀n.

“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

“Áńgẹ́lì tí ó darapọ̀ mọ́ ìkéde ìhìnrere áńgẹ́lì kẹta yóò tan gbogbo ayé mọ́lẹ̀ pẹ̀lú ògo rẹ̀. Níhìn-ín ni a ti sọtẹ́lẹ̀ iṣẹ́ kan tí yóò ní ìtànkálẹ̀ káàkiri ayé, tí yóò sì ní agbára àìlẹ́gbẹ́. Ìṣísẹ̀ ìṣe ìbọ̀wọ̀ Kristi ti ọdún 1840–44 jẹ́ ìfihàn ológo ti agbára Ọlọ́run; a sì gbé ìhìnrere áńgẹ́lì àkọ́kọ́ lọ sí gbogbo ibùdó iṣẹ́ míṣọ́nnárì ní ayé, àti ní àwọn orílẹ̀-èdè kan ìfẹ́ sí ọ̀ràn ẹ̀sìn pọ̀ jù lọ tí a ti rí ní ilẹ̀ kankan láti ìgbà Ìtúnṣe ẹ̀sìn ti ọ̀rúndún kẹrìndínlógún; ṣùgbọ́n àwọn wọ̀nyí yóò di kékeré níwájú ìṣísẹ̀ agbára ńlá náà lábẹ́ ìkìlọ̀ ìkẹyìn ti áńgẹ́lì kẹta.

“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest.” The Great Controversy, 611.

“Iṣẹ́ náà yóò dàbí ti Ọjọ́ Pẹ́ńtẹ́kọ́sì. Gẹ́gẹ́ bí a ti fi ‘òjò àkọ́kọ́’ náà fúnni, nínú ìtújáde Ẹ̀mí Mímọ́ ní ìbẹ̀rẹ̀ ìhìnrere, láti mú kí irúgbìn iyebíye náà yọ, bẹ́ẹ̀ ni a óò fi ‘òjò ìkẹyìn’ náà fúnni ní ìparí rẹ̀ fún pípọ̀n ikórè náà.” The Great Controversy, 611.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the Holy Spirit was poured out in measure. The measuring of the outpouring was represented in the history of Pentecost, beginning at Christ’s resurrection, where an angel spoke and said, “Son of God come forth, the father calls thee,” just as Jesus called Lazarus out of the tomb with the words, “Lazarus come forth.” In 2023, Christ called the dead, dry bones of the two witnesses to “come forth”.

Ní ọjọ́ kẹ́tàlá oṣù Kẹ́sàn-án, ọdún 2001, fífìdìí àwọn ọgọ́rùn-ún kan àti mẹ́rìnlélógójì ẹgbẹ̀rún bẹ̀rẹ̀, a sì ta Ẹ̀mí Mímọ́ jáde ní ìwọ̀n. Ìwọ̀n ìtújáde náà ni a ṣàpẹẹrẹ nínú ìtàn Pẹ́ńtíkọ́sì, tí ó bẹ̀rẹ̀ ní àjíǹde Kristi, níbi tí angẹli kan ti sọ̀rọ̀ wí pé, “Ọmọ Ọlọ́run, jáde wá, Baba ń pè ọ,” gẹ́gẹ́ bí Jésù ti pe Lásárù jáde kúrò nínú ibojì pẹ̀lú ọ̀rọ̀ wọ̀nyí pé, “Lásárù, jáde wá.” Ní ọdún 2023, Kristi pe àwọn egungun gbígbẹ tí ó ti kú ti àwọn ẹlẹ́rìí méjèèjì pé kí wọ́n “jáde wá.”

After Christ’s resurrection He first ascended to His father, and then He descended as He did on September 11, 2001. He then progressively enlightened His disciples as represented by meeting with Mary, the disciples He met and instructed on the road to Emmaus, and thereafter appearing to the rest of the disciples. For forty days He taught the disciples before His final ascension, then after ten more days, they were all in accord and in one place and the Holy Spirit was poured out without measure.

Lẹ́yìn àjíǹde Kristi, ó kọ́kọ́ gòkè lọ sí ọ̀dọ̀ Baba Rẹ̀, lẹ́yìn náà sì sọ̀kalẹ̀ gẹ́gẹ́ bí Ó ti ṣe ní Ọjọ́ Kẹsàn-án, Oṣù Kẹ́sàn-án, ọdún 2001. Lẹ́yìn náà, ó ń tan ìmọ́lẹ̀ sí àwọn ọmọ-ẹ̀yìn Rẹ̀ ní ìlọsíwájú, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ìpàdé Rẹ̀ pẹ̀lú Màríà, àwọn ọmọ-ẹ̀yìn tí Ó bá pàdé tí Ó sì kọ́ni lójú ọ̀nà sí Emáùsì, àti lẹ́yìn náà nípa fífarahàn Rẹ̀ sí ìyókù àwọn ọmọ-ẹ̀yìn náà. Fún ọjọ́ mẹ́rìnlélógójì ni Ó fi kọ́ àwọn ọmọ-ẹ̀yìn náà kí ìgòkè Rẹ̀ ikẹyìn tó dé, lẹ́yìn náà, lẹ́yìn ọjọ́ mẹ́wàá mìíràn, gbogbo wọn wà ní ìfọ̀kànbalẹ̀ kan, ní ibi kan náà, a sì da Ẹ̀mí Mímọ́ jáde láìsí ìwọ̀n.

“When Jesus met with His disciples, He reminded them of the words He had spoken to them before His death, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalm concerning Him. ‘Then opened He their understanding, that they might understand the Scriptures, and said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. And ye are witnesses of these things.’” The Desire of Ages, 804.

“Nígbà tí Jésù pàdé pẹ̀lú àwọn ọmọ-ẹ̀yìn Rẹ̀, Ó rántí fún wọn nípa àwọn ọ̀rọ̀ tí Ó ti sọ fún wọn kí ikú Rẹ̀ tó dé, pé a gbọ́dọ̀ mú gbogbo ohun tí a kọ sínú òfin Mósè, àti nínú àwọn wòlíì, àti nínú Sáàmù nípa Rẹ̀ ṣẹ. ‘Nígbà náà ni Ó ṣí òye wọn sílẹ̀, kí wọn lè ye Ìwé Mímọ́; Ó sì wí fún wọn pé, Báyìí ni a ti kọ ọ́, báyìí sì ni ó yẹ kí Kristi jìyà, kí Ó sì jíǹde kúrò nínú òkú ní ọjọ́ kẹta: àti pé kí a máa wàásù ìrònúpìwàdà àti ìdáríjì ẹ̀ṣẹ̀ ní orúkọ Rẹ̀ láàrín gbogbo orílẹ̀-èdè, láti bẹ̀rẹ̀ ní Jerusalẹmu. Ẹ̀yin sì ni ẹlẹ́rìí àwọn nǹkan wọ̀nyí.’” The Desire of Ages, 804.

In July of 2023, Jesus’ voice awakened the two dead witnesses and began to open His disciples understanding of all things written in the law of Moses (the “seven times”), the prophets (Nebuchadnezzar’s image of the beasts), and the Psalms (the experience of Moses and the Lamb). His work of instruction began at His resurrection, and it escalated over the next forty days. It began with His request to eat.

Ní oṣù keje ọdún 2023, ohùn Jésù jí àwọn ẹlẹ́rìí méjèèjì tí ó ti kú dìde, ó sì bẹ̀rẹ̀ sí í ṣí òye àwọn ọmọ-ẹ̀yìn Rẹ̀ sí gbogbo ohun tí a kọ sínú òfin Mose (“àkókò méje”), àwọn wòlíì (àwòrán Nebukadinésárì nípa àwọn ẹranko), àti Sáàmù (ìrírí Mose àti Ọ̀dọ́-Àgùntàn). Iṣẹ́ ìtọ́ni Rẹ̀ bẹ̀rẹ̀ ní àjíǹde Rẹ̀, ó sì túbọ̀ lágbára ní ọjọ́ mẹ́rìnlélógójì tí ó tẹ̀lé e. Ó bẹ̀rẹ̀ pẹ̀lú ìbẹ̀bẹ̀ Rẹ̀ láti jẹun.

And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? And they gave him a piece of a broiled fish, and of an honeycomb. And he took it, and did eat before them. And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Luke 24:41–44.

Ṣùgbọ́n nígbà tí wọn kò tíì gbàgbọ́ nítorí ayọ̀, tí wọ́n sì ń yà á lẹ́nu, ó wí fún wọn pé, Ẹ ní oúnjẹ kankan níhìn-ín bí? Wọ́n sì fi ẹran ẹja tí a yan díẹ̀ fún un, àti oyin àgbàyanu. Ó sì mú un, ó sì jẹ ẹ níwájú wọn. Ó sì wí fún wọn pé, Èyí ni àwọn ọ̀rọ̀ tí mo sọ fún yín nígbà tí mo ṣì wà pẹ̀lú yín, pé a gbọ́dọ̀ mú gbogbo ohun ṣẹ tí a kọ sínú òfin Mósè, àti nínú àwọn wòlíì, àti nínú àwọn Sáàmù, nípa tèmi. Lúùkù 24:41–44.

Prayer was a primary waymark in the ongoing history, and the history from Christ’s resurrection until He ascended forty days later, left ten days (ten is a test), unto Pentecost, when the Holy Spirit would be poured out without measure. His resurrection, ascension, followed by His descent again, represents September 11, 2001. July, 2023 represents the end of the forty days, and the ten days which follow July, 2023 lead to the soon coming Sunday law. In that final period of ten days, unity and prayer are the waymark. The unity was represented by Ezekiel’s first prophecy in chapter thirty-seven, that brought the bones, sinews and flesh together. Ezekiel’s second prophecy was the breath of the four winds, and breath is a symbol of prayer. In those final ten days the one hundred and forty-four thousand are sealed, as they have been typified by Lazarus.

Àdúrà jẹ́ àmì-ọ̀nà àkọ́kọ́ nínú ìtàn tí ń lọ lọ́wọ́, àti ìtàn náà láti àjíǹde Kristi títí di ìgbà tí Ó gòkè lọ sí ọ̀run lẹ́yìn ọjọ́ mẹ́rìnlélógójì, fi ọjọ́ mẹ́wàá sílẹ̀ (mẹ́wàá jẹ́ ìdánwò), títí dé Pẹ́ńtíkọ́sì, nígbà tí a óò tú Ẹ̀mí Mímọ́ jáde láìní òṣùwọ̀n. Àjíǹde Rẹ̀, ìgòkè Rẹ̀, lẹ́yìn náà ìsílẹ̀kalẹ̀ Rẹ̀ padà, dúró fún September 11, 2001. July, 2023 dúró fún òpin ọjọ́ mẹ́rìnlélógójì náà, àti ọjọ́ mẹ́wàá tí ó tẹ̀lé July, 2023 ń darí sí òfin Sunday tí ń bọ̀ láìpẹ́. Nínú àkókò ìkẹyìn yẹn ti ọjọ́ mẹ́wàá, ìṣọ̀kan àti àdúrà ni àmì-ọ̀nà. Ìṣọ̀kan náà ni a ṣojú rẹ̀ nínú àsọtẹ́lẹ̀ àkọ́kọ́ ti Ezekieli nínú orí kẹtàlélọ́gbọ̀n, èyí tí ó mú kí egungun, isan àti ẹran wá papọ̀. Àsọtẹ́lẹ̀ kejì ti Ezekieli jẹ́ ẹ̀mí àwọn afẹ́fẹ́ mẹ́rin, àti ẹ̀mí jẹ́ àmì àdúrà. Nínú ọjọ́ mẹ́wàá ìkẹyìn wọ̀nyẹn ni a fi èdìdì dì ẹni ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì, gẹ́gẹ́ bí wọ́n ti jẹ́ àfihàn nípasẹ̀ Lasaru.

“This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

“Èyí ni ìdí ìdádúró Rẹ̀ ní lílọ sí Bẹ́tánì. Ìyanu gíga jùlọ yìí, jíjí Lásárù dìde, ni yóò fi èdìdì Ọlọ́run lé iṣẹ́ Rẹ̀ àti lé ẹ̀tọ́ Rẹ̀ sí ìjẹ́ Ọlọ́run.” The Desire of Ages, 529.

Not only are the wise virgins sealed during this crowning miracle, but the foolish virgins are also sealed on the wrong side of the issue.

Kì í ṣe pé a fi èdìdì dì àwọn wúńdíá ọlọ́gbọ́n nìkan ní àkókò iṣẹ́ ìyanu adé yìí, ṣùgbọ́n a tún fi èdìdì dì àwọn wúńdíá òmùgọ̀ sí ẹ̀gbẹ́ tí kò tọ́ nínú ọ̀ràn náà.

“Christ’s crowning miracle—the raising of Lazarus—had sealed the determination of the priests to rid the world of Jesus and His wonderful works, which were fast destroying their influence over the people.” Acts of the Apostles, 67.

“Iṣẹ́ ìyanu tí ó ga jùlọ tí Kristi ṣe—jíjí Lásárù dìde—ti fi èdìdì mú ìpinnu àwọn àlùfáà láti mú Jésù àti àwọn iṣẹ́ ìyanu Rẹ̀ kúrò ní ayé, iṣẹ́ wọ̀nyí tí ń yára pa agbára ìṣàkóso wọn lórí àwọn ènìyàn run.” Acts of the Apostles, 67.

The many voices in the history of the sealing of the one hundred and forty-four thousand unto the soon coming Sunday law are “line upon line,” the voices of God’s prophetic Word, and those voices sound in the period where “the effect of every vision” is accomplished. They sound when the seventh seal is opened.

Ọ̀pọ̀ ohùn nínú ìtàn fífi èdìdì sí ẹgbẹ̀rún mẹ́rìnlélógójì [ọ̀kẹ́ mẹ́rìnlélógójì] títí dé òfin Ọjọ́ Àìkú tí ń bọ̀ ní kánkán jẹ́ “ìlà lórí ìlà,” àwọn ohùn Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run, àti pé àwọn ohùn wọ̀nyí ń dún ní àkókò tí “ìmúṣẹ gbogbo ìran” ti pé. Wọ́n ń dún nígbà tí a ṣí èdìdì keje.

And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

Nígbà tí ó sì ṣí èdìdì keje, ìdákẹ́jẹ̀ sì wà ní ọ̀run bí ààbọ̀ wákàtí kan. Mo sì rí àwọn angẹli méje tí wọ́n dúró níwájú Ọlọ́run; a sì fi ìpè méje fún wọn. Angẹli mìíràn sì wá, ó sì dúró lẹ́gbẹ̀ẹ́ pẹpẹ, ó mú àwo turàrí wúrà kan; a sì fi tùràrí púpọ̀ fún un, kí ó lè fi í rúbọ pọ̀ mọ́ àdúrà gbogbo àwọn ènìyàn mímọ́ lórí pẹpẹ wúrà tí ó wà níwájú ìtẹ́ náà. Èéfín tùràrí náà, tí ó bá àdúrà àwọn ènìyàn mímọ́ gòkè, sì gòkè lọ sí iwájú Ọlọ́run láti ọwọ́ angẹli náà. Angẹli náà sì mú àwo turàrí náà, ó sì fi iná láti inú pẹpẹ náà kún un, ó sì sọ ọ́ sínú ayé: ohùn sì wà, àti àrá, àti mànàmáná, àti ìmìtìtì ilẹ̀. Ìfihàn 8:1–5.

The opening of the seventh seal produced silence, for the period represents a change of dispensation, and in a change in a sacred dispensation, there is always silence in heaven as attested to by the cross when the angels ceased their music and praise. Silence in heaven is as attested to by the requirements of the day of atonement, and on October 22, 1844, Habakkuk TWO, verse TWENTY commanded all the earth keep silence.

Ìṣípayá èdìdì kẹje mú ìdakẹ́jẹ wá, nítorí àkókò náà ń ṣàpẹẹrẹ ìyípadà ìṣètò ìgbà, àti pé ní ìyípadà nínú ìṣètò mímọ́ kan, ìdakẹ́jẹ máa ń wà ní ọ̀run ní gbogbo ìgbà, gẹ́gẹ́ bí àgbélébùú ti jẹ́rìí sí i nígbà tí àwọn áńgẹ́lì dá orin àti ìyìn wọn dúró. Ìdakẹ́jẹ ní ọ̀run ni a tún jẹ́rìí sí gẹ́gẹ́ bí àwọn àṣẹ ọjọ́ ìràpadà ṣe fi hàn, àti ní October 22, 1844, Habakkuk MÉJÌ, ẹsẹ OGÚN, pàṣẹ pé kí gbogbo ayé dakẹ́.

“I have been shown the great love and condescension of God in giving His Son to die that man might find pardon and live. I was shown Adam and Eve, who were privileged to behold the beauty and loveliness of the Garden of Eden and were permitted to eat of all the trees in the garden except one. But the serpent tempted Eve, and she tempted her husband, and they both ate of the forbidden tree. They broke God’s command, and became sinners. The news spread through heaven, and every harp was hushed. The angels sorrowed, and feared lest Adam and Eve would again put forth the hand and eat of the tree of life and be immortal sinners. But God said that He would drive the transgressors from the garden, and by cherubim and a flaming sword would guard the way of the tree of life, so that man could not approach unto it and eat of its fruit, which perpetuates immortality.” Early Writings, 125.

“A ti fi ifẹ́ ńlá àti ìrẹ̀lẹ̀ Ọlọ́run hàn mí nínú fífi Ọmọ Rẹ̀ fún ikú, kí ènìyàn lè rí ìdáríjì gbà, kí ó sì wà láàyè. A fi Ádámù àti Éfà hàn mí, àwọn tí a fun ní ànfààní láti wo ẹwà àti ògo Ọgbà Édẹni, tí a sì jẹ́ kí wọ́n jẹ nínú gbogbo igi inú ọgbà náà, àfi ọ̀kan. Ṣùgbọ́n ejò dán Éfà wò, òun náà sì dán ọkọ rẹ̀ wò, wọ́n sì jẹ nínú igi èèwọ̀ náà, àwọn méjèèjì. Wọ́n rú àṣẹ Ọlọ́run, wọ́n sì di ẹlẹ́ṣẹ̀. Ìròyìn náà tàn káàkiri ọ̀run, gbogbo dùùrù sì dákẹ́. Àwọn angẹli bìnújẹ́, wọ́n sì bẹ̀rù pé bóyá Ádámù àti Éfà yóò tún na ọwọ́ wọn síta, kí wọ́n sì jẹ nínú igi ìyè, kí wọ́n di ẹlẹ́ṣẹ̀ àìkú. Ṣùgbọ́n Ọlọ́run sọ pé Òun yóò lé àwọn arúfin jáde kúrò nínú ọgbà náà, àti pé nípasẹ̀ àwọn kérúbù àti idà amúná, Òun yóò máa ṣọ ọ̀nà sí igi ìyè, kí ènìyàn má bàa lè sún mọ́ ọn, kí ó sì jẹ nínú èso rẹ̀, èyí tí ń mú àìkú dúró.” Early Writings, 125.

Heaven was silenced when men became sinners, and heaven was silenced when Christ’s blood was shed to redeem sinners, and heaven was silenced when Christ’s work of judgment began in removing sin from His people.

Ọ̀run dákẹ́ nígbà tí ènìyàn di ẹlẹ́ṣẹ̀, ọ̀run sì dákẹ́ nígbà tí a ta ẹ̀jẹ̀ Kristi sílẹ̀ láti rà àwọn ẹlẹ́ṣẹ̀ padà, ọ̀run sì tún dákẹ́ nígbà tí iṣẹ́ ìdájọ́ Kristi bẹ̀rẹ̀ nípa yíyọ ẹ̀ṣẹ̀ kúrò lọ́dọ̀ àwọn ènìyàn Rẹ̀.

“The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven.” The Great Controversy, 489.

“Ìbẹ̀bẹ̀ Kristi nítorí ènìyàn nínú ibi mímọ́ lókè jẹ́ pàtàkì gan-an sí ètò ìgbàlà gẹ́gẹ́ bí ikú Rẹ̀ lórí àgbélébùú ti ṣe jẹ́ pàtàkì. Nípa ikú Rẹ̀ ni Ó ti bẹ̀rẹ̀ iṣẹ́ náà tí lẹ́yìn àjíǹde Rẹ̀ Ó gòkè lọ láti parí rẹ̀ ní ọ̀run.” The Great Controversy, 489.

The work of judgement began at the arrival of the third angel in 1844, but God’s people chose to die in the wilderness, rather than becoming eternally one with divinity. The third angel arrived again on September 11, 2001 and once again there was silence in heaven. Then the Lion of the tribe of Judah, began to remove the seventh seal as the angel’s watched the arrival of the third angel into the history of the final generation.

Iṣẹ́ ìdájọ́ bẹ̀rẹ̀ nígbà ìbọ̀wọ̀lé áńgẹ́lì kẹta ní ọdún 1844, ṣùgbọ́n àwọn ènìyàn Ọlọ́run yàn láti kú ní aginjù, dípò kí wọ́n di ọ̀kan pẹ̀lú ìwà-àtọ̀runwá títí ayérayé. Áńgẹ́lì kẹta tún dé ní September 11, 2001, àti lẹ́ẹ̀kan sí i ìdákẹ́jẹ̀ wà ní ọ̀run. Nígbà náà ni Kìnnìún ẹ̀yà Júdà bẹ̀rẹ̀ sí í yọ èdìdì keje kúrò, bí àwọn áńgẹ́lì ṣe ń wo ìbọ̀wọ̀lé áńgẹ́lì kẹta sínú ìtàn ìran ìkẹyìn.

The seven judgment angels were there ready to begin their work of destruction, but they were then told to “Hold, hold, hold, hold,” while the one hundred and forty-four thousand were being sealed. The faithful’s twofold prayers were sent to heaven, typified by the ten days that preceded Pentecost and began after the forty days (a symbol of the wilderness), representing the three and a half days (a symbol of the wilderness) of Revelation chapter eleven. The two witnesses were then instructed by the voice from the wilderness that they must fulfill Daniel’s two prayers. The prayer of Daniel two, where Daniel and the three worthies prayed for light to understand Nebuchadnezzar’s secret dream of the image of beasts, and Daniel’s prayer in chapter nine, where Daniel prayed alone, fulfilling the requirements of the Leviticus twenty-six prayer.

Àwọn áńgẹ́lì ìdájọ́ méje náà wà níbẹ̀, wọ́n sì ti ṣe tán láti bẹ̀rẹ̀ iṣẹ́ ìparun wọn, ṣùgbọ́n nígbà náà ni a sọ fún wọn pé, “Dúró, dúró, dúró, dúró,” nígbà tí a ń fi èdìdì dì àwọn ẹgbẹ̀rún ọgọ́rùn-ún kan ó lé mẹ́rìnlélógójì. Àwọn àdúrà ìlọ́po méjì ti àwọn olóòótọ́ ni a rán sókè lọ sí ọ̀run, tí a fi ọjọ́ mẹ́wàá tí ó ṣáájú Pẹ́ńtíkọ́sì tí ó sì bẹ̀rẹ̀ lẹ́yìn ọjọ́ ogójì (àmì aginjù), ṣe àpẹẹrẹ rẹ̀, tí ń ṣojú ọjọ́ mẹ́ta àtààbọ̀ (àmì aginjù) ti Ìfihàn orí kọkànlá. Lẹ́yìn náà ni a kọ́ àwọn ẹlẹ́rìí méjì náà nípasẹ̀ ohùn láti inú aginjù pé wọn gbọ́dọ̀ mú àwọn àdúrà méjì ti Dáníẹ́lì ṣẹ. Àdúrà Dáníẹ́lì méjì, níbi tí Dáníẹ́lì àti àwọn ọlọ́lá mẹ́ta náà ti gbàdúrà fún ìmọ́lẹ̀ láti lè lóye àlá àṣírí Nebukadinésárì nípa ère àwọn ẹranko, àti àdúrà Dáníẹ́lì nínú orí kẹ́sàn-án, níbi tí Dáníẹ́lì ti gbàdúrà nìkan ṣoṣo, ní mímú àwọn ohun tí àdúrà Léfítíkù mẹ́rìndínlọ́gbọ̀n béèrè ṣẹ.

The Daniel two corporate prayer was for light concerning a hidden secret that was hidden within the external line of prophetic history. The Daniel nine, private personal prayer was for mercy concerning an internal need. As the fire of the latter rain began to fall in 2001, there were many voices that could be heard by those who understood the methodology of line upon line. The fire from the altar that was being cast to the earth, was the message which produced the final separation of the wise and foolish, and as that message continued to develop over those ten symbolic days the message became clearer and clearer.

Àdúrà àjọ ti Dáníẹ́lì méjì jẹ́ fún ìmọ́lẹ̀ nípa àṣírí tí a fi pamọ́, tí a fi pamọ́ sínú ìlà òde ìtàn àsọtẹ́lẹ̀. Àdúrà ìkọ̀kọ̀, ti ara ẹni, ti Dáníẹ́lì mẹ́sàn-án jẹ́ fún àánú nípa àìní inú. Bí iná òjò àkẹ́yìn ti bẹ̀rẹ̀ sí í rọ̀ ní ọdún 2001, ọ̀pọ̀ ohùn wà tí àwọn tí ó lóye ọ̀nà ìlà lórí ìlà lè gbọ́. Iná láti orí pẹpẹ tí a ń jù sí ayé ni ìhìn-iṣẹ́ náà, èyí tí ó mú ìyapa ìkẹyìn wá láàárín àwọn ọlọ́gbọ́n àti aṣiwèrè; bí ìhìn-iṣẹ́ náà sì ti ń bá a lọ láti túbọ̀ dàgbà jù lọ ní gbogbo ọjọ́ àmì mẹ́wàá wọ̀nyẹn, ìhìn-iṣẹ́ náà túbọ̀ ń ṣe kedere sí i léraléra.

The message was the escalating crisis of the third woe, which in Ezekiel chapter thirty-seven, was the two prophecies that first caused the two witnesses to come together, and then caused them to stand as a mighty army. Thereafter in chapter thirty-seven, they are joined into one stick, and the union represented by the joining together as one stick represents the combination of divinity with humanity, which is accomplished in the final movements of the sealing of the one hundred and forty-four thousand.

Ìhìnrere náà ni ìdààmú tí ń pọ̀ sí i ti ìbànújẹ kẹta, èyí tí, nínú Ezekiel orí kẹtàlélọ́gbọ̀n, jẹ́ àwọn àsọtẹ́lẹ̀ méjì tí ó kọ́kọ́ mú kí àwọn ẹlẹ́rìí méjèèjì wá pọ̀, lẹ́yìn náà sì mú kí wọ́n dúró gẹ́gẹ́ bí ogun alágbára. Lẹ́yìn èyí, nínú orí kẹtàlélọ́gbọ̀n, a so wọ́n pọ̀ di ọ̀pá kan, ìṣọ̀kan tí ìsísọ wọ́n pọ̀ di ọ̀pá kan náà sì ń ṣàpẹẹrẹ ìdarapọ̀ ìwà-ọlọ́run pẹ̀lú ẹ̀dá ènìyàn, èyí tí a ń mú ṣẹ ní àwọn ìgbésẹ̀ ìkẹyìn ti ìdìdì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìlélógójì.

In July, 2023 the prayers began to ascend, and they were the prayers of Daniel chapter nine, and chapter two. Then were heard voices and also thunders, and lightnings were then seen. Lightning and thunder accompany rain in both the natural world, and in prophecy. The rain began on September 11, 2001. The first reference to lightning and thunder identifies it as a message that is designed to produce godly fear.

Ní oṣù Keje, ọdún 2023, àwọn àdúrà bẹ̀rẹ̀ sí í gòkè lọ, wọ́n sì jẹ́ àdúrà Dáníẹ́lì orí kẹsàn-án, àti orí kejì. Nígbà náà ni a gbọ́ ohùn, àti àrá pẹ̀lú, a sì tún rí mànàmáná nígbà náà. Mànàmáná àti àrá máa ń bá òjò lọ ní ayé àdánidá méjèèjì, àti nínú àsọtẹ́lẹ̀. Òjò náà bẹ̀rẹ̀ ní September 11, 2001. Ìtọ́kasí àkọ́kọ́ sí mànàmáná àti àrá fi hàn pé ó jẹ́ ìránṣẹ́ tí a ṣe láti mú ìbẹ̀rù Ọlọ́run wá.

And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled. Exodus 19:16.

Ó sì ṣẹ ní ọjọ́ kẹta ní òwúrọ̀, pé àrá ń kọ́, mànàmáná sì ń mọ́lẹ̀, ìkùùkuu àwọsánmà tí ó ṣú pọ̀ sì wà lórí òkè náà, àti ohùn kàkàkí náà sì ga gidigidi; tó bẹ́ẹ̀ tí gbogbo àwọn ènìyàn tí wọ́n wà ní àgọ́ náà fi wárìrì. Exodus 19:16.

The lightnings and thunders were accompanied with the “voice” of a trumpet. They are accompanied by rain, and represent prophetic footsteps to guide God’s people.

Mànàmáná àti àrá ni “ohùn” kàkàkí ń bá lọ. Òjò sì ń bá wọn lọ, wọ́n sì dúró fún ìrìnṣẹ̀tẹ̀tẹ̀ àsọtẹ́lẹ̀ láti tọ́ àwọn ènìyàn Ọlọ́run sọ́nà.

The clouds poured out water: the skies sent out a sound: thine arrows also went abroad. The voice of thy thunder was in the heaven: the lightnings lightened the world: the earth trembled and shook. Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known. Thou leddest thy people like a flock by the hand of Moses and Aaron. Psalms 77:17–20.

Àwọsánmà da omi sílẹ̀: àwọn ojú ọ̀run fi ohun ránṣẹ́: àwọn ọfà rẹ pẹ̀lú sì lọ jáde. Ohùn àrá rẹ wà ní ọ̀run: mànàmáná náà tan ìmọ́lẹ̀ ká ayé: ilẹ̀ ayé mì, ó sì gbọ̀n. Ọ̀nà rẹ wà nínú òkun, àti ipa-ọ̀nà rẹ nínú omi ńlá, a kò sì mọ àwọn ìtẹ̀sẹ̀ rẹ. Ìwọ fi ọwọ́ Mósè àti Árónì darí àwọn ènìyàn rẹ bí agbo ẹran. Sáàmù 77:17–20.

The lightnings and thunders are God’s voice, which occurs during the time of rain, and during that period of time, He brings His winds (Islam is the east wind) out of His treasury.

Àwọn mànàmáná àti àrá ni ohùn Ọlọ́run, èyí tí ń ṣẹlẹ̀ ní àkókò òjò; àti ní àkókò yẹn, Ó mú àwọn ẹ̀fúùfù Rẹ̀ jáde láti inú àká ìṣúra Rẹ̀ (Ísílámù ni ẹ̀fúùfù ìlà-oòrùn).

When he uttereth his voice, there is a multitude of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures. Jeremiah 10:13.

Nígbà tí ó bá sọ ohùn rẹ̀ jáde, ọ̀pọ̀lọpọ̀ omi wà ní ọ̀run; ó sì mú kí ìkùùkuu gòkè láti àwọn òpin ilẹ̀ ayé wá; ó ń dá mànàmáná pẹ̀lú òjò, ó sì ń mú afẹ́fẹ́ jáde láti inú àwọn ìṣúra rẹ̀. Jeremiah 10:13.

God uttered His voice when He cried out as a lion, and in response seven thunders uttered their voices, and those seven thunders represent God’s footsteps during the history of the Millerite movement and also in the movement of the third angel, which arrived again on September 11, 2001, when He brought forth the east wind out of His treasures.

Ọlọ́run sọ ohùn Rẹ̀ jáde nígbà tí Ó ké bí kìnnìún, àti ní ìdáhùn, àwọn àrá méje sọ ohùn wọn jáde, àwọn àrá méje wọ̀nyí sì dúró fún ìsẹ̀lẹ̀ ẹsẹ̀ Ọlọ́run nígbà ìtàn ìṣísẹ̀ Millerite, àti pẹ̀lú nínú ìṣísẹ̀ angẹli kẹta, èyí tí ó tún dé ní September 11, 2001, nígbà tí Ó mú afẹ́fẹ́ ìlà-oòrùn jáde láti inú àwọn ìṣúra Rẹ̀.

He causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth the wind out of his treasuries. Who smote the firstborn of Egypt, both of man and beast. Psalms 135:7, 8.

Ó mú kí ìkùukùu gòkè láti àwọn ìpẹ̀kun ayé; ó ń ṣe mànàmáná fún òjò; ó mú ẹ̀fúùfù jáde láti inú àwọn ilé ìṣúra rẹ̀. Ẹni tí ó lu àwọn àkọ́bí ilẹ̀ Ejibiti, ti ènìyàn àti ti ẹran pẹ̀lú. Sáàmù 135:7, 8.

He brought out the wind from His treasuries, when the first born of Egypt was smitten, and the Passover typified the cross, which in turn typified the arrival of the third angel in 1844, which in turn typified the return of the third angel in the day of the east wind, on September 11, 2001.

Ó mú afẹ́fẹ́ jáde láti inú àwọn ilé ìṣúra Rẹ̀, nígbà tí a lu àkọ́bí ilẹ̀ Ejibiti, àti nígbà tí Àjọ̀dún Ìrékọjá ṣàpẹẹrẹ àgbélébùú, èyí tí ó sì tún ṣàpẹẹrẹ dídé áńgẹ́lì kẹta ní ọdún 1844, èyí tí ó sì tún ṣàpẹẹrẹ ìpadàbọ̀ áńgẹ́lì kẹta ní ọjọ́ afẹ́fẹ́ ìlà-oòrùn, ní September 11, 2001.

When the seals are removed from the book that is sealed with the seven seals, it represents a progressive development of truth. The removing of the seventh seal represents the sealing time of the one hundred and forty-four thousand. When the book that was sealed with seven seals is first mentioned there lightnings, thunderings and voices, but no earthquake.

Nígbà tí a bá yọ àwọn èdìdì kúrò nínú ìwé tí a fi èdìdì méje dì, ó dúró fún ìtẹ̀síwájú díẹ̀díẹ̀ nínú òtítọ́. Yíyọ èdìdì keje náà dúró fún àkókò fífi èdìdì dì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìlélógójì [144,000]. Nígbà tí a kọ́kọ́ mẹ́nu kàn ìwé tí a fi èdìdì méje dì, mànàmáná, àrá àti ohùn wà, ṣùgbọ́n kò sí ìmìtìtì ilẹ̀.

And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.

Àti inú ìtẹ́ náà ni mànàmáná, àrá, àti ohùn ti ń jáde wá: àti pé fitílà iná méje ń jóná níwájú ìtẹ́ náà, èyí tí í ṣe Ẹ̀mí méje ti Ọlọ́run. Ìṣípayá 4:5.

In the first mention of the voices, lightnings, and thunders; the rain is represented by the Holy Spirit, who is the seven lamps of fire, but there is no earthquake. It is at the removal of the Seventh Seal that the earthquake of the soon coming Sunday law is identified. Chapter four of Revelation identifies the beginning of the unsealing of truth accomplished by the Lion of the tribe of Judah, and when the sealing time is identified, it identifies the beginning and ending of the period.

Nínú ìkọ́kọ́ ìtọ́kasí sí àwọn ohùn, mànàmáná, àti ààrá; a ṣàfihàn òjò gẹ́gẹ́ bí Ẹ̀mí Mímọ́, ẹni tí í ṣe àwọn fìtílà iná méje náà, ṣùgbọ́n kò sí ìmìtìtì-ilẹ̀. Nígbà ìyọkúrò Èdìdì Keje ni a ti mọ ìmìtìtì-ilẹ̀ òfin ọjọ́ Àìkú tí ó fẹ́rẹ̀ dé náà. Orí kẹrin Ìfihàn mọ ìbẹ̀rẹ̀ ìṣíṣí òtítọ́ tí Kìnnìún ẹ̀yà Júdà ṣe, àti nígbà tí a bá mọ àkókò èdìdì, ó ń fi ìbẹ̀rẹ̀ àti òpin àkókò náà hàn.

The beginning of the current period was when the angel descended to lighten the earth with His glory on September 11, 2001, then in Isaiah six we are informed that the message represented by “voices, lightnings, thunderings, wind and rain” that concludes at the Sunday law, is to be proclaimed to a people that see, but will be unable to perceive the meaning of the lightnings, and though they hear, they will be unable to understand the voices and thunders, until they are overtaken by the great earthquake. The period of the sealing of the one hundred and forty-four thousand is the period where the effect of every vision is fulfilled.

Ìbẹ̀rẹ̀ àkókò ìsinsin yìí ni ìgbà tí áńgẹ́lì náà sọ̀kalẹ̀ láti fi ògo Rẹ̀ tan ìmọ́lẹ̀ sí ayé ní ọjọ́ kẹtàlá oṣù Kẹsán, ọdún 2001; lẹ́yìn náà, nínú Aísáyà mẹ́fà, a jẹ́ kí a mọ̀ pé ìhìn-iṣẹ́ tí “ohùn, mànàmáná, àrá, afẹ́fẹ́ àti òjò” dúró fún, tí ó parí ní òfin Ọjọ́ Àìkú, ni a ó kéde fún àwọn ènìyàn kan tí wọ́n ń ríran, ṣùgbọ́n tí wọn kì yóò lè mọ ìtumọ̀ mànàmáná náà; àti pé bí wọ́n tilẹ̀ ń gbọ́, wọn kì yóò lè lóye àwọn ohùn àti àwọn àrá náà, títí ìgbà tí ìṣẹ̀lẹ̀ ilẹ̀-rírì ńlá náà yóò fi dé bá wọn. Àkókò ìdìdí àwọn ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì ni àkókò náà níbi tí ìṣe gbogbo ìran ti ń pé sí ìmúṣẹ.

That history produces and manifests two classes of worshippers. One class recognize the rain, and therefore receive it, for they can see the lightning, and hear the voices, the thunder and the wind. At the end of the period of the sealing, the great earthquake of the soon coming Sunday law, then introduces the executive judgments of God.

Ìtàn náà ń mú jáde, ó sì ń fi hàn, irú méjì àwọn olùjọsìn. Ẹgbẹ́ kan mọ òjò náà, nítorí náà wọ́n sì ń gbà á, nítorí wọ́n lè rí mànàmáná, kí wọ́n sì gbọ́ ohùn, àrá àti afẹ́fẹ́. Ní ìparí àsìkò ìdìdìlẹ̀ náà, ìṣẹ̀lẹ̀ ilẹ̀-rírí ńlá ti òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́ yóò sì mú àwọn ìdájọ́ ìmúṣẹ Ọlọ́run wá.

And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:19.

A sì ṣí tẹ́ńpìlì Ọlọ́run ní ọ̀run, a sì rí àpótí májẹ̀mú rẹ̀ nínú tẹ́ńpìlì rẹ̀: ìmọ́ná mànàmáná sì wà, àti ohùn, àti àrá, àti ilẹ̀-rírì, àti yìnyín ńlá. Ìfihàn 11:19.

At the great earthquake the “lightnings, and voices, and thunderings,” include “hail.” The “hail” represents the judgments that begin to be poured out by the seven angels that were preparing to do so at the beginning of the sealing time, when the seventh seal was being opened, just as they were waiting for the angel to go through Jerusalem and place a mark upon those who sighed and cried for the abominations done in the land (external), and in the church (internal).

Nígbà ìṣẹ̀lẹ̀ ìmìtìtì ilẹ̀ ńlá náà, “àwọn mànàmáná, àti ohùn, àti ààrá,” ní “yìnyín òkúta” pẹ̀lú. “Yìnyín òkúta” náà dúró fún àwọn ìdájọ́ tí ń bẹ̀rẹ̀ sí í tú jáde láti ọwọ́ àwọn áńgẹ́lì méje tí wọ́n ti ń múra sílẹ̀ láti ṣe bẹ́ẹ̀ ní ìbẹ̀rẹ̀ àkókò ìdìdì, nígbà tí a ń ṣí èdìdì keje, gẹ́gẹ́ bí wọ́n ṣe ń dúró de áńgẹ́lì náà láti la Jerusalẹmu kọjá kí ó sì fi àmì kan lé àwọn tí wọ́n ń mí ẹ̀fúùfù, tí wọ́n sì ń ké nítorí àwọn ohun ìríra tí a ṣe ní ilẹ̀ náà (lọ́de), àti nínú ìjọ (lọ́kàn).

The “hail,” marks the time of God’s destructive judgments, which are a time of mercy for God’s other flock, who are then being called out of Babylon, and when the last of the great multitude has joined God’s flock, human probation fully closes.

“Yìnyín òjò,” ń fi àkókò àwọn ìdájọ́ ìparun Ọlọ́run hàn, èyí tí í ṣe àkókò àánú fún agbo ẹran Ọlọ́run yòókù, tí a sì ń pè jáde kúrò ní Bábílónì nígbà náà; nígbà tí ẹni ìkẹyìn nínú ọ̀pọ̀ ènìyàn ńlá náà bá ti darapọ̀ mọ́ agbo ẹran Ọlọ́run, àkókò àyè ìdánwò ènìyàn yóò ti dé òpin pátápátá.

And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done. And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great. And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. Revelation 16:17–19.

Àngẹ́lì keje sì da àwo rẹ̀ sínú afẹ́fẹ́; ohùn ńlá kan sì jáde láti inú tẹ́ńpìlì ọ̀run, láti ọ̀dọ̀ ìtẹ́ náà, ní wí pé, Ó ti ṣẹ. Ohùn sì wà, àti àrá, àti mànàmáná; ilẹ̀-ríri ńlá kan sì wà, irú èyí tí kò tí ì sí láti ìgbà tí ènìyàn ti wà lórí ilẹ̀ ayé, ilẹ̀-ríri tí ó lágbára tó bẹ́ẹ̀, tí ó sì tóbi tó bẹ́ẹ̀. A sì pín ìlú ńlá náà sí ipa mẹ́ta, àwọn ìlú àwọn orílẹ̀-èdè sì wó lulẹ̀: Babiloni ńlá sì wá sí ìrántí níwájú Ọlọ́run, láti fi ife ọtí wáìnì ìbínú gbígbóná rẹ̀ fún un. Ìfihàn 16:17–19.

Dear Reader: Can you hear the voices and thunders? Can you see the lightning? Can you feel the wind? Soon you will hear the voice of the foolish virgins begging for oil.

Olùkà olólùfẹ́: Ṣé o lè gbọ́ àwọn ohùn àti ààrá? Ṣé o lè rí mànàmáná? Ṣé o lè ní ìmọ̀lára afẹ́fẹ́? Láìpẹ́ ìwọ yóò gbọ́ ohùn àwọn wúńdíá aṣiwèrè tí ń bẹ̀bẹ̀ fún òróró.

We will continue this study in the next article.

A ó tẹ̀síwájú nínú ìwádìí yìí nínú àpilẹ̀kọ tó kàn.

We looked for peace, but no good came; and for a time of health, and behold trouble! The snorting of his horses was heard from Dan: the whole land trembled at the sound of the neighing of his strong ones; for they are come, and have devoured the land, and all that is in it; the city, and those that dwell therein. For, behold, I will send serpents, cockatrices, among you, which will not be charmed, and they shall bite you, saith the Lord. When I would comfort myself against sorrow, my heart is faint in me. Behold the voice of the cry of the daughter of my people because of them that dwell in a far country: Is not the Lord in Zion? is not her king in her? Why have they provoked me to anger with their graven images, and with strange vanities? The harvest is past, the summer is ended, and we are not saved. For the hurt of the daughter of my people am I hurt; I am black; astonishment hath taken hold on me. Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered? Jeremiah 8:15–22.

A wá àlàáfíà wá, ṣùgbọ́n kò sí rere tí ó dé; àti ìgbà ìlera, sì kíyèsí i, wàhálà! A gbọ́ fífọn ẹṣin rẹ̀ láti Dani; gbogbo ilẹ̀ mì ní ohun híhín àwọn alágbára rẹ̀; nítorí wọ́n ti dé, wọ́n sì ti jẹ ilẹ̀ náà run, àti gbogbo ohun tí ó wà nínú rẹ̀; ìlú náà, àti àwọn tí ń gbé inú rẹ̀. Nítorí, kíyèsí i, èmi yóò rán ejò, àgèdè, sí àárín yín, èyí tí a kì yóò lè fi ọ̀fọ̀ pa lálàáfíà, wọ́n yóò sì já yín lélẹ̀, ni Olúwa wí. Nígbà tí èmi bá fẹ́ tu ara mi nínú nítorí ìbànújẹ́, ọkàn mi ń rẹ̀ ní inú mi. Kíyèsí i, ohùn igbe ọmọbìnrin àwọn ènìyàn mi nítorí àwọn tí ń gbé ilẹ̀ jíjìn réré: Ṣé Olúwa kò sí ní Sioni bí? ṣé ọba rẹ̀ kò sí nínú rẹ̀ bí? Èéṣe tí wọ́n fi mú mi bínú pẹ̀lú àwọn ère fífín wọn, àti pẹ̀lú àwọn asán àjèjì? Ìkórè ti kọjá, òòrùn ti parí, a kò sì gbà wá. Nítorí ìfarapa ọmọbìnrin àwọn ènìyàn mi ni èmi farapa; mo di dúdú; ìyàlẹ́nu ti dì mí mú. Kò ha sí bálímù ní Gileadi; kò ha sí oníṣègùn níbẹ̀? èéṣe nígbà náà tí a kò fi mú ìlera ọmọbìnrin àwọn ènìyàn mi padà bọ̀ sípò? Jeremiah 8:15–22.