At Panium, which was Caesarea Philippi, which is verses thirteen through fifteen in chapter eleven of the book of Daniel, which is the history where the Republican and Protestant horns fulfill the enigma of being the eighth that is of the seven, which is the history where the Seal of God is permanently impressed upon the one hundred and forty-four thousand, and the history of the arrival of the message of the Midnight Cry, Christ gave a promise to His last-day people.

Ní Panium, èyí tí í ṣe Kesarea Filipi, èyí tí í ṣe ẹsẹ kẹtàlá sí ẹsẹ kẹẹẹdógún nínú orí kọkànlá ìwé Dáníẹ́lì, èyí tí í ṣe ìtàn náà níbi tí àwọn ìwo Republikani àti Pùròtẹ́sítáǹtì ti mú àdììtú jíjẹ ẹ̀kẹjọ nínú méje ṣẹ, èyí tí í ṣe ìtàn náà níbi tí Àmi Ọlọ́run ti wa lélẹ̀ títí láé lórí ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin] ènìyàn, àti ìtàn dídé ìhìn iṣẹ́ Igbe Òru Àárín, Kristi fún àwọn ènìyàn rẹ̀ ìkẹyìn-ọjọ́ ní ìlérí kan.

And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:18, 19.

Èmi náà sì wí fún ọ pé, Pétérù ni ìwọ; lórí àpáta yìí ni èmi yóò kọ ìjọ mi; àwọn ẹnubodè ọ̀run àpáàdì kò sì ní borí rẹ̀. Èmi yóò sì fi àwọn kọ́kọ́rọ́ ìjọba ọ̀run fún ọ: ohunkóhun tí ìwọ bá dè lórí ayé ni a ó dè ní ọ̀run: ohunkóhun tí ìwọ bá tú lórí ayé ni a ó tú ní ọ̀run. Mátíù 16:18, 19.

The period of the sealing which began on September 11, 2001, when the mighty buildings of New York City were brought down, which ends at the soon coming Sunday law, was designed by the Alpha and Omega. The very last part of the period repeats the very first part of the period. On September 11, 2001 the Lord led His people back to the old paths, where among other truths they discovered the “seven times,” just as it was found in the days of king Josiah. The latter rain then began to sprinkle, and a testing process that produced a separation of two classes of worshippers began.

Àkókò ìdìdìmọ́ tí ó bẹ̀rẹ̀ ní September 11, 2001, nígbà tí a wó àwọn ilé ńlá alágbára ìlú New York lulẹ̀, tí ó sì parí ní òfin Sunday tí ń bọ̀ láìpẹ́, ni Alpha àti Omega ṣe àtòjọ rẹ̀. Apá ìkẹyìn pátápátá ti àkókò náà ń tún apá àkọ́kọ́ pátápátá ti àkókò náà ṣe. Ní September 11, 2001 Olúwa darí àwọn ènìyàn Rẹ̀ padà sí àwọn ọ̀nà àtijọ́, níbi tí, láàárín àwọn òtítọ́ mìíràn, wọ́n ti ṣàwárí “àkókò méje,” gẹ́gẹ́ bí a ti rí i ní ọjọ́ ọba Josiah. Òjò ìkẹyìn sì bẹ̀rẹ̀ sí í rọ̀ díẹ̀díẹ̀ nígbà náà, ìlànà ìdánwò kan sì bẹ̀rẹ̀, èyí tí ó mú ìyapa àwọn ẹ̀ka méjì ti àwọn olùjọsìn wá.

In fulfillment of Habakkuk chapter two the two sacred charts were discovered and became an emblem of that historical period. Just as significantly the “debate” of Habakkuk chapter two began, between the methodology of line upon line, which is the latter rain methodology, in opposition to the methodology of apostate Protestantism that had been progressively adopted by Adventism beginning in the rebellion of 1863.

Ní ìmúṣẹ Hábákùkù orí kejì, a ṣàwárí àwọn àtẹ̀ ìwòye mímọ́ méjèèjì náà, wọ́n sì di àmì àfihàn àkókò ìtàn náà. Ní pàtàkì kan náà, “ìjiyàn” Hábákùkù orí kejì bẹ̀rẹ̀, láàárín ọ̀nà-ìṣètò ti ìlà lórí ìlà, èyí tí í ṣe ọ̀nà-ìṣètò òjò àkẹ́yìn, ní ìtakò sí ọ̀nà-ìṣètò Pùrótẹ́sítáǹtì apẹ̀yìndà, èyí tí Àdífẹnítì ti ń tẹ̀síwájú láti gbà wọlé láti ìbẹ̀rẹ̀ pẹ̀lú ìṣọ̀tẹ̀ ọdún 1863.

Jesus promised that He would give His last-day people “the keys of the kingdom,” and in so doing, He is referring to the correct biblical methodology, that contains the necessary prophetic keys to recognize, establish and proclaim the message of the Midnight Cry and Loud Cry.

Jésù ṣe ìlérí pé Òun yóò fi “àwọn kọ́kọ́rọ́ ìjọba” fún àwọn ènìyàn Rẹ̀ ní ọjọ́ ìkẹyìn, àti ní ṣíṣe bẹ́ẹ̀, Ó ń tọ́ka sí ọ̀nà ìlò Bíbélì tòótọ́, tí ó ní àwọn kọ́kọ́rọ́ àsọtẹ́lẹ̀ tí ó ṣe pàtàkì láti mọ̀, láti fi ìdí múlẹ̀, àti láti kéde ìhìn Ìkígbe Láàárín Òru àti Ìkígbe Ńlá.

“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

“Àwọn tí ń bá Ọlọ́run ṣe ìbáṣepọ̀ ń rìn nínú ìmọ́lẹ̀ Òòrùn Òdodo. Wọ́n kì í bu Olùdáǹdè wọn ní àbùkù nípa bàjẹ́ ọ̀nà wọn níwájú Ọlọ́run. Ìmọ́lẹ̀ ọ̀run ń tàn sí wọn lára. Bí wọ́n ṣe ń sún mọ́ òpin ìtàn ayé yìí, ìmọ̀ wọn nípa Kristi, àti nípa àwọn àsọtẹ́lẹ̀ tí ó ní í ṣe pẹ̀lú rẹ̀, ń pọ̀ sí i gidigidi. Wọ́n ní iye tí kò lẹ́gbẹ́ ní ojú Ọlọ́run; nítorí wọ́n wà ní ìṣọ̀kan pẹ̀lú Ọmọ rẹ̀. Ọ̀rọ̀ Ọlọ́run ní ẹwà àti ìfẹ́ràn tí ó ga ju gbogbo lọ fún wọn. Wọ́n rí ìtóbi rẹ̀. A ń ṣí òtítọ́ payá fún wọn. Ẹ̀kọ́ nípa ìgbà tí Ọlọ́run di ènìyàn ni a fi ìmọ́lẹ̀ pẹ̀lẹ́pẹ̀lẹ́ kan wọ̀. Wọ́n rí i pé Ìwé Mímọ́ ni kọ́kọ́rọ́ tí ń ṣí gbogbo àwọn àṣírí sílẹ̀, tí ó sì ń tú gbogbo ìṣòro. Àwọn tí kò fẹ́ gba ìmọ́lẹ̀ náà, kí wọ́n sì rìn nínú ìmọ́lẹ̀ náà, kò ní lè lóye àṣírí ìwà-bí-Ọlọ́run; ṣùgbọ́n àwọn tí kò ti ì ṣiyèméjì láti gbé àgbélébùú sókè kí wọ́n sì tẹ̀lé Jésù, yóò rí ìmọ́lẹ̀ nínú ìmọ́lẹ̀ Ọlọ́run.” The Southern Watchman, April 4, 1905.

Those represented by Peter, who are the one hundred and forty-four thousand, are those who accept the Laodicean message that arrived on September 11, 2001, which is now being repeated since July, 2023. The Laodicean message that arrived in 1856, was the increased knowledge of the “seven times,” and when Christ brings the dead bones together, and thereafter brings them to life they transition from the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand. That transition is brought about by Christ’s Word, for they are sanctified by His Word, and His Word is “truth,” and His Word is the “key” that unlocks His Word.

Àwọn tí Peteru ṣojú fún, tí wọ́n jẹ́ ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún, ni àwọn tí ń gba ìránṣẹ́ Laodicea tí ó dé ní September 11, 2001, èyí tí a ń tún ṣe báyìí láti July, 2023. Ìránṣẹ́ Laodicea tí ó dé ní 1856 ni ìmọ̀ tí ó pọ̀ sí i nípa “àkókò méje,” àti nígbà tí Kristi bá mú àwọn egungun gbígbẹ jọ, lẹ́yìn náà tí ó sì mú wọn wá sí ìyè, wọ́n yí padà láti inú ìṣíkiri Laodicea ti áńgẹ́lì kẹta sí inú ìṣíkiri Filadelfia ti ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún. Ọ̀rọ̀ Kristi ni ń mú ìyípadà náà ṣẹ, nítorí Ọ̀rọ̀ Rẹ̀ ni a fi ń yà wọ́n sọ́tọ̀ di mímọ́, Ọ̀rọ̀ Rẹ̀ sì ni “òtítọ́,” Ọ̀rọ̀ Rẹ̀ náà sì ni “kókó” tí ń ṣí Ọ̀rọ̀ Rẹ̀ sílẹ̀.

And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7–8.

Kọ èyí sí áńgẹ́lì ìjọ tí ó wà ní Filadelfia; Báyìí ni ẹni mímọ́ náà, ẹni òtítọ́ náà, ẹni tí ó ní kọ́kọ́rọ́ Dáfídì, ẹni tí ó ń ṣí, tí kò sì sí ẹni tí yóò ti i; ẹni tí ó sì ń ti, tí kò sì sí ẹni tí yóò ṣí i, wí; Mo mọ iṣẹ́ rẹ: kíyèsi i, mo ti gbé ilẹ̀kùn tí ó ṣí sílẹ̀ níwájú rẹ, tí kò sì sí ẹni tí ó lè tì í: nítorí pé o ní agbára díẹ̀, o sì pa ọ̀rọ̀ mi mọ́, o kò sì sẹ́ orúkọ mi. Ìfihàn 3:7–8.

The methodology of “line upon line” is the key which Christ promised to His last-day people in the battle at the “gates”. A “gate” is a church.

Ọ̀nà ìlànà “làínì lórí làínì” ni kọ́kọ́rọ́ tí Kristi ṣe ìlérí fún àwọn ènìyàn Rẹ̀ ti ọjọ́ ìkẹyìn nínú ogun ní “ẹnu-ọ̀nà”. “Ẹnu-ọ̀nà” jẹ́ ìjọ kan.

And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. Genesis 28:16, 17.

Jakọbu sì jí kúrò nínú oorun rẹ̀, ó sì wí pé, Lóòtọ́, Olúwa wà ní ibi yìí; èmi kò sì mọ̀ ọ́. Ó sì bẹ̀rù, ó sì wí pé, Bawo ni ibi yìí ti ní ìbẹ̀rù tó! Kì í ṣe ohun mìíràn bí kò ṣe ilé Ọlọ́run, èyí sì ni ẹnu-ọ̀nà ọ̀run. Genesisi 28:16, 17.

The battle at the gates represents the religious battles that occur between truth and error, and the error of the religion of Greece, is the gate of hell, and the religion of apostate Laodicean Adventism is also a gate. The Laodicean Adventist gate represents where the debate of Habakkuk is fulfilled.

Ìjà tí ń ṣẹlẹ̀ ní ẹnu-ọ̀nà dúró fún àwọn ìjà ẹ̀sìn tí ń wáyé láàárín òtítọ́ àti àṣìṣe, àti pé àṣìṣe ẹ̀sìn Gíríìsì ni ẹnu-ọ̀nà ọ̀run àpáàdì, bẹ́ẹ̀ náà ni ẹ̀sìn Adventismu Laodíkeà tí ó ti yapa kúrò nínú òtítọ́ jẹ́ ẹnu-ọ̀nà pẹ̀lú. Ẹnu-ọ̀nà Adventist Laodíkeà dúró fún ibi tí àríyànjiyàn Hábákúkù ti ń ní ìmúṣẹ.

In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Isaiah 28:5-14

Ní ọjọ́ náà ni OLÚWA àwọn ọmọ-ogun yóò jẹ́ adé ògo àti adé ẹwà fún ìyókù àwọn ènìyàn rẹ̀, àti ẹ̀mí ìdájọ́ fún ẹni tí ó jókòó lórí ìdájọ́, àti agbára fún àwọn tí ń yi ogun padà sí ẹnu-ọ̀nà. Ṣùgbọ́n àwọn wọ̀nyí pẹ̀lú ti ṣìnà nítorí wáìnì, àti nítorí ọtí líle ni wọ́n ti yapa kúrò lójú ọ̀nà; àlùfáà àti wòlíì ti ṣìnà nítorí ọtí líle, wáìnì ti gbé wọn mì, nítorí ọtí líle ni wọ́n ti yapa kúrò lójú ọ̀nà; wọ́n ṣìnà nínú ìran, wọ́n kọsẹ̀ nínú ìdájọ́. Nítorí gbogbo tábìlì kún fún ìbì àti ìdọ̀tí, bẹ́ẹ̀ tí kò sí ibi mímọ́ kankan. Ta ni yóò kọ́ ní ìmọ̀? ta ni yóò sì mú kí ó lóye ẹ̀kọ́? àwọn tí a ṣẹ̀ṣẹ̀ gba lẹ́nu ọmú kúrò, tí a sì ṣẹ̀ṣẹ̀ yà kúrò lẹ́gbẹ̀ ọmú. Nítorí àṣẹ gbọ́dọ̀ wà lórí àṣẹ, àṣẹ lórí àṣẹ; ìlà lórí ìlà, ìlà lórí ìlà; díẹ̀ níhìn-ín, díẹ̀ níhà wọ̀n-ọn. Nítorí pẹ̀lú ètè tí ń ta àtakò àti pẹ̀lú ahọ́n mìíràn ni yóò fi bá àwọn ènìyàn yìí sọ̀rọ̀. Àwọn ẹni tí ó sọ fún pé, Èyí ni ìsinmi tí ẹ̀yin lè fi mú ẹni àárẹ̀ sinmi; èyí sì ni ìtura: ṣùgbọ́n wọn kò fẹ́ gbọ́. Ṣùgbọ́n ọ̀rọ̀ OLÚWA jẹ́ fún wọn àṣẹ lórí àṣẹ, àṣẹ lórí àṣẹ; ìlà lórí ìlà, ìlà lórí ìlà; díẹ̀ níhìn-ín, díẹ̀ níhà wọ̀n-ọn; kí wọ́n lè lọ, kí wọ́n sì ṣubú sẹ́yìn, kí a sì fọ́ wọn, kí a sì dẹ́kùn mú wọn, kí a sì kó wọn. Nítorí náà, ẹ gbọ́ ọ̀rọ̀ OLÚWA, ẹ̀yin ọkùnrin ẹlẹ́gàn, tí ń ṣàkóso àwọn ènìyàn yìí tí ń bẹ ní Jerusalẹmu. Isaiah 28:5-14

The keys of the kingdom are the words of the Scriptures, that are given to God’s last-day people by the Word.

Àwọn kọ́kọ́rọ́ ìjọba ni àwọn ọ̀rọ̀ Ìwé Mímọ́, tí a fi fún àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn nípasẹ̀ Ọ̀rọ̀ náà.

“There are truths in the word which, like veins of precious ore, are hidden beneath the surface. The hidden treasure is discovered as it is searched for, as a miner searches for gold and silver. The evidence of the truth of God’s word is in the word itself. Scripture is the key that unlocks scripture. The deep meaning of the truths of God’s word is unfolded to our minds by His Spirit.

“Àwọn òtítọ́ kan wà nínú ọ̀rọ̀ náà tí, bí iṣan irin iyebíye, a fi pamọ́ sábẹ́ àwọ̀ ilẹ̀. A máa ń rí ìṣúra tí a fi pamọ́ náà bí a ṣe ń wá a kiri, gẹ́gẹ́ bí awakùsà ṣe ń wá wúrà àti fàdákà. Ẹ̀rí òtítọ́ Ọ̀rọ̀ Ọlọ́run wà nínú Ọ̀rọ̀ náà fúnra rẹ̀. Ìwé Mímọ́ ni kọ́kọ́rọ́ tí ń ṣí Ìwé Mímọ́ sílẹ̀. Nípasẹ̀ Ẹ̀mí Rẹ̀ ni ìtumọ̀ jíjinlẹ̀ àwọn òtítọ́ inú Ọ̀rọ̀ Ọlọ́run ṣe ń tú sí ọkàn wa.”

“The Bible is the great lesson book for the students in our schools. It teaches the whole will of God concerning the sons and daughters of Adam. It is the rule of life, teaching us of the character that we must form for the future life. We need not the dim light of tradition to make the Scriptures comprehensible. As well might we suppose that the noonday sun needs the glimmering torchlight of earth to increase its glory. The utterances of priest and minister are not needed to save men from error. Those who consult the divine Oracle will have light. In the Bible every duty is made plain. Every lesson given is comprehensible. Every lesson reveals to us the Father and the Son. The word is able to make all wise unto salvation. In the word the science of salvation is plainly revealed. Search the Scriptures, for they are the voice of God speaking to the soul.” Testimonies, volume 8, 157.

“Bíbélì ni ìwé ẹ̀kọ́ ńlá náà fún àwọn akẹ́kọ̀ọ́ nínú àwọn ilé-ẹ̀kọ́ wa. Ó ń kọ́ni nípa gbogbo ìfẹ́ Ọlọ́run fún àwọn ọmọkùnrin àti àwọn ọmọbìnrin Ádámù. Òun ni òfin ìyè, tí ó ń kọ́ wa nípa ìwà tí a gbọdọ̀ dá sílẹ̀ fún ìyè ọjọ́ iwájú. A kò nílò ìmọ́lẹ̀ díẹ̀díẹ̀ ti àṣà ìgbàanì láti mú kí Ìwé Mímọ́ ye wa. A lè tún rò pé oòrùn ọ̀sán gangan nílò ìtanràn ìmọ́lẹ̀ ògùṣọ̀ ayé láti fi kún ògo rẹ̀. Àwọn ọ̀rọ̀ àlùfáà àti òjíṣẹ́ kì í ṣe ohun tí a nílò láti gba ènìyàn là kúrò nínú ìṣìnà. Àwọn tí wọ́n bá wá ìtọ́sọ́nà lọ́dọ̀ Àsọtẹ́lẹ̀ Ọlọ́run yóò ní ìmọ́lẹ̀. Nínú Bíbélì, a ti sọ gbogbo ojúṣe di mímọ̀ kedere. Gbogbo ẹ̀kọ́ tí a fi fúnni jẹ́ ohun tí a lè lóye. Gbogbo ẹ̀kọ́ ń fi Baba àti Ọmọ hàn fún wa. Ọ̀rọ̀ náà lè mú gbogbo ènìyàn ní ọgbọ́n sí ìgbàlà. Nínú ọ̀rọ̀ náà ni a ti fi ìmọ̀ sáyẹ́ǹsì ìgbàlà hàn gbangba. Ẹ yẹ Ìwé Mímọ́ wò, nítorí wọ́n ni ohùn Ọlọ́run tí ń bá ọkàn sọ̀rọ̀.” Testimonies, volume 8, 157.

The keys that Christ gave unto the last-day church have the same power they had when they were given to Peter.

Àwọn kọ́kọ́rọ́ tí Kristi fi fún ìjọ ọjọ́-ìkẹyìn ní agbára kan náà tí wọ́n ní nígbà tí a fi wọ́n fún Peteru.

“Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.’

“Peteru ti sọ òtítọ́ náà jáde tí í ṣe ìpìlẹ̀ ìgbàgbọ́ ìjọ, Jesu sì yìn ín báyìí gẹ́gẹ́ bí aṣojú gbogbo ẹgbẹ́ àwọn onígbàgbọ́. Ó ní, ‘Èmi yóò fún ọ ní àwọn kọ́kọ́rọ́ ìjọba ọ̀run: ohun gbogbo tí ìwọ bá dè ní ayé yóò jẹ́ èyí tí a dè ní ọ̀run: ohun gbogbo tí ìwọ bá sì tú ní ayé yóò jẹ́ èyí tí a tú ní ọ̀run.’”

“‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.” The Desire of Ages, 413.

“‘Àwọn kọ́kọ́rọ́ ìjọba ọ̀run’ ni àwọn ọ̀rọ̀ Kristi. Gbogbo àwọn ọ̀rọ̀ Ìwé Mímọ́ ni tiẹ̀, a sì ti fi wọ́n hàn níhìn-ín gẹ́gẹ́ bí ara wọn. Àwọn ọ̀rọ̀ wọ̀nyí ní agbára láti ṣí ọ̀run àti láti ti í. Wọ́n ń kéde àwọn ipò lórí èyí tí a fi ń gba ènìyàn wọlé tàbí tí a fi ń kọ̀ ọ́. Ní báyìí, iṣẹ́ àwọn tí ń wàásù ọ̀rọ̀ Ọlọ́run jẹ́ òórùn ìyè sí ìyè tàbí ti ikú sí ikú. Tiwọn ni iṣẹ́ ìránṣẹ́ kan tí a fi àwọn àbájáde ayérayé dí ìwọ̀n lé lórí.” The Desire of Ages, 413.

The power that is manifested through His words, when placed in the hands of men is based upon the principles identified in His word. The simplest perhaps, and perhaps the most profound is that truth is established upon the testimony of two.

Agbara tí a ń fi hàn nípasẹ̀ ọ̀rọ̀ Rẹ̀, nígbà tí a bá fi í lé ọwọ́ ènìyàn, dá lórí àwọn ìlànà tí a ti dá mọ̀ nínú ọ̀rọ̀ Rẹ̀. Ó ṣeé ṣe kí èyí tí ó rọrùn jùlọ, tí ó sì ṣeé ṣe kí ó jinlẹ̀ jùlọ, ni pé a máa fi ẹ̀rí ẹni méjì múlẹ̀ òtítọ́.

“Another grave evil that had arisen in the church was that of brethren going to law against one another. Abundant provision had been made for the settlement of difficulties among believers. Christ Himself had given plain instruction as to how such matters were to be adjusted. ‘If thy brother shall trespass against thee,’ the Saviour had counseled, ‘go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.” Matthew 18:15–18.” Acts of the Apostles, 304.

“Ìwà búburú ńlá mìíràn tí ó ti dìde nínú ìjọ ni èyí tí àwọn ará ń mú ara wọn lọ sí ilé ẹjọ́. A ti ṣe ìpèsè púpọ̀ lọ́nà pípéye fún ìyanjú àwọn ìṣòro láàárín àwọn onígbàgbọ́. Kristi tìkára Rẹ̀ ti fi ìtọ́ni kedere hàn nípa bí a ṣe yẹ kí a yanjú irú àwọn ọ̀ràn bẹ́ẹ̀. ‘Bí arákùnrin rẹ bá ṣẹ̀ ọ́,’ ni Olùgbàlà náà ti gba ìmọ̀ràn, ‘lọ sì sọ ẹ̀sùn rẹ̀ fún un láàárín ìwọ àti òun nìkan: bí ó bá fetí sí ọ, ìwọ ti jèrè arákùnrin rẹ. Ṣùgbọ́n bí kò bá fetí sí ọ, mú ẹnìkan tàbí méjì sí i pẹ̀lú rẹ, kí ọ̀rọ̀ gbogbo lè di ìdásílẹ̀ ní ẹnu ẹlẹ́rìí méjì tàbí mẹ́ta. Bí ó bá sì kọ̀ láti fetí sí wọn, sọ ọ́ fún ìjọ: ṣùgbọ́n bí ó bá kọ̀ láti fetí sí ìjọ, jẹ́ kí ó rí bẹ́ẹ̀ fún ọ bí ènìyàn aláìmọ̀kan àti agbowó-ori. Lóòótọ́ ni mo wí fún yín, Ohunkóhun tí ẹ bá dè lórí ayé yóò di dídè ní ọ̀run: àti ohunkóhun tí ẹ bá tú lórí ayé yóò di dídátú ní ọ̀run.’ Mátíù 18:15–18.” Acts of the Apostles, 304.

There are at least three geographical witnesses of the period when the one hundred and forty-four thousand are sealed at the Midnight Cry. Remembering the fact that at the cry at midnight, it is too late to obtain the oil, we find the geographical testimony of the Exeter camp meeting providing an illustration of the point where God’s last-day people are sealed, and we find that truth represented by the geography of Caesarea Philippi, and also by the testimony of the battle of Panium, in verses thirteen to fifteen of Daniel chapter eleven. Perhaps it is a little off to identify these three witnesses as geographical, but I am employing that term because the geography is certainly part of the setting in Exeter and Caesarea Philippi. Jesus places Peter within the prophetic geography that the one hundred and forty-four thousand find themselves in the last days. Then He gives a command.

Ó kéré tán, ẹlẹ́rìí ilẹ̀-ayé mẹ́ta wà nípa àkókò tí a fi èdìdì dì ẹni ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin ẹgbẹ̀rún ní Ìkígbe Àárín Òru. Ní rírántí òtítọ́ náà pé nígbà ìkígbe ní àárín òru, ó ti pé jù láti rí òróró gbà, a rí ẹ̀rí ilẹ̀-ayé ìpàdé àgọ́ Exeter tí ń pèsè àpèjúwe ibi tí a ti fi èdìdì dì àwọn ènìyàn Ọlọ́run ọjọ́-ìkẹyìn, a sì rí òtítọ́ náà ní aṣojú rẹ̀ nínú ilẹ̀-ayé Kesarea Filipi, àti pẹ̀lú nínú ẹ̀rí ogun Panium, nínú ẹsẹ̀ kẹtàlá sí kẹẹ̀ẹ́dógún ti Danieli orí kọkànlá. Bóyá ó jẹ́ pé ó yà díẹ̀ láti dá àwọn ẹlẹ́rìí mẹ́tẹ̀ẹ̀ta wọ̀nyí mọ̀ gẹ́gẹ́ bí ẹlẹ́rìí ilẹ̀-ayé, ṣùgbọ́n mo ń lo ọ̀rọ̀ náà nítorí pé ilẹ̀-ayé jẹ́ apá kan dájúdájú nínú àgbékalẹ̀ Exeter àti Kesarea Filipi. Jesu fi Peteru sí àárín ilẹ̀-ayé àsọtẹ́lẹ̀ tí ẹni ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin ẹgbẹ̀rún bá ara wọn nínú rẹ̀ ní ọjọ́-ìkẹyìn. Lẹ́yìn náà, Ó fúnni ní àṣẹ kan.

And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Matthew 16:19–23.

Èmi yóò sì fi àwọn kọ́kọ́rọ́ ìjọba ọ̀run fún ọ; ohunkóhun tí ìwọ bá dè ní ayé ni a ó dè ní ọ̀run; àti ohunkóhun tí ìwọ bá tú ní ayé ni a ó tú ní ọ̀run. Lẹ́yìn náà, ó pa á láṣẹ fún àwọn ọmọ-ẹ̀yìn rẹ̀ pé kí wọn má sọ fún ẹnikẹ́ni pé òun ni Jésù Kristi. Láti ìgbà náà lọ ni Jésù bẹ̀rẹ̀ sí í fi hàn àwọn ọmọ-ẹ̀yìn rẹ̀ bí ó ti yẹ kí òun lọ sí Jerusalẹmu, kí ó sì jìyà ohun púpọ̀ lọ́wọ́ àwọn àgbàgbà, àti àwọn olórí àlùfáà, àti àwọn akọ̀wé; kí a sì pa á, kí a sì jí i dìde ní ọjọ́ kẹta. Nígbà náà ni Peteru mú un lọ́tọ̀, ó sì bẹ̀rẹ̀ sí í bá a wí, pé, Kí èyí má ṣẹlẹ̀ sí ọ, Olúwa; èyí kì yóò rí bẹ́ẹ̀ sí ọ rárá. Ṣùgbọ́n ó yí padà, ó sì wí fún Peteru pé, Lọ sẹ́yìn mi, Satani; ìwọ jẹ́ ìdènà fún mi; nítorí ìwọ kò gbé ohun tí ó jẹ́ ti Ọlọ́run yẹ̀wò, bí kò ṣe ohun tí ó jẹ́ ti ènìyàn. Matteu 16:19–23.

The word “Exeter” is the name of a city in Devon, England. Its etymology can be traced back to Old English, where it was known as “Exanceaster” or “Execestre.” The name is believed to derive from the Old English words “Exe” (referring to the River Exe, upon which the city is situated) and “ceaster” (meaning “Roman fort” or “walled city”). Therefore, “Exeter” means either the “fort on the River Exe,” or “the walled city by the River Exe.” The geography associated with the arrival and fulfillment of the Midnight Cry in Millerite history identifies a location where there was water, representing the outpouring of the Holy Spirit, and a point where God was raising up an army to proclaim the message to the world, which Sister White informs us went like a “tidal wave.” A tidal wave is not simply river water, it is water that is super empowered.

Ọ̀rọ̀ náà “Exeter” jẹ́ orúkọ ìlú kan ní Devon, England. Àṣà-ìtúmọ̀ ọ̀rọ̀ rẹ̀ lè jẹ́ títẹ̀lé padà sí Gẹ̀ẹ́sì Àtijọ́, níbi tí a ti mọ̀ ọ́ sí “Exanceaster” tàbí “Execestre.” A gbà pé orúkọ náà ti inú àwọn ọ̀rọ̀ Gẹ̀ẹ́sì Àtijọ́ “Exe” wá (tó ń tọ́ka sí Odò Exe, lórí èyí tí ìlú náà wà) àti “ceaster” (tó túmọ̀ sí “àgọ́ ológun Romu” tàbí “ìlú olódi”). Nítorí náà, “Exeter” túmọ̀ sí yálà “àgọ́ ológun lórí Odò Exe,” tàbí “ìlú olódi lẹ́gbẹ̀ẹ́ Odò Exe.” Ìṣàpẹẹrẹ ilẹ̀-ayé tí ó ní í ṣe pẹ̀lú dídé àti ìmúṣẹ Ẹkún Ọ̀gànjọ́ Òru nínú ìtàn àwọn Millerite ń fi ibi kan hàn níbi tí omi wà, tí ó ń ṣojú ìtújáde Ẹ̀mí Mímọ́, àti ibi kan níbi tí Ọlọ́run ti ń gbé ọmọ-ogun kan dìde láti kéde ìránṣẹ́ náà fún ayé, èyí tí Sister White sọ fún wa pé ó lọ bí “igbi omi òkun.” Igbi omi òkun kì í ṣe omi odò lásán; omi ni tí a ti fi agbára àgbàyanu fún gidigidi.

Millerite history was the fulfillment of the parable of the ten virgins, and when the one hundred and forty-four thousand are brought to the conclusion of the sealing time, they will repeat the waymarks identified at the beginning of the sealing time, and also the history of the Exeter camp meeting. An angel will descend with a testing message that is required to be eaten. That message will lead to the foundations, and it will confront the two classes with the “seven times,” of Leviticus twenty-six. It will include the Revelation of Jesus Christ, that is represented by Peter as an acceptance that Jesus was anointed as the Christ, when the divine symbol descended in the form of a dove, typifying September 11, 2001. It will include the understanding that Jesus is the divine Son of God, and also that by Jesus taking upon His divine being the flesh of fallen mankind, He is also the Son of man.

Ìtàn àwọn Millerite jẹ́ ìmúṣẹ àpèjúwe àwọn wúńdíá mẹ́wàá, àti nígbà tí a bá mú ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà dé ìparí àkókò ìdìdì, wọn yóò tún àwọn àmì ọ̀nà tí a dá mọ̀ ní ìbẹ̀rẹ̀ àkókò ìdìdì náà ṣe, pẹ̀lú ìtàn àpéjọ ibùdó Exeter. Áńgẹ́lì kan yóò sọ̀ kalẹ̀ pẹ̀lú ìránṣẹ́ ìdánwò tí ó yẹ kí a jẹ. Ìránṣẹ́ náà yóò darí sí àwọn ìpìlẹ̀, yóò sì dojú kọ àwọn ẹ̀ka méjì pẹ̀lú “àkókò méje” náà, ti Lefitiku mẹ́rìndínlọ́gbọ̀n. Yóò ní Ìfihàn Jésù Kristi nínú, èyí tí Pétérù ṣojú fún gẹ́gẹ́ bí ìtẹ́wọ́gbà pé a fi òróró yàn Jésù gẹ́gẹ́ bí Kristi, nígbà tí àmì àtọ̀runwá sọ̀ kalẹ̀ ní ìrísí àdàbà, tí ó ń ṣàpẹẹrẹ September 11, 2001. Yóò sì ní òye pé Jésù ni Ọmọ àtọ̀runwá ti Ọlọ́run, àti pẹ̀lú pé nípa gbígbé ẹ̀dá ènìyàn àtọ̀runwá Rẹ̀ wọ ara ẹran-ara ènìyàn tí ó ṣubú, Ó tún jẹ́ Ọmọ ènìyàn.

These truths will produce two classes of worshippers, as they did post-September 11, 2001. The two classes were represented at the Exeter camp meeting, for at that camp meeting there was a tent set up by a group from Watertown, who rejected the message of the Midnight Cry as presented through Samuel Snow. They held counterfeit meetings that were so loud and emotional the leaders of the meetings of Snow went to them and informed them to quiet down. At the camp meeting there were two classes manifested, and both professed to be associated with water, but one was a counterfeit and represented the foolish who were without oil. The group in the Exeter tent were the army who were the city, that was also a fort, for they were typifying Ezekiel’s dead dry bones who are raised up as a mighty army at the message of the Midnight Cry.

Àwọn òtítọ́ wọ̀nyí yóò mú kí ẹ̀ka méjì ti àwọn olùjọsìn hàn, gẹ́gẹ́ bí ó ti ṣe lẹ́yìn September 11, 2001. A ṣojú ẹ̀ka méjèèjì náà ní ìpàdé àgọ́ Exeter, nítorí pé ní ìpàdé àgọ́ náà a gbé àgọ́ kan kalẹ̀ láti ọwọ́ ẹgbẹ́ kan láti Watertown, tí wọ́n kọ ìhìnrere igbe Midnight Cry gẹ́gẹ́ bí a ti fi í hàn nípasẹ̀ Samuel Snow. Wọ́n ṣe àwọn ìpàdé èké tí ó pariwo tó, tí ó sì kún fún ìmọ̀lára débi pé àwọn olórí ìpàdé Snow lọ bá wọn, wọ́n sì sọ fún wọn pé kí wọ́n dákẹ́ díẹ̀. Ní ìpàdé àgọ́ náà ni a ti fi ẹ̀ka méjì náà hàn, àwọn méjèèjì sì jẹ́wọ́ pé wọ́n ní ìbáṣepọ̀ pẹ̀lú omi, ṣùgbọ́n ọ̀kan jẹ́ èké, ó sì ṣojú àwọn aṣiwèrè tí kò ní òróró. Ẹgbẹ́ tó wà nínú àgọ́ Exeter ni ọmọ-ogun náà, tí ó jẹ́ ìlú náà, tí ó sì tún jẹ́ odi olódi, nítorí pé wọ́n ń ṣàpẹẹrẹ àwọn egungun gbígbẹ tí ó kú ti Ezekieli, tí a jí dìde gẹ́gẹ́ bí ọmọ-ogun alágbára nípasẹ̀ ìhìnrere Midnight Cry.

In the history where those two classes are manifested Peter represented both classes. His confession that identified Jesus as the Christ, and the Son of God was produced by the inspiration of the Holy Spirit, for Christ plainly told him, “Flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” When Jesus then informed the disciples of the cross, Peter, lacking the influence of the Holy Spirit at that moment, took Christ, “and began to rebuke Him, saying, Be it far from thee, Lord: this shall not be unto thee. But He turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.”

Nínú ìtàn náà nínú èyí tí a ti fihàn àwọn ẹ̀ka méjèèjì wọ̀nyí, Peteru dúró fún àwọn ẹ̀ka méjèèjì. Ìjẹ́wọ́ rẹ̀ tí ó dá Jesu mọ̀ gẹ́gẹ́ bí Kristi, àti Ọmọ Ọlọ́run, ni a mú jáde nípasẹ̀ ìmísí Ẹ̀mí Mímọ́; nítorí Kristi fúnra rẹ̀ sọ fún un ní kedere pé, “Ẹran ara àti ẹ̀jẹ̀ kò fi èyí hàn fún ọ, bí kò ṣe Baba mi tí ó wà ní ọ̀run.” Nígbà tí Jesu sì tún sọ fún àwọn ọmọ-ẹ̀yìn nípa àgbélébùú, Peteru, ní àìní ipa Ẹ̀mí Mímọ́ ní àkókò náà, mú Kristi, “ó sì bẹ̀rẹ̀ sí í bá a wí pé, Kí èyí má ṣẹlẹ̀ sí ọ, Olúwa: èyí kì yóò rí bẹ́ẹ̀ sí ọ rárá. Ṣùgbọ́n Ó yí padà, ó sì wí fún Peteru pé, Lọ sí ẹ̀yìn mi, Satani: ìwọ jẹ́ ìdènà fún mi: nítorí ìwọ kò fetí sí ohun tí ó jẹ́ ti Ọlọ́run, bí kò ṣe àwọn ohun tí ó jẹ́ ti ènìyàn.”

The emotional outburst of Peter aligned with the emotional worship that was occurring in the Watertown tent when Samuel Snow was presenting the message of the Midnight Cry. At that level Peter represents those who are candidates to be among the one hundred and forty-four thousand. Those candidates represent a class that has the oil, which is the Holy Spirit, and it is the message and it is the character, and the other class lacks the oil. In the setting of Caesarea Philippi, Christ began to unfold “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”

Ìbújáde ìmọ̀lára Peteru bá ìjọsìn ìmọ̀lára tí ń ṣẹlẹ̀ nínú àgọ́ Watertown mu nígbà tí Samuel Snow ń gbé ìránṣẹ́ Ẹkún Àárín Òru kalẹ̀. Ní ìpele yẹn Peteru dúró fún àwọn tí wọ́n jẹ́ olùdíje láti wà láàárín ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìlélọ́gbọ̀n [one hundred and forty-four thousand]. Àwọn olùdíje wọ̀nyẹn dúró fún ẹ̀yà kan tí ó ní òróró, èyí tí í ṣe Ẹ̀mí Mímọ́, tí ó sì jẹ́ ìránṣẹ́ náà, tí ó sì jẹ́ ìwà náà; ṣùgbọ́n ẹ̀yà kejì kò ní òróró náà. Nínú àyíká Kesarea Filipi, Kristi bẹ̀rẹ̀ sí í ṣí i hàn pé, “ó gbọdọ̀ lọ sí Jerusalẹmu, kí ó sì jìyà ọ̀pọ̀ nǹkan lọ́wọ́ àwọn àgbà, àti àwọn olórí àlùfáà àti àwọn akọ̀wé, kí a sì pa á, kí ó sì jí dìde ní ọjọ́ kẹta.”

The disappointment of the disciples when those events were actually fulfilled at the cross is the history Sister White employs to illustrate the disappointment of October 22, 1844, and the disappointment of the Hebrews at the Red Sea crossing with Pharaoh’s army closing in and the waters of the sea in front of them. All of those witnesses identify the soon coming Sunday law, and the revelation of verses thirteen to fifteen of Daniel eleven, provides the testimony of the events that lead to that Sunday law. In doing so they also represent the “portion of the prophecy of Daniel relating to the last days.”

Ìbànújẹ́ àwọn ọmọ-ẹ̀yìn nígbà tí àwọn ìṣẹ̀lẹ̀ wọ̀nyẹn ṣẹ ní ti gidi lórí àgbélébùú ni ìtàn tí Sister White lò láti ṣàfihàn ìbànújẹ́ ọjọ́ October 22, 1844, àti ìbànújẹ́ àwọn Heberu ní ìgbà ìrekọjá Òkun Pupa nígbà tí ọmọ-ogun Fáráò ń sún mọ́ wọn lẹ́yìn, tí omi òkun sì wà níwájú wọn. Gbogbo àwọn ẹlẹ́rìí wọ̀nyẹn ń tọ́ka sí òfin Sunday tí ń bọ̀ láìpẹ́, àti ìṣípayá àwọn ẹsẹ̀ kẹtàlá sí kẹẹ́dógún ti Daniel mọ́kànlá, ń pèsè ẹ̀rí àwọn ìṣẹ̀lẹ̀ tí ń yọrí sí òfin Sunday náà. Nípa bẹ́ẹ̀, wọ́n tún dúró fún “ìpín ti àsọtẹ́lẹ̀ Daniel tó ní í ṣe pẹ̀lú àwọn ọjọ́ ìkẹyìn.”

We will continue this study in the next article.

A ó tẹ̀síwájú nínú ìwádìí yìí nínú àpilẹ̀kọ tó kàn.

“A careful study of types and antitypes led to the observation that the crucifixion of Christ took place on the very day in the yearly round of ceremonies given to Israel when the Passover lamb was slain. Would not the cleansing of the sanctuary typified in the Day of Atonement—falling on the tenth day of the seventh month—likewise take place on the very day in the year celebrated in the type? (see The Great Controversy, 399). This, according to the true Mosaic reckoning of time, would be October 22. Early in August, 1844, at a camp meeting at Exeter, New Hampshire, this view was introduced and it was accepted as the date for the fulfillment of the prophecy of the 2300 days. The parable of the ten virgins in Matthew 25:1–13 took on particular significance—the tarrying of the bridegroom, the waiting and slumbering of those who awaited the marriage, the cry at midnight, the shutting of the door, et cetera. The message that Christ was coming on October 22 came to be known as the ‘midnight cry.’ ‘The ‘midnight cry,’ wrote Ellen White, ‘was heralded by thousands of believers.’ She added:

“Ìkẹ́kọ̀ọ́ pẹ̀lú ìṣọ́ra nípa àwọn àmì àpẹẹrẹ àti ohun tí wọ́n ń ṣàfihàn ní ìmúṣẹ rẹ̀ yọrí sí àkíyèsí pé ìkànìyàn Kristi ṣẹlẹ̀ gan-an ní ọjọ́ náà nínú àtòjọ ọdún àwọn ayẹyẹ tí a fi fún Israẹli nígbà tí wọ́n pa ọmọ-àgùntàn Ìrékọjá. Ǹjẹ́ ìwẹ̀nùmọ́ ibi mímọ́ tí a ṣàpẹẹrẹ nínú Ọjọ́ Ètùtù Ẹ̀ṣẹ̀—tí ó wáyé ní ọjọ́ kẹwàá oṣù keje—kì yóò bákan náà ṣẹlẹ̀ gan-an ní ọjọ́ náà nínú ọdún tí a ń ṣe ayẹyẹ rẹ̀ nínú àpẹẹrẹ? (wo The Great Controversy, 399). Gẹ́gẹ́ bí ìṣírò àkókò Mose tòótọ́ ṣe rí, èyí yóò jẹ́ October 22. Ní ìbẹ̀rẹ̀ August, 1844, níbi àpéjọ àgọ́ kan ní Exeter, New Hampshire, a gbé èrò yìí kalẹ̀, a sì gba á gẹ́gẹ́ bí ọjọ́ fún ìmúṣẹ àsọtẹ́lẹ̀ ọjọ́ 2300. Òwe àkàwé àwọn wúńdíá mẹ́wàá nínú Matthew 25:1–13 ní ìtumọ̀ pàtó—ìdádúró ọkọ ìyàwó, ìdúró àti ìsun àwọn tí ń retí ìgbéyàwó, igbe ní ọ̀gànjọ́ òru, ìpipá ilẹ̀kùn, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ. Ìhìnrere pé Kristi ń bọ̀ ní October 22 ni a mọ̀ sí ‘igbe ọ̀gànjọ́ òru.’ “ ‘Igbe ọ̀gànjọ́ òru,’ ni Ellen White kọ, ‘ni ẹgbẹẹgbẹ̀rún àwọn onígbàgbọ́ kéde.’ Ó fi kún un pé:”

“‘Like a tidal wave the [seventh-month] movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused.—The Great Controversy, 400.’

“‘Gẹ́gẹ́ bí ìgbì omi ńlá, ìṣísẹ̀ [oṣù keje] náà gbá gbogbo ilẹ̀ náà lọ. Láti ìlú dé ìlú, láti abúlé dé abúlé, ó sì lọ sínú àwọn ibi ìgberiko jìnnàjìnnà, títí àwọn ènìyàn Ọlọ́run tí ń dúró de i fi jí ní kíkún.—The Great Controversy, 400.’

“The rapidity with which the message spread is depicted by writers cited by L. E. Froom:

“Iyára tí ìhìn-iṣẹ́ náà fi tàn ká ni a ṣàfihàn rẹ̀ nípasẹ̀ àwọn òǹkọ̀wé tí L. E. Froom tọ́ka sí:

“‘Bates left the record that the Exeter message ‘flew as it were upon the wings of the wind.’ Men and women sped by rail and water, by stagecoach and horseback, with bundles of books and papers, distributing them as ‘profusely as the leaves of autumn.’ White said, ‘The work before us was to fly to every part of that wide field, sound the alarm, and wake the slumbering ones.’ And Wellcome adds that the movement broke forth like the released waters of a dam. Fields of ripened grain were left standing unharvested, and full-grown potatoes left undug in the ground. The coming of the Lord was nigh. There was no time now for such earthly things.—The Prophetic Faith of Our Fathers, Vol. IV, p. 816.

“‘Bates fi sílẹ̀ nínú àkọsílẹ̀ pé ìhìn Exeter náà ‘fò bí ẹni pé lórí ìyẹ́ afẹ́fẹ́.’ Àwọn ọkùnrin àti àwọn obìnrin ń yára lọ nípa ojú irin àti ojú omi, nípa kẹ̀kẹ́ ìrìn-àjò àti lórí ẹṣin, pẹ̀lú àkójọ ìwé àti ìwé ìròyìn, wọ́n sì ń pín wọn ká ‘lọ́pọ̀ gan-an bí ewé ìgbà Irẹ́danu Ewe.’ White sọ pé, ‘Iṣẹ́ tó wà níwájú wa ni láti fò lọ sí gbogbo apá pápá ńlá yẹn, láti fun ìkìlọ̀ náà ní ohùn, àti láti jí àwọn ẹni tí ń sun.’ Wellcome sì fi kún un pé ìṣísẹ̀ náà bẹ̀rẹ̀ sí í jáde bí omi tí a tú sílẹ̀ kúrò lẹ́yìn ìdènà omi. Àwọn pápá ọkà tí ó ti pọ́n silẹ̀ fún ìkórè ni a fi dúró láì kórè wọn, a sì fi àwọn ọdùnkún tí ó ti dàgbà déédéé silẹ̀ nínú ilẹ̀ láì yọ wọn. Wíwá Olúwa ti sún mọ́lé. Kò sí àkókò mọ́ báyìí fún irú àwọn ohun ayé bẹ́ẹ̀.—The Prophetic Faith of Our Fathers, Vol. IV, p. 816.

“As an eyewitness and participant in the movement, Ellen White described the character of the rapidly accelerating work:

“Gẹ́gẹ́ bí ẹlẹ́rìí ojú àti alábápín nínú ìṣísẹ̀ náà, Ellen White ṣàpèjúwe ìwà iṣẹ́ náà tí ó ń yára mú ìrẹ́wẹ̀sì pọ̀ sí i:

“‘Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God…. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits….

“‘Àwọn onígbàgbọ́ rí i pé a yọ iyèméjì àti ìdààmú wọn kúrò, ìrètí àti ìgboyà sì mú ọkàn wọn láàyè. Iṣẹ́ náà sì wà láìsí àwọn àṣeju wọ̀nyí tí a máa ń fi ara wọn hàn nígbà gbogbo nígbà tí ìmúnikúnra ènìyàn bá wà láìsí agbára ìṣàkóso Ọ̀rọ̀ àti Ẹ̀mí Ọlọ́run…. Ó ru àwọn àbùdá tí ń samisi iṣẹ́ Ọlọ́run ní gbogbo ìran. Ayọ̀ ìtayọ̀ púpọ̀ kò sí, bí kò ṣe àyẹ̀wò ọkàn jíjinlẹ̀, ìjẹ́wọ́ ẹ̀ṣẹ̀, àti ìkọ̀sílẹ̀ ayé. Ìmúrasílẹ̀ láti pàdé Olúwa ni ẹrù tí ó wà lórí àwọn ẹ̀mí tí ń jìyà….

“‘Of all the great religious movements since the days of the apostles, none have been more free from human imperfection and the wiles of Satan than was that of the autumn of 1844. Even now, after the lapse of many years [1888], all who shared in that movement and who have stood firm upon the platform of truth still feel the holy influence of that blessed work and bear witness that it was of God.—Ibid., 400, 401.’

“‘Nínú gbogbo àwọn ìṣíkiri ẹ̀sìn ńlá láti ìgbà àwọn àpọ́sítélì wá, kò sí èyíkéyìí tí ó bọ́ lọ́wọ́ àìpé ènìyàn àti ọgbọ́n àrékérekè Sátánì ju èyí ti ìgbà Irẹ́danu Ewe ọdún 1844 lọ. Títí di báyìí pẹ̀lú, lẹ́yìn ìkọjá ọ̀pọ̀ ọdún [1888], gbogbo àwọn tí wọ́n ní àjọpín nínú ìṣíkiri náà tí wọ́n sì dúró ṣinṣin lórí pẹpẹ òtítọ́, ṣì ń ní ìmọ̀lára ipa mímọ́ iṣẹ́ alábùkún náà, wọ́n sì ń jẹ́rìí pé láti ọ̀dọ̀ Ọlọ́run ni.—Ibid., 400, 401.’”

“In spite of the evidences of a work sweeping across the land and drawing thousands into the fellowship of the Second Advent, and some two hundred ministers from various churches united in spreading the message, [See C. M. Maxwell, Tell it to the world, pp. 19, 20.] the Protestant churches as a whole spurned it and used every means at their command to prevent the belief in Christ’s soon coming from spreading. No one dared to mention in a church service the hope of the soon coming of Jesus, but to those awaiting the event it was quite different.

“Láìka àwọn ẹ̀rí iṣẹ́ kan tí ń gbilẹ̀ káàkiri ilẹ̀ náà tí ó sì ń fa ẹgbẹẹgbẹ̀rún ènìyàn sínú ìdàpọ̀ Àdẹ́tẹ̀ Kejì, àti bí ó tó ẹ̀ẹ̀dẹ́gbẹ̀ta òjíṣẹ́ láti inú onírúurú ìjọ ṣe darapọ̀ láti tan ìhìn náà ká, [Wo C. M. Maxwell, Tell it to the world, ojú-ewé 19, 20.] àwọn ìjọ Pùrótẹ́sítáǹtì lápapọ̀ kọ̀ ọ́ sílẹ̀, wọ́n sì lo gbogbo ọ̀nà tí ó wà ní àṣẹ wọn láti dí ìgbàgbọ́ nínú bíbọ̀ Kristi láìpẹ́ náà dúró kó má bàa tàn kálẹ̀. Kò sí ẹni tí ó gbójúgbóyà láti mẹ́nu kàn nínú iṣẹ́ ìjọsìn kan nípa ìrètí bíbọ̀ Jésù láìpẹ́; ṣùgbọ́n sí àwọn tí ń retí ìṣẹ̀lẹ̀ náà, ó yàtọ̀ pátápátá.”

“Ellen White told what it was like:

“Ellen White sọ ohun tí ó rí bẹ́ẹ̀:”

“‘Every moment seemed precious and of the utmost importance to me. I felt that we were doing work for eternity, and that the careless and uninterested were in the greatest peril. My faith was unclouded, and I appropriated the precious promises of Jesus to myself….

“‘Gbogbo ìṣẹ́jú dàbí ẹni pé ó ṣeyebíye, ó sì ní ìtẹ́wọ́gbà pàtàkì jùlọ fún mi. Mo ní ìmọ̀lára pé a ń ṣe iṣẹ́ fún ayérayé, àti pé àwọn aláìbikítà àti àwọn aláìnífẹ̀ẹ́ wà nínú ewu tí ó tóbi jùlọ. Ìgbàgbọ́ mi kò ní ìkùùkuu kankan, mo sì fi àwọn ìlérí iyebíye Jesu mú fún ara mi….

“‘With diligent searching of hearts and humble confession we came prayerfully up to the time of expectation. Every morning we felt that it was our first business to secure the evidence that our lives were right before God. We realized that if we were not advancing in holiness we were sure to retrograde. Our interest for each other increased; we prayed much with and for one another.

“‘Pẹ̀lú àṣàrò jinlẹ̀ inú ọkàn àti ìjẹ́wọ́ onírẹ̀lẹ̀, a fi àdúrà dé àkókò ìrètí náà. Ní gbogbo òwúrọ̀ a ní ìmọ̀lára pé iṣẹ́ àkọ́kọ́ wa ni láti rí i dájú pé ẹ̀rí wà pé ìgbésí ayé wa tọ́ níwájú Ọlọ́run. A mọ̀ pé bí a kò bá ń tẹ̀síwájú nínú ìwà mímọ́, dájúdájú a ó máa sẹ́yìn. Ìfẹ́ wa sí ara wa pọ̀ sí i; a gbàdúrà púpọ̀ pẹ̀lú ara wa àti fún ara wa.

“‘We assembled in the orchards and groves to commune with God and to offer up our petitions to Him, feeling more clearly His presence when surrounded by His natural works. The joys of salvation were more necessary to us than our food and drink. If clouds obscured our minds we dared not rest or sleep till they were swept away by the consciousness of our acceptance with the Lord.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, volume 1, 51, 52.

“‘A máa kóra jọ ní àwọn ọgbà eso àti àwọn igbó kéékèèké láti bá Ọlọ́run sọ̀rọ̀ pẹ̀lú ìbáṣepọ̀ mímọ́, àti láti gbé àwọn ẹ̀bẹ̀ wa sókè sí ọ̀dọ̀ Rẹ̀, ní fífi ìmọ̀lára ìwàláàyè Rẹ̀ hàn sí wa kedere jù lọ nígbà tí a bá yí wa ká pẹ̀lú àwọn iṣẹ́ àdáyébá Rẹ̀. Àwọn ayọ̀ ìgbàlà ṣe pàtàkì sí wa ju oúnjẹ àti ohun mímu wa lọ. Bí àwọn àwọsánmà bá ṣókùnfà ọkàn wa, a kì í gbójúgbóyà láti sinmi tàbí láti sùn títí di ìgbà tí a ó fi ká wọn kúrò nípasẹ̀ ìmọ̀ dájú pé Olúwa ti gbà wá.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, ìdì 1, 51, 52.