The hidden history of verse forty contains the line of six presidents from the time of the end in 1989, unto 2020, when Biden, the seventh president, stole the presidency. 2020 marks the beginning of a hidden history, from that point unto “Alexander the Great”, representing when the seventh kingdom of Bible prophecy is set up at the soon coming Sunday law. Those ten kings immediately agree to give their seventh kingdom to the eighth kingdom, that is of the seven—the papal power. That hidden history begins with the seventh president and ends with the seventh kingdom.

Ìtàn ìkọ̀kọ̀ ẹsẹ̀ ogójì ní ìlà àwọn ààrẹ mẹ́fà láti àkókò òpin ní 1989, títí dé 2020, nígbà tí Biden, ààrẹ keje, jí ipo ààrẹ náà. Ọdún 2020 fi àmì ìbẹ̀rẹ̀ ìtàn ìkọ̀kọ̀ kan sílẹ̀, láti àkókò náà títí dé “Alexander the Great,” tí ó dúró fún ìgbà tí a ó fi ìjọba keje ìsọtẹ́lẹ̀ Bíbélì kalẹ̀ ní òfin Ọjọ́-Àìkú tí ó ń bọ̀ láìpẹ́. Àwọn ọba mẹ́wàá wọ̀nyẹn lẹ́sẹ̀kẹsẹ̀ fara mọ́ra láti fi ìjọba keje wọn fún ìjọba kẹjọ, èyí tí í ṣe ọ̀kan nínú àwọn méje náà—agbára póòpù. Ìtàn ìkọ̀kọ̀ náà bẹ̀rẹ̀ pẹ̀lú ààrẹ keje, ó sì parí pẹ̀lú ìjọba keje.

When history identifies that between Xerxes, representing the rich king who stirs up Grecia, unto Alexander the Great, that there were eight Persian kings, we find that the hidden history between the end of verse two and verse three represents the image of the beast testing time by the number eight. The image of the beast in the United States is fully in place when the Sunday law is enforced, and at that point the seventh and then eighth kingdoms arrive. The eight Persian kings end at Alexander the Great, so the number eight marks the image of the beast testing time that concludes at the Sunday law.

Nígbà tí ìtàn bá fi hàn pé láàárín Xerxes, tí ń ṣojú ọba ọlọ́rọ̀ tí ó ru Grecia sókè, títí dé Alexander the Great, àwọn ọba Persia mẹ́jọ wà, a rí i pé ìtàn ìkọ̀kọ̀ tó wà láàárín òpin ẹsẹ̀ kejì àti ẹsẹ̀ kẹta ń ṣojú àwòrán ẹranko tí ń dánwò àkókò nípasẹ̀ nọ́mbà mẹ́jọ. Àwòrán ẹranko ní Orílẹ̀-Èdè Amẹ́ríkà ti dúró ní pípé nígbà tí a bá fi òfin Àìkú Sunday múlẹ̀, àti ní àkókò náà ni ìjọba keje, lẹ́yìn náà ìjọba kẹjọ, dé. Àwọn ọba Persia mẹ́jọ náà parí sí Alexander the Great, nítorí náà nọ́mbà mẹ́jọ ń samisi àkókò ìdánwò àwòrán ẹranko tí ó parí ní òfin Sunday.

Verses ten through fifteen inform us that the image of the beast testing time was the third of three waymarks represented by the history of the Maccabees, and that the third waymark was a period of time beginning in 161 BC and ending in 158 BC. That period followed the first waymark of 167 BC, which identified the beginning of the Maccabean Revolt at Modein, a town whose name means “to protest.” 164 BC followed that protest at Modein, and identified the second dedication of the second temple. 164 BC identifies the second inauguration of Donald Trump as the eighth president since Reagan in 1989, who is of the seven. His inauguration on January 20, 2025 was represented by 164 BC, and the rededication ceremony, which produced the satanic miracle that includes two references to the eight being of the seven.

Àwọn ẹsẹ̀ mẹ́wàá sí mẹ́ẹ̀ẹ́dógún jẹ́ kí a mọ̀ pé àkókò ìdánwò àwòrán ẹranko náà ni ẹ̀kẹta nínú àwọn àmì ọ̀nà mẹ́ta tí a ṣàfihàn nípasẹ̀ ìtàn àwọn Makkabi, àti pé àmì ọ̀nà kẹta náà jẹ́ àkókò kan tí ó bẹ̀rẹ̀ ní 161 KÍ ó sì parí ní 158 KÍ. Àkókò náà tẹ̀lé àmì ọ̀nà àkọ́kọ́ ti 167 KÍ, èyí tí ó tọ́ka sí ìbẹ̀rẹ̀ Ìṣọ̀tẹ̀ Makkabi ní Modein, ìlú kan tí orúkọ rẹ̀ túmọ̀ sí “láti ṣàtakò.” 164 KÍ tẹ̀lé ìṣàtakò yẹn ní Modein, ó sì tọ́ka sí ìyàsímímọ́ kejì ti tẹ́ńpìlì kejì. 164 KÍ tọ́ka sí ìbẹ̀rẹ̀ ipò kejì Donald Trump gẹ́gẹ́ bí ààrẹ̀ kẹjọ láti ìgbà Reagan ní 1989, ẹni tí ó jẹ́ nínú àwọn méje. Ìbẹ̀rẹ̀ ipò rẹ̀ ní January 20, 2025 ni a ṣojú fún nípasẹ̀ 164 KÍ, àti ayẹyẹ ìyàsímímọ́ àtúnṣe náà, èyí tí ó mú ìyanu sátánì wá, tí ó ní àfikún ìtọ́kasí méjì sí pé ẹni kẹjọ náà jẹ́ nínú àwọn méje.

Therefore, the eight Persian kings represent the history of the league of the Jews with Rome from 161 BC unto 158 BC, and in so doing provide a second witness to the image of the beast testing time that follows the inauguration of Trump in 2025. Verse two proceeds to the stolen election in 2020, where it ends until the historical witness of the eight Persian kings is applied, and they find their application after Trump’s second inauguration. Once the eight Persian kings are laid upon the history between verse two and three, there is still a hidden period from Biden’s inauguration unto Trump’s second inauguration.

Nítorí náà, àwọn ọba Persia mẹ́jọ náà dúró fún ìtàn ìfẹ̀gbẹ́gbẹ́ àwọn Júù pẹ̀lú Róòmù láti ọdún 161 K.S. títí dé 158 K.S., àti nípa bẹ́ẹ̀ wọ́n pèsè ẹlẹ́rìí kejì sí àkókò ìdánwò àwòrán ẹranko náà tí ó tẹ̀lé ìbẹ̀rẹ̀ ipò ààrẹ Trump ní 2025. Ẹsẹ̀ kejì ń bá a lọ sí ìdìbò tí a jí ní 2020, níbi tí ó ti parí títí di ìgbà tí a fi lo ẹ̀rí ìtàn àwọn ọba Persia mẹ́jọ náà, tí wọ́n sì rí ìmúṣiṣẹ́ wọn lẹ́yìn ìbẹ̀rẹ̀ ipò ààrẹ kejì Trump. Nígbà tí a bá fi àwọn ọba Persia mẹ́jọ náà lé orí ìtàn tó wà láàárín ẹsẹ̀ kejì àti ẹsẹ̀ kẹta, àkókò kan tí ó farapamọ́ ṣì wà láti ìbẹ̀rẹ̀ ipò ààrẹ Biden títí dé ìbẹ̀rẹ̀ ipò ààrẹ kejì Trump.

That hidden history is identified in Revelation chapter eleven, where the beast of atheism slays the two witnesses in 2020. Then after three and a half symbolic days, Michael descends to resurrect the two witnesses. A “resurrected” Trump began his third campaign for president November 15, 2022, and a resurrected “voice in the wilderness” began to call the one hundred and forty-four thousand at the end of July, 2023.

A ṣe àfihàn ìtàn ìkọ̀kọ̀ yẹn nínú Ìfihàn orí kọkànlá, níbi tí ẹranko àìgbàgbọ́ nínú Ọlọ́run ti pa àwọn ẹlẹ́rìí méjèèjì ní ọdún 2020. Lẹ́yìn náà, lẹ́yìn ọjọ́ àpẹẹrẹ mẹ́ta àtààbọ̀, Míkáẹ́lì sọ̀kalẹ̀ láti jí àwọn ẹlẹ́rìí méjèèjì dìde. Trump tí a “jí dìde” bẹ̀rẹ̀ ìpolongo kẹta rẹ̀ fún ipò ààrẹ ní November 15, 2022, àti “ohùn kan nínú aginjù” tí a jí dìde bẹ̀rẹ̀ sí í pe ẹgbẹ̀rún méjìlélógójì [144,000] ní ìparí oṣù July, 2023.

Verses ten, eleven, and twelve of Daniel chapter eleven identify the Ukrainian War which began in 2014, and will end with a Russian victory, followed by the collapse of the current Russian confederacy, as typified by the collapse of the Soviet Union in 1989.

Ẹsẹ mẹ́wàá, mọ́kànlá, àti méjìlá nínú Danieli orí kọkànlá dá ogun Ukraine tí ó bẹ̀rẹ̀ ní ọdún 2014 mọ̀, tí yóò sì parí pẹ̀lú ìṣẹ́gun Rọ́ṣíà, lẹ́yìn èyí ni ìṣubú àpapọ̀ Rọ́ṣíà tó wà nísinsin yìí yóò tẹ̀lé, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ìṣubú Soviet Union ní ọdún 1989.

Verses thirteen through fifteen identify three lines of prophecy. The line of the healing of the papacy that begins when the whore of Tyre comes out of hiding is typified by verse fourteen, and its historical fulfillment is 200 BC, when pagan Rome came into prophetic history as the robbers of thy people, who exalt themselves, but fall.

Àwọn ẹsẹ̀ kẹtàlá títí dé kẹẹ́ẹ̀dógún ṣàfihàn ìlà àsọtẹ́lẹ̀ mẹ́ta. Ìlà ìwòsàn ti ìjọpápá tí ó bẹ̀rẹ̀ nígbà tí panṣágà Tírè jáde láti ibi ìfarapamọ́ ni a fi ẹsẹ̀ kẹrìnlá ṣàpẹẹrẹ, ìmúṣẹ̀ rẹ̀ sì nínú ìtàn ni ọdún 200 BC, nígbà tí Róòmù keferi wọ inú ìtàn àsọtẹ́lẹ̀ gẹ́gẹ́ bí àwọn ọlọ́ṣà àwọn ènìyàn rẹ, tí ń gbé ara wọn ga, ṣùgbọ́n tí wọ́n ṣubú.

In the three verses the prophetic line of apostate Republicanism is represented by the history of Antiochus III, who typifies the role of Trump as the eighth president, that is of the seven. The verses also identify the prophetic line of apostate Protestantism as represented by the history of the Maccabees.

Nínú àwọn ẹsẹ̀ mẹ́ta náà, a ṣàfihàn ìlà àsọtẹ́lẹ̀ ti Òmìnira Orílẹ̀-èdè Amẹ́ríkà tí ó ti yà kúrò nínú òtítọ́ nípasẹ̀ ìtàn Antiochus III, ẹni tí ó jẹ́ àpẹẹrẹ ipa Trump gẹ́gẹ́ bí ààrẹ̀ kẹjọ, ìyẹn ẹni tí ó jẹ́ nínú àwọn méje. Àwọn ẹsẹ̀ náà pẹ̀lú ń dá ìlà àsọtẹ́lẹ̀ ti Pùròtẹ́sítáǹtì tí ó ti yà kúrò nínú òtítọ́ mọ̀ gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ìtàn àwọn Maccabees.

The prophetic line of the true protestant horn that began as the Philadelphian movement of the Millerites, and that ends as the Philadelphian movement of the one hundred and forty-four thousand, is also to be laid over the hidden history of verse forty. The seven thunders of Revelation chapter ten is a symbol of both the Philadelphian movement of the Millerites and the one hundred and forty-four thousand. The sealing up of prophecy, and the unsealing of prophecy is accomplished by Christ, and when He does so, He portrays Himself as the Lion of the tribe of Judah. In chapter ten, the angel that Sister White says is “no less a personage than Jesus Christ” “cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices.”

Ìlà àsọtẹ́lẹ̀ ti iwo Pùròtẹ́sítáǹtì tòótọ́, tí ó bẹ̀rẹ̀ gẹ́gẹ́ bí ìṣísẹ̀ Filadẹ́lfíà ti àwọn Míléráítì, tí ó sì parí gẹ́gẹ́ bí ìṣísẹ̀ Filadẹ́lfíà ti ẹgbẹ̀rún mẹ́rìnlélógójì [144,000], ni a tún gbọdọ̀ gbé kalẹ̀ lórí ìtàn ìkọ̀kọ̀ ẹsẹ̀ ogójì. Àwọn àrá méje ti Ìfihàn orí kẹwàá jẹ́ ààmì fún mejeeji ìṣísẹ̀ Filadẹ́lfíà ti àwọn Míléráítì àti ti ẹgbẹ̀rún mẹ́rìnlélógójì. Dídì àsọtẹ́lẹ̀ mọ́, àti ṣíṣi àsọtẹ́lẹ̀ sílẹ̀ ni a ń ṣe nípasẹ̀ Kristi, àti nígbà tí Ó bá ṣe bẹ́ẹ̀, Ó ń fi ara Rẹ̀ hàn gẹ́gẹ́ bí Kìnnìún ẹ̀yà Júdà. Nínú orí kẹwàá, áńgẹ́lì tí Sister White sọ pé “kì í ṣe ẹni kékeré ju Jésù Kristi lọ” “ké pẹ̀lú ohùn ńlá, bí kìnnìún nígbà tí ó bá ń ké ramúramù: àti nígbà tí ó ti ké, àwọn àrá méje sọ ohùn wọn.”

Christ, as the Lion of the tribe of Judah, placed the seven thunders into prophetic history around the year 100, and He immediately sealed it up, for “when the seven thunders had uttered their voices,” John “was about to write: and” he “heard a voice from heaven saying,” “seal up those things which the seven thunders uttered, and write them not.”

Kristi, gẹ́gẹ́ bí Kìnnìún ẹ̀yà Júdà, fi àwọn àrá méje sínú ìtàn àsọtẹ́lẹ̀ ní àkókò tó sún mọ́ ọdún 100, ó sì di í mọ́lẹ̀ lẹ́sẹ̀kẹsẹ̀, nítorí pé, “nígbà tí àwọn àrá méje ti sọ ohùn wọn jáde,” Johanu “fẹ́rẹ̀ kọ ọ́ sílẹ̀: ṣùgbọ́n” ó “gbọ́ ohùn kan láti ọ̀run wí pé,” “dì í mọ́lẹ̀ ohun wọ̀nyí tí àwọn àrá méje sọ jáde, má sì kọ wọ́n sílẹ̀.”

The hidden history of verse forty is now being unsealed by the Lion of the tribe of Judah, and in that history the line of the true protestant horn is represented by the seven thunders. When the voice in the wilderness began to cry out in July 2023, the Lion of the tribe of Judah unsealed another revelation of what the “Seven Thunders” represent.

Ìtàn ìkọ̀kọ̀ ẹsẹ̀ ogójì ni a ń tú sílẹ̀ nísinsìnyí nípasẹ̀ Kìnnìún ẹ̀yà Júdà, àti nínú ìtàn yẹn, ìlà ìwo Pùròtẹ́sítáǹtì tòótọ́ ni a ṣojú fún nípasẹ̀ àrá méje. Nígbà tí ohùn inú aginjù bẹ̀rẹ̀ sí í ké jáde ní oṣù Keje ọdún 2023, Kìnnìún ẹ̀yà Júdà tú ìfihàn mìíràn sílẹ̀ nípa ohun tí “Àrá Méje” ń ṣojú fún.

The seven thunders represent the history from July 18, 2020, when the movement of the one hundred and forty-four thousand was slain in the streets, unto the soon coming Sunday law. The line of the seven thunders identifies “events,” that occur in that history. The first disappointment, is followed by the message of the Midnight Cry, and followed by the Sunday law. When Sister White identified the seven thunders, either as the history of the first and second angels, or as future events, in both representations she identified that they represent “events”.

Ààrá méje náà dúró fún ìtàn láti ọjọ́ kẹtàdínlógún, oṣù Keje, ọdún 2020, nígbà tí ìṣípò àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [ọgọ́rùn-ún kan àti ẹgbẹ̀rún mẹ́rìnlélógójì] ni a pa ní àwọn òpópónà, títí dé òfin Ọjọ́ Àìkú tí yóò dé láìpẹ́. Ìlà ààrá méje náà ń tọ́ka sí “àwọn ìṣẹ̀lẹ̀,” tí ń ṣẹlẹ̀ nínú ìtàn náà. Ìbànújẹ àkọ́kọ́ ni ìránṣẹ́ Ìkígbe Àárín Òru tẹ̀lé, lẹ́yìn èyí sì ni òfin Ọjọ́ Àìkú tẹ̀lé. Nígbà tí Sister White tọ́ka sí ààrá méje náà, yálà gẹ́gẹ́ bí ìtàn àwọn áńgẹ́lì kìíní àti kejì, tàbí gẹ́gẹ́ bí àwọn ìṣẹ̀lẹ̀ ọjọ́ iwájú, nínú ìṣàfihàn méjèèjì náà ó fi hàn pé wọ́n dúró fún “àwọn ìṣẹ̀lẹ̀.”

The Midnight Cry message may sound like something that is not an “event”, but in Millerite history the Exeter camp meeting from August 12 to 17, 1844 was an “event”, with several associated details connected with the event. Yet the arrival of the Midnight Cry message at the camp meeting was also a fulfillment of the parable of the ten virgins of Matthew twenty-five. The “event” of the Exeter camp meeting was a fulfillment of the seven thunders, but the parable of the ten virgins does not address those events, it addresses the “experience” of the virgins,

Ìhìn Ẹkún Òru lè dà bí ohun kan tí kì í ṣe “ìṣẹ̀lẹ̀” kan, ṣùgbọ́n nínú ìtàn àwọn ọmọlẹ́yìn Miller, àpéjọ àgọ́ Exeter láti ọjọ́ 12 títí dé 17 Oṣù Kẹjọ, 1844 jẹ́ “ìṣẹ̀lẹ̀” kan, pẹ̀lú ọ̀pọ̀ àlàyé tí ó ní ìbáṣepọ̀ pẹ̀lú ìṣẹ̀lẹ̀ náà. Síbẹ̀, dídé ìhìn Ẹkún Òru sí àpéjọ àgọ́ náà pẹ̀lú jẹ́ ìmúṣẹ òwe àwọn wúńdíá mẹ́wàá nínú Mátíù ogún-ún àti márùn-ún. “Ìṣẹ̀lẹ̀” àpéjọ àgọ́ Exeter jẹ́ ìmúṣẹ àwọn àrá méje, ṣùgbọ́n òwe àwọn wúńdíá mẹ́wàá kò sọ̀rọ̀ nípa àwọn ìṣẹ̀lẹ̀ wọ̀nyí; ó ń sọ̀rọ̀ nípa “ìrírí” àwọn wúńdíá náà,

“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

“Òwe àwọn wúńdíá mẹ́wàá nínú Mátíù 25 pẹ̀lú ń ṣàfihàn ìrírí àwọn ènìyàn Adventist.” The Great Controversy, 393.

Just as the seven thunders identify the parallel history of the movement of the first and third angels, so too the parable of the ten virgins also identifies the two parallel histories.

Gẹ́gẹ́ bí àrá méje ṣe ń dá ìtàn àfíwéra ìrìnàjò angẹli àkọ́kọ́ àti angẹli kẹta mọ̀, bẹ́ẹ̀ náà ni àpèjúwe àwọn wúńdíá mẹ́wàá sì ń dá àwọn ìtàn àfíwéra méjèèjì náà mọ̀ pẹ̀lú.

“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

“Wọ́n máa ń tọ́ka sí mi ní ọ̀pọ̀ ìgbà sí àpèjúwe àwọn wúńdíá mẹ́wàá, márùn-ún nínú wọn jẹ́ ọlọ́gbọ́n, márùn-ún sì jẹ́ aṣiwèrè. Àpèjúwe yìí ti ṣẹ, yóò sì ṣẹ dé ìṣísẹ̀ gẹ́gẹ́ bí a ti kọ ọ́ gan-an, nítorí ó ní ìṣàmúlò àkànṣe fún àkókò yìí, àti pé, bí ìhìnrere áńgẹ́lì kẹta, a ti mú un ṣẹ, yóò sì máa bá a lọ láti jẹ́ òtítọ́ ìsinsin yìí títí di ìparí àkókò.” Review and Herald, August 19, 1890.

The symbol of the seven thunders represents the “events” of the parallel histories, and the ten virgins represent the “experience” of the wise and foolish virgins in those two parallel histories. The Millerite experience, up until 1856, was the experience of Philadelphia, and the experience of the movement of the one hundred and forty-four thousand was the experience of Laodicea, up until shortly after July, 2023. In both histories wise and foolish virgins will be manifested at the arrival of the Midnight Cry message, for it is then that it will be seen who had the oil of preparation.

Àmì àwọn àrá méje náà dúró fún “àwọn ìṣẹ̀lẹ̀” inú àwọn ìtàn àfíwèránṣẹ́ méjèèjì náà, àti pé àwọn wúńdíá mẹ́wàá náà dúró fún “ìrírí” àwọn wúńdíá ọlọ́gbọ́n àti aṣiwèrè nínú àwọn ìtàn àfíwèránṣẹ́ méjèèjì náà. Ìrírí àwọn Millerite, títí di ọdún 1856, ni ìrírí Filadẹlfia, àti ìrírí ìṣísẹ̀ àwọn ẹgbẹ̀rún mẹ́rìnlélógójì àti ẹgbẹ̀rún mẹ́rin náà ni ìrírí Laodikea, títí dí ìgbà díẹ̀ lẹ́yìn Oṣù Keje, 2023. Nínú ìtàn méjèèjì náà, àwọn wúńdíá ọlọ́gbọ́n àti aṣiwèrè yóò farahàn nígbà dídé ìhìn iṣẹ́ Igbe Àárín Òru, nítorí nígbà náà ni a ó ti rí i pé ta ni ó ní òróró ìmúrasílẹ̀.

“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

“Ipo Ìjọ tí a ṣàpẹẹrẹ rẹ̀ nípa àwọn wúńdíá aṣiwèrè, ni a tún ń sọ̀rọ̀ nípa rẹ̀ gẹ́gẹ́ bí ipò Laodicea.” Review and Herald, August 19, 1890.

Those who refuse to eat the message that is in the hand of Michael the archangel who descended at the end of July, 2023 will remain in the condition of Laodicea, and those who take the little book and eat it will transition into the condition of Philadelphia. The condition of Laodicea represents a people, or person who Christ is outside of, yet seeking entrance, and the condition of Philadelphia is represented as the combination of Divinity with humanity. The seven thunders identify the “events” of the line of the true protestant horn that is placed into the hidden history of verse forty, beginning on July 18, 2020 and ending at the Sunday law.

Àwọn tí wọ́n kọ̀ láti jẹ ìfẹ̀rọ̀ṣẹ́ náà tí ó wà ní ọwọ́ Míkáẹ́lì olórí àwọn áńgẹ́lì, ẹni tí ó sọ̀kalẹ̀ ní òpin oṣù Keje, 2023, yóò wà ní ipò Laodíkea; àwọn tí wọ́n sì gba ìwé kékeré náà tí wọ́n jẹ ẹ́ yóò yí padà wọ ipò Filadelfia. Ipò Laodíkea dúró fún àwọn ènìyàn kan, tàbí ẹni kan tí Kristi wà níta rẹ̀, ṣùgbọ́n tí ó ń wá ọ̀nà láti wọlé; ipò Filadelfia sì ni a ṣàfihàn gẹ́gẹ́ bí ìpapọ̀ Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn. Àwọn àrá méje náà ń dá àwọn “ìṣẹ̀lẹ̀” ìlà ìwo ìfìwèránṣẹ́ òtítọ́ mọ̀, èyí tí a fi sínú ìtàn àṣírí ẹsẹ̀ ogójì, tí ó bẹ̀rẹ̀ ní July 18, 2020 tí ó sì parí ní òfin Ọjọ́-Ìsinmi.

The parable of the ten virgins identifies the “experience” of those called to be among the one hundred and forty-four thousand during that very same period. The “events” that identify the history of the one hundred and forty-four thousand from July 18, 2020 unto the Sunday law, and the “experience” of the two classes during that history is accompanied by the identification of the work that was and is assigned in those two parallel histories. The work is represented by the angels of Revelation fourteen, and the work of the Millerites was represented by the first and second angels, and the work of the one hundred and forty-four thousand is represented by the third angel.

Òwe àwọn wúńdíá mẹ́wàá náà fi “ìrírí” àwọn tí a pè láti wà láàárín ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin hàn ní àkókò kan náà gan-an. “Àwọn ìṣẹ̀lẹ̀” tí ń dá ìtàn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin mọ̀ láti July 18, 2020 títí dé òfin Ọjọ́ Àìkú, àti “ìrírí” àwọn ẹ̀ka méjèèjì ní àkókò ìtàn náà, ni a bá pọ̀ mọ́ ìdánimọ̀ iṣẹ́ tí a yàn nígbà náà tí a sì tún ń yàn nínú àwọn ìtàn méjèèjì wọ̀nyí tí wọ́n ń bá ara wọn lọ. Àwọn iṣẹ́ náà ni a ṣàpẹẹrẹ wọn nípasẹ̀ àwọn angẹli Ìfihàn orí kẹrìnlá, iṣẹ́ àwọn Millerite sì ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ angẹli kìíní àti èkejì, iṣẹ́ ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin sì ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ angẹli kẹta.

“I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.

“Mo ti ní àwọn àǹfààní iyebíye láti rí ìrírí gbà. Mo ti ní ìrírí nínú ìhìnrere àwọn áńgẹ́lì àkọ́kọ́, ẹlẹ́ẹ̀kejì, àti ẹlẹ́ẹ̀kẹta. A ṣàpèjúwe àwọn áńgẹ́lì náà gẹ́gẹ́ bí ẹni tí ń fò ní àárín ọ̀run, tí wọ́n ń kéde ìhìnrere ìkìlọ̀ kan sí ayé, tí ó sì ní ìbáṣepọ̀ tààrà pẹ̀lú àwọn ènìyàn tí ń gbé ní àwọn ọjọ́ ìkẹyìn nínú ìtàn ayé yìí. Kò sí ẹni tí ó ń gbọ́ ohùn àwọn áńgẹ́lì wọ̀nyí, nítorí wọ́n jẹ́ àmì àpẹẹrẹ láti ṣojú àwọn ènìyàn Ọlọ́run tí ń ṣiṣẹ́ ní ìṣọ̀kan pẹ̀lú àgbáyé ọ̀run. Àwọn ọkùnrin àti àwọn obìnrin, tí Ẹ̀mí Ọlọ́run ti mú mọ́lẹ̀, tí a sì ti yà wọ́n sọ́tọ̀ nípasẹ̀ òtítọ́, ń kéde àwọn ìhìnrere mẹ́ta náà ní ìtòlẹ́sẹẹsẹ wọn.” Life Sketches, 429.

The work given to God’s last-day people on September 11, 2001, at the beginning of the sealing time, is again given to God’s last-day people at the end of the sealing time, when Michael descended in July of 2023.

Iṣẹ́ tí a fi lé àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn lọ́wọ́ ní ọjọ́ kẹtàlá oṣù Kẹsàn-án, ọdún 2001, ní ìbẹ̀rẹ̀ àkókò dídìmọ́, ni a tún fi fún àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn ní òpin àkókò dídìmọ́, nígbà tí Míkáẹ́lì sọ̀kalẹ̀ ní oṣù Keje ọdún 2023.

“John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.

“Jòhánù rí ‘Áńgẹ́lì mìíràn sọ̀kalẹ̀ láti ọ̀run wá, ó ní agbára ńlá; gbogbo ayé sì tànmọ́lẹ̀ pẹ̀lú ògo rẹ̀.’ Ìfihàn 18:1. Iṣẹ́ náà ni ohùn àwọn ènìyàn Ọlọ́run tí ń kéde ìránṣẹ́ ìkìlọ̀ kan fún ayé.” The 1888 Materials, 926.

As with the “events” represented by the seven thunders, and the “experience” represented by the ten virgins, the work of the three angels represents two parallel histories.

Gẹ́gẹ́ bí ó ti rí pẹ̀lú “àwọn ìṣẹ̀lẹ̀” tí ààrá méje ṣàfihàn, àti “ìrírí” tí àwọn wúńdíá mẹ́wàá ṣàfihàn, iṣẹ́ àwọn áńgẹ́lì mẹ́ta ṣàfihàn àwọn ìtàn méjì tí ń lọ ní ìbámu.

“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 804.

“Ọlọ́run ti fi àwọn ìhìn iṣẹ́ Ìfihàn 14 sí ipò wọn nínú ìlà àsọtẹ́lẹ̀, iṣẹ́ wọn kì yóò sì dáwọ́ dúró títí di ìparí ìtàn ayé yìí. Ìhìn iṣẹ́ áńgẹ́lì kìn-ín-ní àti èkejì ṣì jẹ́ òtítọ́ fún àkókò yìí, wọ́n sì ní láti máa lọ ní ìbámu pẹ̀lú èyí tí ó tẹ̀ lé e. Áńgẹ́lì kẹta ń kéde ìkìlọ̀ rẹ̀ pẹ̀lú ohùn ńlá. ‘Lẹ́yìn nǹkan wọ̀nyí,’ ni Johanu sọ, ‘mo rí áńgẹ́lì mìíràn sọ̀kalẹ̀ láti ọ̀run wá, ẹni tí ó ní agbára ńlá, a sì tan ayé náà mọ́lẹ̀ pẹ̀lú ògo rẹ̀.’ Nínú ìmólẹ̀ yìí, ìmọ́lẹ̀ gbogbo àwọn ìhìn iṣẹ́ mẹ́tẹ̀ẹ̀ta náà ni a darapọ̀.” The 1888 Materials, 804.

In verses thirteen through fifteen of Daniel eleven the prophetic work of the line of apostate protestantism (the Maccabees), apostate republicanism (Antiochus III) and the whore of Tyre (the robbers of thy people) is identified. In that very same history, the prophetic lines of the true protestant horn of the one hundred and forty-four thousand identifies their work, “experience”, and the “events” that occur among God’s last-day people. The line of the true protestant horn is represented as the seven thunders, which is the only prophecy in the book of Revelation that is identified as being sealed up. Just before probation closes the command comes from the Lion of the tribe of Judah, the One who sealed up the prophecy of the seven thunders, to unseal the prophecies of this book.

Nínú ẹsẹ̀ kẹtàlá títí dé kẹẹ́ẹ̀dógún ti Dáníẹ́lì mọ́kànlá, a ṣe ìdánimọ̀ iṣẹ́ àsọtẹ́lẹ̀ ti ìlà Pùròtẹ́sítáǹtì aláyẹ̀yẹ̀ (àwọn Maccabees), ìjọba olómìnira aláyẹ̀yẹ̀ (Antiochus III), àti àgbèrè Tírè (àwọn ọlọ́ṣà ènìyàn rẹ). Nínú ìtàn kan náà gan-an, àwọn ìlà àsọtẹ́lẹ̀ ti ìwo Pùròtẹ́sítáǹtì tòótọ́ ti ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún àti mẹ́rìnlélógójì ń ṣe ìdánimọ̀ iṣẹ́ wọn, “ìrírí”, àti “àwọn ìṣẹ̀lẹ̀” tí ó ṣẹlẹ̀ láàárín àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn. A ṣojú fún ìlà ìwo Pùròtẹ́sítáǹtì tòótọ́ gẹ́gẹ́ bí àwọn àrá méje, èyí tí í ṣe àsọtẹ́lẹ̀ kan ṣoṣo nínú ìwé Ìṣípayá tí a fi hàn pé a ti dì í mọ́. Kété ṣáájú kí àkókò ìdánwò tó parí ni àṣẹ náà wá láti ọ̀dọ̀ Kìnnìún ẹ̀yà Júdà, Ẹni tí ó dì àsọtẹ́lẹ̀ àwọn àrá méje náà mọ́, pé kí a tú àwọn àsọtẹ́lẹ̀ inú ìwé yìí sílẹ̀.

The unsealing of the seven thunders at the end of the sealing time of the one hundred and forty-four thousand, that was prefigured by the unsealing of the seven thunders at the beginning of the sealing time, is to be applied (line upon line) to that portion of the book of Daniel that relates to the last days, and that portion is the hidden history of verse forty. When that unsealing is fully accomplished, as represented by the opening of the seventh seal, God will pour out the fire of His Holy Spirit upon the one hundred and forty-four thousand, as He did with the disciples at Pentecost. Pentecost aligns with the soon coming Sunday law.

Ìṣípayá àwọn àrá méje ní òpin àkókò ìdìmọ̀lẹ̀ àwọn ẹgbẹ̀rún ọgọ́rùn-ún méjìlélógójì [144,000], èyí tí a ti ṣàfihàn ṣáájú rẹ̀ nípasẹ̀ ìṣípayá àwọn àrá méje ní ìbẹ̀rẹ̀ àkókò ìdìmọ̀lẹ̀ náà, ni a gbọdọ̀ fi kàn án (ìlà lórí ìlà) sí apá náà nínú ìwé Dáníẹ́lì tí ó ní í ṣe pẹ̀lú àwọn ọjọ́ ìkẹyìn, apá náà sì ni ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ ogójì. Nígbà tí ìṣípayá náà bá ṣẹ ní kíkún, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nípasẹ̀ ṣíṣi èdìdì keje, Ọlọ́run yóò tú iná Ẹ̀mí Mímọ́ Rẹ̀ sórí àwọn ẹgbẹ̀rún ọgọ́rùn-ún méjìlélógójì [144,000], gẹ́gẹ́ bí Ó ti ṣe pẹ̀lú àwọn ọmọ-ẹ̀yìn ní Pẹ́ńtíkọ́stì. Pẹ́ńtíkọ́stì bá òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́ mu.

“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

“Pẹ̀lú ìfẹ́-ọkàn gidi ni mo fi ń retí àkókò náà nígbà tí àwọn ìṣẹ̀lẹ̀ ọjọ́ Pẹ́ńtẹ́kọ́sì yóò tún ṣẹlẹ̀ pẹ̀lú agbára tí ó pọ̀ sí i ju ti ìgbà náà lọ. Johanu wí pé, ‘Mo sì rí angẹli mìíràn sọ̀kalẹ̀ láti ọ̀run wá, ẹni tí ó ní agbára ńlá; a sì fi ògo rẹ̀ tan ayé náà mọ́lẹ̀.’ Nígbà náà, gẹ́gẹ́ bí ó ti rí ní àkókò Pẹ́ńtẹ́kọ́sì, àwọn ènìyàn yóò gbọ́ òtítọ́ tí a ń sọ fún wọn, olúkúlùkù ní èdè tirẹ̀.”

“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

“Ọlọ́run lè mí ìyè tuntun sínú gbogbo ọkàn tí ó fẹ́ láti sìn ín ní òtítọ́, ó sì lè fi ẹyin iná alààyè láti orí pẹpẹ kan àwọn ètè, kí ó sì mú kí wọ́n di ọlọ́rọ̀ ọ̀rọ̀ nínú ìyìn Rẹ̀. Ẹgbẹẹgbẹ̀rún ohùn ni a ó fi agbára kún láti kéde àwọn òtítọ́ àgbàyanu ti Ọ̀rọ̀ Ọlọ́run. Ahọ́n tí ń gbóná ni a ó tú sílẹ̀, a ó sì fún ẹni ìtìjú ní agbára láti jẹ́rìí òtítọ́ ní ìgboyà. Kí Olúwa ràn àwọn ènìyàn Rẹ̀ lọ́wọ́ láti wẹ tẹ́ńpìlì ọkàn mọ́ kúrò nínú gbogbo èérí, àti láti pa ìsopọ̀ tímọ́tímọ́ bẹ́ẹ̀ mọ́ pẹ̀lú Rẹ̀, kí wọ́n lè di alábápín nínú òjò ìkẹyìn nígbà tí a bá dà á jáde.” Review and Herald, July 20, 1886.

The beginning of the sealing time illustrates the end of the sealing time. In the beginning the latter rain was poured out in measure, and at the end it is poured out without measure. The angel that came down on September 11, 2001 is the same angel that descended at the end of July, 2023. The history of Pentecost began at the resurrection of Christ, and the ending of the perfect fulfillment of Pentecost is at the resurrection of the one hundred and forty-four thousand.

Ìbẹ̀rẹ̀ àkókò ìdìdì fihàn òpin àkókò ìdìdì. Ní ìbẹ̀rẹ̀, a da òjò ìkẹyìn sílẹ̀ ní ìwọ̀n; ní òpin sì ni a dà á sílẹ̀ láìsí ìwọ̀n. Áńgẹ́lì tí ó sọ̀ kalẹ̀ ní September 11, 2001 ni áńgẹ́lì kan náà tí ó sọ̀kalẹ̀ ní òpin July, 2023. Ìtàn Pentecost bẹ̀rẹ̀ ní àjíǹde Kristi, òpin ìmúṣẹ pípé Pentecost sì wà ní àjíǹde ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin.

“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

“Iṣe Kristi ní fífún àwọn ọmọ-ẹ̀yìn rẹ̀ ní Ẹ̀mí Mímọ́ nípa mímí lé wọn lórí, àti ní pípín àlàáfíà rẹ̀ fún wọn, dàbí díẹ̀ lára àwọn ìsàlẹ̀ ojú òjò ṣáájú àkúnya òjò púpọ̀ tí a máa fi fún ní ọjọ́ Pẹ́ńtíkọ́sì.” Spirit of Prophecy, volume 3, 243.

Christ breathed upon His disciples after He was resurrected, just after He had ascended to His father. When He descended from meeting His father, He appeared to the disciples and breathed upon them a “few drops” that preceded the “plentiful showers of Pentecost.” The few drops represent the beginning of the sealing time, and the plentiful showers represent the ending. The beginning of the sealing time is repeated at the end, and just as Christ breathed upon His disciples at the beginning of the Pentecostal period, He breathed upon His last-day people at the ending of that period.

Kristi mí sí àwọn ọmọ-ẹ̀yìn Rẹ̀ lẹ́yìn ìjíǹde Rẹ̀, lẹ́sẹ̀kẹsẹ̀ lẹ́yìn tí Ó ti gòkè lọ sódò Baba Rẹ̀. Nígbà tí Ó sọ̀kalẹ̀ láti ìpàdé pẹ̀lú Baba Rẹ̀, Ó farahàn àwọn ọmọ-ẹ̀yìn náà, Ó sì mí “àwọn silė díẹ̀” sí wọn, èyí tí ó ṣáájú “àwọn ìrọ̀jò púpọ̀ ti Pẹntikosti.” Àwọn silė díẹ̀ náà dúró fún ìbẹ̀rẹ̀ àkókò ìdìdì, àwọn ìrọ̀jò púpọ̀ náà sì dúró fún òpin rẹ̀. Ìbẹ̀rẹ̀ àkókò ìdìdì ni a tún ṣe ní òpin, àti gẹ́gẹ́ bí Kristi ti mí sí àwọn ọmọ-ẹ̀yìn Rẹ̀ ní ìbẹ̀rẹ̀ àkókò Pẹntikosti, bẹ́ẹ̀ náà ni Ó mí sí àwọn ènìyàn Rẹ̀ ti ọjọ́ ìkẹyìn ní òpin àkókò náà.

“The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.

“Ó ṣe pàtàkì kí Ẹ̀mí Mímọ́ Ọlọ́run mí sórí àwọn egungun gbígbẹ náà, kí wọ́n lè bẹ̀rẹ̀ sí í ṣiṣẹ́, bí ẹni pé nípa àjíǹde láti inú òkú.” Bible Training School, December 1, 1903.

The death of the two witnesses includes the fact that those who proclaimed the false message of Nashville and July 18, 2020, did so as Laodiceans. The resurrection of the dead dry bones represents a transition from the condition of Laodicea, which is a condition of death, unto the condition of Philadelphia, which is life. The breath that produces the resurrection and transition is a prophetic message.

Ikú àwọn ẹlẹ́rìí méjèèjì náà ní nínú rẹ̀ òtítọ́ yìí pé àwọn tí wọ́n kéde ìránṣẹ́ èké ti Nashville àti July 18, 2020, ṣe bẹ́ẹ̀ gẹ́gẹ́ bí àwọn Laodicea. Àjíǹde àwọn egungun gbígbẹ tí ó ti kú dúró fún ìyípadà láti ipò Laodicea, èyí tí í ṣe ipò ikú, sí ipò Philadelphia, èyí tí í ṣe ìyè. Ẹ̀mí tí ń mú àjíǹde àti ìyípadà náà wá jẹ́ ìránṣẹ́ àsọtẹ́lẹ̀.

“What power must we have from God that icy hearts, having only a legal religion, should see the better things provided for them—Christ and His righteousness! A life-giving message was needed to give life to the dry bones.” Manuscript Releases, volume 12, 205.

“Agbára wo ni a kò gbọ́dọ̀ ní láti ọ̀dọ̀ Ọlọ́run kí àwọn ọkàn tí ó ti di yìnyín, tí wọ́n ní ẹ̀sìn òfin nìkan, lè rí àwọn ohun tí ó sàn jùlọ tí a pèsè fún wọn—Kristi àti òdodo Rẹ̀! A nílò ọ̀rọ̀ ìhìnrere tí ń fi ìyè fúnni láti fi ìyè fún àwọn egungun gbígbẹ.” Manuscript Releases, ìdìpọ̀ 12, 205.

The period between Christ’s resurrection was broken into two periods, the first being forty days, when He then ascended, followed by ten days in advance of Pentecost. Forty is a symbol of the wilderness, as is three and a half days or twelve hundred and sixty years or days.

Àkókò tí ó wà láàárín àjíǹde Kristi ni a pín sí àkókò méjì, àkọ́kọ́ jẹ́ ogójì ọjọ́, nígbà tí Ó sì gòkè lọ lẹ́yìn náà, èyí tí ọjọ́ mẹ́wàá sì tẹ̀ lé e ṣáájú Pẹ́ńtíkọ́sì. Ogójì jẹ́ àmì aṣojú aginjù, gẹ́gẹ́ bí ọjọ́ mẹ́ta àtààbọ̀ tàbí ẹgbẹ̀rún kan ó lé igba méjì ọdún mẹ́rìndínlọ́gọ́ta tàbí ọjọ́ ṣe rí.

When Michael descended in July of 2023, the three and a half days of death in the streets ended as Christ began the work of combining His Divinity with humanity among the one hundred and forty-four thousand. That work was represented by the ten days in advance of Pentecost, where sin was put away and unity among the brethren was established. Ten represents a testing process, and the testing process ended at Pentecost, which represents the Sunday law.

Nígbà tí Míkáẹ́lì sọ̀kalẹ̀ ní oṣù Keje ọdún 2023, ọjọ́ mẹ́ta àtààbọ̀ ti ikú ní àwọn òpópónà parí bí Kristi ti bẹ̀rẹ̀ iṣẹ́ ìṣọ̀kan Òrìṣà Rẹ̀ pẹ̀lú ẹ̀dá ènìyàn láàárín ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì. Iṣẹ́ náà ni a ṣojú rẹ̀ nípasẹ̀ ọjọ́ mẹ́wàá tí ó ṣáájú Pẹ́ńtíkọ́sítì, níbi tí a ti mú ẹ̀ṣẹ̀ kúrò, tí a sì fi ìṣọ̀kan múlẹ̀ láàárín àwọn arákùnrin. Mẹ́wàá ń ṣojú ìlànà ìdánwò kan, ìlànà ìdánwò náà sì parí ní Pẹ́ńtíkọ́sítì, èyí tí ó ń ṣojú òfin Ọjọ́-Àìkú.

At the very same history in verse forty where eight Persian kings and the history of the league between the Jews and Rome represents the testing process of the image of the beast, the testing process of the virgins is illustrated in the ten days leading to Pentecost. The apostate horns of protestantism and republicanism join together in that history to form the image of the beast, while the true protestant horn joins their humanity with Christ’s Divinity, thus forming the image of Christ in a process that separates two classes of worshippers.

Ní ìtàn kan náà gẹ́gẹ́ bí ẹsẹ̀ ogójì ṣe fi hàn, níbi tí àwọn ọba Pérsia mẹ́jọ àti ìtàn àdéhùn láàárín àwọn Júù àti Róòmù ti ń ṣojú ìlànà ìdánwò àwòrán ẹranko náà, níbẹ̀ ni a tún fi ìlànà ìdánwò àwọn wúńdíá hàn nínú ọjọ́ mẹ́wàá tí ó ṣáájú Pẹ́ńtẹ́kọ́sì. Àwọn ìwo apẹ̀yìndà ti Pùrótẹ́sítáǹtìsìmù àti ìṣèlú olómìnira darapọ̀ mọ́ra nínú ìtàn náà láti dá àwòrán ẹranko náà sílẹ̀, nígbà tí ìwo Pùrótẹ́sítáǹtì tòótọ́ ń so ẹ̀dá ènìyàn wọn pọ̀ mọ́ Ìwà-Ọlọ́run Kristi, báyìí ni ó ṣe ń dá àwòrán Kristi sílẹ̀ nínú ìlànà kan tí ó ń ya àwọn ẹ̀ka méjì ti àwọn olùjọsìn sọ́tọ̀.

The historical events represented as seven thunders are unsealed in the history represented by verses thirteen to fifteen of Daniel eleven, and together they are aligned with the hidden history of verse forty which concludes at the soon coming Sunday law, where probation for Sabbath-keepers closes.

Àwọn ìṣẹ̀lẹ̀ ìtàn tí a ṣàpẹẹrẹ gẹ́gẹ́ bí ààrá méje ni a tú sílẹ̀ nínú ìtàn tí a ṣàfihàn nínú ẹsẹ̀ kẹtàlá sí kẹẹ̀ẹ́dógún ti Danieli mọ́kànlá, àti pé, papọ̀, a mú wọn bámu pẹ̀lú ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ ogójì, èyí tí ó parí ní òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́, níbi tí àkókò ìdánwò fún àwọn olùṣọ́-ìsinmi Sábáàtì ti dé òpin.

“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

“Lẹ́ẹ̀kansi, àwọn àkàwé wọ̀nyí ń kọ́ni pé kò ní sí àkókò ìdánwò mọ́ lẹ́yìn ìdájọ́. Nígbà tí iṣẹ́ ìhìnrere bá parí, ní kánkán ni ìyapa yóò tẹ̀ lé e láàárín ẹni rere àti ẹni búburú, a sì ti fi ìpín ayànmọ́ ẹ̀gbẹ́ kọ̀ọ̀kan múlẹ̀ títí láé.” Christ’s Object Lessons, 123.

The separation of the wise and foolish, the Laodiceans and Philadelphians or the wheat and the tares is accomplished by the angels.

Ìyàtọ̀ láàárín àwọn ọlọ́gbọ́n àti aṣiwèrè, àwọn ará Laodikea àti Filadelfia, tàbí alíkámà àti èpò búburú, ni àwọn áńgẹ́lì ń ṣe.

“Let both tares and wheat grow together until the harvest. Then it is the angels that do the work of separation.” Selected Messages, book 2, 69.

“Ẹ jẹ́ kí èpò àti àlìkámà méjèèjì dagba pọ̀ títí di ìkórè. Nígbà náà ni àwọn áńgẹ́lì yóò ṣe iṣẹ́ ìyàtọ̀.” Selected Messages, ìwé 2, 69.

The message that is unsealed just before probation closes identifies the work of the people of God, as represented by the angels. The message contained in these articles is now being published around the planet in over sixty languages (tongues). This is now being accomplished just before probation closes, and it is the work of God’s last day people to present this message. The message identifies the events represented as seven thunders, and the work of understanding and presenting the message produces the experience of the wise virgins.

Ifiranṣẹ tí a tú ìdì rẹ̀ sílẹ̀ kété ṣáájú kí àkókò ìdánwò tó parí ń fi iṣẹ́ àwọn ènìyàn Ọlọ́run hàn, gẹ́gẹ́ bí a ti ṣojú wọn nípasẹ̀ àwọn áńgẹ́lì. Ifiranṣẹ tí ó wà nínú àwọn àpilẹ̀kọ wọ̀nyí ni a ń tẹ̀ jáde káàkiri ayé nísinsìnyí ní èdè (ahọ́n) tó ju ọgọ́ta lọ. Èyí ni a ń mú ṣẹ nísinsìnyí kété ṣáájú kí àkókò ìdánwò tó parí, àti pé iṣẹ́ àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn ni láti gbé ifiranṣẹ yìí kalẹ̀. Ifiranṣẹ náà ń fi àwọn ìṣẹ̀lẹ̀ tí a ṣojú wọn gẹ́gẹ́ bí ààrá méje hàn, iṣẹ́ sì ni lílóye àti fífi ifiranṣẹ náà hàn ń mú ìrírí àwọn wúńdíá ọlọ́gbọ́n wá.

We will continue this study in the next article.

A ó máa bá ìkẹ́kọ̀ọ́ yìí lọ nínú àpilẹ̀kọ tó kàn.

“In the visions of the night a very impressive scene passed before me. I saw an immense ball of fire fall among some beautiful mansions, causing their instant destruction. I heard someone say: ‘We knew that the judgments of God were coming upon the earth, but we did not know that they would come so soon.’ Others, with agonized voices, said: ‘You knew! Why then did you not tell us? We did not know.’ On every side I heard similar words of reproach spoken.

“Nínú àwọn ìran òru, ìṣẹ̀lẹ̀ kan tí ó lágbára gan-an kọjá níwájú mi. Mo rí bọ́ọ̀lù iná ńlá kan ṣubú sí àárín àwọn ilé ológo kan tí ó lẹ́wà, ó sì fa ìparun wọn lójijì. Mo gbọ́ ẹnìkan wí pé: ‘A mọ̀ pé àwọn ìdájọ́ Ọlọ́run ń bọ̀ sórí ayé, ṣùgbọ́n a kò mọ̀ pé wọn yóò dé kíákíá tó bẹ́ẹ̀.’ Àwọn mìíràn, pẹ̀lú ohùn ìrora gbígbóná, wí pé: ‘Ẹ̀yin mọ̀! Kí ló dé tí ẹ kò fi sọ fún wa nígbà náà? Àwa kò mọ̀.’ Ní gbogbo ọ̀nà, mo gbọ́ àwọn ọ̀rọ̀ ẹ̀gàn irú bẹ́ẹ̀ ni a ń sọ.”

“In great distress I awoke. I went to sleep again, and I seemed to be in a large gathering. One of authority was addressing the company, before whom was spread out a map of the world. He said that the map pictured God’s vineyard, which must be cultivated. As light from heaven shone upon anyone, that one was to reflect the light to others. Lights were to be kindled in many places, and from these lights still other lights were to be kindled.

“Nínú ìpọ́njú ńlá ni mo jí. Mo tún lọ sùn, ó sì dàbí ẹni pé mo wà nínú àpéjọ ńlá kan. Ẹni kan tí ó ní àṣẹ ń bá ẹgbẹ́ náà sọ̀rọ̀, níwájú ẹni tí a ti tẹ́ àwòrán ilẹ̀ ayé sílẹ̀. Ó sọ pé àwòrán náà ṣàfihàn ọgbà àjàrà Ọlọ́run, èyí tí a gbọ́dọ̀ gbin tí a sì gbọ́dọ̀ tọ́jú. Bí ìmọ́lẹ̀ láti ọ̀run bá tàn sórí ẹnikẹ́ni, ẹni náà ní láti tan ìmọ́lẹ̀ náà sí àwọn ẹlòmíràn. A ní láti mú kí àwọn ìmọ́lẹ̀ máa jóná ní ọ̀pọ̀lọpọ̀ ibi, àti láti inú àwọn ìmọ́lẹ̀ wọ̀nyí ni a tún gbọdọ̀ mú kí àwọn ìmọ́lẹ̀ mìíràn jóná.”

“The words were repeated: ‘Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden underfoot of men. Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:13–16.

A tún sọ àwọn ọ̀rọ̀ náà pé: “Ẹ̀yin ni iyọ̀ ayé: ṣùgbọ́n bí iyọ̀ bá ti pàdánù adùn rẹ̀, kí ni a ó fi tún un yọ̀? Látìgbà náà lọ, kò tún yẹ fún nǹkan kan mọ́, bí kò ṣe kí a sọ ọ́ nù, kí ènìyàn sì máa tẹ̀ ẹ́ lábẹ́ ẹsẹ̀. Ẹ̀yin ni ìmọ́lẹ̀ ayé. Ìlú tí a kọ́ sórí òkè kò lè fara sin. Bẹ́ẹ̀ ni àwọn ènìyàn kì í tan àtùpà, kí wọ́n sì fi í sábẹ́ ìwọ̀n, bí kò ṣe sórí ọ̀pá àtùpà; ó sì ń tan ìmọ́lẹ̀ fún gbogbo àwọn tí ń bẹ nínú ilé. Nítorí náà, ẹ jẹ́ kí ìmọ́lẹ̀ yín máa tàn bẹ́ẹ̀ níwájú àwọn ènìyàn, kí wọ́n lè rí iṣẹ́ rere yín, kí wọ́n sì yin Baba yín tí ń bẹ ní ọ̀run lógo.” Matteu 5:13–16.

“I saw jets of light shining from cities and villages, and from the high places and the low places of the earth. God’s word was obeyed, and as a result there were memorials for Him in every city and village. His truth was proclaimed throughout the world.

“Mo rí àwọn ìṣàn ìmọ́lẹ̀ tí ń tàn láti inú àwọn ìlú ńlá àti abúlé, àti láti àwọn ibi gíga àti àwọn ibi pẹ̀tẹ́lẹ̀ ayé. Wọ́n gbọ́rọ̀ sí ọ̀rọ̀ Ọlọ́run, àti nítorí èyí, àwọn ààyè ìrántí wà fún Un ní gbogbo ìlú ńlá àti abúlé. A ti kéde òtítọ́ Rẹ̀ káàkiri ayé.”

“Then this map was removed and another put in its place. On it light was shining from a few places only. The rest of the world was in darkness, with only a glimmer of light here and there. Our Instructor said: ‘This darkness is the result of men’s following their own course. They have cherished hereditary and cultivated tendencies to evil. They have made questioning and faultfinding and accusing the chief business of their lives. Their hearts are not right with God. They have hidden their light under a bushel.’

“Nígbà náà ni a yọ máàpù yìí kúrò, a sì fi òmíràn sí ipò rẹ̀. Lórí rẹ̀, ìmọ́lẹ̀ ń tàn láti àwọn ibi díẹ̀ péré. Gbogbo ìyókù ayé wà nínú òkùnkùn, pẹ̀lú ìmọ́lẹ̀ kékeré tí ń yọ níhìn-ín níbẹ̀. Olùkọ́ wa sọ pé: ‘Òkùnkùn yìí jẹ́ àbájáde bí ènìyàn ṣe tẹ̀lé ọ̀nà tiwọn. Wọ́n ti bojú tó ìfẹ́kúfẹ̀ẹ́ àjogúnbá àti àwọn ìwà búburú tí wọ́n ti mú dàgbà. Wọ́n ti sọ ìbéèrè aláìgbàgbọ́, ìwádìí ẹ̀sùn, àti ẹ̀sùn-sísùn di iṣẹ́ pàtàkì jùlọ nínú ìgbésí ayé wọn. Ọkàn wọn kò tọ́ níwájú Ọlọ́run. Wọ́n ti fi ìmọ́lẹ̀ wọn sábẹ́ òṣùwọ̀n.’”

“If every soldier of Christ had done his duty, if every watchman on the walls of Zion had given the trumpet a certain sound, the world might ere this have heard the message of warning. But the work is years behind. While men have slept, Satan has stolen a march upon us.” Testimonies, volume 9, 28, 29.

“Bí gbogbo ọmọ-ogun Kristi bá ti ṣe ojúṣe rẹ̀, bí gbogbo olùṣọ́ lórí ògiri Sioni bá ti fún ìpè ní ohun tí ó dájú, ayé ìbá ti gbọ́ ìrántí ìkìlọ̀ náà télẹ̀ rí. Ṣùgbọ́n iṣẹ́ náà ti pẹ́ lẹ́yìn fún ọ̀pọ̀ ọdún. Nígbà tí àwọn ènìyàn ti sùn, Satani ti gba ànfàní lórí wa ní ọgbọ́n.” Testimonies, volume 9, 28, 29.