We are now identifying that one of the events represented by the seven thunders is the work of Christ gathering His people a second time, which He began to do in July, 2023. Millerite history identifies that this work is accomplished with the warfare of Islam as the backdrop of the message.

A ti ń mọ̀ nísinsìnyí pé ọ̀kan lára àwọn ìṣẹ̀lẹ̀ tí àrá méje náà dúró fún ni iṣẹ́ Kristi ní kíkójọ àwọn ènìyàn Rẹ̀ ní ìgbà kejì, èyí tí Ó bẹ̀rẹ̀ sí í ṣe ní July, 2023. Ìtàn àwọn Millerite fi hàn pé iṣẹ́ yìí ni a ń mú ṣẹ pẹ̀lú ogun Islam gẹ́gẹ́ bí àbẹ́lẹ̀ ìránṣẹ́ náà.

The message is the Revelation of Jesus Christ, which is unsealed just before probation closes, but that message is carried by (placed within the context of) the message of the third woe. At the very time the Lord was stretching His hand a second time in 1849, Sister White was commenting upon the shaking of the angry nations, which is a symbol of Islam.

Ìhìnrere náà ni Ìfihàn Jésù Krísti, tí a tú ìdì rẹ̀ sílẹ̀ díẹ̀ kí àkókò àánú tó dópin, ṣùgbọ́n a gbé ìhìnrere náà lọ nípasẹ̀ (a sì fi sí inú àyíká) ìhìnrere ègbé kẹta. Ní àkókò gan-an tí Olúwa ń na ọwọ́ Rẹ̀ jáde ní ìgbà kejì ní ọdún 1849, Sister White ń sọ̀rọ̀ lórí ìrìwìrì àwọn orílẹ̀-èdè tí ó bínú, èyí tí ó jẹ́ àpẹẹrẹ àmì Islam.

“December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.

“Ní ọjọ́ kẹrìndínlógún, oṣù Kejìlá, ọdún 1848, Olúwa fi ìran kan hàn mí nípa ìgbọnrìgbì ti agbára àwọn ọ̀run. Mo rí i pé nígbà tí Olúwa sọ pé ‘ọ̀run,’ ní fífún àwọn àmì tí Mátíù, Máàkù, àti Lúùkù kọ sílẹ̀, ọ̀run ni Ó túmọ̀ sí; àti nígbà tí Ó sọ pé ‘ayé’ ayé ni Ó túmọ̀ sí. Agbára ọ̀run ni oòrùn, òṣùpá, àti àwọn ìràwọ̀. Wọ́n ń ṣàkóso ní àwọn ọ̀run. Agbára ayé ni àwọn tí ń ṣàkóso lórí ayé. A ó mì agbára ọ̀run nípa ohùn Ọlọ́run. Nígbà náà ni a ó mú oòrùn, òṣùpá, àti àwọn ìràwọ̀ kúrò ní ipò wọn. Wọn kì yóò kọjá lọ, ṣùgbọ́n a ó mì wọ́n nípa ohùn Ọlọ́run.

“Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

“Àwọsánmà dúdú, tó níwúwo sì dìde, wọ́n sì kọlù ara wọn. Afẹ́fẹ́ ayé yà, ó sì yí sẹ́yìn; lẹ́yìn náà a lè wo sókè nípasẹ̀ àyè tí ó ṣí sílẹ̀ nínú Orion, ibẹ̀ ni ohùn Ọlọ́run ti wá. Ìlú Mímọ́ yóò sọ̀kalẹ̀ nípasẹ̀ àyè tí ó ṣí sílẹ̀ náà. Mo rí i pé agbára ayé ní àkókò yìí ni a ń mì, àti pé àwọn ìṣẹ̀lẹ̀ ń bọ̀ ní ìtòlẹ́sẹẹsẹ. Ogun, àti ìròyìn ogun, idà, ìyàn, àti àjàkálẹ̀-àrùn ni yóò kọ́kọ́ mì agbára ayé, lẹ́yìn náà ohùn Ọlọ́run yóò mì oòrùn, òṣùpá, àti àwọn ìràwọ̀, àti ilẹ̀ ayé yìí pẹ̀lú. Mo rí i pé jíjì agbára ní Yúróòpù kì í ṣe, gẹ́gẹ́ bí àwọn kan ti ń kọ́ni, jíjì agbára ọ̀run, bí kò ṣe jíjì àwọn orílẹ̀-èdè tí ìbínú gbóná nínú wọn.” Early Writings, 41.

The historians confirm that what was shaking the nations of Europe in 1848, was the activities of the armies of Islam, for prophetically they are symbolized as the power that angers the nations. In the first witness to the Lord stretching out His hand a second time in the history of 1840 to 1844, the message of the Midnight Cry arrived at the Exeter camp meeting. From there unto October 22, 1844 the message swept across the eastern seaboard of the United States like a tidal wave. That movement had been typified by Christ’s triumphal entry into Jerusalem, and it was an ass that carried Christ into Jerusalem.

Àwọn akọ̀rìn-itan fi ìdí rẹ̀ múlẹ̀ pé ohun tí ń mì àwọn orílẹ̀-èdè Europe ní ọdún 1848 ni iṣẹ́ àwọn ọmọ-ogun Islam, nítorí ní ti àsọtẹ́lẹ̀ a ṣe àpèjúwe wọn gẹ́gẹ́ bí agbára tí ń mú kí àwọn orílẹ̀-èdè bínú. Nínú ẹ̀rí àkọ́kọ́ sí Olúwa tí ó na ọwọ́ Rẹ̀ jáde lẹ́ẹ̀kejì nínú ìtàn ọdún 1840 sí 1844, ìránṣẹ́ Igbe Òru dé sí àpéjọ àgọ́ Exeter. Láti ibẹ̀ títí dé October 22, 1844, ìránṣẹ́ náà gbá káàkiri etíkun ìlà-oòrùn ti United States bí ìgbì omi okun. A ti ṣe àfihàn ìṣísẹ̀ náà ṣáájú nípasẹ̀ ìwọlé ìṣẹ́gun Kristi sí Jerusalem, ó sì jẹ́ kẹ́tẹ́kẹ́tẹ́ ni ó gbé Kristi wọ Jerusalem.

The message of the Midnight Cry represents the entire prophetic message of the Revelation of Jesus Christ, but that Revelation is placed within the context of Islam of the third woe angering the nations, for it is Islam that carries the message that is the Revelation of Jesus Christ. Jesus is the Lion of the tribe of Judah, and He is bound to the message of the “ass.”

Ìránṣẹ́ Ẹkún Ọ̀gànjọ́ dúró fún gbogbo ìránṣẹ́ àsọtẹ́lẹ̀ ti Ìfihàn Jésù Kristi, ṣùgbọ́n a gbé Ìfihàn náà sínú àyíká Ìsílámù ti ìbànújẹ kẹta tí ń mú àwọn orílẹ̀-èdè bínú, nítorí pé Ìsílámù ni ó gbé ìránṣẹ́ náà tí í ṣe Ìfihàn Jésù Kristi. Jésù ni Kìnnìún ẹ̀yà Júdà, a sì so Òun mọ́ ìránṣẹ́ “kẹ́tẹ́kẹ́tẹ́.”

Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.

Juda, ìwọ ni àwọn arákùnrin rẹ yóò máa yìn: ọwọ́ rẹ yóò wà lórí ọrùn àwọn ọ̀tá rẹ; àwọn ọmọ baba rẹ yóò wólẹ̀ níwájú rẹ. Ọmọ kìnnìún ni Juda: láti ibi ẹran ọdẹ, ọmọ mi, ìwọ ti gòkè lọ: ó tẹrí ba, ó dùbúlẹ̀ bí kìnnìún, àti bí kìnnìún àgbà; ta ni yóò jí i dìde? Ọ̀pá ọba kì yóò kúrò lọ́dọ̀ Juda, bẹ́ẹ̀ ni aṣòfin kì yóò kúrò láàárín ẹsẹ̀ rẹ, títí Ṣilo yóò fi dé; àti sọ́dọ̀ rẹ ni ìkójọpọ̀ àwọn ènìyàn yóò wà. Ní dídì ọmọ kẹ́tẹ́kẹ́tẹ́ rẹ mọ́ àjàrà, àti ọmọ kẹ́tẹ́kẹ́tẹ́ abo rẹ mọ́ àjàrà àyànfẹ́; ó fi wáìnì fọ aṣọ rẹ, àti ẹ̀jẹ̀ àjàrà ni ó fi fọ aṣọ rẹ. Ojú rẹ yóò pupa nítorí wáìnì, eyín rẹ yóò sì funfun nítorí wàrà. Jẹ́nẹ́sísì 49:8–12.

It is through Judah that “the gathering of the people” is accomplished. Christ, as Judah, is also the “Vine,” and the “choice vine,” is bound to the “ass’s colt.” His “garments” are washed in “wine,” which was “the blood of grapes.” Christ began shedding His blood in Gethsemane, when He sweat blood, and Gethsemane means the “olive press.” From Gethsemane to the cross He shed His precious blood to gather all men unto Himself.

Nípasẹ̀ Júdà ni “ìkójọ àwọn ènìyàn” ti ṣẹ. Kristi, gẹ́gẹ́ bí Júdà, tún jẹ́ “Àjàrà,” a sì so “àjàrà àyànfẹ́” mọ́ “ọ̀dọ́kẹ́tẹ́ akọ.” A fi “wáìnì” fọ “àwọn aṣọ” Rẹ̀, èyí tí ó jẹ́ “ẹ̀jẹ̀ àjàrà.” Kristi bẹ̀rẹ̀ sí í ta ẹ̀jẹ̀ Rẹ̀ sílẹ̀ ní Gẹtisémánì, nígbà tí ó rẹ́ ẹ̀jẹ̀, Gẹtisémánì sì túmọ̀ sí “ilé ìtẹ òlífì.” Láti Gẹtisémánì títí dé orí àgbélébùú Ó ta ẹ̀jẹ̀ iyebíye Rẹ̀ sílẹ̀ láti kó gbogbo ènìyàn jọ sọ́dọ̀ Ara Rẹ̀.

Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:31–33.

Nísinsin yìí ni ìdájọ́ ayé yìí wà: nísinsin yìí ni a ó lé olórí ayé yìí jáde. Èmi sì, bí a bá gbé mi sókè kúrò ní ayé, èmi yóò fà gbogbo ènìyàn sọ́dọ̀ mi. Èyí ni ó sọ, ní fífi hàn ikú tí yóò kú. Johanu 12:31–33.

Christ’s work of drawing all men unto Himself is a twostep process, for He first gathers the “outcasts of Israel,” and then uses them as an ensign to draw His other flock.

Iṣẹ́ Kristi ti fífa gbogbo ènìyàn wá sọ́dọ̀ ara Rẹ̀ jẹ́ ìlànà ìgbésẹ̀ méjì, nítorí pé ó kọ́kọ́ kó àwọn “àwọn ẹni àtìlẹ́yìn Ísírẹ́lì” jọ, lẹ́yìn náà sì lò wọ́n gẹ́gẹ́ bí àsíá láti fa agbo ẹran Rẹ̀ mìíràn wá.

I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:14–16.

Èmi ni olùṣọ́-àgùntàn rere, mo sì mọ àwọn àgùntàn mi, a sì mọ̀ mí. Gẹ́gẹ́ bí Baba ti mọ̀ mí, bẹ́ẹ̀ ni èmi náà mọ Baba: mo sì fi ẹ̀mí mi lélẹ̀ nítorí àwọn àgùntàn náà. Mo tún ní àwọn àgùntàn mìíràn, tí kì í ṣe ti agbo yìí: àwọn náà pẹ̀lú ni mo gbọdọ̀ mú wá, wọn yóò sì gbọ́ ohùn mi; agbo kan yóò sì wà, àti olùṣọ́-àgùntàn kan. Johanu 10:14–16.

The one hundred and forty-four thousand are the “sheep” who know Him. The “other sheep” are His flock that come out of Babylon when they see and hear the ensign. Before He lifts up His ensign, which are His sheep, He first gathers them a second time. That line of sacred history aligns with verses thirteen through fifteen of Daniel chapter eleven, and is therefore aligned with the hidden history of verse forty. It represents the line of the true Protestant horn which runs within the history of the apostate Protestant horn, the apostate Republican horn and the arrival of the whore of Tyre, just before the Sunday law of verse forty-one. The line of the true Protestant horn represents both the history and also the message where the one hundred and forty-four thousand are sealed.

Ẹgbẹ̀rún mẹ́rìndínlógójì ẹgbẹ̀rún ni “àwọn àgùntàn” tí wọ́n mọ̀ Ọ. “Àwọn àgùntàn mìíràn” ni agbo Rẹ̀ tí ń jáde kúrò ní Babiloni nígbà tí wọ́n bá rí, tí wọ́n sì gbọ́ àsíá náà. Kí Ó tó gbé àsíá Rẹ̀ sókè, èyí tí í ṣe àwọn àgùntàn Rẹ̀, Ó kọ́kọ́ kó wọn jọ ní ìgbà kejì. Ìlà ìtàn mímọ́ náà bá ẹsẹ̀ kẹtàlá títí dé kẹẹ́ẹ̀dógún nínú Danieli orí kọkànlá mu, nítorí náà ó sì tún bá ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ ogójì mu. Ó dúró fún ìlà ìwo àgò Pùrótẹ́sítáǹtì tòótọ́, èyí tí ń sáré láàárín ìtàn ìwo àgò Pùrótẹ́sítáǹtì apẹ̀yìndà, ìwo àgò Republikani apẹ̀yìndà, àti dídé panṣágà Taya, díẹ̀ kí òfin Ọjọ́ Àìkú ti ẹsẹ̀ kọkànlélógójì tó dé. Ìlà ìwo àgò Pùrótẹ́sítáǹtì tòótọ́ ń ṣàpẹẹrẹ mejeeji, ìtàn náà àti pẹ̀lú ìránṣẹ́ náà, níbi tí a ti fi èdìdì dì ẹgbẹ̀rún mẹ́rìndínlógójì ẹgbẹ̀rún náà.

The “outcasts of Israel” represent a line in contrast with the “assembly of mockers”, as Jeremiah identifies them, or as the “synagogue of Satan” as John identifies them in Revelation chapters two and three where the church of Smyrna and Philadelphia are addressed. The Philadelphians represent the “one hundred and forty-four thousand” of Revelation chapter seven, and Smyrna is “the great multitude” of the same chapter, who cannot be numbered. The two classes of redeemed in the last days are in controversy with those who lie, and who are in the synagogue of Satan, and claim they are God’s people, for they say they are Jews.

“Àwọn ẹni ìtìlẹ́yìn ti Ísírẹ́lì” dúró fún ìlà kan ní ìyàtọ̀ sí “àpéjọ àwọn ẹlẹ́gàn,” gẹ́gẹ́ bí Jeremáyà ti fi wọ́n hàn, tàbí gẹ́gẹ́ bí “sinagọgu Satani” gẹ́gẹ́ bí Jòhánù ti fi wọ́n hàn nínú Ìfihàn orí kejì àti kẹta, níbi tí a ti ń bá ìjọ Smírínà àti Filadelfia sọ̀rọ̀. Àwọn ará Filadelfia dúró fún “ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún” ti Ìfihàn orí keje, Smírínà sì ni “ọ̀pọ̀ ènìyàn púpọ̀” ti orí kan náà, tí a kò lè ka iye wọn. Àwọn ẹgbẹ́ méjì àwọn ẹni ìràpadà ní àwọn ọjọ́ ìkẹyìn wà nínú ìjàmbá pẹ̀lú àwọn tí ń purọ́, tí wọ́n sì wà nínú sinagọgu Satani, tí wọ́n sì ń sọ pé àwọn ni ènìyàn Ọlọ́run, nítorí wọ́n ń wí pé Júù ni àwọn.

The line of the true Protestant horn consists of the controversy that exists between themselves and the former covenant people who are then being passed by. In the same history the faithful are also in controversy with the line of apostate Protestantism and Catholicism. Those three religious entities represent the dragon, the beast and the false prophet at the micro level within the line of the true Protestant horn.

Ìlà ìwo tòótọ́ ti ìwo Púrótẹ́sítántì ní ìjàmbá-ọrọ̀ tí ó wà láàárín àwọn náà fúnra wọn àti àwọn ènìyàn májẹ̀mú àtijọ́ tí a ń kọjá lọ nígbà náà. Nínú ìtàn kan náà, àwọn olóòótọ́ sì tún wà nínú ìjàmbá-ọrọ̀ pẹ̀lú ìlà Púrótẹ́sítántì apẹ̀yìndà àti Kátólíìkì. Àwọn ẹ̀ka ẹ̀sìn mẹ́ta wọ̀nyí ń ṣàpẹẹrẹ dírágónì, ẹranko náà, àti wòlíì èké ní ìpele kékeré nínú ìlà ìwo Púrótẹ́sítántì tòótọ́.

“I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.” Spalding and Magan, 1, 2.

“Mo rí ìjọ tí ó jẹ́ ìjọ ní orúkọ lásán àti àwọn Adventist tí ó jẹ́ Adventist ní orúkọ lásán pé, bíi Júdásì, wọn yóò fi wá hàn fún àwọn Kátólíìkì láti rí ipa wọn gbà láti dìde sí òtítọ́. Nígbà náà àwọn ẹni-mímọ́ yóò jẹ́ ènìyàn tí a kò mọ̀ púpọ̀, tí àwọn Kátólíìkì kì yóò mọ̀ dáadáa; ṣùgbọ́n àwọn ìjọ àti àwọn Adventist ní orúkọ lásán tí wọ́n mọ̀ nípa ìgbàgbọ́ wa àti àṣà wa (nítorí wọ́n kórìíra wa nítorí ọjọ́ ìsinmi Sábáàtì, nítorí wọn kò lè tako rẹ̀) yóò fi àwọn ẹni-mímọ́ hàn, wọn yóò sì sọ wọ́n fún àwọn Kátólíìkì gẹ́gẹ́ bí àwọn tí wọ́n kọ àwọn àṣẹ àwọn ènìyàn sílẹ̀; ìyẹn ni pé, wọ́n ń pa ọjọ́ ìsinmi Sábáàtì mọ́, wọ́n sì kọ ọjọ́ Àìkú sílẹ̀.” Spalding and Magan, 1, 2.

We have dealt with this passage before, and in so doing identified that the expression “nominal church” and the expression “nominal Adventist” would have had a different meaning and application when Sister White penned the words. Yet the prophets spoke more for the last days than they did for their own history, so in this passage the nominal church in the last days would be apostate Protestantism. The word “nominal” means “in name only”.

A ti ṣàlàyé àyọkà yìí tẹ́lẹ̀, àti pé ní ṣíṣe bẹ́ẹ̀ a fi hàn pé ọ̀rọ̀ náà “ìjọ lórúkọ” àti ọ̀rọ̀ náà “Adventist lórúkọ” ì bá ní ìtumọ̀ àti ìlò tí ó yàtọ̀ nígbà tí Sister White kọ àwọn ọ̀rọ̀ náà. Síbẹ̀, àwọn wòlíì sọ̀rọ̀ jùlọ fún àwọn ọjọ́ ìkẹyìn ju bí wọ́n ti sọ fún ìtàn tiwọn lọ; nítorí náà, nínú àyọkà yìí, ìjọ lórúkọ ní àwọn ọjọ́ ìkẹyìn yóò jẹ́ Pùròtẹ́sítántì tí ó ti yà kúrò nínú òtítọ́. Ọ̀rọ̀ náà “lórúkọ” túmọ̀ sí “ní orúkọ nìkan.”

The so-called Protestant church ceased to protest Rome in 1844, when they rebelled against entering into the Most Holy Place by faith, where they could have recognized the seventh-day Sabbath is the correct day of worship. Instead, they retained the worship of the sun, which is the mark of Catholicism. It is impossible to “protest” Rome, which is the only definition of the word “Protestant,” if you have accepted her symbol of authority, which the Roman church has repeatedly identified as her authority to change the day of worship in the Bible from the seventh-day Sabbath unto Sunday.

Ìjọ tí a ń pè ní Pùròtẹ́sítàǹtì dáwọ́ ìfarajì sí Róòmù dúró ní ọdún 1844, nígbà tí wọ́n ṣọ̀tẹ̀ sí ìwọlé sínú Ibi Mímọ́ Jùlọ nípa ìgbàgbọ́, níbi tí wọ́n ti lè ti mọ̀ pé Sábáàtì ọjọ́ keje ni ọjọ́ ìjọsìn tòótọ́. Dípò bẹ́ẹ̀, wọ́n pa ìjọsìn oòrùn mọ́, èyí tí í ṣe àmì Kátólíìsìmù. Kò ṣeé ṣe láti “farajì” sí Róòmù, èyí tí í ṣe ìtumọ̀ kan ṣoṣo ti ọ̀rọ̀ náà “Pùròtẹ́sítàǹtì,” bí o bá ti gba ààmì àṣẹ rẹ̀, èyí tí ìjọ Róòmù ti sọ léraléra pé ni àṣẹ rẹ̀ láti yi ọjọ́ ìjọsìn nínú Bíbélì padà kúrò ní Sábáàtì ọjọ́ keje sí ọjọ́ Àìkú.

“Nominal Adventists” are those who profess to be Seventh-day Adventists, but they are also identified as Judas, who is the symbol of a disciple that has betrayed his profession. The nominal Seventh-day Adventist church will hate the “saints” and those saints “will” then “be an obscure people.” They hate the obscure saints, “on account of the Sabbath,” truth they cannot “refute.” The Sabbath truth in Sister White’s history was the seventh-day Sabbath, but it typifies the Sabbath truth of the last days, which cannot be refuted, and that is the doctrine that was first rejected by Laodicean Seventh-day Adventism in their rebellion in 1863. That doctrine was the first foundational truth discovered by William Miller, and it represents the foundational truths of Adventism that the nominal Adventists refuse to walk in, as represented by Jeremiah’s old paths. That Sabbath truth is the “seven times,” of Leviticus twenty-six.

“Àwọn Adventist lórúkọ nìkan” ni àwọn tí wọ́n jẹ́wọ́ pé àwọn jẹ́ Adventist Ọjọ́ Keje, ṣùgbọ́n a tún dá wọn mọ̀ gẹ́gẹ́ bí Judasi, ẹni tí ó jẹ́ ààmì ọmọ-ẹ̀yìn kan tí ó ti da ohun tí ó jẹ́wọ́ lẹ́yìn. Ìjọ Adventist Ọjọ́ Keje lórúkọ nìkan yóò korira “àwọn ènìyàn mímọ́,” àti nígbà náà “àwọn ènìyàn mímọ́” wọ̀nyí “yóò sì” di “àwọn ènìyàn àìmọ̀ níta.” Wọ́n korira àwọn ènìyàn mímọ́ àìmọ̀ níta náà, “nítorí Ọjọ́ Ìsinmi,” òtítọ́ tí wọn kò lè “ṣe àfipá kọ́.” Òtítọ́ Ọjọ́ Ìsinmi nínú ìtàn Sister White ni Ọjọ́ Ìsinmi ọjọ́ keje, ṣùgbọ́n ó ń ṣàpẹẹrẹ òtítọ́ Ọjọ́ Ìsinmi ti àwọn ọjọ́ ìkẹyìn, èyí tí a kò lè ṣèfìdí rẹ̀ rú, àti èyí ni ẹ̀kọ́ tí Adventismu Ọjọ́ Keje ti Laodikea kọ́kọ́ kọ̀ nígbà ìṣọ̀tẹ̀ wọn ní ọdún 1863. Ẹ̀kọ́ náà ni òtítọ́ ìpilẹ̀ àkọ́kọ́ tí William Miller ṣàwárí, ó sì dúró fún àwọn òtítọ́ ìpilẹ̀ Adventismu tí àwọn Adventist lórúkọ nìkan kọ̀ láti rìn nínú wọn, gẹ́gẹ́ bí a ṣe ṣàpẹẹrẹ rẹ̀ nínú àwọn ọ̀nà àtijọ́ ti Jeremiah. Òtítọ́ Ọjọ́ Ìsinmi náà ni “àwọn ìgbà méje,” ti Lefitiku ogún-dín-lọ́gbọ̀n.

The line of true Protestantism that is made up of Philadelphia and Smyrna are betrayed by those represented as Judas. Judas covenanted to betray Jesus three times, thus identifying a progressive betrayal that preceded and concluded at the cross. Verse sixteen of Daniel eleven represents the Sunday law, which was typified by the cross. Therefore, in the verses leading to the Sunday law of verse sixteen, which is also the Sunday law of verse forty-one, a three-step betrayal is brought upon the saints of the last days. The betrayal occurs during the period when the Lord is gathering His last-day ensign a second time.

Ìlà Pùròtẹ́sítáǹtì tòótọ́ tí a fi Fíládélfíà àti Smírínà ṣe ni a ń fi hàn gẹ́gẹ́ bí ẹni tí àwọn tí a ṣàpẹẹrẹ wọn gẹ́gẹ́ bí Júdásì ta. Júdásì bá ara rẹ̀ dá májẹ̀mú láti ta Jésù lẹ́ẹ̀mẹ́ta, ní báyìí ó ń fi hàn ìtẹ̀síwájú ìtanjẹ kan tí ó ṣáájú tí ó sì parí ní agbelebu. Ẹsẹ̀ kẹrìndínlógún nínú Dáníẹ́lì mọ́kànlá dúró fún òfin Ọjọ́ Àìkú, èyí tí agbelebu jẹ́ àpẹẹrẹ rẹ̀. Nítorí náà, nínú àwọn ẹsẹ̀ tí ó ṣáájú òfin Ọjọ́ Àìkú ti ẹsẹ̀ kẹrìndínlógún, èyí tí ó tún jẹ́ òfin Ọjọ́ Àìkú ti ẹsẹ̀ kọkànlélógójì, ìtanjẹ ọlọ́tọ̀ọ̀tọ̀ ní ìgbésẹ̀ mẹ́ta ni a mú wá sórí àwọn ẹni mímọ́ ti àwọn ọjọ́ ìkẹyìn. Ìtanjẹ náà ń ṣẹlẹ̀ ní àkókò tí Olúwa ń kó àsíá àwọn ọjọ́ ìkẹyìn Rẹ̀ jọ ní ìgbà kejì.

And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:10–14.

Ní ọjọ́ náà, gbòǹgbò Jésè yóò wà, ẹni tí yóò dúró gẹ́gẹ́ bí àsíá fún àwọn ènìyàn; àwọn Kèfèrí yóò sì máa wá a: ìsinmi rẹ̀ yóò sì ní ògo. Yóò sì sì ṣe ní ọjọ́ náà, pé Olúwa yóò tún na ọwọ́ rẹ̀ jáde ní ìgbà kejì láti gba ìyókù àwọn ènìyàn rẹ̀ padà, àwọn tí yóò ṣẹ́kù, láti Assiria, àti láti Ejibiti, àti láti Patrosi, àti láti Kuṣi, àti láti Élámù, àti láti Ṣínári, àti láti Hámáti, àti láti àwọn erékùṣù òkun. Òun yóò sì gbé àsíá kalẹ̀ fún àwọn orílẹ̀-èdè, yóò sì kó àwọn akìkì Ísírẹ́lì jọ, yóò sì kó àwọn tí a tú ká ní Júdà pọ̀ láti igun mẹ́rin ayé. Ìlara Éfúráímù pẹ̀lú yóò kúrò, a ó sì gé àwọn ọ̀tá Júdà kúrò: Éfúráímù kì yóò ṣe ìlara Júdà, Júdà náà kì yóò sì yọ Éfúráímù lẹ́nu. Ṣùgbọ́n wọn yóò fò lé èjìká àwọn Filistini sí ìwọ̀-oòrùn; wọn yóò kó àwọn ti ìlà-oòrùn jọ ní ìkógun: wọn yóò na ọwọ́ wọn lé Edomu àti Móábù; àwọn ọmọ Ammoni yóò sì gbọ́ràn sí wọn. Isaiah 11:10–14.

Isaiah identifies the historical setting for this passage in verse ten, with the expression “in that day.” That “day” has therefore been identified in the verses that preceded verse ten. When we trace this particular prophetic narrative back to a reference that allows us to identify when “that day” is, we come to verse one, of chapter ten.

Aísáyà fi àyè ìṣẹ̀lẹ̀ ìtàn hàn fún àbala yìí ní ẹsẹ̀ mẹ́wàá, pẹ̀lú ọ̀rọ̀ náà, “ní ọjọ́ náà.” Nítorí náà, a ti dá “ọjọ́” náà mọ̀ nínú àwọn ẹsẹ̀ tí ó ṣáájú ẹsẹ̀ mẹ́wàá. Nígbà tí a bá tọpa ìtàn àsọtẹ́lẹ̀ pàtó yìí padà sí ìtọ́kasí kan tí ó jẹ́ kí a lè dá ìgbà tí “ọjọ́ náà” jẹ́ mọ̀, a dé ẹsẹ̀ kìn-ín-ní, nínú orí kẹwàá.

Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed. Isaiah 10:1.

Ègbé ni fún àwọn tí ń pa òfin àìṣòdodo kalẹ̀, àti àwọn tí ń kọ ohun ìnira tí wọ́n ti pàṣẹ. Isaiah 10:1.

Sister White identifies the “unrighteous decree” of this verse as the soon coming Sunday law:

Arábìnrin White fi “àṣẹ àìṣòdodo” inú ẹsẹ yìí hàn gẹ́gẹ́ bí òfin Ọjọ́ Àìkú tí yóò dé láìpẹ́ yìí:

“An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18]” Manuscript Releases, volume 14, 92.

“A ti gbé sábàtì òrìṣà kalẹ̀, gẹ́gẹ́ bí a ti gbé ère wúrà náà kalẹ̀ ní pẹ̀tẹ́lẹ̀ Dúrà. Gẹ́gẹ́ bí Nebukadinésárì, ọba Bábílónì, ti ṣe pàṣẹ pé kí a pa gbogbo àwọn tí kò bá tẹrí ba, tí wọn kò sì bá jọ́sìn ère yìí, bẹ́ẹ̀ ni a ó sì kéde pé gbogbo àwọn tí kò bá bọ̀wọ̀ fún ètò ọjọ́ Àìkú ni a ó fi ìmọ̀lé àti ikú jẹ wọn níyà. Ní báyìí ni a ṣe ń tẹ Sábàtì Olúwa mọ́lẹ̀ lábẹ́ ẹsẹ̀. Ṣùgbọ́n Olúwa ti kéde pé, ‘Ègbé ni fún àwọn tí ń dá àwọn ìlànà àìṣòdodo kalẹ̀, tí wọn sì ń kọ ìnira tí wọ́n ti pàṣẹ’ [Isaiah 10:1]. [Zephaniah 1:14–18]” Manuscript Releases, volume 14, 92.

The context of the Lord gathering His people a second time is placed in the history of the approaching Sunday law crisis, for in verse twelve of chapter ten, Isaiah speaks of the Lord finishing a work among His people before He brings His executive judgment at the unrighteous decree, which is the Sunday law.

Ìtòlẹ́sẹẹsẹ níbi tí Olúwa ti máa kó àwọn ènìyàn Rẹ̀ jọ ní ìgbà kejì ni a ti fi sínú ìtàn ìṣòro òfin ọjọ́ Àìkú tí ń bọ̀, nítorí nínú ẹsẹ̀ kejìlá orí kẹwàá, Isaiah sọ̀rọ̀ nípa pé Olúwa yóò parí iṣẹ́ kan láàárín àwọn ènìyàn Rẹ̀ kí Ó tó mú ìdájọ́ ìmúlò Rẹ̀ wá lórí àṣẹ àìṣòdodo náà, èyí tí í ṣe òfin ọjọ́ Àìkú.

Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks. Isaiah 10:12.

Nítorí náà yóò ṣẹlẹ̀ pé, nígbà tí Olúwa bá ti ṣe gbogbo iṣẹ́ rẹ̀ lórí òkè Síónì àti lórí Jérúsálẹ́mù, èmi yóò fi ìyà jẹ́ èso ọkàn líle ọba Ásíríà, àti ògo ìwò gíga ojú rẹ̀. Isaiah 10:12.

The “work upon Zion and on Jerusalem”, which the Lord “performs” before the punishment of the papacy begins at the Sunday law, is the sealing of the one hundred and forty-four thousand. In Ezekiel chapter nine, the man with the writer’s inkhorn goes through Jerusalem placing a mark upon those “that sigh and cry for the abominations done in the land” and in the church. That work includes the process of the Lord gathering together the outcasts of Israel a second time. He gathers them from the four corners of the earth, and the “four corners of earth” is represented by eight geographical areas. Eight is the symbol of the testing process of the image of the beast, thus identifying that the final gathering of those who would be the ensign takes place during the period when the image of the beast test is being accomplished in the earth.

“Iṣẹ́ lórí Sioni àti lórí Jerusalẹmu,” tí Olúwa “ń ṣe” kí ìjẹ̀bi ìjọ papacy tó bẹ̀rẹ̀ ní àkókò òfin Ọjọ́-Àìkú, ni fífìdìí ẹgbẹ̀rún ọgọ́rùn-ún méjìlélógójì [144,000] náà. Nínú Ìsíkíẹ́lì orí kẹsàn-án, ọkùnrin tí ó ní kálàmù-ìkọ̀wé àti àgò tìtì ń kọjá láàrín Jerusalẹmu, ó sì ń fi àmì lé àwọn tí “ń kẹ́dùn tí wọ́n sì ń ké” nítorí àwọn ohun ìríra tí a ṣe ní ilẹ̀ náà àti nínú ìjọ. Iṣẹ́ náà ní pẹ̀lú ìlànà tí Olúwa fi ń kó àwọn ẹni tí a ti lé jáde nínú Ísírẹ́lì jọ ní ìgbà kejì. Ó kó wọn jọ láti igun mẹ́rin ayé, “igun mẹ́rin ayé” náà sì jẹ́ aṣojú àwọn agbègbè ilẹ̀-ayé mẹ́jọ. Mẹ́jọ ni àmì ìlànà ìdánwò àwòrán ẹranko náà, nípa bẹ́ẹ̀ ó ń fi hàn pé ìkójọ ìkẹyìn àwọn tí yóò jẹ́ àsíá náà ń ṣẹlẹ̀ ní àkókò tí ìdánwò àwòrán ẹranko náà ń ṣẹ̀ṣẹ̀ ní ayé.

The unity represented by “Ephraim” “not envying Judah, and Judah” “not vexing Ephraim,” occurs when the adversaries of Judah are cut off. Prophetically, the former covenant people, represented by Judas, or the synagogue of Satan, or the assembly of mockers, or the Protestants of Millerite history, or the Jews of Christ’s history are “cut off” at the first disappointment. When Jeremiah represents that very history, he was instructed that he could never return to the assembly of mockers, though they could return to him if they chose to repent.

Ìṣọ̀kan tí “Éfíràímù” tí kò “ṣe ilára Júdà, àti Júdà” tí kò “ṣe Éfíràímù níyà,” dúró fún, ń ṣẹlẹ̀ nígbà tí a bá gé àwọn ọ̀tá Júdà kúrò. Ní ti àsọtẹ́lẹ̀, àwọn ènìyàn májẹ̀mú àtijọ́ àtẹ́lẹwọ́, tí Júdàsì dúró fún, tàbí sínágọ́gù Sátánì, tàbí àpéjọ àwọn ẹlẹ́gàn, tàbí àwọn Púrótẹ́sítántì nínú ìtàn Míléráítì, tàbí àwọn Júù nínú ìtàn Kristi, ni a “gé kúrò” ní ìbànújẹ àkọ́kọ́. Nígbà tí Jeremáyà dúró fún ìtàn náà gan-an, a pa á láṣẹ pé kò gbọdọ̀ tún padà sí àpéjọ àwọn ẹlẹ́gàn, bí ó tilẹ̀ jẹ́ pé wọ́n lè padà tọ̀ ọ́ wá bí wọ́n bá yàn láti ronúpìwàdà.

From July 18, 2020 unto the Sunday law the Lord gathers His last-day people a second time. He gathers them from around the world, during a period when He is finishing His whole work on Judah and Jerusalem. In that sealing time, God’s last-day people will be obscure, but will never-the-less be confronted by a threefold union which opposes their work.

Láti ọjọ́ kejidínlógún oṣù Keje, ọdún 2020 títí dé òfin ọjọ́ Àìkú, Olúwa yóò kó àwọn ènìyàn Rẹ̀ ti ọjọ́ ìkẹyìn jọ ní ìgbà kejì. Yóò kó wọn jọ láti káàkiri ayé, ní àkókò kan tí Ó ń parí gbogbo iṣẹ́ Rẹ̀ lórí Júdà àti Jerúsálẹ́mù. Ní àkókò fífi èdìdì yẹn, àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn yóò jẹ́ aláìmọ̀, ṣùgbọ́n bí ó tilẹ̀ rí bẹ́ẹ̀, wọn yóò dojú kọ ìṣọ̀kan alákọ̀ọ́bẹ mẹ́ta kan tí ó tako iṣẹ́ wọn.

Catholicism is the beast of the threefold union, and one of her daughters is the class Sister White identifies as the nominal church. They represent the false prophet. The nominal Laodicean Adventists, represented by Judas, are the dragon in this representation. The rebellion of 1863 was typified by the rebellion of ancient Israel at the first Kadesh, when they chose to reject the message of Joshua and Caleb and return to Egypt. Egypt is a symbol of the dragon.

Ẹ̀sìn Kátólíìkì ni ẹranko ti ìṣọ̀kan mẹ́tẹ̀ẹ̀ta, àti ọ̀kan nínú àwọn ọmọbìnrin rẹ̀ ni ẹgbẹ́ tí Sister White tọ́ka sí gẹ́gẹ́ bí ìjọ tí ó jẹ́ ti orúkọ lásán. Wọ́n dúró fún wòlíì èké. Àwọn Adventist Laodicea tí ó jẹ́ ti orúkọ lásán, tí Júdásì ṣojú fún, ni dragoni nínú àpẹẹrẹ yìí. Ìṣọ̀tẹ̀ ọdún 1863 ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìṣọ̀tẹ̀ Ísírẹ́lì àtijọ́ ní Kádéṣì àkọ́kọ́, nígbà tí wọ́n yàn láti kọ ìránṣẹ́ Joṣúà àti Kálebu sílẹ̀ kí wọ́n sì padà sí Ejibiti. Ejibiti jẹ́ àmì dragoni náà.

Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.

Ọmọ ènìyàn, dojú rẹ kọ Farao ọba Ejibiti, kí o sì sọtẹ́lẹ̀ sí i, àti sí gbogbo Ejibiti: Sọ, kí o sì wí pé, Bayi ni Olúwa Ọlọrun wí; Wò ó, èmi wà ní ìlòdì sí ọ, Farao ọba Ejibiti, ejò ńlá tí ó dùbúlẹ̀ ní àárín àwọn odò rẹ̀, ẹni tí ó ti wí pé, Odò mi jẹ́ ti tèmi fúnra mi, èmi ni sì ṣe é fún ara mi. Ìsíkíẹ́lì 29:2, 3.

The rebellion at Kadesh represented the tenth test in a testing process that brought about the rejection and death of the chosen people who had been brought out of Egypt, and typified the final test of a testing process that was brought upon Philadelphian Millerite Adventism on October 22, 1844 and concluded with the rebellion of 1863. At the very end of ancient Israel’s history, the Jews “cried out, ‘Away with him, away with him, crucify him’. Pilate saith unto them, ‘Shall I crucify your King?’ The chief priests answered, ‘We have no king but Caesar.’” In the first rebellion and the last rebellion the former covenant people chose to identify a symbol of the dragon (Egypt and pagan Rome) as their king.

Ìṣọ̀tẹ̀ ní Kádéṣi dúró gẹ́gẹ́ bí ìdánwò kẹwàá nínú ìlọ́síwájú ìdánwò kan tí ó mú ìkọ̀sílẹ̀ àti ikú àwọn ènìyàn àyànfẹ́ tí a mú jáde kúrò ní Ejibiti wá, ó sì ṣàpẹẹrẹ ìdánwò ìkẹyìn nínú ìlọ́síwájú ìdánwò kan tí a mú wá sórí Àdífẹ́ńtísìmù Míléráìtì Fíládélfíà ní October 22, 1844, tí ó sì parí pẹ̀lú ìṣọ̀tẹ̀ ọdún 1863. Ní òpin gidi ìtàn Ísírẹ́lì àtijọ́, àwọn Júù “kígbe pé, ‘Mú un kúrò, mú un kúrò, kàn án mọ́ àgbélébùú.’ Pílátù wí fún wọn pé, ‘Ṣé èmi yóò kàn Ọba yín mọ́ àgbélébùú bí?’ Àwọn olórí àlùfáà dáhùn pé, ‘A kò ní ọba mìíràn bí kò ṣe Késárì.’” Nínú ìṣọ̀tẹ̀ àkọ́kọ́ àti ìṣọ̀tẹ̀ ìkẹyìn, àwọn ènìyàn májẹ̀mú àtẹ́lẹwọ́ náà yàn láti fi ara wọn mọ̀ àpẹẹrẹ dragoni kan (Ejibiti àti Róòmù keferi) gẹ́gẹ́ bí ọba wọn.

On July 18, 2020, the “adversaries of Judah” were “cut off,” and the temple of the one hundred and forty-four thousand was set up. All that was left was for the temple to be cleansed, in advance of the Messenger of the Covenant suddenly coming to His temple. The temple of Millerite history was erected in forty-six years from 1798 unto 1844. At the first disappointment of April 19, 1844 the Protestants were cut off and became part of the synagogue of Satan, the assembly of mockers, a daughter of Rome. From that point until October 22, 1844 a purification process occurred in advance of the faithful following Christ into the Most Holy Place, that He might accomplish the work of joining His Divinity to their humanity.

Ní ọjọ́ kẹtàlá oṣù Keje, ọdún 2020, “àwọn ọ̀tá Júdà” ni “a gé kúrò,” a sì gbé tẹ́ńpìlì ti ẹgbẹ̀rún mẹ́rìnlélọ́gbọ̀n [144,000] kalẹ̀. Gbogbo ohun tí ó kù ni kí a wẹ tẹ́ńpìlì náà mọ́, kíákíá ṣáájú kí Ojíṣẹ́ Májẹ̀mú náà dé sí tẹ́ńpìlì Rẹ̀ lójijì. Tẹ́ńpìlì ìtàn àwọn Millerite ni a kọ́ ní ọdún mẹ́rìndínlọ́gbọ̀n láti ọdún 1798 títí dé 1844. Ní ìdààmú àkọ́kọ́ ti April 19, 1844, a gé àwọn Pùròtẹ́sítáǹtì kúrò, wọ́n sì di apá kan ti sínágọ́gù Sátánì, àpéjọ àwọn ẹlẹ́yà, ọmọbìnrin Róòmù. Láti àkókò náà títí dé October 22, 1844, ìlànà ìwẹ̀nùmọ́ kan ṣẹlẹ̀ ṣáájú kí àwọn olóòótọ́ tẹ̀lé Kristi sínú Ibi Mímọ́ Jùlọ, kí Ó lè mú iṣẹ́ ìsopọ̀ Ọlọ́run Rẹ̀ mọ́ ènìyàn wọn ṣẹ.

The history of the true Protestant horn, that is gathered a second time just before the unrighteous decree, that they might be the ensign that God employs to call His other flock out of Babylon, occurs in the same period where the apostate Republican and Protestant horns are joining together, committing spiritual fornication, thus becoming one flesh, or one temple, which is the image of the beast. God’s temple is simultaneously forming the image of Christ.

Ìtàn ìwo Púrótẹ́sítántì tòótọ́ náà, èyí tí a tún kó jọ ní ìgbà kejì díẹ̀ kí ìpinnu aláìṣòdodo tó jáde, kí wọn lè jẹ́ àsíá tí Ọlọ́run lò láti pe agbo ẹran Rẹ̀ yòókù jáde kúrò ní Bábílónì, ń ṣẹlẹ̀ ní àkókò kan náà tí àwọn ìwo Rípùblíkànì àti Púrótẹ́sítántì apẹ̀yìndà ń dara pọ̀ mọ́ ara wọn, tí wọ́n ń ṣe àgbèrè ẹ̀mí, tí wọ́n sì bẹ́ẹ̀ di ara kan, tàbí tẹ́ńpìlì kan, èyí tí í ṣe àwòrán ẹranko náà. Ní àkókò kan náà ni tẹ́ńpìlì Ọlọ́run ń dá àwòrán Kristi sílẹ̀.

We will continue this study in the next article.

A ó tẹ̀síwájú nínú ìwádìí yìí nínú àpilẹ̀kọ tó kàn.

The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations? Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord.

Ọ̀rọ̀ tí ó tọ Jeremiah wá láti ọ̀dọ̀ Olúwa, pé, Dúró ní ẹnu-ọ̀nà ilé Olúwa, kí o sì kéde ọ̀rọ̀ yìí níbẹ̀, kí o sì wí pé, Ẹ gbọ́ ọ̀rọ̀ Olúwa, gbogbo ẹ̀yin Júdà tí ń wọ àwọn ẹnu-ọ̀nà wọ̀nyí láti jọ́sìn Olúwa. Báyìí ni Olúwa àwọn ọmọ-ogun, Ọlọ́run Ísírẹ́lì, wí: Ṣe àtúnṣe ọ̀nà yín àti iṣẹ́ yín, èmi yóò sì jẹ́ kí ẹ máa gbé ní ibi yìí. Ẹ má ṣe gbẹ́kẹ̀lé ọ̀rọ̀ èké, ní wí pé, Tẹ́ńpìlì Olúwa, Tẹ́ńpìlì Olúwa, Tẹ́ńpìlì Olúwa, ni wọ̀nyí. Nítorí bí ẹ bá ṣe àtúnṣe ọ̀nà yín àti iṣẹ́ yín lójú òtítọ́; bí ẹ bá fi òdodo dá ìdájọ́ láàárín ènìyàn àti aládùúgbò rẹ̀; Bí ẹ kò bá ni í ni àlejò, ọmọ aláìníbàbá, àti opó lára, tí ẹ kò sì ta ẹ̀jẹ̀ aláìṣẹ̀ sílẹ̀ ní ibi yìí, bẹ́ẹ̀ ni ẹ kò sì tọ̀ àwọn ọlọ́run mìíràn lẹ́yìn sí ìpalára ara yín: Nígbà náà ni èmi yóò jẹ́ kí ẹ máa gbé ní ibi yìí, ní ilẹ̀ tí mo fi fún àwọn baba yín, láé àti láé. Kíyèsi i, ẹ gbẹ́kẹ̀lé ọ̀rọ̀ èké, tí kò lè ṣe èrè kankan. Ṣé ẹ ó máa jí, kí ẹ máa pani, kí ẹ máa ṣe panṣágà, kí ẹ máa búra èké, kí ẹ sì máa sun tùràrí sí Baali, kí ẹ sì máa tọ̀ àwọn ọlọ́run mìíràn lẹ́yìn tí ẹ kò mọ̀; Kí ẹ sì wá dúró níwájú mi nínú ilé yìí, tí a fi orúkọ mi pè, kí ẹ sì wí pé, A ti gbà wá là kí a lè máa ṣe gbogbo ìríra wọ̀nyí? Ṣé ilé yìí, tí a fi orúkọ mi pè, ti di ihò àwọn ọlọ́ṣà ní ojú yín bí? Kíyèsi i, èmi pẹ̀lú ti rí i, ni Olúwa wí.

But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel. And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? Jeremiah 7:1–17.

Ṣùgbọ́n ẹ lọ nísinsin yìí sí ibi mi tí ó wà ní Ṣílò, níbi tí mo ti kọ́kọ́ fi orúkọ mi sí, kí ẹ sì wo ohun tí mo ṣe sí i nítorí ìwà búburú àwọn ènìyàn mi Ísírẹ́lì. Àti nísinsin yìí, nítorí tí ẹ ti ṣe gbogbo iṣẹ́ wọ̀nyí, ni Olúwa wí, tí mo sì bá yín sọ̀rọ̀, mo ń dìde ní kùtùkùtù, mo sì ń sọ̀rọ̀, ṣùgbọ́n ẹ kò gbọ́; mo sì pè yín, ṣùgbọ́n ẹ kò dáhùn; nítorí náà, èmi yóò ṣe sí ilé yìí, tí a fi orúkọ mi pè, nínú èyí tí ẹ gbẹ́kẹ̀lé, àti sí ibi tí mo fi fún yín àti àwọn baba yín, gẹ́gẹ́ bí mo ti ṣe sí Ṣílò. Èmi yóò sì lé yín kúrò níwájú mi, gẹ́gẹ́ bí mo ti lé gbogbo àwọn arákùnrin yín jáde, àní gbogbo irú-ọmọ Éfúrámù. Nítorí náà, má ṣe gbàdúrà fún àwọn ènìyàn wọ̀nyí, bẹ́ẹ̀ ni má ṣe gbé igbe tàbí àdúrà sókè fún wọn, bẹ́ẹ̀ ni má ṣe bẹ̀ mí fún wọn: nítorí èmi kì yóò gbọ́ ọ. Ṣé ìwọ kò rí ohun tí wọ́n ń ṣe ní àwọn ìlú Júdà àti ní àwọn òpópónà Jerúsálẹ́mù? Jeremiah 7:1–17.