In 1856 the light of the “seven times” was unsealed and by 1863 that light was rejected. The prophet from Judah brought the light to wicked king Jeroboam, and Jeroboam rejected the light. Isaiah brought the same light to wicked king Ahaz, and he also rejected the light. For refusing the light associated with the pool of Shiloah, the kingdoms of both Jeroboam (the northern) and Ahaz (the southern) were taken into slavery by a king from the north in 723 BC, and 677 BC respectively.
Ní ọdún 1856 ni ìmọ́lẹ̀ “àwọn ìgbà méje” tú sílẹ̀, àti ní ọdún 1863 ni a kọ ìmọ́lẹ̀ náà sílẹ̀. Wòlíì láti Júdà mú ìmọ́lẹ̀ náà wá sọ́dọ̀ ọba búburú Jeroboamu, Jeroboamu sì kọ ìmọ́lẹ̀ náà. Isaiah mú ìmọ́lẹ̀ kan náà wá sọ́dọ̀ ọba búburú Ahasi, òun náà sì kọ ọ́. Nítorí kíkọ ìmọ́lẹ̀ tí ó ní ìbáṣepọ̀ pẹ̀lú adágún Ṣiloah sílẹ̀, àwọn ìjọba Jeroboamu méjèèjì (ti àríwá) àti Ahasi (ti gúúsù) ni a mú lọ sí ìgbèkùn ní ọwọ́ ọba kan láti àríwá ní 723 BC, àti 677 BC lẹ́sẹ̀sẹ̀.
Moses, in Aaron’s rebellion; Isaiah with Ahaz and Jeremiah with other kings, represented the faithful of Millerite history who were all representing the messengers of light in the last-day rebellion. The “first” last-day crisis of 1863, and the “last” last-day crisis of the “great earthquake” of Revelation chapter eleven (the soon-coming Sunday law), are represented by all these prophetic lines. The prophet from Judah represents a prophet that backslid from his responsibility, and ends up buried in the same grave as apostate Protestantism. His death and his burial were in response to his choosing to eat and drink the diet of the lying prophet of Bethel.
Mósè, nínú ìṣọ̀tẹ̀ Áárónì; Aísáyà pẹ̀lú Áhásì àti Jérémáyà pẹ̀lú àwọn ọba mìíràn, dúró fún àwọn olóòótọ́ nínú ìtàn Mílléráítì, tí gbogbo wọn sì ń ṣojú àwọn òjíṣẹ́ ìmọ́lẹ̀ nínú ìṣọ̀tẹ̀ ìkẹyìn-ayé. “Àkọ́kọ́” ìdààmú ìkẹyìn-ayé ti ọdún 1863, àti “ìkẹyìn” ìdààmú ìkẹyìn-ayé ti “ìṣẹ̀lẹ̀-ilẹ̀ ńlá” ti Ìfihàn orí kẹ́tàlá [11] (òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́), ni a ṣojú rẹ̀ nínú gbogbo àwọn ìlà àsọtẹ́lẹ̀ wọ̀nyí. Wòlíì láti Júdà dúró fún wòlíì kan tí ó yí padà sẹ́yìn kúrò nínú ojúṣe rẹ̀, tí ó sì parí ní títẹ̀ sínú ibojì kan náà pẹ̀lú Pùrótẹ́sítáǹtì apẹ̀yìndà. Ikú rẹ̀ àti ìsìnkú rẹ̀ jẹ́ ìdáhùn sí yíyan rẹ̀ láti jẹ àti láti mu oúnjẹ ti wòlíì èké Bẹ́tẹ́lì.
The judgment of being overcome by the papacy (the king of Assyria) at the Sunday law, that was typified by the scattering of the northern and southern kingdoms of Jeroboam and Ahaz, aligns with the fate of the Judean prophet, for he died between a “lion” and an “ass.” The “lion” is the symbol of Babylon which in the last days is the papacy.
Ìdájọ́ ti ìborí tí ìjọ àgbà papacy (ọba Ásíríà) yóò ṣe nígbà òfin Ọjọ́ Àìkú, èyí tí a ti fi àpẹẹrẹ hàn nínú ìtúká àwọn ìjọba àríwá àti gúúsù ti Jeroboamu àti Ahasi, bá ìpín ayanmọ̀ wòlíì Jùdíà mu, nítorí ó kú láàárín “kìnnìún” àti “kẹ́tẹ́kẹ́tẹ́.” “Kìnnìún” náà ni àmì Bábílónì, èyí tí ní àwọn ọjọ́ ìkẹyìn jẹ́ papacy.
And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. And he spake to his sons, saying, Saddle me the ass. And they saddled him. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: For the saying which he cried by the word of the Lord against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 1 Kings 13:11–32.
Ó sì ṣẹlẹ̀ pé, lẹ́yìn tí ó ti jẹun, àti lẹ́yìn tí ó ti mu, ó jókòó kẹ́tẹ́kẹ́tẹ́ fún un, ìyẹn ni, fún wòlíì náà tí ó ti mú padà wá. Nígbà tí ó sì ti lọ, kìnnìún kan bá a lójú ọ̀nà, ó sì pa á: a sì sọ òkú rẹ̀ sí ojú ọ̀nà, kẹ́tẹ́kẹ́tẹ́ náà sì dúró lẹ́gbẹ̀ẹ́ rẹ̀, kìnnìún náà pẹ̀lú dúró lẹ́gbẹ̀ẹ́ òkú náà. Àwọn ènìyàn sì kọjá lọ, wọ́n sì rí òkú náà tí a sọ sí ojú ọ̀nà, àti kìnnìún náà tí ó dúró lẹ́gbẹ̀ẹ́ òkú náà: wọ́n sì wá sọ ọ́ ní ìlú tí wòlíì àgbà náà ń gbé. Nígbà tí wòlíì tí ó mú un padà wá kúrò lójú ọ̀nà gbọ́ èyí, ó ní, Ọkùnrin Ọlọ́run ni, ẹni tí kò ṣègbọràn sí ọ̀rọ̀ Olúwa: nítorí náà ni Olúwa fi dá a lé kìnnìún lọ́wọ́, èyí tí ó ya a, tí ó sì pa á, gẹ́gẹ́ bí ọ̀rọ̀ Olúwa tí Ó sọ fún un. Ó sì bá àwọn ọmọ rẹ̀ sọ̀rọ̀ pé, Ẹ jókòó kẹ́tẹ́kẹ́tẹ́ fún mi. Wọ́n sì jókòó rẹ̀. Ó sì lọ, ó sì rí òkú rẹ̀ tí a sọ sí ojú ọ̀nà, àti kẹ́tẹ́kẹ́tẹ́ àti kìnnìún náà tí wọ́n dúró lẹ́gbẹ̀ẹ́ òkú náà: kìnnìún náà kò jẹ òkú náà, bẹ́ẹ̀ ni kò ya kẹ́tẹ́kẹ́tẹ́ náà. Wòlíì náà sì gbé òkú ọkùnrin Ọlọ́run náà, ó sì fi lé kẹ́tẹ́kẹ́tẹ́ náà lórí, ó sì mú un padà wá: wòlíì àgbà náà sì wá sí ìlú láti ṣọ̀fọ̀ àti láti sin ín. Ó sì tẹ òkú rẹ̀ sínú ibojì tirẹ̀; wọ́n sì ṣọ̀fọ̀ rẹ̀, wọ́n ní, Áà, arákùnrin mi! Ó sì ṣẹlẹ̀, lẹ́yìn tí ó ti sin ín tan, pé ó bá àwọn ọmọ rẹ̀ sọ̀rọ̀ pé, Nígbà tí mo bá kú, ẹ sin mí sínú ibojì nínú èyí tí a ti sin ọkùnrin Ọlọ́run náà; ẹ fi egungun mi sí ẹ̀gbẹ́ egungun rẹ̀: nítorí ọ̀rọ̀ tí ó kéde nípasẹ̀ ọ̀rọ̀ Olúwa sí altarì tí ó wà ní Beteli, àti sí gbogbo ilé àwọn ibi gíga tí ó wà ní àwọn ìlú Samaria, yóò ṣẹ ní tòótọ́. 1 Ọba 13:11–32.
The Judean prophet died between two symbols. The lion is a symbol of Babylon, and modern Babylon in the last days is the King of the North, who comes to his end with none to help in Daniel chapter eleven, verse forty-five. The mark of his authority is the worship of the sun, which is the fourth abomination, and where the fourth generation of Laodicean Adventism is portrayed as bowing toward the sun in Ezekiel chapter eight. In Miller’s dream he was shown that not only did the jewels get scattered and covered up, but also that the casket itself, which represented the Bible, was also torn apart.
Wòlíì ti Jùdá kú láàárín àmì méjì. Kìnnìún jẹ́ àmì Bábílónì, àti Bábílónì òde-òní ní àwọn ọjọ́ ìkẹyìn ni Ọba Àríwá, ẹni tí yóò dé òpin rẹ̀ láìsí ẹni kankan láti ràn án lọ́wọ́ nínú Dáníẹ́lì orí kẹ́tàlá, ẹsẹ̀ kẹ́rìnlélọ́gbọ̀n. Àmì àṣẹ rẹ̀ ni ìjọsìn oòrùn, èyí tí í ṣe ìríra ẹlẹ́ẹ̀kẹrin, àti níbi tí a ti ṣàfihàn ìran kẹ́rin ti Adventismu ti Laodikea gẹ́gẹ́ bí ẹni tí ń foríbalẹ̀ sí oòrùn nínú Ìsíkíẹ́lì orí kẹjọ. Nínú àlá Miller, a fi hàn án pé kì í ṣe pé àwọn iyebíye náà nìkan ni a tú ká, tí a sì bo wọ́n mọ́lẹ̀, ṣùgbọ́n pé àpótí náà fúnra rẹ̀ pẹ̀lú, èyí tí ó dúró fún Bíbélì, ni a tún fà ya.
In the third generation of Adventism the work of introducing the use of the so-called modern translations of the Bible was promoted by the leadership of Adventism. Those so called modern translations were derived from a corrupted set of manuscripts that are promoted by the theologians of the man of sin, and apostate Protestantism. Miller’s casket was the King James Version that was translated from the uncorrupted manuscripts.
Ní ìran kẹta ti Adventism, iṣẹ́ fífi ìlò àwọn ohun tí wọ́n ń pè ní àwọn ìtumọ̀ Bíbélì òde-òní wọlé ni a gbéga lárugẹ láti ọwọ́ aṣáájú Adventism. Àwọn ìtumọ̀ tí a ń pè ní òde-òní wọ̀nyí ni a mú jáde láti inú àkójọpọ̀ ìwé-àkọsílẹ̀ tí a ti bàjẹ́, èyí tí àwọn onímọ̀ ẹ̀kọ́-ìsìn ti ọkùnrin ẹ̀ṣẹ̀, àti ti Protestantism apẹ̀yìndà, ń gbéga lárugẹ. Àpótí Miller ni King James Version, èyí tí a túmọ̀ láti inú àwọn ìwé-àkọsílẹ̀ tí kò bàjẹ́.
By the fourth generation of Laodicean Adventism, the church had joined the World Council of Churches, a confederacy of the Roman church and her daughters. Adventism argued for years, for the benefit of their sleeping flock, that they were simply “observers,” at the World Council of Churches, until the bylaws of the evil confederacy revealed that the status of an “observer,” represents a full voting member!
Ní ìran kẹrin ti Adventismu Laodíṣéà, ìjọ náà ti dara pọ̀ mọ́ Àjọ Àgbáyé ti àwọn Ìjọ, àjọṣepọ̀ ti ìjọ Róòmù àti àwọn ọmọbìnrin rẹ̀. Adventismu jiyàn fún ọ̀pọ̀lọpọ̀ ọdún, fún àǹfààní agbo wọn tí ń sùn, pé àwọn kàn jẹ́ “olùwòye” ní Àjọ Àgbáyé ti àwọn Ìjọ, títí àwọn òfin inú àjọ búburú náà fi ṣí i payá pé ipò “olùwòye” dúró fún ọmọ ẹgbẹ́ pípé tí ó ní ẹ̀tọ́ ìdìbò!
In their fourth generation they twice awarded the “man of sin” a gold medal. At least one of the medals was imprinted with the Catholic understanding of the Second Coming of Christ, portraying Jesus placing His foot upon the earth at His return, and it included a Catholic sun-halo behind Christ, and the Catholic abridgment of the fourth commandment, which simply stated, “remember the Sabbath.” In a court proceeding (which is a legal pronouncement), the President of the General Conference gave testimony where he identified that the Seventh-day Adventist church used to believe the papacy was the antichrist, but that his church had long ago assigned that belief “to the historical trash heap.”
Nínú ìran kẹrin wọn, wọ́n fi àmì ẹ̀yẹ wúrà fún “ọkùnrin ẹ̀ṣẹ̀” lẹ́ẹ̀mejì. Ó kéré tán ọ̀kan lára àwọn àmì ẹ̀yẹ náà ni a fi ìtumọ̀ Kátólíìkì nípa Ìpadàbọ̀ Kejì ti Kristi tẹ̀ sí i, ní fífi Jesu hàn bí ó ti ń tẹ ẹsẹ̀ Rẹ̀ lé ayé nígbà ìpadàbọ̀ Rẹ̀, ó sì ní ìmọ́lẹ̀-orí bí oòrùn ti Kátólíìkì lẹ́yìn Kristi, àti àkótán Kátólíìkì ti àṣẹ kẹrin, èyí tí ó kan sọ pé, “rántí ọjọ́ ìsinmi.” Nínú ìgbẹ́jọ́ ilé ẹjọ́ kan (èyí tí í ṣe ìkéde òfin), Ààrẹ General Conference jẹ́rìí níbi tí ó ti sọ pé ìjọ Seventh-day Adventist tẹ́lẹ̀ gbà pé ipò póòpù ni aṣòdì sí Kristi, ṣùgbọ́n pé ìjọ rẹ̀ ti pẹ́ tipẹ́ tí wọ́n ti fi ìgbàgbọ́ yẹn “sínú àkójọpọ̀ ìdọ̀tí ìtàn.”
The fourth abomination (generation) is where the twenty-five leaders of the church of Jerusalem bow to the sun. The progressive abominations began with the image of jealousy that was set up at the entry, marking the beginning. The prophet from Judah ends up buried with apostate Protestantism, and the lion (Babylon) slays him, for he reverted to the methodology of apostate Protestantism, and is therefore unable to recognize that it is Rome that establishes the vision, and where there is no vision established by the symbol of the man of sin, you ultimately end up on the side of the man of sin.
Ìríra kẹrin (ìran) ni ibi tí àwọn olórí mẹ́ẹ̀ẹ́dógún [méjìdínlọ́gbọ̀n-ún?] ti ìjọ Jerusalẹmu ń tẹrí ba fún oòrùn. Àwọn ìríra tí ń lọ síwájú bẹ̀rẹ̀ pẹ̀lú ère owú tí a gbé kalẹ̀ ní ẹnu-ọ̀nà, tí ó fi àmì sí ìbẹ̀rẹ̀. Wòlíì láti Júdà parí sí fífi í sin pẹ̀lú Pùròtẹ́sítáǹtì aláyídà, kiniún náà (Bábílónì) sì pa á, nítorí pé ó padà sí ọ̀nà ìṣe Pùròtẹ́sítáǹtì aláyídà, nítorí náà kò sì lè mọ̀ pé Róòmù ni ó ń fi ìran náà múlẹ̀, àti ní ibi tí kò bá sí ìran tí a fi àmì ọkùnrin ẹ̀ṣẹ̀ múlẹ̀, ní ìkẹyìn ìwọ yóò wà ní apá ọkùnrin ẹ̀ṣẹ̀.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.
“Àwọn tí ó bá dàrú nínú òye wọn nípa ọ̀rọ̀ náà, tí wọn kò sì rí ìtumọ̀ aṣòdì sí Kristi, dájúdájú wọn yóò fi ara wọn sí ipò ti aṣòdì sí Kristi.” Kress Collection, 105.
The Judean prophet was buried with the lying prophet of Bethel, who identified him as his “brother,” and he was found dead between two symbols. The “lion” represented his failure to understand the antichrist, and the “ass” is a symbol of Islam. Laodicean Adventism has already demonstrated through its silence concerning September 11, 2001, that it does not recognize that the subject of Islam of the third Woe is the Midnight Cry, latter rain message. Failure to recognize the message of the latter rain, is death! The latter rain began on September 11, 2001 when the mighty angel of Revelation eighteen descended, when the great buildings of New York City were thrown down. The “rain” is a message, and the message must be recognized to receive it.
A sin wolii ti Jùdíà ni a sin pọ̀ mọ́ wolii èké ti Bẹ́tẹ́lì, ẹni tí ó pè é ní “arákùnrin” rẹ̀, a sì rí i ní òkú láàárín àmì méjì. “Kìnnìún” náà ṣàpẹẹrẹ àìkùnà rẹ̀ láti lóye aṣòdì sí Kristi, “kẹ́tẹ́kẹ́tẹ́” sì jẹ́ àmì ìsìn Íslámù. Adventismu ti Laodicea ti fi hàn tẹ́lẹ̀ nípasẹ̀ ìdakẹ́jẹ́ rẹ̀ nípa September 11, 2001, pé kò mọ̀ pé kókó-ọrọ̀ Íslámù ti Ègbé kẹta jẹ́ ìhìn Réré Kígbe Láàárọ̀ Òru, ìfẹ̀ṣẹ̀mulẹ̀ òjò àfẹ́yinti. Àìmọ̀ọ́kan ìfẹ̀ṣẹ̀mulẹ̀ òjò àfẹ́yinti jẹ́ ikú! Òjò àfẹ́yinti bẹ̀rẹ̀ ní September 11, 2001 nígbà tí áńgẹ́lì alágbára ti Ìfihàn orí kejìdínlógún sọ̀kalẹ̀, nígbà tí a wó àwọn ilé ńlá ìlú New York lulẹ̀. “Òjò” náà jẹ́ ìhìn iṣẹ́, a sì gbọ́dọ̀ mọ ìhìn iṣẹ́ náà kí a lè gbà á.
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“A kò gbọ́dọ̀ dúró de òjò ìkẹ́yìn. Ó ń bọ̀ wá sórí gbogbo àwọn tí yóò mọ̀, tí wọn yóò sì fi ìri àti àwọn òjò oore-ọ̀fẹ́ tí ń rọ̀ sórí wa ṣe tiwọn. Nígbà tí a bá kó àwọn ìyókù ìmọ́lẹ̀ jọ, nígbà tí a bá mọyì àwọn àánú dájúdájú ti Ọlọ́run, ẹni tí ó nífẹ̀ẹ́ kí a gbẹ́kẹ̀lé E, nígbà náà ni gbogbo ìlérí yóò ṣẹ. [A fa Isaiah 61:11 yọ.] Gbogbo ayé ni a ó fi ògo Ọlọ́run kún.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
The “whole earth” knows what happened on September 11, 2001, but in order to receive the message that begins there and ultimately lightens the whole earth with God’s glory, the message must be recognized. The word “recognize,” means “to recollect or recover the knowledge of, either with an avowal of that knowledge or not. We recognize a person at a distance, when we recollect that we have seen him before, or that we have formerly known him. We recognize his features or his voice.” Webster’s 1828 Dictionary.
“Gbogbo ayé” ni ó mọ ohun tí ó ṣẹlẹ̀ ní September 11, 2001, ṣùgbọ́n kí a lè gba ìhìn iṣẹ́ tí ó bẹ̀rẹ̀ níbẹ̀ tí yóò sì nígbẹ̀yìn-òpin mú kí gbogbo ayé tan mọ́lẹ̀ pẹ̀lú ògo Ọlọ́run, a gbọ́dọ̀ mọ ìhìn iṣẹ́ náà. Ọ̀rọ̀ náà “mọ̀,” túmọ̀ sí “láti tún rántí tàbí tún gba ìmọ̀ nípa ohun kan padà, yálà pẹ̀lú ìjẹ́wọ́ ìmọ̀ náà tàbí láìsí i. A mọ ènìyàn kan ní ìjìnnà, nígbà tí a bá tún rántí pé a ti rí i rí tẹ́lẹ̀, tàbí pé a ti mọ̀ ọ́n tẹ́lẹ̀ rí. A mọ àwọn àbùdá ojú rẹ̀ tàbí ohùn rẹ̀.” Webster’s 1828 Dictionary.
The only way that a Laodicean Adventist can recognize the latter rain message that arrived on September 11, 2001, is if they recognize that they have seen the same manifestation of divine power in the past. On August 11, 1840 the mighty angel of Revelation ten descended, when the prophecy of the second Woe of Islam was fulfilled. That history was perfectly repeated when on September 11, 2001 the mighty angel of Revelation eighteen descended when the prophecy of the third Woe of Islam was fulfilled, and the failure to recognize Islam of the third Woe, is to be carried by the wild Arabian ass to the death that is brought about by the lion of modern Babylon.
Ọ̀nà kan ṣoṣo tí Adventist Laodicea lè gbà mọ ìfẹ̀ṣẹ̀mulẹ̀ òjò ìkẹ́yìn tí ó dé ní September 11, 2001, ni bí wọ́n bá mọ̀ pé wọ́n ti rí ìfarahàn agbára ọ̀run kan náà ní ìgbà àtijọ́. Ní August 11, 1840 ni áńgẹ́lì alágbára ti Ìfihàn mẹ́wàá sọ̀kalẹ̀, nígbà tí àsọtẹ́lẹ̀ Ègbé kejì ti Islam ṣẹ. A tún sọ ìtàn náà di pípé pátápátá nígbà tí ní September 11, 2001 áńgẹ́lì alágbára ti Ìfihàn mẹ́jọlá sọ̀kalẹ̀ nígbà tí àsọtẹ́lẹ̀ Ègbé kẹta ti Islam ṣẹ, àti pé àìmọ̀ Islam ti Ègbé kẹta yẹn ni kí a gbé lọ lórí kẹ́tẹ́kẹ́tẹ́ igbó ti Arabia sí ikú tí kìnnìún Babiloni òde-òní mú wá.
The drunkards of Ephraim, who cannot read the book that is sealed, cannot see the repetition of Millerite history, for that recognition is based upon the latter rain methodology of “line upon line.” The concept that the manifestation of the power of God in Millerite history is repeated in the last days cannot be sustained by the methodology of apostate Protestantism and Catholicism.
Àwọn ọ̀mùtí Efraimu, tí kò lè ka ìwé tí a fi èdìdì dì, kò lè rí àtúnṣe ìtàn àwọn Millerite, nítorí pé ìmọ̀ ìdánimọ̀ náà dá lórí ọ̀nà iṣẹ́ òjò àìpẹ́ ti “ìlà lé ìlà.” Èrò náà pé ìfarahàn agbára Ọlọ́run nínú ìtàn àwọn Millerite ni a tún ṣe ní àwọn ọjọ́ ìkẹyìn, kò lè dúró lórí ọ̀nà iṣẹ́ Ìjọ Pùròtẹ́sítáǹtì apẹ̀yìndà àti Kátólíìkì.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“Áńgẹ́lì tí ó darapọ̀ mọ́ ìkéde ìhìnrere áńgẹ́lì kẹta ni yóò fi ògo rẹ̀ tan gbogbo ayé mọ́lẹ̀. A ti sọ iṣẹ́ kan tẹ́lẹ̀ níhìn-ín, tí ìwọ̀n rẹ̀ yóò kàn káàkiri ayé, tí agbára rẹ̀ sì yóò jẹ́ àìlówó-mẹ́sẹ̀. Ìṣípáda ìbọ̀wí Kristi ti ọdún 1840–44 jẹ́ ìfihàn ológo ti agbára Ọlọ́run; a sì gbé ìhìnrere áńgẹ́lì àkọ́kọ́ dé gbogbo ibùdó iṣẹ́-ìránṣẹ́ ní ayé, àti ní àwọn orílẹ̀-èdè kan, ìfẹ́ sí ẹ̀sìn pọ̀ jù lọ níbẹ̀, èyí tí a ti rí ní ilẹ̀ kankan láti ìgbà Àtúnṣe ti ọ̀rúndún kẹrìndínlógún; ṣùgbọ́n a óò fi gbogbo wọ̀nyí sílẹ̀ sẹ́yìn nípasẹ̀ ìṣípáda alágbára lábẹ́ ìkìlọ̀ ìkẹyìn ti áńgẹ́lì kẹta.” The Great Controversy, 611.
The blind leaders of modern Israel are forced by their methodology to reject the truth that there will be a repetition of the manifestation of the power of God in the last days, as was in former years.
Àwọn aṣáájú afọ́jú ti Ísírẹ́lì ìgbà òde òní ni ọ̀nà ìṣe wọn fi mú láti kọ òtítọ́ náà sílẹ̀ pé àtúnṣe ìfihàn agbára Ọlọ́run yóò wà ní àwọn ọjọ́ ìkẹyìn, gẹ́gẹ́ bí ó ti rí ní àwọn ọdún ìgbàanì.
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
“Níbí ni a ti rí i pé ìjọ—ibi mímọ́ Olúwa—ni ó kọ́kọ́ ní ìfarapa ìbínú Ọlọ́run. Àwọn àgbàlagbà, àwọn ẹni náà tí Ọlọ́run ti fi ìmọ́lẹ̀ ńlá fún, tí wọ́n sì ti dúró gẹ́gẹ́ bí olùṣọ́ àwọn ire ẹ̀mí àwọn ènìyàn, ti da ìgbẹ́kẹ̀lé tí a fi lé wọn lọ́wọ́. Wọ́n ti gba ipò pé kò yẹ kí a máa retí àwọn iṣẹ́ ìyanu àti ìfarahàn agbára Ọlọ́run tó hàn gbangba gẹ́gẹ́ bíi ti ọjọ́ ìgbàanì. Àkókò ti yí padà. Ọ̀rọ̀ wọ̀nyí mú àìgbàgbọ́ wọn lágbára, wọ́n sì ń wí pé: Olúwa kì yóò ṣe rere, bẹ́ẹ̀ ni kì yóò ṣe búburú. Ó kún fún àánú jù láti bẹ àwọn ènìyàn Rẹ̀ wò nípa ìdájọ́. Báyìí ni ‘Àlàáfíà àti ààbò’ ṣe di igbe láti ẹnu àwọn ọkùnrin tí kì yóò tún gbé ohùn wọn sókè bí ìpè láti fi àṣìṣe wọn hàn fún àwọn ènìyàn Ọlọ́run àti ẹ̀ṣẹ̀ wọn fún ilé Jékọ́bù. Àwọn ajá adití wọ̀nyí tí kò fẹ́ gbó ni àwọn tí yóò ní ìrírí ẹ̀san òdodo Ọlọ́run tí a ti ṣẹ̀ sí. Àwọn ọkùnrin, àwọn ọmọbìnrin, àti àwọn ọmọ kéékèèké yóò ṣègbé papọ̀.” Testimonies, volume 5, 211.
The Laodicean blindness of the learned men who rule the unlearned of Jerusalem are unable to recognize the latter rain, for not only do they employ a corrupted biblical methodology, but the conclusions their false reasoning puts them in a position where they will deny any future manifestation of the power of God, as in former ages. Yet Malachi three identifies that when the Messenger of the Covenant purifies the sons of Levi, then the offering will be as in days of old.
Ìfọ́jú Laodíkíà ti àwọn ọkùnrin ọlọ́mọ̀wé tí ń ṣàkóso àwọn aláìkọ́ni ní Jerusalẹmu kò jẹ́ kí wọ́n lè mọ òjò àkẹ́yìn náà, nítorí kì í ṣe pé wọ́n ń lo ọ̀nà ìtúmọ̀ Bíbélì tí a ti bàjẹ́ nìkan, ṣùgbọ́n pẹ̀lú, àwọn ìpinnu tí ìrònú èké wọn mú wọn dé sí fi wọ́n sí ipò kan níbi tí wọn yóò ti sẹ́ ìfihàn agbára Ọlọ́run kankan ní ọjọ́ iwájú, gẹ́gẹ́ bí ó ti rí ní àwọn àkókò àtijọ́. Síbẹ̀, Málákì orí kẹta fi hàn pé nígbà tí Ojíṣẹ́ Májẹ̀mú náà bá sọ àwọn ọmọ Léfì di mímọ́, nígbà náà ni ẹbọ náà yóò rí bí ti ọjọ́ àtijọ́.
“The True Witness declares, ‘I know thy works.’ ‘Repent, and do the first works.’ This is the true test, the evidence that the Spirit of God is working in the heart to imbue you with his love. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ The church is like the unproductive tree which, receiving the dew and rain and sunshine, should have produced an abundance of fruit, but on which the divine search discovers nothing but leaves. Solemn thought for our churches! solemn, indeed, for every individual! Marvelous is the patience and forbearance of God; but ‘except thou repent,’ it will be exhausted; the churches, our institutions, will go from weakness to weakness, from cold formality to deadness, while they are saying, ‘I am rich, and increased with goods, and have need of nothing.’ The True Witness says, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Will they ever see clearly their condition?
“Ẹlẹ́rìí Otítọ́ náà kéde pé, ‘Mo mọ iṣẹ́ rẹ.’ ‘Ronúpìwàdà, kí o sì ṣe iṣẹ́ àkọ́kọ́.’ Èyí ni ìdánwò tòótọ́, ẹ̀rí pé Ẹ̀mí Ọlọ́run ń ṣiṣẹ́ nínú ọkàn láti fi ìfẹ́ rẹ̀ kún inú rẹ. ‘Èmi yóò tọ̀ ọ́ wá lójúkan, èmi yóò sì yọ ọ̀pá fìtílà rẹ kúrò ní ipò rẹ̀, bí kò ṣe pé o bá ronúpìwàdà.’ Ìjọ dàbí igi aláìso èso tí, nígbà tí ó ti gba ìrì àti òjò àti ìmọ́lẹ̀ oòrùn, ó yẹ kí ó ti mú èso jáde lọ́pọ̀lọpọ̀, ṣùgbọ́n lórí èyí tí àwárí Ọlọ́run rí, kò sí ohun kan bí kò ṣe ewé nìkan. Èrò tó ṣe kókó gan-an fún àwọn ìjọ wa! Ó ṣe kókó lóòótọ́ fún olúkúlùkù ènìyàn! Ìyanu ni sùúrù àti ìfaradà Ọlọ́run; ṣùgbọ́n ‘bí kò ṣe pé o bá ronúpìwàdà,’ yóò tán; àwọn ìjọ, àwọn ilé-iṣẹ́ wa, yóò máa lọ láti àìlera sí àìlera, láti àṣà ìjọsìn tútù sí òkú-ẹ̀mí, nígbà tí wọ́n ń wí pé, ‘Mo lọ́rọ̀, mo sì ti pọ̀ sí i nínú ọrọ̀, èmi kò sì nílò ohun kan.’ Ẹlẹ́rìí Otítọ́ náà wí pé, ‘Ìwọ kò sì mọ̀ pé aláìní ìrẹ̀wẹ̀sì ni ọ, àti ẹni àánú, àti tálákà, àti afọ́jú, àti ìhòòhò.’ Ṣé wọn yóò rí ipò wọn ní kedere láéláé?”
“There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of the heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their ideas and expectations, they will oppose the work. ‘Why,’ they say, ‘should not we know the Spirit of God, when we have been in the work so many years?’—Because they did not respond to the warnings, the entreaties of the messages of God, but persistently said, ‘I am rich, and increased with goods, and have need of nothing.’ Talent, long experience, will not make men channels of light, unless they place themselves under the bright beams of the Sun of Righteousness, and are called, and chosen, and prepared by the endowment of the Holy Spirit. When men who handle sacred things will humble themselves under the mighty hand of God, the Lord will lift them up. He will make them men of discernment—men rich in the grace of his Spirit. Their strong, selfish traits of character, their stubbornness, will be seen in the light shining from the Light of the world. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ If you seek the Lord with all your heart, he will be found of you.” Review and Herald, December 23, 1890.
“Ìfihàn àgbàyanu ti agbára Ọlọ́run yóò wà nínú àwọn ìjọ, ṣùgbọ́n kì yóò ṣiṣẹ́ lórí àwọn tí kò tíì rẹ ara wọn sílẹ̀ níwájú Olúwa, tí wọn kò sì tíì ṣí ilẹ̀kùn ọkàn wọn sílẹ̀ nípasẹ̀ ìjẹ́wọ́ ẹ̀ṣẹ̀ àti ìrònúpìwàdà. Nínú ìfihàn agbára náà tí ń tan ayé mọ́lẹ̀ pẹ̀lú ògo Ọlọ́run, wọn yóò rí nínú rẹ̀ ohun kan ṣoṣo tí nínú ìfọ́jú wọn wọn ro pé ó léwu, ohun kan tí yóò jí ìbẹ̀rù wọn sókè, wọn yóò sì múra tán láti kọ ojú ìjà sí i. Nítorí pé Olúwa kò ṣiṣẹ́ gẹ́gẹ́ bí ìrònú àti ìfojúsọ́nà wọn, wọn yóò tako iṣẹ́ náà. ‘Èé ṣe ni,’ ni wọn wí, ‘kí àwa má bàa mọ Ẹ̀mí Ọlọ́run, nígbà tí a ti wà nínú iṣẹ́ náà fún ọ̀pọ̀ ọdún báyìí?’—Nítorí wọn kò dáhùn sí àwọn ìkìlọ̀, àwọn ẹ̀bẹ̀ àwọn ìránṣẹ́ Ọlọ́run, ṣùgbọ́n wọ́n fi ìfaradà sọ pé, ‘Èmi ní ọrọ̀, a sì ti mú mi pọ̀ sí i pẹ̀lú ohun ìní, mi ò sì nílò nǹkan kan.’ Ẹ̀bùn, ìrírí pípẹ́, kì yóò sọ ènìyàn di ọ̀nà ìmólẹ̀, bí kò ṣe pé wọ́n fi ara wọn sí abẹ́ ìmólẹ̀ dídán ti Oòrùn Òdodo, tí a sì pè wọ́n, tí a sì yàn wọ́n, tí a sì pèsè wọ́n nípasẹ̀ ẹ̀bùn Ẹ̀mí Mímọ́. Nígbà tí àwọn ènìyàn tí ń bá nǹkan mímọ́ lò yóò rẹ ara wọn sílẹ̀ lábẹ́ ọwọ́ agbára Ọlọ́run, Olúwa yóò gbé wọn ga. Yóò sọ wọ́n di ènìyàn ìmòye—àwọn ènìyàn tí wọ́n lọ́rọ̀ nínú oore-ọ̀fẹ́ Ẹ̀mí rẹ̀. Àwọn àbùdá ìwà wọn tí ó lágbára, tí ó kún fún ìmọtara-ẹni-nìkan, ìlíle-orí wọn, ni a ó rí nínú ìmólẹ̀ tí ń tàn láti ọ̀dọ̀ Ìmọ́lẹ̀ ayé. ‘Èmi yóò tọ̀ ọ́ wá kánkán, èmi yóò sì yọ ọ̀pá-fitilà rẹ kúrò ní ipò rẹ̀, bí kò ṣe pé kí o ronúpìwàdà.’ Bí ẹ bá fi gbogbo ọkàn yín wá Olúwa, a ó rí i fún yín.” Review and Herald, December 23, 1890.
The Judean prophet’s death is represented by both the “lion” of modern Babylon, which is the prophetic symbol that establishes the vision of prophetic history, and also by the “ass.” The first mention of Islam in the Scriptures is when Ishmael is introduced as a “wild man.”
Aṣojú ikú wòlíì ará Judea ni a fi hàn nípasẹ̀ “kìnnìún” Babiloni ìgbàlódé, èyí tí í ṣe àmì àsọtẹ́lẹ̀ tí ó fi ìran ìtàn àsọtẹ́lẹ̀ múlẹ̀, àti pẹ̀lú nípasẹ̀ “kẹ́tẹ́kẹ́tẹ́” náà. Ìkọ́kọ́ àkọ́kọ́ Islam nínú Ìwé Mímọ́ ni nígbà tí a ṣe ìfihàn Iṣimaeli gẹ́gẹ́ bí “ẹni igbó.”
And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:12.
Yóò sì jẹ́ ènìyàn igbó; ọwọ́ rẹ̀ yóò sì lòdì sí olúkúlùkù ènìyàn, ọwọ́ olúkúlùkù ènìyàn yóò sì lòdì sí i; yóò sì máa gbé níwájú gbogbo àwọn arákùnrin rẹ̀. Jẹ́nẹ́sísì 16:12.
The rule of first mention in the Scriptures identifies that all the characteristics of the symbol be contained therein, for God’s Word is a seed, and a seed possesses all the DNA necessary to bring to fruition the entire plant. The word translated as “wild man,” is the word for the “wild Arabian ass.” The “ass” in the Scriptures of truth is one of the symbols of Islam.
Ofin ìkìlọ̀ àkọ́kọ́ nínú Ìwé Mímọ́ fi hàn pé gbogbo àwọn àbùdá àmì náà gbọ́dọ̀ wà nínú rẹ̀; nítorí Ọ̀rọ̀ Ọlọ́run jẹ́ irúgbìn, irúgbìn sì ní gbogbo DNA tí ó yẹ láti mú kí gbogbo ewéko náà dé sí ìmúṣẹ. Ọ̀rọ̀ tí a túmọ̀ sí “ènìyàn igbó” ni ọ̀rọ̀ tí ó dúró fún “kẹ́tẹ́kẹ́tẹ́ Arabia igbó.” “Kẹ́tẹ́kẹ́tẹ́” nínú Ìwé Mímọ́ òtítọ́ jẹ́ ọ̀kan lára àwọn àmì Islam.
The message of Ezekiel in chapter thirty-seven that brings the dead bones to life where they stand up as a mighty army, is the message of Islam of the third Woe, and that message is the message of the Midnight Cry of the last days. Sister White directly teaches that Christ’s triumphal entry into Jerusalem represented the message of the Midnight Cry.
Ìròyìn Ìsíkíẹ́lì nínú orí kejìlélọ́gbọ̀n pé àwọn egungun òkú yóò di alààyè, níbi tí wọ́n yóò ti dìde gẹ́gẹ́ bí ogun alágbára, ni ìròyìn Ìsílámù ti Ègbé kẹta, àti pé ìròyìn náà ni ìròyìn Igbe Òru Àárín ti àwọn ọjọ́ ìkẹyìn. Sister White kọ́ni ní tààrà pé ìwọlé ìṣẹ́gun Kristi sí Jérúsálẹ́mù ṣojú fún ìròyìn Igbe Òru Àárín.
“The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250.
“Kígbe òru àárín kò gbé ara rẹ̀ lórí àríyànjiyàn tó bẹ́ẹ̀ gẹ́gẹ́ bí ó tilẹ̀ jẹ́ pé ẹ̀rí Ìwé Mímọ́ rẹ̀ ṣe kedere, tí ó sì péye láìsí àríyànjiyàn. Agbára kan tí ń ru ẹni síwájú sì bá a lọ, agbára náà sì ń mi ọkàn. Kò sí iyèméjì, kò sí ìbéèrè. Ní ìgbà ìwọlé ìṣẹ́gun Kristi sínú Jerusalẹmu, àwọn ènìyàn tí wọ́n kó ara wọn jọ láti gbogbo apá ilẹ̀ náà láti pa àjọ náà mọ́, ṣàn wọ Òkè Ólífì; bí wọ́n sì ṣe darapọ̀ mọ́ ogunlọ́gọ̀ tí ń bá Jesu lọ, wọ́n gba ìmísí wákàtí náà, wọ́n sì ràn án lọ́wọ́ láti mú kí igbe náà lágbára sí i pé, ‘Olùbùkún ni ẹni tí ń bọ̀ ní orúkọ Oluwa!’ [Matthew 21:9.] Bákan náà ni àwọn aláìgbàgbọ́ tí ń ṣàn wọ àwọn ìpàdé Adventist—àwọn kan nítorí ìfẹ́ láti mọ ohun tó ń ṣẹlẹ̀, àwọn mìíràn sì kàn láti fi í ṣe ẹ̀yà—ṣe ní ìmọ̀lára agbára ìdánilójú tí ó ń bá ìhìn náà lọ pé, ‘Wò ó, Ọkọ-ìyàwó ń bọ̀!’” Spirit of Prophecy, volume 4, 250.
The Revelation of Jesus Christ is the final message that is unsealed in the last days and it includes Islam of the third Woe. When Christ, who is the message that is unsealed, entered Jerusalem, and thus typified the Midnight Cry of the last days, He was carried (His message was carried) by an “ass”. The final message of Christ’s righteousness is carried by Islam.
Ìfihàn Jesu Kristi ni ìhìnrere ìkẹyìn tí a tú sílẹ̀ ní àwọn ọjọ́ ìkẹyìn, ó sì ní Íslámù ti Ìyọnu kẹta nínú rẹ̀. Nígbà tí Kristi, ẹni tí í ṣe ìhìnrere tí a tú sílẹ̀ náà, wọ Jerúsálẹ́mù, tí ó sì ṣe àpẹẹrẹ Ẹkún Ọ̀gànjọ́ Òru ti àwọn ọjọ́ ìkẹyìn, a gbé e (a gbé ìhìnrere Rẹ̀) lórí “kẹ́tẹ́kẹ́tẹ́”. Íslámù ni ń ru ìhìnrere ìkẹyìn ti òdodo Kristi.
Islam was, is, and will be a wild man, as represented by the wild Arabian ass, and any who wish to see (and there are many who don’t wish to see), can easily “recognize,” that the warfare that is now being carried out by Islam is wild insanity. The willingness to commit suicide, believing there will be some great sexual reward in the hereafter is satanic insanity. The first mention of Islam identified that Islam would be a wild man.
Ìsúlámù ti jẹ́, ó sì jẹ́, yóò sì máa jẹ́ ènìyàn igbó, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ kẹ́tẹ́kẹ́tẹ́ ìgbẹ́ Arabian, àti ẹnikẹ́ni tí ó bá fẹ́ rí i (àti pé ọ̀pọ̀lọpọ̀ wà tí wọn kò fẹ́ rí i), lè “mọ̀” ní irọrun pé ogun tí Ìsúlámù ń gbé kalẹ̀ nísinsin yìí jẹ́ ìwèrè igbó. Ìmúrasílẹ̀ láti pa ara ẹni, ní ìgbàgbọ́ pé ẹ̀san ńlá kan ti ìbálòpọ̀ yóò wà ní ọ̀run lẹ́yìn ikú, jẹ́ ìwèrè Satani. Ìdarúkọ àkọ́kọ́ nípa Ìsúlámù fi hàn pé Ìsúlámù yóò jẹ́ ènìyàn igbó.
Islam’s warfare brings all mankind together to fight the escalating warfare of the third Woe. Islam is the prophetic logic for the implementation of a one-world government, and the globalists teach that they purposely introduced the Jews back into the land of Israel after World War Two, that they might use the ancient hatred of Islam towards the Jews to initiate a Third World War. The globalists believe, and have taught for decades, that they will need a Third World War to bring about their one-world government. The globalists’ corrupted motivations, as expressed with their own words, fits into the biblical role of Islam.
Ogun Islam mú gbogbo aráyé jọ láti bá a jagun nínú ogun tí ń túbọ̀ lágbára ti Ègbé kẹta. Islam ni ọgbọ́n-ọ̀nà àsọtẹ́lẹ̀ fún ìmúlò ìjọba ayé kan ṣoṣo, àwọn gílóbálísì sì ń kọ́ni pé wọ́n mọ̀ọ́mọ̀ mú àwọn Júù padà sínú ilẹ̀ Israẹli lẹ́yìn Ogun Àgbáyé Kejì, kí wọ́n lè lo ìkórìíra àtijọ́ tí Islam ní sí àwọn Júù láti dá Ogun Àgbáyé Kẹta sílẹ̀. Àwọn gílóbálísì gbà gbọ́, wọ́n sì ti kọ́ni fún ọ̀pọ̀ ọdún pé wọn yóò nílò Ogun Àgbáyé Kẹta láti mú ìjọba ayé kan ṣoṣo wọn ṣẹ. Àwọn ìdí ìwúrí àbàjẹ́ ti àwọn gílóbálísì, gẹ́gẹ́ bí a ti fi hàn nínú ọ̀rọ̀ tiwọn fúnra wọn, bá ipa Bibeli ti Islam mu.
Possibly the most serious piece of Ishmael’s prophetic DNA, in the verse where he is first mentioned, is the fact that his spirit, which is the spirit of a “wild man,” “dwells in the presence of all his brethren.” The idea that it is only some sects of radical Islam that will be involved in the third Woe, does not square with God’s Word. The common politically correct view that there are a few bad apples in every religious persuasion, and that the majority of the Muslim religion are peace-loving citizens, does not agree with either their own holy book, or the Bible.
Bóyá apá tí ó le jù lọ nínú DNA àsọtẹ́lẹ̀ ti Iṣimáẹli, nínú ẹsẹ̀ náà gan-an níbi tí a ti kọ́kọ́ mẹ́nu kàn án, ni òtítọ́ pé ẹ̀mí rẹ̀, tí í ṣe ẹ̀mí “ẹni igbó,” “ń gbé níwájú gbogbo àwọn arákùnrin rẹ̀.” Èrò pé àwọn ẹ̀ka díẹ̀ péré nínú Ìsílámù alágbára ni yóò kópa nínú Ègbé kẹta, kò bá Ọ̀rọ̀ Ọlọ́run mu. Ìwòye tí ó wọ́pọ̀ tí ìṣèlú ti sọ di òótọ́-ìṣe pé èso búburú díẹ̀ wà nínú gbogbo ìgbọ́wọ́ ẹ̀sìn, àti pé ọ̀pọ̀ jùlọ nínú ẹ̀sìn Mùsùlùmí jẹ́ àwọn ọmọ orílẹ̀-èdè olólùfẹ́ àlàáfíà, kò fara mọ́ bóyá pẹ̀lú ìwé mímọ́ tiwọn fúnra wọn, tàbí pẹ̀lú Bíbélì.
The Koran teaches that it is the duty of every follower of Allah to bring the entire world into conformity to Sharia law, and the first mention of Islam in the book of Genesis identifies that the “wild man” spirit of Ishmael will be in every follower of Islam. The Koran directly teaches its adherents to feign decency when they live in areas where they do not yet have the ability to force their religious rule upon the population, much like Catholicism.
Kúránì kọ́ni pé ó jẹ́ ojúṣe gbogbo ọmọlẹ́yìn Alláh láti mú gbogbo ayé wá sínú ìbámu pẹ̀lú òfin Sharia, àti ìtọ́kasí àkọ́kọ́ sí Islam nínú ìwé Genesisi fi hàn pé ẹ̀mí “ẹni igbó” ti Iṣimaeli yóò wà nínú gbogbo ọmọlẹ́yìn Islam. Kúránì sì ń kọ́ àwọn olùfaramọ́ rẹ̀ ní tààràtà láti fi ìwà ọmọlúwàbí hàn ní ìtanràn, nígbà tí wọ́n bá ń gbé ní àwọn agbègbè tí wọn kò tíì ní agbára láti fi mú òfin ẹ̀sìn wọn jẹ́ lórí olùgbé ibẹ̀, bíi ti Kátólíìkì.
The prophet from Judah confronted Jeroboam when his kingdom was first inaugurated. Apostate Protestantism began in 1844, and it was immediately confronted by Millerite Adventism who had entered the Most Holy Place and discovered the law of God, including the seventh-day Sabbath. Millerite Adventism was told, as represented by Jeremiah, to return to God, but never to return to the “assembly of mockers.” The prophet from Judah was told to not return the same way he came, nor eat or drink the food of the lying prophet of Bethel, but he did so. The prophet from Judah’s death was symbolically placed between two symbols, that represented the papacy and Islam. Laodicean Adventism cannot see those two truths for in 1863, they poked out their own spiritual eyes, and began the process of covering the jewels and methodology employed by William Miller in order to establish the foundations of Adventism with counterfeit coins and jewels, and the methodology of apostate Protestantism and Catholicism.
Wòlíì láti Júdà dojú kọ Jeróbóámù nígbà tí a ṣẹ̀ṣẹ̀ fi ìjọba rẹ̀ lélẹ̀. Ìsìn Pùròtẹ́sítáǹtì tí ó yapa kúrò ní òtítọ́ bẹ̀rẹ̀ ní 1844, a sì dojú kọ ọ́ lẹ́sẹ̀kẹsẹ̀ pẹ̀lú Adventismu ti àwọn Millerite, tí wọ́n ti wọ Ibi Mímọ́ Jùlọ, tí wọ́n sì ṣàwárí òfin Ọlọ́run, pẹ̀lú Sábáàtì ọjọ́ keje. A sọ fún Adventismu ti àwọn Millerite, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú Jeremiah, láti padà sọ́dọ̀ Ọlọ́run, ṣùgbọ́n kí ó má ṣe padà sí “àpéjọ àwọn ẹlẹ́gàn.” A sọ fún wòlíì láti Júdà pé kí ó má ṣe padà lójú ọ̀nà kan náà tí ó fi wá, bẹ́ẹ̀ ni kí ó má jẹ tàbí kí ó má mu oúnjẹ wòlíì èké ti Bẹ́tẹ́lì, ṣùgbọ́n ó ṣe bẹ́ẹ̀. Ikú wòlíì láti Júdà ni a fi sí àárín àmì méjì ní ìtumọ̀ àpẹẹrẹ, tí wọ́n dúró fún pàápá àti Islam. Adventismu Laodikia kò lè rí òtítọ́ méjèèjì wọ̀nyí, nítorí pé ní 1863, wọ́n ya ojú ẹ̀mí tiwọn jáde fúnra wọn, wọ́n sì bẹ̀rẹ̀ ìlànà fífipamọ́ àwọn iyebíye àti ọ̀nà iṣẹ́ tí William Miller lò láti fi dá ìpìlẹ̀ Adventismu lélẹ̀ pẹ̀lú owó ẹlẹ́tàn àti àwọn iyebíye èké, àti ọ̀nà iṣẹ́ ìsìn Pùròtẹ́sítáǹtì tí ó yapa kúrò ní òtítọ́ àti ti Kátólíìkì.
The “dirt brush Man” is now sweeping His floor and restoring the jewels and giving them to Miller to place upon his table, but Adventism is blinded by the belief that they are the remnant people who were raised up as His people in 1844.
“Ọkùnrin Fẹ́lẹ́ Fàlà” náà ti ń gbá ilẹ̀ ilé Rẹ̀ báyìí, ó sì ń tún àwọn iyebíye náà ṣe, ó sì ń fi wọ́n fún Miller kí ó lè gbe wọ́n sórí tábìlì rẹ̀, ṣùgbọ́n ìgbàgbọ́ Adventism ti fọ́jú nípasẹ̀ ìgbàgbọ́ pé àwọn ni ènìyàn ìyókù tí a jí dìde gẹ́gẹ́ bí ènìyàn Rẹ̀ ní ọdún 1844.
And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:9–12.
Ẹ má sì ṣe rò láti wí nínú ara yín pé, A ní Ábúráhámù gẹ́gẹ́ bí baba wa: nítorí mo wí fún yín pé, Ọlọ́run lè láti inú àwọn òkúta wọ̀nyí jí àwọn ọmọ dìde fún Ábúráhámù. Àti nísinsin yìí pẹ̀lú, a ti gbé àáké lé gbòǹgbò àwọn igi: nítorí náà gbogbo igi tí kò bá so èso rere ni a ó gé lulẹ̀, a ó sì sọ ọ sínú iná. Èmi nítòótọ́ fi omi ṣe ìrìbọmi fún yín sí ìrònúpìwàdà: ṣùgbọ́n ẹni tí ń bọ̀ lẹ́yìn mi lágbára ju mi lọ, ẹni tí èmi kò yẹ láti gbé bàtà rẹ̀: òun yóò fi Ẹ̀mí Mímọ́ àti iná ṣe ìrìbọmi fún yín: ẹni tí ìfẹ̀ rẹ̀ wà ní ọwọ́ rẹ̀, yóò sì fọ ilẹ̀ ìpakà rẹ̀ mọ́ pátápátá, yóò sì ko alikama rẹ̀ sínú àká; ṣùgbọ́n yóò fi iná tí a kò le pa sun àpòọrọ́ náà run. Mátíù 3:9–12.
Laodicean Adventism will be spewed out of the mouth of the Lord, except for those individuals who might repent. Laodicean Adventism is to be buried in the same grave as the former covenant people who rejected Miller’s message are buried in, for they are now, also a former covenant people in relation to the one hundred and forty-four thousand. The rebellion of 1863 is illustrated by the prophet who came from Judah, who also left a prediction of king Josiah.
Áfẹnukò Ládísíà ni a ó tu jáde kúrò ní ẹnu Olúwa, àfi fún àwọn ènìyàn kọ̀ọ̀kan tí wọ́n lè ronú pìwà dà. Ó yẹ kí a sin Áfẹnukò Ládísíà sínú ibojì kan náà tí a ti sin àwọn ènìyàn májẹ̀mú àtijọ́ tí wọ́n kọ ìhìnrere Miller sínú rẹ̀, nítorí pé àwọn náà ti di ènìyàn májẹ̀mú àtijọ́ pẹ̀lú ní báyìí ní ìbáṣepọ̀ pẹ̀lú ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà. Ìṣọ̀tẹ̀ 1863 ni a ṣàpèjúwe nípasẹ̀ wòlíì tí ó wá láti Júdà, ẹni tí ó sì fi àsọtẹ́lẹ̀ kan nípa ọba Josiah sílẹ̀ pẹ̀lú.
We will continue this study in the next article.
A ó máa bá ìwádìí yìí lọ nínú àpilẹ̀kọ tí ó kàn.
“Instead of becoming like the world, we are to become more and more distinct from the world. Satan has combined and will continue to combine with the churches in making a masterly effort against the truth of God. Everything that is done by God’s people to make inroads upon the world will call forth determined opposition from the powers of darkness. The enemy’s last great conflict will be a most determined one. It will be the last battle between the powers of darkness and the powers of light. Every true child of God will fight bravely on the side of Christ. Those who in this great crisis allow themselves to be more on the side of the world than of God, will eventually place themselves wholly on the side of the world. Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.
“Dípò kí a dàbí ayé, a gbọ́dọ̀ túbọ̀ yàtọ̀ sí ayé sí i. Satani ti dara pọ̀ mọ́ àwọn ìjọ, yóò sì máa dara pọ̀ mọ́ wọn ní ṣíṣe ìsapá gíga jùlọ sí òtítọ́ Ọlọ́run. Ohun gbogbo tí àwọn ènìyàn Ọlọ́run bá ṣe láti wọ ayé lọ nípasẹ̀, yóò mú kí ìṣòdì aláìlẹ́gbẹ́ dìde láti ọ̀dọ̀ àwọn agbára òkùnkùn. Ìjà ńlá ìkẹyìn ọ̀tá yóò jẹ́ èyí tí a fi ìpinnu líle jagun jùlọ. Yóò jẹ́ ogun ìkẹyìn láàárín àwọn agbára òkùnkùn àti àwọn agbára ìmọ́lẹ̀. Gbogbo ọmọ Ọlọ́run tòótọ́ yóò fi ìgboyà ja ní apá Kristi. Àwọn tí, nínú ìpèníjà ńlá yìí, bá jẹ́ kí ara wọn wà ní apá ayé ju ti Ọlọ́run lọ, ní ìkẹyìn yóò fi ara wọn sí apá ayé pátápátá. Àwọn tí ìmòye wọn nípa ọ̀rọ̀ náà bá dàrú, tí wọn kò sì rí ìtumọ̀ aṣòdì-sí-Kristi, dájúdájú yóò fi ara wọn sí apá aṣòdì-sí-Kristi. Kò sí àkókò báyìí fún wa láti dà pọ̀ mọ́ ayé. Dáníẹ́lì ń dúró nínú ipín tirẹ̀ àti ní ipò tirẹ̀. A gbọ́dọ̀ lóye àwọn àsọtẹ́lẹ̀ Dáníẹ́lì àti ti Jòhánù. Wọ́n ń túmọ̀ ara wọn. Wọ́n ń fi àwọn òtítọ́ tí gbogbo ènìyàn yẹ kí ó lóye fún ayé. Àwọn àsọtẹ́lẹ̀ wọ̀nyí gbọ́dọ̀ jẹ́ ẹ̀rí ní ayé. Nípa ìmúṣẹ wọn ní àwọn ọjọ́ ìkẹyìn wọ̀nyí, wọn yóò túmọ̀ ara wọn.”
“The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angel’s messages, is to be given to the world. This is to be the burden of our work. Those who truly believe in Christ will openly conform to the law of Jehovah. The Sabbath is the sign between God and His people, and we are to make visible our conformity to the law of God by observing the Sabbath. It is to be the mark of distinction between God’s chosen people and the world. It means much to be true to God. This embraces health reform. It means that our diet must be simple, that we must be temperate in all things. The many varieties of food so often seen on tables is not necessary, but highly injurious. Mind and body are to be preserved in the best condition of health. Only those who have been trained in the knowledge and fear of God should be chosen to take responsibilities. Those who have been long in the truth, yet who cannot distinguish between the pure principles of righteousness and the principles of evil, whose understanding in regard to justice, mercy, and the love of God is beclouded, should be relieved of responsibility.
“Oluwa ti fẹrẹ fi ìyà jẹ ayé nítorí àìṣòdodo rẹ̀. Ó sì ti fẹrẹ fi ìyà jẹ àwọn ẹgbẹ́ ẹ̀sìn nítorí ìkọ̀sílẹ̀ wọn sí ìmọ́lẹ̀ àti òtítọ́ tí a ti fi fún wọn. Ìránṣẹ́ ńlá náà, tí ó ṣọ̀kan ìránṣẹ́ áńgẹ́lì kìn-ín-ní, kejì, àti kẹta, ni a gbọdọ̀ fi fún ayé. Èyí ni yóò jẹ́ ẹrù iṣẹ́ wa. Àwọn tí wọ́n bá gba Kristi gbọ́ ní tòótọ́ yóò fara hàn gbangba sí òfin Jèhófà. Sábáàdì ni àmì láàrín Ọlọ́run àti àwọn ènìyàn Rẹ̀, a sì gbọdọ̀ fi ìfarahàn mú ìfaramọ́ wa sí òfin Ọlọ́run hàn nípa mímọ́ Sábáàdì. Ó gbọdọ̀ jẹ́ àmì ìyàtọ̀ láàrín àwọn ènìyàn àyànfẹ́ Ọlọ́run àti ayé. Ó ní ìtumọ̀ púpọ̀ láti jẹ́ olóòtítọ́ sí Ọlọ́run. Èyí kàn mọ́ ìtúnṣe ìlera. Ó túmọ̀ sí pé oúnjẹ wa gbọdọ̀ jẹ́ fífọrùn, pé a gbọdọ̀ jẹ́ oníwọ̀ntúnwọ̀nsì nínú ohun gbogbo. Ọ̀pọ̀lọpọ̀ onírúurú oúnjẹ tí a sábà máa ń rí lórí àwọn tábìlì kò ṣe pàtàkì, ṣùgbọ́n ó ń pa ní lárugẹ gidigidi. A gbọdọ̀ pa ọkàn àti ara mọ́ ní ipò ìlera tí ó dára jùlọ. Àwọn tí a bá ti kọ́ nínú ìmọ̀ àti ìbẹ̀rù Ọlọ́run nìkan ni a gbọdọ̀ yàn láti gbé ojúṣe. Àwọn tí wọ́n ti pẹ́ nínú òtítọ́ fún ìgbà pípẹ́, ṣùgbọ́n tí wọn kò lè fi ìyàtọ̀ hàn láàrín àwọn ìlànà mímọ́ ti òdodo àti àwọn ìlànà ibi, tí òye wọn ní ti ìdájọ́ òdodo, àánú, àti ìfẹ́ Ọlọ́run ti ṣókùnkùn, ni a gbọdọ̀ yọ kúrò nínú ojúṣe.”
“God has important lessons for his people to learn. Had these lessons been learned before, his cause would not be where it is today. One thing must be done. The truth is not to be withheld from ministers or men in positions of responsibility for fear of incurring their displeasure. There are to be connected with our institutions men who with meekness and in wisdom will declare the whole counsel of God. God’s wrath is kindled against those who in carnal security and price have shown contempt for his management. They are endangering the prosperity of the cause.
“Ọlọ́run ní àwọn ẹ̀kọ́ pàtàkì tí àwọn ènìyàn rẹ̀ gbọ́dọ̀ kọ́. Bí a bá ti kọ́ àwọn ẹ̀kọ́ wọ̀nyí tẹ́lẹ̀, iṣẹ́ rẹ̀ kì yóò wà níbi tí ó wà lónìí. Ohun kan ni a gbọ́dọ̀ ṣe. Kò gbọdọ̀ jẹ́ pé a fi òtítọ́ pamọ́ kúrò lọ́dọ̀ àwọn òjíṣẹ́ tàbí àwọn ènìyàn tí ó wà ní ipò ojúṣe nítorí ìbẹ̀rù pé a ó fa ìbínú wọn sí wa. A gbọ́dọ̀ so mọ́ àwọn ilé-iṣẹ́ wa àwọn ènìyàn tí yóò fi inú tútù àti nínú ọgbọ́n kéde gbogbo ìmọ̀ràn Ọlọ́run. Ìbínú Ọlọ́run ti ru sí àwọn tí, nínú ààbò ti ara àti ìgbéraga, ti fi ẹ̀gàn hàn sí ìṣàkóso rẹ̀. Wọ́n ń fi àṣeyọrí iṣẹ́ náà sínú ewu.”
“Every false way is a deception, and if sustained, will in the end bring destruction. Thus the Lord permits those who maintain false plans to be destroyed. At the very time when praise and adulation is heard, sudden destruction comes. There are those who, notwithstanding they know of the reproof received by others, because of unfaithfulness, turn away from admonition. These are doubly guilty. They knew the Lord’s will and did it not. Their punishment will be proportionate to their guilt. They would not take heed to the word of the Lord.” Kress Collection, 105, 106.
“Gbogbo ọ̀nà èké jẹ́ ìtànjẹ, àti bí a bá tẹ̀síwájú nínú rẹ̀, ní ìkẹyìn yóò mú ìparun wá. Nítorí náà, Olúwa ń jẹ́ kí àwọn tí wọ́n dì mọ́ àwọn ète èké ní ìparun. Ní àkókò gan-an tí a gbọ́ ìyìn àti ìfọ̀rìṣà, ìparun àìròtẹ́lẹ̀ a dé. Àwọn kan wà tí, bí ó tilẹ̀ jẹ́ pé wọ́n mọ̀ nípa ìbáwí tí àwọn ẹlòmíràn ti gbà nítorí àìṣòtítọ́, wọ́n yí padà kúrò nínú ìkìlọ̀. Ẹ̀ṣẹ̀ wọn pọ̀ ní ìlọ́po méjì. Wọ́n mọ ìfẹ́ Olúwa, ṣùgbọ́n wọn kò ṣe é. Ìjìyà wọn yóò bá ẹ̀bi wọn mu. Wọn kò fẹ́ fetí sí ọ̀rọ̀ Olúwa.” Kress Collection, 105, 106.