The framework of William Miller’s prophetic message was the two desolating powers of paganism followed by papalism, and the framework of Future for America’s prophetic message is the three desolating powers of paganism, followed by papalism, followed by apostate Protestantism, but all being concurrent at the end. A primary prophetic key for Miller’s prophetic understanding was that “the daily” in the book of Daniel was a symbol of paganism, for it established the connection of the two desolating powers which became his framework of prophetic understanding. A primary prophetic key for Future for America’s prophetic understanding is also that “the daily” in the book of Daniel is a symbol of paganism, for the historical fulfillment of paganism established the sequence of events in Daniel eleven verses forty and forty-one, which became the framework of Future for America’s prophetic understanding.
Ìlànà ìtòlẹ́sẹẹsẹ ìrán Wíllíàmù Mílà ni àwọn agbára ìparun méjì, ìyẹn keferi, lẹ́yìn náà papálì, àti ìlànà ìtòlẹ́sẹẹsẹ ìrán Future for America ni àwọn agbára ìparun mẹ́ta, ìyẹn keferi, lẹ́yìn náà papálì, lẹ́yìn náà Pùròtẹ́sítáǹtì tí ó ti ṣọ̀tẹ̀, ṣùgbọ́n gbogbo wọn ń ṣiṣẹ́ pọ̀ ní àkókò kan náà ní òpin. Bọ́tìnì ìrán pàtàkì kan fún òye ìrán Mílà ni pé “ojoojúmọ́” nínú ìwé Dáníẹ́lì jẹ́ àmì ti keferi, nítorí ó fi ìsopọ̀ àwọn agbára ìparun méjì náà múlẹ̀, èyí tí ó di ìlànà ìtòlẹ́sẹẹsẹ òye ìrán rẹ̀. Bọ́tìnì ìrán pàtàkì kan fún òye ìrán Future for America náà ni pé “ojoojúmọ́” nínú ìwé Dáníẹ́lì jẹ́ àmì ti keferi pẹ̀lú, nítorí ìmúṣẹ ìtàn keferi fi àtẹ̀lé àwọn ìṣẹ̀lẹ̀ nínú Dáníẹ́lì mọ́kànlá, ẹsẹ̀ ogójì àti mọ́kànlélógójì, múlẹ̀, èyí tí ó di ìlànà ìtòlẹ́sẹẹsẹ òye ìrán Future for America.
As is always the case with new light, the advancement of the truth unsealed in 1989 at the collapse of the Soviet Union was warred against by many various voices. The resistance brought against the truth invariably produced a clearer understanding of the truth. In those early controversies against the truth found in the last six verses of Daniel eleven, several prophetic rules that are located in the Bible were recognized as essential proofs to support the increase of knowledge that took place when the book of Daniel was unsealed in 1989. We are currently considering one of those rules, which we call “a triple application of prophecy.”
Gẹ́gẹ́ bí ó ti máa ń rí nígbà gbogbo pẹ̀lú ìmọ̀lẹ̀ tuntun, ìlọsíwájú òtítọ́ tí a tú sílẹ̀ ní 1989 nígbà ìṣubú Soviet Union ni ọ̀pọ̀ ohùn onírúurú bá jagun. Ìfaradà tí a mú wá sí òtítọ́ náà máa ń mú ìmọ̀ye òtítọ́ náà di mímọ̀ sí i ní gbogbo ìgbà. Nínú àwọn àríyànjiyàn àkọ́kọ́ wọ̀nyẹn sí òtítọ́ tí a rí nínú ẹsẹ̀ mẹ́fà ìkẹyìn ti Danieli mọ́kànlá, a mọ àwọn ìlànà àsọtẹ́lẹ̀ púpọ̀ tí ó wà nínú Bíbélì gẹ́gẹ́ bí ẹ̀rí pàtàkì láti ṣe ìtìlẹ́yìn fún ìbùkún ìmọ̀ tí ó ṣẹlẹ̀ nígbà tí a tú ìwé Danieli sílẹ̀ ní 1989. Lọ́wọ́lọ́wọ́ yìí a ń gbé ọ̀kan nínú àwọn ìlànà wọ̀nyẹn yẹ̀wò, èyí tí a ń pè ní “ìlò àsọtẹ́lẹ̀ ní ìgbà mẹ́ta.”
We began by looking at two triple applications that at one level are the same line, but at another level they are different. The first two manifestations of Rome (pagan and papal), establish the third manifestation of Modern Rome. The first two manifestations of Babylon (Babel and Babylon), established the third manifestation of Modern Babylon. Modern Rome is the beast of Revelation seventeen that Modern Babylon rides upon and reigns over. They are as distinct as is a cowboy from his horse, but they also commit spiritual fornication with each other, so at that level they are one. There are two other triple applications of prophecy which possess a similar relationship.
A bẹ̀rẹ̀ nípa wíwo ìlò mẹ́ta méjì tí, ní ìpele kan, jẹ́ ìlà kan náà, ṣùgbọ́n ní ìpele mìíràn wọ́n yàtọ̀. Àwọn ìfarahàn méjì àkọ́kọ́ ti Róòmù (abọ̀rìṣà àti ti póòpù) fi ìfarahàn kẹta ti Róòmù Òde-Òní múlẹ̀. Àwọn ìfarahàn méjì àkọ́kọ́ ti Bábílónì (Bébélì àti Bábílónì) fi ìfarahàn kẹta ti Bábílónì Òde-Òní múlẹ̀. Róòmù Òde-Òní ni ẹranko náà nínú Ìfihàn orí kẹtadínlógún tí Bábílónì Òde-Òní gùn lé lórí tí ó sì ń jọba lórí. Wọ́n yàtọ̀ sí ara wọn gẹ́gẹ́ bí kàùbòì ṣe yàtọ̀ sí ẹṣin rẹ̀, ṣùgbọ́n wọ́n tún bá ara wọn ṣe àgbèrè ẹ̀mí, nítorí náà ní ìpele yẹn wọ́n jẹ́ ọ̀kan. Àwọn ìlò mẹ́ta mìíràn méjì wà nínú àsọtẹ́lẹ̀ tí wọ́n ní ìbáṣepọ̀ tó jọ èyí.
The first two manifestations of Elijah (Elijah and John the Baptist), establish the third Elijah of the last days. Along with that the first two messengers who prepare the way for the Messenger of the Covenant (John the Baptist and William Miller), establish the messenger who prepares the way for the Messenger of the Covenant in the last days. There are three important points to recognize with these two lines of triple applications of prophecy.
Àwọn ìfarahàn méjì àkọ́kọ́ ti Èlíjà (Èlíjà àti Jòhánù Oníbatisí), fi Èlíjà kẹta ti àwọn ọjọ́ ìkẹyìn múlẹ̀. Bákan náà, àwọn ojiṣẹ́ méjì àkọ́kọ́ tí wọ́n pèsè ọ̀nà fún Ojiṣẹ́ Májẹ̀mú náà (Jòhánù Oníbatisí àti William Miller), fi ojiṣẹ́ tí ó pèsè ọ̀nà fún Ojiṣẹ́ Májẹ̀mú náà ní àwọn ọjọ́ ìkẹyìn múlẹ̀. Kókó pàtàkì mẹ́ta wà láti mọ̀ nínú àwọn ìlà méjèèjì wọ̀nyí ti àwọn ìlò mẹ́ta ti àsọtẹ́lẹ̀.
A first point is that the actual historical representatives of the two lines of triple applications of prophecy are essentially the same historical figures, but their purpose in the two representations are distinctly different. The second point is recognizing what the distinction between the two closely related triple applications of prophecy is. The distinction is that Elijah represents an external work in the last days, and the messenger that prepares the way for the Messenger of the Covenant, represents an internal work in the last days.
Kókó àkọ́kọ́ ni pé àwọn aṣojú ìtàn gidi ti àwọn ìlà méjèèjì ti ìlò mẹ́tẹ̀ẹ̀ta ti àsọtẹ́lẹ̀, ní ìpilẹ̀ṣẹ̀, jẹ́ àwọn ènìyàn ìtàn kan náà gan-an; ṣùgbọ́n ète wọn nínú àwọn aṣojú méjèèjì yìí yàtọ̀ síra ní kedere. Kókó kejì ni mímọ̀ ohun tí ìyàtọ̀ láàárín àwọn ìlò mẹ́tẹ̀ẹ̀ta méjì ti àsọtẹ́lẹ̀ tí ó jọra gidigidi jẹ́. Ìyàtọ̀ náà ni pé Èlíjà dúró fún iṣẹ́ ti òde ní àwọn ọjọ́ ìkẹyìn, àti pé ojiṣẹ́ tí ń pèsè ọ̀nà sílẹ̀ fún Ojiṣẹ́ Májẹ̀mú dúró fún iṣẹ́ ti inú ní àwọn ọjọ́ ìkẹyìn.
The third point to take note of is that Jesus, as Alpha and Omega, identifies the third Elijah, and also the third messenger that prepares the way, with both a first and a last Elijah messenger, and a first and last messenger who prepares the way for the Messenger of the Covenant. The Elijah messenger of the first angel and the Elijah messenger of the third angel make up the third fulfillment of Elijah, and the messenger who prepares the way is represented as the messenger of the movements of both the first and third angels.
Kókó kẹta tí a gbọ́dọ̀ ṣàkíyèsí ni pé Jésù, gẹ́gẹ́ bí Alfa àti Omega, ń fi Élíjà kẹta hàn, àti pẹ̀lú ojiṣẹ́ kẹta tí ń tún ọ̀nà ṣe, gẹ́gẹ́ bí ẹni tí ó ní Élíjà ojiṣẹ́ àkọ́kọ́ àti Élíjà ojiṣẹ́ ìkẹyìn, àti ojiṣẹ́ àkọ́kọ́ àti ìkẹyìn tí ń tún ọ̀nà ṣe fún Ojiṣẹ́ Májẹ̀mú náà. Élíjà ojiṣẹ́ ti áńgẹ́lì àkọ́kọ́ àti Élíjà ojiṣẹ́ ti áńgẹ́lì kẹta ni wọ́n para pọ̀ jẹ́ ìmúṣẹ́ kẹta ti Élíjà, a sì ṣàfihàn ojiṣẹ́ tí ń tún ọ̀nà ṣe gẹ́gẹ́ bí ojiṣẹ́ àwọn ìṣísẹ̀ ti áńgẹ́lì àkọ́kọ́ àti ti áńgẹ́lì kẹta.
Elijah the prophet provides an illustration of the last-day confrontation between God’s people and the threefold union of Modern Rome in the confrontation at Mount Carmel.
Wòlíì Élijà fi àpẹẹrẹ hàn nípa ìkọlù-ọ̀rọ̀ ọjọ́ ìkẹyìn láàárín àwọn ènìyàn Ọlọ́run àti àjọṣepọ̀ mẹ́ta ti Róòmù Òde-Òní, nínú ìpàdé ìjà náà lórí Òkè Kámẹ́lì.
Mount Carmel is located in northern Israel, near the Mediterranean coast. It runs roughly northwest to southeast and forms a prominent ridge that extends for about 39 miles (63 kilometers). The Valley of Megiddo, also known as the Jezreel Valley, is located to the southeast of Mount Carmel. Mount Carmel and the Valley of Megiddo are relatively close to each other in terms of distance. The distance between them, in a straight line (as the crow flies), is approximately 20 to 25 miles (32 to 40 kilometers). To the west of Mount Carmel lies the Mediterranean Sea, and to the east of the Valley of Megiddo and the Jezreel Valley lies the Sea of Galilee, also known as Lake Tiberias or the Lake of Kinneret.
Òkè Kámẹ́lì wà ní àríwá Ísírẹ́lì, ní etíkun Òkun Mẹditaréníànì. Ó nà ní ìwọ̀-oòrùn-àríwá sí gúúsù-ìlà-oòrùn ní ìwọnba, ó sì dá ìgùngùn òkè gíga kan sílẹ̀ tí ó gùn tó bíi máìlì mẹ́rìndínlógójì [39] (kílómítà mẹ́tàlélọ́gọ́ta [63]). Àfonífojì Mẹgídò, tí a tún mọ̀ sí Àfonífojì Jésírẹ́lì, wà ní gúúsù-ìlà-oòrùn Òkè Kámẹ́lì. Òkè Kámẹ́lì àti Àfonífojì Mẹgídò sún mọ́ ara wọn ní ti ìjìnnà. Ìjìnnà tó wà láàárín wọn ní ìlà tààrà (gẹ́gẹ́ bí ẹyẹ ṣe ń fò) jẹ́ tó máìlì ogún sí márùn-ún-dín-lọ́gbọ̀n [20 sí 25] (kílómítà méjìlélọ́gbọ̀n sí ogójì [32 sí 40]). Ní ìwọ̀-oòrùn Òkè Kámẹ́lì ni Òkun Mẹditaréníànì wà, nígbà tí ní ìlà-oòrùn Àfonífojì Mẹgídò àti Àfonífojì Jésírẹ́lì ni Òkun Gálílì wà, tí a tún mọ̀ sí Adágún Tàbéríà tàbí Adágún Kínérẹ́tì.
In the Revelation the battle of Armageddon is identifying the Valley of Megiddo, and inspiration did not want students of prophecy to believe that the book of Revelation was identifying its message in literal terms, so when it identified Armageddon (Megiddo) as Armageddon it used the word “har,” which means mountain to make it clear that the battle was a spiritual representation of the final battle which the dragon, beast and false prophet lead the world to.
Nínú Ìfihàn, ogun Ámágẹdọ́n ń tọ́ka sí Àfonífojì Mẹgídò, àti pé ìmísí kò fẹ́ kí àwọn akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ gbà pé ìwé Ìfihàn ń sọ ìròyìn rẹ̀ ní ọ̀nà gidi pátápátá; nítorí náà, nígbà tí ó ṣe àfihàn Ámágẹdọ́n (Mẹgídò) gẹ́gẹ́ bí Ámágẹdọ́n, ó lo ọ̀rọ̀ náà “har,” tí ìtumọ̀ rẹ̀ jẹ́ òkè, láti fi hàn ní kedere pé ogun náà jẹ́ àpẹẹrẹ ti ẹ̀mí ti ogun ìkẹyìn náà, sí èyí tí dragoni, ẹranko náà àti wòlíì èké ń darí ayé.
By identifying Megiddo as Armageddon, John made sure it was not to be understood as a literal geographical location, for Megiddo is a valley and has no mountains. In close proximity is Mount Carmel where Elijah’s confrontation with Ahab and the prophets of Jezebel occurred, thus both Megiddo and Mount Carmel are both illustrations of the final battle of Armageddon.
Nípa dídánimọ̀ Megido gẹ́gẹ́ bíi Amágẹdọni, Johanu dájú pé a kò gbọ́dọ̀ lóye rẹ̀ gẹ́gẹ́ bí ibi gidi kan lórí ilẹ̀-ayé, nítorí Megido jẹ́ àfonífojì, kò sì ní àwọn òkè. Ní tòsí rẹ̀ ni Òkè Kámẹ́lì wà, níbi tí ìpàdé ìjàkadì Elijah̀ pẹ̀lú Ahabu àti àwọn wòlíì Jẹsíbẹ́lì ti ṣẹlẹ̀; nípa bẹ́ẹ̀, Megido àti Òkè Kámẹ́lì jẹ́ àwòrán méjèèjì ti ogun ìkẹyìn ti Amágẹdọni.
If you were to draw a triangle with Jerusalem, Mount Carmel, and the Valley of Megiddo, Jerusalem would be situated to the southeast corner of that triangle, with Mount Carmel to the northwest and the Valley of Megiddo to the northeast. The area that symbolically represents the battle of Armageddon is bordered by two seas, and the king of the north (the whore of Modern Babylon) comes to his end between the seas and the glorious holy mountain. And at that time human probation closes.
Bí o bá ya onígun mẹ́ta kan pẹ̀lú Jerúsálẹ́mù, Òkè Kámẹ́lì, àti Àfonífojì Mẹgídò, Jerúsálẹ́mù yóò wà ní igun gúúsù-ìlà-oòrùn onígun mẹ́ta náà, pẹ̀lú Òkè Kámẹ́lì ní àríwá-ìwọ̀-oòrùn àti Àfonífojì Mẹgídò ní àríwá-ìlà-oòrùn. Àgbègbè tí ó ń ṣojú ogun Ámágẹ́dónì ní ọ̀nà àpẹẹrẹ ni òkun méjì yí ká, ọba àríwá náà sì (àgbèrè Bábílónì Òde-Òní) dé òpin rẹ̀ láàárín àwọn òkun náà àti òkè mímọ́ ológo náà. Ní àkókò náà sì ni àkókò àyẹ̀wò ènìyàn parí.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:44–12:1.
Ṣùgbọ́n ìròyìn láti ìlà-oòrùn àti láti àríwá yóò dà á láàmú: nítorí náà yóò jáde pẹ̀lú ìbínú ńlá láti pa run, àti láti mú ọ̀pọ̀lọpọ̀ ènìyàn kúrò pátápátá. Yóò sì gbé àgọ́ ààfin rẹ̀ kalẹ̀ láàárín àwọn òkun ní orí òkè mímọ́ ológo náà; ṣùgbọ́n yóò dé òpin rẹ̀, kò sì ní sí ẹni tí yóò ràn án lọ́wọ́. Ní àkókò náà ni Mikẹli yóò dìde, ọmọ-aládé ńlá náà tí ń dúró fún àwọn ọmọ ènìyàn rẹ; yóò sì jẹ́ àkókò ìpọ́njú, irú èyí tí kò tíì wà rí láti ìgbà tí orílẹ̀-èdè ti wà títí di àkókò náà gan-an: ní àkókò náà ni a ó sì gbà àwọn ènìyàn rẹ là, olúkúlùkù ẹni tí a bá rí tí a kọ sínú ìwé náà. Danieli 11:44–12:1.
The triple application of Elijah represents the external confrontation of God’s people with the king of the north, who is the head of the threefold union of the dragon, the beast and the false prophet that leads the world to Armageddon. Elijah’s three enemies that typified the threefold union were Ahab, who was the king of the ten northern tribes representing the ten kings of Revelation seventeen, who commit fornication with the whore of Babylon, and who agree to give their kingdom to the whore for “one hour”, which is “the hour” of the Sunday law crisis. The whore of Babylon was represented by Jezebel, and Jezebel’s prophets of Baal and the priests of the grove represent the false prophet.
Ìṣàkóso mẹ́ta ti Èlíjà dúró fún ìkọlù òde ti àwọn ènìyàn Ọlọ́run pẹ̀lú ọba àríwá, ẹni tí ó jẹ́ orí ìṣọ̀kan mẹ́ta náà ti dragoni, ẹranko náà, àti wòlíì èké, èyí tí ó ń darí ayé lọ sí Amágẹ́dónì. Àwọn ọ̀tá mẹ́ta ti Èlíjà, tí wọ́n jẹ́ àpẹẹrẹ ìṣọ̀kan mẹ́ta náà, ni Áhábù, ẹni tí ó jẹ́ ọba àwọn ẹ̀yà mẹ́wàá ti àríwá tí ń ṣojú àwọn ọba mẹ́wàá ti Ìfihàn mẹ́tàlá-dín-lógún, àwọn tí ń ṣe àgbèrè pẹ̀lú àgbèrè Bábílónì, tí wọ́n sì fohùn ṣọ̀kan láti fi ìjọba wọn fún àgbèrè náà fún “wákàtí kan,” èyí tí í ṣe “wákàtí náà” ti ìpọnjú òfin Ọjọ́-ìsinmi. Àgbèrè Bábílónì ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ Jésíbélì, àti àwọn wòlíì Báálì ti Jésíbélì àti àwọn àlùfáà igbó náà dúró fún wòlíì èké.
The Sunday law crisis begins with the soon-coming Sunday law in the United States and ends when Michael stands up. When that Sunday law arrives the second voice of Revelation chapter eighteen, calls God’s other flock out of Babylon. The period of time from the call out of Babylon until the close of probation is the period of the judgment of the whore of Babylon. It is also the period of time when the Holy Spirit is poured out without measure. It is the “hour,” that the ten kings agree to co-rule with the whore of Tyre, who is no longer forgotten. It is the “hour,” of the great “earthquake” of Revelation eleven, when the one hundred and forty-four thousand are lifted up as an ensign.
Ìṣòro òfin Ọjọ́-ìsinmi bẹ̀rẹ̀ pẹ̀lú òfin Ọjọ́-ìsinmi tí ń bọ̀ láìpẹ́ ní Orílẹ̀-Èdè Amẹ́ríkà, ó sì parí nígbà tí Mikẹli bá dìde. Nígbà tí òfin Ọjọ́-ìsinmi náà bá dé, ohùn kejì ti Ìfihàn orí kejìlá-dín-lọ́gbọ̀n, ń pe agbo ẹran míràn ti Ọlọ́run jáde kúrò ní Bábílónì. Àkókò láti inú ìpè náà láti jáde kúrò ní Bábílónì títí dé ìpiparí àkókò àánú ni àkókò ìdájọ́ àgbèrè Bábílónì. Òun náà ni àkókò tí a tú Ẹ̀mí Mímọ́ jáde láìsí ìwọ̀n. Òun ni “wákàtí” náà, tí àwọn ọba mẹ́wàá gbà láti jọba pọ̀ pẹ̀lú àgbèrè Tírè, ẹni tí a kò gbàgbé mọ́. Òun ni “wákàtí” náà, ti “ìmìtìtì ilẹ̀” ńlá ti Ìfihàn mọ́kànlá, nígbà tí a gbé ẹgbẹ̀rún kan lé ní mẹ́rìnlélógójì sókè gẹ́gẹ́ bí àsíá.
And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:9, 10.
Àwọn ọba ayé, tí wọ́n ti bá a ṣe àgbèrè, tí wọ́n sì ti bá a gbé nínú ayò àti ìgbádùn, yóò sọkún rẹ̀, wọn yóò sì ṣọ̀fọ̀ nítorí rẹ̀, nígbà tí wọn yóò rí èéfín ìjóná rẹ̀, tí wọ́n dúró ní ọ̀nà jíjìn nítorí ìbẹ̀rù ìyà rẹ̀, wọ́n ń wí pé, Ègbé, ègbé ni fún ìlú ńlá náà, Bábílónì, ìlú alágbára náà! nítorí ní wákàtí kan ni ìdájọ́ rẹ dé. Ìfihàn 18:9, 10.
Just as John identified Megiddo as the mountain (“har”) of Megiddo to identify a spiritual and not a literal truth, the judgment of the whore of Babylon and Tyre is identified as occurring during the “hour,” and also in a “day.”
Gẹ́gẹ́ bí Jòhánù ti dá Mẹgídò mọ̀ gẹ́gẹ́ bí òkè (“har”) ti Mẹgídò láti fi tọ́ka sí òtítọ́ ti ẹ̀mí, kì í ṣe òtítọ́ gidi tààrà, bẹ́ẹ̀ ni a tún dá ìdájọ́ àgbèrè Bábílónì àti Tírè mọ̀ gẹ́gẹ́ bí ohun tí ń ṣẹlẹ̀ ní “wákàtí” kan, àti pẹ̀lú nínú “ọjọ́” kan.
Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. Revelation 18:8.
Nítorí náà, àwọn àjàkálẹ̀ àrùn rẹ̀ yóò dé ní ọjọ́ kan ṣoṣo, ikú, àti ọ̀fọ̀, àti ìyàn; a ó sì fi iná sun un run pátápátá: nítorí Olúwa Ọlọ́run tí ń dá a lẹ́jọ́ lágbára. Ìfihàn 18:8.
After October 22, 1844 prophetic time is no longer to be applied prophetically and the judgment of the papal power is therefore represented as occurring in an “hour,” and also as in a “day.” The “hour” of her judgment is the prophetic period from the Sunday law in the United States until probation closes. It is important to mark this period when considering the Elijah of the last days, for Elijah’s battle of Mount Carmel follows the internal testing of God’s people of the last days, and the testing period for both the church and the world contain the same prophetic beginnings and endings.
Lẹ́yìn October 22, 1844, a kò gbọdọ̀ tún lo àkókò àsọtẹ́lẹ̀ ní ọ̀nà àsọtẹ́lẹ̀ mọ́, nítorí náà ni a fi ṣàfihàn ìdájọ́ agbára póòpù gẹ́gẹ́ bí ohun tí ń ṣẹlẹ̀ nínú “wákàtí” kan, àti pẹ̀lú nínú “ọjọ́” kan. “Wákàtí” ìdájọ́ rẹ̀ ni àkókò àsọtẹ́lẹ̀ láti òfin Sunday ní Orílẹ̀-Èdè Amẹ́ríkà títí àkókò oore-ọ̀fẹ́ yóò fi parí. Ó ṣe pàtàkì láti ṣàmì sí àkókò yìí nígbà tí a bá ń wo Elijah ti àwọn ọjọ́ ìkẹyìn, nítorí ogun Elijah ní Oke Carmel máa ń tẹ̀ lé ìdánwò inú ti àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn, àti pé àkókò ìdánwò fún ìjọ àti fún ayé ni ìbẹ̀rẹ̀ àti òpin àsọtẹ́lẹ̀ kan náà wà nínú wọn.
The two voices of Revelation eighteen, represent two distinct calls to two churches. The first church is the one hundred and forty-four thousand of Revelation chapter seven, and the second church that is called is the great multitude of Revelation chapter seven. The call to the one hundred and forty-four thousand is made while the Holy Spirit is being poured out in measure, and the call to the great multitude is made when the Holy Spirit is being poured out without measure.
Àwọn ohùn méjì ti Ìfihàn orí kẹtàlá-dín-lógún ṣojú fún ìpè méjì ọ̀tọ̀ sí àwọn ìjọ méjì. Ìjọ àkọ́kọ́ ni ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin ẹgbẹ̀rún tí a mẹ́nu kàn nínú Ìfihàn orí keje, ìjọ kejì tí a sì pè ni ọ̀pọ̀ ènìyàn púpọ̀ ti Ìfihàn orí keje. A ń ṣe ìpè sí ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin ẹgbẹ̀rún nígbà tí a ń tú Ẹ̀mí Mímọ́ jáde ní ìwọ̀n, a sì ń ṣe ìpè sí ọ̀pọ̀ ènìyàn púpọ̀ nígbà tí a ń tú Ẹ̀mí Mímọ́ jáde láìsí ìwọ̀n.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils” (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, “teaching for doctrines the commandments of men” (Matthew 15:9).
“Wòlíì náà wí pé, ‘Mo rí áńgẹ́lì mìíràn sọ̀ kalẹ̀ láti ọ̀run wá, ẹni tí ó ní agbára ńlá; a sì tan ayé mọ́lẹ̀ pẹ̀lú ògo rẹ̀. Ó sì ké pẹ̀lú ohùn líle, ó ní, Babiloni ńlá náà ti ṣubú, ó ti ṣubú, ó sì di ibùgbé àwọn ẹ̀mí èṣù’” (Ìfihàn 18:1, 2). Èyí ni ìhìn iṣẹ́ kan náà tí áńgẹ́lì kejì fihàn. Babiloni ti ṣubú, “nítorí pé ó ti mú kí gbogbo orílẹ̀-èdè mu wáìnì ìbínú àgbèrè rẹ̀” (Ìfihàn 14:8). Kí ni wáìnì náà?—Àwọn ẹ̀kọ́ èké rẹ̀ ni. Ó ti fún ayé ní ọjọ́ ìsinmi èké dípò Ọjọ́ Ìsinmi ti òfin kẹrin, ó sì tún irọ́ náà sọ tí Satani kọ́kọ́ bá Éfà sọ ní Édẹni—àìkú àdánidá ti ọkàn. Ọ̀pọ̀lọpọ̀ àṣìṣe mìíràn tó jọ irú wọn ni ó ti tan káàkiri, “ní kíkọ́ àwọn àṣẹ ènìyàn gẹ́gẹ́ bí ẹ̀kọ́” (Mátíù 15:9).
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Nígbà tí Jésù bẹ̀rẹ̀ iṣẹ́ ìránṣẹ́ rẹ̀ ní gbangba, Ó wẹ Tẹ́ńpìlì mọ́ kúrò nínú àìmọ́ àbùkù ìbàjẹ́ mímọ́ rẹ̀. Nínú àwọn ìṣe ìkẹyìn iṣẹ́ ìránṣẹ́ rẹ̀ ni ìwẹ̀numọ́ Tẹ́ńpìlì ní ìgbà kejì wà. Bákan náà, nínú iṣẹ́ ìkẹyìn fún ìkìlọ̀ sí ayé, a ṣe ìpè méjì tí ó yàtọ̀ sí àwọn ìjọ. Ìhìnrere áńgẹ́lì kejì ni pé, ‘Bábílónì ti ṣubú, ti ṣubú, ìlú ńlá náà, nítorí pé ó mú kí gbogbo orílẹ̀-èdè mu nínú wáìnì ìbínú àgbèrè rẹ̀’ (Ìfihàn 14:8). Àti nínú igbe ńlá ìhìnrere áńgẹ́lì kẹta, a gbọ́ ohùn kan láti ọ̀run tí ń wí pé, ‘Ẹ jáde kúrò nínú rẹ̀, èèyàn mi, kí ẹ má bàa ní ìpín nínú ẹ̀ṣẹ̀ rẹ̀, àti kí ẹ má bàa gba nínú àwọn àjàkálẹ̀-àrùn rẹ̀. Nítorí pé ẹ̀ṣẹ̀ rẹ̀ ti dé ọ̀run, Ọlọ́run sì ti rántí àìṣòdodo rẹ̀’ (Ìfihàn 18:4, 5).” Selected Messages, ìwé 2, 118.
The mighty angel came down in fulfillment of Revelation chapter eighteen, when the great buildings of New York City were brought down on September 11, 2001, with the arrival of the “east wind” of Islam. He then cried “mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils.” And then in verse four another voice “is heard from heaven saying, ‘Come out of her, my people.’” Those two voices are “two distinct calls made to the churches.” The two distinct churches of God in the last days are identified as the one hundred and forty-four thousand and the great multitude.
Angẹli alágbára náà sọ̀kalẹ̀ ní ìmúṣẹ Ìfihàn orí kejìlá-dín-lọ́gbọ̀n, nígbà tí a wó àwọn ilé ńláńlá ti Ìlú New York lulẹ̀ ní September 11, 2001, pẹ̀lú dídé “ẹ̀fúùfù ìlà-oòrùn” ti Islam. Lẹ́yìn náà ó ké “ní agbára pẹ̀lú ohùn líle, ní wí pé, Bábílónì ńlá ti ṣubú, ti ṣubú, ó sì ti di ibùgbé àwọn ẹ̀mí èṣù.” Lẹ́yìn náà, ní ẹsẹ̀ kẹrin, a tún “gbọ́ ohùn mìíràn láti ọ̀run tí ń wí pé, ‘Ẹ jáde kúrò nínú rẹ̀, ẹ̀yin ènìyàn mi.’” Àwọn ohùn méjèèjì wọ̀nyí jẹ́ “ìpé méjì ọ̀tọ̀ọ̀tọ̀ tí a ṣe sí àwọn ìjọ.” Àwọn ìjọ Ọlọ́run méjì ọ̀tọ̀ọ̀tọ̀ ní àwọn ọjọ́ ìkẹyìn ni a mọ̀ sí ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún àti ogunlọ́gọ̀ ńlá náà.
The testing period for the one hundred and forty-four thousand begins with Islam of the third Woe, which Isaiah identifies as the “day of the east wind.” That testing period ends with the soon-coming Sunday law in the United States and the enforcement of the mark of the beast. The beast is the counterfeit king of the north, the head of modern Babylon. Babylon is the lion in Daniel chapter seven, and the disobedient prophet from Judah, who represents Laodicean Adventism, that dies in the period that begins with the “ass” of Islam (September 11, 2001), and ends with the “lion,” (Modern Babylon).
Àkókò ìdánwò fún ẹgbẹ̀rún kan àti ẹgbẹ̀rún mẹ́rìnlélógójì bẹ̀rẹ̀ pẹ̀lú Ísílámù ti Ègbé Kẹta, èyí tí Isaiah mọ̀ sí “ọjọ́ afẹ́fẹ́ ìlà-oòrùn.” Àkókò ìdánwò náà sì parí pẹ̀lú òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́ ní Orílẹ̀-Èdè Amẹ́ríkà àti fífi ààmì ẹranko náà múlẹ̀. Ẹranko náà ni ọba àròpò ti àríwá, orí Bábílónì òde-òní. Bábílónì ni kìnnìún náà nínú Danieli orí keje, àti wòlíì aláìgbọ́ràn láti Júdà, ẹni tí ó dúró fún Adventismu Laodíkéà, tí ó kú nínú àkókò tí ó bẹ̀rẹ̀ pẹ̀lú “kẹ́tẹ́kẹ́tẹ́” Ísílámù (September 11, 2001), tí ó sì parí pẹ̀lú “kìnnìún náà,” (Bábílónì Òde-Òní).
In the period of time represented as “the tomb” of the disobedient prophet of Laodicean Adventism, the latter rain is measured out, as a distinct call is made to the church of the one hundred and forty-four thousand. When that period ends, at the “hour” of the “great earthquake”, representing the Sunday law in the United States; the period of the second voice of Revelation eighteen, arrives with the implementation of the mark of the beast, which is the mark of the king of the north. At the same time Islam of the third Woe is used to bring a progressive escalating judgment upon an apostate world. The message proclaimed by the “ensign” of the one hundred and forty-four thousand during that second distinct call to the church of the “great multitude” identifies the “mark” of the “king of the north”, and the role of Islam of the third Woe, represented as the “children of the east”.
Ní àkókò tí a ṣàfihàn gẹ́gẹ́ bí “ibojì” wòlíì aláìgbọ́ràn ti Adventismu Laodíṣíà, a ń fi òjò àkẹ́yìn wọn síwò, bí a ti ń ṣe ìpè pàtó sí ìjọ ti ọgọ́rùn-ún méjìlélógójì ẹgbẹ̀rún. Nígbà tí àkókò náà bá parí, ní “wákàtí” “ìmìtìtì ilẹ̀ ńlá” náà, tí ó dúró fún òfin Ọjọ́ Àìkú ní Orílẹ̀-èdè Amẹ́ríkà; àkókò ohùn kejì ti Ìfihàn mẹ́tàlá dé, pẹ̀lú mímú àmì ẹranko náà ṣiṣẹ́, èyí tí í ṣe àmì ọba àríwá. Ní àkókò kan náà pẹ̀lú, a ń lò Ísúlámù ìyà kẹta láti mú ìdájọ́ tí ń pọ̀ sí i lórí ayé apẹ̀yìndà wá. Ìránṣẹ́ tí “àsíá” ọgọ́rùn-ún méjìlélógójì ẹgbẹ̀rún ń kéde ní àkókò ìpè pàtó kejì yẹn sí ìjọ “ọ̀pọ̀ ènìyàn púpọ̀” ń fi “àmì” “ọba àríwá” náà hàn, àti ipa Ísúlámù ìyà kẹta, tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí “àwọn ọmọ ìlà-oòrùn”.
The message that enrages the papal power in verse forty-four of Daniel chapter eleven, and the message that initiates the final papal bloodbath, is represented as “tidings out of the east” (Islam) and “the north” (the mark of the beast). In that period, as with the previous period, Islam of the “east wind” brings judgment upon the United States to begin the period, and the period ends when the king of the north comes to his end, “between the seas and the glorious holy mountain”, in the valley of Megiddo and the Mount at Carmel.
Ìhìn tí ó mú agbára póòpù bínú gidigidi nínú ẹsẹ̀ mẹ́rìnlélógójì ti Danieli orí kọkànlá, àti ìhìn tí ó bẹ̀rẹ̀ ìtàjẹ̀sílẹ̀ póòpù ìkẹyìn, ni a ṣàfihàn gẹ́gẹ́ bí “ìròyìn láti ìlà-oòrùn” (Ìsílámù) àti “àríwá” (àmì ẹranko náà). Ní àkókò yẹn, gẹ́gẹ́ bí ó ti rí ní àkókò tí ó ṣáájú, Ìsílámù ti “ẹ̀fúùfù ìlà-oòrùn” mú ìdájọ́ wá sórí Orílẹ̀-Èdè Amẹ́ríkà láti bẹ̀rẹ̀ àkókò náà, àkókò náà sì parí nígbà tí ọba àríwá bá dé òpin rẹ̀, “láàárín àwọn Òkun àti òkè mímọ́ ológo náà”, ní àfonífojì Megido àti lórí Òkè Kámẹ́lì.
The judgment period for modern Babylon that represents her deathbed (tomb), begins with the symbol of the east and ends with the symbol of the north, just as the deathbed for the disobedient Laodicean prophet ended in the first distinct call to the churches. The tomb (deathbed) that both the lying prophet of Bethel and the disobedient prophet of Judah are buried in is represented between an “ass” and a “lion”.
Àkókò ìdájọ́ fún Bábílónì òde-òní tí ó dúró fún ibùsùn ikú rẹ̀ (ibojì), bẹ̀rẹ̀ pẹ̀lú ààmì ìlà-oòrùn, ó sì parí pẹ̀lú ààmì àríwá, gẹ́gẹ́ bí ibùsùn ikú fún wòlíì Laodicea aláìgbọ́ràn ṣe parí nínú ìpè àkọ́kọ́ tí ó yàtọ̀ sí àwọn ìjọ. Ibojì náà (ibùsùn ikú) tí a sin wòlíì èké ti Bẹtẹli àti wòlíì Juda aláìgbọ́ràn sínú rẹ̀ ni a ṣojú rẹ̀ láàárín “kẹ́tẹ́kẹ́tẹ́” àti “kìnnìún”.
Elijah represents God’s last day people who were confronted with a threefold enemy represented by Ahab, Jezebel and Jezebel’s prophets. Jezebel is the symbol of the papal power in the fourth church of Thyatira, and her prophets at Carmel were represented by the prophets of Baal and the priests of the grove. Baal represents a male deity and the priests of the grove represented Ashtaroth, a female deity, thus Jezebel’s false prophets consisted of male and female, representing the combination of Church and State that is represented by the image of the beast in the book of Revelation.
Elijah dúró gẹ́gẹ́ bí aṣojú àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn, tí wọ́n dojú kọ ọ̀tá mẹ́tẹ̀ẹ̀ta kan tí Ahab, Jezebel, àti àwọn wòlíì Jezebel ṣàpẹẹrẹ rẹ̀. Jezebel jẹ́ ààmì agbára póòpù nínú ìjọ kẹrin ti Thyatira, àwọn wòlíì rẹ̀ sì ní Karmẹli ni àwọn wòlíì Baali àti àwọn àlùfáà igbó ṣàpẹẹrẹ. Baali dúró fún òrìṣà akọ, àwọn àlùfáà igbó sì dúró fún Ashtaroth, òrìṣà abo; nítorí náà, àwọn wòlíì èké Jezebel ni akọ àti abo kà, wọ́n ń ṣàpẹẹrẹ ìṣọ̀kan Ìjọ àti Ìpínlẹ̀ tí àwòrán ẹranko náà nínú ìwé Ìfihàn ń ṣàpẹẹrẹ.
It is the United States that first erects an image of the beast in the United States and thereafter in the world, and it is the United States that is the false prophet of the threefold union. Ahab, the king of the ten tribes, represents the ten kings of Revelation seventeen, that is the dragon, and Jezebel is the beast. Elijah was in confrontation with the threefold union of Modern Babylon, at Mount Carmel, where the whore of Babylon comes to her end with none to help. The triple application of Elijah represents the external confrontation which is brought against God’s last-day people, and Elijah represents the prophet that is in direct confrontation with those three powers.
Orílẹ̀-èdè Amẹ́ríkà ni ó kọ́kọ́ gbé ère ẹranko náà kalẹ̀ ní Orílẹ̀-èdè Amẹ́ríkà, lẹ́yìn náà sì ni ayé, àti pé Orílẹ̀-èdè Amẹ́ríkà ni wòlíì èké ìṣọ̀kan mẹ́tẹ̀ẹ̀ta náà. Ahabi, ọba àwọn ẹ̀yà mẹ́wàá náà, ń ṣojú fún àwọn ọba mẹ́wàá tí Ìfihàn orí kẹtàdínlógún sọ nípa wọn, ìyẹn ni dragoni náà, Jezebeli sì ni ẹranko náà. Elijahà wà nínú ìjàkadì pẹ̀lú ìṣọ̀kan mẹ́tẹ̀ẹ̀ta ti Bábílónì Òde-Òní ní Òkè Kámẹ́lì, níbi tí àgbèrè Bábílónì ti dé òpin rẹ̀ láìsí ẹnikẹ́ni láti ràn án lọ́wọ́. Ìlò mẹ́ta ti Elijahà ń ṣojú fún ìjàkadì ti òde tí a gbé kalẹ̀ sí àwọn ènìyàn Ọlọ́run ìkẹyìn-ọjọ́, Elijahà sì ń ṣojú fún wòlíì tí ó wà nínú ìjàkadì tààrà pẹ̀lú àwọn agbára mẹ́ta wọ̀nyí.
An important element of Elijah’s story is the “rain,” which represents the latter rain that is poured out in the history of the confrontation. Leading up to the confrontation at Mount Carmel, Elijah has plainly stated that there would be no rain, except at his word. The period that leads up to the “hour” of Jezebel’s judgment is the period represented by the first distinct “voice” given to the churches. That “voice” arrived on September 11, 2001, and in that period the “rain” was only “measured”, and in that period, there were two competing latter rain messages that were involved with Habakkuk’s debate. One was the counterfeit message of weeping for Tammuz, that represented a “peace and safety message”, and the other was the true message of the third Woe of Islam.
Ẹ̀ka pàtàkì kan nínú ìtàn Èlíjà ni “ọ̀jò,” tí ó dúró fún òjò ìkẹyìn tí a tú jáde nínú ìtàn ìfàgídí náà. Ní ìṣáájú ìfàgídí náà lórí Òkè Kámẹ́lì, Èlíjà ti sọ ní kedere pé kò ní sí ọ̀jò rárá, bí kò ṣe gẹ́gẹ́ bí ọ̀rọ̀ rẹ̀. Àkókò tí ó ṣáájú “wákàtí” ìdájọ́ Jésébẹ́lì ni àkókò tí a ṣojú rẹ̀ pẹ̀lú “ohùn” àkọ́kọ́ tí ó yàtọ̀ tí a fi fún àwọn ìjọ. “Ohùn” náà dé ní September 11, 2001, àti ní àkókò náà, a kàn “wọ̀n” “ọ̀jò” náà, àti ní àkókò náà, àwọn ìránṣẹ́ òjò ìkẹyìn méjì tí ń bá ara wọn díje wà, tí wọ́n ní í ṣe pẹ̀lú àríyànjiyàn Hábákúkù. Ọ̀kan ni ìránṣẹ́ àròsọ ti ẹkún fún Tammuz, tí ó ṣojú “ìránṣẹ́ àlàáfíà àti ààbò”, èkejì sì ni ìránṣẹ́ tòótọ́ ti Ègbé kẹta ti Islam.
The true “latter rain” message was based upon the role of Islam of the third Woe. That message originated at one source (which was Future for America), and the two messages contended for supremacy until history confirmed the validity of the true message, and also confirmed the foolishness of a “peace and safety” message in such a time as this.
Ifiranṣẹ “òjò àkókò ìkẹyìn” tòótọ́ dá lórí ipa Islam ti Ègbé kẹta. Ifiranṣẹ náà ti ọ̀dọ̀ orísun kan ni ó ti pilẹ̀ṣẹ̀ (èyí tí ó jẹ́ Future for America), àti pé àwọn ifiranṣẹ méjèèjì náà jà fún ipò àṣẹ gíga títí ìtàn fi jẹ́rìí sí ìdánilójú ifiranṣẹ tòótọ́ náà, tí ó sì tún jẹ́rìí sí ìwèrè ti ifiranṣẹ “àlàáfíà àti ààbò” ní irú àkókò bí èyí.
“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.” Kress Collection, 105.
“A gbọ́dọ̀ lóye àwọn àsọtẹ́lẹ̀ Dáníẹ́lì àti ti Jòhánù. Wọ́n ń túmọ̀ ara wọn. Wọ́n ń fi òtítọ́ hàn fún ayé, èyí tí gbogbo ènìyàn gbọ́dọ̀ lóye. Àwọn àsọtẹ́lẹ̀ wọ̀nyí yóò jẹ́ ẹ̀rí ní ayé. Nípa ìmúṣẹ wọn ní àwọn ọjọ́ ìkẹyìn wọ̀nyí, wọn yóò ṣe àlàyé ara wọn.” Kress Collection, 105.
The first fulfillment of Elijah in the triple application of Elijah, is confirmed by the second Elijah, who Jesus identified as John the Baptist. Together those two witnesses establish the third Elijah.
Ìmúṣẹ àkọ́kọ́ ti Elijah nínú ìlò mẹ́ta ti Elijah, ni a fi ẹ̀rí múlẹ̀ nípasẹ̀ Elijah kejì, ẹni tí Jésù dá mọ̀ gẹ́gẹ́ bí John the Baptist. Ní àpapọ̀, àwọn ẹlẹ́rìí méjèèjì wọ̀nyí fi idi Elijah kẹta múlẹ̀.
And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:7–15.
Bí wọ́n sì ti ń lọ, Jésù bẹ̀rẹ̀ sí í sọ fún àwọn ọ̀pọ̀ ènìyàn nípa Johanu pé, Kí ni ẹ̀yin jáde lọ sí aginjù láti wò? Ẹ̀gún tí afẹ́fẹ́ ń mì bí? Ṣùgbọ́n kí ni ẹ̀yin jáde lọ láti wò? Ọkùnrin tí a wọ̀ ní aṣọ rírọ bí? Wò ó, àwọn tí ń wọ aṣọ rírọ wà ní ilé àwọn ọba. Ṣùgbọ́n kí ni ẹ̀yin jáde lọ láti wò? Wòlíì bí? Bẹ́ẹ̀ ni, mo sọ fún yín, ó sì ju wòlíì lọ. Nítorí èyí ni ẹni náà, nípa ẹni tí a kọ̀wé rẹ̀ pé, Wò ó, èmi rán ìránṣẹ́ mi ṣáájú ojú rẹ, ẹni tí yóò tún ọ̀nà rẹ ṣe níwájú rẹ. Lóòótọ́ ni mo sọ fún yín, láàrín àwọn tí obìnrin bí, kò sí ẹni tí ó dìde tí ó tóbi ju Johanu Oníbatisimu lọ: ṣùgbọ́n ẹni tí ó kéré jùlọ nínú ìjọba ọ̀run tóbi ju òun lọ. Àti láti ọjọ́ Johanu Oníbatisimu títí di ìsinsin yìí ni ìjọba ọ̀run ti ń jìyà agbára, àwọn alágbára sì fi ipá gbà á. Nítorí gbogbo àwọn wòlíì àti òfin sọtẹ́lẹ̀ títí di àkókò Johanu. Bí ẹ bá sì fẹ́ gbà á, èyí ni Elijah, ẹni tí yóò wá. Ẹni tí ó bá ní etí láti fi gbọ́, jẹ́ kí ó gbọ́. Matteu 11:7–15.
We will continue this study in the next article.
A ó máa tẹ̀síwájú nínú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tó kàn.
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.
“Lónìí, nínú ẹ̀mí àti agbára Elijah àti ti Johanu Oníbatisiti, àwọn ojiṣẹ́ tí Ọlọ́run ti yàn ń pe àfiyèsí ayé kan tí a ti dìmọ́ ìdájọ́ mọ́ àwọn ìṣẹ̀lẹ̀ pàtàkì tí kò ní pẹ́ ṣẹlẹ̀ ní ìbátan pẹ̀lú àwọn wákàtí ìkẹyìn àkókò ìdánwò àti ìfarahàn Kristi Jesu gẹ́gẹ́ bí Ọba àwọn ọba àti Olúwa àwọn olúwa. Láìpẹ́, a óò ṣe ìdájọ́ gbogbo ènìyàn gẹ́gẹ́ bí iṣẹ́ tí wọ́n ti ṣe nínú ara. Wákàtí ìdájọ́ Ọlọ́run ti dé, àti lórí àwọn ọmọ ẹgbẹ́ ìjọ Rẹ̀ lórí ilẹ̀-ayé ni ojúṣe pàtàkì náà wà láti fi ìkìlọ̀ fún àwọn tí ó dúró bí ẹni pé lórí etí bèbè ìparun ayérayé gan-an. Fún gbogbo ènìyàn ní gbogbo ayé tí yóò fetí sí i, a gbọ́dọ̀ mú àwọn ìlànà tí ó wà nínú ewu nínú ìjà ńlá tí a ń jagun yìí hàn kedere, àwọn ìlànà tí ayanmọ̀ gbogbo ènìyàn rọ̀ mọ́.”
“In these final hours of probation for the sons of men, when the fate of every soul is so soon to be decided forever, the Lord of heaven and earth expects His church to arouse to action as never before. Those who have been made free in Christ through a knowledge of precious truth, are regarded by the Lord Jesus as His chosen ones, favored above all other people on the face of the earth; and He is counting on them to show forth the praises of Him who hath called them out of darkness into marvelous light. The blessings which are so liberally bestowed are to be communicated to others. The good news of salvation is to go to every nation, kindred, tongue, and people.
“Nínú àwọn wákàtí ìkẹyìn wọ̀nyí ti àkókò ìdánwò fún àwọn ọmọ ènìyàn, nígbà tí a óò ṣẹ̀ṣẹ̀ pinnu ayanmọ ọkàn kọ̀ọ̀kan títí láé, Olúwa ọ̀run àti ayé ń retí pé kí ìjọ Rẹ̀ jí dìde sí ìṣe bí kò tíì rí rí tẹ́lẹ̀. Àwọn tí a ti sọ di òmìnira nínú Kristi nípasẹ̀ ìmọ̀ òtítọ́ iyebíye ni Olúwa Jésù ka sí àwọn ẹni àyànfẹ́ tirẹ̀, tí a ṣe ojúrere sí ju gbogbo àwọn ènìyàn mìíràn lọ lórí ilẹ̀ ayé; ó sì ń gbára lé wọn pé kí wọ́n fi ìyìn Ẹni tí ó ti pè wọ́n jáde kúrò nínú òkùnkùn sínú ìmọ́lẹ̀ àgbàyanu hàn. Àwọn ìbùkún tí a fi ń pèsè lọ́pọ̀lọpọ̀ báyìí ni a gbọ́dọ̀ fi ránṣẹ́ sí àwọn ẹlòmíràn. Ìròyìn ayọ̀ ti ìgbàlà gbọ́dọ̀ lọ sí gbogbo orílẹ̀-èdè, ẹ̀yà, ahọ́n, àti àwọn ènìyàn.”
“In the visions of the prophets of old the Lord of glory was represented as bestowing special light upon His church in the days of darkness and unbelief preceding His second coming. As the Sun of Righteousness, He was to arise upon His church, ‘with healing in His wings.’ Malachi 4:2. And from every true disciple was to be diffused an influence for life, courage, helpfulness, and true healing.
“Nínú àwọn ìran àwọn wòlíì ìgbà àtijọ́, a fi Olúwa ògo hàn gẹ́gẹ́ bí Ẹni tí ń pín ìmọ́lẹ̀ àkànṣe fún ìjọ Rẹ̀ ní àwọn ọjọ́ òkùnkùn àti àìgbàgbọ́ tí ó ṣáájú ìpadàbọ̀ Kejì Rẹ̀. Gẹ́gẹ́ bí Oòrùn Òdodo, Ó ní láti yọ sórí ìjọ Rẹ̀, ‘pẹ̀lú ìwòsàn ní apá Rẹ̀.’ Malaki 4:2. Àti láti ọ̀dọ̀ gbogbo ọmọ-ẹ̀yìn tòótọ́ ni a ní láti tan agbára ìfọ̀kànsìn kan káàkiri fún ìyè, ìgboyà, ìrànlọ́wọ́, àti ìwòsàn tòótọ́.”
“The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.” Prophets and Kings, 716, 717.
“Ìbọ̀ wá Kristi yóò ṣẹlẹ̀ ní àkókò òkùnkùn jùlọ nínú ìtàn ayé yìí. Àwọn ọjọ́ Noa àti ti Lọ́tì ń fi ipò ayé hàn díẹ̀ ṣáájú ìbọ̀ wá Ọmọ ènìyàn. Ìwé Mímọ́, tí ń tọ́ka sí àkókò yìí níwájú, sọ pé Satani yóò ṣiṣẹ́ pẹ̀lú gbogbo agbára àti ‘pẹ̀lú gbogbo ẹ̀tàn àìṣòdodo.’ 2 Tẹsalóníkà 2:9, 10. Ìṣiṣẹ́ rẹ̀ ni a ti fi hàn ní kedere nínú òkùnkùn tí ń pọ̀ sí i kánkán, ọ̀pọ̀lọpọ̀ àṣìṣe, ẹ̀kọ́ èké, àti ìtanjẹ àwọn ọjọ́ ìkẹyìn wọ̀nyí. Kì í ṣe pé Satani nìkan ló ń darí ayé lọ sí ìgbèkùn, ṣùgbọ́n àwọn ẹ̀tàn rẹ̀ ń kó ìwúkàrà sínú àwọn ìjọ tí wọ́n ń jẹ́wọ́ pé ti Oluwa wa Jesu Kristi ni. Ìpẹ̀yìndà ńlá náà yóò dàgbà sí òkùnkùn tí yóò jin bí àárín òru. Fún àwọn ènìyàn Ọlọ́run, yóò jẹ́ òru ìdánwò, òru ẹkún, òru inúnibíni nítorí òtítọ́. Ṣùgbọ́n láti inú òru òkùnkùn náà ni ìmọ́lẹ̀ Ọlọ́run yóò tàn.” Prophets and Kings, 716, 717.