We addressed the “burden of the valley of vision” of Isaiah twenty-two in a recent article. There we identified the “valley of vision” as a geographical symbol of the distinction between the Laodiceans and Philadelphians in the “last days.” That which bound the foolish Laodicean virgins into bundles for the fires of destruction were the “archers.” The archers of biblical prophecy represent Islam.

A ti sọ̀rọ̀ nípa “ẹrù àfonífojì ìran” ti Isaiah méjìlélógún nínú àpilẹ̀kọ kan láìpẹ́ yìí. Níbẹ̀ ni a ti fi “àfonífojì ìran” hàn gẹ́gẹ́ bí ààmì ilẹ̀-ayé ti ìyàtọ̀ tó wà láàárín àwọn Laodicea àti àwọn Filadelfia ní “àwọn ọjọ́ ìkẹyìn.” Ohun tí ó dè àwọn wúńdíá aṣiwèrè ti Laodicea pọ̀ sí ìdìpọ̀ fún iná ìparun ni “àwọn tafàtafà.” Àwọn tafàtafà nínú àsọtẹ́lẹ̀ Bíbélì dúró fún Islam.

And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. And also of the son of the bondwoman will I make a nation, because he is thy seed. And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba. And the water was spent in the bottle, and she cast the child under one of the shrubs. And she went, and sat her down over against him a good way off, as it were a bowshot: for she said, Let me not see the death of the child. And she sat over against him, and lift up her voice, and wept. And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:12–21.

Ọlọ́run sì sọ fún Ábúráhámù pé, “Má ṣe jẹ́ kí ọ̀ràn náà bà ọ́ lọ́kàn nítorí ọmọkùnrin náà, àti nítorí ẹrúbìnrin rẹ; nínú gbogbo ohun tí Sárà bá ti sọ fún ọ, gbọ́ ohùn rẹ̀; nítorí nínú Ísákì ni a ó ti pe irú-ọmọ rẹ. Àti nípa ọmọ ẹrúbìnrin náà pẹ̀lú, èmi yóò sọ ọ́ di orílẹ̀-èdè kan, nítorí pé irú-ọmọ rẹ ni.” Ábúráhámù sì dìde ní kùtùkùtù òwúrọ̀, ó sì mú búrẹ́dì àti ìgò omi kan, ó sì fi fún Hágárì, ó gbé e lé èjìká rẹ̀, àti ọmọ náà, ó sì rán an lọ. Ó sì lọ, ó sì ń rìn káàkiri ní aginjù Bíẹ́rì-ṣébà. Omi inú ìgò náà sì tán, ó sì fi ọmọ náà sí abẹ́ ọ̀kan nínú àwọn igbó kéékèèké. Ó sì lọ, ó sì jókòó sí ìhà ọ̀tún sí i ní ọ̀nà jíjìn díẹ̀, bí ibi tí ìbọn òfà lè dé; nítorí ó wí pé, “Kí èmi má bà a rí ikú ọmọ náà.” Ó sì jókòó sí ìhà ọ̀tún sí i, ó sì gbé ohùn rẹ̀ sókè, ó sì sọkún. Ọlọ́run sì gbọ́ ohùn ọmọkùnrin náà; angẹli Ọlọ́run sì pè Hágárì láti ọ̀run wá, ó sì wí fún un pé, “Kí ni ń ṣe ọ́, Hágárì? Má bẹ̀rù; nítorí Ọlọ́run ti gbọ́ ohùn ọmọkùnrin náà níbi tí ó wà. Dìde, gbé ọmọkùnrin náà sókè, kí o sì dì í mú ní ọwọ́ rẹ; nítorí èmi yóò sọ ọ́ di orílẹ̀-èdè ńlá.” Ọlọ́run sì la ojú rẹ̀, ó sì rí kànga omi kan; ó sì lọ, ó sì kun ìgò náà fún omi, ó sì fún ọmọkùnrin náà ní omi mu. Ọlọ́run sì wà pẹ̀lú ọmọkùnrin náà; ó sì dàgbà, ó sì gbé inú aginjù, ó sì di apọn-òfà. Jẹ́nẹ́sísì 21:12–21.

Ishmael, the son of Hagar was to become the father of the nation of Islam and he was represented as “an archer.” The first mention of Ishmael identifies his role in biblical prophecy.

Iṣimaẹli, ọmọ Hágárì, ni yóò di baba orílẹ̀-èdè Ìsílámù, a sì ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí “afọ́nà.” Ìkọ́kọ́ ìtàn àkọ́kọ́ tí a mẹ́nuba Iṣimaẹli nínú rẹ̀ fi ipa rẹ̀ hàn nínú àsọtẹ́lẹ̀ Bíbélì.

And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. 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 16:11, 12.

Áńgẹ́lì Olúwa sì wí fún un pé, Wò ó, o lóyún, ìwọ yóò sì bí ọmọkùnrin kan, ìwọ yóò sì pe orúkọ rẹ̀ ní Íṣímáẹ́lì; nítorí pé Olúwa ti gbọ́ ìpọ́njú rẹ. Òun yóò sì jẹ́ ènìyàn igbó; ọwọ́ rẹ̀ yóò sì lòdì sí gbogbo ènìyàn, ọwọ́ gbogbo ènìyàn yóò sì lòdì sí i; yóò sì máa gbé ní iwájú gbogbo àwọn arákùnrin rẹ̀. Jẹ́nẹ́sísì 16:11, 12.

The nation of Islam will “be against every man,” and “every man’s hand” will be “against him.” The word translated as “wild” is the wild Arabian ass, so from the outset of Ishmael as a symbol of prophecy he is associated with the “horse family,” and he will bring every nation of the world together against his nation.

Orílẹ̀-èdè Islam yóò “dí sí olúkúlùkù ènìyàn,” àti pé “ọwọ́ olúkúlùkù ènìyàn” yóò “dí sí i.” Ọ̀rọ̀ tí a túmọ̀ sí “ẹranko igbó” náà ni kẹ́tẹ́kẹ́tẹ́ igbó ti Arabia, nítorí náà láti ìbẹ̀rẹ̀ pátápátá, gẹ́gẹ́ bí Íṣímáẹ́lì ṣe jẹ́ àmì àsọtẹ́lẹ̀, a so ó mọ́ “ẹbí ẹṣin,” ó sì máa kó gbogbo orílẹ̀-èdè ayé jọ sí i lòdì sí orílẹ̀-èdè tirẹ̀.

The Millerites identified that the three woes of Revelation nine represent the prophetic history of Islam and in so doing they visually portrayed Islam as a horse on both of the two sacred tables of Habakkuk. Those charts were “directed by the hand of the Lord” and were prophesied of in Habakkuk chapter two. To reject the truth that Islam is represented by the three woes of Revelation chapter eight and verse thirteen is to reject the Spirit of Prophecy and Habakkuk. It is a rejection of both the Bible and the Spirit of Prophecy.

Àwọn ọmọ-ẹ̀yìn Miller mọ̀ pé àwọn ègbé mẹ́ta inú Ìfihàn orí kẹsàn-án ń ṣojú ìtàn àsọtẹ́lẹ̀ ti Íslámù, àti nípa bẹ́ẹ̀ wọ́n fi Íslámù hàn ní ojú gẹ́gẹ́ bí ẹṣin lórí méjèèjì àwọn tábìlì mímọ́ méjì ti Hábákùkù. Àwọn àtẹ̀ yẹn ni “ọwọ́ Olúwa ni ó darí wọn,” a sì ti sọ àsọtẹ́lẹ̀ nípa wọn nínú Hábákùkù orí kejì. Láti kọ òtítọ́ náà sílẹ̀ pé Íslámù ni a ṣojú fún nípasẹ̀ àwọn ègbé mẹ́ta ti Ìfihàn orí kẹjọ ẹsẹ̀ kẹtàlá, ni láti kọ Ẹ̀mí Àsọtẹ́lẹ̀ àti Hábákùkù sílẹ̀. Ó jẹ́ ìkọ̀sílẹ̀ ti Bíbélì àti Ẹ̀mí Àsọtẹ́lẹ̀ pẹ̀lú.

And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

Mo sì wò, mo sì gbọ́ áńgẹ́lì kan tí ń fò láàrín ọ̀run, tí ó ń fi ohùn ńlá wí pé, Ègbé, ègbé, ègbé ni fún àwọn olùgbé ayé, nítorí àwọn ohùn ìpè tí ó kù ti àwọn áńgẹ́lì mẹ́ta náà, tí wọn kò tíì fẹ́! Ìfihàn 8:13.

To reject truth is to be bound for the fires of destruction, and Adventism began their progressive rejection of truth in 1863. Islam is the issue that brings all the nations of the world together during the third woe. This unity was illustrated on September 11, 2001, which, as the first waymark of the seven thunders, must also represent the last waymark of the seven thunders. The last waymark of the seven thunders in the “last days” is the Sunday law, then the third woe comes quickly. The power that angers the nations is Islam, and in the last days Islam angered the nations on September 11, 2001, but they were simultaneously “held in check.” At that time the latter rain began to sprinkle in advance of the full outpouring that takes place when the bride makes herself ready.

Láti kọ òtítọ́ sílẹ̀ ni láti wà lójú ọ̀nà sí iná ìparun, Adventism sì bẹ̀rẹ̀ ìkọ̀sílẹ̀ òtítọ́ rẹ̀ tí ń tẹ̀síwájú ní ọdún 1863. Islam ni ọ̀ràn tí ó mú gbogbo àwọn orílẹ̀-èdè ayé jọ ní àkókò ègbé kẹta. A ṣe àfihàn ìṣọ̀kan yìí ní ọjọ́ Kẹsàn-án, ọjọ́ kẹtàlá, ọdún 2001, èyí tí, gẹ́gẹ́ bí àmì-ọ̀nà àkọ́kọ́ nínú ààrá méje, gbọ́dọ̀ tún ṣojú fún àmì-ọ̀nà ìkẹyìn nínú ààrá méje. Àmì-ọ̀nà ìkẹyìn nínú ààrá méje ní “àwọn ọjọ́ ìkẹyìn” ni òfin Ọjọ́ Àìkú; lẹ́yìn náà ègbé kẹta yóò dé kíákíá. Agbára tí ń mú kí àwọn orílẹ̀-èdè bínú ni Islam, àti ní àwọn ọjọ́ ìkẹyìn Islam mú kí àwọn orílẹ̀-èdè bínú ní ọjọ́ Kẹsàn-án, ọjọ́ kẹtàlá, ọdún 2001, ṣùgbọ́n ní àkókò kan náà a “dì wọ́n mú.” Ní àkókò náà ni òjò àìkẹyìn bẹ̀rẹ̀ sí í rọ̀ díẹ̀díẹ̀ ṣáájú ìtújáde kíkún tí ó máa ṣẹlẹ̀ nígbà tí aya ìyàwó bá mú ara rẹ̀ tán.

“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

“Ní àkókò náà, nígbà tí iṣẹ́ ìgbàlà ń dé sí ìparí, wàhálà yóò máa dé bá ayé, àwọn orílẹ̀-èdè yóò sì bínú, ṣùgbọ́n a ó di wọ́n mọ́lẹ̀ kí wọ́n má bàa dá iṣẹ́ áńgẹ́lì kẹta dúró. Ní àkókò náà ‘òjò ìkẹyìn,’ tàbí ìtùnú láti iwájú Olúwa, yóò dé, láti fún ohùn ńlá áńgẹ́lì kẹta ní agbára, àti láti pèsè àwọn ẹni mímọ́ sílẹ̀ kí wọ́n lè dúró ní àkókò tí a ó tú àjàkálẹ̀ méje ìkẹyìn náà jáde.” Early Writings, 85.

On September 11, 2001 the judgment of the living began, the nations were angered by the attack of Islam against the United States and the latter rain began to fall. Judgment begins with the house of God and the judgment of the house of God ends at the Sunday law crisis, then the judgment of God’s other flock begins. Much is involved with this most important truth, but these truths are well documented in the series, Habakkuk’s Tables. It was important to place these things in the article here before we return to the narrative of Revelation eleven.

Ní ọjọ́ kọkànlá oṣù Kẹsàn-án, ọdún 2001, ìdájọ́ àwọn alààyè bẹ̀rẹ̀, ìkọlù Islam sí orílẹ̀-èdè Amẹ́ríkà mú kí àwọn orílẹ̀-èdè bínú, àti òjò ìkẹyìn bẹ̀rẹ̀ sí í rọ̀. Ìdájọ́ máa ń bẹ̀rẹ̀ ní ilé Ọlọ́run, àti ìdájọ́ ilé Ọlọ́run yóò parí ní àkókò ìdààmú òfin Ọjọ́-ìsinmi, lẹ́yìn náà ni ìdájọ́ agbo-ẹran mìíràn ti Ọlọ́run yóò bẹ̀rẹ̀. Ọ̀pọ̀lọpọ̀ nǹkan ló wà nínú òtítọ́ pàtàkì jùlọ yìí, ṣùgbọ́n a ti fi àwọn òtítọ́ wọ̀nyí sílẹ̀ dáadáa nínú àtẹ̀lé ìwé náà, Habakkuk’s Tables. Ó ṣe pàtàkì láti gbé àwọn nǹkan wọ̀nyí kalẹ̀ nínú àpilẹ̀kọ yìí kí a tó padà sí ìtàn náà nínú Ìṣípayá mọ́kànlá.

And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:13, 14.

Ní wákàtí kan náà sì ni ìṣẹ̀lẹ̀-ilẹ̀ ńlá kan wáyé, ìdámẹ́wàá ìlú náà sì wó lulẹ̀, nínú ìṣẹ̀lẹ̀-ilẹ̀ náà sì ni a pa ẹgbẹ̀rún méje ènìyàn; àwọn tí ó kù sì kún fún ẹ̀rù, wọ́n sì fi ògo fún Ọlọ́run ọ̀run. Ègbé kejì ti kọjá; sì kíyèsi i, ègbé kẹta ń bọ̀ kíákíá. Ìfihàn 11:13, 14.

The “great earthquake” that marked the overturning of the nation of France in the French Revolution represents the overturning of the United States at the Sunday law. National apostasy is to be followed by national ruin, and when the United States is ruined the entire earth will be shaken to its core, thus the symbol of the “earthquake.” At that point “the third woe cometh quickly.” Islam is identified on the two sacred tables as the first and second woe of Revelation nine, and if the first woe is Islam and the second woe is Islam, then the third woe must be Islam, for upon the testimony of two a thing is established. The United States will be struck again by Islam at the Sunday law.

“Ìmìtìtì-ilẹ̀ ńlá” tí ó sàmì sí ìdàrúpalẹ̀ orílẹ̀-èdè Faranse nínú Ìyíká Faranse dúró fún ìdàrúpalẹ̀ Orílẹ̀-Èdè Amẹ́ríkà ní òfin Ọjọ́ Àìkú. Ìpẹ̀yìndà orílẹ̀-èdè yóò tẹ̀lé ìṣọ̀tẹ̀ orílẹ̀-èdè, àti nígbà tí a bá ti ba Orílẹ̀-Èdè Amẹ́ríkà jẹ́ tán, gbogbo ayé yóò mì títí dé ìpìlẹ̀ rẹ̀ gan-an; nítorí náà ni ààmì “ìmìtìtì-ilẹ̀” ṣe yẹ. Ní àkókò náà “ègbé kẹta ń bọ̀ ní kíákíá.” A fi Islam hàn lórí àwọn tábìlì mímọ́ méjì gẹ́gẹ́ bí ègbé kìn-ín-ní àti ègbé kejì ti Ìṣípayá mẹ́sàn-án, àti bí ègbé kìn-ín-ní bá jẹ́ Islam, tí ègbé kejì náà sì jẹ́ Islam, nígbà náà ègbé kẹta gbọ́dọ̀ jẹ́ Islam, nítorí lórí ẹ̀rí ẹni méjì ni a fi ń fi ohun kan múlẹ̀. Islam yóò tún lu Orílẹ̀-Èdè Amẹ́ríkà ní òfin Ọjọ́ Àìkú.

Speaking of Ezekiel’s valley of bones Sister White records the following.

Nípa àfonífojì egungun ti Ésékíẹ́lì, Sister White kọ àwọn ọ̀rọ̀ wọ̀nyí sílẹ̀.

“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

“Àwọn áńgẹ́lì ń di àwọn ẹ̀fúùfù mẹ́rin mú, tí a ṣàpẹẹrẹ wọn gẹ́gẹ́ bí ẹṣin ìbínú kan tí ń wá ọ̀nà láti já bọ́, kí ó sì sáré kọjá lórí gbogbo ojú ilẹ̀ ayé, ní mímú ìparun àti ikú tọ̀ ọ́ lẹ́yìn ní ipa ọ̀nà rẹ̀.

“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

“Ṣé a ó ha sùn lójú pátápátá etí ayé àìnípẹ̀kun? Ṣé a ó jẹ́ aláìtara, tútù, àti òkú? A! ìbá ṣe pé a lè ní nínú àwọn ìjọ wa Ẹ̀mí àti mími Ọlọ́run tí a mí sínú àwọn ènìyàn Rẹ̀, kí wọ́n lè dúró lórí ẹsẹ̀ wọn kí wọ́n sì yè. A nílò láti rí i pé ọ̀nà náà há, àti pé ẹnu-ọ̀nà náà dín. Ṣùgbọ́n bí a ṣe ń gba ẹnu-ọ̀nà dín náà kọjá, fífẹ̀ rẹ̀ kò ní ààlà.” Manuscript Releases, volume 20, 217.

The message of the “four winds” that raises the two prophets of Revelation eleven is the message of the angry horse of Bible prophecy, as represented throughout the biblical testimony, but also as visually represented upon the two sacred tables of Habakkuk. The message that brings Elijah and Moses to their feet is the message of the third woe that comes quickly after they are raised to their feet, for when the Sunday law arrives and Islam strikes again Moses and Elijah are lifted up as the ensign to the nations.

Ifiranṣẹ “afẹ́fẹ́ mẹ́rin” tí ń jí àwọn wòlíì méjì ti Ìfihàn orí kọkànlá dìde ni ifiranṣẹ ẹṣin ìbínú ti àsọtẹ́lẹ̀ Bíbélì, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ ní gbogbo ẹ̀rí Bíbélì, ṣùgbọ́n pẹ̀lú gẹ́gẹ́ bí a ti ṣojú rẹ̀ ní ojú ní orí àwọn tábìlì mímọ́ méjì ti Hábákùkù. Ifiranṣẹ tí ó mú Èlíjà àti Mósè dìde lórí ẹsẹ̀ wọn ni ifiranṣẹ ègbé kẹta tí ń bọ́ kánkán lẹ́yìn tí a gbé wọn dìde lórí ẹsẹ̀ wọn, nítorí nígbà tí òfin Sunday bá dé tí Islam sì tún kọlù, a gbé Mósè àti Èlíjà sókè gẹ́gẹ́ bí àsíá sí àwọn orílẹ̀-èdè.

The third woe of Islam is also the seventh trumpet. The beginning of the sounding of the seventh trumpet was on October 22, 1844, when the judgment began.

Ègbé kẹta ti Íslámù náà sì ni ìpè keje. Ìbẹ̀rẹ̀ ìró ìpè keje náà wáyé ní ọjọ́ 22 Oṣù Kẹwàá, ọdún 1844, nígbà tí ìdájọ́ bẹ̀rẹ̀.

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

Ṣùgbọ́n ní ọjọ́ ohùn angẹli keje, nígbà tí yóò bẹ̀rẹ̀ sí í fún ìpè, nígbà náà ni àṣírí Ọlọ́run yóò parí, gẹ́gẹ́ bí ó ti kéde fún àwọn ìránṣẹ́ rẹ̀ àwọn wòlíì. Ìfihàn 10:7.

The “days of the voice of the seventh angel” is the days of the investigative judgment, that began on October 22, 1844. Then the judgment of the dead commenced. Once the third woe comes quickly the sounding of the seventh trumpet is again marked. This sounding is not the beginning of the investigative judgment, but the end of the judgment of the house of God, and the beginning of the judgment of God’s other flock.

“àwọn ọjọ́ ohùn áńgẹ́lì keje” ni àwọn ọjọ́ ìdájọ́ ìwádìí, tí ó bẹ̀rẹ̀ ní October 22, 1844. Nígbà náà ni ìdájọ́ àwọn òkú ti bẹ̀rẹ̀. Ní kété tí ègbé kẹta bá yára dé ni lílù ipè keje tún jẹ́ àfihàn. Lílu yìí kì í ṣe ìbẹ̀rẹ̀ ìdájọ́ ìwádìí, bí kò ṣe òpin ìdájọ́ ilé Ọlọ́run, àti ìbẹ̀rẹ̀ ìdájọ́ agbo mìíràn ti Ọlọ́run.

And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. Revelation 11:15–17.

Angẹli keje sì fọn ìpè; àwọn ohùn ńlá sì wà ní ọ̀run, wọ́n ń wí pé, Àwọn ìjọba ayé yìí ti di ìjọba Olúwa wa, àti ti Kristi rẹ̀; yóò sì jọba láé àti láé. Àwọn alàgbà mẹ́rìnlélógún náà, tí wọ́n jókòó níwájú Ọlọ́run lórí ìtẹ́ wọn, wólẹ̀ lórí ojú wọn, wọ́n sì jọ́sìn fún Ọlọ́run, Wọ́n ń wí pé, A dúpẹ́ lọwọ rẹ, Olúwa Ọlọ́run Olódùmarè, ẹni tí ó wà, tí ó ti wà, tí yóò sì máa bọ̀; nítorí pé ìwọ ti gba agbára ńlá rẹ fún ara rẹ, ìwọ sì ti jọba. Ìfihàn 11:15–17.

The “mystery of God” is Christ in us, the hope of glory that is finished in the time period when Moses and Elijah stand up and are resurrected through a message from the Word of God that identifies Islam. If the message is received it binds a soul for the heavenly garner, but for those who reject the message it is the message of the archers of Islam that bind them in bundles to be burned in the fires of destruction. The message of the seventh trumpet seals the one hundred and forty-four thousand in advance of them being lifted up as an ensign to bring in God’s other flock. The two resurrected prophets must first be sealed before the world can be warned.

“Asírí Ọlọ́run” ni Kristi nínú wa, ìrètí ògo tí a ti parí rẹ̀ ní àkókò náà nígbà tí Mose àti Elijah yóò dìde, tí a ó sì jí wọn dìde nípasẹ̀ ìhìn-iṣẹ́ kan láti inú Ọ̀rọ̀ Ọlọ́run tí ń fi Islam hàn ní ìdánimọ̀. Bí a bá gba ìhìn-iṣẹ́ náà, ó máa di ọkàn kan mọ́ fún àká ọ̀run; ṣùgbọ́n fún àwọn tí ń kọ ìhìn-iṣẹ́ náà, òun ni ìhìn-iṣẹ́ àwọn tafàtafà Islam tí ń dì wọ́n ní ìdìpọ̀ kí a lè sun wọ́n nínú iná ìparun. Ìhìn-iṣẹ́ ipè keje náà ni ń fi èdìdì dì àwọn ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì ṣáájú kí a gbé wọn sókè gẹ́gẹ́ bí àsíá láti kó agbo mìíràn ti Ọlọ́run wọlé. Àwọn wòlíì méjì tí a jí dìde náà gbọ́dọ̀ kọ́kọ́ di fífi èdìdì dì kí ayé tó lè gba ìkìlọ̀.

“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws. Bible Training School, December 1, 1903.

“Iṣẹ́ Ẹ̀mí Mímọ́ ni láti dá ayé lójú nípa ẹ̀ṣẹ̀, nípa òdodo, àti nípa ìdájọ́. Ayé lè gba ìkìlọ̀ nìkan nípa rírí àwọn tí wọ́n gbà òtítọ́ gbọ́ tí a sọ di mímọ́ nípasẹ̀ òtítọ́, tí wọ́n ń hùwà gẹ́gẹ́ bí ìlànà gíga àti mímọ́, tí wọ́n sì ń fi hàn ní ìtumọ̀ gíga, tí ó ga, ìlà ìyàtọ̀ láàárín àwọn tí ń pa àwọn òfin Ọlọ́run mọ́, àti àwọn tí ń tẹ̀ wọ́n mọ́lẹ̀ lábẹ́ ẹsẹ̀ wọn. Ìsọdimímọ́ Ẹ̀mí ń fi ìyàtọ̀ náà hàn gbangba láàárín àwọn tí wọ́n ní èdìdì Ọlọ́run, àti àwọn tí wọ́n ń pa ọjọ́ ìsinmi èké mọ́. Nígbà tí ìdánwò bá dé, a ó fi hàn ní kedere ohun tí àmì ẹranko náà jẹ́. Pípamọ́ ọjọ́ Àìkú ni í ṣe é. Àwọn tí, lẹ́yìn tí wọ́n ti gbọ́ òtítọ́, ṣì ń ka ọjọ́ yìí sí mímọ́, wọ́n rú ìbuwọlu ọkùnrin ẹ̀ṣẹ̀ náà, ẹni tí ó rò láti yí àkókò àti òfin padà. Bible Training School, December 1, 1903.”

When the one hundred and forty-four thousand are lifted up as an ensign unto the nations, the nations will be angry. The power that angers the nations in Bible prophecy is Islam. Islam will strike the United States again at the Sunday law.

Nígbà tí a bá gbé ọgọ́rùn-ún kan àti mẹ́rìnlélógójì ẹgbẹ̀rún náà sókè gẹ́gẹ́ bí ààmì sí àwọn orílẹ̀-èdè, àwọn orílẹ̀-èdè yóò bínú. Agbára tí ń mú àwọn orílẹ̀-èdè bínú nínú àsọtẹ́lẹ̀ Bíbélì ni Ìsílámù. Ìsílámù yóò tún kọlu Orílẹ̀-Èdè Amẹ́ríkà nígbà òfin Ọjọ́ Àìkú.

And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:18, 19.

Àwọn orílẹ̀-èdè sì bínú, ìbínú rẹ sì dé, àti àkókò àwọn òkú, kí a lè dá wọn lẹ́jọ́, àti kí ìwọ lè san èrè fún àwọn ìránṣẹ́ rẹ, àwọn wòlíì, àti fún àwọn ẹni mímọ́, àti àwọn tí ó bẹ̀rù orúkọ rẹ, kékeré àti ńlá; àti kí o lè pa àwọn tí ń pa ayé run run. A sì ṣí tẹ́ńpìlì Ọlọ́run ní ọ̀run, a sì rí àpótí májẹ̀mú rẹ̀ nínú tẹ́ńpìlì rẹ̀: mànàmáná sì wà, àti àwọn ohùn, àti ààrá, àti ìṣẹ̀lẹ̀ ilẹ̀, àti yìnyín ńlá. Ìṣípayá 11:18, 19.

After this series of prophetic events, John presents the church who are to be the ensign.

Lẹ́yìn àtẹ̀lé yìí ti àwọn ìṣẹ̀lẹ̀ wòlíì, Johanu fi ìjọ hàn, àwọn tí yóò jẹ́ àsíá.

And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars. And she being with child cried, travailing in birth, and pained to be delivered. Revelation 12:1.

Àti pé ààmì ńlá kan farahàn ní ọ̀run; obìnrin kan tí a fi oòrùn wọ̀, òṣùpá sì wà lábẹ́ ẹsẹ̀ rẹ̀, adé àwọn ìràwọ̀ méjìlá sì wà lórí rẹ̀. Ó sì lóyún, ó ń ké, ó ń rora nínú ìbímọ́, ó sì ń jìyà láti bí. Ìfihàn 12:1.

Here the church that was slain, trampled down, resurrected, and thereafter is taken up into heaven as God’s ensign is shining with the glory of the sun. They are standing upon the moon, representing the shadow of the twelve stars upon their crown. The shadow is the twelve tribes of ancient Israel that typified and reflected the twelve disciples that are the twelve stars in her crown. The beginning of ancient Israel is typifying the end of ancient Israel in the illustration.

Níhìn-ín ni ìjọ náà tí a pa, tí a tẹ mọ́lẹ̀, tí a jí dìde, tí a sì gbé sókè lọ sí ọ̀run lẹ́yìn náà gẹ́gẹ́ bí àsíá Ọlọ́run ṣe ń tàn pẹ̀lú ògo oòrùn. Wọ́n dúró lórí òṣùpá, èyí tí ń ṣojú òjìji àwọn ìràwọ̀ méjìlá lórí adé wọn. Òjìji náà ni àwọn ẹ̀yà méjìlá ti Ísírẹ́lì ìgbàanì tí wọ́n jẹ́ àpẹẹrẹ, tí wọ́n sì fi hàn àwọn ọmọ-ẹ̀yìn méjìlá tí í ṣe àwọn ìràwọ̀ méjìlá nínú adé rẹ̀. Ìbẹ̀rẹ̀ Ísírẹ́lì ìgbàanì ń ṣe àfihàn òpin Ísírẹ́lì ìgbàanì nínú àpèjúwe náà.

The woman is about to bring forth a child, which identifies the birth of Christ at the end of ancient Israel, but now represents the birth of the Gentiles that come out of Babylon and join the one hundred and forty-four thousand. As soon as Elijah and Moses are lifted up as the ensign, she delivers God’s other flock who will respond to the ensign.

Obìnrin náà ń fẹ́rẹ̀ẹ́ bí ọmọ, èyí tí ó fi ìbí Kristi hàn ní òpin Ísírẹ́lì àtijọ́; ṣùgbọ́n nísinsìnyí ó ń ṣàpẹẹrẹ ìbí àwọn Kèfèrí tí ń jáde láti Bábílónì tí wọ́n sì dara pọ̀ mọ́ ẹgbẹ̀rún mẹ́rìnlélógójì [144,000]. Ní kété tí a bá gbé Elijah àti Moses sókè gẹ́gẹ́ bí àsíá, yóò bí agbo mìíràn ti Ọlọ́run tí yóò dáhùn sí àsíá náà.

The “world can only be warned” by seeing the one hundred and forty-four thousand lifted up as an ensign during the crisis that begins at the Sunday law in the United States. Those who come out of Babylon and stand with the one hundred and forty-four thousand are represented as the great multitude. Those two groups located in Revelation seven are represented by Moses and Elijah at the mount of Transfiguration, and God’s triumphant church that is resurrected and lifted up as an ensign come together with God’s other flock that are still then in Babylon during that final time of crisis.

A lè kì í lè kìlọ̀ fún “ayé” bí kò ṣe nípa ríri ìgbéga ọ̀kẹ́ méjìlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin [ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin ẹgbẹ̀rún] gẹ́gẹ́ bí àsíá ní àkókò ìpọ́njú tí ó bẹ̀rẹ̀ ní òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà. Àwọn tí wọ́n jáde kúrò ní Babiloni tí wọ́n sì dúró pẹ̀lú ọ̀kẹ́ méjìlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin ni a ṣàfihàn gẹ́gẹ́ bí ogunlọ́gọ̀ ńlá náà. Àwọn ẹgbẹ́ méjèèjì wọ̀nyí tí ó wà ní Ìfihàn orí keje ni a ṣojú fún nípasẹ̀ Mósè àti Élíjà lórí òkè Ìyípadà, àti ìjọ Ọlọ́run tí ó ṣẹ́gun tí a jí dìde tí a sì gbé sókè gẹ́gẹ́ bí àsíá, wọ́n bá agbo Ọlọ́run kejì mìíràn tí ó ṣì wà ní Babiloni ní àsìkò ìkẹyìn ìpọ́njú náà jọ.

Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompense to his enemies. Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:5–14.

Ẹ gbọ́ ọ̀rọ̀ Olúwa, ẹ̀yin tí ń wárìrì níwájú ọ̀rọ̀ rẹ̀; àwọn arákùnrin yín tí ó kórìíra yín, tí wọ́n sì lé yín jáde nítorí orúkọ mi, wí pé, Kí a yin Olúwa lógo: ṣùgbọ́n yóò farahàn sí ayọ̀ yín, àwọn náà yóò sì tijú. Ohùn ariwo kan láti inú ìlú, ohùn kan láti inú tẹ́ńpìlì, ohùn Olúwa tí ń san èrè ìgbẹ̀san fún àwọn ọ̀tá rẹ̀. Kí ó tó rọbí, ó ti bí; kí ìrora rẹ̀ tó dé, ó ti bímọkùnrin. Ta ni ó gbọ́ irú ohun bẹ́ẹ̀ rí? Ta ni ó rí irú nǹkan bẹ́ẹ̀ rí? Ṣé a ó mú kí ilẹ̀ bí ní ọjọ́ kan bí? Tàbí a ó bí orílẹ̀-èdè kan ní ẹẹ̀kan ṣoṣo bí? Nítorí bí Sáyónì ti bẹ̀rẹ̀ sí í rọbí, ló bá bí àwọn ọmọ rẹ̀. Ṣé èmi yóò mú dé ibi ìbí, kí n má sì mú kí ó bí? ni Olúwa wí; ṣé èmi yóò mú kí ó bí, kí n sì di ilé-ọmọ pa? ni Ọlọ́run rẹ wí. Ẹ yọ̀ pẹ̀lú Jerúsálẹmu, kí inú yín sì dùn pẹ̀lú rẹ̀, gbogbo ẹ̀yin tí ó fẹ́ràn rẹ̀; ẹ bá a yọ̀ ní ayọ̀, gbogbo ẹ̀yin tí ń ṣọ̀fọ̀ nítorí rẹ̀: kí ẹ lè mú ọmú ìtùnú rẹ̀, kí ẹ sì yó; kí ẹ lè mu un jáde, kí inú yín sì dùn sí ọ̀pọ̀lọpọ̀ ògo rẹ̀. Nítorí báyìí ni Olúwa wí, Kíyèsi i, èmi yóò na àlàáfíà sí i bí odò, àti ògo àwọn Kèfèrí bí odò tí ń ṣàn: nígbà náà ni ẹ ó mú ọmú, a ó gbé yín ní ẹ̀gbẹ́ rẹ̀, a ó sì máa fi yín ṣeré lórí eékún rẹ̀. Bí ènìyàn tí ìyá rẹ̀ ń tù nínú, bẹ́ẹ̀ ni èmi yóò tù yín nínú; a ó sì tù yín nínú ní Jerúsálẹmu. Nígbà tí ẹ bá sì rí èyí, ọkàn yín yóò yọ̀, egungun yín yóò sì yọ bí ewéko: a ó sì mọ ọwọ́ Olúwa sí àwọn ìránṣẹ́ rẹ̀, àti ìbínú rẹ̀ sí àwọn ọ̀tá rẹ̀. Isaiah 66:5–14.

Those that are born when they ascend to heaven are those who have been cast out by their brethren that hated them. Their brethren that hated them and rejoiced in their death, are those who say they are Jews, but are not. They are those of the synagogue of Satan that will prophetically worship at the feet of the ensign that consists of the “outcasts of Israel.”

Àwọn tí a bí nígbà tí wọ́n gòkè lọ sí ọ̀run ni àwọn tí àwọn arákùnrin wọn tí ó kórìíra wọn ti lé jáde. Àwọn arákùnrin wọn tí ó kórìíra wọn tí wọ́n sì yọ̀ nínú ikú wọn, ni àwọn tí ń wí pé àwọn jẹ́ Júù, ṣùgbọ́n wọn kì í ṣe bẹ́ẹ̀. Wọ́n ni àwọn ti sínágọ́gù Sátánì, tí yóò sì máa bọ́ ní ti àsọtẹ́lẹ̀ ní ẹsẹ̀ àsíá tí ó ní “àwọn ìyókù Israẹli” gẹ́gẹ́ bí àkópọ̀ rẹ̀.

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. Isaiah 11:12.

Yóò sì gbé àsíá kalẹ̀ fún àwọn orílẹ̀-èdè, yóò sì kó àwọn ẹni ìtìjú Ísírẹ́lì jọ, yóò sì kó àwọn tí a fọ́n ká ní Júdà jọ láti igun mẹ́rin ayé. Isaiah 11:12.

“You think that those who worship before the saints’ feet (Revelation 3:9) will at last be saved. Here I must differ with you; for God showed me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out everyone’s true character, they will know that they are forever lost, and overwhelmed with anguish of spirit, they will bow at the saints’ feet.” Word to the Little Flock, 12.

“Ìwọ rò pé àwọn tí yóò foríbalẹ̀ sìn níwájú ẹsẹ̀ àwọn ẹni-mímọ́ (Ìfihàn 3:9) ni a óo gbà níkẹyìn. Níhìn-ín ni mo gbọ́dọ̀ yàtọ̀ sí ọ; nítorí Ọlọ́run fi hàn mí pé ẹgbẹ́ yìí jẹ́ àwọn tí ń jẹ́wọ́ ara wọn gẹ́gẹ́ bí Adventist, tí wọ́n sì ti ṣubú kúrò, tí wọ́n sì ‘kàn Ọmọ Ọlọ́run mọ́ àgbélébùú fún ara wọn lẹ́ẹ̀kansi, tí wọ́n sì fi í ṣe ìtìjú ní gbangba.’ Àti pé ní ‘wákàtí ìdánwò,’ tí kò tíì dé, láti fi ìwà tòótọ́ gbogbo ènìyàn hàn, wọn yóò mọ̀ pé wọ́n sọnù títí láé, àti pé nígbà tí ìrora ọkàn bá bò wọ́n mọ́lẹ̀, wọn yóò tẹrí ba níwájú ẹsẹ̀ àwọn ẹni-mímọ́.” Ọ̀rọ̀ sí Agbo Kékeré, 12.

He that hath an ear, let him hear what the Spirit saith unto the churches.

Ẹni tí ó bá ní etí, kí ó gbọ́ ohun tí Ẹ̀mí ń sọ fún àwọn ìjọ.