“By the decree enforcing the institution of the papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.
“Nípa ìpàṣẹ tí yóò fi mú kí a dá ìṣètò ìjọba pòòpù ró sílẹ̀ ní ìtakò sí òfin Ọlọ́run, orílẹ̀-èdè wa yóò ya ara rẹ̀ kúrò ní òdodo pátápátá. Nígbà tí Pùròtẹ́sítáǹtì yóò na ọwọ́ rẹ̀ kọjá àfonífojì láti di ọwọ́ agbára Róòmù mú, nígbà tí yóò na ọwọ́ kọjá ọ̀gbun láti pọ̀ mọ́ ẹ̀mí-ẹ̀sìn, nígbà tí, lábẹ́ agbára ìfọwọ́sowọ́pọ̀ mẹ́tẹ̀ẹ̀ta yìí, orílẹ̀-èdè wa yóò kọ gbogbo ìlànà tó wà nínú Òfin Orílẹ̀-èdè rẹ̀ gẹ́gẹ́ bí ìjọba Pùròtẹ́sítáǹtì àti olómìnira, tí yóò sì pèsè ọ̀nà fún ìtànkálẹ̀ irọ́ àti ìtanràn pòòpù, nígbà náà ni a lè mọ̀ pé àkókò ti dé fún iṣẹ́ ìyanu Satani, àti pé òpin ti sún mọ́ tòsí.”
“As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’
“Gẹ́gẹ́ bí ìsúnmọ́ àwọn ọmọ-ogun Romu ti jẹ́ àmì fún àwọn ọmọ-ẹ̀yìn nípa ìparun Jerusalẹmu tí ń bọ̀, bẹ́ẹ̀ ni ìpẹ̀yìndà yìí lè jẹ́ àmì fún wa pé ààlà ìfaradà Ọlọ́run ti dé, pé òṣùwọ̀n àìṣòdodo orílẹ̀-èdè wa ti kún, àti pé áńgẹ́lì àánú ti fẹ́rẹ̀ fò lọ, láì tún padà wá mọ́. Nígbà náà ni a óo ju àwọn ènìyàn Ọlọ́run sínú àwọn ìṣẹ̀lẹ̀ ìpọ́njú àti ìdààmú wọ̀nyẹn tí àwọn wòlíì ti ṣàpèjúwe gẹ́gẹ́ bí àkókò ìpọ́njú Jakọbu. Ẹkún àwọn olóòtítọ́ tí a ṣe inúnibíni sí ń gòkè lọ sí ọ̀run. Gẹ́gẹ́ bí ẹ̀jẹ̀ Ábẹ́lì ti ké láti inú ilẹ̀, bẹ́ẹ̀ ni àwọn ohùn pẹ̀lú ń ké sí Ọlọ́run láti inú ibojì àwọn ajẹ́rìíkú, láti inú ibojì òkun, láti inú àwọn ihò àpáta orí òkè, láti inú àwọn ilé ìsìnkú ilé àwọn monaki: ‘Yóò ha pẹ́ tó, Olúwa, ẹni mímọ́ àti olóòtítọ́, tí Iwọ kò fi ṣe ìdájọ́, tí Iwọ kò sì gbẹ̀san ẹ̀jẹ̀ wa lára àwọn tí ń gbé ayé?’”
“The Lord is doing His work. All heaven is astir. The Judge of all the earth is soon to arise and vindicate His insulted authority. The mark of deliverance will be set upon the men who keep God’s commandments, who revere His law, and who refuse the mark of the beast or of his image.
“Olúwa ń ṣe iṣẹ́ Rẹ̀. Gbogbo ọ̀run wà ní ìrìnàjò. Adájọ́ gbogbo ayé yóò dìde láìpẹ́ láti gbé agbára aṣẹ Rẹ̀ tí wọ́n ti bu ọlá jẹ ga. Àmì ìdáǹdè ni a ó fi lé àwọn ènìyàn tí ń pa àwọn àṣẹ Ọlọ́run mọ́, tí ń bọ̀wọ̀ fún òfin Rẹ̀, tí wọ́n sì kọ̀ láti gba àmì ẹranko náà tàbí ti ère rẹ̀.
“God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 451, 452.
“Ọlọ́run ti ṣí ohun tí yóò ṣẹlẹ̀ ní àwọn ọjọ́ ìkẹyìn hàn, kí àwọn ènìyàn Rẹ̀ lè múra láti dúró lòdì sí ìjì líle ìtakò àti ìbínú. Àwọn tí a ti kìlọ̀ fún nípa àwọn ìṣẹ̀lẹ̀ tí ń bẹ níwájú wọn kò gbọdọ̀ jókòó ní ìfojúsọ́nà àlàáfíà de ìjì tí ń bọ̀, ní fífi ara wọn tu nínú pé Olúwa yóò bo àwọn olóòtítọ́ Rẹ̀ mọ́ ní ọjọ́ ìpọ́njú. A gbọdọ̀ rí bí àwọn ènìyàn tí ń dúró de Olúwa wọn, kì í ṣe nínú ìreti àìṣiṣẹ́, bí kò ṣe nínú iṣẹ́ àìtọ́jú, pẹ̀lú ìgbàgbọ́ tí kò yẹ̀. Kì í ṣe àkókò báyìí láti jẹ́ kí ọkàn wa dí mọ́ àwọn nǹkan kéékèèké tí kò ṣe pàtàkì. Nígbà tí àwọn ènìyàn ń sùn, Satani ń ṣiṣẹ́ takuntakun láti pèsè ohun gbogbo ní ọ̀nà tí yóò jẹ́ pé àwọn ènìyàn Olúwa kò ní rí àánú tàbí òdodo. Ìgbésẹ̀ ọjọ́ Àìkú ti ń tẹ̀síwájú báyìí nínú òkùnkùn. Àwọn aṣáájú ń fi òtítọ́ ọ̀ràn náà pamọ́, ọ̀pọ̀ sì nínú àwọn tí ó darapọ̀ mọ́ ìgbésẹ̀ náà fúnra wọn kò rí ibi tí ìṣàn abẹ́lẹ̀ náà ń tọ́ sí. Àwọn ìjẹ́wọ́ rẹ̀ rọ̀rùn, wọ́n sì dà bí ẹni pé ti Kristẹni ni; ṣùgbọ́n nígbà tí yóò bá sọ̀rọ̀, yóò fi ẹ̀mí dragoni hàn. Ojúsẹ́ wa ni láti ṣe gbogbo ohun tó wà ní agbára wa láti dá ewu tí a ti halẹ̀ mọ́ dúró. A yẹ kí a sapá láti tú ìkànsí ìkórìíra ká nípa fífi ara wa hàn síwájú àwọn ènìyàn ní ìmọ́lẹ̀ tó tọ́. A yẹ kí a gbé ìbéèrè gidi tí ń bẹ lọ́wọ́ wá síwájú wọn, báyìí ni a ó sì fi ìfarahàn ìtakò tí ó munadoko jùlọ sí àwọn ìgbésẹ̀ láti fi òfin dé òmìnira ẹ̀rí ọkàn. A yẹ kí a máa wá inú Ìwé Mímọ́, kí a sì lè fi ìdí ìgbàgbọ́ wa hàn. Wòlíì náà wí pé: ‘Àwọn ènìyàn búburú yóò máa hùwà búburú: kò sì sí ẹni kankan nínú àwọn búburú tí yóò yé e; ṣùgbọ́n àwọn ọlọ́gbọ́n yóò yé e.’” Testimonies, volume 5, 451, 452.
When the “Sunday movement” “shall speak it will reveal the spirit of the dragon.” The four paragraphs identify that at the Sunday law the United States “will disconnect herself fully from righteousness.” At the Sunday law “the time has come for the marvelous working of Satan.” At the Sunday law the threefold union is accomplished. At the Sunday law the United States “repudiates every principle of its Constitution as a Protestant republican government”, and they also “make provision for the propagation of papal falsehoods and delusions.” That Sunday law is a “sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return.” That sign was typified by the warning given by Jesus identifying the abomination of desolation spoken of by Daniel the prophet. It is there that the prayer given by the martyrs of the fifth seal ask, “How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?” is accomplished. It is also at that waymark that the foolish and wise virgins manifest their characters.
Nígbà tí “ìṣísẹ̀ Ọjọ́-Àìkú” náà “bá sọ̀rọ̀, yóò fi ẹ̀mí dragoni hàn.” Àwọn ìpínrọ̀ mẹ́rin náà fi hàn pé ní òfin Ọjọ́-Àìkú, Orílẹ̀-èdè Amẹ́ríkà “yóò ya ara rẹ̀ kúrò ní òdodo pátápátá.” Ní òfin Ọjọ́-Àìkú “àkókò ti dé fún iṣẹ́ ìyanu Satani.” Ní òfin Ọjọ́-Àìkú, ìṣọ̀kan mẹ́tẹ̀ẹ̀ta náà ni a mú ṣẹ. Ní òfin Ọjọ́-Àìkú, Orílẹ̀-èdè Amẹ́ríkà “kọ gbogbo ìlànà Orífin Àgbà rẹ̀ sílẹ̀ gẹ́gẹ́ bí ìjọba olómìnira Pùrótẹ́sítáǹtì”, wọ́n sì tún “ṣe ìpèsè fún ìtànkálẹ̀ irọ́ àti ìtànjẹ papacy.” Òfin Ọjọ́-Àìkú náà jẹ́ “àmì sí wa pé ààlà ìfaradà Ọlọ́run ti dé, pé ìwọ̀n ẹ̀ṣẹ̀ orílẹ̀-èdè wa ti kún, àti pé áńgẹ́lì àánú ti fẹ́ fò lọ, láì tún padà mọ́.” Àmì náà ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìkìlọ̀ tí Jésù fúnni, tí ó tọ́ka sí ìríra ìparun tí Daniẹli wolii sọ̀rọ̀ nípa rẹ̀. Níbẹ̀ ni àdúrà tí àwọn márítírì èdìdì karùn-ún gbà béèrè pé, “Yóò ti pẹ́ tó, Olúwa, mímọ́ àti olóòtítọ́, tí Iwọ kò fi ń ṣe ìdájọ́, tí o sì ń gbẹ̀san ẹ̀jẹ̀ wa lára àwọn tí ń gbé ayé?” ti wá sí ìmúṣẹ. Ó sì tún jẹ́ ní àmì ọ̀nà yẹn náà ni àwọn wúńdíá òmùgọ̀ àti ọlọ́gbọ́n fi hàn ìwà wọn.
At the Sunday law, the United States “repudiates every principle of its Constitution.” The period of time when this work was accomplished began with the Patriot Act in 2001. 2001 until the Sunday law represents a progressive work of repudiating the Constitution. That progressive work corresponds to the line of prophecy where the formation of the image of the beast is accomplished. The line of the image of the beast may appear a bit more complicated, but the complication is worth understanding. What complicates the line of the image of the beast is that it represents two lines.
Ní àkókò òfin Ọjọ́ Àìkú, Orílẹ̀-èdè Amẹ́ríkà “kọ̀ gbogbo ìlànà Òfin Orílẹ̀-èdè rẹ̀ sílẹ̀.” Àkókò tí iṣẹ́ yìí ti ń ṣẹ láti inú rẹ̀ bẹ̀rẹ̀ pẹ̀lú Patriot Act ní ọdún 2001. Láti ọdún 2001 títí dé òfin Ọjọ́ Àìkú ń ṣàfihàn iṣẹ́ ìlọsíwájú kan ti kíkọ Òfin Orílẹ̀-èdè sílẹ̀. Iṣẹ́ ìlọsíwájú náà bá ìlà àsọtẹ́lẹ̀ mu níbi tí ìdásílẹ̀ àwòrán ẹranko náà ti parí. Ìlà àwòrán ẹranko náà lè dà bí ohun tí ó túbọ̀ díjú díẹ̀, ṣùgbọ́n ó yẹ kí a lóye ìdíjú náà. Ohun tí ń mú kí ìlà àwòrán ẹranko náà díjú ni pé ó ń ṣojú fún ìlà méjì.
For the earth beast the two lines are the horns of Republicanism and Protestantism. Those two horns come together into a church-state relationship and thus fulfill the formation of the image of the beast. The line of the formation of the image of the beast therefore has two lines within the one line, for the Republican and Protestant horns run parallel to one another through history, but their individual lines also have their own prophetic testimony to bear. One prophetic line, with two parallel subjects, is more complicated than simply marking the waymarks of political actions that represent the speaking associated with the Constitution.
Nítorí ẹranko ilẹ̀, àwọn ìlà méjì náà ni àwọn ìwo ti Orílẹ̀-èdè olómìnira àti ti Púrótẹ́sítáǹtì. Àwọn ìwo méjèèjì wọ̀nyí dara pọ̀ sínú ìbáṣepọ̀ ìjọ àti ìpínlẹ̀, bẹ́ẹ̀ ni wọ́n sì mú ìdásílẹ̀ àwòrán ẹranko náà ṣẹ. Nítorí náà, ìlà ìdásílẹ̀ àwòrán ẹranko náà ní àwọn ìlà méjì nínú ìlà kan náà, nítorí àwọn ìwo olómìnira àti Púrótẹ́sítáǹtì ń sáré ní ìbámu pẹ̀lú ara wọn nípasẹ̀ ìtàn, ṣùgbọ́n àwọn ìlà kọ̀ọ̀kan wọn pẹ̀lú ní ẹ̀rí àsọtẹ́lẹ̀ tirẹ̀ láti ru. Ìlà àsọtẹ́lẹ̀ kan, pẹ̀lú àwọn kókó-ọrọ̀ méjì tí ń sáré ní ìbámu, jẹ́ ohun tí ó túbọ̀ díjú ju lílo ààmì-ọ̀nà àwọn ìṣe òṣèlú tí ń ṣojú fún ọ̀rọ̀ sísọ tí ó ní ìbáṣepọ̀ pẹ̀lú Òfin Orílẹ̀-èdè lọ.
The two lines of Republican and Protestant horns is further complicated by the prophetic fact that within the Republican horn is the history of the struggle between proslavery Democrats, and antislavery Republicans; and further that within the Protestant horn there is a continual testing process that follows the wise and the foolish virgins within the history of the Protestant horn. Still, it is highly important to settle into these truths.
Àwọn ìlà méjì ti àwọn ìwo Olómìnira àti Pùròtẹ́sítáǹtì túbọ̀ ń di èyí tí ó ní ìdíjú sí i nípasẹ̀ òtítọ́ àsọtẹ́lẹ̀ pé nínú ìwo Olómìnira wà ìtàn ìjàkadì láàárín àwọn Démókíràtì alátìlẹ́yìn fún ẹrú àti àwọn Olómìnira alátakò sí ẹrú; àti síwájú sí i pé nínú ìwo Pùròtẹ́sítáǹtì, ìlànà ìdánwò tí ń bá a lọ wà, èyí tí ó ń tẹ̀lé àwọn wúńdíá ọlọ́gbọ́n àti àwọn wúńdíá òmùgọ̀ nínú ìtàn ìwo Pùròtẹ́sítáǹtì. Síbẹ̀, ó ṣe pàtàkì gidigidi láti fìdí ara ẹni múlẹ̀ nínú àwọn òtítọ́ wọ̀nyí.
Within the line represented by the earth beast’s two horns is the parallel illustration of either forming a character of Christ or a character of Satan, which equates to either forming an image of Christ or an image of the beast, for in this context the “beast” represents a created being in contrast with the Creator. The formation of these attributes is accomplished internally among all men, for when probation closes there are only two classes. The formation is also accomplished externally with the alliance between the papal power and the United Nations.
Nínú ìlà tí àwọn ìwo méjì ẹranko ilẹ̀ ń ṣojú ni àpèjúwe afiwe wà pé bóyá kí a dá ìwà Kristi sílẹ̀ tàbí kí a dá ìwà Satani sílẹ̀, èyí tí ó dọ́gba pẹ̀lú bóyá kí a dá àwòrán Kristi sílẹ̀ tàbí àwòrán ẹranko náà, nítorí pé nínú àyíká yìí “ẹranko” ń ṣojú ẹ̀dá tí a dá sílẹ̀ ní ìfiwéra pẹ̀lú Ẹlẹ́dàá. Ìdásílẹ̀ àwọn ànímọ́ wọ̀nyí ni a ń mú ṣẹ láti inú nínú gbogbo ènìyàn, nítorí nígbà tí àkókò ìdánwò bá parí, ẹgbẹ́ méjì péré ni yóò wà. Ìdásílẹ̀ náà tún ni a ń mú ṣẹ ní ti òde pẹ̀lú àjọṣepọ̀ láàárín agbára póòpù àti Àjọ Ìṣọ̀kan Àwọn Orílẹ̀-Èdè.
So, the testing time for the formation of the image of the beast began in 2001, and it ends at the Sunday law in the United States. In that period of time the prophetic history of the earth beast’s two horns illustrates an internal and external controversy within their respective horns, whether it be religious or political, and also a struggle between the two horns themselves.
Nítorí náà, àkókò ìdánwò fún ìdásílẹ̀ àwòrán ẹranko náà bẹ̀rẹ̀ ní ọdún 2001, ó sì parí ní òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà. Ní àkókò yẹn, ìtàn àsọtẹ́lẹ̀ ti ìwo méjì ẹranko ayé náà ń ṣàfihàn àríyànjiyàn inú àti ti òde láàárín ìwo kọ̀ọ̀kan gẹ́gẹ́ bí ipò tirẹ̀, yálà ti ẹ̀sìn tàbí ti ìṣèlú, àti pẹ̀lú ìjàkadì láàárín àwọn ìwo méjèèjì fúnra wọn.
The Sunday law in the United States represents the warning to flee which Jesus identified as “the abomination of desolation.” The Sunday law in the United States is the conclusion of the period that began in 2001. The Patriot Act was the “abomination of desolation spoken of by Daniel”, and identified by Jesus as a sign to flee from a coming destruction.
Òfin Ọjọ́ Àìkú ní Orílẹ̀-èdè Amẹ́ríkà dúró fún ìkìlọ̀ láti sá, èyí tí Jésù tọ́ka sí gẹ́gẹ́ bí “ìríra ìparun.” Òfin Ọjọ́ Àìkú ní Orílẹ̀-èdè Amẹ́ríkà ni ìparí àkókò tí ó bẹ̀rẹ̀ ní ọdún 2001. Patriot Act ni “ìríra ìparun tí a sọ nípa rẹ̀ láti ẹnu Dáníẹ́lì”, tí Jésù sì tọ́ka sí gẹ́gẹ́ bí àmì láti sá kúrò ní ìparun tí ń bọ̀.
The Patriot Act includes the prophetic light of 1888, and the Blair Bill. The Patriot Act then also prophetically contains the typification of the Sunday law, so the period from 2001 begins with a Sunday law as typified by 1888—Blair Bill, 2001—Patriot Act, and it ends with the Sunday law.
Ofin Patriot ní ìmọ́lẹ̀ àsọtẹ́lẹ̀ ti ọdún 1888, àti Blair Bill. Nígbà náà, Ofin Patriot pẹ̀lú ní àpẹẹrẹ àsọtẹ́lẹ̀ ti òfin Ọjọ́ Àìkú, nítorí náà àkókò láti ọdún 2001 bẹ̀rẹ̀ pẹ̀lú òfin Ọjọ́ Àìkú gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ ní 1888—Blair Bill, 2001—Ofin Patriot, ó sì parí pẹ̀lú òfin Ọjọ́ Àìkú.
The warning to flee the cities in 2001, typifies the warning to flee from Babylon at the Sunday law. The judgment brought upon the United States at the Sunday law typifies the judgment brought upon the entire world when Michael stands up and human probation closes. Christ’s signature as Alpha and Omega is repeatedly represented within the truths represented by the Blair Bill in 1888, and all that 1888 represents, repeating in 2001.
Ìkìlọ̀ láti sá kúrò nínú àwọn ìlú ní ọdún 2001, jẹ́ àpẹẹrẹ ìkìlọ̀ láti sá kúrò ní Babeli ní àkókò òfin Ọjọ́ Àìkú. Ìdájọ́ tí a mú wá sórí Orílẹ̀-Èdè Amẹ́ríkà ní àkókò òfin Ọjọ́ Àìkú jẹ́ àpẹẹrẹ ìdájọ́ tí a óò mú wá sórí gbogbo ayé nígbà tí Míkáẹ́lì bá dìde tí àkókò ìdánwò ènìyàn sì ti parí. Àmì-ọwọ́ Kristi gẹ́gẹ́ bí Alfa àti Omega ni a ti ń fi hàn léraléra nínú àwọn òtítọ́ tí Blair Bill ní ọdún 1888 dúró fún, àti gbogbo ohun tí 1888 dúró fún, tí ń tún ara rẹ̀ ṣe ní ọdún 2001.
2001, which was typified by 1888, represents not only the sign to flee as represented by the abomination of desolation, but it was also represented by 66 AD and the siege of Cestius. The siege of Titus in 70 AD represents the Sunday law in the United States. The Sunday law in the United States is represented by the year 321 and the first Sunday law of Constantine, and 538 represents when the last nation of the earth succumbs to the mark of the beast.
Ọdún 2001, èyí tí 1888 jẹ́ àpẹẹrẹ rẹ̀, kì í ṣe àmì ìsálọ̀ nìkan gẹ́gẹ́ bí a ti fi ohun ìríra ìdahoro ṣàpẹẹrẹ rẹ̀, ṣùgbọ́n a tún fi ọdún 66 AD àti ìdótì Cestius ṣàpẹẹrẹ rẹ̀ pẹ̀lú. Ìdótì Titus ní 70 AD dúró fún òfin Ọjọ́-Àìkú ní Orílẹ̀-èdè Amẹ́ríkà. Òfin Ọjọ́-Àìkú ní Orílẹ̀-èdè Amẹ́ríkà ni a ṣàpẹẹrẹ rẹ̀ pẹ̀lú ọdún 321 àti òfin Ọjọ́-Àìkú àkọ́kọ́ ti Constantine, àti 538 dúró fún ìgbà tí orílẹ̀-èdè ìkẹyìn lórí ayé yóò tẹríba fún àmì ẹranko náà.
2001 is 1888, Cestius and the year 66 AD. The Sunday law is Titus and the years 70 and 321. 2001 is also the baptism of Jesus, and His descent in Revelation chapter ten on August 11, 1840. All these symbols contribute to the line of the Constitution.
Ọdún 2001 ni 1888, Cestius àti ọdún 66 Lẹ́yìn Ìbí Kristi. Òfin Ọjọ́ Àìkú ni Titus àti àwọn ọdún 70 àti 321. Ọdún 2001 pẹ̀lú ni ìrìbọmi Jésù, àti ìsọ̀kalẹ̀ Rẹ̀ nínú Ìfihàn orí kẹwàá ní August 11, 1840. Gbogbo àwọn ààmì wọ̀nyí ń fi àkóso sí ìlà Òfin Orílẹ̀-èdè.
The prophetic history of the United States runs parallel to the history of Adventism. In 1798 the papacy received its deadly wound, and 1798 was the time of the end when the portion of the prophecies of Daniel that related to the history of the first and second angels of Revelation fourteen was unsealed. There in 1798, Adventism’s prophetic beginning is marked, and in 1798 the earth-beast with lamblike horns became the sixth kingdom of Bible prophecy.
Ìtàn àsọtẹ́lẹ̀ ti Orílẹ̀-Èdè Amẹ́ríkà ń lọ ní ìbámu pẹ̀lú ìtàn Ẹ̀sìn Adventist. Ní ọdún 1798 ni ipò póòpù gba ọgbẹ́ ikú rẹ̀, àti pé 1798 ni àkókò òpin nígbà tí a ṣí apá àwọn àsọtẹ́lẹ̀ Daniẹli tí ó ní í ṣe pẹ̀lú ìtàn áńgẹ́lì kìn-ín-ní àti kejì nínú Ìfihàn mẹ́rìnlá. Ní bẹ̀ ní ọdún 1798 ni a ti samisi ìbẹ̀rẹ̀ àsọtẹ́lẹ̀ ti Adventism, àti ní ọdún 1798 ni ẹranko-ayé tí ó ní ìwo bí ti ọdọ-àgùntàn di ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì.
1798 was preceded by three prophetic waymarks associated with the line of the earth beast, and therefore with the speaking of the United States, and the Constitution of the United States. Those three waymarks were the Declaration of Independence, spoken in 1776, then the Constitution in 1789, and then the Alien and Sedition Acts of 1798.
1798 ni a ti ṣáájú rẹ̀ pẹ̀lú àmì ọ̀nà àsọtẹ́lẹ̀ mẹ́ta tí ó ní ìbáṣepọ̀ pẹ̀lú ìlà ẹranko ayé, nítorí náà pẹ̀lú ọ̀rọ̀ sísọ ti Orílẹ̀-Èdè Amẹ́ríkà, àti Òfin Àgbà ti Orílẹ̀-Èdè Amẹ́ríkà. Àwọn àmì ọ̀nà mẹ́ta wọ̀nyí ni Ìkéde Òmìnira, tí a sọ ní 1776, lẹ́yìn náà Òfin Àgbà ní 1789, àti lẹ́yìn náà Àwọn Òfin Alien and Sedition ti 1798.
Those three waymarks address the prophetic line of the Constitution and mark the beginning of the sixth kingdom of Bible prophecy. The Sunday law is the end of the sixth kingdom of Bible prophecy’s reign, and therefore there must be of prophetic necessity three waymarks that precede the end, as typified by the three waymarks that preceded the beginning.
Àwọn àmì ọ̀nà mẹ́tẹ̀ẹ̀ta wọ̀nyí ń tọ́ka sí ìlà àsọtẹ́lẹ̀ ti Òfin Orílẹ̀-Èdè, wọ́n sì ń samì sí ìbẹ̀rẹ̀ ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì. Òfin Ọjọ́ Àìkú ni òpin ìṣàkóso ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì; nítorí náà, nípa àìní dandan àsọtẹ́lẹ̀, ó gbọdọ̀ jẹ́ pé àwọn àmì ọ̀nà mẹ́tẹ̀ẹ̀ta wà tí ó ṣáájú òpin náà, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú àwọn àmì ọ̀nà mẹ́tẹ̀ẹ̀ta tí ó ṣáájú ìbẹ̀rẹ̀ náà.
In 2001, at the fall of the towers, the Patriot Act, is typified by the Blair Bill of 1888, along with the manifest rebellion of Adventism’s leadership at the Minneapolis General Conference. A rebellion which an angel told Sister White was typified by the rebellion against Moses by Korah, Dathan and Abiram is also typified by the baptism of Christ in 27 AD, the restraint of Islam on August 11, 1840 and the Declaration of Independence in 1776, as well as the “abomination of desolation, spoken by Daniel the prophet” as a sign to flee from the coming wrath, as represented by Cestius and 66 AD.
Ní ọdún 2001, nígbà ìṣubú àwọn ilé-ìṣọ́ náà, Patriot Act jẹ́ àpẹẹrẹ nípasẹ̀ Blair Bill ti 1888, pẹ̀lú ìṣọ̀tẹ̀ tí ó hàn gbangba ti aṣáájú Adventism ní Minneapolis General Conference. Ìṣọ̀tẹ̀ kan tí áńgẹ́lì kan sọ fún Sister White pé a fi í ṣe àpẹẹrẹ nípasẹ̀ ìṣọ̀tẹ̀ Kora, Datani àti Abiramu sí Mósè, ni a tún fi ṣe àpẹẹrẹ nípasẹ̀ ìrìbọmi Kristi ní 27 AD, ìdènà Islam ní August 11, 1840, àti Declaration of Independence ní 1776, pẹ̀lú “ìríra ìdààmú, tí Daniel wolii sọ̀rọ̀ nípa rẹ̀” gẹ́gẹ́ bí àmì láti sá kúrò nínú ìbínú tí ń bọ̀, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ Cestius àti 66 AD.
If you can still remember that the line of prophecy we are now considering is the line of the Constitution of the United States, all of the aforementioned prophetic lines contribute to and establish the prophetic theme represented by the line of the Constitution. Yet the line which appears to be the most interconnected line is the line of the formation of the image of the beast. The image of the beast is an image of the papal beast, which is represented as a beast with a woman reigning over the beast, which is the combination of church and state with the church in control of the relationship. In order for the United States to form an image to the beast, apostate Protestantism must so control the government to the point where the government will pass and enforce religious statutes, and ultimately the Sunday law.
Bí o bá ṣì lè rántí pé ìlà àsọtẹ́lẹ̀ tí a ń ronú lé lórí nísinsin yìí ni ìlà Òfin Orílẹ̀-Èdè Amẹ́ríkà, gbogbo àwọn ìlà àsọtẹ́lẹ̀ tí a mẹ́nu kàn lókè ń ṣèrànwọ́ sí i, wọ́n sì ń fi ìdí kókó àsọtẹ́lẹ̀ tí ìlà Òfin náà ń ṣojú múlẹ̀. Síbẹ̀, ìlà tí ó dàbí ẹni pé ó ní ìsopọ̀ pẹ̀lú àwọn mìíràn jù lọ ni ìlà ìdásílẹ̀ àwòrán ẹranko náà. Àwòrán ẹranko náà jẹ́ àwòrán ẹranko póòpù, tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí ẹranko kan tí obìnrin kan ń jọba lórí rẹ̀, èyí tí ó jẹ́ ìdapọ̀ ìjọ àti ìjọba pẹ̀lú ìjọ ní ìṣàkóso ìbáṣepọ̀ náà. Kí Orílẹ̀-Èdè Amẹ́ríkà lè dá àwòrán kan sílẹ̀ fún ẹranko náà, ó gbọdọ̀ jẹ́ pé Pùròtẹ́sítáǹtì tí ó ti yapa kúrò nínú òtítọ́ yóò ṣàkóso ìjọba dé ibi tí ìjọba yóò fi ṣe òfin, yóò sì mú àwọn òfin ẹ̀sìn ṣiṣẹ́, àti ní ìkẹyìn, òfin Ọjọ́ Àìkú.
As the process of forming the image of the beast is accomplished, the Constitution, written with a premier principle which Thomas Jefferson penned as “separation of church and state,” is to be overturned. When the Protestant horn has the power to direct the Republican horn to enforce religious mandates, the very heart of the Constitution is torn apart, thus you have the prophetic relationship between the line of the Constitution and the line of the image of the beast.
Bí a ṣe ń parí ìlànà ìdásílẹ̀ àwòrán ẹranko náà, Òfin Orílẹ̀-èdè, tí a kọ pẹ̀lú ìlànà àkọ́kọ́ kan tí Thomas Jefferson kọ sílẹ̀ gẹ́gẹ́ bí “ìyapa ìjọ àti ìpínlẹ̀,” ni a ó yí padà. Nígbà tí ìwo Protestanti bá ní agbára láti darí ìwo Olómìnira kí ó fi agbára mú àwọn àṣẹ ẹ̀sìn ṣẹ, ọkàn-àyà Òfin Orílẹ̀-èdè náà gan-an ni a ya sí wẹ́wẹ́; nítorí náà, níbẹ̀ ni ẹ ní ìbáṣepọ̀ àsọtẹ́lẹ̀ láàárín ìlà Òfin Orílẹ̀-èdè àti ìlà àwòrán ẹranko náà.
The period where the image of the beast is formed began in 2001, with the Patriot Act, and it ends at the Sunday law, when the mark of the beast is enforced. During that period the latter rain is sprinkled, for the latter rain begins to fall when the mighty angel of Revelation eighteen descends and lightens the earth with His glory, which, according to Sister White, would occur when the great buildings of New York City were brought down by a touch of the Lord.
Àkókò tí a fi ń dá àwòrán ẹranko náà sílẹ̀ bẹ̀rẹ̀ ní ọdún 2001, pẹ̀lú Òfin Patriot, ó sì parí ní òfin Ọjọ́ Àìkú, nígbà tí a bá fi ipá mú àmì ẹranko náà wáyé. Ní àkókò náà ni a ti ń ta òjò ìkẹyìn kálẹ̀, nítorí pé òjò ìkẹyìn bẹ̀rẹ̀ sí í rọ̀ nígbà tí áńgẹ́lì alágbára náà ti Ìfihàn orí kejìdínlógún sọ̀kalẹ̀, tí ó sì fi ògo Rẹ̀ tan ilẹ̀ ayé mọ́lẹ̀, èyí tí, gẹ́gẹ́ bí Arábìnrin White ti sọ, yóò ṣẹlẹ̀ nígbà tí a bá wó àwọn ilé ńlá ńlá ìlú New York lulẹ̀ pẹ̀lú ìfọwọ́kan Olúwa.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Òjò ìkẹyìn yóò rọ̀ sórí àwọn ènìyàn Ọlọ́run. Áńgẹ́lì alágbára kan yóò sọ̀kalẹ̀ láti ọ̀run wá, a ó sì fi ògo rẹ̀ tan gbogbo ayé mọ́lẹ̀.” Review and Herald, April 21, 1891.
The period of the sprinkling of the latter rain represents a period of time when the wheat and tares of Adventism’s last generation are being sifted and purged. That sifting and purging ends at the Sunday law, and the wise virgins who possess the oil when the crisis of the Sunday law arrives, are sealed and then the Holy Spirit is poured out without measure until Michael stands up and human probation closes.
Àkókò ìfín omi òjò ìkẹyìn dúró fún àkókò kan nígbà tí a ti ń yọ àlìkámà àti èpò nínú ìran ìkẹyìn ti Adventism, tí a sì ń fọ̀ wọ́n mọ́. Ìyẹ̀wẹ̀ àti ìmímọ́ yìí parí ní òfin Ọjọ́ Àìkú, àwọn wúńdíá ọlọ́gbọ́n tí wọ́n ní òróró nígbà tí ìṣòro òfin Ọjọ́ Àìkú bá dé, ni a fi èdìdì dì, lẹ́yìn náà ni a sì da Ẹ̀mí Mímọ́ jáde láìsí ìwọ̀n títí Míkáẹ́lì yóò fi dìde, tí àkókò àánú fún ènìyàn yóò sì ti parí.
During the formation of the image of the beast in the United States the latter rain will be sprinkling, and during the formation of the image of the beast in the world the latter rain will be poured out without measure.
Ní àkókò ìdásílẹ̀ àwòrán ẹranko náà ní Orílẹ̀-èdè Amẹ́ríkà, òjò ìkẹ́yìn yóò máa rọ́ ní fífọ́nká; àti ní àkókò ìdásílẹ̀ àwòrán ẹranko náà ní ayé, a ó tú òjò ìkẹ́yìn náà jáde láìsí ìwọ̀n.
In 2001 the testing of the Laodicean Seventh-day Adventist church began, as typified by the Protestants of August 11, 1840, and by ancient Israel when Christ was baptized.
Ní ọdún 2001 ni ìdánwò ìjọ Laodicea ti Àwọn Adventist Ọjọ́ Keje bẹ̀rẹ̀, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú àwọn Pùròtẹ́sítà ní August 11, 1840, àti nínú Ísráẹ́lì ìgbàanì nígbà tí a ṣe ìrìbọmi fún Kristi.
“The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.” Selected Messages, book 1, 362.
“Àkókò ìdánwò ti fẹ́rẹ̀ dé sórí wa, nítorí igbe ńlá ti áńgẹ́lì kẹta ti ti bẹ̀rẹ̀ tẹ́lẹ̀ nínú ìṣípayá òdodo Kristi, Olùdápadà tí ń dárí ẹ̀ṣẹ̀ jì. Èyí ni ìbẹ̀rẹ̀ ìmọ́lẹ̀ áńgẹ́lì náà, ẹni tí ògo rẹ̀ yóò kún gbogbo ayé.” Selected Messages, ìwé 1, 362.
The final testing process for the former covenant people begins when the light of the angel of Revelation eighteen begins to present His message. His message is also represented in the first three verses of chapter eighteen of Revelation, and those three verses were, according to Sister White fulfilled when the great buildings of New York City came down.
Ìlànà ìdánwò ìkẹyìn fún àwọn ènìyàn májẹ̀mú àtijọ́ bẹ̀rẹ̀ nígbà tí ìmọ́lẹ̀ áńgẹ́lì Ìfihàn orí kẹrìndínlógún bẹ̀rẹ̀ sí í gbé ìránṣẹ́ Rẹ̀ kalẹ̀. Ìránṣẹ́ Rẹ̀ tún jẹ́ aṣojú nínú ẹsẹ̀ mẹ́ta àkọ́kọ́ ti orí kẹrìndínlógún ìwé Ìfihàn, àti pé, gẹ́gẹ́ bí Sister White ti sọ, àwọn ẹsẹ̀ mẹ́ta wọ̀nyí ṣẹ nígbà tí àwọn ilé gíga ńlá ti Ìlú New York wó lulẹ̀.
The testing process then began, as represented by John in chapter ten of Revelation. The test was whether you would take the little book that was in the angel’s hand, and then eat it. During this testing period, while the latter rain is being sprinkled it is falling only upon those who choose to take the little book and eat it.
Nígbà náà ni ìlànà ìdánwò bẹ̀rẹ̀, gẹ́gẹ́ bí Johanu ṣe ṣàpẹẹrẹ rẹ̀ nínú orí kẹwàá ìwé Ìfihàn. Ìdánwò náà ni bóyá ìwọ yóò gba ìwé kékeré tí ó wà ní ọwọ́ áńgẹ́lì náà, kí o sì jẹ ẹ́. Ní àkókò ìdánwò yìí, nígbà tí a ń ta òjò ìkẹyìn náà ká, ó ń rọ̀ sórí àwọn nìkan tí wọ́n yàn láti gba ìwé kékeré náà kí wọ́n sì jẹ ẹ́.
“Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.
“Ọ̀pọ̀ ènìyàn ti kùnà, ní ìwọ̀n púpọ̀, láti gba òjò àkọ́kọ́. Wọn kò tí ì rí gbà gbogbo àǹfààní tí Ọlọ́run ti pèsè báyìí fún wọn. Wọn ń retí pé àìní náà yóò jẹ́ pípèsè rẹ̀ nípasẹ̀ òjò ìkẹyìn. Nígbà tí a bá tú ọ̀pọ̀lọpọ̀ oore-ọ̀fẹ́ tí ó pọ̀ jù lọ sórí wọn, wọ́n pinnu láti ṣí ọkàn wọn sílẹ̀ láti gbà á. Wọn ń ṣe àṣìṣe búburú gidigidi. Iṣẹ́ tí Ọlọ́run ti bẹ̀rẹ̀ nínú ọkàn ènìyàn nípa fífún un ní ìmọ́lẹ̀ àti ìmọ̀ gbọ́dọ̀ máa tẹ̀síwájú láìdákẹ́. Olúkúlùkù gbọ́dọ̀ mọ ìdí pàtàkì àìní tirẹ̀. A gbọ́dọ̀ tú ọkàn kúrò nínú gbogbo ẹ̀gbin, kí a sì sọ ọ́ di mímọ́ fún ìgbékalẹ̀ Ẹ̀mí. Nípasẹ̀ jíjẹ́wọ́ àti fífi ẹ̀ṣẹ̀ sílẹ̀, nípasẹ̀ àdúrà tọkàntọkàn àti yíyàsọ́tọ̀ ara wọn sí mímọ́ fún Ọlọ́run, ni àwọn ọmọ-ẹ̀yìn ìgbà àkọ́kọ́ ti pèsè ara wọn sílẹ̀ fún ìtújáde Ẹ̀mí Mímọ́ ní Ọjọ́ Pẹ́ńtẹ́kọ́sì. Iṣẹ́ kan náà náà ni a gbọ́dọ̀ ṣe nísinsìnyí, bí kò ṣe pé ó gbọ́dọ̀ jẹ́ ní ìwọ̀n tí ó tóbi jù. Nígbà náà, aṣojú ènìyàn kò ní láti ṣe ju kí ó béèrè fún ìbùkún náà, kí ó sì dúró de Olúwa láti mú iṣẹ́ náà pé nípa rẹ̀. Ọlọ́run ni ó bẹ̀rẹ̀ iṣẹ́ náà, Òun ni yóò sì parí iṣẹ́ Rẹ̀, nípa mímú ènìyàn pé péré nínú Jésù Kristi. Ṣùgbọ́n kò gbọdọ̀ sí àìbikita sí oore-ọ̀fẹ́ tí òjò àkọ́kọ́ dúró fún. Àwọn wọ̀nyí nìkan tí ń gbé gẹ́gẹ́ bí ìmọ́lẹ̀ tí wọ́n ní ni yóò gba ìmọ́lẹ̀ tí ó tóbi jù. Bí a kò bá ń tẹ̀síwájú lójoojúmọ́ nínú fífi àwọn ìwà rere Kristẹni tí ń ṣiṣẹ́ hàn, a kì yóò mọ àwọn ìfihàn Ẹ̀mí Mímọ́ nínú òjò ìkẹyìn. Ó lè máa rọ̀ sórí ọkàn àwọn tí ó yí wa ká, ṣùgbọ́n a kì yóò fojú inú mọ̀ ọ́ tàbí gbà á.” Testimonies to Ministers, 506, 507.
Those who ate the message of 2001 were receiving a message appropriate for that period, but they were to be tested in order to manifest if they truly internalized the message into an experience prepared for the seal of God. In that period the latter rain is therefore represented as sprinkling, for the wheat and tares are still together. Therefore, Sister White says, “It may be falling on hearts all around us, but we shall not discern or receive it.” When the wise are separated from the foolish, the latter rain is then poured out without measure, as it was at Pentecost, which typifies the Sunday law.
Àwọn tí wọ́n jẹ ìráńṣẹ́ náà ti ọdún 2001 ń gba ìhìn-iṣẹ́ kan tí ó yẹ fún àkókò náà, ṣùgbọ́n a gbọ́dọ̀ dán wọn wò kí a lè fi hàn bóyá wọ́n ti mú ìhìn-iṣẹ́ náà wọ inú wọn ní tòótọ́ gẹ́gẹ́ bí ìrírí kan tí a ti pèsè sílẹ̀ fún èdìdì Ọlọ́run. Nítorí náà, ní àkókò náà ni a fi ń ṣàpẹẹrẹ òjò ìkẹyìn gẹ́gẹ́ bí ìfọ́nka, nítorí pé alikama àti èpò ṣì wà papọ̀. Nítorí náà, Arábìnrin White sọ pé, “Ó lè ń rọ̀ sórí ọkàn àwọn tí ó yí wa ká, ṣùgbọ́n a kì yóò mọ̀ ọ́n tàbí gba á.” Nígbà tí a bá yà àwọn ọlọ́gbọ́n kúrò lọ́dọ̀ àwọn aṣiwèrè, nígbà náà ni a ó tú òjò ìkẹyìn náà jáde láìsí ìwọ̀n, gẹ́gẹ́ bí ó ti rí ní Pẹ́ńtíkọ́sì, èyí tí ó jẹ́ àpẹẹrẹ òfin Ọjọ́-Àìkú.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Lẹ́ẹ̀kansi, àwọn àkàwé wọ̀nyí ń kọ́ni pé kò ní sí àkókò àyẹ̀wò míràn lẹ́yìn ìdájọ́. Nígbà tí iṣẹ́ ìhìnrere bá parí, ìyàtọ̀ láàrín ẹni rere àti ẹni búburú yóò tẹ̀ lé e lẹ́sẹ̀kẹsẹ̀, àti pé ayànmọ́ ẹ̀yà kọ̀ọ̀kan yóò di pípa múlẹ̀ títí láé.” Christ’s Object Lessons, 123.
The period of the sprinkling of the latter rain, followed by a period when the latter rain is poured out without measure, are also illustrated as two periods where judgment is accomplished upon God’s people. The first period of judgment upon God’s people began with the house of God on September 11, 2001, and at the Sunday law judgment is then accomplished for God’s other flock who are responding to or rejecting the loud cry of the third angel that begins at the Sunday law in the United States, and ends when Michael stands up, and human probation closes.
Àkókò fífọ̀ òjò ìkẹyìn sílẹ̀ ní ìwọ̀n kékeré, tí àkókò mìíràn sì tẹ̀ lé e nígbà tí a tú òjò ìkẹyìn jáde láìsí ìwọ̀n, ni a tún fi hàn gẹ́gẹ́ bí àkókò méjì nínú èyí tí a ti ń mú ìdájọ́ ṣẹ lórí àwọn ènìyàn Ọlọ́run. Àkókò àkọ́kọ́ ìdájọ́ lórí àwọn ènìyàn Ọlọ́run bẹ̀rẹ̀ pẹ̀lú ilé Ọlọ́run ní September 11, 2001, àti ní ìdájọ́ òfin Ọjọ́ Àìkú ni a sì ń mú un ṣẹ fún agbo mìíràn ti Ọlọ́run, àwọn tí wọ́n ń dáhùn sí tàbí tí wọ́n ń kọ igbe ńlá ti áńgẹ́lì kẹta tí ó bẹ̀rẹ̀ ní òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà, tí ó sì parí nígbà tí Michael bá dìde, tí àkókò àánú ènìyàn sì dé òpin.
The two periods of the latter rain, which are also the two periods of the judgment which begins with the house of God, and then moves to God’s other flock, are also the two periods of the formation of the image of the beast.
Àkókò méjì ti òjò àkókò ìkẹyìn, tí wọ́n sì tún jẹ́ àkókò méjì ti ìdájọ́ tí ó bẹ̀rẹ̀ pẹ̀lú ilé Ọlọ́run, tí ó sì lẹ́yìn náà lọ sí ọ̀dọ̀ agbo ẹran Ọlọ́run kejì, ni wọ́n pẹ̀lú jẹ́ àkókò méjì ti ìṣèdásílẹ̀ ère ẹranko náà.
Within the first of those two prophetic periods, when judgment is brought upon God’s church and also the United States, is the very same history where the Republican horn and the Protestant horn are both judged. Right where Laodicean Adventism is spewed out of the mouth of the Lord, the United States fills its probationary cup, and national ruin is brought upon the nation, and Satan then appears and begins his marvelous work. The one hundred and forty-four thousand are sealed and lifted up as an ensign at the Sunday law.
Lára àkókò àsọtẹ́lẹ̀ méjèèjì wọ̀nyẹn, nígbà tí a mú ìdájọ́ wá sórí ìjọ Ọlọ́run àti lórí Orílẹ̀-èdè Amẹ́ríkà pẹ̀lú, níbẹ̀ gan-an ni ìtàn kan náà wà níbi tí a ti ń ṣe ìdájọ́ ìwo Republikani àti ìwo Púrótẹ́sítáǹtì pọ̀. Ní ibi gan-an tí a ti tu Adventismu Laodicea jáde kúrò ní ẹnu Olúwa, ni Orílẹ̀-èdè Amẹ́ríkà ti kún ife àkókò àyẹ̀wò rẹ̀, a sì mú ìparun orílẹ̀-èdè wá sórí orílẹ̀-èdè náà, nígbà náà ni Sátánì yóò farahàn, yóò sì bẹ̀rẹ̀ iṣẹ́ àgbàyanu rẹ̀. Ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì ni a ó fi èdìdì dì, a ó sì gbé wọn ga gẹ́gẹ́ bí àsíá ní òfin Ọjọ́ Àìkú.
We are informed that it is impossible to give any idea of “the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended.”
A ti sọ fún wa pé kò ṣeé ṣe láti fi èrò kankan hàn nípa “ìrírí àwọn ènìyàn Ọlọ́run tí yóò wà láàyè lórí ilẹ̀ ayé nígbà tí ògo ọ̀run àti àtúnbọ̀ inúnibíni ìgbà àtijọ́ yóò dà pọ̀.”
“Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.” Testimonies, volume 9, 16.
“Sátánì jẹ́ akẹ́kọ̀ọ́ Bíbélì aláápọn. Ó mọ̀ pé àkókò rẹ̀ kù díẹ̀, ó sì ń wá ní gbogbo ọ̀nà láti ba iṣẹ́ Olúwa lórí ilẹ̀ ayé yìí jẹ́. Kò ṣeé ṣe láti fi èrò kankan tó péye hàn nípa ìrírí àwọn ènìyàn Ọlọ́run tí yóò wà láàyè lórí ilẹ̀ ayé nígbà tí ògo ọ̀run àti àtúnbọ̀ àwọn inúnibíni ìgbà àtijọ́ yóò dà pọ̀. Wọ́n yóò máa rìn nínú ìmọ́lẹ̀ tí ń jáde láti ọ̀dọ̀ ìtẹ́ Ọlọ́run. Nípasẹ̀ àwọn áńgẹ́lì, ìbánisọ̀rọ̀ àìdáwọ́dúró yóò wà láàárín ọ̀run àti ayé. Sátánì sì, tí àwọn áńgẹ́lì búburú yí ká, tí ó sì ń pè ara rẹ̀ ní Ọlọ́run, yóò ṣe iṣẹ́ ìyanu onírúurú, láti tàn, bí ó bá ṣeé ṣe, àní àwọn àyànfẹ́ pàápàá. Àwọn ènìyàn Ọlọ́run kì yóò rí ààbò wọn nínú ṣíṣe iṣẹ́ ìyanu, nítorí Sátánì yóò ṣe àfarawé àwọn iṣẹ́ ìyanu tí a óò ṣe. Àwọn ènìyàn Ọlọ́run tí a ti dán wò tí a sì ti fi ìdánwò múlẹ̀ yóò rí agbára wọn nínú àmì tí a sọ̀rọ̀ rẹ̀ nínú Eksodu 31:12–18. Wọ́n gbọ́dọ̀ dúró lórí ọ̀rọ̀ alààyè pé: ‘A ti kọ ọ́.’ Èyí nìkan ni ìpìlẹ̀ tí wọ́n lè dúró lé lórí rẹ̀ ní ààbò pípé. Àwọn tí ó ti ṣẹ́ májẹ̀mú wọn pẹ̀lú Ọlọ́run yóò wà ní ọjọ́ náà láìsí Ọlọ́run àti láìsí ìrètí.” Testimonies, volume 9, 16.
The repetition of the persecutions of the past begins at the Sunday law in the United States, for Satan begins his marvelous work at that time, and the wise virgins who have already been “tried and tested,” will then “walk in the light proceeding from the throne of God.” This will be accomplished through the work of angels, for “by means of the angels there will be constant communication between heaven and earth.”
Àtúnṣe ìnúnibíni ìgbà àtijọ́ bẹ̀rẹ̀ ní àkókò òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà, nítorí Satani bẹ̀rẹ̀ iṣẹ́ iyanu rẹ̀ ní àkókò náà, àwọn wúńdíá ọlọ́gbọ́n sì, tí a ti “dán wò, tí a sì ti dán wọn ní ìdánwò” tẹ́lẹ̀, yóò sì “máa rìn nínú ìmọ́lẹ̀ tí ń jáde láti ibi ìtẹ́ Ọlọ́run wá.” Èyí yóò ṣẹ nípasẹ̀ iṣẹ́ àwọn áńgẹ́lì, nítorí “nípasẹ̀ àwọn áńgẹ́lì ni ìbánisọ̀rọ̀ àìdákẹ́jẹ yóò wà láàárín ọ̀run àti ayé.”
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Àwọn ẹni-ààmì-òróró tí ń dúró lẹ́gbẹ̀ẹ́ Olúwa gbogbo ayé, ní ipò tí a ti fi fún Sátánì rí gẹ́gẹ́ bí kerubu alábòbo. Nípasẹ̀ àwọn ẹ̀dá mímọ́ tí ó yí ìtẹ́ rẹ̀ ká, Olúwa ń bá àwọn olùgbé ayé sọ̀rọ̀ ní ìbánisọ̀rọ̀ àìdákẹ́jẹ. Òróró wúrà náà dúró fún oore-ọ̀fẹ́ tí Ọlọ́run fi ń pèsè fún àwọn fitilà àwọn onígbàgbọ́, kí wọ́n má bàa rẹ̀wẹ̀sì kí wọ́n sì kú. Bí kò ṣe pé a ń tú òróró mímọ́ yìí jáde láti ọ̀run nínú àwọn ìránṣẹ́ Ẹ̀mí Ọlọ́run, àwọn agbára ìbì yóò ní ìṣàkóso pátápátá lórí ènìyàn.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“A ń bu Ọlọ́run ní àbùkù nígbà tí a kò bá gba àwọn ìfọ̀rọ̀ránṣẹ́ tí ó rán sí wa. Nípa bẹ́ẹ̀ a kọ òróró wúrà náà tí yóò tú sínú ọkàn wa kí a lè fi í fún àwọn tí wọ́n wà nínú òkùnkùn. Nígbà tí ìkéde náà bá dé pé, ‘Wò ó, ọkọ ìyàwó ń bọ̀; ẹ jáde lọ pàdé rẹ̀,’ àwọn tí kò gba òróró mímọ́ náà, tí kò sì tọ́jú oore-ọ̀fẹ́ Kristi nínú ọkàn wọn, yóò rí i, gẹ́gẹ́ bí àwọn wúńdíá aṣiwèrè, pé wọn kò tíì múra tán láti pàdé Olúwa wọn. Wọn kò ní agbára nínú ara wọn láti rí òróró náà gbà, a sì ti ba ìgbésí ayé wọn jẹ́ tán. Ṣùgbọ́n bí a bá bẹ̀bẹ̀ fún Ẹ̀mí Mímọ́ Ọlọ́run, bí a bá sì bẹ́ gẹ́gẹ́ bí Mose ṣe bẹ́ pé, ‘Fi ògo rẹ hàn mí,’ ìfẹ́ Ọlọ́run yóò ta ká nínú ọkàn wa. Nípasẹ̀ àwọn paipu wúrà, a óo fi òróró wúrà náà fún wa. ‘Kì í ṣe nípa agbára, bẹ́ẹ̀ ni kì í ṣe nípa ipá, bí kò ṣe nípa Ẹ̀mí mi, ni Olúwa àwọn ọmọ-ogun wí.’ Nípa gbigba àwọn ìtànṣán didán ti Oòrùn Òdodo, àwọn ọmọ Ọlọ́run ń tàn bí ìmọ́lẹ̀ nínú ayé.” Review and Herald, July 20, 1897.
The wise are those who are sealed in Revelation chapter seven and Ezekiel chapter nine, and who are contrasted with the foolish who dishonor the Lord, by refusing “the communications he sends.” The foolish are those “who have broken their covenant with God who will in that day be without God and without hope.” Those two classes were tested and brought to a point where they manifested their character based upon whether they accepted or rejected the message of the hour. The message of the hour since September 11, 2001 has been the message of the latter rain.
Àwọn ọlọ́gbọ́n ni àwọn tí a fi èdìdì dì ní Ìfihàn orí keje àti Ẹsíkíẹ́lì orí kẹ́sàn-án, tí a sì fi wé àwọn aṣiwèrè tí ń bu Ọlọ́run lójú, nípa kọ̀ láti gba “àwọn ìbánisọ̀rọ̀ tí ó ránṣẹ́.” Àwọn aṣiwèrè ni àwọn “tí wọ́n ti ba májẹ̀mú wọn pẹ̀lú Ọlọ́run jẹ, tí yóò sì jẹ́ ní ọjọ́ náà láìsí Ọlọ́run àti láìsí ìrètí.” A dán àwọn ẹgbẹ́ méjèèjì wọ̀nyí wò, a sì mú wọn dé ibi kan níbi tí wọ́n ti fihàn ìwà wọn gẹ́gẹ́ bí bóyá wọ́n gba tàbí kọ ìhìn iṣẹ́ àkókò náà. Ìhìn iṣẹ́ àkókò náà láti ọjọ́ kẹrìnlá, oṣù Kẹsán, ọdún 2001 wá ni ìhìn iṣẹ́ òjò àìpẹ́.
The message of the latter rain is recognized by the methodology of line upon line as set forth in Isaiah chapter twenty-eight. The methodology of line upon line is God’s appointed method of biblical study, and therefore to reject that methodology is not only to reject the message represented through the application of line upon line, from here a little and there a little, it is also to reject the Giver of the methodology.
A mọ ìránṣẹ́ òjò àkẹ́yìn nípasẹ̀ ọ̀nà ìlànà ìlà lórí ìlà gẹ́gẹ́ bí a ti fi í hàn nínú Isaiah orí kẹrìnlélọ́gbọ̀n. Ọ̀nà ìlànà ìlà lórí ìlà ni ọ̀nà tí Ọlọ́run ti yàn fún ìkẹ́kọ̀ọ́ Bíbélì; nítorí náà, láti kọ ọ̀nà ìlànà náà sílẹ̀ kì í ṣe pé a ń kọ ìránṣẹ́ tí a ṣojú rẹ̀ nípasẹ̀ ìlò ìlà lórí ìlà nìkan, láti ibí díẹ̀ àti láti ibẹ̀ díẹ̀, bí kò ṣe pé a tún ń kọ Ẹni tí ó fúnni ní ọ̀nà ìlànà náà sílẹ̀.
Because of the inspired parameters revealed in the testing process that leads to the sealing of the one hundred and forty-four thousand, it is apparent that the only way a child of God can navigate through the history where “celestial glory and a repetition of the persecutions of the past are blended,” is to be in an experience where the light from the throne of God can be recognized. It must be recognized, or it is useless, and we are lost.
Nítorí àwọn àlàyé àtọ́kànwá tí a fihàn nínú ìlànà ìdánwò tí ó yọrí sí fífi èdìdì sórí ẹgbẹ̀rún kan, ọ̀kẹ́ mẹ́rìnlélógójì, ó hàn gbangba pé ọ̀nà kan ṣoṣo tí ọmọ Ọlọ́run lè gbà la ìtàn náà já, níbi tí “ògò ọ̀run àti àtúnbọ̀ inúnibíni ìgbà àtijọ́ ti dà pọ̀ mọ́ ara wọn,” ni pé kí ó wà nínú ìrírí kan níbi tí a ti lè mọ ìmọ́lẹ̀ tí ń bọ láti ọ̀dọ̀ ìtẹ́ Ọlọ́run. A gbọ́dọ̀ mọ̀ ọ́n; bí bẹ́ẹ̀ kọ́, kò ní ìtìlẹ́yìn kankan, a sì ṣègbé.
“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 àkẹ́yìn. Ó ń bọ̀ sórí gbogbo àwọn tí yóò mọ̀, tí yóò sì gba ìrì àti àwọn ìwọ̀n-òjò oore-ọ̀fẹ́ tí ń rọ̀ sórí wa. Nígbà tí a bá kó àwọn àjẹkù ìmọ́lẹ̀ jọ, nígbà tí a bá mọyì àwọn àánú tí ó dájú ti Ọlọ́run, ẹni tí ó fẹ́ràn kí a gbẹ́kẹ̀lé E, nígbà náà ni gbogbo ìlérí yóò ṣẹ. [A fa Isaiah 61:11 yọ.] Gbogbo ayé yóò sì kún fún ògo Ọlọ́run.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
In the period that began when the angel of Revelation eighteen fills the whole earth with His glory, beginning on September 11, 2001, the latter rain has only come “upon” those “who” have “recognized and appropriated the dew and showers of grace that” is “falling upon us.” The “great mistake” identified earlier by Sister White, was when the foolish virgins thought they could wait until the latter rain was poured out without measure, for then they thought they could catch up. Not so, only those who are growing in their understanding of God’s prophetic Word receive more light.
Ní àkókò tí ó bẹ̀rẹ̀ nígbà tí angẹli Ìfihàn orí kẹtàlá [18] fi ògo Rẹ̀ kún gbogbo ayé, tí ó bẹ̀rẹ̀ ní September 11, 2001, òjò ìkẹyìn ti dé “lórí” àwọn nìkan “tí wọ́n” ti “mọ̀, tí wọ́n sì ti gba ìrì àti àwọn ìrọ̀ ojú-ọ̀run oore-ọ̀fẹ́ tí” ń “rọ̀ sórí wa.” “Àṣìṣe ńlá” tí Sister White ti tọ́ka sí tẹ́lẹ̀ ni nígbà tí àwọn wúńdíá aṣiwèrè rò pé wọ́n lè dúró títí di ìgbà tí a ó tú òjò ìkẹyìn jáde láìsí ìwọ̀n; nítorí nígbà náà ni wọ́n rò pé àwọn lè bá a dé. Kò rí bẹ́ẹ̀ rárá; àwọn nìkan tí wọ́n ń dàgbà nínú òye wọn nípa Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run ni wọ́n ń gba ìmọ́lẹ̀ púpọ̀ sí i.
As we conclude this article, the point I wish to identify is in connection with the purpose of the testing time we are now in. If we are to “walk in the light proceeding from the throne of God” in the time when the persecutions of the past are repeated, we will need to master the prophetic Word in advance of the crisis.
Bí a ṣe ń parí àpilẹ̀kọ yìí, kókó tí mo fẹ́ tọ́ka sí ni èyí tí ó ní í ṣe pẹ̀lú ète àkókò ìdánwò tí a wà nísinsìnyí. Bí a bá fẹ́ “rìn nínú ìmọ́lẹ̀ tí ń jáde láti ọ̀dọ̀ ìtẹ́ Ọlọ́run” ní àkókò tí a ó tún ṣe inúnibíni àwọn ọjọ́ ìṣáájú náà, yóò jẹ́ dandan fún wa láti ti mọ Ọ̀rọ̀ àsọtẹ́lẹ̀ dáadáa kí ìṣòro náà tó dé.
In chapter one, Daniel and the three worthies had already perfected their education before they went in to be tested by Nebuchadnezzar. For forty days Christ opened the prophetic Word to the understanding of the disciples in advance of the ten days where the disciples perfected their unity. Then came Pentecost, which typifies the Sunday law.
Nínú orí kìíní, Dáníẹli àti àwọn mẹ́tẹ̀ẹ̀ta ọlọ́lá náà ti ti mú ẹ̀kọ́ wọn pé pátápátá kí wọ́n tó wọlé lọ jẹ́ kí Nebukadinésárì dán wọn wò. Fún ọjọ́ mẹ́ẹ̀ẹ́dógún [40], Kristi ṣí Ọ̀rọ̀ àsọtẹ́lẹ̀ sí ìmòye àwọn ọmọ-ẹ̀yìn ní ìṣáájú ọjọ́ mẹ́wàá náà, níbi tí àwọn ọmọ-ẹ̀yìn ti mú ìṣọ̀kan wọn pé. Lẹ́yìn náà ni Pẹ́ńtíkọ́sì dé, èyí tí ó ń ṣàpẹẹrẹ òfin Ọjọ́ Àìkú.
In Daniel chapter three, Shadrach, Meshach and Abednego informed Nebuchadnezzar they needed no extra time, for they were already settled as to what they were to do in the Sunday law testing time. Their faithfulness was magnified when they walked in the furnace with Christ, and the message they had already settled into before the test was carried to all the then-known world by all the visiting dignitaries that witnessed the miracle in the furnace.
Nínú orí kẹta ìwé Dáníẹ́lì, Ṣádírákì, Mẹ́ṣákì àti Àbẹ́dínégò jẹ́ kí Nébúkádínésárì mọ̀ pé wọn kò nílò àkókò àfikún kankan, nítorí wọ́n ti pinnu tán nípa ohun tí wọ́n yóò ṣe ní àkókò ìdánwò òfin Ọjọ́ Ìsinmi. Ìṣòtítọ́ wọn ni a gbé ga nígbà tí wọ́n rìn nínú ilé iná pẹ̀lú Kristi, àti pé ìránṣẹ́ tí wọ́n ti gba gbọ́ọ̀rọ̀ sínú rẹ̀ ṣáájú ìdánwò náà ni gbogbo àwọn ọlọ́lá àlejò tí wọ́n jẹ́rìí sí iṣẹ́ ìyanu náà nínú ilé iná gbé lọ sí gbogbo ayé tí a mọ̀ ní ìgbà náà.
We will continue these thoughts in the next article.
A ó tẹ̀síwájú pẹ̀lú àwọn èrò wọ̀nyí nínú àpilẹ̀kọ tó kàn.