The latter rain message is a warning of the approaching close of probation in conjunction with a call for personal preparation. Those two concepts are represented in chapters ten and eleven of Isaiah’s vision, and they are done so in the context of the message of Daniel eleven which was unsealed in 1989, and whose hidden history is unsealed during the sealing time of the one hundred and forty-four thousand, who are represented in the vision by Isaiah and his sons. The two lines together represent a warning for Ahaz, representing Laodiceans who have no “understanding” of these two internal and external lines that pervade biblical prophecy.
Ìhìnrere òjò ìkẹyìn jẹ́ ìkìlọ̀ nípa ìsúnmọ́ ìparí àkókò ìdánwò pẹ̀lú ìpè sí ìmúrasílẹ̀ ara ẹni. Àwọn èrò méjèèjì wọ̀nyí ni a ṣàfihàn nínú orí kẹwàá àti kọkànlá ìran Isaiah, a sì ṣe bẹ́ẹ̀ nínú àyíká ìhìnrere Danieli kọkànlá tí a tú sílẹ̀ ní ọdún 1989, àti èyí tí ìtàn rẹ̀ tí a fi pamọ́ ti ń tú sílẹ̀ ní àkókò ìdìdì àwọn ẹgbẹ̀rún ọgọ́rùn-ún méjìlélógójì, tí Isaiah àti àwọn ọmọ rẹ̀ ṣojú fún nínú ìran náà. Àwọn ìlà méjèèjì náà papọ̀ dúró gẹ́gẹ́ bí ìkìlọ̀ fún Ahasi, ẹni tí ó ń ṣojú fún àwọn Laodicea tí kò ní “ìmọ̀” nípa àwọn ìlà inú àti ìlà òde méjèèjì wọ̀nyí tí ó gba àsọtẹ́lẹ̀ Bíbélì ká.
Daniel 11:11 and Revelation 11:11 present the same internal and external representation with Daniel representing the external and Revelation the internal. These two internal and external “chapter and verses” directly connect with the external and internal messages of chapters ten and eleven, and they do so in Isaiah 11:11.
Dáníẹ́lì 11:11 àti Ìfihàn 11:11 ṣàfihàn àwòrán kan náà ní apá inú àti apá òde, pẹ̀lú Dáníẹ́lì tí ó ń ṣojú fún apá òde, àti Ìfihàn fún apá inú. Àwọn “orí àti ẹsẹ̀” méjèèjì wọ̀nyí ní apá inú àti apá òde so pọ̀ tààrà pẹ̀lú àwọn ìránṣẹ́ apá òde àti apá inú ti orí kẹwàá àti kọkànlá, wọ́n sì ṣe bẹ́ẹ̀ nínú Isaiah 11:11.
Isaiah six is 9/11 and identifies the purification and anointing of Isaiah as a messenger at 9/11. Chapter seven onward is an outline of the message which arrived at 9/11. Chapter ten is identifying the role of the last six verses of Daniel eleven, for it was the message unsealed at the time of the end in 1989.
Aisaya mẹ́fà ni 9/11, ó sì ń fi ìwẹ̀nùmọ́ àti ìfiòróró Aisaya hàn gẹ́gẹ́ bí òjíṣẹ́ ní 9/11. Láti orí keje lọ ni àkójọ ìlànà ìránṣẹ́ náà wà, èyí tí ó dé ní 9/11. Orí kẹwàá ń ṣe ìdánimọ̀ ipa àwọn ẹsẹ̀ mẹ́fà ìkẹyìn ti Dáníẹli mọ́kànlá, nítorí pé ìyẹn ni ìránṣẹ́ tí a tú èdìdì rẹ̀ ní àkókò òpin ní 1989.
Chapter eleven of Isaiah represents 9/11 and the anointing of Isaiah and his message. Verse one is tied together with verse ten by “Jessie” and verse ten says, “And in that day” and verse eleven continues by saying, “And it shall come to pass in that day that the Lord shall set his hand again the second time to recover the remnant of his people.”
Orí kọkànlá nínú Isaiah ṣàfihàn 9/11 àti ìyànú Isaiah pẹ̀lú ìránṣẹ́ rẹ̀. Ẹsẹ̀ kìíní ni a so pọ̀ mọ́ ẹsẹ̀ kẹwàá nípasẹ̀ “Jessie,” ẹsẹ̀ kẹwàá sì wí pé, “Àti ní ọjọ́ náà,” ẹsẹ̀ kọkànlá sì tẹ̀síwájú nípa wí pé, “Yóò sì ṣẹlẹ̀ ní ọjọ́ náà pé Olúwa yóò tún na ọwọ́ rẹ̀ jáde ní ìgbà kejì láti gba ìyókù àwọn ènìyàn rẹ̀ padà.”
That day was 1850.
Ọjọ́ náà ni ọdún 1850.
And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.
Ọ̀pá kan yóò sì jáde láti inú kùkùté Jésè, ẹ̀ka kan yóò sì hù jáde láti inú gbòǹgbò rẹ̀. Ẹ̀mí Olúwa yóò sì bà lé e lórí, ẹ̀mí ọgbọ́n àti òye, ẹ̀mí ìmọ̀ràn àti agbára, ẹ̀mí ìmọ̀ àti ìbẹ̀rù Olúwa. Yóò sì mú un yára ní òye nínú ìbẹ̀rù Olúwa; kì yóò sì dájọ́ gẹ́gẹ́ bí ojú rẹ̀ ti rí, bẹ́ẹ̀ ni kì yóò ṣe ìtẹ́numọ́ gẹ́gẹ́ bí etí rẹ̀ ti gbọ́. Ṣùgbọ́n pẹ̀lú òdodo ni yóò fi dá àwọn tálákà lẹ́jọ́, yóò sì fi ìdájọ́ títọ́ ṣe ìtẹ́numọ́ fún àwọn onírẹ̀lẹ̀ ayé; yóò sì fi ọ̀pá ẹnu rẹ̀ lu ayé, yóò sì fi ẹ̀mí ètè rẹ̀ pa ẹni búburú. Òdodo yóò sì jẹ́ àmùrè ìbàdí rẹ̀, òtítọ́-inú sì ni àmùrè ẹgbẹ́-ọwọ́ rẹ̀. Ikookò pẹ̀lú yóò máa gbé pẹ̀lú ọ̀dọ́-àgùntàn, ẹkùn yóò sì máa dùbúlẹ̀ pẹ̀lú ọmọ ewúrẹ́; ọmọ màlúù àti kìnnìún kékeré àti ẹran tí a tọ́ra pọ̀, wọn yóò sì wà papọ̀; ọmọ kékeré kan yóò sì máa darí wọn. Màlúù àti béárì yóò sì máa jẹun pa pọ̀; àwọn ọmọ wọn yóò sì máa dùbúlẹ̀ papọ̀; kìnnìún yóò sì máa jẹ koríko bí akọ màlúù. Ọmọdé tí ń mú ọmú yóò sì máa ṣeré lórí ihò paramọ́lẹ̀, ọmọ tí a gba lẹ́nu ọmú yóò sì na ọwọ́ rẹ̀ sí ihò ejò olóró. Wọn kì yóò ṣe ìpalára tàbí ìparun ní gbogbo òkè mímọ́ mi; nítorí ayé yóò kún fún ìmọ̀ Olúwa, gẹ́gẹ́ bí omi ti bo òkun.
11:10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.
11:10 Ní ọjọ́ náà yóò sì jẹ́ pé, gbòǹgbò Jésè yóò wà, ẹni tí yóò dúró gẹ́gẹ́ bí àsíá fún àwọn ènìyàn; sọ́dọ̀ rẹ̀ ni àwọn Kèfèrí yóò wá: ìsinmi rẹ̀ yóò sì jẹ́ ológo.
11:11 And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.
11:11 Yóò sì ṣẹ ní ọjọ́ náà, pé Olúwa yóò tún ọwọ́ rẹ̀ na jáde ní ìgbà kejì láti gba àwọn ìyókù àwọn ènìyàn rẹ̀ tí yóò ṣẹ́ kù padà, láti Ásíríà, àti láti Ejibiti, àti láti Pátírósì, àti láti Kúṣì, àti láti Élámù, àti láti Ṣínárì, àti láti Hámátì, àti láti àwọn erékùṣù Òkun.
11:12 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.
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 ti Júdà jọ láti igun mẹ́rin ayé.
The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them.
Ìlara Éfúrámù yóò sì kúrò, a ó sì ké àwọn ọ̀tá Júdà kúrò: Éfúrámù kì yóò ṣe ilára Júdà mọ́, Júdà kì yóò sì yọ Éfúrámù lẹ́nu. Ṣùgbọ́n wọn yóò fò lé èjìká àwọn Fílístínì síhà ìwọ̀-oòrùn; wọn yóò sì kó ìkógun àwọn ènìyàn ìlà-oòrùn jọ; wọn yóò fi ọwọ́ wọn lé Édómù àti Móábù; àwọn ọmọ Ámónì yóò sì gbọ́ tiwọn.
And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt. Isaiah 11:1–16.
Olúwa yóò sì run ahọ́n òkun Ejibiti pátápátá; yóò sì fi ẹ̀fúùfù agbára rẹ̀ mì ọwọ́ rẹ̀ lórí odò náà, yóò sì lù ú sí ọ̀nà méje, yóò sì mú kí ènìyàn kọjá ní ẹsẹ̀ gbígbẹ. Òpópónà ńlá kan yóò sì wà fún ìyókù àwọn ènìyàn rẹ̀, àwọn tí a óo fi sílẹ̀, láti Asiria; gẹ́gẹ́ bí ó ti rí fún Israẹli ní ọjọ́ tí ó ti ilẹ̀ Ejibiti jáde wá. Isaiah 11:1–16.
Verse one states, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him.” The powerful description of Christ continues on, BUT the description applies more to the last days, than the days of Isaiah or even the days when Christ walked among men.
Ẹsẹ̀ kìíní sọ pé, “Ọ̀pá kan yóò sì yọ láti inú èèkàn Jésè, ẹ̀ka kan yóò sì hù jáde láti inú gbòǹgbò rẹ̀: Ẹ̀mí Olúwa yóò sì bà lé e.” Àpèjúwe agbára ti Kristi ń bá a lọ, ṢÙGBỌ́N àpèjúwe náà kan sí àwọn ọjọ́ ìkẹyìn ju ọjọ́ Isaiah tàbí àní ọjọ́ tí Kristi rìn láàárín ènìyàn lọ.
A careful reading identifies that verses one through nine are all identifying characteristics of Christ and in verse ten it states, “And there shall come forth a rod.” There is no break in the flow of thought from verse one on through verse ten. Verse ten says, “and in that day” which must happen in the same day as verse one. Both verse ten and one identify the “root,” and in so doing tie the two verses together line upon line.
Ìkà pẹ̀lú ìṣọ́ra fi hàn pé ẹsẹ̀ kìíní títí dé ẹsẹ̀ kẹ́sàn-án jẹ́ gbogbo wọn àwòkọ́ṣe ìdánimọ̀ Kristi; àti nínú ẹsẹ̀ kẹwàá ni ó sọ pé, “Ọ̀pá kan yóò sì yọ.” Kò sí ìdásílẹ̀ kankan nínú ìṣàn ìrònú láti ẹsẹ̀ kìíní lọ títí dé ẹsẹ̀ kẹwàá. Ẹsẹ̀ kẹwàá sọ pé, “àti ní ọjọ́ náà,” èyí tí ó gbọ́dọ̀ ṣẹlẹ̀ ní ọjọ́ kan náà gẹ́gẹ́ bí ẹsẹ̀ kìíní. Ẹsẹ̀ kẹwàá àti ẹsẹ̀ kìíní méjèèjì ń tọ́ka sí “gbòǹgbò,” àti nípa bẹ́ẹ̀, wọ́n so ẹsẹ̀ méjèèjì pọ̀, ìlà lórí ìlà.
Together verse one and ten state, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.
Ní ìpapọ̀, ẹsẹ̀ kìíní àti ẹsẹ̀ mẹ́wàá sọ pé, “Yóò sì jáde ọ̀pá kan láti inú èèkàn Jésè, Ẹ̀ka kan yóò sì hù jáde láti inú gbòǹgbò rẹ̀: Ní ọjọ́ náà yóò sì wà gbòǹgbò Jésè, èyí tí yóò dúró gẹ́gẹ́ bí àsíá fún àwọn ènìyàn; àwọn Keferi yóò sì wá a; ìsinmi rẹ̀ yóò sì jẹ́ ọlọlá.”
A “rod” is a symbol of authority.
“Ọ̀pá” jẹ́ ààmì àṣẹ.
And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:5.
Ó sì bí ọmọkùnrin kan, ẹni tí yóò fi ọ̀pá irin jọba lórí gbogbo àwọn orílẹ̀-èdè: a sì gbé ọmọ rẹ̀ sókè lọ sí ọ̀dọ̀ Ọlọ́run, àti sí itẹ́ rẹ̀. Ìfihàn 12:5.
A “rod” is a symbol of selection, division and separation.
“Ọ̀pá” jẹ́ àmì ìyàn, ìpín, àti ìyàtọ̀.
And Moses laid up the rods before the Lord in the tabernacle of witness. And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds. And Moses brought out all the rods from before the Lord unto all the children of Israel: and they looked, and took every man his rod. And the Lord said unto Moses, Bring Aaron’s rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from me, that they die not. And Moses did so: as the Lord commanded him, so did he. Numbers 17:7–11.
Mósè sì fi àwọn ọ̀pá náà sílẹ̀ níwájú Olúwa nínú àgọ́ ẹ̀rí. Ó sì ṣe, ní ọjọ́ kejì, Mósè wọ inú àgọ́ ẹ̀rí; sì kíyèsí i pé ọ̀pá Áárónì fún ilé Léfì ti rú ewé, ó sì hù ìyọ̀, ó sì yọ òdòdó, ó sì so èso álímọ́ńdì. Mósè sì mú gbogbo àwọn ọ̀pá náà jáde láti iwájú Olúwa wá sọ́dọ̀ gbogbo àwọn ọmọ Ísírẹ́lì: wọ́n sì wo wọn, olúkúlùkù sì gba ọ̀pá tirẹ̀. Olúwa sì sọ fún Mósè pé, “Mú ọ̀pá Áárónì padà sí iwájú ẹ̀rí, kí a lè pa á mọ́ fún àmì sí àwọn ọlọ̀tẹ̀; ìwọ yóò sì mú ìkùnrá wọn kúrò lọ́dọ̀ mi pátápátá, kí wọn má baà kú.” Mósè sì ṣe bẹ́ẹ̀: gẹ́gẹ́ bí Olúwa ti pa á láṣẹ fún un, bẹ́ẹ̀ ni ó ṣe. Nọ́ńbà 17:7–11.
Aaron’s rod that budded identifies a “rod” in the latter rain time period, for Aaron’s was the only “rod” that budded out of the thirteen “rods.” The budding out is a symbol of the latter rain time period when God will manifest a distinction between the twelve rebellious “rods” that claim to have the message of the latter rain, and as also illustrated with Elijah’s demonstration by fire marking the distinction between the true and the false. A “rod” is also a symbol of measurement and judgment.
Ọ̀pá Áárónì tí hù jáde ń fi “ọ̀pá” kan hàn ní àkókò òjò ìkẹyìn, nítorí ti Áárónì nìkan ṣoṣo ni “ọ̀pá” tí hù lára àwọn “ọ̀pá” mẹ́tàlá náà. Ìhùhù náà jẹ́ àmì àpẹẹrẹ ti àkókò òjò ìkẹyìn nígbà tí Ọlọ́run yóò fi ìyàtọ̀ hàn láàárín àwọn “ọ̀pá” ọlọ̀tẹ̀ méjìlá tí wọ́n ń sọ pé àwọn ní ìhìn iṣẹ́ òjò ìkẹyìn, gẹ́gẹ́ bí a ti tún fi hàn nínú ìfihàn Èlíjàh nípa iná tí ó samisi ìyàtọ̀ láàárín òtítọ́ àti èké. “Ọ̀pá” tún jẹ́ àmì àpẹẹrẹ ìwọ̀n àti ìdájọ́.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. Revelation 11:1.
A sì fi koríko ìwònnì kan fún mi, tó dàbí ọ̀pá: angẹli náà sì dúró, ó ní, Dìde, kí o sì wọn tẹ́ńpìlì Ọlọ́run, àti pẹpẹ, àti àwọn tí ń jọ́sìn nínú rẹ̀. Ìfihàn 11:1.
The “rod” comes forth out of the stem of Jessie and “Jessie” means ‘to stand out’ as waymarks do in Bible prophecy. Pharez was the actual “root” of Jessie, and Pharez means “a breach, to break out or scatter.” Pharez is the root or beginning of Jessie’s blood line. The “root of Jessie” is therefore a symbol of the alpha Pharez and the omega is Jessie, the beginning and the ending. The root of Jessie begins with a scattering (Pharez) and ends at a waymark of a man standing. Men standing up prophetically marks a kingdom. In the Bible Pharez begins a blood line, with no linkage before his introduction and his name means a break, so the record of his genealogy and his name are identifying Pharez as the beginning, making Jessie the end. Melchizedek is also a biblical figure that is identified as having no prior lineage, as is the case with Pharez. The root of Pharez contains the truth that he represents a priesthood of Melchizedek, of whom Abraham paid tithes.
“Ọ̀pá” náà jáde láti inú èèpo Jésì, àti “Jésì” túmọ̀ sí ‘láti farahàn gbangba,’ gẹ́gẹ́ bí àwọn àmì ọ̀nà ṣe rí nínú àsọtẹ́lẹ̀ Bíbélì. Fárésì ni “gbòǹgbò” gidi Jésì, àti Fárésì túmọ̀ sí “ìfohùnṣọ̀kan kan, láti ya jáde tàbí túká.” Fárésì ni gbòǹgbò tàbí ìbẹ̀rẹ̀ ìlà ẹ̀jẹ̀ Jésì. “Gbòǹgbò Jésì” nítorí náà jẹ́ àmì ìṣàpẹẹrẹ ti alfa, Fárésì, àti omega ni Jésì, ìbẹ̀rẹ̀ àti òpin. Gbòǹgbò Jésì bẹ̀rẹ̀ pẹ̀lú ìtúkálẹ̀ kan (Fárésì) ó sì parí ní àmì ọ̀nà ọkùnrin kan tí ó dúró. Àwọn ọkùnrin tí wọ́n dìde dúró, ní ti àsọtẹ́lẹ̀, ń samisi ìjọba kan. Nínú Bíbélì, Fárésì bẹ̀rẹ̀ ìlà ẹ̀jẹ̀ kan, láìsí ìsopọ̀ kankan ṣáájú ìfarahàn rẹ̀, orúkọ rẹ̀ sì túmọ̀ sí ìyapa; nítorí náà àkọsílẹ̀ ìran rẹ̀ àti orúkọ rẹ̀ ń fi Fárésì hàn gẹ́gẹ́ bí ìbẹ̀rẹ̀, tí ó ń sọ Jésì di òpin. Mẹlikisẹdẹki pẹ̀lú jẹ́ àwòrán Bíbélì kan tí a fi hàn gẹ́gẹ́ bí ẹni tí kò ní ìran ìdílé kankan ṣáájú, gẹ́gẹ́ bí ó ti rí pẹ̀lú Fárésì. Gbòǹgbò Fárésì ní òtítọ́ náà nínú pé ó dúró fún iṣẹ́ àlùfáà Mẹlikisẹdẹki, ẹni tí Ábúráhámù san ìdámẹ́wàá fún.
The order of Melchizedek is the priestly order of Christ.
Ètò Mẹlikisẹdẹki ni ètò àlùfáà ti Kristi.
Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:20.
Níbi tí aṣáájú-ọ̀nà ti wọ̀ fún wa, àní Jesu, ẹni tí a ti sọ di Àlùfáà Àgbà títí láé gẹ́gẹ́ bí àṣẹ Melkisedeki. Heberu 6:20.
The root of Jessie was the priesthood of Melchizedek and the beginning must reflect the end. Jessie represents the last group of the priesthood of Melchizedek to stand up, who according to Isaiah are an ensign to the nations.
Gbùngbùn Jessi ni oyè àlùfáà Melkisedeki, ìbẹ̀rẹ̀ sì gbọ́dọ̀ fi òpin hàn. Jessi dúró fún ẹgbẹ́ ìkẹyìn nínú oyè àlùfáà Melkisedeki tí yóò dìde, tí gẹ́gẹ́ bí Isaiah ṣe sọ, jẹ́ àsíá fún àwọn orílẹ̀-èdè.
The “stem” means ‘to cut down (trees); the trunk or stump of a tree (as felled or as planted),’ and the “stem” grows out of a kingdom that has been passed by as was Nebuchadnezzar in Daniel chapter four. A tree is a kingdom prophetically, and when a kingdom ends that tree has been cut down.
“Ìtù” túmọ̀ sí ‘láti gé (igi) lulẹ̀; àpò tàbí kùkùté igi kan (gẹ́gẹ́ bí a ti gé e lulẹ̀ tàbí bí a ti gbin ín),’ “ìtù” náà sì ń hù jáde láti inú ìjọba kan tí a ti fi sílẹ̀ sẹ́yìn gẹ́gẹ́ bí Nebukadinesari ní orí kẹrin ìwé Dáníẹ́lì. Igi jẹ́ ìjọba ní ti àsọtẹ́lẹ̀, nígbà tí ìjọba kan bá sì dópin, a ti gé igi náà lulẹ̀.
The “stem” in the passage comes out of a stump—not an upper branch. Out of a former kingdom represented by the stump, a “rod” a symbol of authority comes forth, and that authority is based upon whether the “rod” bears the “buds and blossoms” of the latter rain message. That authority is derived from a previous kingdom, that has been cut down.
“Gbòǹgbò” nínú ẹsẹ̀ náà yọ jáde láti inú kùkùté—kì í ṣe láti ẹ̀ka òkè. Láti inú ìjọba àtẹ̀yìnwá tí kùkùté náà dúró fún un, “ọ̀pá” kan—ààmì àṣẹ—yọ jáde, àti pé àṣẹ náà dá lórí bóyá “ọ̀pá” náà ń mú “èèbù àti ìtútùdòdó” ìránṣẹ́ òjò ìkẹyìn jáde. Àṣẹ náà sì wá láti inú ìjọba kan ṣáájú, tí a ti gé lulẹ̀.
The “root” is the “root of Jessie” and the “stem” that comes from “the stump” is coming from the “stump” whose roots are the root of Jessie. The stem that produces the authority comes from the stump, but the Branch comes from the root—and the root is the ensign. The root is the beginning and the ending is the branch.
“Gbòǹgbò” náà ni “gbòǹgbò Jésè,” “ẹ̀ka” tí ń jáde láti inú “kùkùté” náà sì ń bọ̀ láti inú “kùkùté” tí gbòǹgbò rẹ̀ jẹ́ gbòǹgbò Jésè. Ẹ̀ka tí ń mú àṣẹ jáde wá láti inú kùkùté náà, ṣùgbọ́n Ẹ̀ka náà jáde láti inú gbòǹgbò—gbòǹgbò náà sì ni àsíá. Gbòǹgbò náà ni ìbẹ̀rẹ̀, òpin náà sì ni Ẹ̀ka náà.
The word “branch” means watchman or waymark. Isaiah informs us the Branch comes at the Sunday law.
Ọ̀rọ̀ náà “branch” túmọ̀ sí olùṣọ́ tàbí àmì ọ̀nà. Isaiah sọ fún wa pé Ẹ̀ka náà ń bọ̀ ní àkókò òfin Ọjọ́ Àìkú.
And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. Isaiah 4:1–4.
Ní ọjọ́ náà, obìnrin méje yóò dì mọ́ ọkùnrin kan, wọ́n á sì wí pé, A ó máa jẹ àkàrà tiwa, a ó sì máa wọ aṣọ tiwa: kí a kàn jẹ́ kí a máa jẹ orúkọ rẹ ni, kí a lè mú ẹ̀gàn wa kúrò. Ní ọjọ́ náà ẹ̀ka Oluwa yóò jẹ́ ẹlẹ́wà àti ológo, èso ilẹ̀ yóò sì jẹ́ ohun ìtayọ̀ àti ohun ẹlẹ́wà fún àwọn tí ó ti sá bọ lára Israẹli. Yóò sì ṣẹlẹ̀ pé, ẹni tí a bá fi sílẹ̀ ní Síónì, àti ẹni tí ó kù sí Jerusalẹmu, a ó pè ní mímọ́, àní olúkúlùkù ẹni tí a kọ sílẹ̀ láàárín àwọn alààyè ní Jerusalẹmu: nígbà tí Oluwa bá ti wẹ ẹgbin àwọn ọmọbìnrin Síónì kúrò, tí yóò sì ti wẹ ẹ̀jẹ̀ Jerusalẹmu kúrò láàrín rẹ̀ nípa ẹ̀mí ìdájọ́ àti nípa ẹ̀mí iná jíjẹ. Isaiah 4:1–4.
The “one man” that the seven women take hold of is the pope, who becomes the eighth that is of the seven at the Sunday law, counterfeiting the 8 souls upon the ark. At the Sunday law, “in that day” “the branch of the Lord be beautiful and glorious” “when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.” The purging with the spirit of judgment and burning is accomplished by the Messenger of the Covenant in Malachi three at the Sunday law. The “beautiful branch” is the one hundred and forty-four thousand who come not from the stump, but from the root of Jessie, which is the ensign.
“Ọkùnrin kan” tí àwọn obìnrin méje dì mú ni póòpù, ẹni tí ó di ẹni kẹjọ tí ó jẹ́ nínú àwọn méje náà ní òfin Ọjọ́ Àìkú, ní fífi ẹ̀tan dàbí ọkàn mẹ́jọ tí ó wà lórí ọkọ̀ náà. Ní òfin Ọjọ́ Àìkú, “ní ọjọ́ náà” “ẹ̀ka Olúwa yóò lẹ́wà, yóò sì ní ògo” “nígbà tí Olúwa bá ti fọ ẹ̀gbin àwọn ọmọbìnrin Síónì kúrò, tí yóò sì ti wẹ ẹ̀jẹ̀ Jérúsálẹ́mù kúrò láàrín rẹ̀ pẹ̀lú ẹ̀mí ìdájọ́, àti pẹ̀lú ẹ̀mí iná jíjò.” Ìwẹ̀nùmọ́ pẹ̀lú ẹ̀mí ìdájọ́ àti iná jíjò ni a mú ṣẹ nípasẹ̀ Ojiṣẹ Majẹmu nínú Malaki mẹ́ta ní òfin Ọjọ́ Àìkú. “Ẹ̀ka ẹlẹ́wà” náà ni ẹgbẹ̀rún mẹ́rìnlélógójì [144,000] tí kò ti inú kùkùté jáde wá, bí kò ṣe láti inú gbòǹgbò Jessi, èyí tí í ṣe àsíá náà.
Their authority is represented by the rod that came from a branch of a fallen kingdom. The kingdom of Philadelphia fell from 1856 unto 1863, and the authority established in that fallen kingdom is re-established at the Sunday law. When the branch that is the ensign is lifted up, the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand. It is then that the authority or rod that came from the Millerite or Philadelphian kingdom is represented by a key that is placed upon Eliakim in Isaiah 22:22.
A ń ṣàfihàn àṣẹ wọn nípasẹ̀ ọ̀pá tí ó jáde láti inú ẹ̀ka ìjọba kan tí ó ti ṣubú. Ìjọba Philadelphia ṣubú láti ọdún 1856 títí dé 1863, àti àṣẹ tí a fi ìdí rẹ̀ múlẹ̀ nínú ìjọba tí ó ti ṣubú náà ni a tún fi ìdí rẹ̀ múlẹ̀ ní òfin Ọjọ́ Àìkú. Nígbà tí a gbé ẹ̀ka náà sókè, èyí tí í ṣe àsíá, ìṣísẹ̀ Laodicea ti ẹgbẹ̀rún mẹ́rìndínlọ́gọ́rin àti ọgọ́rin [144,000] yí padà sí ìṣísẹ̀ Philadelphia ti ẹgbẹ̀rún mẹ́rìndínlọ́gọ́rin àti ọgọ́rin [144,000]. Nígbà náà ni a ti ń ṣàfihàn àṣẹ tàbí ọ̀pá tí ó jáde láti inú ìjọba Millerite tàbí Philadelphia nípasẹ̀ kọ́kọ́rọ́ kan tí a gbé lé Eliakimu lórí nínú Isaiah 22:22.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Èmi yóò sì fi kọ́kọ́rọ́ ilé Dáfídì lé ejika rẹ̀; yóò sì ṣí, kò sì sí ẹni tí yóò ti i; yóò sì ti, kò sì sí ẹni tí yóò ṣí i. Isaiah 22:22.
The verse marks October 22, 1844 and is identifying Eliakim as receiving a “key.” In the previous two verses the authority of Laodicea is taken from Shebna and given to Eliakim. At the Sunday law the authority once given to the chosen covenant people is taken from the kingdom of Laodicean Seventh-day Adventism and given to the kingdom of the Philadelphian movement of the one hundred and forty-four thousand—which is the kingdom of glory.
Ẹsẹ náà ń samisi October 22, 1844, ó sì ń fi hàn pé Eliakim ń gba “kọ́kọ́rọ́” kan. Nínú àwọn ẹsẹ méjì tó ṣáájú, a gba àṣẹ Laodicea kúrò lọ́wọ́ Ṣebna, a sì fi í fún Eliakim. Ní òfin Ọjọ́-ìsinmi, àṣẹ tí a ti fi fún àwọn ènìyàn májẹ̀mú àyànfẹ́ ní ìbẹ̀rẹ̀ ni a yóò gba kúrò nínú ìjọba Adventism Ọjọ́ Keje ti Laodicea, a ó sì fi í fún ìjọba ìṣipopada Filadelfia ti ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì—èyí tí í ṣe ìjọba ògo.
He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:16–19.
Ó sì wí fún wọn pé, Ṣùgbọ́n èyin ńkọ́, ta ni ẹ̀yin wí pé èmi jẹ́? Símónì Pétérù sì dáhùn, ó sì wí pé, Ìwọ ni Kristi náà, Ọmọ Ọlọ́run alààyè. Jésù sì dáhùn, ó sì wí fún un pé, Alábùkún ni ìwọ, Símónì Báríjónà; nítorí ẹran ara àti ẹ̀jẹ̀ kì í ṣe ẹni tí ó fi èyí hàn ọ́, bí kò ṣe Baba mi tí ń bẹ ní ọ̀run. Èmi náà sì wí fún ọ pé, ìwọ ni Pétérù, àti lórí àpáta yìí ni èmi yóò kọ ìjọ mi; àwọn ilẹ̀kùn ọ̀run àpáàdì kò sì ní borí rẹ̀. Èmi yóò sì fi àwọn kọ́kọ́rọ́ ìjọba ọ̀run fún ọ; ohunkóhun tí ìwọ bá dè ní ayé yóò jẹ́ èyí tí a dè ní ọ̀run; ohunkóhun tí ìwọ bá tú ní ayé yóò jẹ́ èyí tí a tú ní ọ̀run. Mátíù 16:16–19.
The rod of authority, represented as a key given to Peter, is placed upon Eliakim’s shoulder in Isaiah 22:22. Peter represents the branch of the one hundred and forty-four thousand who enter into covenant with Christ just before the Sunday law. In the passage Peter is in Caesarea Philippi, which is Panium of verses thirteen to fifteen of Daniel eleven. His name is changed, representing a covenant relationship, and the name Peter when approached with multiplying the numbered positions of each letter, equates to 144,000. The authority, or rod, or key that is placed upon Eliakim when Shebna is cast into a field like a ball, and is the “rod” which comes from the stump of Philadelphian Millerite Adventism that was cut down from 1856 unto 1863.
Ọ̀pá àṣẹ, tí a ṣojú rẹ̀ gẹ́gẹ́ bí kọ́kọ́rọ́ tí a fi fún Peteru, ni a fi lé ejika Eliakimu ní Isaiah 22:22. Peteru ṣojú ẹ̀ka àwọn ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìndínlọ́gọ́rin tí wọ́n wọ inú májẹ̀mú pẹ̀lú Kristi díẹ̀ ṣáájú òfin Ọjọ́ Àìkú. Nínú ẹsẹ̀ náà Peteru wà ní Kesarea Filipi, èyí tí í ṣe Paniu ti ẹsẹ̀ kẹtàlá sí kẹẹ̀ẹ́dógún ti Danieli mọ́kànlá. A yí orúkọ rẹ̀ padà, ní fífi hàn ìbáṣepọ̀ májẹ̀mú, àti pé orúkọ Peteru, nígbà tí a bá gbà á nípa fífi àwọn ipò nọ́mbà ti lẹ́tà kọ̀ọ̀kan rẹ̀ sọ̀pọ̀, dọ́gba sí 144,000. Àṣẹ náà, tàbí ọ̀pá náà, tàbí kọ́kọ́rọ́ náà, tí a fi lé Eliakimu nígbà tí a ju Ṣebna sínú pápá bí bọ́ọ̀lù, ni “ọ̀pá” náà tí ó jáde láti inú kùkùté Adventisimu Millerite ti Filadelfia tí a gé lulẹ̀ láti 1856 títí dé 1863.
Peter is receiving the authority of God’s covenant people at the separation of the wheat and tares, for the wheat is to be lifted up as the wave loaf offering of Pentecost. The tares first are separated, as represented by the leaven in the Pentecostal wave loaves being removed through the baking process. The authority of the rod or key comes from the stump of a fallen kingdom and the branch that is the ensign comes from the root of Jessie and is the root of Jessie, for Jesus illustrates the end of a thing with the beginning of a thing. The root is the beginning and the branch the end. This prophetic application cannot be understood by the quibbling Jews of Christ time or today, for it is the primary principle of the methodology of the latter rain, and it is also represented as the key of the house of David. The key opens the door to the house of David which has been shut. The key opens the door unto the heavenly sanctuary, the house of David. The alpha of October 22, 1844 repeats in the omega of the Sunday law.
Peteru ń gba àṣẹ àwọn ènìyàn májẹ̀mú Ọlọ́run ní ìpínya àlìkámà àti èpò búburú, nítorí a óò gbé àlìkámà sókè gẹ́gẹ́ bí ọrẹ ìrú búrẹ́dì ìgbé sókè ti Pẹ́ńtẹ́kọ́sì. A kọ́kọ́ ya èpò búburú sọ́tọ̀, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nípa ìwúkàrà tí ó wà nínú àwọn búrẹ́dì ìgbé sókè ti Pẹ́ńtẹ́kọ́sì tí a yọ kúrò nípasẹ̀ ìlànà sísun. Àṣẹ ọ̀pá tàbí kọ́kọ́rọ́ wá láti inú kùkùté ìjọba kan tí ó ti ṣubú, ẹ̀ka náà sì tí í ṣe àsíá jáde láti inú gbòǹgbò Jessi, ó sì jẹ́ gbòǹgbò Jessi, nítorí Jésù fi ìbẹ̀rẹ̀ ohun kan ṣàpèjúwe òpin ohun kan. Gbòǹgbò ni ìbẹ̀rẹ̀, ẹ̀ka sì ni òpin. Ìlò àsọtẹ́lẹ̀ yìí kò lè yé àwọn Júù oníjàgídíjàgan ti àkókò Kristi tàbí ti òní, nítorí ó jẹ́ ìlànà àkọ́kọ́ nínú ọ̀nà ìṣiṣẹ́ òjò àìpẹ́, a sì tún ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí kọ́kọ́rọ́ ilé Dafidi. Kọ́kọ́rọ́ náà ń ṣí ilẹ̀kùn sí ilé Dafidi tí a ti pa. Kọ́kọ́rọ́ náà ń ṣí ilẹ̀kùn sí ibi mímọ́ ọ̀run, ilé Dafidi. Áfà ti October 22, 1844 tún ń ṣe àtúnṣe ara rẹ̀ nínú òmégà òfin Ọjọ́-Àìkú.
David, the son of Jessie records an enigma that marked the end of any further discussion with the quibbling Jews in the days of Christ, thus marking the end of His testimony to the Jews.
Dafidi, ọmọ Jésè, kọ àdììtú kan sílẹ̀ tí ó fi àmì sí òpin gbogbo ìjíròrò mìíràn pẹ̀lú àwọn Júù aláríyànjiyàn ní ọjọ́ Kristi, bẹ́ẹ̀ sì ni ó fi àmì sí òpin ẹ̀rí Rẹ̀ fún àwọn Júù.
A Psalm of David. The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. Psalms 110:1–4.
Orin Dáfídì. OLÚWA wí fún Olúwa mi pé, Jókòó ní ọwọ́ ọ̀tún mi, títí èmi yóò fi sọ àwọn ọ̀tá rẹ di àpótí-ẹsẹ̀ rẹ. OLÚWA yóò rán ọ̀pá agbára rẹ jáde láti Síónì: ṣe ìjọba láàárín àwọn ọ̀tá rẹ. Àwọn ènìyàn rẹ yóò fi inú-títọ́ hàn ní ọjọ́ agbára rẹ, nínú ẹwà ìwà-mímọ́ láti inú oyún àfẹ̀mọ́júmọ́: ìwọ ní ìrì ìgbà-ọ̀dọ́ rẹ. OLÚWA ti búra, kò sì ní yí padà, Ìwọ ni àlùfáà títí láé gẹ́gẹ́ bí àṣẹ Melkísédékì. Sáàmù 110:1–4.
Palmoni determined to place this passage in Psalm 110, which is of course another number in the world of mathematics that is recognized as a special number. Half of “220” and ten times “11” would lead a soul to expect the number “110” holds some significance, and it does—as does the passage itself. It is a song of David, and David is a symbol of the one hundred and forty-four thousand, so it is a verse from the song of the vineyard, which is the song of Moses and the Lamb. It identifies when the former husbandmen of the vineyard are passed by and the vineyard is given to the one hundred and forty-four thousand. When that happens, it is the “day of thy power” aligning with the power of Pentecost at the climax of the Pentecostal season.
Palmoni pinnu láti fi ẹsẹ̀ ọ̀rọ̀ yìí sí inú Sáàmù 110, èyí tí, dájúdájú, jẹ́ nọ́mbà mìíràn nínú ayé ìṣirò tí a mọ̀ gẹ́gẹ́ bí nọ́mbà àkànṣe. Ìdajì “220” àti ìlọ́po mẹ́wàá “11” yóò mú ọkàn kan retí pé nọ́mbà “110” ní ìtumọ̀ pàtàkì kan, ó sì ní í—gẹ́gẹ́ bí ẹsẹ̀ ọ̀rọ̀ náà fúnra rẹ̀ náà ti ní í. Orin Dafidi ni, Dafidi sì jẹ́ àpẹẹrẹ àwọn ẹgbẹ̀rún mẹ́rìnlélógójì [ọgọ́rùn-ún àti mẹ́rìnlélógójì] [144,000], nítorí náà ó jẹ́ ẹsẹ̀ kan láti inú orin ọgbà àjàrà, èyí tí í ṣe orin Mose àti Ọdọ-Àgùntàn náà. Ó ń tọ́ka sí ìgbà tí a bá ré àwọn àgbẹ̀ àkọ́kọ́ ti ọgbà àjàrà náà kọjá, tí a sì fi ọgbà àjàrà náà fún àwọn ẹgbẹ̀rún mẹ́rìnlélógójì [ọgọ́rùn-ún àti mẹ́rìnlélógójì] [144,000]. Nígbà tí èyí bá ṣẹlẹ̀, ó jẹ́ “ọjọ́ agbára rẹ” tí ó bá agbára Pẹntikosti mu ní ìpele àṣekára gíga jùlọ ti àkókò Pẹntikosti.
God’s people will be “willing” in the day they come from “the womb of the morning,” with the “dew of thy youth.” New birth is an illustration of conversion and life. The one hundred and forty-four thousand were taken from the womb in July of 2023, and they were born with the dew of their youth, for they were born into the message of the Midnight Cry, which also occurred with the Millerites in the beginning, or their “youth.” It is the same dew, for it is a repetition of the alpha history within the history of the omega. In the “day of their” ‘empowerment,’ when Shebna is driven “from” his “station, and from” his “state” and pulled “down” Eliakim, the one hundred and forty-four thousand are made omega priests, for they are made after the order of Melchizedek, for the one hundred and forty-four thousand shall not taste death, or as with Melchizedek they are priests forever.
Àwọn ènìyàn Ọlọ́run yóò jẹ́ “olùfẹ́fẹ́” ní ọjọ́ tí wọ́n yóò ti jáde láti “inu oyún òwúrọ̀,” pẹ̀lú “ìrì ìgbà èwe rẹ.” Ìbí tuntun jẹ́ àpèjúwe ìyípadà-ọkàn àti ìyè. A gbà ẹgbẹ̀rún mẹ́rìnlélógójì náà jáde láti inú oyún ní Oṣù Keje ọdún 2023, a sì bí wọn pẹ̀lú ìrì ìgbà èwe wọn, nítorí a bí wọn sínú ìhìnrere Ẹkún Àárín Òru, èyí tí ó tún ṣẹlẹ̀ pẹ̀lú àwọn Millerite ní ìbẹ̀rẹ̀, tàbí ní “ìgbà èwe” wọn. Òun náà ni ìrì kan náà, nítorí pé ó jẹ́ àtúnsẹ̀ ìtàn alpha nínú ìtàn omega. Ní “ọjọ́ ti” ‘ìfúnni ní agbára’ wọn, nígbà tí a lé Ṣebna “kúrò ní” “ipò” rẹ̀, àti “kúrò ní” “ìpínlẹ̀” rẹ̀, tí a sì fà á “sọ̀kalẹ̀,” a sọ ẹgbẹ̀rún mẹ́rìnlélógójì di àwọn àlùfáà omega, nítorí a ṣe wọn gẹ́gẹ́ bí ètò Melkisedeki, nítorí ẹgbẹ̀rún mẹ́rìnlélógójì náà kì yóò tọ́ ikú wò, tàbí bí ó ti rí pẹ̀lú Melkisedeki, wọ́n jẹ́ àlùfáà títí láé.
In the “day of his power” the Lord will send the “rod of His strength out of Zion.” The authority of His kingdoms both grace (justification) and glory (sanctification) has been placed upon those who wear His crown of glory, for they represent His kingdom. The are sent out of Zion, for Zion’s meaning represents the ensign of the one hundred and forty-four thousand.
Ní “ọjọ́ agbára Rẹ̀,” Olúwa yóò rán “ọ̀pá agbára Rẹ̀ jáde láti Síónì.” Aṣẹ àwọn ìjọba Rẹ̀ méjèèjì—oore-ọ̀fẹ́ (ìdáláre) àti ògo (ìwẹ̀nùmọ́)—ni a ti fi lé àwọn tí wọ adé ògo Rẹ̀ lórí, nítorí wọ́n jẹ́ aṣojú ìjọba Rẹ̀. A rán wọn jáde láti Síónì, nítorí ìtumọ̀ Síónì ń ṣojú àsíá àwọn ẹgbẹ̀rún mẹ́rìndínlọ́gọ́rin [ọgọ́rùn-ún] lé ẹgbẹ̀rún mẹ́rìnlélógójì.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The son of David.
Nígbà tí àwọn Farisi péjọ jọ, Jesu bi wọ́n pé, Ó ní, Kí ni ẹ̀yin rò nípa Kristi? ọmọ ta ni í ṣe? Wọ́n wí fún un pé, Ọmọ Dafidi ni.
He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
Ó wí fún wọn pé, Báwo ni Dáfídì nípa Ẹ̀mí ṣe ń pè é ní Olúwa, nígbà tí ó wí pé, Olúwa sọ fún Olúwa mi pé, Jókòó ní ọwọ́ ọ̀tún mi, títí èmi yóò fi sọ àwọn ọ̀tá rẹ di àpótí-ẹsẹ̀ rẹ? Nítorí náà, bí Dáfídì bá pè é ní Olúwa, báwo ni ó ṣe jẹ́ ọmọ rẹ?
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 24:41–46.
Kò sí ẹni tí ó lè dá a lóhùn ní ọ̀rọ̀ kan; bẹ́ẹ̀ ni kò sí ẹni tí ó tún láyà láti béèrè ìbéèrè kankan lọ́wọ́ rẹ̀ mọ́ láti ọjọ́ náà lọ. Matteu 24:41–46.
David’s prophetic relationship to Christ in terms of alpha and omega—the beginning and ending, is the primary rule of the “line upon line” methodology, and that rule could not be fathomed by the quibbling Jews anymore than a Laodicean Seventh-day Adventist can understand that the history of the Millerites during the message of the Midnight Cry was where the dew of heaven was poured out during the youth of Adventism. The “dew” of thy youth is upon the one hundred and forty-four thousand, and it began to sprinkle at 9/11, and the Sunday law is the “day of power,” when the remnant is anointed as priests after the order of Melchizedek.
Ìbáṣepọ̀ àsọtẹ́lẹ̀ ti Dáfídì pẹ̀lú Kristi ní ìbámu pẹ̀lú alifa àti omega—ìbẹ̀rẹ̀ àti òpin—ni òfin àkọ́kọ́ ti ọ̀nà iṣẹ́ “ìlà lórí ìlà”, òfin náà sì kò ṣeé lóye fún àwọn Júù aláríyànjiyàn náà mọ́ ju bí ọmọ ẹgbẹ́ Adventist Ọjọ́ Keje ti Laodíkíà kan ṣe lè lóye pé ìtàn àwọn Millerite ní àkókò ìhìnrere Ẹkún Ààrin Òru ni ibi tí ìrì ọ̀run ti tú sílẹ̀ ní ọjọ́ ọ̀dọ́ Adventism. “Ìrì” ìgbà èwe rẹ wà lórí ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin, ó sì bẹ̀rẹ̀ sí í rọ́ pẹ̀lẹ́pẹ̀lẹ́ ní 9/11, àti òfin Ọjọ́ Àìkú ni “ọjọ́ agbára,” nígbà tí a fi òróró yàn ìyókù gẹ́gẹ́ bí àwọn àlùfáà gẹ́gẹ́ bí ètò Melkísédékì.
Out of the stump of Laodicean Seventh-day Adventism (the church militant) comes the branch (the church triumphant), while out of the root of Jessie, the one hundred and forty-four thousand—are the branch of glorious fruit lifted up as a wave offering in the day of his power.
Láti inú kùkùté Ìjọ Adventist Ọjọ́ Keje ti Laodicea (ìjọ oníjà), ẹ̀ka náà (ìjọ ajagunmólú) ń yọ jáde, nígbà tí láti inú gbòǹgbò Jésè, ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà—ni ẹ̀ka èso ológo tí a gbé sókè gẹ́gẹ́ bí ọrẹ ìgbíyà ní ọjọ́ agbára rẹ̀.
We will continue these thoughts in the next article.
A ó tẹ̀síwájú pẹ̀lú àwọn èrò wọ̀nyí nínú àpilẹ̀kọ tí ó kàn.
“Proverbs One
“Òwe Ọlọ́gbọ́n Ọ̀kan”
“April 1, 1850 To the ‘Little Flock.’
“Ọjọ́ kìn-ín-ní, oṣù Kẹrin, ọdún 1850 Sí ‘Agbo Kékeré.’”
“Dear Brethren.—The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.
“Ẹ̀yin Ará Olùgbọ́gbọ́ Ọ̀wọ́n.—Olúwa fi ìran kan hàn mí ní ọjọ́ 26 Oṣù Kínní, èyí tí èmi yóò sọ. Mo rí i pé àwọn kan nínú àwọn ènìyàn Ọlọ́run jẹ́ aṣiwèrè, wọ́n sì wà ní ipò ìsunra; wọn sì jí ní ìdajì nìkan, wọn kò sì mọ àkókò tí àwa ń gbé yìí; àti pé ‘ọkùnrin’ tí ó ní ‘búrúùṣì eruku’ ti wọlé, àti pé àwọn kan wà nínú ewu kí a máa gbá wọn lọ. Mo bẹ Jésù pé kí ó gbà wọ́n là, kí ó dá wọn sí, kí ó sì fi àkókò díẹ̀ sí wọn mọ́, kí wọn lè rí ewu búburú wọn, kí wọn lè múra tán kí ó tó di pé ó pẹ́ jù títí láé. Áńgẹ́lì náà wí pé, ‘Ìparun ń bọ̀ wá bí ìjì líle agbára.’ Mo bẹ áńgẹ́lì náà pé kí ó ṣàánú, kí ó sì gba àwọn tí wọ́n fẹ́ ayé yìí, tí wọ́n sì so ara wọn mọ́ ọrọ̀ wọn, tí wọn kò sì fẹ́ ya ara wọn kúrò lọ́dọ̀ wọn, kí wọ́n sì rúbọ wọn láti jẹ́ kí àwọn ojiṣẹ́ yara lórí ọ̀nà wọn láti bọ́ àwọn àgùntàn tí ebi ń pa, tí wọ́n sì ń ṣègbé nítorí àìní oúnjẹ ẹ̀mí.
“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.
“Bí mo ṣe ń wo àwọn ọkàn tálákà tí ń kú nítorí àìní òtítọ́ ìsinsin yìí, àti díẹ̀ nínú àwọn tí ń jẹ́wọ́ pé àwọn gbà òtítọ́ gbọ́, ṣùgbọ́n tí wọ́n ń jẹ́ kí wọ́n kú, nípa dídá àwọn ohun èlò tí ó yẹ dúró láti mú iṣẹ́ Ọlọ́run lọ síwájú, ìran náà dun mi jù láti farada, mo sì bẹ́ angẹli náà pé kí ó mú un kúrò lójú mi. Mo rí i pé nígbà tí ìdí iṣẹ́ Ọlọ́run béèrè fún apá kan nínú ohun ìní wọn, gẹ́gẹ́ bí ọ̀dọ́kùnrin tí ó tọ Jesu wá, [Matthew 19:16–22.] wọ́n lọ kúrò níbẹ̀ pẹ̀lú ìbànújẹ́; àti pé láìpẹ́ àjàkálẹ̀ ìjà tí ń kún àkúnya yóò kọjá lórí wọn, yóò sì gbá gbogbo ohun ìní wọn lọ pátápátá, nígbà náà yóò sì ti pẹ́ jù láti rúbọ ohun ayé, kí wọ́n sì kó ìṣúra pamọ́ sínú ọ̀run.
“I then saw the glorious Redeemer, beautiful and lovely, that he left the realms of glory, and came to this dark and lonely world, to give his precious life and die, the just for the unjust. He bore the cruel mocking and scourging, and wore the platted crown of thorns, and sweat great drops of blood in the garden; while the burden of the sins of the whole world were upon him. The angel asked, ‘What for?’ O, I saw and knew that it was for us; for our sins he suffered all this, that by his precious blood he might redeem us unto God.
“Lẹ́yìn náà mo rí Olùdàgbàlà ọlọ́lá náà, ẹlẹ́wà tí ó sì jẹ́ onífẹ̀ẹ́, pé ó fi àwọn àgbègbè ògo sílẹ̀, ó sì wá sí ayé òkùnkùn àti àdáni yìí, láti fi ìyè iyebíye rẹ̀ fúnni, kí ó sì kú, olódodo nítorí àwọn aláìṣòdodo. Ó fara da ẹ̀gàn ìkà àti lílù pẹ̀lú paṣán, ó sì wọ adé ẹ̀gún tí a hun, ó sì rẹ̀wẹ̀sì ẹ̀jẹ̀ bí ìṣùpọ̀ ńlá-nlá nínú ọgbà náà; nígbà tí ẹrù ẹ̀ṣẹ̀ gbogbo ayé wà lórí rẹ̀. Áńgẹ́lì náà béèrè pé, ‘Nítorí kí ni?’ À! mo rí i, mo sì mọ̀ pé nítorí wa ni; nítorí ẹ̀ṣẹ̀ wa ni ó fi jìyà gbogbo èyí, kí ó lè fi ẹ̀jẹ̀ iyebíye rẹ̀ rà wá padà sọ́dọ̀ Ọlọ́run.
“Then again was held up before me those who were not willing to dispose of this world’s goods to save perishing souls, by sending them the truth, while Jesus stands before the Father, pleading his blood, his sufferings and his death for them; and while God’s messengers were waiting, ready to carry them the saving truth that they might be sealed with the seal of the living God. It was hard for some who professed to believe the present truth, to even do so little as to hand the messengers God’s own money, that he had lent them to be stewards over.
“Lẹ́yìn èyí, a tún fi àwọn tí kò fẹ́ fi ohun ìní ayé yìí sílẹ̀ láti gba àwọn ọkàn tí ń ṣègbé là hàn mí, nípa fífi òtítọ́ ránṣẹ́ sí wọn, nígbà tí Jésù dúró níwájú Baba, tí ó ń bẹ̀bẹ̀ ẹ̀jẹ̀ rẹ̀, ìjìyà rẹ̀ àti ikú rẹ̀ nítorí wọn; àti nígbà tí àwọn ìránṣẹ́ Ọlọ́run dúró de, tí wọ́n ti ṣetán láti mú òtítọ́ ìgbàlà náà lọ sí ọdọ wọn kí a lè fi èdìdì Ọlọ́run alààyè dì wọ́n. Ó ṣòro fún àwọn kan tí wọ́n jẹ́wọ́ pé wọ́n gbà òtítọ́ ìsinsin yìí gbọ́, láti ṣe kódà kékeré tó bẹ́ẹ̀ gẹ́gẹ́ bí fífi owó Ọlọ́run fúnra rẹ̀ lé àwọn ìránṣẹ́ náà lọ́wọ́, èyí tí ó ti yá wọn láti jẹ́ ìríjú lórí rẹ̀.”
“Then the suffering Jesus, his sacrifice and love so deep, as to give his life for them, was again held up before me; and then the lives of those who professed to be his followers, who had this world’s goods, and considered it so great a thing to help the cause of salvation. The angel said, ‘Can such enter heaven?’ Another angel answered, ‘No, never, never, never. Those who are not interested in the cause of God on earth, can never sing the song of redeeming love above.’
“Nígbà náà ni a tún gbé Jésù tí ó jìyà, ìrúbọ rẹ̀ àti ìfẹ́ rẹ̀ tí ó jinlẹ̀ tó bẹ́ẹ̀ gẹ́gẹ́ bí ẹni tí ó fi ẹ̀mí rẹ̀ lélẹ̀ fún wọn, kalẹ̀ níwájú mi; lẹ́yìn náà sì ni a fi ìgbésí ayé àwọn tí wọ́n jẹ́wọ́ pé àwọn jẹ́ ọmọ-ẹ̀yìn rẹ̀ hàn mí, àwọn tí wọ́n ní ọrọ̀ ayé yìí, tí wọ́n sì ka á sí ohun ńlá gidigidi láti ran iṣẹ́ ìgbàlà lọ́wọ́. Áńgẹ́lì náà wí pé, ‘Ṣé irú àwọn bẹ́ẹ̀ lè wọ ọ̀run?’ Áńgẹ́lì mìíràn dáhùn pé, ‘Rárá, láéláé, láéláé, láéláé. Àwọn tí kò ní ìfẹ́ sí iṣẹ́ Ọlọ́run lórí ilẹ̀ ayé, kò lè kọ orin ìfẹ́ ìràpadà lókè láéláé.’”
“I saw that the quick work that God was doing on earth would soon be cut short in righteousness, and that the swift messengers must speed on their way to search out the scattered flock. An angel said, ‘Are all messengers? No, no, God’s messengers have a message.’
“Mo rí i pé iṣẹ́ kánkán tí Ọlọ́run ń ṣe lórí ilẹ̀ ayé yóò laipẹ́ ni a gé kúrú nínú òdodo, àti pé àwọn ìránṣẹ́ aláfẹ́sẹ̀gbára gbọ́dọ̀ máa yára lójú ọ̀nà wọn láti wá agbo ẹran tí ó tú ká. Áńgẹ́lì kan wí pé, ‘Ṣé gbogbo wọn ni ìránṣẹ́? Rárá, rárá, àwọn ìránṣẹ́ Ọlọ́run ní ìhìn-iṣẹ́ kan.’”
“I saw that the cause of God had been hindered, and dishonored by some travelling who had no message from God. Such will have to give an account to God for every dollar they have used in travelling where it was not their duty to go; for that money might have helped on the cause of God, and for the lack of it, souls have starved and died for the want of spiritual food, that might have been given them by God’s called and chosen messengers if they had had the means.
“Mo rí i pé ọ̀ràn Ọlọ́run ti ní ìdènà, a sì ti bu ọlá rẹ̀ jẹ́ nípasẹ̀ díẹ̀ lára àwọn tí ń rìn kiri tí kò ní ìránṣẹ́ kankan láti ọ̀dọ̀ Ọlọ́run. Irú àwọn bẹ́ẹ̀ yóò ní láti jíhìn fún Ọlọ́run nípa gbogbo dọ́là tí wọ́n ti lò nínú ìrìnàjò sí ibi tí kì í ṣe ojúṣe wọn láti lọ; nítorí owó náà lè ti ran iṣẹ́ Ọlọ́run lọ́wọ́, àti nítorí àìní rẹ̀, àwọn ọkàn ti pa ebi, wọ́n sì kú nítorí àìní oúnjẹ ẹ̀mí, èyí tí Ọlọ́run ì bá ti fi fún wọn nípasẹ̀ àwọn ojiṣẹ́ rẹ̀ tí a pè tí a sì yàn, bí wọ́n bá ti ní ohun ìní náà.
“The mighty shaking has commenced, and will go on, and all will be shaken out who are not willing to take a hold and unyielding stand for the truth, and sacrifice for God and his cause. The angel said, ‘Think ye that any will be compelled to sacrifice. No. no. It must be a free-will offering. It will take all to buy the field.’—I cried to God to spare his people, some of whom were fainting and dying.
“Ìwárìrì alágbára náà ti bẹ̀rẹ̀, yóò sì máa bá a lọ, a ó sì mì gbogbo àwọn tí kò fẹ́ di òtítọ́ mú ṣinṣin kí wọ́n sì dúró láìyẹ̀ fún òtítọ́, kí wọ́n sì rúbọ fún Ọlọ́run àti fún iṣẹ́ rẹ̀. Áńgẹ́lì náà sọ pé, ‘Ẹ rò pé a ó fi tipátipá mú ẹnikẹ́ni rúbọ bí? Rárá, rárá. Ó gbọ́dọ̀ jẹ́ ọrẹ àtinúwá. Yóò gba ohun gbogbo láti rà pápá náà.’—Mo ké pe Ọlọ́run kí ó dá àwọn ènìyàn rẹ̀ sí, díẹ̀ lára wọn sì ń rẹ̀wẹ̀sì, wọ́n sì ń kú.”
“I saw that those who have strength to labor with their hands, and help sustain the cause, were as accountable for that strength, as others were for their property.
“Mo rí i pé àwọn tí wọ́n ní agbára láti fi ọwọ́ wọn ṣiṣẹ́, kí wọ́n sì ràn án lọ́wọ́ láti gbé iṣẹ́ náà ró, ni a ka sí ẹni tí yóò jíhìn fún agbára náà, gẹ́gẹ́ bí a ti ka àwọn mìíràn sí ẹni tí yóò jíhìn fún ohun-ìní wọn.
“Then I saw that the judgments of Almighty God were speedily coming. I begged of the angel to speak in his language to the people. Said he, ‘All the thunders and lightnings of Mount Sinai would not move those who will not be moved by the plain truths of the word of God; neither would an angel’s message awake them.’” Review and Herald, April 1, 1850.
“Nígbà náà ni mo rí i pé àwọn ìdájọ́ Ọlọ́run Olódùmarè ń bọ̀ kíákíá. Mo bẹ̀ áńgẹ́lì náà pé kí ó bá àwọn ènìyàn sọ̀rọ̀ ní èdè rẹ̀. Ó ní, ‘Gbogbo ààrá àti mànàmáná Òkè Sínáì kì yóò lè mú àwọn tí kò ní jẹ́ kí a mú wọn yí padà nípasẹ̀ àwọn òtítọ́ tí ó hàn gbangba nínú ọ̀rọ̀ Ọlọ́run; bẹ́ẹ̀ ni ìránṣẹ́ áńgẹ́lì kan kì yóò jí wọn lójú.’” Review and Herald, April 1, 1850.