“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

“Pẹ̀lú ìfẹ́-ọkàn àtọkànwá ni mo fi ń retí àsìkò náà, nígbà tí àwọn ìṣẹ̀lẹ̀ ọjọ́ Pẹ́ńtíkọ́sì yóò tún ṣẹlẹ̀ pẹ̀lú agbára tí ó tóbi jù ti ìgbà náà lọ. Jòhánù wí pé, ‘Mo sì rí angẹli mìíràn sọ̀kalẹ̀ láti ọ̀run wá, ẹni tí ó ní agbára ńlá; a sì fi ògo rẹ̀ tan ilẹ̀ ayé mọ́lẹ̀.’ Nígbà náà, gẹ́gẹ́ bí ó ti rí ní àsìkò Pẹ́ńtíkọ́sì, àwọn ènìyàn yóò gbọ́ òtítọ́ tí a sọ fún wọn, olúkúlùkù ènìyàn ní èdè tirẹ̀.”

“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

“Ọlọ́run lè mí ìyè tuntun sínú gbogbo ọkàn tí ó fi tọkàntọkàn fẹ́ láti sìn ín, ó sì lè fi ẹyín iná alààyè láti orí pẹpẹ kan ètè wọn, kí ó sì mú wọn di onítọ́nisọ̀rọ̀ nínú ìyìn Rẹ̀. Ẹgbẹẹgbẹ̀rún ohùn ni a ó fi agbára kún láti kéde àwọn òtítọ́ àgbàyanu inú Ọ̀rọ̀ Ọlọ́run. Ahọ́n akúnlẹ̀kùnlẹ̀ ni a ó tú sílẹ̀, a ó sì fún àwọn onítìjú ní agbára láti jẹ́rìí òtítọ́ náà pẹ̀lú ìgboyà. Kí Olúwa ràn àwọn ènìyàn Rẹ̀ lọ́wọ́ láti wẹ tẹ́ńpìlì ọkàn mọ́ kúrò nínú gbogbo ẹ̀gbin, kí wọn sì pa ìbáṣepọ̀ tímọ́tímọ́ bẹ́ẹ̀ mọ́ pẹ̀lú Rẹ̀, kí wọn lè jẹ alábápín nínú òjò ìkẹyìn nígbà tí a bá ta á jáde.” Review and Herald, July 20, 1886.

Pentecost, when considered as a feast of the Lord cannot be separated from Passover, the feast of unleavened bread, the first fruit offering and the feast of weeks. Pentecost is a period of time, though it is also a point in time. This is why it is called “the Pentecostal season.” The season began with Christ’s death, burial and resurrection. After His ascension Christ began forty days of personal instruction that was followed by ten days in the upper room where unity was accomplished. 9/11 began a period that ends at the Sunday law in the United States. That Sunday law is represented by the day of Pentecost as a point in time; a point in time that has been preceded by a period of time which began at 9/11. From 9/11 unto the Sunday law the “Pentecostal season” is repeated.

Pentikọsti, nígbà tí a bá kà á sí àjọ̀dún Olúwa, a kò lè yà á kúrò lọ́dọ̀ Ìrékọjá, àjọ̀dún àkàrà aláìwú, ẹbọ àkọ́so, àti àjọ̀dún ọ̀sẹ̀. Pentikọsti jẹ́ àkókò kan, bí ó tilẹ̀ jẹ́ pé ó tún jẹ́ ojú-ìgbà kan náà. Ìdí nìyẹn tí a fi ń pè é ní “àkókò Pentikọsti.” Àkókò náà bẹ̀rẹ̀ pẹ̀lú ikú, ìsìnkú àti àjíǹde Kristi. Lẹ́yìn ìgòkè rẹ̀, Kristi bẹ̀rẹ̀ ọjọ́ mẹ́rìnlélógójì ti ìtọ́ni ara ẹni, èyí tí ọjọ́ mẹ́wàá tẹ̀ lé e nínú yàrá òkè níbi tí a ti mú ìṣọ̀kan ṣẹ. 9/11 bẹ̀rẹ̀ àkókò kan tí ó parí ní òfin Ọjọ́-ìsinmi ní Orílẹ̀-Èdè Amẹ́ríkà. Òfin Ọjọ́-ìsinmi náà ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ọjọ́ Pentikọsti gẹ́gẹ́ bí ojú-ìgbà kan; ojú-ìgbà kan tí àkókò kan ti ṣáájú rẹ̀, àkókò tí ó bẹ̀rẹ̀ ní 9/11. Láti 9/11 títí dé òfin Ọjọ́-ìsinmi, “àkókò Pentikọsti” ni a tún ṣe.

Peter explained that the miraculous phenomenon of “tongues of fire,” was not drunken folly, but a fulfillment of the book of Joel because a controversy was brought against the message. “Tongues” represent the presentation of a message, and the fire represents the Holy Spirit. The message of Pentecost represents a combination of divinity (God is a consuming fire) with the humanity of the tongue. Just as Peter represents the one hundred and forty-four thousand during the time of the latter rain, so too the quibbling Jews represent a former covenant people who are being passed by at the very point in time when the latter rain is falling.

Peteru ṣàlàyé pé ìṣẹ̀lẹ̀ àgbàyanu ti “ahọ́n iná,” kì í ṣe ìwèrè ìmúra ọtí, bí kò ṣe ìmúṣẹ ìwé Joẹli nítorí pé a mú àríyànjiyàn wá sí ilodi sí ìhìn náà. “Àwọn ahọ́n” ń ṣojú ìfihàn ìhìn kan, iná sì ń ṣojú Ẹ̀mí Mímọ́. Ìhìn Pẹ́ńtíkọ́sì ń ṣojú àpapọ̀ ìwà-àtọ̀runwá (Ọlọ́run jẹ iná tí ń runni jẹ) pẹ̀lú ẹ̀dá ènìyàn ti ahọ́n. Gẹ́gẹ́ bí Peteru ti ń ṣojú ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì ní àkókò òjò àkẹ́yìn, bẹ́ẹ̀ pẹ̀lú àwọn Júù aláròyé ń ṣojú àwọn ènìyàn májẹ̀mú àtijọ́ tí a ń kọjá lọ lẹ́gbẹ̀ẹ́ ní pàtó gan-an ní àkókò tí òjò àkẹ́yìn ń rọ.

And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking said, These men are full of new wine. But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. Acts 2:4–15.

Gbogbo wọn sì kún fún Ẹ̀mí Mímọ́, wọ́n sì bẹ̀rẹ̀ sí í fi ahọ́n mìíràn sọ̀rọ̀, gẹ́gẹ́ bí Ẹ̀mí ti fún wọn ní ọ̀rọ̀ láti sọ. Àwọn Júù sì ń gbé ní Jerusalẹmu, àwọn ènìyàn olùfọkànsìn, láti inú gbogbo orílẹ̀-èdè tí ó wà lábẹ́ ọ̀run. Nígbà tí ìròyìn èyí tàn ká, ọ̀pọ̀ ènìyàn péjọ, ìdàrúdàpọ̀ sì bá wọn, nítorí pé olúkúlùkù gbọ́ wọn ń sọ̀rọ̀ ní èdè tirẹ̀. Gbogbo wọn sì yà á sílẹ̀, wọ́n sì kún fún ìyanu, wọ́n ń sọ fún ara wọn pé, Kíyèsi i, ṣé kì í ṣe ará Galili ni gbogbo àwọn wọ̀nyí tí ń sọ̀rọ̀? Ǹjẹ́ báwo ni awa fi ń gbọ́, olúkúlùkù wa, ní èdè tiwa tí a bí wa sí? Àwọn Pátíà, àti àwọn Mídì, àti àwọn Élámù, àti àwọn olùgbé Mesopotámíà, àti ti Judéà, àti Kápadókíà, ni Pọ́ńtù, àti Ásíà, Frígíà, àti Pámfílíà, ni Ejibiti, àti ní apá ilẹ̀ Líbíà tó súnmọ́ Kurénè, àti àwọn àlejò láti Romu, àwọn Júù àti àwọn aláwọlé-sìn, àwọn ará Krétè àti àwọn Arabíà, àwa ń gbọ́ wọn tí wọ́n ń sọ ní èdè wa nípa iṣẹ́ àgbàyanu Ọlọ́run. Gbogbo wọn sì yà á sílẹ̀, wọ́n sì wà ní iyèméjì, wọ́n ń sọ fún ara wọn pé, Kí ni èyí túmọ̀ sí? Ṣùgbọ́n àwọn mìíràn, ní fífi wọ́n ṣẹ̀sín, wí pé, Ọtí tuntun ni ó kún inú àwọn ọkùnrin wọ̀nyí. Ṣùgbọ́n Peteru, tí ó dúró pọ̀ pẹ̀lú àwọn mọ́kànlá, gbé ohùn rẹ̀ sókè, ó sì sọ fún wọn pé, Ẹ̀yin ọkùnrin Judéà, àti gbogbo ẹ̀yin tí ń gbé Jerusalẹmu, ẹ jẹ́ kí a mọ èyí dájúdájú fún yín, kí ẹ sì fetí sí ọ̀rọ̀ mi: Nítorí àwọn wọ̀nyí kò mutí, gẹ́gẹ́ bí ẹ̀yin ti rò, níwọ̀n bí ó ti jẹ́ pé wákàtí kẹta ọjọ́ ni nìkan. Ìṣe 2:4–15.

Peter is explaining Pentecost as a fulfillment of the book of Joel. He is doing so prophetically when the entire world is represented, for the passage states the audience came “out of every nation under heaven.” At 9/11 the earth was lightened with Christ’s glory and then again at the Sunday law the one hundred and forty-four thousand will perfectly reflect the glory of Christ as they are lifted up as an ensign before the entire world. The Pentecostal period began at 9/11 and it ends at the Sunday law.

Peteri ń ṣàlàyé Pẹ́ńtẹ́kọ́sì gẹ́gẹ́ bí ìmúṣẹ ìwé Joẹli. Ó ń ṣe bẹ́ẹ̀ ní ọ̀nà àsọtẹ́lẹ̀ nígbà tí a ṣojú fún gbogbo ayé, nítorí ẹsẹ̀ náà sọ pé àwọn olùgbọ́ wá “láti inú gbogbo orílẹ̀-èdè lábẹ́ ọ̀run.” Ní 9/11 a fi ògo Kristi múlẹ̀ fún ayé, lẹ́yìn náà sì tún rí bẹ́ẹ̀ ní àkókò òfin Ọjọ́-Àìkú nígbà tí ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì yóò fi ògo Kristi hàn ní pípé bí a ṣe gbé wọn sókè gẹ́gẹ́ bí àsíá níwájú gbogbo ayé. Àkókò Pẹ́ńtẹ́kọ́sì bẹ̀rẹ̀ ní 9/11, ó sì parí ní òfin Ọjọ́-Àìkú.

“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost.

“Kò sí ẹnìkan nínú wa tí yóò gba èdìdì Ọlọ́run láéláé nígbà tí ìwà wa bá ṣì ní àbàwọ́n kan tàbí àlàfo kan lórí rẹ̀. A fi í sílẹ̀ lọ́wọ́ wa láti tún àwọn àìpé inú ìwà wa ṣe, láti wẹ tẹ́ńpìlì ọkàn kúrò nínú gbogbo ìdọ̀tí. Nígbà náà ni òjò àkẹ́yìn yóò rọ̀ sórí wa gẹ́gẹ́ bí òjò àkọ́kọ́ ti rọ̀ sórí àwọn ọmọ-ẹ̀yìn ní Ọjọ́ Pẹ́ńtíkọ́sì.”

“We are too easily satisfied with our attainments. We feel rich and increased with goods and know not that we are ‘wretched, and miserable, and poor, and blind, and naked.’ Now is the time to heed the admonition of the True Witness: ‘I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.’ …

“A máa ń tètè ní ìtẹ́lọ́rùn pẹ̀lú àwọn àṣeyọrí wa. A máa ń rò pé a jẹ́ ọlọ́rọ̀, pé a sì ti pọ̀ sí i ní ọrọ̀, ṣùgbọ́n a kò mọ̀ pé àwa ni ‘aláìnírètí, àti aláìláàánú, àti tálákà, àti afọ́jú, àti ìhòhò.’ Ìsinsin yìí ni àkókò láti fetí sí ìkìlọ̀ Ẹlẹ́rìí Òtítọ́ náà pé: ‘Mo gba ọ́ ní ìmọ̀ràn kí o rà wúrà lọ́wọ́ Mi, tí a ti dán wò nínú iná, kí o lè di ọlọ́rọ̀; àti aṣọ funfun, kí a lè fi wọ̀ ọ́, kí ojú kìtìkìtì ìhòhò rẹ má bàa hàn; kí o sì fi oogun ojú yà ojú rẹ, kí o lè ríran.’ …”

“It is now that we must keep ourselves and our children unspotted from the world. It is now that we must wash our robes of character and make them white in the blood of the Lamb. It is now that we must overcome pride, passion, and spiritual slothfulness. It is now that we must awake and make determined effort for symmetry of character. ‘Today if ye will hear His voice, harden not your hearts.’ We are in a most trying position, waiting, watching for our Lord’s appearing. The world is in darkness. ‘But ye, brethren,’ says Paul, ‘are not in darkness, that that day should overtake you as a thief.’ It is ever God’s purpose to bring light out of darkness, joy out of sorrow, and rest out of weariness for the waiting, longing soul.

“Nísinsin yìí ni a gbọ́dọ̀ pa ara wa àti àwọn ọmọ wa mọ́ láìní àbààwọ́n láti ọ̀dọ̀ ayé. Nísinsin yìí ni a gbọ́dọ̀ fọ aṣọ ìwà wa kí a sì sọ wọ́n di funfun nínú ẹ̀jẹ̀ Ọdọ́-Àgùntàn náà. Nísinsin yìí ni a gbọ́dọ̀ borí ìgbéraga, ìfẹ́kúfẹ̀ẹ́, àti ọ̀lẹ àìní ìtara nípa ti ẹ̀mí. Nísinsin yìí ni a gbọ́dọ̀ jí, kí a sì ṣe ìsapá pípé pẹ̀lú ìpinnu dídúróṣinṣin fún ìdọ́gba nínú ìwà. ‘Lónìí bí ẹ bá fẹ́ gbọ́ ohùn Rẹ̀, ẹ má ṣe mú ọkàn yín le.’ A wà ní ipò ìdánwò tí ó le gidigidi, a ń dúró, a sì ń ṣọ́na de ìfarahàn Olúwa wa. Ayé wà nínú òkùnkùn. ‘Ṣùgbọ́n ẹ̀yin, ará,’ ni Pọ́ọ̀lù wí, ‘ẹ kò sí nínú òkùnkùn, kí ọjọ́ náà lè bá yín bí olè.’ Ète Ọlọ́run ní gbogbo ìgbà ni láti mú ìmọ́lẹ̀ jáde nínú òkùnkùn, ayọ̀ jáde nínú ìbànújẹ́, àti ìsinmi jáde nínú àárẹ̀ fún ọkàn tí ń dúró, tí ó sì ń fẹ́ràn gidigidi.”

“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.

“Kí ni ẹ̀yin ará ń ṣe nínú iṣẹ́ ńlá ìmúrasílẹ̀? Àwọn tí wọ́n ń para pọ̀ mọ́ ayé ń gba àwòṣe ayé, wọ́n sì ń múra sílẹ̀ fún àmì ẹranko náà. Àwọn tí kò ní ìgbẹ́kẹ̀lé nínú ara wọn, tí wọ́n ń rẹ ara wọn sílẹ̀ níwájú Ọlọ́run, tí wọ́n sì ń wẹ ọkàn wọn mọ́ nípa ìgbọràn sí òtítọ́—àwọn wọ̀nyí ni wọ́n ń gba àwòṣe ọ̀run, wọ́n sì ń múra sílẹ̀ fún èdìdì Ọlọ́run ní iwájú orí wọn. Nígbà tí àṣẹ náà bá jáde, tí a sì ti fi àmì náà lù ú, ìwà wọn yóò dúró ní mímọ́ àti láìléébù títí láé.

“Now is the time to prepare. The seal of God will never be placed upon the forehead of an impure man or woman. It will never be placed upon the forehead of the ambitious, world-loving man or woman. It will never be placed upon the forehead of men or women of false tongues or deceitful hearts. All who receive the seal must be without spot before God—candidates for heaven. Go forward, my brethren and sisters. I can only write briefly upon these points at this time, merely calling your attention to the necessity of preparation. Search the Scriptures for yourselves, that you may understand the fearful solemnity of the present hour.” Testimonies, volume 5, 214, 216.

“Nísinsìnyí ni àkókò láti múrasílẹ̀. Èdìdì Ọlọ́run kì yóò jẹ́ fífi lé iwájú ọkùnrin tàbí obìnrin aláìmọ́. Kì yóò jẹ́ fífi lé iwájú ọkùnrin tàbí obìnrin onítara-ara ẹni tí ó fẹ́ràn ayé. Kì yóò jẹ́ fífi lé iwájú àwọn ọkùnrin tàbí obìnrin ahọ́n èké tàbí ọkàn onítànjẹ. Gbogbo àwọn tí yóò gba èdìdì náà gbọ́dọ̀ jẹ́ aláìlébù níwájú Ọlọ́run—àwọn tí a yẹ fún ọ̀run. Tẹ̀síwájú, ẹ̀yin arákùnrin àti arábìnrin mi. Ní àkókò yìí, mo lè kọ díẹ̀ péré lórí àwọn kókó wọ̀nyí, nípa fífi ìfẹ́sẹ̀mulẹ̀ yín sí àìní ìmúrasílẹ̀ nìkan. Ẹ yẹ Ìwé Mímọ́ wò fúnra yín, kí ẹ lè lóye ìbẹ̀rù àti ìwọ̀n-ńlá wákàtí ìsinsìnyí.” Testimonies, volume 5, 214, 216.

Here Sister White identifies Pentecost as a point in time, aligning with the Sunday law in the United States, “when the decree goes forth.” Yet, though she marks the Sunday law and Pentecost as a point in time, her message calling for preparation identifies a period that precedes the Sunday law as typified by the Pentecostal season. The Sunday law is the seventh-day Sabbath test, and the period from 9/11 unto the Sunday law can be identified as the symbolic “day of the Lord’s preparation.” Preparation precedes the test.

Níhìn-ín, Sister White sọ̀rọ̀ nípa Pẹ́ńtẹ́kọ́sì gẹ́gẹ́ bí àkókò kan pàtó, ní fífi í bá òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà mu, “nígbà tí àṣẹ náà bá jáde.” Síbẹ̀síbẹ̀, bí ó tilẹ̀ jẹ́ pé ó fi òfin Ọjọ́ Àìkú àti Pẹ́ńtẹ́kọ́sì hàn gẹ́gẹ́ bí àkókò kan pàtó, ìránṣẹ́ rẹ̀ tí ń pè fún ìmúrasílẹ̀ ń tọ́ka sí àkókò kan tí ó ṣáájú òfin Ọjọ́ Àìkú, gẹ́gẹ́ bí a ti fi àkókò Pẹ́ńtẹ́kọ́sì ṣàpẹẹrẹ rẹ̀. Òfin Ọjọ́ Àìkú ni ìdánwò Sábáàtì ọjọ́ keje, àti àkókò láti 9/11 títí dé òfin Ọjọ́ Àìkú ni a lè dá mọ̀ gẹ́gẹ́ bí “ọjọ́” àpẹẹrẹ ti ìmúrasílẹ̀ Oluwa. Ìmúrasílẹ̀ máa ń ṣáájú ìdánwò.

The “latter rain will fall upon” the one hundred and forty-four thousand just “as the early rain fell upon the disciples on the Day of Pentecost.” The period represented as the Pentecostal season began with a sprinkling when Christ returned from His ascension.

“Òjò àkẹ́yìn yóò rọ̀ sórí” ẹgbẹ̀rún mẹ́rìnlélógójì [144,000] náà gẹ́gẹ́ bí “òjò àkọ́kọ́ ti rọ̀ sórí àwọn ọmọ-ẹ̀yìn ní Ọjọ́ Pẹ́ńtíkọ́sì.” Àkókò tí a ṣàpẹẹrẹ gẹ́gẹ́ bí àkókò Pẹ́ńtíkọ́sì bẹ̀rẹ̀ pẹ̀lú ìtúká díẹ̀ nígbà tí Kristi padà wá láti inú ìgòkè rẹ̀.

And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.

Nígbà tí ó sì ti sọ èyí, ó mí sí wọn, ó sì wí fún wọn pé, Ẹ gba Ẹ̀mí Mímọ́. Johanu 20:22.

His breath conveys the Holy Spirit and breath is what produces the sound of words. Jesus is the Word and His breath conveys the Holy Spirit through the impartation of His word. The breath is what brought the body of Adam to life, and the breath is what brings Ezekiel’s army of resurrected dead dry bones to life.

Ẹ̀mí rẹ̀ ń gbé Ẹ̀mí Mímọ́ jáde, ìmí sì ni ohun tí ń mú ìró àwọn ọ̀rọ̀ jáde. Jésù ni Ọ̀rọ̀ náà, ìmí rẹ̀ sì ń gbé Ẹ̀mí Mímọ́ jáde nípasẹ̀ ìpínni Ọ̀rọ̀ rẹ̀. Ìmí ni ó mú ara Ádámù wá sí ìyè, ìmí náà sì ni ó mú ogun Ẹsẹkiẹli ti àwọn egungun gbígbẹ tí ó ti jíǹde kúrò nínú ikú wá sí ìyè.

“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

“Iṣe Kristi ní fífọ èémí lé àwọn ọmọ-ẹ̀yìn rẹ̀ lórí, àti ní pípín àlàáfíà rẹ̀ fún wọn, dàbí díẹ̀ nínú àwọn ìsàlẹ̀ omi ṣáájú òjò rírò púpọ̀ tí a ó fi fún ní ọjọ́ Pẹ́ńtẹ́kọ́sì.” Ẹ̀mí Àsọtẹ́lẹ̀, ìwọ̀n 3, 243.

At the beginning of the Pentecostal season Christ’s “breath” imparted the Holy Spirit to the disciples, but some doubted.

Ní ìbẹ̀rẹ̀ àkókò Pẹ́ńtíkọ́stì, “èémí” Kristi fi Ẹ̀mí Mímọ́ fún àwọn ọmọ-ẹ̀yìn náà, ṣùgbọ́n àwọn kan ṣiyèméjì.

But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. John 2:24, 25.

Ṣùgbọ́n Tọ́mọ́ṣì, ọ̀kan nínú àwọn méjìlá, ẹni tí a ń pè ní Dídímù, kò wà pẹ̀lú wọn nígbà tí Jésù wá. Nítorí náà àwọn ọmọ-ẹ̀yìn yòókù wí fún un pé, A ti rí Olúwa. Ṣùgbọ́n ó wí fún wọn pé, Bí kò ṣe pé èmi yóò rí àpá ọwọ́ èékánná náà ní ọwọ́ rẹ̀, kí n sì fi ìka mi sínú àpá ọwọ́ èékánná náà, kí n sì fi ọwọ́ mi sínú ẹ̀gbẹ́ rẹ̀, èmi kì yóò gbàgbọ́. John 2:24, 25.

The Pentecostal period began a period of “testing,” starting with the breath of Christ and Thomas’ controversy of doubt. Thomas’ controversy at the beginning typifies the controversy of the Jews at the ending of the Pentecostal season. Christ imparted His word and the Holy Spirit to the disciples at the beginning, and the disciples imparted the word and the Holy Spirit to the world at the end of the Pentecostal season.

Àkókò Pẹ́ńtẹ́kọ́sítì bẹ̀rẹ̀ àkókò “ìdánwò,” tí ó bẹ̀rẹ̀ pẹ̀lú èémí Kristi àti àríyànjiyàn iyèméjì Tọ́másì. Àríyànjiyàn Tọ́másì ní ìbẹ̀rẹ̀ jẹ́ àpẹẹrẹ àríyànjiyàn àwọn Júù ní òpin àkókò Pẹ́ńtẹ́kọ́sítì. Kristi fi ọ̀rọ̀ Rẹ̀ àti Ẹ̀mí Mímọ́ fún àwọn ọmọ-ẹ̀yìn ní ìbẹ̀rẹ̀, àwọn ọmọ-ẹ̀yìn sì fi ọ̀rọ̀ náà àti Ẹ̀mí Mímọ́ fún ayé ní òpin àkókò Pẹ́ńtẹ́kọ́sítì.

The work that Christ accomplished when He breathed upon the disciples was a second witness to the same work He had just accomplished with the disciples on the road to Emmaus.

Iṣẹ́ tí Kristi ṣe nígbà tí Ó mí sára àwọn ọmọ-ẹ̀yìn náà jẹ́ ẹ̀rí kejì sí iṣẹ́ kan náà tí Ó ṣẹ̀ṣẹ̀ ṣe pẹ̀lú àwọn ọmọ-ẹ̀yìn lójú ọ̀nà sí Emmaus.

And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. …

Ó sì ṣẹ, bí wọ́n ti ń bá ara wọn sọ̀rọ̀, tí wọ́n sì ń jíròrò, Jésù tìkára rẹ̀ súnmọ́ wọn, ó sì bá wọn lọ. Ṣùgbọ́n a di ojú wọn mú kí wọ́n má bàa mọ̀ ọ́n. …

Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? Luke 24:15, 16, 25–32.

Nígbà náà ni ó wí fún wọn pé, Ẹ̀yin aláìgbọ́n, àti ẹni tí ọkàn rẹ̀ lọ́ra láti gba gbogbo ohun tí àwọn wòlíì ti sọ gbọ́: Ṣé Kristi kò ha gbọdọ̀ jìyà nǹkan wọ̀nyí, kí ó sì wọ inú ògo rẹ̀? Ó sì bẹ̀rẹ̀ láti ọ̀dọ̀ Mose àti gbogbo àwọn wòlíì, ó túmọ̀ sí wọn nínú gbogbo Ìwé Mímọ́ àwọn ohun tí ó jẹ́ tirẹ̀. Wọ́n sì súnmọ́ abúlé tí wọ́n ń lọ: ó sì ṣe bí ẹni pé òun yóò lọ jù bẹ́ẹ̀ lọ. Ṣùgbọ́n wọ́n fi agbára rọ̀ ọ́ pé, Bá wa gbé: nítorí ìrọ̀lẹ́ ti súnmọ́ tán, ọjọ́ sì ti lọ jìnà. Ó sì wọlé lọ láti bá wọn gbé. Ó sì ṣẹlẹ̀ pé, bí ó ti jókòó sí oúnjẹ pẹ̀lú wọn, ó mú àkàrà, ó súre sí i, ó bù ú, ó sì fi fún wọn. Ojú wọn sì là, wọ́n sì mọ̀ ọ́; ó sì pòórá kúrò ní ojú wọn. Wọ́n sì wí fún ara wọn pé, Ṣé ọkàn wa kò jó nínú wa, nígbà tí ó ń bá wa sọ̀rọ̀ lójú ọ̀nà, àti nígbà tí ó ń ṣí Ìwé Mímọ́ sí wa? Luku 24:15, 16, 25–32.

Just as Jesus “sat with meat” in Emmaus, He thereafter ate with the disciples. In both instances eating is represented. Together they identify that the beginning of the Pentecostal period is marked by the breath of the Holy Spirit and also by eating. The opening events produces a controversy between a class who believes and a class who doubts. The eating, the impartation of the Holy Spirit and the opening of the Scriptures include that Christ began His instruction with “Moses and all the prophets.” Christ’s teaching was conveyed by taking the prophetic line of Moses and aligning it with the lines of all the prophets, here a little and there a little.

Gẹ́gẹ́ bí Jésù ti “jókòó láti jẹun” ní Emmáúsì, lẹ́yìn náà Ó sì tún jẹun pẹ̀lú àwọn ọmọ-ẹ̀yìn. Nínú àwọn ìṣẹ̀lẹ̀ méjèèjì, a fi ìjẹun hàn gẹ́gẹ́ bí àpẹẹrẹ. Papọ̀, wọ́n fi hàn pé ìbẹ̀rẹ̀ àkókò Pẹ́ńtíkọ́sítì ni a sàmì sí pẹ̀lú èémí Ẹ̀mí Mímọ́, bẹ́ẹ̀ sì ni pẹ̀lú ìjẹun. Àwọn ìṣẹ̀lẹ̀ ìbẹ̀rẹ̀ náà mú àríyànjiyàn jáde láàárín ẹgbẹ́ kan tí ó gbàgbọ́ àti ẹgbẹ́ kan tí ó ń ṣiyèméjì. Ìjẹun náà, ìpínpín Ẹ̀mí Mímọ́, àti ìṣípayá Ìwé Mímọ́, ní inú wọn ni pé Kristi bẹ̀rẹ̀ ẹ̀kọ́ Rẹ̀ pẹ̀lú “Mósè àti gbogbo àwọn wòlíì.” A gbé ẹ̀kọ́ Kristi kalẹ̀ nípa gbígba ìlà àsọtẹ́lẹ̀ ti Mósè àti mímú un bá àwọn ìlà gbogbo àwọn wòlíì mu, níbí díẹ̀, níbẹ̀ díẹ̀.

On 9/11 the breath of the four winds of Ezekiel blew upon the dead dry bones of chapter thirty-seven. At that time, as typified by the angel who descended on August 11, 1840 and empowered the first angel’s message, the angel of Revelation eighteen descended with a message that must be eaten, as did the disciples eat at the beginning of the Pentecostal period. The unwillingness of Thomas to believe identifies that when the message is introduced a shaking is marked.

Ní ọjọ́ 9/11, ẹ̀mí afẹ́fẹ́ mẹ́rin ti Ìsíkíẹ́lì fẹ́ sórí àwọn egungun gbígbẹ tí ó kú ti orí kẹtàdínlógójì. Ní àkókò náà, gẹ́gẹ́ bí a ti ṣàpèjúwe rẹ̀ nínú áńgẹ́lì tí ó sọ̀kalẹ̀ wá ní August 11, 1840 tí ó sì fún ìránṣẹ́ áńgẹ́lì kìn-ín-ní ní agbára, áńgẹ́lì Ìfihàn mẹ́jọlá sọ̀kalẹ̀ pẹ̀lú ìhìn-iṣẹ́ kan tí a gbọ́dọ̀ jẹ, gẹ́gẹ́ bí àwọn ọmọ-ẹ̀yìn náà ti jẹ ní ìbẹ̀rẹ̀ àkókò Pẹ́ńtíkọ́sítì. Àìfẹ́ Thomas láti gbàgbọ́ fi hàn pé nígbà tí a bá mú ìhìn-iṣẹ́ náà wá, a ti samisi ìmìtìtì kan.

Speaking of the fall of the Twin Towers on 9/11 we are told that the Lord arose to “shake terribly the nations.” It is important to remember that a “shaking” among God’s people is accomplished by those who are fighting against a message of truth. There are “shakings” that are external, but internal shakings within the church occur in the environment of a message being presented.

Ní sisọ nípa ìṣubú Ilé-ìṣọ Méjì náà ní ọjọ́ 9/11, a sọ fún wa pé Olúwa dìde láti “gbọn àwọn orílẹ̀-èdè gidigidi.” Ó ṣe pàtàkì láti rántí pé “gbọn-gbọn” kan láàárín àwọn ènìyàn Ọlọ́run ni a máa ń mú ṣẹ nípasẹ̀ àwọn tí ń jagun sí ìhìn-iṣẹ́ òtítọ́ kan. “Àwọn gbọn-gbọn” wà tí ó jẹ́ ti òde, ṣùgbọ́n àwọn gbọn-gbọn inú nínú ìjọ máa ń ṣẹlẹ̀ nínú àyíká tí a ti ń gbé ìhìn-iṣẹ́ kan kalẹ̀.

“I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.

“Mo béèrè ìtumọ̀ ìwárìrì tí mo ti rí, a sì fi hàn mí pé yóò jẹ́ nípa ẹ̀rí tààrà tí ìmòràn Ẹlẹ́rìí Òtítọ́ sí àwọn ará Laodicea pè jáde. Èyí yóò ní ipa lórí ọkàn ẹni tí yóò gbà á, yóò sì mú un gbé òṣùwọ̀n náà ga, kí ó sì tú òtítọ́ tààrà jáde. Àwọn kan kì yóò fara da ẹ̀rí tààrà yìí. Wọ́n yóò dìde sí i, èyí sì ni yóò fa ìwárìrì láàárín àwọn ènìyàn Ọlọ́run.

“I saw that the testimony of the True Witness has not been half heeded. The solemn testimony upon which the destiny of the church hangs has been lightly esteemed, if not entirely disregarded. This testimony must work deep repentance; all who truly receive it will obey it and be purified.” Early Writings, 271.

“Mo rí i pé a kò tíì fetí sí ẹ̀rí Ẹlẹ́rìí Òtítọ́ náà dé ìdajì. Ẹ̀rí pàtàkì, ọlọ́lá náà tí ayanmọ́ ìjọ fi wà lórí rẹ̀, ni a ti kà sí ohun kékeré, bí kò bá ṣe pé a ti pa á tì pátápátá. Ẹ̀rí yìí gbọ́dọ̀ mú ìrònúpìwàdà jíjinlẹ̀ wá; gbogbo àwọn tí ó bá fi òtítọ́ gbà á yóò ṣègbọràn sí i, a ó sì sọ wọ́n di mímọ́.” Early Writings, 271.

The internal “shaking” is caused by those who resist the presentation of the Laodicean message. Sister White identifies Jones and Waggoner’s message of 1888 as the Laodicean message.

“Ìmìtìtì” inú ni àwọn tí wọ́n kọ̀ láti gba ìfìhàn ìránṣẹ́ Laodikea yóò fa. Arábìnrin White dá ìránṣẹ́ Jones àti Waggoner ti ọdún 1888 mọ̀ gẹ́gẹ́ bí ìránṣẹ́ Laodikea.

“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

“Ìhìnrere tí a fi fún wa nípasẹ̀ A. T. Jones, àti E. J. Waggoner, ni ìhìnrere Ọlọ́run sí ìjọ Laodicea, ègbé sì ni fún ẹnikẹ́ni tí ó jẹ́wọ́ pé òun gbà òtítọ́ gbọ́, ṣùgbọ́n tí kò fi àwọn ìmọ́lẹ̀ tí Ọlọ́run fi fún un hàn sí àwọn ẹlòmíràn.” The 1888 Materials, 1053.

The resistance to the Laodicean message produces a shaking and Sister White aligns the message of 1888 with the descent of the angel of Revelation eighteen.

Ìfaradà sí ìhìnrere Laodicea mú ìmìtìtì wá, ìyẹn sì ni Arabinrin White so ìhìnrere ọdún 1888 pọ̀ mọ́ ìsàlẹ̀ bíbọ̀ áńgẹ́lì náà nínú Ìfihàn orí kẹ́jọlá.

“An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.

“Àìfẹ́-ọkàn láti fi àwọn èrò tí a ti gbé kalẹ̀ tẹ́lẹ̀ sílẹ̀, àti láti gba òtítọ́ yìí, ni ó wà ní ìpìlẹ̀ ìpín ńlá kan nínú ìtakò tí a fihàn ní Minneapolis sí ìránṣẹ́ Olúwa nípasẹ̀ àwọn Arákùnrin Waggoner àti Jones. Nípa mímú ìtakò náà ru, Sátánì ṣàṣeyọrí ní dídènà fún àwọn ènìyàn wa, dé ìwọ̀n púpọ̀, agbára pàtàkì ti Ẹ̀mí Mímọ́ tí Ọlọ́run ń fẹ́ gidigidi láti pín fún wọn. Ọ̀tá náà dá wọn dúró kúrò nínú rígba agbára iṣẹ́ náà tí ó lè ti jẹ́ tiwọn nínú gbígbé òtítọ́ lọ sí ayé, gẹ́gẹ́ bí àwọn àpọ́sítélì ṣe kéde rẹ̀ lẹ́yìn ọjọ́ Pẹ́ńtẹ́kọ́sítì. Imọ́lẹ̀ tí yóò tan ìmólẹ̀ ògo rẹ̀ ká gbogbo ayé ni a kọ̀, àti nípasẹ̀ ìṣe àwọn arákùnrin tiwa fúnra wa ni a ti fi í pa mọ́ kúrò lọ́dọ̀ ayé dé ìwọ̀n ńlá.” Selected Messages, ìwé 1, 235.

The doubt of Thomas at the beginning of the Pentecostal season, typifying the rebellion against the message that arrived on the day of Pentecost, typified the shaking that occurred when the leadership of Seventh-day Adventism stood up and resisted the message to the Laodicean church as presented by Jones and Waggoner in 1888. In 1888 the mighty angel of Revelation eighteen descended to lighten the earth with His glory, but due in large part to unwillingness of those leaders to set aside preconceived opinions the rebellion of Korah, Dathan and Abiram was repeated. Thomas, the Jews at Pentecost, Korah’s rebellion in the time of Moses, the rebellion of 1888 all typify 9/11 when, according to Joel—a trumpet was to be blown. That trumpet, according to Isaiah was blown to identify the sins of God’s people, thus typifying 1888 and the message to Laodicea. Jeremiah’s watchman, who blows the trumpet to return to the “old paths” aligns with Isaiah lifting up his voice as a trumpet. Jeremiah’s watchmen are Habakkuk’s watchmen who asks the question about what will be his position in the argument or debate of his history?

Ìṣiyèméjì Tómásì ní ìbẹ̀rẹ̀ àkókò Pẹ́ńtíkọ́sì, tí ó jẹ́ àpẹẹrẹ ìṣọ̀tẹ̀ sí ìránṣẹ́ tí ó dé ní ọjọ́ Pẹ́ńtíkọ́sì, jẹ́ àpẹẹrẹ ìmìtìtì tí ó ṣẹlẹ̀ nígbà tí aṣáájú Ẹgbẹ́ Adventist Ọjọ́ Keje dìde tí wọ́n sì tako ìránṣẹ́ sí ìjọ Laodicea gẹ́gẹ́ bí Jones àti Waggoner ti gbé kalẹ̀ ní ọdún 1888. Ní ọdún 1888 angẹli alágbára náà nínú Ìṣípayá mẹ́rìnlá [eighteen] sọ̀kalẹ̀ láti fi ògo Rẹ̀ tan ilẹ̀ ayé mọ́lẹ̀, ṣùgbọ́n ní ìdí pàtàkì kan nítorí àìfẹ́ àwọn aṣáájú wọ̀nyẹn láti fi àwọn èrò tí wọ́n ti ní tẹ́lẹ̀ sílẹ̀, ìṣọ̀tẹ̀ Kora, Datani àti Abiramu tún ṣẹlẹ̀. Tómásì, àwọn Júù ní Pẹ́ńtíkọ́sì, ìṣọ̀tẹ̀ Kora ní àkókò Mósè, ìṣọ̀tẹ̀ ọdún 1888, gbogbo wọn jẹ́ àpẹẹrẹ 9/11 nígbà tí, gẹ́gẹ́ bí Joẹli—ipè kan ní láti dun. Ipè náà, gẹ́gẹ́ bí Isaiah, ni a fún láti fi dá ẹ̀ṣẹ̀ àwọn ènìyàn Ọlọ́run mọ̀, nípa bẹ́ẹ̀ ó di àpẹẹrẹ 1888 àti ìránṣẹ́ sí Laodicea. Olùṣọ́ Jeremaiah, ẹni tí ń lu ipè láti padà sí “àwọn ọ̀nà àtijọ́,” bá a mu pẹ̀lú Isaiah tí ń gbé ohùn rẹ̀ sókè bí ipè. Àwọn olùṣọ́ Jeremaiah ni àwọn olùṣọ́ Habakuku tí ó bi ìbéèrè náà nípa ohun tí ipò rẹ̀ yóò jẹ́ nínú àríyànjiyàn tàbí ìjíròrò ìtàn rẹ̀?

I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

Èmi yóò dúró lórí ibi ìṣọ́ mi, èmi yóò sì gbé ara mi kalẹ̀ lórí ilé-ìṣọ́, èmi yóò sì máa ṣọ́ láti rí ohun tí yóò sọ fún mi, àti ohun tí èmi yóò dáhùn nígbà tí a bá bá mi wí. Habakkuk 2:1.

The word “reproved” means “rebuked or argued with” and it infers a question, for the next verse provides an answer.

Ọ̀rọ̀ náà “reproved” túmọ̀ sí “a bá wí tàbí a jiyàn pẹ̀lú,” ó sì tọ́ka sí ìbéèrè kan, nítorí ẹsẹ̀ tí ó tẹ̀lé e pèsè ìdáhùn.

And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

Oluwa sì dá mi lóhùn, ó sì wí pé, Kọ ìran náà sílẹ̀, kí o sì mú un hàn gbangba lórí àwọn àká, kí ẹni tí ó bá ka á lè sá. Habakkuku 2:2.

The “debate” or shaking that began in fulfillment of Millerite history was the message of William Miller and his rules of prophetic interpretations versus the theologians of Protestantism. The debate in Millerite history began with the confirmation of the Millerite message on August 11, 1840 when no “less a personage than Jesus Christ” descended with a little book that John was to take and eat. The argument of the watchmen of Habakkuk, the doubts of Thomas, the rebellion of 1888, the rebellion of Korah, the argument of drunkenness at Pentecost all witness to a debate which began at 9/11. The controversy which is debated is over the message of the latter rain, which began to sprinkle on 9/11.

“Ìjíròrò” tàbí ìmìtìtì tí ó bẹ̀rẹ̀ gẹ́gẹ́ bí ìmúṣẹ ìtàn àwọn Millerite ni iṣẹ́ ìránṣẹ́ William Miller àti àwọn òfin rẹ̀ fún ìtumọ̀ àsọtẹ́lẹ̀, ní ìfìwéra sí àwọn onímọ̀ ẹ̀sìn ti Protestantism. Ìjíròrò nínú ìtàn Millerite bẹ̀rẹ̀ pẹ̀lú ìmúdájú iṣẹ́ ìránṣẹ́ Millerite ní August 11, 1840 nígbà tí kò sí “ẹni kékeré ju Jesu Kristi lọ” tí ó sọ̀kalẹ̀ pẹ̀lú ìwé kékeré kan tí Johanu gbọ́dọ̀ mú kí ó sì jẹ ẹ́. Àríyànjiyàn àwọn olùṣọ́ Habakkuk, àwọn iyèméjì Thomas, ìṣọ̀tẹ̀ 1888, ìṣọ̀tẹ̀ Kora, àríyànjiyàn nípa mímu yó ní Pentikosti—gbogbo wọn jẹ́ ẹlẹ́rìí sí ìjíròrò kan tí ó bẹ̀rẹ̀ ní 9/11. Ìjàmbá ọ̀ràn tí a ń jiyàn lé lórí ni nípa iṣẹ́ ìránṣẹ́ òjò ìkẹyìn, èyí tí ó bẹ̀rẹ̀ sí í rọ̀ díẹ̀díẹ̀ ní 9/11.

The answer in Habakkuk that led the Millerites to produce the 1843 chart connects with the development of two classes of worshippers represented Korah and associates versus Moses, by Thomas and the other disciples; the Jews argument of drunkenness at Pentecost, the leadership of Adventism in 1888; the Protestants versus the Millerites in 1844 and the foolish and wise virgins of October 22, 1844.

Ìdáhùn tí ó wà nínú Hábákúkù tí ó mú kí àwọn Míléráìtì ṣe àtẹ náà ti 1843 ní ìsopọ̀ pẹ̀lú ìdàgbàsókè àwọn ẹ̀ka olùjọsìn méjì tí a ṣojú fún nípasẹ̀ Kórà àti àwọn alábàákẹ́gbẹ́ rẹ̀ sí Mósè, nípasẹ̀ Tómásì àti àwọn ọmọ-ẹ̀yìn yòókù; àríyànjiyàn àwọn Júù nípa mímu yó ní Pẹ́ńtíkọ́sìtì, ìdarí Adventism ní 1888; àwọn Pùròtẹ́sítáǹtì sí àwọn Míléráìtì ní 1844 àti àwọn wúńdíá aṣiwèrè àti ọlọ́gbọ́n ti October 22, 1844.

On 9/11 Christ breathed upon His disciples the Holy Spirit as a few drops before the full outpouring at the Sunday law. He then opened their understanding to the prophetic message beginning, “line upon line” with Moses by leading those disciples back to Jeremiah’s old paths where they were anointed to blow a warning trumpet. Christ breath at 9/11 came from Ezekiel’s and John’s four winds and it was the Laodicean message, which is the “straight testimony” which causes a shaking as it is resisted. 1888 typifies the rebellion of Korah, Dathan and Abiram, for it was not only the message which was being rejected, but also the chosen watchmen that were giving the trumpet a certain sound.

Ní 9/11 ni Kristi mí Ẹ̀mí Mímọ́ sórí àwọn ọmọ-ẹ̀yìn Rẹ̀ gẹ́gẹ́ bí ìrì díẹ̀ ṣáájú ìtújáde kíkún ní òfin Ọjọ́ Àìkú. Nígbà náà ni Ó sì ṣí òye wọn sí ìfẹ̀sẹ̀mulẹ̀ àsọtẹ́lẹ̀, tí ó bẹ̀rẹ̀ pé, “làínì lórí làínì,” pẹ̀lú Mose, nípa mímú àwọn ọmọ-ẹ̀yìn náà padà sí àwọn ọ̀nà àtijọ́ ti Jeremiah, níbi tí a ti fi àmì òróró yàn wọ́n láti fun ipè ìkìlọ̀. Ẹ̀mí Kristi ní 9/11 wá láti inú àwọn ẹ̀fúùfù mẹ́rin ti Ezekiel àti ti Johanu, ó sì jẹ́ ìránṣẹ́ Laodikea, èyí tí í ṣe “ẹ̀rí títọ́,” tí ń fa ìgbọǹsẹ̀ bí a ti ń kọ̀ ọ́. 1888 jẹ́ àpẹẹrẹ ìṣọ̀tẹ̀ Kora, Datani àti Abiramu, nítorí kì í ṣe ìránṣẹ́ náà nìkan ni a ń kọ̀, ṣùgbọ́n àwọn olùṣọ́ tí a yàn tí wọ́n ń fi ipè náà dun ní ohùn dájú pẹ̀lú.

Sister White penned that the, “shaking I had seen” “would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans.” The 1888 message was that straight testimony, and both 1888 and 9/11 mark the descent of the angel of Revelation eighteen.

Arábìnrin White kọ̀wé pé, “ìwárìrì tí mo ti rí” náà “ni a ó fa wá nípasẹ̀ ẹ̀rí tààrà tí ìmòràn Ẹlẹ́rìí Òtítọ́ sí àwọn Laodíṣíà mú jáde.” Ìránṣẹ́ 1888 ni ẹ̀rí tààrà náà, àti pé 1888 àti 9/11 méjèèjì jẹ́ àmì ìsàkalẹ̀ áńgẹ́lì Ìfihàn orí kejìdínlógún.

“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’

“Ẹ̀rí títọ́ gbọ́dọ̀ jẹ́ kí a fi tọ́ àwọn ìjọ wa àti àwọn ilé-iṣẹ́ wa lọ, kí a lè jí àwọn tí ń sùn dìde.”

“When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.

“Nígbà tí a bá gbà ọ̀rọ̀ Olúwa gbọ́ tí a sì ṣègbọràn sí i, ìlọsíwájú títẹ̀síwájú yóò wà. Ẹ jẹ́ kí a wá rí àìní ńlá wa nísinsìnyí. Olúwa kò lè lò wá títí yóò fi mí ẹ̀mí sínú àwọn egungun gbígbẹ. Mo gbọ́ àwọn ọ̀rọ̀ wọ̀nyí tí a sọ pé: ‘Láìsí ìṣísẹ̀ jíjinlẹ̀ ti Ẹ̀mí Ọlọ́run lórí ọkàn, láìsí agbára ìfúnni-níyè rẹ̀, òtítọ́ di lẹ́tà òkú.’” Review and Herald, November 18, 1902.

At 9/11 the Laodicean message reached its perfect fulfillment as the last call to God’s former covenant people began to be sounded. It is then that Sister White notes, “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.” The Laodicean message began when the angel of Revelation eighteen descended at 9/11, which means that at 9/11 the message to Laodicean Seventh-day Adventists was and is to “awake.” Joel commanded the drunkards to awake in verse five of chapter one. 9/11 marks the arrival of the final testing period for Adventism and it represents Joel’s command to awake. The beginning of the Pentecostal season starts with an awakening of God’s people at 9/11 and ends with the fulfillment of the parable of the ten virgins just before the Sunday law.

Ní 9/11 ni ìránṣẹ́ Laodíṣíà dé sí ìmúṣẹ́ pípé rẹ̀ bí ìpè ìkẹyìn sí àwọn ènìyàn Majẹmu àtijọ́ ti Ọlọ́run ti bẹ̀rẹ̀ sí í kéde. Nígbà náà ni Sister White ṣe àkíyèsí pé, “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.” Ìránṣẹ́ Laodíṣíà bẹ̀rẹ̀ nígbà tí áńgẹ́lì Ìfihàn mẹ́ẹ̀ẹ́dógún sọ̀kalẹ̀ ní 9/11, èyí tí ó túmọ̀ sí pé ní 9/11 ìránṣẹ́ sí àwọn Adventist Ọjọ́ Keje ti Laodíṣíà ni, àti pé ó ṣì jẹ́, láti “jí.” Joẹli pa àṣẹ fún àwọn ọlọ́mùtí láti jí ní ẹsẹ̀ karùn-ún orí kìíní. 9/11 ṣàmì ìdé àsìkò ìdánwò ìkẹyìn fún Adventism, ó sì ṣojú fún àṣẹ Joẹli láti jí. Ìbẹ̀rẹ̀ àkókò Pẹ́ńtíkọ́sítì bẹ̀rẹ̀ pẹ̀lú jíjí àwọn ènìyàn Ọlọ́run ní 9/11, ó sì parí pẹ̀lú ìmúṣẹ́ òwe àwọn wúńdíá mẹ́wàá díẹ̀ kí òfin Sunday tó dé.

The awakening at 9/11 is a call to the final generation of a covenant people who are in apostasy. The awakening just before the Sunday law closes the door on the former covenant people. The beginning and the ending are the same and in July of 2023 the two witnesses of Revelation eleven were awakened to the rebellion of the prediction of July 18, 2020. The middle awakening is represented by rebellion, which identifies 9/11 as the first letter of the Hebrew alphabet, July 18, 2020 as the thirteenth letter and the Sunday law as the twenty-second and last letter of the Hebrew alphabet. The twenty-second letter represents the combination of divinity with humanity that is finalized in the last of those three awakenings.

Ìjí àjínde ní 9/11 jẹ́ ìpè sí ìran ìkẹyìn ti àwọn ènìyàn májẹ̀mú kan tí wọ́n wà nínú ìpẹ̀yìndà. Ìjí àjínde tí ó wà ní kété ṣáájú òfin Ọjọ́-Àìkú ti pa ilẹ̀kùn mọ́ lórí àwọn ènìyàn májẹ̀mú àtijọ́. Ìbẹ̀rẹ̀ àti òpin jẹ́ kan náà, àti ní Oṣù Keje ọdún 2023 ni a jí àwọn ẹlẹ́rìí méjì ti Ifihan mọ́kànlá sí ìṣọ̀tẹ̀ ìsọtẹ́lẹ̀ Oṣù Keje 18, 2020. Àárín ìjí àjínde náà ni a ṣojú rẹ̀ nípa ìṣọ̀tẹ̀, èyí tí ń fi 9/11 hàn gẹ́gẹ́ bí lẹ́tà àkọ́kọ́ ti alífábẹ́ẹ̀tì Hébérù, Oṣù Keje 18, 2020 gẹ́gẹ́ bí lẹ́tà kẹtàlá, àti òfin Ọjọ́-Àìkú gẹ́gẹ́ bí lẹ́tà kejìlélógún àti ìkẹyìn ti alífábẹ́ẹ̀tì Hébérù. Lẹ́tà kejìlélógún náà ń ṣojú ìdapọ̀ ìwà-àtọ̀runwá pẹ̀lú ẹ̀dá ènìyàn tí a mú dé ìparí nínú ìkẹyìn àwọn ìjí àjínde mẹ́ta wọ̀nyí.

The Lord “breathes life into the dry bones” at 9/11, just as He breathed the Holy Spirit on the disciples at the beginning of the Pentecostal period. The disciples after His ascension represent those who received the Holy Spirit, and who thereafter had their understanding of the prophetic Word opened up through the methodology of “line upon line.” The reception of the Holy Spirit occurred while eating a meal, for to spiritually eat requires that you eat the flesh and drink the blood of Jesus, who is the Word.

Oluwa “mí ẹ̀mí ìyè sínú àwọn egungun gbígbẹ” ní 9/11, gẹ́gẹ́ bí Ó ti mí Ẹ̀mí Mímọ́ lé àwọn ọmọ-ẹ̀yìn ní ìbẹ̀rẹ̀ àkókò Pẹ́ńtíkọ́ọ̀sì. Àwọn ọmọ-ẹ̀yìn lẹ́yìn ìgòkè rẹ̀ ṣàpẹẹrẹ àwọn tí wọ́n gba Ẹ̀mí Mímọ́, tí lẹ́yìn náà a sì ṣí òye wọn sí Ọ̀rọ̀ àsọtẹ́lẹ̀ nípasẹ̀ ọ̀nà ìlànà “ìlà lórí ìlà.” Ìgbàgbọ́wọlé Ẹ̀mí Mímọ́ ṣẹlẹ̀ nígbà tí wọ́n ń jẹ oúnjẹ, nítorí láti jẹ nípa ti ẹ̀mí nílò pé kí o jẹ ẹran ara Jesu, kí o sì mu ẹ̀jẹ̀ rẹ̀, ẹni tí í ṣe Ọ̀rọ̀ náà.

The rebels who joined with Korah, Dathan and Abiram represent (as do the leadership of Adventism in 1888) the class who cause the shaking by opposing the trumpet message identifying the sins of God’s people, and while also calling for a return to the old paths, the foundational truths represented by the “seven times” of Leviticus twenty-six. The trumpet is calling for both revival and reformation. The first of Miller’s prophetic jewels, and also the first to be rejected by Adventism represents the beginning and ending of the Millerite movement. The beginning and ending of the message of the first angel as proclaimed by the Millerites is marked by Moses’ “seven times.” In the beginning it was accepted, at the end it was rejected. Due to that rejection Ezekiel presents Adventism as a valley of dead dry bones. The period from 1863 unto the Sunday law in the United States is the valley of vision, according to Isaiah twenty-two, but it is a valley of dead dry bones according to Ezekiel. Both of those prophetic valleys align with Joel’s valley of Jehoshaphat, which Joel also identifies as the valley of decision.

Àwọn ọlọ̀tẹ̀ tí wọ́n darapọ̀ mọ́ Kóra, Dátánì àti Àbírámù dúró fún—gẹ́gẹ́ bí aṣáájú ìjọ Adventism ní ọdún 1888 pẹ̀lú—ẹ̀yà àwọn tí ń fa ìmìtìtì náà nípa ṣíṣe àtakò sí ìhìn ipè tí ń fi ẹ̀ṣẹ̀ àwọn ènìyàn Ọlọ́run hàn, nígbà tí wọ́n sì tún ń pè fún ìpadà sí àwọn ọ̀nà àtijọ́, àwọn òtítọ́ ìpìlẹ̀ tí “àkókò méje” tí ó wà nínú Lefitiku ogún-dín-lọ́gbọ̀n ṣojú fún. Ipè náà ń kéde fún ìsọdọtun àti ìtúnṣe pẹ̀lú. Àkọ́kọ́ nínú àwọn ọ̀ṣọ́ iyebíye àsọtẹ́lẹ̀ Miller, tí ó sì tún jẹ́ àkọ́kọ́ tí Adventism kọ̀, dúró fún ìbẹ̀rẹ̀ àti òpin ìrìnàjò Millerite. Ìbẹ̀rẹ̀ àti òpin ìhìn áńgẹ́lì kìíní gẹ́gẹ́ bí àwọn Millerite ṣe kéde rẹ̀ ni “àkókò méje” Mose sàmì sí. Ní ìbẹ̀rẹ̀ a gbà á; ní òpin a kọ̀ ọ́. Nítorí ìkọ̀sílẹ̀ náà ni Ẹsékíẹ́lì fi gbé Adventism kalẹ̀ gẹ́gẹ́ bí àfonífojì àwọn egungun gbígbẹ tí ó kú. Àkókò láti 1863 títí dé òfin Sunday ní Orílẹ̀-Èdè Amẹ́ríkà ni àfonífojì ìran, gẹ́gẹ́ bí Isaiah ogún méjì, ṣùgbọ́n ó jẹ́ àfonífojì àwọn egungun gbígbẹ tí ó kú gẹ́gẹ́ bí Ẹsékíẹ́lì. Gbogbo àfonífojì àsọtẹ́lẹ̀ méjèèjì náà bá àfonífojì Jehoṣafati ti Joẹli mu, èyí tí Joẹli tún pè ní àfonífojì ìpinnu.

With these concepts in place the question may be asked how is it that at 9/11 the book of Joel became the message Peter identified at Pentecost? We’ll try to clarify these concepts in the following articles.

Pẹ̀lú àwọn èrò wọ̀nyí tí a ti fi lélẹ̀, a lè bi ìbéèrè náà pé, báwo ni ó ṣe rí bẹ́ẹ̀ pé ní 9/11 ìwé Joẹli di ìránṣẹ́ tí Peteru dá mọ̀ ní Pẹ́ńtíkọ́sítì? A ó gbìyànjú láti mú àwọn èrò wọ̀nyí yé kedere nínú àwọn àpilẹ̀kọ tó ń bọ̀.

“(Written November 5, 1892, from Adelaide, South Australia, to ‘Dear Nephew and Niece, Frank and Hattie [Belden].’)

“(A kọ ọ ní November 5, 1892, láti Adelaide, South Australia, sí ‘Àwọn ọmọ ẹ̀gbọ́n mi ọ̀wọ́n, Frank àti Hattie [Belden].’)”

“When you are enlightened by the Holy Spirit, you will see all that wickedness at Minneapolis as it is, as God looks upon it. If I never see you again in this world, be assured that I forgive you the sorrow and distress and burden of soul you have brought upon me without any cause. But for your soul’s sake, for the sake of Him who died for you, I want you to see and confess your errors. You did unite with those who resisted the Spirit of God. You had all the evidence that you needed that the Lord was working through Brethren Jones and Waggoner; but you did not receive the light; and after the feelings indulged, the words spoken against the truth, you did not feel ready to confess that you had done wrong, that these men had a message from God, and you had made light of both message and messengers.

“Nígbà tí Ẹ̀mí Mímọ́ bá tan ìmọ́lẹ̀ sí ọ, ìwọ yóò rí gbogbo ìwà búburú náà ní Minneapolis gẹ́gẹ́ bí ó ti rí, gẹ́gẹ́ bí Ọlọ́run ṣe ń wo ó. Bí èmi kò bá tún rí ọ mọ́ ní ayé yìí, jẹ́ kí ó dá ọ lójú pé mo dárí jì ọ́ fún ìbànújẹ́ àti ìdààmú àti ẹrù ọkàn tí o mú wá sórí mi láìsí ìdí kankan. Ṣùgbọ́n nítorí ọkàn rẹ, nítorí Ẹni tí ó kú fún ọ, mo fẹ́ kí o rí, kí o sì jẹ́wọ́ àṣìṣe rẹ. Ìwọ ti darapọ̀ mọ́ àwọn tí wọ́n kọ̀ láti gbà Ẹ̀mí Ọlọ́run. O ní gbogbo ẹ̀rí tí o nílò pé Olúwa ń ṣiṣẹ́ nípasẹ̀ Àwọn Arákùnrin Jones àti Waggoner; ṣùgbọ́n o kò gba ìmọ́lẹ̀ náà; àti lẹ́yìn ìmọ̀lára tí a tẹ̀ lé, àwọn ọ̀rọ̀ tí a sọ lòdì sí òtítọ́, o kò ní ìmọ̀lára pé o ti múra tán láti jẹ́wọ́ pé o ti ṣe àṣìṣe, pé àwọn ọkùnrin wọ̀nyí ní ìránṣẹ́ láti ọ̀dọ̀ Ọlọ́run, àti pé o ti fojú kéré sí ìránṣẹ́ náà àti àwọn aṣojú rẹ.”

“Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.

“Nígbàkígbà rí tẹ́lẹ̀, mi ò tíì rí láàárín àwọn ènìyàn wa irú ìtẹ́lọ́rùn ara ẹni tí ó lágbára bẹ́ẹ̀, àti àìfẹ́ láti gba àti láti jẹ́wọ́ ìmọ́lẹ̀, gẹ́gẹ́ bí a ti fi hàn án ní Minneapolis. A ti fi hàn mí pé kò sí ẹni kan nínú ẹgbẹ́ náà tí ó pa ẹ̀mí tí a fi hàn ní ìpàdé náà mọ́ tí yóò tún ní ìmọ́lẹ̀ kedere láti mọ ìyebíye òtítọ́ tí a rán sí wọn láti ọ̀run, títí wọn yóò fi rẹ ara wọn sílẹ̀ nínú ìgbéraga wọn, kí wọ́n sì jẹ́wọ́ pé kì í ṣe Ẹ̀mí Ọlọ́run ni ó ń mú wọn ṣiṣẹ́, ṣùgbọ́n pé èrò inú àti ọkàn wọn kún fún ẹ̀tan ìfọ̀kànbalẹ̀. Olúwa fẹ́ láti sún mọ́ wọn, láti bùkún wọn, àti láti mú wọn láradá kúrò nínú ìpadàsẹ́yìn wọn, ṣùgbọ́n wọn kò fẹ́ gbọ́. Ẹ̀mí kan náà ni ó ń mú wọn ṣiṣẹ́ tí ó sì mí Korah, Dathan, àti Abiram. Àwọn ọkùnrin Israẹli wọ̀nyí pinnu láti tako gbogbo ẹ̀rí tí yóò fi hàn pé wọ́n ṣe àṣìṣe, wọ́n sì ń bá ọ̀nà àìtẹ́lọ́rùn wọn lọ léraléra títí ọ̀pọ̀lọpọ̀ fi yà kúrò láti darapọ̀ mọ́ wọn.

“Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.

“Ta ni àwọn wọ̀nyí? Kì í ṣe aláìlera, kì í ṣe aláìmòye, kì í ṣe aláìmólẹ̀. Nínú ìṣọ̀tẹ̀ náà, àwọn ọmọ-aládé ẹgbẹ̀rún méjìdínlógójì [ọgọ́rùn-ún méjì àti àádọ́ta] wà, àwọn ẹni olókìkí nínú ìjọ, àwọn ènìyàn orúkọ ńlá. Kí ni ẹ̀rí wọn? ‘gbogbo ìjọ náà jẹ́ mímọ́, olúkúlùkù wọn pátápátá, Olúwa sì wà láàárín wọn: èéṣe tí ẹ̀yin fi gbé ara yín ga ju ìjọ Olúwa lọ?’ [Numbers 16:3]. Nígbà tí Kora àti àwọn alábàákẹ́gbẹ́ rẹ̀ ṣègbé lábẹ́ ìdájọ́ Ọlọ́run, àwọn ènìyàn tí wọ́n ti tàn jẹ kò rí ọwọ́ Olúwa nínú iṣẹ́ ìyanu yìí. Gbogbo ìjọ náà ní òwúrọ̀ ọjọ́ kejì fi ẹ̀sùn kan Mose àti Aaroni pé, ‘Ẹ ti pa àwọn ènìyàn Olúwa’ [ẹsẹ̀ 41], àjàkálẹ̀-àrùn sì wá sórí ìjọ náà, ọ̀pọ̀ ju ẹgbẹ̀rún mẹ́rìnlá lọ sì ṣègbé.

“When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.

“Nígbà tí mo pinnu láti kúrò ní Minneapolis, áńgẹ́lì Olúwa dúró lẹ́gbẹ̀ẹ́ mi, ó sì wí pé: ‘Kì í ṣe bẹ́ẹ̀; Ọlọ́run ní iṣẹ́ kan fún ọ láti ṣe ní ibi yìí. Àwọn ènìyàn náà ń hùwà gẹ́gẹ́ bí ìṣọ̀tẹ̀ Kórà, Dátánì, àti Ábírámù. Mo ti fi ọ sí ipò rẹ tí ó tọ́, èyí tí àwọn tí kò sí nínú ìmọ́lẹ̀ kì yóò jẹ́wọ́; wọn kì yóò fetí sí ẹ̀rí rẹ; ṣùgbọ́n èmi yóò wà pẹ̀lú rẹ; oore-ọ̀fẹ́ àti agbára Mi yóò gbé ọ ró. Kì í ṣe ìwọ ni wọ́n ń gàn, bí kò ṣe àwọn ìránṣẹ́ àti ìhìn-iṣẹ́ tí Mo rán sí àwọn ènìyàn Mi. Wọ́n ti fi ẹ̀gàn hàn sí ọ̀rọ̀ Olúwa. Sátánì ti fọ́jú wọn, ó sì ti yi ìdájọ́ wọn pa dà; àti bí gbogbo ọkàn kò bá ronúpìwàdà kúrò nínú ẹ̀ṣẹ̀ wọn yìí, ìdá-òmìnira aláìsọ́ di mímọ́ yìí tí ń bu Ẹ̀mí Ọlọ́run lórúkọ jẹ, wọn yóò máa rìn nínú òkùnkùn. Èmi yóò yọ ọ̀pá-fitílà náà kúrò ní ipò rẹ̀ bí wọn kò bá ronúpìwàdà tí wọ́n sì yí padà, kí N lè mú wọn láradá. Wọ́n ti dín ìríran ẹ̀mí wọn kù. Wọn kò fẹ́ kí Ọlọ́run fi Ẹ̀mí Rẹ̀ àti agbára Rẹ̀ hàn; nítorí wọ́n ní ẹ̀mí ẹ̀gàn àti ìríra sí Ọ̀rọ̀ Mi. Ìfẹ́rùfẹ́rù, ìwà asán, ẹ̀fẹ̀, àti àwàdà ni wọ́n ń hù lójoojúmọ́. Wọ́n kò fi ọkàn wọn sí mímáa wá Mi. Wọ́n ń rìn nínú iná tí àwọn tìkára wọn dá, àti bí wọn kò bá ronúpìwàdà wọn yóò dùbúlẹ̀ nínú ìbànújẹ́. Báyìí ni Olúwa wí: Dúró ní ipò ojúṣe rẹ; nítorí èmi wà pẹ̀lú rẹ, èmi kì yóò sì fi ọ sílẹ̀ tàbí kọ̀ ọ́ sílẹ̀.’ Àwọn ọ̀rọ̀ wọ̀nyí láti ọ̀dọ̀ Ọlọ́run ni èmi kò ti i gbójúgbóyà láti kọ̀ sílẹ̀.”

“Light has been shining in Battle Creek in clear, bright rays; but who of those that acted a part in the meeting at Minneapolis have come to the light and received the rich treasures of truth which the Lord sent them from heaven? Who have kept step and step with the Leader, Jesus Christ? Who have made full confession of their mistaken zeal, their blindness, their jealousies and evil surmisings, their defiance of truth? Not one; and because of their long neglect to acknowledge the light, it has left them far behind; they have not been growing in grace and in the knowledge of Christ Jesus our Lord. They have failed to receive the needed grace which they might have had, and which would have made them strong men in religious experience.

“Ìmọ́lẹ̀ ti ń tàn ní Battle Creek nínú ìtanràn kedere, tí ó mọ́, tí ó sì lá; ṣùgbọ́n ta ni nínú àwọn tí wọ́n kó ipa kan nínú àpéjọ ní Minneapolis tí ó ti wá sí ìmọ́lẹ̀ náà, tí ó sì gba àwọn ìṣúra ọlọ́rọ̀ ti òtítọ́ tí Olúwa rán sí wọn láti ọ̀run? Ta ni wọ́n ti pa ìgbésẹ̀ mọ́ ìgbésẹ̀ pẹ̀lú Aṣáájú náà, Jesu Kristi? Ta ni wọ́n ti jẹ́wọ́ ní kíkún ìtara àṣìṣe wọn, àìríran wọn, ìlara wọn àti àwọn èrò búburú wọn, ìkọ̀sílẹ̀ wọn sí òtítọ́? Kò sí ẹni kan ṣoṣo; àti nítorí àìbikita pípẹ́ wọn láti jẹ́wọ́ ìmọ́lẹ̀ náà, ó ti fi wọ́n sílẹ̀ jìnà lẹ́yìn; wọn kò sì ti dàgbà nínú oore-ọ̀fẹ́ àti nínú ìmọ̀ Jesu Kristi Olúwa wa. Wọ́n ti ṣàì gba oore-ọ̀fẹ́ tí wọ́n nílò, èyí tí wọ́n lè ti ní, tí yóò sì ti sọ wọ́n di alágbára nínú ìrírí ìsìn.”

“The position taken at Minneapolis was apparently an insurmountable barrier which in a great degree shut them in with doubters, questioners, with the rejecters of truth and the power of God. When another crisis comes, those who have so long resisted evidence piled upon evidence will again be tested upon the points where they failed so manifestly, and it will be hard for them to receive that which is from God and refuse that which is from the powers of darkness. Therefore their only safe course is to walk in humility, making straight paths for their feet, lest the lame be turned out of the way. It makes every difference whom we company with, whether it is with men who walk with God and who believe and trust Him, or with men who follow their own supposed wisdom, walking in the sparks of their own kindling.

“Ipo tí a gbà ní Minneapolis dàbí ìdènà tí a kò lè borí, èyí tí, ní ìwọ̀n ńlá, pa wọ́n mọ́ pẹ̀lú àwọn aláiyèméjì, àwọn olùbéèrè ìbéèrè, pẹ̀lú àwọn tí ń kọ òtítọ́ àti agbára Ọlọ́run sílẹ̀. Nígbà tí ìpèníjà mìíràn bá dé, àwọn tí ó ti pẹ́ tó bẹ́ẹ̀ tí wọ́n ti ń tako ẹ̀rí lórí ẹ̀rí, a tún máa dán wọn wò lórí àwọn kókó-ẹ̀kọ́ níbi tí wọ́n ti ṣubú ní kedere tó bẹ́ẹ̀, yóò sì ṣòro fún wọn láti gba èyí tí ó ti ọ̀dọ̀ Ọlọ́run wá, kí wọ́n sì kọ èyí tí ó ti ọ̀dọ̀ agbára òkùnkùn wá. Nítorí náà, ọ̀nà ààbò wọn kan ṣoṣo ni pé kí wọ́n máa rìn nínú ìrẹ̀lẹ̀, kí wọ́n ṣe àwọn ọ̀nà wọn ní títọ́ fún ẹsẹ̀ wọn, kí arọ má bàa yí kúrò lójú ọ̀nà. Ó ṣe pàtàkì gidigidi ẹni tí a bá ń bá ṣọ̀rẹ́, bóyá pẹ̀lú àwọn ènìyàn tí ń bá Ọlọ́run rìn, tí wọ́n sì ń gbà á gbọ́ tí wọ́n sì ń fi í lẹ́kùn-ún, tàbí pẹ̀lú àwọn ènìyàn tí ń tẹ̀lé ohun tí wọ́n rò pé ó jẹ́ ọgbọ́n tiwọn, tí wọ́n ń rìn nínú iná kékeré tí wọ́n fúnra wọn ti dá.”

“The time and care and labor required to counteract the influence of those who have worked against the truth has been a terrible loss; for we might have been years ahead in spiritual knowledge; and many, many souls might have been added to the church if those who ought to have walked in the light had followed on to know the Lord, that they might know His going forth is prepared as the morning. But when so much labor has to be expended right in the church to counteract the influence of workers who have stood as a granite wall against the truth God sends to His people, the world is left in comparative darkness.

“Àkókò àti àbójútó àti làálàá tí a ti nílò láti tako agbára àwọn tí wọ́n ti ṣiṣẹ́ lòdì sí òtítọ́ ti jẹ́ ìsonù búburú gidigidi; nítorí pé a bá ti lè ti lọ síwájú ní ọ̀pọ̀ ọdún nínú ìmọ̀ nípa ti ẹ̀mí; àti pé ọ̀pọ̀lọpọ̀, púpọ̀ gan-an, ọkàn ni a bá ti lè fi kún ìjọ bí àwọn tí ó yẹ kí wọ́n ti rìn nínú ìmọ́lẹ̀ bá ti tẹ̀síwájú láti mọ Oluwa, kí wọ́n lè mọ̀ pé ìjáde Rẹ̀ ti pèsè tán bí òwúrọ̀. Ṣùgbọ́n nígbà tí a bá ní láti ná làálàá púpọ̀ tó bẹ́ẹ̀ nínú ìjọ fúnra rẹ̀ láti tako agbára àwọn òṣìṣẹ́ tí wọ́n ti dúró bí odi giranaiti lòdì sí òtítọ́ tí Ọlọ́run ń rán sí àwọn ènìyàn Rẹ̀, a fi ayé sílẹ̀ nínú òkùnkùn ní ìwọ̀n kan.”

“God meant that the watchmen should arise and with united voices send forth a decided message, giving the trumpet a certain sound, that the people might all spring to their post of duty and act their part in the great work. Then the strong, clear light of that other angel who comes down from heaven having great power, would have filled the earth with his glory. We are years behind; and those who stood in blindness and hindered the advancement of the very message that God meant should go forth from the Minneapolis meeting as a lamp that burneth, have need to humble their hearts before God and see and understand how the work has been hindered by their blindness of mind and hardness of heart.

“Ọlọ́run ní í ṣe pé kí àwọn olùṣọ́ dìde, kí wọ́n sì fi ohùn ìṣọ̀kan ránṣẹ́ ìkìlọ̀ kan tí ó dájú jáde, kí ìpè náà fún ní ohun tí ó dájú, kí gbogbo ènìyàn lè kánkán lọ sí ipò iṣẹ́ wọn, kí wọ́n sì ṣe ipa tiwọn nínú iṣẹ́ ńlá náà. Nígbà náà ni ìmọ́lẹ̀ alágbára tí ó mọ́, tí ó sì yé kedere ti angẹli kejì yẹn, ẹni tí ń sọ̀kalẹ̀ láti ọ̀run wá pẹ̀lú agbára ńlá, ì bá ti kun ilẹ̀ ayé pẹ̀lú ògo rẹ̀. A ti pẹ́ lẹ́yìn ní ọ̀pọ̀ ọdún; àwọn tí wọ́n dúró nínú ìfọ́jú tí wọ́n sì dí ìlọsíwájú ìránṣẹ́ náà gan-an tí Ọlọ́run fẹ́ kí ó jáde láti ìpàdé Minneapolis bí fitílà tí ń jó, ní àìní láti rẹ ara wọn sílẹ̀ ní ọkàn wọn níwájú Ọlọ́run, kí wọ́n sì rí i, kí wọ́n sì lóye bí a ṣe ti dí iṣẹ́ náà lọ́wọ́ nípasẹ̀ ìfọ́jú ọkàn àti líle ọkàn wọn.

“Hours have been spent in quibbling over little things; golden opportunities have been wasted while heavenly messengers have grieved, impatient at the delay. The Holy Spirit—there has been so little appreciation of its value or the necessity for every soul to receive it. Those who do receive the heavenly endowment will go forth clad with the armor of righteousness to do battle for God. They will respect the leadings of the Lord and will be filled with gratitude to Him for His mercy. But in many, many places, and on many, many occasions, it could truthfully be said as in Christ’s day of those who profess to be God’s people, that not many mighty works could be done, because of their unbelief. Many who have been bound in fetters of darkness have been respected because God has used them, and their unbelief has aroused doubt and prejudice against the message of truth which angels of heaven were seeking to communicate through human agencies—justification by faith, the righteousness of Christ.” The 1888 Materials, 1066–1070.

“A ti fi ọ̀pọ̀ wákàtí ṣòfò nínú ìjàmbá ọ̀rọ̀ lórí àwọn nǹkan kéékèèké; a sì ti pàdánù àwọn àǹfààní wúrà, nígbà tí àwọn ìránṣẹ́ ọ̀run ti kún fún ìbànújẹ́, wọ́n sì ti di aláìfaradà nítorí ìdádúró náà. Ẹ̀mí Mímọ́—àìnírírí púpọ̀ ti wà nípa ìyebíye rẹ̀ tàbí ìdí pàtàkì tí ó fi jẹ́ dandan kí gbogbo ọkàn gbà á. Àwọn tí ó bá sì gba ẹ̀bùn ọ̀run náà yóò jáde lọ ní aṣọ ìhámọ́ra òdodo láti jagun fún Ọlọ́run. Wọ́n yóò bu ọlá fún ìtọ́sọ́nà Oluwa, a sì kún wọn fún ọpẹ́ sí i nítorí àánú Rẹ̀. Ṣùgbọ́n ní ọ̀pọ̀lọpọ̀ ibi, àti ní ọ̀pọ̀lọpọ̀ àkókò, a lè sọ ní òtítọ́ gẹ́gẹ́ bí a ti sọ ní ọjọ́ Kristi nípa àwọn tí wọ́n jẹ́wọ́ pé àwọn jẹ́ ènìyàn Ọlọ́run, pé a kò lè ṣe ọ̀pọ̀ iṣẹ́ agbára nítorí àìgbàgbọ́ wọn. Ọ̀pọ̀lọpọ̀ àwọn tí a ti dè mọ́ nínú ẹ̀wọ̀n òkùnkùn ni a ti bọ̀wọ̀ fún nítorí pé Ọlọ́run ti lò wọ́n, àìgbàgbọ́ wọn sì ti ru iyèméjì àti ìfarapa ọkàn sókè sí ọ̀rọ̀ òtítọ́ tí àwọn áńgẹ́lì ọ̀run ń wá láti fi ránṣẹ́ nípasẹ̀ àwọn aṣojú ènìyàn—ìdáláre nípa ìgbàgbọ́, òdodo Kristi.” The 1888 Materials, 1066–1070.