A symbol of the eighty human priests combined with the Divine High Priest is the number “81,” which is where we find Miller’s Dream in the book Early Writings. In Revelation “81” we find that when the very last seal is removed, there is silence in heaven for half an hour. Habakkuk 2:20 says that all the earth should keep quiet when the Lord is in His holy temple.

Àmì ìṣàpẹẹrẹ àwọn àlùfáà ènìyàn méjìlélọ́gọ́rin tí a so pọ̀ mọ́ Àlùfáà Àgbà Àtọ̀runwá ni nọ́ńbà “81,” níbi tí a ti rí Àlá Miller nínú ìwé Early Writings. Nínú Ìfihàn “81” a rí i pé nígbà tí a bá yọ èdìdì ìkẹyìn rárá kúrò, ìdákẹ́jẹ́ wà ní ọ̀run fún ààbọ̀ wákàtí kan. Hábákúkù 2:20 sọ pé kí gbogbo ayé dákẹ́ nígbà tí Olúwa bá wà nínú tẹ́ńpìlì mímọ́ Rẹ̀.

And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. Revelation 8:1.

Àti nígbà tí ó ṣí èdìdì keje náà, ìdákẹ́jẹ̀ sì wà ní ọ̀run fún bí ààbọ̀ wákàtí kan. Ìfihàn 8:1.

The removing of the seventh seal takes place in the thirty days, for it is the final seal. On December 31, 2023, Ezekiel’s bones began the resurrection process. Christ then began to teach for forty days. That date marked the end of the 1,260 days since the disappointment of July 18, 2020, and John informs us in Revelation eleven that we are to measure the temple, but leave off the courtyard. The courtyard ends at the end of the scattering, for John informs us 1,260 is given to the Gentiles who are the courtyard. When measuring, that history is to be left off.

Yíyọ èdìdì keje ṣẹlẹ̀ nínú ọjọ́ ọgbọ̀n náà, nítorí pé òun ni èdìdì ìkẹyìn. Ní December 31, 2023, àwọn egungun Ezekiel bẹ̀rẹ̀ ìlànà àjíǹde. Nígbà náà ni Kristi bẹ̀rẹ̀ sí kọ́ni fún ọjọ́ mẹ́rìnlélógójì. Ọjọ́ náà jẹ́ àmì òpin ọjọ́ 1,260 láti ìbànújẹ́ July 18, 2020, àti Jòhánù sọ fún wa nínú Ìfihàn orí kọkànlá pé a gbọdọ̀ wọn tẹ́ńpìlì náà, ṣùgbọ́n kí a fi agbàlá náà sílẹ̀. Agbàlá náà parí ní òpin ìtúká, nítorí Jòhánù sọ fún wa pé a fi 1,260 fún àwọn Kèfèrí, àwọn tí í ṣe agbàlá náà. Nígbà tí a bá ń wọn, a gbọdọ̀ fi ìtàn àkókò náà sílẹ̀.

When Miller awakens and sees the dirt brush man, the room is empty, and as he raises his voice, Miller is still in the wilderness. From the history of the resurrection until just before the Sunday law, Christ is raising the temple of the one hundred and forty-four thousand, as He did in the forty-six years from 1798 unto 1844.

Nígbà tí Miller bá jí, tí ó sì rí ọkùnrin tó ń fọ́ erùpẹ̀ kúrò, yàrá náà ṣófo, àti bí ó ṣe gbé ohùn rẹ̀ sókè, Miller ṣì wà ní aginjù. Láti inú ìtàn àjíǹde títí di ṣáájú òfin Ọjọ́ Àìkú, Kristi ń gbé tẹ́ńpìlì àwọn ẹgbẹ̀rún mọ́kànlá-le-lọ́gọ́rin [one hundred and forty-four thousand] dìde, gẹ́gẹ́ bí Ó ti ṣe ní ọdún mẹ́rìndínlọ́gọ́rin láti 1798 títí dé 1844.

When He begins to teach, He is working in His temple, especially during the thirty days. The angels then keep silent for thirty minutes, while He teaches His priests of three hundred Millerite preachers, or His army of Gideon’s three hundred, or while He publishes the three hundred 1843 charts; and He does all this during the thirty days from the end of the unleavened bread, unto the message of the trumpets. He is sweeping the floor of Miller’s room, but it is His floor, so Miller’s room is His temple. He is finishing the work of blotting out either the sins or the names of those who were called as candidates to be among the one hundred and forty-four thousand.

Nígbà tí Ó bá bẹ̀rẹ̀ sí í kọ́ni, Ó ń ṣiṣẹ́ nínú tẹ́ńpìlì Rẹ̀, ní pàtàkì jùlọ láàárín ọjọ́ mẹ́ẹ̀ẹ́dógún náà. Nígbà náà àwọn áńgẹ́lì á dákẹ́ jẹ́ fún ìṣẹ́jú mẹ́ẹ̀ẹ́dọ́gbọ̀n, nígbà tí Ó ti ń kọ́ àwọn àlùfáà Rẹ̀ tí wọ́n jẹ́ àwọn oníwàásù Millerite ọ̀ọ́dúnrún, tàbí ọmọ-ogun Rẹ̀ tí í ṣe ọ̀ọ́dúnrún Gideoni, tàbí nígbà tí Ó ti ń tẹ àwọn àwòrán 1843 ọ̀ọ́dúnrún jáde; gbogbo èyí sì ni Ó ń ṣe láàárín ọjọ́ mẹ́ẹ̀ẹ́dógún náà láti òpin àkàrà aláìwú, títí dé ìhìn iṣẹ́ àwọn kàkàkí. Ó ń fọ ilẹ̀ yàrá Miller, ṣùgbọ́n ilẹ̀ tirẹ̀ ni, nítorí náà yàrá Miller jẹ́ tẹ́ńpìlì Rẹ̀. Ó ń parí iṣẹ́ píparẹ́ bóyá àwọn ẹ̀ṣẹ̀ tàbí àwọn orúkọ àwọn tí a pè gẹ́gẹ́ bí olùdíje láti wà láàárín ẹgbẹ̀rún kan ó lé mẹ́rìnlélọ́gọ́rin.

The trumpet message that comes five days before the ascension and ten days before judgment is the litmus test. What happens in the thirty minutes that heaven is quiet, or the thirty days of Christ teaching the priests has already produced two classes when the seal is impressed during the three steps of the trumpet, ascension and judgment. It is simple to see.

Ifiranṣẹ ipè tí ó dé ní ọjọ́ márùn-ún kí ìgòkèlọ sí ọ̀run tó ṣẹlẹ̀, àti ní ọjọ́ mẹ́wàá kí ìdájọ́ tó dé, ni àdánwò ìdánimọ̀. Ohun tí ó ṣẹlẹ̀ nínú ìṣẹ́jú ọgbọ̀n tí ọ̀run dákẹ́, tàbí nínú ọjọ́ ọgbọ̀n tí Kristi fi ń kọ́ àwọn àlùfáà, ti mú ìpín méjì jáde tẹ́lẹ̀ nígbà tí a fi èdìdì náà tẹ̀ jáde láàárín àwọn ìgbésẹ̀ mẹ́ta ti ipè, ìgòkèlọ sí ọ̀run, àti ìdájọ́. Ó rọrùn láti rí.

If you come to the point where you are to sound the message of the trumpet, and refuse to sound the message—you fail.

Bí o bá dé ibi tí ó yẹ kí o fún ìhìn ìpè láti inú fèrè náà, tí o sì kọ̀ láti fún ìhìn náà—o kùnà.

The three steps of ‘trumpet, ascension and judgment’ are one waymark in three steps, just as in the beginning of the history where one waymark was represented with the ‘death, burial and resurrection.’ The three step test at the end is the litmus test that precedes by five days the Pentecostal Sunday law.

Àwọn ìgbésẹ̀ mẹ́ta ti “ipè, ìgòkè-òkè, àti ìdájọ́” jẹ́ àmì ọ̀nà kan náà nípasẹ̀ ìgbésẹ̀ mẹ́ta, gẹ́gẹ́ bí ó ti rí ní ìbẹ̀rẹ̀ ìtàn níbi tí a ti ṣàpẹẹrẹ àmì ọ̀nà kan pẹ̀lú “ikú, ìsìnkú, àti àjíǹde.” Àdánwò ìgbésẹ̀ mẹ́ta ní òpin ni àdánwò litmus tí ó ṣáájú Òfin Ọjọ́-Àìkú Pẹ́ńtíkọ́sítì ní ọjọ́ márùn-ún.

Five days after the resurrection the end of the feast of unleavened bread arrives, and that holy convocation marks the first and foundational test of 2024. Are you going to eat the Bread of Heaven or the bread of human reasoning? That test arrived in 2024, and it had been typified by the foundational rebellion of Adam and Eve, Nimrod, Aaron, Jeroboam, Korah and his rebels, the Protestants of Millerite history, the alpha rebellion of John Harvey Kellogg, the rebellion of 1888 and of course the rebellion of 9/11. The foundational rebellion of Cain, conveys the issue of jealousy against your brother, all down the line of foundational rebellions.

Lẹ́yìn ọjọ́ márùn-ún lẹ́yìn àjíǹde, òpin àjọ̀dún àìwúrẹ̀rẹ̀ dé, ìpé mímọ́ náà sì ń samisi ìdánwò àkọ́kọ́ àti ìpìlẹ̀ ti ọdún 2024. Ṣé ẹ̀yin yóò jẹ Àkàrà Ọ̀run tàbí àkàrà ìrònú ènìyàn? Ìdánwò náà dé ní 2024, a sì ti fi àpẹẹrẹ rẹ̀ hàn nípasẹ̀ ìṣọ̀tẹ̀ ìpìlẹ̀ ti Ádámù àti Éfà, Nimrodu, Árónì, Jeroboamu, Kóra àti àwọn ọlọ̀tẹ̀ rẹ̀, àwọn Pùròtẹ́sítáǹtì nínú ìtàn Millerite, ìṣọ̀tẹ̀ alfa ti John Harvey Kellogg, ìṣọ̀tẹ̀ ọdún 1888, àti dájúdájú ìṣọ̀tẹ̀ 9/11. Ìṣọ̀tẹ̀ ìpìlẹ̀ ti Kéènì ń gbé ọ̀ràn ìlara sí arákùnrin rẹ kalẹ̀, ní gbogbo ìlà àwọn ìṣọ̀tẹ̀ ìpìlẹ̀.

All the illustrations of foundational rebellion are rebellion against God, but some; such as the rebels of 1888, and the rebels of Korah, include the fact that the chosen messenger is part of the test. The rejection of Miller’s identification that it is Rome that establishes the vision in Daniel 11:14, is a rejection of both the message and the messenger. The test is foundational for not only did Father Miller identify the robbers of verse fourteen as Rome, but also Miller’s son.

Gbogbo àpẹẹrẹ ìṣọ̀tẹ̀ ìpìlẹ̀ jẹ́ ìṣọ̀tẹ̀ sí Ọlọ́run, ṣùgbọ́n díẹ̀ nínú wọn; bíi àwọn ọlọ̀tẹ̀ ọdún 1888, àti àwọn ọlọ̀tẹ̀ Kora, ní òtítọ́ náà pé ojiṣẹ́ àyànfẹ́ jẹ́ apá kan nínú ìdánwò náà. Ìkọ̀sílẹ̀ ìdánimọ̀ tí Miller ṣe pé Romu ni ó fi ìran náà múlẹ̀ nínú Danieli 11:14, jẹ́ ìkọ̀sílẹ̀ ti ìránṣẹ́ náà àti ti ojiṣẹ́ náà pẹ̀lú. Ìdánwò náà jẹ́ ti ìpìlẹ̀, nítorí kì í ṣe pé Baba Miller nìkan ló dá àwọn adigunjalè ẹsẹ̀ kẹrìnlá mọ̀ gẹ́gẹ́ bí Romu, ṣùgbọ́n ọmọ Miller pẹ̀lú.

Five days after the resurrection of December 31, 2023, Miller’s preparatory teaching ministry was taken over by the One who followed after John. For thirty days special instruction to the worshippers in the temple would be given “face to face” by Christ. That preparation was to prepare a priesthood of 80, to proclaim the warning message of the feast of trumpets.

Ọjọ́ márùn-ún lẹ́yìn àjíǹde ti December 31, 2023, iṣẹ́ ìránṣẹ́ ẹ̀kọ́ ìmúrasílẹ̀ ti Miller ni Ẹni tí ó tọ̀ ọ́ lẹ́yìn Johanu gba lọ́wọ́. Fún ọjọ́ ọgbọ̀n, a ó fi ìtọ́ni pàtàkì fún àwọn olùjọsìn nínú tẹ́ńpìlì “ojúkojú” láti ọ̀dọ̀ Kristi. Ìmúrasílẹ̀ náà ni láti pèsè ẹgbẹ́ àlùfáà mẹ́ẹ̀ẹ́dọ́gbọ̀n [80], láti kéde ìfọ̀ròwánilẹ́nuwò ìkìlọ̀ ti àjọ̀dún ìpè.

That preparation of thirty days consists of a foundational first test in the beginning and a second temple test at the ending. The second temple test is finished before the trumpets are blown, and this detail is therefore represented in Miller’s dream when Christ cast the jewels into the casket. It is after He does this, that He invites Miller to “come and see.” It is from the trumpet warning, to the ascension unto judgment that the ensign is lifted up in advance of the Sunday law. The jewels are all in the temple, before Miller is called to “come and see,” and it is when the two witnesses are lifted up in the clouds, that their enemies behold them.

Ìmúrasílẹ̀ ọjọ́ ọgbọ̀n náà ní ìdánwò àkọ́kọ́ ìpìlẹ̀ kan ní ìbẹ̀rẹ̀, àti ìdánwò tẹ́ńpìlì kejì ní òpin. Ìdánwò tẹ́ńpìlì kejì náà parí kí a tó fẹ́ àwọn ìpè náà, nítorí náà ni a ṣe ṣàfihàn kúnlẹ̀kúnrẹ́rẹ́ yìí nínú àlá Miller nígbà tí Kristi ju àwọn iyebíye náà sínú àpótí náà. Lẹ́yìn tí Ó ṣe èyí ni Ó sì pè Miller pé, “wá kí o sì wò ó.” Láti inú ìkìlọ̀ ìpè náà títí dé ìgòkè lọ sí ìdájọ́ ni a gbé àsíá náà sókè ṣáájú òfin Ọjọ́ Àìkú. Gbogbo àwọn iyebíye náà wà ní tẹ́ńpìlì kí a tó pe Miller pé, “wá kí o sì wò ó,” àti pé nígbà tí a gbé àwọn ẹlẹ́rìí méjì náà sókè nínú àwọsánmà, nígbà náà ni àwọn ọ̀tá wọn rí wọn.

Their prediction of an attack from Islam that failed in 2020, is to be repeated after it is corrected, as was the true Midnight Cry of Snow. Miller had an understanding that he identified as the Midnight Cry, but Samuel Snow corrected Miller’s Midnight Cry message, and for this reason, Snow’s Midnight Cry message is called the “true” Midnight Cry message in Millerite history. The message of the Midnight Cry is a message that has been corrected, and empowered by the correction.

Àsọtẹ́lẹ̀ wọn nípa ìkọlù kan láti ọ̀dọ̀ Islam tí kò ṣẹ ní ọdún 2020, ni a ó tún ṣe lẹ́yìn tí a bá ti ṣe àtúnṣe rẹ̀, gẹ́gẹ́ bí Ókè-Ìkéde Ọ̀gànjọ́ tòótọ́ ti Snow. Miller ní òye kan tí ó dá mọ̀ gẹ́gẹ́ bí Ókè-Ìkéde Ọ̀gànjọ́, ṣùgbọ́n Samuel Snow ṣe àtúnṣe sí ìhìn-iṣẹ́ Ókè-Ìkéde Ọ̀gànjọ́ ti Miller, àti nítorí èyí ni a ṣe ń pè ìhìn-iṣẹ́ Ókè-Ìkéde Ọ̀gànjọ́ ti Snow ní ìhìn-iṣẹ́ “tòótọ́” ti Ókè-Ìkéde Ọ̀gànjọ́ nínú ìtàn àwọn Millerite. Ìhìn-iṣẹ́ ti Ókè-Ìkéde Ọ̀gànjọ́ jẹ́ ìhìn-iṣẹ́ tí a ti ṣe àtúnṣe sí, tí a sì fi agbára fún nípasẹ̀ àtúnṣe náà.

“The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.

“Àwọn tí a ti mú ní ìrẹ̀wẹ̀sì rí láti inú Ìwé Mímọ́ pé wọ́n wà ní àkókò ìdádúró, àti pé ó yẹ kí wọ́n fi sùúrù dúró de ìmúṣẹ ìrán náà. Ẹ̀rí kan náà tí ó mú kí wọ́n retí Oluwa wọn ní ọdún 1843, ló mú kí wọ́n retí Rẹ̀ ní ọdún 1844.” Early Writings, 247.

The phenomenon occurred at the end of the period of 1840 to 1844, and it also occurred at the beginning. Josiah Litch predicted a fulfillment of Islam in 1840. He put his prediction into the public record in 1838, and then corrected it ten days before August 11, 1840. The corrected prediction fulfillment empowered the first angel’s message. The second message was empowered by the corrected message of the Midnight Cry. Two witnesses from one history that are an alpha witness and an omega witness. Together they identify the empowerment of a message based upon the correction of a previous message.

Ìṣẹ̀lẹ̀ náà ṣẹlẹ̀ ní òpin àkókò 1840 sí 1844, ó sì tún ṣẹlẹ̀ ní ìbẹ̀rẹ̀ pẹ̀lú. Josiah Litch sọ àsọtẹ́lẹ̀ ìmúṣẹ́ kan nípa Islam ní 1840. Ó fi àsọtẹ́lẹ̀ rẹ̀ sílẹ̀ sínú àkọsílẹ̀ gbangba ní 1838, lẹ́yìn náà ó sì ṣe àtúnṣe rẹ̀ ní ọjọ́ mẹ́wàá ṣáájú August 11, 1840. Ìmúṣẹ́ àsọtẹ́lẹ̀ tí a ti ṣàtúnṣe náà fún ìránṣẹ́ áńgẹ́lì àkọ́kọ́ ní agbára. Ìránṣẹ́ kejì sì gba agbára láti ọ̀dọ̀ ìránṣẹ́ tí a ti ṣàtúnṣe ti Igbe Àárín Òru. Ẹlẹ́rìí méjì láti inú ìtàn kan ṣoṣo, tí wọ́n jẹ́ ẹlẹ́rìí alpha àti ẹlẹ́rìí omega. Pọ̀ wọ́n jọ ń fi ìfúnni ní agbára sí ìránṣẹ́ kan hàn, tí ó dá lórí àtúnṣe ìránṣẹ́ iṣáájú kan.

The alpha identifies a prophecy of Islam and the omega identifies a prophecy of a shut door. Line upon line, Islam in 1840 and the shut door in 1844, identifies Islam and a shut door as the message of the Midnight Cry. At the beginning of the message Islam is loosed, as in Christ’s triumphal entry. At that point the door is closed in the parable of the ten virgins, as the door is closed upon the judgment of the house of God. At the conclusion of the message, Islam strikes again as the door is closed upon the United States.

Alfa náà ń ṣe ìdánimọ̀ àsọtẹ́lẹ̀ kan nípa Islam, omega náà sì ń ṣe ìdánimọ̀ àsọtẹ́lẹ̀ kan nípa ilẹ̀kùn tí a ti pa. Laini lórí laini, Islam ní 1840 àti ilẹ̀kùn tí a pa ní 1844, ń ṣe ìdánimọ̀ Islam àti ilẹ̀kùn tí a pa gẹ́gẹ́ bí ìhìnrere Ẹkún Ọ̀gànjọ́. Ní ìbẹ̀rẹ̀ ìhìnrere náà, a tú Islam sílẹ̀, gẹ́gẹ́ bí ó ti rí nínú ìwọlé ìṣẹ́gun Kristi. Ní àkókò yẹn ni a pa ilẹ̀kùn náà nínú àkàwé àwọn wúńdíá mẹ́wàá, gẹ́gẹ́ bí a ṣe pa ilẹ̀kùn náà nígbà ìdájọ́ ilé Ọlọ́run. Ní ìparí ìhìnrere náà, Islam tún kọlu lẹ́ẹ̀kan síi bí a ṣe pa ilẹ̀kùn náà mọ́ orí Orílẹ̀-Èdè Amẹ́ríkà.

It is important to see that the line produced by Leviticus twenty-three identifies the three steps of Passover at the beginning and the three steps of the priests at the end. The priests are lifted up as an offering at the Sunday law, but they are purified before that event. When they are lifted up, they are the ensign, and when Christ was lifted up in the three steps at the beginning of the line, He drew all the world unto Himself. The lifting up of the one hundred and forty-four thousand is the end of the line that began with the lifting up of Christ. In both the beginning and ending one waymark of three steps are identified.

Ó ṣe pàtàkì láti rí i pé ìlà tí Lefitiku ogún-lé-mẹ́ta mú jáde ń fi àwọn ìgbésẹ̀ mẹ́ta ti Ìrékọjá hàn ní ìbẹ̀rẹ̀ àti àwọn ìgbésẹ̀ mẹ́ta ti àwọn àlùfáà hàn ní òpin. A gbé àwọn àlùfáà sókè gẹ́gẹ́ bí ọrẹ ní àkókò òfin Ọjọ́ Àìkú, ṣùgbọ́n a wẹ̀ wọ́n mọ́ kí ìṣẹ̀lẹ̀ náà tó dé. Nígbà tí a bá gbé wọn sókè, wọ́n jẹ́ àsíá; àti nígbà tí a gbé Kristi sókè nínú àwọn ìgbésẹ̀ mẹ́ta ní ìbẹ̀rẹ̀ ìlà náà, Ó fa gbogbo ayé sọ́dọ̀ Ara Rẹ̀. Gígbé àwọn ọgọ́rùn-ún kan àti mẹ́rìnlélógójì ẹgbẹ̀rún náà sókè ni òpin ìlà tí ó bẹ̀rẹ̀ pẹ̀lú gígbé Kristi sókè. Nínú ìbẹ̀rẹ̀ àti òpin pẹ̀lú, a dá ọ̀nà àmì kan tí ó ní ìgbésẹ̀ mẹ́ta mọ̀.

Three steps at the beginning that are followed by five days, and three steps at the ending that are followed by five days. From that point on, the story is about the great multitude, for the priesthood has been established as the ensign of the one hundred and forty-four thousand. The seven days of Tabernacles is a period for the Gentiles. If we leave off the time of the Gentiles that begins at the Sunday law, and leave off the three and a half days that ended in 2023, we have the temple of the one hundred and forty-four thousand represented within the fifty days of the Pentecostal season from December 31, 2023 unto the soon-coming Sunday law.

Ìgbésẹ̀ mẹ́ta ní ìbẹ̀rẹ̀ tí ọjọ́ márùn-ún ń tẹ̀ lé, àti ìgbésẹ̀ mẹ́ta ní òpin tí ọjọ́ márùn-ún sì ń tẹ̀ lé. Láti ibẹ̀ lọ, ìtàn náà jẹ́ nípa ogunlọ́gọ̀ ńlá náà, nítorí a ti fi oyè àlùfáà múlẹ̀ gẹ́gẹ́ bí àsíá àwọn ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì. Ọjọ́ méje Àgọ́ jẹ́ àkókò fún àwọn Kèfèrí. Bí a bá yọ àkókò àwọn Kèfèrí kúrò, èyí tí ó bẹ̀rẹ̀ ní òfin Sunday, tí a sì tún yọ ọjọ́ mẹ́ta àtààbọ̀ tí ó parí ní 2023 kúrò, a ní tẹ́ńpìlì àwọn ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì tí a ṣojú fún nínú àádọ́ta ọjọ́ àkókò Pẹ́ńtíkọ́sì láti December 31, 2023 títí dé òfin Sunday tí ń bọ̀ láìpẹ́.

Five days from the resurrection for the virgins, thirty days that follow for the priests. Then five days of a trumpet message from the virgins, ending with their ascension when the forty days concludes, followed by five days unto judgment, followed by five days to the Sunday law. As a symbol of the virgins, the number “5” sets forth the footsteps of the one hundred and forty-four thousand, who are virgins and who are also priests.

Ọjọ́ márùn-ún láti àjíǹde fún àwọn wúńdíá, ọjọ́ ọgbọ̀n tí ó tẹ̀lé e fún àwọn àlùfáà. Lẹ́yìn náà ni ọjọ́ márùn-ún ti ìhìn iṣẹ́ ìpè kàkàkí láti ọ̀dọ̀ àwọn wúńdíá, tí ó parí pẹ̀lú ìgòkè wọn nígbà tí ogójì ọjọ́ bá pé, lẹ́yìn èyí ni ọjọ́ márùn-ún sí ìdájọ́, lẹ́yìn náà sì ni ọjọ́ márùn-ún sí òfin Ọjọ́ Àìkú. Gẹ́gẹ́ bí àmì àwọn wúńdíá, nọ́mbà “5” ń fi àwọn ìṣísẹ̀ ẹsẹ̀ ẹgbẹ̀rún lọ́nà mẹ́rìnlélógójì hàn, àwọn tí í ṣe wúńdíá, tí wọ́n sì tún jẹ́ àlùfáà.

During the thirty days of teaching, the final and seventh seal is removed, and it is in that period that Miller sees the jewels being restored. “Come and see” is a symbol based upon the first four seals, so when the seventh seal was opened, Miller was told to “come and see,” but the angels in heaven all just watch on in silence. Miller’s dream is identifying the sealing of the jewels who are the one hundred and forty-four thousand, while also identifying the jewels that are the message of the Midnight Cry. That message conveys the power to the virgins that accomplishes the sealing, and the dirt brush man identifies the One who controls both the messengers and the message.

Ní àkókò ọjọ́ mẹ́tàlélọ́gbọ̀n ìkọ́ni náà, a yọ èdìdì ìkẹyìn àti èyí tí í ṣe èdìdì keje kúrò, ó sì jẹ́ ní àkókò yẹn ni Miller rí àwọn iyebíye náà tí a ń tún mú padà bọ̀ sípò. “Wá kí o sì rí” jẹ́ àmì kan tí ó dá lórí àwọn èdìdì mẹ́rin àkọ́kọ́, nítorí náà nígbà tí a ṣí èdìdì keje, a sọ fún Miller pé, “Wá kí o sì rí,” ṣùgbọ́n gbogbo àwọn angẹli ní ọ̀run kàn ń wo lójú ní ìdákẹ́jẹ. Àlá Miller ń tọ́ka sí ìdìtẹ̀mọ́ àwọn iyebíye náà tí wọ́n jẹ́ ọgọ́rùn-ún méjìdínnígbọ̀n ẹgbẹ̀rún, nígbà kan náà sì tún ń tọ́ka sí àwọn iyebíye tí wọ́n jẹ́ ìhìn Ìkígbe Ọ̀gànjọ́ Òru. Ìhìn náà ń gbé agbára náà wá fún àwọn wúńdíá tí ó mú kí ìdìtẹ̀mọ́ náà ṣẹ, ọkùnrin fẹ́lẹ̀ erùpẹ̀ náà sì ń tọ́ka sí Ẹni náà tí ó ń ṣàkóso àwọn ìránṣẹ́ náà àti ìhìn náà pẹ̀lú.

2024 represents the foundational test, and now in 2026 the temple test has arrived. We are now in the thirty-day period where Christ is teaching, and to not recognize this fact is fatal.

Ọdún 2024 dúró fún ìdánwò ìpìlẹ̀, àti nísinsin yìí ní 2026 ìdánwò tẹ́ńpìlì ti dé. A wà nísinsin yìí nínú àkókò ọjọ́ ọgbọ̀n náà níbi tí Kristi ti ń kọ́ni, àti àìmọ̀ọ́mọ̀ dá ìtàn yìí mọ̀ jẹ́ ohun apanirun.

Recognizing the message and the messenger was an element of the foundational test represented by Rome establishing the vision, and is an element of the story of Elijah and Ahab.

Mímọ ìránṣẹ́ náà àti ìhìnrere náà jẹ́ apá kan nínú àdánwò ìpìlẹ̀ tí Róòmù dúró fún nínú fífi ìran náà múlẹ̀, ó sì tún jẹ́ apá kan nínú ìtàn Elijah àti Ahab.

And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years. And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:29–17:1.

Ní ọdún kẹtàdínlógójì ìjọba Ásà ọba Júdà ni Áhábù ọmọ Ómírì bẹ̀rẹ̀ sí í jọba lórí Ísírẹ́lì; Áhábù ọmọ Ómírì sì jọba lórí Ísírẹ́lì ní Samáríà fún ọdún méjìlélógún. Áhábù ọmọ Ómírì sì ṣe búburú ní ojú Olúwa ju gbogbo àwọn tí ó ṣáájú rẹ̀ lọ. Ó sì ṣẹlẹ̀ pé, bí ẹni pé ohun kékeré ni fún un láti máa rìn nínú ẹ̀ṣẹ̀ Jéróbóámù ọmọ Nébátì, ó fẹ́ Jésíbélì ọmọbìnrin Étíbáálì ọba àwọn ará Sídónì; ó sì lọ sìn Báálì, ó sì foríbalẹ̀ fún un. Ó sì gbé pẹpẹ kalẹ̀ fún Báálì nínú ilé Báálì, tí ó ti kọ́ ní Samáríà. Áhábù sì ṣe igbó ère; Áhábù sì tún mú Olúwa Ọlọ́run Ísírẹ́lì bínú ju gbogbo àwọn ọba Ísírẹ́lì tí ó ṣáájú rẹ̀ lọ. Ní ọjọ́ rẹ̀ ni Hiẹli ará Bẹtẹli kọ́ Jẹ́ríkò: ó fi Ábírámù àkọ́bí rẹ̀ lé ìpìlẹ̀ rẹ̀, ó sì gbé ẹnu-ọ̀nà rẹ̀ ró nípasẹ̀ Ségúbù àbíkẹ́yìn rẹ̀, gẹ́gẹ́ bí ọ̀rọ̀ Olúwa, tí ó sọ nípasẹ̀ Jóṣúà ọmọ Núnì. Èlíjà ará Tíṣíbì, ẹni tí ó jẹ́ ọ̀kan nínú àwọn olùgbé Gílíádì, sì wí fún Áhábù pé, Bí Olúwa Ọlọ́run Ísírẹ́lì, ẹni tí mo dúró níwájú rẹ̀, ti wà láàyè, ìrì kì yóò sí, bẹ́ẹ̀ ni òjò kì yóò rọ ní àwọn ọdún wọ̀nyí, bí kò ṣe gẹ́gẹ́ bí ọ̀rọ̀ mi. 1 Ọba 16:29–17:1.

The numbers associated with Ahab add to the context of the passage. “Thirty-eight” represents a “rising up.” Israel was commanded to “rise up” and enter the Promised Land in the thirty-eighth year.

Àwọn nọ́mbà tí a so mọ́ Ahabu fi kún àyíká ọ̀rọ̀ náà. “Mẹ́tàlélọ́gbọ̀n” dúró fún “dídìde.” A pa á láṣẹ fún Israẹli láti “dìde” kí wọ́n sì wọ Ilẹ̀ Ìlérí ní ọdún kẹ́tàlélọ́gbọ̀n.

Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.

“Nísinsin yín nísinsin,” ni mo wí, “kí ẹ sì rékọjá odò Seredi.” A sì rékọjá odò Seredi. Àkókò tí a fi ń bọ láti Kadesi-barnea, títí a fi rékọjá odò Seredi, jẹ́ ọdún mẹ́rìnlélógójì; títí gbogbo ìran àwọn ọkùnrin ogun fi parun kúrò láàárín àgọ́-ogun náà, gẹ́gẹ́ bí Olúwa ti búra fún wọn. Diutarónómì 2:13, 14.

Jesus healed the crippled man who was thirty-eight years old when He told him to “rise.”

Jesu wo arọ̀ arọ ẹni tí ó ti pé ọmọ ọdún mẹ́tàdínlọ́gbọ̀n nígbà tí Ó sọ fún un pé, “Dìde.”

And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:5–9.

Ọkùnrin kan sì wà níbẹ̀, ẹni tí àìlera ti fi ń ṣe fún ọdún mẹ́tàlélọ́gbọ̀n. Nígbà tí Jésù rí i pé ó dùbúlẹ̀, tí ó sì mọ̀ pé ó ti pé ní ipò náà fún ìgbà pípẹ́, ó wí fún un pé, Ṣé ìwọ fẹ́ kí a mú ọ sàn? Ọkùnrin aláìlera náà dá a lóhùn pé, Olúwa, èmi kò ní ẹni tí yóò sọ mí kalẹ̀ sínú adágún nígbà tí omi bá ru: ṣùgbọ́n bí mo ti ń bọ̀, ẹlòmíràn a ti sọ̀kalẹ̀ ṣáájú mi. Jésù wí fún un pé, Dìde, gbé ibùsùn rẹ sókè, kí o sì máa rìn. Lójúkan náà ni a mú ọkùnrin náà sàn, ó sì gbé ibùsùn rẹ sókè, ó sì ń rìn: ọjọ́ náà sì jẹ́ ọjọ́ ìsinmi. Johanu 5:5–9.

Josiah Litch made a prediction in 1838, that he fine-tuned in 1840. The thirty-eighth year Moses references in Deuteronomy, was also the fortieth year. Josiah Litch’s two-step process paralleled the two-step revival of his namesake, king Josiah. The numbers of 38 and 40 in relation to one another, represent a rising up, which is what happens to the two witnesses when they are lifted up into the clouds.

Josiah Litch ṣe àsọtẹ́lẹ̀ kan ní ọdún 1838, tí ó tún ṣe àtúnṣe rẹ̀ ní pípé ní ọdún 1840. Ọdún kẹtàdínlógójì tí Mósè tọ́ka sí nínú Deuteronomi, ni ó sì tún jẹ́ ọdún ogójì. Ìlànà ìgbésẹ̀ méjì ti Josiah Litch bá ìmújípadà ìgbésẹ̀ méjì ti aláwọ̀kọ orúkọ rẹ̀, ọba Josiah, mu. Àwọn nọ́mbà 38 àti 40 ní ìbáṣepọ̀ pẹ̀lú ara wọn, dúró fún ìdìde sókè, èyí tí ó jẹ́ ohun tí ó ṣẹlẹ̀ sí àwọn ẹlẹ́rìí méjì nígbà tí a gbé wọn sókè sínú àwọn àwọsánmà.

With Litch, the lifting up was accomplished by the message of Islam of the second woe. The lifting up that is marked by Christ’s ascension, comes after the trumpet message of Islam. Those first two steps of the waymark of trumpet, ascension and judgment was typified by Litch, whose two steps were typified by king Josiah’s two step revival and reformation. In Deuteronomy the command was to rise up and go into the Promised Land, and the lifting up of the ensign at the Sunday law is the identical promise.

Pẹ̀lú Litch, gbígbé sókè náà ni a mú ṣẹ nípasẹ̀ ìfẹ̀hónúhàn Islam ti ègbé kejì. Gbígbé sókè tí a fi ìgòkè Kristi sàmì sí, ń bọ̀ lẹ́yìn ìhìn ìpè Islam. Àwọn ìgbésẹ̀ méjì àkọ́kọ́ wọ̀nyí ti àmì ọ̀nà ìpè, ìgòkè, àti ìdájọ́ ni a fi Litch ṣe àpẹẹrẹ, ẹni tí a sì fi àtúntọ̀ àti ìṣàtúnṣe ìgbésẹ̀ méjì ti ọba Josiah ṣe àpẹẹrẹ àwọn ìgbésẹ̀ méjì tirẹ̀. Nínú Deuteronomy, àṣẹ náà ni pé kí wọ́n dìde kí wọ́n sì lọ sí Ilẹ̀ Ìlérí, àti gbígbé àsíá sókè ní òfin Ọjọ́ Ìsinmi ni ìlérí kan náà náà.

Ahab reigned twenty-two years, thus he reigns during the period when Divinity is combined with humanity, which is the period of thirty days that precedes the trumpet message. Ahab is Trump, who will marry Jezebel in the very near future. In the period of Trump, only Elijah has a message of rain. This fact is foundational, for the movement of the one hundred and forty-four thousand is the movement of the methodology of line upon line; and that methodology is based upon the foundational truth that the reform movement of the one hundred and forty-four thousand has been typified by every reform movement of sacred history. In each of those movements the leaders were part of the testing process. Every time.

Ahab jọba ọdún méjìlélógún, nípa bẹ́ẹ̀ ó ń jọba ní àkókò náà nígbà tí a darapọ̀ Ìwà-Ọlọ́run mọ́ ẹ̀dá ènìyàn, èyí tí í ṣe àkókò ọjọ́ ọgbọ̀n tí ó ṣáájú ìhìn ìpè. Ahab ni Trump, ẹni tí yóò fẹ́ Jezebel ní ọjọ́ iwájú tí ó sún mọ́ gidigidi. Ní àkókò Trump, Elijah nìkan ni ó ní ìhìn òjò. Òtítọ́ yìí jẹ́ ìpìlẹ̀, nítorí ìṣísẹ̀ ti ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì jẹ́ ìṣísẹ̀ ọ̀nà-ìṣe ìlànà lórí ìlànà; ọ̀nà-ìṣe náà sì dá lórí òtítọ́ ìpìlẹ̀ pé gbogbo ìṣísẹ̀ àtúnṣe ti ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì ni a ti fi àpẹẹrẹ hàn nípasẹ̀ gbogbo ìṣísẹ̀ àtúnṣe nínú ìtàn mímọ́. Nínú ọ̀kọ̀ọ̀kan àwọn ìṣísẹ̀ wọ̀nyí, àwọn aṣáájú jẹ́ apá kan nínú ìlànà ìdánwò náà. Ní gbogbo ìgbà.

Ahab is the seventh king from Jeroboam, and we have repeatedly shown how Ahab is the state during the Sunday law crisis. We have shown how the Laodicean Seventh-day Adventist church rebuilt Jericho in 1863, costing the Whites their oldest and youngest sons, and typifying Jericho at the Sunday law. 1863 typifies the Sunday law.

Ahabu ni ọba keje láti ọwọ́ Jeroboamu, a sì ti fi hàn léraléra bí Ahabu ṣe jẹ́ aṣojú ìpínlẹ̀ náà ní àkókò ìpọnjú òfin Ọjọ́-ìsinmi. A ti fi hàn bí ìjọ Laodísea ti Adventist Ọjọ́-Keje ṣe tún Jẹ́ríkò kọ́ ní ọdún 1863, èyí sì fi àwọn ọmọkùnrin àgbà àti àbíkẹ́yìn Whites ṣòfò, tí ó sì jẹ́ àpẹẹrẹ Jẹ́ríkò ní àsìkò òfin Ọjọ́-ìsinmi. Ọdún 1863 jẹ́ àpẹẹrẹ òfin Ọjọ́-ìsinmi.

The passage is full of symbolism identifying the period as the sealing of the one hundred and forty-four thousand, and in that time period to reject Miller’s understanding of a truth that was placed upon Habakkuk’s 1843 table is foundational rebellion, that includes a disregard for God’s chosen messenger under the same pretext as Korah’s rebels and the rebels of 1888, who claimed that all the congregation is holy.

Ẹsẹ̀ náà kún fún àpẹẹrẹ ààmì tí ń fi àkókò náà hàn gẹ́gẹ́ bí ìdìdì àwọn ẹgbẹ̀rún mẹ́rìnlélógójì àti ẹgbẹ̀rún mẹ́rin, àti pé ní àkókò náà láti kọ òye Miller nípa òtítọ́ kan tí a fi lé orí tábìlì Habakkuk ti ọdún 1843 jẹ́ ìṣọ̀tẹ̀ ìpìlẹ̀; èyí sì ní nínú àìbìkítà sí ojiṣẹ́ tí Ọlọ́run yàn lábẹ́ àwáwí kan náà gẹ́gẹ́ bí ti àwọn ọlọ̀tẹ̀ Kora àti àwọn ọlọ̀tẹ̀ ọdún 1888, tí wọ́n sọ pé gbogbo ìjọ jẹ́ mímọ́.

We are now in the test of the temple when the windows of heaven are opened along with a dispensational door. The dispensational door marks the transition for the priests from Laodicea unto the priests of Philadelphia. It marks the separation of the counterfeit and true jewels of Miller’s dream. The windows identify a curse or a blessing. Malachi three, premises the test upon returning. Miller’s dream emphasizes the restoration of both the priesthood and the message. Revelation nineteen identifies the army of the Lord that is raised up when a prediction of a trumpet message of Islam is fulfilled.

A wà nísinsin yìí nínú ìdánwò tẹ́ńpìlì nígbà tí a ṣí àwọn fèrèsé ọ̀run sílẹ̀ pẹ̀lú ẹnu-ọ̀nà àkókò ìpín. Ẹnu-ọ̀nà àkókò ìpín náà fi ìyípadà hàn fún àwọn àlùfáà láti Laodicea sí àwọn àlùfáà ti Philadelphia. Ó sì fi ìyàtọ̀ hàn láàárín àwọn ọ̀ṣọ́ ìyebíye èké àti tòótọ́ nínú àlá Miller. Àwọn fèrèsé náà ń tọ́ka sí ègún tàbí ìbùkún. Malaki orí kẹta fi ìpìlẹ̀ ìdánwò náà lélẹ̀ lórí ìpadàbọ̀. Àlá Miller tẹnumọ́ ìmúpadàbọ̀sípò àlùfáà àti ìhìnrere náà pẹ̀lú. Ìfihàn orí kọkàndínlógún fi ogun Olúwa hàn tí a gbé dìde nígbà tí àsọtẹ́lẹ̀ ìrántí ìhìnrere ipè nípa Islam bá ṣẹ.

The test that precedes the litmus test of the trumpet message is the second and it is the temple test. Miller’s dream produces a doubling, that is always associated with the second test, for Miller’s dream uses jewels as both the messages and the messengers. The temple test involves the application of the line upon line methodology of the latter rain. It requires the priests to see the temple in the various lines of prophecy in order to align the messages. The dirt brush man’s larger casket is the temple of the one hundred and forty-four thousand, and Malachi’s storehouse is the same. The heart of the temple furnishing is the ark of the covenant, which the covering cherubim’s continually look to, thus emphasizing the focus of all holy beings. The holy in this history need to look unto the temple and gaze into the ark.

Ìdánwò tí ó ṣáájú ìdánwò lítímọ́sì ti ìránṣẹ́ ipè náà ni èkejì, ó sì jẹ́ ìdánwò tẹ́ńpìlì. Àlá Miller mú ìlọ́po méjì wá, èyí tí a máa ń so mọ́ ìdánwò kejì nígbà gbogbo, nítorí àlá Miller lo àwọn iyebíye gẹ́gẹ́ bí àwọn ìránṣẹ́ àti gẹ́gẹ́ bí àwọn olùròyìn náà pẹ̀lú. Ìdánwò tẹ́ńpìlì ní í ṣe pẹ̀lú lílo ìlànà “làìnì lórí làìnì” ti òjò ìkẹyìn. Ó béèrè pé kí àwọn àlùfáà lè rí tẹ́ńpìlì nínú onírúurú làìnì àsọtẹ́lẹ̀ kí wọ́n lè mú àwọn ìránṣẹ́ náà bára mu. Àpótí ńlá ti ọkùnrin onífàlẹ̀ erùpẹ̀ náà ni tẹ́ńpìlì ti ẹgbẹ̀rún lọ́nà mẹ́rìnlélọ́gọ́rin [144,000], ilé ìṣúra Malaki sì jẹ́ èyí kan náà. Ọkàn-àyà ohun èlò inú tẹ́ńpìlì ni àpótí májẹ̀mú, èyí tí àwọn kérúbù tí ń bo ó máa ń wo léraléra sí, báyìí ni ó fi ń tẹnumọ́ ibi tí gbogbo àwọn ẹ̀dá mímọ́ dojú kọ́. Àwọn mímọ́ nínú ìtàn yìí nílò láti wo sí tẹ́ńpìlì kí wọ́n sì tẹjú wo inú àpótí náà.

The temple of the one hundred and forty-four thousand is the subject of Leviticus twenty-three and it presents a historical line that was fulfilled in the time of Christ with what Sister White calls “the Pentecostal season.” From the resurrection unto Pentecost, or from December 31, 2023 unto the Sunday law Leviticus twenty-three’s prophetic line represents the temple of the one hundred and forty-four thousand. That history begins with a waymark of three steps followed by five days and it ends with a waymark of three steps followed by five days. In the middle of the alpha and omega histories is the thirty days of sealing the priests. That overall line begins with the seventh-day Sabbath and ends with the seventh-year Sabbath. At this level the temple of the one hundred and forty-four thousand is the ark that will carry 8 souls to the earth made new, and it is also the ark of the covenant that is shadowed by two angels, just as the two Sabbaths shadow the temple of the priesthood of the one hundred and forty-four thousand represented with the Pentecostal season.

Tẹ́ńpìlì ti ẹgbẹ̀rún mẹ́rìnlélógójì [144,000] ni kókó-ọrọ̀ Léfítíkù orí kẹtàlélógún, ó sì ń gbé ìlà ìtàn kan kalẹ̀ tí a mú ṣẹ ní àkókò Kristi pẹ̀lú ohun tí Sister White pè ní “àkókò Pẹ́ńtẹ́kọ́sì.” Láti àjíǹde títí dé Pẹ́ńtẹ́kọ́sì, tàbí láti December 31, 2023 títí dé òfin Sunday, ìlà àsọtẹ́lẹ̀ ti Léfítíkù orí kẹtàlélógún ń ṣàpẹẹrẹ tẹ́ńpìlì ti ẹgbẹ̀rún mẹ́rìnlélógójì. Ìtàn náà bẹ̀rẹ̀ pẹ̀lú àmì-ọ̀nà kan ti ìgbésẹ̀ mẹ́ta tí ọjọ́ márùn-ún tẹ̀lé, ó sì parí pẹ̀lú àmì-ọ̀nà kan ti ìgbésẹ̀ mẹ́ta tí ọjọ́ márùn-ún tẹ̀lé. Ní àárín àwọn ìtàn alpha àti omega ni ọjọ́ mẹ́tàlélọ́gbọ̀n ìdìdì àwọn àlùfáà wà. Gbogbo ìlà náà bẹ̀rẹ̀ pẹ̀lú Sábáàtì ọjọ́ keje, ó sì parí pẹ̀lú Sábáàtì ọdún keje. Ní ìpele yìí, tẹ́ńpìlì ti ẹgbẹ̀rún mẹ́rìnlélógójì ni ọkọ̀ tí yóò gbé ọkàn mẹ́jọ lọ sí ilẹ̀ tí a sọ di tuntun, ó sì tún jẹ́ àpótí májẹ̀mú tí àwọn áńgẹ́lì méjì fi ojiji bò, gẹ́gẹ́ bí àwọn Sábáàtì méjèèjì ṣe fi ojiji hàn lórí tẹ́ńpìlì iṣẹ́-àlùfáà ti ẹgbẹ̀rún mẹ́rìnlélógójì tí a ṣàpẹẹrẹ rẹ̀ pẹ̀lú àkókò Pẹ́ńtẹ́kọ́sì.

Leviticus twenty-three is about the priesthood of the one hundred and forty-four thousand during the final manifestation of the Pentecostal season that began at Christ’s resurrection and continued until fifty days later at the Day of Pentecost. The Pentecostal season is established when the first twenty-two verses of Leviticus twenty-three is aligned with the last twenty-two verses. William Miller’s dream identifies that the jewels of God’s word are both the message and the messengers.

Léfítíkù mẹ́tàlélógún jẹ́ nípa iṣẹ́ àlùfáà ti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [one hundred and forty-four thousand] nígbà ìfihàn ìkẹyìn àkókò Pẹ́ńtíkọ́sì tí ó bẹ̀rẹ̀ ní àjíǹde Kristi, tí ó sì tẹ̀síwájú títí di ọjọ́ márùn-ún-dín-lọ́gọ́ta lẹ́yìn náà ní Ọjọ́ Pẹ́ńtíkọ́sì. A fi ìdí àkókò Pẹ́ńtíkọ́sì múlẹ̀ nígbà tí a bá ṣe àfàpọ̀ ẹsẹ̀ méjìlélógún àkọ́kọ́ ti Léfítíkù mẹ́tàlélógún mọ́ ẹsẹ̀ méjìlélógún ìkẹyìn. Àlá William Miller fi hàn pé àwọn ohun ọ̀ṣọ́ iyebíye inú ọ̀rọ̀ Ọlọ́run ni wọ́n jẹ́ ìránṣẹ́ náà àti àwọn ojiṣẹ́ náà.

“I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.

“Mo ti ní àwọn àǹfààní iyebíye láti rí ìrírí gbà. Mo ti ní ìrírí nínú ìhìnrere àwọn áńgẹ́lì kìíní, kejì, àti kẹta. A ṣàpẹẹrẹ àwọn áńgẹ́lì náà gẹ́gẹ́ bí ẹni pé wọ́n ń fò ní àárín ọ̀run, wọ́n ń kéde ìhìnrere ìkìlọ̀ kan fún ayé, tí ó sì ní ìfọwọ́kànsí tààrà lórí àwọn ènìyàn tí ń gbé ní àwọn ọjọ́ ìkẹyìn nínú ìtàn ayé yìí. Kò sí ẹni tí ń gbọ́ ohùn àwọn áńgẹ́lì wọ̀nyí, nítorí wọ́n jẹ́ ààmì láti ṣojú fún àwọn ènìyàn Ọlọ́run tí ń ṣiṣẹ́ ní ìbámu pẹ̀lú àgbáyé ọ̀run. Àwọn ọkùnrin àti àwọn obìnrin, tí Ẹ̀mí Ọlọ́run ti múlẹ̀, tí a sì ti yà wọ́n sọ́tọ̀ nípasẹ̀ òtítọ́, ń kéde àwọn ìhìnrere mẹ́tẹ̀ẹ̀ta náà gẹ́gẹ́ bí ìtòlẹ́sẹẹsẹ wọn.” Life Sketches, 429.

The angels are symbols of God’s people who proclaim the message represented by the angel.

Àwọn áńgẹ́lì jẹ́ àmì àwọn ènìyàn Ọlọ́run tí ń kéde ìhìnrere tí áńgẹ́lì náà dúró fún.

“Time is short. The first, second, and third angel’s messages are the messages to be given to the world. We hear not literally the voice of the three angels, but these angels in Revelation represent a people who will be upon the earth and give these messages.

“Àkókò kù díẹ̀. Ìhìnrere áńgẹ́lì àkọ́kọ́, kejì, àti kẹta ni àwọn ìhìnrere tí a gbọ́dọ̀ fi fún ayé. A kì í gbọ́ ohùn àwọn áńgẹ́lì mẹ́tẹ̀ẹ̀ta náà ní ti gidi, ṣùgbọ́n àwọn áńgẹ́lì wọ̀nyí nínú Ìfihàn dúró fún àwọn ènìyàn kan tí yóò wà lórí ilẹ̀ ayé tí wọn yóò sì kéde àwọn ìhìnrere wọ̀nyí.

“John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.

“Jòhánù rí ‘Áńgẹ́lì mìíràn sọ̀ kalẹ̀ láti ọ̀run wá, ẹni tí ó ní agbára ńlá; a sì fi ògo rẹ̀ tan gbogbo ayé mọ́lẹ̀.’ Ìfihàn 18:1. Iṣẹ́ náà ni ohùn àwọn ènìyàn Ọlọ́run tí ń kéde ìránṣẹ́ ìkìlọ̀ kan fún ayé.” The 1888 Materials, 926.

Angels represent the people who give the messages represented by the angels. William Miller is represented prophetically in a multitude of applications. One of those applications is that Miller is represented by the first and the last time prophecies he was led to proclaim. The seven times or 2,520 years that ended in 1798, was Miller’s alpha discovery and the cleansing of the sanctuary at the end of 2,300 evenings and mornings on October 22, 1844 was Miller’s omega discovery. Millerite history is represented from 1798 to 1844, and though it was the history of the first and second angels’ it is called by the name of the messenger of that history. Millerite history identifies that Miller was the “voice” proclaiming the first and second angels’ message, and the first angel announced the beginning of judgment on October 22, 1844, and the first angel arrived at the time of the end in 1798, at the conclusion of the “seven times” scattering of the kingdom of Israel. Miller is a symbol of both the 2,520-year prophecy and the 2,300-year prophecy.

Àwọn áńgẹ́lì dúró fún àwọn ènìyàn tí ń fi àwọn ìròyìn tí àwọn áńgẹ́lì náà ṣàpẹẹrẹ hàn kalẹ̀. A ṣàpẹẹrẹ William Miller ní ọ̀nà àsọtẹ́lẹ̀ nínú ọ̀pọ̀lọpọ̀ ìlò. Ọ̀kan nínú àwọn ìlò wọ̀nyí ni pé a ṣàpẹẹrẹ Miller nípasẹ̀ àsọtẹ́lẹ̀ àkókò àkọ́kọ́ àti ti ìkẹyìn tí a darí i láti kéde. Àwọn àkókò méje, tàbí ọdún 2,520, tí ó parí ní 1798, ni ìṣàwárí alfa Miller; ìwẹ̀nùmọ́ ibi mímọ́ ní òpin ẹgbẹ̀rún méjì ó lé ọ̀ọ́dúnrún mẹ́ta ìrọ̀lẹ́ àti òwúrọ̀ ní October 22, 1844 sì ni ìṣàwárí omega Miller. Ìtàn Millerite ni a ṣàpẹẹrẹ láti 1798 títí dé 1844, bí ó tilẹ̀ jẹ́ pé ó jẹ́ ìtàn àwọn áńgẹ́lì àkọ́kọ́ àti kejì, síbẹ̀ a ń pè é ní orúkọ ojiṣẹ́ ìtàn náà. Ìtàn Millerite fi hàn pé Miller ni “ohùn” tí ń kéde ìròyìn àwọn áńgẹ́lì àkọ́kọ́ àti kejì, áńgẹ́lì àkọ́kọ́ sì kede ìbẹ̀rẹ̀ ìdájọ́ ní October 22, 1844, áńgẹ́lì àkọ́kọ́ náà sì dé ní àkókò ìkẹyìn ní 1798, ní ìparí ìtúká “àwọn àkókò méje” ti ìjọba Israeli. Miller jẹ́ àmì àpẹẹrẹ fún àsọtẹ́lẹ̀ ọdún 2,520 àti àsọtẹ́lẹ̀ ọdún 2,300.

The first waymark of 1798 announced that the judgment would begin when the 2,300-years ended on October 22, 1844. Then the Lord opened up the light of the seventh-day Sabbath, and it was His intent to finish the work, so He attempted to open up further light upon the seven times in 1856, but rebellion was manifested, instead of faith. The seven times is the alpha of Millerite history and the 2,300 is the omega.

Àmì àkọ́kọ́ ti 1798 kéde pé ìdájọ́ yóò bẹ̀rẹ̀ nígbà tí ọdún 2,300 bá parí ní Ọ̀wàrà 22, 1844. Lẹ́yìn náà, Olúwa ṣí ìmọ́lẹ̀ Sábáàtì ọjọ́ keje sílẹ̀, ó sì jẹ́ ète Rẹ̀ láti parí iṣẹ́ náà, nítorí náà Ó gbìyànjú láti ṣí ìmọ́lẹ̀ síi lórí àwọn àkókò méje ní 1856, ṣùgbọ́n ìṣọ̀tẹ̀ ni a fi hàn dípò ìgbàgbọ́. Àwọn àkókò méje ni alfa ìtàn àwọn Millerite, 2,300 sì ni omega.

The seven times is represented by the seventh-year Sabbath and the 2,300 is represented by the seventh-day Sabbath. Millerite history is represented by 1798 and 1844, and 1798 represents the seven times and 1844 represents the 2,300 years. Those two Sabbaths are the bookends to the history represented in Leviticus twenty-three. Those two Sabbaths represent two messages, that make one message. Those two messages represent the Millerites, for the people that proclaim the messages represent the angels that symbolize the message. 1798 the first angel arrived and in 1844 the third angel arrived.

Àkókò méje ni a ṣàfihàn rẹ̀ nípasẹ̀ Sábáàtì ọdún keje, àti 2,300 ni a ṣàfihàn rẹ̀ nípasẹ̀ Sábáàtì ọjọ́ keje. A ṣàfihàn ìtàn àwọn Millerite nípasẹ̀ 1798 àti 1844, àti pé 1798 dúró fún àkókò méje, 1844 sì dúró fún ọdún 2,300. Àwọn Sábáàtì méjèèjì wọ̀nyí ni àwọn òpin méjì sí ìtàn tí a ṣàfihàn nínú Lefitiku ogúnlélógún. Àwọn Sábáàtì méjèèjì wọ̀nyí dúró fún ìránṣẹ́ méjì, tí wọ́n sì dá ìránṣẹ́ kan sílẹ̀. Àwọn ìránṣẹ́ méjèèjì wọ̀nyí dúró fún àwọn Millerite, nítorí àwọn ènìyàn tí ń kéde àwọn ìránṣẹ́ náà ni wọ́n dúró fún àwọn áńgẹ́lì tí ń ṣàpẹẹrẹ ìránṣẹ́ náà. Ní 1798 áńgẹ́lì kìn-ín-ní dé, ní 1844 sì ni áńgẹ́lì kẹta dé.

Leviticus twenty-three has seven feasts and seven holy convocations, though every feast is not a holy convocation and vise versa. The feasts all fall between the first and the last holy convocation, which is the seventh-day Sabbath in the beginning and the seventh-year Sabbath at the end. The history of the feasts is bookended with the two Sabbaths that represent William Miller and the Millerites.

Léfítíkù orí kẹtàlélógún ní àjọ̀dún méje àti ìpé mímọ́ méje, bí ó tilẹ̀ jẹ́ pé kì í ṣe gbogbo àjọ̀dún ni í jẹ́ ìpé mímọ́, bẹ́ẹ̀ ni kì í ṣe gbogbo ìpé mímọ́ ni í jẹ́ àjọ̀dún. Gbogbo àwọn àjọ̀dún náà wà láàrín ìpé mímọ́ àkọ́kọ́ àti èyí ìkẹyìn, èyí tí í ṣe Sábáàtì ọjọ́ keje ní ìbẹ̀rẹ̀ àti Sábáàtì ọdún keje ní òpin. Àkọsílẹ̀ ìtàn àwọn àjọ̀dún náà ni a fi àwọn Sábáàtì méjèèjì tí wọ́n dúró fún William Miller àti àwọn Millerites ṣe ìbẹ̀rẹ̀ àti òpin.

When the first twenty-two verses and the last twenty-two verses are combined in Leviticus twenty-three the Pentecostal season is identified. The structure that is established by bringing the lines together is absolutely divine. The Pentecostal season of the structure clearly illustrates the three steps of the three angels. It bears the signature of “Truth.” It bears the signature of Alpha and Omega. It bears the signature of Palmoni. It leads a student to the very heart of the Most Holy Place. It identifies the temple of the one hundred and forty-four thousand. It extends all the way to the earth made new.

Nígbà tí a bá darapọ̀ ẹsẹ̀ méjìlélógún àkọ́kọ́ àti ẹsẹ̀ méjìlélógún ìkẹyìn nínú Lefitiku ogúnlélógún, a ń ṣe ìdánimọ̀ àkókò Pẹ́ńtíkọ́sì. Ìtòlẹ́sẹẹsẹ tí a fi múlẹ̀ nípa mímú àwọn ìlà náà pọ̀ jọ jẹ́ ti Ọlọ́run pátápátá. Àkókò Pẹ́ńtíkọ́sì nínú ìtòlẹ́sẹẹsẹ náà fi àwọn ìgbésẹ̀ mẹ́ta àwọn áńgẹ́lì mẹ́ta hàn kedere. Ó rú ààmì “Òtítọ́.” Ó rú ààmì Alfa àti Omega. Ó rú ààmì Palmoni. Ó ń mú akẹ́kọ̀ọ́ kan wọ inú ọkàn-àyà Gíga Jùlọ Mímọ́. Ó ń ṣe ìdánimọ̀ tẹ́ńpìlì àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000]. Ó sì gùn dé títí kan ayé tí a ṣe di tuntun.

This truth of Leviticus twenty-three is now being unsealed in connection with the temple test that precedes the litmus and third test. The third angel arrived in 1844, and then again at 9/11 and then again in 2023. When the third angel arrived in 1844 the faithful were to by faith follow Christ into the Most Holy Place. Leviticus twenty-three is the path into the Most Holy Place and represents an element of the temple test. John was told to measure the temple and also the worshippers therein.

Òtítọ́ yìí ti Léfítíkù ogúnlélógún ni a ń tú sílẹ̀ báyìí ní ìbáṣepọ̀ pẹ̀lú ìdánwò tẹ́ńpìlì tí ó ṣáájú ìdánwò litmus àti ìdánwò kẹta. Áńgẹ́lì kẹta dé ní 1844, lẹ́yìn náà sì tún dé ní 9/11, àti lẹ́yìn náà tún dé ní 2023. Nígbà tí áńgẹ́lì kẹta dé ní 1844, àwọn olóòótọ́ gbọ́dọ̀ fi ìgbàgbọ́ tẹ̀lé Kristi wọ Ibi Mímọ́ Jùlọ. Léfítíkù ogúnlélógún ni ọ̀nà sí Ibi Mímọ́ Jùlọ, ó sì ṣojú fún apá kan nínú ìdánwò tẹ́ńpìlì. A sọ fún Jòhánù pé kí ó wọn tẹ́ńpìlì náà, àti pẹ̀lú àwọn olùjọsìn tí ń bẹ nínú rẹ̀.

Miller’s casket is the temple and the jewels are the worshippers therein. Malachi’s storehouse is the temple and the tithes are the worshippers therein. The Pentecostal season, as represented in the line upon line application of Leviticus twenty-three represents the temple of the one hundred and forty-four thousand. More directly it illustrates the ark of the covenant, with the covering cherubs looking at the Ten Commandments, Aaron’s rod that budded and the golden pot of manna.

Àpótí Miller ni tẹ́ńpìlì, àwọn iyebíye sì ni àwọn olùjọsìn tí ń bẹ nínú rẹ̀. Ilé ìṣúra Malaki ni tẹ́ńpìlì, ìdámẹ́wàá sì ni àwọn olùjọsìn tí ń bẹ nínú rẹ̀. Àkókò Pẹ́ńtẹ́kọ́sítì, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ìlò “ìlà lórí ìlà” ti Lefitiku ogún-lé-mẹ́ta, dúró fún tẹ́ńpìlì ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì. Ní ọ̀nà tó taara jùlọ, ó ń ṣàpèjúwe àpótí májẹ̀mú, pẹ̀lú àwọn kerubu ìbòrí tí ń wo Òfin Mẹ́wàá, ọ̀pá Áárónì tí rúwé, àti ìkòkò wúrà ti mana.

The covering cherubs are angels, and angels represent a message and the messenger. The message that is the alpha message of Leviticus twenty-three is the seventh-day Sabbath, and the omega message is the seventh-year Sabbath. Both are messages, and they are also the alpha and omega messages of William Miller and the Millerites, with the fulfillment of the “seven times,” in 1798, a symbol of the seventh-year Sabbath, and in 1844, God led His people into the Most Holy Place, where they discovered the seventh-day Sabbath. Those two Sabbaths are the first and last holy convocations in Leviticus twenty-three, and the Pentecostal season is positioned between them both, just as the ark was positioned between the two covering cherubs.

Àwọn kérúbù tí ń bo náà jẹ́ àwọn áńgẹ́lì, àti pé àwọn áńgẹ́lì ń ṣàpẹẹrẹ ìránṣẹ́ kan àti olùránṣẹ́ náà. Ìránṣẹ́ tí í ṣe ìránṣẹ́ alpha ti Lefitiku ogúnlélógún ni Sábá ọjọ́ keje, àti ìránṣẹ́ omega ni Sábá ọdún keje. Méjèèjì jẹ́ ìránṣẹ́, wọ́n sì tún jẹ́ ìránṣẹ́ alpha àti omega ti William Miller àti àwọn ọmọ ẹ̀yìn Miller, pẹ̀lú ìmúṣẹ “àkókò méje,” ní 1798, gẹ́gẹ́ bí ààmì Sábá ọdún keje, àti ní 1844, Ọlọ́run darí àwọn ènìyàn Rẹ̀ wọ Ibi Mímọ́ Jùlọ, níbi tí wọ́n ti ṣàwárí Sábá ọjọ́ keje. Àwọn Sábá méjèèjì wọ̀nyí ni ìpé mímọ́ àkọ́kọ́ àti ti ìkẹyìn nínú Lefitiku ogúnlélógún, àti pé àkókò Pẹ́ńtẹ́kọ́sì wà ní àárín wọn méjèèjì, gẹ́gẹ́ bí àpótí májẹ̀mú náà ti wà ní àárín àwọn kérúbù méjì tí ń bo náà.

The temple is to be measured, and it includes leaving off the courtyard that is given to the Gentiles. At the Sunday law judgment for the house of God ends, and the judgment of the Gentiles begins. The times of the Gentiles ended in 1798, at the end of 1,260 years, and at the end of three and a half days, (a symbol of 1,260) John was to leave off the courtyard.

A óo wọn tẹ́ńpìlì náà, ó sì ní pẹ̀lú fífi àgbàlá tí a fi fún àwọn Kèfèrí sílẹ̀. Ní òfin Ọjọ́ Àìkú, ìdájọ́ fún ilé Ọlọ́run parí, ìdájọ́ àwọn Kèfèrí sì bẹ̀rẹ̀. Àkókò àwọn Kèfèrí parí ní ọdún 1798, ní òpin ọdún 1,260, àti ní òpin ọjọ́ mẹ́ta àti ààbọ̀, (àmì ìṣàpẹẹrẹ 1,260) a sì ní kí Johanu fi àgbàlá náà sílẹ̀.

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. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

A sì fún mi ní ifà kan tí ó dàbí ọ̀pá: angẹli náà sì dúró, ó ní, Dìde, kí o sì wọn tẹ́ńpìlì Ọlọ́run, àti pẹpẹ, àti àwọn tí ń jọ́sìn níbẹ̀. Ṣùgbọ́n àgbàlá tí ó wà lóde tẹ́ńpìlì náà fi sílẹ̀, má sì ṣe wọn ún; nítorí a ti fi í fún àwọn Kèfèrí: wọ́n yóò sì tẹ ìlú mímọ́ náà mọ́lẹ̀ fún oṣù méjìlélógójì. Ìfihàn 11:1, 2.

The court was to be left off, for it was given to the Gentiles, who trod it under foot for three and a half days, or forty-two months.

A ní láti fi agbala náà sílẹ̀, nítorí a fi í fún àwọn Kèfèrí, àwọn tí wọ́n tẹ̀ ẹ́ mọ́lẹ̀ lábẹ́ ẹsẹ̀ fún ọjọ́ mẹ́ta àtààbọ̀, tàbí oṣù méjìlélógójì.

And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

Wọn yóò sì fi ẹnu idà ṣubú, a ó sì mú wọn lọ ní ìgbèkùn sínú gbogbo orílẹ̀-èdè; a ó sì tẹ Jerúsálẹ́mù mọ́lẹ̀ lábẹ́ àwọn Kèfèrí, títí àkókò àwọn Kèfèrí yóò fi pé. Lúùkù 21:24.

The times of the Gentiles was fulfilled in 1798, when the book of Daniel was unsealed.

Àkókò àwọn aláìkọlà ni a mú ṣẹ ní ọdún 1798, nígbà tí a ṣí ìwé Dáníẹ́lì sílẹ̀.

“In the temple at Jerusalem a low wall separated the outer court from all other portions of the sacred building. Upon this wall were inscriptions in different languages, stating that none but Jews were allowed to pass this boundary. Had a Gentile presumed to enter the inner enclosure, he would have desecrated the temple, and would have paid the penalty with his life. But Jesus, the originator of the temple and its service, drew the Gentiles to Him by the tie of human sympathy, while His divine grace brought to them the salvation which the Jews rejected.” The Desire of Ages, 194.

“Nínú tẹ́ńpìlì ní Jerusalẹmu, ògiri kúkúrú kan yà àgbàlá ìta sí mímọ́ kúrò ní gbogbo àwọn apá yòókù ilé mímọ́ náà. Lórí ògiri yìí ni a kọ àwọn àkọlé ní oríṣìíríṣìí èdè, tí ń sọ pé kò sí ẹni mìíràn bí kò ṣe àwọn Júù nìkan tí a gbà láyè láti kọjá ààlà yìí. Bí ẹnìkan lára àwọn Aláìkọlà bá ti fojúgboyà wọ inú àgọ́ inú náà, ì bá ti sọ tẹ́ńpìlì náà di aláìmọ́, ó sì bá san ìjìyà náà pẹ̀lú ẹ̀mí rẹ̀. Ṣùgbọ́n Jésù, olùdásílẹ̀ tẹ́ńpìlì náà àti iṣẹ́ ìsìn rẹ̀, fi ìdè àánú ènìyàn fà àwọn Aláìkọlà mọ́ ara Rẹ̀, nígbà tí oore-ọ̀fẹ́ Ọlọ́run Rẹ̀ mú ìgbàlà wá fún wọn tí àwọn Júù kọ̀.” The Desire of Ages, 194.

December 31, 2023 ended the three and a half prophetic days from the disappointment of July 18, 2020. That three and a half years identifies that a prophetic message would then be unsealed, and that the times of the Gentiles was fulfilled, and left off of the measuring of the temple and the worshippers therein. At the Sunday law, which in the Pentecostal season was the Day of Pentecost, judgment passes unto the Gentiles. When we leave off the times of the Gentiles when measuring the temple of the one hundred and forty-four thousand, we find that December 31, 2023 unto the Sunday law is the temple.

Ọjọ́ kẹtàlélọ́gbọ̀n, oṣù Kejìlá, ọdún 2023 parí ọjọ́ àsọtẹ́lẹ̀ mẹ́ta àtààbọ̀ láti inú ìdààmú ti ọjọ́ kẹtàdínlógún, oṣù Keje, ọdún 2020. Àkókò ọdún mẹ́ta àtààbọ̀ náà fi hàn pé nígbà náà ni a ó tú ìránṣẹ́ àsọtẹ́lẹ̀ kan sílẹ̀, àti pé àkókò àwọn Kèfèrí ti pé, a sì dáwọ́wọ́ ìwọ̀n tẹ́ńpìlì náà àti àwọn olùjọsìn inú rẹ̀ dúró. Ní òfin ọjọ́ Àìkú, èyí tí nínú àsìkò Pẹ́ńtẹ́kọ́sì jẹ́ Ọjọ́ Pẹ́ńtẹ́kọ́sì, ìdájọ́ ń kọjá lọ sí ọ̀dọ̀ àwọn Kèfèrí. Nígbà tí a dáwọ́wọ́ àkókò àwọn Kèfèrí dúró nígbà ìwọ̀n tẹ́ńpìlì ti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000], a rí i pé láti ọjọ́ kẹtàlélọ́gbọ̀n, oṣù Kejìlá, ọdún 2023 títí dé òfin ọjọ́ Àìkú ni tẹ́ńpìlì náà.

The witness of the temple is that it is raised up in two steps; first the foundation, then the temple is identified as finished when the foundation stone that was rejected, marvelously becomes the head of the corner. The foundation was laid when ancient Israel came out of Babylon in the history of the first decree, and the temple was finished in the history of the second decree, but before the third decree. The foundational test occurred in 2024 and we are now in the temple test. That temple test ends at the third and litmus test, and the temple test requires God’s people to measure the temple.

Ẹ̀rí tẹ́ńpìlì ni pé a gbé e dìde ní ìgbésẹ̀ méjì; àkọ́kọ́ ni ìpìlẹ̀, lẹ́yìn náà ni a mọ tẹ́ńpìlì náà sí ẹni tí a ti parí nígbà tí òkúta ìpìlẹ̀ tí a kọ̀ sílẹ̀ náà, ní ìyanu, di orí igun. A fi ìpìlẹ̀ náà lélẹ̀ nígbà tí Ísírẹ́lì àtijọ́ jáde kúrò ní Bábílónì nínú ìtàn àṣẹ àkọ́kọ́, a sì parí tẹ́ńpìlì náà nínú ìtàn àṣẹ kejì, ṣùgbọ́n kí àṣẹ kẹta tó dé. Ìdánwò ìpìlẹ̀ ṣẹlẹ̀ ní ọdún 2024, a sì wà nísinsìnyí nínú ìdánwò tẹ́ńpìlì. Ìdánwò tẹ́ńpìlì náà parí ní ìdánwò kẹta àti ìdánwò litmus, ìdánwò tẹ́ńpìlì náà sì béèrè pé kí àwọn ènìyàn Ọlọ́run wọn tẹ́ńpìlì náà wò.

The temple in Leviticus twenty-three is raised up from December 31, 2023 unto the Sunday law, and within that prophetic history the three tests that always occur when a prophecy is unsealed are represented. The last of the three is the litmus test, that was represented by the Exeter camp meeting. At that meeting you either attended the meetings in the tent where Elder Snow twice presented his message of the true Midnight Cry, or you attended the emotional and unbalanced meetings over at the Watertown tent. When the meetings ended the message of the true Midnight Cry went like a tidal wave. Exeter was the litmus test, and the litmus test represents the sealing.

Tẹ́ńpìlì tí ó wà nínú Lefitiku ogún-dín-lọ́gbọ̀n ni a gbé dìde láti ọjọ́ kọkànlélọ́gbọ̀n Oṣù Kejìlá, ọdún 2023, títí dé òfin Ọjọ́ Àìkú, àti láàárín ìtàn wòlíì náà ni a ti ṣàfihàn àwọn ìdánwò mẹ́ta tí ó máa ń ṣẹlẹ̀ ní gbogbo ìgbà tí a bá ṣí àsọtẹ́lẹ̀ kan sílẹ̀. Ẹ̀yà ìkẹyìn nínú àwọn mẹ́tẹ̀ẹ̀ta náà ni ìdánwò litmus, èyí tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ àpéjọ àgọ́ Exeter. Ní àpéjọ náà, yálà o lọ sí àwọn ìpàdé inú àgọ́ níbi tí Àgbà Snow ti gbé ìránṣẹ́ rẹ̀ nípa Ẹkún Òru-àárín tòótọ́ kalẹ̀ lẹ́ẹ̀mejì, tàbí o lọ sí àwọn ìpàdé ìmísí-ìfẹ́-ọkàn tí kò ní ìwọ̀ntúnwọ̀nsì ní àgọ́ Watertown. Nígbà tí àwọn ìpàdé náà parí, ìránṣẹ́ Ẹkún Òru-àárín tòótọ́ lọ bí ìgbì omi. Exeter ni ìdánwò litmus náà, àti pé ìdánwò litmus náà ń ṣojú fífi èdìdì sílẹ̀.

The Exeter camp meeting was typified by Christ triumphal entry into Jerusalem, and Lazarus led the ass Jesus rode upon. Lazarus death was the disappointment of July 18, 2020, but he was also Christ’s crowning miracle and the “seal” of His divinity.

Àpéjọ àgọ́ Exeter ni a fi àwọ̀n àpẹẹrẹ hàn nínú ìwọlé ìṣẹ́gun Kristi sí Jérúsálẹ́mù, Láàsárù sì ni ó darí kẹ́tẹ́kẹ́tẹ́ tí Jésù gùn. Ikú Láàsárù ni ìdààmú ọjọ́ kẹtàdínlógún oṣù Keje, ọdún 2020, ṣùgbọ́n òun náà ni iṣẹ́ ìyanu tí ó ga jùlọ tí Kristi ṣe àti “èdìdì” ìwà-Ọlọ́run Rẹ̀.

“Had Christ been in the sickroom, Lazarus would not have died; for Satan would have had no power over him. Death could not have aimed his dart at Lazarus in the presence of the Life-giver. Therefore Christ remained away. He suffered the enemy to exercise his power, that He might drive him back, a conquered foe. He permitted Lazarus to pass under the dominion of death; and the suffering sisters saw their brother laid in the grave. Christ knew that as they looked on the dead face of their brother their faith in their Redeemer would be severely tried. But He knew that because of the struggle through which they were now passing their faith would shine forth with far greater power. He suffered every pang of sorrow that they endured. He loved them no less because He tarried; but He knew that for them, for Lazarus, for Himself, and for His disciples, a victory was to be gained.

“Bí Kristi bá wà nínú yàrá aláìsàn náà, Lásárù kì bá kú; nítorí Satani kì bá ní agbára kankan lórí rẹ̀. Ikú kì bá lè ju ọfà rẹ̀ sí Lásárù níwájú Ẹni tí ń fi ìyè fúnni. Nítorí náà ni Kristi fi wà ní òkèèrè. Ó jẹ́ kí ọ̀tá náà lo agbára rẹ̀, kí Ó lè lé e padà gẹ́gẹ́ bí ọ̀tá tí a ti ṣẹ́gun. Ó yọ̀ǹda fún Lásárù láti kọjá sí abẹ́ àkóso ikú; àwọn arábìnrin tí ń jìyà náà sì rí i bí a ṣe tẹ arákùnrin wọn sínú ibojì. Kristi mọ̀ pé bí wọ́n ṣe ń wo ojú arákùnrin wọn tí ó kú, a ó fi ìgbàgbọ́ wọn nínú Olùdárapadà wọn wò gidigidi. Ṣùgbọ́n Ó mọ̀ pé, nítorí ìjàkadì tí wọ́n ń là kọjá nísinsin yìí, ìgbàgbọ́ wọn yóò tàn hàn pẹ̀lú agbára tí ó tóbi jù lọ. Ó jẹ́ kí wọ́n ní ìrírí gbogbo ọ̀fọ̀ ìrora tí wọ́n farada. Kò nífẹ̀ẹ́ wọn kéré sí i nítorí pé Ó pẹ́ dé; ṣùgbọ́n Ó mọ̀ pé fún wọn, fún Lásárù, fún Ara Rẹ̀, àti fún àwọn ọmọ-ẹ̀yìn Rẹ̀, a ní láti jèrè ìṣẹ́gun kan.”

“‘For your sakes,’ ‘to the intent ye may believe.’ To all who are reaching out to feel the guiding hand of God, the moment of greatest discouragement is the time when divine help is nearest. They will look back with thankfulness upon the darkest part of their way. ‘The Lord knoweth how to deliver the godly,’ 2 Peter 2:9. From every temptation and every trial He will bring them forth with firmer faith and a richer experience.

“‘Nítorí yín,’ ‘kí ẹ lè gbàgbọ́.’ Fún gbogbo àwọn tí ń nawọ́ síta láti fi ọwọ́ kan ọwọ́ ìtọ́sọ́nà Ọlọ́run, àkókò ìrẹ̀wẹ̀sì tí ó pọ̀jù ni àkókò tí ìrànlọ́wọ́ ọ̀run wà ní tòsí jùlọ. Wọn yóò fi ọpẹ́ wo apá òkùnkùn jùlọ nínú ọ̀nà wọn sẹ́yìn. ‘Olúwa mọ bí a ṣe ń gbà àwọn olùwà-bí-Ọlọ́run là,’ 2 Peteru 2:9. Kúrò nínú gbogbo ìdánwò àti gbogbo ìpọnjú ni yóò ti mú wọn jáde pẹ̀lú ìgbàgbọ́ tí ó túbọ̀ lágbára àti ìrírí tí ó pọ̀ sí i.”

“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.

“Nínú ìfàyà-sẹ́yìn rẹ̀ láti tọ̀ Lásárù wá, Kristi ní ète àánú kan sí àwọn tí kò tíì gbà Á. Ó dúró pẹ̀, kí nípa jíjí Lásárù dìde kúrò nínú òkú, Ó lè fi ẹ̀rí mìíràn fún àwọn ènìyàn Rẹ̀ aláìgbọ́ràn, aláìgbàgbọ́, pé lóòótọ́ Òun ni ‘àjíǹde, àti ìyè.’ Kò fẹ́ láti fi gbogbo ìrètí sílẹ̀ fún àwọn ènìyàn náà, àwọn àgùntàn ilé Ísírẹ́lì tálákà tí ń ṣìnà kiri. Ọkàn Rẹ̀ ń bàjẹ́ nítorí àìronúpìwàdà wọn. Nínú àánú Rẹ̀, Ó pinnu láti fún wọn ní ẹ̀rí kan sí i pé Òun ni Olùmúpadàbọ̀sípò, Ẹni tí Òun nìkan lè mú ìyè àti àìkú wá sí ìmọ́lẹ̀. Èyí yóò jẹ́ ẹ̀rí tí àwọn àlùfáà kò lè túmọ̀ ní òdì. Èyí ni ìdí ìfàyà-sẹ́yìn Rẹ̀ nínú lílọ sí Bẹtánì. Ìyanu àtàtà yìí, jíjí Lásárù dìde, ni yóò fi èdìdì Ọlọ́run lé iṣẹ́ Rẹ̀ àti lórí ìpèjọ́wọ́ Rẹ̀ sí ìwà-Ọlọ́run.” The Desire of Ages, 528, 529.

The triumphal entry began with the loosing of an ass for Christ to ride upon.

Ìwọlé àṣẹ́gun bẹ̀rẹ̀ pẹ̀lú tútú kẹ́tẹ́kẹ́tẹ́ kan sílẹ̀ kí Kristi lè gùn ún.

And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. And the disciples went, and did as Jesus commanded them. Matthew 21:1–6.

Nígbà tí wọ́n súnmọ́ Jerusalẹmu, tí wọ́n sì dé Betifagi, sí òkè Ọlifi, nígbà náà ni Jesu rán àwọn ọmọ-ẹ̀yìn méjì, ó sì wí fún wọn pé, Ẹ lọ sí abúlé tí ó wà níwájú yín, lẹ́sẹ̀kẹsẹ̀ ẹ ó sì rí kẹ́tẹ́kẹ́tẹ́ abo kan tí a ti dè, àti ọmọ rẹ̀ pẹ̀lú rẹ̀: tú wọn sílẹ̀, kí ẹ sì mú wọn wá sọ́dọ̀ mi. Bí ẹnikẹ́ni bá sì sọ ohunkóhun fún yín, ẹ máa wí pé, Olúwa ní ìní wọn; lẹ́sẹ̀kẹsẹ̀ yóò sì rán wọn. Gbogbo èyí sì ṣẹlẹ̀, kí a lè mú un ṣẹ tí a ti sọ nípasẹ̀ wòlíì pé, Ẹ sọ fún ọmọbìnrin Sioni pé, Wò ó, Ọba rẹ ń bọ̀ tọ̀ ọ́ wá, ẹni ìrẹ̀lẹ̀, ó sì jókòó lórí kẹ́tẹ́kẹ́tẹ́, àti lórí ọmọ kẹ́tẹ́kẹ́tẹ́, ọmọ abo. Àwọn ọmọ-ẹ̀yìn náà sì lọ, wọ́n sì ṣe gẹ́gẹ́ bí Jesu ti pa láṣẹ fún wọn. Matteu 21:1–6.

The Midnight Cry message joined the message of the second angel that had arrived at the first disappointment. In the time of Christ that disappointment was the death of Lazarus, and for the Millerites it was the failed prediction of 1843, that arrived on April 19, 1844. Both those disappointments represent July 18, 2020.

Ìhìnrere Kígbe Òru Darapọ̀ mọ́ ìhìnrere áńgẹ́lì kejì tí ó ti dé ní àkókò ìdánilójú tí kò ṣẹ ní ìbẹ̀rẹ̀. Ní àkókò Kristi, ìdánilójú tí kò ṣẹ náà ni ikú Lasaru, àti fún àwọn ọmọlẹ́yìn Miller, ó jẹ́ àsọtẹ́lẹ̀ tí kò ṣẹ ti ọdún 1843, èyí tí ó dé ní ọjọ́ kẹrìnlá oṣù Kẹrin, ọdún 1844. Àwọn ìdánilójú tí kò ṣẹ méjèèjì wọ̀nyí dúró fún ọjọ́ kẹtàdínlógún oṣù Keje, ọdún 2020.

In the Pentecostal season represented by Leviticus twenty-three the litmus test is represented by the threefold waymark of the feast of trumpets, Christ’s ascension and the Day of Atonement. Those three steps represent the litmus test in relation to the first two tests of the foundation and the temple. Those three steps come five days before the Sunday law of Pentecost and represent a lifting up of the one hundred and forty-four thousand as the ensign. If they pass the litmus test, they are lifted up, if they don’t, they are blown out of the windows of Miller’s dream.

Nínú àkókò Pẹ́ńtẹ́kọ́sìtì tí Lefitiku ogún-dín-lọ́gbọ̀n ń ṣàpẹẹrẹ, àdánwò ìdánimọ̀ ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ àmì-ọ̀nà ìpele-mẹ́ta ti àjọ̀dún ipè, ìgòkè-òkè Kristi, àti Ọjọ́ Ètùtù. Àwọn ìgbésẹ̀ mẹ́ta wọ̀nyí ń ṣàpẹẹrẹ àdánwò ìdánimọ̀ ní ìbáṣepọ̀ pẹ̀lú àdánwò méjì àkọ́kọ́ ti ìpìlẹ̀ àti tẹ́ńpìlì. Àwọn ìgbésẹ̀ mẹ́ta wọ̀nyí wá ní ọjọ́ márùn-ún ṣáájú òfin Ọjọ́ Àìkú ti Pẹ́ńtẹ́kọ́sìtì, wọ́n sì ń ṣàpẹẹrẹ gbígbé ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin náà sókè gẹ́gẹ́ bí àsíá. Bí wọ́n bá kọjá àdánwò ìdánimọ̀ náà, a ó gbé wọn sókè; bí wọ́n kò bá kọjá a, a ó fẹ́ wọn jáde nípasẹ̀ àwọn fèrèsé nínú àlá Miller.

The third step of the sealing is the Day of Atonement and it represents the blotting out of sin. The second step is the lifting up of Malachi’s offering of Levites and the first step is the message of the trumpets. Since 1844 mankind has been living in the history of the sounding of the seventh trumpet. The external message of the seventh trumpet is the message of the third woe of Islam and the internal message of the seventh trumpet is Christ’s work of combining His Divinity with the humanity of the one hundred and forty-four thousand.

Ìgbésẹ̀ kẹta ti ìdìdì ni Ọjọ́ Ètùtù, ó sì ń ṣojú ìpárẹ́ ẹ̀ṣẹ̀. Ìgbésẹ̀ kejì ni gbígbé ọrẹ Malaki ti àwọn ọmọ Lefi sókè, ìgbésẹ̀ kìíní sì ni ìránṣẹ́ àwọn kàkàkí. Láti ọdún 1844 ni aráyé ti ń gbé nínú ìtàn ìró kàkàkí keje. Ìránṣẹ́ òde ti kàkàkí keje ni ìránṣẹ́ ìyà kẹta ti Islam, ìránṣẹ́ inú ti kàkàkí keje sì ni iṣẹ́ Kristi ti fífi Ìwà-Ọlọ́run Rẹ̀ darapọ̀ mọ́ ẹ̀dá ènìyàn ti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ọgọ́rùn-ún mẹ́rinlélógójì.

We will continue in the next article.

A ó máa tẹ̀síwájú nínú àpilẹ̀kọ tó kàn.

“In the writings of the prophets are portrayed scenes that, although hoary with age, appear to us in the freshness and power of new revelations. Through faith we understand that these records of God’s dealings with his people in past ages have been preserved in order that we may discern the lessons God desires to teach us by present-day experiences.

“Nínú àwọn ìkọ̀wé àwọn wòlíì ni a ti ṣàfihàn àwọn ìṣẹ̀lẹ̀ kan tí, bí ó tilẹ̀ jẹ́ pé ọjọ́-ori ti mú kí wọ́n dà bí ohun àtijọ́ gidigidi, síbẹ̀ wọ́n farahàn sí wa pẹ̀lú ìtútù àti agbára ìfihàn tuntun. Nípa ìgbàgbọ́ ni a fi mọ̀ pé a ti pa àwọn àkọsílẹ̀ wọ̀nyí mọ́—ti ìbáṣepọ̀ Ọlọ́run pẹ̀lú àwọn ènìyàn rẹ̀ ní àwọn àkókò ìgbàanì—kí a lè lè mọ àwọn ẹ̀kọ́ tí Ọlọ́run fẹ́ kọ́ wa nípasẹ̀ àwọn ìrírí ìgbà yìí.”

“Living, as we are, in no less momentous a period than that just prior to Christ’s second advent, we need to be especially careful to avoid making mistakes similar to those made by the Jews living in the time of Christ’s first advent.

“Bí a ṣe wà nísinsìnyí nínú àkókò kan tí kò kéré sí i ní pàtàkì ju èyí tí ó ṣáájú ìgbà ìbọ̀ Kristi lẹ́ẹ̀kejì, ó yẹ kí a ṣọ́ra gidigidi kí a má bàa ṣe àwọn àṣìṣe tí ó jọ ti àwọn Júù tí ń gbé ní àkókò ìbọ̀ Kristi àkọ́kọ́.

“Like the Jewish leaders, who gradually devised a formal system of worship, in which the importance of unessential matters was greatly magnified, some men are now in danger of losing sight of the important truths applicable to this generation, and of seeking for those things that are new, strange, entrancing.

“Gẹ́gẹ́ bí àwọn aṣáájú àwọn Júù, tí wọ́n fi díẹ̀díẹ̀ dá ètò ìjọsìn àtòfinlẹ̀ kalẹ̀, nínú èyí tí wọ́n ti gbé ìjẹ́pàtàkì àwọn ohun tí kì í ṣe pàtàkì ga jù lọ, bẹ́ẹ̀ ni àwọn ènìyàn kan ní báyìí wà nínú ewu pípa ojú wọn kúrò lórí àwọn òtítọ́ pàtàkì tí ó yẹ fún ìran yìí, kí wọ́n sì máa wá àwọn nǹkan tí ó jẹ́ tuntun, àjèjì, tí ó sì ń fàni mọ́ra.”

“There is need of cherishing elevated principles. Those who search after and advocate fanciful ideas need to be taught what is truth before they attempt to teach others. Man-made theories and suppositions are not to be sought after as truth.

“A nílò láti máa tọ́jú àwọn ìlànà gíga. Àwọn tí ń wá, tí wọ́n sì ń gbèjà àwọn èrò àròsọ, gbọ́dọ̀ jẹ́ kí a kọ́ wọn ní ohun tí í ṣe òtítọ́ kí wọ́n tó gbìyànjú láti kọ́ àwọn ẹlòmíràn. Kì í ṣe àwọn èrò àti àfojúsùn tí ènìyàn dá sílẹ̀ ni a gbọ́dọ̀ máa wá gẹ́gẹ́ bí òtítọ́.”

“There are many who are as true as steel to principle, and these will be helped and blessed; for they are weeping between the porch and the altar, saying, ‘Spare thy people, O Lord, and give not thine heritage to reproach.’ We must let the foundation principles of the third angel’s message stand out clear and distinct. The great pillars of our faith will hold all the weight that can be placed upon them.

“Ọ̀pọ̀lọpọ̀ ènìyàn wà tí wọ́n dúró ṣinṣin sí ìlànà bí irin, àwọn wọ̀nyí ni a ó sì ràn lọ́wọ́, a ó sì bùkún fún; nítorí wọ́n ń sunkún láàrín ìloro àti pẹpẹ, wọ́n sì ń wí pé, ‘Dá àwọn ènìyàn rẹ sí, Olúwa, má sì ṣe fi ogún rẹ fún ẹ̀gàn.’ A gbọ́dọ̀ jẹ́ kí àwọn ìlànà ìpìlẹ̀ ìránṣẹ́ áńgẹ́lì kẹta hàn gbangba, kí wọ́n sì yàtọ̀ kedere. Àwọn ọ̀pá ńlá ìgbàgbọ́ wa yóò ru gbogbo ìwọ̀n tí a bá lè fi lé wọn lórí.

“In this age of error, of day-dreaming and reverie, we need to learn the first principles of the doctrine of Christ. Let us strive to be able to say with the apostle, ‘We have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ.’ The Lord calls upon us to follow high and noble principles.

“Nínú ayé ìṣìnà yìí, ti àlá ọ̀sán àti ìrònú asán, a nílò láti kọ́ àwọn ìlànà àkọ́kọ́ ẹ̀kọ́ Kristi. Ẹ jẹ́ kí a tiraka kí a lè lè sọ pẹ̀lú aposteli pé, ‘A kì í ṣe pé a tẹ̀ lé àwọn ìtàn àròsọ tí a fi ọgbọ́n àrékérekè dá sílẹ̀ nígbà tí a sọ agbára àti dídé Olúwa wa Jesu Kristi di mímọ̀ fún yín.’ Olúwa ń pè wá láti tẹ̀ lé àwọn ìlànà gíga àti ọlọ́lá.”

“Truth, present truth, is all that the word of God represents it to be. The Lord would have his people keep themselves from all superfluities, from all that tends to mysticism. Let those who are tempted to indulge in fanciful, imaginary doctrines sink the shaft deep into the quarries of heavenly truth, and secure the treasure that means life eternal to the receiver. In the word there are the most precious truths. These will be found by those who study with earnestness; for heavenly angels will direct the search.

“Òtítọ́, òtítọ́ ìsinsin yìí, ni gbogbo ohun tí ọ̀rọ̀ Ọlọ́run fi í hàn pé ó jẹ́. Olúwa fẹ́ kí àwọn ènìyàn rẹ̀ pa ara wọn mọ́ kúrò nínú gbogbo ohun àfikún tí kò ṣe pàtàkì, kúrò nínú ohun gbogbo tí ó ń yọrí sí ìmọ̀ ìjìnlẹ̀ àṣírí. Kí àwọn tí a ń dán wò láti fi ara wọ́n sínú àwọn ẹ̀kọ́ àròsọ, àfojúsùn èrò inú, walẹ̀ kòtò náà jinlẹ̀ sí inú àwọn ibi ìwakùsà òtítọ́ ọ̀run, kí wọ́n sì ní ìní ìṣúra náà tí ó túmọ̀ sí ìyè àìnípẹ̀kun fún ẹni tí ó bá gbà á. Nínú ọ̀rọ̀ náà ni àwọn òtítọ́ tí ó ṣeyebíye jùlọ wà. Àwọn wọ̀nyí ni a ó rí láti ọ̀dọ̀ àwọn tí ń kẹ́kọ̀ọ́ pẹ̀lú ìtara gidi; nítorí àwọn áńgẹ́lì ọ̀run yóò darí ìṣàwárí náà.”

“Referring to those who are now living upon the earth, Paul declared: ‘The time will come when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.’

“Ní tọ́ka sí àwọn tí ń gbé lórí ilẹ̀ ayé nísinsìnyí, Pọ́ọ̀lù sọ pé: ‘Àkókò yóò dé nígbà tí wọn kì yóò farada ẹ̀kọ́ tòótọ́, ṣùgbọ́n gẹ́gẹ́ bí ìfẹ́kúfẹ̀ẹ́ tiwọn ni wọn yóò kó àwọn olùkọ́ jọ fún ara wọn, níwọ̀n bí etí wọn ti ń rún; wọn yóò sì yí etí wọn kúrò nínú òtítọ́, a ó sì yí wọn padà sí àwọn ìtàn asán.’”

“How significant, how soul-stirring, is the charge Paul gave at the time he prophesied concerning those who would not endure sound doctrine: ‘I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom: Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.’

“Ó ti ṣe pàtàkì tó, ó sì ń mú ọkàn rò sókè tó, ni ìlànà tí Pọ́ọ̀lù fi fúnni ní àkókò tí ó ti ń sọtẹ́lẹ̀ nípa àwọn tí kì yóò fara da ẹ̀kọ́ tòótọ́: ‘Nítorí náà mo pàṣẹ fún ọ níwájú Ọlọ́run, àti Olúwa Jésù Kristi, ẹni tí yóò ṣe ìdájọ́ alààyè àti òkú ní ìfarahàn rẹ̀ àti ní ìjọba rẹ̀: Máa wàásù ọ̀rọ̀ náà; máa ṣe tán ní àkókò àti láìsí àkókò; báni wí, fi ẹ̀sùn kàn án, rọ̀ ọ́ pẹ̀lú gbogbo ìfaradà pípẹ́ àti ẹ̀kọ́.’”

“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

“Àwọn tí wọ́n ń bá Ọlọ́run ṣọ̀kan ń rìn nínú ìmọ́lẹ̀ Oòrùn Òdodo. Wọ́n kì í bu Olùdáǹdè wọn ní àbùkù nípa bíba ọ̀nà wọn jẹ níwájú Ọlọ́run. Ìmọ́lẹ̀ ọ̀run ń tàn sí wọn. Bí wọ́n ṣe ń sún mọ́ ìparí ìtàn ayé yìí, ìmọ̀ wọn nípa Kristi, àti nípa àwọn àsọtẹ́lẹ̀ tí ó jẹ mọ́ ọn, ń pọ̀ si gidigidi. Wọ́n ní iyì tí kò lópin ní ojú Ọlọ́run; nítorí wọ́n wà ní ìṣọ̀kan pẹ̀lú Ọmọ rẹ̀. Fún wọn, ọ̀rọ̀ Ọlọ́run ní ẹwà àti ìfẹ́ni tí ó juwọ́ lọ. Wọ́n rí ìjẹ́pàtàkì rẹ̀. Òtítọ́ ni a ń tú sílẹ̀ fún wọn. Ẹ̀kọ́ nípa ìṣẹ̀lẹ̀ ara ti Kristi ni a fi ìmọ́lẹ̀ pẹ̀lẹ́ yí ká. Wọ́n rí i pé Ìwé Mímọ́ ni kọ́kọ́rọ́ tí ń ṣí gbogbo àdììtú sílẹ̀, tí ó sì ń yanjú gbogbo ìṣòro. Àwọn tí kò tiẹ̀ fẹ́ gba ìmọ́lẹ̀ náà, kí wọ́n sì rìn nínú ìmọ́lẹ̀ náà, kì yóò lè lóye àdììtú ìwà-bí-Ọlọ́run, ṣùgbọ́n àwọn tí kò ṣiyèméjì láti gbé àgbélébùú wọn sókè kí wọ́n sì máa tẹ̀lé Jesu, wọn yóò rí ìmọ́lẹ̀ nínú ìmọ́lẹ̀ Ọlọ́run.” The Southern Watchman, April 4, 1905.