Caesarea Philippi to Caesarea Maritima represents the period from the third to the ninth hour, which is divided at the sixth hour. The division of Caesarea to Caesarea was the Mount of Transfiguration. The Mount of Transfiguration aligns two other lines to the waymark of three steps that precedes the Pentecostal Sunday law by five days.

Láti Kesaréà Fílípì dé Kesaréà Marítímà ń ṣojú àsìkò láti wákàtí kẹta dé wákàtí kẹsàn-án, èyí tí a pín ní wákàtí kẹfà. Ìpín láti Kesaréà dé Kesaréà ni Òkè Ìyípadà. Òkè Ìyípadà náà mú àwọn ìlà méjì mìíràn bá àmì-ọ̀nà ìgbésẹ̀ mẹ́ta mu, èyí tí ó ṣáájú òfin Àìkú Ọ̀sẹ̀ Pentecostal ní ọjọ́ márùn-ún.

At the Mount, God the Father spoke a second time. The first time He spoke was at Christ’s baptism, the last time was just before the cross.

Lórí Òkè náà, Ọlọ́run Baba sọ̀rọ̀ ní ìgbà kejì. Ìgbà àkọ́kọ́ tí Ó sọ̀rọ̀ ni ní ìgbà ìrìbọmi Kristi, ìgbà ìkẹyìn sì ni díẹ̀ ṣáájú àgbélébùú.

Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. John 12:27–29.

Nísinsìnyí ni ọkàn mi dààmú; kí ni èmi yóò sì wí? Baba, gbà mí là kúrò ní wákàtí yìí: ṣùgbọ́n nítorí èyí ni mo ṣe wá dé wákàtí yìí. Baba, yin orúkọ rẹ lógo. Nígbà náà ni ohùn kan ti ọ̀run wá, pé, Mo ti yin ín lógo tẹ́lẹ̀, èmi yóò sì tún yin ín lógo. Nítorí náà, àwọn ènìyàn tí wọ́n dúró níbẹ̀, tí wọ́n sì gbọ́ ọ, wí pé, àrá ni ó kọ́; àwọn mìíràn wí pé, Áńgẹ́lì kan bá a sọ̀rọ̀. Johanu 12:27–29.

God glorifies His name when He seals the one hundred and forty-four thousand and writes upon them His name.

Ọlọ́run ń yin orúkọ Rẹ̀ lógo nígbà tí Ó fi èdìdì di ẹgbẹ̀rún mẹ́rìnlélógójì náà, tí Ó sì kọ orúkọ Rẹ̀ sí wọn lára.

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

Ẹni tí ó bá ṣẹ́gun, èmi yóò sọ ọ́ di ọ̀wọ́n nínú tẹ́ńpìlì Ọlọ́run mi, kì yóò sì tún jáde mọ́: èmi yóò sì kọ orúkọ Ọlọ́run mi sí i lórí, àti orúkọ ìlú Ọlọ́run mi, èyí tí í ṣe Jerusalẹmu tuntun, tí ń sọ̀kalẹ̀ láti ọ̀run wá láti ọ̀dọ̀ Ọlọ́run mi: èmi yóò sì kọ orúkọ tuntun mi sí i lórí. Ẹni tí ó bá ní etí, kí ó gbọ́ ohun tí Ẹ̀mí ń sọ fún àwọn ìjọ. Ìfihàn 3:12, 13.

At the Mount of Transfiguration, Peter, James and John were the only disciples present, as they were at the resurrection of Jairus’ daughter and also again at Gethsemane. Gethsemane, like unto the Father speaking in John twelve—came just before the cross. Gethsemane means “oil press,” identifying the oil test of the virgins. Gethsemane is the “crisis” that brings the soul “face to face with death,” and the wise virgins pass the test, for in the second temple test they came face to face with life, as Jesus taught “face to face” for thirty days.

Ní Oke Ìyípadà Àwòrán, Peteru, Jakọbu àti Johanu nìkan ni àwọn ọmọ-ẹ̀yìn tí ó wà níbẹ̀, gẹ́gẹ́ bí wọ́n ti wà ní àjíǹde ọmọbìnrin Jairusi, àti lẹ́ẹ̀kansi pẹ̀lú ní Ketisemani. Ketisemani, gẹ́gẹ́ bí Baba ti sọ̀rọ̀ nínú Johanu orí kejìlá—wá ṣáájú agbelebu. Ketisemani túmọ̀ sí “ẹ̀rọ ìtẹ epo,” èyí sì ń fi ìdánwò epo àwọn wúńdíá hàn. Ketisemani ni “ìṣòro líle” tí ó mú ọkàn wá “ojúkojú pẹ̀lú ikú,” àwọn wúńdíá ọlọ́gbọ́n sì borí ìdánwò náà, nítorí pé nínú ìdánwò tẹmpili kejì wọ́n wá ojúkojú pẹ̀lú ìyè, gẹ́gẹ́ bí Jesu ti kọ́ wọn “ojúkojú” fún ọgbọ̀n ọjọ́.

The first time the Father spoke was at Christ’s baptism and the first time He exclusively took Peter, James and John was when the twelve-year-old daughter of Jairus was resurrected. The resurrection of the twelve-year-old virgin aligns with the baptism of Christ, which symbolizes the power of the resurrection. The resurrection of Jairus’s daughter aligns with the baptism of Christ and Caesarea Philippi. Gethsemane and the troubling of Christ when the Father spoke just before the cross align with Caesarea Maritima.

Ìgbà àkọ́kọ́ tí Baba sọ̀rọ̀ ni nígbà ìrìbọmi Kristi, àti ìgbà àkọ́kọ́ tí Ó ya Peteru, Jakọbu àti Johanu sọ́tọ̀ nìkan ni nígbà tí a jí ọmọbìnrin Jairu, ẹni ọdún méjìlá, dìde. Àjíǹde wúńdíá ẹni ọdún méjìlá náà bá ìrìbọmi Kristi mu, èyí tí ó ṣàpẹẹrẹ agbára àjíǹde. Àjíǹde ọmọbìnrin Jairu bá ìrìbọmi Kristi àti Kesarea Filipi mu. Getsemane àti ìbànújẹ́ Kristi nígbà tí Baba sọ̀rọ̀ kí agbelebu tó dé bá Kesarea Maritima mu.

Line upon line Peter represents the one hundred and forty-four thousand who are sealed at Caesarea Philippi, when Simon Barjona’s name is changed to Peter. Once sealed at Panium, which is Caesarea Philippi, Peter goes to the sixth hour of the Mount, where he is lifted up as an ensign as he continues on to answer the call of Cornelius at Caesarea Maritima. At Caesarea Philippi Peter leaves the Exeter camp meeting with the seal of God and the message of the Midnight Cry to proclaim. The message of Islam as represented by the feast of trumpets carries Peter on to Caesarea by the sea. The message of Islam lifts up Peter to the view of the world, for Peter has predicted the prophetic arrival of Islam in advance of the feast of trumpets.

Lẹ́gbẹ̀ẹ́ ìlà lórí ìlà, Peteru ṣàpẹẹrẹ àwọn ẹgbẹ̀rún mẹ́rìnlélógójì àti ẹgbẹ̀rún mẹ́rin [ọgọ́rùn-ún kan àti mẹ́rìnlélógójì ẹgbẹ̀rún] tí a fi èdìdì dì ní Kesarea Filipi, nígbà tí a yí orúkọ Simoni Barjona padà sí Peteru. Nígbà tí a bá ti fi èdìdì dì í ní Panium, èyí tí í ṣe Kesarea Filipi, Peteru lọ sí wákàtí kẹfà lórí Òkè, níbi tí a ti gbé e sókè gẹ́gẹ́ bí ààmì-ogun bí ó ti ń bá ìrìnàjò rẹ̀ lọ láti dáhùn ìpè Kọrnẹli ní Kesarea Maritima. Ní Kesarea Filipi Peteru fi àpéjọ ibùdó Exeter sílẹ̀ pẹ̀lú èdìdì Ọlọ́run àti ìhìnrere Ẹkún Àárín Òru láti kéde. Ìhìnrere Islam, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ àjọ̀dún ìpè, gbé Peteru lọ sí Kesarea lẹ́gbẹ̀ẹ́ òkun. Ìhìnrere Islam gbé Peteru sókè sí ojú ayé, nítorí Peteru ti sọtẹ́lẹ̀ ìbọ̀wọ̀ ásọtẹ́lẹ̀ ti Islam ṣáájú àjọ̀dún ìpè.

Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

Kíyèsi i, èmi yóò rán Élíjà wolíì sí yín kí ọjọ́ ńlá àti ẹ̀rù ti Olúwa tó dé: òun yóò sì yí ọkàn àwọn baba padà sí ọ̀dọ̀ àwọn ọmọ, àti ọkàn àwọn ọmọ sí ọ̀dọ̀ àwọn baba wọn, kí èmi má bàa wá lu ayé pẹ̀lú ègún. Malaki 4:5, 6.

Line upon line the Elijah message is the message that is premised upon aligning the fathers with their children. Elijah was Father Miller, who illustrates his children. The one hundred and forty-four thousand are the children of William Miller, and to turn the hearts of Miller to his children is to align Millerite history with the history of Elijah, as well as John the Baptist with the messenger associated with the one hundred and forty-four thousand. An element of the alignment of these four lines is that in each of the testing histories of Elijah, John and Miller the only message of present truth—was the message which came through the messenger.

Lẹ́yìn ìlà, ìfiranṣẹ́ Élíjà ni ìfiranṣẹ́ tí a fi ìmúra rẹ̀ lé lórí mímú àwọn baba bára mu pẹ̀lú àwọn ọmọ wọn. Élíjà ni Bàbá Miller, ẹni tí ó ṣàfihàn àwọn ọmọ rẹ̀. Ọ̀kẹ́ mẹ́rìndínlógójì [one hundred and forty-four thousand] ni àwọn ọmọ William Miller, àti yíyí ọkàn Miller sí ọ̀dọ̀ àwọn ọmọ rẹ̀ ni láti mú ìtàn àwọn Millerite bára mu pẹ̀lú ìtàn Élíjà, bẹ́ẹ̀ pẹ̀lú Johanu Oníbatisiti pẹ̀lú ojiṣẹ́ tí a so mọ́ ọ̀kẹ́ mẹ́rìndínlógójì náà. Apá kan nínú ìbámu àwọn ìlà mẹ́rin wọ̀nyí ni pé nínú ọ̀kọ̀ọ̀kan àwọn ìtàn ìdánwò ti Élíjà, Johanu àti Miller, ìfiranṣẹ́ kan ṣoṣo ti òtítọ́ ìsinsin yẹn ni—ìfiranṣẹ́ tí ó wá nípasẹ̀ ojiṣẹ́ náà.

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 17:1.

Èlíjà ará Tíṣíbì, ẹni tí ó jẹ́ ọ̀kan lára àwọn olùgbé Gílíádì, sì wí fún Áhábù pé, Bí Olúwa Ọlọ́run Ísírẹ́lì ti ń bẹ láàyè, níwájú ẹni tí mo dúró sí, ìrì kì yóò sí, bẹ́ẹ̀ ni òjò kì yóò rọ̀ ní àwọn ọdún wọ̀nyí, bí kò ṣe gẹ́gẹ́ bí ọ̀rọ̀ mi. 1 Kings 17:1.

Sister White is clear that those who did not accept the message of John, who Jesus identified as Elijah, would not be benefitted by the teachings of Jesus, and also that those who rejected the message of Miller, as represented as the first angel’s message, could not be benefitted by the message of the second angel. Accompanying Elijah’s announcement that rain would only come at his command, was the ultimate test that included the command to choose between Elijah’s message or Baal’s message. The prophetic symbol of “how long” aligns Elijah’s Mount Carmel with the Sunday law.

Arábìnrin White sọ ó di mímọ̀ pé àwọn tí kò gba ìhìnrere Johanu, ẹni tí Jesu fi hàn gẹ́gẹ́ bí Elijah, kò lè rí àǹfààní kankan gbà láti inú àwọn ẹ̀kọ́ Jesu; ó sì tún jẹ́ kedere pé àwọn tí kọ ìhìnrere Miller sílẹ̀, gẹ́gẹ́ bí a ti ṣàfihàn án nínú ìhìnrere áńgẹ́lì àkọ́kọ́, kò lè rí àǹfààní kankan gbà láti inú ìhìnrere áńgẹ́lì kejì. Pẹ̀lú ìkéde Elijah pé òjò yóò wá nípasẹ̀ àṣẹ rẹ̀ nìkan, ni ìdánwò ìkẹyìn náà wà, tí ó ní pẹ̀lú àṣẹ láti yan láàárín ìhìnrere Elijah àti ìhìnrere Baal. Àpẹẹrẹ àsọtẹ́lẹ̀ ti “báwo ni yóò ṣe pẹ́ tó” ṣe mú kí Òkè Karmeli Elijah bá òfin Ọjọ́-Àìkú mu.

So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel. And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on wood, and put no fire under: and I will dress the other bullock, and lay it on wood, and put no fire under: And call ye on the name of your gods, and I will call on the name of the Lord: and the God that answereth by fire, let him be God. And all the people answered and said, It is well spoken. 1 Kings 18:20–24.

Nítorí náà Ahabu ránṣẹ́ sí gbogbo àwọn ọmọ Israẹli, ó sì kó àwọn wòlíì jọ sí orí òkè Karmeli. Èlíjà sì tọ̀ gbogbo àwọn ènìyàn wá, ó ní, “Yóò ti pẹ́ tó tí ẹ ó fi máa ṣiyèméjì láàárín èrò méjì? Bí Olúwa bá jẹ́ Ọlọ́run, ẹ máa tẹ̀lé e; ṣùgbọ́n bí Bálì bá jẹ́ bẹ́ẹ̀, ẹ máa tẹ̀lé e.” Ṣùgbọ́n àwọn ènìyàn kò dá a lóhùn ọ̀rọ̀ kan. Nígbà náà ni Èlíjà sọ fún àwọn ènìyàn pé, “Èmi, àní èmi nìkan ṣoṣo, ni mo ṣẹ́kù gẹ́gẹ́ bí wòlíì Olúwa; ṣùgbọ́n àwọn wòlíì Bálì jẹ́ ọ̀ọ́dúnrún mẹ́ẹ̀ẹ́dógún ọkùnrin. Nítorí náà, kí wọ́n fún wa ní akọ màlúù méjì; kí wọ́n sì yan akọ màlúù kan fún ara wọn, kí wọ́n gé e sí wẹ́wẹ́, kí wọ́n sì tẹ́ ẹ lórí igi, kí wọ́n má sì fi iná sí i lábẹ́; èmi yóò sì tún pèsè èkejì akọ màlúù náà, kí n sì tẹ́ ẹ lórí igi, kí n má sì fi iná sí i lábẹ́. Ẹ̀yin yóò sì ké pe orúkọ àwọn ọlọ́run yín, èmi yóò sì ké pe orúkọ Olúwa; Ọlọ́run tí yóò fi iná dáhùn, òun ni kí ó jẹ́ Ọlọ́run.” Gbogbo àwọn ènìyàn sì dáhùn, wọ́n ní, “Ọ̀rọ̀ náà dáa.” 1 Àwọn Ọba 18:20–24.

The test of Carmel was choosing between two messages. A test between true and false prophecy, and the messenger Elijah or the prophets who sat at Jezebel’s table. It was about the messenger and the message. In 1844, Carmel was repeated as the Lord brought about a test which manifested Miller as the true prophet, and Miller’s message as the dew and rain. The distinction between the true prophet and true message in contrast with the false prophet and the false message was represented at the Exeter camp meeting by the Exeter tent and the tent of the Watertown group. Two tabernacles representing the true in contrast with the false. The distinction made at Carmel and the history of 1844 is identified at Caesarea Philippi when Peter is sealed and lifted up to the Mount as an ensign. He is lifted up because he had claimed that his message was the only true message of the latter rain. He was lifted up when his prediction was fulfilled.

Ìdánwò Kámẹ́lì jẹ́ yíyan láàárín ìránṣẹ́ méjì. Ìdánwò kan láàárín àsọtẹ́lẹ̀ òtítọ́ àti èké, àti láàárín ìránṣẹ́ Élíjà àti àwọn wòlíì tí wọ́n jókòó lẹ́bà tábìlì Jésébẹ́lì. Ó jẹ́ ọ̀ràn ìránṣẹ́ àti ìránṣẹ́ náà. Ní ọdún 1844, a tún ṣe Kámẹ́lì bí Olúwa ṣe mú ìdánwò kan wá tí ó fihàn Miller gẹ́gẹ́ bí wòlíì òtítọ́, àti ìránṣẹ́ Miller gẹ́gẹ́ bí ìrì àti òjò. Ìyàtọ̀ láàárín wòlíì òtítọ́ àti ìránṣẹ́ òtítọ́ ní ìfiwéra pẹ̀lú wòlíì èké àti ìránṣẹ́ èké ni a ṣàfihàn ní ìpàdé àgọ́ Exeter nípasẹ̀ àgọ́ Exeter àti àgọ́ ẹgbẹ́ Watertown. Àgọ́ mímọ́ méjì tí ń ṣojú òtítọ́ ní ìfiwéra pẹ̀lú èké. Ìyàtọ̀ tí a ṣe ní Kámẹ́lì àti ìtàn ọdún 1844 ni a fi mọ̀ ní Kesaríà Fílípì nígbà tí a fi èdìdì dì Pétérù, tí a sì gbé e sókè sí orí Òkè gẹ́gẹ́ bí àsíá. A gbé e sókè nítorí pé ó ti sọ pé ìránṣẹ́ rẹ̀ ni ìránṣẹ́ òtítọ́ kan ṣoṣo ti òjò àìpẹ́. A gbé e sókè nígbà tí àsọtẹ́lẹ̀ rẹ̀ ṣẹ.

The feast of trumpets is the third and litmus test in the Pentecostal season and before the litmus test Peter identifies that Islam is to be loosed to mark the beginning of the proclamation of the Midnight Cry. The fulfillment of prophecy is what made the distinction between the Millerites and the Protestants, who represent the former covenant people who are being passed by. Elijah personally killed the false prophets, once the distinction between true and false was manifested. The distinction is made at the feast of trumpets, when a prediction of Islam is fulfilled.

Àjọ Ìpè Kákàkí ni ìkẹta, ó sì jẹ́ àyẹ̀wò àfihàn nínú àsìkò Pẹ́ńtẹ́kọ́sítì; àti kí àyẹ̀wò àfihàn náà tó dé, Pétérù fi hàn pé a ó tú Ísílámù sílẹ̀ láti samisi ìbẹ̀rẹ̀ ìkéde Ẹkún Òru Àárín. Ìmúṣẹ àsọtẹ́lẹ̀ ni ó mú kí ìyàtọ̀ wà láàárín àwọn Míléráítì àti àwọn Pùrótẹ́sítántì, tí wọ́n dúró fún àwọn ènìyàn májẹ̀mú ìṣáájú tí a ń kọjá lọ. Èlíjà tikára rẹ̀ pa àwọn wòlíì èké, lẹ́yìn tí ìyàtọ̀ láàárín òtítọ́ àti èké ti farahàn. A ń ṣe ìyàtọ̀ náà ní Àjọ Ìpè Kákàkí, nígbà tí àsọtẹ́lẹ̀ kan nípa Ísílámù bá ṣẹ.

The Midnight Cry of Millerite history was a prediction that was corrected and thereafter fulfilled. It was fulfilled on October 22, 1844, whereas Miller’s original understanding of the Midnight Cry was the year 1843. Samuel Snow represents the correction of the message, and his message became known as the “true” Midnight Cry message.

Igbe Àárín Òru nínú ìtàn àwọn Millerite jẹ́ àsọtẹ́lẹ̀ kan tí a túnṣe, tí a sì mú ṣẹ lẹ́yìn náà. A mú un ṣẹ ní October 22, 1844, nígbà tí ìmọ̀tótó àkọ́kọ́ Miller nípa Igbe Àárín Òru jẹ́ ọdún 1843. Samuel Snow dúró gẹ́gẹ́ bí àtúnṣe ìhìn náà, ìhìn rẹ̀ sì di mímọ̀ sí gẹ́gẹ́ bí ìhìn Igbe Àárín Òru “òtítọ́.”

1844 was an illustration of the distinction between the message of Miller and the message of the Protestants. In the testing process the Protestants were slain by Miller and they then became apostate Protestantism, the daughters of Rome, the priests of Jezebel. The distinction was manifested by either a reception or rejection of the prophetic message. With John and Miller the prophetic message exposed the false message of the former covenant people who were being passed by. Elijah’s message claimed there would be no rain except at his word, and after three and a half years the test of that claim was to be made manifest.

Ọdún 1844 jẹ́ àpẹẹrẹ ìyàtọ̀ tó wà láàárín ìhìnrere Miller àti ìhìnrere àwọn Pùrótẹ́sítáǹtì. Nínú ìlànà ìdánwò náà, Miller pa àwọn Pùrótẹ́sítáǹtì, lẹ́yìn náà wọ́n sì di Pùrótẹ́sítáǹtì apẹ̀yìndà, àwọn ọmọbìnrin Róòmù, àwọn àlùfáà Jésébẹ́lì. A fi ìyàtọ̀ náà hàn nípasẹ̀ gbigba tàbí kọ̀ ìhìnrere àsọtẹ́lẹ̀ náà. Pẹ̀lú Jòhánù àti Miller, ìhìnrere àsọtẹ́lẹ̀ náà ṣí ìròyìn èké ti àwọn ènìyàn májẹ̀mú àtijọ́ tí a ń kọjá lọ sílẹ̀ payá. Ìhìnrere Élíjà sọ pé kò ní sí òjò bí kò ṣe nípa ọ̀rọ̀ ẹnu rẹ̀, àti lẹ́yìn ọdún mẹ́ta àtààbọ̀, ìdánwò ìbéèrè náà yóò farahàn gbangba.

And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table. 1 Kings 18:17–19.

Ó sì ṣẹlẹ̀ pé, nígbà tí Áhábù rí Èlíjà, Áhábù sì wí fún un pé, Ṣé ìwọ ni ẹni tí ń dá Ísírẹ́lì láàmú bí? Ó sì dáhùn pé, Èmi kò dá Ísírẹ́lì láàmú; bí kò ṣe ìwọ, àti ilé baba rẹ, nítorí pé ẹ ti kọ àwọn àṣẹ Olúwa sílẹ̀, ìwọ sì ti tẹ̀lé àwọn Báálì. Nísinsin yìí, nítorí náà, ránṣẹ́, kí o sì kó gbogbo Ísírẹ́lì jọ sọ́dọ̀ mi sí orí òkè Kámẹ́lì, pẹ̀lú àwọn wòlíì Baali irinwó àádọ́ta, àti àwọn wòlíì àwọn igbó irinwó, àwọn tí ń jẹun ní tábìlì Jésébẹ́lì. 1 Ọba 18:17–19.

The distinction between the false and true, whether it be the messenger or the message was made in a testing process that included accusations against both the message and the messenger. Elijah was the one who was accused of troubling Israel, for his message had stopped the rain. Had it continued to rain in Israel, no issue about Elijah would have been raised. The issue was based upon Elijah’s prediction, and its fulfillment over the three and a half years.

Ìyàtọ̀ láàárín èké àti òtítọ́, yálà ó jẹ́ ońṣẹ́ náà tàbí ìṣẹ́ náà, ni a fi hàn nínú ìlànà ìdánwò kan tí ó ní àwọn ẹ̀sùn kàn sí méjèèjì, ìyẹn sí ìṣẹ́ náà àti sí ońṣẹ́ náà. Èlíjà ni ẹni tí wọ́n fi ẹ̀sùn kàn pé ó ń yọ Ísírẹ́lì lẹ́nu, nítorí ìṣẹ́ rẹ̀ ti dá òjò dúró. Bí òjò bá ti ń bá a lọ láti rọ̀ ní Ísírẹ́lì, kò sí ọ̀ràn kankan tí a ì bá dìde nípa Èlíjà. Ọ̀ràn náà dá lórí àsọtẹ́lẹ̀ Èlíjà, àti ìmúṣẹ rẹ̀ jùlọ lórí ọdún mẹ́ta àtààbọ̀ náà.

When Peter is at the litmus test of Caesarea Philippi, which is the feast of trumpets, and also where the ass is loosed, the beginning of the message of the Midnight Cry is marked. Peter like unto Elijah, has just witnessed the confirmation of his prediction, and the distinction between the true and false has been demonstrated for all to see. The prediction’s confirmation is represented by the feast of trumpets—which is the litmus test. The prediction was typified by both 1840 and 1844, where a prediction is corrected and thereafter fulfilled. The corrected prediction of Josiah Litch empowered the first angel on August 11, 1840 and the prediction of the year 1843 by Miller was corrected by Snow.

Nígbà tí Pétérù wà níbi àyẹ̀wò ìdánimọ̀ ní Kesaréà Fílípì, èyí tí ó jẹ́ àjọ̀dún ipè, tí ó sì tún jẹ́ ibi tí a ti tú kẹ́tẹ́kẹ́tẹ́ náà sílẹ̀, a fi àmì ìbẹ̀rẹ̀ ìfẹ̀ṣẹ̀mulẹ̀ ìránṣẹ́ Ẹkún Òru hàn. Pétérù, gẹ́gẹ́ bí Èlíjà, ṣẹ̀ṣẹ̀ jẹ́rìí ìmúdájú àsọtẹ́lẹ̀ rẹ̀, a sì ti fi ìyàtọ̀ tó wà láàárín òtítọ́ àti èké hàn kedere fún gbogbo ènìyàn láti rí. Ìmúdájú àsọtẹ́lẹ̀ náà ni a ṣojú fún nípasẹ̀ àjọ̀dún ipè—èyí tí í ṣe àyẹ̀wò ìdánimọ̀ náà. A fi ọdún 1840 àti 1844 ṣe àpẹẹrẹ àsọtẹ́lẹ̀ náà méjèèjì, níbi tí a ti ṣe àtúnṣe àsọtẹ́lẹ̀ kan, tí a sì mú un ṣẹ lẹ́yìn náà. Àsọtẹ́lẹ̀ tí a túnṣe ti Josiah Litch fún angẹli àkọ́kọ́ ní agbára ní August 11, 1840, a sì tún àsọtẹ́lẹ̀ ọdún 1843 ti Miller ṣe nípasẹ̀ Snow.

“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

“Ní ọdún 1840 ìmúṣẹ míràn tí ó ṣe pàtàkì gan-an ti àsọtẹ́lẹ̀ mú kí ìfẹ́ àti àníyàn gbòòrò dìde. Ọdún méjì ṣáájú ìgbà náà, Josiah Litch, ọ̀kan lára àwọn olùwàásù aṣáájú tí ń wàásù nípa ìbọ̀wọ̀ Kejì, tẹ ìtúmọ̀ kan jáde lórí Ìfihàn 9, níbi tí ó ti sọ àsọtẹ́lẹ̀ ìṣubú Ìjọba Ottoman. Gẹ́gẹ́ bí ìṣírò rẹ̀, agbára yìí ní láti bì ṣubú... ní ọjọ́ 11 Oṣù Kẹjọ, 1840, nígbà tí a lè retí pé agbára Ottoman ní Constantinople yóò fọ́. Èyí sì ni, mo gbàgbọ́, a ó rí i pé ó rí bẹ́ẹ̀ gan-an.”

“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

“Ní àkókò gangan tí a ti tọ́ka sí, Tọ́kì, nípasẹ̀ àwọn aṣojú-ọba rẹ̀, gba àbò àwọn agbára alájọṣepọ̀ Yúróòpù, bẹ́ẹ̀ sì ni ó fi ara rẹ̀ sí abẹ́ ìṣàkóso àwọn orílẹ̀-èdè Kristẹni. Ìṣẹ̀lẹ̀ náà mú àsọtẹ́lẹ̀ náà ṣẹ ní pípé. Nígbà tí a mọ̀ ọ́, ọ̀pọ̀lọpọ̀ ènìyàn ní ìdánilójú nípa ìtóótọ́ àwọn ìlànà ìtumọ̀ àsọtẹ́lẹ̀ tí Miller àti àwọn alábàáṣiṣẹ́ rẹ̀ gbà, a sì fi ìmúnikún àgbàyanu kún ìṣísẹ̀ ìgbòkègbodò ìbọ̀wá. Àwọn ènìyàn onímọ̀ àti olókìkí darapọ̀ mọ́ Miller, ní ìwàásù àti ní títẹ àwọn èrò rẹ̀ jáde, àti láti ọdún 1840 sí 1844 iṣẹ́ náà gbòòrò kánkán.” The Great Controversy, 334, 335.

The prediction of Litch was about Islam, and the prediction of Snow was about the closed door. When Litch’s prediction was fulfilled, the methodology that established the message was accepted, and those who accepted the message “united” with the messenger. Both the message and the messenger was recognized in the fulfillment of the prediction. The prediction of Litch was about Islam, and the prediction of Snow was about the closed door.

Àsọtẹ́lẹ̀ Litch jẹ́ nípa Ìsílámù, àti àsọtẹ́lẹ̀ Snow jẹ́ nípa ilẹ̀kùn tí a ti pa. Nígbà tí àsọtẹ́lẹ̀ Litch ṣẹ, a gba ọ̀nà ìlànà tí ó fi ìhìn náà múlẹ̀, àti àwọn tí wọ́n gba ìhìn náà “darapọ̀” mọ́ oníṣẹ́-ìránṣẹ́ náà. A mọ ìhìn náà àti oníṣẹ́-ìránṣẹ́ náà nínú ìmúṣẹ àsọtẹ́lẹ̀ náà. Àsọtẹ́lẹ̀ Litch jẹ́ nípa Ìsílámù, àti àsọtẹ́lẹ̀ Snow jẹ́ nípa ilẹ̀kùn tí a ti pa.

“I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

“Mo rí àwọn ènìyàn Ọlọ́run tí ayọ̀ kún inú wọn nínú ìrètí, tí wọ́n ń retí Oluwa wọn. Ṣùgbọ́n Ọlọ́run pinu láti dán wọn wò. Ọwọ́ rẹ̀ bo àṣìṣe kan nínú ìṣírò àwọn àkókò àsọtẹ́lẹ̀. Àwọn tí wọ́n ń retí Oluwa wọn kò ṣàwárí àṣìṣe yìí, àwọn ọkùnrin tí wọ́n kẹ́kọ̀ọ́ jùlọ tí wọ́n sì tako àkókò náà, wọn náà kò rí i. Ọlọ́run pinu pé kí àwọn ènìyàn Rẹ̀ ba ìdánilójú bàjẹ́ pàdé. Àkókò náà kọjá, àwọn tí wọ́n ti fi ìrètí ayọ̀ ń retí Olùgbàlà wọn sì bàjẹ́ nínú ọkàn, wọ́n sì rẹ̀wẹ̀sì, nígbà tí àwọn tí kò nífẹ̀ẹ́ sí ìfarahàn Jesu, ṣùgbọ́n tí wọ́n tẹ́wọ́ gba ìhìn náà nítorí ẹ̀rù, yọ̀ pé kò wá ní àkókò tí a retí i. Ìjẹ́wọ́ wọn kò kan ọkàn, bẹ́ẹ̀ ni kò sì sọ ìwà di mímọ́. Ìkọjá àkókò náà jẹ́ ohun tí a pèsè dáadáa láti fi irú ọkàn bẹ́ẹ̀ hàn gbangba. Àwọn ni wọ́n kọ́kọ́ yí padà, tí wọ́n sì fi ẹ̀gàn ṣe àwọn alábìnú àti àwọn tí ìdánilójú wọn bàjẹ́, àwọn tí wọ́n fẹ́ràn ìfarahàn Olùgbàlà wọn nítòótọ́. Mo rí ọgbọ́n Ọlọ́run nínú bí Ó ṣe ń dán àwọn ènìyàn Rẹ̀ wò, tí Ó sì ń fún wọn ní àdánwò tí ń wọ inú jinlẹ̀, láti fi àwọn tí yóò fà sẹ́yìn tí yóò sì yí padà sẹ́yìn ní wákàtí ìdánwò hàn.”

“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.

“Jésù àti gbogbo ogun ọ̀run fi ìyọ́nú àti ìfẹ́ wo àwọn tí wọ́n ti fi ìrètí dídùn ń retí láti rí Ẹni náà tí ọkàn wọn fẹ́ràn. Àwọn áńgẹ́lì ń fò yí wọn ká, láti gbé wọn ró ní wákàtí ìdánwò wọn. Àwọn tí wọ́n ti ṣàìbikítà láti gba ìhìn ọ̀run náà ni a fi sílẹ̀ nínú òkùnkùn, ìbínú Ọlọ́run sì ru sí wọn, nítorí wọn kò fẹ́ gba ìmọ́lẹ̀ tí Ó ti rán sí wọn láti ọ̀run. Àwọn olóòtítọ́ wọ̀nyẹn tí ìrẹ̀wẹ̀sì bá, tí kò lè lóye ìdí tí Olúwa wọn kò fi dé, a kò fi wọn sílẹ̀ nínú òkùnkùn. Lẹ́ẹ̀kan síi ni a tọ́ wọn sọ́dọ̀ Bíbélì wọn láti yẹ àkókò àsọtẹ́lẹ̀ wò. A yọ ọwọ́ Olúwa kúrò lórí àwọn nọ́ńbà náà, a sì ṣàlàyé àṣìṣe náà. Wọ́n rí i pé àwọn àkókò àsọtẹ́lẹ̀ náà dé ọdún 1844, àti pé ẹ̀rí kan náà tí wọ́n ti fi hàn pé àwọn àkókò àsọtẹ́lẹ̀ náà parí ní 1843, fi hàn pé wọn yóò dópin ní 1844. Ìmọ́lẹ̀ láti inú Ọ̀rọ̀ Ọlọ́run tàn sí ipò wọn, wọ́n sì ṣàwárí àkókò ìdádúró kan—‘Bí ó tilẹ̀ jẹ́ pé ó [ìran náà] fà á kù díẹ̀, dúró de e.’ Nínú ìfẹ́ wọn fún dídé Olúwa Kristi lẹ́sẹ̀kẹsẹ̀, wọ́n ti foju kọ ìdádúró ìran náà, èyí tí a pèsè láti fi àwọn olùdúró tòótọ́ hàn. Lẹ́ẹ̀kan síi wọ́n ní àkókò kan tí a lè tọ́ka sí. Síbẹ̀, mo rí i pé ọ̀pọ̀ nínú wọn kò lè dìde lókè ìrẹ̀wẹ̀sì líle wọn láti ní ìwọ̀n ìtara àti agbára náà tí ó ti samisi ìgbàgbọ́ wọn ní 1843.”

“Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God’s people, who were living out the heaven-sent message.

“Sátánì àti àwọn áńgẹ́lì rẹ̀ borí wọn, àwọn tí kò sì fẹ́ gba ìránṣẹ́ náà yọ̀ ara wọn lórí pé ìdájọ́ jíjìnnà síwájú àti ọgbọ́n wọn ni pé wọn kò gba ìtanjẹ náà, gẹ́gẹ́ bí wọ́n ti ń pè é. Wọn kò mọ̀ pé wọ́n ń kọ ìmọ̀ràn Ọlọ́run sílẹ̀ lòdì sí ara wọn, àti pé wọ́n ń ṣiṣẹ́ ní ìṣọ̀kan pẹ̀lú Sátánì àti àwọn áńgẹ́lì rẹ̀ láti dá àwọn ènìyàn Ọlọ́run lórí rú, àwọn tí wọ́n ń gbé ìránṣẹ́ tí a rán láti ọ̀run náà jáde.”

“The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it. Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel.” Early Writings, 235–237.

“Àwọn onígbàgbọ́ nínú ìhìnrere yìí ni a ni lára nínú àwọn ìjọ. Fún ìgbà díẹ̀, ìbẹ̀rù di ọwọ́ àwọn tí kò fẹ́ gba ìhìnrere náà mú kúrò ní ṣíṣe ìfẹ́ ọkàn wọn hàn; ṣùgbọ́n bí àkókò náà ti kọjá ni ó fi ìmọ̀lára wọn tòótọ́ hàn gbangba. Wọ́n fẹ́ pa ẹ̀rí náà lẹ́nu, èyí tí àwọn aláduróde fi mọ̀ pé ó jẹ́ dandan kí àwọn jẹ́rìí sí, pé àwọn àsìkò àsọtẹ́lẹ̀ náà gùn dé ọdún 1844. Pẹ̀lú ìtànmọ́lẹ̀, àwọn onígbàgbọ́ ṣàlàyé àṣìṣe wọn, wọ́n sì fi àwọn ìdí tí wọ́n fi retí Olúwa wọn ní 1844 hàn. Àwọn alátakò wọn kò lè mú ìjàmbá ọ̀rọ̀ kankan wá lòdì sí àwọn ìdí alágbára tí a gbé kalẹ̀. Síbẹ̀, ìbínú àwọn ìjọ rú sókè; wọ́n pinnu láti má fetí sí ẹ̀rí, àti láti pa ẹ̀rí náà mọ́ kúrò nínú àwọn ìjọ, kí àwọn ẹlòmíràn má bà a gbọ́. Àwọn tí kò lè gbójúgbóyà láti fi ìmọ́lẹ̀ tí Ọlọ́run ti fi fún wọn dù mọ́ àwọn ẹlòmíràn, ni a lé jáde kúrò nínú àwọn ìjọ; ṣùgbọ́n Jésù wà pẹ̀lú wọn, inú wọn sì dùn nínú ìmọ́lẹ̀ ojú-rere Rẹ̀. A pèsè wọn sílẹ̀ láti gba ìhìnrere áńgẹ́lì kejì.” Early Writings, 235–237.

Peter represents the one hundred and forty-four thousand who like unto Litch present a corrected prediction about Islam and the end of a kingdom; and like unto Snow, Peter also presents a corrected prediction of the closed door. Litch’s message of the second woe of Islam was an external prediction, and Snow’s closed door was an internal prediction. For Snow the work began when the Lord removed his hand from the figures, and it was then seen that same evidence that had been previously been thought to prove 1843, actually proved October 22, 1844. For Litch it was a calculation that when fulfilled brought the angel of Revelation ten down to stand upon the earth and the sea.

Peter ṣàpẹẹrẹ ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún kan àti mẹ́rìnlélógójì tí, gẹ́gẹ́ bí Litch, ń mú àsọtẹ́lẹ̀ tí a ti ṣàtúnṣe kalẹ̀ nípa Ísílamù àti òpin ìjọba kan wá; àti pé gẹ́gẹ́ bí Snow, Peter pẹ̀lú ń mú àsọtẹ́lẹ̀ tí a ti ṣàtúnṣe kalẹ̀ nípa ilẹ̀kùn tí a ti pa wá. Ìhìnrere Litch nípa ègbé kejì ti Ísílamù jẹ́ àsọtẹ́lẹ̀ ti òde, àti ilẹ̀kùn tí a ti pa ti Snow jẹ́ àsọtẹ́lẹ̀ ti inú. Fún Snow, iṣẹ́ náà bẹ̀rẹ̀ nígbà tí Olúwa yọ ọwọ́ rẹ̀ kúrò lórí àwọn nọ́ńbà náà, nígbà náà ni a sì rí i pé ẹ̀rí kan náà tí a ti rò tẹ́lẹ̀ pé ó ń fi ọdún 1843 hàn, ní tòótọ́ fi October 22, 1844 hàn. Fún Litch, ó jẹ́ ìṣírò kan tí, nígbà tí ó ṣẹ, mú áńgẹ́lì Ìfihàn mẹ́wàá sọ̀kalẹ̀ láti dúró lórí ilẹ̀ àti lórí òkun.

The fact that Litch recalculated his prediction ten days before its fulfillment identifies the work of correcting a previous prediction as a test. Is the beginning in 1840 and the ending in 1844 actually a prophetic symbol of a prediction that is recalculated to become the true Midnight Cry? Does the alpha and omega of Millerite history which concluded with the proclamation of the Midnight Cry actually typify the prophetic characteristics of the true Midnight Cry of the one hundred and forty-four thousand?

Òtítọ́ náà pé Litch tún ṣe ìṣírò àsọtẹ́lẹ̀ rẹ̀ ní ọjọ́ mẹ́wàá ṣáájú ìmúṣẹ rẹ̀ fi iṣẹ́ àtúnṣe àsọtẹ́lẹ̀ àtẹ̀yìnwá hàn gẹ́gẹ́ bí ìdánwò. Ṣé ìbẹ̀rẹ̀ ní 1840 àti òpin ní 1844 jẹ́ àpẹẹrẹ àsọtẹ́lẹ̀ ní ti gidi ti àsọtẹ́lẹ̀ kan tí a tún ṣe ìṣírò rẹ̀ kí ó lè di Ẹkún Òru gidi? Ṣé alpha àti omega ìtàn àwọn ọmọ-ẹ̀yìn Miller tí ó parí pẹ̀lú ìkéde Ẹkún Òru ní ti gidi ń ṣàpẹẹrẹ àwọn àbùdá àsọtẹ́lẹ̀ ti Ẹkún Òru tòótọ́ ti ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì?

In both periods of the corrected prediction’s proclamation, controversy was manifested against the Millerite message, for the message troubled the people. When Peter stands at Caesarea Philippi there is a controversy over the message that began prior to Caesarea Philippi, for it is the fulfillment that confirms that it was only at Peter’s word that the message of rain would fall. Caesarea Philippi is the feast of trumpets aligns with Christ sending two disciples, representing the second angel, to loose the ass of Islam. The loosing of the ass of Islam announces the beginning of the message of the Midnight Cry at Exeter camp meeting, for arriving on horse a day late, on August 13, Samuel Snow, who had tarried rather than arrive on the opening day, marks the end of the tarrying time and the beginning of the message that would be carried like a tidal wave when the meeting ended on the 17th.

Ní ìgbà méjèèjì ìkéde àsọtẹ́lẹ̀ tí a tún ṣe òtítọ́ rẹ̀, àríyànjiyàn hàn lòdì sí ìròyìn àwọn Millerite, nítorí pé ìròyìn náà dá àwọn ènìyàn láàmú. Nígbà tí Peter dúró ní Kesarea Filipi, àríyànjiyàn wà lórí ìròyìn náà tí ó ti bẹ̀rẹ̀ ṣáájú Kesarea Filipi, nítorí pé ìmúṣẹ náà ni ó jẹ́rìí pé nípa ọ̀rọ̀ Peter nìkan ni ìròyìn òjò yóò rọ̀. Kesarea Filipi ni àjọ̀dún ìpè tí ó bá Kristi rán ọmọ-ẹ̀yìn méjì, tí wọ́n dúró fún angẹli kejì, láti tú kẹ́tẹ́kẹ́tẹ́ Islam sílẹ̀. Ìtúsílẹ̀ kẹ́tẹ́kẹ́tẹ́ Islam kéde ìbẹ̀rẹ̀ ìròyìn Igbe Ọ̀gànjọ́ ní ìpàdé àgọ́ Exeter, nítorí pé nígbà tí ó dé lórí ẹṣin ní ọjọ́ kan pẹ́, ní August 13, Samuel Snow, ẹni tí ó ti pẹ́ dípò kí ó dé ní ọjọ́ ìṣípayá, fi àmì ìparí àkókò ìdádúró hàn àti ìbẹ̀rẹ̀ ìròyìn tí a ó gbé kiri bí ìgbì òkun ńlá nígbà tí ìpàdé náà parí ní ọjọ́ kẹtàdínlógún.

The controversy of Millerite history, the accusations of king Ahab and the resistance of the quibbling Jews as Christ entered Jerusalem all identify a controversy that reaches its conclusion at the feast of trumpets, when the ass is loosed. The loosing of the ass is the confirmation of a prophecy that identifies a closed door upon Adventism in the beginning at Caesarea Philippi and a closed door at the end of the period at Caesarea Maritima. The ass is a symbol of Islam of the third woe that strikes the United States, including Nashville, Tennessee. The failed prediction of July 18, 2020, is now being progressively corrected as the Lord removes His hand, and unseals the revelation of Jesus Christ. That unsealing began in the wilderness in July of 2023.

Ìjàkadì nínú ìtàn àwọn Millerite, àwọn ẹ̀sùn ọba Áhábù, àti ìfaradà àwọn Júù aláríyànjiyàn bí Kristi ṣe ń wọ Jerusalẹmu, gbogbo wọn ń tọ́ka sí ìjàmbá kan tí ó dé ìparí rẹ̀ ní àjọ̀dún ìpè, nígbà tí a tú kẹ́tẹ́kẹ́tẹ́ náà sílẹ̀. Ìtúsílẹ̀ kẹ́tẹ́kẹ́tẹ́ náà jẹ́ ìmúdájú àsọtẹ́lẹ̀ kan tí ń fi ilẹ̀kùn tí a ti pa hàn lórí Adventism ní ìbẹ̀rẹ̀ ní Kesarea Filipi, àti ilẹ̀kùn tí a ti pa ní òpin àkókò náà ní Kesarea Maritima. Kẹ́tẹ́kẹ́tẹ́ náà jẹ́ àmì Islam ti ègbé kẹta tí ó kọlu Orílẹ̀-èdè Amẹ́ríkà, pẹ̀lú Nashville, Tennessee. Àsọtẹ́lẹ̀ tí kò ṣẹ ní ọjọ́ Kejìlá 18, 2020, ni a ti ń túnṣe rẹ̀ ní kíkún díẹ̀díẹ̀ báyìí bí Olúwa ṣe ń yọ ọwọ́ Rẹ̀ kúrò, tí Ó sì ń ṣí ìfihàn Jésù Kristi tí a ti dì mọ́lẹ̀. Ìṣípayá yẹn bẹ̀rẹ̀ ní aginjù ní oṣù Keje ọdún 2023.

The vision of Daniel Eleven

Ìran Dáníẹ́lì Ọ̀kanlá

The feast of trumpets represents the seventh trumpet, which is the third woe, which is Islam. A trumpet is an external warning message of war, but it may also be understood as an internal call to a holy convocation. As the litmus test that begins when the thirty days of the second temple test concludes, it is both an external and internal message. The first foundational test arrived in the spring of 2024 with the external vision of antichrist as represented in Daniel 11:14.

Àjọ̀dún ìpè dúdú dúró fún ìpè keje, èyí tí í ṣe ègbé kẹta, èyí tí í ṣe Ìsílámù. Ìpè dúdú jẹ́ ìhìnrere ìkìlọ̀ ogun láti òde, ṣùgbọ́n a tún lè lóye rẹ̀ gẹ́gẹ́ bí ìpè inú sí àpéjọ mímọ́. Gẹ́gẹ́ bí àdánwò ìfihàn tòótọ́ tí ó bẹ̀rẹ̀ nígbà tí ọjọ́ ọgbọ̀n àdánwò tẹ́ńpìlì kejì bá parí, ó jẹ́ ìhìnrere láti òde àti láti inú pẹ̀lú. Àkọ́kọ́ àdánwò ìpilẹ̀ dé ní ìgbà ìrúwé ọdún 2024 pẹ̀lú ìran láti òde nípa aṣòdì sí Kristi gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú Danieli 11:14.

And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

Ní àwọn àkókò wọ̀nyẹn, ọ̀pọ̀ yóò dìde sí ọba gúúsù; pẹ̀lú, àwọn ọlọ́ṣà nínú àwọn ènìyàn rẹ yóò gbé ara wọn ga láti fi ìran náà múlẹ̀; ṣùgbọ́n wọn yóò ṣubú. Dáníẹ́lì 11:14.

The previous verse introduced Panium, and the testimony of Panium continues through to verse fifteen.

Ẹsẹ̀ tí ó ṣáájú ṣe àfihàn Panium, ẹ̀rí Panium sì ń bá a lọ títí dé ẹsẹ̀ kẹ́ẹ̀ẹ́dógún.

For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. Daniel 11:13.

Nítorí ọba àríwá yóò padà wá, yóò sì kó ọ̀pọ̀lọpọ̀ ènìyàn jọ tí ó pọ̀ ju ti ìṣáájú lọ; nígbà tí ọdún kan bá ti kọjá, yóò sì dájú pé yóò wá pẹ̀lú ogun ńlá àti pẹ̀lú ọrọ̀ púpọ̀. Dáníẹ́lì 11:13.

The king of the north in verses ten through fifteen is the proxy power of the papacy, who was represented by Ronald Reagan in verse ten when the wall of the iron curtain was removed as typified by the fall of the Berlin Wall on November 9, 1989. Verse sixteen marks the removal of the wall of separation of church and state at the Sunday law. Verse eleven and twelve represent the Ukrainian war that began in 2014, and verse thirteen is identifying the election of 2024, when Trump, the eighth president since Reagan, who is also the eighth president who is of the seven previous presidents, “returns” with more power, for when he returns he “shall set forth a multitude greater than the former, and shall certainly come after certain years.” The “certain years” are the four years of Joe Biden.

Ọba àríwá nínú ẹsẹ̀ mẹ́wàá sí mẹ́ẹ̀ẹ́dógún ni agbára aṣojú ti ìjọ-ọba póòpù, ẹni tí Ronald Reagan ṣojú fún nínú ẹsẹ̀ mẹ́wàá nígbà tí a yọ ògiri aṣọ-ìdènà irin kúrò, gẹ́gẹ́ bí ìṣubú Ògiri Berlin ní ọjọ́ kẹsàn-án oṣù kọkànlá, ọdún 1989 ṣe fi hàn gẹ́gẹ́ bí àpẹẹrẹ. Ẹsẹ̀ kẹrìndínlógún ń samisi ìyọkúrò ògiri ìpínyà ìjọ àti ìjọba ní òfin Ọjọ́ Àìkú. Ẹsẹ̀ kọkànlá àti kejìlá ṣojú ogun Ukraine tí ó bẹ̀rẹ̀ ní ọdún 2014, ẹsẹ̀ kẹtàlá sì ń tọ́ka sí ìdìbò ọdún 2024, nígbà tí Trump, ààrẹ kẹjọ láti ìgbà Reagan, ẹni tí ó sì tún jẹ́ ààrẹ kẹjọ tí ó jẹ́ ti àwọn ààrẹ méje tí ó ṣáájú, “padà” pẹ̀lú agbára púpọ̀ sí i, nítorí nígbà tí ó bá padà, “yóò sì mú ogunlọ́gọ̀ tí ó pọ̀ ju ti ìṣáájú lọ jáde, yóò sì dájúdájú wá lẹ́yìn ọdún kan pàtó.” “Ọdún kan pàtó” náà ni ọdún mẹ́rin Joe Biden.

After 2024, in agreement with verse thirteen, Rome will insert itself into the prophetic history of Panium. May 8, 2025 the first pope from the spiritual glorious land was selected and He chose the name of Leo, that carries with it many significant prophetic characteristics. Then in verse fifteen the battle is engaged.

Lẹ́yìn ọdún 2024, ní ìbámu pẹ̀lú ẹsẹ̀ kẹtàlá, Róòmù yóò fi ara rẹ̀ sínú ìtàn àsọtẹ́lẹ̀ ti Panium. Ní ọjọ́ kẹjọ, oṣù Karùn-ún, ọdún 2025, a yan póòpù àkọ́kọ́ láti ilẹ̀ ògo ti ẹ̀mí, ó sì yan orúkọ Leo, èyí tí ó gbé pẹ̀lú rẹ̀ ọ̀pọ̀ àbùdá àsọtẹ́lẹ̀ pàtàkì. Nígbà náà, nínú ẹsẹ̀ kẹẹ̀ẹ́dógún, ogun náà bẹ̀rẹ̀.

So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:15.

Ní náà ọba àríwá yóò wá, yóò sì kó àpà ilẹ̀ dide, yóò sì gba àwọn ìlú tí a ti fi ògiri olódi tó lágbára jù lọ yí ká: apá gúúsù kì yóò lè dúró, bẹ́ẹ̀ ni àwọn ènìyàn àyànfẹ́ rẹ̀ kì yóò lè dúró, bẹ́ẹ̀ ni agbára kankan kì yóò wà láti dúró. Danieli 11:15.

The battle of Panium is engaged in verse fifteen and the earth-beast represented by Donald Trump will defeat the kingdom of the south. The king of the south in verse eleven began a war with Ukraine, the papacy’s proxy power who was financed and supported by the papacy’s proxy power of verse ten—the United States. The king of the south would be victorious in the battle of Raphia, but in the aftermath of the victory the progressive dissolution which is always associated with the demise of a dragon kingdom of the south, leaves the king of the south in an extremely vulnerable position as the king of the north returns, stronger than ever and prepares for the battle of Panium. Russia and Putin are the king of the south when the United States initiated the Ukrainian War in 2014. In 2022 the invasion began and blood began to flow. In 2024 the king of the north returned.

Ìjà Panium ni a ti bẹ̀rẹ̀ nínú ẹsẹ̀ kẹ́ẹ̀ẹ́dógún, àti pé ẹranko-ayé tí Donald Trump ṣàpẹẹrẹ yóò ṣẹ́gun ìjọba gúúsù. Ọba gúúsù nínú ẹsẹ̀ kọkànlá bẹ̀rẹ̀ ogun pẹ̀lú Ukraine, agbára aṣojú ti ipòòpù, ẹni tí agbára aṣojú ipòòpù ti ẹsẹ̀ kẹwàá—Orílẹ̀-Èdè Amẹ́ríkà—ti náwó fún, tí ó sì ti ṣe ìtìlẹ́yìn fún. Ọba gúúsù yóò jẹ́ aláṣẹ́gun nínú ìjà Raphia, ṣùgbọ́n lẹ́yìn ìṣẹ́gun náà ìtúbọ̀ túká tí ń lọ síwájú, èyí tí ó máa ń bá ìparun ìjọba dragoni gúúsù lọ nígbà gbogbo, fi ọba gúúsù sí ipò aláìlera gidigidi bí ọba àríwá ṣe padà wá, tí ó lágbára ju tẹ́lẹ̀ lọ, tí ó sì ń múra sílẹ̀ fún ìjà Panium. Russia àti Putin ni ọba gúúsù nígbà tí Orílẹ̀-Èdè Amẹ́ríkà dá Ogun Ukraine sílẹ̀ ní ọdún 2014. Ní ọdún 2022 ni ìkọlù náà bẹ̀rẹ̀, ẹ̀jẹ̀ sì bẹ̀rẹ̀ sí í ṣàn. Ní ọdún 2024 ọba àríwá padà wá.

Peter is at Caesarea Philippi, which is the beginning of the proclamation of the message of the Midnight Cry. Peter, like unto Elijah and the Millerites as represented by Litch and Snow has previously set forth a prediction of a closed door and Islam. Its fulfillment identifies the distinction between the true and false latter rain messages, and the true and false messengers. Peter’s message is the corrected message of Nashville and Islam, and when he is standing in Caesarea Philippi, he is standing at Panium, the battle that leads to the Sunday law of verse sixteen. The fulfillment of Peter’s prediction identifies the beginning of the proclamation of the Midnight Cry, when Islam is loosed, which is also, line upon line when the battle of Panium arrives.

Pétérù wà ní Kesarea Filipi, èyí tí í ṣe ìbẹ̀rẹ̀ ìkéde iṣẹ́ ìránṣẹ́ Ìkígbe Àárín Ọ̀gànjọ́. Pétérù, gẹ́gẹ́ bí Élíjà àti àwọn Mílàráítì bí a ti ṣàpẹẹrẹ wọn nípasẹ̀ Litch àti Snow, ti ṣàgbékalẹ̀ àsọtẹ́lẹ̀ kan tẹ́lẹ̀ nípa ilẹ̀kùn tí a ti pa àti nípa Íslámù. Ìmúṣẹ rẹ̀ ń fi ìyàtọ̀ tó wà láàárín àwọn iṣẹ́ ìránṣẹ́ òjò ìkẹyìn tòótọ́ àti èké hàn, àti láàárín àwọn òjíṣẹ́ tòótọ́ àti èké. Ìṣẹ́ ìránṣẹ́ Pétérù ni iṣẹ́ ìránṣẹ́ Nashville àti Íslámù tí a ti ṣe àtúnṣe, àti nígbà tí ó dúró ní Kesarea Filipi, ó dúró ní Panium, ogun náà tí ń darí sí òfin Ọjọ́ Àìkú ti ẹsẹ̀ kẹrìndínlógún. Ìmúṣẹ àsọtẹ́lẹ̀ Pétérù ń fi ìbẹ̀rẹ̀ ìkéde Ìkígbe Àárín Ọ̀gànjọ́ hàn, nígbà tí a tú Íslámù sílẹ̀, èyí tí ó tún jẹ́ pé, ìlà lórí ìlà, nígbà tí ogun Panium dé.

The Vision of Daniel ten

Ìran Dáníẹ́lì mẹ́wàá

The feast of trumpets represents the seventh trumpet, which is the third woe, which is Islam. A trumpet is a warning message, and also a call to a holy convocation. It also is the litmus test that begins when the thirty days of the second temple test concludes. The first foundational external testing vision of antichrist arrived in the spring of 2024, and the second internal testing vision of Christ, as represented in Daniel 10 arrived in 2026.

Àjọ̀dún ìpè dúdú dúró fún ìpè keje, èyí tí í ṣe ègbé kẹta, èyí tí í ṣe Islam. Ìpè dúdú jẹ́ ìránṣẹ́ ìkìlọ̀, ó sì tún jẹ́ ìpè sí àpéjọ mímọ́. Ó tún jẹ́ àdánwò ìfihàn tòótọ́ tí ó bẹ̀rẹ̀ nígbà tí ọjọ́ mẹ́ẹ̀ẹ́dógún àdánwò tẹ́ńpìlì kejì bá parí. Ìran àkọ́kọ́ ìdánwò ìpìlẹ̀ láti òde ti antichrist dé ní àsìkò orísun omi ọdún 2024, àti ìran kejì ìdánwò inú ti Kristi, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú Danieli 10, dé ní ọdún 2026.

Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.

Nígbà náà ni mo gbé ojú mi sókè, mo sì wò, sì kíyèsí i, ọkùnrin kan wà tí a wọ aṣọ ọ̀gbọ̀, ẹgbẹ́-ikun rẹ̀ sì fi wúrà dáradára ti Uphaz dì. Ara rẹ̀ sì dà bí bérílì, ojú rẹ̀ sì rí bí mànàmáná, ojú rẹ̀ méjèèjì sì dà bí àwọn fìtílà iná, apá rẹ̀ àti ẹsẹ̀ rẹ̀ sì dà ní àwọ̀ bí idẹ tí a fọ dán, ohùn ọ̀rọ̀ rẹ̀ sì dà bí ohùn ọ̀pọ̀lọpọ̀ ènìyàn.

And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.

Èmi Dáníẹ́lì nìkan ni mo rí ìran náà: nítorí àwọn ọkùnrin tí wọ́n wà pẹ̀lú mi kò rí ìran náà; ṣùgbọ́n ìwarìrì ńlá kan bà wọ́n, tó bẹ́ẹ̀ tí wọ́n sá lọ láti fi ara wọn pamọ́.

Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

Nítorí náà, a fi mí sílẹ̀ nìkan, mo sì rí ìran ńlá yìí, agbára kankan kò sì ṣẹ́kù nínú mi; nítorí ẹwà mi yí padà nínú mi sí ìbàjẹ́, mi ò sì ní agbára kankan mọ́.

Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground.

Síbẹ̀, mo gbọ́ ohùn ọ̀rọ̀ rẹ̀; nígbà tí mo sì gbọ́ ohùn ọ̀rọ̀ rẹ̀, nígbà náà ni mo wà nínú oorun jíjinlẹ̀ lórí ojú mi, ojú mi sì dojú kọ ilẹ̀.

And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. And when he had spoken such words unto me, I set my face toward the ground, and I became dumb.

Sì wò ó sì i, ọwọ́ kan sì fi kàn mí, èyí tí ó gbé mi dìde sórí eékún mi àti sórí àtẹ́lẹwọ́ ọwọ́ mi. Ó sì wí fún mi pé, Ìwọ Dáníẹ́lì, ọkùnrin tí a fẹ́ràn gidigidi, mọ̀ àwọn ọ̀rọ̀ tí mo ń sọ fún ọ, kí o sì dúró ní títọ́: nítorí sí ọ ni a ti rán mi wá nísinsin yìí. Nígbà tí ó sì ti sọ ọ̀rọ̀ yìí fún mi, mo dúró pẹ̀lú ìwarìrì. Nígbà náà ni ó wí fún mi pé, Má bẹ̀rù, Dáníẹ́lì: nítorí láti ọjọ́ kìn-ín-ní tí o ti fi ọkàn rẹ sí i láti ní òye, àti láti rẹ ara rẹ sílẹ̀ níwájú Ọlọ́run rẹ, a ti gbọ́ ọ̀rọ̀ rẹ, èmi sì wá nítorí ọ̀rọ̀ rẹ. Ṣùgbọ́n ọmọ-aládé ìjọba Pérṣíà dì mí lọ́wọ́ fún ọjọ́ mọ́kànlélógún: ṣùgbọ́n wò ó, Míkáẹ́lì, ọ̀kan nínú àwọn ọmọ-aládé àgbà, wá ràn mí lọ́wọ́; mo sì dúró níbẹ̀ pẹ̀lú àwọn ọba Pérṣíà. Nísinsin yìí ni mo wá láti jẹ́ kí o ní òye ohun tí yóò ṣẹlẹ̀ sí àwọn ènìyàn rẹ ní àwọn ọjọ́ ìkẹyìn: nítorí ìran náà ṣì jẹ́ fún ọjọ́ púpọ̀. Nígbà tí ó sì ti bá mi sọ irú ọ̀rọ̀ bẹ́ẹ̀, mo dojú mi bolẹ̀ sí ilẹ̀, mo sì di aláìní ohùn.

And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.

Kíyèsí i, ẹni kan tí ó dàbí àwòrán àwọn ọmọ ènìyàn kan fi ọwọ́ kan ètè mi; nígbà náà ni mo sì la ẹnu mi, mo sọ̀rọ̀, mo sì wí fún ẹni tí ó dúró níwájú mi pé, Olúwa mi, nípasẹ̀ ìran náà ni ìrora mi ti yí padà bọ̀ sórí mi, èmi kò sì ní agbára kankan tí ó kù. Nítorí báwo ni ìránṣẹ́ olúwa mi yìí ṣe lè bá olúwa mi yìí sọ̀rọ̀? Nítorí ní tèmi, lójijì, agbára kò kù nínú mi mọ́, bẹ́ẹ̀ ni èémí kò sì kù nínú mi.

Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:5–19.

Nígbà náà ni ẹni kan tí ó dà bí ènìyàn tún wá, ó sì fọwọ́ kàn mí, ó sì fún mi ní agbára. Ó sì wí pé, Ìwọ ènìyàn olólùfẹ́ gidigidi, má bẹ̀rù: àlàáfíà ni kí ó wà fún ọ; mú agbára, bẹ́ẹ̀ ni, mú agbára. Nígbà tí ó sì ti bá mi sọ̀rọ̀, a fún mi ní agbára, mo sì wí pé, Jẹ́ kí olúwa mi sọ̀rọ̀; nítorí ìwọ ti fún mi ní agbára. Danieli 10:5–19.

Daniel on the twenty-second day, sees the vision of the heavenly High Priest in the latter days. The vision of Rome establishing the vision was the foundational and alpha test of 2024, and the vision of Christ is the temple test. It produces a separation of the class who flee from Daniel and hide. That class hides under lies and falsehoods, and for this reason they receive strong delusion.

Ní ọjọ́ kejìlélógún, Dáníẹ́lì rí ìran ti Àlùfáà Àgbà ti ọ̀run ní àwọn ọjọ́ ìkẹyìn. Ìran ti Róòmù tí ń fi ìran náà múlẹ̀ ni ìdánwò ìpìlẹ̀ àti àlìfà ti ọdún 2024, àti ìran ti Kristi ni ìdánwò tẹ́ńpìlì. Ó mú ìyapa wá fún ẹgbẹ́ náà tí ó sá kúrò lọ́dọ̀ Dáníẹ́lì tí wọ́n sì fi ara pamọ́. Ẹgbẹ́ náà fi ara pamọ́ lábẹ́ irọ́ àti èké, àti nítorí èyí ni wọ́n fi gba ìtanràn líle.

Daniel is then touched three times, the first by Gabriel then by Christ and then a third time by Gabriel. In the Most Holy Place, when Daniel is touched three times he is portraying a strengthening, for it begins with him having no strength when he saw the vision, but by the third touch he is ultimately strengthened. He is strengthened to understand what shall befall God’s people in the latter days. The prophetic message of what befalls God’s people in the latter days is the message represented within the parable of the ten virgins.

Lẹ́yìn náà, a fi ọwọ́ kan Dáníẹ́lì lẹ́ẹ̀mẹ́ta, àkọ́kọ́ ni Gábírélì, lẹ́yìn náà Kristi, lẹ́yìn náà sì ni ìkẹta nípasẹ̀ Gábírélì. Nínú Ibi Mímọ́ Jùlọ, nígbà tí a fi ọwọ́ kan Dáníẹ́lì lẹ́ẹ̀mẹ́ta, ó ń ṣàfihàn ìmúgbára, nítorí ó bẹ̀rẹ̀ pẹ̀lú àìní agbára nígbà tí ó rí ìran náà, ṣùgbọ́n nípa ìfọwọ́kan ìkẹta, níkẹyìn a mú un lágbára. A mú un lágbára láti lóye ohun tí yóò ṣẹlẹ̀ sí àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn. Ìṣẹ̀lẹ̀ àsọtẹ́lẹ̀ nípa ohun tí yóò ṣẹlẹ̀ sí àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn ni ìṣẹ̀rẹ̀ tí a dúró fún nínú òwe àwọn wúńdíá mẹ́wàá.

Daniel begins with no strength, for the looking glass vision of Christ left him with no strength, but by the end of the three touches he is strengthened, and the command to “be strong, yea, be strong,” is a doubling, which marks the second angel or the second test. The second test is the temple test where God’s people are strengthened to proclaim the message of the Midnight Cry when the Exeter camp meeting ends. That test is the temple test where the cap stone, that was the foundation and corner stone becomes the marvelous capstone of the temple, thus marking its completion. Daniel is strengthened on the twenty-second day, when he enters the Most Holy Place by faith. When he does Gabriel touches him, then Christ touches him and then Gabriel touches him again. Daniel is therefore strengthened to proclaim the message in the Most Holy Place where he sees Christ between two angels, and the place in the Most Holy Place where Christ is in the middle is the mercy seat with the two covering cherubs looking to the ark that is illuminated from the light of the Shekinah glory of Christ seated upon His throne. The vision of Daniel ten is prophetically structured with Daniel looking upon the glory of Christ as the Shekinah upon the throne of the mercy seat, while the two covering cherubs gaze into the ark!

Dáníẹ́lì bẹ̀rẹ̀ láìní agbára, nítorí ìran Kristi tí ó dàbí dígí fi í sílẹ̀ láìní agbára; ṣùgbọ́n ní ìparí àwọn ìfọwọ́kàn mẹ́ta náà a fún un ní agbára, àti àṣẹ náà pé, “máa lágbára, bẹ́ẹ̀ ni, máa lágbára,” jẹ́ ìtúnlò méjì, èyí tí ó fi áńgẹ́lì kejì tàbí ìdánwò kejì hàn. Ìdánwò kejì náà ni ìdánwò tẹ́ńpìlì níbi tí a ti fún àwọn ènìyàn Ọlọ́run ní agbára láti kéde ìhìnrere Ẹkún Ọ̀gànjọ́ nígbà tí àpéjọ àgọ́ Exeter bá parí. Ìdánwò náà ni ìdánwò tẹ́ńpìlì níbi tí òkúta orí ilé, tí ó jẹ́ ìpìlẹ̀ àti òkúta igun, di òkúta orí ilé àgbàyanu ti tẹ́ńpìlì, báyìí sì ni ó ṣe fi ìparí rẹ̀ hàn. A fún Dáníẹ́lì ní agbára ní ọjọ́ kejìlélógún, nígbà tí ó fi ìgbàgbọ́ wọ Ibi Mímọ́ Jù Lọ. Nígbà tí ó ṣe bẹ́ẹ̀, Gébúrẹ́lì fọwọ́ kàn án, lẹ́yìn náà Kristi fọwọ́ kàn án, lẹ́yìn náà Gébúrẹ́lì sì tún fọwọ́ kàn án. Nítorí náà, a fún Dáníẹ́lì ní agbára láti kéde ìhìnrere náà nínú Ibi Mímọ́ Jù Lọ, níbi tí ó ti rí Kristi láàárín àwọn áńgẹ́lì méjì; ibi tí Kristi sì wà ní àárín nínú Ibi Mímọ́ Jù Lọ ni àga àánú, pẹ̀lú àwọn kérúbù méjì alábò bo tí wọ́n ń wo àpótí májẹ̀mú tí ìmọ́lẹ̀ ògo Ṣẹ́kínà ti Kristi, ẹni tí ó jókòó lórí ìtẹ́ rẹ̀, ń tàn sí. Ìran Dáníẹ́lì mẹ́wàá ni a kọ ní ìṣètò àsọtẹ́lẹ̀ bí Dáníẹ́lì ṣe ń wo ògo Kristi gẹ́gẹ́ bí Ṣẹ́kínà lórí ìtẹ́ àga àánú, nígbà tí àwọn kérúbù méjì alábò bo sì ń wo inú àpótí májẹ̀mú!

Before the feast of trumpets Elijah claims his message of rain is the only message of rain that is of the Lord, and he sets forth a prediction that reaches its conclusion with a demonstration which proves who is or is not the messenger and what is or what isn’t the message. For three and a half years before Carmel king Ahab was searching for Elijah, for there is a period of controversy that precedes Carmel. Mount Carmel is simply the litmus test where character is manifested. The same period in Millerite history contained the same witness, as those who hated the message shut the faithful out of the churches and the faithful thereafter raised a message calling people out of the fallen former covenant people who were being passed by.

Ṣáájú àjọ̀dún ìpè, Élíjàhù sọ pé ìhìnrere rẹ̀ nípa òjò ni ìhìnrere kan ṣoṣo nípa òjò tí ó ti ọ̀dọ̀ Olúwa wá, ó sì mú àsọtẹ́lẹ̀ kan jáde tí ó dé ìparí rẹ̀ pẹ̀lú àfihàn kan tí ó fi hàn gbangba ẹni tí ó jẹ́ tàbí ẹni tí kì í ṣe ojiṣẹ́ náà, àti ohun tí ó jẹ́ tàbí ohun tí kì í ṣe ìhìnrere náà. Fún ọdún mẹ́ta àtààbọ̀ kí Kámẹ́lì tó dé, ọba Áhábù ń wá Élíjàhù, nítorí àsìkò ìjàngbọ̀n kan wà tí ó ṣáájú Kámẹ́lì. Òkè Kámẹ́lì jẹ́ ìdánwò pẹlẹbẹ̀ nìkan níbi tí a ti ń fi ìwà hàn. Àkókò kan náà nínú ìtàn àwọn Míléráítì ní ẹ̀rí kan náà pẹ̀lú, bí àwọn tí ó kórìíra ìhìnrere náà ṣe ti àwọn olóòótọ́ jáde kúrò nínú àwọn ìjọ, tí àwọn olóòótọ́ sì lẹ́yìn náà gbé ìhìnrere kan dìde tí ń pè àwọn ènìyàn jáde kúrò nínú àwọn ènìyàn májẹ̀mú àtijọ́ tí wọ́n ti ṣubú, tí a sì ń kọjá wọn lọ.

Peter is at the Pentecostal Sunday law proclaiming the message of Joel, which means Peter is proclaiming the same message when the period of the Midnight Cry begins at the end of the Exeter camp meeting, which began when the prediction of Peter had been corrected as was Snow and Litch’s messages. A controversy always precedes the fulfillment of the prediction. The controversy therefore begins before the fulfillment of the prediction.

Pétérù wà ní òfin Ọjọ́-ìsinmi Pẹ́ńtẹ́kọ́sítà, ó ń kéde ìhìnrere Jòẹ́lì, èyí tí ó túmọ̀ sí pé Pétérù ń kéde ìhìnrere kan náà nígbà tí àkókò Igbe Ààrín Òru bẹ̀rẹ̀ ní òpin àpéjọ ibùdó Exeter, èyí tí ó bẹ̀rẹ̀ nígbà tí a ti ṣe àtúnṣe sí àsọtẹ́lẹ̀ Pétérù gẹ́gẹ́ bí a ti ṣe sí àwọn ìhìnrere Snow àti ti Litch. Ìjàmbá-ọrọ̀ máa ń ṣáájú ìmúṣẹ àsọtẹ́lẹ̀ ní gbogbo ìgbà. Nítorí náà, ìjàmbá-ọrọ̀ bẹ̀rẹ̀ kí ìmúṣẹ àsọtẹ́lẹ̀ tó dé.

The message that causes anxiety for Ahab, Jezebel and her prophets, and the quibbling Jews of Christ day, and the fallen Protestants of Millerite history is identified by Peter as the book of Joel. Before the third litmus test that is marked by the loosing of the ass, Peter’s message is attacked by Laodicean Adventism, and Peter responds to the resistance by identifying that the messengers are not drunk, they are simply a fulfillment of Joel’s three chapters. Joel’s three chapters begin with a scathing condemnation of Laodicean Adventism. When the message reaches the ears of those who are drunken with strong drink they will respond. They confronted Christ as He descended the mount on His way to Jerusalem, and they confronted Him again in Jerusalem.

Ifiranṣẹ tí ń mú àníyàn bá Ahabu, Jesebeli àti àwọn wòlíì rẹ̀, àti àwọn Júù oníjàngbọ́n ní ọjọ́ Kristi, àti àwọn Pùròtẹ́sítáǹtì tí ó ṣubú nínú ìtàn Millerite, ni Peteru fi dá mọ̀ gẹ́gẹ́ bí ìwé Joẹli. Kí ìdánwò litmus kẹta tó dé, èyí tí a fi sí àmì nípasẹ̀ ìtú silẹ̀ kẹ́tẹ́kẹ́tẹ́ abo náà, Laodicean Adventism kọlu ifiranṣẹ Peteru, Peteru sì dáhùn sí ìfaradà náà nípa fífi hàn pé àwọn ojiṣẹ́ náà kò mutí yó, ṣùgbọ́n pé wọ́n kàn jẹ́ ìmúṣẹ àwọn orí mẹ́ta Joẹli. Àwọn orí mẹ́ta Joẹli bẹ̀rẹ̀ pẹ̀lú ìdálẹ́bi líle gan-an sí Laodicean Adventism. Nígbà tí ifiranṣẹ náà bá dé etí àwọn tí ó mutí yó pẹ̀lú ọtí líle, wọn yóò dáhùn. Wọ́n dojú kọ Kristi bí Ó ti ń sọ̀kalẹ̀ láti orí òkè ní ọ̀nà Rẹ̀ sí Jerusalẹmu, wọ́n sì tún dojú kọ Ọ lẹ́ẹ̀kan sí i ní Jerusalẹmu.

The ass is loosed, the entry begins; the quibbling Jews want the message silenced. Jesus continues and then stops and weeps over the Adventism’s last day of probationary time. Then in Jerusalem another confrontation with the Jews who wish the people to cease their message. When the sun went down that day, probation for the Jewish nation reached another step. The progression of resistance continues to the death of the cross, and it began in earnest with the resurrection of Lazarus, which marked the arrival of the second angel and the tarrying time.

A tú kẹ́ kẹ́tẹ́kẹ́tẹ́ sílẹ̀, ìwọ̀lé sì bẹ̀rẹ̀; àwọn Júù oníjàńbá ń fẹ́ kí a pa ọ̀rọ̀ náà mọ́lẹ̀. Jésù ń bá a lọ, lẹ́yìn náà ó sì dúró, ó sunkún lórí ọjọ́ ìkẹyìn àkókò àyẹ̀wò Adventism. Lẹ́yìn náà ní Jerusalẹmu, ìforígbárí mìíràn tún wáyé pẹ̀lú àwọn Júù tí wọ́n fẹ́ kí àwọn ènìyàn dá ọ̀rọ̀ wọn dúró. Nígbà tí oòrùn wọ̀ lọ́jọ́ náà, àkókò àyẹ̀wò orílẹ̀-èdè Júù dé ìpele mìíràn. Ìlọsíwájú ìfaradà ń bá a lọ títí dé ikú orí àgbélébùú, ó sì bẹ̀rẹ̀ ní tòótọ́ pẹ̀lú àjíǹde Lásárù, èyí tí ó samisi dídé áńgẹ́lì kejì àti àkókò ìdádúró.

“Bethany was so near Jerusalem that the news of the raising of Lazarus was soon carried to the city. Through spies who had witnessed the miracle the Jewish rulers were speedily in possession of the facts. A meeting of the Sanhedrin was at once called to decide as to what should be done. Christ had now fully made manifest His control of death and the grave. That mighty miracle was the crowning evidence offered by God to men that He had sent His Son into the world for their salvation. It was a demonstration of divine power sufficient to convince every mind that was under the control of reason and enlightened conscience. Many who witnessed the resurrection of Lazarus were led to believe on Jesus. But the hatred of the priests against Him was intensified. They had rejected all lesser evidence of His divinity, and they were only enraged at this new miracle. The dead had been raised in the full light of day, and before a crowd of witnesses. No artifice could explain away such evidence. For this very reason the enmity of the priests grew deadlier. They were more than ever determined to put a stop to Christ’s work.

“Bẹtání wà nítòsí Jerúsálẹmu tó bẹ́ẹ̀ gẹ́ẹ́ tí ìròyìn jíjí Lásárù dìde kúrò nínú òkú fi yára dé ìlú náà. Nípasẹ̀ àwọn amí-ojú tí wọ́n ti rí iṣẹ́ ìyanu náà, àwọn alákòóso àwọn Júù yára ní ìmọ̀ pípé nípa òtítọ́ ọ̀ràn náà. Lẹ́sẹ̀kẹsẹ̀ ni a pe ìpàdé Sànhẹ́dírìnì láti pinnu ohun tí a ó ṣe. Ní báyìí, Kristi ti fi hàn ní kíkún pé agbára rẹ̀ wà lórí ikú àti ibojì. Iṣẹ́ ìyanu alágbára náà ni ẹ̀rí àgbéléwò tí Ọlọ́run fi hàn fún ènìyàn pé Òun ti rán Ọmọ Rẹ̀ sí ayé fún ìgbàlà wọn. Ó jẹ́ ìfihàn agbára Ọlọ́run tí ó tó láti mú gbogbo ọkàn tí ó wà lábẹ́ ìṣàkóso ìmọ̀lára òtítọ́ àti ẹ̀rí-ọkàn tí a ti sọ di mímọ́ dájú. Ọ̀pọ̀lọpọ̀ àwọn tí wọ́n jẹ́rìí ìjíǹde Lásárù ni a mú wá sí ìgbàgbọ́ nínú Jésù. Ṣùgbọ́n ìkórìíra àwọn àlùfáà sí i pọ̀ sí i gidigidi. Wọ́n ti kọ gbogbo ẹ̀rí kékeré-kékeré míì nípa ìwà-Ọlọ́run Rẹ̀, àti pé iṣẹ́ ìyanu tuntun yìí mú kí ìbínú wọn túbọ̀ ru. A jí òkú dìde ní ìmọ́lẹ̀ ọ̀sán gangan, níwájú ọ̀pọ̀ ènìyàn tí wọ́n jẹ́ ẹlẹ́rìí. Kò sí ọgbọ́n-àrékérekè tàbí ète kankan tí ó lè ṣàlàyé ẹ̀rí bẹ́ẹ̀ kúrò. Nítorí ìdí yìí gan-an ni ọ̀tá àwọn àlùfáà di apaniyan jù lọ. Ju ìgbàkigbà rí lọ, wọ́n pinnu pé wọ́n yóò dá iṣẹ́ Kristi dúró.”

“The Sadducees, though not favorable to Christ, had not been so full of malignity toward Him as were the Pharisees. Their hatred had not been so bitter. But they were now thoroughly alarmed. They did not believe in a resurrection of the dead. Producing so-called science, they had reasoned that it would be an impossibility for a dead body to be brought to life. But by a few words from Christ their theory had been overthrown. They were shown to be ignorant both of the Scriptures and of the power of God. They could see no possibility of removing the impression made on the people by the miracle. How could men be turned away from Him who had prevailed to rob the grave of its dead? Lying reports were put in circulation, but the miracle could not be denied, and how to counteract its effect they knew not. Thus far the Sadducees had not encouraged the plan of putting Christ to death. But after the resurrection of Lazarus they decided that only by His death could His fearless denunciations against them be stopped.” The Desire of Ages, 537.

“Àwọn Sadusi, bí ó tilẹ̀ jẹ́ pé wọn kò ní ojú rere sí Kristi, wọn kò tíì kún fún ìkà sí i gẹ́gẹ́ bí àwọn Farisi ti rí. Ìkórìíra wọn kò tíì burú tó bẹ́ẹ̀. Ṣùgbọ́n ní báyìí ìbẹ̀rù ti bà wọ́n gidigidi. Wọn kò gbàgbọ́ nínú àjíǹde àwọn òkú. Nípa fífi ohun tí wọ́n ń pè ní sáyẹ́ǹsì hàn, wọ́n ti dá àríyànjiyàn wọn lórí pé kò ṣeé ṣe kí ara ẹni tí ó ti kú tún wà láàyè. Ṣùgbọ́n nípa ọ̀rọ̀ díẹ̀ láti ọ̀dọ̀ Kristi, àbá wọn ti wó lulẹ̀. A fi hàn pé wọn kò mọ Ìwé Mímọ́ àti agbára Ọlọ́run. Wọn kò lè rí ọ̀nà kankan láti mú ìfaradà tí iṣẹ́ ìyanu náà ṣe lórí àwọn ènìyàn kúrò. Báwo ni a ṣe lè yí ènìyàn padà kúrò lọ́dọ̀ Ẹni tí ó ti ṣẹ́gun láti gba òkú rẹ̀ kúrò lọ́wọ́ ibojì? Wọ́n tan ìròyìn èké ká, ṣùgbọ́n a kò lè sẹ iṣẹ́ ìyanu náà, wọn kò sì mọ bí a ṣe lè dí ipa rẹ̀ dúró. Títí di àkókò yìí, àwọn Sadusi kò tíì gbé ète pípa Kristi lárugẹ. Ṣùgbọ́n lẹ́yìn àjíǹde Lasaru wọn pinnu pé ikú Rẹ̀ nìkan ni ó lè dá àwọn ìdálẹ́bi aláìbẹ̀rù Rẹ̀ sí wọn dúró.” The Desire of Ages, 537.

Lazarus’s death marked the beginning of the four days that Jesus tarried. His death represented the arrival of the second angel, that marks the beginning of the tarrying time. His resurrection marks the resurrection of the two witnesses on December 31, 2023, twenty-two years after 9/11. His resurrection marks the resurrection of Ezekiel’s dead dry bones. His resurrection was typified by the creation of Adam, which consisted of humanity, represented by clay, being combined with Divinity, represented by the breath of life.

Ikú Lásárùsì ṣàmì sí ìbẹ̀rẹ̀ ọjọ́ mẹ́rin tí Jésù pẹ́. Ikú rẹ̀ dúró fún dídé angẹli kejì, èyí tí ó ṣàmì sí ìbẹ̀rẹ̀ àkókò ìdádúró náà. Àjíǹde rẹ̀ ṣàmì sí àjíǹde ẹlẹ́rìí méjì ní ọjọ́ 31 Oṣù Kejìlá, 2023, ọdún méjìlélógún lẹ́yìn 9/11. Àjíǹde rẹ̀ ṣàmì sí àjíǹde àwọn egungun gbígbẹ tí ó kú ti Hesekieli. A fi àjíǹde rẹ̀ ṣàpẹẹrẹ nípasẹ̀ ìdá Adamu, èyí tí ó ní ẹ̀dá ènìyàn, tí amọ̀ ń ṣojú fún un, ni a so pọ̀ mọ́ Ìjẹ́-Ọlọ́run, tí ẹ̀mí ìyè ń ṣojú fún un.

“The priests and rulers of the Jews hated Jesus; but multitudes thronged to listen to His words of wisdom and to witness His mighty works. The people were stirred with the deepest interest and anxiously followed Jesus to hear the instructions of this wonderful teacher. Many of the rulers believed on Him, but dared not confess their faith lest they should be put out of the synagogue. The priests and elders decided that something must be done to draw the attention of the people from Jesus. They feared that all men would believe on Him. They could see no safety for themselves. They must lose their position or put Jesus to death. And after they should put Him to death, there would still be those who were living monuments of His power. Jesus had raised Lazarus from the dead, and they feared that if they should kill Jesus, Lazarus would testify of His mighty power. The people were flocking to see him who was raised from the dead, and the rulers determined to slay Lazarus also, and put down the excitement. Then they would turn the people to the traditions and doctrines of men, to tithe mint and rue, and again have influence over them. They agreed to take Jesus when He was alone; for if they should attempt to take Him in a crowd, when the minds of the people were all interested in Him, they would be stoned.” Early Writings, 165.

“Àwọn àlùfáà àti àwọn olórí àwọn Júù kórìíra Jesu; ṣùgbọ́n ọ̀pọ̀ ènìyàn kóra jọ láti fetí sí ọ̀rọ̀ ọgbọ́n Rẹ̀ àti láti rí àwọn iṣẹ́ agbára Rẹ̀. Ìfẹ́-inú jíjinlẹ̀ mú àwọn ènìyàn náà, wọ́n sì fi ìyọnu tẹ̀lé Jesu láti gbọ́ ẹ̀kọ́ olùkọ́ àgbàyanu yìí. Ọ̀pọ̀ nínú àwọn olórí náà gbà á gbọ́, ṣùgbọ́n wọn kò gbójúgbóyà láti jẹ́wọ́ ìgbàgbọ́ wọn, kí a má bàa lé wọn jáde kúrò nínú sínágọ́gù. Àwọn àlùfáà àti àwọn àgbà pinnu pé ohun kan gbọ́dọ̀ ṣe láti yí àkíyèsí àwọn ènìyàn kúrò lórí Jesu. Wọ́n bẹ̀rù pé gbogbo ènìyàn yóò gbà á gbọ́. Wọn kò rí ààbò kankan fún ara wọn. Wọ́n ní láti pàdánù ipò wọn tàbí kí wọ́n pa Jesu. Àti lẹ́yìn tí wọ́n bá pa Á, àwọn kan yóò ṣì wà tí yóò jẹ́ àwọn àmì alààyè agbára Rẹ̀. Jesu ti jí Lasaru dìde kúrò nínú òkú, wọ́n sì bẹ̀rù pé bí wọ́n bá pa Jesu, Lasaru yóò jẹ́rìí sí agbára ńlá Rẹ̀. Àwọn ènìyàn ń ṣànwọ̀ lọ láti rí ẹni tí a jí dìde kúrò nínú òkú náà, àwọn olórí sì pinnu láti pa Lasaru pẹ̀lú, kí wọ́n sì pa ìdùnnú ńlá náà tì. Nígbà náà ni wọ́n yóò yí àwọn ènìyàn padà sí àṣà àti ẹ̀kọ́ ènìyàn, sí mímú ìdámẹ́wàá ti minti àti riu, kí wọ́n sì tún ní agbára lórí wọn. Wọ́n fohùn ṣọ̀kan láti mú Jesu nígbà tí Ó bá dá wà; nítorí bí wọ́n bá gbìyànjú láti mú Un nínú ọ̀pọ̀ ènìyàn, nígbà tí ọkàn àwọn ènìyàn gbogbo bá kún fún ìfẹ́ síi, a ó sọ wọ́n ní òkúta.” Early Writings, 165.

On July 18, 2020 the two witnesses of Revelation were slain and the second angel and tarrying time arrived. December 31, 2023 the two step resurrection process began. The first step was the foundation; the second step was the erection of the temple upon the foundation. The Laodicean Seventh-day Adventist church hated the message from the time it was born in 1989, and they hate it still. Now that the hated witnesses they thought were dead, are alive again; they will hate the message even more. They will argue about the prediction of July 18, 2020 with a venom that the Jews had for the resurrection of Lazarus. In the history of the temple test, Peter will answer their erroneous charges by pointing to the book of Joel as the answer to all their lies.

Ní ọjọ́ kẹtàdínlógún oṣù Keje, ọdún 2020, a pa àwọn ẹlẹ́rìí méjì ti Ìfihàn, angẹli kejì sì dé pẹ̀lú àkókò ìdádúró. Ní ọjọ́ kọkànlélógún oṣù Kejìlá, ọdún 2023, ìlànà àjíǹde ìgbésẹ̀ méjì bẹ̀rẹ̀. Ìgbésẹ̀ àkọ́kọ́ ni ìpìlẹ̀; ìgbésẹ̀ kejì sì ni ìkọ́ tẹ́ńpìlì lórí ìpìlẹ̀ náà. Ìjọ Adventist Ọjọ́ Keje ti Laodicea kórìíra ìránṣẹ́ náà láti àkókò tí a bí i ní ọdún 1989, wọ́n sì ṣì kórìíra rẹ̀ títí di òní. Ní báyìí tí àwọn ẹlẹ́rìí tí a kórìíra náà, tí wọ́n rò pé wọ́n ti kú, ti tún yè wá; wọn yóò kórìíra ìránṣẹ́ náà sí i jù bẹ́ẹ̀ lọ. Wọ́n yóò ṣe àríyànjiyàn nípa àsọtẹ́lẹ̀ ọjọ́ kẹtàdínlógún oṣù Keje, ọdún 2020 pẹ̀lú májèlé ìkórìíra kan náà tí àwọn Júù ní sí àjíǹde Lásárù. Nínú ìtàn ìdánwò tẹ́ńpìlì, Pétérù yóò dáhùn àwọn ẹ̀sùn aṣìṣe wọn nípa fífi ìwé Joẹli hàn gẹ́gẹ́ bí ìdáhùn sí gbogbo irọ́ wọn.

We will continue this study in the next article.

A ó tẹ̀síwájú nínú ẹ̀kọ́ yìí nínú àpilẹ̀kọ tí ó tẹ̀lé.