I have reached the point in this introduction to the book of Joel to briefly summarize some of the points from the first eight articles and identify what we should expect from the book of Joel now that we take it up more directly, and then of course what does that have to do with the battles of Raphia and Panium of Daniel 11:11–16?

Mo ti dé ibi kan nínú ìṣàfihàn yìí sí ìwé Joẹli láti ṣàkótán díẹ̀ nínú àwọn kókó ọ̀rọ̀ láti inú àwọn àpilẹ̀kọ mẹ́jọ àkọ́kọ́, kí n sì tọ́ka sí ohun tí ó yẹ kí a retí láti inú ìwé Joẹli báyìí tí a ti ń mú un wò ní ọ̀nà tí ó taara síi, lẹ́yìn náà, dájúdájú, kí ni èyí ní í ṣe pẹ̀lú àwọn ogun Raphia àti Panium nínú Danieli 11:11–16?

We have placed an emphasis upon the song of the vineyard for “experience” is represented by a “song” prophetically. One of the characteristics of the one hundred and forty-four thousand as they sing the song of Moses and the Lamb, which is simply John’s way to represent Isaiah’s vineyard song. Every major prophet begins their books with condemnations against Israel for their rebellion, or you could say that every major prophet first sings the song of the vineyard. I contend that Joel’s song of the vineyard in chapter one is one of the most important revelations about the vineyard song. I could not say if I am correct or not, but the reason I am of this conviction is the prophetic connections that are symbolically represented in the book of Joel appear to be a key, or perhaps an axle for several spokes. Joel’s testimony not only connects with the other parallel lines, but it seems to set a point of reference, especially through the symbolism of the vineyard being destroyed in chapter one, and the next two chapters identifying both the image of the beast testing time in the United States and also the image of the beast testing time for the world. And it is all set within the context of a vineyard, and a vineyard isn’t a living vineyard—if it gets no rain.

A ti fi ìtẹnumọ́ sórí orin ọgbà àjàrà náà, nítorí pé “ìrírí” ni a ń ṣàfihàn ní ọ̀nà wòlíì gẹ́gẹ́ bí “orin.” Ọ̀kan lára àwọn àbùdá àwọn ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún ni pé wọ́n kọ orin Mósè àti ti Ọ̀dọ́-Àgùntàn, èyí tí ó jẹ́ nìkan ọ̀nà tí Jòhánù gbà ṣàfihàn orin ọgbà àjàrà Isaiah. Gbogbo àwọn wòlíì ńlá ni wọ́n ń bẹ̀rẹ̀ ìwé wọn pẹ̀lú ìdálẹ́bi sí Israẹli nítorí ìṣọ̀tẹ̀ wọn, tàbí a lè sọ pé gbogbo wòlíì ńlá kọ́kọ́ ń kọ orin ọgbà àjàrà. Mo fara mọ́ ọn pé orin ọgbà àjàrà Jóẹli ní orí kìíní jẹ́ ọ̀kan lára àwọn ìṣípayá tó ṣe pàtàkì jùlọ nípa orin ọgbà àjàrà. Èmi kò lè sọ bóyá mo tọ́ tàbí mi ò tọ́, ṣùgbọ́n ìdí tí mo fi ní ìdánilójú yìí ni pé àwọn ìsopọ̀ wòlíì tí a ṣàfihàn ní àpẹẹrẹ nínú ìwé Jóẹli dàbí ẹni pé wọ́n jẹ́ kọ́kọ́rọ́, tàbí bóyá àárín-èkùn fún ọ̀pọ̀ ọ̀pá. Ẹ̀rí Jóẹli kì í ṣe pé ó kàn so pọ̀ mọ́ àwọn ìlà afiwe mìíràn nìkan, ṣùgbọ́n ó dàbí pé ó ń fi ibi ìtọ́kasí kan kalẹ̀, ní pàtàkì nípasẹ̀ àpẹẹrẹ ọgbà àjàrà tí a pa run ní orí kìíní, àti pé àwọn orí méjì tó tẹ̀ lé e ń fi hàn mejeeji àkókò ìdánwò àwòrán ẹranko náà ní Orílẹ̀-Èdè Amẹ́ríkà àti pẹ̀lú àkókò ìdánwò àwòrán ẹranko náà fún ayé. Gbogbo rẹ̀ sì ni a gbé kalẹ̀ nínú àyíká ọgbà àjàrà kan, àti pé ọgbà àjàrà kì í ṣe ọgbà àjàrà alààyè bí kò bá rí òjò gbà.

We have also placed an emphasis on the prophetic period that is represented by the symbol of “how long?” I felt the necessity of reminding us of this previously established principle about “how long” to put an emphasis upon the “capstone” that was, and is also the foundation and corner stone. The final full development of the Midnight Cry message that is now under way is the “capstone.” Based upon the foundations that capstone is Miller’s jewels shining ten times brighter than in the beginning.

A tún ti fi ìtẹnumọ́ kan lórí àkókò àsọtẹ́lẹ̀ tí àmì “títí ìgbà wo?” dúró fún. Mo rí i pé ó ṣe pàtàkì láti rántí ìlànà tí a ti fi ìdí rẹ̀ múlẹ̀ tẹ́lẹ̀ yìí nípa “títí ìgbà wo?” kí a lè fi ìtẹnumọ́ sí “òkúta ìparí” tí ó ti jẹ́, tí ó sì tún jẹ́ ìpìlẹ̀ àti òkúta igun. Ìdàgbàsókè pípé tí ó kún fún ní ìkẹyìn ti ìránṣẹ́ Ìkéde Àárín Òru tí ó ti ń lọ lọ́wọ́ nísinsìnyí ni “òkúta ìparí” náà. Lórí àwọn ìpìlẹ̀ wọ̀nyẹn ni òkúta ìparí náà jẹ́ àwọn iyebíye Miller tí ń tàn ní ìmọ́lẹ̀ ní ìlọ́po mẹ́wàá ju ní ìbẹ̀rẹ̀ lọ.

Based upon God’s “marvelous works” the capstone is when His people transition from a Laodicean experience unto a Philadelphian experience, which is when those people become the 8th that is of the 7 and also when they transition from the church militant to the church triumphant. This transition is the capstone. The transition is accomplished when God’s people hear and see the “capstone” message and it is marvelous in their eyes. The capstone message is the climax for it brings together all of the symbolic “capstone” truths together. The message of “seven times” was Miller’s foundation stone, and it was to be the Millerite capstone. Pentecost was the capstone to the Pentecostal season, just as was the Midnight Cry the capstone of the Millerite movement of the first and second angels.

Ní ìpìlẹ̀ lórí “àwọn iṣẹ́ ìyanu” Ọlọ́run, òkúta àkànṣe ni ìgbà tí àwọn ènìyàn Rẹ̀ yí padà kúrò nínú ìrírí Laodicea sí ìrírí Filadelfia, èyí tí ó jẹ́ ìgbà tí àwọn ènìyàn wọ̀nyí di ẹni kẹjọ tí ó ti inú méje wá, àti pẹ̀lú ìgbà tí wọ́n sì yí padà láti inú ìjọ jagunjagun sí inú ìjọ ajagunmálù. Ìyípadà yìí ni òkúta àkànṣe. A mú ìyípadà náà ṣẹ nígbà tí àwọn ènìyàn Ọlọ́run gbọ́, tí wọ́n sì rí ìránṣẹ́ “òkúta àkànṣe” náà, tí ó sì jẹ́ ohun ìyanu ní ojú wọn. Ìránṣẹ́ “òkúta àkànṣe” náà ni gíga àṣẹ̀yìnwá, nítorí pé ó kó gbogbo àwọn òtítọ́ àpẹẹrẹ ti “òkúta àkànṣe” jọ. Ìránṣẹ́ “ìgbà méje” ni òkúta ìpìlẹ̀ Miller, ó sì yẹ kí ó jẹ́ òkúta àkànṣe àwọn Millerite. Pẹ́ńtíkọ́sì ni òkúta àkànṣe sí àsìkò Pẹ́ńtíkọ́sì, gẹ́gẹ́ bí Igbe Ọgànjọ́-Òru náà ti jẹ́ òkúta àkànṣe ìṣíkiri Millerite ti áńgẹ́lì kìn-ín-ní àti èkejì.

As the climax or capstone of the 46-year period in which Christ built the Millerite temple of the first and second angels, the capstone was to become the foundation stone for Christ’s work of building the temple of the one hundred and forty-four thousand. That foundation stone was set up in 1844 as the light to lighten the path to heaven, and for this reason God’s people at the end of the world are to return to the “old paths” in order to find rest. If and when they return to the pioneer history of the Millerites, they find that the message of the Midnight Cry was the climax of the foundational history. The Midnight Cry was a manifestation of the outpouring of the Holy Spirit. When a soul returns to the “old paths” and finds the “bright light” that was set up at the beginning or foundational point of the path he finds the Midnight Cry, which Jeremiah identifies as “rest.”

Gẹ́gẹ́ bí ìparí gíga jùlọ tàbí òkúta àgbéléwònù ìgbà ọdún mẹ́rìndínlọ́gọ́rin tí Kristi fi kọ tẹ́ńpìlì Millerite ti áńgẹ́lì kìn-ín-ní àti èkejì, òkúta àgbéléwònù náà ni yóò di òkúta ìpìlẹ̀ fún iṣẹ́ Kristi ti kíkọ tẹ́ńpìlì ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìlélógójì ẹgbẹ̀rún. A gbé òkúta ìpìlẹ̀ náà kalẹ̀ ní 1844 gẹ́gẹ́ bí ìmọ́lẹ̀ láti tan ìtànná sórí ọ̀nà lọ sí ọ̀run, àti nítorí èyí ni àwọn ènìyàn Ọlọ́run ní òpin ayé gbọ́dọ̀ padà sí “àwọn ọ̀nà àtijọ́” kí wọ́n lè rí ìsinmi. Bí wọ́n bá sì padà sí ìtàn àkọ́kọ́ àwọn Millerite, wọ́n yóò rí i pé ìhìn “Ẹkún Àárín Òru” ni ìparí gíga jùlọ ti ìtàn ìpìlẹ̀ náà. “Ẹkún Àárín Òru” jẹ́ ìfihàn ìtújáde Ẹ̀mí Mímọ́. Nígbà tí ọkàn kan bá padà sí “àwọn ọ̀nà àtijọ́” tí ó sì rí “ìmọ́lẹ̀ títàn” tí a gbé kalẹ̀ ní ìbẹ̀rẹ̀ tàbí ibi ìpìlẹ̀ ọ̀nà náà, ó rí “Ẹkún Àárín Òru,” èyí tí Jeremiah pè ní “ìsinmi.”

“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

“Wọ́n ní ìmọ́lẹ̀ dídán kan tí a gbé kalẹ̀ lẹ́yìn wọn ní ìbẹ̀rẹ̀ ọ̀nà náà, èyí tí áńgẹ́lì kan sọ fún mi pé ni ‘igbe ọ̀ganjọ́.’ Ìmọ́lẹ̀ yìí ń tàn kálẹ̀ ní gbogbo ọ̀nà náà, ó sì ń fún ẹsẹ̀ wọn ní ìmọ́lẹ̀, kí wọ́n má bàa kọsẹ̀.

“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

“Bí wọ́n bá pa ojú wọn mọ́ sára Jésù, ẹni tí ó wà níwájú wọn gan-an, tí ó ń darí wọn lọ sí ìlú náà, wọ́n wà ní ààbò. Ṣùgbọ́n láìpẹ́, àwọn kan bẹ̀rẹ̀ sí í rẹ̀, wọ́n sì ní ìlú náà ṣì jìnà púpọ̀, àti pé wọ́n ti retí pé àwọn ì bá ti wọ inú rẹ̀ tẹ́lẹ̀. Nígbà náà ni Jésù máa ń fún wọn ní ìgboyà nípa gbígbé apá ọ̀tún Rẹ̀ ológo sókè, ìmọ́lẹ̀ kan sì máa ń jáde láti apá Rẹ̀, tí ó ń yí lórí ẹgbẹ́ advent náà, wọ́n sì ké pé, ‘Alleluia!’ Àwọn mìíràn sì fi àìrònú kọ ìmọ́lẹ̀ tí ó wà lẹ́yìn wọn, wọ́n sì ní kì í ṣe Ọlọ́run ni ó ti darí wọn jáde dé bẹ́ẹ̀. Ìmọ́lẹ̀ tí ó wà lẹ́yìn wọn sì kú, ó fi ẹsẹ̀ wọn sílẹ̀ nínú òkùnkùn pípé, wọ́n sì kọsẹ̀, wọ́n sì pàdánù àfihàn àmì náà àti ti Jésù, wọ́n sì ṣubú kúrò lójú ọ̀nà náà sọ̀kalẹ̀ sínú ayé òkùnkùn àti búburú tí ó wà ní ìsàlẹ̀.” Christian Experience and Teachings of Ellen G. White, 57.

The capstone of Millerite history is the foundation stone for the history of the one hundred and forty-four thousand. From the beginning of the three angels in 1798 until the church triumphant is raised up in fulfillment of cleansing of the sanctuary at the Sunday law the path is illuminated with the message of the Midnight Cry, for the parable is about Adventism, and how God raises up a people to perfectly reflect His character as probation closes for mankind during the Sunday law crisis.

Òkúta ìparí ìtàn àwọn Míléráìtì ni òkúta ìpìlẹ̀ fún ìtàn ẹgbẹ̀rún ọgọ́rùn-ún kan ó lé mẹ́rìnlélógójì. Láti ìbẹ̀rẹ̀ àwọn áńgẹ́lì mẹ́ta ní ọdún 1798 títí di ìgbà tí a óò gbé ìjọ ajagunmálú sókè gẹ́gẹ́ bí ìmúṣẹ ìwẹ̀nùmọ́ ibi mímọ́ ní àkókò òfin Ọjọ́ Àìkú, ọ̀nà náà ni a fi ìránṣẹ́ Ẹkún Òru Mẹ́jọ tànmọ́lẹ̀; nítorí òwe náà ń sọ nípa Adventism, àti bí Ọlọ́run ṣe ń gbé àwọn ènìyàn kan dìde láti fi ìwà rẹ̀ hàn ní pípé, bí àkókò àánú fún aráyé ṣe ń parí ní àkókò ìpẹ̀yà òfin Ọjọ́ Àìkú.

On the path, Jesus is leading and He continues to lighten the path by raising His glorious right arm. There is therefore a bright light at the beginning of the path and a bright light leading to the end of the path. Jesus as Alpha and Omega illustrates the end with the beginning, so the light at both ends of the path is the message of the Midnight Cry.

Lórí ọ̀nà náà, Jésù ń ṣáájú, ó sì ń bá a lọ láti mú kí ọ̀nà náà mọ́lẹ̀ sí i nípa gbígbé apá ọ̀tún rẹ̀ tí ó kún fún ògo sókè. Nítorí náà, ìmọ́lẹ̀ didán wà ní ìbẹ̀rẹ̀ ọ̀nà náà, ìmọ́lẹ̀ didán sì tún wà tí ń darí dé òpin ọ̀nà náà. Jésù gẹ́gẹ́ bí Alfa àti Omega ń fi òpin hàn pẹ̀lú ìbẹ̀rẹ̀, nítorí náà ìmọ́lẹ̀ tí ó wà ní ìparí méjèèjì ọ̀nà náà ni ìránṣẹ́ Ẹkún Àárín Òru.

The first angel arrived in 1798 and announced that the hour of His judgment had arrived, “Saying … the hour of his judgment is come.” The hour of judgment came in 1798 and when it began the marriage between Christ and His new bride—Philadelphian Millerite Adventism began. Christ was to be married on October 22, 1844 and from 1798 to 1844 the bride was made ready. The bride was Philadelphian, for there was no condemnation upon Christ’s bride, for she made herself ready—she was pure. The announcement of the judgment is the announcement of the marriage at the beginning in 1798 that arrived at the end in 1844.

Áńgẹ́lì àkọ́kọ́ dé ní ọdún 1798, ó sì kéde pé wákàtí ìdájọ́ Rẹ̀ ti dé, “Wí pé … wákàtí ìdájọ́ rẹ̀ ti dé.” Wákàtí ìdájọ́ náà dé ní 1798, àti nígbà tí ó bẹ̀rẹ̀, ìgbéyàwó láàárín Kristi àti ìyàwó tuntun Rẹ̀—Ìjọ Adventist Millerite ti Filadẹ́lfíà—bẹ̀rẹ̀. A ó fi Kristi ṣe ọkọ ní October 22, 1844, àti láti 1798 títí dé 1844 ni a ti mú ìyàwó náà ṣetán. Ìyàwó náà jẹ́ ti Filadẹ́lfíà, nítorí kò sí ìdálẹ́bi kankan lórí ìyàwó Kristi, nítorí ó mú ara rẹ̀ ṣetán—ó mọ́. Ìkéde ìdájọ́ náà ni ìkéde ìgbéyàwó náà ní ìbẹ̀rẹ̀ ní 1798 tí ó dé sí òpin ní 1844.

The foundational light and the capstone light for the Millerite movement was the message announcing the marriage—the message of the Midnight Cry. The Midnight Cry was the foundation and capstone of the history of the first and second angels as well as Millerite history and the capstone of Millerite history is the foundation stone of the history of the one hundred and forty-four thousand as well as being the capstone. The temple construction is finished when the capstone is placed and the work of placing that final “marvelous” stone began in July 2023.

Ìmọ́lẹ̀ ìpìlẹ̀ àti ìmọ́lẹ̀ òkúta ìparí fún ìṣísẹ̀ Millerite ni ìhìnrere tí ń kéde ìgbéyàwó—ìhìnrere Ẹkún Àárín Òru. Ẹkún Àárín Òru ni ìpìlẹ̀ àti òkúta ìparí ìtàn áńgẹ́lì àkọ́kọ́ àti èkejì pẹ̀lú ìtàn Millerite, àti òkúta ìparí ìtàn Millerite ni òkúta ìpìlẹ̀ ìtàn ẹgbẹ̀rún méjìlélọ́gọ́rin àti ọ̀kẹ́ mẹ́rìndínlọ́gọ́rin náà, gẹ́gẹ́ bí ó ti tún jẹ́ òkúta ìparí. Ìkọ́lé tẹ́ńpìlì náà parí nígbà tí a bá gbé òkúta ìparí sí ipò rẹ̀, iṣẹ́ fífi òkúta “ìyanu” ìkẹyìn náà sí ipò rẹ̀ sì bẹ̀rẹ̀ ní July 2023.

There are various prophetic fulfillments that will make up the capstone, but the capstone also represents the climax of a message. Pentecost was the capstone of the message of the Pentecostal season, just as the light of the “seven times” that came through the pen of Hiram Edson in 1856, was the intended capstone to Miller’s message, for the first foundational truth Miller discovered was the “seven times.” In 1856, rejecting the new light of the capstone truth equated to choosing to die in the wilderness of Laodicea, as ancient Israel had done over a forty-year period. This identifies July of 2023 as 1856, the turning point from Philadelphia to Laodicea in Millerite history and the reversal from Laodicea unto Philadelphia in the history of the one hundred and forty-four thousand. Christ did not marry an impure woman in 1844, for she was Philadelphian and He will marry a bride from Philadelphia at the Sunday law. But first she must make herself ready. Are you ready?

Àwọn ìmúṣẹ àsọtẹ́lẹ̀ oríṣìíríṣìí wà tí yóò dá àkókò òkúta-ìparí náà pọ̀, ṣùgbọ́n òkúta-ìparí náà pẹ̀lú ń ṣàpẹẹrẹ ìpẹ̀yà gíga jùlọ ti ìránṣẹ́ kan. Pẹ́ńtíkọ́sì ni òkúta-ìparí ìránṣẹ́ àkókò Pẹ́ńtíkọ́sì, gẹ́gẹ́ bí ìmọ́lẹ̀ “àkókò méje” tí ó wá nípasẹ̀ kọ̀ǹpútà Hiram Edson ní ọdún 1856 jẹ́ òkúta-ìparí tí a pinu fún ìránṣẹ́ Miller, nítorí òtítọ́ ìpìlẹ̀ àkọ́kọ́ tí Miller ṣàwárí ni “àkókò méje.” Ní ọdún 1856, ìkọ̀sílẹ̀ ìmọ́lẹ̀ tuntun ti òtítọ́ òkúta-ìparí dọ́gba pẹ̀lú yíyan láti kú nínú aginjù Laodikea, gẹ́gẹ́ bí Ísírẹ́lì àtijọ́ ti ṣe ní àkókò ogójì ọdún. Èyí ń fi oṣù Keje ọdún 2023 hàn gẹ́gẹ́ bí 1856, ibi yíyípadà láti Filadẹ́lfíà sí Laodikea nínú ìtàn àwọn Millerite àti ìpadà-sẹ́yìn láti Laodikea sí Filadẹ́lfíà nínú ìtàn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin náà. Kristi kò fẹ́ obìnrin aláìmọ́ ní ọdún 1844, nítorí pé obìnrin náà jẹ́ ti Filadẹ́lfíà, ó sì máa fẹ́ ìyàwó kan láti Filadẹ́lfíà ní òfin Ọjọ́ Àìkú. Ṣùgbọ́n kíákíá ṣáájú ìgbà náà, ó gbọdọ̀ mú ara rẹ̀ ṣetán. Ṣé ìwọ ti ṣetán?

Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom. Luke 12:32.

Má bẹ̀rù, ẹ̀yin agbo kékeré; nítorí inú Baba yín dùn láti fi ìjọba náà fún yín. Lúùkù 12:32.

On October 22, 1844 the Lord married the bride He had made ready to follow Him into the history of the third angel, and all that the third angel represents, but by 1863 the history of the third angel was diverted into the wilderness of Laodicea. The history of 1844 unto 1863 represents the period of the third angel, thus providing an illustration of the foolish virgins in the time period of the sealing of the one hundred and forty-four thousand. The virgins are wheat and tares who are being separated by messages typified by angels—for it is the angels that do the work of separating.

Ní ọjọ́ kejìlélógún, oṣù Kẹwàá, ọdún 1844, Olúwa fẹ́ ìyàwó tí Ó ti múra sílẹ̀ láti tẹ̀lé E sínú ìtàn angẹli kẹta, àti sínú gbogbo ohun tí angẹli kẹta dúró fún; ṣùgbọ́n ní ọdún 1863, ìtàn angẹli kẹta ni a yí kúrò lọ sí aginjù Laodicea. Ìtàn láti ọdún 1844 títí dé 1863 ṣàpẹẹrẹ àkókò angẹli kẹta, báyìí ni ó sì ń pèsè àpèjúwe àwọn wúńdíá aṣiwèrè ní àkókò ìdìdì àwọn ẹgbẹ̀rún mẹ́rìndínlọ́gọ́rin [144,000]. Àwọn wúńdíá náà jẹ́ àlìkámà àti koríko búburú tí a ń yà sọ́tọ̀ nípasẹ̀ àwọn ìránṣẹ́ tí a fi àwọn angẹli ṣàpẹẹrẹ—nítorí àwọn angẹli ni wọ́n ń ṣe iṣẹ́ ìyapa náà.

“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.

“Lẹ́yìn náà mo rí áńgẹ́lì kẹta. Áńgẹ́lì tí ń bá mi lọ wí pé, ‘Ìṣẹ́ rẹ̀ jẹ́ ohun ìbẹ̀rù. Iṣẹ́ àyànfúnni ni iṣẹ́-ìránṣẹ́ rẹ̀. Òun ni áńgẹ́lì tí yóò ya àlìkámà kúrò nínú èpò búburú, tí yóò sì fi èdìdì dì í, tàbí di, àlìkámà náà mọ́ fún àká àjọsílẹ̀ ọ̀run. Àwọn nǹkan wọ̀nyí yẹ kí wọ́n gba gbogbo ọkàn, gbogbo àkíyèsí.’” Early Writings, 119.

The three angel’s messages of Revelation fourteen are the latter rain message that divides and binds the two classes.

Àwọn ìhìnrere àwọn angẹli mẹ́tẹ̀ẹ̀ta ti Ìfihàn orí kẹrìnlá ni ìhìnrere òjò àkẹ́yìn tí ń pín tí ó sì ń so àwọn ẹgbẹ́ méjèèjì pọ̀.

“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

“A ṣí àwọn ìran tí ó jinlẹ̀ tí ó sì kún fún ìmúnikúnfẹ́ sí Jòhánù nípa ìrírí ìjọ. Ó rí ipò, àwọn ewu, àwọn ìjàkadì, àti ìdásílẹ̀ ìkẹyìn ti àwọn ènìyàn Ọlọ́run. Ó kọ àwọn ìfiranṣẹ́ ìparí tí yóò mú kí ìkórè ayé pọ́n, yálà gẹ́gẹ́ bí ìtí ọkà fún àká ọ̀run tàbí gẹ́gẹ́ bí ìtí igi fún iná ìparun. A fi àwọn kókó-ọrọ̀ tí ó ṣe pàtàkì gidigidi hàn án, ní pàtàkì fún ìjọ ìkẹyìn, kí àwọn tí yóò yí padà kúrò nínú ìṣìnà sí òtítọ́ lè gba ìtọ́ni nípa àwọn ewu àti àwọn ìjàkadì tí ń bẹ níwájú wọn. Kò sí ẹnikẹ́ni tí ó nílò láti wà nínú òkùnkùn nípa ohun tí ń bọ̀ wá sórí ayé.” The Great Controversy, 341.

It is “words of truth” which in this generation are “the closing messages which are to ripen the harvest,” and which separate the two classes. That work is also the work of the “dirt brush man” from Miller’s dream.

“àwọn ọ̀rọ̀ òtítọ́” ni, ní ìran yìí, wọ́n jẹ́ “àwọn ìhìn iṣẹ́ ìkẹyìn tí yóò mú ikórè náà dàgbà dé ìpé,” tí wọ́n sì ń ya àwọn ẹgbẹ́ méjèèjì sọ́tọ̀. Iṣẹ́ náà pẹ̀lú ni iṣẹ́ “ọkùnrin fẹ́lẹ̀ erùpẹ̀” láti inú àlá Miller.

“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

“‘Ẹni tí ìfọn rẹ̀ wà ní ọwọ́ Rẹ̀, yóò sì fọ́ ilẹ̀ ìpakà Rẹ̀ mọ́ pátápátá, yóò sì kó alíkámà Rẹ̀ sínú àká.’ Matteu 3:12. Èyí jẹ́ ọ̀kan nínú àwọn àkókò ìwẹ̀nùmọ́. Nípasẹ̀ àwọn ọ̀rọ̀ òtítọ́, a ń ya ìyàngbò sọ́tọ̀ kúrò nínú alíkámà. Nítorí pé wọ́n kún fún asán àti ìdáláre ara wọn jù láti gba ìbáwí, tí wọ́n sì nífẹ̀ẹ́ ayé jù láti gba ìgbésí ayé ìrẹ̀lẹ̀, ọ̀pọ̀lọpọ̀ yí padà kúrò lẹ́yìn Jesu. Ọ̀pọ̀lọpọ̀ ṣì ń ṣe ohun kan náà. A ń dán ọkàn ènìyàn wò lónìí gẹ́gẹ́ bí a ti dán àwọn ọmọ-ẹ̀yìn wọ̀nyẹn wò nínú sínágọ́gù ní Kapernaumu. Nígbà tí a bá mú òtítọ́ dé inú ọkàn, wọ́n rí i pé ìgbésí ayé wọn kò bá ìfẹ́ Ọlọ́run mu. Wọ́n rí àìní ìyípadà pátápátá nínú ara wọn; ṣùgbọ́n wọn kò fẹ́ gbé iṣẹ́ ìkìlọ ara ẹni náà ró. Nítorí náà wọ́n bínú nígbà tí a bá ṣàfihàn ẹ̀ṣẹ̀ wọn. Wọ́n fi ìbínú kúrò, gẹ́gẹ́ bí àwọn ọmọ-ẹ̀yìn náà ti fi Jesu sílẹ̀, ní ìkùnsínú pé, ‘Ọ̀rọ̀ líle ni èyí; ta ni ó lè gbọ́ ọ?’” The Desire of Ages, 392.

Beginning at the great disappointment of 1844 the waymarks and transactions through to 1863 represent the history of 9/11 unto the Sunday law. Why is 1844 9/11 you ask?

Bibẹrẹ láti inú ìdààmú ńlá ti ọdún 1844, àwọn àmì ọ̀nà àti àwọn ìṣẹ̀lẹ̀ láti ibẹ̀ lọ títí dé 1863 dúró fún ìtàn 9/11 títí dé òfin Ọjọ́ Àìkú. Kí nìdí tí 1844 fi jẹ́ 9/11, ni ẹ ń béèrè?

Sister White’s writings are clear that the third angel arrived on October 22, 1844, but also arrived in 1888 which typifies 9/11. More importantly all the prophets isolate the very history of 9/11 unto the Sunday law, so it is not the testimony of two or three, but the united testimony of every witness from God’s Word that 9/11 to the Sunday law is the period where “the effect of every vision” is accomplished.

Àwọn ìwé Sister White ṣàlàyé kedere pé áńgẹ́lì kẹta dé ní October 22, 1844, ṣùgbọ́n ó tún dé ní 1888, èyí tí ó jẹ́ àpẹẹrẹ 9/11. Ohun tí ó ṣe pàtàkì jùlọ ni pé gbogbo àwọn wòlíì ya ìtàn gangan ti 9/11 sọ́tọ̀ títí dé òfin ọjọ́ Àìkú, nítorí náà kì í ṣe ẹ̀rí àwọn méjì tàbí mẹ́ta, bí kò ṣe ẹ̀rí ìṣọ̀kan ti gbogbo ẹlẹ́rìí láti inú Ọ̀rọ̀ Ọlọ́run pé 9/11 sí òfin ọjọ́ Àìkú ni àkókò náà níbi tí “ìmúṣẹ gbogbo ìran” ti ṣẹ.

The history of the third angel’s arrival and conclusion was from 1844 to 1863 and represents the period of God’s marvelous works from 9/11 unto the Sunday law. That history is also represented by 1840 to 1844, and in that line 1840 is the alpha and 1844 the omega. In the line of 1844 to 1863, 1844 is the alpha and 1863 is the omega. 1844 is both alpha and omega.

Ìtàn dídé àti ìparí áńgẹ́lì kẹta wà láti ọdún 1844 sí 1863, ó sì ń ṣàpẹẹrẹ àkókò àwọn iṣẹ́ ìyanu Ọlọ́run láti 9/11 títí dé òfin Ọjọ́ Àìkú. Ìtàn náà pẹ̀lú ni a tún ṣàpẹẹrẹ rẹ̀ nípasẹ̀ 1840 sí 1844, àti nínú ìlà yẹn 1840 ni alpha, 1844 sì ni omega. Nínú ìlà 1844 sí 1863, 1844 ni alpha, 1863 sì ni omega. 1844 ni alpha àti omega méjèèjì.

The cross aligns with 1844, and the Alpha and Omega shed His blood at the cross. From 9/11 (1840) we find Revelation ten setting forth the history that begins with John eating the little book in 1840 and then the disappointment in his stomach in 1844. The eating is the beginning; the stomach marks the end. The last verse of chapter ten represents the history being repeated in the history of the one hundred and forty-four thousand.

Agbelebu náà bá ọdún 1844 mu, Alfa àti Omega sì ta ẹ̀jẹ̀ Rẹ̀ sílẹ̀ lórí agbelebu náà. Láti 9/11 (1840) ni a ti rí Ìfihàn mẹ́wàá tí ń gbé ìtàn kalẹ̀, ìtàn tí ó bẹ̀rẹ̀ pẹ̀lú Jòhánù jíjẹ ìwé kékeré náà ní 1840, lẹ́yìn náà ìdààmú inú rẹ̀ ní 1844. Jíjẹ náà ni ìbẹ̀rẹ̀; inú-ìyàn náà sì samisi òpin. Ẹsẹ̀ ìkẹyìn orí kẹwàá dúró fún ìtàn náà tí a tún ṣe nínú ìtàn ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì.

And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:10, 11.

Mo sì gba ìwé kékeré náà kúrò lọ́wọ́ angẹli náà, mo sì jẹ é tán; ó sì dùn nínú ẹnu mi bí oyin: ṣùgbọ́n ní kété tí mo jẹ ẹ tán, inú mi korò. Ó sì wí fún mi pé, Ìwọ gbọ́dọ̀ tún sọtẹ́lẹ̀ níwájú ọ̀pọ̀lọpọ̀ ènìyàn, àti orílẹ̀-èdè, àti ahọ́n, àti àwọn ọba. Ìfihàn 10:10, 11.

Revelation chapter ten and Habakkuk chapter two represent two chapters that provide witness to the prophetic period of 1840 unto 1844. The history of 1844 unto 1863 begins at a waymark of disappointment, followed by a scattering that is followed by a gathering. In that period the prophetic history of Habakkuk’s two tables concludes when the second table was printed in 1849 and published abroad in 1850. The period of Habakkuk’s tables was from May of 1842 when the 1843 chart was published and the prophetic period ended where it began with the publication of one of Habakkuk’s two tables. The 1843 chart is the alpha and the 1850 chart is the omega.

Ìfihàn orí kẹwàá àti Hábákúkù orí kejì dúró gẹ́gẹ́ bí orí méjì tí ń jẹ́rìí sí àkókò àsọtẹ́lẹ̀ láti ọdún 1840 títí dé 1844. Ìtàn láti 1844 títí dé 1863 bẹ̀rẹ̀ ní àmì ọ̀nà ìrẹ̀wẹ̀sì kan, lẹ́yìn èyí ni ìtúká tí ìkójọpọ̀ tẹ̀ lé. Ní àkókò yẹn, ìtàn àsọtẹ́lẹ̀ àwọn tábìlì méjì ti Hábákúkù parí nígbà tí a tẹ tábìlì kejì náà jáde ní 1849, tí a sì ṣe ìtẹ̀jáde rẹ̀ sí òkè òkun ní 1850. Àkókò àwọn tábìlì Hábákúkù jẹ́ láti May ọdún 1842, nígbà tí a tẹ chátì 1843 jáde, àti pé àkókò àsọtẹ́lẹ̀ náà parí níbi tí ó ti bẹ̀rẹ̀, pẹ̀lú ìtẹ̀jáde ọ̀kan nínú àwọn tábìlì méjì ti Hábákúkù. Chátì 1843 ni alpha, chátì 1850 sì ni omega.

In 1856 Hiram Edson wrote a series of articles which took William Miller’s understanding of the “seven times” to a new level. Edson’s work was the omega of Miller’s work bringing Miller’s foundation truth to the position of a capstone which was intended to empower God’s people. Miller’s light on the “seven times” was the alpha and Edson’s light on the “seven times” was the omega.

Ní ọdún 1856 ni Hiram Edson kọ àtẹ̀jáde àwọn àpilẹ̀kọ kan tí ó gbé ìmọ̀ William Miller nípa “àwọn ìgbà méje” sókè sí ipò tuntun kan. Iṣẹ́ Edson ni omega iṣẹ́ Miller, tí ó mú òtítọ́ ìpìlẹ̀ Miller wá sí ipò òkúta àkúnya kan tí a pinnu láti fún àwọn ènìyàn Ọlọ́run ní agbára. Ìmọ́lẹ̀ Miller lórí “àwọn ìgbà méje” ni alpha, àti ìmọ́lẹ̀ Edson lórí “àwọn ìgbà méje” ni omega.

In 1863 the movement changed into the church which would ultimately bring about a movement from its own body, the same way that the Millerites came from Protestants, and just as the disciples came out of Judaism to Christianity and just as Joshua and Caleb came from the former covenant people who were destined to die in the wilderness.

Ní ọdún 1863 ni ìṣísẹ̀ náà yí padà sí ìjọ tí yóò níkẹyìn mú kí ìṣísẹ̀ kan jáde láti inú ara rẹ̀, gẹ́gẹ́ bí àwọn Millerites ti jáde lára àwọn Pùròtẹ́sítáǹtì, àti gẹ́gẹ́ bí àwọn ọmọ-ẹ̀yìn ti jáde kúrò nínú ẹ̀sìn Júù sínú Ìsìn Kristẹni, àti gẹ́gẹ́ bí Joṣua àti Kálẹ́bù ti jáde lára àwọn ènìyàn májẹ̀mú àtijọ́ tí a ti yàn fún ikú nínú aginjù.

In the very same history, (1844 to 1863) the Republican horn of the earth beast is going through a parallel struggle that ultimately breaks out into the Civil War which all historians agree reached its midpoint in 1863 with Lincoln’s Emancipation Proclamation. Lincoln represents the first Republican president, who took the oath of Presidency following the worst Democratic President in history up to that point. He was later assassinated. All these prophetic characteristics and others are repeated with the last Republican president.

Nínú ìtàn kan náà pẹ̀lú, (1844 sí 1863) ìwo Republikani ti ẹranko ayé náà ń la ìjàkadì afiwera kan kọjá, èyí tí ó wá bú síta níkẹyìn sí Ogun Abẹ́lé, èyí tí gbogbo àwọn akọ̀wé-ìtàn fohùn ṣọ̀kan pé ó dé àárín rẹ̀ ní ọdún 1863 pẹ̀lú Ìkéde Òmìnira Lincoln. Lincoln dúró gẹ́gẹ́ bí Ààrẹ Republikani àkọ́kọ́, ẹni tí ó ṣe ìbúra sí ipò Ààrẹ lẹ́yìn Ààrẹ Dẹmọ́kírátì tí ó burú jùlọ nínú ìtàn títí di àkókò náà. Nígbà tí ó yá, wọ́n pa á. Gbogbo àwọn àbùdá àsọtẹ́lẹ̀ wọ̀nyí àti àwọn mìíràn tún farahàn nínú Ààrẹ Republikani ìkẹyìn.

1844 unto 1863 included a scattering and gathering. 1863 represents the Sunday law, so the scattering that took place in 1844 is the only scattering until 1863 when the Laodicean Seventh-day Adventists were scattered unto the wilderness of Laodicea. 1844 produced a scattering and 1863 produced a scattering, thus witnessing to the fact that the history is an identified prophetic symbol, for it begins with an alpha scattering in 1844 and ends with an omega scattering in 1863. The first scattering arrived on July 18, 2020 and the final omega scattering is fulfilled at the Sunday law.

Láti ọdún 1844 sí 1863 ní ìtúká àti ìkójọ pọ̀. Ọdún 1863 dúró fún òfin Ọjọ́ Àìkú, nítorí náà ìtúká tí ó ṣẹlẹ̀ ní 1844 ni ìtúká kan ṣoṣo títí di 1863 nígbà tí a tú àwọn Adventist Ọjọ́-Ìsinmi Keje ti Laodicea ká sínú aginjù Laodicea. Ọdún 1844 mú ìtúká wá, àti 1863 pẹ̀lú mú ìtúká wá, báyìí ó ń jẹ́rìí sí òtítọ́ náà pé ìtàn náà jẹ́ àmì àsọtẹ́lẹ̀ tí a ti dá mọ̀, nítorí ó bẹ̀rẹ̀ pẹ̀lú ìtúká alfa ní 1844, ó sì parí pẹ̀lú ìtúká omega ní 1863. Ìtúká àkọ́kọ́ dé ní July 18, 2020, àti ìtúká omega ìkẹyìn náà ni a múṣẹ ní òfin Ọjọ́ Àìkú.

“The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.

“Àkókò náà ń bọ̀ tí a ó yà wá kúrò lọ́tọ̀ọ̀tọ̀, tí a ó sì fọ́n ká; ẹni kọ̀ọ̀kan wa yóò sì ní láti dúró láìní àǹfààní ìbáṣepọ̀ pẹ̀lú àwọn tí wọ́n ní ìgbàgbọ́ iyebíye kan náà; báwo ni ẹ ó sì ṣe lè dúró bí kò ṣe pé Ọlọ́run wà lẹ́gbẹ̀ yín, tí ẹ sì mọ̀ pé òun ni ó ń darí yín, tí ó sì ń tọ́ yín sọ́nà?” Review and Herald, March 25, 1890.

Its not enough for God to stand “by your side,” you must also “know that he is leading and guiding you.” This fact is a subject of prophecy represented by the various phrases based upon when “ye shall know the Lord.”

Kò tó fún Ọlọ́run láti dúró “lẹ́gbẹ̀ẹ́ rẹ,” ó tún yẹ kí “ẹ mọ̀ pé òun ń ṣáájú yín, ó sì ń tọ́ yín sọ́nà.” Òtítọ́ yìí jẹ́ kókó-ọrọ àsọtẹ́lẹ̀ tí a ṣàfihàn nípasẹ̀ onírúurú ọ̀rọ̀-ìsọ̀rọ̀ tí a gbé kalẹ̀ lórí àkókò tí “ẹ̀yin yóò mọ Olúwa.”

And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. … So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 2:26, 27, 3:17.

Ẹ ó sì jẹ ní ọ̀pọ̀ yanturu, a ó sì yó, ẹ ó sì yin orúkọ Olúwa Ọlọ́run yín, ẹni tí ó ti bá yín lò ní ọ̀nà ìyanu; àwọn ènìyàn mi kì yóò sì tijú láé. Ẹ ó sì mọ̀ pé èmi wà ní àárín Israẹli, àti pé èmi ni Olúwa Ọlọ́run yín, kò sí ẹlòmíràn: àwọn ènìyàn mi kì yóò sì tijú láé. … Báyìí ni ẹ ó ṣe mọ̀ pé èmi ni Olúwa Ọlọ́run yín tí ń gbé ní Síónì, òkè mímọ́ mi: nígbà náà ni Jerusalẹmu yóò jẹ́ mímọ́, àwọn àjèjì kì yóò sì tún kọjá láàrín rẹ̀ mọ́. Joẹli 2:26, 27, 3:17.

When Jerusalem is holy, she is the church triumphant, for the church militant is defined is a church made up of wheat and tares, and when “no strangers pass through” “Jerusalem” “anymore” God’s people “shall know” “that he is leading and guiding.” They know, for they are those who have fulfilled the prayer of “seven times,” which includes confessing that God had not been leading you as a Laodicean, but when your change to a Philadelphian you will know “that he is leading and guiding” and that God is “in the midst of Israel.”

Nígbà tí Jerusalẹmu bá jẹ́ mímọ́, ìyẹn ni ìjọ ọlọ́lá nínú iṣẹ́gun, nítorí a túmọ̀ ìjọ ológun sí ìjọ tí ó jẹ́ àkópọ̀ àlìkámà àti èpò; àti nígbà tí “àwọn àjèjì kò bá tún kọjá” “Jerusalẹmu” “mọ́,” àwọn ènìyàn Ọlọ́run “yóò mọ̀” “pé òun ń ṣamọ̀nà, ó sì ń darí.” Wọ́n mọ̀, nítorí wọ́n ni àwọn tí wọ́n ti mú àdúrà “ìgbà méje” ṣẹ, èyí tí ó kún fún jíjẹ́wọ́ pé Ọlọ́run kò ti í ṣamọ̀nà rẹ gẹ́gẹ́ bí ará Laodicea, ṣùgbọ́n nígbà tí ìyípadà rẹ sí ará Filadelfia bá ṣẹlẹ̀, ìwọ yóò mọ̀ “pé òun ń ṣamọ̀nà, ó sì ń darí” àti pé Ọlọ́run wà “láàárín Israẹli.”

The alpha scattering (disappointment) of April 19 and the omega scattering (disappointment) of October 22 is marked by the first official publication after the great disappointment of October 22. Publishing is a prophetic marker in Millerite history and the prophetic history of the United States, so the first thing officially published after 1844 is a waymark of that history, and the waymark identifies a scattering.

Ìtúká (ìbànújẹ́) alfa ti ọjọ́ kẹrìnlá-dín-lógún, oṣù Kẹrin, àti ìtúká (ìbànújẹ́) omega ti ọjọ́ kejìlélógún, oṣù Kẹwàá, ni a fi àmì sí nípasẹ̀ ìtẹ̀jáde àkọ́kọ́ tí a tẹ̀ jáde ní ìlànà lẹ́yìn ìbànújẹ́ ńlá ti ọjọ́ kejìlélógún, oṣù Kẹwàá. Ìtẹ̀jáde jẹ́ àmì àsọtẹ́lẹ̀ nínú ìtàn àwọn Millerite àti nínú ìtàn àsọtẹ́lẹ̀ ti Orílẹ̀-Èdè Amẹ́ríkà, nítorí náà ohun àkọ́kọ́ tí a tẹ̀ jáde ní ìlànà lẹ́yìn 1844 jẹ́ àmì ọ̀nà kan ti ìtàn náà, àti pé àmì ọ̀nà náà ń fi ìtúká hàn.

1847—The Remnant Scattered Abroad

1847—Àwọn Ìyókù tí a Túká Káàkiri Orílẹ̀-èdè Míì

“A Word to the ‘Little Flock.’

“Ọ̀rọ̀ kan sí ‘Agbo Kékeré.’”

“The following articles were written for The Day-Dawn, which has been published at Canandaigua, New York, by O. R. L. Crosier. But as that paper is not now published, and as we do not know as it will be published again, it is thought best by some of us in Maine, to have them given in this form. I wish to call the attention of the ‘little flock’ to those things which will very soon take place on this earth. . . .

“A kọ àwọn àpilẹ̀kọ wọ̀nyí fún The Day-Dawn, èyí tí a ti tẹ̀ jáde ní Canandaigua, New York, lábẹ́ O. R. L. Crosier. Ṣùgbọ́n níwọ̀n bí a kò ti tẹ ìwé ìròyìn náà jáde nísinsin yìí, àti níwọ̀n bí a kò sì ti mọ̀ bóyá a ó tún tẹ̀ é jáde mọ́, àwọn kan lára wa ní Maine rò pé ó dára jùlọ kí a fi wọ́n jáde ní irú àkójọ yìí. Mo fẹ́ pe àkíyèsí “àwọn agbo kékeré” sí àwọn nǹkan wọ̀nyí tí yóò ṣẹlẹ̀ lórí ayé yìí láìpẹ́ gan-an....”

“The reader will have observed that three communications from the pen of Mrs. E. G. White were included in A Word to the ‘Little Flock.’ . . .

“Olùkà yóò ti ṣàkíyèsí pé a fi ìránṣẹ́ mẹ́ta láti inú ọ̀kọ̀ ìkọ̀wé Ìyáafin E. G. White kún inú A Word to the ‘Little Flock.’...”

“The second communication from Mrs. White, found on pages 14–18, is an account of her first vision under the title, To the Remnant Scattered Abroad. This was written December 20, 1845, as a personal letter to Enoch Jacobs, and was first published by the recipient in The Day-Star of January 24, 1846. Then on April 6, 1846, it was reprinted in broadside form by James White and H. S. Gurney. The statement as it appears in A Word to the ‘Little Flock,’ with the exception of minor editorial changes and added scripture references, is identical with the full account of the vision as first printed.” James White, A Word to the ‘Little Flock’, 25.

“Ibaraẹnisọ̀rọ̀ kejì láti ọ̀dọ̀ Mrs. White, tí a rí lórí ojú-ìwé 14–18, jẹ́ àkọsílẹ̀ ìran àkọ́kọ́ rẹ̀ lábẹ́ àkọlé náà, Sí Àwọn Ìyókù Tí Wọ́n Túká Ká. A kọ èyí ní ọjọ́ Kejìlá 20, 1845, gẹ́gẹ́ bí lẹ́tà ti ara ẹni sí Enoch Jacobs, a sì kọ́kọ́ tẹ̀ ẹ́ jáde nípasẹ̀ olùgbà á nínú The Day-Star ti January 24, 1846. Lẹ́yìn náà, ní ọjọ́ April 6, 1846, James White àti H. S. Gurney tún tẹ̀ ẹ́ jáde ní ìrísí broadside. Ìtẹ̀jáde náà bí ó ti hàn nínú A Word to the ‘Little Flock,’ yàtọ̀ sí àwọn àtúnṣe kéékèèké ti olóòtú ṣe àti àwọn àfikún ìtọ́kasí Ìwé Mímọ́, jẹ́ kan náà pátápátá pẹ̀lú àkọsílẹ̀ kíkún ti ìran náà bí a ti kọ́kọ́ tẹ̀ ẹ́ jáde.” James White, A Word to the ‘Little Flock’, 25.

1844 marks the arrival of an angel and a disappointment. In 1845 the first vision is written and it is published in 1846. The first vision is to “the remnant scattered abroad.” I doubt that the unmarried teenage prophetess knew when she wrote out her first vision that a prophetic characteristic of the “remnant” is that the remnant would of prophetic necessity need to be “scattered abroad,” as one of the characteristics of the one hundred and forty-four thousand. In 1846 the Whites were married, thus changing Ellen’s last name to White. In the same year the Whites began to keep the seventh-day Sabbath. In 1846 the covenant is marked as finalized, the prophetic marriage that began in 1844 was consummated in 1846, and in 1847 the first official publication is printed and mailed.

Ọdún 1844 jẹ́ àmì dídé áńgẹ́lì kan àti ìdààmú kan. Ní ọdún 1845 ni a kọ ìran àkọ́kọ́ náà sílẹ̀, a sì tẹ̀ é jáde ní 1846. Ìran àkọ́kọ́ náà jẹ́ sí “àwọn ìyókù tí a tú ká.” Mo ṣiyèméjì pé wòlíìbìnrin ọdọmọbìnrin tí kò tíì ṣe ìgbéyàwó náà mọ̀ nígbà tí ó ń kọ ìran àkọ́kọ́ rẹ̀ sílẹ̀ pé àbùdá àsọtẹ́lẹ̀ kan ti “àwọn ìyókù” ni pé, nípa dandan àsọtẹ́lẹ̀, àwọn ìyókù náà yóò nílò láti jẹ́ “àwọn tí a tú ká,” gẹ́gẹ́ bí ọ̀kan nínú àwọn àbùdá ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000]. Ní ọdún 1846 ni àwọn White ṣe ìgbéyàwó, nípa bẹ́ẹ̀ ni orúkọ ìdílé Ellen yí padà sí White. Ní ọdún kan náà ni àwọn White bẹ̀rẹ̀ sí pa Sábá ọjọ́ keje mọ́. Ní ọdún 1846 ni a fi máàkì májẹ̀mú náà gẹ́gẹ́ bí ohun tí a ti parí, ìgbéyàwó àsọtẹ́lẹ̀ tí ó bẹ̀rẹ̀ ní 1844 sì jẹ́ mímúṣẹ ní 1846, àti ní 1847 ni a tẹ ìtẹ̀jáde àkọ́kọ́ tí ó jẹ́ ti òfìsà jáde, a sì fi ránṣẹ́.

May, 1850

Oṣù Karùn-ún, 1850

“DEAR READER—My object in this review has been to expose error by the light of sacred truth. . . .

“OLÙKÀWÉ Ọ̀WỌ́—Ète mi nínú àyẹ̀wò yìí ni láti fi ìmọ́lẹ̀ òtítọ́ mímọ́ tú àṣìṣe síta....”

“In presenting this little work to the scattered flock, I have discharged my duty to them, in this respect, and may God add his blessing. Amen.” James White, The Seventh-day Sabbath not Abolished, 2.

“Nínú fífi iṣẹ́ kékeré yìí kalẹ̀ fún agbo tí a fọ́n ká, mo ti ṣe ojúṣe mi sí wọn nípa èyí, kí Ọlọ́run sì fi ìbùkún Rẹ̀ kún un. Àmín.” James White, The Seventh-day Sabbath not Abolished, 2.

The publication by James White is identifying that his audience was still a scattered flock, but it is also the defense of the seventh-day Sabbath. This is the message of the third angel in its infancy in terms of Millerite Adventism understanding of the Sabbath and the third angel. It is published the same year the 1850 chart is published and together they represent the raising up of the Lord’s army for the approaching Sunday law crisis. Jesus always illustrates the end with the beginning and those who presented the message in 1844 who employed the 1843 chart, were typifying those who would present the message employing the 1850 chart. The beginning of the period of Habakkuk’s two tables, men were proclaiming the message of the hour in conjunction with Habakkuk’s table and in 1850 James White is presenting the message of the third angel along with the 1850 chart. The chart was made by Brother Nichols in the 1849 time period, a period of time when James and Ellen White were living with Brother Nichols. James White was directly associated with the 1850 chart’s production and in that year he began to proclaim the third angel’s message.

Ìtẹ̀jáde tí James White ṣe ń fi hàn pé àwọn olùgbọ́ rẹ̀ ṣì jẹ́ agbo-ẹran tí a tú ká, ṣùgbọ́n ó tún jẹ́ ààbò Ìsinmi ọjọ́ keje. Èyí ni ìránṣẹ́ áńgẹ́lì kẹta ní ìkókó rẹ̀ gẹ́gẹ́ bí òye Millerite Adventism nípa Ìsinmi àti áńgẹ́lì kẹta. A tẹ̀ é jáde ní ọdún kan náà tí a tẹ àwòrán-ìtòlẹ́sẹẹsẹ 1850 jáde, àti pé papọ̀ wọ́n dúró fún ìjíǹde ogun Olúwa fún ìpẹ̀yà òfin Ọjọ́ Àìkú tí ń bọ̀. Jésù máa ń fi òpin ṣàpèjúwe nípasẹ̀ ìbẹ̀rẹ̀ ní gbogbo ìgbà, àwọn tí wọ́n sì gbé ìránṣẹ́ náà kalẹ̀ ní 1844 tí wọ́n lo àwòrán-ìtòlẹ́sẹẹsẹ 1843, wọ́n jẹ́ àpẹẹrẹ àwọn tí yóò gbé ìránṣẹ́ náà kalẹ̀ ní lílo àwòrán-ìtòlẹ́sẹẹsẹ 1850. Ní ìbẹ̀rẹ̀ àkókò àwọn tábìlì méjì Habakkuk, àwọn ènìyàn ń kéde ìránṣẹ́ àsìkò náà ní ìbámu pẹ̀lú tábìlì Habakkuk, àti ní 1850 James White ń gbé ìránṣẹ́ áńgẹ́lì kẹta kalẹ̀ pẹ̀lú àwòrán-ìtòlẹ́sẹẹsẹ 1850. Arákùnrin Nichols ni ó ṣe àwòrán-ìtòlẹ́sẹẹsẹ náà ní àkókò ọdún 1849, àsìkò kan nígbà tí James àti Ellen White ń gbé pẹ̀lú Arákùnrin Nichols. James White ní ìbáṣepọ̀ tààrà pẹ̀lú ṣíṣe àwòrán-ìtòlẹ́sẹẹsẹ 1850, àti ní ọdún náà ó bẹ̀rẹ̀ sí í kéde ìránṣẹ́ áńgẹ́lì kẹta.

“September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.

“Ní ọjọ́ kẹtàlélógún, oṣù Kẹsán, [1850] Olúwa fi hàn mí pé ó ti na ọwọ́ rẹ̀ jáde lẹ́ẹ̀kejì láti gba ìyókù àwọn ènìyàn rẹ̀ padà, àti pé a gbọ́dọ̀ túbọ̀ fi agbára sí i nínú àkókò ìkójọpọ̀ yìí. Ní àkókò ìtúká, a lu Israẹli, a sì fà á ya; ṣùgbọ́n ní báyìí, ní àkókò ìkójọpọ̀, Ọlọ́run yóò mú àwọn ènìyàn rẹ̀ lára dá, yóò sì dì wọ́n pọ̀. Ní àkókò ìtúká, àwọn ìsapá tí a ṣe láti tan òtítọ́ kálẹ̀ ní ipa díẹ̀ péré, wọ́n sì ṣe kékeré gan-an tàbí kò ṣe nǹkan kan; ṣùgbọ́n ní àkókò ìkójọpọ̀, nígbà tí Ọlọ́run ti gbé ọwọ́ rẹ̀ kalẹ̀ láti kó àwọn ènìyàn rẹ̀ jọ, àwọn ìsapá láti tan òtítọ́ kálẹ̀ yóò ní ìpa tí a pinnu wọn fún. Gbogbo ènìyàn gbọ́dọ̀ wà ní ìṣọ̀kan, kí wọ́n sì kún fún ìtara nínú iṣẹ́ náà. Mo rí i pé ó jẹ́ ohun ìtìjú fún ẹnikẹ́ni láti máa tọ́ka sí àkókò ìtúká gẹ́gẹ́ bí àpẹẹrẹ láti ṣàkóso wa ní báyìí ní àkókò ìkójọpọ̀; nítorí bí Ọlọ́run kò bá ṣe ju bí ó ti ṣe nígbà náà lọ fún wa ní báyìí, a kì yóò lè kó Israẹli jọ rárá. Ó ṣe pàtàkì tó bẹ́ẹ̀ tí a fi gbọ́dọ̀ tẹ òtítọ́ jáde sínú ìwé ìròyìn, gẹ́gẹ́ bí a ti ń wàásù rẹ̀.” Review and Herald, November 1, 1850.

“The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.

“Èrò náà pé Olúwa ‘ti na ọwọ́ Rẹ̀ jáde ní ìgbà kejì láti tún ìyókù àwọn ènìyàn Rẹ̀ jọ,’ ní ojú-ìwé 74, ń tọ́ka sí ìṣọ̀kan àti agbára nìkan tí ó ti wà rí láàárín àwọn tí ń retí Kristi, àti sí òtítọ́ náà pé Ó ti bẹ̀rẹ̀ sí í tún àwọn ènìyàn Rẹ̀ ṣọ̀kan àti láti tún wọn gbé dìde.” Early Writings, 86.

Sister White in Early Writings is commenting upon the passage from Review and Herald in connection with her employing the prophet Isaiah’s words when she said, “the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people.” He stretched out His hand in 1850. When He gathered those people into the Most Holy Place on October 22, 1844 it was at the conclusion of the scattering from 677 BC until October 22, 1844. Literal Judah residing in the literal glorious land were scattered for 2520 years in agreement with the “seven times” of Leviticus twenty-six in 677 BC. At the conclusion of the 2520 years spiritual Israel was gathered on October 22, 1844 and they were immediately scattered and the scattering concluded when the Lord stretches forth His hand a second time. He gathers them the second time in the passage to accomplish two things; to “bind up his people” and to “raise up” His people.

Arábìnrin White nínú *Early Writings* ń ṣàlàyé lórí ẹsẹ náà láti inú *Review and Herald* ní ìbáṣepọ̀ pẹ̀lú lílo tí ó ṣe ti ọ̀rọ̀ wòlíì Isaiah nígbà tí ó wí pé, “Olúwa fi hàn mí pé ó ti na ọwọ́ rẹ̀ jáde ní ìgbà kejì láti tún iyókù àwọn ènìyàn rẹ̀ jọ.” Ó na ọwọ́ Rẹ̀ jáde ní ọdún 1850. Nígbà tí Ó kó àwọn ènìyàn wọ̀nyí jọ sínú Ibi Mímọ́ Jùlọ ní October 22, 1844, ó jẹ́ ní ìparí ìtúká láti 677 BC títí di October 22, 1844. Júdà gidi tí ń gbé ní ilẹ̀ ògo gidi ni a tú ká fún ọdún 2520 gẹ́gẹ́ bí “àkókò méje” ti Lefitiku ogún-ùn-ún mẹ́fà ní ọdún 677 BC. Ní ìparí ọdún 2520, a kó Ísírẹ́lì ẹ̀mí jọ ní October 22, 1844, a sì tú wọn ká lẹ́sẹ̀kẹsẹ̀, ìtúká náà sì parí nígbà tí Olúwa na ọwọ́ Rẹ̀ jáde ní ìgbà kejì. Ó kó wọn jọ ní ìgbà kejì nínú ẹsẹ náà láti ṣe nǹkan méjì; láti “dì àwọn ènìyàn rẹ̀ pọ̀” àti láti “gbé àwọn ènìyàn rẹ̀ dìde.”

“I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.

“Lẹ́yìn èyí mo rí áńgẹ́lì kẹta. Áńgẹ́lì tí ń bá mi rìn sọ pé, ‘Ọ̀rọ̀ rẹ̀ ń mú ìbẹ̀rù wá, iṣẹ́-ìsìn rẹ̀ sì burú lójú; òun ni áńgẹ́lì tí yóò ya àlìkámà kúrò láàárín èpò, tí yóò sì dì tàbí fi èdìdì sára àlìkámà náà fún àká ìkórè ọ̀run.’ Àwọn nǹkan wọ̀nyí gbọ́dọ̀ gba gbogbo ọkàn ẹni, gbogbo àkíyèsí rẹ̀. A tún fi hàn mí nípa ìdí tí ó fi ṣe dandan pé àwọn tí ó gbàgbọ́ pé a ń ní ìránṣẹ́ ìkẹyìn ti àánú, kí wọ́n yà ara wọn sọ́tọ̀ kúrò lọ́dọ̀ àwọn tí ń gba tàbí tí ń mu àṣìṣe tuntun wọ inú wọn lójoojúmọ́. Mo rí i pé kò yẹ kí àwọn ọdọ tàbí àgbà lọ sí àwọn àpéjọ àwọn tí ó wà nínú àṣìṣe àti òkùnkùn. Áńgẹ́lì náà sọ pé, ‘Kí ọkàn dáwọ́ ìgbékalẹ̀ lórí àwọn ohun tí kò ní èrè dúró.’” Manuscript Releases, volume 5, 425.

The second gathering that began in 1850 typified the sealing (binding) of God’s people as they are lifted up “raised” as an ensign. 1850 identifies when the Lord gathers the one hundred and forty-four thousand. Of prophetic necessity they must have been scattered prior to being gathered. Thus, “the three and a half days” of Revelation 11:11 which symbolize 1260, which is half of 2520 and represents the scattering that followed July 18, 2020. Revelation 11:11 is representing the second gathering of those who are to be the one hundred and forty-four thousand and the ensign that is lifted up to the nations as set forth in Isaiah 11:11!

Ìkójọpọ̀ kejì tí ó bẹ̀rẹ̀ ní ọdún 1850 jẹ́ àpẹẹrẹ ìdídi (ìsèdè) àwọn ènìyàn Ọlọ́run bí a ṣe gbé wọn sókè, “tí a gbé dìde,” gẹ́gẹ́ bí àsíá. Ọdún 1850 ń tọ́ka sí ìgbà tí Olúwa kó ẹgbẹ̀rún mẹ́rìnlélógójì [ọ̀kẹ́ mẹ́rìndínlógójì] jọ. Nípa àìní àsọtẹ́lẹ̀, ó yẹ kí a ti tú wọn ká kí a tó kó wọn jọ. Ní ìdí èyí, “ọjọ́ mẹ́ta àtààbọ̀” tí Ìfihàn 11:11 sọ, tí ń ṣàpẹẹrẹ 1260, èyí tí í ṣe ìdajì 2520, tí ó sì ṣojú ìtúká tí ó tẹ̀lé July 18, 2020. Ìfihàn 11:11 ń ṣojú ìkójọpọ̀ kejì àwọn ẹni tí yóò di ẹgbẹ̀rún mẹ́rìnlélógójì [ọ̀kẹ́ mẹ́rìndínlógójì] náà, àti àsíá tí a gbé sókè sí àwọn orílẹ̀-èdè, gẹ́gẹ́ bí a ti fi hàn nínú Isaiah 11:11!

And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

Ní ọjọ́ náà ni yóò sì wà gbòǹgbò Jésè, tí yóò dúró gẹ́gẹ́ bí àsíá fún àwọn ènìyàn; sí i ni àwọn Kèfèrí yóò tọ̀ wá: ìsinmi rẹ̀ yóò sì jẹ́ ológo.

And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

Yóò sì ṣẹlẹ̀ ní ọjọ́ náà pé, Olúwa yóò tún gbé ọwọ́ rẹ̀ sókè ní ìgbà kejì láti gba ìyókù àwọn ènìyàn rẹ̀ tí yóò ṣẹ́ kù padà, láti Ásíríà, àti láti Ejibiti, àti láti Pátírósì, àti láti Kúṣì, àti láti Élámù, àti láti Ṣínárì, àti láti Hámátì, àti láti àwọn erékùṣù òkun.

And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10, 11, 12.

Yóò sì gbé àsíá sókè fún àwọn orílẹ̀-èdè, yóò sì kó àwọn ẹni ìtìjú Ísírẹ́lì jọ, yóò sì ṣàkójọ àwọn tí a túká ká ti Júdà láti igun mẹ́rin ayé. Isaiah 11:10, 11, 12.

In 1850 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. In July of 2023 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. Both 1850 and July 2023 identify the gathering of “the remnant of his people” as Isaiah states in verse 11 of chapter 11. Verse 11 is sandwiched between verses ten and twelve, and both those verses identify the lifting up of the ensign to the world.

Ní ọdún 1850, Olúwa na ọwọ́ Rẹ̀ jáde ní ìgbà kejì láti kó àwọn ènìyàn tí ń gbé ìhìnrere angẹli kẹta kalẹ̀ pọ̀ mọ́ ìhìnrere Ẹkún Òru Àárín gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú àwọn tábìlì méjì Habakuku. Ní oṣù Keje ọdún 2023, Olúwa na ọwọ́ Rẹ̀ jáde ní ìgbà kejì láti kó àwọn ènìyàn tí ń gbé ìhìnrere angẹli kẹta kalẹ̀ pọ̀ mọ́ ìhìnrere Ẹkún Òru Àárín gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú àwọn tábìlì méjì Habakuku. Mejeeji 1850 àti oṣù Keje 2023 ń tọ́ka sí ìkójọpọ̀ “àwọn ìyókù nínú àwọn ènìyàn Rẹ̀” gẹ́gẹ́ bí Isaiah ṣe sọ nínú ẹsẹ 11 ti orí 11. Ẹsẹ 11 wà láàrín ẹsẹ 10 àti 12, àwọn ẹsẹ méjèèjì náà sì ń tọ́ka sí gbígbé àsíá náà sókè fún ayé.

Each of the three verses are identifying the ensign, though the middle verse identifies them as the “remnant.” The remnant there is gathered a second time and the number of tribes who they are gathered from is eight. “8” represents not only those in the Noah’s ark that went from old world to the new world without seeing death, but “8” also represents those who are the 8th church that is of the seven. The two witnesses of Revelation 11:11 are those who have been resurrected. The number “8” is the symbol of the resurrection, a symbol of the one hundred and forty-four thousand, a symbol of baptism and a symbol of those who transition from Laodicea unto Philadelphia and become Isaiah’s ensign to the nations. The Lord stretches forth His hand a second time in 1850 to 1865 and again in July of 2023.

Ọ̀kọ̀ọ̀kan nínú àwọn ẹsẹ̀ mẹ́tẹ̀ẹ̀ta náà ni ń fi àsíá náà hàn, bí ó tilẹ̀ jẹ́ pé ẹsẹ̀ àárín náà ń dá wọn mọ̀ gẹ́gẹ́ bí “àwọn ìyókù.” A kó àwọn ìyókù náà jọ ní ìgbà kejì, iye ẹ̀yà tí a ti kó wọn jọ kúrò nínú rẹ̀ sì jẹ́ mẹ́jọ. “8” kì í ṣe aṣojú àwọn tí wọ́n wà nínú ọkọ̀ Nóà nìkan, tí wọ́n jáde kúrò ní ayé àtijọ́ wọ ayé tuntun láìrí ikú, ṣùgbọ́n “8” tún jẹ́ aṣojú àwọn tí wọ́n jẹ́ ìjọ kẹjọ tí ó ti inú méje wá. Àwọn ẹlẹ́rìí méjì ti Ifihan 11:11 ni àwọn tí a ti jí dìde. Nọ́mbà “8” ni ààmì àjíǹde, ààmì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì, ààmì ìbatisímù, àti ààmì àwọn tí ń yí padà láti Laodicea sí Filadelfia tí wọ́n sì di àsíá Isaiah fún àwọn orílẹ̀-èdè. Oluwa na ọwọ́ Rẹ̀ jáde ní ìgbà kejì láti 1850 sí 1865, àti lẹ́ẹ̀kansi ní oṣù Keje ọdún 2023.

In 2023, there was new light upon the seven times just as there had been in 1856. The period of 1856 unto 1863 is representing the history of the one hundred and forty-four thousand when the Lord raises up His remnant people as an army.

Ní ọdún 2023, ìmọ́lẹ̀ tuntun wà lórí àkókò méje náà gẹ́gẹ́ bí ó ti rí ní 1856. Àkókò láti 1856 sí 1863 ń ṣàfihàn ìtàn àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin náà, nígbà tí Olúwa gbé àwọn ènìyàn ìyókù Rẹ̀ dìde gẹ́gẹ́ bí ogun.

Isaiah 11:11 aligns perfectly with Revelation 11:11 which aligns perfectly with Daniel 11:11. Isaiah and John are portraying an internal history and Daniel an external history. Daniel’s external line of 11:11 runs parallel with John’s internal line of 11:11 and Isaiah’s 11:11 presents the ensign of the internal line who calls God’s other flock out of the external line. Palmoni has tied these passages together into a nice bundle that could only be accomplished by the One who is Creator of all things.

Aísáyà 11:11 bá Ìfihàn 11:11 mu pátápátá, tí ó sì tún bá Dáníẹ́lì 11:11 mu pátápátá. Aísáyà àti Jòhánù ń ṣàfihàn ìtàn inú, ṣùgbọ́n Dáníẹ́lì ń ṣàfihàn ìtàn òde. Ìlà òde Dáníẹ́lì ti 11:11 ń lọ ní ìtọ́kasí àfígbẹ́yà pẹ̀lú ìlà inú Jòhánù ti 11:11, Aísáyà 11:11 sì ń gbé àsíá ìlà inú kalẹ̀, ẹni tí ó ń pe agbo ẹran mìíràn ti Ọlọ́run jáde kúrò nínú ìlà òde. Pálmónì ti so àwọn ẹsẹ̀ wọ̀nyí pọ̀ sínú ìdìpọ̀ ẹlẹ́wà kan, ohun tí kò ṣeé ṣe bí kò ṣe nípasẹ̀ Ẹni náà tí í ṣe Ẹlẹ́dàá ohun gbogbo.

We will continue these things in the next article.

A ó tẹ̀síwájú nípa àwọn nǹkan wọ̀nyí nínú àpilẹ̀kọ tí ó tẹ̀lé.

Dialogue with Artificial Information:

Ìjíròrò pẹ̀lú Ìmọ̀ Aláfọwọ́ṣe:

Does the math world find any significance in the number “11”?

Ṣé ayé ìṣirò rí ìtumọ̀ pàtàkì kankan nínú nọ́mbà “11”?

Yes, the number 11 holds several points of genuine mathematical interest and significance (beyond just being a prime number). Here are the main ones that mathematicians and math enthusiasts often highlight:

Bẹ́ẹ̀ ni, nọ́mbà 11 ní ọ̀pọ̀ abala ìfẹ́sẹ̀mulẹ̀ gidi àti pàtàkì nínú ìṣirò (kì í ṣe pé ó kàn jẹ́ nọ́mbà àkọ́kọ́ nìkan). Wọ̀nyí ni àwọn pàtàkì jù lọ tí àwọn onímọ̀ ìṣirò àti àwọn olólùfẹ́ ìṣirò máa ń sábà fi hàn:

11 is fifth prime number, the smallest two-digit prime and the first prime that is a palindrome in base 10. “11” is the smallest repunit (a number consisting of repeated units that is a prime. It is the only two-digit prime where the two digits are the same. 11, 22, 33, 44 ect. Only works with “11.” “11” is a Mersenne prime exponent. The decimal expansion of 1/11 = 0.090909… has a repeating period of just 2, but 1/11 is famous in another way: the sequence of primes 11, 101, 1009, 10007, 100003, etc., shows up in discussions of primes in arithmetic progression. The dihedral group of order 22 (symmetries of a regular 11-gon) is notable because “11” is the smallest prime for which the dihedral group has a non-abelian center-free structure of interest in group theory. In theoretical physics (string theory / M-theory), the universe is often modeled in 11 spacetime dimensions, and physicists and mathematicians who work in that area frequently remark on 11’s appearance. “11” is the only palindromic prime with an even number of digits (all others with even digits greater than 2 are divisible by 11 and hence composite). This is a theorem in recreational number theory.

11 ni nọ́mbà àkọ́kọ́ karùn-ún, nọ́mbà àkọ́kọ́ kékeré jùlọ tí ó ní díjítì méjì, àti nọ́mbà àkọ́kọ́ àkọ́kọ́ tí ó jẹ́ palindrome ní ìpìlẹ̀ 10. “11” ni repunit kékeré jùlọ (ìyẹn nọ́mbà kan tí a fi ẹyọ kan náà léraléra kọ) tí ó jẹ́ nọ́mbà àkọ́kọ́. Òun nìkan ni nọ́mbà àkọ́kọ́ díjítì méjì tí àwọn díjítì méjèèjì rẹ̀ jẹ́ kan náà. 11, 22, 33, 44 àti bẹ́ẹ̀ bẹ́ẹ̀ lọ. Ó ṣiṣẹ́ pẹ̀lú “11” nìkan. “11” jẹ́ exponent nọ́mbà àkọ́kọ́ Mersenne. Ìtẹ̀síwájú díṣímà 1/11 = 0.090909… ní àkókò àtúnrò tí ó jẹ́ 2 péré, ṣùgbọ́n 1/11 jẹ́ olókìkí ní ọ̀nà mìíràn: àtẹ̀lé àwọn nọ́mbà àkọ́kọ́ 11, 101, 1009, 10007, 100003, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ, máa ń fara hàn nínú àwọn ìjíròrò nípa àwọn nọ́mbà àkọ́kọ́ nínú arithmetic progression. Ẹgbẹ́ dihedral tí ó ní order 22 (àwọn symmetry ti 11-gon déédéé kan) jẹ́ ohun pàtàkì nítorí pé “11” ni nọ́mbà àkọ́kọ́ kékeré jùlọ tí ẹgbẹ́ dihedral rẹ̀ ní àkópọ̀ non-abelian, center-free tí ó jẹ́ ohun ìfẹ́sí nínú group theory. Nínú fíísìkì ti ẹ̀kọ́ (string theory / M-theory), a sábà máa ń fi 11 spacetime dimensions ṣàpẹẹrẹ ayé, àwọn onímọ̀ fíísìkì àti àwọn onímọ̀ ìṣirò tí ń ṣiṣẹ́ ní agbègbè náà sì máa ń sọ̀rọ̀ léraléra nípa bí 11 ṣe ń fara hàn. “11” nìkan ni nọ́mbà àkọ́kọ́ palindrome tí ó ní iye díjítì tó jẹ́ nọ́mbà méjì-méjì (gbogbo àwọn mìíràn tí wọ́n ní díjítì méjì-méjì tí ó ju 2 lọ ni 11 máa ń pín, nítorí náà wọ́n jẹ́ composite). Èyí jẹ́ theorem kan nínú recreational number theory.

Bottom line:

Ní ìparí gbogbo rẹ̀:

While “11” doesn’t have the same superstar status as π, e, or the golden ratio, it pops up repeatedly as the smallest or first example of many phenomena (first repunit prime, only even-digit palindromic prime, early appearance in many proofs and counterexamples, 11 dimensions in M-theory, etc.). So yes—the math world does consider 11 a significant number.

Bí ó tilẹ̀ jẹ́ pé “11” kò ní ipò olókìkí àrà ọ̀tọ̀ kan náà bí π, e, tàbí ìwọ̀n wúrà, ó máa ń farahàn léraléra gẹ́gẹ́ bí àpẹẹrẹ kékeré jùlọ tàbí àkọ́kọ́ ti ọ̀pọ̀lọpọ̀ ìṣẹ̀lẹ̀ (nọ́ńbà àkọ́kọ́ repunit àkọ́kọ́, nọ́ńbà àkọ́kọ́ palindromic tí ó ní díjítì méjì-méjì nìkan, ìfarahàn kutukutu nínú ọ̀pọ̀ ẹ̀rí àti àpẹẹrẹ ìtakò, ìwọ̀n 11 nínú M-theory, bẹ́ẹ̀ bẹ́ẹ̀ lọ). Nítorí náà, bẹ́ẹ̀ ni—àgbáyé ìṣirò ka 11 sí nọ́ńbà pàtàkì.

“He who inspired the Word was the true expositor of the Word. Christ illustrated his teachings by calling the attention of his hearers to the simple laws of nature, and to the familiar objects which they daily saw and handled. Thus he led their minds from the natural to the spiritual. Many failed of grasping at once the meaning of his parables; but as they day by day came in contact with the objects with which the Great Teacher had associated spiritual truths, some discerned the lessons of divine truth he had sought to impress, and these were convinced of the truth of his mission and converted to the gospel.” Sabbath School Worker, December 1, 1909.

“Ẹni tí ó mí sí Ọ̀rọ̀ náà ni onítúmọ̀ tòótọ́ ti Ọ̀rọ̀ náà. Kristi fi àwòrán hàn nínú ẹ̀kọ́ rẹ̀ nípa mímú àkíyèsí àwọn olùgbọ́ rẹ̀ sí àwọn òfin alákọ̀ọ́bẹ̀rẹ̀ ti ẹ̀dá, àti sí àwọn nǹkan tí wọ́n ti mọ̀ dáadáa tí wọ́n ń rí, tí wọ́n sì ń fọwọ́ kan lójoojúmọ́. Báyìí ni ó ṣe darí èrò-inú wọn láti ibi ohun àdánidá sí ibi ohun ti ẹ̀mí. Ọ̀pọ̀lọpọ̀ kò lè lóye ìtumọ̀ àwọn òwe rẹ̀ lẹ́sẹ̀kẹsẹ̀; ṣùgbọ́n bí wọ́n ti ń bá àwọn nǹkan náà pàdé lójoojúmọ́, èyí tí Olùkọ́ Ńlá náà ti so àwọn òtítọ́ ti ẹ̀mí mọ́, àwọn kan bẹ̀rẹ̀ sí í rí àwọn ẹ̀kọ́ òtítọ́ àtọ̀runwá tí ó ti fẹ́ fi kún wọn lórí, a sì dá àwọn wọ̀nyí lójú nípa òtítọ́ iṣẹ́-ìránṣẹ́ rẹ̀, wọ́n sì yí padà sí ìhìnrere.” Sabbath School Worker, December 1, 1909.

“Leading thus from the natural to the spiritual kingdom, Christ’s parables are links in the chain of truth that unites man with God, and earth with heaven.” Christ’s Object Lessons, 17.

“Nítorí náà, nípa ṣíṣe ìtọ́nisọ́nà láti inú ìjọba àdánidá sí inú ìjọba ti ẹ̀mí, àwọn àkàwé Kristi jẹ́ ìjápọ̀ nínú ẹ̀wọ̀n òtítọ́ tí ń so ènìyàn pọ̀ mọ́ Ọlọ́run, àti ayé pọ̀ mọ́ ọ̀run.” Christ’s Object Lessons, 17.