From Caesarea Philippi to Caesarea Maritima, with a stop along the way at the Mount of Transfiguration; Peter symbolizes the one hundred and forty-four thousand who arrive at the waymark of the feast of Trumpets in the line constructed upon the two lines of twenty-two verses of Leviticus twenty-three, in conjunction with the Pentecostal season in the time of Christ. Leviticus twenty-three, the cross, Pentecost and Cornelius sending for Peter; are all brought together line upon line with the symbolism of the third, sixth and ninth hours.
Láti Kesarea Filipi títí dé Kesarea Maritima, pẹ̀lú ìdúró kan ní ọ̀nà ní Òkè Ìyípadà Àwòrán; Peteru jẹ́ àmì àpẹẹrẹ àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin tí wọ́n dé sí àmì-ọ̀nà àjọ̀dún Ìpè ní inú ìlà tí a kọ lé orí àwọn ìlà méjì ti ẹsẹ̀ méjìlélógún ti Lefitiku ogún-lẹ́yìn-mẹ́ta, ní ìbámu pẹ̀lú àkókò Pẹntikọsti ní àsìkò Kristi. Lefitiku ogún-lẹ́yìn-mẹ́ta, àgbélébùú, Pẹntikọsti àti Kọneliu ránṣẹ́ pé kí wọ́n pe Peteru; gbogbo wọn ni a mú papọ̀, ìlà lé orí ìlà, pẹ̀lú àmì àpẹẹrẹ wákàtí kẹta, kẹfà àti kẹsàn-án.
Christ at the third, sixth and ninth hour at the cross, Peter at the third and ninth hour at Pentecost and Cornelius at the ninth hour, Peter at the sixth hour at Joppa and the third hour at Caesarea Philippi connect with Daniel eleven verses thirteen through fifteen, for Caesarea Philippi is also Panium.
Kristi ní wákàtí kẹta, kẹfà, àti kẹsàn-án lórí àgbélébùú, Pétérù ní wákàtí kẹta àti kẹsàn-án ní Pẹ́ńtíkọ́sì, àti Kọ̀nílíù ní wákàtí kẹsàn-án, Pétérù ní wákàtí kẹfà ní Jọ́pà àti ní wákàtí kẹta ní Kesarea Filipi, ní ìbáṣepọ̀ pẹ̀lú Dáníẹ́lì orí kọkànlá, ẹsẹ̀ kẹtàlá títí dé kẹẹ́ẹ̀dógún, nítorí Kesarea Filipi náà jẹ́ Panium pẹ̀lú.
Peter was preaching the book of Joel at Pentecost and when Peter presented his message to Cornelius’s household the Holy Spirit was poured out upon the Gentiles, as it had been poured out upon the Jews at Pentecost. The outpouring of the Holy Spirit for the Jews and thereafter for the Gentiles, typified the outpouring of the Holy Spirit in the latter days. The outpouring in the latter days is twofold, beginning with a sprinkling at 9/11 that ultimately progresses to the proclamation of the Midnight Cry that reaches to the Sunday law and then becomes the loud cry of the third angel, where and when the latter rain is poured out without measure.
Pétérù ń waasu ìwé Jóẹlì ní Pẹ́ńtẹ́kọ́sítì, àti nígbà tí Pétérù gbé ọ̀rọ̀ rẹ̀ kalẹ̀ fún ilé Kọ̀nẹ́líù, Ẹ̀mí Mímọ́ ni a dà sórí àwọn Kèfèrí, gẹ́gẹ́ bí a ti dà á sórí àwọn Júù ní Pẹ́ńtẹ́kọ́sítì. Ìdàsílẹ̀ Ẹ̀mí Mímọ́ fún àwọn Júù, àti lẹ́yìn náà fún àwọn Kèfèrí, jẹ́ àpẹẹrẹ ìdàsílẹ̀ Ẹ̀mí Mímọ́ ní àwọn ọjọ́ ìkẹyìn. Ìdàsílẹ̀ náà ní àwọn ọjọ́ ìkẹyìn jẹ́ apá méjì, tí ó bẹ̀rẹ̀ pẹ̀lú ìfọ́nká ní 9/11, tí ó sì ń tẹ̀síwájú ní ìkẹyìn sí ìkéde Ẹkún Ọ̀gànjọ́, tí ó dé ọ̀dọ̀ òfin Ọjọ́ Àìkú, lẹ́yìn náà sì di Ẹkún ńlá ti áńgẹ́lì kẹta, níbi àti nígbà tí a ti dà òjò àìpẹ́ láìsí ìwọ̀n.
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. And the floors shall be full of wheat, and the fats shall overflow with wine and oil. And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you. Joel 2:23–25.
Nítorí náà, ẹ yọ̀, ẹ̀yin ọmọ Síónì, kí ẹ sì máa yọ̀ nínú Olúwa Ọlọ́run yín; nítorí ó ti fi òjò àkọ́kọ́ fún yín níwọ̀nwọ̀n, yóò sì mú kí òjò sọ̀kalẹ̀ wá fún yín, àní òjò àkọ́kọ́ àti òjò ìkẹyìn ní oṣù kìn-ín-ní. Àwọn ilé ìpakà yóò sì kún fún alikama, àwọn ìfúnpá wáìnì yóò sì kún-ún-ṣàn pẹ̀lú wáìnì àti òróró. Èmi yóò sì tún àwọn ọdún tí eṣú ti jẹ run padà fún yín, àti ahéré, àti kòkòrò eléṣin, àti kòkòrò apanirun, ẹgbẹ́ ọmọ-ogun mi ńlá tí mo rán sí àárín yín. Joẹli 2:23–25.
Peter represents those who participate in the history of the former moderate sprinkling from 9/11 unto the Sunday law, and also the latter rain, which restores the “years” representing the four generations of Laodicean Seventh-day Adventism’s escalating rebellion destroyed. In the temple, at the ninth hour, Peter presented the book of Joel’s restoration of the years.
Peteru ń ṣojú fún àwọn tí wọ́n kópa nínú ìtàn ìṣànwọ̀n ìwò̩nàárín àtijọ́ láti 9/11 títí dé òfin Ọjọ́-Àìkú, àti pẹ̀lú òjò àkẹ́yìn náà, èyí tí ó tún “àwọn ọdún” ṣe, tí ń ṣojú fún àwọn ìran mẹ́rin ti ìṣọ̀tẹ̀ tí ń gbòòrò sí i ti Seventh-day Adventism ti Laodicea tí a ti pa run. Nínú tẹ́ńpìlì, ní wákàtí kẹsàn-án, Peteru gbé ìmúpadàbọ̀sípò àwọn ọdún ti ìwé Joẹli kalẹ̀.
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:19–24.
Nítorí náà, ẹ ronúpìwàdà, kí a sì yí yín padà, kí a lè pa ẹ̀ṣẹ̀ yín rẹ́; nígbà tí àkókò ìtura yóò ti wá láti iwájú Olúwa; òun yóò sì rán Jesu Kristi, ẹni tí a ti wàásù rẹ̀ fún yín tẹ́lẹ̀: ẹni tí ọ̀run gbọ́dọ̀ gbà títí di àkókò ìmúpadàbọ̀sípò ohun gbogbo, èyí tí Ọlọ́run ti sọ nípasẹ̀ ẹnu gbogbo àwọn wòlíì mímọ́ rẹ̀ láti ìbẹ̀rẹ̀ ayé. Nítorí Mósè sọ fún àwọn baba ní òtítọ́ pé, Wòlíì kan ni Olúwa Ọlọ́run yín yóò jí dìde fún yín láàárín àwọn arákùnrin yín, bí èmi; ẹ̀yin yóò fetí sí i nínú ohun gbogbo, ohunkóhun tí yóò bá sọ fún yín. Yóò sì ṣẹlẹ̀ pé, gbogbo ọkàn tí kò bá fetí sí wòlíì náà ni a ó pa run kúrò láàrín àwọn ènìyàn. Bẹ́ẹ̀ ni, gbogbo àwọn wòlíì láti ọ̀dọ̀ Samuẹli àti àwọn tí ó tẹ̀ lé e pẹ̀lú, gbogbo iye tí wọ́n ti sọ̀rọ̀, wọ́n ti sọ nípa àwọn ọjọ́ wọ̀nyí pẹ̀lú. Ìṣe 3:19–24.
The blotting out of sins is the final work of Christ in the investigative judgment, and the blotting out begins at the house of God.
Pípaarẹ ẹ̀ṣẹ̀ kúrò ni iṣẹ́ ìkẹyìn ti Kristi nínú ìdájọ́ ìwádìí, pípaarẹ náà sì bẹ̀rẹ̀ ní ilé Ọlọ́run.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator. 1 Peter 4:17–19.
Nítorí àkókò náà ti dé tí ìdájọ́ yóò bẹ̀rẹ̀ ní ilé Ọlọ́run: bí ó bá sì kọ́kọ́ bẹ̀rẹ̀ ní ọ̀dọ̀ wa, kí ni òpin àwọn tí kò gbọ́ràn sí ìhìnrere Ọlọ́run yóò jẹ́? Bí a bá sì ń fi ìṣòro gba olódodo là, níbo ni aláìwà-bí-Ọlọ́run àti ẹlẹ́ṣẹ̀ yóò farahàn? Nítorí náà, kí àwọn tí ń jìyà gẹ́gẹ́ bí ìfẹ́ Ọlọ́run fi ìtọ́jú ọkàn wọn lé e lọ́wọ́ nínú ṣíṣe rere, gẹ́gẹ́ bí ẹni pé sí Ẹlẹ́dàá olóòtítọ́ kan. 1 Peter 4:17–19.
Peter understood at Pentecost and also at Cornelius’ home in Caesarea by the sea, that the book of Joel was being fulfilled. Pentecost represents the Sunday law when judgment is finished for the house of God, and then moves to the Gentiles. His message at the Sunday law is the same message proclaimed at the arrival of the Midnight Cry. The alpha proclamation is the beginning of the prophetic period that ends with the omega proclamation. Peter represents those who proclaim the message, and the message begins with its empowerment, which is marked by the loosing of the ass of Islam. The ass is loosed to mark the beginning of the Midnight Cry, and it is loosed again at the Sunday law, which is the conclusion of the Midnight Cry.
Pétérù lóye ní Pẹ́ńtíkọ́sítì, àti pẹ̀lú ní ilé Kọ̀nẹ́líù ní Kesaréà lẹ́bàá Òkun, pé ìwé Jọẹli ń ṣẹ ní ìmúṣẹ. Pẹ́ńtíkọ́sítì dúró fún òfin Ọjọ́ Àìkú nígbà tí ìdájọ́ bá parí fún ilé Ọlọ́run, lẹ́yìn náà ó sì lọ sí ọ̀dọ̀ àwọn Kèfèrí. Ìránṣẹ́ rẹ̀ ní òfin Ọjọ́ Àìkú ni ìránṣẹ́ kan náà tí a kéde ní ìgbà dídé Ẹkún Àárín Òru. Ìkéde alpha ni ìbẹ̀rẹ̀ àkókò àsọtẹ́lẹ̀ tí ó parí pẹ̀lú ìkéde omega. Pétérù dúró fún àwọn tí ń kéde ìránṣẹ́ náà, ìránṣẹ́ náà sì bẹ̀rẹ̀ pẹ̀lú ìfúnni agbára rẹ̀, èyí tí a fi ìtú sílẹ̀ kẹ́tẹ́kẹ́tẹ́ Íslámù ṣe ààmì. A tú kẹ́tẹ́kẹ́tẹ́ náà sílẹ̀ láti fi ṣàmì ìbẹ̀rẹ̀ Ẹkún Àárín Òru, a sì tún tú ú sílẹ̀ ní òfin Ọjọ́ Àìkú, èyí tí í ṣe ìparí Ẹkún Àárín Òru.
Peter therefore also represents those who made the prediction of Islam’s strike upon the United States. Peter’s message at the Midnight Cry is a correction of the message that marked the first disappointment and the beginning of the tarrying time. Peter therefore represents those who proclaim the message of the Midnight Cry who have passed the first foundational test that arrived in 2024 and concluded May 8, 2025 with the election of the first American pope, in fulfillment of verse fourteen of Daniel eleven.
Nítorí náà, Peter pẹ̀lú jẹ́ aṣojú àwọn tí wọ́n ṣe àsọtẹ́lẹ̀ nípa ìkọlù Islam sí orílẹ̀-èdè Amẹ́ríkà. Ìránṣẹ́ Peter ní Àríwísí Àárín Òru jẹ́ àtúnṣe sí ìránṣẹ́ tí ó samisi ìbànújẹ àkọ́kọ́ àti ìbẹ̀rẹ̀ àkókò ìdádúró. Nítorí náà, Peter jẹ́ aṣojú àwọn tí ń kéde ìránṣẹ́ Àríwísí Àárín Òru, tí wọ́n ti kọjá ìdánwò ìpilẹ̀ àkọ́kọ́ tí ó dé ní ọdún 2024 tí ó sì parí ní May 8, 2025 pẹ̀lú ìdìbò Pope ará Amẹ́ríkà àkọ́kọ́, ní ìmúṣẹ ẹsẹ̀ kẹrìnlá Danieli mọ́kànlá.
The period from the feast of Trumpets unto Pentecost is the third and litmus test of the Pentecostal season represented with Leviticus twenty-three. A principle of the three angels that Sister White identified is also simply basic math. She identifies that you cannot have a third message without a first and second. Because Peter preaches the book of Joel at the Pentecostal Sunday law, then he also teaches Joel at the beginning of the proclamation of the message of the Midnight Cry, which is the litmus and third test of the Pentecostal season. Peter therefore represents the faithful during the three-step testing process that began when the Revelation of Jesus Christ was unsealed, beginning on December 31, 2023. If Peter is there at the third step, he must have walked the two previous steps, for you cannot have a third without a first and second.
Àkókò láti inú àjọ̀dún Ìpè Káhùù sí Pẹ́ńtíkọ́sì ni ìdánwò kẹta àti ìdánwò amúlòkànwá ti àkókò Pẹ́ńtíkọ́sì tí a ṣàfihàn nínú Lefitiku ogún-lélọ́gbọ̀n. Ìlànà kan ti àwọn áńgẹ́lì mẹ́ta tí Sister White ṣe ìdánimọ̀ rẹ̀ jẹ́ pẹ̀lú ìṣirò alákọ̀ọ́bẹ̀rẹ̀ lásán. Ó ṣe ìdánimọ̀ pé o kò lè ní ìránṣẹ́ kẹta láìsí èkínní àti èkejì. Nítorí Péteru ń wàásù ìwé Joẹli ní òfin ọjọ́-ìsinmi Pẹ́ńtíkọ́sì, nígbà náà ó tún ń kọ́ Joẹli ní ìbẹ̀rẹ̀ ìkéde ìránṣẹ́ Ẹkún Òru, èyí tí í ṣe ìdánwò amúlòkànwá àti ìdánwò kẹta ti àkókò Pẹ́ńtíkọ́sì. Nítorí náà, Péteru dúró gẹ́gẹ́ bí aṣojú àwọn olóòtítọ́ nígbà ìlànà ìdánwò ìgbésẹ̀ mẹ́ta tí ó bẹ̀rẹ̀ nígbà tí Ìṣípayá Jesu Kristi ni a tú sílẹ̀, tí ó bẹ̀rẹ̀ ní December 31, 2023. Bí Péteru bá wà níbẹ̀ ní ìgbésẹ̀ kẹta, ó gbọdọ̀ ti rìn àwọn ìgbésẹ̀ méjèèjì tí ó ṣáájú, nítorí o kò lè ní èkéta láìsí èkínní àti èkejì.
The period of the sealing of the one hundred and forty-four thousand began at 9/11 and it opened up a three-step testing process represented by the trumpet call of 9/11 to return to the foundations, and then the test of the first disappointment of July 18, 2020 arrived. The third test of the history is the Sunday law. A prophetic wilderness arrived on July 18, 2020, and within that wilderness period, in July 2023 a “voice” began to cry, and then on December 31, 2023, twenty-two years after 9/11, the unsealing of the Revelation of Jesus Christ began. 2023 unto the Sunday law (when the perfect fulfillment of the 2,300 days is accomplished) identifies the period from 2023 unto the Sunday law as beginning with “23” and ending with “23,” for the closed door on October 22, 1844 typifies the closed door at the Sunday law. The 2300-year prophecy is represented by the “23” in 2,300.
Àkókò ìdìdìdì àwọn ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì [144,000] bẹ̀rẹ̀ ní 9/11, ó sì ṣí ìlànà ìdánwò ìgbésẹ̀ mẹ́ta kan sílẹ̀, tí ìpè ipè 9/11 dúró fún un gẹ́gẹ́ bí ìpè láti padà sí àwọn ìpìlẹ̀; lẹ́yìn náà ni ìdánwò ìbànújẹ àkọ́kọ́ ti July 18, 2020 dé. Ìdánwò kẹta nínú ìtàn náà ni òfin Ọjọ́-Àìkú. Aginjù wòlíì kan dé ní July 18, 2020, àti nínú àkókò aginjù náà, ní July 2023 “ohùn” kan bẹ̀rẹ̀ sí í ké, lẹ́yìn náà ní December 31, 2023, ọdún méjìlélógún lẹ́yìn 9/11, ìṣíṣí ohun tí a ti dì pa nínú Ìfihàn Jésù Kristi bẹ̀rẹ̀. 2023 títí dé òfin Ọjọ́-Àìkú (nígbà tí ìmúṣẹ pípé ọjọ́ 2,300 bá ṣẹ) ń fi àkókò láti 2023 títí dé òfin Ọjọ́-Àìkú hàn gẹ́gẹ́ bí ohun tí ó bẹ̀rẹ̀ pẹ̀lú “23” tí ó sì parí pẹ̀lú “23,” nítorí ilẹ̀kùn tí a ti pa ní October 22, 1844 jẹ́ àpẹẹrẹ ilẹ̀kùn tí a ó pa ní òfin Ọjọ́-Àìkú. Wòlíì ọdún 2300 ni “23” inú 2,300 dúró fún.
1844 was the end of the history of the first and second angels. The history began with the arrival of the first angel in 1798, and it ended forty-six years later in 1844. Those forty-six years represent the Millerite temple that Christ suddenly came into in 1844. The human temple is designed upon “23” chromosomes for both male and female, thus marking “23” as a symbol of the work which Christ began in 1844. That work was to combine His divinity with our humanity. Jesus employs the natural world to illustrate the spiritual, and the work that began in 1844, at the conclusion of the 2,300 years is represented by the joining of the “23” male chromosomes with the “23” female chromosomes. When a man marries a woman, they become one flesh, and the marriage is what Christ began in 1844. The closed door of 1844 aligns with the closed door of the Sunday law, and the symbol of that closed door is “23.”
1844 ni òpin ìtàn àwọn áńgẹ́lì kìn-ín-ní àti kejì. Ìtàn náà bẹ̀rẹ̀ pẹ̀lú dídé áńgẹ́lì kìn-ín-ní ní ọdún 1798, ó sì parí lẹ́yìn ọdún mẹ́rìnlélọ́gọ́rin ní 1844. Àwọn ọdún mẹ́rìnlélọ́gọ́rin wọ̀nyí ṣojú tẹ́ńpìlì Millerite tí Kristi dé sí lójijì ní 1844. A ṣe tẹ́ńpìlì ènìyàn lórí “23” kírómósóòmù fún akọ àti abo pẹ̀lú, nípa bẹ́ẹ̀ fífi “23” ṣe àmì iṣẹ́ tí Kristi bẹ̀rẹ̀ ní 1844. Iṣẹ́ náà ni láti darapọ̀ ìwà-àtọ̀runwá Rẹ̀ pọ̀ mọ́ ènìyàn wa. Jésù máa ń lo ayé àdánidá láti ṣàpẹẹrẹ ti ẹ̀mí, àti iṣẹ́ tí ó bẹ̀rẹ̀ ní 1844, ní ìparí ọdún 2,300, ni a ṣojú fún nípa ìṣọ̀kan “23” kírómósóòmù akọ pẹ̀lú “23” kírómósóòmù abo. Nígbà tí ọkùnrin bá fẹ́ obìnrin, wọ́n di ẹran kan, ìgbéyàwó náà sì ni ohun tí Kristi bẹ̀rẹ̀ ní 1844. Ilẹ̀kùn tí a ti pa ní 1844 bá ilẹ̀kùn tí a ti pa ti òfin Ọjọ́ Àìkú mu, àmì ilẹ̀kùn tí a ti pa náà sì ni “23.”
From December 31, 2023 unto the “23” of the Sunday law identifies a period that begins with an alpha “23” and ends with an omega “23.” It also represents the period of the temple of the one hundred and forty-four thousand. That very same history is a fractal of 9/11 unto the Sunday law. 1844 is represented by the number “23,” and it identifies the beginning of the investigative judgment of the dead. 9/11 identifies the beginning of the investigative judgment of the living, and therefore 9/11 also possesses the number “23.” The period of 9/11 unto the Sunday law is a period with an alpha “23” and an omega “23.” 2023 to the Sunday law is a fractal of 9/11 to the Sunday law, and it is where the temple of the one hundred and forty-four thousand is raised. The Millerite temple was a forty-six-year period, but in the latter days, time is no longer; and the Millerite forty-six years in the beginning of Adventism typifies the same period in the ending of Adventism, and that period begins and ends with “23,” producing the Millerite number forty-six.
Láti ọjọ́ December 31, 2023 títí dé “23” ti òfin Ọjọ́-ìsinmi, ó ń fi àkókò kan hàn tí ó bẹ̀rẹ̀ pẹ̀lú alpha “23” tí ó sì parí pẹ̀lú omega “23.” Ó tún ń ṣàpẹẹrẹ àkókò tẹ́ńpìlì ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [ọgọ́rùn-ún kan àti mẹ́rìnlélọ́gọ́rin] náà. Ìtàn gangan kan náà ni fractal láti 9/11 títí dé òfin Ọjọ́-ìsinmi. 1844 ni a ń ṣàpẹẹrẹ rẹ̀ pẹ̀lú nọ́mbà “23,” ó sì ń tọ́ka sí ìbẹ̀rẹ̀ ìdájọ́ àyẹ̀wò ti àwọn òkú. 9/11 ń tọ́ka sí ìbẹ̀rẹ̀ ìdájọ́ àyẹ̀wò ti àwọn alààyè, nítorí náà 9/11 náà sì ní nọ́mbà “23.” Àkókò láti 9/11 títí dé òfin Ọjọ́-ìsinmi jẹ́ àkókò tí ó ní alpha “23” àti omega “23.” 2023 títí dé òfin Ọjọ́-ìsinmi jẹ́ fractal láti 9/11 títí dé òfin Ọjọ́-ìsinmi, ibẹ̀ ni a sì ti gbé tẹ́ńpìlì ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [ọgọ́rùn-ún kan àti mẹ́rìnlélọ́gọ́rin] náà ró. Tẹ́ńpìlì Millerite jẹ́ àkókò ọdún mẹ́rìndínláàádọ́ta, ṣùgbọ́n ní àwọn ọjọ́ ìkẹyìn, àkókò kò sí mọ́; àti pé ọdún mẹ́rìndínláàádọ́ta Millerite ní ìbẹ̀rẹ̀ Adventism ń ṣàpẹẹrẹ àkókò kan náà ní òpin Adventism, àkókò náà sì bẹ̀rẹ̀ ó sì parí pẹ̀lú “23,” tí ó mú jáde nọ́mbà Millerite mẹ́rìndínláàádọ́ta.
All three of those histories represent a three-step testing process (the Millerites, 9/11 unto the Sunday law and 2023 unto the Sunday law). The history began with the trumpet call of Michael, who resurrected Moses and Elijah on December 31, 2023, and when Michael, who is Christ, resurrects, He does so with the sound of a trumpet.
Gbogbo ìtàn mẹ́tẹ̀ẹ̀ta wọ̀nyí dúró fún ìlànà ìdánwò onípẹ̀lẹ̀ mẹ́ta (àwọn Millerites, 9/11 títí dé òfin Ọjọ́ Àìkú, àti 2023 títí dé òfin Ọjọ́ Àìkú). Ìtàn náà bẹ̀rẹ̀ pẹ̀lú ìpè ìpè tí Míkáẹ́lì ṣe, ẹni tí ó jí Mósè àti Élíjà dìde ní December 31, 2023, àti nígbà tí Míkáẹ́lì, ẹni tí í ṣe Kristi, bá jí òkú dìde, ó máa ń ṣe bẹ́ẹ̀ pẹ̀lú ohùn ìpè.
For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:19.
Nítorí Olúwa tìkára rẹ̀ yóò sọ̀kalẹ̀ láti ọ̀run wá pẹ̀lú igbe ńlá kan, pẹ̀lú ohùn olórí àwọn áńgẹ́lì, àti pẹ̀lú ìpè Ọlọ́run: àwọn òkú nínú Kristi yóò sì kọ́kọ́ jí dìde. 1 Thessalonians 4:19.
Michael is the archangel, and it is his voice in conjunction with the trump of God that resurrects, and the book of Jude informs us Michael resurrected Moses.
Míkáẹ́lì ni Olú-áńgẹ́lì, ó sì jẹ́ ohùn rẹ̀ ní ìpapọ̀ pẹ̀lú ipè Ọlọ́run tí ń jí òkú dìde, ìwé Júdù sì sọ fún wa pé Míkáẹ́lì ni ó jí Mósè dìde.
Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.
Ṣùgbọ́n Mikaẹli olórí àwọn áńgẹ́lì, nígbà tí ó ń bá èṣù jiyàn, tí wọ́n sì ń bá ara Mósè ṣe àríyànjiyàn, kò gbójúgbóyà láti mú ẹ̀sùn-ọrọ̀-ìbàjẹ́ wá sí i lórí, ṣùgbọ́n ó wí pé, Kí Olúwa bá ọ wí. Júùdù 1:9.
Christ, as Michael the archangel, unsealed the Revelation of Himself on December 31, 2023, when He then resurrected Moses and Elijah, the two witnesses that were slain on July 18, 2020. Then the alpha external foundation test arrived. The angel that descended at 9/11 blew Jeremiah’s trumpet as He called the faithful back to the Millerite foundations, and in parallel with that, the trumpet of Michael introduced the test of the foundations. The test is represented by Daniel 11:14, where “the robbers of thy people” establish the external vision. The Millerites identified that it was Rome that fulfilled the verse, and established the vision.
Kristi, gẹ́gẹ́ bí Míkàẹ́lì olórí àwọn áńgẹ́lì, ṣí Ìfihàn ti Ara Rẹ̀ sílẹ̀ ní ọjọ́ December 31, 2023, nígbà tí Ó sì tún jí Mósè àti Èlíjà dìde, àwọn ẹlẹ́rìí méjèèjì tí a pa ní July 18, 2020. Lẹ́yìn náà ni ìdánwò ìpìlẹ̀ òde ti alpha dé. Áńgẹ́lì tí ó sọ̀kalẹ̀ ní 9/11 fún ìpè Jèrẹ́máyà ní ìró, bí Ó ti ń pe àwọn olóòtítọ́ padà sí àwọn ìpìlẹ̀ Millerite, àti ní ìlọ́po méjì pẹ̀lú èyí, ìpè Míkàẹ́lì fi ìdánwò àwọn ìpìlẹ̀ hàn. Ìdánwò náà ni a ṣàpẹẹrẹ rẹ̀ ní Danieli 11:14, níbi tí “àwọn ọlọ́ṣà àwọn ènìyàn rẹ” ti fi ìran òde múlẹ̀. Àwọn Millerite mọ̀ pé Róòmù ni ó mú ẹsẹ̀ náà ṣẹ, wọ́n sì fi ìran náà múlẹ̀.
From May 8, 2025, the erection of the temple upon the corner and foundation stone began. Thirty years after 1996—when the message unsealed in 1989 was formally established—the process began to formalize the message unsealed on December 31, 2023.
Láti ọjọ́ kẹjọ oṣù Karùn-ún, ọdún 2025, iṣẹ́ gbígbé tẹ́ńpìlì náà sórí òkúta igun àti òkúta ìpìlẹ̀ bẹ̀rẹ̀. Ọgbọ̀n ọdún lẹ́yìn 1996—nígbà tí a fi ìfiranṣẹ́ tí a tú èdìdì rẹ̀ ní 1989 múlẹ̀ ní ọ̀nà àṣẹ—ìlànà náà bẹ̀rẹ̀ láti fi ìfiranṣẹ́ tí a tú èdìdì rẹ̀ ní ọjọ́ 31 oṣù Kejìlá, 2023 múlẹ̀ ní ọ̀nà àṣẹ.
The 1996 formalization of the 1989 message came two hundred and twenty years after its historical subject arrived in 1776. The 2023 unsealing followed twenty-two years after the 1996 formalization was confirmed at September 11, 2001, through the prophetic manifestation of Islam.
Ìfọwọ́sí ìlànà ní ọ̀nà òfin ti ìránṣẹ́ 1989 wáyé ní 1996, lẹ́yìn ọdún ẹgbẹ̀rún méjìlá lé ogójì [220] lẹ́yìn tí kókó-ọrọ̀ ìtàn rẹ̀ dé ní 1776. Ìṣípayá 2023 tẹ̀ lé e lẹ́yìn ọdún méjìlélógún [22] lẹ́yìn tí a fi mú ìfọwọ́sí ìlànà 1996 dájú ní September 11, 2001, nípasẹ̀ ìfarahàn àsọtẹ́lẹ̀ ti Islam.
Peter represents the messengers of this sacred history who pass both the foundation and temple tests. The temple test includes the correction of the failed message of July 18, 2020. Thirty years after the message of 1989 was formalized in 1996, the test of the temple includes the work of correcting and then re-proclaiming the message of an Islamic strike upon Nashville, Tennessee. The formalization of the message of 1989 was represented by the publication of the magazine called the Time of the End in 1996. The magazine covered the last six verses of Daniel eleven, and it identified the Sunday law in the United States. Providentially an inactive ministry that had already been named Future for America years before was given to our ministry, by the previous directors of the ministry who had no light upon the message of 1989.
Peteri dúró fún àwọn ojiṣẹ́ ìtàn mímọ́ yìí tí wọ́n kọjá àdánwò ìpìlẹ̀ àti ti tẹ́ńpìlì. Àdánwò tẹ́ńpìlì náà ní àtúnṣe ìhìnrere tí ó kùnà ti July 18, 2020 nínú. Ọgbọ̀n ọdún lẹ́yìn tí a fi ìhìnrere ọdún 1989 lélẹ̀ ní 1996, àdánwò tẹ́ńpìlì náà ní iṣẹ́ àtúnṣe, lẹ́yìn náà ìkéde-padà ìhìnrere nípa ìkọlù Islam kan sí Nashville, Tennessee. Ìfìdí ìhìnrere ọdún 1989 múlẹ̀ ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìtẹ̀jáde ìwé ìròyìn tí a ń pè ní the Time of the End ní 1996. Ìwé ìròyìn náà bo àwọn ẹsẹ̀ mẹ́fà ìkẹyìn ti Daniel eleven, ó sì dá òfin Sunday ní United States mọ̀. Nípasẹ̀ ìpèsè àtọrunwá, iṣẹ́ ìránṣẹ́ kan tí kò ṣiṣẹ́ mọ́, tí a ti pe ní Future for America ní ọ̀pọ̀ ọdún ṣáájú, ni a fi fún iṣẹ́ ìránṣẹ́ wa láti ọwọ́ àwọn olùdarí iṣáájú iṣẹ́ ìránṣẹ́ náà, àwọn tí kò ní ìmọ́lẹ̀ kankan lórí ìhìnrere ọdún 1989.
In 1996, our ministry became Future for America, and the publication was published which set forth the message that identified the future of America as represented in the last six verses of Daniel eleven. The United States had begun its prophetic rise in 1776, and “22” years later, at the time of the end in 1798, the United States began its role as the sixth kingdom of Bible prophecy, “220” years after 1776. In 1996, the message of the United States in prophecy was formalized. The “220” years from 1776, and the “22” years from that point to 1798 connect with William Miller who presented his first public discourse in 1831, “220” years after the publication of the King James Bible. The beginning and ending of Adventism emphasizes the formalization of the message that is unsealed at the time of the end.
Ní ọdún 1996, iṣẹ́ ìránṣẹ́ wa di Future for America, a sì tẹ ìtẹ̀jáde náà jáde tí ó gbé ìhìn-iṣẹ́ náà kalẹ̀, èyí tí ó dá ọjọ́ iwájú America mọ̀ gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú àwọn ẹsẹ̀ mẹ́fà ìkẹyìn Daniel mọ́kànlá. Orílẹ̀-Èdè Amẹ́ríkà ti bẹ̀rẹ̀ ìgòkè àsọtẹ́lẹ̀ rẹ̀ ní 1776, àti “22” ọdún lẹ́yìn náà, ní àkókò ìkẹyìn ní 1798, Orílẹ̀-Èdè Amẹ́ríkà bẹ̀rẹ̀ ipa rẹ̀ gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì, “220” ọdún lẹ́yìn 1776. Ní 1996, a fi ìhìn-iṣẹ́ Orílẹ̀-Èdè Amẹ́ríkà nínú àsọtẹ́lẹ̀ múlẹ̀ ní ọ̀nà òfin. “220” ọdún láti 1776, àti “22” ọdún láti ibẹ̀ dé 1798, ní ìsopọ̀ pẹ̀lú William Miller, ẹni tí ó gbé àsọyé àkọ́kọ́ rẹ̀ kalẹ̀ ní gbangba ní 1831, “220” ọdún lẹ́yìn ìtẹ̀jáde King James Bible. Ìbẹ̀rẹ̀ àti òpin Adventism tẹnumọ́ ìmúlélẹ̀ ìhìn-iṣẹ́ náà ní ọ̀nà òfin, èyí tí a tú ìdì rẹ̀ sílẹ̀ ní àkókò ìkẹyìn.
Thirty years after 1996, in 2026, the test of the temple includes the work of correcting the message of July 18, 2020. Thus, the alpha message of 1989, the message for the final generation that was formalized in 1996, began a period of thirty years that ended with the test to correct and formalize a message. Those thirty years are a symbol of the priesthood of the one hundred and forty-four thousand who will formalize the message of the Midnight Cry. Peter represents those who accomplish that work during the period of the second omega temple test.
Ọgbọ̀n ọdún lẹ́yìn 1996, ní 2026, ìdánwò tẹ́ńpìlì náà ní iṣẹ́ ìtúnṣe ìránṣẹ́ ti ọjọ́ Kẹjọlá, oṣù Keje, ọdún 2020 nínú rẹ̀. Nípa bẹ́ẹ̀, ìránṣẹ́ alfa ti 1989, ìránṣẹ́ fún ìran ìkẹyìn tí a ṣe ní ìlànà ní 1996, bẹ̀rẹ̀ àkókò ọdún mẹ́tàlélọ́gbọ̀n kan tí ó parí pẹ̀lú ìdánwò láti tún ìránṣẹ́ kan ṣe kí a sì fi í múlẹ̀ ní ìlànà. Àwọn ọdún mẹ́tàlélọ́gbọ̀n wọ̀nyí jẹ́ ààmì iṣẹ́ àlùfáà ti ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì tí yóò fi ìlànà mú ìránṣẹ́ Igbe Ọ̀ganjọ́lẹ́rọ̀. Peteru dúró fún àwọn tí ń ṣe iṣẹ́ náà ní àkókò ìdánwò tẹ́ńpìlì omega kejì.
Sister White informs us that God allows error to come in among His people, for the purpose of causing them to study.
Arábìnrin White sọ fún wa pé Ọlọ́run máa ń jẹ́ kí àṣìṣe wọ̀ wá láàrín àwọn ènìyàn Rẹ̀, pẹ̀lú ète láti mú kí wọ́n kẹ́kọ̀ọ́.
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold.”
“Ọlọ́run yóò jí àwọn ènìyàn Rẹ̀ dìde; bí àwọn ọ̀nà mìíràn bá kùnà, àwọn ẹ̀kọ́ ìyàsọ́tọ̀ yóò wọ inú wọn, tí yóò sàn wọ́n, nípa yíya ìyàngbò kúrò nínú àlìkámà. Olúwa ń pe gbogbo àwọn tí ó gbà ọ̀rọ̀ Rẹ̀ gbọ́ pé kí wọ́n jí kúrò nínú oorun. Ìmọ̀lẹ̀ iyebíye ti dé, tí ó yẹ fún àkókò yìí. Òtítọ́ Bíbélì ni, tí ń fi àwọn ewu tí ó wà lórí wa gan-an hàn. Ìmọ̀lẹ̀ yìí yẹ kí ó mú wa lọ sí ìkẹ́kọ̀ọ́ mímúrasílẹ̀ ti Ìwé Mímọ́, àti sí àyẹ̀wò tó muna jùlọ nípa àwọn ìpò tí a dì mú.”
The statement is a portion of a passage that will end this article in its entirety. In the articles and in our Sabbath zoom meetings, I confused some symbols in our consideration of Daniel 11:10–15, and although we made the necessary corrections, I was diverted from pursuing a conclusion of the series of articles upon Panium—the battle that leads to the Sunday law. It is now time to return to Panium, and when we do, we will have the added line of evidence that is represented by Peter at Caesarea Philippi, which is Panium.
Gbólóhùn náà jẹ́ apá kan nínú ìpínrọ̀ kan tí yóò parí àpilẹ̀kọ yìí ní pípé. Nínú àwọn àpilẹ̀kọ náà àti nínú àwọn ìpàdé Zoom Sábá wa, mo darú àwọn àmì kan pọ̀ nínú ìṣàkíyèsí wa nípa Dáníẹ́lì 11:10–15, àti bí ó tilẹ̀ jẹ́ pé a ṣe àwọn àtúnṣe tí ó yẹ, a yí mi kúrò nínú lílépa ìparí àtẹ̀lé àwọn àpilẹ̀kọ lórí Panium—ogun tí ó ń yọrí sí òfin Ọjọ́ Àìkú. Ó ti di àkókò báyìí láti padà sí Panium, àti nígbà tí a bá ṣe bẹ́ẹ̀, a ó ní àfikún ìlà ẹ̀rí tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ Pétérù ní Kesaréà Fílípì, èyí tí í ṣe Panium.
We will now return to our considerations of verses ten through sixteen of Daniel eleven, which illustrate the hidden history of verse forty. We left off in September, so it has been roughly five months.
Ní báyìí, a ó padà sí ìfọ̀kànsìn wa lórí ẹsẹ̀ mẹ́wàá títí dé mẹ́rìndínlógún ti Danieli mọ́kànlá, èyí tí ń ṣàfihàn ìtàn àṣírí ti ẹsẹ̀ ogójì. A dáwọ́ dúró ní oṣù Kẹsán, nítorí náà, ó ti fẹ́rẹ̀ẹ́ tó oṣù márùn-ún.
“Peter exhorts his brethren to ‘grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ.’ Whenever the people of God are growing in grace, they will be constantly obtaining a clearer understanding of His word. They will discern new light and beauty in its sacred truths. This has been true in the history of the church in all ages, and thus it will continue to the end. But as real spiritual life declines, it has ever been the tendency to cease to advance in the knowledge of the truth. Men rest satisfied with the light already received from God’s word and discourage any further investigation of the Scriptures. They become conservative and seek to avoid discussion.
“Peteru rọ àwọn ará rẹ̀ níyànjú láti ‘máa dàgbà nínú oore-ọ̀fẹ́, àti nínú ìmọ̀ Olúwa àti Olùgbàlà wa Jesu Kristi.’ Nígbàkigbà tí àwọn ènìyàn Ọlọ́run bá ń dàgbà nínú oore-ọ̀fẹ́, wọn yóò máa ń ní ìtẹ̀síwájú ní gbigba òye tí ó túbọ̀ ṣe kedere nípa ọ̀rọ̀ Rẹ̀. Wọn yóò rí ìmọ́lẹ̀ tuntun àti ẹwà tuntun nínú àwọn òtítọ́ mímọ́ rẹ̀. Èyí ti rí bẹ́ẹ̀ nínú ìtàn ìjọ ní gbogbo ìgbà ayé, bẹ́ẹ̀ ni yóò sì máa bá a lọ títí dé òpin. Ṣùgbọ́n bí ìyè ẹ̀mí gidi bá ti ń rẹ̀wẹ̀sì, ìfẹ́kúfẹ̀ẹ́ náà ti máa ń wà láti dáwọ́ ìlọsíwájú dúró nínú ìmọ̀ òtítọ́. Àwọn ènìyàn a máa ní ìtẹ́lọ́run pẹ̀lú ìmọ́lẹ̀ tí wọ́n ti gba tẹ́lẹ̀ láti inú ọ̀rọ̀ Ọlọ́run, wọ́n a sì máa ṣàìgboyà fún ìwádìí síi nínú Ìwé Mímọ́. Wọn a di aláìyípadà nínú ìgbàgbọ́ wọn, wọ́n a sì máa wá ọ̀nà láti yẹra fún ìjíròrò.”
“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.
“Òtítọ́ náà pé kò sí àríyànjiyàn tàbí ìdàrúdàpọ̀ láàárín àwọn ènìyàn Ọlọ́run kò yẹ kí a kà sí ẹ̀rí pípé pé wọ́n ń di ẹ̀kọ́ tòótọ́ mú ṣinṣin. Ìdí wà láti bẹ̀rù pé bóyá wọn kò ń fi ìmọ̀yàtọ̀ hàn kedere láàárín òtítọ́ àti ìṣìnà. Nígbà tí a kò bá gbé àwọn ìbéèrè tuntun dìde nípa àyẹ̀wò Ìwé Mímọ́, nígbà tí ìyàtọ̀ èrò kò bá sì wáyé tí yóò mú kí ènìyàn máa wá inú Bíbélì fúnra wọn láti rí i dájú pé wọ́n ní òtítọ́, nígbà náà ni ọ̀pọ̀lọpọ̀ yóò wà báyìí, gẹ́gẹ́ bí ó ti rí ní àtijọ́, tí yóò faramọ́ àṣà, tí wọn yóò sì máa jọ́sìn ohun tí wọn kò mọ̀.”
“I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.
“A ti fi hàn mí pé ọ̀pọ̀lọpọ̀ àwọn tí ń jẹ́wọ́ pé wọ́n ní ìmọ̀ òtítọ́ ìsinsin yìí kò mọ ohun tí wọ́n gbàgbọ́. Wọ́n kò lóye àwọn ẹ̀rí ìgbàgbọ́ wọn. Wọ́n kò ní ìmọ̀rírì tòótọ́ nípa iṣẹ́ fún àkókò ìsinsin yìí. Nígbà tí àkókò ìdánwò bá dé, àwọn ọkùnrin kan tí wọ́n ń wàásù báyìí fún àwọn ẹlòmíràn yóò rí i, nígbà tí wọ́n bá ṣàyẹ̀wò àwọn ipò tí wọ́n dì mú, pé ọ̀pọ̀ ohun wà tí wọn kò lè fi ìdí rẹ̀ múlẹ̀ lọ́nà tí yóò tẹ́ni lọ́rùn. Títí wọ́n fi dán wọn wò báyìí, wọn kò mọ ìwọ̀n àìmọ̀ ńlá wọn. Àti pé ọ̀pọ̀lọpọ̀ wà nínú ìjọ tí wọ́n mú un gẹ́gẹ́ bí ohun tí kò nílò ẹ̀rí pé wọ́n lóye ohun tí wọ́n gbàgbọ́; ṣùgbọ́n, títí ìjàmbá ọ̀rọ̀ yóò fi dìde, wọn kò mọ àìlera ara wọn. Nígbà tí a bá yà wọ́n kúrò lọ́dọ̀ àwọn tí ìgbàgbọ́ wọn jọra, tí a sì fi ipa mú wọn dúró ní ọ̀tọ̀ọ̀tọ̀, nìkan ṣoṣo, láti ṣàlàyé ìgbàgbọ́ wọn, ẹnu yóò yà wọ́n láti rí bí èrò wọn ṣe dàrú nípa ohun tí wọ́n ti gbà gẹ́gẹ́ bí òtítọ́. Ó dájú pé ìyapa ti wà láàárín wa kúrò lọ́dọ̀ Ọlọ́run alààyè, àti yíyí padà sí ọ̀dọ̀ ènìyàn, ní fífi ọgbọ́n ènìyàn rọ́pò ọgbọ́n ti Ọlọ́run.”
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
“Ọlọ́run yóò jí àwọn ènìyàn Rẹ̀ dìde; bí àwọn ọ̀nà mìíràn bá kùnà, ìkẹ́kọ̀ọ́-èké yóò wọ inú wọn, èyí tí yóò yọ wọ́n, tí yóò sì ya ìyàngbò kúrò lọ́dọ̀ àlìkámà. Olúwa ń pe gbogbo àwọn tí ó gbà ọ̀rọ̀ Rẹ̀ gbọ́ láti jí kúrò nínú oorun. Ìmọ́lẹ̀ iyebíye ti dé, tí ó yẹ fún àkókò yìí. Òtítọ́ Bíbélì ni, tí ń fi àwọn ewu tí ó wà lórí wa gan-an hàn. Ìmọ́lẹ̀ yìí yẹ kí ó mú wa lọ sí ìkẹ́kọ̀ọ́ pẹkipẹki ti Ìwé Mímọ́ àti sí àyẹ̀wò tí ó muna jùlọ ti àwọn ìpò tí a dì mú. Ọlọ́run fẹ́ kí a máa yẹ gbogbo àwọn ìhà àti àwọn ipò òtítọ́ wò ní kíkún, pẹ̀lú ìfaradà, pẹ̀lú àdúrà àti àwẹ̀. Kò yẹ kí àwọn onígbàgbọ́ sinmi nínú ìrò àti àwọn èrò tí kò ní ìtumọ̀ kedere nípa ohun tí ó jẹ́ òtítọ́. Ìgbàgbọ́ wọn gbọ́dọ̀ fi ìdí múlẹ̀ lórí ọ̀rọ̀ Ọlọ́run, kí nígbà tí àkókò ìdánwò bá dé, tí a sì mú wọn wá síwájú àwọn ìgbìmọ̀ kí wọ́n lè dáhùn fún ìgbàgbọ́ wọn, wọn lè ní agbára láti fi ìdí ìrètí tí ó wà nínú wọn hàn, pẹ̀lú inú tútù àti ìbẹ̀rù.
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.
“Ru sókè, ru sókè, ru sókè. Àwọn kókó-ọrọ tí a ń gbé kalẹ̀ fún ayé gbọdọ̀ jẹ́ òtítọ́ alààyè sí wa. Ó ṣe pàtàkì pé nígbà tí a bá ń dáàbò bo àwọn ẹ̀kọ́ tí a kà sí àwọn àpilẹ̀kọ ìgbàgbọ́ pàtàkì, kí a má ṣe jẹ́ kí ara wa lo àwọn àríyànjiyàn tí kò péye ní pátápátá. Wọ́n lè tó láti pa alátakò lẹ́nu mọ́, ṣùgbọ́n wọn kò bu ọlá fún òtítọ́. A yẹ kí a gbé àwọn àríyànjiyàn tí ó dára kalẹ̀, àwọn tí kì yóò kàn pa àwọn alátakò wa lẹ́nu mọ́ nìkan, ṣùgbọ́n tí yóò farada ìwádìí tí ó sún mọ́ra jùlọ àti àyẹ̀wò tí ó jinlẹ̀ jùlọ. Pẹ̀lú àwọn tí wọ́n ti kọ́ ara wọn gẹ́gẹ́ bí aṣeré-àríyànjiyàn, ewu ń bẹ púpọ̀ pé wọn kì yóò fi òdodo lò Ọ̀rọ̀ Ọlọ́run. Ní ìpàdé pẹ̀lú alátakò, ó yẹ kí ìsapá wa àìkú jẹ́ láti gbé àwọn kókó-ọrọ kalẹ̀ ní ọ̀nà tí yóò jí ìdánilójú sókè nínú ọkàn rẹ̀, dípò kí a kàn wá láti fi ìgbẹ́kẹ̀lé fún onígbàgbọ́ nìkan.”
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.
“Bí ìlọsíwájú ọgbọ́n inú ènìyàn bá ti lè pọ̀ tó, kí ó má ṣe rò rárá pé kò sí àìní fún ìṣàwárí pípéye àti aláìdákẹ́jẹ ti Ìwé Mímọ́ fún ìmọ́lẹ̀ tí ó tóbi jùlọ. Gẹ́gẹ́ bí ènìyàn kan, a ti pè wá, olúkúlùkù, láti jẹ́ akẹ́kọ̀ọ́ àsọtẹ́lẹ̀. A gbọ́dọ̀ máa ṣọ́ pẹ̀lú ìtara kí a lè mọ ìtanràn ìmọ́lẹ̀ kankan tí Ọlọ́run yóò fi hàn wá. A ní láti mú àkọ́kọ́ ìmọ́lẹ̀ òtítọ́ náà; àti nípasẹ̀ ìkẹ́kọ̀ọ́ pẹ̀lú àdúrà a lè rí ìmọ́lẹ̀ tí ó kedere sí i gbà, èyí tí a lè mú wá síwájú àwọn ẹlòmíràn.
“When God’s people are at ease and satisfied with their present enlightenment, we may be sure that He will not favor them. It is His will that they should be ever moving forward to receive the increased and ever-increasing light which is shining for them. The present attitude of the church is not pleasing to God. There has come in a self-confidence that has led them to feel no necessity for more truth and greater light. We are living at a time when Satan is at work on the right hand and on the left, before and behind us; and yet as a people we are asleep. God wills that a voice shall be heard arousing His people to action.
“Nígbà tí àwọn ènìyàn Ọlọ́run bá wà ní ìsinmi, tí wọ́n sì tẹ́lọ́rùn pẹ̀lú ìmólẹ̀ tí wọ́n ní ní àkókò yìí, a lè dájú pé Òun kì yóò fi ojú rere wo wọ́n. Ìfẹ́ Rẹ̀ ni pé kí wọ́n máa tẹ̀síwájú nígbà gbogbo láti gba ìmólẹ̀ tí ó pọ̀ sí i, tí ó sì ń pọ̀ sí i nígbà gbogbo, tí ń tàn fún wọn. Ìwà tí ìjọ ń hù ní àkókò yìí kò dùn mọ́ Ọlọ́run. Ìgbẹ́kẹ̀lé ara ẹni kan ti wọlé, èyí tí ó ti mú kí wọ́n rò pé wọn kò nílò òtítọ́ sí i àti ìmólẹ̀ tí ó tóbi jù lọ. Àwa ń gbé ní àkókò kan nígbà tí Sátánì ń ṣiṣẹ́ ní ọwọ́ ọ̀tún àti ní ọwọ́ òsì, ní iwájú àti lẹ́yìn wa; síbẹ̀ gẹ́gẹ́ bí ènìyàn kan, a ń sùn. Ìfẹ́ Ọlọ́run ni pé kí a gbọ́ ohùn kan tí yóò jí àwọn ènìyàn Rẹ̀ dìde sí ìṣe.
“Instead of opening the soul to receive rays of light from heaven, some have been working in an opposite direction. Both through the press and from the pulpit have been presented views in regard to the inspiration of the Bible which have not the sanction of the Spirit or the word of God. Certain it is that no man or set of men should undertake to advance theories upon a subject of so great importance, without a plain ‘Thus saith the Lord’ to sustain them. And when men, compassed with human infirmities, affected in a greater or less degree by surrounding influences, and having hereditary and cultivated tendencies which are far from making them wise or heavenly-minded, undertake to arraign the word of God, and to pass judgment upon what is divine and what is human, they are working without the counsel of God. The Lord will not prosper such a work. The effect will be disastrous, both upon the one engaged in it and upon those who accept it as a work from God. Skepticism has been aroused in many minds by the theories presented as to the nature of inspiration. Finite beings, with their narrow, short-sighted views, feel themselves competent to criticize the Scriptures, saying: ‘This passage is needful, and that passage is not needful, and is not inspired.’
“Dípò kí a ṣí ọkàn sílẹ̀ láti gba àwọn ìmìtìtì ìmọ́lẹ̀ láti ọ̀run wá, àwọn kan ti ń ṣiṣẹ́ ní ìhà tí ó lòdì pátápátá. Nípasẹ̀ ẹ̀rọ ìtẹ̀wé àti láti orí pẹpẹ ìwàásù ni a ti gbé àwọn ìwòye kalẹ̀ nípa ìmísí Bibeli tí kò ní ìfọwọ́sí Ẹ̀mí tàbí ọ̀rọ̀ Ọlọ́run. Ó dájú pé kò sí ènìyàn kankan tàbí àwùjọ ènìyàn kankan tí ó yẹ kí ó gbìyànjú láti mú àwọn ẹ̀kọ́ àròjinlẹ̀ wá síwájú lórí kókó-ọrọ̀ pàtàkì tó bẹ́ẹ̀ láìní ‘Báyìí ni Olúwa wí’ tí ó ṣe kedere láti fi tì wọ́n lẹ́yìn. Nígbà tí àwọn ènìyàn, tí àìlera ẹ̀dá ènìyàn yí ká, tí àwọn ipa àyíká sì ń nípa lórí wọn ní ìwọ̀n púpọ̀ tàbí díẹ̀, tí wọ́n sì ní ìtẹ̀sí tí a jogún àti èyí tí a ti tọ́jú dàgbà nínú wọn, tí ó jìnà sí fífi wọ́n jẹ́ ọlọ́gbọ́n tàbí ẹni tí ọkàn rẹ̀ dojú kọ ohun ọ̀run, bá gbìyànjú láti pe ọ̀rọ̀ Ọlọ́run sí ìdájọ́, àti láti dá ẹjọ́ ohun tí í ṣe ti Ọlọ́run àti ohun tí í ṣe ti ènìyàn, wọ́n ń ṣiṣẹ́ láìsí ìmọ̀ràn Ọlọ́run. Olúwa kì yóò jẹ́ kí irú iṣẹ́ bẹ́ẹ̀ láyọrí. Àbájáde rẹ̀ yóò jẹ́ ti ìparun, fún ẹni tí ó ń ṣe é àti fún àwọn tí ó gba á gẹ́gẹ́ bí iṣẹ́ láti ọ̀dọ̀ Ọlọ́run. Àníyàn àìgbàgbọ́ ni a ti ru sókè nínú ọ̀pọ̀lọpọ̀ ọkàn nípasẹ̀ àwọn ẹ̀kọ́ àròjinlẹ̀ tí a gbé kalẹ̀ nípa ìwà ìmísí. Àwọn ẹ̀dá aláìpé, pẹ̀lú àwọn ìwòye wọn tí ó há, tí kò sì rí jìnà, ń rò pé àwọn ní agbára láti ṣàríwísí Ìwé Mímọ́, ní wí pé: ‘Abala yìí ṣe pàtàkì, ṣùgbọ́n abala yẹn kò ṣe pàtàkì, kò sì ní ìmísí.’”
“Christ gave no such instruction in regard to the Old Testament Scriptures, the only part of the Bible which the people of His time possessed. His teachings were designed to direct their minds to the Old Testament and to bring into clearer light the great themes there presented. For ages the people of Israel had been separating themselves from God, and they had lost sight of precious truths which He had committed to them. These truths were covered up with superstitious forms and ceremonies that concealed their true significance. Christ came to remove the rubbish which had obscured their luster. He placed them, as precious gems, in a new setting. He showed that so far from disdaining the repetition of old, familiar truths, He came to make them appear in their true force and beauty, the glory of which had never been discerned by the men of His time. Himself the Author of these revealed truths, He could open to the people their true meaning, freeing them from the misinterpretations and false theories adopted by the leaders to suit their own unconsecrated condition, their destitution of spirituality and the love of God. He cast aside that which had robbed these truths of life and vital power, and gave them back to the world in all their original freshness and force.
“Kristi kò fi irú ìtọ́ni bẹ́ẹ̀ hàn ní ti Ìwé Mímọ́ Májẹ̀mú Láéláé, apá kan ṣoṣo nínú Bíbélì tí àwọn ènìyàn ìgbà ayé Rẹ̀ ní. A ṣe ẹ̀kọ́ Rẹ̀ láti darí èrò inú wọn sí Májẹ̀mú Láéláé àti láti mú àwọn kókó-ọrọ̀ ńlá tí a gbé kalẹ̀ níbẹ̀ wá sí ìmọ́lẹ̀ tí ó túbọ̀ ṣe kedere. Fún ọ̀pọ̀lọpọ̀ ọdún ni àwọn ènìyàn Ísírẹ́lì ti ń ya ara wọn sọ́tọ̀ kúrò lọ́dọ̀ Ọlọ́run, wọ́n sì ti pàdánù ìríran àwọn òtítọ́ iyebíye tí Ó ti fi lé wọn lọ́wọ́. Àwọn òtítọ́ wọ̀nyí ni a bò mọ́lẹ̀ pẹ̀lú àwọn àkàrà òkùnkùn ti ìgbàgbọ́ asán àti àwọn ayẹyẹ ìsìn tí ó fi ìtúmọ̀ wọn tòótọ́ pamọ́. Kristi wá láti yọ gbogbo àkójọpọ̀ ìdọ̀tí tí ó ti ṣókùnkùn didán wọn kúrò. Ó gbé wọn kalẹ̀, bí àwọn okúta iyebíye, sínú àtòjọ tuntun kan. Ó fi hàn pé dípò kí Ó kórìíra àtúnsọ àwọn òtítọ́ àtijọ́ tí a ti mọ̀ dáadáa, Ó wá láti mú kí wọ́n farahàn nínú agbára àti ẹwà wọn tòótọ́, ògo èyí tí àwọn ènìyàn ìgbà ayé Rẹ̀ kò tíì mọ̀ rí. Níwọ̀n bí Òun fúnra Rẹ̀ ti jẹ́ Olùkọ̀wé àwọn òtítọ́ tí a ti fihàn wọ̀nyí, Ó lè ṣí ìtumọ̀ wọn tòótọ́ sí àwọn ènìyàn, kí Ó sì sọ wọ́n di òmìnira kúrò lọ́wọ́ àwọn ìtumọ̀ àṣìṣe àti àwọn ẹ̀kọ́ èké tí àwọn aṣáájú gbà mọ́ra láti bá ipò ara wọn tí a kò yà sọ́tọ̀ fún Ọlọ́run mu, ìyà ẹ̀mí wọn, àti àìní ìfẹ́ Ọlọ́run. Ó sọ ohun gbogbo tí ó ti gba ìyè àti agbára alààyè àwọn òtítọ́ wọ̀nyí lọ sẹ́gbẹ̀, Ó sì fi wọn padà fún ayé nínú gbogbo ìtútù àkọ́kọ́ wọn àti agbára wọn.”
“If we have the Spirit of Christ and are laborers together with Him, it is ours to carry forward the work which He came to do. The truths of the Bible have again become obscured by custom, tradition, and false doctrine. The erroneous teachings of popular theology have made thousands upon thousands of skeptics and infidels. There are errors and inconsistencies which many denounce as the teaching of the Bible that are really false interpretations of Scripture, adopted during the ages of papal darkness. Multitudes have been led to cherish an erroneous conception of God, as the Jews, misled by the errors and traditions of their time, had a false conception of Christ. ‘Had they known it, they would not have crucified the Lord of glory.’ It is ours to reveal to the world the true character of God. Instead of criticizing the Bible, let us seek, by precept and example, to present to the world its sacred, life-giving truths, that we may ‘show forth the praises of Him who hath called you out of darkness into His marvelous light.’
“Bí a bá ní Ẹ̀mí Kristi, tí a sì jẹ́ alábáṣiṣẹ́pọ̀ pẹ̀lú Rẹ̀, ojúṣe wa ni láti tẹ̀síwájú nínú iṣẹ́ tí Ó wá láti ṣe. Àwọn òtítọ́ inú Bíbélì ti tún di ahoro nípasẹ̀ àṣà, ìṣe àtọwọ́dọwọ́, àti ẹ̀kọ́ èké. Àwọn ẹ̀kọ́ aṣìṣe ti ẹ̀kọ́ ẹ̀sìn tí ó gbajúmọ̀ ti sọ ẹgbẹẹgbẹ̀rún lórí ẹgbẹẹgbẹ̀rún di aláìgbàgbọ́ àti aláìní ìgbàgbọ́ nínú Ọlọ́run. Àwọn àṣìṣe àti àìbámu kan wà tí ọ̀pọ̀ ènìyàn ń dá lẹ́bi gẹ́gẹ́ bí ẹ̀kọ́ Bíbélì, ṣùgbọ́n tí wọ́n jẹ́ ìtumọ̀ èké ti Ìwé Mímọ́ ní tòótọ́, tí a tẹ́wọ́ gbà lákòókò àwọn ọ̀rúndún òkùnkùn ìjọ póòpù. A ti mú ọ̀pọ̀lọpọ̀ ènìyàn gba èrò aṣìṣe kan nípa Ọlọ́run mọ́ra, gẹ́gẹ́ bí àwọn Júù, tí àwọn àṣìṣe àti àtọwọ́dọwọ́ ìgbà wọn tan jẹ, ṣe ní ìmọ̀ tí kò tọ́ nípa Kristi. ‘Bí wọ́n bá ti mọ̀ ọ́, wọn kì bá ṣe kàn Olúwa ògo mọ́ àgbélébùú.’ Ojúṣe wa ni láti fi ìwà tòótọ́ Ọlọ́run hàn fún ayé. Dípò kí a máa ṣe àríwísí Bíbélì, ẹ jẹ́ kí a máa wá ọ̀nà láti fi ẹ̀kọ́ àti àpẹẹrẹ hàn ayé àwọn òtítọ́ mímọ́ rẹ̀ tí ń fúnni ní ìyè, kí a lè ‘fi ìyìn Ẹni tí ó pè yín jáde kúrò nínú òkùnkùn sínú ìmọ́lẹ̀ àgbàyanu Rẹ̀ hàn.’”
“The evils that have been gradually creeping in among us have imperceptibly led individuals and churches away from reverence for God, and have shut away the power which He desires to give them.
“Àwọn ìwà búburú tí ń wọlé díẹ̀díẹ̀ láàárín wa ti rọ́nà àìmọ̀ríyá yọ àwọn ènìyàn kọ̀ọ̀kan àti àwọn ìjọ kúrò nínú ìbùwọ̀ fún Ọlọ́run, wọ́n sì ti dí agbára tí Ó fẹ́ fi fún wọn kúrò.”
“My brethren, let the word of God stand just as it is. Let not human wisdom presume to lessen the force of one statement of the Scriptures. The solemn denunciation in the Revelation should warn us against taking such ground. In the name of my Master I bid you: ‘Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.’” Testimonies, volume 5, 707–711.
“Ẹ̀yin ará mi, ẹ jẹ́ kí ọ̀rọ̀ Ọlọ́run dúró gẹ́gẹ́ bí ó ti rí. Kí ọgbọ́n ènìyàn má ṣe gbójúgbóyà láti dín agbára ọ̀kan nínú àwọn ìtẹ́jáde Ìwé Mímọ́ kù. Ìkéde ìdájọ́ líle tí ó wà nínú Ìfihàn yẹ kí ó kìlọ̀ fún wa kí a má bàa gba irú ipò bẹ́ẹ̀. Ní orúkọ Olúwa mi ni mo fi pa yín láṣẹ pé: ‘Yọ bàtà rẹ kúrò lẹ́sẹ̀ rẹ, nítorí ibi tí ìwọ dúró sí jẹ́ ilẹ̀ mímọ́.’” Testimonies, volume 5, 707–711.