The great controversy between Christ and Lucifer (the Light Bearer) began in heaven, and God allowed a time of probation. When Lucifer propagated his rebellion a period of time was allowed for the fruit of the Light Bearer’s rebellion to be manifested. When God determined that the probationary period had ended, Lucifer’s name changed from Lucifer the Light Bearer, to Satan, the Adversary. For Satan and the angels who had joined in his rebellion the probationary period had ended, and they were cast out of heaven, and condemned to everlasting fire.

Ìjà ńlá láàárín Kristi àti Luciferi (Olùgbé Ìmọ́lẹ̀) bẹ̀rẹ̀ ní ọ̀run, Ọlọ́run sì jẹ́ kí àkókò ìdánwò kan wà. Nígbà tí Luciferi tan ìṣọ̀tẹ̀ rẹ̀ kálẹ̀, a jẹ́ kí àkókò kan wà kí èso ìṣọ̀tẹ̀ Olùgbé Ìmọ́lẹ̀ náà lè farahàn. Nígbà tí Ọlọ́run pinnu pé àkókò ìdánwò náà ti parí, orúkọ Luciferi yí padà láti Luciferi Olùgbé Ìmọ́lẹ̀ sí Satani, Alátakò. Fún Satani àti àwọn áńgẹ́lì tí wọ́n darapọ̀ mọ́ ọn nínú ìṣọ̀tẹ̀ rẹ̀, àkókò ìdánwò náà ti parí, a sì lé wọn jáde kúrò ní ọ̀run, a sì dá wọn lẹ́bi iná ayérayé.

Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. Matthew 25:41.

Nígbà náà ni yóò sì wí fún àwọn tí ó wà lọ́wọ́ òsì pé, Ẹ yà kúrò lọ́dọ̀ mi, ẹ̀yin ẹni ègún, sínú iná àìnípẹ̀kun, tí a ti pèsè sílẹ̀ fún Èṣù àti àwọn áńgẹ́lì rẹ̀. Matteu 25:41.

The great controversy between Christ and Satan, thereafter arrived in the Garden of Eden, and once again God included a time of probation. When Satan accused God of lying about death and the fruit of the tree, and seduced Eve to join in his rebellion, a period of time was again allowed for the fruits of Satan’s rebellion to be manifested upon earth as it had been in heaven. Satan there received the additional name of the Devil, which means “the Accuser”. When probationary time (for the sons of Adam who have joined in Satan’s rebellion) ends, those sons of Adam will be condemned to everlasting fire.

Ìjà nlá láàárín Kristi àti Satani, lẹ́yìn náà, dé Inú Ọgbà Édẹ́nì, àti lẹ́ẹ̀kan sí i, Ọlọ́run tún fi àkókò ìdánwò kún un. Nígbà tí Satani fi ẹ̀sùn kàn Ọlọ́run pé ó purọ́ nípa ikú àti èso igi náà, tí ó sì tan Éfà jẹ láti darapọ̀ mọ́ ọ̀tẹ̀ rẹ̀, a tún yọ̀ǹda àkókò kan kí èso ọ̀tẹ̀ Satani lè farahàn lórí ilẹ̀ ayé gẹ́gẹ́ bí ó ti rí ní ọ̀run. Níbẹ̀ ni Satani ti gba orúkọ àfikún náà, Èṣù, èyí tí ìtumọ̀ rẹ̀ jẹ́ “Olùfisùn”. Nígbà tí àkókò ìdánwò bá parí (fún àwọn ọmọ Adamu tí wọ́n ti darapọ̀ mọ́ ọ̀tẹ̀ Satani), a ó dá àwọn ọmọ Adamu wọ̀nyẹn lẹ́bi sí iná àìnípẹ̀kun.

And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. Revelation 12:7–9.

Ogun sì bẹ̀rẹ̀ ní ọ̀run: Míkáẹ́lì àti àwọn angẹli rẹ̀ jagun sí ejò ńlá náà; ejò ńlá náà sì jagun, òun àti àwọn angẹli rẹ̀ pẹ̀lú, Ṣùgbọ́n wọn kò borí; bẹ́ẹ̀ ni a kò sì rí ipò wọn mọ́ ní ọ̀run. A sì lé ejò ńlá náà jáde, ejò àtijọ́ yẹn, ẹni tí a ń pè ní Èṣù, àti Sátánì, ẹni tí ń tan gbogbo ayé jẹ: a lé e sọ́ sí ayé, a sì lé àwọn angẹli rẹ̀ jáde pẹ̀lú rẹ̀. Ìfihàn 12:7–9.

The warfare in heaven in the beginning of the great controversy illustrates the warfare in the ending of the great controversy, for the Alpha and Omega always illustrate the end of a thing, with the beginning of a thing. The description of the warfare that took place in heaven is introduced by a great wonder in heaven.

Ogun tí ó wáyé ní ọ̀run ní ìbẹ̀rẹ̀ ìjà ńlá náà ń ṣàfihàn ogun tí yóò wáyé ní ìparí ìjà ńlá náà, nítorí pé Alfa àti Omega máa ń ṣàfihàn òpin ohun kan pẹ̀lú ìbẹ̀rẹ̀ ohun náà ní gbogbo ìgbà. Àpèjúwe ogun tí ó ṣẹlẹ̀ ní ọ̀run ni a fi ìyanu ńlá kan hàn ní ọ̀run ṣe àkíyèsí rẹ̀.

And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. Revelation 12:1, 2.

Àti pé ààmì ńlá kan farahàn ní ọ̀run; obìnrin kan tí a fi oòrùn wọ̀, oṣùpá sì wà lábẹ́ ẹsẹ̀ rẹ̀, lórí rẹ̀ sì ni adé ìràwọ̀ méjìlá: Ó sì lóyún, ó ń ké, ó wà nínú ìrora ìbí, ó sì ń joró láti bí. Ìfihàn 12:1, 2.

When the final conflict of the great controversy between Christ and Satan occurs, which is while probationary time is still in effect; the battlefield is represented in the Revelation of Jesus Christ as being in heaven. This truth is now being unsealed. The apostle Paul speaks of three heavens.

Nígbà tí ìjà ìkẹyìn nínú ìjà ńlá láàárín Kristi àti Sátánì bá ṣẹlẹ̀, èyí tí yóò sì jẹ́ nígbà tí àkókò ìdánwò ṣì wà ní ìṣiṣẹ́; a ṣàfihàn pápá ogun náà nínú Ìfihàn Jésù Kristi gẹ́gẹ́ bí ó ti wà ní ọ̀run. Òtítọ́ yìí ni a ń tú sílẹ̀ nísinsìnyí. Àpọ́sítélì Pọ́ọ̀lù sọ̀rọ̀ nípa ọ̀run mẹ́ta.

“The apostle Paul early in his Christian experience was given special opportunities to learn the will of God concerning the followers of Jesus. He was ‘caught up to the third heaven,’ ‘into paradise, and heard unspeakable words, which it is not lawful for a man to utter.’ He himself acknowledged that many ‘visions and revelations’ had been given him ‘of the Lord.’ His understanding of the principles of gospel truth was equal to that of ‘the very chiefest apostles.’ 2 Corinthians 12:2, 4, 1, 11. He had a clear, full comprehension of ‘the breadth, and length, and depth, and height’ of ‘the love of Christ, which passeth knowledge.’ Ephesians 3:18, 19.” Acts of the Apostles, 469.

Ní ìbẹ̀rẹ̀ ìrírí rẹ̀ gẹ́gẹ́ bí Kristẹni, a fi àwọn àǹfààní àkànṣe fún àpọ́sítélì Pọ́ọ̀lù láti mọ ìfẹ́ Ọlọ́run ní ti àwọn ọmọ-ẹ̀yìn Jésù. A “gbé e lọ sókè dé ọ̀run kẹta,” “sínú párádísè, ó sì gbọ́ ọ̀rọ̀ tí a kò lè sọ, èyí tí kò bófin mu fún ènìyàn láti jáde sọ.” Òun tìkára rẹ̀ jẹ́wọ́ pé ọ̀pọ̀ “ìran àti ìfihàn” ni a ti fi fún un “látọ̀dọ̀ Olúwa.” Òye rẹ̀ ní ti àwọn ìlànà òtítọ́ ìhìnrere dọ́gba pẹ̀lú ti “àwọn àpọ́sítélì tí ó ga jù lọ.” 2 Kọrinti 12:2, 4, 1, 11. Ó ní ìmòye kedere, kíkún nípa “ìwọ̀n fífẹ̀, àti gígùn, àti jíjìn, àti gíga” ti “ìfẹ́ Kristi, èyí tí ó rékọjá ìmọ̀ lọ.” Éfésù 3:18, 19.” Acts of the Apostles, 469.

The warfare in the beginning of the great controversy began in the third heaven, and the warfare at the ending of the great controversy ends in the first heaven. There are three heavens, the first being the heaven that represents the atmosphere of planet earth. The second heaven is the sun, moon, and stars. The third heaven is what Sister White called “paradise,” and it represents the location of God’s throne. It is in the very presence of God’s command center that the Light Bearer, Lucifer initiated his rebellion.

Ogun ní ìbẹ̀rẹ̀ ìjà ńlá náà bẹ̀rẹ̀ ní ọ̀run kẹta, àti ogun ní òpin ìjà ńlá náà parí ní ọ̀run kìíní. Ọ̀run mẹ́ta wà, ọ̀run kìíní sì ni ọ̀run tí ó ń ṣàpẹẹrẹ àyíká afẹ́fẹ́ ayé. Ọ̀run kejì ni oòrùn, òṣùpá, àti àwọn ìràwọ̀. Ọ̀run kẹta ni èyí tí Sister White pè ní “paradise,” ó sì ń ṣàfihàn ibi ìtẹ́ Ọlọ́run wà. Ní inú ìwàláàyè gan-an ti àárín ìṣàkóso àṣẹ Ọlọ́run ni Olùgbé Ìmọ́lẹ̀, Lucifer, ti bẹ̀rẹ̀ ìṣọ̀tẹ̀ rẹ̀.

The third heaven is where some prophets, including Sister White have been taken to in vision. When Paul was there, he was shown the history of the awakening of the dead dry bones that had been slain in the street on July 18, 2020, and the events that followed with the birth of the one hundred and forty-four thousand. Paul was forbidden to share that history, for that history was represented as a history that was not lawful to “utter.” Paul died a little over thirty years before John the Revelator received the vision of the Revelation of Jesus Christ. John, as with Paul, heard what was “uttered” by the seven thunders, and he too was told not to write what was “uttered.” What the seven thunders “uttered” was to remain sealed until the end of the three and a half symbolic days that the two witnesses had been dead in the street.

Ọ̀run kẹta ni ibìkan tí a ti gbé àwọn wòlíì kan sí nínú ìran, pẹ̀lú Sister White. Nígbà tí Pọ́ọ̀lù wà níbẹ̀, a fi ìtàn jíjí àwọn egungun gbígbẹ tí ó ti kú tí a sì pa ní ojú pópó ní July 18, 2020 hàn án, àti àwọn ìṣẹ̀lẹ̀ tí ó tẹ̀lé e pẹ̀lú ìbí ẹgbẹ̀rún mẹ́rìnlélógójì àti ọ̀kẹ́ mẹ́rin. A kò fún Pọ́ọ̀lù láṣẹ láti sọ ìtàn náà, nítorí a ṣàpẹẹrẹ ìtàn náà gẹ́gẹ́ bí ìtàn tí kò bófin mu láti “sọ jáde.” Pọ́ọ̀lù kú díẹ̀ ju ọgbọ̀n ọdún lọ kí John the Revelator tó gba ìran Ìfihàn Jésù Kristi. John, gẹ́gẹ́ bí ó ti rí pẹ̀lú Pọ́ọ̀lù, gbọ́ ohun tí àwọn àrá méje náà “sọ jáde,” a sì tún sọ fún un pé kí ó má kọ ohun tí a “sọ jáde” náà. Ohun tí àwọn àrá méje náà “sọ jáde” ni yóò wà ní èdìdì títí di òpin ọjọ́ àpẹẹrẹ mẹ́ta àtààbọ̀ tí àwọn ẹlẹ́rìí méjì náà ti kú ní ojú pópó.

And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:4.

Nígbà tí ààrá méje náà sì ti sọ ohùn wọn jáde, mo fẹ́ kọ ọ sílẹ̀: mo sì gbọ́ ohùn kan láti ọ̀run wí fún mi pé, Fi èdìdì di àwọn ohun tí ààrá méje náà sọ jáde, má sì ṣe kọ wọ́n sílẹ̀. Ìfihàn 10:4.

All the prophets testify of the “last days” of the investigative judgment, and those “last days” specifically began on September 11, 2001, and they have now reached the point where the sealing begins. The sealing begins at the ending of the three and a half symbolic days that the two slain witnesses were lying in the street. All the prophets agree with one another. Paul saw the battlefield of the last probationary war, that takes place in the first heaven. The battlefield of the last probationary war, that takes place within the first heaven, parallels the battlefield of the first probationary war, that took place in the third heaven. It might appear unnecessary to identify the battlefields as battles of the probationary war, but Satan, who was the adversary of Christ in the first battle and is the adversary of the one hundred and forty-four thousand in the last battle, knows his time is short. He knows it is a battle set within the field of probationary time. Do we?

Gbogbo àwọn wòlíì jẹ́rìí nípa “àwọn ọjọ́ ìkẹyìn” ìdájọ́ ìwádìí, àti pé àwọn “ọjọ́ ìkẹyìn” wọ̀nyẹn bẹ̀rẹ̀ ní pàtó ní September 11, 2001, àti pé nísinsìnyí wọ́n ti dé ibi tí ìdìdì ti bẹ̀rẹ̀. Ìdìdì bẹ̀rẹ̀ ní ìparí ọjọ́ àmì àpẹẹrẹ mẹ́ta àtààbọ̀ wọ̀nyí tí àwọn ẹlẹ́rìí méjì tí a pa ti dùbúlẹ̀ ní ojú pópó. Gbogbo àwọn wòlíì fara mọ́ ara wọn. Pọ́ọ̀lù rí ojú ogun ogun àyẹ̀wò ìkẹyìn, tí ń ṣẹlẹ̀ ní ọ̀run kìn-ín-ní. Ojú ogun ogun àyẹ̀wò ìkẹyìn, tí ń ṣẹlẹ̀ nínú ọ̀run kìn-ín-ní, bá ojú ogun ogun àyẹ̀wò àkọ́kọ́ mu, tí ó ṣẹlẹ̀ ní ọ̀run kẹta. Ó lè dà bí ẹni pé kò ṣe dandan láti dá ojú ogun wọ̀nyí mọ̀ gẹ́gẹ́ bí ogun ogun àyẹ̀wò, ṣùgbọ́n Sátánì, ẹni tí ó jẹ́ ọ̀tá Kristi nínú ogun àkọ́kọ́, tí ó sì jẹ́ ọ̀tá àwọn ẹgbẹ̀rún ọgọ́rùn-ún méjìlélógójì nínú ogun ìkẹyìn, mọ̀ pé àkókò rẹ̀ kù díẹ̀. Ó mọ̀ pé ogun kan ni a gbé kalẹ̀ nínú pápá àkókò àyẹ̀wò. Àwa náà ń mọ̀ ọ́ bí?

In 1840, the mighty angel descended and empowered the first angel’s message. The Protestants of that generation were then tested and they ended up with a name of rebellion attached to them as they were labeled the daughters of Babylon. Lucifer’s name also changed during his probationary testing time. The mighty angel that descended in 1840, typified the mighty angel of Revelation eighteen that descended on September 11, 2001. The investigative judgment had not yet begun in 1840, for it was still four years in the future, but the Protestants still provided a prophetic representation of the judgment of the living, for when the angel descended in 1840, their probationary testing time began. When the angel of Revelation eighteen descended in 2001, the judgment in heaven changed from the judgment of the dead, unto the judgment of the living.

Ní ọdún 1840, áńgẹ́lì alágbára náà sọ̀kalẹ̀, ó sì fún ìráńṣẹ́ áńgẹ́lì kìn-ín-ní ní agbára. Nígbà náà ni a dán àwọn Pírótẹ́sítáǹtì ìran yẹn wò, wọ́n sì parí pẹ̀lú orúkọ ìṣọ̀tẹ̀ tí a so mọ́ wọn bí a ti pè wọ́n ní àwọn ọmọbìnrin Bábílónì. Orúkọ Lúsífà pẹ̀lú yí padà ní àkókò ìdánwò àyè ìdánilẹ́kọ̀ọ́ rẹ̀. Áńgẹ́lì alágbára tí ó sọ̀kalẹ̀ ní ọdún 1840 jẹ́ àpẹẹrẹ áńgẹ́lì alágbára Ìfihàn mẹ́jọdínlógún tí ó sọ̀kalẹ̀ ní September 11, 2001. Ìdájọ́ ìwádìí kò tí ì bẹ̀rẹ̀ ní ọdún 1840, nítorí pé ọdún mẹ́rin ṣì wà níwájú rẹ̀, ṣùgbọ́n àwọn Pírótẹ́sítáǹtì ṣì pèsè aṣojú àsọtẹ́lẹ̀ kan fún ìdájọ́ àwọn alààyè, nítorí nígbà tí áńgẹ́lì náà sọ̀kalẹ̀ ní ọdún 1840, àkókò ìdánwò àyè ìdánilẹ́kọ̀ọ́ wọn bẹ̀rẹ̀. Nígbà tí áńgẹ́lì Ìfihàn mẹ́jọdínlógún sọ̀kalẹ̀ ní ọdún 2001, ìdájọ́ ní ọ̀run yí padà kúrò ní ìdájọ́ àwọn òkú sí ìdájọ́ àwọn alààyè.

On July 18, 2020, the first disappointment for the movement of the third angel, which is typified by the first disappointment of the movement of the first angel, arrived. In the movement at the beginning, the testing process of the Protestants ended at the waymark of the first disappointment, and then the testing of the first movement began. On July 18, 2020, the judgment process took another step forward, for the message that was to arrive at the end of the wilderness of three and a half days would not only be the perfect and final fulfillment of the message of the Midnight Cry, but it would also prophetically mark the arrival of the sealing of the one hundred and forty-four thousand.

Ní ọjọ́ kẹtàdínlógún, oṣù Keje, ọdún 2020, ìdánilójúbajẹ́ àkọ́kọ́ fún ìṣipopada áńgẹ́lì kẹta, èyí tí a fi ìdánilójúbajẹ́ àkọ́kọ́ ti ìṣipopada áńgẹ́lì àkọ́kọ́ ṣàpẹẹrẹ rẹ̀, dé. Nínú ìṣipopada ìbẹ̀rẹ̀, ìlànà ìdánwò àwọn Pùròtẹ́sítáǹtì parí ní ibi ààmì ti ìdánilójúbajẹ́ àkọ́kọ́, lẹ́yìn náà ni ìdánwò ìṣipopada àkọ́kọ́ bẹ̀rẹ̀. Ní ọjọ́ kẹtàdínlógún, oṣù Keje, ọdún 2020, ìlànà ìdájọ́ gbé ìgbésẹ̀ mìíràn síwájú, nítorí pé ọ̀rọ̀ tí ó yẹ kí ó dé ní òpin aginjù ọjọ́ mẹ́ta àti àbọ̀ kì yóò jẹ́ ìmúṣẹ́ pípé àti ìkẹyìn nìkan ti ọ̀rọ̀ Ẹkún Òru, ṣùgbọ́n yóò tún jẹ́ ààmì àsọtẹ́lẹ̀ ti dídé ìdìdì àwọn ọgọ́rùn-ún kan àti mẹ́rìnlélógójì ẹgbẹ̀rún náà.

And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s inkhorn by his side; And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. Ezekiel 9:3, 4.

Ògo Ọlọrun Ísírẹ́lì sì gòkè kúrò lórí kérúbù tí ó wà lé e, lọ sí ẹnu-ọ̀nà ilé náà. Ó sì pè ọkùnrin tí a fi aṣọ ọ̀gbọ̀ wọ̀, ẹni tí ó ní àgòyìnnkìtì akọ̀wé lẹ́gbẹ̀ẹ́ rẹ̀; Olúwa sì wí fún un pé, Lọ la àárín ìlú náà kọjá, la àárín Jerúsálẹ́mù kọjá, kí o sì fi àmì kan sí iwájú àwọn ọkùnrin tí ń kẹ́dùn, tí wọ́n sì ń sunkún nítorí gbogbo ohun ìríra tí a ń ṣe ní àárín rẹ̀. Ésékíẹ́lì 9:3, 4.

The process of sealing the one hundred and forty-four thousand began at their birth, which was also their resurrection. The message of the four winds brings the dead dry bones to life, and the message of the four winds is the message of the sealing of the one hundred and forty-four thousand. Paul and John both saw and heard the very history we are now living in, the history “that many prophets and righteous men have desired to see.” The history of the mighty movement of the third angel, that was typified by the mighty movement of the first angel.

Ilana fífi èdìdì lé ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún bẹ̀rẹ̀ nígbà ìbí wọn, èyí tí ó sì tún jẹ́ àjíǹde wọn pẹ̀lú. Ìhìnrere afẹ́fẹ́ mẹ́rin mú àwọn egungun gbígbẹ tí ó kú wá sí ìyè, àti ìhìnrere afẹ́fẹ́ mẹ́rin ni ìhìnrere fífi èdìdì lé ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún. Pọ́ọ̀lù àti Jòhánù méjèèjì rí, wọ́n sì gbọ́, ìtàn gidi náà gan-an tí àwa ń gbé nínú rẹ̀ nísinsin yìí, ìtàn náà “tí ọ̀pọ̀ wòlíì àti àwọn olódodo ti fẹ́ láti rí.” Ìtàn ìṣísẹ̀ alágbára ti áńgẹ́lì kẹta, èyí tí a fi ìṣísẹ̀ alágbára ti áńgẹ́lì kìn-ín-ní ṣe àpẹẹrẹ rẹ̀.

“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

“Gbogbo àwọn ìránṣẹ́ tí a fi lélẹ̀ láti ọdún 1840–1844 ni a gbọdọ̀ sọ di alágbára nísinsin yìí, nítorí ọ̀pọ̀ ènìyàn ló ti pàdánù ìtọ́sọ́nà wọn. Àwọn ìránṣẹ́ náà gbọdọ̀ lọ sí gbogbo àwọn ìjọ.

“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

“Kristi sọ pé, ‘Alábùkún ni ojú yín, nítorí wọ́n ń ríran; àti etí yín, nítorí wọ́n ń gbọ́. Nítorí lóòótọ́ ni mo sọ fún yín, pé ọ̀pọ̀ àwọn wòlíì àti àwọn olódodo ti fẹ́ rí àwọn nǹkan wọ̀nyí tí ẹ̀yin ń rí, ṣùgbọ́n wọn kò rí wọn; àti láti gbọ́ àwọn nǹkan wọ̀nyí tí ẹ̀yin ń gbọ́, ṣùgbọ́n wọn kò gbọ́ wọn’ [Matthew 13:16, 17]. Alábùkún ni àwọn ojú tí ó rí àwọn nǹkan tí a rí ní 1843 àti 1844.

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

“A ti fi ìránṣẹ́ náà hàn. Kò sì yẹ kí ìdádúró kankan wà nínú títún ìránṣẹ́ náà sọ, nítorí àwọn àmì àkókò ń ṣẹ; iṣẹ́ ìparí náà gbọ́dọ̀ ṣe. Iṣẹ́ ńlá kan yóò ṣe ní àkókò kúkúrú. Láìpẹ́, a ó fi ìránṣẹ́ kan hàn nípa ìpè Ọlọ́run tí yóò pọ̀ sí i di igbe ńlá. Nígbà náà ni Dáníẹ́lì yóò dúró ní ipò rẹ̀, láti fi ẹ̀rí rẹ̀ hàn.” Manuscript Releases, volume 21, 437.

The predominant theme of Lucifer’s initial warfare in heaven was communication. He was the light bearer who used his position to insinuate error into the minds of holy angels. We are told that the angels that imbibed in his rebellious ideas, did not even recognize that it was Lucifer that had seduced them into thinking the things they eventually thought about God. He was so subtle, as he was with Eve in the garden, that the angels who were once holy, came to believe the thoughts Satan had implanted in their minds, were their own original thoughts. Those seeds, eventually brought the fruit of eternal destruction.

Àkòrí pàtàkì jùlọ nínú ogun àkọ́kọ́ tí Lucifer dá sílẹ̀ ní ọ̀run ni ìbánisọ̀rọ̀. Òun ni olùrú ìmọ́lẹ̀ tí ó lo ipò rẹ̀ láti fi rẹ́bọmi aṣìṣe sínú ọkàn àwọn áńgẹ́lì mímọ́. A sọ fún wa pé àwọn áńgẹ́lì tí wọ́n mu nínú àwọn èrò ìṣọ̀tẹ̀ rẹ̀, kò tilẹ̀ mọ̀ pé Lucifer ni ó ti tàn wọ́n jẹ láti rò àwọn ohun tí wọ́n wá ronú nípa Ọlọ́run níkẹyìn. Ó jẹ́ aláìhàn-ín gan-an, gẹ́gẹ́ bí ó ti rí pẹ̀lú Éfà nínú ọgbà, tí àwọn áńgẹ́lì tí wọ́n jẹ́ mímọ́ tẹ́lẹ̀, bẹ̀rẹ̀ sí í gbà pé àwọn èrò tí Satani ti gbin sínú ọkàn wọn, jẹ́ àwọn èrò àkọ́kọ́ tiwọn fúnra wọn. Àwọn irúgbìn wọ̀nyẹn, níkẹyìn, mú èso ìparun àìnípẹ̀kun wá.

The last war, that takes place in the first heaven, is about to get under way, and it is not about the seduction of holy angels, nor is it about Satan’s seduction of Eve, but rather it is about his seduction of all mankind through a corrupted communication process that is represented as being in the heavens. It’s about the World-Wide Web that Satan uses to inculcate ideas into men, without those men knowing that they have believed a lie, and in so doing have demonstrated that they love not the truth. It was the apostle Paul that set forth that in the “last days” men would receive a lie, because they did not have a love of the “truth.” After all, he had seen the very history where this marvelous work of Satan is accomplished.

Ogun ìkẹyìn náà, tí ó ń ṣẹlẹ̀ ní ọ̀run àkọ́kọ́, ti fẹ́rẹ̀ẹ́ bẹ̀rẹ̀ sí í lọ, kò sì ṣe nípa ìtànjẹ àwọn áńgẹ́lì mímọ́, bẹ́ẹ̀ ni kò ṣe nípa bí Sátánì ṣe tan Éfà jẹ, ṣùgbọ́n kàkà bẹ́ẹ̀ ó jẹ́ nípa bí ó ṣe tan gbogbo aráyé jẹ nípasẹ̀ ìlànà ìbánisọ̀rọ̀ kan tí a ti bàjẹ́, tí a sì ṣe aṣojú rẹ̀ gẹ́gẹ́ bí ẹni pé ó wà ní àwọn ọ̀run. Ó jẹ́ nípa World-Wide Web tí Sátánì ń lò láti gbin àwọn èrò sínú ènìyàn, láìjẹ́ kí àwọn ènìyàn wọ̀nyí mọ̀ pé wọ́n ti gba irọ́ kan gbọ́, tí wọ́n sì, nípa bẹ́ẹ̀, ti fi hàn pé wọn kò nífẹ̀ẹ́ òtítọ́. Aposteli Pọ́ọ̀lù ni ó sọ̀rọ̀ náà kalẹ̀ pé ní “àwọn ọjọ́ ìkẹyìn” ènìyàn yóò gba irọ́ kan, nítorí pé wọn kò ní ìfẹ́ sí “òtítọ́.” Lẹ́yìn gbogbo rẹ̀, ó ti rí ìtàn gan-an nínú èyí tí iṣẹ́ àgbàyanu Sátánì yìí ti ń ṣẹ níbẹ̀.

The seduction of mankind is accomplished by the globalists of the United Nations, who are the dragon power. The globalists of the United Nations in prophecy consist of kings and merchants. The kings are the governments, and the techno-giants and multinational billionaires are the merchants.

Ìtanrànjẹ ẹ̀dá ènìyàn ni àwọn alágbáyé-ṣòkan ti Ìṣọ̀kan Àwọn Orílẹ̀-Èdè ń mú ṣẹ, ẹni tí wọ́n jẹ́ agbára dragoni. Nínú àsọtẹ́lẹ̀, àwọn alágbáyé-ṣòkan ti Ìṣọ̀kan Àwọn Orílẹ̀-Èdè ní àwọn ọba àti àwọn oníṣòwò. Àwọn ọba náà ni àwọn ìjọba, àwọn ọlọ́lá ilé-iṣẹ́ ẹ̀rọ-gíga àti àwọn ọlọ́rọ̀ bílíọ̀nù ilé-iṣẹ́ orílẹ̀-èdè púpọ̀ sì ni àwọn oníṣòwò náà.

The warfare begins at the Sunday law, at which point, the United States becomes the premier king of the ten kings. The United States then has just spoken as a dragon, thus marking the end of the sixth kingdom of the earth beast. It then goes forth to deceive the whole world through the miracles that he is to do in sight of the beast, miracles that are represented as bringing fire down from heaven.

Ogun náà bẹ̀rẹ̀ ní àkókò òfin Ọjọ́-ìsinmi, nígbà náà ni Orílẹ̀-Èdè Amẹ́ríkà di ọba àkọ́kọ́ láàrín àwọn ọba mẹ́wàá. Nígbà náà ni Orílẹ̀-Èdè Amẹ́ríkà ṣẹ̀ṣẹ̀ ti sọ̀rọ̀ bí ejò ńlá, nípa bẹ́ẹ̀ sì ń fi àmì sí òpin ìjọba kẹfà ti ẹranko ayé. Lẹ́yìn náà, ó jáde lọ láti tàn gbogbo ayé jẹ nípasẹ̀ àwọn iṣẹ́ ìyanu tí yóò ṣe níwájú ẹranko náà, àwọn iṣẹ́ ìyanu tí a ṣàfihàn gẹ́gẹ́ bí àwọn tí ń mú iná sọ̀kalẹ̀ láti ọ̀run.

And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men. Revelation 13:13.

Ó sì ń ṣe àwọn iṣẹ́ àmì ńlá, títí ó fi mú iná sọ̀ kalẹ̀ láti ọ̀run wá sí ayé ní ojú àwọn ènìyàn. Ìfihàn 13:13.

When the resurrected dead dry bones, that had been murdered in the street, are lifted up to heaven as an ensign, there is simultaneously another wonder in heaven.

Nígbà tí a gbé àwọn egungun gbígbẹ òkú tí a jí dìde, tí wọ́n ti pa ní òpópónà, sókè lọ sí ọ̀run gẹ́gẹ́ bí àsíá, ní ìgbà kan náà, àmì ìyanu mìíràn tún wà ní ọ̀run.

And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. Revelation 12:3.

Àti pé iṣẹ́ ìyanu mìíràn farahàn ní ọ̀run; sì kíyèsi i, ejò ńlá pupa kan, tí ó ní orí méje àti ìwo mẹ́wàá, àti adé méje wà lórí àwọn orí rẹ̀. Ìfihàn 12:3.

The great red dragon is Satan, but it is also pagan Rome.

Dírágónì pupa ńlá náà ni Sátánì, ṣùgbọ́n ó tún jẹ́ Róòmù kéfèrí.

“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

“Nítorí náà, bí ó tilẹ̀ jẹ́ pé dragoni náà, ní ìtumọ̀ àkọ́kọ́, dúró fún Sátánì, síbẹ̀síbẹ̀, ní ìtumọ̀ kejì, ó jẹ́ àpẹẹrẹ Romu abọ̀rìṣà.” The Great Controversy, 439.

The dragon is Satan, and in a secondary application the dragon represents pagan Rome. In the history of Christ’s birth, the dragon of pagan Rome is represented; but the perfect prophetic application of the dragon is in “the last days.” In “the last days” the dragon is represented by the ten kings of the United Nations. They appear not in the history of Christ’s birth, but in the history of the birth of the one hundred and forty-four thousand, whose birth was typified by Christ’s birth.

Dírágónì ni Sátánì, àti nínú ìlò kejì, dírágónì náà dúró fún Róòmù aláìgbàgbọ́. Nínú ìtàn ìbí Kristi, a ṣàfihàn dírágónì Róòmù aláìgbàgbọ́; ṣùgbọ́n ìmúlò àsọtẹ́lẹ̀ pípé ti dírágónì náà wà nínú “àwọn ọjọ́ ìkẹyìn.” Nínú “àwọn ọjọ́ ìkẹyìn” a ṣàfihàn dírágónì náà nípasẹ̀ àwọn ọba mẹ́wàá ti Ìṣọ̀kan Àwọn Orílẹ̀-Èdè. Wọn kì í farahàn nínú ìtàn ìbí Kristi, ṣùgbọ́n nínú ìtàn ìbí ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà, ẹni tí ìbí rẹ̀ jẹ́ àpẹẹrẹ nípasẹ̀ ìbí Kristi.

“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.

“Àwọn ọba àti àwọn alákòóso àti àwọn gómìnà ti fi àmì aṣòdì sí Kristi lé ara wọn, a sì ṣàfihàn wọn gẹ́gẹ́ bí dragoni tí ń lọ láti bá àwọn ẹni mímọ́ jagun—àwọn tí ń pa àwọn òfin Ọlọ́run mọ́ tí wọ́n sì ní ìgbàgbọ́ Jésù.” Testimonies to Ministers, 38.

The dragon’s ten horns are the symbol of its confederacy, its seven heads with crowns upon them, identify it as the seventh head of the eight kingdoms of Bible prophecy as represented in both Nebuchadnezzar’s image in Daniel chapter two, and also in the eight heads of Revelation chapter seventeen. The United Nations is “another wonder in heaven,” at the very time when the ensign, which has been born in the street that runs through the valley of dead dry bones is lifted up to heaven. The dragon and the woman appear as wonders in heaven at the Sunday law, which is also the very point that the sea beast of Catholicism is also “wondered after.”

Ìwo mẹ́wàá tí dragoni náà ní jẹ́ àmì ìṣọ̀kan àjọṣepọ̀ rẹ̀; orí rẹ̀ méje tí a fi adé dé lórí wọn fi í hàn gẹ́gẹ́ bí orí keje nínú àwọn ìjọba mẹ́jọ ti àsọtẹ́lẹ̀ Bíbélì, gẹ́gẹ́ bí a ti ṣàfihàn wọn nínú ère Nebukadinésari ní Danieli orí kejì, àti pẹ̀lú nínú àwọn orí mẹ́jọ ti Ìfihàn orí kẹtàlá-dín-lógún. Àjọ Ìparapọ̀ Àwọn Orílẹ̀-Èdè jẹ́ “àmì ìyanu mìíràn ní ọ̀run,” ní ìgbà gan-an náà tí àsíá náà, tí a bí sí ojú ọ̀nà tí ń gba àárín àfonífojì egungun gbígbẹ tí ó kú kọjá, ti gbé sókè sí ọ̀run. Dragoni náà àti obìnrin náà farahàn gẹ́gẹ́ bí àwọn àmì ìyanu ní ọ̀run ní àsìkò òfin Ọjọ́ Àìkú, èyí tí ó sì tún jẹ́ àkókò kan náà gan-an tí a tún “ṣe ìyanu lẹ́yìn” ẹranko inú òkun ti Kátólíìkì.

And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.

Mo sì rí ọ̀kan nínú àwọn orí rẹ̀ bí ẹni pé a fi ọgbẹ́ pa á tán; a sì mú ọgbẹ́ rẹ̀ tí ń pa á kú lára dá: gbogbo ayé sì yà á lẹ́nu lẹ́yìn ẹranko náà. Ifihàn 13:3.

The world is wondering after the papal sea beast, ‘after’ its deadly wound is healed, and it is healed at the Sunday law in the United States. The ensign, the dragon and the beast are all being wondered after, beginning at the Sunday law in the United States. The false prophet manifests the most significant of the satanic wonders at that very same time, for it is immediately after the Sunday law, where the false prophet has just begun to speak as a “dragon,” that he goes forth to deceive the entire world, and he accomplishes his deception from heaven.

Àgbáyé ń tẹ̀lé ẹranko òkun ti póòpù, lẹ́yìn tí a ti wo ọgbẹ́ ikú rẹ̀ sàn, a sì wo ó sàn ní àkókò òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà. Àsìá, dragoni àti ẹranko náà, gbogbo wọn ni a ń tẹ̀lé pẹ̀lú ìyanu, bẹ̀rẹ̀ láti àkókò òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà. Wòlíì èké náà fi ohun ìyanu Satani tí ó ṣe pàtàkì jùlọ hàn ní ìgbà kan náà gan-an, nítorí pé lẹ́sẹ̀kẹsẹ̀ lẹ́yìn òfin Ọjọ́ Àìkú, níbi tí wòlíì èké náà ti ṣẹ̀ṣẹ̀ bẹ̀rẹ̀ sí í sọ̀rọ̀ bí “dragoni,” ni ó ti jáde lọ láti tan gbogbo ayé jẹ, ó sì mú ètàn rẹ̀ ṣẹ láti ọ̀run.

And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men. Revelation 13:11–13.

Mo sì rí ẹranko mìíràn tí ó ń gòkè láti inú ilẹ̀ ayé wá; ó sì ní ìwo méjì bí ti ọdọ-agutan, ó sì ń sọ̀rọ̀ bí ejò ńlá. Ó sì ń lo gbogbo agbára ẹranko àkọ́kọ́ níwájú rẹ̀, ó sì mú kí ilẹ̀ ayé àti àwọn tí ń gbé inú rẹ̀ jọ́sìn fún ẹranko àkọ́kọ́ náà, ẹni tí a mú ojúṣe ọgbẹ́ ikú rẹ̀ lára dá. Ó sì ń ṣe iṣẹ́ ìyanu ńlá, tóbẹ́ẹ̀ tí ó fi ń mú iná sọ̀kalẹ̀ láti ọ̀run wá sí ilẹ̀ ayé níwájú àwọn ènìyàn. Ifihan 13:11–13.

The war that began in the third heaven, ends in the first heaven. The three-fold union of the dragon, the beast and the false prophet are identified by the Bible and the Spirit of Prophecy as the evil confederacy. At the Sunday law, the three-fold union begins leading the entire world in warfare against the woman, as it marches to Armageddon. At the Sunday law, they take their positions in the battlefield of the first heaven, and then they lose! As Rome rises to power three times in the history of the world, it always conquers first its enemy, then its ally, then its victim, and then falls.

Ogun tí ó bẹ̀rẹ̀ ní ọ̀run kẹta, yóò parí ní ọ̀run àkọ́kọ́. Bíbélì àti Ẹ̀mí Àsọtẹ́lẹ̀ dá ìṣọ̀kan mẹ́ta ti dragoni, ẹranko náà àti wòlíì èké náà mọ̀ gẹ́gẹ́ bí àjọṣe búburú. Ní àkókò òfin Sọ́ńdé, ìṣọ̀kan mẹ́ta náà bẹ̀rẹ̀ sí í darí gbogbo ayé nínú ogun sí obìnrin náà, bí ó ti ń rìn lọ sí Armagedoni. Ní àkókò òfin Sọ́ńdé, wọ́n gba ipò wọn lórí pápá ogun ti ọ̀run àkọ́kọ́, lẹ́yìn náà wọ́n sì ṣẹ́gun wọn! Bí Róòmù ṣe dìde sí agbára lẹ́ẹ̀mẹ́ta nínú ìtàn ayé, nígbà gbogbo ni ó máa ń kọ́kọ́ ṣẹ́gun ọ̀tá rẹ̀, lẹ́yìn náà alágbẹ́gbẹ́ rẹ̀, lẹ́yìn náà ẹni tí yóò di olùfaragba rẹ̀, lẹ́yìn náà ó sì ṣubú.

And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon. Revelation 16:13–16.

Mo sì rí ẹ̀mí aláìmọ́ mẹ́ta bí ọ̀pọ̀lọ́ tí ń jáde láti ẹnu dragoni náà, àti láti ẹnu ẹranko náà, àti láti ẹnu wòlíì èké náà. Nítorí wọ́n jẹ́ ẹ̀mí àwọn èṣù, tí ń ṣe iṣẹ́ ìyanu, tí ń jáde lọ sọ́dọ̀ àwọn ọba ayé àti ti gbogbo ayé, láti kó wọn jọ sí ogun ọjọ́ ńlá yẹn ti Ọlọ́run Olódùmarè. Kíyèsí i, mo ń bọ̀ bí olè. Alábùkún ni ẹni tí ń ṣọ́, tí ó sì ń pa aṣọ rẹ̀ mọ́, kí ó má bàa rìn ní ìhòòhò, kí wọ́n sì rí ìtìjú rẹ̀. Ó sì kó wọn jọ sí ibi kan tí a ń pè ní Armageddoni ní èdè Hébérù. Ifihan 16:13–16.

The “war in heaven” in “the last days” is not metaphorical, it is a war of communication that is carried out in the heavens. Out of the mouth of the dragon, the mouth of the beast and the mouth of the false prophet comes the “spirits of devils” that work “miracles.” The word “spirit” means breath, and the breath is a symbol of a message. The breath of Ezekiel thirty-seven brings the dead bones to life, and it does so by delivering the message of Islam, which in the Bible is represented as the east wind. “Spirit,” “wind” and “breath” are the same word translated into those three English words both in the Hebrew and in the Greek.

“Ogun ní ọ̀run” ní “àwọn ọjọ́ ìkẹyìn” kì í ṣe àkàwé; ó jẹ́ ogun ìbánisọ̀rọ̀ tí a ń gbé jáde ní àwọn ọ̀run. Láti inú ẹnu dírágónì náà, ẹnu ẹranko náà àti ẹnu wòlíì èké náà ni “àwọn ẹ̀mí àwọn èṣù” ti ń jáde, àwọn tí ń ṣe “àwọn iṣẹ́ ìyanu.” Ọ̀rọ̀ náà “ẹ̀mí” túmọ̀ sí èémí, èémí sì jẹ́ ààmì ìfihàn ọ̀rọ̀. Èémí Esekieli ọgbọ̀n-ún lé méje mú àwọn egungun òkú wá sí ìyè, ó sì ṣe bẹ́ẹ̀ nípa fífi ìhìn Íslámù ránṣẹ́, èyí tí a ṣojú fún nínú Bíbélì gẹ́gẹ́ bí afẹ́fẹ́ ìlà oòrùn. “Ẹ̀mí,” “afẹ́fẹ́” àti “èémí” jẹ́ ọ̀rọ̀ kan náà tí a túmọ̀ sí àwọn ọ̀rọ̀ Gẹ̀ẹ́sì mẹ́ta wọ̀nyí, ní èdè Heberu àti ní èdè Giriki pẹ̀lú.

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

“Ọlọ́run lè mí ìyè tuntun sínú gbogbo ọkàn tí ó fi tọkàntọkàn fẹ́ láti sìn ín, ó sì lè fi ẹyin iná alààyè láti orí pẹpẹ kan àwọn ètè, kí ó sì mú kí wọ́n di alágbòókì pẹ̀lú ìyìn Rẹ̀. Ẹgbẹẹgbẹ̀rún ohùn ni a ó fi agbára kún láti sọ àwọn òtítọ́ àgbàyanu inú Ọ̀rọ̀ Ọlọ́run jáde. Ahọ́n tí ń ta gàgà ni a ó tú sílẹ̀, a ó sì fún àwọn aláìgboyà ní agbára láti jẹ́rìí òtítọ́ pẹ̀lú ìgboyà. Kí Olúwa ràn àwọn ènìyàn Rẹ̀ lọ́wọ́ láti wẹ tẹ́ńpìlì ọkàn kúrò nínú gbogbo èérí, àti láti pa ìsopọ̀ tímọ́tímọ́ bẹ́ẹ̀ mọ́ pẹ̀lú Rẹ̀, kí wọ́n lè di alábápín nínú òjò ìkẹyìn nígbà tí a bá ta á jáde.” Review and Herald, July 20, 1886.

The “spirits” that come out of the mouth of the dragon, out of the mouth of the beast and out of the mouth of the false prophet represent satanic messages. In the first battle in the third heaven–it was corrupted communications as represented by the corrupted light bearer. In the last battle in the first heaven–it is once again, corrupted communications. The corrupted communications that Satan used in the warfare of the third heaven, that is to be used again in the warfare of the first heaven, was mesmerism, which in modern times is called hypnosis.

“Àwọn ẹ̀mí” tí ń jáde láti ẹnu dragoni náà, láti ẹnu ẹranko náà, àti láti ẹnu wòlíì èké náà dúró fún àwọn ìránṣẹ́ṣẹ́ ìhìn Sátánì. Nínú ogun àkọ́kọ́ ní ọ̀run kẹta—ó jẹ́ ìbánisọ̀rọ̀ tí a ti bàjẹ́ gẹ́gẹ́ bí aṣojú rẹ̀ nínú amúmọ́lẹ̀ tí a ti bàjẹ́. Nínú ogun ìkẹyìn ní ọ̀run àkọ́kọ́—ó tún jẹ́, lẹ́ẹ̀kan sí i, ìbánisọ̀rọ̀ tí a ti bàjẹ́. Ìbánisọ̀rọ̀ tí a ti bàjẹ́ tí Sátánì lò nínú ogun ọ̀run kẹta, èyí tí a ó sì tún lò nínú ogun ọ̀run àkọ́kọ́, ni mesmerism, èyí tí a ń pè ní hypnosis ní àsìkò òde òní.

“Men and women are not to study the science of how to take captive the minds of those who associate with them. This is the science that Satan teaches. We are to resist everything of the kind. We are not to tamper with mesmerism and hypnotism—the science of the one who lost his first estate and was cast out of the heavenly courts.” Manuscript 86, 1905.

“A kò gbọ́dọ̀ jẹ́ kí àwọn ọkùnrin àti àwọn obìnrin máa kẹ́kọ̀ọ́ ìmọ̀ bí a ṣe ń fi mú ọkàn àwọn tí ń bá wọn lò mọ́ra ní ìgbèkùn. Èyí ni ìmọ̀ tí Sátánì ń kọ́ni. A gbọ́dọ̀ kọ ohun gbogbo irú bẹ́ẹ̀ sílẹ̀. A kò gbọ́dọ̀ dá sí mesmerism àti hypnotism—ìmọ̀ ti ẹni náà tí ó pàdánù ipò rẹ̀ àkọ́kọ́, tí a sì lé jáde kúrò ní àwọn àgbàlá ọ̀run.” Manuscript 86, 1905.

Hypnotism is accomplished in the world today by the techno-giants through the worldwide web, which employs what is labeled as the science of modern advertising, but is actually the ultimate sophistication of the old satanic science of hypnotism. The globalists, techno-giants and billionaires intend to capture their prey in a “web” of deceit that is already established worldwide. Satan’s PsyOps on the whole world if you will. It is satanic messages that lead the world to Armageddon, and those satanic messages are proclaimed in the heavens at the very same time the three angels are proclaiming Christ’s message in the heavens.

Ìṣàmúlò ìmúnibánújẹ ni a ń ṣe ní ayé lónìí láti ọwọ́ àwọn òmìrán ìmọ̀-ẹ̀rọ nípasẹ̀ wẹ́ẹ̀bù àgbáyé, èyí tí ó ń lo ohun tí a ń pè ní sáyẹ́ǹsì ìpolówó òde-òní, ṣùgbọ́n ní tòótọ́ ó jẹ́ ìdàgbàsókè gíga jùlọ ti sáyẹ́ǹsì Sátánì àtijọ́ ti ìmúnibánújẹ. Àwọn alágbáyé, àwọn òmìrán ìmọ̀-ẹ̀rọ àti àwọn bílíọ́nà fẹ́ mú ẹran ọdẹ wọn sínú “àwọ̀n” ẹ̀tàn kan tí a ti gbé kalẹ̀ káàkiri ayé tẹ́lẹ̀. PsyOps ti Sátánì lórí gbogbo ayé, bí o bá fẹ́ rí i bẹ́ẹ̀. Àwọn ìránṣẹ́ Sátánì ni ń darí ayé lọ sí Armageddon, a sì ń kéde àwọn ìránṣẹ́ Sátánì wọ̀nyí ní ọ̀run ní àkókò kan náà gan-an tí àwọn áńgẹ́lì mẹ́ta náà ń kéde ìrántí Kristi ní ọ̀run.

And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:6–11.

Mo sì rí angẹli mìíràn tí ń fò ní àárín ọ̀run, ó ní ìhìn rere àìnípẹ̀kun láti wàásù fún àwọn tí ń gbé ayé, àti fún gbogbo orílẹ̀-èdè, àti ẹ̀yà, àti ahọ́n, àti ènìyàn, Ní sísọ pẹ̀lú ohùn ńlá pé, Ẹ bẹ̀rù Ọlọ́run, kí ẹ sì fi ògo fún un; nítorí pé wákàtí ìdájọ́ rẹ̀ dé: ẹ sì jọ́sìn fún ẹni tí ó dá ọ̀run, àti ayé, àti òkun, àti àwọn orísun omi. Angẹli mìíràn sì tẹ̀lé, ní sísọ pé, Bábílónì ṣubú, ṣubú, ìlú ńlá náà, nítorí pé ó mú gbogbo orílẹ̀-èdè mu nínú wáìnì ìbínú àgbèrè rẹ̀. Angẹli kẹta sì tẹ̀lé wọn, ní sísọ pẹ̀lú ohùn ńlá pé, Bí ẹnikẹ́ni bá jọ́sìn fún ẹranko náà àti ère rẹ̀, tí ó sì gba ààmì rẹ̀ ní iwájú orí rẹ̀, tàbí ní ọwọ́ rẹ̀, Ẹni náà pẹ̀lú yóò mu nínú wáìnì ìbínú Ọlọ́run, tí a tú jáde láìdàpọ̀ sínú ago ìbínú rẹ̀; a ó sì fi iná àti imí ọ̀fíń jìyà a níwájú àwọn angẹli mímọ́, àti níwájú Ọ̀dọ́-Àgùntàn náà: Èéfín ìjìyà wọn sì ń gòkè lọ títí láé àti láéláé: wọn kò sì ní ìsinmi ní ọ̀sán tàbí ní òru, àwọn tí ń jọ́sìn fún ẹranko náà àti ère rẹ̀, àti ẹnikẹ́ni tí ó bá gba ààmì orúkọ rẹ̀. Ìfihàn 14:6–11.

The “spirits” that come from each member of the three-fold union, comes out of their mouths. The speaking of a nation is the action of its government.

“Àwọn ẹ̀mí” tí ń jáde láti ọ̀dọ̀ ọmọ-ẹgbẹ́ kọ̀ọ̀kan nínú ìṣọ̀kan onípín-mẹ́ta náà, ń jáde láti ẹnu wọn. Ọ̀rọ̀ tí orílẹ̀-èdè kan ń sọ ni ìṣe ìjọba rẹ̀.

“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.

“Ọ̀rọ̀ tí orílẹ̀-èdè bá sọ ni ìṣe àwọn aláṣẹ ìṣòfin àti ìdájọ́ rẹ̀.” The Great Controversy, 443.

Jeremiah was promised that if he would separate the wheat from the chaff, and not return to the chaff (though the chaff could return to him), that God would make him His “mouth.”

A ṣèlérí fún Jeremáyà pé bí ó bá yà àlìkámà kúrò lọ́dọ̀ ìyàngbò, tí kò sì padà sọ́dọ̀ ìyàngbò náà, bí ó tilẹ̀ jẹ́ pé ìyàngbò lè padà tọ̀ ọ́ wá, Ọlọ́run yóò fi í ṣe “ẹnu” Rẹ̀.

I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:17–19.

Èmi kò jókòó nínú àpéjọ àwọn ẹlẹ́yà, bẹ́ẹ̀ ni n kò sì yọ̀; mo jókòó nìkan nítorí ọwọ́ rẹ: nítorí pé ìwọ ti fi ìbínú kún mi. Èéṣe tí ìrora mi fi jẹ́ àìdá, tí ọgbẹ́ mi sì jẹ́ aláìsàn, tí kò fẹ́ láti wò sàn? Ṣé ìwọ yóò ha jẹ́ sí mi pátápátá bí ẹni èké, àti bí omi tí ń tànjẹ? Nítorí náà báyìí ni Olúwa wí, Bí ìwọ bá padà, nígbà náà ni èmi yóò mú ọ padà wá, ìwọ yóò sì dúró níwájú mi: bí ìwọ bá sì ya ohun iyebíye kúrò nínú ohun ẹlẹ́gàn, ìwọ yóò jẹ́ bí ẹnu mi: jẹ́ kí wọn padà sọ́dọ̀ rẹ; ṣùgbọ́n ìwọ má ṣe padà sọ́dọ̀ wọn. Jeremiah 15:17–19.

Jeremiah is representing the Millerites in their first disappointment, who thought God had lied. God had not lied, He simply held his hand over a mistake in the 1843 chart. Jeremiah was promised, as those who were disappointed at July 18, 2020, are promised; that if they would separate from the foolish persons and satanic teachings that were present before the disappointment, then the Lord would make Jeremiah, and those he typifies, His “mouth.” The 1843 chart had been produced in fulfillment of the command to do so in Habakkuk chapter two.

Jeremiah ń ṣojú fún àwọn Millerite nínú ìdààmú àkọ́kọ́ wọn, àwọn tí wọ́n rò pé Ọlọ́run ti purọ́. Ọlọ́run kò purọ́; ó kàn fi ọwọ́ Rẹ̀ bo àṣìṣe kan nínú àtẹ̀ 1843. A ṣe ìlérí fún Jeremiah, gẹ́gẹ́ bí a ti ṣe ìlérí fún àwọn tí inú wọn bàjẹ́ ní July 18, 2020; pé bí wọ́n bá ya ara wọn sọ́tọ̀ kúrò lọ́dọ̀ àwọn ènìyàn aṣiwèrè àti àwọn ẹ̀kọ́ Sátánì tí ó wà ṣáájú ìdààmú náà, nígbà náà ni Olúwa yóò sọ Jeremiah, àti àwọn tí ó ń ṣàpẹẹrẹ fún, di “ẹnu” Rẹ̀. A ti ṣe àtẹ̀ 1843 gẹ́gẹ́ bí ìmúṣẹ àṣẹ láti ṣe bẹ́ẹ̀ nínú Habakkuk orí kejì.

“It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” James White, Second Advent Review and Sabbath Herald, Volume 1, Number 2.

“Ó jẹ́ ẹ̀rí ìṣọ̀kan àwọn olùkọ́ni àti àwọn ìwé ìròyìn Ìwádìí Wiwá Kejì, nígbà tí wọ́n dúró lórí ‘ìgbàgbọ́ àkọ́kọ́,’ pé ìtẹ̀jáde àtẹ náà jẹ́ ìmúṣẹ Hábákúkù 2:2, 3. Bí àtẹ náà bá jẹ́ kókó-ọrọ àsọtẹ́lẹ̀ kan (àti pé àwọn tí ń sẹ́ èyí ń fi ìgbàgbọ́ àkọ́kọ́ sílẹ̀), nígbà náà ó tẹ̀lé e pé ọdún 457 ṣáájú Kristi ni ọdún láti ọ̀dọ̀ èyí tí a ti yẹ kí a bẹ̀rẹ̀ sí í ka ọjọ́ 2300 náà. Ó ṣe pàtàkì kí 1843 jẹ́ àkókò àkọ́kọ́ tí a tẹ̀ jáde kí ‘ìran náà’ lè ‘pẹ́,’ tàbí kí àkókò ìdádúró kan wà, nínú èyí tí ẹgbẹ́ àwọn wúńdíá yóò ti sun-kùn-un, yóò sì sùn lórí kókó-ọrọ ńlá ti àkókò, díẹ̀ ṣáájú kí a jí wọn dìde nípasẹ̀ Ẹkún Òru Òru.” James White, Second Advent Review and Sabbath Herald, Volume 1, Number 2.

The Lord, through Habakkuk, commanded the Millerites to produce the 1843 chart, and it contained an error that the Lord held His hand over. This is why Jeremiah states that his disappointment was because of God’s hand. When, after the disappointment, the Lord led the Millerites back to Habakkuk chapter two, they saw the promise, that even though the vision would tarry, that they should wait for it, for it would not lie, and that at the end it would “speak”.

Nípasẹ̀ Hábákúkù, Olúwa paṣẹ fún àwọn Míléráítì láti ṣe àwòrán 1843, ó sì ní àṣìṣe kan tí Olúwa bo pẹ̀lú ọwọ́ Rẹ̀. Ìdí nìyẹn tí Jeremiah fi sọ pé ìrẹ̀wẹ̀sì rẹ̀ jẹ́ nítorí ọwọ́ Ọlọ́run. Nígbà tí, lẹ́yìn ìrẹ̀wẹ̀sì náà, Olúwa darí àwọn Míléráítì padà sí orí kejì ìwé Hábákúkù, wọ́n rí ìlérí náà pé, bí ó tilẹ̀ jẹ́ pé ìran náà yóò pẹ́, kí wọ́n dúró de e, nítorí kì yóò purọ́, àti pé ní ìkẹyìn yóò “sọ̀rọ̀”.

The vision “speaking” represented the content of the prophetic message, and the promise to Jeremiah was if he would shake off the disappointment, return to the zeal for the message he had before the disappointment, and if he would make the distinction between wheat and chaff, he would be God’s “mouth,” and would present the message of the Midnight Cry.

Ìran náà tí “ń sọ̀rọ̀” dúró fún àkóónú ìhìnrere àsọtẹ́lẹ̀ náà, ìlérí náà sì fún Jeremiah ni pé bí ó bá lè mi ìrẹ̀wẹ̀sì náà kúrò lára rẹ̀, kí ó sì padà sí ìtara fún ìhìnrere náà gẹ́gẹ́ bí ó ti ní kí ìrẹ̀wẹ̀sì náà tó dé, àti bí ó bá fi ìyàtọ̀ hàn láàárín àlìkámà àti ìyàngbò, yóò jẹ́ “ẹnu” Ọlọ́run, yóò sì mú ìhìnrere Ẹkún Ọ̀gànjọ́ wá.

For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.

Nítorí ìran náà ṣì jẹ́ fún àkókò tí a yàn; ṣùgbọ́n ní òpin yóò sọ̀rọ̀, kò sì ní parọ́: bí ó tilẹ̀ jẹ́ pé ó pẹ́, dúró dè é; nítorí dájúdájú yóò dé, kì yóò pẹ́. Habakkuk 2:3.

Those represented by Jeremiah, in both the movement of the first and third angels, who fulfill the command to return, will be the “mouth” of the Lord in the warfare against the evil confederacy, on the battlefield of the first heaven. They will present the message of the Midnight Cry. Those represented by Jeremiah are now hearing a “voice” in the wilderness. Three and a half symbolic days is a symbol of a prophetic wilderness.

Àwọn tí Jeremáyà dúró fún, nínú ìṣípò ẹ̀rùkẹ́rẹ́ ti áńgẹ́lì kìn-ín-ní àti ti kẹta, tí wọ́n sì mú àṣẹ ìpadàbọ̀ ṣẹ, ni yóò jẹ́ “ẹnu” Olúwa nínú ogun lòdì sí àjọṣepọ̀ ibi, lórí pápá-ogun ọ̀run kìn-ín-ní. Wọ́n yóò gbé ìhìnrere Ẹkún Ọ̀gànjọ́ru kalẹ̀. Àwọn tí Jeremáyà dúró fún ńgbọ́ “ohùn” kan nísinsìnyí nínú aginjù. Ọjọ́ ààmì mẹ́ta àtààbọ̀ jẹ́ àmì aginjù àsọtẹ́lẹ̀.

The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:3–5.

Ohùn ẹni tí ń ké ní aginjù pé, Ẹ mú ọ̀nà Olúwa sílẹ̀; ẹ ṣe òpópónà ńlá fún Ọlọ́run wa ní pẹ̀tẹ́lẹ̀ aginjù. Gbogbo àfonífojì ni a ó gbé sókè, gbogbo òkè àti gíga ni a ó sì rẹ̀ sílẹ̀; èyí tí ó yíò sì di títọ́, àwọn ibi gírígírí sì di pẹ̀tẹ́lẹ̀. A ó sì fi ògo Olúwa hàn, gbogbo ẹ̀dá alààyè yóò sì rí i pọ̀: nítorí ẹnu Olúwa ni ó ti sọ ọ́. Isaiah 40:3–5.

We will continue our consideration of the last battle of the probationary war, that began in the third heaven and ends in the first heaven in the next article.

A ó tẹ̀síwájú nínú àgbéyẹ̀wò wa nípa ogun ìkẹyìn ti ogun ìdánwò náà, tí ó bẹ̀rẹ̀ ní ọ̀run kẹta tí ó sì parí ní ọ̀run kìíní, nínú àpilẹ̀kọ tó kàn.

Then all the Midianites and the Amalekites and the children of the east were gathered together, and went over, and pitched in the valley of Jezreel. But the spirit of the Lord came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him. And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them. Judges 6:33–35.

Nígbà náà ni gbogbo àwọn ará Midiani àti àwọn Amaleki àti àwọn ọmọ ìlà-oòrùn kó ara wọn jọ, wọ́n sì kọjá lọ, wọ́n sì pàgọ́ sínú àfonífojì Jésírẹ́ẹ̀lì. Ṣùgbọ́n Ẹ̀mí Olúwa bà lé Gídíónì, ó sì fun ìpè; a sì kó Ábíẹ́sérì jọ tẹ̀lé e. Ó sì rán àwọn ìránṣẹ́ ká gbogbo Mánásè; a sì kó èyí náà jọ tẹ̀lé e pẹ̀lú: ó sì rán àwọn ìránṣẹ́ sí Áṣérì, àti sí Sébúlúnì, àti sí Náfútálì; wọ́n sì gòkè wá láti pàdé wọn. Àwọn Onídàájọ́ 6:33–35.