In the first seventeen verses of Isaiah forty the one hundred and forty-four thousand are prophetically located at the end of three and a half days, where they had been lying dead in the streets, while the world rejoiced. All the prophets agree with each other and the prophetic events they present always align with the other prophets, for God is not the author of confusion.
Nínú àwọn ẹsẹ̀ mẹ́tàdínlógún àkọ́kọ́ ti Isaiah ogójì, a fi ọ̀nà àsọtẹ́lẹ̀ tọ́ka sí ọgọ́rùn-ún ẹgbẹ̀rún mẹ́rìnlélógójì náà ní òpin ọjọ́ mẹ́ta àtààbọ̀, níbi tí wọ́n ti ń dubulẹ̀ ní òkú ní ojú pópó, nígbà tí ayé ń yọ̀. Gbogbo àwọn wòlíì bá ara wọn mu, àwọn ìṣẹ̀lẹ̀ àsọtẹ́lẹ̀ tí wọ́n gbé kalẹ̀ sì máa ń bára mu pẹ̀lú ti àwọn wòlíì yòókù nígbà gbogbo, nítorí Ọlọ́run kì í ṣe olùdásílẹ̀ ìdàrúdàpọ̀.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Àwọn ẹ̀mí àwọn wòlíì sì wà lábẹ́ àkóso àwọn wòlíì. Nítorí Ọlọ́run kì í ṣe olùdásílẹ̀ ìdàrúdàpọ̀, bí kò ṣe ti àlàáfíà, gẹ́gẹ́ bí ó ti rí nínú gbogbo àwọn ìjọ àwọn mímọ́. 1 Kọ́ríńtì 14:32, 33.
The Comforter, who Jesus promised to send in His absence, was placed into the very first words, of the very first verse, of the twenty-six chapters that make up Isaiah’s final prophetic narrative. “Comfort ye, comfort ye my people, saith your God.” The rule of first mention emphasizes that the following twenty-six chapters is to be understood in reference to the perfect and final fulfillment of the coming of the Comforter.
Olùtùnú náà, ẹni tí Jésù ṣèlérí láti rán nígbà àìsí Rẹ̀, ni a fi sínú gan-an àwọn ọ̀rọ̀ àkọ́kọ́ jùlọ, ti ẹsẹ̀ àkọ́kọ́ pátápátá, nínú orí méjìlélógún [26] tí ó dá ìtàn àsọtẹ́lẹ̀ ìkẹyìn Isaiah sílẹ̀. “Ẹ tù mí nínú, ẹ tù mí nínú, ènìyàn mi, ni Ọlọ́run yín wí.” Òfin ìkọ́kọ́ ìmẹ́nuuba tẹnumọ́ pé a gbọ́dọ̀ lóye àwọn orí méjìlélógún [26] tí ó tẹ̀lé e yìí ní ìtọ́kasí sí ìmúṣẹ́ pípé àti ìkẹyìn ti bíbọ Olùtùnú náà.
And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever. . .. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:16, 26.
Èmi yóò sì bẹ Baba, òun yóò sì fún yín ní Olùtùnú mìíràn, kí ó lè máa bá yín gbé títí láé.... Ṣùgbọ́n Olùtùnú náà, ẹni tí iṣe Ẹ̀mí Mímọ́, ẹni tí Baba yóò rán ní orúkọ mi, òun ni yóò kọ́ yín ní ohun gbogbo, yóò sì mú ohun gbogbo tí mo ti sọ fún yín wá sí ìrántí yín. Johanu 14:16, 26.
The Midnight Cry of the Millerite history is repeated in the history of the one hundred and forty-four thousand.
Ìkéde Àárín Òru nínú ìtàn àwọn Millerite ni a tún ṣe nínú ìtàn àwọn ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì.
“There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.
“Àgbáyé kan wà tí ó dùbúlẹ̀ nínú ìwà búburú, nínú ẹ̀tàn àti ìtanrànjẹ, nínú òjìji ikú gan-an,—ó ń sùn, ó ń sùn. Ta ni ń ní ìrora ọkàn bí ti ìrọbí láti jí wọn? Ohùn wo ni ó lè dé ọ̀dọ̀ wọn? A gbé èrò inú mi lọ sí ọjọ́ iwájú, nígbà tí a ó fi àmì náà kalẹ̀. ‘Wò ó, Ọkọ-ìyàwó ń bọ̀; ẹ jáde lọ pàdé rẹ̀.’ Ṣùgbọ́n àwọn kan yóò ti pẹ́ láti rí òróró gbà fún fífi kún iná àtùpà wọn, wọn yóò sì ṣàwárí ní pẹ́ jù pé ìwà, èyí tí a ṣàpẹẹrẹ rẹ̀ pẹ̀lú òróró, kì í ṣe ohun tí a lè gbé lọ láti ọwọ́ ẹni kan sí omiiran.” Review and Herald, February 11, 1896.
The question is asked, “what voice can” “awaken” those that are “asleep”? The “voice” that awakens them in Isaiah chapter forty, is the “voice” that “cries” in the “wilderness.”
A béèrè ìbéèrè náà pé, “ohùn wo ni ó lè” “jí” àwọn tí wọ́n “sùn”? “Ohùn” tí ń jí wọn ní Isaiah orí ogójì, ni “ohùn” tí ń “ké” ní “aginjù.”
Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The “voice” of him that “crieth” in the wilderness. . .. Isaiah 40:2, 3.
Ẹ bá Jerusalẹmu sọ̀rọ̀ ìtùnú, kí ẹ sì ké sí i pé, ogun rẹ̀ ti parí, a sì ti dárí ẹ̀ṣẹ̀ rẹ̀ jì í: nítorí ó ti gba lẹ́ẹ̀méjì láti ọwọ́ Olúwa fún gbogbo ẹ̀ṣẹ̀ rẹ̀. “Ohùn” ẹni tí ń “ké” ní aginjù náà.... Isaiah 40:2, 3.
The message of the Midnight Cry is also the message of the latter rain.
Ìhìnrere Ẹkún Ọ̀ganjọ́ náà pẹ̀lú ni ìhìnrere òjò ìkẹyìn.
“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.
“Ẹ ń fi ìbọ̀wọ̀ Olúwa sún jìnnà ju bí ó ti yẹ lọ. Mo rí i pé òjò ìkẹyìn ń bọ̀ wá gẹ́gẹ́ bí [lọ́jijì gẹ́gẹ́ bí] igbe ọ̀gànjọ́, pẹ̀lú agbára tí ó pọ̀ ní ìlọ́po mẹ́wàá.” Spalding and Magan, 5.
One of the many symbols found in the Word of God that represents the latter rain message, is the symbol that is recognized by a doubling of words or phrases. The doubling of words, or phrases is a symbol of the Midnight Cry, or latter rain message in the last days. The symbolism of the doubling of “comfort ye,” places the opening of Isaiah chapter forty in the tarrying time, when the message represented as the Midnight Cry of the parable of the ten virgins is to be recognized and then proclaimed. At that time, Christ sends the Comforter to awaken the sleeping virgins, who are prophetically represented as sleeping, and in some prophetic passages as sleeping, the sleep of death. The first verse of Isaiah forty, is prophetically located three and a half symbolic days ‘after’ the disappointment of July 18, 2020, for that is when the Comforter is sent to awaken those that are asleep. Three and a half days is a symbol of a wilderness, and there is where the “voice” begins to “cry.”
Ọ̀kan lára ọ̀pọ̀lọpọ̀ ààmì tí a rí nínú Ọ̀rọ̀ Ọlọ́run tí ó dúró fún ìránṣẹ́ òjò ìkẹyìn, ni ààmì tí a fi ìtúnlẹ̀ ọ̀rọ̀ tàbí gbólóhùn mọ̀. Ìtúnlẹ̀ ọ̀rọ̀, tàbí gbólóhùn, jẹ́ ààmì Igbe Òru Àárín, tàbí ìránṣẹ́ òjò ìkẹyìn ní àwọn ọjọ́ ìkẹyìn. Àkìyèsí ààmì nínú ìtúnlẹ̀ “ẹ tu u nínú,” fi ìbẹ̀rẹ̀ Isaiah orí ogójì sí àkókò ìdádúró, nígbà tí ìránṣẹ́ tí a ṣojú fún gẹ́gẹ́ bí Igbe Òru Àárín nínú òwe àwọn wúńdíá mẹ́wàá yóò jẹ́ ohun tí a máa mọ̀, lẹ́yìn náà a ó sì kéde rẹ̀. Ní àkókò náà, Kristi rán Olùtùnú náà láti jí àwọn wúńdíá tí ń sùn náà, àwọn tí a ṣojú fún ní ọ̀nà àsọtẹ́lẹ̀ gẹ́gẹ́ bí ẹni tí ń sùn, àti nínú àwọn ìpínrọ̀ àsọtẹ́lẹ̀ kan gẹ́gẹ́ bí ẹni tí ó sùn oorun ikú. Ẹsẹ̀ àkọ́kọ́ ti Isaiah ogójì wà ní ipò àsọtẹ́lẹ̀ ní ọjọ́ ààmì mẹ́ta àti ààbọ̀ “lẹ́yìn” ìdánilójújẹ́ ti July 18, 2020, nítorí pé nígbà náà ni a rán Olùtùnú náà láti jí àwọn tí ó sùn. Ọjọ́ mẹ́ta àti ààbọ̀ jẹ́ ààmì aginjù, ibẹ̀ ni “ohùn” ti bẹ̀rẹ̀ sí í “ké.”
Revelation eleven, Ezekiel thirty-seven, Matthew twenty-five, the history of the Millerites (along with the same waymarks of Millerite history that occur in every reform movement), combine to identify a ‘specific process’ of awakening the sleeping virgins. The process starts with the virgins going to sleep at the disappointment. The period of the tarrying time that began at the disappointment is ultimately recognized as the tarrying time. The last portion of the tarrying time is the development of the message of the Midnight Cry. When the message is established, it is then proclaimed until it reaches its climax, the judgment.
Ìfihàn orí kọkànlá, Ẹ́síkíẹ́lì mẹ́tàdínlógójì, Mátíù ọdún márùn-ún-dín-lọ́gbọ̀n, ìtàn àwọn Mílẹ́ráìtì (pẹ̀lú àwọn àmì-ọ̀nà kan náà ti ìtàn Mílẹ́ráìtì tí ń farahàn nínú gbogbo ìṣísẹ̀ àtúnṣe), papọ̀, ń tọ́ka sí “ìlànà pàtó” kan fún jíjí àwọn wúńdíá tí ó sùn. Ìlànà náà bẹ̀rẹ̀ pẹ̀lú bí àwọn wúńdíá ṣe lọ sùn ní àkókò ìrẹ̀wẹ̀sì náà. Àkókò ìdádúró tí ó bẹ̀rẹ̀ ní àkókò ìrẹ̀wẹ̀sì náà ni a máa mọ̀ ní ìkẹyìn gẹ́gẹ́ bí àkókò ìdádúró náà. Apá ìkẹyìn àkókò ìdádúró náà ni ìdàgbàsókè ìhìnrere Ẹkún Ààrin Ọ̀ru. Nígbà tí a bá ti fi ìhìnrere náà múlẹ̀, nígbà náà ni a máa kéde rẹ̀ títí yóò fi dé ibi gíga jùlọ rẹ̀, ìdájọ́.
The messenger represented as the “voice” in Isaiah, asked what the message was that was to be proclaimed. He was told in symbolic language to present the message of Islam. The prophetic message of Islam cannot be separated from the soon-coming Sunday law, for Islam is a trumpet power, and the seven trumpets of Revelation represent God’s judgment upon the powers who pass Sunday laws. Those powers were pagan Rome in 321, a symbol of the dragon; papal Rome in 538, a symbol of the beast; and the soon coming Sunday law in the United States, a symbol of the false prophet.
Ojiṣẹ náà, ẹni tí a ṣàfihàn gẹ́gẹ́ bí “ohùn” nínú Isaiah, béèrè pé kí ni ìránṣẹ́ tí a ní láti kéde. A sọ fún un, ní èdè àpẹẹrẹ, láti gbé ìránṣẹ́ Islam kalẹ̀. Ìránṣẹ́ àsọtẹ́lẹ̀ Islam kò lè yà kúrò lọ́dọ̀ òfin Sunday tí ń bọ̀ láìpẹ́, nítorí Islam jẹ́ agbára ìpè, àti pé ìpè méje ti Ìṣípayá dúró fún ìdájọ́ Ọlọ́run lórí àwọn agbára tí ń ṣe òfin Sunday. Àwọn agbára wọ̀nyí ni Romu keferi ní 321, àmì ti dragoni; Romu póòpù ní 538, àmì ti ẹranko; àti òfin Sunday tí ń bọ̀ láìpẹ́ ní Orílẹ̀-Èdè Amẹ́ríkà, àmì ti wòlíì èké.
In connection with the identification of what the message that the “voice” who had been crying in the wilderness was to proclaim, was the promise that God’s word never fails. The ‘promise and assurance’ that God’s word never fails, is located in the identical prophetic setting that in Habakkuk chapter two, and verse three, is expressed as “at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” The message of Islam will never fail, it will surely come. The last verse of Isaiah chapter forty, addresses those that wait for the vision in Habakkuk.
Ní ìbáṣepọ̀ pẹ̀lú ìdánimọ̀ ohun tí ìránṣẹ́ tí ń ké ní aginjù ní láti kéde gẹ́gẹ́ bí ìhìn náà, wà níbẹ̀ ìlérí náà pé ọ̀rọ̀ Ọlọ́run kì í ṣàìṣe láéláé. “Ìlérí àti ìdánilójú” pé ọ̀rọ̀ Ọlọ́run kì í ṣàìṣe láéláé, wà ní ipò àsọtẹ́lẹ̀ kan náà gẹ́gẹ́ bí a ti sọ ọ́ nínú Hábákúkù orí kejì, ẹsẹ̀ kẹta, pé “ní òpin yóò sọ̀rọ̀, kì yóò sì purọ́: bí ó tilẹ̀ pẹ́, dúró dè é; nítorí ó dájú pé yóò dé, kì yóò pẹ́.” Ìhìn Íṣílámù kì yóò ṣàìṣe láéláé, dájú pé yóò dé. Ẹsẹ̀ ìkẹyìn Ísáyà orí ogójì ń bá àwọn tí wọ́n dúró de ìran náà nínú Hábákúkù sọ̀rọ̀.
But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint. Isaiah 40:31.
Ṣùgbọ́n àwọn tí ń dúró de Olúwa yóò tún agbára wọn ṣe; wọn yóò fi ìyẹ́ fò sókè bí idì; wọn yóò sáré, wọn kì yóò sì rẹ̀; wọn yóò rìn, wọn kì yóò sì ṣàárẹ̀. Isaiah 40:31.
The “hidden history” of the seven thunders, that is now being unsealed, identifies three waymarks that begin and end with a disappointment. In that symbolic history, there are three waymarks, separated by two periods of time. A disappointment begins the tarrying time. The tarrying time leads to the corrected message and prediction of the Midnight Cry. The message of the Midnight Cry begins a period of proclaiming the message of the Midnight Cry, that leads to a second disappointment, that is represented as judgment. Those three steps, separated by two periods of time, represent the Alpha and Omega, as created in the Hebrew word “truth.”
“Itàn ìkọ̀kọ̀” ti ààrá méje náà, tí a ń tú ìdì rẹ̀ sílẹ̀ báyìí, ń tọ́ka sí àmì ọ̀nà mẹ́ta tí ó bẹ̀rẹ̀, tí ó sì parí pẹ̀lú ìrẹ̀wẹ̀sì. Nínú ìtàn àpẹẹrẹ yẹn, àmì ọ̀nà mẹ́ta wà, tí àkókò méjì pín sí ara wọn. Ìrẹ̀wẹ̀sì kan ni ó bẹ̀rẹ̀ àkókò ìdádúró náà. Àkókò ìdádúró náà yóò sí yọrí sí ìròyìn tí a ti ṣàtúnṣe àti àsọtẹ́lẹ̀ ti Ìkéde Àárín Òru. Ìròyìn Ìkéde Àárín Òru náà bẹ̀rẹ̀ àkókò kan ti ìkéde ìròyìn Ìkéde Àárín Òru, tí yóò yọrí sí ìrẹ̀wẹ̀sì kejì, tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí ìdájọ́. Àwọn ìpele mẹ́ta wọ̀nyí, tí àkókò méjì pín sí ara wọn, ń ṣojú Alfa àti Omega, gẹ́gẹ́ bí a ti dá wọn sílẹ̀ nínú ọ̀rọ̀ Heberu náà “òtítọ́.”
In Ezekiel thirty-seven, Ezekiel also represents the “voice” of Isaiah forty. The voice in Isaiah forty asks, “What shall I cry?” The “voice” in Ezekiel thirty-seven, verse seven, then “prophesied as” he “was commanded.”
Nínú Ìwé Ìsíkíẹ́lì orí kẹtàlélọ́gbọ̀n, Ìsíkíẹ́lì pẹ̀lú ń ṣojú “ohùn” náà ní Aísáyà ogójì. Ohùn náà ní Aísáyà ogójì béèrè pé, “Kín ni èmi yóò kéde?” “Ohùn” náà ní Ìsíkíẹ́lì orí kẹtàlélọ́gbọ̀n, ẹsẹ̀ keje, lẹ́yìn náà “sọ àsọtẹ́lẹ̀ gẹ́gẹ́ bí” a “ti pàṣẹ fún un.”
So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.
Nítorí náà mo sọ àsọtẹ́lẹ̀ gẹ́gẹ́ bí a ti pàṣẹ fún mi: bí mo sì ti ń sọ àsọtẹ́lẹ̀, ariwo kan wáyé, sì wò ó, ìgbọnmi kan sì bẹ̀rẹ̀, àwọn egungun náà sì péjọ pọ̀, egungun sí egungun rẹ̀. Nígbà tí mo sì wo, kíyèsi i, àwọn iṣan àti ẹran sì hù sórí wọn, awọ ara sì bo wọn lókè: ṣùgbọ́n èémí kò sí nínú wọn. Ezekieli 37:7, 8.
Ezekiel’s first prophecy brought the bones and flesh together, but they were not yet alive. “So,” Ezekiel “prophesied as he” was “commanded” a second time. The second prophecy brought the bodies to life. The two prophecies are typified by the creation of Adam.
Àsọtẹ́lẹ̀ àkọ́kọ́ Hesekieli mú kí àwọn egungun àti ẹran darapọ̀, ṣùgbọ́n wọn kò tíì wà láàyè. “Nítorí náà,” Hesekieli “sọtẹ́lẹ̀ gẹ́gẹ́ bí a ti” “pàṣẹ fún un” ní ìgbà kejì. Àsọtẹ́lẹ̀ kejì náà mú kí àwọn ara náà wà láàyè. Àwọn àsọtẹ́lẹ̀ méjèèjì ni a ṣàpẹẹrẹ wọn nínú ìdáṣẹ̀dá Adamu.
And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. Genesis 2:7.
OLúWA Ọlọ́run sì fi erùpẹ̀ ilẹ̀ mọ ènìyàn, ó sì mí ẹ̀mí ìyè sínú ihò imú rẹ̀; ènìyàn sì di ọkàn alààyè. Jẹ́nẹ́sísì 2:7.
The two-step process of bringing the dead dry bones to life is first mentioned in the creation of Adam, thus emphasizing that God’s prophetic Word is also His creative power. God first “formed” Adam, and Ezekiel’s first prophecy brought the bones and bodies together, then God “breathed into his nostrils the breath of life; and man became a living soul.”
Ìlànà ìgbésẹ̀ méjì ti mímú àwọn egungun gbígbẹ tí ó ti kú wá sí ìyè ni a kọ́kọ́ mẹ́nuba nínú ìṣẹ̀dá Ádámù, báyìí ni a ṣe ń fi tẹnumọ́ ọn pé Ọ̀rọ̀ asọtẹ́lẹ̀ Ọlọ́run pẹ̀lú ni agbára ìṣẹ̀dá Rẹ̀. Ọlọ́run kọ́kọ́ “mọ̀” Ádámù, àti pé asọtẹ́lẹ̀ àkọ́kọ́ Hesekieli mú kí àwọn egungun àti àwọn ara parapọ̀, lẹ́yìn náà Ọlọ́run “mí sínú ihò imú rẹ̀ ẹ̀mí ìyè; ènìyàn sì di ọkàn alààyè.”
Ezekiel’s second prophecy was directed “unto the wind,” not unto the bones, for he was told to “say to the wind,” “Come from the four winds, O breath, and breathe upon these slain, that they may live.” Ezekiel’s second prophecy, which brings the dead bodies to life as a mighty army, was directed, not at the dead bodies, but at the wind. It was a command to the wind to breathe upon the bodies. The first time the word “breath” is mentioned in God’s Word is the creation of Adam, and it is there defined as the breath of life, and what brings life into the dead bodies, comes from the four winds.
Asọtẹ́lẹ̀ kejì ti Ẹsẹkiẹli ni a tọ́ sí “afẹ́fẹ́,” kì í ṣe sí àwọn egungun, nítorí a sọ fún un pé kó “sọ fún afẹ́fẹ́,” pé, “Wá láti inú afẹ́fẹ́ mẹ́rin, ìwọ èémí, kí o sì mí sórí àwọn ẹni wọ̀nyí tí a pa, kí wọ́n lè yè.” Asọtẹ́lẹ̀ kejì ti Ẹsẹkiẹli, èyí tí ó mú àwọn òkú dìde sí ìyè gẹ́gẹ́ bí ogun ńlá, ni a tọ́ sí, kì í ṣe sí àwọn òkú náà, bí kò ṣe sí afẹ́fẹ́. Ó jẹ́ àṣẹ sí afẹ́fẹ́ pé kí ó mí sórí àwọn ara náà. Ìgbà àkọ́kọ́ tí a ti mẹ́nu kan ọ̀rọ̀ náà “èémí” nínú Ọ̀rọ̀ Ọlọ́run ni ní ẹ̀dá Ádámù, níbẹ̀ sì ni a ti ṣàlàyé rẹ̀ gẹ́gẹ́ bí èémí ìyè, àti ohun tí ń mú ìyè wọ inú àwọn ara òkú, láti inú afẹ́fẹ́ mẹ́rin ni ó ti ń wá.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Àwọn áńgẹ́lì ń di àwọn ẹ̀fúùfù mẹ́rin mú, tí a fi hàn gẹ́gẹ́ bí ẹṣin ìbínú kan tí ń wá ọ̀nà láti bọ́ sílẹ̀ kí ó sì sáré ká gbogbo ojú ayé, ní mímú ìparun àti ikú tọ̀ ọ́ lẹ́yìn ní ipa ọ̀nà rẹ̀.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live.” Manuscript Releases, volume 20, 217.
“Ṣé a óò sùn lórí etí pátápátá ayé àìnípẹ̀kun gan-an? Ṣé a óò jẹ́ aláìtara, tútù, àti òkú? Á, ìbá ṣe pé a lè ní nínú àwọn ìjọ wa Ẹ̀mí àti èémí Ọlọ́run tí a mí sínú àwọn ènìyàn Rẹ̀, kí wọ́n lè dúró lórí ẹsẹ̀ wọn, kí wọ́n sì yè.” Manuscript Releases, volume 20, 217.
The two questions here are shall we sleep, and shall we be dead?…two terms for the same prophetic condition. The message of the four winds that are being restrained by angels, is the message that causes the breath of God to enter the dead and causes them to stand up and live. The message of the four winds is the message of the angry horse of Islam. The message of the four winds in the book of Revelation, is the sealing message. The sealing message of Revelation seven, verse one through three, is the message that identifies that the four winds are restrained, until the servants of God are sealed.
Àwọn ìbéèrè méjèèjì níhìn-ín ni pé, ṣé a ó sùn, àti ṣé a ó kú?…àwọn ọ̀rọ̀ méjì fún ipò àsọtẹ́lẹ̀ kan náà. Ìránṣẹ́ àwọn ẹ̀fúùfù mẹ́rin tí àwọn áńgẹ́lì ń dìmọ́, ni ìránṣẹ́ tí ń mú kí èémí Ọlọ́run wọ inú àwọn òkú, tí ó sì mú kí wọ́n dìde, kí wọ́n sì yè. Ìránṣẹ́ àwọn ẹ̀fúùfù mẹ́rin ni ìránṣẹ́ ẹṣin bínú ti Islam. Ìránṣẹ́ àwọn ẹ̀fúùfù mẹ́rin nínú ìwé Ìfihàn, ni ìránṣẹ́ ìdìdì. Ìránṣẹ́ ìdìdì ti Ìfihàn orí keje, ẹsẹ̀ kìíní títí dé ẹsẹ̀ kẹta, ni ìránṣẹ́ tí ń fi hàn pé a dìmọ́ àwọn ẹ̀fúùfù mẹ́rin, títí a ó fi dì àwọn ọmọ-ọdọ Ọlọ́run ní èdìdì.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Lẹ́yìn nǹkan wọ̀nyí, mo sì rí àwọn angẹli mẹ́rin tí wọ́n dúró lórí igun mẹ́rin ayé, wọ́n di afẹ́fẹ́ mẹ́rin ayé mú, kí afẹ́fẹ́ má bàa fẹ́ lórí ayé, tàbí lórí òkun, tàbí lórí igi kankan. Mo sì rí angẹli mìíràn tí ń gòkè wá láti ìlà oòrùn, tí ó ní èdìdì Ọlọ́run alààyè: ó sì ké pẹ̀lú ohùn ńlá sí àwọn angẹli mẹ́rin náà, ẹni tí a fi fún láti ba ayé àti òkun jẹ́, pé, Ẹ má ṣe ba ayé jẹ́, bẹ́ẹ̀ ni ẹ má ṣe ba òkun jẹ́, tàbí àwọn igi, títí di ìgbà tí àwa yóò fi dì àwọn ìránṣẹ́ Ọlọ́run wa ní èdìdì ní iwájú orí wọn. Ìfihàn 7:1–3.
Ezekiel’s second prophecy was directed to the wind, and the life that the wind delivered unto the bodies came from the message of the four winds. In verses eight through ten, in Ezekiel thirty-seven the words that appear either as “wind” or “breath” is the same Hebrew word in each occurrence. God breathed into Adam, the breath of life, and in Ezekiel the breath of life is the message of the sealing of the one hundred and forty-four thousand that comes from the four winds. That message delivers God’s creative power to the bodies that have been brought together in the valley of death, by the first message. The message of the four winds is the message of Islam bringing judgment upon the United States for the Sunday law. It is the message of the Midnight Cry.
Asọtẹ́lẹ̀ kejì ti Ẹsẹkiẹli ni a tọ́ sí afẹ́fẹ́, àti ìyè tí afẹ́fẹ́ náà mú wá sí àwọn ara náà ti wá láti inú ìhìn iṣẹ́ àwọn afẹ́fẹ́ mẹ́rin. Nínú ẹsẹ̀ mẹ́jọ títí dé mẹ́wàá, nínú Ẹsẹkiẹli mẹ́tàlélọ́gbọ̀n, àwọn ọ̀rọ̀ tí ó farahàn bí “afẹ́fẹ́” tàbí “ẹ̀mí” jẹ́ ọ̀rọ̀ Heberu kan náà ní gbogbo ìfarahàn rẹ̀. Ọlọ́run mí sínú Ádámù ẹ̀mí ìyè, àti nínú Ẹsẹkiẹli ẹ̀mí ìyè náà ni ìhìn iṣẹ́ ìdìdì àwọn ẹgbẹ̀rún ọgọ́rùn-ún kan àti mẹ́rìnlélógójì tí ń bọ̀ láti ọ̀dọ̀ àwọn afẹ́fẹ́ mẹ́rin. Ìhìn iṣẹ́ náà ni ń gbé agbára ẹ̀dá Ọlọ́run wọ inú àwọn ara tí a ti kó jọ sínú àfonífojì ikú nípasẹ̀ ìhìn iṣẹ́ àkọ́kọ́. Ìhìn iṣẹ́ àwọn afẹ́fẹ́ mẹ́rin ni ìhìn iṣẹ́ Islam tí ń mú ìdájọ́ wá sórí Orílẹ̀-Èdè Amẹ́ríkà nítorí òfin Ọjọ́-Àìkú. Òun ni ìhìn iṣẹ́ Ẹkún Ààbọ̀ Òru.
The hidden history of the seven thunders begins with a disappointment, which begins the tarrying time. In Revelation eleven when the two prophets were slain on July 18, 2020, the tarrying time began. Ezekiel was among the dead when the Lord asked Ezekiel if the two witnesses that are dead in the street could live.
Ìtàn ìkọ̀kọ̀ ti àwọn ààrá méje bẹ̀rẹ̀ pẹ̀lú ìdààmú kan, èyí tí ó sì bẹ̀rẹ̀ àkókò ìdádúró náà. Nínú Ìfihàn mọ́kànlá, nígbà tí a pa àwọn wòlíì méjì náà ní ọjọ́ kẹtàdínlógún, oṣù Keje, ọdún 2020, àkókò ìdádúró náà bẹ̀rẹ̀. Hesekieli wà láàárín àwọn òkú nígbà tí Olúwa béèrè lọ́wọ́ Hesekieli bóyá àwọn ẹlẹ́rìí méjì tí ó kú ní ojú pópó lè yè.
The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Ezekiel 37:1–3.
Ọwọ́ Olúwa sì wà lára mi, ó sì mú mi jáde nínú Ẹ̀mí Olúwa, ó sì gbé mi kalẹ̀ sí àárín àfonífojì náà tí ó kún fún egungun. Ó sì mú kí n rìn yí wọn ká: sì kíyèsí i, wọ́n pọ̀ gidigidi ní ojú àfonífojì náà tí ó ṣí; sì wò ó, wọ́n ti gbẹ gan-an. Ó sì wí fún mi pé, Ọmọ ènìyàn, ṣé àwọn egungun wọ̀nyí lè yè? Mo sì dáhùn pé, Olúwa Ọlọ́run, ìwọ ni ó mọ̀. Hesekieli 37:1–3.
In verse seven, when Ezekiel delivers the first of the two prophecies the message was simply, “O ye dry bones, hear the word of the Lord.” John, in the Revelation records, “blessed are those who hear the words of the prophecy of this book.” Ezekiel represents the dead dry bones who are blessed, as those who hear Ezekiel’s command to hear the Word of the Lord, and His Word is Truth. In chapter two of Ezekiel, the experience of those who hear God’s word is described.
Nínú ẹsẹ̀ keje, nígbà tí Ésékíẹ́lì sọ àkọ́kọ́ nínú àwọn àsọtẹ́lẹ̀ méjèèjì náà, ọ̀rọ̀ náà jẹ́ pé, “Ẹ̀yin egungun gbígbẹ, ẹ gbọ́ ọ̀rọ̀ Olúwa.” Jòhánù, nínú Ìfihàn, kọ sílẹ̀ pé, “alábùkún-fún ni àwọn tí ń gbọ́ àwọn ọ̀rọ̀ àsọtẹ́lẹ̀ ìwé yìí.” Ésékíẹ́lì dúró fún àwọn egungun gbígbẹ tí ó ti kú tí a bùkún fún, gẹ́gẹ́ bí àwọn tí ń gbọ́ àṣẹ Ésékíẹ́lì láti gbọ́ Ọ̀rọ̀ Olúwa, Ọ̀rọ̀ Rẹ̀ sì ni Òtítọ́. Nínú orí kejì ti Ésékíẹ́lì, a ṣàlàyé ìrírí àwọn tí ń gbọ́ ọ̀rọ̀ Ọlọ́run.
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.
Ó sì wí fún mi pé, Ọmọ ènìyàn, dìde dúró lórí ẹsẹ̀ rẹ, èmi yóò sì bá ọ sọ̀rọ̀. Ẹ̀mí sì wọ inú mi nígbà tí ó ń bá mi sọ̀rọ̀, ó sì gbé mi dìde lórí ẹsẹ̀ mi, kí n lè gbọ́ ẹni tí ń bá mi sọ̀rọ̀. Hesekieli 2:1, 2.
In Revelation eleven, when the dead bodies hear the Word of the Lord, the Comforter enters into them and they stand on their feet. It is the Comforter that sets them on their feet.
Nínú Ìfihàn orí kọkànlá, nígbà tí àwọn òkú gbọ Ọ̀rọ̀ Olúwa, Olùtùnú náà wọ inú wọn, wọ́n sì dúró lórí ẹsẹ̀ wọn. Olùtùnú náà ni ó mú kí wọ́n dúró lórí ẹsẹ̀ wọn.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.
Lẹ́yìn ọjọ́ mẹ́ta àtààbọ̀ náà, Ẹ̀mí ìyè láti ọ̀dọ̀ Ọlọ́run wọ inú wọn; wọ́n sì dúró lórí ẹsẹ̀ wọn; ẹ̀rù ńlá sì bà àwọn tí ó rí wọn. Ìṣípayá 11:11.
The standing up of the dead is step number one, in a two-step process that raises them out of their graves to become the ensign that is lifted up at the judgment of the Sunday law. When they stand in chapter eleven, “great fear” comes upon those that see them.
Dídìde àwọn òkú náà ni ìgbésẹ̀ kìíní, nínú ìlànà ìgbésẹ̀ méjì tí ń gbé wọn jáde kúrò nínú ibojì wọn kí wọ́n lè di àsíá tí a gbé sókè ní ìdájọ́ òfin Ọjọ́ Àìkú. Nígbà tí wọ́n bá dìde nínú orí kọkànlá, “ẹ̀rù ńlá” a bà lórí àwọn tí ó rí wọn.
And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:9.
Yóò sì kọjá lọ sí ibi ààbò rẹ̀ nítorí ìbẹ̀rù, àwọn ọmọ-aládé rẹ̀ yóò sì bẹ̀rù níwájú àsíá náà, ni Olúwa wí, ẹni tí iná rẹ̀ wà ní Sioni, àti ìlé-ìná rẹ̀ ní Jerusalẹmu. Isaiah 31:9.
The Midnight Cry message of Millerite history was the second part of the second angel’s message. The second angel’s message produced a separation of the Millerites from the churches that were then identified as the daughters of Babylon, and the faithful were called out to come and stand with the Millerites. A ‘body’ of believers was formed by that message, and then the second step was the message of the Midnight Cry that joined and added power to the second message. The Millerites then became a mighty army that took the message like a tidal wave across the land. That two-step process is the two voices of Revelation eighteen, and it is the identical process of the resurrection of the dead dry bones in Ezekiel who were slain in the street of Revelation eleven.
Ìhìnrere Ẹkún Ọ̀ganjọ́ nínú ìtàn àwọn Millerite ni apá kejì ti ìhìnrere áńgẹ́lì kejì. Ìhìnrere áńgẹ́lì kejì mú ìyapa wá láàárín àwọn Millerite àti àwọn ìjọ tí a fi àkókò náà mọ̀ gẹ́gẹ́ bí àwọn ọmọbìnrin Bábílónì, a sì pe àwọn olóòtítọ́ jáde kí wọ́n wá dúró pẹ̀lú àwọn Millerite. “Ara” àwọn onígbàgbọ́ ni a dá sílẹ̀ nípasẹ̀ ìhìnrere yẹn, lẹ́yìn náà ìgbésẹ̀ kejì ni ìhìnrere Ẹkún Ọ̀ganjọ́ tí ó darapọ̀ mọ́, tí ó sì fi agbára kún ìhìnrere kejì. Nígbà náà ni àwọn Millerite di ogun ńlá alágbára tí ó gbé ìhìnrere náà bí ìgbì omi ńlá kọjá ilẹ̀ náà. Ìlànà ìgbésẹ̀ méjì yẹn ni ohùn méjèèjì ti Ìfihàn 18, ó sì jẹ́ ìlànà kan náà pẹ̀lú àjíǹde àwọn egungun gbígbẹ tí ó ti kú nínú Ìsíkíẹ́lì, àwọn tí a pa ní òpópónà nínú Ìfihàn 11.
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844.” Spiritual Gifts, volume 1, 195, 196.
“A rán àwọn áńgẹ́lì láti lọ ran áńgẹ́lì alágbára tí ó ti ọ̀run wá lọ́wọ́, mo sì gbọ́ àwọn ohùn tí ó dàbí ẹni pé wọ́n ń dun níbi gbogbo pé, Ẹ jáde kúrò nínú rẹ̀, ẹ̀yin ènìyàn mi, kí ẹ má bàa jẹ́ alábápín nínú ẹ̀ṣẹ̀ rẹ̀, àti kí ẹ má bàa gba nínú àwọn àjàkálẹ̀-àrùn rẹ̀; nítorí ẹ̀ṣẹ̀ rẹ̀ ti dé ọ̀run, Ọlọ́run sì ti rántí ìwà búburú rẹ̀. Ìránṣẹ́ yìí dàbí ẹni pé ó jẹ́ àfikún sí ìránṣẹ́ kẹta náà, ó sì darapọ̀ mọ́ ọn, gẹ́gẹ́ bí igbe ọ̀gànjọ́ ṣe darapọ̀ mọ́ ìránṣẹ́ áńgẹ́lì kejì ní ọdún 1844.” Spiritual Gifts, volume 1, 195, 196.
The first waymark in the hidden history of the seven thunders, is the disappointment which begins the tarrying time. The tarrying time is a period of time that is represented as three and a half days, which is a symbol of the wilderness. At the end of the forty years of wandering in the wilderness, Joshua led a mighty army into the Promised Land. At the end of the three and a half days, Ezekiel is taken to the valley of death, and is told to command the dead bodies to “hear the word of the Lord.” Ezekiel is a “voice” crying in the wilderness. The command to hear the Word of the Lord brings the body parts together, but they are not yet alive, they are not yet an army, they are not yet sealed. The “word of the Lord” which is spoken by Ezekiel in chapter two, identifies that when the Comforter arrives, God’s people stand, while they simultaneously hear the Word of the Lord. Christ promised He would send the Comforter, three and a half days after they were murdered in the street.
Àmì ìtọ́kasí àkọ́kọ́ nínú ìtàn ìkọ̀kọ̀ ti àrá méje ni ìdààmú náà, èyí tí ó bẹ̀rẹ̀ àkókò ìdádúró. Àkókò ìdádúró jẹ́ àkókò kan tí a ṣojú fún gẹ́gẹ́ bí ọjọ́ mẹ́ta àtààbọ̀, èyí tí í ṣe àmì aṣojú aginjù. Ní ìparí ọdún mẹ́rìnlélógójì ìrìnàjò wọn nínú aginjù, Jóṣúà darí ogun alágbára kan wọ Ilẹ̀ Ìlérí. Ní ìparí ọjọ́ mẹ́ta àtààbọ̀ náà, a mú Ìsíkíẹ́lì lọ sí àfonífojì ikú, a sì sọ fún un pé kí ó pàṣẹ fún àwọn òkú ara náà láti “gbọ́ ọ̀rọ̀ Olúwa.” Ìsíkíẹ́lì jẹ́ “ohùn” kan tí ń ké ní aginjù. Àṣẹ láti gbọ́ Ọ̀rọ̀ Olúwa mú kí àwọn ẹ̀yà ara darapọ̀, ṣùgbọ́n wọn kò tíì yè; wọn kò tíì di ogun; wọn kò tíì ní èdìdì. “Ọ̀rọ̀ Olúwa” tí Ìsíkíẹ́lì sọ nínú orí kejì, fi hàn pé nígbà tí Olùtùnú bá dé, àwọn ènìyàn Ọlọ́run dúró, ní àkókò kan náà tí wọ́n sì ń gbọ́ Ọ̀rọ̀ Olúwa. Kristi ṣe ìlérí pé Òun yóò rán Olùtùnú náà, lẹ́yìn ọjọ́ mẹ́ta àtààbọ̀ tí wọ́n ti pa wọ́n ní òpópónà.
Once standing, the bodies ‘who are not yet alive,’ are going to be given a second prophecy. The “voice that crieth in the wilderness” in Isaiah, asks what the prophecy is that he is to cry? The “message” that both Ezekiel, and the “voice” in Isaiah forty are commanded to present, is the message of Islam. When that prophecy is delivered, “Adam” comes to life as a mighty army. The living two witnesses then proclaim the message of Islam’s judgment upon the United States, because of the passage of the soon-coming Sunday law. The judgment of the Sunday law is the third waymark of the hidden history of the seven thunders. When it is fulfilled, the army is lifted up as an ensign to heaven, and is represented in Revelation fourteen.
Lẹ́yìn tí wọ́n bá ti dúró ní ẹsẹ̀ wọn, àwọn ara wọ̀nyí “tí kò tíì yè” ni a ó fi àsọtẹ́lẹ̀ kejì fún. “Ohùn ẹni tí ń ké ní aginjù” nínú Isaiah béèrè pé, kí ni àsọtẹ́lẹ̀ tí yóò ké? “Ìhìnrere” tí a pàṣẹ fún Ezekiel, àti “ohùn” náà nínú Isaiah ogójì láti gbé kalẹ̀, ni ìhìnrere ti Islam. Nígbà tí a bá ti sọ àsọtẹ́lẹ̀ náà, “Adam” yóò yè gẹ́gẹ́ bí ọmọ-ogun alágbára. Nígbà náà ni ẹlẹ́rìí méjì alààyè yóò kéde ìhìnrere ìdájọ́ Islam lórí Orílẹ̀-Èdè Amẹ́ríkà, nítorí ìmúlẹ̀ òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́. Ìdájọ́ òfin Ọjọ́-Àìkú ni àmì-ọ̀nà kẹta nínú ìtàn ìpamọ́ ti àrá méje. Nígbà tí a bá mú un ṣẹ, a ó gbé ọmọ-ogun náà sókè gẹ́gẹ́ bí àsíá sí ọ̀run, a sì ṣe àfihàn rẹ̀ nínú Ifihan mẹ́rìnlá.
“I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God and sanctified through the truth, proclaim the three messages in their order.” Selected Messages, book 2, 387.
“Mo ti ní ìrírí nínú ìhìnrere áńgẹ́lì àkọ́kọ́, èkejì, àti ẹ̀kẹta. A ṣàpẹẹrẹ àwọn áńgẹ́lì náà bí wọ́n ti ń fò ní àárín ọ̀run, tí wọ́n ń kéde ìránṣẹ́ ìkìlọ̀ kan fún ayé, tí ó sì ní í ṣe tààrà pẹ̀lú àwọn ènìyàn tí ń gbé ní àwọn ọjọ́ ìkẹyìn ìtàn ayé yìí. Kò sí ẹni tí ó gbọ́ ohùn àwọn áńgẹ́lì wọ̀nyí, nítorí pé wọ́n jẹ́ ààmì ìṣàpẹẹrẹ láti ṣojú fún àwọn ènìyàn Ọlọ́run tí ń ṣiṣẹ́ ní ìbámu pẹ̀lú gbogbo àgbáyé ọ̀run. Àwọn ọkùnrin àti àwọn obìnrin, tí Ẹ̀mí Ọlọ́run ti fi ìmọ́lẹ̀ hàn fún, tí a sì ti yà wọ́n sí mímọ́ nípasẹ̀ òtítọ́, ń kéde àwọn ìránṣẹ́ mẹ́ta náà ní ìtòlẹ́sẹẹsẹ wọn.” Selected Messages, ìwé 2, 387.
The ensign that is lifted up is the third angel that is flying in the midst of heaven, warning mankind against accepting the mark of the beast. The mighty army continues to present that message to the world, until Michael stands up and human probation closes.
Àsíá tí a gbé sókè ni áńgẹ́lì kẹta tí ń fò ní àárín ọ̀run, tí ń kìlọ̀ fún aráyé kí wọ́n má ṣe gba àmì ẹranko náà. Ọmọ-ogun alágbára náà ń bá a lọ láti fi ìfẹ̀sẹ̀mulẹ̀ ọ̀rọ̀ náà hàn fún ayé, títí tí Mikáẹ́lì yóò fi dìde, tí àkókò ìdánwò ènìyàn yóò sì parí.
We will continue these thoughts in the next article.
A ó tẹ̀síwájú pẹ̀lú àwọn èrò wọ̀nyí nínú àpilẹ̀kọ tí ó kàn.
And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Matthew 25:6.
Ní òru àárín, igbe sì dún pé, Wò ó, ọkọ ìyàwó ń bọ̀; ẹ jáde lọ pàdé rẹ̀. Matteu 25:6.