The Midnight Cry message in the beginning ended at the opening of the investigative judgment, and the Midnight Cry message ends, at the opening of the executive judgment. The third woe of Islam brings judgment upon the United States for the passage of the Sunday law, and it represents a continuing and escalating judgment upon the entire world for their acceptance of their own Sunday law under the pressure of the civil persecuting power, represented by the ten kings who have committed fornication with Jezebel, the whore of Tyre.
Ifiranṣẹ Igbe Àárín Òru ní ìbẹ̀rẹ̀ parí ní ìṣípayá ìdájọ́ àyẹ̀wò, bẹ́ẹ̀ náà ni ifiranṣẹ Igbe Àárín Òru parí ní ìṣípayá ìdájọ́ ìmúṣẹ. Ègbé kẹta ti Ísílámù mú ìdájọ́ wá sórí Orílẹ̀-èdè Amẹ́ríkà nítorí ìfọwọ́sí òfin Ọjọ́ Àìkú, ó sì dúró fún ìdájọ́ tí ń tẹ̀síwájú tí ó sì ń lágbára sí i lórí gbogbo ayé nítorí ìtẹ́wọ́gbà wọn sí òfin Ọjọ́ Àìkú tiwọn fúnra wọn lábẹ́ ìkìmọ́lẹ̀ agbára ìsìnàwó-ọba onínúnibíni, tí a ṣojú rẹ̀ nípasẹ̀ àwọn ọba mẹ́wàá tí wọ́n ti bá Jésébẹ́lì, àgbèrè Tírè, ṣe panṣágà.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Bí Amẹ́ríkà, ilẹ̀ òmìnira ẹ̀sìn, yóò bá Ẹgbẹ́ Pápà ṣọ̀kan nínú fífipá mú ẹ̀rí-ọkàn àti nínú mímú àwọn ènìyàn bọ̀wọ̀ fún sábáàdì èké, àwọn ènìyàn gbogbo orílẹ̀-èdè lórí ilẹ̀ ayé yóò jẹ́ kí a darí wọn láti tẹ̀lé àpẹẹrẹ rẹ̀.” Testimonies, ìdìpọ̀ 6, 18.
The Sunday law battle of the great controversy, is then fully engaged. Satan then appears to personate Christ.
Nígbà náà ni ìjà òfin Ọjọ́ Àìkú nínú ìjà ńlá náà yóò wọ ipò gíga rẹ̀ pátápátá. Nígbà náà ni Sátánì yóò farahàn láti ṣe àfarawe Kristi.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Nípasẹ̀ àṣẹ tí yóò fi mú ìdásílẹ̀ Ẹ̀sìn Pápá ṣiṣẹ́ ní ìtakò sí òfin Ọlọ́run, orílẹ̀-èdè wa yóò ya ara rẹ̀ kúrò ní òdodo pátápátá. Nígbà tí Pírótẹ́sítántì yóò na ọwọ́ rẹ̀ kọjá àfonífojì láti di ọwọ́ agbára Róòmù mú, nígbà tí yóò kọjá lórí ọ̀gbun láti fi ọwọ́ pàdé Ẹ̀mí-Ẹ̀sìn, nígbà tí, lábẹ́ ipa ìṣọ̀kan mẹ́tẹ̀ẹ̀ta yìí, orílẹ̀-èdè wa yóò kọ gbogbo ìlànà Ìlànà-Orílẹ̀-èdè rẹ̀ gẹ́gẹ́ bí ìjọba Pírótẹ́sítántì àti olómìnira, tí yóò sì pèsè ọ̀nà fún ìtànkálẹ̀ irọ́ àti ìtànjẹ Pápá, nígbà náà ni a lè mọ̀ pé àkókò ti dé fún iṣẹ́ àgbàyanu Satani, àti pé òpin ti súnmọ́.” Testimonies, ìdìpọ̀ 5, 451.
National apostasy is followed by national ruin.
Ìpẹ̀yà ìgbàgbọ́ orílẹ̀-èdè ni ìparun orílẹ̀-èdè máa ń tọ̀ lẹ́yìn.
“The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.
“Àwọn ènìyàn Orílẹ̀-Èdè Amẹ́ríkà ti jẹ́ ènìyàn tí a ti ṣojú rere sí; ṣùgbọ́n nígbà tí wọ́n bá dín òmìnira ẹ̀sìn kù, tí wọ́n sì fi ẹ̀sìn Pírótẹ́sítáǹtì sílẹ̀, tí wọ́n sì ṣe àtìlẹ́yìn fún Pópérì, ìwọ̀n ẹ̀bi wọn yóò kún, a ó sì forúkọ ‘ìpẹ̀yà ìgbàgbọ́ ti orílẹ̀-èdè’ sínú àwọn ìwé ọ̀run. Èso ìpẹ̀yà ìgbàgbọ́ yìí yóò jẹ́ ìparun orílẹ̀-èdè.” Review and Herald, May 2, 1893.
The foolish Laodicean Adventists join hands with the papal power and are overthrown while the other flock of Christ that is still in Babylon escapes the hand of the papacy.
Àwọn Adifẹ́ntì Laodicea aláìmọ̀kan darapọ̀ mọ́ agbára pàápàá, a sì borí wọn lulẹ̀, nígbà tí agbo ẹlòmíràn ti Kristi tí ó ṣì wà ní Babiloni bọ́ lọ́wọ́ ọwọ́ ìjọba pàápàá.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Yóò sì wọ ilẹ̀ ológo náà pẹ̀lú, a ó sì borí ọ̀pọ̀ orílẹ̀-èdè lulẹ̀: ṣùgbọ́n àwọn wọ̀nyí yóò bọ́ kúrò lọ́wọ́ rẹ̀, àní Edomu, àti Moabu, àti olórí àwọn ọmọ Ammoni. Danieli 11:41.
Islam suddenly strikes the United States, as the seventh trumpet brings a judgment woe for the passage of the Sunday law.
Ísílámù lójijì lu Orílẹ̀-Èdè Amẹ́ríkà, bí ipè keje ṣe mú ègbé ìdájọ́ wá nítorí ìgbàjá Òfin Ọjọ́ Àìkú.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Mo sì wò ó, mo sì gbọ́ angẹli kan tí ń fò láàrín ọ̀run, tí ó ń fi ohùn ńlá wí pé, Ègbé, ègbé, ègbé ni fún àwọn olùgbé ayé, nítorí àwọn ohùn ìyókù ti ipè àwọn angẹli mẹ́tẹ̀ẹ̀ta náà, tí wọn kò tíì fẹ́! Ìfihàn 8:13.
The ensign that represents the two witnesses in Revelation eleven is then portrayed by John in Revelation chapter twelve as a woman clothed with the sun, and prophetically portrayed with the symbolism of the beginning and the end.
Nígbà náà ni Jòhánù ṣàfihàn àsíá tí ó dúró fún àwọn ẹlẹ́rìí méjì nínú Ìfihàn orí kọkànlá, nínú Ìfihàn orí kejìlá, gẹ́gẹ́ bí obìnrin kan tí a fi oòrùn wọ̀; ó sì tún ṣàfihàn rẹ̀ ní ọ̀nà àsọtẹ́lẹ̀ pẹ̀lú ààmì ìbẹ̀rẹ̀ àti ìparí.
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. 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. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:1–5.
Àti pé àmì ńlá kan farahàn ní ọ̀run; obìnrin kan tí a fi oòrùn wọ̀, òṣùpá sì wà lábẹ́ ẹsẹ̀ rẹ̀, adé irawọ̀ méjìlá sì wà lórí rẹ̀: Ó sì lóyún, ó ń ké, ó wà nínú ìrora ìbí, ó sì ń jìyà kí ó lè bí. Àmì mìíràn sì farahàn ní ọ̀run; sì kíyèsi i, dragoni ńlá pupa kan, tí ó ní orí méje àti iwo mẹ́wàá, àti adé méje lórí àwọn orí rẹ̀. Irú rẹ̀ sì fa ìdá mẹ́ta nínú àwọn irawọ̀ ọ̀run, ó sì sọ wọ́n kalẹ̀ sí ayé: dragoni náà sì dúró níwájú obìnrin tí ó ti mura tán láti bí, kí ó lè pa ọmọ rẹ̀ run ní kété tí a bá bí i. Ó sì bí ọmọkùnrin kan, ẹni tí yóò fi ọ̀pá irin ṣe alákóso gbogbo orílẹ̀-èdè: a sì gbé ọmọ rẹ̀ sókè lọ sọ́dọ̀ Ọlọ́run, àti sí ìtẹ́ rẹ̀. Ìṣípayá 12:1–5.
She is standing upon the moon, and clothed with the sun. The moon is a reflection of the sun, and therefore prophetically typifies the sun. The twelve stars in her crown represent the twelve tribes of ancient Israel at the beginning of ancient Israel, which typify the twelve disciples at the end of ancient Israel. The twelve stars that are the twelve disciples at the end of ancient Israel, are also the twelve apostles at the beginning of modern Israel. They therefore typify the one hundred and forty-four thousand at the end of modern Israel, who are disciples and apostles. At the beginning of the history where the disciples represent both an ending of ancient Israel and the apostles the beginning of modern Israel, the woman who is the church, was pregnant with Christ. He is the “man child” who would be caught up to God after His death and resurrection.
Ó dúró lórí òṣùpá, a sì wọ̀ ọ́ ní oòrùn. Òṣùpá jẹ́ àfihàn oòrùn, nítorí náà nípa àsọtẹ́lẹ̀ ó jẹ́ àpẹẹrẹ oòrùn. Àwọn ìràwọ̀ méjìlá inú adé rẹ̀ dúró fún àwọn ẹ̀yà méjìlá ti Ísírẹ́lì ìgbàanì ní ìbẹ̀rẹ̀ Ísírẹ́lì ìgbàanì, èyí tí ó jẹ́ àpẹẹrẹ àwọn ọmọ-ẹ̀yìn méjìlá ní òpin Ísírẹ́lì ìgbàanì. Àwọn ìràwọ̀ méjìlá wọ̀nyí tí í ṣe àwọn ọmọ-ẹ̀yìn méjìlá ní òpin Ísírẹ́lì ìgbàanì, tún jẹ́ àwọn àpọ́sítélì méjìlá ní ìbẹ̀rẹ̀ Ísírẹ́lì òde-òní. Nítorí náà, wọ́n jẹ́ àpẹẹrẹ ẹgbẹ̀rún kan ọgọ́rùn-ún mẹ́rìnlélógójì ní òpin Ísírẹ́lì òde-òní, tí wọ́n jẹ́ ọmọ-ẹ̀yìn àti àpọ́sítélì. Ní ìbẹ̀rẹ̀ ìtàn náà níbi tí àwọn ọmọ-ẹ̀yìn ṣe ń ṣojú fún òpin kan ti Ísírẹ́lì ìgbàanì, tí àwọn àpọ́sítélì sì ṣojú fún ìbẹ̀rẹ̀ Ísírẹ́lì òde-òní, obìnrin náà tí í ṣe ìjọ, lóyún Kristi. Òun ni “ọmọkùnrin náà” tí a ó gbé sókè lọ sọ́dọ̀ Ọlọ́run lẹ́yìn ikú àti àjíǹde Rẹ̀.
The woman therefore, also typifies the birth of the one hundred and forty-four thousand, who also ascend into heaven after being resurrected from the valley of death. Once they are in heaven, she would also give birth to another child, that represents the other flock that comes out of Babylon at the Sunday law.
Nítorí náà, obìnrin náà pẹ̀lú ṣàpẹẹrẹ ìbí ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin [144,000], àwọn náà pẹ̀lú tí wọ́n gòkè lọ sí ọ̀run lẹ́yìn tí a jí wọn dìde kúrò ní àfonífojì ikú. Nígbà tí wọ́n bá ti wà ní ọ̀run, yóò tún bí ọmọ mìíràn, tí ó dúró fún agbo ẹlòmíràn tí ó jáde kúrò ní Bábílónì ní òfin Ọjọ́-Àìkú.
Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.
Kí ìrora ìbímọ̀ tó dé bá a, ó bí; kí ìrora rẹ̀ tó dé, a bọ́ ọ kúrò nínú oyún ọmọkùnrin. Ta ni ó ti gbọ́ irú nǹkan bẹ́ẹ̀ rí? ta ni ó ti rí irú nǹkan bẹ́ẹ̀ rí? A ha ó mú ilẹ̀ bí ní ọjọ́ kan bí? tàbí a ha ó bí orílẹ̀-èdè kan lẹ́ẹ̀kan ṣoṣo? nítorí bí Sioni ti bẹ̀rẹ̀ sí í rọbí, ó bí àwọn ọmọ rẹ̀. Èmi yóò ha mú dé ibi ìbímọ̀, tí èmi kì yóò sì mú kí ó bí? ni Oluwa wí: èmi yóò ha mú kí ó bí, tí èmi yóò sì ti ilé-ọmọ pa? ni Ọlọrun rẹ wí. Isaiah 66:7–9.
In the time of the earth beast’s rule, a nation is born at once. That nation is the one hundred and forty-four thousand, for they are those who perfectly reflect the character of Christ. They are those typified by the “man child” Jesus. They are Isaiah’s “man child,” who is born before the woman goes into labor. The dead dry bones that the world rejoiced over when they were murdered by the beast from the bottomless pit, will be comforted in Jerusalem, and they will then rejoice with the woman who brings forth the “man child.” They are brought forth before she travails and then she travails and brings forth “her” other “children,” as the Gentiles then respond to the message of the third angel as a flowing river, as the message sweeps across the land as a tidal wave. They are born in a great crisis, representing her travail. The woman of Revelation twelve, essentially has twins. The first born are the one hundred and forty-four thousand who are identified as the first fruits, and the Gentiles as the great ingathering of the summertime harvest.
Ní àkókò ìṣàkóso ẹranko ilẹ̀, orílẹ̀-èdè kan ni a bí ní ìṣẹ́jú kan ṣoṣo. Orílẹ̀-èdè náà ni ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì, nítorí pé àwọn wọ̀nyí ni àwọn tí wọ́n ń fi ìwà Kristi hàn ní pípé. Àwọn ni a ṣàpẹẹrẹ wọn nípasẹ̀ “ọmọkùnrin” náà, Jesu. Àwọn ni “ọmọkùnrin” Isaiah, ẹni tí a bí kí obìnrin náà tó wọ inú ìrora ìbímọ. Àwọn egungun gbígbẹ tí ó ti kú, tí ayé fi yọ̀ nígbà tí a pa wọ́n nípasẹ̀ ẹranko tí ó jáde láti inú ọ̀gbun àìnísàlẹ̀, ni a ó tù nínú ní Jerusalẹmu, lẹ́yìn náà wọn yóò sì yọ̀ pọ̀ pẹ̀lú obìnrin tí ń bí “ọmọkùnrin” náà. A mú wọn jáde kí ó tó rọ̀ ọ́ lára, lẹ́yìn náà ó wọ inú ìrora ìbímọ, ó sì bí àwọn “ọmọ” rẹ̀ mìíràn, bí àwọn Keferi ṣe ń dáhùn sí ìhìnrere angẹli kẹta nígbà náà gẹ́gẹ́ bí odò tí ń ṣàn, bí ìhìnrere náà ṣe ń gbá kọjá ilẹ̀ náà bí ìgbì òkun ńlá. A bí wọn nínú ìpẹ̀yà ńlá kan, èyí tí ó dúró fún ìrora ìbímọ rẹ̀. Obìnrin ìwé Ìfihàn orí kejìlá, ní ìpilẹ̀ṣẹ̀, ní ìbejì. Àwọn àkọ́bí ni ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì tí a mọ̀ sí àkọ́so èso, àti àwọn Keferi gẹ́gẹ́ bí ìkórè ńlá ti ìkórè àsìkò òru.
Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.
Ẹ yọ̀ pẹ̀lú Jerusalẹmu, kí ẹ sì yọ̀ pẹ̀lú rẹ̀, gbogbo ẹ̀yin tí ó fẹ́ràn rẹ̀: ẹ bá a yọ̀ gidigidi, gbogbo ẹ̀yin tí ń ṣọ̀fọ̀ nítorí rẹ̀: kí ẹ lè muyan, kí ẹ sì kún fún ọmú ìtùnú rẹ̀; kí ẹ lè mú jáde, kí inú yín sì dùn pẹ̀lú ọ̀pọ̀lọpọ̀ ògo rẹ̀. Nítorí báyìí ni Olúwa wí pé, Wò ó, èmi yóò na àlàáfíà sí i bí odò, àti ògo àwọn orílẹ̀-èdè bí odò tí ń ṣàn: nígbà náà ni ẹ̀yin yóò muyan, a ó sì gbé yín lórí ìhà rẹ̀, a ó sì máa mi yín lórí eékún rẹ̀. Gẹ́gẹ́ bí ẹni tí ìyá rẹ̀ ń tù nínú, bẹ́ẹ̀ ni èmi yóò tù yín nínú; a ó sì tù yín nínú ní Jerusalẹmu. Nígbà tí ẹ bá sì rí èyí, ọkàn yín yóò yọ̀, egungun yín yóò sì túbọ̀ dàgbà bí ewéko: ọwọ́ Olúwa yóò sì jẹ́ kí a mọ̀ sí àwọn ìránṣẹ́ rẹ̀, àti ìbínú rẹ̀ sí àwọn ọ̀tá rẹ̀. Isaiah 66:10–14.
Those that “mourn” for Jerusalem are those that sigh and cry for the abominations done within her and who have been sealed, and they are sealed in advance of the Sunday law. We are now in the “closing work for the church,” which are the final moments of the sealing of the one hundred and forty-four thousand.
Àwọn tí wọ́n “ṣòfò” nítorí Jerusalẹmu ni àwọn tí ń mí ìhùn, tí ń sunkún nítorí àwọn ìríra tí a ṣe ní inú rẹ̀, tí a sì ti fi èdìdì dì; a sì fi èdìdì náà dì wọ́n ṣáájú òfin Ọjọ́ Àìkú. A wà ní báyìí nínú “iṣẹ́ ìparí fún ìjọ,” èyí tí í ṣe àwọn àkókò ìkẹyìn ìfìdídì àwọn ẹgbẹ̀rún mọ́kànlá-dín-ni-ogójì.
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a 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.’” Testimonies, volume 3, 266.
“Àwọn ènìyàn otitọ́ Ọlọ́run, tí wọ́n ní ẹ̀mí iṣẹ́ Oluwa àti ìgbàlà ọkàn ní ọkàn-àyà wọn, yóò máa wo ẹ̀ṣẹ̀ ní ìwà ẹ̀ṣẹ̀ rẹ̀ tòótọ́, gẹ́gẹ́ bí ohun tí ó jẹ́ ẹlẹ́ṣẹ̀. Wọ́n yóò máa dúró ní gbogbo ìgbà lẹ́gbẹ̀ẹ́ ìbáwí olóòtítọ́ àti títọ́ síta ní kedere lórí àwọn ẹ̀ṣẹ̀ tí ó rọrùn láti yí àwọn ènìyàn Ọlọ́run ká. Pàápàá jùlọ nínú iṣẹ́ ìkẹyìn fún ìjọ, ní àkókò ìdìdì àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [ọgọ́rùn-ún kan àti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin] tí yóò dúró láìní àìlera níwájú ìtẹ́ Ọlọ́run, nígbà náà ni wọ́n yóò ní ìmọ̀lára jinlẹ̀ jùlọ nípa àwọn àṣìṣe àwọn ènìyàn tí ń jẹ́wọ́ pé àwọn jẹ́ ti Ọlọ́run. A fi èyí hàn gbangba pẹ̀lú àpèjúwe wòlíì nípa iṣẹ́ ìkẹyìn lábẹ́ àwòrán àwọn ọkùnrin tí olúkúlùkù wọn ní ohun ìjà pípani lọ́wọ́ rẹ̀. Ọkùnrin kan láàárín wọn wọ aṣọ ọ̀gbọ̀, tí àpò ìnkì onkọ̀wé wà lẹ́gbẹ̀ẹ́ rẹ̀. ‘Oluwa sì wí fún un pé, Lọ láàrín ìlú náà, láàrín Jerusalẹmu, kí o sì fi àmì sí iwájú orí àwọn ọkùnrin tí ń kerora tí wọ́n sì ń ké nítorí gbogbo àwọn ohun ìríra tí a ń ṣe ní àárín rẹ̀.’” Testimonies, volume 3, 266.
Those that “sigh and cry” are sealed before the destroying angels with the slaughter weapons go through the church, which is represented as Jerusalem.
Àwọn tí ń “kẹ́dùn, tí wọ́n sì ń ké” ni a fi àmì sí lórí wọn kí àwọn áńgẹ́lì apanirun tí ó di ohun ìjà ìparun mú tó kọjá láàrín ìjọ, tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí Jérúsálẹ́mù.
“The command is: ‘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.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.
“Aṣẹ náà ni pé: ‘Lọ láàrín ìlú náà, láàrín Jerusalẹmu, kí o sì fi àmì sí iwájú orí àwọn ọkùnrin tí ń kẹ́dùn tí wọ́n sì ń ké nítorí gbogbo àwọn ìríra tí a ń ṣe ní àárín rẹ̀.’ Àwọn tí ń kẹ́dùn tí wọ́n sì ń ké wọ̀nyí ti ń gbé àwọn ọ̀rọ̀ ìyè kalẹ̀; wọ́n ti báni wí, wọ́n ti gbàni níyànjú, wọ́n sì ti bẹ̀bẹ̀. Díẹ̀ lára àwọn tí wọ́n ti ń bu Ọlọ́run láìlá ọlá ronú pìwà dà, wọ́n sì rẹ ara ọkàn wọn sílẹ̀ níwájú Rẹ̀. Ṣùgbọ́n ògo Olúwa ti kúrò lọ́dọ̀ Ísírẹ́lì; bí ó tilẹ̀ jẹ́ pé ọ̀pọ̀lọpọ̀ ṣì ń bá a lọ nínú ìrísí ẹ̀sìn, agbára àti ìwàláàyè Rẹ̀ kò sí.”
“In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.
“Ní àkókò tí ìbínú Rẹ̀ yóò jáde nínú àwọn ìdájọ́, àwọn ọmọlẹ́yìn Kristi onírẹ̀lẹ̀, olùfọkànsìn wọ̀nyí yóò yàtọ̀ sí gbogbo ayé yòókù nípa ìrora ọkàn wọn, èyí tí a ń fi hàn nínú ẹkún àti ìsọkún, nínú ìbáwí àti ìkìlọ̀. Nígbà tí àwọn mìíràn ń gbìyànjú láti bo ibi tí ó wà pẹ̀lú aṣọ àwọ̀, tí wọ́n sì ń dá ẹ̀ṣẹ̀ ńlá tí ó gbilẹ̀ ní gbogbo ibi láre, àwọn tí wọ́n ní ìtara fún ọlá Ọlọ́run àti ìfẹ́ fún ọkàn ènìyàn kò ní dakẹ́ láti lè rí ojúrere ẹnikẹ́ni. Ọkàn olódodo wọn ń bàjẹ́ lójoojúmọ́ nítorí àwọn iṣẹ́ àìmọ́ àti ọ̀rọ̀ àìṣòdodo ti àwọn aláìṣòdodo. Wọ́n kò ní agbára láti dá ìṣàn kíákíá ẹ̀ṣẹ̀ dúró, nítorí náà ìbànújẹ́ àti ìbẹ̀rù kún inú wọn. Wọ́n ṣọ̀fọ̀ níwájú Ọlọ́run láti rí i pé a ti kẹ́gàn ẹ̀sìn nínú ilé gan-an àwọn tí wọ́n ti ní ìmọ́lẹ̀ ńlá. Wọ́n ń ṣọ̀fọ̀, wọ́n sì ń fi ọkàn wọn jẹ ara nítorí pé ìgbéraga, ojúkòkòrò, ìmọtara-ẹni-nìkan, àti ìtànjẹ́ ti ó fẹ́rẹ̀ẹ́ jẹ́ ti onírúurú gbogbo wà nínú ìjọ. Ẹ̀mí Ọlọ́run, tí ń ru ẹni sókè sí ìbáwí, ni a ń tẹ̀ mọ́lẹ̀ lábẹ́ ẹsẹ̀, nígbà tí àwọn ìránṣẹ́ Satani ń yọ̀. A ti bu ọlá fún Ọlọ́run, a sì ti sọ òtítọ́ di aláìní agbára.”
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.
“Ẹgbẹ́ àwọn tí kì í ní ìbànújẹ́ nítorí ìrẹ̀wẹ̀sì ti ẹ̀mí tiwọn, tí wọn kì í sì í ṣọ̀fọ̀ nítorí ẹ̀ṣẹ̀ àwọn ẹlòmíràn, ni a ó fi sílẹ̀ láìní èdìdì Ọlọ́run. Olúwa paṣẹ fún àwọn ìránṣẹ́ Rẹ̀, àwọn ọkùnrin tí ohun ìjà ìpànìyàn wà ní ọwọ́ wọn pé: ‘Ẹ máa tọ̀ ọ́ lẹ́yìn kiri ìlú náà, kí ẹ sì pa: kí ojú yín má ṣe dá sí i, bẹ́ẹ̀ ni kí ẹ má ṣe ṣàánú: ẹ pa àgbàlagbà àti ọ̀dọ́, àwọn ọmọbìnrin, àti àwọn ọmọ kékeré, àti àwọn obìnrin run pátápátá: ṣùgbọ́n ẹ má ṣe sún mọ́ ẹnikẹ́ni tí àmì náà wà lára rẹ̀; kí ẹ sì bẹ̀rẹ̀ ní ibi mímọ́ Mi. Nígbà náà ni wọ́n bẹ̀rẹ̀ lọ́dọ̀ àwọn àgbà ọkùnrin tí wọ́n wà níwájú ilé náà.
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 210, 211.
“Níhìn-ín ni a ti rí i pé ìjọ—ibi mímọ́ Olúwa—ni ó kọ́kọ́ ní ìfarapa látinú ìlù ìbínú Ọlọ́run. Àwọn àgbàlagbà ọkùnrin, àwọn ẹni tí Ọlọ́run ti fi ìmọ́lẹ̀ ńlá fún, tí wọ́n sì ti dúró gẹ́gẹ́ bí alábòójútó àwọn ire ẹ̀mí ti àwọn ènìyàn, ti dá ìgbẹ́kẹ̀lé tí a fi lé wọn lọ́wọ́. Wọ́n ti gbé ipò náà mú pé a kò nílò láti retí àwọn iṣẹ́ ìyanu àti ìfarahàn àfihàn agbára Ọlọ́run tí ó ṣe kedere bí ti ọjọ́ ìṣáájú. Àwọn àkókò ti yí padà. Àwọn ọ̀rọ̀ wọ̀nyí ń fún àìgbàgbọ́ wọn ní agbára, wọ́n sì ń wí pé: Olúwa kì yóò ṣe rere, bẹ́ẹ̀ ni kì yóò ṣe búburú. Ó kún fún àánú ju kí Ó fi ìdájọ́ bẹ àwọn ènìyàn Rẹ̀ wò. Báyìí ni ‘Àlàáfíà àti ààbò’ ṣe di igbe láti ẹnu àwọn ọkùnrin tí kì yóò tún gbé ohùn wọn sókè bí ìpè láti fi àwọn ìrékọjá wọn hàn fún àwọn ènìyàn Ọlọ́run àti ilé Jékọ́bù ẹ̀ṣẹ̀ wọn. Àwọn ajá adití wọ̀nyí tí kò fẹ́ ké ni àwọn náà ni yóò ní ìrírí ẹ̀san ododo ti Ọlọ́run tí a ti mú bínú. Àwọn ọkùnrin, àwọn ọmọbìnrin, àti àwọn ọmọ kéékèèké yóò ṣègbé pọ̀.” Testimonies, volume 5, 210, 211.
Isaiah forty begins by employing the symbolism of a doubling, which is a prophetic marker of the Midnight Cry message that is a second message that unites with the message of the fall of Babylon. The fall of Babylon is doubled when it is expressed prophetically. The phrase is “Babylon is fallen, is fallen.”
Aísáyà ogójì bẹ̀rẹ̀ nípa lílo ààmì ìṣàpẹẹrẹ ìmẹ́jì, èyí tí í ṣe àmì àsọtẹ́lẹ̀ ti ìhìn Ẹkún Ọ̀ganjọ́, tí í ṣe ìhìn kejì tí ó darapọ̀ mọ́ ìhìn ìṣubú Bábílónì. Ìṣubú Bábílónì jẹ́ fífi ìmẹ́jì hàn nígbà tí a bá sọ ọ́ ní ọ̀nà àsọtẹ́lẹ̀. Ọ̀rọ̀ náà ni pé, “Bábílónì ṣubú, ó ṣubú.”
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. Revelation 14:8.
Angẹli mìíràn sì tọ̀ ọ́ lẹ́yìn, ó ń wí pé, Babeli ti ṣubú, ó ti ṣubú, ìlú ńlá náà, nítorí pé ó ti mú kí gbogbo àwọn orílẹ̀-èdè mu nínú wáìnì ìbínú àgbèrè rẹ̀. Ìfihàn 14:8.
There are two biblical falls of literal Babylon, and there are two biblical falls of spiritual Babylon. Together they represent four historical witnesses which identify the prophetic characteristics of Babylon’s fall.
Ìṣubú méjì ni Bábílónì gidi ní nínú Bíbélì, àti ìṣubú méjì ni Bábílónì ẹ̀mí ní nínú Bíbélì. Ní àpapọ̀, wọ́n dúró gẹ́gẹ́ bí ẹlẹ́rìí ìtàn mẹ́rin tí ń dá àwọn àbùdá àsọtẹ́lẹ̀ ti ìṣubú Bábílónì mọ̀.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.
Ó sì ké pẹ̀lú ohùn ńlá ní agbára, wí pé, Babiloni ńlá náà ti ṣubú, ó ti ṣubú, ó sì ti di ibùgbé àwọn ẹ̀mí èṣù, àti àhámọ́ gbogbo ẹ̀mí àìmọ́, àti àgò gbogbo ẹyẹ àìmọ́ tí a sì kórìíra. Ìfihàn 18:2.
Literal Babylon fell as Babel in the time of Nimrod, and literal Babylon also fell in the time of Belshazzar. Spiritual Babylon fell in 1798, and its final fall is repeatedly illustrated in the Scriptures. For this reason, the message of the fall of Babylon contains the prophetic symbolism of the doubling. With Babylon’s fall there is a doubling, but there are also two other primary prophetic reasons for the phenomenon of doubling.
Bábílónì gidi ṣubú gẹ́gẹ́ bí Bébẹli ní àkókò Nimrodu, àti Bábílónì gidi náà sì tún ṣubú ní àkókò Bẹliṣásárì. Bábílónì ẹ̀mí ṣubú ní ọdún 1798, a sì ń fi ìṣubú ìkẹyìn rẹ̀ hàn léraléra nínú Ìwé Mímọ́. Nítorí èyí, ìròyìn nípa ìṣubú Bábílónì ní àpẹẹrẹ wòlíì ti ìlọ́po méjì. Pẹ̀lú ìṣubú Bábílónì, ìlọ́po méjì wà, ṣùgbọ́n àwọn ìdí wòlíì pàtàkì mìíràn méjì tún wà fún ìṣẹ̀lẹ̀ ìlọ́po méjì náà.
The second reason is that as a message it represents a message that is joined by a second message. It represents two messages. There are other significant truths associated with the meaning and structure of the second angel’s message, but we are simply noting that Isaiah’s final prophetic narrative that begins in chapter forty, begins with the doubling of the symbol of the Comforter, which Christ promised to provide His people, while he tarried in the heavenly sanctuary.
Ìdí kejì ni pé, gẹ́gẹ́ bí ìránṣẹ́ kan, ó dúró fún ìránṣẹ́ kan tí a ti darapọ̀ mọ́ ìránṣẹ́ kejì. Ó ṣojú fún ìránṣẹ́ méjì. Àwọn òtítọ́ pàtàkì mìíràn wà tí ó ní ìbáṣepọ̀ pẹ̀lú ìtumọ̀ àti ìṣètò ìránṣẹ́ angẹli kejì, ṣùgbọ́n a kàn ń ṣàkíyèsí pé ìtàn àsọtẹ́lẹ̀ ìkẹyìn Isaiah tí ó bẹ̀rẹ̀ ní orí kẹ́rìnlélógójì, bẹ̀rẹ̀ pẹ̀lú ìmúlẹ̀méjì ààmì Olùtùnú náà, ẹni tí Kristi ṣe ìlérí láti pèsè fún àwọn ènìyàn Rẹ̀, nígbà tí ó dúró pẹ́ nínú ibi mímọ́ ọ̀run.
Comfort ye, comfort ye my people, saith your God. 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. Isaiah 40:1, 2.
Ẹ tù ú nínú, ẹ tù ú nínú, àwọn ènìyàn mi, ni Ọlọ́run yín wí. Ẹ sọ̀rọ̀ ìtùnú sí Jerusalẹmu, ẹ sì ké sí i pé, ogun rẹ̀ ti parí, a sì ti dárí ẹ̀ṣẹ̀ rẹ̀ jì í: nítorí ó ti gba lọ́wọ́ Olúwa ìlọ́po méjì fún gbogbo ẹ̀ṣẹ̀ rẹ̀. Isaiah 40:1, 2.
There is no other passage in the Bible that speaks more specifically concerning the element of Christ’s character as the Alpha and Omega, as the passage in Isaiah forty to the end of the book. As the Alpha and Omega, Christ places the signature of His name as Alpha and Omega upon this passage, for when you get to the end of Isaiah, he once again refers to the Comforter, for Christ is the Word, and He is the beginning and ending.
Kò sí àyọkà mìíràn nínú Bíbélì tí ó sọ ní pàtó jùlọ nípa ìpínlẹ̀ kan nínú ìwà Kristi gẹ́gẹ́ bí Alfa àti Omega, bí àyọkà tó wà nínú Isaiah ogójì títí dé òpin ìwé náà. Gẹ́gẹ́ bí Alfa àti Omega, Kristi fi àtẹ̀jáde orúkọ Rẹ̀ gẹ́gẹ́ bí Alfa àti Omega sórí àyọkà yìí, nítorí pé nígbà tí o bá dé òpin Isaiah, ó tún tọ́ka sí Olùtùnú lẹ́ẹ̀kan sí i, nítorí Kristi ni Ọ̀rọ̀ náà, Òun sì ni ìbẹ̀rẹ̀ àti òpin.
Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. Isaiah 66:1–4.
Báyìí ni Olúwa wí, Ọ̀run ni ìtẹ́ mi, ayé sì ni àpótí ẹsẹ̀ mi: ilé wo ni ẹ̀yin yóò kọ́ fún mi? ibo sì ni ibi ìsinmi mi? Nítorí ọwọ́ mi ni ó dá gbogbo nǹkan wọ̀nyí, bẹ́ẹ̀ ni gbogbo nǹkan wọ̀nyí sì ti wà, ni Olúwa wí: ṣùgbọ́n ẹni yìí ni èmi yóò wò, àní ẹni tí ó jẹ́ tálákà, tí ó ní ẹ̀mí ìrònúpìwàdà, tí ó sì ń wárìrì ní ọ̀rọ̀ mi. Ẹni tí ó pa màlúù dàbí ẹni pé ó pa ènìyàn; ẹni tí ó rú ẹbọ ọ̀dọ́-àgùntàn dàbí ẹni pé ó gé ọrùn ajá; ẹni tí ó fi ọrẹ rúbọ dàbí ẹni pé ó fi ẹ̀jẹ̀ ẹlẹ́dẹ̀ rúbọ; ẹni tí ó sun tùràrí dàbí ẹni pé ó bù kún òrìṣà. Béẹ̀ ni, wọ́n ti yan ọ̀nà ara wọn, ọkàn wọn sì ń yọ̀ nínú àwọn ìríra wọn. Èmi pẹ̀lú yóò yan ìtanrànjẹ wọn, èmi yóò sì mú ohun tí wọ́n bẹ̀rù wá sórí wọn; nítorí nígbà tí mo pè, kò sí ẹni tí ó dáhùn; nígbà tí mo sọ̀rọ̀, wọn kò gbọ́: ṣùgbọ́n wọ́n ṣe búburú níwájú ojú mi, wọ́n sì yan ohun tí inú mi kò dùn sí. Isaiah 66:1–4.
The question is raised concerning what house did God’s people build for Him? Did they raise Peter’s spiritual house or the synagogue of Satan? God identifies that the house that He built, is made up of those that are of a “poor and of a contrite spirit, and” those who “trembleth at” God’s “word.” He contrasts those who tremble at His word with another class that offer unclean offerings, who have chosen their own way. Those of the class that are offering unclean offerings will find as did the Jews, that their house is to be left to them desolate.
A gbé ìbéèrè náà dìde nípa ilé wo ni àwọn ènìyàn Ọlọ́run kọ́ fún Un. Ṣé wọ́n gbé ilé ẹ̀mí Peteru dìde, tàbí sínágọ́gù Sátánì? Ọlọ́run fi hàn pé ilé tí Òun kọ́ jẹ́ ti àwọn tí wọ́n jẹ́ “olóṣì àti ti ẹ̀mí ìrònúpìwàdà,” àti àwọn tí “ń wárìrì ní” “ọ̀rọ̀” Ọlọ́run. Ó fi àwọn tí ń wárìrì ní ọ̀rọ̀ Rẹ̀ wé ẹ̀ka mìíràn tí ń rú àwọn ọrẹ àìmọ́, tí wọ́n sì ti yan ọ̀nà ara wọn. Àwọn tí wọ́n wà nínú ẹ̀ka tí ń rú àwọn ọrẹ àìmọ́ yóò rí i, gẹ́gẹ́ bí àwọn Júù ṣe rí, pé a ó fi ilé wọn sílẹ̀ fún wọn ní ahoro.
All the prophets speak of the end of the world, and this is an illustration of the distinction between the wise, who tremble at His Word, and the foolish that are offering abominations to God, abominations that their souls delight in. For this reason, God will choose the delusions for the foolish Laodicean virgins, which is the delusion which the apostle Paul identifies is brought about for accepting a “lie.”
Gbogbo àwọn wòlíì ń sọ̀rọ̀ nípa òpin ayé, èyí sì jẹ́ àpẹẹrẹ ìyàtọ̀ tó wà láàárín àwọn ọlọ́gbọ́n, tí wọ́n ń wárìrì ní ọ̀rọ̀ Rẹ̀, àti àwọn aṣiwèrè tí wọ́n ń rú àwọn ohun ìríra sí Ọlọ́run, àwọn ohun ìríra tí ọkàn wọn ń ní inú-dídùn sí. Nítorí ìdí yìí, Ọlọ́run yóò yan àwọn ìtànjẹ fún àwọn wúńdíá Laodicea aṣiwèrè, èyí tí í ṣe ìtànjẹ náà tí aposteli Paulu fi hàn pé a mú un wá nítorí gbigba “irọ́” kan.
The “lie” is a specific symbol in Adventism’s history, and it was accepted by the builders in 1863, and built upon throughout Advent history. It was a lie that produced a false foundation, and they there began to erect a counterfeit false temple. Their work of counterfeiting the true temple continues until “the last days.” Isaiah places the context of chapter sixty-six within the separation of the wise and foolish virgins. Isaiah is identifying the prophetic history that he marked in the first verse of Isaiah forty when Christ promised to send the Comforter three and a half symbolic days after the disappointment of July 18, 2020.
“Ìrò” náà jẹ́ àmì pàtó kan nínú ìtàn Adventism, a sì tẹ́wọ́ gbà á láàrín àwọn akẹ́lé ní ọdún 1863, a sì ń kọ lórí rẹ̀ ní gbogbo ìtàn Advent. Irọ́ kan ni tí ó mú ìpìlẹ̀ èké jáde, níbẹ̀ ni wọ́n sì bẹ̀rẹ̀ sí í gbé tẹ́ńpìlì èké àròkọró kalẹ̀. Iṣẹ́ wọn láti ṣe àfọwọ̀ṣe tẹ́ńpìlì òtítọ́ ń bá a lọ títí dé “àwọn ọjọ́ ìkẹyìn.” Isaiah fi àyíká orí kejìlélọ́gọ́ta sílẹ̀ láàrín ìyapa àwọn wúńdíá ọlọ́gbọ́n àti àwọn aṣiwèrè. Isaiah ń fi ìtàn àsọtẹ́lẹ̀ hàn tí ó tọ́ka sí nínú ẹsẹ̀ kìn-ín-ní ti Isaiah ogójì nígbà tí Kristi ṣèlérí láti rán Olùtùnú náà wá ní ọjọ́ àpẹẹrẹ mẹ́ta àtààbọ̀ lẹ́yìn ìdàmú ti July 18, 2020.
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:5, 6.
Ẹ gbọ́ ọ̀rọ̀ Olúwa, ẹ̀yin tí ń wárìrì níwájú ọ̀rọ̀ rẹ̀; àwọn arákùnrin yín tí wọ́n kórìíra yín, tí wọ́n sì lé yín jáde nítorí orúkọ mi, wí pé, Kí a yin Olúwa lógo: ṣùgbọ́n yóò farahàn sí ayọ̀ yín, a ó sì tijú wọn. Ohùn ariwo láti inú ìlú, ohùn láti inú tẹ́ńpìlì, ohùn Olúwa tí ń san èrè padà fún àwọn ọ̀tá rẹ̀. Isaiah 66:5, 6.
From 1798 to 1844, in the movement of the Millerites, the Lord erected a spiritual temple that, as the messenger of the covenant He came suddenly unto in 1844. The Lord erects a spiritual temple in the movement of the one hundred and forty-four thousand, that He might suddenly come and enter into covenant with that temple. Peter, in his first epistle, chapter two calls that temple a “spiritual house.” Those that “hear the word of the Lord” are those that John in the Revelation refers to when he says those that hear are “blessed.” They are the ensign, for the ensign is made up of “the outcasts of Israel.” The foolish Laodiceans will be ashamed when the Lord glorifies Himself in the Philadelphians who tremble at His Word, and His Word is “truth.”
Láti ọdún 1798 sí 1844, nínú ìṣísẹ̀ àwọn Millerites, Olúwa kọ́ tẹ́ńpìlì ẹ̀mí kan tí, gẹ́gẹ́ bí Ojíṣẹ́ májẹ̀mú náà, Ó wá sí ní kánkán nínú rẹ̀ ní 1844. Olúwa ń kọ́ tẹ́ńpìlì ẹ̀mí kan nínú ìṣísẹ̀ ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì, kí Ó lè wá sí ní kánkán, kí Ó sì wọ inú májẹ̀mú pẹ̀lú tẹ́ńpìlì náà. Peteru, nínú lẹ́tà àkọ́kọ́ rẹ̀, orí kejì, pe tẹ́ńpìlì náà ní “ilé ẹ̀mí.” Àwọn tí “ńgbọ ọ̀rọ̀ Olúwa” ni àwọn tí Johanu nínú Ìfihàn tọ́ka sí nígbà tí ó sọ pé àwọn tí ńgbọ́ jẹ́ “alábùkún.” Wọ́n ni àsíá, nítorí àsíá náà ni a kó jọ láti inú “àwọn ẹni ìtìjú Israẹli.” Àwọn Laodikea aṣiwèrè yóò tijú nígbà tí Olúwa bá yin ara Rẹ̀ lógo nínú àwọn Filadelfia tí ń mì tìtì níwájú Ọ̀rọ̀ Rẹ̀, Ọ̀rọ̀ Rẹ̀ náà sì ni “òtítọ́.”
The three voices that are heard during the period when the wise and foolish are being separated from the other class, comes from “the city,” from “the temple” and from “the Lord that renders recompense.” The first “voice” from the city is “a voice of noise,” and the “noise” is the arrival of the Comforter that comes suddenly.
Àwọn ohùn mẹ́ta tí a ń gbọ́ ní àkókò tí a ń ya àwọn ọlọ́gbọ́n àti àwọn aṣiwèrè sọ́tọ̀ kúrò lọ́dọ̀ ẹ̀ka kejì, ń bọ láti “ìlú náà,” láti “tẹ́ńpìlì náà” àti lọ́dọ̀ “Olúwa tí ń san èrè padà.” “Ohùn” àkọ́kọ́ láti inú ìlú náà ni “ohùn ariwo,” àti “ariwo” náà ni dídé Olùtùnú tí ó ń bọ̀ lójijì.
And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. Acts 2:1-3.
Nígbà tí ọjọ́ Pẹ́ńtíkọ́sì sì pé tán, gbogbo wọn sì fi ọkàn kan wà ní ibìkan náà. Lójijì ìró kan sì ti ọ̀run wá, bí ìfẹ́ ẹ̀fúùfù líle tí ń sáré, ó sì kún gbogbo ilé náà níbi tí wọ́n jókòó sí. Ahọ́n pínpín sì farahàn fún wọn bí ti iná, ó sì bà lé olúkúlùkù wọn. Iṣe 2:1-3.
The word translated as “sound” in Acts chapter two, verse two, means a “noise,” and a “rumor.” A “rumor,” is a prophecy. The “sound” or “noise” that comes from “the city” is represented by “a mighty wind.” The “voice of noise from the city,” is the “rumor” or prophetic message of Islam that marks the arrival of the Comforter in the valley of dry bones that were slain in “the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.”
Ọ̀rọ̀ tí a túmọ̀ sí “ìró” nínú Ìṣe àwọn Aposteli orí kejì, ẹsẹ̀ kejì, túmọ̀ sí “ariwo,” àti “ìròyìn.” “Ìròyìn” jẹ́ àsọtẹ́lẹ̀. “Ìró” tàbí “ariwo” tí ń bọ̀ láti “ìlú náà” ni a ṣàpẹẹrẹ rẹ̀ pẹ̀lú “ẹ̀fúùfù líle.” “Ohùn ariwo láti ìlú náà” ni “ìròyìn” tàbí ìhìn iṣẹ́ àsọtẹ́lẹ̀ ti Islámù tí ń fi dídé Olùtùnú hàn nínú àfonífojì àwọn egungun gbígbẹ tí a pa nínú “òpópónà ìlú ńlá náà, èyí tí a ń pè ní ti ẹ̀mí ní Sódómù àti Ejibiti, níbi tí a sì ti kàn Olúwa wa mọ́ àgbélébùú pẹ̀lú.”
In chapter forty of Isaiah, the “voice” that was to prepare the way for “the messenger of the covenant,” asked what message he should “cry.” He was told to “cry” the message of Islam. In Acts the “sound” that filled Peter’s spiritual “house” was a “rushing mighty wind,” which in Ezekiel thirty-seven, came from the four winds of Islam.
Nínú orí kẹ́rìnlélógójì ti Aísáyà, “ohùn” tí yóò pèsè ọ̀nà fún “ońṣẹ́ májẹ̀mú” náà, béèrè ìròyìn wo ni òun yóò “kéde.” A sọ fún un pé kó “kéde” ìròyìn ti Islám. Nínú Ìṣe àwọn Aposteli, “ìró” tí ó kún “ilé” ẹ̀mí Peteru jẹ́ “ẹ̀fúùfù líle tí ń sáré,” èyí tí, nínú Ìsíkíẹ́lì méjìdínlógójì, ti wá láti inú àwọn ẹ̀fúùfù mẹ́rin ti Islám.
A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:6.
Ohùn ariwo láti inú ìlú wá, ohùn láti inú tẹ́ńpìlì wá, ohùn Olúwa tí ń san ẹ̀san padà fún àwọn ọ̀tá rẹ̀. Isaiah 66:6.
From the street where our Lord was crucified the Comforter first informs the “voice” of the one who cries in the wilderness, what the message is to be. Then the mighty army that is the temple that has been erected, as typified in the beginning movement from 1798 to 1844, swells the cry. The movement of the mighty army as they proclaim the cry of Islam leads to the third “voice” identifying God’s voice of the judgment upon the United States for the passage of the Sunday law. It is there that the Lord renders recompense. The three voices are governed within the structure of the hidden history of the seven thunders, which represents the beginning, middle and ending letters of the Hebrew word that was created by the Wonderful Linguist and is translated as “truth”. You cannot make this stuff up!
Látinú òpópónà níbi tí a ti kàn Olúwa wa mọ́ àgbélébùú, ni Olùtùnú kọ́kọ́ sọ fún “ohùn” ẹni tí ń ké ní aginjù, ohun tí ìránṣẹ́ náà yóò jẹ́. Nígbà náà ni ẹgbẹ́ ọmọ-ogun alágbára náà, tí í ṣe tẹ́ńpìlì tí a ti gbé kalẹ̀, gẹ́gẹ́ bí a ti fi hàn ní ìbẹ̀rẹ̀ ìṣípò láti 1798 sí 1844, túbọ̀ mú igbe náà lágbára. Ìṣípò ẹgbẹ́ ọmọ-ogun alágbára náà bí wọ́n ṣe ń kéde igbe ti Islam, ni ó ń darí sí “ohùn” kẹta tí ń dá ohùn Ọlọ́run mọ̀ gẹ́gẹ́ bí ìdájọ́ lórí Orílẹ̀-èdè Amẹ́ríkà nítorí ìfọwọ́sí òfin Ọjọ́ Ìsinmi. Ibẹ̀ ni Olúwa ti ń san èrè ìtúnsan padà. Àwọn ohùn mẹ́tẹ̀ẹ̀ta náà ni a ń ṣàkóso lábẹ́ ìtòlẹ́sẹẹsẹ ìtàn ìkọ̀kọ̀ ti ààrá méje, èyí tí ó dúró fún àwọn lẹ́tà ìbẹ̀rẹ̀, àárín, àti ìparí ti ọ̀rọ̀ Heberu tí Onímọ̀-Èdè Iyanu náà dá sílẹ̀ tí a sì túmọ̀ sí “òtítọ́”. O kò lè dá irú nǹkan wọ̀nyí sílẹ̀ ní ìrònú!
In agreement with the prophetic history we have been identifying, Isaiah then addresses the birth of a nation.
Ní ìbámu pẹ̀lú ìtàn àsọtẹ́lẹ̀ tí a ti ń tọ́ka sí, Isaiah sì tún ń sọ̀rọ̀ nípa ìbí orílẹ̀-èdè kan.
Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.
Kí ìrora ìbímọ́ rẹ̀ tó dé, ó bí; kí ìrora rẹ̀ tó dé, a ti bọ́ ọ lọ́wọ́ ọmọkùnrin. Ta ni ó ti gbọ́ irú nǹkan bẹ́ẹ̀ rí? ta ni ó ti rí irú nǹkan bẹ́ẹ̀ rí? Ṣé ilẹ̀ ni a ó mú bímọ ní ọjọ́ kan ṣoṣo bí? tàbí a ó bí orílẹ̀-èdè kan lẹ́ẹ̀kan náà bí? nítorí bí Síónì ṣe bẹ̀rẹ̀ sí í rọyún, nígbà kan náà ni ó bí àwọn ọmọ rẹ̀. Ṣé èmi yóò mú un dé ibi ìbímọ́, tí n kò sì ní mú un bí? ni Olúwa wí: ṣé èmi yóò mú un bí, tí èmi yóò sì ti inú-ọmọ pa? ni Ọlọ́run rẹ wí. Isaiah 66:7–9.
The nation that is born before the woman travails was recently in the street, dead and dry while the whole world rejoiced over her circumstances. But when the two witnesses stood, those who had been rejoicing in their death were afraid. Once the dead dry slain bodies stand up as a nation, all that love Jerusalem will then rejoice with her. Those that love Jerusalem include not only the nation of the one hundred and forty-four thousand, but also God’s other flock that are then called out of Babylon. The resurrection from the disappointment of July 18, 2020, is accomplished by the arrival of the Comforter, which will make the dead dry “bones” “flourish like an herb.”
Orílẹ̀-èdè tí a bí kí obìnrin náà tó wọ ìrora ìbí ṣẹ̀ṣẹ̀ wà ní ojú pópó, ó kú, ó sì gbẹ, nígbà tí gbogbo ayé ń yọ̀ lórí ipò rẹ̀. Ṣùgbọ́n nígbà tí ẹlẹ́rìí méjèèjì náà dìde, àwọn tí ń yọ̀ nínú ikú wọn bẹ̀rù. Nígbà tí òkú, gbígbẹ, àwọ̀n ara tí a pa náà bá dìde gẹ́gẹ́ bí orílẹ̀-èdè kan, gbogbo àwọn tí ó nífẹ̀ẹ́ Jerusalẹmu yóò sì yọ̀ pẹ̀lú rẹ̀ nígbà náà. Àwọn tí ó nífẹ̀ẹ́ Jerusalẹmu kò kàn í ṣe orílẹ̀-èdè ẹgbẹ̀rún mẹ́rìnlélógójì nìkan, bí kò ṣe agbo Ọlọ́run mìíràn pẹ̀lú, tí a ó pe jáde kúrò ní Bábílónì nígbà náà. Àjíǹde kúrò nínú ìbànújẹ́ ọjọ́ kejidínlógún Oṣù Keje, ọdún 2020, ni a mú ṣẹ nípasẹ̀ dídé Olùtùnú, èyí tí yóò mú kí “egungun” tí ó “kú, tí ó sì gbẹ” náà “hù dàgbà bí ewéko.”
Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.
Ẹ fi ayọ̀ bá Jerusalẹmu, kí ẹ sì yọ̀ pẹ̀lú rẹ̀, gbogbo ẹ̀yin tí ẹ fẹ́ràn rẹ̀: ẹ bá a yọ̀ gidigidi, gbogbo ẹ̀yin tí ẹ ṣọ̀fọ̀ nítorí rẹ̀: kí ẹ lè mú ọmú ìtùnú rẹ̀, kí ẹ sì yó; kí ẹ lè mu ún jáde, kí inú yín sì dùn nítorí ọ̀pọ̀lọpọ̀ ògo rẹ̀. Nítorí báyìí ni Olúwa wí pé, Wò ó, èmi yóò nà àlàáfíà sí i bí odò, àti ògo àwọn orílẹ̀-èdè bí odò tí ń ṣàn: nígbà náà ni ẹ óo máa mú ọmú, a óo gbé yín ní apá rẹ̀, a óo sì máa mi yín lórí eékún rẹ̀. Gẹ́gẹ́ bí ẹni tí ìyá rẹ̀ ń tù nínú, bẹ́ẹ̀ ni èmi yóò tù yín nínú; a ó sì tù yín nínú ní Jerusalẹmu. Nígbà tí ẹ bá sì rí èyí, ọkàn yín yóò yọ̀, àwọn egungun yín yóò sì rú bí ewéko: a ó sì mọ ọwọ́ Olúwa sí àwọn ọmọ-ọ̀dọ̀ rẹ̀, àti ìbínú rẹ̀ sí àwọn ọ̀tá rẹ̀. Isaiah 66:10–14.
The Alpha and Omega places the ending of Isaiah’s last narrative right where it started in the beginning, with the identification of the arrival of the Comforter. And as is always the case, with every message that represents the Elijah message, it is placed within the context of the Lord striking the earth with a curse.
Alfa àti Omega fi ìparí ìtàn àkọsílẹ̀ ìkẹyìn Isaiah sí ibi kan náà níbi tí ó ti bẹ̀rẹ̀ ní ìbẹ̀rẹ̀pẹ̀pẹ̀, pẹ̀lú ìdánimọ̀ ìwáṣẹ̀ ti Olùtùnú náà. Gẹ́gẹ́ bí ó sì ti máa ń rí ní gbogbo ìgbà, pẹ̀lú gbogbo ọ̀rọ̀ tí ó dúró gẹ́gẹ́ bí ọ̀rọ̀ Elijah, a fi í sí inú àyíká tí Olúwa fi ń lu ayé pẹ̀lú ègún.
For, behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many. They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine’s flesh, and the abomination, and the mouse, shall be consumed together, saith the Lord. For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory. Isaiah 66:15–18.
Nítorí pé, wò ó, Olúwa yóò fi iná wá, àti pẹ̀lú àwọn kẹ̀kẹ́-ogun rẹ̀ bí ìjì líle, láti mú ìbínú rẹ̀ jáde pẹ̀lú ìrunú, àti ìbáwí rẹ̀ pẹ̀lú ọ̀wọ́ iná. Nítorí pé pẹ̀lú iná àti pẹ̀lú idà rẹ̀ ni Olúwa yóò bá gbogbo ẹran-ara dájọ́: àti àwọn tí a pa ti Olúwa yóò pọ̀. Àwọn tí ń ya ara wọn sí mímọ́, tí wọ́n sì ń wẹ ara wọn mọ́ nínú àwọn ọgbà lẹ́yìn igi kan ní àárín, tí ń jẹ ẹran ẹlẹ́dẹ̀, àti ohun ìríra, àti eku, a ó pa wọn run pọ̀, ni Olúwa wí. Nítorí mo mọ iṣẹ́ wọn àti èrò inú wọn: yóò sì ṣẹlẹ̀ pé, èmi yóò kó gbogbo orílẹ̀-èdè àti ahọ́n jọ; wọn yóò sì wá, wọn yóò sì rí ògo mi. Isaiah 66:15–18.
The foolish Laodicean Adventists that are behind the “tree” of the knowledge of good and evil that is “in the midst” of “the garden” of Eden, profess to be sanctifying and purifying themselves, while they are actually eating the unclean doctrines of Babylon, and hiding as did Adam and Eve because of the sins they loved too much to surrender. They shall be consumed with all the other nations. They are contrasted with the wise who will be a “sign.” The “sign” is the “ensign,” which represents the Sabbath, which is the sign of the Lord thy God that actually sanctifies His people.
Àwọn Adventist Laodicea aṣiwèrè tí wọ́n wà lẹ́yìn “igi” ìmọ̀ rere àti búburú tí ó wà “láàrín” “ọgbà” Édẹnì, ń jẹ́wọ́ pé àwọn ń ya ara wọn sí mímọ́, tí wọ́n sì ń wẹ ara wọn mọ́, nígbà tí ní tòótọ́ wọ́n ń jẹ àwọn ẹ̀kọ́ aláìmọ́ ti Babiloni, tí wọ́n sì ń farapamọ́ gẹ́gẹ́ bí Ádámù àti Éfà ti ṣe nítorí àwọn ẹ̀ṣẹ̀ tí wọ́n fẹ́ràn jù láti fi sílẹ̀. A ó run wọ́n pọ̀ pẹ̀lú gbogbo àwọn orílẹ̀-èdè mìíràn. A fi wọ́n yàtọ̀ sí àwọn ọlọ́gbọ́n tí yóò jẹ́ “ààmì.” “Ààmì” náà ni “àsíá,” èyí tí ó dúró fún Sábáàtì, èyí tí í ṣe ààmì Oluwa Ọlọ́run rẹ, tí ó sì ń ya àwọn ènìyàn Rẹ̀ sí mímọ́ ní tòótọ́.
Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed. Exodus 31:16, 17.
Nítorí náà àwọn ọmọ Israẹli yóò pa ọjọ́ ìsinmi mọ́, kí wọ́n máa ṣe ọjọ́ ìsinmi náà ní gbogbo ìran wọn, gẹ́gẹ́ bí májẹ̀mú àìnípẹ̀kun. Àmi ni láàárín èmi àti àwọn ọmọ Israẹli títí láé: nítorí ní ọjọ́ mẹ́fà ni Olúwa dá ọ̀run àti ayé, ní ọjọ́ keje sì ni ó sinmi, a sì tún ọkàn rẹ̀ ṣe. Eksodu 31:16, 17.
The wise are not hiding behind a tree of profession, they are lifted up as an ensign, presenting the glory of God in the final scenes of the great controversy. His glory is His character, and the element of His character that they represent to the world is Alpha and Omega, the beginning and ending, the first and last which is represented as “Truth.”
Àwọn ọlọ́gbọ́n kì í fi igi ìjẹ́wọ́ ara pamọ́ sí ẹ̀yìn; a gbé wọn ga gẹ́gẹ́ bí àsíá, wọ́n ń ṣàfihàn ògo Ọlọ́run nínú àwọn ìṣẹ̀lẹ̀ ìkẹyìn ti ìjà ńlá náà. Ògo Rẹ̀ ni ìwà Rẹ̀, àti apá kan nínú ìwà Rẹ̀ tí wọ́n ń ṣojú fún ayé ni Alfa àti Omega, ìbẹ̀rẹ̀ àti òpin, àkọ́kọ́ àti ìkẹyìn, èyí tí a fi hàn gẹ́gẹ́ bí “Òtítọ́.”
And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord. And I will also take of them for priests and for Levites, saith the Lord. For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord. And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. Isaiah 66:16–24.
Èmi yóò sì fi ààmì kan sí àárín wọn, èmi yóò sì rán àwọn tí ó sá nínú wọn lọ sọ́dọ̀ àwọn orílẹ̀-èdè, sí Tárṣíṣì, Pulu, àti Ludu, àwọn tí ń fà ọrun, sí Tubali, àti Javani, sí àwọn erékùṣù tí ó jìnnà réré, àwọn tí kò tíì gbọ́ òkìkí mi, bẹ́ẹ̀ ni wọn kò tíì rí ògo mi; wọn yóò sì máa kéde ògo mi láàárín àwọn Kèfèrí. Wọn yóò sì mú gbogbo ará yín wá gẹ́gẹ́ bí ọrẹ sí ọ̀dọ̀ Olúwa láti inú gbogbo orílẹ̀-èdè lórí ẹṣin, àti nínú kẹ̀kẹ́, àti nínú àga ìgbé, àti lórí ìkẹ́tẹ́, àti lórí àwọn ẹranko yíyára, sí orí òkè mímọ́ mi Jerúsálẹmu, ni Olúwa wí, gẹ́gẹ́ bí àwọn ọmọ Israẹli ti ń mú ọrẹ wá nínú ohun èlò mímọ́ sínú ilé Olúwa. Èmi yóò sì tún mú nínú wọn fún àlùfáà àti fún àwọn ọmọ Lefi, ni Olúwa wí. Nítorí gẹ́gẹ́ bí ọ̀run tuntun àti ayé tuntun, tí èmi yóò dá, yóò ṣe dúró níwájú mi, ni Olúwa wí, bẹ́ẹ̀ ni irú-ọmọ yín àti orúkọ yín yóò dúró. Yóò sì ṣẹlẹ̀ pé láti oṣù tuntun kan dé òmíràn, àti láti ọjọ́ ìsinmi kan dé òmíràn, gbogbo ẹran-ara yóò máa wá láti foríbalẹ̀ níwájú mi, ni Olúwa wí. Wọn yóò sì jáde, wọn yóò sì wo òkú àwọn ènìyàn tí ó ṣẹ̀ sí mi: nítorí kòkòrò wọn kì yóò kú, iná wọn kì yóò sì kúro ní títàn; wọn yóò sì di ohun ìríra sí gbogbo ẹran-ara. Aísáyà 66:16–24.
Isaiah’s final prophetic narrative begins with the arrival of the Comforter in July of 2023, and the narrative ends right where it started. It arrives in the hidden history of the seven thunders that is unsealed just before probation closes. It identifies the repetition of the Millerite movement at the beginning with the history of the movement of the one hundred and forty-four thousand at the end. It represents the message of the curse that accompanies the Elijah message as the message of Islam’s prophetic work of angering the nations as it is employed by the Lord to bring judgment ‘first’ upon the United States for a Sunday law, and ‘last’ upon the entire world, for the same rebellion.
Ìtàn àsọtẹ́lẹ̀ ìkẹyìn Isaiah bẹ̀rẹ̀ pẹ̀lú dídé Olùtùnú ní oṣù Keje ọdún 2023, ìtàn náà sì parí ní gan-an níbi tí ó ti bẹ̀rẹ̀. Ó dé nínú ìtàn ìkọ̀kọ̀ àwọn àrá méje tí a tú èdìdì rẹ̀ sílẹ̀ díẹ̀ kí àkókò ìdánwò tó parí. Ó fi ìtúnṣe ìṣísẹ̀ Millerite hàn ní ìbẹ̀rẹ̀ pọ̀ mọ́ ìtàn ìṣísẹ̀ ẹgbẹ̀rún mẹ́rìnlélógójì àti ẹgbẹ̀rún mẹ́rin ní òpin. Ó ṣojú ìránṣẹ́ ègún tí ń bá ìránṣẹ́ Elijah lọ gẹ́gẹ́ bí ìránṣẹ́ iṣẹ́ àsọtẹ́lẹ̀ Islam ti fífín àwọn orílẹ̀-èdè bínú, gẹ́gẹ́ bí Olúwa ṣe ń lò ó láti mú ìdájọ́ wá ‘kínní’ lórí Orílẹ̀-Èdè Amẹ́ríkà nítorí òfin Ọjọ́-Àìkú, àti ‘ìkẹyìn’ lórí gbogbo ayé, nítorí ìṣọ̀tẹ̀ kan náà.
We will continue our consideration of Isaiah’s last narrative in the next article.
A ó tẹ̀síwájú nínú ìwádìí wa lórí àròsọ ìkẹyìn Isaiah nínú àpilẹ̀kọ tó kàn.