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# The Book of Daniel - Number Eighty-Eight

Ìwé Dáníẹ́lì — Nọ́mbà Ọgọ́rin-mẹ́jọ

Unmasking the False Latter Rain: The Prophetic Journey from September 11, 2001

Ṣíṣí Ìbojú Kúrò Lórí Òjò Ìgbẹ̀yìn Èké: Ìrìnàjò Àsọtẹ́lẹ̀ Láti Ọjọ́ Kọkànlá, Oṣù Kẹsàn-án, Ọdún 2001

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Jeff Pippenger

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February 21, 2024

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The testing process that begins when the angel descends is represented by the test of whether to take the book out of the angel’s hand and eat it. Those that did choose to eat the message were then destined for a disappointment where the group who refused to eat were left behind. The little book that was to be eaten represented an “increase of knowledge” of the message that had first been unsealed at “the time of the end” at either 1798 or 1989, and then later formalized into a message that would hold the generation then alive accountable to the light of the increased knowledge. In either history, once the prophecy of Islam was fulfilled, then the message to be eaten in the angel’s hand was either received or rejected. If the message represented by the book is rejected, those who do so, and still seek to uphold the profession of still being the chosen of God, are forced to produce a counterfeit latter rain message.

Ilana ìdánwò tí ó bẹ̀rẹ̀ nígbà tí áńgẹ́lì náà sọ̀kalẹ̀ ni a ṣàfihàn rẹ̀ nípasẹ̀ ìdánwò bóyá kí a mú ìwé náà kúrò ní ọwọ́ áńgẹ́lì náà kí a sì jẹ ẹ́. Àwọn tí wọ́n yàn láti jẹ ọ̀rọ̀ náà ni a sì yàn wọ́n sí ìbànújẹ́ kan, níbi tí ẹgbẹ́ tí ó kọ̀ láti jẹ ẹ́ ti fi sílẹ̀ sẹ́yìn. Ìwé kékeré tí a ní láti jẹ náà ṣàpẹẹrẹ “ìlọ́síwájú nínú ìmọ̀” ti ìhìnrere náà tí a kọ́kọ́ tú sílẹ̀ ní “àkókò òpin” ní boya 1798 tàbí 1989, tí a sì tún ṣe é ní ìlànà gẹ́gẹ́ bí ọ̀rọ̀ kan lẹ́yìn náà tí yóò di ìran tí ó wà láàyè nígbà náà mú lójúṣe sí ìmọ́lẹ̀ ìlọ́síwájú nínú ìmọ̀ náà. Nínú ìtàn méjèèjì, nígbà tí àsọtẹ́lẹ̀ nípa Ísilamu bá ṣẹ, nígbà náà ni a gba tàbí kọ ìhìnrere tí a ní láti jẹ tí ó wà ní ọwọ́ áńgẹ́lì náà. Bí a bá kọ ìhìnrere tí ìwé náà ṣàpẹẹrẹ, àwọn tí wọ́n ṣe bẹ́ẹ̀, tí wọ́n sì ṣì ń wá láti gbé ìjẹ́wọ́ pé àwọn ṣì jẹ́ àyànfẹ́ Ọlọ́run ró, ni a fi agbára mú láti mú jáde ọ̀rọ̀ àròpọ̀ ti òjò àìpẹ́.

On September 11, 2001 the past rebellions of the generations of Adventism were again made testing issues. Habakkuk chapter two identifies a debate that occurs in the prophetic history represented therein, which is a parallel prophetic line to the parable of the ten virgins. When the watchman asked what he shall answer in the history of the parable of the ten virgins, he was commanded to “write the vision, and make it plain upon tables.” The watchmen of Millerite history produced the 1843 chart in 1842, and its production became a waymark. It was the “vision” of Habakkuk two, that had been made plain upon tables that was to speak at the end.

Ní ọjọ́ kọkànlá, oṣù Kẹsàn-án, ọdún 2001, a tún mú àwọn ìṣọ̀tẹ̀ àtijọ́ ti àwọn ìran Adventism wá di àwọn kókó ìdánwò lẹ́ẹ̀kansi. Orí kejì Habakkuk ṣe àfihàn àríyànjiyàn kan tí ó ṣẹlẹ̀ nínú ìtàn àsọtẹ́lẹ̀ tí a ṣojú rẹ̀ níbẹ̀, èyí tí ó jẹ́ ìlà àsọtẹ́lẹ̀ aláfíwé pẹ̀lú òwe àwọn wúńdíá mẹ́wàá. Nígbà tí olùṣọ́ béèrè ohun tí yóò dáhùn nínú ìtàn òwe àwọn wúńdíá mẹ́wàá, a pa á láṣẹ pé, “Kọ ìran náà sílẹ̀, kí o sì mú un hàn gbangba lórí àkọsílẹ̀.” Àwọn olùṣọ́ nínú ìtàn àwọn Millerite ṣe àgbékalẹ̀ àtẹ 1843 ní ọdún 1842, ìṣelọpọ rẹ̀ sì di àmì ọ̀nà kan. “Ìran” Habakkuk kejì ni, tí a ti mú hàn gbangba lórí àkọsílẹ̀, tí yóò sọ̀rọ̀ ní ìkẹyìn.

Shortly after September 11, 2001 those who recognized the activity of Islam of the third woe, were led to return to Jeremiah’s “old paths,” and to walk therein. Those “old paths” identified that the three woes of Revelation chapter eight, verse thirteen represented the prophetic role of Islam. Immediately thereafter, Future for America began to reproduce the two charts of Habakkuk chapter two at the very same point in the parallel history of the Millerites, the two charts were set forth as a waymark, which had been represented by the production of the 1843 chart, in 1842.

Laipẹ̀ lẹ́yìn ọjọ́ Kẹsàn-án 11, 2001, àwọn tí wọ́n mọ̀ iṣẹ́ Islam ti ègbẹ́ kẹta ni a darí padà sí “àwọn ọ̀nà àtijọ́” ti Jeremiah, kí wọ́n sì máa rìn nínú wọn. “Àwọn ọ̀nà àtijọ́” wọ̀nyí fi hàn pé àwọn ègbẹ́ mẹ́ta tí ó wà nínú Ìfihàn orí kẹjọ, ẹsẹ̀ kẹtàlá, dúró fún ipa àsọtẹ́lẹ̀ ti Islam. Lẹ́sẹ̀kẹsẹ̀ lẹ́yìn náà, Future for America bẹ̀rẹ̀ sí tún àwọn àtẹ ìtàn méjèèjì ti Habakkuk orí kejì ṣe ní gangan ibì kan náà nínú ìtàn afiwéra àwọn Millerite, níbi tí a ti gbé àwọn àtẹ ìtàn méjèèjì kalẹ̀ gẹ́gẹ́ bí àmì ọ̀nà, èyí tí a ti ṣojú rẹ̀ nípasẹ̀ ṣíṣe àtẹ ìtàn 1843 jáde, ní 1842.

> “In May, 1842, a General Conference was convened in Boston, [Massachusetts]. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘Write the vision and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time.’ Habakkuk 2:2.

> “Nínú oṣù Karùn-ún, ọdún 1842, ni a pe Àpéjọ Gbogbogbò kan sí Boston, [Massachusetts]. Ní ìbẹ̀rẹ̀ àpéjọ yìí, Àwọn Arákùnrin Charles Fitch àti Apollos Hale, ti Haverhill, fi àwọn àsọtẹ́lẹ̀ àwòrán ti Danieli àti Johanu, tí wọ́n ti ya sórí aṣọ, pẹ̀lú àwọn nọ́mbà àsọtẹ́lẹ̀, hàn, ní fífi ìmúṣẹ wọn hàn. Arákùnrin Fitch, nígbà tí ó ń ṣàlàyé láti inú àtẹ rẹ̀ níwájú Àpéjọ náà, sọ pé, nígbà tí òun ń yẹ̀wò àwọn àsọtẹ́lẹ̀ wọ̀nyí, òun ti rò pé bí òun bá lè mú ohun kan jáde irú èyí tí a gbé kalẹ̀ níbí, yóò mú kókó ọ̀rọ̀ náà rọrùn, yóò sì jẹ́ kí ó túbọ̀ rọrùn fún òun láti gbé e kalẹ̀ níwájú àwùjọ olùgbọ́. Ìmọ̀lẹ̀ síi wà ní ọ̀nà wa níbí. Àwọn arákùnrin wọ̀nyí ti ń ṣe ohun tí Olúwa ti fi hàn Habakuku nínú ìran rẹ̀ ní ọdún 2,468 ṣáájú, ní wí pé, ‘Kọ ìran náà, kí o sì ṣe é ní kedere sórí àwọn tábìlì, kí ẹni tí ó bá kà á lè sáré. Nítorí ìran náà ṣì jẹ́ fún àkókò tí a yàn.’ Habakuku 2:2.”

> “After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

> “Lẹ́yìn ìjíròrò díẹ̀ lórí ọ̀ràn náà, a dibò ní ìṣọ̀kan pátápátá pé kí wọ́n tẹ ẹgbẹ̀ta [300] tí ó jọ èyí yìí ní ọ̀nà lithograph, èyí tí a sì ṣe láìpẹ́. A ń pè wọ́n ní ‘àwọn àtẹ 43.’ Ìpàdé àgbà yìí ṣe pàtàkì gidigidi.” The Autobiography of Joseph Bates, 263.

> “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 I, Number 2.

> “Ó jẹ́ ẹ̀rí ìṣọ̀kan àwọn olùkọ́ni àti àwọn ìwé ìròyìn Ìbọ̀wọ̀ Kejì, nígbà tí wọ́n dúró lórí ‘ìgbàgbọ́ àkọ́kọ́,’ pé ìtẹ̀jáde àwòrán náà jẹ́ ìmúṣẹ Habakuku 2:2, 3. Bí àwòrán náà bá jẹ́ kókó-ọrọ àsọtẹ́lẹ̀ kan (àti pé àwọn tí ń sẹ́ e fi ìgbàgbọ́ àkọ́kọ́ sílẹ̀), nígbà náà ó tẹ̀lé e pé ọdún 457 Ṣ.K. ni ọdún tí a gbọ́dọ̀ fi bẹ̀rẹ̀ ìṣírò ọjọ́ 2300 náà. Ó ṣe pàtàkì kí ọdún 1843 jẹ́ àkókò àkọ́kọ́ tí a tẹ̀ jáde, kí ‘ìran náà’ lè ‘dádúró,’ tàbí kí àkókò ìdádúró kan wà, nínú èyí tí ẹgbẹ́ àwọn wúńdíá náà yóò ṣe ìwà oorun àti sùn lórí kókó-ọrọ ńlá ti àkókò, díẹ̀ kí a tó jí wọn dìde nípasẹ̀ Ẹkún Òru Àárín.” James White, Second Advent Review and Sabbath Herald, Volume I, Number 2.

> “Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.

> “Nísinsìnyí, ìtàn wa fi hàn pé ọgọ́ọ̀rùn-ún ènìyàn wà tí wọ́n ń kọ́ni láti inú àwọn àtẹ ìṣirò àkókò kan náà tí William Miller ń lò, gbogbo wọn sì jẹ́ irú kan náà. Nígbà náà, ìṣọ̀kan ìhìnrere náà ni pé gbogbo rẹ̀ dá lórí kókó-ọ̀ràn kan ṣoṣo, ìbọ̀wọ̀ Olúwa Jésù ní àkókò kan pàtó, ọdún 1844.” Joseph Bates, Early SDA Pamphlets, 17.

The reprinting of the 1843 and 1850 charts, in the immediate post-September 11, 2001 history was as much a fulfillment of Habakkuk two, as was the publication of the 1843 chart in 1842. The production of the tables is part of the narrative of Habakkuk chapter two, and it had to happen. On September 11, 2001 the rebellion of 1863 was again repeated by those Laodicean Adventists who refused to return to Jeremiah’s “old paths.”

Ìtẹ̀jáde àtúnṣe àwọn àtẹ 1843 àti 1850 ní ìtàn lẹ́sẹ̀kẹsẹ̀ lẹ́yìn September 11, 2001 jẹ́ ìmúṣẹ Habakuku méjì gẹ́gẹ́ bí ìtẹ̀jáde àtẹ 1843 ní ọdún 1842 ṣe jẹ́. Ṣíṣe àwọn àtẹ náà jẹ́ apá kan nínú ìtàn Habakuku orí kejì, ó sì ní láti ṣẹlẹ̀. Ní September 11, 2001 ìṣọ̀tẹ̀ ọdún 1863 tún wá di àtúnṣe láti ọwọ́ àwọn Adventist Laodikea wọ̀nyẹn tí wọ́n kọ̀ láti padà sí “àwọn ọ̀nà àtijọ́” ti Jeremiah.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘Thus saith the Lord: Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ [Jeremiah 6:16.]

> “Ọ̀tá ń wá ọ̀nà láti yí ọkàn àwọn arákùnrin àti arábìnrin wa kúrò nínú iṣẹ́ ìmúrasílẹ̀ àwọn ènìyàn kan láti lè dúró ní àwọn ọjọ́ ìkẹyìn wọ̀nyí. Àwọn àríyànjiyàn ẹ̀tàn rẹ̀ ni a ṣe láti mú ọkàn ènìyàn kúrò lọ́dọ̀ àwọn ewu àti ojúṣe wákàtí yìí. Wọ́n ka ìmọ́lẹ̀ tí Kristi wá láti ọ̀run wá láti fi fún Johanu fún àwọn ènìyàn Rẹ̀ sí ohun tí iye rẹ̀ kéré gidigidi. Wọ́n kọ́ni pé àwọn ìṣẹ̀lẹ̀ tí ó wà níwájú wa pátápátá kò ní ìwọ̀n pàtàkì tó yẹ kí a fi àkíyèsí àkànṣe sí wọn. Wọ́n mú òtítọ́ tí ó ní ìpilẹ̀ṣẹ̀ ọ̀run di asán, wọ́n sì ń gba àwọn ènìyàn Ọlọ́run nírìírí wọn ti ìgbà àtẹ́yìnwá lọ, ní fífi sáyẹ́ǹsì èké rọ́pò rẹ̀. ‘Báyìí ni Olúwa wí: Ẹ dúró ní àwọn ọ̀nà, kí ẹ sì wo, kí ẹ sì béèrè fún àwọn ọ̀nà àtijọ́, níbi tí ọ̀nà rere wà, kí ẹ sì rìn nínú un.’ [Jeremiah 6:16.]”

> “Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‘Other foundation can no man lay than that is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296, 297.

> “Ẹ má jẹ́ kí ẹnikẹ́ni wá ọ̀nà láti fa àwọn ìpìlẹ̀ ìgbàgbọ́ wa kúrò,—àwọn ìpìlẹ̀ tí a fi lélẹ̀ ní ìbẹ̀rẹ̀ iṣẹ́ wa, nípasẹ̀ ìkẹ́kọ̀ọ́ Ọ̀rọ̀ náà pẹ̀lú àdúrà àti nípasẹ̀ ìfihàn. Lórí àwọn ìpìlẹ̀ wọ̀nyí ni a ti ń kọ́ ilé fún ju ọdún àádọ́ta lọ. Àwọn ènìyàn lè rò pé wọ́n ti rí ọ̀nà tuntun kan, pé wọ́n lè fi ìpìlẹ̀ tí ó lágbára ju èyí tí a ti fi lélẹ̀ lọ lélẹ̀; ṣùgbọ́n èyí jẹ́ ẹ̀tàn ńlá. ‘Nítorí kò sí ẹni tí ó lè fi ìpìlẹ̀ mìíràn lélẹ̀ bí kò ṣe èyí tí a ti fi lélẹ̀.’ [1 Corinthians 3:11.] Ní ìgbà àtijọ́, ọ̀pọ̀lọpọ̀ ti gbìyànjú láti kọ́ ìgbàgbọ́ tuntun kan, láti fi àwọn ìlànà tuntun múlẹ̀; ṣùgbọ́n pẹ́ tó mélòó ni ilé tí wọ́n kọ́ náà dúró? Láìpẹ́, ó wó lulẹ̀; nítorí a kò fi í lélẹ̀ lórí Àpáta.” Testimonies, volume 8, 296, 297.

Jeremiah identifies that to walk in the “old paths,” is to find “the rest”, and the rest is “the latter rain”, which began when the nations were angered on September 11, 2001, when the great buildings of New York City came down. Those that then ate the message became Habakkuk’s watchmen who were to “write the vision, and make it plain”. Jeremiah identifies the very same watchmen during the time of “the rest”, which is “the latter rain”.

Jeremiah fi hàn pé láti rìn nínú “àwọn ọ̀nà àtijọ́,” ni láti rí “ìsinmi” náà, àti ìsinmi náà ni “òjò ìkẹyìn,” èyí tí ó bẹ̀rẹ̀ nígbà tí inú bí àwọn orílẹ̀-èdè ní September 11, 2001, nígbà tí àwọn ilé ńlá ti Ìlú New York wó lulẹ̀. Àwọn tí wọ́n sì jẹ ìrànsẹ́ náà nígbà náà di àwọn olùṣọ́ Habakkuk tí a yàn láti “kọ ìran náà sílẹ̀, kí wọ́n sì ṣe é ní kedere.” Jeremiah fi hàn pé àwọn olùṣọ́ kan náà náà ni wọ́n wà ní àkókò “ìsinmi” náà, èyí tí í ṣe “òjò ìkẹyìn.”

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Báyìí ni Olúwa wí, Ẹ dúró lójú ọ̀nà, kí ẹ sì wo, kí ẹ sì béèrè fún àwọn ọ̀nà àtijọ́, níbi tí ọ̀nà rere wà, kí ẹ sì rìn nínú rẹ̀, ẹ ó sì rí ìsinmi fún ọkàn yín. Ṣùgbọ́n wọ́n ní, Àwa kì yóò rìn nínú rẹ̀. Pẹ̀lú èyí, mo fi àwọn olùṣọ́ kalẹ̀ lórí yín, mo ní, Ẹ fetí sí ohùn kàkàkí. Ṣùgbọ́n wọ́n ní, Àwa kì yóò fetí sí i. Jeremiah 6:16, 17.

The trumpet that they were to sound is the sixth trumpet of the second woe in Millerite history, and in the last days it is the seventh trumpet of the third woe. Habakkuk’s watchmen, who are Jeremiah’s watchmen, sound a warning message that in the rebellion of 1888, was rejected. The sixth trumpet that was rejected in 1888, was the message to Laodicea.

Ipè tí wọ́n ní láti fọn ni ipè kẹfà ti ègbé kejì nínú ìtàn Millerite, àti ní àwọn ọjọ́ ìkẹyìn ó jẹ́ ipè keje ti ègbé kẹta. Àwọn olùṣọ́ Habakkuk, tí wọ́n jẹ́ olùṣọ́ Jeremiah, ń kéde ìkìlọ̀ kan tí, nínú ìṣọ̀tẹ̀ 1888, a kọ̀ sílẹ̀. Ipè kẹfà tí a kọ̀ sílẹ̀ ní 1888 ni ìhìn iṣẹ́ sí Laodicea.

> “The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

> “Ìhìnrere tí a fi fún wa nípasẹ̀ A. T. Jones, àti E. J. Waggoner ni ìhìnrere Ọlọ́run sí ìjọ Laodicea, ègbé sì ni fún ẹnikẹ́ni tí ó jẹ́wọ́ pé òun gba òtítọ́ gbọ́, ṣùgbọ́n tí kò fi àwọn ìtànṣán tí Ọlọ́run fi fún un hàn fún àwọn ẹlòmíràn.” The 1888 Materials, 1053.

The seventh trumpet message of 1888, was first sounded to Laodicea in 1856, and then the Laodicean message was placed within the context of the increasing light of the “seven times.” On September 11, 2001 the call to return to Jeremiah’s old paths, and to walk therein for the purpose of obtaining the message of the latter rain, included the seventh Trumpet warning message that is represented as the message to Laodicea, and the “seven times,” which is the symbol of the foundations.

Ifiranṣẹ kèrìndínlógún ìpè nípa kàkàkí ti ọdún 1888, ni a kọ́kọ́ kéde sí Laodicea ní ọdún 1856, lẹ́yìn náà a sì gbé ifiranṣẹ Laodicea sínú àyíká ìmọ́lẹ̀ tí ń pọ̀ sí i ti “àwọn ìgbà méje.” Ní ọjọ́ kẹ́tàlá, oṣù kẹ́sàn-án, ọdún 2001, ìpè láti padà sí àwọn ọ̀nà àtijọ́ ti Jeremiah, àti láti rìn nínú wọn nítorí ète ìníní ifiranṣẹ òjò ìkẹ́yìn, ní í fi ìkìlọ̀ ifiranṣẹ Kàkàkí kẹ́je náà kún un, èyí tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí ifiranṣẹ sí Laodicea, àti “àwọn ìgbà méje,” èyí tí í ṣe àmì àwọn ìpìlẹ̀.

The “lie” identified by prophecy that produces the strong delusion of Paul’s writings was placed into the third generation of Laodicean Adventism in 1931, sixteen years after the death of the prophetess. The “lie” which arrived in the third generation is prophetically located in the period represented as the “women weeping for Tammuz,” and is therefore associated with the false latter rain message.

“Àṣìṣe” ti àsọtẹ́lẹ̀ fi hàn pé ó ń mú ìtanrànṣẹ́ agbára náà jáde nínú àwọn ìkọ̀wé Pọ́ọ̀lù, ni a fi sínú ìran kẹta Adventism Laodikea ní ọdún 1931, ọdún mẹ́rìnlá lẹ́yìn ikú arábìnrin wòlíì náà. “Àṣìṣe” tí ó wọ ìran kẹta náà wà ní ipò àsọtẹ́lẹ̀ nínú àkókò tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí “àwọn obìnrin tí ń sunkún fún Tammusi,” nítorí náà ó sì ní ìbáṣepọ̀ pẹ̀lú ìhìnrere òjò ìkẹyìn èké náà.

The details of how the “lie” was propagated should be understood, as should the prophetic role of the “lie” in end-time prophecy. The scornful men that rule Jerusalem in the time of the latter rain, which is the time of the sealing of the one hundred and forty-four thousand, created a false latter rain message in the third generation of Adventism, as represented by the “women weeping for Tammuz,” in Ezekiel chapter eight. Their false latter rain message is also represented as a false foundation, a false wall of protection, and a false peace and safety message by Ezekiel.

Ó yẹ kí a lóye àwọn kíkún nípa bí a ṣe tan “ìrò” náà ká, gẹ́gẹ́ bí a tún yẹ kí a lóye ipa àsọtẹ́lẹ̀ ti “ìrò” náà nínú àsọtẹ́lẹ̀ ọjọ́ ìkẹyìn. Àwọn ọkùnrin ẹlẹ́gàn tí ń ṣàkóso Jerúsálẹ́mù ní àkókò òjò àkẹ́yìn, èyí tí í ṣe àkókò fífi èdìdì mọ́ ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì, dá ìránṣẹ́ òjò àkẹ́yìn èké sílẹ̀ nínú ìran kẹta ti Adventism, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ “àwọn obìnrin tí ń sunkún fún Tammuz,” nínú Ezekieli orí kẹjọ. Ìránṣẹ́ òjò àkẹ́yìn èké wọn ni a tún ṣàfihàn gẹ́gẹ́ bí ìpìlẹ̀ èké, ògiri ààbò èké, àti ìránṣẹ́ àlàáfíà àti àìléwu èké nípasẹ̀ Ezekieli.

> Have ye not seen a vain vision, and have ye not spoken a lying divination, whereas ye say, The Lord saith it; albeit I have not spoken? Therefore thus saith the Lord God; Because ye have spoken vanity, and seen lies, therefore, behold, I am against you, saith the Lord God. And mine hand shall be upon the prophets that see vanity, and that divine lies: they shall not be in the assembly of my people, neither shall they be written in the writing of the house of Israel, neither shall they enter into the land of Israel; and ye shall know that I am the Lord God. Because, even because they have seduced my people, saying, Peace; and there was no peace; and one built up a wall, and, lo, others daubed it with untempered mortar: Say unto them which daub it with untempered mortar, that it shall fall: there shall be an overflowing shower; and ye, O great hailstones, shall fall; and a stormy wind shall rend it. Lo, when the wall is fallen, shall it not be said unto you, Where is the daubing wherewith ye have daubed it? Therefore thus saith the Lord God; I will even rend it with a stormy wind in my fury; and there shall be an overflowing shower in mine anger, and great hailstones in my fury to consume it. So will I break down the wall that ye have daubed with untempered mortar, and bring it down to the ground, so that the foundation thereof shall be discovered, and it shall fall, and ye shall be consumed in the midst thereof: and ye shall know that I am the Lord. Thus will I accomplish my wrath upon the wall, and upon them that have daubed it with untempered mortar, and will say unto you, The wall is no more, neither they that daubed it; To wit, the prophets of Israel which prophesy concerning Jerusalem, and which see visions of peace for her, and there is no peace, saith the Lord God. Ezekiel 13:7–16.

> Ṣé ẹ kò ha ti rí ìran asán, àti pé ẹ kò ha ti sọ afọ̀ṣẹ èké, nígbà tí ẹ wí pé, “Olúwa ni ó sọ ọ́”; bí ó tilẹ̀ jẹ́ pé èmi kò tíì sọ ọ́? Nítorí náà, báyìí ni Olúwa Ọlọ́run wí; Nítorí tí ẹ ti sọ asán, tí ẹ sì ti rí èké, nítorí náà, kíyèsi i, mo wà lòdì sí yín, ni Olúwa Ọlọ́run wí. Ọwọ́ mi yóò sì wà lórí àwọn wòlíì tí ń rí asán, tí wọ́n sì ń sọ afọ̀ṣẹ èké: wọn kì yóò wà nínú àpéjọ àwọn ènìyàn mi, bẹ́ẹ̀ ni a kì yóò kọ orúkọ wọn sínú ìwé ilé Israẹli, bẹ́ẹ̀ ni wọn kì yóò wọ ilẹ̀ Israẹli; ẹ ó sì mọ̀ pé èmi ni Olúwa Ọlọ́run. Nítorí, àní nítorí pé wọ́n ti tan àwọn ènìyàn mi jẹ, ní wíwí pé, “Àlàáfíà”; nígbà tí kò sí àlàáfíà; ẹnìkan sì kọ ògiri kan, wò ó sì i, àwọn mìíràn fi amọ̀ tí kò lágbára bò ó: Sọ fún àwọn tí ń fi amọ̀ tí kò lágbára bò ó pé, yóò wó lulẹ̀: òjò àkúnya yóò rọ̀; ẹ̀yin, ẹ̀yin yìnyín òkúta ńlá, ẹ ó sì rọ̀; afẹ́fẹ́ ìjì yóò sì ya a. Kíyèsi i, nígbà tí ògiri náà bá ti wó lulẹ̀, a kì yóò ha wí fún yín pé, “Ibo ni fífi amọ̀ tí ẹ fi bò ó wà?” Nítorí náà, báyìí ni Olúwa Ọlọ́run wí; Èmi pàápàá yóò fi afẹ́fẹ́ ìjì ya a nínú ìbínú mi; òjò àkúnya yóò sì rọ̀ nínú ìhónú mi, àti yìnyín òkúta ńlá nínú ìbínú mi láti run un. Báyìí ni èmi yóò wó ògiri tí ẹ fi amọ̀ tí kò lágbára bò lulẹ̀, èmi yóò sì mú un bọ́ sílẹ̀ dé ilẹ̀, tí a ó fi rí ìpìlẹ̀ rẹ̀; yóò sì wó, a ó sì pa yín run ní àárín rẹ̀: ẹ ó sì mọ̀ pé èmi ni Olúwa. Báyìí ni èmi yóò mú ìbínú mi ṣẹ lórí ògiri náà, àti lórí àwọn tí fi amọ̀ tí kò lágbára bò ó, èmi yóò sì wí fún yín pé, “Ògiri náà kò sí mọ́, bẹ́ẹ̀ ni àwọn tí fi amọ̀ bò ó kò sí mọ́”; èyí ni, àwọn wòlíì Israẹli tí ń sọtẹ́lẹ̀ nípa Jerusalẹmu, tí wọ́n sì ń rí ìran àlàáfíà fún un, nígbà tí kò sí àlàáfíà, ni Olúwa Ọlọ́run wí. Hesekieli 13:7–16.

The falsehood and lies which the scornful men in Jerusalem hide beneath in Isaiah chapters twenty-eight and twenty-nine are ultimately judged and destroyed by the “overflowing scourge.”

Èké àti irọ́ tí àwọn ẹlẹ́gàn ọkùnrin ní Jerusalẹmu fi ń fara pamọ́ sínú wọn nínú Isaiah orí kẹ́ẹ̀ẹ́dógún àti kẹ́sàn-ánlélógún, ni a óò dá lẹ́jọ́ ní ìkẹyìn, a ó sì pa wọ́n run pátápátá nípasẹ̀ “ìjìyà àkúnya tí ń ṣàn bò.”

> Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:17, 18.

> Èmi pẹ̀lú yóò fi ìdájọ́ ṣe ìlà ìwọ̀n, àti òdodo ṣe òkùn ìwọ̀n; yìnyín yóò sì gbá ibi ààbò èké lọ, omi yóò sì bo ibi ìpamọ́ náà. A ó sì fọ májẹ̀mú yín pẹ̀lú ikú, ìpàdé yín pẹ̀lú ọ̀run àpáàdì kì yóò sì dúró; nígbà tí ìnàkí tí ń kún àkúnya bá kọjá, nígbà náà ni a ó tẹ yín mọ́lẹ̀ lábẹ́ rẹ̀. Isaiah 28:17, 18.

Isaiah’s “overflowing scourge” is Ezekiel’s “overflowing shower,” that is brought upon those who have “divined lies,” by presenting a “vain vision” and by claiming “the Lord saith it,” “albeit” the Lord had “not spoken.” The “lie” that the ancient men hide under is represented as something they claim that the Lord had spoken, so it is a “lie” about God’s Word. Either they have identified a doctrine from God’s Word as error, or they have erroneously claimed that God directed their understanding (God had spoken), upon a doctrine of the Bible.

“Ìyà àkúnya tí ń ṣàn dé” ti Isaiah ni “òjò àkúnya tí ń ṣàn dé” ti Ezekiel, èyí tí a mú wá sórí àwọn tí wọ́n “ṣe àfọ̀ṣẹ èké,” nípa fífi “ìran asán” hàn àti nípa sísọ pé “Olúwa wí bẹ́ẹ̀,” “bí ó tilẹ̀ jẹ́ pé” Olúwa “kò tíì sọ̀rọ̀.” “Èké” tí àwọn ọkùnrin ìgbàanì fi ń bo ara wọn ni a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí ohun kan tí wọ́n sọ pé Olúwa ti sọ, nítorí náà ó jẹ́ “èké” nípa Ọ̀rọ̀ Ọlọ́run. Yálà wọ́n ti pe ẹ̀kọ́ kan láti inú Ọ̀rọ̀ Ọlọ́run ní àṣìṣe, tàbí wọ́n ti fi àṣìṣe sọ pé Ọlọ́run ló darí òye wọn (Ọlọ́run ti sọ̀rọ̀), lórí ẹ̀kọ́ kan nínú Bíbélì.

The “lie” that arrived in 1931, was a claim that Sister White had endorsed the false view of “the daily,” in the book of Daniel. The false view that “the daily,” represents Christ’s sanctuary ministry was premised upon a “lie” which claimed that in 1910, Ellen White had informed A. G. Daniells that he and Prescott’s view of “the daily,” representing Christ’s sanctuary ministry was actually correct, in spite of her direct written words to the contrary.

“Irò” tí ó dé ní ọdún 1931, ni ẹ̀sùn pé Sister White ti fọwọ́sí èrò èké nípa “the daily,” nínú ìwé Dáníẹ́lì. Èrò èké náà pé “the daily,” ń ṣojú iṣẹ́ ìránṣẹ́ Kristi nínú ibi-mímọ́ rẹ̀, dá lórí “irò” kan tí ó sọ pé ní ọdún 1910, Ellen White ti sọ fún A. G. Daniells pé èrò òun àti Prescott nípa “the daily,” gẹ́gẹ́ bí ohun tí ń ṣojú iṣẹ́ ìránṣẹ́ Kristi nínú ibi-mímọ́ rẹ̀ jẹ́ òótọ́ ní ti gidi, láìka ọ̀rọ̀ rẹ̀ tí ó kọ ní tààrà sí i tí ó tako èyí.

The false view of “the daily,” that was then (1931) established within Laodicean Adventism, became the theological foundation which was employed to build a message that is described by Ezekiel as “peace and safety.” The various arguments that are employed to uphold the false foundation are the various counterfeit coins and jewels that Miller saw in his dream. By the end of his dream his original jewels are fully covered with counterfeits and rubbish, and the rubbish and counterfeit jewels and coins represent the message that was based upon their foundational error that “the daily” represents Christ’s sanctuary ministry.

Ìwòye èké nípa “ojoojúmọ́,” tí a fi idi rẹ̀ múlẹ̀ nígbà náà (1931) láàrín Adventismu ti Laodíkíà, di ìpìlẹ̀ ẹ̀kọ́-ìsìn tí a lò láti kọ́ ìfẹ̀sẹ̀mulẹ̀ ọ̀rọ̀ kan tí Hesekieli ṣàpèjúwe gẹ́gẹ́ bí “àlàáfíà àti ààbò.” Oríṣìíríṣìí àríyànjiyàn tí a ń lò láti gbé ìpìlẹ̀ èké náà ró ni oríṣìíríṣìí owó ẹ̀tan àti iyebíye ẹ̀tan tí Miller rí nínú àlá rẹ̀. Ní òpin àlá rẹ̀, gbogbo àwọn iyebíye rẹ̀ àkọ́kọ́ ti bo pátápátá mọ́ àwọn ohun ẹ̀tan àti pàǹtírí, àti pé pàǹtírí náà pẹ̀lú àwọn iyebíye ẹ̀tan àti owó ẹ̀tan náà dúró fún ọ̀rọ̀ tí a fi kọ́ lórí àṣìṣe ìpìlẹ̀ wọn pé “ojoojúmọ́” dúró fún iṣẹ́ ìránṣẹ́ Kristi nínú ibi mímọ́ rẹ̀.

In Ezekiel’s passage the rubbish and counterfeit jewels is represented as a “wall” that has been built with a cement that is so weak it cannot hold up under the stress of the “stormy wind” or the “overflowing shower.”

Nínú ẹsẹ Ìsíkíẹ́lì, a ṣàfihàn àwàdà àti àwọn ohun ọ̀ṣọ́ ìyebíye èké gẹ́gẹ́ bí “ògiri” tí a fi amọ̀ kan kọ́, amọ̀ tí ó jẹ́ aláìlera tó bẹ́ẹ̀ tí kò lè dúró ṣinṣin ní abẹ́ ìkà “ẹ̀fúùfù ìjì” tàbí “àkúnya òjò.”

The disobedient prophet from Judah that rebuked Jeroboam, ultimately died between an “ass” and a “lion”. The lion represents Babylon and the ass represents Islam. The two doctrines which Laodicean Adventism cannot see, that are represented by the death of the disobedient prophet are the message of the papacy (the lion), and the message of Islam of the third Woe (the ass).

Wòlíì aláìgbọ́ràn láti Júdà tí ó bá Jeróbóámù wí, níkẹyìn kú láàárín “kẹ́tẹ́kẹ́tẹ́” kan àti “kìnnìún” kan. Kìnnìún náà dúró fún Bábílónì, kẹ́tẹ́kẹ́tẹ́ náà sì dúró fún Ìsílámù. Àwọn ẹ̀kọ́ méjì tí Ádífẹnítì Láódíkíà kò lè rí, tí ikú wòlíì aláìgbọ́ràn náà ṣàpẹẹrẹ wọn, ni ìránṣẹ́ papacy (kìnnìún náà), àti ìránṣẹ́ Ìsílámù ti Ègbé kẹta (kẹ́tẹ́kẹ́tẹ́ náà).

Ezekiel’s “stormy wind,” is a symbol of Isaiah’s “rough wind that is stayed” in “the day of the east wind” in chapter twenty seven. Ezekiel’s “stormy wind” is also the “four winds” of Revelation chapter seven, that are held until God’s servants are sealed. Ezekiel’s “stormy wind” is his message from the “four winds” in chapter thirty-seven, that brings the dead dry bones to life as a mighty army. Ezekiel’s “stormy wind” that brings down the “wall built with untempered mortar,” is the latter rain message of the third Woe.

“ẹ̀fúùfù ìjì líle” ti Ẹsẹkiẹli, jẹ́ àmì “ẹ̀fúùfù líle tí a dá dúró” ti Isaiah ní “ọjọ́ ẹ̀fúùfù ìlà-oòrùn” nínú orí kẹtàdínlọ́gbọ̀n. “Ẹ̀fúùfù ìjì líle” ti Ẹsẹkiẹli tún jẹ́ “ẹ̀fúùfù mẹ́rin” ti Ìfihàn orí keje, tí a dì mú títí a ó fi di ìránṣẹ́ Ọlọ́run ní èdìdì. “Ẹ̀fúùfù ìjì líle” ti Ẹsẹkiẹli ni ìhìn iṣẹ́ rẹ̀ láti ọ̀dọ̀ “ẹ̀fúùfù mẹ́rin” nínú orí kọkàndínlọ́gbọ̀n, tí ó mú àwọn egungun gbígbẹ tí ó kú wá sí ìyè gẹ́gẹ́ bí ogun alágbára. “Ẹ̀fúùfù ìjì líle” ti Ẹsẹkiẹli tí ó wó “ògiri tí a fi amọ̀ tí kò ní agbára kọ́,” ni ìhìn iṣẹ́ òjò ìkẹyìn ti Ègbé kẹta.

Ezekiel’s “overflowing shower” is a symbol of the papacy, and more specifically it is the symbol of the period of the Sunday law crisis which begins at the soon-coming Sunday law in the United States. The disobedient prophet from Judah that died between the ass and the lion, represented the death of Laodicean Adventism that takes place between September 11, 2001, at the arrival of the ass (the third woe), and the soon-coming Sunday law (the lion). Laodicean Adventism’s death occurs during the sealing of the one hundred and forty-four thousand that began when the nations were angered, yet held in check on September 11, 2001, and concludes at the soon-coming Sunday law. Their death, as illustrated by the disobedient prophet, is brought about because they returned to the methodology of apostate Protestantism, though they had been directly informed to never return to the “assembly of mockers.”

“Ojò àrìjì tí ń ṣàn kún” ti Ẹsikẹli jẹ́ ààmì ti àga póòpù, àti pé ní pàtàkì jùlọ, ó jẹ́ ààmì àkókò ìṣòro òfin Ọjọ́-ìsinmi tí ó bẹ̀rẹ̀ ní òfin Ọjọ́-ìsinmi tí ń bọ̀ láìpẹ́ ní Orílẹ̀-Èdè Amẹ́ríkà. Wòlíì aláìgbọ́ràn láti Júdà tí ó kú láàárín kẹ́tẹ́kẹ́tẹ́ àti kìnnìún, ṣàpẹẹrẹ ikú Adventismu Laodikea tí ó ṣẹlẹ̀ láàárín Ọjọ́ Kẹsàn-án, 11, 2001, ní ìgbà dídé kẹ́tẹ́kẹ́tẹ́ (ègbé kẹta), àti òfin Ọjọ́-ìsinmi tí ń bọ̀ láìpẹ́ (kìnnìún). Ikú Adventismu Laodikea ṣẹlẹ̀ ní àsìkò fífi èdìdì lé ẹgbẹ̀rún mọ́kànlá-dín-lọ́gbọ̀n [one hundred and forty-four thousand] tí ó bẹ̀rẹ̀ nígbà tí àwọn orílẹ̀-èdè bínú, ṣùgbọ́n tí a di wọ́n mú ní ìṣàkóso ní Ọjọ́ Kẹsàn-án, 11, 2001, tí ó sì parí ní òfin Ọjọ́-ìsinmi tí ń bọ̀ láìpẹ́. Ikú wọn, gẹ́gẹ́ bí a ti fi hàn nínú àpẹẹrẹ wòlíì aláìgbọ́ràn náà, wáyé nítorí pé wọ́n padà sí ìlànà ìṣe ti Pùròtẹ́sítáǹtì ìṣọ̀tẹ̀, bí ó tilẹ̀ jẹ́ pé a ti sọ fún wọn ní tààrà pé kí wọ́n má ṣe padà sí “ìpéjọ àwọn ẹlẹ́gàn.”

Their death occurs in the history of the sealing of the one hundred and forty-four thousand. As soon as God’s people are sealed, the destroying angels begin their work. From September 11, 2001 unto the soon-coming Sunday law the judgment of the living is accomplished in God’s church, for judgment begins in Jerusalem, and it begins with the ancient men that were to be the guardians of the people, but who had abandoned their responsibilities over four generations. Those who receive the seal in that period are the ensign that is lifted up to the nations. They are sealed before the soon-coming Sunday law for the only way God’s other flock can be warned is by seeing men and women in the Sunday law crisis who have the seal of God.

Ikú wọn ṣẹlẹ̀ nínú ìtàn ìdìdìgbẹ́ àwọn ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì. Bí a bá ti dì àwọn ènìyàn Ọlọ́run ní èdìdì tan, lẹ́sẹ̀kẹsẹ̀ ni àwọn angẹli apanirun bẹ̀rẹ̀ iṣẹ́ wọn. Láti September 11, 2001 títí dé òfin Ọjọ́ Àìkú tí ó súnmọ́ dé, a ń ṣe ìdájọ́ àwọn alààyè nínú ìjọ Ọlọ́run, nítorí ìdájọ́ bẹ̀rẹ̀ ní Jerusalẹmu, ó sì bẹ̀rẹ̀ pẹ̀lú àwọn àgbà ọkùnrin tí ó yẹ kí wọ́n jẹ́ olùṣọ́ àwọn ènìyàn, ṣùgbọ́n tí wọ́n ti kọ ojúṣe wọn sílẹ̀ jálẹ̀ ìran mẹ́rin. Àwọn tí ń gba èdìdì ní àkókò náà ni àsíá tí a gbé sókè fún àwọn orílẹ̀-èdè. A dì wọ́n ní èdìdì kí òfin Ọjọ́ Àìkú tí ó súnmọ́ dé tó wá, nítorí ọ̀nà kan ṣoṣo tí a lè fi kìlọ̀ fún agbo míràn ti Ọlọ́run ni nípa kí wọ́n rí àwọn ọkùnrin àti àwọn obìnrin nínú ìpẹ̀yà òfin Ọjọ́ Àìkú tí wọ́n ní èdìdì Ọlọ́run.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Iṣẹ́ Ẹ̀mí Mímọ́ ni láti dá ayé lójú nípa ẹ̀ṣẹ̀, nípa òdodo àti nípa ìdájọ́. Ayé lè gba ìkìlọ̀ nìkan nípa rírí àwọn tí wọ́n gba òtítọ́ gbọ́ tí a sọ di mímọ́ nípasẹ̀ òtítọ́, tí wọ́n ń gbé ìgbésí-ayé wọn lórí àwọn ìlànà gíga àti mímọ́, tí wọ́n sì ń fi hàn ní ọ̀nà gíga, tí a gbé sókè, ìlà ìyàtọ̀ láàárín àwọn tí ń pa àwọn òfin Ọlọ́run mọ́, àti àwọn tí ń tẹ̀ wọ́n mọ́lẹ̀ lábẹ́ ẹsẹ̀ wọn. Ìsọdimímọ́ ti Ẹ̀mí ń fi ìyàtọ̀ tó wà láàárín àwọn tí wọ́n ní èdìdì Ọlọ́run hàn, àti àwọn tí ń pa ọjọ́-ìsinmi èké mọ́. Nígbà tí ìdánwò bá dé, a ó fi hàn ní kedere ohun tí àmì ẹranko náà jẹ́. Ìyẹn ni pípa ọjọ́ Àìkú mọ́. Àwọn tí, lẹ́yìn tí wọ́n ti gbọ́ òtítọ́, tí wọ́n ṣì ń ka ọjọ́ yìí sí mímọ́, wọ́n ru ààmì ọkùnrin ẹ̀ṣẹ̀ náà, ẹni tí ó rò láti yí àkókò àti àwọn òfin padà.” Bible Training School, December 1, 1903.

The death of Laodicean Adventism is accomplished during the history of the latter rain, that began to sprinkle on September 11, 2001, and is poured out without measure at the soon-coming Sunday law, when God has established and then lifts up as an ensign a people who have been sealed for eternity.

Ikú Adventismu ti Laodicea ni a mú ṣẹ ní àkókò ìtàn òjò àtọ̀húnròyìn, tí ó bẹ̀rẹ̀ sí í rọ̀ díẹ̀díẹ̀ ní ọjọ́ kẹtàlá oṣù Kẹsán, ọdún 2001, tí a ó sì tú u jáde láìní ìwọ̀n ní òfin Ọjọ́ Àìkú tó ń bọ̀ láìpẹ́, nígbà tí Ọlọ́run bá ti dá àwọn ènìyàn kan sílẹ̀, tí ó sì tún gbé wọn ga gẹ́gẹ́ bí àsíá, àwọn tí a ti fi èdìdì di fún ayérayé.

In that period of time, those in Laodicean Adventism that are preparing for, and will receive the mark of the beast, are represented by the twenty-five men bowing to the sun in Ezekiel chapter eight. They are those who have accepted Ezekiel’s false “peace and safety” message, that represents a counterfeit of the true latter rain message, that is being proclaimed by the true watchmen in that history. The foundation of that false latter rain message is the identification that “the daily” in the book of Daniel is a symbol of Christ, when it is actually a symbol of Satan. That false foundational belief is the doctrine that the “scornful men that rule the people of Jerusalem” employ to erect their untempered wall.

Ní àkókò náà, àwọn tí wọ́n wà nínú Adventismu ti Laodicea tí wọ́n ń múra sílẹ̀ fún, tí wọ́n sì máa gba ààmì ẹranko náà, ni a ṣàpẹẹrẹ wọn nípasẹ̀ àwọn ọkùnrin mẹ́ẹ̀ẹ́dógún-lé-lógún tí wọ́n ń tẹríbalẹ̀ fún oòrùn nínú Ìwé Ẹsíkíẹ́lì orí kẹjọ. Àwọn wọ̀nyí ni àwọn tí wọ́n ti gba ìránṣẹ́ èké “àlàáfíà àti ààbò” ti Ẹsíkíẹ́lì, èyí tí ó dúró gẹ́gẹ́ bí ayédèrú ìránṣẹ́ òjò ìkẹyìn tòótọ́, tí àwọn olùṣọ́ tòótọ́ ń kéde nínú ìtàn náà. Ìpìlẹ̀ ìránṣẹ́ òjò ìkẹyìn èké yẹn ni ìdánimọ̀ pé “ojoojúmọ́” nínú ìwé Dáníẹ́lì jẹ́ àmì Kristi, nígbà tí ní tòótọ́ ó jẹ́ àmì Sátánì. Ìgbàgbọ́ ìpìlẹ̀ èké yẹn ni ẹ̀kọ́ tí “àwọn ọkùnrin ẹlẹ́gàn tí ń ṣàkóso àwọn ènìyàn Jerúsálẹ́mù” ń lò láti kọ ògiri wọn tí a kò fi amọ̀ tí a dáadáa ru.

The identification of “the daily,” as a symbol of Christ was historically put in place by a “lie,” in 1931. From then onward the untempered wall of counterfeit coins and jewels was erected. That “wall” is destined to come down when the dirt brush man arrives to thoroughly purge His floor. That purging is accomplished in the prophetic period of history between the “stormy wind” (the ass of September 11, 2001), and the “overflowing showers” (the lion of the soon-coming Sunday law). In that history the disobedient prophet is slain and buried in the tomb of the false prophet of Bethel. Sister White identifies the “wall” of prophecy as the law of God.

Ìdánimọ̀ “ojoojúmọ́,” gẹ́gẹ́ bí àmì Kristi, ni a fi lélẹ̀ nípa “ìrò” kan ní ọdún 1931. Láti ìgbà náà lọ ni a gbé odi tí a kò fi amọ́ tí a tútù dáa lélẹ̀, èyí tí a fi owó àròsọ àti iyebíye àròsọ kọ́. “Odi” náà ni a ti yàn sílẹ̀ láti wó lulẹ̀ nígbà tí ọkùnrin tí ó ní fẹ́lẹ̀ erùpẹ̀ bá dé láti wẹ́ pápá rẹ̀ mọ́ pátápátá. Ìwẹ̀nùmọ́ náà ni a ṣe ní àkókò àsọtẹ́lẹ̀ nínú ìtàn, láàárín “ẹ̀fúùfù ìjì” (kẹ́tẹ́kẹ́tẹ́ ti September 11, 2001), àti “àwọn òjò àkúnya” (kìnnìún òfin Sunday tí ó ṣẹ̀ṣẹ̀ ń bọ̀). Nínú ìtàn náà ni a pa wòlíì aláìgbọ́ràn, a sì sin ín sínú ibojì wòlíì èké ti Betheli. Sister White fi hàn pé “odi” àsọtẹ́lẹ̀ náà ni òfin Ọlọ́run.

> “The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.

> “Níbí, wòlíì náà ń ṣàpèjúwe àwọn ènìyàn kan tí, ní àkókò ìyapa gbogbogbò kúrò nínú òtítọ́ àti òdodo, ń wá láti tún àwọn ìlànà náà ṣe tí wọ́n jẹ́ ìpìlẹ̀ ìjọba Ọlọ́run. Wọ́n jẹ́ alátúnṣe ibi ìfọ̀nka kan tí a ti ṣe nínú òfin Ọlọ́run—ògiri tí Ó fi yí àwọn àyànfẹ́ Rẹ̀ ká fún ààbò wọn, àti ìgbọràn sí àwọn òfin Rẹ̀ ti ìdájọ́ òdodo, òtítọ́, àti mímọ́, ni yóò máa jẹ́ ààbò wọn títí láé.

> “In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 678.

> “Nínú ọ̀rọ̀ tí ìtumọ̀ rẹ̀ kedere tí a kò lè ṣàṣìṣe nínú rẹ̀, wòlíì náà tọ́ka sí iṣẹ́ pàtó ti àwọn ènìyàn ìyókù yìí tí wọ́n ń kọ ògiri náà. ‘Bí ìwọ bá yí ẹsẹ̀ rẹ kúrò lórí ọjọ́ Ìsinmi, kúrò nínú ṣíṣe ìfẹ́ ara rẹ ní ọjọ́ mímọ́ Mi; tí ìwọ yóò sì pe ọjọ́ Ìsinmi ní ayọ̀, mímọ́ Olúwa, ẹni-ọlá; tí ìwọ yóò sì bu ọlá fún Un, láì ṣe ọ̀nà tìrẹ, tàbí wíwá ìfẹ́ ara rẹ, tàbí sísọ ọ̀rọ̀ tìrẹ: nígbà náà ni ìwọ yóò máa yọ ara rẹ nínú Olúwa; èmi yóò sì mú kí ìwọ gun orí àwọn ibi gíga ayé, èmi yóò sì fi ogún Jakọbu baba rẹ bọ́ ọ: nítorí ẹnu Olúwa ló ti sọ ọ.’ Isaiah 58:13, 14.” Prophets and Kings, 678.

The beginning of the fourth generation of Adventism is marked by the publication of a book, as was the beginning of the third generation. The third generation began with the publication of W. W. Prescott’s, The Doctrine of Christ, and that generation ended with the publication of Questions on Doctrine. The Doctrine of Christ presented a gospel that was purposely void of the Millerite prophetic message. Questions on Doctrine presented a gospel that denied the work of sanctification that is accomplished by Christ. The Doctrine of Christ removed the light of the (chazon) vision of prophetic history, and Questions on Doctrine removed the light of the (Mareh) vision of Christ’s “appearance”.

Ìbẹ̀rẹ̀ ìran kẹrin ti Adventism ni a fi àmì sí nípasẹ̀ ìtẹ̀jáde ìwé kan, gẹ́gẹ́ bí ó ti rí pẹ̀lú ìbẹ̀rẹ̀ ìran kẹta. Ìran kẹta bẹ̀rẹ̀ pẹ̀lú ìtẹ̀jáde ìwé W. W. Prescott, The Doctrine of Christ, àti pé ìran náà parí pẹ̀lú ìtẹ̀jáde Questions on Doctrine. The Doctrine of Christ gbé ìhìnrere kan kalẹ̀ tí a dá lérò kí ó ṣófo kúrò nínú ìsọfúnni àsọtẹ́lẹ̀ ti Millerite. Questions on Doctrine gbé ìhìnrere kan kalẹ̀ tí ó sẹ́ iṣẹ́ ìwẹ̀mímọ́ tí a ń mú ṣẹ nípasẹ̀ Kristi. The Doctrine of Christ yọ ìmọ́lẹ̀ ìran (chazon) ti ìtàn àsọtẹ́lẹ̀ kúrò, Questions on Doctrine sì yọ ìmọ́lẹ̀ ìran (Mareh) ti “ìfarahàn” Kristi kúrò.

In between those two books the false latter rain message represented by the “women weeping for Tammuz” was developed. It was in that history that the “lie of 1931,” was promoted. That third generation (abomination) is also represented by the compromise of the third church of Pergamos. The symbol of compromise in the third church, identifies the work of seeking accreditation from the worldly institutions that dictated rules for theology and rules for medicine. It was in the third generation that the compromise of truth was accomplished, which included the introduction and emphasis on the use of Bibles that had been translated from corrupted manuscripts.

Láàárín àwọn ìwé méjèèjì wọ̀nyẹn ni ìhìnrere èké ti òjò àfẹ̀yìn, tí “àwọn obìnrin tí ń sunkún fún Tamuzi” dúró fún, ti dàgbà sí i. Nínú ìtàn náà ni wọ́n ti gbé “irọ́ ti 1931” lárugẹ. Ìran kẹta náà (ìríra) ni a tún ṣojú fún pẹ̀lú ìbàjẹ́pọ̀ ìjọ kẹta ti Pẹgámù. Ààmì ìbàjẹ́pọ̀ nínú ìjọ kẹta náà ń fi iṣẹ́ wíwá ìfọwọ́sowọ́pọ̀ ìmújẹ́risi hàn láti ọ̀dọ̀ àwọn ilé-iṣẹ́ ayé tí wọ́n ń pàṣẹ nípa àwọn òfin fún ẹ̀kọ́ ìmọ̀ ẹ̀sìn àti àwọn òfin fún ìṣègùn. Nínú ìran kẹta ni ìbàjẹ́pọ̀ òtítọ́ ti ṣẹ, èyí tí ó kún fún ìfihàn wọlé àti fífi ìtẹnumọ́ lélò àwọn Bíbélì tí a ti túmọ̀ láti inú àwọn àfọwọ́kọ tí a ti bàjẹ́.

In 1957, the book Questions on Doctrine, represented a capitulation of the primary truth of the gospel. That truth being Jesus died to save us “from” sin, but he did not die to save us “in” sin. The Catholic and apostate Protestant teaching that a man cannot be obedient to God’s Word is Satan’s eternal argument. Man can, and must be obedient to God’s Word, even if Satan claims that “thou shall not surely die.” The fallen apostate Protestant view that men cannot overcome sin, and therefore men cannot be obedient to God’s law until Jesus magically transforms them into obedient robots at His second coming, was incorporated into the teachings of the book Questions on Doctrine.

Ní ọdún 1957, ìwé náà Questions on Doctrine jẹ́ ìfọ̀rọ̀bọ̀wọ̀ sí òtítọ́ àkọ́kọ́ ìhìnrere. Òtítọ́ náà ni pé Jésù kú láti gbà wá là “kúrò nínú” ẹ̀ṣẹ̀, ṣùgbọ́n kò kú láti gbà wá là “nínú” ẹ̀ṣẹ̀. Ẹ̀kọ́ Kátólíìkì àti ti Pùròtẹ́sítáǹtì apẹ̀yìndà pé ènìyàn kò lè jẹ́ olùgbọràn sí Ọ̀rọ̀ Ọlọ́run ni àríyànjiyàn ayérayé Satani. Ènìyàn lè jẹ́ olùgbọràn, ó sì gbọdọ̀ jẹ́ olùgbọràn sí Ọ̀rọ̀ Ọlọ́run, àní bí Satani tilẹ̀ ń sọ pé, “ìwọ kì yóò kú lójúkan náà rárá.” Ìwòye Pùròtẹ́sítáǹtì apẹ̀yìndà tó ṣubú náà pé àwọn ènìyàn kò lè borí ẹ̀ṣẹ̀, nítorí náà àwọn ènìyàn kò sì lè jẹ́ olùgbọràn sí òfin Ọlọ́run títí di ìgbà tí Jésù yóò fi yí wọn padà ní ọ̀nà ìyanu sí àwọn ẹ̀dá aláìlèmẹ́sìn tí ń gbọ́ràn ní ìgbà ìpadàbọ̀ Rẹ̀ kejì, ni a fi kún àwọn ẹ̀kọ́ inú ìwé Questions on Doctrine.

In 1957, the fourth generation of Laodicean Adventism began, and its untempered wall (law), had been established, thus providing the logic that will allow the twenty-five ancient men to bow to the sun at the conclusion of the time of the sealing of the one hundred and forty-four thousand. That untempered wall, which is the belief that keeping the law of God is impossible, is swept away when the “wall” of separation of Church and State is removed, at the soon-coming Sunday law. The Sunday law is the overflowing showers, or as Isaiah expresses it, it is the overflowing scourge, and that flood begins at the soon-coming Sunday law in the United States.

Ní ọdún 1957, ìran kẹrin ti Àdífẹ́ńtísì Láódíṣeà bẹ̀rẹ̀, a sì ti fi ògiri rẹ̀ tí a fi amọ̀ tí kò ní ìdìpọ̀ kọ́lẹ̀ (òfin) múlẹ̀; nípa bẹ́ẹ̀, ó pèsè ìmọ̀lára ọgbọ́n tí yóò jẹ́ kí àwọn àgbà márùn-ún-lé-lógún náà tẹrí balẹ̀ fún oòrùn ní òpin àkókò ìdìdì àwọn ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì. Ògiri tí a fi amọ̀ tí kò ní ìdìpọ̀ kọ́lẹ̀ yẹn, èyí tí í ṣe ìgbàgbọ́ pé pípa òfin Ọlọ́run mọ́ kò ṣeé ṣe, ni a máa gbá kúrò nígbà tí “ògiri” ìyapa láàárín Ìjọ àti Ìpínlẹ̀ bá wó lulẹ̀, ní òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́. Òfin Ọjọ́-Àìkú náà ni àwọsánmà tí ń tú jáde kárakátà, tàbí gẹ́gẹ́ bí Isaiah ṣe sọ ọ́, òun ni ìnúnibíni tí ń ṣàn bò bo; ìkún omi náà sì bẹ̀rẹ̀ ní òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́ ní Orílẹ̀-Èdè Amẹ́ríkà.

At the Sunday law in the United States the enemy (the pope) comes in “as a flood” (the overflowing scourge), and it is then that “the ensign” is lifted up against him. It is then that the “untempered wall” that Laodicean Adventism erected upon the false application of “the daily” is swept away.

Nígbà òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà, ọ̀tá náà (póòpù) yóò wọlé “gẹ́gẹ́ bí ìkún omi” (ìyà àkúnya tí ń kún àgbà), nígbà náà gan-an ni “àsíá” náà yóò sì gbé sókè sí i. Nígbà náà ni “ògiri tí a fi amọ̀ tí kò ní ìdàpọ̀ dá” tí Adventismu Laodicea kọ́ lé lórí ìlò èké ti “ìgbà gbogbo” yóò sì wó kúrò.

> According to their deeds, accordingly he will repay, fury to his adversaries, recompense to his enemies; to the islands he will repay recompense. So shall they fear the name of the Lord from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him. And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. As for me, this is my covenant with them, saith the Lord; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the Lord, from henceforth and forever. Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising. Isaiah 59:18–60:3.

> Gẹ́gẹ́ bí iṣẹ́ wọn, bẹ́ẹ̀ ni yóò san án padà; ìbínú sí àwọn ọ̀tá rẹ̀, èrè ìgbẹ̀san sí àwọn ọ̀tá rẹ̀; sí àwọn erékùṣù yóò san èrè ìgbẹ̀san padà. Bẹ́ẹ̀ ni wọn yóò bẹ̀rù orúkọ Oluwa láti ìwọ̀-oòrùn, àti ògo rẹ̀ láti ibi tí oòrùn ti ń yọ. Nígbà tí ọ̀tá bá wọlé bí ìkún-omi, Ẹ̀mí Oluwa yóò gbé àsíá dìde sí i. Olùdáǹdè yóò sì wá sí Síónì, àti sọ́dọ̀ àwọn tí ń yípadà kúrò nínú ìrékọjá ní Jékọ́bù, ni Oluwa wí. “Ní ti èmi, èyí ni májẹ̀mú mi pẹ̀lú wọn,” ni Oluwa wí; “Ẹ̀mí mi tí ó wà lórí rẹ, àti ọ̀rọ̀ mi tí mo fi sínú ẹnu rẹ, kì yóò kúrò nínú ẹnu rẹ, tàbí nínú ẹnu irú-ọmọ rẹ, tàbí nínú ẹnu irú-ọmọ irú-ọmọ rẹ,” ni Oluwa wí, “láti ìsinsìnyí lọ títí láé.” Dìde, tànmọ́lẹ̀; nítorí ìmọ́lẹ̀ rẹ ti dé, ògo Oluwa sì ti yọ sí ọ lórí. Nítorí, kíyèsi i, òkùnkùn yóò bo ayé, àti òkùnkùn biribiri bo àwọn ènìyàn: ṣùgbọ́n Oluwa yóò yọ sí ọ lórí, a ó sì rí ògo rẹ̀ lórí rẹ. Àwọn orílẹ̀-èdè yóò sì tọ̀ ọ́ wá sí ìmọ́lẹ̀ rẹ, àti àwọn ọba sí ìmólẹ̀ didan ìyọ̀ rẹ. Isaiah 59:18–60:3.

The Gentiles come to the light when God’s glory is upon His people, and this occurs when the enemy comes in as a flood. When that enemy comes in God lifts up a standard (ensign) against him. The glory of the Lord that is upon those people who the Gentiles respond to, is His character, and His character does not sin. It is a false peace and safety message that teaches that men and women cannot overcome sin. That message is a false latter rain message that is proclaimed during the time of the true latter rain message, which arrived on September 11, 2001. That false message is a false message concerning God’s law, which is the “wall.” That false doctrine is represented in the book Questions on Doctrine, that marked the arrival of Laodicean Adventism’s fourth and final generation.

Àwọn orílẹ̀-èdè wá sí ìmọ́lẹ̀ náà nígbà tí ògo Ọlọ́run bá wà lórí àwọn ènìyàn Rẹ̀, èyí sì máa ń ṣẹlẹ̀ nígbà tí ọ̀tá bá wọlé bí ìkún omi. Nígbà tí ọ̀tá náà bá wọlé, Ọlọ́run gbé àsíá ìdíje sókè sí i. Ògo Olúwa tí ó wà lórí àwọn ènìyàn wọ̀nyẹn tí àwọn orílẹ̀-èdè ń dáhùn sí, ni ìwà Rẹ̀, ìwà Rẹ̀ kì í sì í dẹ́ṣẹ̀. Ìhìnrere àlàáfíà àti ààbò èké ni ìhìnrere náà tí ń kọ́ni pé àwọn ọkùnrin àti àwọn obìnrin kò lè borí ẹ̀ṣẹ̀. Ìhìnrere èké náà jẹ́ ìhìnrere òjò ìkẹyìn èké tí a ń kéde ní àkókò ìhìnrere òjò ìkẹyìn tòótọ́, èyí tí ó dé ní September 11, 2001. Ìhìnrere èké náà jẹ́ ìhìnrere èké nípa òfin Ọlọ́run, èyí tí í ṣe “ògiri.” Ẹ̀kọ́ èké náà ni a ṣàpẹẹrẹ rẹ̀ nínú ìwé Questions on Doctrine, èyí tí ó samisi dídé ìran kẹrin àti ìkẹyìn ti Adventism Laodicea.

On September 11, 2001, the four rebellions of Laodicean Adventism arrived to test that final generation with the sins of their fathers. On that date God directed His people to return to Jeremiah’s old paths, that they might understand and accept the foundational message represented as Miller’s jewels. If they did so, they would find the latter rain, which Jeremiah called the “rest.” The call to return to the old paths was a repetition of the test that produced the rebellion of 1863.

Ní ọjọ́ kẹ́tàlá oṣù Kẹsàn-án, ọdún 2001, àwọn ìṣọ̀tẹ̀ mẹ́rin ti Adventism Laodikea dé láti dán ìran ìkẹyìn náà wò pẹ̀lú àwọn ẹ̀ṣẹ̀ àwọn baba wọn. Ní ọjọ́ náà, Ọlọ́run darí àwọn ènìyàn Rẹ̀ láti padà sí àwọn ọ̀nà àtijọ́ ti Jeremiah, kí wọ́n lè yéye, kí wọ́n sì gba ìhìnrere ìpìlẹ̀ náà tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí àwọn iyebíye Miller. Bí wọ́n bá ṣe bẹ́ẹ̀, wọn yóò rí òjò ìkẹyìn, èyí tí Jeremiah pè ní “ìsinmi.” Ìpè láti padà sí àwọn ọ̀nà àtijọ́ náà jẹ́ àtúnṣe ìdánwò náà tí ó mú ìṣọ̀tẹ̀ ọdún 1863 wá.

On September 11, 2001, which is Isaiah’s “day of the east and rough wind” the “song of the vineyard” was to be sung, by those who in Revelation chapter fourteen, verse three and also in chapter fifteen, verse three sing the song of Moses and the Lamb. That song is the Laodicean message that identifies that the former chosen people were then being passed by, for God was then in the process of giving His vineyard to men and women that would bring forth the intended fruits of the vineyard. That vineyard message is the message to Laodicea, which was the message presented by Jones and Waggoner at the rebellion of 1888.

Ní ọjọ́ kẹ́tàlá, oṣù Kẹsàn-án, ọdún 2001, èyí tí í ṣe “ọjọ́ ìlà-oòrùn àti ẹ̀fúùfù líle” ti Isaiah, “orin ọgbà àjàrà” ni a ní láti kọ, láti ọ̀dọ̀ àwọn tí, nínú Ìfihàn orí kẹrìnlá, ẹsẹ̀ kẹta, àti pẹ̀lú nínú orí kẹẹ̀ẹ́dógún, ẹsẹ̀ kẹta, ń kọ orin Mose àti ti Ọdọ-Àgùntàn. Orin náà ni ìránṣẹ́ Laodikia, tí ó fi hàn pé nígbà náà ni a ń kọjá àwọn ènìyàn àyànfẹ́ àtijọ́, nítorí nígbà náà Ọlọ́run wà nínú ìlànà fífi ọgbà àjàrà Rẹ̀ fún àwọn ọkùnrin àti àwọn obìnrin tí yóò mú èso tí a pinnu fún ọgbà àjàrà náà jáde. Ìránṣẹ́ ọgbà àjàrà náà ni ìránṣẹ́ sí Laodikia, èyí tí í ṣe ìránṣẹ́ tí Jones àti Waggoner gbé kalẹ̀ ní ìṣọ̀tẹ̀ ti 1888.

On September 11, 2001, the latter rain began, and in the debate of Habakkuk chapter two it identifies a class who presented the message of the two tables, for they had returned to Jeremiah’s old paths and were receiving the “rest and refreshing,” that Isaiah identifies is brought upon those whose methodology is “line upon line.” The debate they were involved in was in opposition to a false latter rain message, represented by the “women weeping for Tammuz,” which encouraged the sleeping Laodicean people with a peace and safety message.

Ní ọjọ́ kẹ́tàlá, oṣù Kẹsán, ọdún 2001, òjò ìgbẹ̀yìn bẹ̀rẹ̀, àti nínú àríyànjiyàn tó wà ní orí Habakuku orí kejì, a dá ìpele kan mọ̀ gẹ́gẹ́ bí àwọn tí wọ́n gbé ìhìn-iṣẹ́ àwọn tábìlì méjì kalẹ̀, nítorí pé wọ́n ti padà sí àwọn ọ̀nà àtijọ́ Jeremáyà, wọ́n sì ń gba “ìsinmi àti ìtùnú,” èyí tí Aísáyà fi hàn pé a mú wá sórí àwọn tí ọ̀nà ìṣiṣẹ́ wọn jẹ́ “ìlà lórí ìlà.” Àríyànjiyàn tí wọ́n wà nínú rẹ̀ jẹ́ ní ìtakora sí ìhìn-iṣẹ́ èké ti òjò ìgbẹ̀yìn, tí a ṣojú rẹ̀ nípasẹ̀ “àwọn obìnrin tí ń sọkún fún Tammuzi,” èyí tí ń fún àwọn ènìyàn Laodicea tí ó sùn ní ìṣírí pẹ̀lú ìhìn-iṣẹ́ àlàáfíà àti ààbò.

The peace and safety message claims that it is impossible for men and women not to sin, and therefore God can and will only justify them “in” their sins. The scornful men claim their peace and safety message is the true message of justification by faith, that Jones and Waggoner presented, but it leaves off the truth that he who God justifies, He also sanctifies, for God did not die to save people in their sins, but from their sins.

Ìhìn iṣẹ́ àlàáfíà àti ààbò sọ pé kò ṣeé ṣe kí àwọn ọkùnrin àti àwọn obìnrin má ṣe ṣẹ̀, nítorí náà Ọlọ́run lè sì máa dá wọn láre nìkan “nínú” ẹ̀ṣẹ̀ wọn. Àwọn ọkùnrin ẹlẹ́gàn náà sọ pé ìhìn iṣẹ́ àlàáfíà àti ààbò wọn ni òtítọ́ ìhìn iṣẹ́ ìdáláre nípa ìgbàgbọ́ tí Jones àti Waggoner gbékalẹ̀, ṣùgbọ́n ó fi òtítọ́ náà sílẹ̀ pé ẹni tí Ọlọ́run bá dá láre, Òun náà a sì yà sí mímọ́ pẹ̀lú; nítorí Ọlọ́run kò kú láti gbà àwọn ènìyàn là nínú ẹ̀ṣẹ̀ wọn, bí kò ṣe kúrò nínú ẹ̀ṣẹ̀ wọn.

September 11, 2001, marked the beginning of the period of the sealing of the one hundred and forty-four thousand that concludes with one class receiving the seal of God, as represented by those who sigh and cry for the abominations in the church and in the land, and another class that have turned their backs upon the temple, where the final work of the third angel is being accomplished, and they are bowing to the sun. The history of the Millerites illustrates the history of the movement of the third angel, and in so doing the climax is about the message of the latter rain, and the experience it produces in those who choose to eat.

Ọjọ́ kẹtàlá, oṣù Kẹsán, ọdún 2001, fi àmì sí ìbẹ̀rẹ̀ àkókò ìdìdì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì, èyí tí ó parí pẹ̀lú pé ẹgbẹ́ kan gba èdìdì Ọlọ́run, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ wọn nínú àwọn tí ń kẹ́dùn tí wọ́n sì ń sunkún nítorí àwọn ìríra inú ìjọ àti ní ilẹ̀ náà, àti ẹgbẹ́ mìíràn tí wọ́n ti yí ẹ̀yìn wọn sí tẹ́ńpìlì, níbi tí iṣẹ́ ìkẹyìn ti áńgẹ́lì kẹta ti ń ṣẹ̀ṣẹ̀ níbẹ̀, wọ́n sì ń foríbalẹ̀ fún oòrùn. Ìtàn àwọn Millerites ṣe àfihàn ìtàn ìṣipopada áńgẹ́lì kẹta, àti pé ní ṣíṣe bẹ́ẹ̀, gíga àṣẹ̀yẹ̀ rẹ̀ jẹ́ nípa ìhìnrere òjò ìkẹyìn, àti ìrírí tí ó ń mú jáde nínú àwọn tí wọ́n yàn láti jẹ.

We will continue this study in the next article.

A ó máa bá ìkẹ́kọ̀ọ́ yìí lọ nínú àpilẹ̀kọ tó kàn.

> “An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.

> “Aìfẹ́ láti fi àwọn èrò tí a ti gbà tẹ́lẹ̀ sílẹ̀, àti láti gba òtítọ́ yìí, ni ó wà ní ìpìlẹ̀ ìpín púpọ̀ nínú ìtakò tí a fihàn ní Minneapolis sí ọ̀rọ̀ Olúwa nípasẹ̀ Àwọn Arákùnrin Waggoner àti Jones. Nípa jíjíná ìtakò náà sókè, Sátánì ṣàṣeyọrí láti dí ìwọ̀n ńlá kan nínú agbára pàtàkì ti Ẹ̀mí Mímọ́ tí Ọlọ́run ń yánhànhàn láti pín fún àwọn ènìyàn wa kúrò lọ́dọ̀ wọn. Ọ̀tá náà dá wọn dúró kúrò ní ríri ìmúnáṣiṣẹ́ yẹn gbà, èyí tí ì bá ti jẹ́ tiwọn ní gbígbé òtítọ́ lọ sí ayé, gẹ́gẹ́ bí àwọn àpọ́sítélì ti kéde rẹ̀ lẹ́yìn ọjọ́ Pẹ́ńtẹ́kọ́sì. Ìmọ́lẹ̀ tí yóò tan gbogbo ayé mọ́lẹ̀ pẹ̀lú ògo rẹ̀ ni a kọ̀, àti nípasẹ̀ ìṣe àwọn arákùnrin tiwa fúnra wa ni a ti dá a dúró kúrò lọ́dọ̀ ayé sí ìwọ̀n ńlá kan.” Selected Messages, ìwé 1, 235.

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