Article

# Elijah - Number Ten

Elijah - Nọ́mbà Mẹ́wàá

1856

1856

Author

Jeff Pippenger

Published

October 13, 2023

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The Millerite movement was represented in Isaiah chapter seven by a sixty-five year prophecy, that began in 742 BC. Those sixty-five years that took place in the history of Isaiah represent the sixty-five years from 1798 until 1863. Alpha and Omega will always portray the end, with the beginning. The sixty-five year prophecy identifies the curse of seven times against the northern and the southern kingdoms of Israel. The first seven times against the northern kingdom began in 723 BC, nineteen years after Isaiah presented the prediction to king Ahaz. The last seven times against the southern kingdom, began at the end of the sixty-five years in 677 BC.

Ìṣípayá àwọn ọmọ-ẹ̀yìn Miller ni a ṣàpẹẹrẹ nínú Isaiah orí keje nípa àsọtẹ́lẹ̀ ọdún márùndínlọ́gọ́ta, tí ó bẹ̀rẹ̀ ní ọdún 742 BC. Àwọn ọdún márùndínlọ́gọ́ta wọ̀nyí tí ó ṣẹlẹ̀ nínú ìtàn Isaiah dúró fún àwọn ọdún márùndínlọ́gọ́ta láti 1798 títí dé 1863. Alpha àti Omega yóò máa fi òpin hàn pẹ̀lú ìbẹ̀rẹ̀ nígbà gbogbo. Àsọtẹ́lẹ̀ ọdún márùndínlọ́gọ́ta náà ń tọ́ka sí ègún ìgbà méje sí ìjọba àríwá àti ìjọba gúúsù Israẹli. Ìgbà méje àkọ́kọ́ sí ìjọba àríwá bẹ̀rẹ̀ ní 723 BC, ọdún mọ́kàndínlógún lẹ́yìn tí Isaiah gbé àsọtẹ́lẹ̀ náà kalẹ̀ fún ọba Ahazi. Ìgbà méje ìkẹyìn sí ìjọba gúúsù bẹ̀rẹ̀ ní òpin àwọn ọdún márùndínlọ́gọ́ta náà ní 677 BC.

The first curse of seven times against Ephraim ended in 1798, which was the time of the end when the vision of the Ulai River of chapters eight and nine of Daniel was unsealed. It prophetically marked both the arrival of the first angel’s message and the prophetic beginning of the Millerite movement. The last curse of seven times against Judah ended in 1844, which was the arrival of the third angel’s message. Nineteen years later in 1863, the sixty-five years represented in the beginning of the prediction marked the end of the Millerite movement, and the beginning of the Laodicean Seventh-day Adventist church. Seven years prior to 1863, in 1856, James White began to identify that the Millerite movement had ceased to be the church of Philadelphia and had become the church of Laodicea. His grandson, when writing Ellen White’s biography, writes about the history of 1856, and the Laodicean message.

Ègún àkọ́kọ́ ti ìgbà méje sí Efraimu parí ní ọdún 1798, èyí tí í ṣe àkókò ìkẹyìn nígbà tí a ṣí ìran odò Ulai tí ó wà nínú orí kẹjọ àti kẹsàn-án ìwé Dáníẹ́lì sílẹ̀. Ní ìsọtẹ́lẹ̀, ó sàmì sí dídé ìránṣẹ́ áńgẹ́lì àkọ́kọ́ àti sí ìbẹ̀rẹ̀ ìsọtẹ́lẹ̀ ìṣísẹ̀ Millerite. Ègún ìkẹyìn ti ìgbà méje sí Júdà parí ní ọdún 1844, èyí tí ó jẹ́ dídé ìránṣẹ́ áńgẹ́lì kẹta. Ọdún mọ́kàndínlógún lẹ́yìn náà, ní 1863, ọdún márùndínlọ́gọ́ta tí a ṣàpẹẹrẹ rẹ̀ ní ìbẹ̀rẹ̀ àsọtẹ́lẹ̀ náà sàmì sí òpin ìṣísẹ̀ Millerite, àti ìbẹ̀rẹ̀ ìjọ Adventist Ọjọ́ Keje ti Laodikea. Ọdún méje ṣáájú 1863, ní 1856, James White bẹ̀rẹ̀ sí í fi hàn pé ìṣísẹ̀ Millerite ti dáwọ̀ jíjẹ́ ìjọ Filadelfia dúró, tí ó sì ti di ìjọ Laodikea. Ọmọ-ọmọkùnrin rẹ̀, nígbà tí ó ń kọ ìtàn ayé Ellen White, kọ̀wé nípa ìtàn ọdún 1856, àti ìránṣẹ́ Laodikea.

## “The Laodicean Message

“Ifiranṣẹ́ Laodicea náà”

> “The Sabbathkeeping Adventists had taken the position that the messages to the seven churches in Revelation 2 and 3 pictured the experience of the Christian church down through the centuries. It was their conclusion that the message to the Laodicean church applied to those they now termed nominal Adventists, those who had not accepted the seventh-day Sabbath. In a short editorial in the Review of October 9, James White raised some thought provoking questions that he introduced by stating:

> “Àwọn Adivẹnti tó ń pa ọjọ́ Ìsinmi mímọ́ mọ́ ti gba ìpò pé àwọn ìránṣẹ́ sí àwọn ìjọ méje nínú Ìfihàn 2 àti 3 ṣe àfihàn ìrírí ìjọ Kristẹni nípasẹ̀ àwọn ọ̀rúndún. Ìpinnu wọn ni pé ìránṣẹ́ sí ìjọ Laodikea kan àwọn tí wọ́n ń pè ní àwọn Adivẹnti alásà lásìkò náà, àwọn tí kò tíì gba ọjọ́ Ìsinmi ọjọ́ keje. Nínú àtẹ̀jáde olóòtú kékeré kan nínú Review ti October 9, James White gbé àwọn ìbéèrè kan kalẹ̀ tí ń ru ìrònú sókè, èyí tí ó bẹ̀rẹ̀ sí í ṣàfihàn pẹ̀lú ọ̀rọ̀ yìí:”

> “The inquiry is beginning to come up afresh, ‘Watchman, What of the night?’ At present there is space for only a few questions, asked to call attention to the subject to which they relate. A full answer, we trust, will soon be given.—Review and Herald, Oct. 9, 1856.

> “Ibéèrè náà ti ń bẹ̀rẹ̀ sí í tún dìde, ‘Olùṣọ́, Kí ni ti òru?’ Ní báyìí, àyè wà fún àwọn ìbéèrè díẹ̀ péré, tí a béèrè láti pe àkíyèsí sí kókó-ọrọ̀ tí wọ́n ní í ṣe pẹ̀lú rẹ̀. A ní ìgbẹ́kẹ̀lé pé, láìpẹ́, a óò fi ìdáhùn kíkún kan hàn.—Review and Herald, Oct. 9, 1856.

> “Of the eleven questions he asked, it is the sixth that zeroed in on the Laodiceans.

> “Nínú àwọn ìbéèrè mọ́kànlá tí ó bi, èyí kẹfà ni ó dojúkọ àwọn ara Laodicea.”

> “6. Does not the state of the Laodiceans (lukewarm, and neither cold nor hot) fitly illustrate the condition of the body of those who profess the third angel’s message?—Ibid.

> “6. Ṣé ipò àwọn ará Laodicea (tí wọ́n tútù díẹ̀, tí wọn kì í sì í ṣe tútù tàbí gbígbóná) kò ha ṣàlàyé ipò ẹgbẹ́ àwọn tí ń jẹ́wọ́ ìhìn iṣẹ́ angẹli kẹta ní ọ̀nà tó bá a mu bí?—Ibid.

> “The last question lays the matter open:

> “Ibéèrè ìkẹyìn tú ọ̀ràn náà sílẹ̀ ní gbangba:

> “11. If this be our condition as a people, have we any real grounds to hope for the favor of God unless we heed the ‘counsel’ of the True Witness? I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. Revelation 3:18–21.—Ibid.

> “11. Bí ipò wa gẹ́gẹ́ bí ènìyàn bá rí bẹ́ẹ̀, ǹjẹ́ a ní ìdí tòótọ́ kankan láti retí ojú-rere Ọlọ́run bí kò ṣe pé ká fetí sí ‘ìmọ̀ràn’ Ẹlẹ́rìí Òtítọ́? Mo gbà ọ́ níyànjú láti ọ̀dọ̀ mi rà wúrà tí a ti dán wò nínú iná, kí o lè jẹ́ ọlọ́rọ̀; àti aṣọ funfun, kí a lè fi wọ̀ ọ́, kí ìtìjú ìhòòhò rẹ má bàa hàn; kí o sì fi oogun ojú kun ojú rẹ, kí o lè ríran. Gbogbo àwọn tí mo fẹ́ràn ni mo máa ń bá wí, tí mo sì máa ń bá lù: nítorí náà, máa ní ìtara, kí o sì ronúpìwàdà. Wò ó, mo dúró lẹ́nu-ọ̀nà, mo sì ń kanlẹ̀kùn: bí ẹnikẹ́ni bá gbọ́ ohùn mi, tí ó sì ṣí ilẹ̀kùn, èmi yóò wọlé tọ̀ ọ́ wá, èmi yóò sì bá a jẹun alẹ́, òun náà yóò sì bá mi jẹun. Ẹni tí ó bá ṣẹ́gun ni èmi yóò fún láàyè láti jókòó pẹ̀lú mi lórí ìtẹ́ mi, gẹ́gẹ́ bí èmi pẹ̀lú ti ṣẹ́gun, tí mo sì ti jókòó pẹ̀lú Baba mi lórí ìtẹ́ Rẹ̀. Ìfihàn 3:18–21.—Ibid.

> “It is clear that the truth of the matter was just dawning on the mind of James White. The next issue of the Review carried a seven-column presentation of the seven churches, under that title. In his opening remarks he declared:

> “Ó ṣe kedere pé òtítọ́ ọ̀ràn náà ṣẹ̀ṣẹ̀ ń mọ́lẹ̀ sí inú ọkàn James White. Ìtẹ̀jáde tó tẹ̀ lé e ti Review gbé àfihàn ọ̀wọn méje ti ìjọ méje jáde ní ọ̀nà ọ̀wọn méje, lábẹ́ àkọlé yẹn. Nínú ọ̀rọ̀ ìṣáájú rẹ̀, ó sọ pé:”

> “We must agree with some modern expositors that these seven churches should be understood as representing seven conditions of the Christian church, in seven periods of time, covering the ground of the entire Christian age.—Ibid., Oct. 16, 1856.

> “A gbọ́dọ̀ fara mọ́ àwọn olùtúmọ̀ ìgbàlódé kan pé a yẹ kí a lóye àwọn ìjọ méje wọ̀nyí gẹ́gẹ́ bí aṣojú ipò méje ti ìjọ Kristẹni, nínú àkókò méje, tí ń bo gbogbo àyè ti gbogbo ìgbà Kristẹni.—Ibid., Oct. 16, 1856.

> “He then took up the prophecy, dealing with each church separately. Coming to the seventh, the Laodicean, he declared:

> “Lẹ́yìn náà ó gbé àsọtẹ́lẹ̀ náà kalẹ̀, ó sì ṣe ìmúlò rẹ̀ sí ìjọ kọ̀ọ̀kan lọ́tọ̀ọ̀tọ̀. Nígbà tí ó dé ìjọ keje, ti Laodicea, ó kéde pé:

> “How humbling to us as a people is the sad description of this church. And is not this dreadful description a most perfect picture of our present condition? It is; and it will be of no use to try to evade the force of this searching testimony to the Laodicean church. The Lord help us to receive it, and to profit by it.—Ibid.

> “Ó ti ń rẹ ara wa sílẹ̀ tó gẹ́gẹ́ bí ènìyàn ni àpèjúwe ìbànújẹ́ yìí ti ìjọ yìí! Ṣé kì í ṣe pé àpèjúwe ẹ̀rù yìí jẹ́ àwòrán pípé jùlọ ti ipò wa ní àsìkò yìí? Bẹ́ẹ̀ ni; kò sì ní wúlò rárá láti gbìyànjú láti yẹra fún agbára ẹ̀rí àwárí yìí sí ìjọ Laodikea. Kí Olúwa ràn wá lọ́wọ́ láti gbà á, kí a sì jèrè nípasẹ̀ rẹ̀.—Ibid.

> “After he devoted two columns to the Laodicean church, his closing remarks made a strong appeal:

> “Lẹ́yìn tí ó fi ọ̀wọ̀n méjì yà sí mímọ́ fún ìjọ Laodicea, àwọn ọ̀rọ̀ ìparí rẹ̀ ṣe ìpè alágbára kan:

> “Dear brethren, we must overcome the world, the flesh, and the devil, or we shall have no part in the kingdom of God. . . . Lay hold of this work at once, and in faith claim the gracious promises to the repenting Laodiceans. Arise in the name of the Lord, and let your light shine to the glory of His blessed name.—Ibid.

> “Ẹ̀yin ará olùfẹ́, a gbọ́dọ̀ ṣẹ́gun ayé, ara, àti Eṣù, bí kò ṣe bẹ́ẹ̀, a kì yóò ní ìpín kankan nínú ìjọba Ọlọ́run.... Ẹ di iṣẹ́ yìí mú ní kíákíá, àti nínú ìgbàgbọ́, ẹ gba àwọn ìlérí oore-ọ̀fẹ́ tí a fi fún àwọn ará Laodíkíà tí ń ronúpìwàdà. Ẹ dìde ní orúkọ Olúwa, kí ìmọ́lẹ̀ yín sì máa tàn fún ògo orúkọ alábùkún Rẹ̀.—Ibid.

> “The response from the field was electrifying. Wrote G. W. Holt from Ohio on October 20:

> “Ìdáhùn láti pápá iṣẹ́ náà mú ìmísí alágbára wá. G. W. Holt láti Ohio kọ̀wé ní October 20 pé:

> “Yes, I do believe that we who are in the third message with the commandments of God and the faith of Jesus are the church this language is addressed to; and we cannot be too soon in applying for tried gold and white raiment, and eyesalve, that we may see.—Ibid., Nov. 6, 1856.

> “Bẹ́ẹ̀ ni, èmi gbà pé àwa tí ó wà nínú ìránṣẹ́ kẹta pẹ̀lú àwọn òfin Ọlọ́run àti ìgbàgbọ́ Jésù ni ìjọ tí a ń bá sọ èdè yìí; a kò sì lè tètè ju bó ṣe yẹ lọ nínú lílo fún wúrà tí a ti dán wò, àti aṣọ funfun, àti òògùn ojú, kí a lè ríran.—Ibid., Nov. 6, 1856.

> “From the Northeast a new voice was heard on the subject, that of Stephen N. Haskell, of Princeton, Massachusetts. As a first-day Adventist he had begun to preach at the age of 20; now three years later he was in the third angel’s message. A thorough Bible student, after having seen White’s brief initial editorial introducing the question of the seven churches, he chose to write an extended piece for the Review:

> “Láti Àríwá Ìlà-Oòrùn ni a ti gbọ́ ohùn tuntun kan lórí ọ̀ràn náà, èyí tí Stephen N. Haskell, ti Princeton, Massachusetts, jẹ́. Gẹ́gẹ́ bí Adventist ọjọ́-kìíní, ó ti bẹ̀rẹ̀ sí í wàásù ní ọmọ ọdún 20; nísinsìnyí, lẹ́yìn ọdún mẹ́ta, ó wà nínú ìhìnrere áńgẹ́lì kẹta. Gẹ́gẹ́ bí akẹ́kọ̀ọ́ Bíbélì tó jinlẹ̀, lẹ́yìn tí ó ti rí àkọsílẹ̀ àtúnyẹ̀wò àkọ́kọ́ kúkúrú White tí ń fi ìbéèrè àwọn ìjọ méje náà hàn, ó yàn láti kọ àpilẹ̀kọ gígùn kan fún Review:”

> “The subject referred to has been one of deep interest to me for some months past. . . . I have for some time been led to believe that the message to the Laodiceans belongs to us; i.e., to those who believe in the third angel’s message, from many reasons which I consider to be good. I will mention two.—Ibid.

> “Kókó-ọrọ̀ tí a tọ́ka sí yìí ti jẹ́ ohun ìfẹ́-inú jíjinlẹ̀ sí mi fún díẹ̀ nínú àwọn oṣù tí ó kọjá.... Fún àkókò kan báyìí ni a ti darí mi láti gbàgbọ́ pé ìhìnrere sí àwọn ará Laodicea jẹ́ tiwa; ìyẹn ni pé, ti àwọn tí ó gba ìhìnrere áńgẹ́lì kẹta gbọ́, nítorí ọ̀pọ̀lọpọ̀ ìdí tí mo kà sí rere. Èmi yóò mẹ́nu kàn méjì.—Ibid.

> “This he does, devoting two columns to his conclusions. As he closed he declared:

> “Èyí ni ó ṣe, ní fífi ọ̀wọ̀n méjì yàn fún àwọn ìpinnu rẹ̀. Bí ó ti parí, ó kéde pé:

> “A theory of the third angel’s message never, no never, will save us, without the wedding garment, which is the righteousness of the saints. We must perfect holiness in the fear of the Lord.—Ibid.

> “Ẹ̀kọ́ kan nípa ìhìnrere áńgẹ́lì kẹta kì yóò, rárá kì yóò, gbà wá là láìsí aṣọ ìgbéyàwó, èyí tí í ṣe òdodo àwọn ènìyàn mímọ́. A gbọ́dọ̀ mú ìwà mímọ́ pé ní ìbẹ̀rù Olúwa.—Ibid.

> “As James White continued his editorials on the message to the Laodicean church the concepts the Sabbathkeeping Adventists were now reading in the Review were startling, but on thoughtful, prayerful consideration they were seen to be applicable. The letters to the editor showed quite general agreement and indicated that a revival was under way. That the stirring message was not the outgrowth of excitement was attested to by the first article in Testimony No. 3, published in April, 1857, titled Be Zealous and Repent. It opens, “The Lord has shown me in vision some things concerning the church in its present lukewarm state, which I will relate to you.”—1T, p. 141. In this Ellen White presented what was shown to her of Satan’s attacks on the church through earthly prosperity and possessions.” Arthur White, Ellen G. White: The Early Years, volume 1, 342–344.

> “Bí James White ṣe ń bá a lọ nínú àwọn àkọsílẹ̀ àtúnṣe rẹ̀ lórí ìránṣẹ́ sí ìjọ Laodicea, àwọn èrò tí àwọn Adventist olùpa Ọjọ́ Ìsinmi ń kà nísinsin yìí nínú Review jẹ́ ohun ìyàlẹ́nu; ṣùgbọ́n nígbà tí a fi ìrònú pẹ̀lú àdúrà yẹ̀ wọ́n wò, a rí i pé wọ́n bá ọ̀ràn mu. Àwọn lẹ́tà sí olóòtú fi hàn pé ìfọ̀kànbalẹ̀ gbogbogbòò wà níbẹ̀, wọ́n sì tọ́ka sí i pé ìjíǹde kan ti bẹ̀rẹ̀ sí í lọ. Pé ìránṣẹ́ tó ń ru ọkàn náà kì í ṣe èso ìmóríyá ni a jẹ́rìí sí nípasẹ̀ àpilẹ̀kọ àkọ́kọ́ nínú Testimony No. 3, tí a tẹ̀ jáde ní oṣù Kẹrin, 1857, tí àkọlé rẹ̀ jẹ́ Be Zealous and Repent. Ó bẹ̀rẹ̀ pé, “Olúwa ti fi àwọn nǹkan kan hàn mí nínú ìran nípa ìjọ nínú ipò rẹ̀ ti ìtútù-ẹ̀mí rẹ̀ ní àkókò yìí, èyí tí èmi yóò sọ fún yín.”—1T, ojú ìwé 141. Nínú èyí Ellen White gbékalẹ̀ ohun tí a fi hàn án nípa àwọn ìkọlù Sátánì sí ìjọ nípasẹ̀ àṣeyọrí ayé àti àwọn ohun ìní.” Arthur White, Ellen G. White: The Early Years, ìdìpọ̀ 1, 342–344.

The Millerite movement began prophetically as the Philadelphian church, and in 1856 it became the Laodicean church. Seven years later the movement ended, and the Seventh-day Adventist church began as the Laodicean church and will remain so, until it is spewed out of the mouth of the Lord. The movement of the one hundred and forty-four thousand came out of the fold of the Laodicean church, just as the Millerite movement came out of the fold of the church of Sardis. The movement of the one hundred and forty-four thousand parallels the Millerite movement in that the first movement changed from Philadelphia to Laodicea and the last movement changes from Laodicea to Philadelphia. The point of transition from Philadelphia unto Laodicea in Millerite history is specifically marked as 1856, so the point of transition must also be marked in the last movement, for God never changes. The point of transition is identified in Revelation eleven with the two prophets that are slain in the streets.

Ìṣísẹ̀dájọ́ Millerite bẹ̀rẹ̀ ní ti àsọtẹ́lẹ̀ gẹ́gẹ́ bí ìjọ Filadelfia, àti ní ọdún 1856 ó di ìjọ Laodicea. Ọdún méje lẹ́yìn náà ìṣísẹ̀ náà parí, ìjọ Adventist Ọjọ́ Keje sì bẹ̀rẹ̀ gẹ́gẹ́ bí ìjọ Laodicea, yóò sì dúró bẹ́ẹ̀ títí a ó fi tú ú jáde kúrò ní ẹnu Olúwa. Ìṣísẹ̀ ti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin náà jáde láti inú agbo ìjọ Laodicea, gẹ́gẹ́ bí ìṣísẹ̀ Millerite ti jáde láti inú agbo ìjọ Sardi. Ìṣísẹ̀ ti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin náà jọra pẹ̀lú ìṣísẹ̀ Millerite ní ti pé ìṣísẹ̀ àkọ́kọ́ yí padà láti Filadelfia sí Laodicea, ìṣísẹ̀ ìkẹyìn sì yí padà láti Laodicea sí Filadelfia. Àkókò ìyípadà láti Filadelfia sí Laodicea nínú ìtàn Millerite ni a samisi ní pàtó gẹ́gẹ́ bí ọdún 1856; nítorí náà àkókò ìyípadà náà gbọ́dọ̀ tún jẹ́ samisi nínú ìṣísẹ̀ ìkẹyìn, nítorí Ọlọ́run kì í yí padà láéláé. Àkókò ìyípadà náà ni a fi hàn nínú Ìfihàn orí kọkànlá pẹ̀lú àwọn wòlíì méjì tí a pa lójú pópó.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:7, 8.

> Nígbà tí wọn bá sì ti parí ẹ̀rí wọn, ẹranko tí ń gòkè wá láti inú ọ̀gbun àìnísàlẹ̀ yóò bá wọn jagun, yóò sì ṣẹ́gun wọn, yóò sì pa wọ́n. Òkú wọn yóò sì dubulẹ̀ ní òpópónà ìlú ńlá náà, èyí tí a ń pè ní ti ẹ̀mí ní Sódómù àti Ejibiti, níbi tí a sì ti kan Olúwa wa mọ́ àgbélébùú. Ifihan 11:7, 8.

The last movement would die, then stand and thereafter be resurrected as the ensign. In so doing it would align with the Republican horn. The Republican horn forms an image to the beast, and the beast that it forms the image of is addressed in Revelation seventeen, and that beast is identified as the fifth head that received a deadly wound, that would be resurrected as the eighth head. It would be resurrected as the eighth that was of the seven.

Ìṣípò ìkẹyìn yóò kú, lẹ́yìn náà yóò dìde, àti ní ìkẹyìn yóò jíǹde kúrò nínú òkú gẹ́gẹ́ bí àsíá. Ní ṣíṣe bẹ́ẹ̀, yóò bá ìwo Orílẹ̀-èdè Olómìnira mu. Ìwo Orílẹ̀-èdè Olómìnira náà ń dá àwòrán kan sílẹ̀ fún ẹranko náà, àti ẹranko tí ó ń dá àwòrán rẹ̀ sílẹ̀ ni a tọ́ka sí nínú Ìfihàn orí kẹtàlá-dín-lógún, a sì fi í mọ̀ gẹ́gẹ́ bí orí karùn-ún tí ó gba ọgbẹ́ ikú, tí a ó sì jíǹde rẹ̀ gẹ́gẹ́ bí orí kẹjọ. A ó jíǹde rẹ̀ gẹ́gẹ́ bí ẹ̀kẹjọ tí ó ti inú àwọn méje wá.

> And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.

> Ẹranko náà tí ó ti wà tẹ́lẹ̀, tí kò sì sí nísinsìnyí, òun pàápàá ni ẹ̀kẹjọ, ó sì jẹ́ ọ̀kan nínú àwọn méje, ó sì ń lọ sí ìparun. Ìfihàn 17:11.

The Republican horn would form an image of that beast, and it therefore would be killed and then resurrected. When it was resurrected it would be the eighth head that was of the seven previous heads. The Protestant horn, rides upon the same earth beast as the Republican horn and would need to possess the same prophetic dynamics. The transition from Philadelphia to Laodicea in the Millerite movement prefigures the transition from the Laodicea to Philadelphia in the last movement.

Ìwo Republikani náà yóò dá àwòrán ẹranko náà sílẹ̀, nítorí náà a ó sì pa á, lẹ́yìn náà a ó sì jí i dìde. Nígbà tí a bá ti jí i dìde, yóò jẹ́ orí kẹjọ tí ó ti inú àwọn orí méje tí ó ṣáájú wá. Ìwo Pírótẹ́sítáǹtì náà gùn lórí ẹranko ayé kan náà gẹ́gẹ́ bí ìwo Republikani, ó sì ní láti ní àwọn ìṣiṣẹ́ àsọtẹ́lẹ̀ kan náà. Ìyípadà láti Philadelphia sí Laodicea nínú ìṣísẹ̀ Millerite jẹ́ àfihàn ṣáájú ìyípadà láti Laodicea sí Philadelphia nínú ìṣísẹ̀ ìkẹyìn.

When the last movement received a deadly wound on July 18, 2020, it died as Laodicea. When, as represented in Revelation eleven it transitioned to Philadelphia, it would represent the eighth church, that is of the seven. The death in the year 2020, was paralleled by the Republican horn, for since the time of the end in 1989, there had been six presidents. The sixth president received a deadly wound, that will be healed in 2024. That head will then be the eighth head of the United States since the time of the end in 1989, and it will be of the seven. Both horns were the sixth that becomes the eighth. This truth is a large part of the message of the Revelation of Jesus Christ that is unsealed just before the close of probation.

Nígbà tí ìṣísẹ̀kẹ́yìn gba ọgbẹ́ ikú ní ọjọ́ kejidínlógún, oṣù keje, ọdún 2020, ó kú gẹ́gẹ́ bí Laodicea. Nígbà tí, gẹ́gẹ́ bí a ti ṣàfihàn nínú Ìfihàn orí kọkànlá, ó yí padà sí Philadelphia, yóò ṣojú ìjọ kẹjọ, ìyẹn láti inú àwọn méje. Ikú náà ní ọdún 2020, ni a fi wé ìwo Olómìnira, nítorí pé láti àkókò òpin ní 1989, àwọn ààrẹ mẹ́fà ti wà. Ààrẹ kẹfà náà gba ọgbẹ́ ikú, èyí tí a ó mú láradá ní 2024. Orí náà yóò sì jẹ́ orí kẹjọ ti Orílẹ̀-Èdè Amẹ́ríkà láti ìgbà àkókò òpin ní 1989, yóò sì jẹ́ láti inú àwọn méje. Àwọn ìwo méjèèjì jẹ́ ẹ̀kẹfà tí ó di ẹ̀kẹjọ. Òtítọ́ yìí jẹ́ apá ńlá kan nínú ìránṣẹ́ Ìfihàn Jesu Kristi tí a tú sílẹ̀ ní kété kí àkókò àánú tó parí.

For this reason, it is important to be clear about the Millerite history that typifies our current history. Sister White confirmed James White’s application of Laodicea upon the movement in 1856, so this is not an application that is derived by human logic. Seven years before the Seventh-day Adventist church was legally connected with the Republican horn, it was identified by inspiration as the Laodicean church. This means there has never been one day in the history of the Seventh-day Adventist church when it was anything other than naked, poor, blind, miserable and wretched. This prophetic reality provides the context and justification for recognizing the four escalating abominations of Ezekiel chapter eight as the four generations of Adventism.

Nítorí èyí, ó ṣe pàtàkì kí a ní ìmòye kedere nípa ìtàn àwọn Millerite tí ó jẹ́ àpẹẹrẹ ìtàn wa lọ́wọ́lọ́wọ́. Sister White fi ìmúṣẹ James White sí Laodicea lórí ìṣísẹ̀ náà múlẹ̀ ní ọdún 1856, nítorí náà èyí kì í ṣe ìmúṣẹ tí a fà jáde nípasẹ̀ ọgbọ́n ènìyàn. Ọdún méje kí ìjọ Seventh-day Adventist tó so ara rẹ̀ pọ̀ mọ́ ìwo Republikani ní ti òfin, a ti fi í hàn nípasẹ̀ ìmísí gẹ́gẹ́ bí ìjọ Laodicea. Èyí túmọ̀ sí pé kò tíì sí ọjọ́ kan rí nínú ìtàn ìjọ Seventh-day Adventist nígbà tí ó jẹ́ ohunkóhun mìíràn ju ìhòòhò, òtòṣì, afọ́jú, aláìnírètí, àti akúnlẹ̀kùn-rẹ́rùn lọ. Òtítọ́ àsọtẹ́lẹ̀ yìí ni ó pèsè àyíká àti ìdáláre fún fífi àwọn ohun ìríra mẹ́rin tí ń pọ̀ sí i nínú Ezekiel orí kẹjọ mọ̀ gẹ́gẹ́ bí àwọn ìran mẹ́rin ti Adventism.

When the Millerite history is approached from the structure of Isaiah seven’s sixty-five years, it is to be recognized that the prophecy of the seven times is the prophetic umbrella that covers the entire history of the Millerite movement. In 1856, the message to the Laodicean church became present truth for Millerite Adventism. The one who presents the message of Laodicea was not James or Ellen White, it was the Faithful and True Witness.

Nígbà tí a bá wo ìtàn àwọn Millerite láti inú ètò ọdún mẹ́ẹ̀ẹ́dọ́gọ́ta ti Isaiah meje, a gbọdọ̀ mọ̀ pé àsọtẹ́lẹ̀ ti ìgbà méje ni àgboorùn àsọtẹ́lẹ̀ tí ó bo gbogbo ìtàn ìṣísẹ̀ àwọn Millerite. Ní ọdún 1856, ìránṣẹ́ sí ìjọ Laodicea di òtítọ́ ìsinsin yìí fún Adventism àwọn Millerite. Ẹni tí ń gbé ìránṣẹ́ Laodicea kalẹ̀ kì í ṣe James tàbí Ellen White, bí kò ṣe Ẹlẹ́rìí Olóòtọ́ àti Otítọ́.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.

> Kọ sí angẹli ìjọ àwọn ará Laodicea pé; Báyìí ni Amini náà, ẹlẹ́rìí olóòtítọ́ àti òtítọ́, ìpilẹ̀ṣẹ̀ ẹ̀dá Ọlọ́run, wí; Mo mọ iṣẹ́ rẹ, pé ìwọ kì í ṣe tútù bẹ́ẹ̀ ni ìwọ kì í ṣe gbígbóná: ìbá ṣe pé ìwọ jẹ́ tútù tàbí gbígbóná. Nítorí náà, nítorí pé ìwọ jẹ́ pẹ̀lẹ́bẹ́lẹ́, tí ìwọ kì í sì í ṣe tútù tàbí gbígbóná, èmi yóò tutọ́ ọ jáde kúrò ní ẹnu mi. Nítorí tí ìwọ fi ń wí pé, Èmi ní ọrọ̀, mo sì di ọlọ́rọ̀, èmi kò sì nílò ohunkóhun; tí ìwọ kò sì mọ̀ pé aláìláàánú ni ìwọ, aláìníyọ̀nú, talákà, afọ́jú, àti ìhòhò: mo gbà ọ ní ìmọ̀ràn pé kí o rà wúrà tí a ti dán nínú iná lọ́wọ́ mi, kí o lè di ọlọ́rọ̀; àti aṣọ funfun, kí a lè fi wọ̀ ọ́, kí ìtìjú ìhòhò rẹ má bàa farahàn; kí o sì fi oogun ojú kun ojú rẹ, kí o lè ríran. Gbogbo àwọn tí mo fẹ́ ni mo máa ń bá wí, tí mo sì máa ń na lẹ́kọ̀ọ́: nítorí náà máa ní ìtara, kí o sì ronúpìwàdà. Wò ó, mo dúró lẹ́nu-ọ̀nà, mo sì ń kànkùn: bí ẹnikẹ́ni bá gbọ́ ohùn mi, tí ó sì ṣí ilẹ̀kùn, èmi yóò wọlé tọ̀ ọ́ wá, èmi yóò sì bá a jẹun alẹ́, òun náà yóò sì bá mi jẹun. Ẹni tí ó bá ṣẹ́gun ni èmi yóò jẹ́ kí ó jókòó pẹ̀lú mi lórí ìtẹ́ mi, gẹ́gẹ́ bí èmi náà ti ṣẹ́gun, tí mo sì jókòó pẹ̀lú Baba mi lórí ìtẹ́ rẹ. Ẹni tí ó bá ní etí, kí ó gbọ́ ohun tí Ẹ̀mí ń sọ fún àwọn ìjọ. Ifihan 3:14–22.

The True Witness identifies that if any man would “hear” His voice, He would come in and “sup with him.” If Laodicea would open the door, Christ would come in and sup with them. If Christ is allowed to enter, he brings a message, for the symbolism of eating represents the reception of a message. The message can be generalized as simply the Laodicean message, but that is a shallow consideration of what the message He offers represents. In 1856, Hiram Edson set forth a series of eight articles that contained the prophetic information that expands the understanding of the very first “time prophecy” the angels of God led William Miller to recognize and proclaim. In those eight articles, Edson correctly identifies the sixty-five years of Isaiah seven.

Ẹlẹ́rìí Òtítọ́ náà fi hàn pé bí ẹnikẹ́ni bá fẹ́ “gbọ́” ohùn Rẹ̀, Òun yóò wọlé, yóò sì “jẹun alẹ́ pẹ̀lú rẹ̀.” Bí Laodicea bá ṣí ilẹ̀kùn, Kristi yóò wọlé, yóò sì jẹun alẹ́ pẹ̀lú wọn. Bí a bá jẹ́ kí Kristi wọlé, ó mú ìránṣẹ́ kan wá, nítorí àpẹẹrẹ jíjẹun dúró fún gbígba ìránṣẹ́ kan. A lè sọ ìránṣẹ́ náà ní ọ̀nà àkópọ̀ pé kì í ṣe míràn ju ìránṣẹ́ Laodicea lọ, ṣùgbọ́n ìrònú bẹ́ẹ̀ jẹ́ àfiyèsí tí kò jinlẹ̀ nípa ohun tí ìránṣẹ́ tí Ó ń pèsè dúró fún. Ní ọdún 1856, Hiram Edson gbé kalẹ̀ ọ̀wọ́ àpilẹ̀kọ mẹ́jọ tí ó ní ìmọ̀ ìsọtẹ́lẹ̀ nínú, èyí tí ó fa òye sí i nípa “àsọtẹ́lẹ̀ àkókò” àkọ́kọ́ gan-an tí àwọn angẹli Ọlọ́run darí William Miller láti mọ̀ tí ó sì kéde. Nínú àwọn àpilẹ̀kọ mẹ́jọ wọ̀nyí, Edson dá ọdún mẹ́ẹ̀dọ́gbọ̀n lé lórí ọgọ́rin ti Isaiah meje mọ̀ ní tòótọ́.

The beginning of Miller’s work was the discovery of the seven times, and seven years before the movement named after his service was to end, a deeper revelation of that very prophecy was offered to Millerite Adventism. It was offered in the same year they were identified by inspiration as Laodiceans. Prophetically, twenty-five hundred and twenty days later in 1863, Miller’s first discovery of prophetic time was rejected. The Laodicean message for the Advent movement arrived in 1856, and the Lord knocked on the door eight times, with eight articles to see if He could find entrance. At the ending of the movement, the True Witness wished to sup together with His people by dining upon the very first message of time from the beginning of the movement. His people refused to eat, and seven years, or twenty-five hundred and twenty prophetic days later, His people shut the door that had been opened with the key of David that had been placed into the hand of William Miller. They returned to an old Samaritan prophet who fed them a lie, sealing their fate to die between an ass and a lion.

Ìbẹ̀rẹ̀ iṣẹ́ Miller ni ìṣàwárí àwọn àkókò méje, àti pé ọdún méje kí ìṣísẹ̀ tí a sọ ní orúkọ iṣẹ́-ìránṣẹ́ rẹ̀ tó dópin, ìfihàn tí ó jinlẹ̀ síi nípa àsọtẹ́lẹ̀ náà gan-an ni a fi hàn fún Ìsọdọtun Adventist ti Millerite. A fi í hàn ní ọdún kan náà tí a fi ìmísí dá wọn mọ̀ gẹ́gẹ́ bí àwọn Laodicea. Ní ti àsọtẹ́lẹ̀, lẹ́yìn ọjọ́ ẹgbẹ̀rún méjì ládọ́ta [2,520] sí i ní 1863, a kọ ìṣàwárí àkọ́kọ́ Miller nípa àkókò àsọtẹ́lẹ̀ sílẹ̀. Ìrántí Laodicea fún ìṣísẹ̀ Advent dé ní 1856, Olúwa sì kan ilẹ̀kùn lẹ́ẹ̀mẹ́jọ, pẹ̀lú àpilẹ̀kọ mẹ́jọ, láti rí bóyá Òun lè wọlé. Ní òpin ìṣísẹ̀ náà, Ẹlẹ́rìí Òtítọ́ fẹ́ láti jẹun papọ̀ pẹ̀lú àwọn ènìyàn Rẹ̀ nípa jíjẹ lórí ìhìn àkókò àkọ́kọ́ pátápátá láti ìbẹ̀rẹ̀ ìṣísẹ̀ náà. Àwọn ènìyàn Rẹ̀ kọ̀ láti jẹ, àti lẹ́yìn ọdún méje, tàbí ọjọ́ àsọtẹ́lẹ̀ ẹgbẹ̀rún méjì ládọ́ta [2,520], àwọn ènìyàn Rẹ̀ ti ilẹ̀kùn náà tí a ti ṣí pẹ̀lú kọ́kọ́rọ́ Dáfídì tí a ti fi sí ọwọ́ William Miller. Wọ́n padà sọ́dọ̀ wòlíì ará Samaria àtijọ́ kan tí ó bọ́ wọn ní irọ́, tí ó fi dì ayànmọ́ wọn mú láti kú láàárín kẹ́tẹ́kẹ́tẹ́ kan àti kìnnìún kan.

In 1856, the Protestant horn was in the crisis of the valley of vision, for where there is no vision, the people perish. In 1856, the Republican horn was also in a crisis.

Ní ọdún 1856, ìwo ẹ̀sìn Pírótẹ́sítáǹtì wà nínú ìṣòro àjálù àfonífojì ìran, nítorí níbi tí kò sí ìran, àwọn ènìyàn a ṣègbé. Ní ọdún 1856, ìwo Republikani náà pẹ̀lú wà nínú ìṣòro àjálù kan.

1856, marked a continuation of the violent conflict known as Bleeding Kansas, the Kansas-Missouri Border War. The struggle was over whether Kansas would enter the Union as a free state or a slave state. The conflict included violent clashes between pro-slavery and anti-slavery settlers.

Ọdún 1856 jẹ́ ìtẹ̀síwájú ìjà líle tí a mọ̀ sí Bleeding Kansas, Ogun Ààlà Kansas-Missouri. Ìjàkadì náà jẹ́ nípa bóyá Kansas yóò wọ Union gẹ́gẹ́ bí ìpínlẹ̀ òmìnira tàbí ìpínlẹ̀ ẹrú. Ìforígbárí náà ní ìpàdé ogun oníwà ipá láàárín àwọn olùgbé tí wọ́n ṣe ojú rere sí ẹrú àti àwọn olùgbé tí wọ́n tako ẹrú.

On May 22, 1856, a violent incident also occurred in the United States Senate chamber, when Congressman Preston Brooks, a pro-slavery advocate from South Carolina, brutally attacked Senator Charles Sumner of Massachusetts with his cane. Sumner had delivered an anti-slavery speech titled The Crime Against Kansas, which deeply offended Brooks. The caning incident highlighted the growing tensions between North and South over the issue of slavery.

Ní ọjọ́ 22 Oṣù Karùn-ún, 1856, ìṣẹ̀lẹ̀ ìwà ipá kan pẹ̀lú ṣẹlẹ̀ nínú gbọ̀ngàn Ilé Ìgbìmọ̀ Alágbà Orílẹ̀-èdè Amẹ́ríkà, nígbà tí Aṣojú Ìgbìmọ̀ Preston Brooks, alágbára-ọ̀rọ̀ ẹrú láti South Carolina, fi ọ̀pá rẹ̀ kọlu Alágba Charles Sumner ti Massachusetts ní ìkà gidigidi. Sumner ti sọ àsọyé kan lòdì sí ẹrú tí àkọlé rẹ̀ jẹ́ The Crime Against Kansas, èyí tí ó mú inú Brooks bàjẹ́ gidigidi. Ìṣẹ̀lẹ̀ lílu ọ̀pá náà fi ìdààmú tó ń pọ̀ sí i láàárín Àríwá àti Gúúsù hàn lórí ọ̀ràn ẹrú.

In 1856, the Republican Party was founded as a response to the political turmoil caused by the Kansas-Nebraska Act, passed in 1854, which produced the growing opposition to the spread of slavery into new territories. The party’s first national convention was held in Philadelphia, and John C. Fremont was chosen as their first presidential candidate in the 1856 election.

Ní ọdún 1856, wọ́n dá Ẹgbẹ́ Republikani sílẹ̀ gẹ́gẹ́ bí ìdáhùn sí ìrúkèrúdò òṣèlú tí Ofin Kansas-Nebraska, tí wọ́n fọwọ́ sí ní ọdún 1854, fà, èyí tí ó mú kí àtakò tí ń pọ̀ sí i sí ìtànkálẹ̀ ẹrú sínú àwọn agbègbè tuntun dìde. Àpéjọ àpapọ̀ àkọ́kọ́ ti ẹgbẹ́ náà wáyé ní Philadelphia, a sì yan John C. Fremont gẹ́gẹ́ bí olùdíje ààrẹ àkọ́kọ́ wọn nínú ìdìbò ọdún 1856.

The Kansas-Nebraska Act organized the territories of Kansas and Nebraska and allowed the settlers in those territories to decide whether they would allow slavery within their borders. This concept, known as “popular sovereignty,” effectively repealed the Missouri Compromise of 1820, which had prohibited slavery north of the 36°30’ parallel in the Louisiana Territory. The act had a profound impact on the issue of slavery in the territories. It reignited sectional tensions because it opened the possibility that slavery could expand into areas that were previously considered free soil, such as Kansas. The passage of the Kansas-Nebraska Act led to a rush of pro-slavery and anti-slavery settlers into the Kansas Territory, each hoping to influence the outcome of the popular sovereignty vote. This competition for control of the territory led to violent clashes and a period of lawlessness known as Bleeding Kansas in 1856.

Ofin Kansas-Nebraska ṣètò àwọn agbègbè Kansas àti Nebraska, ó sì jẹ́ kí àwọn olùgbékalẹ̀ nínú àwọn agbègbè wọ̀nyẹn pinnu bóyá wọn yóò gba ẹrú láàyè nínú ààlà wọn. Èrò yìí, tí a mọ̀ sí “àṣẹ ọba-araalu,” fagilé Missouri Compromise ti ọdún 1820 ní ti gidi, èyí tí ó ti fòfin dè ẹrú ní àríwá ìlà 36°30’ nínú Louisiana Territory. Ofin náà ní ipa jíjinlẹ̀ lórí ọ̀ràn ẹrú nínú àwọn agbègbè náà. Ó tún mú kí ìfarapa ọkàn àgbègbè sí àgbègbè tún jí, nítorí pé ó ṣí ọ̀nà sílẹ̀ fún ànfàní pé ẹrú lè tàn kálẹ̀ sí àwọn agbègbè tí a ti kà tẹ́lẹ̀ sí ilẹ̀ òmìnira, bíi Kansas. Ìfọwọ́sí Ofin Kansas-Nebraska mú kí àwọn olùgbékalẹ̀ alátìlẹ́yìn fún ẹrú àti àwọn olùgbékalẹ̀ alátakò sí ẹrú yára kó lọ sínú Kansas Territory, olúkúlùkù wọn ní ìrètí láti nípa lórí àbájáde ìdìbò àṣẹ ọba-araalu náà. Ìdíje yìí fún ìṣàkóso agbègbè náà yọrí sí ìjà oníwà ipá àti àkókò àìsí òfin tí a mọ̀ sí Bleeding Kansas ní ọdún 1856.

The presidential election of 1856 was a significant political event. It featured a three-way race between Democrat James Buchanan, Republican John C. Fremont, and former President Millard Fillmore of the American Party. James Buchanan won the election and became the 15th President of the United States.

Ìdìbò ààrẹ ọdún 1856 jẹ́ ìṣẹ̀lẹ̀ òṣèlú pàtàkì kan. Ó ní ìdíje alágbẹ̀ta láàárín James Buchanan ti Ẹgbẹ́ Democrat, John C. Fremont ti Ẹgbẹ́ Republican, àti Ààrẹ àtijọ́ Millard Fillmore ti Ẹgbẹ́ American. James Buchanan ṣẹ́gun nínú ìdìbò náà, ó sì di Ààrẹ kẹ́ẹ̀ẹ́dógún ti Orílẹ̀-Èdè Amẹ́ríkà.

James Buchanan’s presidency is primarily known for its failure to effectively address the growing tensions and divisions between the North and the South, ultimately culminating in the outbreak of the American Civil War shortly after he left office. His presidency is often viewed as one of the least successful presidency in American history, due to these significant failures in leadership and crisis management.

Àkókò ààrẹ James Buchanan ni a mọ̀ ní pàtàkì nítorí àìkùnà rẹ̀ láti fi ojúṣe tó péye hù nínú ìmúlò àwọn ìfarapa ọkàn àti ìpínya tó ń pọ̀ sí i láàárín Àríwá àti Gúúsù, èyí tí ó yọrí níkẹyìn sí ìbẹ̀rẹ̀ Ogun Abẹ́lé Amẹ́ríkà láìpẹ́ lẹ́yìn tí ó fi ipò sílẹ̀. Wọ́n sábà máa wo àkókò ààrẹ rẹ̀ gẹ́gẹ́ bí ọ̀kan lára àwọn àkókò ààrẹ tí kò ṣàṣeyọrí jù lọ nínú ìtàn Amẹ́ríkà, nítorí àwọn àìṣeyọrí pàtàkì wọ̀nyí nínú aṣáájú àti ìṣàkóso ìpèníjà.

The infamous Dred Scott Decision in 1857, declared that slaves whether enslaved or free were not citizens and could not sue in federal courts. It also declared that Congress could not prevent slavery in the territories of the United States. The Democrat Buchanan publicly endorsed the pro-slavery Dred Scott Decision.

Ìpinnu Dred Scott tí ó kún fún orúkọ búburú ní ọdún 1857, kéde pé àwọn ẹrú, yálà wọ́n wà nínú ìsìnrú tàbí wọ́n ti ní òmìnira, kì í ṣe ọmọ-ilú, wọn kò sì lè gbé ẹjọ́ lọ sí àwọn ilé ẹjọ́ apá-ìjọba. Ó tún kéde pé Ilé Ìgbìmọ̀ Aṣòfin kò lè dènà ìsìnrú ní àwọn agbègbè ilẹ̀ Orílẹ̀-Èdè Amẹ́ríkà. Buchanan, ọmọ ẹgbẹ́ Democrat, fọwọ́ sí Ìpinnu Dred Scott tó ṣe ojú rere fún ìsìnrú ní gbangba.

Not only did the pro-slavery position of the Democrat Buchanan allow tensions to escalate into Civil War, but his inability to manage the economics of the country led to the Panic of 1857, which was one of the greatest economic downturns in American history prior to the great depression. The Panic of 1857 resulted in a severe economic depression that lasted several years. Businesses and banks closed, unemployment increased and the stock market declined.

Kì í ṣe pé ipò tí Buchanan, ọmọ ẹgbẹ́ Democrat tó fara mọ́ ẹrú, dúró lé nìkan ni ó jẹ́ kí ìforígbárí gbòòrò sí i títí tí ó fi di Ogun Abẹ́lé, ṣùgbọ́n àìlera rẹ̀ láti ṣàkóso ètò ọrọ̀ ajé orílẹ̀-èdè náà sì tún yọrí sí Ìbànújẹ̀ Ọjà ti ọdún 1857, èyí tí ó jẹ́ ọ̀kan lára àwọn ìsúnkún ọrọ̀ ajé tó burú jùlọ nínú ìtàn Amẹ́ríkà ṣáájú Ìṣubú Ńlá náà. Ìbànújẹ̀ Ọjà ti ọdún 1857 yọrí sí ìsúnkún ọrọ̀ ajé líle tí ó pẹ́ fún ọ̀pọ̀ ọdún. Àwọn ilé-iṣẹ́ àti àwọn ilé-ifowopamọ́ ti pa, àìníṣẹ́ pọ̀ sí i, ọjà ìṣúra sì rọ̀ sẹ́yìn.

During Buchanan’s presidency the Southern states began their process of seceding from the Union, and they broke away in response to the election of the Republican Abraham Lincoln, in 1860. Buchanan took a passive approach to the secession crisis, arguing that the federal government lacked the authority to forcibly prevent secession. This lack of decisive action allowed the secession movement to gain momentum. His lack of strong leadership and his reluctance to take decisive action to address the secession crisis contributed to the South’s perception that it could leave the Union without facing military opposition.

Ní àkókò ààrẹ Buchanan, àwọn ìpínlẹ̀ Gúúsù bẹ̀rẹ̀ ìlànà wọn ti yíyapa kúrò nínú Ìṣọ̀kan, wọ́n sì yapa ní ìdáhùn sí yíyan Abraham Lincoln, ọmọ ẹgbẹ́ Republican, gẹ́gẹ́ bí ààrẹ ní ọdún 1860. Buchanan gba ọ̀nà ìfaradà nínú ìṣòro yíyapa náà, ní fífi ẹ̀sùn kalẹ̀ pé ìjọba àpapọ̀ kò ní àṣẹ láti fi ipá dá yíyapa dúró. Àìsí ìgbésẹ̀ títóbi tí ó dájú yìí jẹ́ kí ìgbìmọ̀ yíyapa náà ní agbára sí i. Àìní olórí tó lágbára ní ọ̀dọ̀ rẹ̀ àti ìfẹ́kúfẹ̀ẹ́ rẹ̀ láti má ṣe gbé ìgbésẹ̀ títóbi tí ó dájú láti koju ìṣòro yíyapa náà, kó ipa sí ojú tí Gúúsù fi rí i pé ó lè fi Ìṣọ̀kan sílẹ̀ láì dojú kọ ìtakò ológun.

In 1860, Abraham Lincoln the first Republican president, was elected. On January 1, 1863, President Lincoln signed and issued the final Emancipation Proclamation, which declared that all enslaved people in Confederate-held territory were to be set free. This executive order had a significant impact on the Civil War as it turned the conflict into a struggle not only to preserve the Union, but also to end slavery. The Emancipation Proclamation did not immediately free all enslaved individuals. It applied specifically to Confederate-held territory, where the Union had limited authority. As Union forces advanced and gained control over Confederate territory, the proclamation was enforced, and enslaved people in those areas were set free. The Emancipation Proclamation was a crucial step toward the eventual abolition of slavery in the United States and paved the way for the passage of the Thirteenth Amendment to the U.S. Constitution, which was passed and ratified on December 6, 1865.

Ní ọdún 1860, ni wọ́n yan Abraham Lincoln, Ààrẹ Republikani àkọ́kọ́. Ní ọjọ́ kin-in-ni, oṣù Kini, ọdún 1863, Ààrẹ Lincoln fọwọ́ sí i, ó sì kéde Ìkéde Ìdásílẹ̀ kẹ́hìn, tí ó sọ pé gbogbo àwọn ènìyàn tí wọ́n jẹ́ ẹrú ní agbègbè tí Confederacy ń ṣàkóso ni a óò tú sílẹ̀. Àṣẹ aláṣẹ yìí ní ipa pàtàkì gidigidi lórí Ogun Abẹ́lé náà, nítorí pé ó yí ìjà náà padà sí ìjàkadì kì í ṣe láti pa Ìṣọ̀kan náà mọ́ nìkan, ṣùgbọ́n pẹ̀lú láti parí ẹrú. Ìkéde Ìdásílẹ̀ náà kò tú gbogbo àwọn ènìyàn tí wọ́n jẹ́ ẹrú sílẹ̀ lẹ́sẹ̀kẹsẹ̀. Ó kan ní pàtó sí àwọn agbègbè tí Confederacy ń ṣàkóso, níbi tí Union ti ní àṣẹ díẹ̀. Bí ọmọ-ogun Union ṣe ń tẹ̀ síwájú tí wọ́n sì ń gba àkóso lórí àwọn agbègbè Confederacy, ni a ṣe mú ìkéde náà ṣiṣẹ́, a sì tú àwọn ènìyàn tí wọ́n jẹ́ ẹrú ní àwọn agbègbè wọ̀nyẹn sílẹ̀. Ìkéde Ìdásílẹ̀ náà jẹ́ ìgbésẹ̀ pàtàkì lọ́nà sí ìparun ẹrú nígbẹ̀yìn-gbẹ́yín ní Orílẹ̀-Èdè Amẹ́ríkà, ó sì tún pèsè ọ̀nà fún ìfọwọ́sowọ́pọ̀ Àtúnṣe Kẹtàlá sí Òfin Orílẹ̀-Èdè Amẹ́ríkà, tí a fọwọ́ sí tí a sì fìdí múlẹ̀ ní ọjọ́ kẹfà, oṣù Kejìlá, ọdún 1865.

The Republican horn from the 1850’s onward was in the crisis of the issue of slavery. Two primary divisions in the country represented by two primary classes of political thought. A separation process began in 1856 as anti and pro slavery groups moved into the Kansas territory in attempt to uphold their views of slavery, at the very time Philadelphia was being separated from Laodicea. Democrats were pro-slavery and Republicans were anti-slavery.

Ìwo Republikani láti ìgbà ọdún 1850 síwájú wà nínú ìpẹ̀yà ọ̀ràn ẹrú. Ìpín méjì pàtàkì nínú orílẹ̀-èdè náà ni a ṣàpẹẹrẹ nípasẹ̀ ẹ̀yà méjì pàtàkì ti èrò ìṣèlú. Ìlànà ìyapa kan bẹ̀rẹ̀ ní ọdún 1856 bí àwọn ẹgbẹ́ alatakò-ẹrú àti alátìlẹ́yìn-ẹrú ṣe ń lọ sínú ìpínlẹ̀ Kansas láti gbékalẹ̀ ojú ìwòye wọn nípa ẹrú, gan-an ní àkókò kan náà tí a ń ya Filadelfia kúrò lọ́dọ̀ Laodikea. Àwọn Democrat jẹ́ alátìlẹ́yìn-ẹrú, àwọn Republikani sì jẹ́ alatakò-ẹrú.

In 1856, Bleeding Kansas represented a microcosm of the impending war. In that year a pro-slavery Democrat was elected as head of the Republican horn, and his ineffective leadership became the symbol of an ineffective presidency, until these recent last days. He preceded the first Republican president that was forced to clean up the mess left by Buchanan’s presidency.

Ní ọdún 1856, Kansas tí ẹ̀jẹ̀ ń ṣàn dúró gẹ́gẹ́ bí àwòrán kékeré ogun tí ń bọ̀. Ní ọdún náà ni wọ́n dìbò yàn Démókíràtì kan tí ó fara mọ́ ẹrú gẹ́gẹ́ bí olórí ìwo Republikani, ìṣàkóso rẹ̀ tí kò ní ìmúṣẹ sì di ààmì ààrẹ tí kò ní ìmúṣẹ, títí di àwọn ọjọ́ ìkẹyìn wọ̀nyí. Ó ṣáájú ààrẹ Republikani àkọ́kọ́ tí a fi agbára mú láti wẹ ìdàrúdàpọ̀ tí ìṣàkóso ààrẹ Buchanan fi sílẹ̀ kúrò.

By 1863, the Republican horn made the most significant executive order in the history of the earth beast of Revelation thirteen. The executive order was addressing slavery. One paragraph of the proclamation states, “That on the first day of January, in the year of our Lord one thousand eight hundred and sixty-three, all persons held as slaves within any State or designated part of a State, the people whereof shall then be in rebellion against the United States, shall be then, thenceforward, and forever free; and the Executive Government of the United States, including the military and naval authority thereof, will recognize and maintain the freedom of such persons, and will do no act or acts to repress such persons, or any of them, in any efforts they may make for their actual freedom.” Though the resolution of the problem of slavery was historically incomplete at that point, the essence of the Constitution is recognized when Lincoln wrote, “all persons held as slaves within any state … shall be then, thenceforward, and forever free.”

Ní ọdún 1863, ìwo Republikani náà ṣe àṣẹ aláṣẹ tí ó ṣe pàtàkì jùlọ nínú ìtàn ẹranko ilẹ̀ ti Ìfihàn orí kẹtàlá. Àṣẹ aláṣẹ náà ń dojú kọ ẹrú. Ìpínrọ kan nínú ìkéde náà sọ pé, “Wí pé ní ọjọ́ kìíní oṣù Kini, ní ọdún Oluwa wa ẹgbẹ̀rún kan ó lé ọ̀ọ́dún mẹ́rìndínlọ́gọ́ta [1863], gbogbo ènìyàn tí a dì mọ́ gẹ́gẹ́ bí ẹrú nínú ìpínlẹ̀ kan èyíkéyìí tàbí apá ìpínlẹ̀ kan tí a yàn sílẹ̀, tí àwọn ènìyàn rẹ̀ yóò jẹ́ nígbà náà nínú ìṣọ̀tẹ̀ sí Orílẹ̀-èdè Olómìnira Amẹ́ríkà, yóò jẹ́ nígbà náà, láti ìgbà náà lọ, àti títí láé, òmìnira; àti pé Ìjọba Aláṣẹ ti Orílẹ̀-èdè Olómìnira Amẹ́ríkà, pẹ̀lú àṣẹ ọmọ-ogun ilẹ̀ àti ti omi rẹ̀, yóò jẹ́wọ́ yóò sì dáàbò bo òmìnira irú àwọn ènìyàn bẹ́ẹ̀, kì yóò sì ṣe ìṣe kankan tàbí àwọn ìṣe kankan láti fi dí irú àwọn ènìyàn bẹ́ẹ̀, tàbí ẹnikẹ́ni nínú wọn, lọ́wọ́ nínú ìsapá èyíkéyìí tí wọ́n bá lè ṣe fún òmìnira wọn gidi.” Bí ó tilẹ̀ jẹ́ pé ìpinnu ìṣòro ẹrú náà kò pé ní ojú ìtàn ní àkókò yẹn, a mọ ohun gidi tí Òfin Orílẹ̀-èdè náà dúró fún un nígbà tí Lincoln kọ pé, “gbogbo ènìyàn tí a dì mọ́ gẹ́gẹ́ bí ẹrú nínú ìpínlẹ̀ kan … yóò jẹ́ nígbà náà, láti ìgbà náà lọ, àti títí láé, òmìnira.”

Lincoln was returning to the foundational principle expressed in the Constitution, which identifies that “all men are created equal.” Lincoln was returning to the foundational truths at the same time the Protestant horn was rejecting its foundational prophecy, which is the prophecy of slavery. Therefore, at the very time the Republican horn was making its most significant “executive order” in history concerning slavery, the Protestant horn made the most significant executive order in its prophetic history concerning the prophecy of slavery, represented by Moses’ oath and curse. The Republican horn chose to return to the foundations, the Protestant horn chose to reject its foundation and return to those it had been instructed to never return unto.

Lincoln ń padà sí ìlànà ìpìlẹ̀ tí a sọ nínú Orílẹ̀-èdè Òfin, èyí tí ó fi hàn pé, “a dá gbogbo ènìyàn ní dọ́gba.” Lincoln ń padà sí àwọn òtítọ́ ìpìlẹ̀ ní àkókò kan náà tí ìwo Protẹstántì ń kọ àsọtẹ́lẹ̀ ìpìlẹ̀ rẹ̀ sílẹ̀, èyí tí í ṣe àsọtẹ́lẹ̀ ẹrú. Nítorí náà, ní àkókò gan-an náà tí ìwo Republican ṣe “àṣẹ aláṣẹ” rẹ̀ tí ó ṣe pàtàkì jùlọ nínú ìtàn nípa ẹrú, ìwo Protẹstántì náà ṣe àṣẹ aláṣẹ tí ó ṣe pàtàkì jùlọ nínú ìtàn àsọtẹ́lẹ̀ rẹ̀ nípa àsọtẹ́lẹ̀ ẹrú, tí a ṣojú rẹ̀ nípasẹ̀ ìbúra àti ègún Mósè. Ìwo Republican yàn láti padà sí àwọn ìpìlẹ̀, ìwo Protẹstántì yàn láti kọ ìpìlẹ̀ rẹ̀ sílẹ̀, kí ó sì padà sí àwọn ẹni tí a ti kọ́ ọ́ pé kó má ṣe padà sọ́dọ̀ wọn láéláé.

In 1863, the Republican horn had been divided into two camps, as was ancient Israel’s kingdom divided in the time of Jeroboam and Rehoboam. In 1863, the Protestant horn became legally attached to the Republican horn, as represented by Jeroboam’s two altars at Bethel and Dan. The two horns move through history in parallel to each other, and the history of 1863, especially represents the history of the last days.

Ní ọdún 1863, a ti pín ìwo Republikani sí àgọ́ méjì, gẹ́gẹ́ bí a ti pín ìjọba Ísírẹ́lì àtijọ́ ní àkókò Jeroboamu àti Rehoboamu. Ní ọdún 1863, a fi ìwo Pùròtẹ́sítáǹtì mọ́ ìwo Republikani ní òfin, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nípasẹ̀ pẹpẹ méjì Jeroboamu ní Beteli àti Dani. Àwọn ìwo méjèèjì náà ń rìn gba inú ìtàn ní ìbámu pẹ̀lú ara wọn, àti pé ìtàn ọdún 1863, ní pàtàkì, ń ṣojú ìtàn àwọn ọjọ́ ìkẹyìn.

Millerite history is repeated in the history of the one hundred and forty-four thousand with a few prophetic caveats. One of those caveats is that the target audience in Millerite history was first those outside the movement, and thereafter the movement itself. In the movement of the one hundred and forty-four thousand the two voices of Revelation eighteen, identify two target audiences, but those targets are in reverse of Millerite history. The first target is God’s people and the second voice is God’s other flock, that are still in Babylon.

Ìtàn àwọn Míléráítì ni a tún ṣe ní inú ìtàn àwọn ọgọ́rùn-ún kan àti mẹ́rìnlélógójì ẹgbẹ̀rún, pẹ̀lú díẹ̀ lára àwọn àkíyèsí àsọtẹ́lẹ̀. Ọ̀kan nínú àwọn àkíyèsí wọ̀nyí ni pé, àwùjọ tí a kọ́kọ́ dojú kọ nínú ìtàn Míléráítì ni, ní ìbẹ̀rẹ̀, àwọn tí wọ́n wà ní òde ìṣísẹ̀ náà, lẹ́yìn náà sì ni ìṣísẹ̀ náà fúnra rẹ̀. Nínú ìṣísẹ̀ àwọn ọgọ́rùn-ún kan àti mẹ́rìnlélógójì ẹgbẹ̀rún, àwọn ohùn méjèèjì inú Ìfihàn mẹ́rìndínlógún [18], ṣàfihàn àwùjọ méjì tí a dojú kọ, ṣùgbọ́n àwọn àfojúsùn wọ̀nyí wà ní ìtòsípadà sí ti ìtàn Míléráítì. Àfojúsùn àkọ́kọ́ ni àwọn ènìyàn Ọlọ́run, ohùn kejì sì ni agbo ẹran míì ti Ọlọ́run, tí wọ́n ṣì wà ní Babiloni.

Another prophetic caveat is that though both histories transcend from one church unto another, the Millerites moved from Philadelphia to Laodicea, and the mighty movement of the third angel moves from Laodicea unto Philadelphia. This identifies that the Millerites went from the sixth unto the seventh church and the one hundred and forty-four thousand go from the seventh church unto the eighth church, which is of the seven.

Àfikún àsọtẹ́lẹ̀ mìíràn ni pé bí ó tilẹ̀ jẹ́ pé àwọn ìtàn méjèèjì ń kọjá láti ìjọ kan sí òmíràn, àwọn ọmọ-ẹ̀yìn Miller kọjá láti Philadelphia sí Laodicea, àti ìṣísẹ̀ alágbára ti áńgẹ́lì kẹta ń kọjá láti Laodicea sí Philadelphia. Èyí fi hàn pé àwọn ọmọ-ẹ̀yìn Miller lọ láti ìjọ kẹfà sí ìjọ keje, àti pé ẹgbẹ̀rún kan lọ́nà mẹ́rìnlélọ́gọ́rin [ọgọ́rùn-ún méjìlélógójì] ń lọ láti ìjọ keje sí ìjọ kẹjọ, èyí tí ó jẹ́ ti àwọn méje.

The Republican horn began its movement from a pro-slavery nation unto an anti-slavery nation in the history surrounding 1863. The crisis of that history established two political parties that are the same antagonists in these “last days.” Just as the first Republican president from that history was assassinated just days after the war ended, the last Republican president was symbolically assassinated and left in the street as dead while the world rejoiced. He was assassinated, not just days after the Civil War ended, but just before the final civil war begins.

Ìwo Republikani náà bẹ̀rẹ̀ ìṣípòpadà rẹ̀ láti orílẹ̀-èdè tí ń ṣètìlẹ́yìn fún ẹrú sí orílẹ̀-èdè tí ń tako ẹrú nínú ìtàn tí ó yí ọdún 1863 ká. Ìpèníjà ìtàn náà fi ẹsẹ̀ múlẹ̀ àwọn ẹgbẹ́ òṣèlú méjì tí wọ́n jẹ́ àwọn alátakò kan náà nínú “àwọn ọjọ́ ìkẹyìn” wọ̀nyí. Gẹ́gẹ́ bí ààrẹ àkọ́kọ́ ti ẹgbẹ́ Republikani nínú ìtàn náà ṣe kú nípa ìpànìyàn ní ọjọ́ díẹ̀ lẹ́yìn tí ogun náà parí, bẹ́ẹ̀ ni ààrẹ ẹgbẹ́ Republikani ìkẹyìn ni a pa ní àpẹẹrẹ, tí a sì fi sí ojú pópó bí ẹni pé ó ti kú, nígbà tí ayé yòókù ń yọ̀. A pa á, kì í ṣe ní ọjọ́ díẹ̀ lẹ́yìn tí Ogun Abẹ́lé parí, bí kò ṣe díẹ̀ ṣáájú kí ogun abẹ́lé ìkẹyìn bẹ̀rẹ̀.

The first Republican president was preceded by the most ineffective president of American history, and the last Republican president will be preceded by the same. The ineffectiveness of the Democratic president that preceded the first Republican president precipitated the crisis that evolved into the civil war, and the same ineffectiveness is now taking place. The Democratic president that precedes the last Republican president managed the economy in such a fashion that it produced the greatest economic crash in American history up until that point in time. The two horns run parallel unto the Sunday law. In 1863, the first generation of both horns began, and for both horns the fourth and final generation will be facing the east, and bowing down to the sun.

Ààrẹ Republikani àkọ́kọ́ ni a ti ṣáájú rẹ̀ pẹ̀lú ààrẹ tí kò ní ìmúnáṣiṣẹ́ rárá jùlọ nínú ìtàn ilẹ̀ Amẹ́ríkà, bẹ́ẹ̀ náà ni a ó sì ṣáájú ààrẹ Republikani ìkẹyìn pẹ̀lú irú ẹni bẹ́ẹ̀. Àìní ìmúnáṣiṣẹ́ ti ààrẹ Dẹmọ́kírátì tí ó ṣáájú ààrẹ Republikani àkọ́kọ́ mú kí ìṣòro náà yára gbòòrò títí ó fi di ogun abẹ́lé, bẹ́ẹ̀ náà sì ni irú àìní ìmúnáṣiṣẹ́ kan náà ń ṣẹlẹ̀ nísinsin yìí. Ààrẹ Dẹmọ́kírátì tí ó ṣáájú ààrẹ Republikani ìkẹyìn ṣètò ètò ọrọ̀-ajé ní ọ̀nà bẹ́ẹ̀ tí ó fi mú ìṣubú ọrọ̀-ajé tóbi jùlọ nínú ìtàn ilẹ̀ Amẹ́ríkà wá títí di àkókò náà. Iwo méjèèjì náà ń lọ ní ìparalẹ̀ títí dé òfin ọjọ́ Àìkú. Ní ọdún 1863, ìran àkọ́kọ́ ti iwo méjèèjì bẹ̀rẹ̀, àti fún iwo méjèèjì, ìran kẹrin àti ìkẹyìn yóò dojú kọ ìlà-oòrùn, wọ́n yóò sì foríbalẹ̀ fún oòrùn.

The Elijah message is always accompanied with the judgments of God confirming the message of warning. The society of the world is now living as the people before the flood. They are eating, drinking and expecting the globalist techno-giants to solve any problem that might arise. God’s Word is identifying that the world is now on the verge of a tremendous crisis.

Ìhìnrere Élíjàh ní gbogbo ìgbà máa ń bá àwọn ìdájọ́ Ọlọ́run tí ń fìdí ìhìnrere ìkìlọ̀ múlẹ̀ lọ. Àwùjọ ayé ti ń gbé báyìí gẹ́gẹ́ bí àwọn ènìyàn ṣáájú ìkún-omi. Wọ́n ń jẹ, wọ́n ń mu, wọ́n sì ń retí pé àwọn òmìrán ilé-iṣẹ́ ẹ̀rọ-ọ̀gbìn àgbáyé yóò yanjú gbogbo ìṣòro tí ó bá lè dìde. Ọ̀rọ̀ Ọlọ́run ń fi hàn pé ayé wà báyìí lẹ́gbẹ̀ẹ́ etí ìṣòro ńlá púpọ̀ kan.

> “‘What of the night?’ Do I discern the import of these messages? Do I understand the place they occupy in the closing work of the great remedial system? Am I so familiar with the ‘sure word of prophecy’ that I can see in the events transpiring around me positive evidence that the coming King is even at the door? Do I sense the responsibility that rests upon me, in view of the light God has given? Am I using every talent entrusted to me as his steward, in well-directed effort to rescue the perishing? or am I lukewarm and indifferent, partly mixed up with a wicked world, using the means and ability God has given me, largely in self-gratification, caring more for my own ease and comfort than for the advancement of his cause? Am I by my course strengthening ‘the conviction that has been gaining ground in the world that Seventh-day Adventists are giving the trumpet an uncertain sound, and are following in the path of worldlings’?

> “‘Kí ni ti òru?’ Ǹjẹ́ mo ń mọ ìtumọ̀ àwọn ìránṣẹ́ wọ̀nyí bí? Ǹjẹ́ mo lóye ipò tí wọ́n ń gbé nínú iṣẹ́ ìparí ti ètò àtúnṣe ńlá náà? Ǹjẹ́ mo ti mọ̀ dáadáa ‘ọ̀rọ̀ àsọtẹ́lẹ̀ tí ó dájú’ bẹ́ẹ̀ tí mo fi lè rí nínú àwọn ìṣẹ̀lẹ̀ tí ń ṣẹlẹ̀ ní àyíká mi ẹ̀rí gidi pé Ọba tí ń bọ̀ ti wà ní ẹnu-ọ̀nà gan-an? Ǹjẹ́ mo ń mọ ojúṣe tí ó wà lórí mi, ní ti ìmọ́lẹ̀ tí Ọlọ́run ti fi fún mi? Ǹjẹ́ mo ń lo gbogbo ẹ̀bùn tí a fi lé mi lọ́wọ́ gẹ́gẹ́ bí ìríjú rẹ̀, nínú ìsapá tí a tò sí ọ̀nà rere láti gba àwọn tí ń ṣègbé là? tàbí ǹjẹ́ mo tutùfẹ́, tí kò sì ní ìbànújẹ ọkàn, tí mo sì ti dápọ̀ díẹ̀ pẹ̀lú ayé búburú, tí mo ń lo ohun èlò àti agbára tí Ọlọ́run ti fi fún mi púpọ̀ jùlọ fún ìtẹ́lọ́run ara mi, tí mo ń bikita síi fún ìròrùn àti ìgbádùn ara mi ju fún ìlọsíwájú iṣẹ́ rẹ̀ lọ? Ǹjẹ́ mo fi ìwà mi mú ‘ìdánilójú tí ó ti ń gbilẹ̀ ní ayé pé àwọn Adventist Ọjọ́ Keje ń fun ipè ní ohùn àìdájú, tí wọ́n sì ń tẹ̀lé ojú ọ̀nà àwọn ọmọ-ayé’ lágbára?”

> “We hear the footsteps of an approaching God to punish the world for their iniquity. The end of time is close upon us. The world’s inhabitants are being bound in bundles to be burned. Shall you be bound up with the tares? Do you realize that every year thousands and thousands and ten times ten thousand souls are perishing, dying in their sins? The plagues and judgments of God are already doing their work, and souls are going to ruin because the light of truth has not been flashed upon their pathway.” General Conference Daily Bulletin, April 1, 1897.

> “A ń gbọ́ ìró ìgbésẹ̀ Ọlọ́run kan tí ń bọ̀ wá láti fi ìyà jẹ ayé nítorí ẹ̀ṣẹ̀ wọn. Òpin àkókò ti sún mọ́ wa. Àwọn olùgbé ayé ni a ń dì pọ̀ sí ìdìpọ̀ láti sun wọn. Ṣé a ó dì ọ mọ́ àwọn èpò pẹ̀lú? Ṣé o mọ̀ pé ní gbogbo ọdún, ẹgbẹẹgbẹ̀rún àti ẹgbẹẹgbẹ̀rún, àti ẹ̀wádún ẹgbẹ̀rún ọkàn ń ṣègbé, tí wọ́n ń kú nínú ẹ̀ṣẹ̀ wọn? Àwọn àjàkálẹ̀-àrùn àti ìdájọ́ Ọlọ́run ti bẹ̀rẹ̀ sí í ṣe iṣẹ́ wọn tẹ́lẹ̀, àwọn ọkàn sì ń lọ sí ìparun nítorí pé a kò tíì tan ìmọ́lẹ̀ òtítọ́ sí ojú ọ̀nà wọn.” General Conference Daily Bulletin, April 1, 1897.

> With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:9.

> Pẹ̀lú ọkàn mi ni mo ti fẹ́ ọ ní òru; bẹ́ẹ̀ ni, pẹ̀lú ẹ̀mí mi tí ó wà nínú mi ni èmi yóò máa wá ọ ní kùtùkùtù: nítorí nígbà tí ìdájọ́ rẹ wà ní ilẹ̀ ayé, àwọn olùgbé ayé yóò kọ́ òdodo. Isaiah 26:9.

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