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# The Book of Daniel - Number Ninety-One

Ìwé Dáníẹ́lì - Nọ́mbà Ọgọ́rùn-ún Mẹ́sàn-án-dín-lọ́gọ́rùn-ún-ún Kan

Unveiling the Prophetic River: A Journey Through the Connections Between the Movements of Daniel’s Visions

Ṣíṣí Odò Àsọtẹ́lẹ̀ Síta: Ìrìnàjò Nípasẹ̀ Àwọn Ìsopọ̀ Tó Wà Láàárín Àwọn Ìṣípò Nínú Àwọn Ìran Dáníẹ́lì

Author

Jeff Pippenger

Published

February 24, 2024

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The knowledge that was unsealed in the movement of the first angel is represented by the Ulai River vision in the book of Daniel. That vision represents chapters seven, eight and nine of Daniel, and the knowledge that was unsealed in the movement of the third angel is represented by the Hiddekel River vision, which represents chapters ten, eleven and twelve. The connections between the two movements are abundant. The two movements are linked together by the one hundred and twenty-six years from the rebellion of 1863, unto the time of the end in 1989.

Ìmọ̀ tí a tú ìdì rẹ̀ sílẹ̀ nínú ìṣísẹ̀ áńgẹ́lì àkọ́kọ́ ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìran Odò Ulai nínú ìwé Dáníẹ́lì. Ìran náà dúró fún àwọn orí kẹje, kẹjọ, àti kẹsàn-án nínú Dáníẹ́lì, àti ìmọ̀ tí a tú ìdì rẹ̀ sílẹ̀ nínú ìṣísẹ̀ áńgẹ́lì kẹta ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìran Odò Hiddekel, èyí tí ó dúró fún àwọn orí kẹwàá, kọkànlá, àti kejìlá. Àwọn ìsopọ̀ láàárín àwọn ìṣísẹ̀ méjèèjì pọ̀ gidigidi. Àwọn ìṣísẹ̀ méjèèjì ni a so pọ̀ mọ́ ara wọn nípasẹ̀ ọdún mẹ́rìndínlọ́gọ́fà lé lórí ọgọ́rùn-ún kan láti ìṣọ̀tẹ̀ ọdún 1863, títí dé àkókò òpin ní ọdún 1989.

Both times of the end, in each movement, are marked by the “seven times,” of Leviticus twenty-six. Paganism and then papalism had trampled down the sanctuary and host until the time of the end in 1798. From the rebellion of 1863 until 1989, a spiritual trampling down had occurred as represented by the four abominations of Ezekiel chapter eight.

Àkókò ìparí méjèèjì, nínú ìgbìmọ̀kúròkọọkan, ni a fi “àkókò méje” ti Lefitiku ogún-ún mẹ́fà samisi. Ìbọ̀rìṣà àti lẹ́yìn náà ìjọpápá ti tẹ ibi mímọ́ àti ẹgbẹ́-ogun náà mọ́lẹ̀ títí di àkókò ìparí ní ọdún 1798. Láti ìṣọ̀tẹ̀ 1863 títí di 1989, ìtẹ̀mọ́lẹ̀ ẹ̀mí kan ti ṣẹlẹ̀ gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú àwọn ìríra mẹ́rin ti Ìsíkíẹ́lì orí kẹjọ.

The forty-six years from the end of the first indignation until the end of the last indignation in 1844, in which Christ had erected a spiritual temple that He suddenly came into on October 22, 1844, parallels the time of the end in 1989, until the soon-coming Sunday law, when Christ is once again erecting a spiritual temple, that He will suddenly come unto at the hour of Revelation eleven’s great earthquake.

Àádọ́rìnlélógójì ọdún láti òpin ìbínú àkọ́kọ́ títí dé òpin ìbínú ìkẹyìn ní ọdún 1844, nínú èyí tí Kristi ti kọ tẹ́ńpìlì ẹ̀mí kan tí Ó sì dé sí ní ìṣàkíyèsí lójijì ní October 22, 1844, jọra pẹ̀lú àkókò ìparí ní 1989, títí dé òfin Sunday tí ń bọ̀ láìpẹ́, nígbà tí Kristi tún ń kọ tẹ́ńpìlì ẹ̀mí kan lẹ́ẹ̀kansi, èyí tí Yóò dé sí lójijì ní wákàtí ìṣẹ̀lẹ̀ ilẹ̀-ríri ńlá ti Ìfihàn orí kọkànlá.

When the third angel arrived in 1844, the Messenger of the Covenant suddenly appeared to purify the sons of Levi, but by 1863, those unfaithful Levites rejected the message of Moses delivered by Elijah and turned to wander in the wilderness. In that testing process the “builders” would ultimately reject the “cornerstone” of the “seven times”, and then transition from the movement of Philadelphia unto the church of Laodicea. In the last days, when the Messenger of the Covenant suddenly comes to His temple, at the soon-coming Sunday law, He will use the faithful Levites to call His other flock. The faithful of the last days will have transitioned from the “church” of Laodicea unto the “movement” of Philadelphia.

Nígbà tí áńgẹ́lì kẹta dé ní ọdún 1844, Òjíṣẹ́ Májẹ̀mú náà fara hàn lójijì láti sọ àwọn ọmọ Léfì di mímọ́, ṣùgbọ́n ní ọdún 1863, àwọn ọmọ Léfì aláìṣòótọ́ wọ̀nyẹn kọ ìhìnrere Mósè tí Èlíjà fihàn, wọ́n sì yí padà láti rìn kiri nínú aginjù. Nínú ìlànà ìdánwò náà, àwọn “akọ́lé ilé” yóò nígbẹ̀yìn-gbẹ́yìn kọ “òkúta igun” ti “ìgbà méje,” lẹ́yìn náà wọ́n yóò sì yí padà kúrò nínú ìṣipopada Filadẹ́lfíà sí ìjọ Laodíkíà. Ní ọjọ́ ìkẹyìn, nígbà tí Òjíṣẹ́ Májẹ̀mú náà bá fara hàn lójijì sí tẹ́ńpìlì Rẹ̀, ní òfin Sunday tí ń bọ̀ láìpẹ́, yóò lo àwọn ọmọ Léfì olóòótọ́ láti pè agbo ẹran Rẹ̀ mìíràn. Àwọn olóòótọ́ ní ọjọ́ ìkẹyìn yóò ti yí padà kúrò nínú “ìjọ” Laodíkíà sí “ìṣipopada” Filadẹ́lfíà.

The movement of the first angel published its formalized message two hundred and twenty years after the King James Bible was published, and the movement of the third angel published its formalized message two hundred and twenty years after the Declaration of Independence was published. The formalized message of both movements was empowered with the fulfillment of a prophecy of Islam, which was marked by the descent of an angel. The arrival of the angel identified the beginning of the “debate” of Habakkuk chapter two, and led to the publication of Habakkuk’s tables.

Ìṣísẹ̀ angẹli àkọ́kọ́ tẹ ìránṣẹ́ rẹ̀ tí a ti ṣètò ní ìlànà jáde lẹ́yìn ọdún lọ́nà ọ̀ọ́dún méjìlélógún lẹ́yìn tí a ti tẹ Bíbélì King James jáde, àti ìṣísẹ̀ angẹli kẹta tẹ ìránṣẹ́ rẹ̀ tí a ti ṣètò ní ìlànà jáde lẹ́yìn ọdún lọ́nà ọ̀ọ́dún méjìlélógún lẹ́yìn tí a ti tẹ Ìkéde Òmìnira jáde. Ìránṣẹ́ tí a ti ṣètò ní ìlànà ti àwọn ìṣísẹ̀ méjèèjì ni a fi agbára fún nípasẹ̀ ìmúṣẹ àsọtẹ́lẹ̀ kan nípa Íslámù, èyí tí a sàmì sí pẹ̀lú ìsọ̀kalẹ̀ angẹli kan. Ìbẹ̀rẹ̀ angẹli náà fi ìbẹ̀rẹ̀ “àríyànjiyàn” tí Hábákúkù orí kejì hàn, ó sì yọrí sí títẹ àwọn tábìlì Hábákúkù jáde.

The empowered message represented by Habakkuk’s tables led to a disappointment, that ushered in a tarrying time, that led to the message of the Midnight Cry, that concluded with the fulfillment of the message of the Midnight Cry. The parallels which exist between the two movements are conclusive evidence for those who choose to see, that all the elements of Millerite history are connected to and are repeated in the history of the one hundred and forty-four thousand. The time period of the latter rain is typified in the Millerite movement, and it is fulfilled in the movement of Future for America. Repeatedly inspiration informs those willing to hear that only those who recognize the latter rain will receive it.

Ìránṣẹ́ tí a fi agbára fún un tí àwọn tábìlì Habakkuk dúró fún yọrí sí ìdààmú kan, tí ó mú àsìkò ìdádúró wọlé, tí ó sì yọrí sí ìránṣẹ́ Ẹkún Àárín Òru, tí ó parí pẹ̀lú ìmúṣẹ ìránṣẹ́ Ẹkún Àárín Òru. Àwọn àfíwéra tí ó wà láàárín àwọn ìṣísẹ̀ méjèèjì jẹ́ ẹ̀rí tí ó dájú fún àwọn tí wọ́n yàn láti rí i, pé gbogbo àwọn èròjà ìtàn àwọn Millerite ní ìbáṣepọ̀ pẹ̀lú, a sì tún wọn ṣe nínú ìtàn ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún. Àkókò òjò ìkẹyìn ni a ṣe àpẹẹrẹ rẹ̀ nínú ìṣísẹ̀ Millerite, a sì mú un ṣẹ nínú ìṣísẹ̀ Future for America. Léraléra ìmísí ń sọ fún àwọn tí ó nífẹ̀ẹ́ láti gbọ́ pé àwọn nìkan tí wọ́n mọ̀ òjò ìkẹyìn ni yóò gbà á.

The period, movement, and message of the latter rain are all represented in the history of the Millerites, and the word “recognize” represents seeing something that you have seen before. The only way to see the period, movement and message of the latter rain is to recognize that it has been illustrated in Millerite history. It has also been illustrated in the other sacred reform movements. The Millerite movement was a beginning movement that represents an ending movement and therefore has many more direct references than the earlier reform movements. It also has the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing.

Àkókò, ìṣípò, àti ìhìnrere òjò ìkẹyìn ni a ṣàpẹẹrẹ gbogbo wọn nínú ìtàn àwọn Mílẹ́ráìtì, àti ọ̀rọ̀ náà “mọ̀” dúró fún rírí ohun kan tí o ti rí tẹ́lẹ̀ rí. Ọ̀nà kan ṣoṣo láti rí àkókò, ìṣípò, àti ìhìnrere òjò ìkẹyìn ni láti mọ̀ pé a ti ṣàpẹẹrẹ rẹ̀ nínú ìtàn àwọn Mílẹ́ráìtì. A tún ti ṣàpẹẹrẹ rẹ̀ nínú àwọn ìṣípò àtúnṣe mímọ́ mìíràn. Ìṣípò Mílẹ́ráìtì jẹ́ ìṣípò ìbẹ̀rẹ̀ tí ó dúró fún ìṣípò ìparí, nítorí náà ó ní ọ̀pọ̀lọpọ̀ àfihàn tààrà jù àwọn ìṣípò àtúnṣe ìṣáájú lọ. Ó tún ní àmì ìdánimọ̀ Alfa àti Omega, ẹni tí ó máa ń fi ìbẹ̀rẹ̀ ohun kan ṣàpẹẹrẹ ìparí ohun náà nígbà gbogbo.

In the Millerite movement the foundations were established, and the central pillar was Daniel chapter eight, verses thirteen and fourteen. I am aware that Sister White identifies verse fourteen as the central pillar and foundation, but the reality is that verse fourteen is an answer to the question of verse thirteen. An answer is empty without understanding the question that elicits the answer. Verse thirteen identifies the vision of the trampling down, that is accomplished by two desolating powers, and verse fourteen is the vision of Christ restoring the temple and host which were trampled down. Two visions are directly connected by context, by grammar and by Palmoni, the Wonderful Numberer.

Nínú ìṣíkiri Mílẹ́ráítì ni a ti fi àwọn ìpìlẹ̀ múlẹ̀, ọ̀pá àárín náà sì ni Dáníẹ́lì orí kẹjọ, ẹsẹ̀ kẹtàlá àti kẹrìnlá. Mo mọ̀ pé Sister White ṣe ìdánimọ̀ ẹsẹ̀ kẹrìnlá gẹ́gẹ́ bí ọ̀pá àárín àti ìpìlẹ̀, ṣùgbọ́n òtítọ́ ibẹ̀ ni pé ẹsẹ̀ kẹrìnlá jẹ́ ìdáhùn sí ìbéèrè inú ẹsẹ̀ kẹtàlá. Ìdáhùn kan ṣofo láìsí ìmòye ìbéèrè tí ó mú kí a fi ìdáhùn náà hàn. Ẹsẹ̀ kẹtàlá ṣe ìdánimọ̀ ìran ìtẹ̀ mọ́lẹ̀, èyí tí agbára ìparun méjì ṣe é, ẹsẹ̀ kẹrìnlá sì ni ìran Kristi tí ń mú tẹ́ńpìlì àti ogun padà bọ̀ sípò, àwọn tí a ti tẹ̀ mọ́lẹ̀. Ìran méjì náà ni a so pọ̀ ní tààrà nípa ọ̀rọ̀ ayélujára, nípa gírámà, àti nípa Palmoni, Oníka-Iyanu.

William Miller was used to identify the foundational truths, which would be Daniel chapter eight, verses thirteen and fourteen. The first jewel he discovered was the “seven times” that represents the trampling down of verse thirteen, and the framework which he built all of his prophetic structure upon was the “two desolating powers” motif represented in verse thirteen. Miller correctly identified that “the daily” abomination of verse thirteen was paganism, and the transgression of desolating power was papalism. In this sense the very “foundation” of the framework of Miller, and the “foundation” of the foundation and central pillar, was the understanding that “the daily” in chapter eight represented paganism. The foundation of the increase of knowledge from Millerite history was that “the daily,” of Daniel chapter eight was paganism, and inspiration was careful to identify that “those who gave the judgment hour cry had the correct view of the daily.”

A lò William Miller láti ṣe ìdánimọ̀ àwọn òtítọ́ ìpìlẹ̀, èyí tí í ṣe Dáníẹ́lì orí kẹjọ, ẹsẹ̀ kẹtàlá àti kẹrìnlá. Òkúta iyebíye àkọ́kọ́ tí ó ṣàwárí ni “àkókò méje” tí ó dúró fún títẹ̀ mọ́lẹ̀ tí ẹsẹ̀ kẹtàlá sọ, àti ìlànà-ìtòlẹ́sẹẹsẹ tí ó fi kọ gbogbo ilé-iṣẹ́ àsọtẹ́lẹ̀ rẹ̀ lé lórí ni àwòṣe “agbára méjì tí ń mú ìparun wá” tí a ṣàfihàn nínú ẹsẹ̀ kẹtàlá. Miller ṣe ìdánimọ̀ rẹ̀ dáadáa pé “ojoojúmọ́” ìríra tí ẹsẹ̀ kẹtàlá sọ jẹ́ ìbọ̀rìṣà, àti ìrékọjá agbára tí ń mú ìparun wá jẹ́ ìṣèlú àti ẹ̀sìn Páápà. Ní ìtúmọ̀ yìí, “ìpìlẹ̀” gan-an ti ìlànà-ìtòlẹ́sẹẹsẹ Miller, àti “ìpìlẹ̀” ìpìlẹ̀ náà àti ọ̀pá àárín, ni ìmọ̀ pé “ojoojúmọ́” nínú orí kẹjọ dúró fún ìbọ̀rìṣà. Ìpìlẹ̀ ìbáṣepọ̀ ìmọ̀ tí ó pọ̀ sí i láti inú ìtàn àwọn Millerite ni pé “ojoojúmọ́,” nínú Dáníẹ́lì orí kẹjọ, jẹ́ ìbọ̀rìṣà, àti pé ìmísí ṣọ́ra láti fi hàn pé “àwọn tí wọ́n ké ìró wákàtí ìdájọ́ náà ní ojú ìwòye tó tọ́ nípa ojoojúmọ́.”

The foundation of the light represented as the “increase of knowledge” at the time of the end in 1989, is also “the daily.” It is simply another divine parallel. In order to recognize the increase of knowledge that is represented in the last six verses of Daniel eleven there is required an application of the writings of Ellen White. In her writings she identifies that the history of verse thirty-one of Daniel eleven will be repeated in the final verses of Daniel eleven. Without that inspired clue understanding the parallel history of verse thirty-one with verses forty and forty-one would be a much more difficult task.

Ipìlẹ̀ ìmọ́lẹ̀ tí a ṣàpẹẹrẹ gẹ́gẹ́ bí “ìbísí ìmọ̀” ní àkókò òpin ní ọdún 1989, jẹ́ pẹ̀lú “ìrúbọ ojoojúmọ́.” Ó jẹ́ ìfarakanra àtọrunwá mìíràn lásán. Kí a lè mọ ìbísí ìmọ̀ tí a ṣàpẹẹrẹ nínú ẹsẹ̀ mẹ́fà ìkẹyìn Danieli mọ́kànlá, ó jẹ́ dandan kí a lo àwọn ìkọ̀wé Ellen White. Nínú àwọn ìkọ̀wé rẹ̀, ó fi hàn pé ìtàn ẹsẹ̀ kọkànlá-lélọ́gbọ̀n Danieli mọ́kànlá ni a ó tún ṣe ní àwọn ẹsẹ̀ ìkẹyìn Danieli mọ́kànlá. Láìsí àmì ìtọ́kasí ìmísí yẹn, lílóye ìtàn ìfarakanra tó wà láàárín ẹsẹ̀ kọkànlá-lélọ́gbọ̀n àti ẹsẹ̀ ogójì pẹ̀lú ogójì-ọ̀kan yóò jẹ́ iṣẹ́ tí ó nira púpọ̀ sí i.

The “daily” in the book of Daniel represents paganism and is the foundation of the foundation for the Millerites, and it is the foundation of the message for the movement of the one hundred and forty-four thousand. It is also the truth which was purposely made into error by a “lie” that was introduced into the third generation of Laodicean Adventism, that was typified by the third abomination of “women weeping for Tammuz” in Ezekiel chapter eight, and the compromise represented by the third church of Pergamos.

“Ìgbà gbogbo” nínú ìwé Dáníẹ́lì dúró fún ẹ̀sìn abọ̀rìṣà, ó sì jẹ́ ìpìlẹ̀ ìpìlẹ̀ fún àwọn Millerite, àti pé ó jẹ́ ìpìlẹ̀ ìròyìn náà fún ìṣísẹ̀ àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìndínlọ́gọ́rin. Ó tún jẹ́ òtítọ́ náà tí a mọ̀ọ́mọ̀ sọ di àṣìṣe nípasẹ̀ “irọ́” kan tí a mú wá sínú ìran kẹta ti Adventismu Laodíkíà, èyí tí a fi àpẹẹrẹ hàn nípasẹ̀ ìríra kẹta ti “àwọn obìnrin tí ń sunkún fún Tammusi” nínú Ezekieli orí kẹjọ, àti ìfọ̀rọ̀wérọ̀ tí ìjọ kẹta ti Pergamos dúró fún.

The divine direction that guides the role of “the daily” as an issue in the time of the latter rain is absolutely astounding, and beyond the possibility of human construction. The fourth generation of Laodicean Adventism is portrayed as bowing down to the sun, thus representing an acceptance of the mark of the beast. Sister White identifies that to receive that mark is to come to the same mind as the beast, and that those who become confused upon the meaning of antichrist, will ultimately end up on the side of the man of sin. All this is represented by the ancient men in Jerusalem in Ezekiel chapter eight.

Ìtọ́nisọ́nà àtọ̀runwá tí ń darí ipa “ìrúbọ ojoojúmọ́” gẹ́gẹ́ bí ọ̀ràn kan ní àkókò òjò àrọ̀rọ̀ òpin jẹ́ ohun ìyanu pátápátá, ó sì kọjá agbára kí ènìyàn lè dá a pọ̀. A ṣe àfihàn ìran kẹrin Adventismu Laodíkeà gẹ́gẹ́ bí ẹni tí ń tẹrí ba fún oòrùn, nípa bẹ́ẹ̀ ó dúró fún gbigba ààmì ẹranko náà. Sister White fi hàn pé láti gba ààmì náà ni láti dé sí èrò kan náà pẹ̀lú ẹranko náà, àti pé àwọn tí ó bá dàrú nípa ìtumọ̀ aṣòdì sí Kristi, ní ìkẹyìn yóò parí sí apá ọkùnrin ẹ̀ṣẹ̀ náà. Gbogbo èyí ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ àwọn àgbàlagbà ọkùnrin ní Jerusalẹmu nínú Ezekieli orí kẹjọ.

In the third and fourth generation God judges those who hate Him, and that judgment is executed while the other class is receiving the seal of God’s approval. The very passage in the Scriptures that provided William Miller the light he needed to recognize that it was pagan Rome that was represented as “the daily” in the book of Daniel, is the most direct identification of the man of sin, who the ancient men bow to in chapter eight of Ezekiel. The chapter identifies the pope of the second desolating power, while also identifying the paganism of the first desolating power. And the truth that is the subject of the passage is the role of pagan Rome, who in 2 Thessalonians is the power that restrains the papacy from ascending the throne until 538.

Ní ìran kẹta àti ìran kẹrin, Ọlọ́run ń dá àwọn tí ó kórìíra Rẹ̀ lẹ́jọ́, a sì ń mú ìdájọ́ náà ṣẹ ní àkókò kan náà tí ẹgbẹ́ kejì ń gba èdìdì ìfọwọ́sí Ọlọ́run. Gẹ́gẹ́ bí ọ̀rọ̀ náà gan-an nínú Ìwé Mímọ́ tí ó fún William Miller ní ìmọ́lẹ̀ tí ó nílò láti mọ̀ pé Romu keferi ni a ṣàpẹẹrẹ gẹ́gẹ́ bí “ojoojúmọ́” nínú ìwé Dáníẹ́lì, bẹ́ẹ̀ ni òun náà ni ìtọ́kasí tó ṣe kedere jùlọ sí ènìyàn ẹ̀ṣẹ̀ náà, ẹni tí àwọn ọkùnrin àgbà ń foríbalẹ̀ fún nínú orí kẹjọ Ìsíkíẹ́lì. Orí náà ń dá póòpù agbára ìparun kejì mọ̀, nígbà kan náà tí ó sì tún ń dá ìbọ̀rìṣà keferi ti agbára ìparun àkọ́kọ́ mọ̀. Òtítọ́ tí ó jẹ́ kókó-ọrọ̀ ìpínrọ̀ náà sì ni ipa tí Romu keferi ń kó, ẹni tí nínú 2 Tẹsalonika jẹ́ agbára tí ń dí ipò póòpù lọ́wọ́ láti gòkè dé orí ìtẹ́ títí di ọdún 538.

The “daily” which was Miller’s bedrock truth, that allowed him to produce a framework of prophecy based upon two desolating powers that trample down the sanctuary and host, is the truth identified by Paul as the truth which is rejected, and which brings strong delusion upon those who do not love that very truth in the last days. In agreement with the parallel histories, that very same truth, that is the bedrock truth, allowed Future for America to produce a framework of prophecy about the final three-fold union in the last days.

“Ìgbà gbogbo” tí ó jẹ́ òtítọ́ ìpìlẹ̀ Miller, tí ó jẹ́ kí ó lè dá ètò àsọtẹ́lẹ̀ kan kalẹ̀ lórí agbára ìparun méjì tí ń tẹ ibi mímọ́ àti ogun náà mọ́lẹ̀, ni òtítọ́ tí Pọ́ọ̀lù fi dá mọ̀ gẹ́gẹ́ bí òtítọ́ tí a kọ̀ sílẹ̀, tí ó sì mú ìtanràn agbára wá sórí àwọn tí kò nífẹ̀ẹ́ sí òtítọ́ yẹn gan-an ní àwọn ọjọ́ ìkẹyìn. Ní ìbámu pẹ̀lú àwọn ìtàn tó ń bá ara wọn lọ ní afiwéra, òtítọ́ kan náà gan-an, èyí tí í ṣe òtítọ́ ìpìlẹ̀ náà, jẹ́ kí Future for America lè dá ètò àsọtẹ́lẹ̀ kan kalẹ̀ nípa ìṣọ̀kan mẹ́ta tó gbẹ̀yìn ní àwọn ọjọ́ ìkẹyìn.

Not only that, but that foundational truth, which is the foundational truth for both parallel histories, is made into the “lie” that becomes the bedrock error and Paul’s strong delusion, for the framework of the false latter rain “peace and safety” message proclaimed by the men that will never again lift up their voices and show God’s people their transgressions. “The daily” represents the foundation of both the movement of the first and the third angel, and when the rebels of Laodicea turned its meaning upside down, by identifying the satanic symbol as a symbol of Christ, the false symbol became the foundation of the counterfeit message of the false latter rain.

Kì í ṣe èyí nìkan, ṣùgbọ́n òtítọ́ ìpìlẹ̀ yẹn, tí ó jẹ́ òtítọ́ ìpìlẹ̀ fún àwọn ìtàn méjèèjì tí ó ń lọ ní ìbámu, ni a sọ di “irọ́” tí ó di àṣìṣe àpáta-ìpìlẹ̀ àti ìtanràn líle ti Pọ́ọ̀lù, gẹ́gẹ́ bí ìlànà àkópọ̀ ọ̀rọ̀ “àlàáfíà àti ààbò” ti òjò ìgbẹ̀yìn èké tí àwọn ọkùnrin náà ń kéde, àwọn tí kì yóò tún gbé ohùn wọn sókè mọ́ láti fi ẹ̀ṣẹ̀ àwọn ènìyàn Ọlọ́run hàn wọ́n. “Ohun ojoojúmọ́” dúró fún ìpìlẹ̀ ìṣísẹ̀ áńgẹ́lì àkọ́kọ́ àti ti ẹ̀kẹta pẹ̀lú, àti nígbà tí àwọn ọlọ̀tẹ̀ Laodikea yí ìtumọ̀ rẹ̀ pa dà pátápátá, nípa fífi àmì Sátánì hàn gẹ́gẹ́ bí àmì Kristi, àmì èké náà di ìpìlẹ̀ ìránṣẹ́ èké ti òjò ìgbẹ̀yìn èké.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.

> Ẹ dúró ní ìdákẹ́jẹ, kí ẹ sì yà á sílẹ̀; ẹ ké, kí ẹ sì ké: wọ́n mutí, ṣùgbọ́n kì í ṣe pẹ̀lú wáìnì; wọ́n ń yíyọ, ṣùgbọ́n kì í ṣe pẹ̀lú ọtí líle. Nítorí Olúwa ti dà ẹ̀mí oorun jíjinlẹ̀ sórí yín, ó sì ti pa ojú yín mọ́: àwọn wòlíì àti àwọn alákóso yín, àwọn aríran, ni ó ti bo. Gbogbo ìran náà sì ti di sí yín bí ọ̀rọ̀ inú ìwé tí a dì, tí àwọn ènìyàn fi fún ẹni tí ó kàwé, wí pé, Kà á, mo bẹ̀ ọ́: ó sì wí pé, Èmi kò lè; nítorí a dì í. A sì fi ìwé náà fún ẹni tí kò kàwé, wí pé, Kà á, mo bẹ̀ ọ́: ó sì wí pé, Èmi kò kàwé. Nítorí náà Olúwa wí pé, Níwọ̀n bí àwọn ènìyàn yìí ti ń fi ẹnu wọn sún mọ́ mi, tí wọ́n sì ń fi ètè wọn bọ̀wọ̀ fún mi, ṣùgbọ́n tí wọ́n ti mú ọkàn wọn jìnnà sí mi, tí ìbẹ̀rù wọn sí mi sì jẹ́ ohun tí a kọ́ wọn nípa àṣẹ ènìyàn: Nítorí náà, kíyèsi i, èmi yóò tún ṣe iṣẹ́ ìyanu kan láàrín àwọn ènìyàn yìí, àní iṣẹ́ ìyanu àti ohun àgbàyanu: nítorí ọgbọ́n àwọn ọlọ́gbọ́n wọn yóò ṣègbé, òye àwọn amòye wọn yóò sì farapamọ́. Ègbé ni fún àwọn tí ń wá ọ̀nà jíjinlẹ̀ láti fi ìmọ̀ràn wọn pamọ́ fún Olúwa, tí iṣẹ́ wọn sì wà nínú òkùnkùn, tí wọ́n sì ń wí pé, Ta ni ó rí wa? ta ni ó sì mọ̀ wa? Dájúdájú yíyí ohun padà yín yóò jẹ́ kíkà sí bí amọ̀ ọ̀dẹ̀dẹ̀: nítorí iṣẹ́ ọwọ́ ha lè wí nípa ẹni tí ó dá a pé, Kò dá mi? tàbí ohun tí a mọ̀ péye ha lè wí nípa ẹni tí ó mọ̀ ọ́ péye pé, Kò ní òye bí? Isaiah 29:9–16.

All the prophets spoke of the last days, and openly lying in order to turn the meaning of “the daily,” upside down closely imitates the definition of the unpardonable sin. To assign a person as forever lost is beyond the ability, or moral authority, of men toward other men, but that is not what is here being identified.

Gbogbo àwọn wòlíì sọ nípa àwọn ọjọ́ ìkẹyìn, àti pípa irọ́ ní gbangba kí a lè yi ìtumọ̀ “ìná ojoojúmọ́” padà lórí, ń fara jọ pẹ̀kipẹ̀ki pẹ̀lú ìtumọ̀ ẹ̀ṣẹ̀ àìdáríjì. Láti dá ènìyàn kan lẹ́bi gẹ́gẹ́ bí ẹni tí ó ti sọnù títí láé kọjá agbára, tàbí àṣẹ ìwà rere, tí ènìyàn ní lórí ènìyàn ẹlẹgbẹ́ rẹ̀, ṣùgbọ́n kì í ṣe èyí ni a ń tọ́ka sí níbí.

Those in Isaiah who turn things upside down, which is simply another expression for what Isaiah identifies elsewhere as calling darkness light or light darkness, are identified as the ancient men that rule Jerusalem as their final judgment is being represented.

Àwọn tí ó wà nínú Isaiah tí wọ́n ń yí ohun padà sókè-sàlẹ̀, èyí tí ó jẹ́ ọ̀nà míràn láti sọ ohun tí Isaiah ti mọ̀ sí ibòmíràn gẹ́gẹ́ bí pípe òkùnkùn ní ìmọ́lẹ̀ tàbí ìmọ́lẹ̀ ní òkùnkùn, ni a fi hàn gẹ́gẹ́ bí àwọn ọkùnrin àtijọ́ tí ń ṣàkóso Jerusalemu bí a ti ń ṣàfihàn ìdájọ́ ìkẹyìn wọn.

> Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! Woe unto them that are wise in their own eyes, and prudent in their own sight! Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward, and take away the righteousness of the righteous from him! Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel. Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:20–26.

> Ègún ni fún àwọn tí ń pè búburú ní rere, tí wọ́n sì ń pè rere ní búburú; tí wọ́n fi òkùnkùn dípò ìmọ́lẹ̀, tí wọ́n sì fi ìmọ́lẹ̀ dípò òkùnkùn; tí wọ́n fi kíkórò dípò dídùn, tí wọ́n sì fi dídùn dípò kíkórò! Ègún ni fún àwọn tí ó jẹ́ ọlọ́gbọ́n lójú ara wọn, tí ó sì jẹ́ amòye níwájú ara wọn! Ègún ni fún àwọn tí ó jẹ́ alágbára láti mu wáìnì, àti ọkùnrin agbára láti pò ohun mímu líle: àwọn tí ó dá ẹni búburú láre nítorí èrè, tí wọ́n sì gba òdodo ẹni olódodo kúrò lọ́dọ̀ rẹ̀! Nítorí náà, gẹ́gẹ́ bí iná ṣe ń jó ìdígbò, tí ọwọ́ iná sì ń run ìyàngbò, bẹ́ẹ̀ ni gbòǹgbò wọn yóò dà bí ìbàjẹ́, òdòdó wọn yóò sì fò sókè bí erùpẹ̀: nítorí wọ́n ti kọ òfin Olúwa àwọn ọmọ-ogun sílẹ̀, wọ́n sì ti gàn ọ̀rọ̀ Ẹni Mímọ́ Ísírẹ́lì. Nítorí náà ni ìbínú Olúwa fi ru sí àwọn ènìyàn rẹ̀, ó sì na ọwọ́ rẹ̀ sí wọn, ó sì lù wọ́n: àwọn òkè kékeré sì mì, a sì fa òkú wọn ya ní àárín àwọn òpópónà. Pẹ̀lú gbogbo èyí, ìbínú rẹ̀ kò yí padà kúrò, ṣùgbọ́n ọwọ́ rẹ̀ ṣì nà síta. Yóò sì gbé àsíá sókè fún àwọn orílẹ̀-èdè láti ọ̀nà jíjìn, yóò sì súfèé pe wọ́n láti ìkẹyìn ayé: sì kíyèsi i, wọn yóò yára dé kánkán. Isaiah 5:20–26.

God’s ensign (the one hundred and forty-four thousand) is lifted up as the ensign at the soon coming Sunday law, which is when “the anger of the Lord is kindled against his people”, and He stretches “forth his hand against them”, and “smites them”, and “their carcases will be torn in the midst of the streets.” The midst of the streets are the streets of Jerusalem when the destroying angels of Ezekiel chapter nine, are commanded to go forth “and smite: let not your eye spare, neither have ye pity: Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house.” Ezekiel’s “ancient men”, who Sister White states are those who were to be the guardians of the people, are Isaiah’s “drunkards of Ephraim” who “turn things upside down” in chapters twenty-eight and twenty-nine.

Àpèjúwe Ọlọ́run (àwọn ẹgbẹ̀rún mẹ́rìnlélógójì [144,000]) ni a gbé sókè gẹ́gẹ́ bí àsíá ní àkókò òfin ọjọ́ Àìkú tí ó ti súnmọ́ dé, èyí tí ó jẹ́ ìgbà tí “ìbínú Olúwa jó sí àwọn ènìyàn rẹ̀,” tí Ó sì na “ọwọ́ rẹ̀ sí wọn,” tí Ó sì “lù wọ́n,” àti pé “òkú wọn yóò ya káàkiri láàrín àwọn òpópónà.” Láàrín àwọn òpópónà náà ni àwọn òpópónà Jerusalẹmu nígbà tí a pàṣẹ fún àwọn áńgẹ́lì apanirun ti Ezekieli orí kẹsàn-án láti jáde “kí ẹ sì lù: kí ojú yín má ṣe dá sí wọn, bẹ́ẹ̀ ni kí ẹ má ṣe ṣàánú: ẹ pa àgbàlagbà àti ọmọ ọdọ́ run pátápátá, àti àwọn ọmọbìnrin, àti àwọn ọmọ kékeré, àti àwọn obìnrin: ṣùgbọ́n ẹ má ṣe súnmọ́ ẹnikẹ́ni tí àmì náà bá wà lára rẹ̀; kí ẹ sì bẹ̀rẹ̀ ní ibi mímọ́ mi. Nígbà náà ni wọ́n bẹ̀rẹ̀ lọ́dọ̀ àwọn àgbà ọkùnrin tí wọ́n wà níwájú ilé náà.” “Àwọn àgbà ọkùnrin” ti Ezekieli, tí Sister White sọ pé àwọn ni wọ́n yẹ kí wọ́n jẹ́ alábòójútó àwọn ènìyàn náà, ni “àwọn ọ̀mùtí Ẹ́fúráímù” ti Isaiah, àwọn tí “ń yi ohun padà sí ìdàrú” nínú orí kẹ́tàdínlọ́gbọ̀n àti kẹ́tàdínlọ́gbọ̀n-dín-lọ́gbọ̀n.

In chapter five they are those who are “mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward.” With the publication of the book Questions on Doctrine, the ancient men drank from the cup of apostate Protestantism, and presented the false gospel of justification that claims men cannot be sanctified, that Christ is our Substitute, but not our Example. In doing so, the book justified the wicked, for the reward of being accepted among the fallen churches of apostate Protestantism. The passage is identifying their ultimate judgment, and the reason for that judgment is that they “despised the word of the Holy One of Israel.” They did this by rejecting the understanding of “the daily,” presented by those who gave the judgment hour cry, and by drinking from the cup of apostate Protestantism.

Nínú orí kàrùn-ún, àwọn wọ̀nyí ni àwọn tí wọ́n jẹ́ “alagbara láti mu wáìnì, àti ènìyàn agbára láti da ọtí líle pọ̀: tí wọ́n ń dá ẹni búburú láre nítorí ẹ̀bùn.” Pẹ̀lú ìtẹ̀jáde ìwé Questions on Doctrine, àwọn ọkùnrin àtijọ́ náà mu nínú ago Pùròtẹ́sítáǹtì apẹ̀yìndà, wọ́n sì gbé ìhìnrere èké ti ìdáláre kalẹ̀, èyí tí ó sọ pé a kò lè sọ ènìyàn di mímọ́, pé Kristi ni Aropò wa, ṣùgbọ́n kì í ṣe Àpẹẹrẹ wa. Ní ṣíṣe bẹ́ẹ̀, ìwé náà dá ẹni búburú láre, nítorí èrè tí í ṣe pé kí a gba wọ́n láàyè láàrín àwọn ìjọ tí ó ti ṣubú ti Pùròtẹ́sítáǹtì apẹ̀yìndà. Àyọkà náà ń tọ́ka sí ìdájọ́ ìkẹyìn wọn, ìdí tí ìdájọ́ náà sì fi dé ni pé wọ́n “kẹ́gàn ọ̀rọ̀ Ẹni Mímọ́ Ísírẹ́lì.” Wọ́n ṣe èyí nípa kọ́ ìmọ̀ nípa “ojoojúmọ́,” tí àwọn tí wọ́n ké ìkéde wákàtí ìdájọ́ fi hàn, àti nípa mímu nínú ago Pùròtẹ́sítáǹtì apẹ̀yìndà.

In the passage they turn what is sweet to bitter, and what is bitter to sweet. The message that is in the angel’s hand when He descends is sweet, but the conclusion of the message is bitter. They argue the true latter rain message that begins when the angel descends is bitter, and at the conclusion they identify a sweet false peace and safety message, for they can’t help themselves from turning things upside down.

Nínú àyọkà náà, wọ́n yí ohun tí ó dùn padà sí kíkórò, àti ohun tí ó kórò padà sí dídùn. Ìránṣẹ́ tí ó wà ní ọwọ́ áńgẹ́lì náà nígbà tí Ó sọ̀kalẹ̀ jẹ́ dídùn, ṣùgbọ́n ìparí ìránṣẹ́ náà jẹ́ kíkórò. Wọ́n jiyàn pé ìránṣẹ́ òjò àìpẹ́ tòótọ́ tí ó bẹ̀rẹ̀ nígbà tí áńgẹ́lì náà sọ̀kalẹ̀ jẹ́ kíkórò, àti ní ìparí wọ́n dá ìránṣẹ́ àlàáfíà àti ààbò èké tí ó dùn mọ̀, nítorí wọn kò lè dá ara wọn dúró kúrò nínú yíyí ohun padà lórí.

The passage where this sin is represented is at the close of their corporate probationary time. Therefore, it is appropriate to see that their actions of identifying the satanic work of paganism as the work of Christ is a prophetic parallel to the unpardonable sin, which is identifying the work of the Holy Spirit as the work of Satan. Placing the “lie” into the third generation of Adventism provided the foundational logic of their false latter rain message, and ultimately brings a strong delusion upon them. The very passage where Miller came to understand the correct meaning of “the daily” is where they are portrayed as being overthrown.

Abala tí ẹ̀ṣẹ̀ yìí ti jẹ́ aṣojú rẹ̀ wà ní ìparí àkókò ìdánwò àpapọ̀ wọn. Nítorí náà, ó yẹ kí a rí i pé ìṣe wọn tí wọ́n fi n dá iṣẹ́ Sátánì ti ẹ̀sìn kèfèrí mọ̀ gẹ́gẹ́ bí iṣẹ́ Kristi jẹ́ ìbámu àsọtẹ́lẹ̀ pẹ̀lú ẹ̀ṣẹ̀ àìdáríjì, èyí tí í ṣe fífi iṣẹ́ Ẹ̀mí Mímọ́ mọ̀ gẹ́gẹ́ bí iṣẹ́ Sátánì. Fífi “ìrò” náà sínú ìran kẹta ti Adventism pèsè ọgbọ́n-ìmọ̀ ìpilẹ̀ fún ìránṣẹ́ òjò ìkẹyìn èké wọn, ó sì parí ní mímú ìtanràn líle wá sórí wọn. Gẹ́gẹ́ bí abala kan náà níbi tí Miller ti lóye ìtumọ̀ tó tọ́ ti “the daily” ni a ti ṣàfihàn wọn gẹ́gẹ́ bí ẹni tí a borí.

> Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:3–12.

> Ẹ má jẹ́ kí ẹnikẹ́ni tàn yín jẹ́ lọ́nà kankan: nítorí ọjọ́ náà kò ní dé, bí kò ṣe pé ìṣọ̀tẹ̀ náà kọ́kọ́ dé, kí a sì fi ọkùnrin ẹ̀ṣẹ̀ náà hàn, ọmọ ìparun náà; ẹni tí ó ń tako, tí ó sì ń gbé ara rẹ̀ ga ju gbogbo ohun tí a ń pè ní Ọlọ́run lọ, tàbí tí a ń bọ̀; tó bẹ́ẹ̀ tí òun gẹ́gẹ́ bí Ọlọ́run fi jókòó nínú tẹ́ńpìlì Ọlọ́run, tí ó ń fi ara rẹ̀ hàn pé òun ni Ọlọ́run. Ẹ kò ha rántí pé, nígbà tí mo ṣì wà pẹ̀lú yín, mo sọ nǹkan wọ̀nyí fún yín? Ní báyìí sì ni ẹ mọ ohun tí ń dí i mú, kí a lè fi í hàn ní àkókò tirẹ̀. Nítorí àṣírí àìlófin ti bẹ̀rẹ̀ iṣẹ́ rẹ̀ tẹ́lẹ̀: ẹni tí ó ń dí i mú nísinsin yìí nìkan ni yóò máa dí i mú, títí a ó fi mú un kúrò lójú ọ̀nà. Nígbà náà ni a óo sì fi Ẹlẹ́ṣẹ̀ náà hàn, ẹni tí Olúwa yóò fi ẹ̀mí ẹnu rẹ̀ run, tí yóò sì fi ìmọ́lẹ̀ ìfarahàn rẹ̀ pa run: àní ẹni náà, tí ìbọ̀ wíwá rẹ̀ jẹ́ gẹ́gẹ́ bí iṣẹ́ Satani pẹ̀lú gbogbo agbára àti àmì àti iṣẹ́ ìyanu èké, àti pẹ̀lú gbogbo ẹ̀tàn àìṣòdodo nínú àwọn tí ń ṣègbé; nítorí wọn kò gba ìfẹ́ òtítọ́, kí a lè gbà wọ́n là. Nítorí èyí ni Ọlọ́run yóò rán ìṣìnà alágbára sí wọn, kí wọn lè gba irọ́gbọ̀gbọ̀: kí a lè dá gbogbo àwọn tí kò gba òtítọ́ gbọ́ lẹ́bi, ṣùgbọ́n tí inú wọn dùn sí àìṣòdodo. 2 Tẹsalóníkà 2:3–12.

The prophets speak more of the last days than any other preceding sacred history, and this is true of this passage. The bedrock of Miller’s increase of knowledge, is also the bedrock of the increase of knowledge that arrived in 1989, for the correct understanding of the prophetic history associated with “the daily,” describes the history of verses forty and forty-one of Daniel eleven. What this means is that if a student of prophecy does not understand the role of paganism and its prophetic relationship to papal Rome, then the student will be unable to recognize that the work of first restraining the rise of the papacy, and then the work of placing the papacy on the throne of the earth was accomplished by paganism, and that work typifies the role of the earth beast of Revelation thirteen who at first restrains the papacy, but then changes and puts it on the throne of the earth. The role of the earth beast of Revelation thirteen is represented as the future for America.

Àwọn wòlíì sọ̀rọ̀ nípa àwọn ọjọ́ ìkẹyìn ju gbogbo ìtàn mímọ́ tó ṣáájú lọ, èyí sì jẹ́ òtítọ́ nípa ẹsẹ̀ yìí pẹ̀lú. Àpáta ìpilẹ̀ ìmúgbòòrò ìmọ̀ Miller, ni ó tún jẹ́ àpáta ìpilẹ̀ ìmúgbòòrò ìmọ̀ tí ó dé ní 1989, nítorí pé òye tó tọ́ nípa ìtàn àsọtẹ́lẹ̀ tí ó ní í ṣe pẹ̀lú “ojoojúmọ́,” ni ó ṣàlàyé ìtàn àwọn ẹsẹ̀ ogójì àti mọ́kànlélógójì ti Dáníẹ́lì mọ́kànlá. Ohun tí èyí túmọ̀ sí ni pé bí akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ kan kò bá ní òye ipa keferi àti ìbáṣepọ̀ àsọtẹ́lẹ̀ rẹ̀ pẹ̀lú Róòmù póòpù, nígbà náà akẹ́kọ̀ọ́ náà kò ní lè mọ̀ pé iṣẹ́ ìdènà ìbẹ̀rẹ̀ ìdìde ipò póòpù ní àkọ́kọ́, lẹ́yìn náà iṣẹ́ fífi ipò póòpù jókòó lórí ìtẹ́ ayé, ni keferi ṣe, àti pé iṣẹ́ náà jẹ́ àpẹẹrẹ ipa ẹranko ayé ti Ìṣípayá mẹ́tàlá tí ó kọ́kọ́ dì í mọ́lẹ̀ fún ipò póòpù, ṣùgbọ́n tí ó yí padà lẹ́yìn náà tí ó sì fi í jókòó lórí ìtẹ́ ayé. Ipa ẹranko ayé ti Ìṣípayá mẹ́tàlá ni a ṣàfihàn gẹ́gẹ́ bí ọjọ́-ọ́la Amẹ́ríkà.

We will continue our consideration of the unsealing of the light of the Hiddekel River in our next article.

A ó tẹ̀síwájú nínú àyẹ̀wò wa nípa ṣíṣí ìmọ́lẹ̀ Odò Hiddekel sílẹ̀ nínú àpilẹ̀kọ wa tó kàn.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “Ẹni tí ó rí ohun tí ó wà lábẹ́ ojú ilẹ̀, tí ó ń ka ọkàn gbogbo ènìyàn, sọ nípa àwọn tí wọ́n ti ní ìmọ́lẹ̀ ńlá pé: ‘Wọ́n kò ní ìbànújẹ àti ìyàlẹ́nu nítorí ipò ìwà àti ti ẹ̀mí wọn.’ Bẹ́ẹ̀ ni, wọ́n ti yan ọ̀nà tiwọn, ọkàn wọn sì ń yọ̀ nínú ohun ìríra wọn. Èmi pẹ̀lú yóò yan ìtanjẹ wọn, èmi yóò sì mú ohun tí wọ́n ń bẹ̀rù wá sórí wọn; nítorí nígbà tí mo pè, kò sí ẹni tí ó dáhùn; nígbà tí mo sọ̀rọ̀, wọn kò gbọ́: ṣùgbọ́n wọ́n ṣe búburú níwájú ojú Mi, wọ́n sì yan ohun tí inú Mi kò dùn sí.’ ‘Ọlọ́run yóò rán ìtanjẹ líle sí wọn, kí wọ́n lè gba irọ́ gbọ́,’ nítorí wọ́n kò gba ìfẹ́ òtítọ́, kí a lè gbà wọ́n là,’ ‘ṣùgbọ́n wọ́n ní inú-dídùn nínú àìṣòdodo.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’

> “Olùkọ́ni ti ọ̀run béèrè pé: ‘Ìtànjẹ wo ló lè lágbára ju èyí lọ láti tan ọkàn jẹ, ju àfarawé pé ẹ ń kọ́lé lórí ìpìlẹ̀ tòótọ́ àti pé Ọlọ́run ń gba iṣẹ́ yín, nígbà tí ní tòótọ́ ẹ̀yin ń ṣe ọ̀pọ̀lọpọ̀ nǹkan gẹ́gẹ́ bí ìlànà ayé, tí ẹ sì ń ṣẹ̀ sí Jèhófà? Áà, ìtànjẹ ńlá ni, ìrẹ́wẹ̀sì ìmúlòkànjẹ ni, tí ó ń gba ọkàn ènìyàn nígbà tí àwọn tí wọ́n ti mọ òtítọ́ rí tẹ́lẹ̀ bá fi ìrísí ìwà-bí-Ọlọ́run ṣìṣe aṣiṣe dípò ẹ̀mí àti agbára rẹ̀; nígbà tí wọ́n rò pé àwọn jẹ́ ọlọ́rọ̀, tí wọ́n sì ti ní ọrọ̀ púpọ̀, tí wọn kò sì nílò nǹkan kan, nígbà tí ní tòótọ́ wọ́n nílò ohun gbogbo.’”

> “God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.

> “Ọlọ́run kò yí padà sí àwọn ìránṣẹ́ Rẹ̀ olóòótọ́ tí ń pa aṣọ wọn mọ́ láìlábùkù. Ṣùgbọ́n ọ̀pọ̀ ènìyàn ń ké pé, ‘Àlàáfíà àti ààbò,’ nígbà tí ìparun ojijì ń bọ̀ wá sórí wọn. Bí kò bá sí ìrònúpìwàdà pípé, bí ènìyàn kò bá rẹ̀ ara wọn sílẹ̀ nínú ọkàn wọn nípasẹ̀ ìjẹ́wọ́, tí wọn kò sì gba òtítọ́ gẹ́gẹ́ bí ó ti wà nínú Jésù, wọn kì yóò wọ ọ̀run láéláé. Nígbà tí ìwẹ̀nùmọ́ bá ti wáyé láàárín wa, a kì yóò tún sinmi ní ìtura, ní fífọ́nnu pé a jẹ́ ọlọ́rọ̀, a sì ní ọrọ̀ pọ̀ sí i, tí a kò nílò ohunkóhun.”

> “Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.

> “Ta ni ó lè fi òtítọ́ sọ pé: ‘A ti dán wúrà wa wò nínú iná; aṣọ wa kò ní àbàwọ́n láti ọ̀dọ̀ ayé’? Mo rí Olùkọ́ wa tí ó ń tọ́ka sí aṣọ ohun tí a ń pè ní òdodo. Nígbà tí Ó bọ́ wọn kúrò, Ó fi ìdọ̀tí tí ó wà ní abẹ́ wọn hàn gbangba. Lẹ́yìn náà Ó sọ fún mi pé: ‘Ṣé o kò lè rí bí wọ́n ti fi àgàbàgebè bo ìdọ̀tí wọn àti ìbàjẹ́ ìwà wọn mọ́? “Báwo ni ìlú olóòtítọ́ ṣe di àgbèrè!” A ti sọ ilé Baba Mi di ilé ọjà, ibi kan láti inú èyí tí ìwàláàyè àtọ̀runwá àti ògo ti lọ kúrò! Nítorí èyí ni àìlera fi wà, agbára sì ṣaláìsí.’” Testimonies, volume 8, 249, 250.

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