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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Five

Ìwé Joẹli àti Ìjọ Adventisti Ọjọ́ Keje ti Laodikea - Nọ́mbà Karùn-ún

How Long? The Fifth Seal

Yóò Tó Pẹ́ Tó? Èdìdì Karùn-ún “Nígbà tí ó sì ṣí èdìdì karùn-ún, mo rí lábẹ́ pẹpẹ àwọn ọkàn àwọn tí a pa nítorí ọ̀rọ̀ Ọlọ́run, àti nítorí ẹ̀rí tí wọ́n di mú: wọ́n sì ké pè ní ohùn ńlá, wí pé, Títí yóò fi pẹ́ tó, Olúwa mímọ́ àti olóòtítọ́, tí ìwọ kì yóò fi ṣe ìdájọ́ kí o sì gbẹ̀san ẹ̀jẹ̀ wa lórí àwọn tí ń gbé ayé? A sì fi aṣọ funfun fún olúkúlùkù wọn; a sì wí fún wọn, pé kí wọ́n sinmi díẹ̀ sí i fún àkókò díẹ̀, títí àwọn ẹlẹ́gbẹ́-ọmọ-ọ̀dọ̀ wọn pẹ̀lú àti àwọn arákùnrin wọn, tí a ó pa gẹ́gẹ́ bí a ti pa wọ́n, yóò fi pé.” Ifi. 6:9–11. Àríyànjiyàn ti jẹ́ pípẹ́ nípa àwọn ọkàn tí ó wà lábẹ́ pẹpẹ. Wọ́n ni àwọn tí a pa nítorí ọ̀rọ̀ Ọlọ́run; ṣùgbọ́n ní àkókò wo ni wọ́n pa wọ́n? Èdìdì tí ó ṣí i fi hàn pé ìṣẹ̀lẹ̀ yìí yóò ṣẹlẹ̀ lọ́jọ́ iwájú, lẹ́yìn tí a bá ti ṣí èdìdì náà, torí náà a kò lè tọ́ka sí gbogbo àwọn tí a pa láti àtẹ̀yìnwá, bí a ti máa ń ro púpọ̀. Ní ó sì dájú pé a kò lè sọ pé gbogbo ìparunpẹ̀yà látọ̀dọ̀ aláìṣòdodo nínú ìtàn ayé ló wà nínú èyí. Èdìdì kẹrin dá wa lójú pé nígbà tí ọ̀kọ̀ ẹṣin ewúrẹ̀rẹ̀ bá gùn kúrò, “a fún wọn ní agbára lórí ìdámẹ́rin ayé, láti fi idà àti ebi àti ikú, àti nípa àwọn ẹranko ayé pa.” Nítorí náà, bí èdìdì karùn-ún ṣe ṣí kò lè tọ́ka sí àwọn tí a pa láti ọ̀dọ̀ Ádámù títí dé òpin ayé. Dípò bẹ́ẹ̀, ó gbọdọ̀ ní ìtọ́kasí sí ẹgbẹ́ kan pàtó tí ìpakúpa wọn wà ní ìbáṣepọ̀ pẹ̀lú àkókò àwòrán náà. Wọ́n ni a pa nítorí ọ̀rọ̀ Ọlọ́run àti nítorí ẹ̀rí tí wọ́n di mú—èdè kan náà tí a lò nípa ìpọnjú àkókò òpin. Ohùn ẹ̀bẹ̀ wọn—“Títí yóò fi pẹ́ tó?”—fi hàn pé ìdájọ́ tí wọ́n ń retí kò tíì dé nígbà tí wọ́n ń ké yìí. A sọ fún wọn pé kí wọ́n sinmi díẹ̀ sí i fún àkókò díẹ̀, títí àwọn ẹlẹ́gbẹ́-ọmọ-ọ̀dọ̀ wọn pẹ̀lú àti àwọn arákùnrin wọn, tí a ó pa gẹ́gẹ́ bí a ti pa wọ́n, yóò fi pé. Èyí fi hàn pé ìpakúpa kan ṣì wà níwájú lẹ́yìn tí a ṣí èdìdì karùn-ún, àti pé àwọn tí a rí lábẹ́ pẹpẹ jẹ́ ìgbẹ̀yìn àkọ́kọ́ ti ẹgbẹ́ yẹn. Kì í ṣe pé a gbọ́dọ̀ lò ó gẹ́gẹ́ bí àfihàn gangan pé àwọn ọkàn aláìlera wà lábẹ́ pẹpẹ ọ̀run, tí ń ké fún gbẹ̀san. Èdè náà jẹ́ àpẹẹrẹ, gẹ́gẹ́ bí ẹ̀jẹ̀ Ábẹ́lì ṣe ké láti inú ilẹ̀. Ìtumọ̀ rẹ̀ ni pé ìgbé ayé wọn, tí a rúbọ nítorí ìfaramọ́ sí Ọlọ́run, wà níwájú Rẹ̀, ó sì ń pe fún ìdájọ́. Pé wọ́n wà “láti abẹ́ pẹpẹ” bá àwòrán ẹ̀jẹ̀ ẹbọ mu, èyí tí a máa ń da sí ìsàlẹ̀ pẹpẹ. Nítorí náà àwòrán náà dúró ṣinṣin nínú èdè tẹ́ńpìlì àti ẹbọ. Àṣọ funfun tí a fi fún wọn tọ́ka sí ìfọwọ́sí àti ìdáláre Ọlọ́run. Bí ó tilẹ̀ jẹ́ pé ayé dá wọn lẹ́bi, ọ̀run jẹ́wọ́ wọn. Síbẹ̀síbẹ̀, a pàṣẹ pé kí wọ́n dúró. Ọ̀run kò ní gbẹ̀san lẹ́sẹ̀kẹsẹ̀, nítorí iye àwọn tí yóò jẹ́rìí pẹ̀lú ẹ̀jẹ̀ wọn kò tíì pé. Kíákíá ni a ó fi mú àkókò ìjẹ́rìí yẹn wá sí ìparí, nígbà náà ni ìbéèrè náà, “Títí yóò fi pẹ́ tó?” yóò rí ìdáhùn rẹ̀ nínú ìdájọ́ Ọlọ́run lórí àwọn aláìṣòdodo.

Author

Jeff Pippenger

Published

December 7, 2025

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When “the light for that time is given” it is either “received” or “rejected.” The separation that is accomplished when the light is introduced is the work of the everlasting gospel, which includes not only the sealing of God’s people, but the separation of the wheat and the tares. The final testing and separation process began at 9/11, when the prophetic question asks, “how long?” and the prophetic answer is, “until the Sunday law.” The last mention of the symbol of “how long” is found in the fifth seal in the book of Revelation.

Nígbà tí “imọ́lẹ̀ fún àkókò náà bá fi hàn” a máa jẹ́ pé a ti “gbọ́ ọ́” tàbí a ti “kọ̀ ọ́ sílẹ̀.” Ìyapa tí a ń mú ṣẹ nígbà tí a bá mú ìmọ́lẹ̀ náà wá síta ni iṣẹ́ ìhìnrere àìnípẹ̀kun, èyí tí kì í ṣe fífi èdìdì Ọlọ́run sára àwọn ènìyàn rẹ̀ nìkan, ṣùgbọ́n pẹ̀lú pípa àlìkámà yà kúrò lọ́dọ̀ èpò. Ìdánwò ìkẹyìn àti ìlànà ìyapa bẹ̀rẹ̀ ní 9/11, nígbà tí ìbéèrè àsọtẹ́lẹ̀ náà béèrè pé, “títí ìgbà wo?” tí ìdáhùn àsọtẹ́lẹ̀ sì jẹ́ pé, “títí di òfin Ọjọ́ Àìkú.” Ìtọ́kasí ìkẹyìn sí ààmì “títí ìgbà wo” wà nínú èdìdì karùn-ún nínú ìwé Ìfihàn.

> And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?

> Nígbà tí ó sì ṣí èdìdì karùn-ún náà, mo rí lábẹ́ pẹpẹ àwọn ọkàn àwọn tí a pa nítorí ọ̀rọ̀ Ọlọ́run, àti nítorí ẹ̀rí tí wọ́n dì mú: Wọ́n sì fi ohùn ńlá kígbe pé, Yóò ti pẹ́ tó, Olúwa, ẹni mímọ́ àti olóòtítọ́, tí ìwọ kì yóò fi dájọ́, kí o sì gbẹ̀san ẹ̀jẹ̀ wa lára àwọn tí ń gbé ayé?

> And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.

> A sì fi aṣọ àlà funfun fún olúkúlùkù wọn; a sì sọ fún wọn pé kí wọn sinmi díẹ̀ sí i fún ìgbà díẹ̀, títí àwọn ẹlẹ́gbẹ́ òjíṣẹ́ wọn pẹ̀lú àti àwọn ará wọn, tí a ó pa gẹ́gẹ́ bí a ti pa wọn, yóò fi pé. Ìfihàn 6:9–11.

Inspiration places the answer to the question of “how long” asked by the “souls of them that were slain” in future, when a second group of papal martyrs is made up. That begins at the Sunday law, and for this reason Sister White identifies Revelation chapter eighteen as the fulfilment of the second group of martyrs. There are two “voices” in the first five verses; the first voice marks 9/11 and the second voice calls men and women out of Babylon at the Sunday law. Sister White identifies the symbol of “how long” in the fifth seal with the first five verses of Revelation eighteen to outline 9/11 to the Sunday law. The focus is not on separation and sealing God’s people, but on the judgment of the papacy for murdering the martyrs of past history and those martyrs during the Sunday law crisis that make up the second group of papal martyrs.

Ìmísí fi ìdáhùn sí ìbéèrè pé “yóò pẹ́ tó mélòó kan” tí “àwọn ọkàn àwọn tí a pa” béèrè sí ọjọ́ iwájú, nígbà tí a bá ti kó ẹgbẹ́ kejì àwọn ajẹ́rìíkú ti ìjọ póòpù jọ. Èyí bẹ̀rẹ̀ ní òfin Ọjọ́ Àìkú, àti nítorí èyí ni Sister White fi dá Ìfihàn orí kejìdínlógún mọ̀ gẹ́gẹ́ bí ìmúṣẹ ẹgbẹ́ kejì àwọn ajẹ́rìíkú náà. “Ohùn” méjì wà nínú ẹsẹ̀ márùn-ún àkọ́kọ́; ohùn àkọ́kọ́ ń tọ́ka sí 9/11, àti ohùn kejì ń pe àwọn ọkùnrin àti àwọn obìnrin jáde kúrò ní Babiloni ní àkókò òfin Ọjọ́ Àìkú. Sister White fi àmì “yóò pẹ́ tó mélòó kan” nínú èdìdì karùn-ún mọ̀ pẹ̀lú ẹsẹ̀ márùn-ún àkọ́kọ́ ti Ìfihàn orí kejìdínlógún láti ṣàlàyé àkókò láti 9/11 dé òfin Ọjọ́ Àìkú. Kì í ṣe ìyapa àti fífi èdìdì di àwọn ènìyàn Ọlọ́run ni ìfojúsùn, bí kò ṣe ìdájọ́ ìjọ póòpù nítorí pípa àwọn ajẹ́rìíkú ti ìtàn ìgbà àtijọ́ àti àwọn ajẹ́rìíkú wọ̀nyẹn nígbà ìpọnjú òfin Ọjọ́ Àìkú, tí wọ́n jọ dá ẹgbẹ́ kejì àwọn ajẹ́rìíkú ti ìjọ póòpù náà pọ̀.

> “When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. [Revelation 18:1–5, quoted.]” Manuscript Releases, volume 20, 14.

> “Nígbà tí a ṣí èdìdì karùn-ún, Johanu Olùṣípayá nínú ìran rí ẹgbẹ́ àwọn tí a pa nítorí Ọ̀rọ̀ Ọlọ́run àti ẹ̀rí Jesu Kristi lábẹ́ pẹpẹ. Lẹ́yìn èyí ni àwọn ìṣẹ̀lẹ̀ tí a ṣàpèjúwe nínú ìwé Ìfihàn orí kejìdínlógún dé, nígbà tí a pe àwọn tí wọ́n jẹ́ olóòótọ́ àti olódodo jáde kúrò ní Bábílónì. [Ìfihàn 18:1–5, quoted.]” Manuscript Releases, volume 20, 14.

In the other passage where she identifies the martyrs of the fifth seal and the future and second group of martyrs who are made up in the Sunday law crisis, she says those scenes “would be in a period of time in the future.” The two voices of Revelation eighteen represent the “period of time in the future.” The first voice in the beginning at 9/11 and the second voice at the Sunday law

Nínú àyọkà kejì níbi tí ó ti dá àwọn ajẹ́rìíkú ìdìdì karùn-ún mọ̀, pẹ̀lú ẹgbẹ́ ajẹ́rìíkú ọjọ́ iwájú àti kejì tí a kójọ ní àkókò ìṣòro òfin Ọjọ́ Àìkú, ó sọ pé àwọn ìṣẹ̀lẹ̀ wọ̀nyí “yóò wà nínú àkókò kan ní ọjọ́ iwájú.” Àwọn ohùn méjèèjì nínú Ìfihàn mẹ́rìndínlógún dúró fún “àkókò kan ní ọjọ́ iwájú.” Ohùn àkọ́kọ́ wà ní ìbẹ̀rẹ̀ ní 9/11, èkejì sì wà ní òfin Ọjọ́ Àìkú.

> “‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.

> “‘Nígbà tí ó sì ṣí èdìdì karùn-ún, mo rí lábẹ́ pẹpẹ àwọn ọkàn àwọn tí a pa nítorí ọ̀rọ̀ Ọlọ́run, àti nítorí ẹ̀rí tí wọ́n dì mú: wọ́n sì fi ohùn ńlá ké, wí pé, Yóò ti pẹ́ tó, Olúwa, ẹni mímọ́ àti olóòtítọ́, tí ìwọ kò fi ṣe ìdájọ́, tí ìwọ kò sì fi gbẹ̀san ẹ̀jẹ̀ wa lára àwọn tí ń gbé ayé? A sì fi aṣọ funfun fún olúkúlùkù wọn [A kede wọn ní mímọ́ àti ní mímọ́ sí mímọ́]; a sì sọ fún wọn, kí wọ́n sinmi díẹ̀ sí i fún àkókò kékeré kan, títí àwọn ẹlẹgbẹ́-ọdọ́ wọn pẹ̀lú àti àwọn arákùnrin wọn, tí a ó pa gẹ́gẹ́ bí a ti pa wọ́n, yóò fi pé’ [Ìfihàn 6:9–11]. Níhìn-ín ni a fi àwọn ìṣẹ̀lẹ̀ hàn án Johanu tí kì í ṣe ohun tí ó wà ní òtítọ́ ní àkókò náà, bí kò ṣe ohun tí yóò wà ní àkókò kan ní ọjọ́ iwájú.

> “Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.

> “Ìfihàn 8:1–4 tí a fa yọ.” Manuscript Releases, ìdì 20, 197.

Sister White associates the fulfillment of the formation of the second group of martyrs in the future and in the other passage she quotes Revelation 18:1–5, which identifies a voice in the first three verses and another voice in verses four and five. The first voice marks 9/11 when the great buildings of New York came down and the second voice is the Sunday law when God’s other flock is called out of Babylon. In the second passage she refers to Revelation chapter eight and the first four verses which identify the opening of the seventh seal, when coals from off the altar are cast to the earth which aligns with Pentecost, when fire came from heaven and illuminated the disciples, just as Elijah’s twelve stones were illuminated and as represented by tongues of fire upon the disciples.

Arábìnrin White so ìmúṣẹ ìdásílẹ̀ ẹgbẹ́ kejì àwọn ajẹ́rìíkú pọ̀ mọ́ ọjọ́ iwájú, àti nínú ẹsẹ̀ kejì náà ó tọ́ka sí Ìfihàn 18:1–5, èyí tí ó fi ohùn kan hàn nínú ẹsẹ̀ mẹ́ta àkọ́kọ́ àti ohùn mìíràn nínú ẹsẹ̀ kẹrin àti karùn-ún. Ohùn àkọ́kọ́ náà ń samisi 9/11 nígbà tí àwọn ilé ńlá ńlá New York wó lulẹ̀, àti ohùn kejì náà ni òfin Sunday nígbà tí a pè agbo míràn ti Ọlọ́run jáde kúrò ní Babiloni. Nínú ẹsẹ̀ kejì náà, ó tọ́ka sí Ìfihàn orí kẹjọ àti ẹsẹ̀ mẹ́rin àkọ́kọ́, èyí tí ó fi ṣíṣí èdìdì keje hàn, nígbà tí a ju ẹyín iná láti orí pẹpẹ sí ilẹ̀ ayé, èyí tí ó bá Pẹ́ńtẹ́kọ́sì mu, nígbà tí iná sọ̀kalẹ̀ láti ọ̀run tí ó sì tan ìmọ́lẹ̀ sí àwọn ọmọ-ẹ̀yìn, gẹ́gẹ́ bí a ti tan ìmọ́lẹ̀ sí orí òkúta méjìlá Elijah, àti gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ahọ́n iná lórí àwọn ọmọ-ẹ̀yìn.

## How Long? Zechariah & John

Yóò Pẹ́ Tó? Sekaráyà & Jòhánù

How long is a prophetic symbol of the period of time from 9/11 unto the Sunday law which has been typified in the story of Mount Carmel, the history of the Millerites from 1840 to 1844, the history of Moses’ from the eighth to tenth plague, the witness of the martyrs of the fifth seal and in Zechariah the question is asked “how long” would it be until God had mercy upon Jerusalem that had been in Babylon for seventy years.

“Yóò pẹ́ tó” jẹ́ ààmì àsọtẹ́lẹ̀ ti àkókò láti 9/11 títí dé òfin Ọjọ́ Àìkú, èyí tí a ti ṣàpẹẹrẹ rẹ̀ nínú ìtàn Òkè Kámẹ́lì, nínú ìtàn àwọn ọmọ-ẹ̀yìn Miller láti 1840 sí 1844, nínú ìtàn Mósè láti àjàkálẹ̀ kẹjọ títí dé ti kẹwàá, nínú ẹ̀rí àwọn márítà ti èdìdì karùn-ún, àti nínú Sekariah ni a ti béèrè ìbéèrè náà pé, “Yóò pẹ́ tó,” kí Ọlọ́run tó ṣàánú fún Jerusalẹmu tí ó ti wà ní Babiloni fún ọdún mẹ́ẹ̀dọ́gbọ̀n.

> Then the angel of the Lord answered and said, O Lord of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?

> Nígbà náà ni áńgẹ́lì Olúwa dáhùn, ó sì wí pé, Ìwọ Olúwa àwọn ọmọ-ogun, yóò ti pẹ́ tó tí ìwọ kì yóò fi ṣàánú fún Jerúsálẹ́mù àti fún àwọn ìlú Júdà, tí ìwọ ti bínú sí fún ọdún àádọ́rin wọ̀nyí?

> And the Lord answered the angel that talked with me with good words and comfortable words.

> Olúwa sì fi ọ̀rọ̀ rere àti ọ̀rọ̀ ìtùnú dá angẹli tí ń bá mi sọ̀rọ̀ lóhùn.

> So the angel that communed with me said unto me, Cry thou, saying, Thus saith the Lord of hosts; I am jealous for Jerusalem and for Zion with a great jealousy. And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. Therefore thus saith the Lord; I am returned to Jerusalem with mercies: my house shall be built in it, saith the Lord of hosts, and a line shall be stretched forth upon Jerusalem. Cry yet, saying, Thus saith the Lord of hosts; My cities through prosperity shall yet be spread abroad; and the Lord shall yet comfort Zion, and shall yet choose Jerusalem. Zechariah 1:12–17.

> Nítorí náà angẹli tí ń bá mi sọ̀rọ̀ wí fún mi pé, “Kígbe, wí pé, Báyìí ni Olúwa àwọn ọmọ-ogun wí; Mo jowú fún Jerusalẹmu àti fún Síónì pẹ̀lú ìjowú ńlá. Èmi sì bínú gidigidi sí àwọn orílẹ̀-èdè tí wọ́n wà ní ìtura; nítorí mo bínú díẹ̀ péré, wọ́n sì ràn wá lọ́wọ́ láti mú ìpọ́njú náà pọ̀ si. Nítorí náà báyìí ni Olúwa wí; Mo ti padà sí Jerusalẹmu pẹ̀lú àánú: ilé mi ni a ó kọ́ sínú rẹ̀, ni Olúwa àwọn ọmọ-ogun wí, a ó sì na okùn ìwọ̀n sórí Jerusalẹmu. Kígbe sí i, wí pé, Báyìí ni Olúwa àwọn ọmọ-ogun wí; Àwọn ìlú mi yóò tún tàn kálẹ̀ nípa àlàáfíà; Olúwa yóò sì tún tu Síónì nínú, yóò sì tún yan Jerusalẹmu.” Sekariah 1:12–17.

Sister White directly aligns Zechariah’s “threescore and ten years” (seventy years) that literal ancient Israel was in bondage to literal Babylon with the twelve hundred and sixty years from 538 unto 1798 that spiritual Israel (Christians) were in bondage to spiritual Babylon (Roman Catholicism).

Arábìnrin White fi tààràtì ṣe àfihàn ìbámu láàárín “àádọ́rin ọdún” Sekaráyà—àkókò tí Ísírẹ́lì ìgbàanì gidi wà ní ìsàkúlẹ̀ fún Bábílónì gidi—pẹ̀lú ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta ọdún láti ọdún 538 títí dé 1798, nígbà tí Ísírẹ́lì ẹ̀mí (àwọn Kristẹni) wà ní ìsàkúlẹ̀ fún Bábílónì ẹ̀mí (Roman Catholicism).

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Ìjọ Ọlọ́run lórí ayé wà nínú ìgbèkùn ní tòótọ́ gẹ́gẹ́ bí àwọn ọmọ Israẹli tí a dì mọ́ ní ìgbèkùn ní Babeli ní àkókò ìṣíkiri náà, ní gbogbo àkókò gígùn yìí ti inúnibíni aláìdáwọ̀dúró.” Prophets and Kings, 714.

In 1798, at the end of the twelve hundred and sixty years the first of three messages represented as angels in Revelation fourteen arrived. The second arrived on April 19, 1844 and the third on October 22, 1844. The history symbolized by the question, “how long” is from 9/11 unto the Sunday law, and that period of time was typified in the beginning of Adventism in the Millerite movement of August 11, 1840 unto October 22, 1844. That period is symbolically illustrated by John the Revelator in chapter ten when John eats the little book that was sweet in his mouth, but became bitter in his stomach.

Ní ọdún 1798, ní òpin ẹgbẹ̀rún kan ó lé ọgọ́ta ọdún mẹ́fà, àkọ́kọ́ nínú àwọn ìránṣẹ́ mẹ́ta tí a ṣàpẹẹrẹ gẹ́gẹ́ bí àwọn áńgẹ́lì nínú Ìfihàn orí kẹrìnlá dé. Èkejì dé ní April 19, 1844, àti ẹ̀kẹta ní October 22, 1844. Ìtàn tí a ṣàpẹẹrẹ nípasẹ̀ ìbéèrè náà pé, “báwo ni yóò ti pẹ́ tó,” bẹ̀rẹ̀ láti 9/11 títí dé òfin Sunday, àti àkókò náà ni a ti fi hàn gẹ́gẹ́ bí àpẹẹrẹ ní ìbẹ̀rẹ̀ Adventism nínú ìṣísẹ̀ Millerite láti August 11, 1840 títí dé October 22, 1844. Àkókò náà ni Johanu Olùfihàn fi àpẹẹrẹ ṣàfihàn ní orí kẹwàá nígbà tí Johanu jẹ ìwé kékeré náà tí ó dùn ní ẹnu rẹ̀, ṣùgbọ́n tí ó di kíkorò nínú inú rẹ̀.

> And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.

> Ohùn náà tí mo gbọ́ láti ọ̀run sì tún bá mi sọ̀rọ̀, ó sì wí pé, Lọ mú ìwé kékeré tí ó ṣí sílẹ̀, tí ó wà ní ọwọ́ angẹli tí ó dúró lórí òkun àti lórí ilẹ̀. Mo sì lọ sọ́dọ̀ angẹli náà, mo sì wí fún un pé, Fún mi ní ìwé kékeré náà. Ó sì wí fún mi pé, Gbà á, kí o sì jẹ ẹ tán; yóò mú inú rẹ korò, ṣùgbọ́n yóò dùn nínú ẹnu rẹ bí oyin. Mo sì gba ìwé kékeré náà kúrò ní ọwọ́ angẹli náà, mo sì jẹ ẹ tán; ó sì dùn nínú ẹnu mi bí oyin: nígbà tí mo sì ti jẹ ẹ tán, inú mi korò.

> And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:8–11.

> Ó sì wí fún mi pé, O gbọ́dọ̀ tún sọ àsọtẹ́lẹ̀ níwájú ọ̀pọ̀lọpọ̀ ènìyàn, àti orílẹ̀-èdè, àti èdè, àti àwọn ọba. Ìṣípayá 10:8–11.

The history John is illustrating is represented by the book that was eaten, for the eating represented the Millerites coming to understand the message and their experience in proclaiming that message. So, when John is told immediately after that history is set forth that John must prophesy again, the prophesying that is being identified is the history of 1840 to 1844. John is told that the Millerite history from 1840 to 1844 is repeated in the history of the end of Adventism. As soon as John is told that he must prophesy again he is told to measure the temple.

Ìtàn tí Jòhánù ń ṣàfihàn ni a ṣojú fún nípasẹ̀ ìwé tí a jẹ, nítorí jíjẹ náà ṣojú fún bí àwọn Millerite ṣe dé sí òye ìhìn iṣẹ́ náà àti ìrírí wọn nínú kíkéde ìhìn iṣẹ́ náà. Nítorí náà, nígbà tí a bá sọ fún Jòhánù lẹ́sẹ̀kẹsẹ̀ lẹ́yìn tí a ti gbé ìtàn náà kalẹ̀ pé Jòhánù gbọ́dọ̀ tún sọtẹ́lẹ̀, ìsọtẹ́lẹ̀ tí a ń tọ́ka sí ni ìtàn ọdún 1840 sí 1844. A sọ fún Jòhánù pé ìtàn àwọn Millerite láti 1840 sí 1844 ni a tún ṣe nínú ìtàn ìparí Adventism. Ní kété tí a ti sọ fún Jòhánù pé ó gbọ́dọ̀ tún sọtẹ́lẹ̀ ni a sì sọ fún un pé kí ó wọn tẹ́ńpìlì náà.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> A sì fi ọ̀pá kan tí ó dàbí ọ̀pá ìṣàkóso fún mi; angẹli náà sì dúró, ó ní, Dìde, kí o sì wọ tẹmpili Ọlọ́run, àti pẹpẹ, àti àwọn tí ń jọ́sìn nínú rẹ̀. Ṣùgbọ́n àgbàlá tí ó wà lóde tẹmpili náà, fi í sílẹ̀, má sì wọ̀ ọ́n; nítorí a ti fi í fún àwọn aláìkọlà: ìlú mímọ́ náà ni wọn yóò sì tẹ̀ mọ́lẹ̀ ní ẹsẹ̀ fún oṣù méjìlélógójì. Ifihan 11:1, 2.

The work given to Adventism post-October 22, 1844 was represented by John as measuring or building the temple, in agreement with the promise set forth in Zechariah that “a line would be stretched forth upon Jerusalem” again—for the Lord would “yet choose Jerusalem.” The history represented at the beginning of Adventism with the Philadelphian movement of Millerite Adventism is repeated at the ending of Adventism with the Philadelphian movement of the one hundred and forty-four thousand. At the great disappointment of October 22, 1844, a period of time, represented as “the days of the voice of the seventh angel” began.

Iṣẹ́ tí a fi lé Adventism lọ́wọ́ lẹ́yìn October 22, 1844 ni Johanu ṣàpẹẹrẹ gẹ́gẹ́ bí wiwọn tàbí kíkọ tẹ́ńpìlì náà, ní ìbámu pẹ̀lú ìlérí tí a gbé kalẹ̀ nínú Sekariah pé “okùn ìwọ̀n ni a ó tún nà sórí Jerusalẹmu”; nítorí Olúwa yóò “ṣì yan Jerusalẹmu.” Ìtàn tí a ṣàpẹẹrẹ ní ìbẹ̀rẹ̀ Adventism pẹ̀lú ìṣísẹ̀ Philadelphian ti Millerite Adventism ni a tún ṣe ní ìparí Adventism pẹ̀lú ìṣísẹ̀ Philadelphian ti ẹgbẹ̀rún kan, ọgọ́rùn-ún mẹ́rìnlélógójì. Ní ìbànújẹ́ ńlá ti October 22, 1844, àkókò kan, tí a ṣàpẹẹrẹ gẹ́gẹ́ bí “àwọn ọjọ́ ohùn áńgẹ́lì keje,” bẹ̀rẹ̀.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Ṣùgbọ́n ní ọjọ́ ohùn áńgẹ́lì keje, nígbà tí yóò bẹ̀rẹ̀ sí í fọn ìpè, àṣírí Ọlọ́run yóò sì parí, gẹ́gẹ́ bí ó ti kéde fún àwọn ìránṣẹ́ rẹ̀ àwọn wòlíì. Ìfihàn 10:7.

The message was sweet to the Millerites when the Islamic time prophecy of the second woe was fulfilled just as the Millerites had predicted in advance of August 11, 1840. The message turned bitter in the stomach at the great disappointment of October 22, 1844. As soon as John finishes illustrating the history of 1840 to 1844, he is informed that he must do the very same thing (prophesy) again. Then he is told to measure Jerusalem, and when he does so he is aligning with Zechariah’s prophecy of the Lord choosing Jerusalem. From October 22, 1844 onward prophetic history is represented as the “days of the voice of the seventh angel.” The “days” of the message (voice) of the seventh angel (third woe) represent a period of time when the divinity of Christ would be permanently combined with humanity who were to be the one hundred and forty-four thousand. That work was delayed by the rebellion of 1863, and on 9/11 the sounding of the seventh angel (third woe) once again began to sound.

Ìhìn náà dùn sí àwọn Millerites nígbà tí àsọtẹ́lẹ̀ àkókò ti Íslámù nípa ègbé kejì ṣẹ ní gẹ́gẹ́ bí àwọn Millerites ti sọ tẹ́lẹ̀ ṣáájú August 11, 1840. Ìhìn náà di kíkórò nínú ikùn nígbà ìbànújẹ́ ńlá ti October 22, 1844. Ní kété tí John bá parí fífi ìtàn 1840 sí 1844 hàn, a jẹ́ kó mọ̀ pé ó gbọ́dọ̀ tún ṣe ohun kan náà gan-an (sọtẹ́lẹ̀) lẹ́ẹ̀kansi. Lẹ́yìn náà a sọ fún un láti wọn Jerusalem, nígbà tí ó sì ṣe bẹ́ẹ̀, ó ń bá àsọtẹ́lẹ̀ Zechariah mu nípa bí Olúwa ṣe yàn Jerusalem. Láti October 22, 1844 lọ, a ṣojú fún ìtàn àsọtẹ́lẹ̀ gẹ́gẹ́ bí “àwọn ọjọ́ ohùn áńgẹ́lì keje.” “Àwọn ọjọ́” ìhìn náà (ohùn) ti áńgẹ́lì keje (ègbé kẹta) dúró fún àkókò kan nígbà tí ìwà-àtọ̀runwá Kristi yóò darapọ̀ mọ́ ẹ̀dá ènìyàn ní ìdàpọ̀ pípẹ́ pẹ̀lú àwọn tí yóò jẹ́ ẹgbẹ̀rún kan, irinwó mẹ́rìnlélógójì. Ìṣẹ́ náà pẹ́ nítorí ìṣọ̀tẹ̀ ti 1863, àti ní 9/11 fífọn áńgẹ́lì keje (ègbé kẹta) tún bẹ̀rẹ̀ sí í dún lẹ́ẹ̀kansi.

In sacred history the Lord chose Jerusalem to place His name there, and his “name” is His character. Jerusalem and Zion are referenced by Zechariah when he states, “I am jealous for Jerusalem and for Zion with a great jealousy” and thereafter with, “the Lord shall yet comfort Zion, and shall yet choose Jerusalem.” Zion is comforted when it receives the Holy Spirit who is the “Comforter.” The comforting of the Holy Spirit began at 9/11 in agreement with Christ breathing on the disciples after His descent from meeting with the Father after His resurrection. The manifestation of the Holy Spirit was greatly increased at Pentecost. That season began with the first fruit offering being resurrected and it ended with the first fruit offering of Pentecost, when the entire world then heard the message.

Nínú ìtàn mímọ́, Olúwa yan Jerusalẹmu láti fi orúkọ Rẹ̀ síbẹ̀, àti “orúkọ” Rẹ̀ ni ìwà Rẹ̀. Sekaráyà tọ́ka sí Jerusalẹmu àti Síónì nígbà tí ó wí pé, “Ìfẹ́-ọkàn gbígbóná ni mo fi ń ṣe tì Jerusalẹmu àti ti Síónì,” lẹ́yìn náà sì pẹ̀lú pé, “Olúwa yóò tún tu Síónì nínú, yóò sì tún yan Jerusalẹmu.” A ń tu Síónì nínú nígbà tí ó bá gba Ẹ̀mí Mímọ́, ẹni tí í ṣe “Olùtùnú.” Ìtùnú Ẹ̀mí Mímọ́ bẹ̀rẹ̀ ní 9/11 ní ìbámu pẹ̀lú bí Kristi ṣe mí sí àwọn ọmọ-ẹ̀yìn lẹ́yìn ìsọ̀kalẹ̀ Rẹ̀ láti ibi ìpàdé pẹ̀lú Baba lẹ́yìn àjíǹde Rẹ̀. Ìfarahàn Ẹ̀mí Mímọ́ pọ̀ sí i gidigidi ní Pẹ́ńtíkọ́sì. Àkókò náà bẹ̀rẹ̀ pẹ̀lú jíjíǹde ẹbọ èso àkọ́kọ́, ó sì parí pẹ̀lú ẹbọ èso àkọ́kọ́ ti Pẹ́ńtíkọ́sì, nígbà tí gbogbo ayé sì gbọ́ ọ̀rọ̀ náà nígbà náà.

> Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. Isaiah 41:1, 2.

> Ẹ tù ú nínú, ẹ tù ú nínú, àwọn ènìyàn mi, ni Ọlọ́run yín wí. Ẹ sọ̀rọ̀ ìtùnú sí Jerusalẹmu, kí ẹ sì ké sí i pé, ìjà rẹ̀ ti parí, a sì ti dárí àìṣòdodo rẹ̀ jì í: nítorí ó ti gba ìlọ́po méjì láti ọwọ́ Olúwa nítorí gbogbo ẹ̀ṣẹ̀ rẹ̀. Isaiah 41:1, 2.

The one hundred and forty-four thousand are sealed when “their iniquity is pardoned.” This occurs just before the Sunday law as they are lifted up as the Pentecostal first fruit offering while receiving the outpouring of the Holy Spirit without measure as the disciples typified at Pentecost. The sprinkling of rain that began at 9/11 becomes a full outpouring at the Sunday law. In the history the first fruit offering of 9/11 unto the first fruit offering at the Sunday law when the one hundred and forty-four thousand are sealed and prepared as an offering to be lifted up as an ensign from the Sunday law until the close of probation. That history is represented by the first three verses of Revelation eighteen announcing the fall of Babylon, which is the biblical symbol that represents a ‘doubling.’

A fi ègberun mẹ́rìndínlọ́gọ́rin [144,000] ni a fi èdìdì dì nígbà tí “a dárí ẹ̀ṣẹ̀ wọn jì wọ́n.” Èyí ń ṣẹlẹ̀ díẹ̀ kí òfin Ọjọ́ Àìkú tó dé, bí a ṣe gbé wọn ga sókè gẹ́gẹ́ bí ẹbọ àkọ́so èso Pẹ́nítẹ́kọ́sì, nígbà tí wọ́n ń gba ìtújáde Ẹ̀mí Mímọ́ láìní òṣùwọ̀n, gẹ́gẹ́ bí àwọn ọmọ-ẹ̀yìn ti ṣàpẹẹrẹ ní Pẹ́nítẹ́kọ́sì. Ìfọ̀rọ̀kànsí òjò tí ó bẹ̀rẹ̀ ní 9/11 di ìtújáde kíkún nígbà òfin Ọjọ́ Àìkú. Nínú ìtàn náà, láti ẹbọ àkọ́so èso ti 9/11 títí dé ẹbọ àkọ́so èso nígbà òfin Ọjọ́ Àìkú, nígbà tí a fi èdìdì dì àwọn ọgọ́rùn-ún méjìlélógójì àti ẹgbẹ̀rún mẹ́rin, tí a sì pèsè wọn gẹ́gẹ́ bí ẹbọ láti gbé wọn sókè gẹ́gẹ́ bí àsíá láti ìgbà òfin Ọjọ́ Àìkú títí dé ìpipá àánú. Ìtàn náà ni a ṣojú fún nínú ẹsẹ̀ mẹ́ta àkọ́kọ́ ti Ìfihàn mẹ́rìnlá [18], tí ń kéde ìṣubú Bábílónì, èyí tí ó jẹ́ àmì Bíbélì tí ó dúró fún “ìlọ́po méjì.”

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Lẹ́yìn nǹkan wọ̀nyí, mo sì rí áńgẹ́lì mìíràn sọ̀kalẹ̀ láti ọ̀run wá, ẹni tí ó ní agbára ńlá; a sì tan ilẹ̀ ayé mọ́lẹ̀ pẹ̀lú ògo rẹ̀. Ó sì ké pẹ̀lú agbára, ní ohùn líle, wí pé, Bábílónì ńlá ti ṣubú, ó ti ṣubú, ó sì di ibùgbé àwọn ẹ̀mí èṣù, àti ibi ìdìmọ́ gbogbo ẹ̀mí àìmọ́, àti àgò gbogbo ẹyẹ àìmọ́ àti ìkórìíra. Nítorí gbogbo orílẹ̀-èdè ti mu nínú ọtí wáìnì ìbínú àgbèrè rẹ̀, àwọn ọba ilẹ̀ ayé sì bá a ṣe àgbèrè, àwọn oníṣòwò ilẹ̀ ayé sì di ọlọ́rọ̀ nípasẹ̀ púpọ̀lọpọ̀ adùn ọrọ̀ rẹ̀. Ìfihàn 18:1–3.

Throughout the Scriptures a doubling of phrases or words represents the perfect fulfillment of the fall of Babylon in the last days. It is the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing. Babylon’s two falls are represented as Nimrod and Belshazzar. Nimrod was the beginning of Babylon, when it was simply Babel. Nimrod’s fall represented Belshazzar’s fall and the message of the second angel and the angel of Revelation eighteen is that the fall of Nimrod at the beginning of Babylon represented the fall of Belshazzar at the end, for Alpha and Omega always illustrates the end of a thing with the beginning of a thing

Ní gbogbo Ìwé Mímọ́, ìmúpapọ̀ gbolóhùn tàbí ọ̀rọ̀ lẹ́ẹ̀mejì ń ṣàfihàn ìmúṣẹ pípé ti ìṣubú Bábílónì ní àwọn ọjọ́ ìkẹyìn. Ó jẹ́ àmì ìdánimọ̀ ti Áfà àti Òmégà, ẹni tí ó máa ń fi ìbẹ̀rẹ̀ ohun kan hàn gẹ́gẹ́ bí àwòrán òpin ohun kan. Àwọn ìṣubú méjì ti Bábílónì ni a ṣàpẹẹrẹ gẹ́gẹ́ bí Nimrodu àti Belṣásárì. Nimrodu ni ìbẹ̀rẹ̀ Bábílónì, nígbà tí ó kàn jẹ́ Bábélì nìkan. Ìṣubú Nimrodu ṣàpẹẹrẹ ìṣubú Belṣásárì, àti ìránṣẹ́ áńgẹ́lì kejì àti ti áńgẹ́lì Ìfihàn orí kejìdínlógún ni pé ìṣubú Nimrodu ní ìbẹ̀rẹ̀ Bábílónì ṣàpẹẹrẹ ìṣubú Belṣásárì ní òpin, nítorí Áfà àti Òmégà máa ń fi ìbẹ̀rẹ̀ ohun kan hàn gẹ́gẹ́ bí àwòrán òpin ohun kan.

Nimrod’s tower was brought down as a symbol of his fall and he typified the fall of the Twin Towers on 9/11. Belshazzar’s fall was the writing on the wall, marking the end of Babylon’s seventy-year reign as the first kingdom of Bible prophecy, and thus typifying the fall of the United States at the end of Isaiah twenty-three’s symbolic “seventy years, according to the days of one king” representing the history of the United States from 1798 unto the Sunday law. Belshazzar’s writing on the wall, represents when the wall of separation of church and state falls at the Sunday law, which is the very point where the sixth kingdom of Bible prophecy ends, just as Belshazzar was slain on that very night. The handwriting on the wall is the law that is written that overturns the wall of separation of church and state in the Constitution.

Ilé-ìṣọ́ Nimrodu ni a wó lulẹ̀ gẹ́gẹ́ bí ààmì ìṣubú rẹ̀, ó sì jẹ́ àpẹẹrẹ ìṣubú Ilé-Ìṣọ́ Méjì ní 9/11. Ìṣubú Belṣásárì ni àkọsílẹ̀ tí a kọ sórí ògiri, tí ó fi àmì sí òpin ìjọba ọdún mẹ́ẹ̀ẹ́dọ́gbọ̀n Babiloni gẹ́gẹ́ bí ìjọba àkọ́kọ́ nínú àsọtẹ́lẹ̀ Bíbélì, tí ó sì nípa bẹ́ẹ̀ jẹ́ àpẹẹrẹ ìṣubú Orílẹ̀-Èdè Amẹ́ríkà ní òpin “ọdún mẹ́ẹ̀ẹ́dọ́gbọ̀n” àpẹẹrẹ ti Isaiah ogún-mẹ́ta, “gẹ́gẹ́ bí ọjọ́ ọba kan,” tí ń ṣojú ìtàn Orílẹ̀-Èdè Amẹ́ríkà láti 1798 títí dé òfin Ọjọ́ Àìkú. Àkọsílẹ̀ Belṣásárì lórí ògiri ń ṣojú àkókò tí ògiri ìyapa láàárín ìjọ àti ìpínlẹ̀ bá wó lulẹ̀ ní òfin Ọjọ́ Àìkú, èyí tí ó jẹ́ gan-an ibi pàtó tí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì ti parí, gẹ́gẹ́ bí a ti pa Belṣásárì ní alẹ́ náà gan-an. Ìkọ̀wé ọwọ́ lórí ògiri ni òfin tí a kọ sílẹ̀ tí ó yí ògiri ìyapa láàárín ìjọ àti ìpínlẹ̀ nínú Òfin Àgbà padà.

The ‘history’ represented from 9/11 unto the Sunday law and thereafter to the close of human probation and the seven last plagues is the historical period that is symbolized within God’s word by a doubling of phrases or words. In that period the Holy Spirit is poured out, beginning with a sprinkling from 9/11 unto the Sunday law and thereafter the full outpouring. The Holy Spirit has been represented by Christ as the “Comforter” who, when he came would show God’s people all things.

“Ìtàn” tí a fi hàn láti 9/11 títí dé òfin Ọjọ́ Àìkú àti lẹ́yìn náà títí dé ìparí ààyè ìdánwò ènìyàn àti àwọn àjàkálẹ̀-àrùn méje ìkẹyìn ni àkókò ìtàn náà tí a ṣàpẹẹrẹ rẹ̀ nínú ọ̀rọ̀ Ọlọ́run nípasẹ̀ ìtúnsọ̀rọ̀ àwọn gbólóhùn tàbí àwọn ọ̀rọ̀. Nínú àkókò yẹn ni a tú Ẹ̀mí Mímọ́ jáde, tí ó bẹ̀rẹ̀ pẹ̀lú ìtúrẹ̀ díẹ̀ láti 9/11 títí dé òfin Ọjọ́ Àìkú, lẹ́yìn náà sì ni ìtúsílẹ̀ rẹ̀ ní kíkún. Kristi ti ṣàpẹẹrẹ Ẹ̀mí Mímọ́ gẹ́gẹ́ bí “Olùtùnú” ẹni tí, nígbà tí ó bá dé, yóò fi ohun gbogbo hàn fún àwọn ènìyàn Ọlọ́run.

> But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:26.

> Ṣùgbọ́n Olùtùnú náà, ẹni tí í ṣe Ẹ̀mí Mímọ́, ẹni tí Baba yóò rán ní orúkọ mi, òun yóò kọ́ yín ní ohun gbogbo, yóò sì mú ohun gbogbo wá sí ìrántí yín, ohunkóhun tí mo bá ti sọ fún yín. Johanu 14:26.

The Holy Spirit is conveyed to the one hundred and forty-four thousand through the “golden oil,” which is also the “rain,” and is also the “Comforter.” When represented as the “Comforter” the Holy Spirit is identifying a special manifestation of the Holy Spirit.

A ń fi Ẹ̀mí Mímọ́ ránṣẹ́ sí ẹgbẹ̀rún mẹ́rìnlélógójì [144,000] nípasẹ̀ “òróró wúrà,” èyí tí ó tún jẹ́ “òjò,” tí ó sì tún jẹ́ “Olùtùnú.” Nígbà tí a bá ṣàpẹẹrẹ Rẹ̀ gẹ́gẹ́ bí “Olùtùnú,” Ẹ̀mí Mímọ́ ń fi ara Rẹ̀ hàn gẹ́gẹ́ bí ìfarahàn àkànṣe kan ti Ẹ̀mí Mímọ́.

God’s people have always possessed the Holy Spirit when they have met the requirements of the gospel, but the times of genuine sacred revival, “as in former years,” when a special manifestation of the Holy Spirit for a corporate body, the Holy Spirit is represented as the Comforter. More importantly the corporate body are having their memories’ exercised by the Comforter as he “brings all things to their “remembrance.” This confirms that those people participating in the manifestation have the genuine experience, for the Holy Spirit is participating in the activities of their minds, for he is influencing the thinking process as he brings “all things to your remembrance.”

Àwọn ènìyàn Ọlọ́run ti ní Ẹ̀mí Mímọ́ ní gbogbo ìgbà tí wọ́n bá ti mú àwọn ìlànà ìhìn rere ṣẹ, ṣùgbọ́n ní àwọn àkókò ìmújípadà mímọ́ tòótọ́, “gẹ́gẹ́ bí i ti àwọn ọdún àtijọ́,” nígbà tí ìfihàn àkànṣe ti Ẹ̀mí Mímọ́ bá dé sórí ara àpapọ̀ kan, a ń ṣàpèjúwe Ẹ̀mí Mímọ́ gẹ́gẹ́ bí Olùtùnú. Èyí tí ó ṣe pàtàkì jùlọ ni pé, ara àpapọ̀ náà ń ní ìrántí wọn lò lábẹ́ iṣẹ́ Olùtùnú bí ó ti “ń mú ohun gbogbo wá sí “ìrántí” wọn.” Èyí jẹ́rìí pé àwọn ènìyàn wọ̀nyí tí wọ́n ń kópa nínú ìfihàn náà ní ìrírí tòótọ́ náà, nítorí pé Ẹ̀mí Mímọ́ ń kópa nínú iṣẹ́ ọkàn wọn, nítorí ó ń ní ipa lórí ìlànà ìrònú bí ó ti ń mú “ohun gbogbo wá sí ìrántí yín.”

Human memory combines to make up the higher nature of man with the other components such as judgment, intelligence, reason and conscience, which the apostle Paul labels as “the mind.” The higher nature is either the carnal mind or it’s the mind of Christ.

Ìrántí ènìyàn papọ̀ mọ́ àwọn èròjà mìíràn bí ìdájọ́, òye, ìrònú àti ẹ̀rí ọkàn láti dá ìwà gíga ènìyàn sílẹ̀, èyí tí àpọ́sítélì Pọ́ọ̀lù pè ní “ọkàn.” Ìwà gíga náà lè jẹ́ ọkàn ti ara, tàbí kí ó jẹ́ ọkàn Kristi.

> Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. Romans 8:7.

> Nítorí èrò inú ara jẹ́ ìṣọ̀tá sí Ọlọ́run: nítorí kò tẹríba fún òfin Ọlọ́run, bẹ́ẹ̀ ni kò sì lè ṣe bẹ́ẹ̀. Romans 8:7.

> For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. 1 Corinthians 2:16.

> Nítorí ta ni ó ti mọ̀ èrò ọkàn Oluwa, kí ó lè kọ́ ọ́? Ṣùgbọ́n àwa ní èrò ọkàn Kristi. 1 Kọrinti 2:16.

The lower nature, or flesh is made up of the nervous, emotional, and hormonal systems associated with the senses which are the “avenues of the soul.” The higher nature is designed to rule over the lower and as such is represented as the fortress, and the fortress is constantly under attack from the senses (the lower nature), and the attacks are made against the fortress through the avenues that lead into the fortress. Within the fortress of the higher nature there is a command center, or what Sister White calls the citadel. The citadel is the Most Holy Place in the sanctuary, which is divided into two basic divisions. The courtyard is the flesh, or lower nature, and to come into the courtyard or also to transfer the blood into the holy place required passing through a curtain or veil. The courtyard is bookended by the veils.

Ẹ̀dá ìsàlẹ̀, tàbí ẹran-ara, ni a fi ètò iṣan-ara, ètò ìmọ̀lára, àti ètò homonu tí ó ní ìbáṣepọ̀ pẹ̀lú àwọn ìmọ̀-ara, tí wọ́n jẹ́ “àwọn ọ̀nà ọkàn,” kó jọ. Ẹ̀dá òkè ni a ṣe láti máa ṣàkóso lórí ẹ̀dá ìsàlẹ̀; nítorí náà ni a fi ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí odi ààbò, odi ààbò náà sì ń wà lábẹ́ ìkọlù nígbà gbogbo láti ọ̀dọ̀ àwọn ìmọ̀-ara (ẹ̀dá ìsàlẹ̀), a sì ń gbé àwọn ìkọlù náà kalẹ̀ sí odi ààbò náà nípasẹ̀ àwọn ọ̀nà tí ń darí wọ inú odi ààbò náà. Nínú odi ààbò ẹ̀dá òkè náà ni ilé-iṣẹ́ àṣẹ kan wà, tàbí ohun tí Sister White pè ní ààfin olódi. Ààfin olódi náà ni Ibi Mímọ́ Jùlọ nínú ibi mímọ́, èyí tí a pín sí ìpín méjì pàtàkì. Àgbàlá ni ẹran-ara, tàbí ẹ̀dá ìsàlẹ̀, àti pé láti wọ inú àgbàlá, tàbí pẹ̀lú láti gbé ẹ̀jẹ̀ wọ inú Ibi Mímọ́, ó yẹ kí a kọjá nípasẹ̀ aṣọ-ìkélé tàbí ìbòrí kan. Àwọn aṣọ-ìkélé ni ó fi àgbàlá náà ṣààlà ní ìbẹ̀rẹ̀ àti ní òpin.

> By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh. Hebrews 10:20.

> Nípa ọ̀nà tuntun tí ó sì ń yè, èyí tí ó ti yà sọ́tọ̀ fún wa, nípasẹ̀ aṣọ ìkélé, èyí ni láti wí, ẹran ara rẹ̀. Heberu 10:20.

The sanctuary is divided into two parts; the courtyard and sanctuary. The sanctuary in turn is divided into two parts as is the higher nature. The higher nature breaks down into two areas. One of those areas is represented as the holy place and the other the Most Holy Place. The holy place represents the mental activities necessary for humanity to function, but the Most Holy Place is the area where God and Man meet. The Most Holy Place is the throne room of God, and those who are converted are seated in heavenly places with Christ.

A pín ilé mímọ́ sí apá méjì; àgbàlá àti ilé mímọ́. Ilé mímọ́ náà pẹ̀lú ni a tún pín sí apá méjì, gẹ́gẹ́ bí ìwà àtọ̀runwá gíga náà. Ìwà àtọ̀runwá gíga náà sì yà sí apá méjì. Ọ̀kan nínú àwọn apá wọ̀nyẹn ni a ṣàpẹẹrẹ gẹ́gẹ́ bí Ibi Mímọ́, èkejì sì ni Ibi Mímọ́ Jùlọ. Ibi Mímọ́ dúró fún àwọn iṣẹ́ ọpọlọ tí ó ṣe pàtàkì kí ẹ̀dá ènìyàn lè ṣiṣẹ́, ṣùgbọ́n Ibi Mímọ́ Jùlọ ni agbègbè tí Ọlọ́run àti ènìyàn ti ń pàdé. Ibi Mímọ́ Jùlọ ni yàrá ìtẹ́ Ọlọ́run, àwọn tí a sì ti yí padà ni a ti jókòó wọn ní àwọn ibi ọ̀run pẹ̀lú Kristi.

> And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:6.

> Ó sì ti jí wa dìde pọ̀, ó sì mú wa jókòó pọ̀ ní àwọn ibi ọ̀run nínú Kristi Jésù. Efesu 2:6.

The verse is taken from a passage where several verses prior, but absolutely in the same flow of thought, Jesus is seated in heavenly places, just as are His people.

A ti mú ẹsẹ náà láti inú àyọkà kan níbi tí ọ̀pọ̀ ẹsẹ̀ ṣáájú rẹ̀, ṣùgbọ́n pátápátá nínú ìṣàn èrò kan náà, Jesu jókòó ní àwọn ibi ọ̀run, gẹ́gẹ́ bí àwọn ènìyàn Rẹ̀ náà ṣe wà.

> Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places. Ephesians 1:20.

> Èyí tí ó ṣiṣẹ́ nínú Kristi, nígbà tí ó jí i dìde kúrò nínú àwọn òkú, tí ó sì fi í jókòó ní ọwọ́ ọ̀tún ara rẹ̀ ní àwọn ibi ọ̀run. Efesu 1:20.

Christ and His people are seated together in the Most Holy Place. Christ was resurrected and then sat down in heavenly places and His people are raised up and seated in the throne room of the Most Holy Place. Paul identifies that those who are raised in verse six have been resurrected from sin in the previous verse.

Kristi àti àwọn ènìyàn Rẹ̀ jókòó pọ̀ ní Ibi Mímọ́ Jùlọ. A jí Kristi dìde, lẹ́yìn náà Ó sì jókòó sí àwọn ibi ọ̀run, a sì gbé àwọn ènìyàn Rẹ̀ dìde, a sì mú wọn jókòó nínú yàrá ìtẹ́ Ibi Mímọ́ Jùlọ. Pọ́ọ̀lù fi hàn pé àwọn tí a gbé dìde ní ẹsẹ̀ kẹfà ni a ti jí dìde kúrò nínú ẹ̀ṣẹ̀ ní ẹsẹ̀ tí ó ṣáájú.

> Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:5, 6.

> Àní nígbà tí a ti kú nínú ẹ̀ṣẹ̀, ó sọ wá di alààyè pọ̀ pẹ̀lú Kristi, (nípa oore-ọ̀fẹ́ ni a fi gbà yín là,) ó sì jí wa dìde pọ̀, ó sì mú kí a jókòó pọ̀ ní àwọn ibi ọ̀run nínú Kristi Jesu. Efesu 1:5, 6.

The perfect fulfillment of the passage from Ephesians are the two witnesses of Revelation eleven, eleven who are resurrected and then taken up into heaven as an ensign—but also to be seated in heavenly places. In the Most Holy Place the two witnesses are representing humanity in the very presence of God, and their justification for being seated there is the badge which they each possess. That badge is the seal of God, and the seal of God represents that the human has become one with the divine, and that seal is represented by the fact that the Comforter, who is the Holy Spirit is abiding within the Most Holy Place of ‘their’ higher nature. The Most Holy Place is the throne room of God where divine and human are combined, and it represents the human temple whose higher nature includes a Most Holy Place where both divinity and humanity are seated together.

Ìmúṣẹ pípé ti ẹsẹ náà láti inú Éfésù ni àwọn ẹlẹ́rìí méjì ti Ìfihàn orí kọkànlá, àwọn méjìlá tí a jí dìde kúrò nínú òkú, lẹ́yìn náà ni a sì gbé wọn sókè lọ sí ọ̀run gẹ́gẹ́ bí ààmì—ṣùgbọ́n pẹ̀lú láti jókòó ní àwọn ibi ọ̀run. Nínú Ibi Mímọ́ Jùlọ àwọn ẹlẹ́rìí méjì náà ń ṣojú ènìyàn níwájú Ọlọ́run gan-an, ìdáláre wọn fún jíjókòó níbẹ̀ sì ni àmì tí ẹnìkọ̀ọ̀kan wọn ní. Àmì náà ni èdìdì Ọlọ́run, èdìdì Ọlọ́run náà sì ń ṣàpẹẹrẹ pé ènìyàn ti di ọ̀kan pẹ̀lú ti Ọlọ́run, èdìdì náà sì ni a ṣàpẹẹrẹ rẹ̀ nípa òtítọ́ pé Olùtùnú, ẹni tí í ṣe Ẹ̀mí Mímọ́, ń gbé nínú Ibi Mímọ́ Jùlọ ti ìwà-gíga “wọn.” Ibi Mímọ́ Jùlọ ni yàrá ìtẹ́ Ọlọ́run níbi tí ti Ọlọ́run àti ti ènìyàn ti darapọ̀, ó sì ń ṣàpẹẹrẹ tẹ́ńpìlì ènìyàn tí ìwà-gíga rẹ̀ ní Ibi Mímọ́ Jùlọ kan níbi tí ìwà-Ọlọ́run àti ìwà-ènìyàn ti jókòó pọ̀.

The outpouring of the “Comforter” is the sealing of the one hundred and forty-four thousand and it marks a change in salvational history, for at that time, the church changes from the church militant to the church triumphant. At that time, it changes from the Laodicean movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. At that time, it changes from the experience of the seventh church unto the experience of the sixth church and the sixth church was the Millerites. A prophetic characteristic of the sixth church of Philadelphia as it was fulfilled by the Millerite movement, is that it was never a church. It was only a movement all the way to 1856 when both of the Whites identified the movement as Laodicean. Seven years later the legal church was formed.

Ìtújáde “Olùtùnú” ni ìdìdì àwọn ẹgbẹ̀rún mẹ́rìnlélógójì [ọgọ́rùn-ún mẹ́rìnlélógójì] náà, ó sì ń samisi ìyípadà kan nínú ìtàn ìgbàlà, nítorí ní àkókò náà, ìjọ yí padà láti inú ìjọ ajàgà sí inú ìjọ ajagunmólè. Ní àkókò náà, ó yí padà láti inú ìṣísẹ̀ Laodicea ti àwọn ẹgbẹ̀rún mẹ́rìnlélógójì [ọgọ́rùn-ún mẹ́rìnlélógójì] náà sí inú ìṣísẹ̀ Filadelfia ti àwọn ẹgbẹ̀rún mẹ́rìnlélógójì [ọgọ́rùn-ún mẹ́rìnlélógójì] náà. Ní àkókò náà, ó yí padà láti inú ìrírí ìjọ keje sí inú ìrírí ìjọ kẹfà, ìjọ kẹfà náà sì ni àwọn Millerite. Àmì àsọtẹ́lẹ̀ kan ti ìjọ kẹfà ti Filadelfia, gẹ́gẹ́ bí a ti mú un ṣẹ nípasẹ̀ ìṣísẹ̀ Millerite, ni pé kì í ṣe ìjọ rárá. Ìṣísẹ̀ nìkan ni títí dé 1856 nígbà tí àwọn White méjèèjì fi dá ìṣísẹ̀ náà mọ̀ gẹ́gẹ́ bí Laodicea. Ọdún méje lẹ́yìn náà ni a dá ìjọ òfin sílẹ̀.

The salvational change at the Sunday law was typified by the salvational change at Pentecost which marked the inauguration of Christ as High Priest.

Ìyípadà ìgbàlà ní àsìkò òfin Ọjọ́-ìsinmi ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìyípadà ìgbàlà ní Pentikosti, èyí tí ó samisi ìbẹ̀rẹ̀ Kristi gẹ́gẹ́ bí Àlùfáà Àgbà.

> “The Pentecostal outpouring was Heaven’s communication that the Redeemer’s inauguration was accomplished. According to His promise He had sent the Holy Spirit from heaven to His followers as a token that He had, as priest and king, received all authority in heaven and on earth, and was the Anointed One over His people.” Acts of the Apostles, 38.

> “Ìtújáde Pẹntikosti náà jẹ́ ìfihàn láti Ọ̀run pé ìfìdímúlẹ̀ Olùdáǹdè náà ti ṣẹ. Gẹ́gẹ́ bí ìlérí Rẹ̀, Ó ti rán Ẹ̀mí Mímọ́ láti ọ̀run sí àwọn ọmọ-ẹ̀yìn Rẹ̀ gẹ́gẹ́ bí àmì pé Ó ti gba gbogbo àṣẹ ní ọ̀run àti lórí ilẹ̀ ayé, gẹ́gẹ́ bí àlùfáà àti ọba, àti pé Òun ni Ẹni Ààmì-òróró lórí àwọn ènìyàn Rẹ̀.” Acts of the Apostles, 38.

When the latter rain is poured out without measure upon the one hundred and forty-four thousand at the Sunday law it will be “Heaven’s communication” that the church militant has ended and the church triumphant has arrived. The inauguration of Christ at Pentecost in the sanctuary above, typifies the anointing of the one hundred and forty-four thousand at the Sunday law.

Nígbà tí a bá da òjò ìkẹyìn jáde láìní òṣùwọ̀n lórí ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì [144,000] ní àsìkò òfin Ọjọ́ Àìkú, yóò jẹ́ “Ìbánisọ̀rọ̀ Ọ̀run” pé ìjọ oníjà ti parí, àti pé ìjọ iṣẹ́gun ti dé. Ìfìgbékalẹ̀ Kristi ní Pẹ́ńtíkọ́sì nínú ibi mímọ́ ní òkè ọ̀run jẹ́ àpẹẹrẹ ìfọ́róró ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì [144,000] ní àsìkò òfin Ọjọ́ Àìkú.

The “Pentecostal” outpouring identifying that Christ was the Anointed One represented His anointing in the inaugural ceremony in heaven, but He had also been anointed at His baptism. His baptism (9/11) unto Pentecost (the Sunday law) is also represented again three and a half years after His baptism by His actual death, burial and resurrection (feast of first fruits). 9/11 is therefore represented at His baptism and also at His resurrection. His symbolic resurrection and his literal resurrection mark the beginning of two prophetic lines that each end at Pentecost. Both histories begin with the resurrection of the first fruit offering.

Ìtújáde “Pentikosti” tí ó fi hàn pé Kristi ni Ẹni Tí A Fi Òróró Yàn dúró fún ìfìyànṣẹ́-òróró Rẹ̀ nínú ayẹyẹ ìṣíṣẹ́ sípò àkọ́kọ́ ní ọ̀run, ṣùgbọ́n a tún ti fi òróró yàn án nígbà ìrìbọmi Rẹ̀. Ìrìbọmi Rẹ̀ (9/11) títí dé Pentikosti (òfin Ọjọ́ Àìkú) ni a tún ṣojú lẹ́ẹ̀kansi ní ọdún mẹ́ta àtààbọ̀ lẹ́yìn ìrìbọmi Rẹ̀ nípasẹ̀ ikú gidi Rẹ̀, ìsìnkú àti àjíǹde Rẹ̀ (àjọ̀dún èso àkọ́kọ́). Nítorí náà, 9/11 ni a ṣojú nígbà ìrìbọmi Rẹ̀, a sì tún ṣojú rẹ̀ nígbà àjíǹde Rẹ̀. Àjíǹde àpẹẹrẹ Rẹ̀ àti àjíǹde gidi Rẹ̀ samisi ìbẹ̀rẹ̀ ìlà àsọtẹ́lẹ̀ méjì tí ọ̀kọ̀ọ̀kan wọn parí ní Pentikosti. Àwọn ìtàn méjèèjì bẹ̀rẹ̀ pẹ̀lú àjíǹde ọrẹ èso àkọ́kọ́.

> But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming. 1 Corinthians 15:20–23.

> Ṣùgbọ́n nísinsin yìí ni a ti jí Kristi dìde kúrò nínú òkú, ó sì di àkọ́so èso àwọn tí ó sùn. Nítorí níwọ̀n bí ikú ti ti ọwọ́ ènìyàn wá, bẹ́ẹ̀ ni àjíǹde àwọn òkú sì ti ọwọ́ ènìyàn wá pẹ̀lú. Nítorí gẹ́gẹ́ bí gbogbo ènìyàn ṣe ń kú nínú Adamu, bẹ́ẹ̀ náà ni a ó sọ gbogbo wọn di alààyè nínú Kristi. Ṣùgbọ́n olúkúlùkù ní ti ara rẹ̀ ìtòlẹ́sẹẹsẹ̀: Kristi ni àkọ́so èso; lẹ́yìn náà àwọn tí í ṣe ti Kristi nígbà ìbọ̀wá rẹ̀. 1 Kọrinti 15:20–23.

Christ is the first fruit offering at His resurrection marking the beginning of the “Pentecostal season” which ends with the first fruit offering of Pentecost. Christ’s resurrection is barley and the wheat are those who “afterward” “are Christ’s at his coming.” Those who are “afterward” of Christ’s resurrection are “they that are Christ’s at his coming,” thus representing the final ingathering of faithful souls at the end of the world, as represented by those three thousand souls that were gathered at Pentecost.

Kristi ni ẹbọ àkọ́so ní àjíǹde Rẹ̀, ní fífi àmì sí ìbẹ̀rẹ̀ “àkókò Pẹ́ńtíkọ́sì,” èyí tí ó parí pẹ̀lú ẹbọ àkọ́so ti Pẹ́ńtíkọ́sì. Àjíǹde Kristi ni barle, àti alíkámà ni àwọn tí ó wà “lẹ́yìn náà” tí wọ́n sì “jẹ́ ti Kristi nígbà wíwá rẹ̀.” Àwọn tí ó wà “lẹ́yìn náà” sí àjíǹde Kristi ni “àwọn tí í ṣe ti Kristi nígbà wíwá rẹ̀,” nítorí náà wọ́n dúró fún ìkójọpọ̀ ikẹyìn àwọn ọkàn olóòtítọ́ ní òpin ayé, gẹ́gẹ́ bí àwọn ẹ̀gbàá mẹ́ta ọkàn wọ̀nyẹn tí a kó jọ ní Pẹ́ńtíkọ́sì ṣe ṣàfihàn.

The verse also addresses the resurrection in terms of death. Death began with Adam and passes upon all men, but it does so “in” “order.” In the book of Acts Peter records that when the book of Joel was then being fulfilled, men were to send their sins beforehand to judgment that they might be blotted out, when the times of refreshing came from the presence of the Comforter. Christ was not looking at the books of judgment to blot out sin at that time, for judgment was over eighteen hundred years in the future.

Ẹsẹ náà pẹ̀lú ń sọ̀rọ̀ nípa àjíǹde ní ọ̀nà ikú. Ikú bẹ̀rẹ̀ pẹ̀lú Ádámù, ó sì ń kọjá sórí gbogbo ènìyàn, ṣùgbọ́n ó ń ṣe bẹ́ẹ̀ “nínú” “ètò.” Nínú ìwé Ìṣe, Pétérù kọ̀wé pé nígbà tí ìwé Jóẹ́lì ń ṣẹ nígbà náà, àwọn ènìyàn ní láti rán ẹ̀ṣẹ̀ wọn lọ ṣáájú sí ìdájọ́ kí a lè nu wọ́n kúrò, nígbà tí àsìkò ìtùnú yóò dé láti iwájú Olùtùnú. Kristi kò wo àwọn ìwé ìdájọ́ láti nu ẹ̀ṣẹ̀ kúrò ní àkókò náà, nítorí ìdájọ́ wà ní ọdún ẹgbẹ̀rún kan àti ọgọ́rùn-ún mẹ́jọ sí iwájú.

The reference to “every man in his order” begins with Adam, and thus identifies the judgment of the dead from Adam onward until the times of refreshing arrive. When the latter rain arrives, the judgment passes from the dead unto the living. In the period of time represented by the verse (from Christ’s resurrection unto Pentecost), from the barley first fruits until the first fruits of the wheat, the rain is falling during the judgment of the living and as the rain falls, the message represented by the rain is separating the wheat from the tares. At the Sunday law, which is Pentecost, the wheat no longer is mixed with tares and the first fruit wheat offering of two wave loaves is lifted up. The purification process from 9/11 unto the Sunday law is also represented in Malachi three when the Messenger of the Covenant purifies and also purges the Levites and He does so by “fire.” “Fire” is a symbol of a message as represented by tongues of fire at Pentecost. In the history under consideration the separation of the two classes which produces the one hundred and forty-four thousand who are the two wave loaves represented by the first fruits of Pentecost were to be thoroughly baked, for they were the only offering that included an emblem of sin.

Ìtọ́kasí sí “olúkúlùkù ènìyàn ní ìtòlẹ́sẹẹsẹ rẹ̀” bẹ̀rẹ̀ pẹ̀lú Ádámù, bẹ́ẹ̀ ni ó sì ń fi ìdájọ́ àwọn òkú hàn láti ọ̀dọ̀ Ádámù lọ títí di ìgbà tí àsìkò ìtùnú yóò fi dé. Nígbà tí òjò ìkẹyìn bá dé, ìdájọ́ náà yóò kúrò lọ́dọ̀ àwọn òkú sí ọ̀dọ̀ àwọn alààyè. Nínú àkókò tí ẹsẹ̀ náà dúró fún (láti àjíǹde Kristi títí di Pẹ́ńtíkọ́sì), láti inú àkọ́so èso àkọ́kọ́ barli títí dé èso àkọ́kọ́ alikama, òjò ń rọ̀ nígbà ìdájọ́ àwọn alààyè, àti bí òjò ṣe ń rọ̀, ìhìn-iṣẹ́ tí òjò náà dúró fún ń ya alikama kúrò lọ́dọ̀ èpò búburú. Ní òfin Ọjọ́ Àìkú, èyí tí í ṣe Pẹ́ńtíkọ́sì, alikama kò tún para pọ̀ mọ́ èpò búburú mọ́, a sì gbé ọrẹ alikama èso àkọ́kọ́ ti àkàrà ìfìgbénisókè méjì sókè. Ìlànà ìwẹ̀nùmọ́ láti 9/11 títí dé òfin Ọjọ́ Àìkú tún jẹ́ àfihàn nínú Málákì orí kẹta nígbà tí Òjíṣẹ́ Májẹ̀mú náà ń sọ àwọn ọmọ Léfì di mímọ́, tí ó sì tún ń yọ ẹ̀gbin wọn kúrò; ó sì ṣe é nípasẹ̀ “iná.” “Iná” jẹ́ àmì ìṣàpẹẹrẹ ìhìn-iṣẹ́ kan gẹ́gẹ́ bí a ti rí i nínú ahọ́n iná ní Pẹ́ńtíkọ́sì. Nínú ìtàn tí a ń ronú lé lórí, ìyapa àwọn ẹgbẹ́ méjì náà, tí ó mú kí ọgọ́rùn-ún mẹ́rìndínláàádọ́rin [144,000] wáyé, àwọn ẹni tí wọ́n jẹ́ àkàrà ìfìgbénisókè méjì tí èso àkọ́kọ́ Pẹ́ńtíkọ́sì dúró fún, ní láti jẹ́ dídáná dáadáa, nítorí wọ́n ni wọ́n jẹ́ ọrẹ kan ṣoṣo tí ó ní àpẹẹrẹ ẹ̀ṣẹ̀ nínú.

Those two wave loaves were leavened, and leaven is a symbol of sin. That leaven was destroyed in the fire of the oven, as represented by the refiner’s fire of the Messenger of the Covenant. Isaiah in chapter twenty-seven identifies a debate that begins at 9/11, which he calls “the day of the east wind.” The passage teaches that it is through the debate that the sins of Israel are atoned for. The “debate” is between the true latter rain message and all the other false latter rain messages that exist. A message is “fire,” and “fire” is what the Messenger of the Covenant employs to purify and purge. The debate over the latter rain message removes the leaven from the Pentecostal first fruit wheat offering that is lifted up at the Sunday law. The one hundred and forty-four thousand are the Pentecostal first fruit wheat offering, who overcome by the justification of His blood and the sanctification of their testimony for even though it is the Word that sanctifies it only does so when the word is conveyed as a message. The presentation of the message allows the one hundred and forty-four thousand to live and the presentation of a false latter rain message produces death.

Àwọn búrẹ́dì ìrúbọ ìfì sókè méjèèjì wọ̀nyí ní iwúkàrà nínú wọn, iwúkàrà sì jẹ́ àpẹẹrẹ ẹ̀ṣẹ̀. A pa iwúkàrà náà run nínú iná ààrò, gẹ́gẹ́ bí iná alárìnàkòkò ti Òjíṣẹ́ Májẹ̀mú ṣe ń ṣàfihàn. Isaiah nínú orí kẹtàdínlọ́gbọ̀n sọ ìjíròrò kan di mímọ̀ tí ó bẹ̀rẹ̀ ní 9/11, èyí tí ó pè ní “ọjọ́ ẹ̀fúùfù ìlà-oòrùn.” Ìpínrọ̀ náà kọ́ni pé nípasẹ̀ ìjíròrò náà ni a fi ń ṣe ètùtù fún ẹ̀ṣẹ̀ Israel. “Ìjíròrò” náà wà láàárín ọ̀rọ̀ òjò àìpẹ́ tòótọ́ àti gbogbo àwọn ọ̀rọ̀ òjò àìpẹ́ èké mìíràn tí ó wà. Ọ̀rọ̀ kan jẹ́ “iná,” “iná” náà sì ni Òjíṣẹ́ Májẹ̀mú ń lò láti wẹ́ mọ́ kí ó sì fọ́ kúrò. Ìjíròrò lórí ọ̀rọ̀ òjò àìpẹ́ ń yọ iwúkàrà kúrò nínú ọrẹ àkọ́so èso alikama Pentikosti tí a gbé sókè ní òfin Ọjọ́-Àìkú. Ọgọ́rùn-ún méjìlélọ́gọ́rin [144,000] ni ọrẹ àkọ́so èso alikama Pentikosti náà, àwọn tí ń ṣẹ́gun nípasẹ̀ ìdáláre ẹ̀jẹ̀ Rẹ̀ àti ìwẹ̀numọ́ ẹ̀rí wọn; nítorí bí ó tilẹ̀ jẹ́ pé Ọ̀rọ̀ náà ni ń sọni di mímọ́, kò ṣe bẹ́ẹ̀ bí kò ṣe nígbà tí a bá gbé ọ̀rọ̀ náà kalẹ̀ gẹ́gẹ́ bí ìhìnṣẹ́. Ìfihàn ìhìnṣẹ́ náà ni ó jẹ́ kí ọgọ́rùn-ún méjìlélọ́gọ́rin [144,000] lè yè, ìfihàn ọ̀rọ̀ òjò àìpẹ́ èké sì ń mú ikú wá.

> And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.

> Wọ́n sì ṣẹ́gun rẹ̀ nípa ẹ̀jẹ̀ Ọ̀dọ́-Àgùntàn náà, àti nípa ọ̀rọ̀ ẹ̀rí wọn; wọn kò sì fẹ́ràn ẹ̀mí wọn títí dé ikú. Ìṣípayá 12:11.

The one hundred and forty-four thousand follow Christ in overcoming as He overcame, for prophetically they follow Christ.

Àwọn ọ̀kẹ́ mẹ́rìnlélógójì àti ẹgbàá mẹ́rìnlélọ́gọ́rin ń tẹ̀lé Kristi nínú ìṣẹ́gun bí Ó ti ṣẹ́gun, nítorí ní ti àsọtẹ́lẹ̀ wọn ń tẹ̀lé Kristi.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Àwọn wọ̀nyí ni àwọn tí a kò bà jẹ́ pẹ̀lú àwọn obìnrin; nítorí wọ́n jẹ́ wúńdíá. Àwọn wọ̀nyí ni àwọn tí ń tẹ̀lé Ọ̀dọ́-àgùntàn náà lọ níbikíbi tí ó bá lọ. Àwọn wọ̀nyí ni a rà padà láàrín àwọn ènìyàn, gẹ́gẹ́ bí àkọ́so fún Ọlọ́run àti fún Ọ̀dọ́-àgùntàn náà. Ìfihàn 14:4.

Here in verse four of Revelation fourteen the one hundred and forty-four thousand are identified as “first fruits.” They are also identified as “virgins” and inspiration has informed us that the parable of the ten virgins of Matthew twenty-five illustrates the experience of the Adventist people. Not only are they “virgins” they are not “defiled with woman,” for the testing and separation process that produced the one hundred and forty-four thousand produced a distinction between the one hundred and forty-four thousand and “all” the false religions. “These” follow the Lamb whithersoever he goeth, and as first fruit offerings they must follow Christ in His death, burial and resurrection.

Níhìn-ín nínú ẹsẹ̀ kẹrin ti Ìfihàn orí kẹrìnlá, a fi hàn pé ẹgbẹ̀rún mẹ́rìnlélógójì náà jẹ́ “àkọ́so èso.” A tún fi hàn pé wọ́n jẹ́ “wúńdíá,” àti pé ìmísí ti sọ fún wa pé àkàwé àwọn wúńdíá mẹ́wàá nínú Mátíù orí kẹ́ẹ̀ẹ́dógún ń ṣàpèjúwe ìrírí àwọn ènìyàn Adventist. Kì í ṣe pé wọ́n jẹ́ “wúńdíá” nìkan, ṣùgbọ́n wọn kò “dí ẹlẹ́gbin pẹ̀lú obìnrin,” nítorí ìdánwò àti ìlànà ìyàtọ̀ tí ó mú ẹgbẹ̀rún mẹ́rìnlélógójì náà jáde mú ìyàtọ̀ hàn láàárín ẹgbẹ̀rún mẹ́rìnlélógójì náà àti “gbogbo” àwọn ẹ̀sìn èké. “Àwọn wọ̀nyí” ń tẹ̀lé Ọ̀dọ́-Àgùntàn níbikíbi tí Ó bá lọ, àti gẹ́gẹ́ bí ẹbọ àkọ́so èso, wọ́n gbọ́dọ̀ tẹ̀lé Kristi nínú ikú Rẹ̀, ìsìnkú Rẹ̀, àti àjíǹde Rẹ̀.

In Revelation chapter eleven, verse eleven the two witnesses that are to be lifted up as an ensign are first killed, then in three and a half days they are resurrected as a first fruit offering, as was Christ. The first fruit offering that was and is Christ, included the blood of the covenant being shed in order to redeem those who had been bankrupt with a Laodicean experience. In one verse, (verse four) all this brief summary of the various lines of prophetic light associated with the one hundred and forty-four thousand is set forth. And it is set forth in Revelation 144 by the hand of Palmoni, the wonderful numberer. A doubling in Scripture represents the history of the latter rain and the latter rain is where and when the Comforter is poured out upon God’s people.

Nínú Ìfihàn orí kẹ́wàá-dín-lógún, ẹsẹ̀ kẹ́wàá-dín-lógún, àwọn ẹlẹ́rìí méjì tí a ó gbé sókè gẹ́gẹ́ bí àsíá ni a kọ́kọ́ pa, lẹ́yìn náà, ní ọjọ́ mẹ́ta àtààbọ̀, a jí wọn dìde gẹ́gẹ́ bí ọrẹ àkọ́so, gẹ́gẹ́ bí ó ti rí pẹ̀lú Kristi. Ọrẹ àkọ́so tí ó jẹ́, tí ó sì jẹ́ Kristi, ní ìtàjẹ̀sílẹ̀ ẹ̀jẹ̀ májẹ̀mú kún inú rẹ̀ kí a lè rà padà àwọn tí wọ́n ti di aláìní patapata nítorí ìrírí Laodicea. Nínú ẹsẹ̀ kan ṣoṣo, (ẹsẹ̀ kẹrin) ni a ti fi gbogbo àkótán kúkúrú yìí ti onírúurú ìlà ìmọ́lẹ̀ àsọtẹ́lẹ̀ tí ó ní í ṣe pẹ̀lú ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì hàn. A sì ti fi í hàn nínú Ìfihàn 144 nípasẹ̀ ọwọ́ Palmoni, alákànsí nọ́mbà ìyanu náà. Ìmẹ́jì nínú Ìwé Mímọ́ ń ṣojú ìtàn òjò àìpẹ́, àti òjò àìpẹ́ ni ibi àti àkókò tí a ti tú Olùtùnú náà sórí àwọn ènìyàn Ọlọ́run.

> How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the Lord. Isaiah 52:7–11.

> Bí ó ti rẹwà tó lórí àwọn òkè ni ẹsẹ̀ ẹni tí ń mú ìròyìn ayọ̀ wá, tí ń kéde àlàáfíà; ẹni tí ń mú ìròyìn ayọ̀ ohun rere wá, tí ń kéde ìgbàlà; tí ń sọ fún Síónì pé, Ọlọ́run rẹ ń jọba! Àwọn olùṣọ́ rẹ yóò gbé ohùn wọn sókè; wọn yóò fi ohùn kan náà kọrin pọ̀: nítorí wọn yóò fi ojú sí ojú rí i, nígbà tí Olúwa yóò tún mú Síónì padà. Ẹ bú jáde ní ayọ̀, ẹ kọrin pọ̀, ẹ̀yin ahoro Jerúsálẹ́mù: nítorí Olúwa ti tu àwọn ènìyàn rẹ̀ nínú, ó ti rà Jerúsálẹ́mù padà. Olúwa ti yí apá mímọ́ rẹ̀ síta ní ojú gbogbo àwọn orílẹ̀-èdè; gbogbo ìpẹ̀kun ayé yóò sì rí ìgbàlà Ọlọ́run wa. Ẹ kúrò, ẹ kúrò, ẹ jáde kúrò níbẹ̀, ẹ má ṣe fọwọ́ kan ohun aláìmọ́; ẹ jáde láti àárín rẹ̀; ẹ jẹ́ mímọ́, ẹ̀yin tí ń ru ohun èlò Olúwa. Isaiah 52:7–11.

Zion H6726 is the same as H6725 which means “the sense of conspicuousness; a monumental or guiding pillar: – sign, title, waymark.” Zion is a symbol of the ensign of the one hundred and forty-four thousand and in the passage they have already received the latter rain for they have already published and presented the good tidings of peace. Just as specific to that fact is that they see “eye to eye” which represents the disciples at Pentecost, for the ten days prior to Pentecost represents a period of unification. The Lord “hath,” (representing past tense) has already accomplished three things for those who bring good tidings. He hath “comforted his people,” “redeemed Jerusalem” and “made bare his holy arm in the eyes of all the nations.”

Síónì H6726 jẹ́ ohun kan náà pẹ̀lú H6725, èyí tí ó túmọ̀ sí “ìmọ̀lára ìfarahàn gbangba; ọ̀pá ìrántí tàbí ọ̀pá amọ̀nà: – àmì, akọlé, àmì ọ̀nà.” Síónì jẹ́ àpẹẹrẹ asia àwọn ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìndínlógójì náà, àti nínú ẹsẹ̀ náà wọ́n ti gba òjò ìkẹyìn tẹ́lẹ̀, nítorí wọ́n ti kéde, wọ́n sì ti mú ìròyìn ayọ̀ àlàáfíà wá kalẹ̀ tẹ́lẹ̀. Gẹ́gẹ́ bí ó ti ṣe pàtó sí òtítọ́ náà, ni pé wọ́n rí “ojú sí ojú,” èyí tí ó dúró fún àwọn ọmọ-ẹ̀yìn ní Pẹ́ńtíkọ́sì, nítorí ọjọ́ mẹ́wàá tí ó ṣáájú Pẹ́ńtíkọ́sì dúró fún àkókò ìṣọ̀kan. Olúwa “ti,” (tí ó ń ṣojú àsìkò tí ó ti kọjá) ti ṣe nǹkan mẹ́ta tẹ́lẹ̀ fún àwọn tí ń mú ìròyìn ayọ̀ wá. Ó ti “tù àwọn ènìyàn rẹ̀ nínú,” “ra Jerúsálẹ́mù padà,” ó sì “ti fi apá mímọ́ rẹ̀ hàn ní ojú gbogbo orílẹ̀-èdè.”

He “comforted” His people at 9/11, marking the beginning of a testing process of Malachi chapter three that concludes at the Sunday law when He lifts up the ensign of the first fruit offerings as represented by making “bare his holy arm in the eyes of all the nations.” He comforts, redeems and lifts up the one hundred and forty-four thousand. At 9/11 He comforts and begins the purification process where He redeems His people and then lifts them up as an ensign, or as Malachi says “the offering of Judah and Jerusalem be pleasant” “as in days of old.”

Ó “tu” àwọn ènìyàn Rẹ̀ nínú 9/11, èyí sì fi àmì ìbẹ̀rẹ̀ ìlànà ìdánwò kan ti Malaki orí kẹta sílẹ̀, tí ó parí nígbà òfin Ọjọ́ Àìkú nígbà tí Ó gbé àsíá ẹbọ àkọ́so èso sókè, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú bí Ó ti “fi apá mímọ́ rẹ̀ hàn ní ojú gbogbo orílẹ̀-èdè.” Ó ń tùnú, Ó ń rà padà, Ó sì ń gbé ẹgbẹ̀rún méjìlélógójì àti ọ̀kẹ́ mẹ́rìnlélógójì náà sókè. Nínú 9/11 Ó tùnú, Ó sì bẹ̀rẹ̀ ìlànà ìwẹ̀numọ́ níbi tí Ó ti rà àwọn ènìyàn Rẹ̀ padà, lẹ́yìn náà Ó sì gbé wọn sókè gẹ́gẹ́ bí àsíá, tàbí gẹ́gẹ́ bí Malaki ti wí pé “ẹbọ Juda àti ti Jerusalẹmu yóò dùn mọ́ Olúwa” “gẹ́gẹ́ bí ti ọjọ́ ìgbàanì.”

> And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

> Yóò sì jókòó gẹ́gẹ́ bí ẹni tí ń yọ fàdákà kúrò nínú ẹ̀gbin rẹ̀, àti ẹni tí ń sọ ọ́ di mímọ́: yóò sì sọ àwọn ọmọ Léfì di mímọ́, yóò sì wẹ̀ wọ́n mọ́ bí wúrà àti fàdákà, kí wọ́n lè fi ọrẹ́ kan tí ó wà nínú òdodo rúbọ sí Olúwa. Nígbà náà ni ọrẹ́ Júdà àti Jerúsálẹ́mù yóò dùn mọ́ Olúwa, gẹ́gẹ́ bí ti ọjọ́ àtijọ́, àti gẹ́gẹ́ bí ti ọdún ìgbàanì. Malaki 3:3, 4.

We will bring our considerations of “how long” to a conclusion in the next article.

A ó parí àyẹ̀wò wa nípa “báwo ni yóò ti pẹ́ tó” nínú àpilẹ̀kọ tó kàn.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “ ‘Ẹni tí àtẹ́fẹ́rẹ̀ rẹ̀ wà ní ọwọ́ Rẹ̀, yóò sì fọ́ ilẹ̀ ìpakà Rẹ̀ mọ́ pátápátá, yóò sì kó àlìkámà Rẹ̀ sínú àká.’ Matteu 3:12. Èyí jẹ́ ọ̀kan lára àwọn àkókò ìwẹ̀nùmọ́. Nípasẹ̀ ọ̀rọ̀ òtítọ́, a ń ya ìyàngbò kúrò nínú àlìkámà. Nítorí pé wọ́n kún fún asán jù, tí wọ́n sì dá ara wọn láre jù láti gba ìbáwí, tí wọ́n sì nífẹ̀ẹ́ ayé jù láti gba ìgbésí ayé ìrẹ̀lẹ̀, ọ̀pọ̀lọpọ̀ yí padà kúrò lọ́dọ̀ Jésù. Ọ̀pọ̀ ènìyàn ṣì ń ṣe ohun kan náà. A ń dán àwọn ọkàn wò lónìí gẹ́gẹ́ bí a ti dán àwọn ọmọ-ẹ̀yìn wọ̀nyí wò nínú sínágọ́gù ní Kapanaumu. Nígbà tí a bá mú òtítọ́ dé inú ọkàn, wọ́n a rí i pé ìgbésí ayé wọn kò bá ìfẹ́ Ọlọ́run mu. Wọ́n rí ìdí tí wọ́n fi nílò ìyípadà pátápátá nínú ara wọn; ṣùgbọ́n wọn kò fẹ́ gbé iṣẹ́ ìtakora-fún-ara ẹni náà lé. Nítorí náà wọ́n bínú nígbà tí a bá ṣàfihàn ẹ̀ṣẹ̀ wọn. Wọ́n lọ kúrò ní ìbínú ọkàn, gẹ́gẹ́ bí àwọn ọmọ-ẹ̀yìn náà ṣe fi Jésù sílẹ̀, wọ́n ń kùnà, pé, ‘Ọ̀rọ̀ yìí le; ta ni ó lè gbọ́ ọ?’ ” The Desire of Ages, 392.

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