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# The Book of Daniel - Number One-Hundred and Six

Ìwé Dáníẹ́lì – Ọ̀kan Ọgọ́rùn-ún àti Ẹ̀fà

Unveiling the Judgment: From 9/11 to the Sunday Law – A Prophetic Analysis

Ìṣípayá Ìdájọ́: Láti 9/11 sí Òfin Ọjọ́ Àìkú – Ìtúpalẹ̀ Àsọtẹ́lẹ̀

Author

Jeff Pippenger

Published

February 29, 2024

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The investigative judgment of the living began on September 11, 2001, and the executive judgment begins at the soon-coming Sunday law. Those two periods of judgment represent the work of the messenger who prepares the way for the third Messenger of the Covenant, and the third Elijah, which is the ending of the Elijah messenger that began in Millerite history.

Ìdájọ́ àyẹ̀wò àwọn alààyè bẹ̀rẹ̀ ní ọjọ́ kẹrìnlá oṣù Kẹsàn-án, ọdún 2001, ìdájọ́ ìmúṣẹ̀ sì bẹ̀rẹ̀ ní òfin Ọjọ́-Àìkú tí yóò dé láìpẹ́. Àwọn àkókò ìdájọ́ méjèèjì wọ̀nyí ń ṣàfihàn iṣẹ́ ońṣẹ́ tí ń pèsè ọ̀nà sílẹ̀ fún ońṣẹ́ kẹta ti Májẹ̀mú, àti Elijah kẹta, èyí tí í ṣe ìparí ońṣẹ́ Elijah tí ó bẹ̀rẹ̀ nínú ìtàn àwọn Millerite.

In Christ fulfillment of the Messenger of the Covenant He twice cleansed the literal earthly temple, which typified His body and His spiritual temple. His literal earthly temple began as the Tabernacle temple of the wilderness, then Solomon’s temple, then the temple which was rebuilt after the seventy years of captivity in Babylon, and that same temple after a forty-six year remodeling project carried out by Herod.

Nínú Kristi ni ìmúṣẹ Ojiṣẹ Májẹ̀mú náà ti wà; lẹ́ẹ̀mejì ni Ó sọ tẹ́ńpìlì ayé gidi náà di mímọ́, èyí tí ó jẹ́ àpẹẹrẹ ara Rẹ̀ àti tẹ́ńpìlì ẹ̀mí Rẹ̀. Tẹ́ńpìlì ayé gidi Rẹ̀ bẹ̀rẹ̀ gẹ́gẹ́ bí tẹ́ńpìlì Àgọ́ Ìpàdé ní aginjù, lẹ́yìn náà gẹ́gẹ́ bí tẹ́ńpìlì Solomoni, lẹ́yìn náà gẹ́gẹ́ bí tẹ́ńpìlì tí a tún kọ́ lẹ́yìn àádọ́rin ọdún ìgbèkùn ní Babiloni, àti tẹ́ńpìlì kan náà lẹ́yìn iṣẹ́ àtúnṣe ọdún mẹ́rìndínlọ́gọ́rin tí Hẹrọdu ṣe.

God’s physical presence blessed the Tabernacle temple and Solomon’s temple, but not the temple which was rebuilt after the captivity, but that remodeled temple was blessed by the physical presence of Christ. In the history of Herod’s remodeled temple, Christ twice cleansed the temple in fulfillment of Malachi chapter three. The first cleansing, Christ identified the temple as His father’s house, but at the last temple cleansing Christ identified it as the Jews’ house.

Ìwàláàyè ara Ọlọ́run bù kún Tẹ́ńpìlì Àgọ́ Ìpàdé àti tẹ́ńpìlì Solomoni, ṣùgbọ́n kì í ṣe tẹ́ńpìlì tí a tún kọ́ lẹ́yìn ìgbèkùn; ṣùgbọ́n tẹ́ńpìlì tí a tún ṣe yẹn ni a bù kún nípasẹ̀ ìwàláàyè ara Kristi. Nínú ìtàn tẹ́ńpìlì tí Hẹ́rọ́dù tún ṣe, Kristi sọ tẹ́ńpìlì di mímọ́ lẹ́ẹ̀mejì gẹ́gẹ́ bí ìmúṣẹ Malaki orí kẹta. Ní ìwẹ̀nùmọ́ àkọ́kọ́, Kristi pè tẹ́ńpìlì náà ní ilé Baba Rẹ̀, ṣùgbọ́n ní ìwẹ̀nùmọ́ tẹ́ńpìlì ìkẹyìn, Kristi pè é ní ilé àwọn Júù.

In the history of the Millerites Christ erected a spiritual temple in forty-six years from 1798 unto 1844. On October 22, 1844, in fulfillment of Malachi chapter three, He suddenly came to His temple, thus purging the foolish virgins. He then arrived as the third angel to accomplish the second and final cleansing, but as with the beginning of ancient Israel, modern Israel lacked the faith necessary to finish the work.

Nínú ìtàn àwọn Millerites, Kristi kọ tẹ́ńpìlì ẹ̀mí kan ní ọdún mẹ́rìndínlọ́gọ́rin láti ọdún 1798 títí dé 1844. Ní October 22, 1844, gẹ́gẹ́ bí ìmúṣẹ Malaki orí kẹta, Ó wá sí tẹ́ńpìlì Rẹ̀ lójijì, báyìí sì ni Ó ṣe wẹ àwọn wúńdíá aṣiwèrè náà mọ́. Lẹ́yìn náà, Ó dé gẹ́gẹ́ bí áńgẹ́lì kẹta láti ṣe ìwẹ̀nùmọ́ kejì àti ìkẹyìn, ṣùgbọ́n gẹ́gẹ́ bí ó ti rí ní ìbẹ̀rẹ̀ Ísírẹ́lì àtijọ́, Ísírẹ́lì òde òní kò ní ìgbàgbọ́ tí ó yẹ láti parí iṣẹ́ náà.

On September 11, 2001, Christ returned to accomplish the second temple cleansing that is accomplished when the foolish virgins are purged at the soon-coming Sunday law, when they awaken to the reality that they do not understand the increase of knowledge that was unsealed in 1989. That increase of knowledge represents the latter rain message, which is the Midnight Cry message when placed in the context of the parable of the ten virgins. The message of the last six verses of Daniel eleven that was unsealed at the time of the end in 1989, is represented in verse forty-four of those verses as “tidings out of the east and out of the north.”

Ní ọjọ́ kọkànlá, oṣù Kẹsán, ọdún 2001, Kristi padà wá láti ṣe ìwẹ̀nùmọ́ tẹ́ńpìlì kejì tí a máa ṣe nígbà tí a bá yọ àwọn wúńdíá òmùgọ̀ kúrò nígbà òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́, nígbà tí wọn bá jí sí òtítọ́ pé wọn kò lóye ìtẹ̀síwájú ìmọ̀ tí a ṣí sílẹ̀ ní ọdún 1989. Ìtẹ̀síwájú ìmọ̀ náà dúró fún ìránṣẹ́ òjò àgbẹ̀yìn, èyí tí í ṣe ìránṣẹ́ Igbe Ọ̀gànjọ́ nígbà tí a bá fi sí inú àyíká àpèjúwe àwọn wúńdíá mẹ́wàá. Ìránṣẹ́ àwọn ẹsẹ̀ mẹ́fà ìkẹyìn ti Dáníẹ́lì mọ́kànlá tí a ṣí sílẹ̀ ní àkókò òpin ní ọdún 1989, ni a ṣojú rẹ̀ nínú ẹsẹ̀ kẹ́rìnlélógójì nínú àwọn ẹsẹ̀ wọ̀nyí gẹ́gẹ́ bí “ìròyìn láti ìlà-oòrùn àti láti àríwá.”

The message of the latter rain, is the message of the Midnight Cry and it is the message of the east and the north. The east and north represent Islam and the papacy respectively, and as a message they represent the message that is counterfeited by Laodicean Adventism between September 11, 2001 and the soon-coming Sunday law. September 11, 2001, represents Islam (the east), and the Sunday law represents the mark of the beast (the north).

Ìhìnrere ti òjò ìkẹ́yìn ni ìhìnrere Ẹkún Àárín Òru, ó sì jẹ́ ìhìnrere ìlà-oòrùn àti àríwá. Ìlà-oòrùn àti àríwá ń ṣàpẹẹrẹ Ìsílámù àti ìjọ pòòpù lẹ́sẹ̀sẹ̀, àti gẹ́gẹ́ bí ìhìnrere kan, wọ́n ń ṣàpẹẹrẹ ìhìnrere náà tí Adventismu Laodikia ń ṣe àfọwọ́ṣe rẹ̀ láàárín Ọjọ́ Kọkànlá Oṣù Kẹ́sàn-án, 2001 àti òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́. Ọjọ́ Kọkànlá Oṣù Kẹ́sàn-án, 2001, ń ṣàpẹẹrẹ Ìsílámù (ìlà-oòrùn), àti òfin Ọjọ́ Àìkú ń ṣàpẹẹrẹ àmì ẹranko náà (àríwá).

The deathbed for Laodicean Adventism is represented between those two waymarks, as typified by the disobedient prophet’s death between the ass and the lion. The deathbed for those who accept the mark of the beast is represented by the “tidings out of the east and the north” that enrages the papal power and initiates the final persecution of God’s people. That message begins at the soon coming Sunday law in the United States, which is where and also when Islam of the third Woe suddenly strikes. That unexpected attack produces national ruin, and angers the nations, thus providing the economic and political impetus to bring all nations together against Islam, under the auspices of the threefold union of the dragon, the beast and false prophet.

Àga ikú fún Adventismu ti Laodicea ni a ṣàfihàn láàárín àwọn àmì-ọ̀nà méjèèjì wọ̀nyí, gẹ́gẹ́ bí a ti fi ikú wòlíì aláìgbọ́ràn náà hàn láàárín kẹ́tẹ́kẹ́tẹ́ àti kìnnìún. Àga ikú fún àwọn tí wọ́n bá gba àmì ẹranko náà ni a ṣàfihàn nípasẹ̀ “ìròyìn láti ìlà-oòrùn àti láti àríwá” tí ó mú agbára pápà bínú, tí ó sì bẹ̀rẹ̀ inúnibíni ìkẹyìn sí àwọn ènìyàn Ọlọ́run. Ìránṣẹ́ náà bẹ̀rẹ̀ ní òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́ ní Orílẹ̀-Èdè Amẹ́ríkà, èyí tí ó jẹ́ ibi náà pẹ̀lú àkókò náà nígbà tí Islamu ti Ègbé Kẹta fi lù ú ní ojijì. Ìkọlù àìròtẹ́lẹ̀ náà mú ìparun orílẹ̀-èdè wá, ó sì mú kí àwọn orílẹ̀-èdè bínú; nípa bẹ́ẹ̀ ni ó pèsè ìmúnilára ọrọ̀-ajé àti ti òṣèlú láti kó gbogbo orílẹ̀-èdè jọ sí i lòdì sí Islamu, lábẹ́ àbójútó ìṣọ̀kan mẹ́tẹ̀ẹ̀ta ti dragoni, ẹranko náà, àti wòlíì èké.

In the history represented by the third Elijah, the message that identifies the third Woe, informs the dragon, the beast and the false prophet that Islam is the tool of judgment that God uses to punish men for the worship of the papal mark of authority. As with the three Rome’s, the three Babylon’s, the three Elijah’s and the three messengers who prepare the way, the third Woe is established by the triple application of the three Woes.

Nínú ìtàn tí Elijah kẹta ṣàpẹẹrẹ, ìhìn-iṣẹ́ tí ó ń dá Ègbé kẹta mọ̀, ń jẹ́ kí dragoni, ẹranko náà àti wòlíì èké náà mọ̀ pé Islam ni irinṣẹ́ ìdájọ́ tí Ọlọ́run fi ń lo láti fi jẹ àwọn ènìyàn níyà nítorí ìjọ́sìn àmì àṣẹ ti papacy. Gẹ́gẹ́ bí ó ti rí pẹ̀lú Róòmù mẹ́ta, Bábílónì mẹ́ta, Elijah mẹ́ta àti àwọn ońṣẹ́ mẹ́ta tí ń pèsè ọ̀nà sílẹ̀, a fi ìlò mẹ́ta ti Ègbé mẹ́ta mú Ègbé kẹta dúró gẹ́gẹ́ bí ohun tí a ti fi ìdí rẹ̀ múlẹ̀.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Mo sì rí i, mo sì gbọ́ angẹli kan tí ń fò láàrín ọ̀run, tí ó ń fi ohùn ńlá wí pé, Ègbé, ègbé, ègbé ni fún àwọn olùgbé ayé, nítorí àwọn ohùn kàkàkí yòókù ti àwọn angẹli mẹ́tẹ̀ẹ̀ta tí ó ṣì ń bọ̀ láti fọn! Ìfihàn 8:13.

Sister White profoundly endorsed Smith’s book, Daniel and Revelation, identifying that every Seventh-day Adventist should own the book, although she did not express it as directly as I just wrote, but the fact is there in her endorsement.

Arábìnrin White fi ìtẹ́wọ́gbà jíjinlẹ̀ hàn sí ìwé Smith, Daniel and Revelation, ní fífi hàn pé gbogbo ọmọ ìjọ Seventh-day Adventist gbọ́dọ̀ ní ìwé náà, bí ó tilẹ̀ jẹ́ pé kò sọ ọ́ ní tààràtà bí mo ṣe ṣẹ̀ṣẹ̀ kọ ọ́ yìí, ṣùgbọ́n òtítọ́ náà wà nínú ìtẹ́wọ́gbà rẹ̀.

> “The Lord calls for workers to enter the canvassing field that the books containing the light of present truth may be circulated. The people in the world need to know that the signs of the times are fulfilling. Take to them the books that will enlighten them. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, and The Desire of Ages should now go to the world. The grand instruction contained in Daniel and Revelation has been eagerly perused by many in Australia. This book has been the means of bringing many precious souls to a knowledge of the truth. Everything that can be done should be done to circulate Thoughts on Daniel and the Revelation. I know of no other book that can take the place of this one. It is God’s helping hand.

> “Oluwa ń pè fún àwọn òṣìṣẹ́ kí wọ́n wọ inú pápá títà ìwé, kí a lè tú àwọn ìwé tí ó ní ìmọ́lẹ̀ òtítọ́ àsìkò yìí ká. Ó yẹ kí àwọn ènìyàn ayé mọ̀ pé àwọn àmì ìgbà ń ṣẹ. Ẹ gbé àwọn ìwé tí yóò mú ìmólẹ̀ bá wọn lọ sọ́dọ̀ wọn. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, àti The Desire of Ages gbọ́dọ̀ jáde lọ sí ayé nísinsìnyí. Ìtọ́nisọ́nà ńlá tí ó wà nínú Daniel and Revelation ni ọ̀pọ̀ ènìyàn ti fi ìfẹ́kúfẹ̀ẹ́ kà ní Australia. Ìwé yìí ti jẹ́ ọ̀nà láti mú ọ̀pọ̀ ọkàn iyebíye wá sínú ìmọ̀ òtítọ́. Ohun gbogbo tí a lè ṣe gbọ́dọ̀ jẹ́ kí a ṣe e láti tú Thoughts on Daniel and the Revelation ká. N kò mọ ìwé mìíràn kankan tí ó lè gba ipò èyí. Ọwọ́ ìrànlọ́wọ́ Ọlọ́run ni.”

> “Those who have been long in the truth are asleep. They need to be sanctified by the Holy Spirit. The third angel’s message is to be proclaimed with a loud voice. Tremendous issues are before us. We have no time to lose. God forbid that we should allow minor matters to eclipse the light which should be given to the world.” Manuscript Releases, volume 21, 444.

> “Àwọn tí wọ́n ti pẹ́ nínú òtítọ́ ti sùn. Wọ́n nílò kí a sọ wọ́n di mímọ́ nípasẹ̀ Ẹ̀mí Mímọ́. A gbọ́dọ̀ fi ohùn ńlá kéde ìránṣẹ́ áńgẹ́lì kẹta. Àwọn ọ̀ràn tí ó ga jù lọ wà níwájú wa. A kò ní àkókò láti pàdánù. Kí Ọlọ́run má jẹ́ kí a jẹ́ kí àwọn ọ̀ràn kéékèèké bo ìmọ́lẹ̀ tí a yẹ kí a fi fún ayé.” Manuscript Releases, volume 21, 444.

The book, which those who rejected the Millerite view of “the daily” in the book of Daniel also rejected, was identified as “God’s helping hand.” If God’s people have been given the responsibility to circulate the books mentioned in the previous citation, it means that God’s people would need to own the book themselves. The book was the focus of the attack of those who promoted the “new” view of “the daily” in the book of Daniel, for it was the book they desired to re-write and remove the correct view of “the daily”.

Ìwé náà, èyí tí àwọn tí wọ́n kọ ojú-ìwòye Millerite nípa “ojoojúmọ́” nínú ìwé Dáníẹ́lì sì kọ pẹ̀lú, ni a dá mọ̀ gẹ́gẹ́ bí “ọwọ́ ìrànlọ́wọ́ Ọlọ́run.” Bí a bá ti fi ojúṣe fún àwọn ènìyàn Ọlọ́run láti ka àwọn ìwé tí a mẹ́nuba nínú àyọkà tó ṣáájú ká, ó túmọ̀ sí i pé àwọn ènìyàn Ọlọ́run yóò nílò láti ní ìwé náà fúnra wọn. Ìwé náà ni àfojúsùn ìkọlù àwọn tí wọ́n gbé ojú-ìwòye “tuntun” nípa “ojoojúmọ́” nínú ìwé Dáníẹ́lì lárugẹ, nítorí pé ìwé náà ni wọ́n fẹ́ tún kọ, kí wọ́n sì yọ ojú-ìwòye tó tọ́ nípa “ojoojúmọ́” kúrò.

When Sister White referred to the two primary leaders in the rebellion of “the daily” in the book of Daniel, she often pointed out that they (Prescott and Daniells) did not have the ability to “reason from cause to effect.” The Laodicean Adventists historical revisionists appear to have the same problem.

Nígbà tí Sister White tọ́ka sí àwọn olórí pàtàkì méjèèjì nínú ìṣọ̀tẹ̀ “ìgbàgbogbo ọjọ́” nínú ìwé Dáníẹ́lì, ó máa ń fi hàn léraléra pé wọn (Prescott àti Daniells) kò ní agbára láti “ronú láti inú ìdí dé ipa.” Ó dà bí ẹni pé àwọn aṣàtúnkọ ìtàn àwọn Adventist ti Laodikea náà ní ìṣòro kan náà.

The leading men, that throughout the history of rebellion from 1888 and onward, had at some point in their personal experience, accepted the false teaching of “the daily.” Their rebellion was the “effect,” and the wrong understanding of “the daily,” was the “cause.” The Laodicean Adventist revisionists lead the unlearned to believe that those very historical rebels of Advent history, were actually not in rebellion, though their revised testimony is never upheld by the testimony of the Bible and Spirit of Prophecy. Because they do not consider the “effect” as a rebellion, they close the possibility of seeking for the “cause.”

Àwọn ọkùnrin aṣáájú náà, tí ní gbogbo ìtàn ìṣọ̀tẹ̀ láti ọdún 1888 lọ síwájú, ti ní àkókò kan nínú ìrírí ara wọn tí wọ́n ti gba ẹ̀kọ́ èké nípa “ojoojúmọ́” náà. Ìṣọ̀tẹ̀ wọn ni “àbájáde” náà, ìmọ̀ òye tí kò tọ́ nípa “ojoojúmọ́” náà sì ni “ìdí” náà. Àwọn alátúnṣe àtúnwò Adventist ti Laodicea ń darí àwọn aláìkọ́ láti gbà pé àwọn ọlọ̀tẹ̀ ìtàn Advent gan-an wọ̀nyẹn kò sí nínú ìṣọ̀tẹ̀ rárá, bí ó tilẹ̀ jẹ́ pé ẹ̀rí tí wọ́n ti tún ṣe náà kì í jẹ́ ìfọwọ́sí láéláé nípasẹ̀ ẹ̀rí Bíbélì àti Ẹ̀mí Àsọtẹ́lẹ̀. Nítorí pé wọn kò ka “àbájáde” náà sí ìṣọ̀tẹ̀, wọ́n ti ti ìṣeéṣe wíwá “ìdí” náà pa.

> As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 22:6.

> Gẹ́gẹ́ bí ẹyẹ ṣe ń ṣàìrìn kiri, àti bí alápáǹdẹ́dẹ́ ṣe ń fò, bẹ́ẹ̀ ni ègún tí kò ní ìdí kì yóò dé. Òwe 22:6.

God’s people are to recognize rebellion, and when they do, they are to seek for the cause. Then they are to remedy the cause. In the following passage Sister White is commenting on the story of Achan.

Àwọn ènìyàn Ọlọ́run gbọ́dọ̀ mọ̀ ìṣọ̀tẹ̀, àti nígbà tí wọ́n bá ti mọ̀ ọ́, wọ́n gbọ́dọ̀ wá ìdí rẹ̀. Lẹ́yìn náà, wọ́n gbọ́dọ̀ tún ìdí náà ṣe. Nínú ẹsẹ̀ tó tẹ̀ lé e yìí, Sister White ń ṣàlàyé lórí ìtàn Ákánì.

> “I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded. He shows us that when His people are found in sin they should at once take decided measures to put that sin from them, that His frown may not rest upon them all. But if the sins of the people are passed over by those in responsible positions, His frown will be upon them, and the people of God, as a body, will be held responsible for those sins. In His dealings with His people in the past the Lord shows the necessity of purifying the church from wrongs. One sinner may diffuse darkness that will exclude the light of God from the entire congregation. When the people realize that darkness is settling upon them, and they do not know the cause, they should seek God earnestly, in great humility and self-abasement, until the wrongs which grieve His Spirit are searched out and put away.

> “A ti fi hàn mí pé Ọlọ́run ń fi èyí ṣàpẹẹrẹ bí Ó ṣe ń wo ẹ̀ṣẹ̀ láàrín àwọn tí ń jẹ́wọ́ pé àwọn ni ènìyàn Rẹ̀ tí ń pa àwọn àṣẹ Rẹ̀ mọ́. Àwọn tí Ó ti bọlá fún ní pàtàkì nípa fífi wọ́n jẹ́rìí sí àwọn ìfihàn agbára Rẹ̀ tí ó ṣe àgbàyanu, gẹ́gẹ́ bí Ísírẹ́lì ìgbàanì, tí yóò sì tún nígbà náà gbìyànjú láti kọ̀ àwọn ìtọ́sọ́nà Rẹ̀ tí Ó sọ ní kedere sílẹ̀, wọn yóò jẹ́ ọmọ ìbínú Rẹ̀. Ó fẹ́ kọ́ àwọn ènìyàn Rẹ̀ pé àìgbọ́ràn àti ẹ̀ṣẹ̀ kórìíra gidigidi lójú Rẹ̀, a kò sì gbọdọ̀ fi ọwọ́ fẹ́ẹ̀ mú wọn. Ó fi hàn wá pé nígbà tí a bá rí àwọn ènìyàn Rẹ̀ nínú ẹ̀ṣẹ̀, wọ́n gbọ́dọ̀ gbé ìgbésẹ̀ mímúrasílẹ̀ lẹ́sẹ̀kẹsẹ̀ láti yọ ẹ̀ṣẹ̀ náà kúrò láàrín wọn, kí ojú-rírẹ̀ Rẹ̀ má bàa bà lé gbogbo wọn. Ṣùgbọ́n bí àwọn tí wọ́n wà ní ipò ojúṣe bá fi ẹ̀ṣẹ̀ àwọn ènìyàn kọjá, ojú-rírẹ̀ Rẹ̀ yóò wà lórí wọn, a ó sì ka àwọn ènìyàn Ọlọ́run, gẹ́gẹ́ bí ẹgbẹ́ kan, sí onídàjọ́ fún àwọn ẹ̀ṣẹ̀ wọ̀nyẹn. Nínú ìbáṣe Rẹ̀ pẹ̀lú àwọn ènìyàn Rẹ̀ ní àtijọ́, Olúwa fi hàn pé ó ṣe pàtàkì kí a wẹ ìjọ mọ́ kúrò nínú àwọn àṣìṣe. Ẹlẹ́ṣẹ̀ kan lè tan òkùnkùn kálẹ̀ tí yóò dènà ìmọ́lẹ̀ Ọlọ́run kúrò lọ́dọ̀ gbogbo ìjọ. Nígbà tí àwọn ènìyàn bá mọ̀ pé òkùnkùn ń bò sórí wọn, tí wọn kò sì mọ ìdí rẹ̀, wọ́n gbọ́dọ̀ tọ Ọlọ́run wá gidigidi, pẹ̀lú ìrẹ̀lẹ̀ ńlá àti ìrẹ̀lẹ̀ ara ẹni, títí a ó fi ṣàwárí àwọn àṣìṣe tí ń mú Ẹ̀mí Rẹ̀ bínú, tí a ó sì kó wọn kúrò.”

> “The prejudice which has arisen against us because we have reproved the wrongs that God has shown me existed, and the cry that has been raised of harshness and severity, are unjust. God bids us speak, and we will not be silent. If wrongs are apparent among His people, and if the servants of God pass on indifferent to them, they virtually sustain and justify the sinner, and are alike guilty and will just as surely receive the displeasure of God; for they will be made responsible for the sins of the guilty. In vision I have been pointed to many instances where the displeasure of God has been incurred by a neglect on the part of His servants to deal with the wrongs and sins existing among them. Those who have excused these wrongs have been thought by the people to be very amiable and lovely in disposition, simply because they shunned to discharge a plain Scriptural duty. The task was not agreeable to their feelings; therefore they avoided it.” Testimonies, volume 3, 265.

> “Ìfẹ̀hónúhàn tí ó ti dìde sí wa nítorí pé a ti bá àwọn àṣìṣe tí Ọlọ́run ti fi hàn mí pé ó wà wí, àti igbe tí a ti gbé sókè pé a le gan-an, pé a sì lágbára jù, jẹ́ aláìdájọ́. Ọlọ́run pàṣẹ fún wa láti sọ̀rọ̀, a kì yóò sì dákẹ́. Bí àṣìṣe bá hàn gbangba láàárín àwọn ènìyàn Rẹ̀, tí àwọn ìránṣẹ́ Ọlọ́run sì kọjá lọ láìka wọn sí, ní ti tòótọ́ wọ́n ń gbé ẹlẹ́ṣẹ̀ náà ró, wọ́n sì ń dá a láre; wọ́n sì jọ jẹ̀bi bakanna, wọ́n yóò sì dájúdájú gba àìní inú rere Ọlọ́run; nítorí a ó mú wọn ṣe ojúṣe fún ẹ̀ṣẹ̀ àwọn ẹni jẹ̀bi náà. Nínú ìran ni a ti tọ́ka sí ọ̀pọ̀lọpọ̀ ìṣẹ̀lẹ̀ fún mi níbi tí a ti fa àìní inú rere Ọlọ́run wá nítorí àìbikítà láti ọ̀dọ̀ àwọn ìránṣẹ́ Rẹ̀ láti bá àwọn àṣìṣe àti ẹ̀ṣẹ̀ tí ó wà láàárín wọn lò. Àwọn tí wọ́n ti dá àwọn àṣìṣe wọ̀nyí láre ni àwọn ènìyàn ti ka sí ẹni pẹ̀lẹ́, tí ó sì ní ìwà onífẹ̀ẹ́ gan-an, nítorí pé wọ́n yẹra fún ṣíṣe ojúṣe mímọ́ kan tí Ìwé Mímọ́ sọ ní kedere. Iṣẹ́ náà kò dùn mọ́ ìmọ̀lára wọn; nítorí náà wọ́n yẹra fún un.” Testimonies, volume 3, 265.

The histories of leaders that have rebelled in Adventism testify to the fact that one of the steps that is almost always seen in their rebellion is that at some point in their personal experience they accepted the false view of “the daily.” That being said, the book by Smith, though not inspired and containing some doctrinal problems, still provides an excellent overview of the pioneer understanding of Revelation chapters eight and nine, where we see the prophetic history of the first six trumpets set forth. We will refer to Smith’s commentary from his book, Daniel and Revelation, as we begin to consider the triple application of the three Woes.

Àwọn ìtàn àwọn aṣáájú tí wọ́n ti ṣọ̀tẹ̀ nínú Adventism jẹ́rìí sí òtítọ́ pé ọ̀kan lára àwọn ìgbésẹ̀ tí ó fẹ́rẹ̀ẹ́ máa hàn ní gbogbo ìgbà nínú ìṣọ̀tẹ̀ wọn ni pé, ní àkókò kan nínú ìrírí ara ẹni wọn, wọ́n gba èrò èké nípa “ojoojúmọ́.” Níwọ̀n bí ó ti rí bẹ́ẹ̀, ìwé tí Smith kọ, bí ó tilẹ̀ jẹ́ pé a kò mí sí i, tí ó sì ní díẹ̀ nínú àwọn ìṣòro ẹ̀kọ́-ìgbàgbọ́, síbẹ̀ ṣì pèsè àkótán àgbàyanu nípa ìmọ̀ àwọn aṣáájú-ọnà ní ti Ìfihàn orí kẹjọ àti kẹsàn-án, níbi tí a ti rí ìtàn àsọtẹ́lẹ̀ ti fèrè mẹ́fà àkọ́kọ́ tí a gbé kalẹ̀. A ó tọ́ka sí àlàyé Smith láti inú ìwé rẹ̀, Daniel and Revelation, bí a ṣe ń bẹ̀rẹ̀ sí í ronú lórí ìlò-mẹ́ta ti Àwọn Ègbé mẹ́ta náà.

Sister White informs us that William Miller was given great light upon the book of Revelation, but his understanding of chapters thirteen, and sixteen through eighteen was incorrect, for he was at the wrong vantage point in history to see that there are three, and not two desolating powers. His great light was upon chapters two through nine of Revelation.

Arábìnrin White sọ fún wa pé a fi ìmọ̀lẹ̀ ńlá hàn fún William Miller lórí ìwé Ìfihàn, ṣùgbọ́n ìmọ̀ òye rẹ̀ nípa orí kẹtàlá, àti kẹrìndínlógún títí dé kejìdínlógún kò tọ́, nítorí ó wà ní ipò àkókò ìtàn tí kò tọ́ láti rí i pé agbára ìparun mẹ́ta ni ó wà, kì í ṣe méjì. Ìmọ̀lẹ̀ ńlá rẹ̀ wà lórí orí kejì títí dé kẹsàn-án nínú Ìfihàn.

> “Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.

> “Àwọn oníwàásù àti àwọn ènìyàn ti wo ìwé Ìfihàn gẹ́gẹ́ bí ohun àdììtú àti pé kò ṣe pàtàkì tó àwọn apá mìíràn nínú Ìwé Mímọ́ Mímọ́. Ṣùgbọ́n mo rí i pé, nítòótọ́, ìwé yìí jẹ́ ìfihàn tí a fi fúnni fún àǹfààní pàtàkì àwọn tí yóò wà láàyè ní àwọn ọjọ́ ìkẹyìn, láti tọ́ wọn sọ́nà nínú mímọ ipò tòótọ́ wọn àti ojúṣe wọn. Ọlọ́run darí èrò inú William Miller sí àwọn àsọtẹ́lẹ̀, ó sì fi ìmọ́lẹ̀ ńlá fún un lórí ìwé Ìfihàn.” Early Writings, 231.

Miller set forth his understanding of the churches, seals, trumpets and vials as follows.

Miller ṣàlàyé òye rẹ̀ nípa àwọn ìjọ, àwọn èdìdì, àwọn ipè, àti àwọn àgolo ìbínú gẹ́gẹ́ bí ó ti tẹ̀ lé e yìí.

> “The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.

> “Àwọn ìjọ méje ti Éṣíà jẹ́ ìtàn ìjọ Kristi nínú àwọn ìrísí rẹ̀ méje, nínú gbogbo àwọn yíyípo àti ìyípadà rẹ̀, nínú gbogbo àṣeyọrí àti ìpọ́njú rẹ̀, láti ọjọ́ àwọn àpọ́sítélì títí dé òpin ayé. Àwọn èdìdì méje jẹ́ ìtàn àwọn ìṣe àwọn agbára àti àwọn ọba ayé lórí ìjọ, àti ààbò Ọlọ́run fún àwọn ènìyàn rẹ̀ lákòókò kan náà. Àwọn kàkàkí méje jẹ́ ìtàn àwọn ìdájọ́ pàtàkì àti líle méje tí a rán sórí ayé, tàbí ìjọba Romu. Àti àwọn àgò méje náà ni àwọn àjàkálẹ̀-àrùn méje ìkẹyìn tí a rán sórí Romu Pápà. Pẹ̀lú àwọn wọ̀nyí ni ọ̀pọ̀lọpọ̀ ìṣẹ̀lẹ̀ mìíràn wà, tí a hun sínú wọn bí àwọn odò ẹ̀ka tí ń ṣàn wọ inú wọn, tí wọ́n sì ń kún odò ńlá àsọtẹ́lẹ̀ náà, títí gbogbo rẹ̀ fi parí fún wa nínú òkun àìnípẹ̀kun.”

> “This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

> “Èyí, gẹ́gẹ́ bí ó ṣe hàn sí mi, ni ètò àsọtẹ́lẹ̀ Johanu nínú ìwé Ìfihàn. Ọkùnrin tí ó bá sì fẹ́ lóye ìwé yìí, ó gbọdọ̀ ní ìmọ̀ jinlẹ̀ pátápátá nípa àwọn apá mìíràn ti ọ̀rọ̀ Ọlọ́run. Àwọn àwòrán àti àfiwéra tí a lò nínú àsọtẹ́lẹ̀ yìí, kì í ṣe pé a ti túmọ̀ gbogbo wọn nínú ìwé yìí kan náà, ṣùgbọ́n a gbọdọ̀ wá wọn nínú àwọn wòlíì mìíràn, kí a sì ṣàlàyé wọn ní àwọn ẹsẹ Ìwé Mímọ́ mìíràn. Nítorí náà, ó hàn gbangba pé Ọlọ́run ti pèsè ìkẹ́kọ̀ọ́ gbogbo rẹ̀, àní kí a lè ní ìmọ̀ tí ó yé kedere nípa apá kankan.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

Just as the third messenger, who prepares the way for the Messenger of the Covenant, represents the internal history of the judgment of the church, in contrast with the third Elijah, who represents an external history in the judgment of modern Babylon, the pioneer understanding of the churches and seals identified the same internal-external testimony.

Gẹ́gẹ́ bí ojiṣẹ́ kẹta, ẹni tí ń pèsè ọ̀nà sílẹ̀ fún Ojiṣẹ́ Májẹ̀mú, ṣe dúró fún ìtàn inú ti ìdájọ́ ìjọ, ní ìfiwéra pẹ̀lú Ẹlijah kẹta, ẹni tí ó dúró fún ìtàn òde nínú ìdájọ́ Bábílónì òde-òní, bẹ́ẹ̀ ni òye aṣáájú-ọ̀nà nípa àwọn ìjọ àti àwọn èdìdì náà tún dá ẹ̀rí inú àti òde kan náà mọ̀.

> “The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.

> “A fi àwọn èdìdì náà hàn sí wa nínú orí kẹrin, karùn-ún, àti kẹfà ti Ìfihàn. A fi àwọn ìṣẹ̀lẹ̀ tí a gbé kalẹ̀ lábẹ́ àwọn èdìdì wọ̀nyí hàn nínú Ìfihàn 6, àti ẹsẹ̀ àkọ́kọ́ ti Ìfihàn 8. Ó hàn gbangba pé wọ́n bo àwọn ìṣẹ̀lẹ̀ tí ìjọ ní ìbáṣepọ̀ pẹ̀lú wọn láti ìṣípayá àkókò ìṣètò yìí títí dé ìbọ̀ wá Kristi.”

> “While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.

> “Bí àwọn ìjọ méje ṣe ń ṣàfihàn ìtàn inú ti ìjọ, bẹ́ẹ̀ ni àwọn èdìdì méje ṣe mú àwọn ìṣẹ̀lẹ̀ ńlá ti ìtàn òde rẹ̀ wá sí ìran.” Uriah Smith, The Biblical Institute, 253.

Uriah Smith was identifying the Millerite understanding of the internal and external relationship of the churches, and James White presents a similar overview in terms of parallel histories.

Uriah Smith ń ṣe àfihàn ìmọ̀ àwọn ọmọlẹ́yìn Miller nípa ìbáṣepọ̀ inú àti ti òde àwọn ìjọ, James White sì fi àkótán tó jọra hàn nípa àwọn ìtàn tó ń lọ ní ìfaramọ́.

> “We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.

> “Nísinsìnyí a ti tọpasẹ̀ àwọn ìjọ, àwọn èdìdì, àti àwọn ẹranko, tàbí àwọn ẹ̀dá alààyè, títí dé ibi tí wọ́n fi lè bá ara wọn mu gẹ́gẹ́ bí ohun tí ń bo àkókò kan náà. Àwọn èdìdì jẹ́ méje ní iye, ṣùgbọ́n àwọn ẹranko jẹ́ mẹ́rin péré. Ó sì lè yẹ níbí láti ṣàkíyèsí pé, ní ìṣípayá èdìdì kìíní, kejì, kẹta àti kẹrin, a gbọ́ ẹranko kìíní, kejì, kẹta àti kẹrin pé wọ́n ń wí pé, ‘Wá kí o sì wo;’ ṣùgbọ́n nígbà tí a ṣí èdìdì karùn-ún, kẹfà àti keje, a kò gbọ́ irú ohùn bẹ́ẹ̀. Bẹ́ẹ̀ ni àwọn ìjọ mẹ́ta ìkẹyìn, àti àwọn èdìdì mẹ́ta ìkẹyìn, kò bá ara wọn mu, gẹ́gẹ́ bí ohun tí ń bo àkókò kan náà, bí àwọn ìjọ mẹ́rin àkọ́kọ́ àti àwọn èdìdì mẹ́rin àkọ́kọ́ ṣe ń bá ara wọn mu. Ṣùgbọ́n, gẹ́gẹ́ bí a ti fi hàn, àwọn ìjọ, àwọn èdìdì àti àwọn ẹranko fara mọ́ ara wọn, gẹ́gẹ́ bí ohun tí ń bo àkókò kan náà fún ààyè ìgbà tó fẹ́rẹ̀ẹ́ tó ọdún 1800, títí a fi sọ̀kalẹ̀ wá sí díẹ̀ ju ààbọ̀ ọgọ́rùn-ún ọdún kan ti àkókò ìsinsìnyí lọ.” James White, Review and Herald, February 12, 1857.

We just cited three of the primary pioneers of Millerite history. All three held to the correct view of “the daily,” and they all held to the overview of the churches, seals, and trumpets in the framework of truth which Miller was led to understand and present.

A ṣẹ̀ṣẹ̀ tọ́ka sí mẹ́ta nínú àwọn aṣáájú-ọ̀nà pàtàkì jùlọ nínú ìtàn àwọn Millerite. Gbogbo àwọn mẹ́tẹ̀ẹ̀ta wọ̀nyí dì mú ìmọ̀ tí ó tọ́ nípa “ìrúbọ ojoojúmọ́,” àti pé gbogbo wọn pẹ̀lú dì mú àkópọ̀ àwòrán àwọn ìjọ, àwọn èdìdì, àti àwọn kàkàkí nínú ètò òtítọ́ tí a dari Miller láti lóye àti láti gbékalẹ̀.

> “When men come in who would move one pin or pillar from the foundation which God has established by His Holy Spirit, let the aged men who were pioneers in our work speak plainly, and let those who are dead speak also by the reprinting of their articles in our periodicals. Gather up the rays of divine light that God has given as He has led His people on step by step in the way of truth. This truth will stand the test of time and trial.” Manuscript Release, 760, 10.

> “Nígbà tí àwọn ènìyàn bá wọlé wá tí yóò fẹ́ ṣí ọ̀kan nínú àwọn pínì tàbí ọ̀wọ́n àtìlẹ́yìn kúrò nínú ìpìlẹ̀ tí Ọlọ́run ti fi Ẹ̀mí Mímọ́ Rẹ̀ múlẹ̀, kí àwọn àgbà ọkùnrin tí ó jẹ́ aṣáájú-ọ̀nà nínú iṣẹ́ wa sọ̀rọ̀ ní kedere, kí a sì jẹ́ kí àwọn tí ó ti kú náà sọ̀rọ̀ pẹ̀lú nípa títún àwọn àpilẹ̀kọ wọn tẹ̀ jáde nínú àwọn àkànṣe ìtẹ̀wé wa. Kó gbogbo ìmólẹ̀ ìlà oòrùn òrun jọ tí Ọlọ́run ti fi fún wa bí Ó ti ń darí àwọn ènìyàn Rẹ̀ lójú ọ̀nà òtítọ́ ní ìgbésẹ̀ nípasẹ̀ ìgbésẹ̀. Òtítọ́ yìí yóò dúró nípasẹ̀ àdánwò àkókò àti ìpọ́njú.” Manuscript Release, 760, 10.

On September 11, 2001, the mighty angel of Revelation chapter eighteen descended and began the work of leading those who would accept and eat the Bread that had just come down from heaven back to the “old paths,” of Jeremiah chapter six. The Alpha and Omega needed those who were willing to strive to be among the one hundred and forty-four thousand to see that what brought Him down out of heaven on August 11, 1840, was not simply a fulfillment of a time prophecy, but a fulfillment of the time prophecy of the second Woe. He needed His people to rediscover the old paths of the history where He had erected the temple of the Millerites in the forty-six years from 1798 to 1844.

Ní ọjọ́ kọkànlá, oṣù kẹ́sàn-án, ọdún 2001, áńgẹ́lì alágbára náà ti Ìfihàn orí kejìdínlógún sọ̀kalẹ̀, ó sì bẹ̀rẹ̀ iṣẹ́ ìmúpadà àwọn tí yóò gba tí yóò sì jẹ Àkàrà tí ó ṣẹ̀ṣẹ̀ sọ̀kalẹ̀ láti ọ̀run padà sí “àwọn ọ̀nà àtijọ́,” ti Jeremiah orí kẹfà. Alfa àti Omega nílò àwọn tí ó ní ìfẹ́ láti làkàkà láti wà láàárín ẹgbẹ̀rún ọgọ́rùn-ún méjìlélógójì náà kí wọ́n lè rí i pé ohun tí ó mú un sọ̀kalẹ̀ láti ọ̀run ní ọjọ́ kọkànlá, oṣù kẹjọ, ọdún 1840, kì í ṣe ìmúṣẹ àsọtẹ́lẹ̀ àkókò kan lásán, ṣùgbọ́n ìmúṣẹ àsọtẹ́lẹ̀ àkókò ti Ègbé kejì. Ó nílò kí àwọn ènìyàn Rẹ̀ tún ṣàwárí àwọn ọ̀nà àtijọ́ ti ìtàn náà níbi tí Ó ti gbé tẹ́ńpìlì àwọn Millerite kalẹ̀ ní ọdún mẹ́rìndínlọ́gọ́rin láti 1798 sí 1844.

That history had been covered with rubbish and counterfeit coins and jewels. That history was obscured by a false foundational message that was built upon sand, and not the Rock of Ages. It was in the history of the Millerites, the history where, as Peter describes it, the Millerites, “which in time past were not a people, but” then became “the people of God,” who had been raised up and built up as “a spiritual house, an holy priesthood.” The Lion of the tribe of Judah descended on September 11, 2001, and led His last-day people into the work of cleaning out the “temple” of the history of the raising up of the Millerite temple. That work had been typified by a prophecy, which predicted that the Lord would raise up a man named Josiah, (which means foundation of God).

Ìtàn náà ti jẹ́ kíkún bo pẹ̀lú pàǹtírí àti owó àrò àti àwọn iyebíye àrò. A ti ṣókùnkùn bo ìtàn náà pẹ̀lú ìránṣẹ́ ìpìlẹ̀ èké kan tí a kọ́ lé orí iyanrìn, kì í ṣe lórí Àpáta Àìnípẹ̀kun. Ó wà nínú ìtàn àwọn Millerite, ìtàn náà níbi tí, gẹ́gẹ́ bí Peteru ti ṣàlàyé rẹ̀, àwọn Millerite, “tí ní ìgbà kan ṣáájú kì í ṣe ènìyàn kan, ṣùgbọ́n” lẹ́yìn náà di “àwọn ènìyàn Ọlọ́run,” àwọn tí a ti gbé dìde tí a sì kọ́ wọn sílẹ̀ gẹ́gẹ́ bí “ilé ẹ̀mí kan, àlùfáà mímọ́.” Kìnnìún ẹ̀yà Júdà sọ̀kalẹ̀ ní September 11, 2001, ó sì ṣamọ̀nà àwọn ènìyàn Rẹ̀ ọjọ́ ìkẹyìn sínú iṣẹ́ ìmú jáde “tẹ́ńpìlì” ìtàn ìgbékalẹ̀ tẹ́ńpìlì Millerite. Àpẹẹrẹ iṣẹ́ náà ti jẹ́ àfihàn rẹ̀ tẹ́lẹ̀ nínú àsọtẹ́lẹ̀ kan, tí ó sọ tẹ́lẹ̀ pé Olúwa yóò gbé ọkùnrin kan dìde tí a ń pè ní Josiah, (èyí tí ó túmọ̀ sí ìpìlẹ̀ Ọlọ́run).

When Josiah was raised up in fulfillment of the prophecy of the disobedient prophet, he began the work of repairing the temple which was in disarray. In the work of repairing and cleaning “the curse of Moses” was discovered, and when read before Josiah it brought about the reformation of Josiah. We will address that prophecy, in connection with the rediscovery of the “seven times,” post-September 11, 2001.

Nígbà tí a gbé Josiah dìde gẹ́gẹ́ bí ìmúṣẹ àsọtẹ́lẹ̀ wòlíì aláìgbọ́ràn náà, ó bẹ̀rẹ̀ iṣẹ́ àtúnṣe tẹ́ńpìlì tí ó ti wà ní ipò ìdàrúdàpọ̀. Nínú iṣẹ́ àtúnṣe àti ìwẹ̀nùmọ́ náà ni a ti rí “èpè Mose,” àti nígbà tí a kà á níwájú Josiah, ó mú àtúnṣe Josiah wá. A óò sọ̀rọ̀ lórí àsọtẹ́lẹ̀ náà, ní ìbáṣepọ̀ pẹ̀lú àtúnsàwárí “àkókò méje,” lẹ́yìn September 11, 2001.

We will begin that study in the next article.

A ó bẹ̀rẹ̀ ìwádìí yẹn nínú àpilẹ̀kọ tó kàn.

> “Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

> “Níwọ̀n ìgbà tí àwọn tí ń jẹ́wọ́ òtítọ́ bá ń sin Sátánì, òjìji ọ̀run-àpáàdì rẹ̀ yóò gé ìran wọn kúrò lọ́dọ̀ Ọlọ́run àti ọ̀run. Wọn yóò dà bí àwọn tí wọ́n ti pàdánù ìfẹ́ wọn àkọ́kọ́. Wọn kò lè wo àwọn òtítọ́ ayérayé. Èyí tí Ọlọ́run ti pèsè fún wa ni a ṣàpẹẹrẹ rẹ̀ nínú Sekaráyà, orí 3 àti 4, àti 4:12–14 pé: ‘Mo sì tún dáhùn, mo sì wí fún un pé, Kín ni àwọn ẹ̀ka igi olifi méjèèjì wọ̀nyí, tí wọ́n fi inú àwọn ọ̀pá wúrà méjèèjì tú òróró wúrà jáde láti inú ara wọn? Ó sì dáhùn, ó sì wí fún mi pé, Ìwọ kò mọ ohun tí wọ̀nyí jẹ́ bí? Mo sì wí pé, Rárá, Olúwa mi. Nígbà náà ni ó wí pé, Àwọn wọ̀nyí ni àwọn ẹni méjèèjì tí a fi òróró yàn, tí wọ́n dúró lẹ́gbẹ̀ẹ́ Olúwa gbogbo ayé.’”

> “The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Oluwa kún fún ohun àmúṣẹ. Kò ní àìní ọ̀nà tàbí ohun èlò kankan. Nítorí àìní ìgbàgbọ́ wa, ayéfẹ́fẹ́ wa, ọ̀rọ̀ wa tí kò níyelori, àìgbàgbọ́ wa, tí a fi hàn nínú ọ̀rọ̀ wa, ni òjìji òkùnkùn fi ń kóra jọ yí wa ká. A kò fi Kristi hàn nínú ọ̀rọ̀ tàbí nínú ìwà gẹ́gẹ́ bí Ẹni tí ó rẹwà pátápátá, àti gẹ́gẹ́ bí àkọ́kọ́ láàrín ẹgbẹ̀rún mẹ́wàá. Nígbà tí ọkàn bá tẹ́lọ́rùn láti gbé ara rẹ̀ sókè sí asán, Ẹ̀mí Oluwa kì í lè ṣe púpọ̀ fún un. Ìran wa tí ó kù díẹ̀ rí òjìji, ṣùgbọ́n kò lè rí ògo tó wà léhìn rẹ̀. Àwọn áńgẹ́lì ń di ẹ̀fúùfù mẹ́rin mú, tí a ṣàpẹẹrẹ wọn gẹ́gẹ́ bí ẹṣin bínú kan tí ń wá láti já bọ́ kí ó sì sáré kọjá lórí ojú gbogbo ayé, tí ó ń ru ìparun àti ikú ní ipa-ọ̀nà rẹ̀.”

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.

> “Ṣé a ó ha sùn ní etí gangan ayé àìnípẹ̀kun? Ṣé a ó ha di aláìfẹ́, tútù, àti òkú? A! ìbá ṣe pé nínú àwọn ìjọ wa ni a ní Ẹ̀mí àti èémí Ọlọ́run tí a mí sínú àwọn ènìyàn Rẹ̀, kí wọ́n lè dúró lórí ẹsẹ̀ wọn, kí wọ́n sì yè. A nílò láti rí i pé ọ̀nà náà há, ẹnu-ọ̀nà náà sì dí. Ṣùgbọ́n bí a ṣe ń gba inú ẹnu-ọ̀nà dí yẹn wọlé, fífẹ̀ rẹ̀ kò ní ààlà.” Manuscript Releases, volume 20, 216, 217.

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