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# What is Truth? - Number Five

Kí ni Òtítọ́? – Nọ́mbà Márùn-ún

The Comforter

Olùtùnú náà

Author

Jeff Pippenger

Published

September 11, 2023

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The prophetic history that has been opened up within the seven thunders identifies the history we are now in. The secret was hidden until the history it represented arrived. It is the time when the Comforter, the Spirit of “truth” reveals the truth that John called the Revelation of Jesus Christ, for Jesus Christ is the Truth. It is not simply that the word “truth” represents the character of God. And it is not simply a revelation of the wonderful linguist, that the Hebrew word “truth” is used in such profound ways throughout the Scriptures. But is also the amazing miracle that when understood becomes the key for opening the prophecies of the book of Revelation, and in so doing it opens the entire Bible. But it is only for those willing to see, hear, and keep those things written therein for the time is at hand.

Ìtàn àsọtẹ́lẹ̀ tí a ti ṣí sílẹ̀ láàárín ààrá méje náà ń tọ́ka sí ìtàn àkókò tí a wà nísinsìnyí. A fi àṣírí náà pamọ́ títí di ìgbà tí ìtàn tí ó dúró fún dé. Òun ni àkókò tí Olùtùnú, Ẹ̀mí “òtítọ́,” fi ń ṣí òtítọ́ náà payá, èyí tí Johanu pè ní Ìfihàn Jésù Kristi, nítorí Jésù Kristi ni Òtítọ́. Kì í ṣe pé ọ̀rọ̀ náà “òtítọ́” kàn ń ṣojú ìwà Ọlọ́run nìkan. Kì í sì í ṣe ìfihàn kan ṣoṣo nípa akọ̀mọ̀-èdè àgbàyanu náà pé a ń lò ọ̀rọ̀ Heberu fún “òtítọ́” ní ọ̀nà jíjinlẹ̀ bẹ́ẹ̀ káàkiri Ìwé Mímọ́. Ṣùgbọ́n ó tún jẹ́ iṣẹ́ ìyanu àgbàyanu kan tí, nígbà tí a bá lóye rẹ̀, yóò di kọ́kọ́rọ́ fún ṣíṣí àwọn àsọtẹ́lẹ̀ inú ìwé Ìfihàn, àti pé ní ṣíṣe bẹ́ẹ̀, ó ń ṣí gbogbo Bíbélì sílẹ̀. Ṣùgbọ́n ó jẹ́ fún àwọn tí wọ́n ṣetán láti rí, láti gbọ́, àti láti pa àwọn nǹkan wọ̀nyí tí a kọ sínú rẹ̀ mọ́ nìkan, nítorí àkókò náà ti sún mọ́lé.

In order for men to recognize the “truth” in such a way to be sanctified by it, requires the presence of the Holy Spirit. Men can intellectually understand the word “truth,” and even be amazed at the significance of it, but the “truth” must be eaten. It must be internalized and made a part of a person’s experience, for the word conveys the creative power of God to those who seek to be transformed into the image of Christ. One of the starting places of my personal investigation of the Hebrew word translated as “truth” was the Hebrew scholars, who also address the amazing nature of the word “truth” and its usage in the Bible. But there is no reason to believe that their intellectual understanding of the word “truth” has led them to Christ.

Kí ènìyàn lè mọ “òtítọ́” ní irú ọ̀nà bẹ́ẹ̀ tí a ó fi sọ wọ́n di mímọ́ nípasẹ̀ rẹ̀, ó nílò ìwàláàyè Ẹ̀mí Mímọ́. Ènìyàn lè lóye ọ̀rọ̀ náà “òtítọ́” ní ti ọgbọ́n inú, kódà kí ìtumọ̀ pàtàkì rẹ̀ sì yà wọ́n lẹ́nu, ṣùgbọ́n “òtítọ́” náà gbọ́dọ̀ jẹun. Ó gbọ́dọ̀ di ohun tí a ti gba sínú, tí a sì ti sọ di apá kan nínú ìrírí ènìyàn, nítorí ọ̀rọ̀ náà ń gbé agbára ẹ̀dá Ọlọ́run kalẹ̀ fún àwọn tí ń wá láti yí padà sí àwòrán Kristi. Ọ̀kan nínú àwọn ibi ìbẹ̀rẹ̀ ìwádìí ti ara mi lórí ọ̀rọ̀ Hébérù tí a túmọ̀ sí “òtítọ́” ni àwọn amòye Hébérù, àwọn tí wọ́n pẹ̀lú ń sọ̀rọ̀ lórí àgbàyanu ìṣedá ọ̀rọ̀ náà “òtítọ́” àti bí a ṣe lò ó nínú Bíbélì. Ṣùgbọ́n kò sí ìdí kankan láti gbà pé òye ọgbọ́n inú tí wọ́n ní nípa ọ̀rọ̀ náà “òtítọ́” ti mú wọn wá sọ́dọ̀ Kristi.

The prophetic fact that the word needs to be eaten with the presence of the Holy Spirit echoes of Sister White’s definition of the “oil” in the parable of the ten virgins, and also her description of the two classes of virgins that are waiting for the Bridegroom.

Òtítọ́ àsọtẹ́lẹ̀ pé a ní láti jẹ ọ̀rọ̀ náà pẹ̀lú ìwàláàyè Ẹ̀mí Mímọ́ ń fi ìtumọ̀ tí Sister White fún “òróró” nínú àkàwé àwọn wúńdíá mẹ́wàá hàn, ó sì tún bá àpèjúwe rẹ̀ mu nípa àwọn ẹ̀ka wúńdíá méjì tí ń dúró de Ọkọ-ìyàwó.

A symbol most often has more than one meaning, and the meaning is to be defined by the context where the symbol is located. It is not to be defined by the grammatical expert’s definition of the word or by the historical time frame when the word was written. Those two approaches are what the theologians of Adventism have grasped in order to deny the “truth.” A symbol is defined by the context where it is employed. Within the Spirit of Prophecy, the word “oil” in the parable of the ten virgins represents at least a few different things depending on the context of the passage where the “oil” is found. Why does one class of virgins possess the oil and the other not?

Ní ọ̀pọ̀ ìgbà, ààmì kan máa ń ní ìtumọ̀ ju ọ̀kan lọ, a sì gbọ́dọ̀ pinnu ìtumọ̀ náà gẹ́gẹ́ bí àyíká tí ààmì náà wà nínú rẹ̀. Kì í ṣe ìtumọ̀ ààmì náà ni a ó fi ìtumọ̀ ọ̀rọ̀ tí amòye gírámà bá ṣe tàbí àkókò ìtàn tí a kọ ọ̀rọ̀ náà sí mọ̀. Àwọn ọ̀nà méjèèjì wọ̀nyí ni àwọn onímọ̀-ìsìn ti Adventism ti dì mú láti lè sẹ́ “òtítọ́.” A máa ń túmọ̀ ààmì kan gẹ́gẹ́ bí àyíká tí a lò ó sí. Nínú Ẹ̀mí Àsọtẹ́lẹ̀, ọ̀rọ̀ náà “òróró” nínú òwe àwọn wúńdíá mẹ́wàá ń ṣojú fún ó kéré tán díẹ̀ lára àwọn ohun tí ó yàtọ̀ síra, gẹ́gẹ́ bí àyíká apá ìwé náà tí a ti rí “òróró” náà. Èéṣe tí ẹ̀yà kan nínú àwọn wúńdíá náà fi ní òróró, tí ẹ̀yà kejì kò sì ní í?

> “There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.

> “Àgbáyé kan wà tí ó dùbúlẹ̀ nínú ìwà búburú, nínú ẹ̀tàn, àti nínú ìtanjẹ, nínú òjìji ikú gan-an,—ó sùn, ó sùn. Ta ni wọ́n ń ní ìrora ọkàn láti jí wọn? Ohùn wo ni ó lè dé ọ̀dọ̀ wọn? A gbé èrò inú mi lọ sí ọjọ́ iwájú nígbà tí a ó fi àmì náà hàn pé, ‘Kíyèsi i, Ọkọ-ìyàwó ń bọ̀; ẹ jáde lọ láti pàdé Rẹ̀.’ Ṣùgbọ́n àwọn kan yóò ti pẹ́ láti rí òróró fún ìkúnkún àwọn fìtílà wọn, àti pé ní pẹ́ jù wọ́n yóò rí i pé ìwà, èyí tí òróró náà dúró fún, kì í ṣe ohun tí a lè fi ránṣẹ́ láti ọwọ́ ènìyàn kan sí òmíràn. Òróró náà ni òdodo Kristi. Ó ń ṣojú ìwà, àti ìwà kì í ṣe ohun tí a lè fi ránṣẹ́ láti ọwọ́ ènìyàn kan sí òmíràn. Kò sí ènìyàn kankan tí ó lè rí i gbà fún ẹlòmíràn. Olúkúlùkù gbọ́dọ̀ ní fún ara rẹ̀ ìwà tí a ti wẹ́ mọ́ kúrò nínú gbogbo àbàwọ́n ẹ̀ṣẹ̀.” Bible Echo, May 4, 1896.

The foolish virgins do not possess the character necessary to succeed in the soon-coming crisis. They lack Christ’s righteousness. But the oil is also a message, and the oil in the parable of the ten virgins in the “last days” is the final warning message represented by the Revelation of Jesus Christ that is to be heard, read and kept.

Àwọn wúńdíá òmùgọ̀ kò ní ìwà tí ó ṣe pàtàkì láti borí nínú ìpọnjú tí ó ń bọ̀ láìpẹ́. Wọ́n ṣàìní òdodo Kristi. Ṣùgbọ́n òróró náà jẹ́ ìránṣẹ́, àti pé òróró nínú àkàwé àwọn wúńdíá mẹ́wàá ní “àwọn ọjọ́ ìkẹyìn” ni ìhìn ìkìlọ̀ ìkẹyìn tí Ìṣípayá Jesu Kristi dúró fún, èyí tí a gbọ́dọ̀ gbọ́, kà, kí a sì pa mọ́.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Àwọn ẹni àmì òróró tí wọ́n dúró lẹ́gbẹ̀ẹ́ Olúwa gbogbo ayé, ní ipò tí a ti fi fún Sátánì rí gẹ́gẹ́ bí kérúbù alábojútó. Nípasẹ̀ àwọn ẹ̀dá mímọ́ tí wọ́n yí ìtẹ́ rẹ̀ ká, Olúwa ń pa ìbánisọ̀rọ̀ aláìdákẹ́jẹ mọ́ pẹ̀lú àwọn olùgbé ayé. Òróró wúrà náà ṣàpẹẹrẹ oore-ọ̀fẹ́ tí Ọlọ́run fi ń pèsè fún àwọn fìtílà àwọn onígbàgbọ́, kí wọ́n má baà rẹ́rìn-ín kí wọ́n sì kú tán. Bí kò bá ṣe pé a ń tú òróró mímọ́ yìí láti ọ̀run wá nínú àwọn ìránṣẹ́ Ẹ̀mí Ọlọ́run, àwọn agbára ibi yóò ní ìṣàkóso pípé lórí ènìyàn.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “A ń bu Ọlọ́run ní àbùkù nígbà tí a kò bá gba àwọn ìránṣẹ́ tí ó rán sí wa. Ní báyìí ni a ṣe ń kọ epo wúrà náà tí yóò dà sínú ọkàn wa kí a lè fi í fún àwọn tí ó wà nínú òkùnkùn. Nígbà tí ìpè náà bá dé pé, ‘Wò ó, ọkọ ìyàwó ń bọ̀; ẹ jáde lọ pàdé rẹ̀,’ àwọn tí kò tíì gba epo mímọ́ náà, tí wọn kò sì ti ṣe ìtọ́jú oore-ọ̀fẹ́ Kristi nínú ọkàn wọn, yóò rí i, gẹ́gẹ́ bí àwọn wúńdíá aṣiwèrè, pé wọn kò tíì ṣe tán láti pàdé Oluwa wọn. Wọn kò ní, nínú ara wọn, agbára láti rí epo náà gbà, a sì ti bà ayé wọn jẹ́. Ṣùgbọ́n bí a bá béèrè fún Ẹ̀mí Mímọ́ Ọlọ́run, bí a bá sì bẹ̀bẹ̀ gẹ́gẹ́ bí Mose ṣe bẹ̀bẹ̀ pé, ‘Fi ògo rẹ hàn mí,’ ìfẹ́ Ọlọ́run yóò tú káàkiri nínú ọkàn wa. Nípasẹ̀ àwọn paipu wúrà, a óo fi epo wúrà náà ránṣẹ́ sí wa. ‘Kì í ṣe nípa agbára, tàbí nípa ipá, bí kò ṣe nípa Ẹ̀mí mi, ni Oluwa àwọn ọmọ-ogun wí.’ Nípa gbígba àwọn ìmólẹ̀ títàn láti ọ̀dọ̀ Oòrùn Òdodo, àwọn ọmọ Ọlọ́run ń tàn bí ìmọ́lẹ̀ nínú ayé.” Review and Herald, July 20, 1897.

The “oil” is the final message, which once again, is the Revelation of Jesus Christ. In the passage those who wish to have the oil need to plead to God as did Moses in Horeb’s cave. But notice that if we are to “plead, as did Moses” that God would “show” us His “glory,” we must first ask for the Holy Spirit who is the Comforter. If we do, then by angels and the two golden pipes we shall receive of Christ righteousness. We deceive ourselves if we think we can pray and plead for Christ’s character as the traditions and customs of Laodicean Adventism suggests should be done, while at the same time we are refusing the message of the Revelation of Jesus Christ. His righteousness is conveyed to us through the “messages of God’s Spirit,” that are conveyed by the two anointed ones that stand before God’s throne. When we reject his message, we reject His righteousness.

“òróró” náà ni ìhìnrere ìkẹyìn, èyí tí ó tún jẹ́ Ìfihàn Jésù Kristi. Nínú ẹsẹ̀ náà, àwọn tí ó fẹ́ ní òróró náà gbọ́dọ̀ bẹ Ọlọ́run gẹ́gẹ́ bí Mósè ti ṣe ní inú ihò Hórébù. Ṣùgbọ́n kíyèsi i pé bí a bá fẹ́ “bẹ, gẹ́gẹ́ bí Mósè ti ṣe” kí Ọlọ́run lè “fi” “ògò” Rẹ̀ “hàn” wá, a gbọdọ̀ kọ́kọ́ béèrè fún Ẹ̀mí Mímọ́, ẹni tí í ṣe Olùtùnú. Bí a bá ṣe bẹ́ẹ̀, nípasẹ̀ àwọn áńgẹ́lì àti àwọn paipu wúrà méjì, a ó sì gba òdodo Kristi. A ń tan ara wa jẹ bí a bá rò pé a lè gbàdúrà, kí a sì bẹ̀bẹ̀ fún ìwà Kristi gẹ́gẹ́ bí àṣà àti ìṣe Láódíṣíà Ádífẹ́ntísì ṣe ń daba pé ó yẹ kí a ṣe, nígbà kan náà tí a sì ń kọ ìhìnrere Ìfihàn Jésù Kristi. Òdodo Rẹ̀ ni a ń fi ránṣẹ́ wá sí wa nípasẹ̀ “àwọn ìhìnrere Ẹ̀mí Ọlọ́run,” tí a ń fi ránṣẹ́ nípasẹ̀ àwọn ẹni àmì òróró méjì tí ń dúró níwájú ìtẹ́ Ọlọ́run. Nígbà tí a bá kọ ìhìnrere Rẹ̀, a kọ òdodo Rẹ̀.

> Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? 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. Zechariah 4:11–14.

> Nígbà náà ni mo dáhùn, mo sì wí fún un pé, Kí ni àwọn igi òlífì méjèèjì wọ̀nyí tó wà ní apá ọ̀tún ọ̀pá-ìmólẹ̀ náà, àti ní apá òsì rẹ̀? Mo sì tún dáhùn lẹ́ẹ̀kan sí i, mo sì wí fún un pé, Kí ni àwọn ẹ̀ka òlífì méjèèjì wọ̀nyí, tí ńṣe nípasẹ̀ àwọn pákó wúrà méjèèjì náà ni wọ́n fi ń tú òróró wúrà jáde láti inú ara wọn? Ó sì dá mi lóhùn, ó sì wí pé, Ṣé ìwọ kò mọ ohun tí àwọn wọ̀nyí jẹ́? Mo sì wí pé, Rárá, olúwa mi. Nígbà náà ni ó wí pé, Àwọn wọ̀nyí ni àwọn ẹni-òróró méjèèjì, tí wọ́n dúró lẹ́gbẹ̀ẹ́ Olúwa gbogbo ayé. Sekaráyà 4:11–14.

The two “anointed ones, that stand by the Lord of the whole earth,” are also represented as the two witnesses of Revelation eleven.

Àwọn “ẹni méjì tí a fi òróró yàn, tí ń dúró lẹ́gbẹ̀ẹ́ Olúwa gbogbo ayé,” ni a tún fi hàn gẹ́gẹ́ bí àwọn ẹlẹ́rìí méjì ti Ìfihàn mọ́kànlá.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

> “Ní ti àwọn ẹlẹ́rìí méjèèjì ni wòlíì náà tún kéde pé: ‘Àwọn wọ̀nyí ni igi òlífì méjì, àti ọ̀pá-fitílà méjì tí ó dúró níwájú Ọlọ́run ayé.’ ‘Ọ̀rọ̀ rẹ,’ ni akọrin Sáàmù náà wí, ‘jẹ́ fìtílà sí ẹsẹ̀ mi, àti ìmọ́lẹ̀ sí ọ̀nà mi.’ Ìfihàn 11:4; Sáàmù 119:105. Àwọn ẹlẹ́rìí méjèèjì náà dúró fún Ìwé Mímọ́ ti Májẹ̀mú Láéláé àti ti Májẹ̀mú Tuntun.” The Great Controversy, 267.

Whether we consider Zechariah’s or John’s testimony of the two witnesses, the context of either testimony is the communication process that is the very first truth mentioned in association with the message of the Revelation of Jesus Christ in Revelation chapter one and verse one. From the Father, to the Son, to the angels, to a prophet to the church. The process in which Christ speaks to mankind is a major understanding that He seeks to reveal within the final warning message. This corresponds with the emphasis in the presentation of both the first and third angel’s messages.

Bí a bá wo ẹ̀rí Sekaráyà tàbí ti Johanu nípa àwọn ẹlẹ́rìí méjì náà, àyíká ẹ̀rí èyíkéyìí nínú wọn ni ìlànà ìbánisọ̀rọ̀ náà, èyí tí ó jẹ́ òtítọ́ àkọ́kọ́ gan-an tí a mẹ́nu kàn ní ìbáṣepọ̀ pẹ̀lú ìhìnrere Ìfihàn Jesu Kristi nínú Ìfihàn orí kìn-ín-ní àti ẹsẹ̀ kìn-ín-ní. Láti ọ̀dọ̀ Baba, sí ọ̀dọ̀ Ọmọ, sí ọ̀dọ̀ àwọn angẹli, sí ọ̀dọ̀ wòlíì kan, sí ìjọ. Ìlànà tí Kristi fi ń sọ̀rọ̀ sí aráyé jẹ́ òye pàtàkì kan tí Ó ń wá láti ṣípayá nínú ìhìnrere ìkìlọ̀ ìkẹyìn. Èyí bá ìtẹnumọ́ tí ó wà nínú ìfihàn ìhìnrere angẹli kìn-ín-ní àti ti angẹli kẹta mu.

The message of the first angel is represented by William Miller. Miller possesses several prophetic characteristics that must be recognized. He was the “Father” of the movement, which in terms of the Alpha and Omega demands that there would be a son. He represented a movement represented by the name “Millerite,” which is the word for a type of rock. He was used to organize a set of biblical rules of prophetic interpretation. Those rules become a major component of the communication of the messages of God’s Spirit that were either refused or accepted as those of Miller’s generation chose whether to retain their foolish Laodicean condition or to become wise Philadelphians. As the father of the message of the first angel, he typifies a movement that will proclaim the message of the third angel’s message, and that movement’s understanding of the message will be directed by a special set of biblical rules of prophetic interpretation that establish the message of the third angel as soundly as Miller was used to establish the message of the first angel. God never changes, Jesus Christ the same yesterday, today and forever.

Aṣojú iṣẹ́ áńgẹ́lì àkọ́kọ́ ni a ṣàfihàn nínú William Miller. Miller ní ọ̀pọ̀ àbùdá wòlíì tí ó gbọdọ̀ jẹ́ pé a mọ̀. Òun ni “Baba” ìrìnàjò náà, èyí tí ní ìbámu pẹ̀lú Alpha àti Omega ń béèrè pé ọmọkùnrin kan yóò wà. Ó dúró fún ìrìnàjò kan tí a fi orúkọ “Millerite” ṣàpẹẹrẹ rẹ̀, èyí tí ó jẹ́ ọ̀rọ̀ fún irú àpáta kan. A lò ó láti ṣètò àkójọpọ̀ àwọn òfin Bíbélì fún ìtumọ̀ àsọtẹ́lẹ̀. Àwọn òfin wọ̀nyí di apá pàtàkì nínú ìbánisọ̀rọ̀ àwọn ìránṣẹ́ ti Ẹ̀mí Ọlọ́run tí a lè kọ̀ tàbí gba, gẹ́gẹ́ bí àwọn ènìyàn ìran Miller ṣe yàn bóyá wọ́n yóò pa ipò aṣiwèrè Laodicea wọn mọ́ tàbí kí wọ́n di àwọn Filadelfia ọlọ́gbọ́n. Gẹ́gẹ́ bí baba ìhìn iṣẹ́ áńgẹ́lì àkọ́kọ́, ó jẹ́ àpẹẹrẹ ìrìnàjò kan tí yóò kéde ìhìn iṣẹ́ áńgẹ́lì kẹta, àti pé ìmọ̀ ìrìnàjò náà nípa ìhìn iṣẹ́ náà yóò jẹ́ amọ̀nà rẹ̀ nípasẹ̀ àkójọpọ̀ àkànṣe àwọn òfin Bíbélì fún ìtumọ̀ àsọtẹ́lẹ̀ tí yóò fi ìhìn iṣẹ́ áńgẹ́lì kẹta múlẹ̀ lórí ìpìlẹ̀ tó lágbára gẹ́gẹ́ bí a ṣe lò Miller láti fi ìhìn iṣẹ́ áńgẹ́lì àkọ́kọ́ múlẹ̀. Ọlọ́run kì í yí padà láé, Jesu Kristi náà ni lánàá, lónìí àti títí láé.

> Do not err, my beloved brethren. Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. James 1:16–18.

> Ẹ má ṣe ṣìnà, ẹ̀yin ará mi olùfẹ́. Gbogbo ẹ̀bùn rere àti gbogbo ẹ̀bùn pípé ni ó ti òkè wá, ó sì ń sọ̀kalẹ̀ láti ọ̀dọ̀ Baba ìmọ́lẹ̀, lọ́dọ̀ ẹni tí kò sí àyípadà tàbí ojiji ìyípadà. Nípa ìfẹ́ ara rẹ̀ ni ó fi ọ̀rọ̀ òtítọ́ bí wa, kí àwa lè jẹ́ irú àkọ́so nínú àwọn ẹ̀dá rẹ̀. James 1:16–18.

In the beginning or the end of Adventism, the messages of God’s Spirit which are represented by the oil, are conveyed through the two witnesses. At the beginning with the Millerites the two witnesses were the Old and New Testaments and at the end they are the Bible and the Spirit of Prophecy. This is the reason why John, who most perfectly illustrates the end of God’s people in the last days of the investigative judgment was in the isle of Patmos.

Ní ìbẹ̀rẹ̀ tàbí ní òpin Ìjọ Adventist, àwọn ìránṣẹ́ Ẹ̀mí Ọlọ́run tí a fi òróró ṣàpẹẹrẹ ni a ń gbé kalẹ̀ nípasẹ̀ àwọn ẹlẹ́rìí méjì. Ní ìbẹ̀rẹ̀, pẹ̀lú àwọn Millerite, àwọn ẹlẹ́rìí méjì náà ni Májẹ̀mú Láéláé àti Májẹ̀mú Tuntun; ní òpin sì ni wọ́n jẹ́ Bíbélì àti Ẹ̀mí Àsọtẹ́lẹ̀. Èyí ni ìdí tí Jòhánù, ẹni tí ó fi ọ̀nà pípé jùlọ ṣàfihàn òpin àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn ìdájọ́ ìwádìí, fi wà ní erékùṣù Pátímọ̀.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

> Èmi Jòhánù, ẹni tí èmi náà jẹ́ arákùnrin yín, àti alábápín pẹ̀lú yín nínú ìpọ́njú, àti nínú ìjọba àti sùúrù Jesu Kristi, wà ní erékùṣù tí a ń pè ní Patmosi, nítorí ọ̀rọ̀ Ọlọ́run, àti nítorí ẹ̀rí Jesu Kristi. Ìṣípayá 1:9.

The prophetic setting of Patmos represents that John is being persecuted. He was being persecuted for receiving the messages of God’s spirit that identify the Revelation of Jesus Christ through the Bible and Spirit of Prophecy.

Àyíká ìsọtẹ́lẹ̀ ti Patmos ń ṣojú pé wọ́n ń ṣe inúnibíni sí Johanu. Wọ́n ń ṣe inúnibíni sí i nítorí gbígbà àwọn ìránṣẹ́ ti Ẹ̀mí Ọlọ́run tí ń fi Ìfihàn Jesu Kristi hàn nípasẹ̀ Bíbélì àti Ẹ̀mí Ìsọtẹ́lẹ̀.

The persecution of God’s “last day” people is also represented in Revelation eleven when the two witnesses are slain in the streets, and everyone celebrates their death. In chapter eleven those two witnesses are Elijah and Moses. They have given their testimony for three and a half years and then they are slain, but they were thereafter resurrected.

Ìnúnibíni sí àwọn ènìyàn Ọlọ́run ti “ọjọ́ ìkẹyìn” ni a tún ṣàfihàn nínú Ìfihàn mọ́kànlá nígbà tí a pa àwọn ẹlẹ́rìí méjì náà ní ojú pópó, tí gbogbo ènìyàn sì ń yọ̀ ayọ̀ nítorí ikú wọn. Nínú orí mọ́kànlá, àwọn ẹlẹ́rìí méjì náà ni Elijah àti Moses. Wọ́n ti jẹ́rìí fún ọdún mẹ́ta àtààbọ̀, lẹ́yìn náà ni a sì pa wọ́n, ṣùgbọ́n lẹ́yìn èyí, a jí wọn dìde.

All the prophets speak more of the last days than they do their own history, so if there is ever a book that is speaking of the last days it is the book of Revelation where all the books of the Bible meet and end. There must therefore be a “message” in the last days that is slain, and thereafter resurrected. Revelation eleven illustrated the history of the French Revolution, but it more directly illustrates an attack against the message of the third angel in the last days. The message and the movement that was typified by Miller’s message and movement suffered that attack and died on July 18, 2020. According to Revelation eleven that attack would be carried out by the beast that ascended up out of the bottomless pit.

Gbogbo àwọn wòlíì sọ púpọ̀ sí i nípa àwọn ọjọ́ ìkẹyìn ju bí wọ́n ṣe ń sọ ìtàn àkókò tiwọn lọ, nítorí náà bí ìwé kan bá wà rárá tí ń sọ̀rọ̀ nípa àwọn ọjọ́ ìkẹyìn, ìwé Ìṣípayá ni, níbi tí gbogbo àwọn ìwé Bíbélì ti pàdé tí wọ́n sì ti parí. Nítorí náà, “ìránṣẹ́” kan gbọ́dọ̀ wà ní àwọn ọjọ́ ìkẹyìn tí a pa, tí a sì tún jí dìde lẹ́yìn náà. Ìṣípayá orí kọkànlá ṣàfihàn ìtàn Ìyípadà Orílẹ̀-èdè Faransé, ṣùgbọ́n ó tún fi hàn ní kedere jùlọ ìkọlù kan sí ìránṣẹ́ áńgẹ́lì kẹta ní àwọn ọjọ́ ìkẹyìn. Ìránṣẹ́ náà àti ìṣísẹ̀ náà tí a fi ìránṣẹ́ àti ìṣísẹ̀ Miller ṣe àpẹẹrẹ jìyà ìkọlù náà, wọ́n sì kú ní ọjọ́ kẹtàdínlógún, oṣù Keje, ọdún 2020. Gẹ́gẹ́ bí Ìṣípayá orí kọkànlá ti sọ, ẹranko tí ó gòkè wá láti inú ibú aláìlópin ni yóò ṣe ìkọlù náà.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:8, 9.

> Nígbà tí wọ́n bá sì ti parí ẹ̀rí wọn, ẹranko náà tí ń gòkè wá láti inú ọ̀gbun àìnísàlẹ̀ yóò jagun sí wọn, yóò sì ṣẹ́gun wọn, yóò sì pa wọ́n. Òkú wọn yóò sì dùbúlẹ̀ ní ojú ọ̀nà ìlú ńlá náà, tí a fi ti ẹ̀mí pè ní Sodomu àti Ejibiti, níbi tí a ti kàn Olúwa wa mọ́ àgbélébùú pẹ̀lú. Ifihan 11:8, 9.

Sister White informs us that the “bottomless pit” represents a new manifestation of satanic power.

Arábìnrin White sọ fún wa pé “ihò àìnísàlẹ̀” dúró fún ìfarahàn tuntun kan ti agbára Sátánì.

> “‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.

> “‘Nígbà tí wọ́n bá parí [tí wọ́n ń parí] ẹ̀rí wọn.’ Àkókò tí a yàn fún àwọn ẹlẹ́rìí méjèèjì láti sọtẹ́lẹ̀ ní ìhámọ̀ aṣọ ọ̀fọ̀ parí ní ọdún 1798. Bí wọ́n ṣe ń sún mọ́ ìparí iṣẹ́ wọn nínú àìfarahàn, a ní láti bá wọn jagun nípasẹ̀ agbára tí a ṣàpèjúwe gẹ́gẹ́ bí ‘ẹranko tí ń gòkè wá láti inú ibú àìlópin.’ Nínú púpọ̀ nínú àwọn orílẹ̀-èdè Yúróòpù, àwọn agbára tí ń ṣàkóso nínú Ìjọ àti Ìpínlẹ̀ ti wà lábẹ́ ìdarí Sátánì fún ọ̀pọ̀ ọ̀rúndún, nípasẹ̀ ọ̀nà ìpapọ̀. Ṣùgbọ́n níhìn-ín ni a mú ìfihàn tuntun kan ti agbára ti Sátánì wá sí ìwòye.” The Great Controversy, 268.

There are three powers identified in the book of Revelation that come from the bottomless pit, the first mentioned is Islam in Revelation chapter nine verse two, the second is atheism of the French Revolution in chapter eleven verse eight and the third is modern Rome in chapter seventeen verse eight. The “new manifestation” in the last days that will not only attack the movement typified by the Millerite movement, but also attack the world is the counterfeit awakening of the counterfeit Midnight Cry known as “Woke-ism.” Woke-ism represents a “new manifestation of satanic power” which is upheld by the current Jesuit antichrist and is promoted through the merchants, the political leaders of the United Nations, the liberal representatives in the fallen churches of Protestantism in the United States, and the Democratic party in conjunction with the RINO-Republicans who either promote or permit the promotion of all the variations of the deviant lifestyles of the homosexual community as represented in chapter eleven as “Sodom.” These three powers are what lead the world to Armageddon, and they are also represented by “Egypt,” the symbol of atheism and worldliness. Set within the anarchy of the French Revolution, which is another element of these three powers that make up what Sister White calls the “evil confederacy,” either directly promote or allow Woke-ism. Woke-ism is the satanic counterfeit of the awakening of the ten virgins. We have more to discuss on these lines, but we need first to address the aftermath of the murder in the street that was accomplished on July 18, 2020.

Àwọn agbára mẹ́ta ni a dá mọ̀ nínú ìwé Ìfihàn tí wọ́n ti inú kòtò àìnísàlẹ̀ jáde wá; èyí àkọ́kọ́ tí a mẹ́nu kàn ni Ísílámù nínú Ìfihàn orí kẹsàn-án ẹsẹ̀ kejì, èkejì ni àìgbàgbọ́-Ọlọ́run ti Ìyíká Faransé nínú orí kọkànlá ẹsẹ̀ kẹjọ, èkéta sì ni Róòmù òde-òní nínú orí kẹtàdínlógún ẹsẹ̀ kẹjọ. “Ìfarahàn tuntun” ní àwọn ọjọ́ ìkẹyìn tí kì yóò kọlu ìṣísẹ̀ náà nìkan tí ìṣísẹ̀ àwọn Mílérítì ṣàpẹẹrẹ, ṣùgbọ́n tí yóò tún kọlu ayé pẹ̀lú, ni ìjí jí jí èké ti Ẹkún Àárín Òru èké tí a mọ̀ sí “Woke-ism.” Woke-ism dúró fún “ìfarahàn tuntun ti agbára sátání” tí aṣòdì sí Kristi Jesuiti lọwọlọwọ́ gbéga múlẹ̀, tí a sì ń gbé lárugẹ rẹ̀ nípasẹ̀ àwọn oníṣòwò, àwọn aṣáájú òṣèlú ti Ìṣọ̀kan Orílẹ̀-Èdè, àwọn aṣojú olómìnira nínú àwọn ìjọ Pùròtẹ́sítáǹtì tí ó ṣubú ní Orílẹ̀-Èdè Amẹ́ríkà, àti ẹgbẹ́ Démókírátì ní ìfọwọ́sowọ́pọ̀ pẹ̀lú àwọn RINO-Republicans tí wọ́n yálà ń gbé lárugẹ tàbí ń jẹ́ kí a gbé lárugẹ gbogbo onírúurú ìgbésí-ayé ìwà-ìbàjẹ́ ti àwùjọ àwọn oníbálòpọ̀ pẹ̀lú akọ tàbí abo ẹlẹgbẹ́ wọn gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú orí kọkànlá gẹ́gẹ́ bí “Sodomu.” Àwọn agbára mẹ́ta wọ̀nyí ni wọ́n ń darí ayé lọ sí Amágẹdónì, a sì tún ṣojú wọn pẹ̀lú nípasẹ̀ “Íjíbítì,” àmì àìgbàgbọ́-Ọlọ́run àti ti ayé. Ní fífi wọ́n sí inú ìdàrúdàpọ̀ aláìlètò ti Ìyíká Faransé, èyí tí í ṣe èròjà mìíràn nínú àwọn agbára mẹ́ta wọ̀nyí tí wọ́n para pọ̀ di ohun tí Sister White pè ní “àjọṣepọ̀ búburú,” wọ́n yálà ń gbé Woke-ism lárugẹ taara tàbí ń jẹ́ kí a gbé e lárugẹ. Woke-ism ni èké sátání ti ìjí jí jí àwọn wúńdíá mẹ́wàá. A ní ohun púpọ̀ síi láti sọ lórí àwọn ìlà wọ̀nyí, ṣùgbọ́n a ní láti kọ́kọ́ dojú kọ àbájáde ìpànìyàn ní ojú pópó tí a ṣe ní ọjọ́ kẹtàdínlógún, oṣù keje, ọdún 2020.

And also, dear Reader, please understand I have no support to offer to the Republican party. There is no political persuasion that I have any confidence in. It is simply the prophetic dynamics that exist in the United States, the United Nations and the Papacy that I am pointing out. Those dynamics will be more specifically addressed when we begin to directly address the two horns that parallel each other from 1798 until the Sunday law.

Pẹ̀lú èyí pẹ̀lú, olùkà ọ̀wọ́n, jọ̀wọ́ mọ̀ pé èmi kò ní ìtìlẹ́yìn kankan láti fi fún ẹgbẹ́ Republican. Kò sí ìtẹ́sí ìṣèlú kankan tí mo ní ìgbẹ́kẹ̀lé nínú rẹ̀. Ó jẹ́ kíkàn àwọn ìlànà àsọtẹ́lẹ̀ tí ó wà ní Orílẹ̀-èdè Amẹ́ríkà, Àjọ Ìṣọ̀kan Àgbáyé àti Ipápà ni mo ń tọ́ka sí. A ó sì sọ̀rọ̀ nípa àwọn ìlànà wọ̀nyí ní kedere sí i nígbà tí a bá bẹ̀rẹ̀ sí í dojú kọ́ taara àwọn ìwo méjèèjì tí wọ́n ń bá ara wọn lọ ní ìfarapẹẹrẹ láti ọdún 1798 títí dé òfin Ọjọ́ Àìkú.

The satanic Woke-ism that represents a counterfeit Midnight Cry precedes the actual Midnight Cry and before the time of the genuine Midnight Cry, those that have been slain in the streets will ultimately evolve into either a foolish or wise virgin. The period of time when the binding off of our characters into either the bundle destined for the fire of destruction or as the bundle for the heavenly garner is now here.

Ìjíyà tí a fi ẹ̀mí Sátánì hàn, ìyẹn Woke-ism, tí ó dúró gẹ́gẹ́ bí Ẹkún Ọ̀gànjọ àròsọ, ni ó ṣáájú Ẹkún Ọ̀gànjọ gidi; àti kí àkókò Ẹkún Ọ̀gànjọ tòótọ́ tó dé, àwọn tí a ti pa ní òpópónà yóò níkẹyìn dàgbà sí i di wúńdíá aṣiwèrè tàbí wúńdíá ọlọ́gbọ́n. Àkókò náà, nígbà tí a ń dì ìwà wa pọ̀ sí yálà nínú ìdì tí a yàn fún iná ìparun tàbí gẹ́gẹ́ bí ìdì fún àká ọ̀run, ti dé nísinsin yìí.

Sister White identifies that in the tarrying time the foolish virgins of the Millerite history reacted to the testing disappointment differently than the wise virgins, thus suggesting that by the tarrying time their characters were already settled. But Jeremiah’s testimony informs us that we can choose to return to God and He will not only return to us, but He will make us a fenced brazen wall against the wicked and the terrible as we are used as his mouth piece in the ensuing crisis. It is at that prophetic point that Jesus promises to comfort us. This is the significance of John’s four chapters that are set within our current history.

Arábìnrin White fi hàn pé ní àkókò ìdádúró, àwọn wúńdíá aṣiwèrè nínú ìtàn àwọn Millerite dáhùn sí ìdánwò ìbànújẹ náà ní ọ̀nà tí ó yàtọ̀ sí ti àwọn wúńdíá ọlọ́gbọ́n, báyìí sì ni ó fi hàn pé nígbà àkókò ìdádúró náà, ìwà wọn ti dúró ṣinṣin tẹ́lẹ̀. Ṣùgbọ́n ẹ̀rí Jeremiah sọ fún wa pé a lè yan láti padà sọ́dọ̀ Ọlọ́run, òun náà yóò sì kì í ṣe pé yóò padà tọ̀ wá wá nìkan, ṣùgbọ́n yóò sọ wá di odi idẹ tí a fi há ká sí àwọn ènìyàn búburú àti ẹlẹ́rùjẹ̀jẹ̀, bí a ṣe ń lò wá gẹ́gẹ́ bí ẹnu rẹ̀ nínú ìpẹ̀yà tí ń bọ̀ lẹ́yìn náà. Ní ibi àmì àsọtẹ́lẹ̀ yẹn ni Jesu ti ṣe ìlérí láti tù wá nínú. Èyí ni ìtumọ̀ àwọn orí mẹ́rin John tí a gbé kalẹ̀ sínú ìtàn wa ìsinsin yìí.

The oil is the Holy Spirit, it is character and it is the messages of God’s Spirit. God’s Spirit is the “Comforter.” As God so loved the world that He gave His only-begotten Son, and as Jesus sacrificed His godly being to willingly accept the humanity he had created as part of Himself for eternity, so too the Holy Spirit that is given in this period of time will abide with us forever.

Òróró náà ni Ẹ̀mí Mímọ́, ó sì jẹ́ ìwà, ó sì jẹ́ àwọn ìránṣẹ́ Ẹ̀mí Ọlọ́run. Ẹ̀mí Ọlọ́run ni “Olùtùnú.” Gẹ́gẹ́ bí Ọlọ́run ti fẹ́ràn ayé tó bẹ́ẹ̀ gẹ́ẹ́ tí Ó fi Ọmọ bíbí Rẹ̀ kan ṣoṣo fúnni, àti gẹ́gẹ́ bí Jésù ti fi ìwà-àtọ̀runwá Rẹ̀ rúbọ láti fi tìfẹ́tìfẹ́ gba ẹ̀dá ènìyàn tí Ó ti dá gẹ́gẹ́ bí ara ti ara Rẹ̀ fún ayeraye, bẹ́ẹ̀ náà ni Ẹ̀mí Mímọ́ tí a fi fúnni ní àkókò yìí yóò bá wa gbé títí láé.

> If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. John 14:15–18.

> Bí ẹ bá nífẹ̀ẹ́ mi, ẹ máa pa àwọn àṣẹ mi mọ́. Èmi yóò sì bẹ Baba, yóò sì fi Olùtùnú mìíràn fún yín, kí ó lè máa bá yín gbé títí láé; àní Ẹ̀mí òtítọ́; ẹni tí ayé kò lè gbà, nítorí pé ayé kò rí i, bẹ́ẹ̀ ni kò sì mọ̀ ọ́n: ṣùgbọ́n ẹ̀yin mọ̀ ọ́n; nítorí ó ń bá yín gbé, yóò sì wà nínú yín. Èmi kì yóò fi yín sílẹ̀ láìní olùtùnú: èmi yóò tọ̀ yín wá. Johanu 14:15–18.

This sacrifice of the Spirit in choosing to abide with human beings forever, parallels the sacrifice of the other two persons of the heavenly trio. Perhaps as significant as the sacrifice of the Spirit in His willingness to live within each of the redeemed for eternity is that the arrival of the “Comforter” in this particular history identifies when God’s people are sealed for eternity.

Ẹbọ Ẹmí yìí nínú yíyan láti máa bá àwọn ènìyàn gbé títí láé, bá ẹbọ àwọn Ẹni méjèèjì yòókù nínú mẹ́talọ́kan ọ̀run mu. Bóyá ohun tí ó ṣe pàtàkì tó ẹbọ Ẹmí nínú ìfẹ́-inú-rere Rẹ̀ láti máa gbé nínú olúkúlùkù àwọn ẹni ìràpadà títí láé ni pé ìbẹ̀rẹ̀ dé “Olùtùnú” nínú ìtàn pàtó yìí ń fi hàn nígbà tí a di àwọn ènìyàn Ọlọ́run ní èdìdì fún ayérayé.

> And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. Ephesians 4:30.

> Ẹ má sì ṣe bínú fún Ẹ̀mí Mímọ́ ti Ọlọ́run, ẹni tí a fi dì yín mọ́ títí dé ọjọ́ ìràpadà. Éfésù 4:30.

In the history where the promise of the Comforter is perfectly fulfilled, which is the history of the one hundred and forty-four thousand the Spirit will “abide” in us “forever.” Every Christian that met the requirements of the gospel received the Holy Spirit and was therefore “sealed unto the day of redemption,” but that sealing simply points forward to the time when the one hundred and forty-four thousand are to be sealed during this current history. In Ephesians those that are sealed unto the day of redemption are contrasted with those who “grieve” the “Holy Spirit.” They grieve the Holy Spirit by refusing to accept the communications of God’s Spirit, and thus refuse the golden oil. When Christ promises to send us the “Comforter” “the Spirit of truth” in this period of disappointment, He is promising to place His seal upon us, and His seal represents the keeping of His commandments, particularly the Sabbath commandment, which is the day that John received the revelation and which is the issue that is about to confront the world.

Nínú ìtàn níbi tí ìlérí Olùtùnú ti ṣẹ ní pípé, èyí tí í ṣe ìtàn àwọn ọ̀kẹ́ méjìlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin [144,000], Ẹ̀mí náà yóò “máa gbé” nínú wa “títí láé.” Gbogbo Kristẹni tí ó bá pàdé àwọn ohun tí ìhìnrere béèrè, ni ó gba Ẹ̀mí Mímọ́, àti nítorí náà a “fi èdìdì dì í títí dé ọjọ́ ìràpadà”; ṣùgbọ́n èdìdì yẹn kàn ń tọ́ka síwájú sí àkókò náà nígbà tí a ó fi èdìdì di àwọn ọ̀kẹ́ méjìlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin [144,000] nínú ìtàn ìsinsin yìí. Nínú Efesu, àwọn tí a fi èdìdì dì títí dé ọjọ́ ìràpadà ni a fi wé àwọn tí wọ́n “ba” “Ẹ̀mí Mímọ́” náà “jẹ́.” Wọ́n ń ba Ẹ̀mí Mímọ́ jẹ́ nípa kíkò láti gba àwọn ìfihàn Ẹ̀mí Ọlọ́run, àti báyìí ni wọ́n ṣe ń kọ òróró wúrà náà. Nígbà tí Kristi ṣe ìlérí láti rán “Olùtùnú” “Ẹ̀mí òtítọ́” sí wa ní àkókò ìdààmú yìí, Ó ń ṣe ìlérí láti fi èdìdì Rẹ̀ lé wa lórí, àti èdìdì Rẹ̀ dúró fún pípa àwọn àṣẹ Rẹ̀ mọ́, pàápàá jùlọ àṣẹ ọjọ́ ìsinmi, èyí tí í ṣe ọjọ́ tí Johanu ti gba ìfihàn náà, àti èyí tí í ṣe ọ̀ràn tí ó fẹ́rẹ̀ẹ́ dojú kọ ayé.

The sealing of the wise virgins is accomplished before the test of the Sunday law, for it is there that the characters of both the wise and foolish will be manifested, and character is never developed in a crisis, it is simply manifested. The sealing represents, among other things a transformation from the mind of a Laodicean into the mind of a Philadelphian. The problem is that for that transformation to be accomplished, the first test for each of us is to genuinely understand that heretofore we have been Laodiceans, for as Laodiceans our primary spiritual attitude is that everything is alright, when everything is actually all wrong. That attitude must be set aside, it is one of the vile things that must be separated from the precious.

Ìdìdì àwọn wúńdíá ọlọ́gbọ́n ni a ń parí kí ìdánwò òfin Ọjọ́-Àìkú tó dé, nítorí ibẹ̀ ni a ó ti fi ìwà àwọn ọlọ́gbọ́n àti àwọn aṣiwèrè hàn gbangba, ìwà kì í sì í dàgbà nínú ìpèníjà; a kàn ń fi í hàn nìkan. Ìdìdì náà dúró fún, láàárín àwọn nǹkan mìíràn, ìyípadà láti inú ọkàn ará Laodicea sí inú ọkàn ará Filadelfia. Ìṣòro náà ni pé, kí ìyípadà náà lè ṣẹ, ìdánwò àkọ́kọ́ fún olúkúlùkù wa ni láti lóye ní tòótọ́ pé títí di ìsinsìnyí a ti jẹ́ ará Laodicea, nítorí gẹ́gẹ́ bí ará Laodicea ìwà ẹ̀mí wa pàtàkì jù lọ ni pé ohun gbogbo wà ní àlàáfíà, nígbà tí ní tòótọ́ ohun gbogbo ti bàjẹ́ pátápátá. A gbọ́dọ̀ fi ìwà náà sílẹ̀; ó jẹ́ ọ̀kan nínú àwọn ohun ẹlẹ́gbin tí a gbọ́dọ̀ yà kúrò nínú ohun iyebíye.

> “Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Seventh-day Adventist Bible Commentary, volume 4, 1161.

> “Ní kété tí a bá fi èdìdì dì àwọn ènìyàn Ọlọ́run ní iwájú orí wọn—kì í ṣe èdìdì tàbí àmì kankan tí a lè fi ojú rí, bí kò ṣe ìdásílẹ̀ sínú òtítọ́, ní ti ọgbọ́n àti ní ti ẹ̀mí pẹ̀lú, kí a má bà a lè yí wọn kúrò—ní kété tí a bá ti fi èdìdì dì àwọn ènìyàn Ọlọ́run tí a sì ti mú wọn ṣetán fún ìgbọn, yóò dé. Ní tòótọ́, ó ti bẹ̀rẹ̀ tẹ́lẹ̀; àwọn ìdájọ́ Ọlọ́run ti wà lórí ilẹ̀ báyìí, láti fún wa ní ìkìlọ̀, kí a lè mọ ohun tí ń bọ̀.” Seventh-day Adventist Bible Commentary, ìdìpọ̀ 4, 1161.

The “Comforter” that Jesus promises to His disciples who comforts them in the time of disappointment guides His people into all truth, and it is through a “settling into the truth” that we are sealed. The “truth” which God’s people are to settle into at this point is the “truth” that is unsealed just before probation closes, for the “time is at hand.” That truth is the structure of the hidden history of the seven thunders, and that hidden history identifies the history where the Revelation of Jesus Christ is opened up. The hidden history of the seven thunders will be fulfilled at the very time that “truth” represented as the hidden history is unsealed. The unsealing of the “truth” is what seals those who receives the message that has been previously sealed.

“Olùtùnú” tí Jésù ṣe ìlérí rẹ̀ fún àwọn ọmọ-ẹ̀yìn Rẹ̀—ẹni tí ń tù wọ́n nínú ní àkókò ìdààmú—ni ó ń darí àwọn ènìyàn Rẹ̀ sínú gbogbo òtítọ́, ó sì jẹ́ nípasẹ̀ “ìmúlẹ̀ nínú òtítọ́” ni a fi dì wá mọ́lẹ̀. “Òtítọ́” tí ó yẹ kí àwọn ènìyàn Ọlọ́run múlẹ̀ sínú ní àkókò yìí ni “òtítọ́” tí a tú èdìdì rẹ̀ sílẹ̀ kété ṣáájú kí àkókò oore-ọ̀fẹ́ tó parí, nítorí “àkókò náà ti súnmọ́.” Òtítọ́ náà ni ètò ìṣètò ìtàn ìkọ̀kọ̀ ti ààrá méje, ìtàn ìkọ̀kọ̀ náà sì ni ó ń tọ́ka sí ìtàn náà níbi tí a ti ṣí Ìfihàn Jésù Kristi sílẹ̀. Ìtàn ìkọ̀kọ̀ ti ààrá méje yóò ṣẹ ní gan-an ní àkókò náà tí a tú “òtítọ́” tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí ìtàn ìkọ̀kọ̀ sílẹ̀. Ìtútù èdìdì “òtítọ́” náà ni ohun tí ó fi dì àwọn tí wọ́n gba ìránṣẹ́ náà mọ́lẹ̀, ìránṣẹ́ tí a ti fi èdìdì tẹ́lẹ̀ rí.

God’s people are sealed in their foreheads in advance of the shaking of the angry nations that occurs at the Sunday law, thus initiating national ruin. The Revelation of Jesus Christ is the “sayings of the prophecy of” the book of Revelation that are no longer to be sealed, for the time is at hand. It is the truth that now is to be read, heard and most importantly to be kept, if we are to be blessed.

A fi èdè Ọlọ́run ní àmì lórí iwájú orí wọn ṣáájú ìmìtìtì àwọn orílẹ̀-èdè tí ó kún fún ìbínú, èyí tí ó ṣẹlẹ̀ nígbà òfin Àìkú, bẹ́ẹ̀ ni ó sì bẹ̀rẹ̀ ìparun orílẹ̀-èdè. Ìṣípayá Jesu Kristi ni “àwọn ọ̀rọ̀ àsọtẹ́lẹ̀ ti” ìwé Ìṣípayá tí a kò gbọ́dọ̀ fi èdìdì dì mọ́ mọ́, nítorí àsìkò náà ti sún mọ́lé. Òtítọ́ ni èyí tí a ní láti kà, tí a ní láti gbọ́, àti pàápàá jùlọ tí a ní láti pa mọ́ nísinsin yìí, bí a bá fẹ́ kí a lè ní ìbùkún.

> Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me. These things have I spoken unto you, being yet present with you. 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 14:22–26.

> Judasi, kì í ṣe Iskariotu, wí fún un pé, Olúwa, báwo ni ó ṣe rí tí ìwọ yóò fi ara rẹ hàn fún wa, tí kì yóò sì fi hàn fún ayé? Jesu dá a lóhùn, ó sì wí fún un pé, Bí ènìyàn bá fẹ́ràn mi, yóò pa ọ̀rọ̀ mi mọ́: Baba mi yóò sì fẹ́ràn rẹ̀, àwa yóò sì tọ̀ ọ́ wá, a ó sì máa bá a gbé. Ẹni tí kò bá fẹ́ràn mi kì í pa ọ̀rọ̀ mi mọ́: ọ̀rọ̀ tí ẹ̀yin sì ń gbọ́ kì í ṣe tèmi, bí kò ṣe ti Baba tí ó rán mi. Nǹkan wọ̀nyí ni mo ti sọ fún yín, nígbà tí mo ṣì wà pẹ̀lú yín. Ṣùgbọ́n Olùtùnú náà, ẹni tí í ṣe Ẹ̀mí Mímọ́, tí Baba yóò rán ní orúkọ mi, òun ni yóò kọ́ yín ní ohun gbogbo, yóò sì mú ohun gbogbo rántí yín, ohunkóhun tí mo ti sọ fún yín. Johanu 14:22–26.

For those who keep the message that is being unsealed, the promise is that the Comforter will “teach” us “all things” “whatsoever” Jesus has said “unto you.” This is the promise that was fulfilled to the disciples of Emmaus and thereafter the eleven disciples. When Christ removed his hand from “holden” the Emmaus disciples’ eyes and thereafter “opened” the eleven disciples’ “understanding” so they could fully “understand the scriptures,” He was recording a promise for those living in the “last days” who will return from their disappointment, repent of their Laodicean condition and accept the “truth.” The “Comforter” in the “last days” will “bring all things to” our “remembrance” as he teaches us “all things.” Just as significant as bringing past truths to our remembrance as He teaches us all things, He will also “show us things to come.”

Fún àwọn tí ń pa ọ̀rọ̀ náà mọ́ tí a ń tú ìdìdì rẹ̀ sílẹ̀, ìlérí náà ni pé Olùtùnú yóò “kọ́” wa ní “ohun gbogbo,” “ohunkóhun tí” Jésù ti sọ “fún yín.” Èyí ni ìlérí tí a mú ṣẹ sí àwọn ọmọ-ẹ̀yìn Emáùsì, àti lẹ́yìn náà sí àwọn ọmọ-ẹ̀yìn mọ́kànlá náà. Nígbà tí Kristi yọ ọwọ́ rẹ̀ kúrò lórí ojú àwọn ọmọ-ẹ̀yìn Emáùsì tí a ti “dì mọ́,” àti lẹ́yìn náà “ṣí” “òye” àwọn ọmọ-ẹ̀yìn mọ́kànlá náà sílẹ̀ kí wọ́n lè “lóye Ìwé Mímọ́” ní kíkún, Ó ń ṣàkọsílẹ̀ ìlérí kan fún àwọn tí ń gbé ní “ọjọ́ ìkẹyìn” tí yóò padà bọ láti inú ìrẹ̀wẹ̀sì wọn, tí yóò ronúpìwàdà kúrò nínú ipò Laodíkeà wọn, tí yóò sì gba “òtítọ́” náà. “Olùtùnú” ní “ọjọ́ ìkẹyìn” yóò “mú ohun gbogbo wá sí” “ìrántí” wa bí ó ti ń kọ́ wa ní “ohun gbogbo.” Bí mímú àwọn òtítọ́ ìgbà àtijọ́ wá sí ìrántí wa ṣe ṣe pàtàkì tó bí ó ti ń kọ́ wa ní ohun gbogbo, bákan náà ni yóò tún “fi àwọn ohun tí ń bọ̀ hàn wá.”

> Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:7–14.

> Síbẹ̀síbẹ̀, mo sọ òtítọ́ fún yín; ó ṣàǹfààní fún yín kí n lọ: nítorí bí èmi kò bá lọ, Olùtùnú náà kì yóò tọ̀ yín wá; ṣùgbọ́n bí mo bá lọ, èmi yóò rán án sí yín. Nígbà tí òun bá sì dé, yóò jẹ́ ayé lójú nípa ẹ̀ṣẹ̀, àti nípa òdodo, àti nípa ìdájọ́: Nípa ẹ̀ṣẹ̀, nítorí wọn kò gbà mí gbọ́; Nípa òdodo, nítorí mo ń lọ sọ́dọ̀ Baba mi, ẹ̀yin kò sì ní rí mi mọ́; Nípa ìdájọ́, nítorí a ti dá ọmọ-aládé ayé yìí lẹ́jọ́. Mo ṣì ní ọ̀pọ̀ nǹkan láti sọ fún yín, ṣùgbọ́n ẹ kò lè ru wọ́n nísinsin yìí. Ṣùgbọ́n nígbà tí òun, Ẹ̀mí òtítọ́, bá dé, yóò tọ́ yín sọ́nà sínú gbogbo òtítọ́: nítorí kì yóò sọ láti ara rẹ̀; ṣùgbọ́n ohunkóhun tí yóò gbọ́, èyí ni yóò sọ: yóò sì fi àwọn nǹkan tí ń bọ̀ hàn yín. Òun yóò yin mi lógo: nítorí yóò gba nínú tèmi, yóò sì fi í hàn yín. John 16:7–14.

At this time the Comforter shall “guide” us into “truth,” “teach us all things,” including “things to come,” for at this time Jesus still has “many things to say unto” us. Those things whether they be things from our “remembrance,” “things to come” or the many “things” he has “yet” to say unto us is what seals us for the coming crisis. It does so, for his truth represents his creative power. He seals us in advance of the coming crisis, for He intends that we should be forewarned of the greatest period of persecution against His people that ever takes place in sacred history. That persecution specifically identifies that the words and actions which we have done in the past will be remembered and used against us as Christ’s words were twisted against him. Never-the-less we are to present the message as a witness against their rebellion as represented by Ezekiel and Christ.

Ní àkókò yìí ni Olùtùnú yóò “tọ́ wa sọ́nà” sínú “òtítọ́,” yóò sì “kọ́ wa ní ohun gbogbo,” títí kan “ohun tí ń bọ̀,” nítorí ní àkókò yìí Jésù ṣì ní “ọ̀pọ̀lọpọ̀ ohun láti sọ fún” wa. Àwọn ohun wọ̀nyí, yálà wọ́n jẹ́ ohun láti inú “ìrántí” wa, “ohun tí ń bọ̀,” tàbí ọ̀pọ̀ “ohun” tí ó “ṣì” ní láti sọ fún wa, ni ó fi èdìdì dì wá fún ìpẹ̀yà tí ń bọ̀. Ó ṣe bẹ́ẹ̀, nítorí òtítọ́ Rẹ̀ ń ṣojú agbára àṣẹ̀dá Rẹ̀. Ó fi èdìdì dì wá ṣáájú ìpẹ̀yà tí ń bọ̀, nítorí Ó pinnu pé kí a ti wà ní ìkìlọ̀ ṣáájú nípa àkókò inúnibíni tí ó tóbi jùlọ sí àwọn ènìyàn Rẹ̀ tí ó ti ṣẹlẹ̀ rí nínú ìtàn mímọ́. Inúnibíni náà fi hàn ní pàtó pé àwọn ọ̀rọ̀ àti ìṣe tí a ti ṣe ní ìgbà àtijọ́ yóò wà ní ìrántí, a ó sì lò wọ́n lòdì sí wa gẹ́gẹ́ bí a ti yí ọ̀rọ̀ Kristi padà lòdì sí i. Síbẹ̀síbẹ̀, a gbọ́dọ̀ gbé ìhìnrere náà kalẹ̀ gẹ́gẹ́ bí ẹ̀rí lòdì sí ìṣọ̀tẹ̀ wọn, gẹ́gẹ́ bí Hesekieli àti Kristi ṣe ṣàpẹẹrẹ.

> Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name’s sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. John 15:20–26.

> Ẹ rántí ọ̀rọ̀ tí mo sọ fún yín pé, Ẹrú kò tó olúwa rẹ̀. Bí wọ́n bá ṣe inúnibíni sí mi, wọ́n yóò ṣe inúnibíni sí yín pẹ̀lú; bí wọ́n bá pa ọ̀rọ̀ mi mọ́, wọ́n yóò pa tiyín mọ́ pẹ̀lú. Ṣùgbọ́n gbogbo nǹkan wọ̀nyí ni wọ́n yóò ṣe sí yín nítorí orúkọ mi, nítorí wọn kò mọ Ẹni tí ó rán mi. Bí èmi kò bá tí wá sọ̀rọ̀ fún wọn, wọn kì yóò ní ẹ̀ṣẹ̀; ṣùgbọ́n nísinsin yìí wọn kò ní àwáwí fún ẹ̀ṣẹ̀ wọn. Ẹni tí ó bá kórìíra mi, ó kórìíra Baba mi pẹ̀lú. Bí èmi kò bá ti ṣe àwọn iṣẹ́ láàárín wọn tí ẹlòmíràn kò ṣe rí, wọn kì yóò ní ẹ̀ṣẹ̀; ṣùgbọ́n nísinsin yìí wọn ti rí, wọ́n sì ti kórìíra èmi àti Baba mi méjèèjì. Ṣùgbọ́n èyí ṣẹlẹ̀ kí ọ̀rọ̀ náà lè ṣẹ, èyí tí a kọ sínú òfin wọn pé, Wọ́n kórìíra mi láìsí ìdí. Ṣùgbọ́n nígbà tí Olùtùnú bá dé, ẹni tí èmi yóò rán sí yín láti ọ̀dọ̀ Baba, àní Ẹ̀mí òtítọ́, ẹni tí ń jáde láti ọ̀dọ̀ Baba, òun yóò jẹ́rìí nípa mi. Johanu 15:20–26.

The “Spirit of truth” who is the “Comforter” will “testify of” Christ, who is the “truth.” And the “truth” is the Alpha and Omega, the first and the last, the beginning and the ending. The hidden history of the seven thunders that is now being unsealed is the sealing message of the one hundred and forty-four thousand. In the aftermath of July 18, 2020 Jeremiah provides an example that we may choose to return to Him that first loved us. In accomplishing that work of returning we have the responsibility of separating the precious from the vile. If we work out our salvation, with fear and trembling and accomplish that work we will be sealed and immediately enter into the greatest crisis of earth’s history. We will also have the privilege of experiencing the history that prophets, kings and righteous men have desired to see.

“Ẹ̀mí òtítọ́” ẹni tí í ṣe “Olùtùnú” yóò “jẹ́rìí nípa” Kristi, ẹni tí í ṣe “òtítọ́.” “Òtítọ́” náà sì ni Alfa àti Omega, àkọ́kọ́ àti ìkẹyìn, ìbẹ̀rẹ̀ àti òpin. Ìtàn àṣírí ti ààrá méje tí a ń tú ìdìpọ̀ rẹ̀ sílẹ̀ nísinsin yìí ni ìhìn ìdìpọ̀ ti ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì. Lẹ́yìn July 18, 2020 Jeremiah pèsè àpẹẹrẹ pé a lè yan láti padà sọ́dọ̀ Ẹni tí ó kọ́kọ́ fẹ́ràn wa. Ní ṣíṣe iṣẹ́ ìpadàbọ̀ náà, a ní ojúṣe láti ya ohun iyebíye sọ́tọ̀ kúrò nínú ohun ẹlẹ́gbin. Bí a bá ṣiṣẹ́ ìgbàlà wa jáde pẹ̀lú ìbẹ̀rù àti ìwárìrì, tí a sì parí iṣẹ́ náà, a ó di ẹni tí a dì mọ́lẹ̀, lẹ́sẹ̀kẹsẹ̀ a ó sì wọ inú ìpọnjú tí ó tóbi jùlọ nínú ìtàn ayé. A ó sì tún ní ànfààní láti ní ìrírí ìtàn náà tí àwọn wòlíì, àwọn ọba, àti àwọn olódodo ti fẹ́ràn láti rí.

Those that take up that work and return “will walk in the light proceeding from the throne of God,” and by “means of the angels there will be constant communication between heaven and earth,” which is the communication process identified in the opening verse of the book of Revelation.

Àwọn tí yóò gbé iṣẹ́ náà lépa tí wọn yóò sì padà “yóò máa rìn nínú ìmọ́lẹ̀ tí ń jáde láti ọ̀dọ̀ ìtẹ́ Ọlọ́run wá,” àti pé nípasẹ̀ “àwọn áńgẹ́lì, ìbánisọ̀rọ̀ àìdáàwọ́lẹ̀ yóò wà láàárín ọ̀run àti ayé,” èyí tí í ṣe ìlànà ìbánisọ̀rọ̀ tí a tọ́ka sí nínú ẹsẹ̀ àkọ́kọ́ ìwé Ìfihàn.

> “Not all in this world have taken sides with the enemy against God. Not all have become disloyal. There are a faithful few who are true to God; for John writes: ‘Here are they that keep the commandments of God, and the faith of Jesus.’ Revelation 14:12. Soon the battle will be waged fiercely between those who serve God and those who serve Him not. Soon everything that can be shaken will be shaken, that those things that cannot be shaken may remain.

> “Kì í ṣe gbogbo ẹni tó wà nínú ayé yìí ni wọ́n ti yan ìhà ọ̀tá sí Ọlọ́run. Kì í ṣe gbogbo wọn ni wọ́n ti di aláìṣòtítọ́. Díẹ̀ lára àwọn olóòtítọ́ wà tí wọ́n jẹ́ olóòótọ́ sí Ọlọ́run; nítorí Johanu kọ pé: ‘Àwọn wọ̀nyí ni àwọn tí ń pa àwọn òfin Ọlọ́run mọ́, tí wọ́n sì ní ìgbàgbọ́ Jésù.’ Ìfihàn 14:12. Láìpẹ́ ogun náà yóò ru gidigidi láàrín àwọn tí ń sin Ọlọ́run àti àwọn tí kò sin ín. Láìpẹ́, ohun gbogbo tí a lè mì yóò mì, kí àwọn ohun tí a kò lè mì lè dúró.”

> “Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.

> “Satani jẹ́ akẹ́kọ̀ọ́ Bíbélì aláápọn. Ó mọ̀ pé àkókò rẹ̀ kù díẹ̀, ó sì ń wá ní gbogbo ọ̀nà láti dènà iṣẹ́ Olúwa lórí ayé yìí. Kò ṣeé ṣe láti fi èrò kankan hàn nípa ìrírí àwọn ènìyàn Ọlọ́run tí yóò wà láàyè lórí ilẹ̀ ayé nígbà tí ògo ọ̀run àti àtúnṣe inúnibíni ìgbà àtijọ́ yóò darapọ̀. Wọn yóò máa rìn nínú ìmọ́lẹ̀ tí ń jáde láti ọ̀dọ̀ ìtẹ́ Ọlọ́run. Nípasẹ̀ àwọn áńgẹ́lì yóò máa sí ìbánisọ̀rọ̀ àìdá láàárín ọ̀run àti ayé. Satani sì, nígbà tí àwọn áńgẹ́lì búburú bá yí i ká, tí ó sì ń pe ara rẹ̀ ní Ọlọ́run, yóò ṣe iṣẹ́ ìyanu onírúurú gbogbo láti tan, bí ó bá ṣeé ṣe, àní àwọn àyànfẹ́ gan-an jẹ. Àwọn ènìyàn Ọlọ́run kì yóò rí ààbò wọn nínú ṣíṣe iṣẹ́ ìyanu, nítorí Satani yóò ṣe àfarawé àwọn iṣẹ́ ìyanu tí a óò ṣe. Àwọn ènìyàn Ọlọ́run tí a ti dán wò, tí a sì ti fìdí wọn múlẹ̀, yóò rí agbára wọn nínú àmì tí a sọ̀rọ̀ rẹ̀ nínú Eksodu 31:12–18. Wọ́n ní láti dúró ṣinṣin lórí ọ̀rọ̀ alààyè náà pé: ‘A ti kọ ọ́.’ Èyí nìkan ni ìpìlẹ̀ tí wọ́n lè dúró lé lórí rẹ̀ ní ààbò pípé. Àwọn tí wọ́n ti fọ májẹ̀mú wọn pẹ̀lú Ọlọ́run yóò wà ní ọjọ́ náà láìsí Ọlọ́run àti láìsí ìrètí.

> “The worshipers of God will be especially distinguished by their regard for the fourth commandment, since this is the sign of God’s creative power and the witness to His claim upon man’s reverence and homage. The wicked will be distinguished by their efforts to tear down the Creator’s memorial and to exalt the institution of Rome. In the issue of the conflict all Christendom will be divided into two great classes, those who keep the commandments of God and the faith of Jesus, and those who worship the beast and his image, and receive his mark. Although church and state will unite their power to compel all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast, yet the people of God will not receive it. Revelation 13:16. The prophet of Patmos beholds ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God,’ and singing the song of Moses and the Lamb. Revelation 15:2.

> “Àwọn olùjọsìn Ọlọ́run yóò jẹ́ ẹni àkànṣe nípa ìbòwọ̀ tí wọ́n ní fún òfin kẹrin, nítorí èyí ni àmì agbára ìṣẹ̀dá Ọlọ́run àti ẹ̀rí sí ẹ̀tọ́ tí Ó ní lórí ìbòwọ̀ àti ìforíbalẹ̀ ènìyàn. A ó fi àwọn ènìyàn búburú mọ̀ nípa ìsapá wọn láti wó ìrántí Ẹlẹ́dàá kalẹ̀ àti láti gbé ètò ti Róòmù ga. Nínú ìpinnu ìjàkadì náà, gbogbo ilẹ̀ Kristẹni yóò pín sí ẹgbẹ́ ńlá méjì, àwọn tí ń pa àwọn òfin Ọlọ́run mọ́ àti ìgbàgbọ́ Jesu, àti àwọn tí ń jọsin fún ẹranko náà àti àwòrán rẹ̀, tí wọ́n sì ń gba àmì rẹ̀. Bí ó tilẹ̀ jẹ́ pé ìjọ àti ìjọba yóò so agbára wọn pọ̀ láti fi ipa mú gbogbo ènìyàn, ‘àti kékeré àti ńlá, ọlọ́rọ̀ àti tálákà, òmìnira àti ẹrú,’ láti gba àmì ẹranko náà, síbẹ̀ àwọn ènìyàn Ọlọ́run kì yóò gbà á. Ìfihàn 13:16. Wòlíì Patmos rí ‘àwọn tí wọ́n ti ṣẹ́gun ẹranko náà, àti àwòrán rẹ̀, àti àmì rẹ̀, àti nọ́ńbà orúkọ rẹ̀, tí wọ́n dúró lórí òkun dígí, tí wọ́n ní háàpù Ọlọ́run,’ wọ́n sì ń kọ orin Mose àti ti Ọ̀dọ́-Àgùntàn. Ìfihàn 15:2.

> “Fearful tests and trials await the people of God. The spirit of war is stirring the nations from one end of the earth to the other. But in the midst of the time of trouble that is coming,—a time of trouble such as has not been since there was a nation,—God’s chosen people will stand unmoved. Satan and his host cannot destroy them, for angels that excel in strength will protect them.” Testimonies, volume 9, 15–17.

> “Àwọn ìdánwò àti ìṣòro ẹ̀rù ń bẹ níwájú àwọn ènìyàn Ọlọ́run. Ẹ̀mí ogun ń ru àwọn orílẹ̀-èdè sókè láti òpin kan ayé dé òmíràn. Ṣùgbọ́n ní àárín àkókò ìpọ́njú tí ń bọ̀ yẹn,—àkókò ìpọ́njú irú èyí tí kò tíì sí láti ìgbà tí orílẹ̀-èdè ti wà,—àwọn ènìyàn àyànfẹ́ Ọlọ́run yóò dúró láìṣíkiri. Sátánì àti ẹgbẹ́ ọmọ-ogun rẹ̀ kò lè pa wọ́n run, nítorí àwọn áńgẹ́lì tí ó tayọ nínú agbára yóò dáàbò bò wọ́n.” Testimonies, volume 9, 15–17.

It is worthwhile to recognize that this passage is the ending of a chapter that begins on page eleven of Testimonies volume nine, which can be recognized as representing nine-eleven. It is worthwhile to take note that the title is about the coming Bridegroom, and also to the charts of Habakkuk which is where Paul derived the verse he wrote in the book of Hebrews. The beginning of the chapter is marking the history that began on September 11, 2001, the two tables of the covenant of prophecy that was entered into at the beginning of Adventism, and that the title is the last crisis, which identifies the last Midnight Cry. The end of the chapter is in complete agreement with the beginning, for both the beginning and end address the final crisis.

Ó yẹ kí a mọ̀ pé àyọkà yìí ni òpin orí kan tí ó bẹ̀rẹ̀ ní ojú-ìwé kọkànlá nínú Testimonies, ìdìpọ̀ kẹsàn-án, èyí tí a lè mọ̀ sí aṣojú mẹ́sàn-án-mọ́kànlá. Ó tún yẹ kí a kíyèsí pé akọlé náà jẹ́ nípa Ìyàwókùnrin tí ń bọ̀, bẹ́ẹ̀ náà sí ni sí àwọn àtẹ Habakkuk, níbi tí Pọ́ọ̀lù ti mú ẹsẹ̀ tí ó kọ sínú ìwé Heberu. Ìbẹ̀rẹ̀ orí náà ń samí ìtàn tí ó bẹ̀rẹ̀ ní September 11, 2001, àwọn tábìlì méjì ti májẹ̀mú àsọtẹ́lẹ̀ tí wọ́n wọ̀ láti ìbẹ̀rẹ̀ Adventism, àti pé akọlé náà ni ìpèníjà ìkẹyìn, èyí tí ó ń fi Igbe Àárín Òru ìkẹyìn hàn. Òpin orí náà sì wà ní ìfaramo pípé pẹ̀lú ìbẹ̀rẹ̀ rẹ̀, nítorí pé ìbẹ̀rẹ̀ àti òpin náà méjèèjì ń sọ̀rọ̀ nípa ìpèníjà ìkẹyìn.

> “Section 1—For the Coming of the King

> “Abala 1—Fún Ìbọ̀ Wíwá Ọba náà

> “Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.

> “Síbẹ̀, díẹ̀ sí i, Ẹni tí yóò wá yóò wá, kò sì ní pẹ́.” Heberu 10:37.

> “The Last Crisis

> “Ìdààmú Ikẹyìn”

> “We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.” Testimonies, volume 9, 11.

> “A ń gbé ní àkókò ìkẹyìn. Àwọn àmì àkókò tí ń ṣẹ ní kánkán ń kéde pé ìbọ̀ wá Kristi ti sún mọ́ tòsí gan-an. Àwọn ọjọ́ tí a ń gbé yìí jẹ́ mímúra ọkàn wá, wọ́n sì ṣe pàtàkì gidigidi. Ẹ̀mí Ọlọ́run ń yọ kúrò lórí ayé díẹ̀díẹ̀, ṣùgbọ́n ní ìdánilójú. Àwọn àjàkálẹ̀-àrùn àti àwọn ìdájọ́ ti ń bọ́ sórí àwọn tí ń gan oore-ọ̀fẹ́ Ọlọ́run tẹ́lẹ̀ rí. Àwọn àjálù lórí ilẹ̀ àti lórí òkun, ipò àwùjọ tí kò ní ìdúróṣinṣin, àwọn ìkìlọ̀ ogun, jẹ́ àmì ìṣọ̀rọ̀. Wọ́n ń tọ́ka sí àwọn ìṣẹ̀lẹ̀ tí ń bọ̀ wá tó ní títóbi jùlọ.” Testimonies, volume 9, 11.

If we return and accept the high calling of being God’s “mouth” as represented by Jeremiah, we will very soon participate in the greatest ingathering of sacred history.

Bí a bá padà, tí a sì gba ìpè gíga ti jíjẹ́ “ẹnu” Ọlọ́run gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú Jeremáyà, láìpẹ́ púpọ̀ a óò ní ìpín nínú ìkójọpọ̀ tóbi jùlọ nínú ìtàn mímọ́.

> “He spoke to them also words of hope and courage. ‘Let not your heart be troubled,’ He said; ‘ye believe in God, believe also in Me. In My Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also. And whither I go ye know, and the way ye know.’ John 14:1–4. For your sake I came into the world; for you I have been working. When I go away I shall still work earnestly for you. I came to the world to reveal Myself to you, that you might believe. I go to My Father and yours to co-operate with Him in your behalf.

> “Ó tún bá wọn sọ ọ̀rọ̀ ìrètí àti ìgboyà. Ó ní pé, ‘Ẹ má jẹ́ kí ọkàn yín dàrú; ẹ gbàgbọ́ nínú Ọlọ́run, ẹ gbàgbọ́ nínú Mi pẹ̀lú. Nínú ilé Baba Mi ọ̀pọ̀ ibùgbé wà: bí kò bá rí bẹ́ẹ̀, èmi ìbá ti sọ fún yín. Mo ń lọ láti pèsè ibi kan sílẹ̀ fún yín. Bí mo bá sì lọ tí mo sì pèsè ibi kan sílẹ̀ fún yín, èmi yóò padà wá, èmi yóò sì gbà yín sọ́dọ̀ Ara Mi; kí ibi tí mo bá wà, kí ẹ̀yin náà lè wà níbẹ̀ pẹ̀lú. Ibi tí mo ń lọ ni ẹ mọ̀, ọ̀nà náà sì ni ẹ mọ̀.’ John 14:1–4. Nítorí yín ni mo fi wá sínú ayé; nítorí yín ni mo ti ń ṣiṣẹ́. Nígbà tí mo bá lọ, èmi yóò ṣì máa ṣiṣẹ́ tọkàntọkàn fún yín. Mo wá sí ayé láti fi Ara Mi hàn fún yín, kí ẹ lè gbàgbọ́. Mo ń lọ sọ́dọ̀ Baba Mi àti Baba yín láti bá a ṣiṣẹ́ pọ̀ nítorí yín.”

> “‘Verily, verily, I say unto you, He that believeth on Me, the works that I do shall he do also; and greater works than these shall he do; because I go unto My Father.’ John 14:12. By this, Christ did not mean that the disciples would make more exalted exertions than He had made, but that their work would have greater magnitude. He did not refer merely to miracle working, but to all that would take place under the agency of the Holy Spirit. ‘When the Comforter is come,’ He said, ‘whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of Me: and ye also shall bear witness, because ye have been with Me from the beginning.’ John 15:26, 27.

> “‘Lóòótọ́, lóòótọ́, mo wí fún yín, Ẹni tí ó bá gbà mí gbọ́, iṣẹ́ tí èmi ń ṣe, òun náà yóò ṣe; àti iṣẹ́ tí ó tóbi ju wọ̀nyí lọ ni yóò ṣe; nítorí pé èmi ń lọ sọ́dọ̀ Baba mi.’ Johanu 14:12. Nípa èyí, Kírísítì kò túmọ̀ sí pé àwọn ọmọ-ẹ̀yìn yóò ṣe ìsapá tí ó ga jù tàbí tí ó gíga jù èyí tí Òun tikára Rẹ̀ ti ṣe lọ, ṣùgbọ́n pé iṣẹ́ wọn yóò ní ìwọ̀n tí ó tóbi jù. Kò tọ́ka sí ṣíṣe iṣẹ́ ìyanu nìkan, bí kò ṣe sí ohun gbogbo tí yóò ṣẹlẹ̀ lábẹ́ iṣẹ́ Ẹ̀mí Mímọ́. ‘Nígbà tí Olùtùnú bá dé,’ ni Ó wí, ‘ẹni tí èmi yóò rán sí yín láti ọ̀dọ̀ Baba, àní Ẹ̀mí òtítọ́, ẹni tí ó ti ọ̀dọ̀ Baba jáde wá, Òun yóò jẹ́rìí nípa Mi: ẹ̀yin pẹ̀lú yóò sì jẹ́rìí, nítorí pé ẹ ti wà pẹ̀lú Mi láti ìbẹ̀rẹ̀pẹ̀pẹ̀.’ Johanu 15:26, 27.”

> “Wonderfully were these words fulfilled. After the descent of the Holy Spirit, the disciples were so filled with love for Him and for those for whom He died, that hearts were melted by the words they spoke and the prayers they offered. They spoke in the power of the Spirit; and under the influence of that power, thousands were converted.” Acts of the Apostles, 21, 22.

> “Ọ̀nà àgbàyanu ni a fi mú àwọn ọ̀rọ̀ wọ̀nyí ṣẹ. Lẹ́yìn ìsọ̀kalẹ̀ Ẹ̀mí Mímọ́, ìfẹ́ tí ó kún inú àwọn ọmọ-ẹ̀yìn sí I àti sí àwọn ẹni tí Ó kú fún mú kí ọkàn ènìyàn rọ̀ nípa àwọn ọ̀rọ̀ tí wọ́n sọ àti àwọn àdúrà tí wọ́n rú. Wọ́n sọ̀rọ̀ nínú agbára Ẹ̀mí náà; àti lábẹ́ àkóso agbára náà, ẹgbẹ̀rún ènìyàn ni a yípadà.” Acts of the Apostles, 21, 22.

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