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# The Book of Daniel - Number Thirty-Nine

Ìwé Dáníẹ́lì - Nọ́mbà Ọgbọ̀n-ún Lẹ́sàn-án

Unveiling the Prophetic Tapestry: William Miller’s Dream and the Restoration of Foundational Truths in the Last Days

Ìṣípayá Àwòrán Aṣọ Àsọtẹ́lẹ̀: Àlá William Miller àti Ìmúpadàbọ̀sípò Àwọn Òtítọ́ Ìpìlẹ̀ ní Àwọn Ọjọ́ Ìkẹyìn

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Jeff Pippenger

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January 3, 2024

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We are considering the prophetic application of William Miller’s dream in the last days, which is where all prophecies find their perfect fulfillment. Miller’s dream identifies the discovery, establishment, rejection, burying and restoration of the foundational truths of Adventism that were assembled through the ministry of Miller. Those foundational truths represented the truths that were unsealed in 1798. Those truths are represented by the vision of the Ulai River. Miller’s dream, as recorded in the book Early Writings, was his second dream, and the dream had been typified by Nebuchadnezzar’s second dream, just as Miller himself had been typified by Nebuchadnezzar.

A ń ṣe àyẹ̀wò ìlò àsọtẹ́lẹ̀ àlá William Miller ní àwọn ọjọ́ ìkẹyìn, níbi tí gbogbo àwọn àsọtẹ́lẹ̀ ti ń rí ìmúṣẹ pípé wọn. Àlá Miller ṣe ìdánimọ̀ ìṣàwárí, ìmúlẹ̀, ìkọ̀sílẹ̀, ìsìnkú àti ìmúpadàbọ̀sípò àwọn òtítọ́ ìpìlẹ̀ ti Adventism tí a kó jọ nípasẹ̀ iṣẹ́-ìránṣẹ́ Miller. Àwọn òtítọ́ ìpìlẹ̀ wọ̀nyí dúró fún àwọn òtítọ́ tí a tú èdìdì wọn sílẹ̀ ní ọdún 1798. Àwọn òtítọ́ wọ̀nyí ni a ṣàpẹẹrẹ wọn nípasẹ̀ ìran Odò Ulai. Àlá Miller, gẹ́gẹ́ bí a ti gbasilẹ rẹ̀ nínú ìwé Early Writings, ni àlá kejì rẹ̀, àti pé àlá náà ni a ti fi àpẹẹrẹ rẹ̀ hàn tẹ́lẹ̀ nípasẹ̀ àlá kejì Nebukadnessari, gẹ́gẹ́ bí Miller fúnra rẹ̀ náà ti jẹ́ àpẹẹrẹ nípasẹ̀ Nebukadnessari.

Previous articles have demonstrated how the conclusion of Nebuchadnezzar’s life of “seven times” living with the heart of a beast, ended symbolically in 1798. His kingdom was then restored, and for the first time, Nebuchadnezzar represented a fully converted man. In terms of the “time of the end,” in 1798, he represented the “wise.” We have also identified that as the first king of Babylon, Nebuchadnezzar’s judgment of “seven times,” typified the judgment of Belshazzar’s twenty-five hundred and twenty (mene, mene, tekel, upharsin), who was the last king of Babylon.

Àwọn àpilẹ̀kọ tẹ́lẹ̀ ti fi hàn bí ìparí ìgbésí-ayé Nebukadnessari ti “àkókò méje” tí ó fi ń gbé pẹ̀lú ọkàn ẹranko ṣe parí ní ìtumọ̀ àpẹẹrẹ ní ọdún 1798. Nígbà náà ni a tún fi ìjọba rẹ̀ padà fún un, àti pé ní ìgbà náà ni, fún ìgbà àkọ́kọ́, Nebukadnessari dúró fún ọkùnrin kan tí a yí padà pátápátá. Ní ti “àkókò ìpẹ̀yà,” ní ọdún 1798, ó dúró fún “àwọn ọlọ́gbọ́n.” A tún ti fi hàn pé gẹ́gẹ́ bí ọba àkọ́kọ́ Bábílónì, ìdájọ́ Nebukadnessari ti “àkókò méje,” jẹ́ àpẹẹrẹ ìdájọ́ ẹgbẹ̀rún méjì ọgọ́rùn-ún márùn-ún àti ogún Belṣásári (mene, mene, tekel, upharsin), ẹni tí í ṣe ọba ìkẹyìn Bábílónì.

> “To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, … to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.

> “Sí alákòóso ìkẹ́yìn Bábílónì, gẹ́gẹ́ bí ó ti jẹ́ ní àpẹẹrẹ sí ẹni àkọ́kọ́ rẹ̀, ni ìdájọ́ Olùṣọ́ àtọ̀runwá dé pé: ‘Ìwọ ọba, … a ti sọ ọ́ fún ọ; a ti mú ìjọba kúrò lọ́wọ́ rẹ.’ Dáníẹ́lì 4:31.” Àwọn Wòlíì àti Àwọn Ọba, 533.

Sister White identified Belshazzar in his hour of judgment as the “foolish king.” In the conclusion of Nebuchadnezzar’s hour of judgment, he represents the “wise king,” for he was benefitted by the judgment of “seven times,” and Belshazzar, though he knew the history, refused to be benefitted.

Arábìnrin White pe Belṣásárì ní “ọba aṣiwèrè” ní àkókò ìdájọ́ rẹ̀. Ní ìparí àkókò ìdájọ́ Nebukadinésárì, ó dúró fún “ọba ọlọ́gbọ́n,” nítorí pé ó jèrè àǹfààní láti inú ìdájọ́ “àkókò méje,” ṣùgbọ́n Belṣásárì, bí ó tilẹ̀ mọ ìtàn náà, kọ̀ láti jèrè àǹfààní.

> “But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.

> “Ṣùgbọ́n ìfẹ́ Belṣásárì sí eré ìdárayá àti ìgbéga ara-ẹni pa àwọn ẹ̀kọ́ tí kò yẹ kí ó gbàgbé láé rẹ́; ó sì dá ẹ̀ṣẹ̀ tí ó jọ irú àwọn tí ó mú àwọn ìdájọ́ àfihàn wá sórí Nebukadinésárì. Ó fi àwọn ànfàní tí a fi oore-ọ̀fẹ́ fún un ṣòfò, ní fífi ṣíṣàìlò àwọn ànfàní tí ó wà ní àyè rẹ̀ sílẹ̀ láti di ẹni tí ó mọ òtítọ́. ‘Kí ni mo gbọdọ̀ ṣe kí n lè rí ìgbàlà?’ jẹ́ ìbéèrè tí ọba ńlá ṣùgbọ́n aláìmòye náà kọjá lọ lórí rẹ̀ pẹ̀lú àìnífẹ̀ẹ́.” Bible Echo, April 25, 1898.

Nebuchadnezzar is a symbol of “the wise” in 1798, who understand the increase of knowledge at the time of the end.

Nebukadnessari jẹ́ ààmì àwọn “ọlọ́gbọ́n” ní ọdún 1798, tí wọ́n lóye ìpọ̀sí ìmọ̀ ní àsìkò ìkẹyìn.

> “The proud boast had scarcely left his lips, when a voice from Heaven told him that God’s appointed time of judgment had come. In a moment his reason was taken away, and he became as a beast. For seven years he was thus degraded. At the end of this time his reason was restored to him, and then looking up in humility to the great God of Heaven, he recognized the divine hand in this chastisement, and was again restored to his throne.

> “Ìṣògo ìgbéraga náà kéré tán ni kó fi kúrò ní ẹnu rẹ̀, nígbà tí ohùn kan láti Ọ̀run sọ fún un pé àkókò ìdájọ́ tí Ọlọ́run ti yàn ti dé. Ní ìṣẹ́jú kan, a gba ọgbọ́n inú rẹ̀ kúrò lọ́dọ̀ rẹ̀, ó sì di bí ẹranko. Fún ọdún méje ni a fi rẹ̀ sílẹ̀ nínú ìtẹ́lórúkọ yìí. Ní òpin àkókò yìí, a tún da ọgbọ́n inú rẹ̀ padà fún un; nígbà náà, nígbà tí ó wo sókè pẹ̀lú ìrẹ̀lẹ̀ sí Ọlọ́run ńlá ti Ọ̀run, ó mọ ọwọ́ àtọ̀runwá nínú ìbáwí yìí, a sì tún dá a padà sí ìtẹ́ rẹ̀.”

> “In a public proclamation, King Nebuchadnezzar acknowledged his guilt, and the great mercy of God in his restoration. This was the last act of his life as recorded in Sacred History.” Review and Herald, February 1, 1881.

> “Nínú ìkéde gbangba kan, Ọba Nebukadinésárì jẹ́wọ́ ẹ̀bi rẹ̀, àti àánú ńlá Ọlọ́run nínú ìmúpadàbọ̀sípò rẹ̀. Èyí ni ìṣe ìkẹyìn ìgbésí ayé rẹ̀ gẹ́gẹ́ bí a ti ṣàkọsílẹ̀ rẹ̀ nínú Ìtàn Mímọ́.” Review and Herald, February 1, 1881.

At the end of Nebuchadnezzar’s “seven times,” he made a public proclamation, which included a public confession. Miller, as Nebuchadnezzar, symbolizes the “wise” in 1798, who understand the increase of knowledge at the time of the end. They both had two dreams, and both of their respective second dreams symbolically identify the “seven times.” The “seven times” has been shown in previous articles to mark a transition point.

Ní òpin “àkókò méje” Nebukadinésárì, ó ṣe ìkéde ní gbangba, èyí tí ó sì ní ìjẹ́wọ́ ní gbangba pẹ̀lú. Miller, gẹ́gẹ́ bí Nebukadinésárì, ń ṣàpẹẹrẹ àwọn “ọlọ́gbọ́n” ní ọdún 1798, àwọn tí wọ́n lóye ìbísí ìmọ̀ ní àkókò òpin. Àwọn méjèèjì ní àlá méjì, àti pé àlá kejì kálukú wọn ń fi “àkókò méje” hàn ní ọ̀nà àpẹẹrẹ. A ti fi hàn nínú àwọn àpilẹ̀kọ ṣáájú pé “àkókò méje” náà ń samisi ibi ìyípadà kan.

In 1798, Nebuchadnezzar marks a transition from his proud condition, to the condition of the wise. It included his public confession. 1798, was also the transition point between the fifth and sixth kingdoms of Bible prophecy. It also marked the arrival of the first angel, thus marking a new dispensation, for the warning of the coming judgment could not take place until the fifth kingdom of Bible prophecy had received its deadly wound.

Ní ọdún 1798, Nebukadnessari fi àmì ìyípadà hàn láti ipò ìgbéraga rẹ̀ sí ipò àwọn ọlọ́gbọ́n. Ó tún ní ìjẹ́wọ́ rẹ̀ ní gbangba. Ọdún 1798 pẹ̀lú ni ojú-ìyípadà láàárín ìjọba karùn-ún àti ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì. Ó sì tún fi dídé áńgẹ́lì àkọ́kọ́ hàn, nípa bẹ́ẹ̀ sì ń samisi ìṣètò àkókò tuntun kan, nítorí ìkìlọ̀ ìdájọ́ tí ń bọ̀ kò lè wáyé títí digbà tí ìjọba karùn-ún nínú àsọtẹ́lẹ̀ Bíbélì fi gba ọgbẹ́ ikú rẹ̀.

> “The message itself sheds light as to the time when this movement is to take place. It is declared to be a part of the ‘everlasting gospel;’ and it announces the opening of the judgment. The message of salvation has been preached in all ages; but this message is a part of the gospel which could be proclaimed only in the last days, for only then would it be true that the hour of judgment had come. The prophecies present a succession of events leading down to the opening of the judgment. This is especially true of the book of Daniel. But that part of his prophecy which related to the last days, Daniel was bidden to close up and seal ‘to the time of the end.’ Not till we reach this time could a message concerning the judgment be proclaimed, based on the fulfillment of these prophecies. But at the time of the end, says the prophet, ‘many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4.

> “Ifiranṣẹ náà fúnra rẹ̀ ń tan ìmọ́lẹ̀ sí àsìkò tí ìṣísẹ̀ yìí yóò ṣẹlẹ̀. A kéde rẹ̀ pé ó jẹ́ apá kan nínú ‘ìhìnrere àìnípẹ̀kun;’ ó sì ń kéde ìṣípayá ìdájọ́. A ti máa ń wàásù ìhìnrere ìgbàlà ní gbogbo ìgbà; ṣùgbọ́n ifiranṣẹ yìí jẹ́ apá kan nínú ìhìnrere tí a lè kéde ní àwọn ọjọ́ ìkẹyìn nìkan, nítorí nígbà náà nìkan ni yóò jẹ́ òtítọ́ pé wákàtí ìdájọ́ ti dé. Àwọn àsọtẹ́lẹ̀ fi ìtẹ̀síwájú àwọn ìṣẹ̀lẹ̀ kan hàn tí ń darí sọ̀kalẹ̀ dé ìṣípayá ìdájọ́. Èyí jẹ́ òtítọ́ ní pàtàkì nípa ìwé Dáníẹ́lì. Ṣùgbọ́n apá yẹn nínú àsọtẹ́lẹ̀ rẹ̀ tí ó ní í ṣe pẹ̀lú àwọn ọjọ́ ìkẹyìn, a pa láṣẹ fún Dáníẹ́lì láti ti í pa, kí ó sì dì í mọ́lẹ̀ ‘títí di àkókò òpin.’ Kì í ṣe títí a ó fi dé àkókò yìí ni a lè kéde ifiranṣẹ kan nípa ìdájọ́, tí a gbé kalẹ̀ lórí ìmúṣẹ àwọn àsọtẹ́lẹ̀ wọ̀nyí. Ṣùgbọ́n ní àkókò òpin, ni wòlíì náà wí, ‘ọ̀pọ̀lọpọ̀ yóò máa sáré káàkiri, ìmọ̀ yóò sì pọ̀ sí i.’ Dáníẹ́lì 12:4.”

> “The apostle Paul warned the church not to look for the coming of Christ in his day. ‘That day shall not come,’ he says, ‘except there come a falling away first, and that man of sin be revealed.’ 2 Thessalonians 2:3. Not till after the great apostasy, and the long period of the reign of the ‘man of sin,’ can we look for the advent of our Lord. The ‘man of sin,’ which is also styled ‘the mystery of iniquity,’ ‘the son of perdition,’ and ‘that wicked,’ represents the papacy, which, as foretold in prophecy, was to maintain its supremacy for 1260 years. This period ended in 1798. The coming of Christ could not take place before that time. Paul covers with his caution the whole of the Christian dispensation down to the year 1798. It is this side of that time that the message of Christ’s second coming is to be proclaimed.

> “Àpọ́sítélì Pọ́ọ̀lù kìlọ̀ fún ìjọ kí wọ́n má ṣe retí ìbọ̀wọ̀ Kristi ní ọjọ́ ayé òun. Ó ní, ‘ọjọ́ náà kì yóò dé, bí kò ṣe pé ìyapa ńlá yóò kọ́kọ́ dé, kí a sì fi ènìyàn ẹ̀ṣẹ̀ náà hàn gbangba.’ 2 Tẹsalóníkà 2:3. Kì í ṣe títí lẹ́yìn ìsọ̀tẹ́ ńlá náà, àti àkókò pípẹ́ ti ìjọba ‘ènìyàn ẹ̀ṣẹ̀’ náà, ni a lè máa retí ìbọ̀wọ̀ Olúwa wa. ‘Ènìyàn ẹ̀ṣẹ̀’ náà, ẹni tí a tún n pe ní ‘àṣírí ìwà-buburu,’ ‘ọmọ ìparun,’ àti ‘ẹni búburú náà,’ dúró fún ètò póòpù, èyí tí, gẹ́gẹ́ bí a ti sọ tẹ́lẹ̀ nínú àsọtẹ́lẹ̀, yóò pa ipò gíga-àṣẹ rẹ̀ mọ́ fún ọdún 1260. Àkókò yìí parí ní ọdún 1798. Ìbọ̀wọ̀ Kristi kò lè ṣẹlẹ̀ ṣáájú àkókò náà. Pọ́ọ̀lù fi ìkìlọ̀ rẹ̀ bo gbogbo ìgbà ìṣètò Kristẹni títí dé ọdún 1798. Ní ìhà àkókò yẹn ni a ó ti kéde ìhìn iṣẹ́ ìbọ̀wọ̀ Kristi ní ẹ̀ẹ̀kejì.”

> “No such message has ever been given in past ages. Paul, as we have seen, did not preach it; he pointed his brethren into the then far-distant future for the coming of the Lord. The Reformers did not proclaim it. Martin Luther placed the judgment about three hundred years in the future from his day. But since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.

> “Ko sí ìròyìn irú bẹ́ẹ̀ tí a ti fi hàn rí ní àwọn ìgbà àtijọ́. Pọ́ọ̀lù, gẹ́gẹ́ bí a ti rí i, kò wàásù rẹ̀; ó tọ́ka àwọn ará rẹ̀ sí ọjọ́ iwájú tí ó jìnnà gan-an nígbà náà fún wíwá Olúwa. Àwọn Alátúnṣe kò kéde rẹ̀. Mátínì Lútérì fi ìdájọ́ sí ìwọ̀n ọgọ́rùn-ún ọdún mẹ́ta sí ọjọ́ iwájú láti àkókò rẹ̀. Ṣùgbọ́n láti ọdún 1798 ni a ti ṣí ìwé Dáníẹ́lì sílẹ̀, ìmọ̀ nípa àwọn àsọtẹ́lẹ̀ sì ti pọ̀ sí i, ọ̀pọ̀ ènìyàn sì ti kéde ìròyìn pàtàkì ti ìdájọ́ tí ó sún mọ́lé.” The Great Controversy, 356.

In 1798, a new dispensation of the work of salvation arrived, and that new dispensation gave a warning of another dispensation that would begin in 1844. At that change of dispensation, a door would be closed, and a door opened.

Ní ọdún 1798, àkókò ìṣètò tuntun kan nínú iṣẹ́ ìgbàlà dé, àti pé àkókò ìṣètò tuntun náà mú ìkìlọ̀ wá nípa àkókò ìṣètò mìíràn tí yóò bẹ̀rẹ̀ ní 1844. Ní ìyípadà àkókò ìṣètò náà, a óò ti ilẹ̀kùn kan pa, a óò sì ṣí ilẹ̀kùn kan.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.

> Sí angẹli ìjọ tó wà ní Filadelfia kọ̀wé sí pé; Báyìí ni ẹni mímọ́ náà wí, ẹni òtítọ́ náà, ẹni tí ó ní kọ́kọ́rọ́ Dafidi, ẹni tí ó ń ṣí, tí kò sí ẹni tí yóò ti i; tí ó sì ń tí, tí kò sí ẹni tí yóò ṣí i; Mo mọ iṣẹ́ rẹ: wò ó, mo ti gbé ilẹ̀kùn tí ó ṣí sílẹ̀ níwájú rẹ, tí kò sì sí ẹni tí ó lè tì í mọ́: nítorí pé agbára díẹ̀ ni o ní, o sì ti pa ọ̀rọ̀ mi mọ́, o kò sì sẹ́ orúkọ mi. Ifihan 3:7, 8.

The opening of a door marks a new dispensation. There was a dispensational change of kingdoms and of message in 1798, at the end of the first indignation, that was accomplished from 723 BC through to 1798. There was also a dispensational change in 1844, at the end of the last indignation, that was accomplished from 677 BC through to 1844. In 1798, the dispensation of the first angel’s message, which warned of the approaching judgment, had arrived. Both Nebuchadnezzar and Miller are represented as the “wise,” at the “time of the end,” when “the door” was opened to the internal dispensation of the first angel’s message and to the external dispensation change from the sea beast unto the earth beast. The dispensation of the message of the first angel was fulfilled when the door into the Most Holy Place was opened on October 22, 1844, and the dispensation of the third angel, and the investigative judgment arrived.

Ìṣípayá ilẹ̀kùn kan jẹ́ ààmì ìbẹ̀rẹ̀ àkókò ìṣàkóso tuntun. Ìyípadà àkókò ìṣàkóso ìjọba àti ti ìhìnrere wáyé ní ọdún 1798, ní òpin ìbínú àkọ́kọ́, tí a mú ṣẹ láti ọdún 723 BC títí dé 1798. Ìyípadà àkókò ìṣàkóso tún wáyé ní 1844, ní òpin ìbínú ìkẹyìn, tí a mú ṣẹ láti ọdún 677 BC títí dé 1844. Ní ọdún 1798, àkókò ìṣàkóso ìhìnrere áńgẹ́lì àkọ́kọ́, tí ó kìlọ̀ nípa ìdájọ́ tí ń bọ̀, ti dé. A dúró fún mejeeji Nebukadinésárì àti Miller gẹ́gẹ́ bí “ọlọ́gbọ́n,” ní “àkókò òpin,” nígbà tí a ṣí “ilẹ̀kùn” sí àkókò ìṣàkóso inú ti ìhìnrere áńgẹ́lì àkọ́kọ́ àti sí ìyípadà àkókò ìṣàkóso òde láti ọwọ́ ẹranko inú òkun sí ọwọ́ ẹranko ilẹ̀. Àkókò ìṣàkóso ìhìnrere áńgẹ́lì àkọ́kọ́ náà ṣẹ nígbà tí a ṣí ilẹ̀kùn sí Ibi Mímọ́ Jùlọ ní October 22, 1844, tí àkókò ìṣàkóso áńgẹ́lì kẹta, àti ìdájọ́ ìwádìí sì dé.

Miller’s second dream begins when a door was opened in 1798, and it ends when a door was opened in the transitional period of the “two witnesses” who are brought back to life in order to proclaim the message of the Midnight Cry. Prophetically both Nebuchadnezzar and Miller represented the transition from the kingdom of the sea beast unto the kingdom of the earth beast in 1798. They both represent the announcement of the approach and the arrival of the investigative judgment in 1844. 1798, and 1844, represent the conclusion of the first and last “indignations” of God against His people that was accomplished over the period of “seven times,” as set forth in Leviticus twenty-six. The forty-six years from 1798, unto 1844, represent the erection of the spiritual temple which the messenger of the covenant suddenly came to on October 22, 1844, as Christ transitioned from the Holy Place unto the Most Holy Place.

Àlá kejì Miller bẹ̀rẹ̀ nígbà tí a ṣí ilẹ̀kùn kan sílẹ̀ ní ọdún 1798, ó sì parí nígbà tí a tún ṣí ilẹ̀kùn kan sílẹ̀ ní àkókò ìyípadà ti “ẹlẹ́rìí méjì” tí a jí dìde padà sí ìyè kí wọ́n lè kéde ìhìn iṣẹ́ Ìkéde Àárín Òru. Ní ti àsọtẹ́lẹ̀, Nebukadinésari àti Miller dúró fún ìyípadà láti ọba ìjọba ẹranko òkun sí ọba ìjọba ẹranko ilẹ̀ ní ọdún 1798. Wọ́n jọ dúró fún ìkéde ìsúnmọ́tòsí àti dídé ìdájọ́ ìwádìí ní ọdún 1844. Ọdún 1798 àti 1844 dúró fún ìparí ìbínú àkọ́kọ́ àti ìkẹyìn ti Ọlọ́run sí àwọn ènìyàn Rẹ̀, èyí tí a mú ṣẹ ní gbogbo àkókò “àkókò méje,” gẹ́gẹ́ bí a ti fi hàn nínú Lefitiku ogún-ún àti mẹ́fà. Ọdún mẹ́rìnlélọ́gọ́rin [46] láti 1798 títí dé 1844 dúró fún kíkó tẹ́ńpìlì ẹ̀mí náà kalẹ̀, èyí tí angẹli májẹ̀mú náà dé sí lójijì ní October 22, 1844, nígbà tí Kristi ń yí padà láti Ibi Mímọ́ sí Ibi Mímọ́ Jùlọ.

1798, and 1844, identify transitions (more than one), that are marked by the “seven times.” The transition of Millerite Philadelphian Adventism unto Millerite Laodicean Adventism in 1856, was also marked by an increase of knowledge of the “seven times,” that was thereafter rejected in 1863. In 1798, there had been an increase of knowledge from the book of Daniel, which included the same “seven times,” of Leviticus twenty-six, that was to be rejected at the end of Millerite Philadelphian Adventism.

1798, àti 1844, ń tọ́ka sí àwọn ìyípadà (kì í ṣe ọ̀kan ṣoṣo), tí “àkókò méje” fi àmì sí. Ìyípadà láti inú Adventismu Millerite Filadelfia sí Adventismu Millerite Laodicea ní ọdún 1856, ni a tún fi ìmúgbòòrò ìmọ̀ nípa “àkókò méje” ṣe àmì, èyí tí a sì kọ̀ lẹ́yìn náà ní 1863. Ní 1798, ìmúgbòòrò ìmọ̀ ti wá láti inú ìwé Dáníẹ́lì, èyí tí ó kún fún “àkókò méje” kan náà, ti Léfítíkù mẹ́rìndínlọ́gbọ̀n, èyí tí a ó kọ̀ ní ìparí Adventismu Millerite Filadelfia.

The transition of the movement of the first angel from Philadelphia unto Laodicea was represented by the seven years from 1856 to 1863. The Laodicean message arrived in 1856, and for seven years, the new light of the “seven times” that had been unsealed produced a three-step testing process that was failed by Adventism in 1863. Seven years were given for the light of the “seven times,” to either be received or rejected. The transition of the movement of Millerite Philadelphian Adventism unto Millerite Laodicean Adventism, typifies the reversal of the sequence at the end, the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the third angel.

Ìyípadà ìṣísẹ̀ ìgbòkègbodò áńgẹ́lì kìíní láti Philadelphia lọ sí Laodicea ni a ṣojú fún nípasẹ̀ ọdún méje láti 1856 títí dé 1863. Ìránṣẹ́ Laodicea dé ní 1856, àti fún ọdún méje, ìmọ́lẹ̀ tuntun ti “àkókò méje” tí a ti ṣí ìdì rẹ̀ jáde mú ìlànà ìdánwò ìgbésẹ̀-mẹ́ta kan wá, èyí tí Adventism kùnà nínú rẹ̀ ní 1863. A fi ọdún méje fún ìmọ́lẹ̀ “àkókò méje,” kí a lè bóyá gba a tàbí kọ̀ ọ́. Ìyípadà ìṣísẹ̀ ìgbòkègbodò Adventism Millerite ti Philadelphia lọ sí Adventism Millerite ti Laodicea, jẹ́ àpẹẹrẹ ìṣípòpadà àtòlẹ́sẹẹsẹ ní òpin, ìyẹn ni, ìyípadà ìṣísẹ̀ Laodicea ti áńgẹ́lì kẹta lọ sí ìṣísẹ̀ Philadelphia ti áńgẹ́lì kẹta.

The sixty-five-year prophecy of Isaiah, marks the beginning of the first and the last indignation of God against the northern and then the southern kingdoms of Israel.

Àsọtẹ́lẹ̀ ọdún márùndínlọ́gọ́ta ti Isaiah, ń fi àkọ́kọ́ ìbínú Ọlọ́run sí àwọn ìjọba àríwá, lẹ́yìn náà sí àwọn ìjọba gúúsù ti Israẹli hàn, àti ìkẹyìn rẹ̀ pẹ̀lú.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. Isaiah 7:8.

> Nítorí orí Síríà ni Damásíkù, àti orí Damásíkù ni Résínì; àti ní inú ọdún márùndínlọ́gọ́ta, a ó fọ́ Éfúrámù tán, kí ó má bàa jẹ́ ènìyàn mọ́. Isaiah 7:8.

Isaiah’s prophecy of sixty-five years was given in 742 BC, and within sixty-five years the northern kingdom would be gone. Nineteen years after 742 BC, in 723 BC, the northern kingdom was carried into slavery by Assyria. At the conclusion of the sixty-five years the southern kingdom’s indignation began in 677 BC, when Manasseh was taken captive by the Babylonians. The sixty-five years therefore represent a nineteen-year period to the first captivity of the northern kingdom, then another forty-six years until the captivity of Manasseh.

A sọ àsọtẹ́lẹ̀ Isaia ti ọdún márùn-ún-dín-lọ́gọ́ta ní ọdún 742 Ṣ.K., àti pé láàárín ọdún márùn-ún-dín-lọ́gọ́ta náà, ìjọba àríwá yóò ti parun kúrò. Ní ọdún mọ́kàndínlógún lẹ́yìn 742 Ṣ.K., ìyẹn ní 723 Ṣ.K., a gbé ìjọba àríwá lọ sí ìgbèkùn nípasẹ̀ Ásíríà. Ní ìparí ọdún márùn-ún-dín-lọ́gọ́ta náà, ìbínú sí ìjọba gúúsù bẹ̀rẹ̀ ní ọdún 677 Ṣ.K., nígbà tí a mú Manase ní ìgbèkùn lọ́wọ́ àwọn ará Bábílónì. Nítorí náà, ọdún márùn-ún-dín-lọ́gọ́ta náà dúró fún àkókò ọdún mọ́kàndínlógún sí ìgbèkùn àkọ́kọ́ ti ìjọba àríwá, lẹ́yìn náà sì tún jẹ́ ọdún mẹ́rìndínlọ́gójì míràn títí dé ìgbèkùn Manase.

Those prophecies reached their respective fulfillments in 1798, 1844 and 1863. In 1798, an internal transition of the message of salvation occurred with the arrival of the first angel, and an external transition of the kingdoms of Bible prophecy also occurred. In 1844, an internal transition of the message of salvation occurred as the door was closed to the Holy Place and the investigative judgment began with the arrival of the third angel. In 1863, an external change occurred as both horns of the earth beast divided into two classes.

Àwọn àsọtẹ́lẹ̀ wọ̀nyí dé sí ìmúṣẹ́ wọn lọ́tọ̀ọ̀tọ̀ ní 1798, 1844, àti 1863. Ní 1798, ìyípadà inú nípa ìránṣẹ́ ìgbàlà ṣẹlẹ̀ pẹ̀lú dídé áńgẹ́lì àkọ́kọ́, àti pé ìyípadà òde nípa àwọn ìjọba àsọtẹ́lẹ̀ Bíbélì náà sì ṣẹlẹ̀ pẹ̀lú. Ní 1844, ìyípadà inú nípa ìránṣẹ́ ìgbàlà ṣẹlẹ̀ bí a ti ti ilẹ̀kùn sí Ibi Mímọ́, tí ìdájọ́ ìwádìí sì bẹ̀rẹ̀ pẹ̀lú dídé áńgẹ́lì kẹta. Ní 1863, ìyípadà òde ṣẹlẹ̀ bí ìwo méjèèjì ẹranko ilẹ̀ ayé ṣe pín sí ẹ̀ka méjì.

The Republican horn divided into the two political parties that would dominate the history of the earth beast from then onward. The Protestant horn divided into two apostate manifestations, one party claiming to be Protestant that claimed to keep the seventh-day Sabbath, and another class that claimed to be Protestant, but upheld the day of the sun as their chosen day of worship.

Ìwo Repọ́blíkànì náà pín sí ẹgbẹ́ òṣèlú méjì tí yóò máa jẹ́ olórí lórí ìtàn ẹranko ayé náà láti ìgbà náà lọ. Ìwo Pírótẹ́sítáǹtì náà sì pín sí ìfarahàn apẹ̀yìndà méjì, ẹgbẹ́ kan tí ń pe ara rẹ̀ ní Pírótẹ́sítáǹtì tí ó sì ń sọ pé òun ń pa Sábá ọjọ́ keje mọ́, àti irú ẹgbẹ́ mìíràn tí ń pe ara rẹ̀ ní Pírótẹ́sítáǹtì, ṣùgbọ́n tí ó gbé ọjọ́ oòrùn ró gẹ́gẹ́ bí ọjọ́ ìjọsìn tí wọ́n yàn.

In that history, the Protestant horn that had come out of the Dark Ages, was tested from August 11, 1840 until October 22, 1844, and failed the testing process and transitioned from the Sunday-keeping Protestant people to the Sunday-keeping apostate Protestant people.

Nínú ìtàn náà, ìwo Pùròtẹ́sítáǹtì tí ó ti jáde wá láti inú Àwọn Àkókò Òkùnkùn, ni a dán wò láti August 11, 1840 títí di October 22, 1844, ó sì kuna nínú ìlànà ìdánwò náà, ó sì yí padà kúrò lọ́dọ̀ àwọn ènìyàn Pùròtẹ́sítáǹtì tí ń pa ọjọ́ Àìkú mọ́ sí àwọn ènìyàn Pùròtẹ́sítáǹtì apẹ̀yìndà tí ń pa ọjọ́ Àìkú mọ́.

In the history of the true Protestant horn that was established and identified in 1844, a testing process occurred from 1856 through to 1863. Then the true Sabbath-keeping Protestant horn transitioned both from Philadelphia unto Laodicea, and also from the true Sabbath-keeping Protestant people unto the Sabbath-keeping apostate Protestant horn. The “seven times,” is associated with 1798, 1844, 1856 and 1863. The “seven times,” is a symbol associated with a transition point and this truth is established upon several witnesses.

Nínú ìtàn ìwofẹ́ Pùròtẹ́sítántì tòótọ́ tí a dá sílẹ̀ tí a sì fi ìdánimọ̀ rẹ̀ hàn ní ọdún 1844, ìlànà ìdánwò kan ṣẹlẹ̀ láti ọdún 1856 títí dé 1863. Nígbà náà ni ìwofẹ́ Pùròtẹ́sítántì tòótọ́ tí ń pa Sábáàtì mọ́ yí padà láti Filadẹ́lfíà sí Laodíkíà, pẹ̀lú láti ọ̀dọ̀ àwọn ènìyàn Pùròtẹ́sítántì tòótọ́ tí ń pa Sábáàtì mọ́ sí ọ̀dọ̀ ìwofẹ́ Pùròtẹ́sítántì apẹ̀yìndà tí ń pa Sábáàtì mọ́. “Àwọn àkókò méje,” ní ìbáṣepọ̀ pẹ̀lú 1798, 1844, 1856 àti 1863. “Àwọn àkókò méje,” jẹ́ àmì kan tí ó ní ìbáṣepọ̀ pẹ̀lú ibi yíyípadà, a sì fi òtítọ́ yìí múlẹ̀ lórí ẹ̀rí àwọn ẹlẹ́rìí púpọ̀.

In 1798, there was an increase of knowledge on the “seven times,” because the very first time-prophecy Miller discovered was that very truth. By 1863, that truth had been rejected, thus identifying the conclusion of the ending period of the sixty-five years of the prophecy set forth in Isaiah chapter seven.

Ní ọdún 1798, ìmọ̀ nípa “àkókò méje” pọ̀ sí i, nítorí òtítọ́ náà gan-an ni àsọtẹ́lẹ̀ àkókò àkọ́kọ́ tí Miller ṣàwárí. Ní ọdún 1863, a ti kọ òtítọ́ náà sílẹ̀, báyìí ni a ṣe mọ ìparí àkókò ìparí ọdún mẹ́rìnlélọ́gọ́ta àsọtẹ́lẹ̀ tí a gbé kalẹ̀ nínú Isaiah orí keje.

The complete twenty-five hundred and twenty year prophecy has a sixty-five year span at both the beginning and the ending in a reverse-image, mirror-like fashion. In the beginning of the ending sixty-five years (1798) typified by the beginning of the beginning sixty-five years in 742 BC when the prophecy was given, there was an increase of knowledge upon the “seven times,” which the “wise” Millerites understood and proclaimed. At the ending of the ending sixty-five years in 1863, there was another increase of knowledge on the same truth which was ultimately rejected by the recently crowned “priests” of the true Protestant horn.

Asọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjì àti ọ̀ọ́dún márùn-ún pátápátá ní ààlà ọdún márùndínlọ́gọ́rin ní ìbẹ̀rẹ̀ àti ní òpin rẹ̀ ní ọ̀nà àwòrán ìyípadà, bí dígí tí ń fi ojú kan hàn sí ojú kejì. Ní ìbẹ̀rẹ̀ òpin, ọdún márùndínlọ́gọ́rin (1798), tí a ṣe àpẹẹrẹ rẹ̀ nípasẹ̀ ìbẹ̀rẹ̀ ìbẹ̀rẹ̀ ọdún márùndínlọ́gọ́rin ní 742 BC nígbà tí a ti fi asọtẹ́lẹ̀ náà hàn, ìmúgbòòrò ìmọ̀ wá lórí “àkókò méje,” èyí tí àwọn “ọlọ́gbọ́n” Millerites mọ̀ye tí wọ́n sì kéde. Ní òpin òpin ọdún márùndínlọ́gọ́rin ní 1863, ìmúgbòòrò ìmọ̀ míràn sì tún wá lórí òtítọ́ kan náà, èyí tí àwọn “àlùfáà” tí a ṣẹ̀ṣẹ̀ fi adé dé lórí ìwo Pùrótẹ́sítántì òtítọ́ kọ̀ sílẹ̀ ní ìkẹyìn.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> A pa àwọn ènìyàn mi run nítorí àìní ìmọ̀: nítorí ìwọ ti kọ ìmọ̀ sílẹ̀, èmi pẹ̀lú yóò kọ̀ ọ́ sílẹ̀, kí ìwọ má baà jẹ́ àlùfáà fún mi mọ́: níwọ̀n bí ìwọ ti gbàgbé òfin Ọlọ́run rẹ, èmi pẹ̀lú yóò gbàgbé àwọn ọmọ rẹ. Hosea 4:6.

The increase of knowledge when the book of Daniel is unsealed is associated with the “seven times,” so it not only is a symbol of a transition point, but also of the unsealing of the prophetic message.

Ìbísí ìmọ̀ nígbà tí a bá tú ìdìdì ìwé Dáníẹ́lì sílẹ̀ ní ìbáṣepọ̀ pẹ̀lú “àwọn àkókò méje,” nítorí náà kì í ṣe ààmì ibi-ìyípadà nìkan, ṣùgbọ́n pẹ̀lú ààmì ìtútù sílẹ̀ ìṣẹ̀lẹ̀ ọ̀rọ̀ àsọtẹ́lẹ̀ náà.

Another transition began on July 18, 2020, with the first disappointment, which began the “tarrying time” and marked the beginning of Revelation chapter eleven’s three-and-a-half-days of the two witnesses laying dead in the street of the great city of Sodom and Egypt.

Ìyípadà mìíràn bẹ̀rẹ̀ ní July 18, 2020, pẹ̀lú ìdánilójú tí ó kọ́kọ́ bàjẹ́, èyí tí ó bẹ̀rẹ̀ “àkókò ìdádúró,” tí ó sì fi àkọ́kọ́ hàn fún ọjọ́ mẹ́ta àtààbọ̀ ti orí kẹ́tàlá Ìfihàn, nígbà tí àwọn ẹlẹ́rìí méjì wà ní fífi ara wọn sílẹ̀ gẹ́gẹ́ bí òkú lójú pópó ìlú ńlá náà, Sódómù àti Ejibiti.

July 18, 2020, marks the beginning of three-and-a-half symbolic days (a “seven times”), that had been illustrated by the history of 1856 through to 1863. Both periods are symbols of the “seven times.” Both periods mark a change of dispensation (a transition). Both periods represent an increase of knowledge associated with the “seven times.”

Ọjọ́ kẹrìnlélógún, oṣù Keje, ọdún 2020, jẹ́ àmì ìbẹ̀rẹ̀ ọjọ́ àpẹẹrẹ mẹ́ta àtààbọ̀ (ìyẹn “àkókò méje”), tí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìtàn láti ọdún 1856 títí dé 1863. Àkókò méjèèjì jẹ́ àpẹẹrẹ “àkókò méje.” Àkókò méjèèjì samisi ìyípadà ìṣètò ìgbà kan sí òmíràn (ìrìnàjò ìyípadà). Àkókò méjèèjì dúró fún ìmúgbòòrò ìmọ̀ tí ó ní ìbáṣepọ̀ pẹ̀lú “àkókò méje.”

It was in the period of transition from the kingdom of Babylon unto the kingdom of Medo-Persia that Daniel prayed the Leviticus twenty-six prayer, thus identifying the Leviticus twenty-six prayer as a waymark of the transition of the last days. In Miller’s dream, at the end of seven expressions of the word “scattering,” Miller both weeps and prays. The weeping marks the point when the Lion of the tribe of Judah (the dirt brush man), unseals a message that has been sealed.

Ó jẹ́ ní àkókò ìyípadà láti inú ìjọba Bábílónì sí inú ìjọba Médo-Pérṣíà ni Dáníẹ́lì gbàdúrà àdúrà Lefitiku ogún-mẹ́fà, nípa bẹ́ẹ̀ ó fi mọ̀ àdúrà Lefitiku ogún-mẹ́fà gẹ́gẹ́ bí àmì ọ̀nà ìyípadà àwọn ọjọ́ ìkẹyìn. Nínú àlá Miller, ní òpin ìfihàn méje ti ọ̀rọ̀ náà “ìtúká,” Miller ń sunkún, ó sì ń gbàdúrà. Ìsunkún náà fi àmì sí ibi tí Kìnnìún ẹ̀yà Júdà (ọkùnrin fẹ́lẹ̀ erùpẹ̀), tú ìránṣẹ́ kan sílẹ̀ tí a ti fi èdìdì dì.

Miller’s prayer marks the Leviticus twenty-six prayer of Daniel, that is associated with “seven times,” and occurs when the door and windows were opened in Miller’s dream. But the prayer of Daniel, in chapter nine, also aligns with the prayer of Daniel in chapter two. It also aligns with Nebuchadnezzar’s prayer of confession at the conclusion of his “seven times.”

Àdúrà Miller fi àdúrà Dáníẹ́lì ti Lefitiku ogún-ún àti mẹ́fà hàn, èyí tí ó ní ìbáṣepọ̀ pẹ̀lú “ìgbà méje,” tí ó sì ṣẹlẹ̀ nígbà tí a ṣí ilẹ̀kùn àti àwọn fèrèsé nínú àlá Miller. Ṣùgbọ́n àdúrà Dáníẹ́lì, nínú orí kẹ́sàn-án, tún bá àdúrà Dáníẹ́lì nínú orí kejì mu. Ó tún bá àdúrà ìjẹ́wọ́ ẹ̀ṣẹ̀ Nebukadinésárì mu ní ìparí “ìgbà méje” rẹ̀.

Miller’s prayer was therefore represented by the Leviticus twenty-six prayer, which was a public prayer of confession and a prayer of request for the unsealing of the last prophetic secret, because all prophecy illustrates the last days. Therefore the secret of Daniel chapter two represents the last secret to be unsealed. Miller’s prayer, in his dream, was a prayer of anxiety and righteous indignation concerning the abominations that had happened to the jewels in his room. His anxiety was illustrated by those who sigh and cry in Ezekiel chapter nine, during the sealing time of the one-hundred and forty-four thousand.

Nítorí náà, àdúrà Miller ni a ṣàfihàn gẹ́gẹ́ bí àdúrà Lefitiku ogún-mẹ́fà, èyí tí ó jẹ́ àdúrà ìjẹ́wọ́ ní gbangba àti àdúrà ìbéèrè fún ìtú èdìdì aṣírí àsọtẹ́lẹ̀ ìkẹyìn, nítorí gbogbo àsọtẹ́lẹ̀ ń ṣàpèjúwe àwọn ọjọ́ ìkẹyìn. Nítorí náà, aṣírí Danieli orí kejì dúró fún aṣírí ìkẹyìn tí a óò tú èdìdì rẹ̀. Àdúrà Miller, nínú àlá rẹ̀, jẹ́ àdúrà ìṣòro ọkàn àti ìbínú òdodo nípa àwọn ìríra tí ó ti ṣẹlẹ̀ sí àwọn ohun-ọṣọ́ iyebíye inú yàrá rẹ̀. Ìṣòro ọkàn rẹ̀ ni a ṣàpèjúwe nípasẹ̀ àwọn tí ń mí àti ké ní Ezekieli orí kẹsàn-án, ní àkókò ìdìdì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì.

Miller watched as the truths were progressively buried by counterfeit doctrines, and which ultimately reached a point where the casket (the Bible itself) was destroyed. The destruction of Miller’s casket took place in the third generation of Adventism when there was a purposeful movement to set aside the King James Bible for the modern corrupted Catholic-based versions of the Bible.

Miller rí bí a ṣe ń sin àwọn òtítọ́ náà lọ sí i nípasẹ̀ àwọn ẹ̀kọ́ èké alárúgbó, tí ó sì parí ní ìpẹ̀yà dé ipò kan níbi tí wọ́n ti pa àpótí òkú náà run patapata (ìyẹn, Bíbélì fúnra rẹ̀). Ìparun àpótí òkú Miller ṣẹlẹ̀ ní ìran kẹta ti Adventism nígbà tí ìgbìmọ̀ àfojúsùn kan wà láti fi Bíbélì King James sílẹ̀ nítorí àwọn ẹ̀dà Bíbélì òde-òní tí a ti bàjẹ́, tí ìpìlẹ̀ wọn sì jẹ́ ti Kátólíìkì.

Miller wept, then prayed, and immediately a door opened, and the people all left. Then the dirt brush man (the Lion of the tribe of Judah) entered, opened the windows and began to clean. Then Miller expressed his concern for the scattered jewels, and the dirt brush man promised that he would take care of the jewels. In the bustle of the dirt brush man’s cleaning project, Miller closed his eyes for a moment, and when he opened his eyes, the rubbish was gone. The jewels were scattered around the room, and the dirt brush man then placed the larger casket on the table, gathered the jewels and cast them into the casket and said, “come and see.”

Miller sunkún, lẹ́yìn náà ó gbàdúrà, lẹ́sẹ̀kẹsẹ̀ ilẹ̀kùn kan sì ṣí, gbogbo àwọn ènìyàn náà sì jáde lọ. Nígbà náà ni ọkùnrin tí ó ní fọ́lẹ̀ erùpẹ̀ (Kìnnìún ẹ̀yà Júdà) wọlé, ó ṣí àwọn fèrèsé, ó sì bẹ̀rẹ̀ sí í fọ́ ilé náà mọ́. Nígbà náà ni Miller sọ ìbànújẹ́ rẹ̀ nípa àwọn iyebíye tí wọ́n ti fọ́n ká, ọkùnrin tí ó ní fọ́lẹ̀ erùpẹ̀ náà sì ṣèlérí pé òun yóò tọ́jú àwọn iyebíye náà. Láàárín ìrúkèrúdò iṣẹ́ ìfọ́mọ́ ọkùnrin tí ó ní fọ́lẹ̀ erùpẹ̀ náà, Miller pa ojú rẹ̀ díẹ̀, nígbà tí ó sì tún la ojú rẹ̀, àwàdà ti lọ. Àwọn iyebíye náà sì fọ́n ká yí ká inú yàrá náà, ọkùnrin tí ó ní fọ́lẹ̀ erùpẹ̀ náà sì gbé àpótí ńlá náà lé orí tábìlì, ó kó àwọn iyebíye náà jọ, ó sì sọ wọ́n sínú àpótí náà, ó sì wí pé, “ẹ wá wo.”

The expression, “come and see,” is a symbol that a truth has just been unsealed. The truth that is unsealed for Miller is the final truth, for the next thing to happen is the awakening of Miller at the “shout,” representing the loud cry. Miller was the last to receive the message of the Midnight Cry in the history of the Millerites, and just before the shout that awakens him in the dream, he closed his eyes for a moment. The only passage in the Bible that references “a moment” and “eyes” is identifying the first resurrection.

Ọ̀rọ̀ náà pé, “wá kí o sì rí,” jẹ́ àmì pé a ṣẹ̀ṣẹ̀ tú òtítọ́ kan sílẹ̀. Òtítọ́ tí a tú sílẹ̀ fún Miller ni òtítọ́ ìkẹyìn, nítorí ohun tí yóò tẹ̀lé e ni jíjì Miller ní “igbe náà,” tí ń ṣojú ìkéde ńlá náà. Miller ni ẹni ìkẹyìn láti gba ìhìn iṣẹ́ Igbe Ọ̀ganjọ́ nínú ìtàn àwọn Millerite, ó sì jẹ́ pé díẹ̀ ṣáájú igbe náà tí ó jí i nínú àlá, ó pa ojú rẹ̀ díẹ̀ fún ìṣẹ́jú kan. Ẹsẹ kan ṣoṣo nínú Bíbélì tí ó tọ́ka sí “ìṣẹ́jú kan” àti “ojú” ni ń fi àjíǹde àkọ́kọ́ hàn.

> Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. 1 Corinthians 15:51–53.

> Wò ó, mo ń fi àṣírí kan hàn yín; kì í ṣe gbogbo wa ni yóò sùn, ṣùgbọ́n gbogbo wa ni a ó yí padà, ní ìṣẹ́jú kan, ní ìpẹ́jú kan ti ojú, ní ìpè ìkẹyìn ti fèrè; nítorí a ó fọn fèrè náà, a ó sì jí àwọn òkú dìde ní àìbàjẹ́, a ó sì yí wa padà. Nítorí èyí tí ń bàjẹ́ gbọ́dọ̀ wọ àìbàjẹ́, èyí tí ń kú sì gbọ́dọ̀ wọ àìkú. 1 Kọrinti 15:51–53.

In the history of the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the third angel, as represented in Revelation chapter eleven, Miller represents the very last of the wise virgins to receive the message of the Midnight Cry. The first to receive it were the most spiritual.

Nínú ìtàn ìyípadà ìṣísẹ̀ Laodicea ti áńgẹ́lì kẹta sí ìṣísẹ̀ Filadelfia ti áńgẹ́lì kẹta, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú Ìfihàn orí kẹ́wàá-lá, Miller dúró fún ẹni tí ó jẹ́ ẹni ìkẹyìn pátápátá nínú àwọn wúńdíá ọlọ́gbọ́n láti gba ìhìn Ẹkún Àárín Òru náà. Àwọn àkọ́kọ́ tí wọ́n gbà á ni àwọn tí ó jẹ́ ẹ̀mí jùlọ.

> “This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.

> “Èyí ni igbe àárín òru náà, èyí tí yóò fún ìròyìn áńgẹ́lì kejì ní agbára. A rán àwọn áńgẹ́lì láti ọ̀run wá láti jí àwọn ẹni mímọ́ tí wọ́n ti rẹ̀wẹ̀sì sókè, àti láti pèsè wọn sílẹ̀ fún iṣẹ́ ńlá tí ó wà níwájú wọn. Kì í ṣe àwọn ènìyàn tí wọ́n ní ẹ̀bùn jùlọ ni wọ́n kọ́kọ́ gba ìròyìn yìí. A rán àwọn áńgẹ́lì sí àwọn onírẹ̀lẹ̀, olùfẹ́ra-ẹni-sìn náà, wọ́n sì fi ipa mú wọn láti gbé igbe náà sókè pé, ‘Kíyèsí i, Ọkọ-ìyàwó ń bọ̀; ẹ jáde lọ láti pàdé Rẹ̀!’ Àwọn tí a fi igbe náà lé lọ́wọ́ yára, wọ́n sì, nínú agbára Ẹ̀mí Mímọ́, kéde ìròyìn náà, wọ́n sì jí àwọn arákùnrin wọn tí wọ́n ti rẹ̀wẹ̀sì sókè. Iṣẹ́ yìí kò dúró nínú ọgbọ́n àti ẹ̀kọ́ àwọn ènìyàn, bí kò ṣe nínú agbára Ọlọ́run, àwọn ẹni mímọ́ Rẹ̀ tí wọ́n gbọ́ igbe náà kò sì lè tako rẹ̀. Àwọn tí ó jẹ́ ẹ̀mí jùlọ ni wọ́n kọ́kọ́ gba ìròyìn yìí, àwọn tí wọ́n sì ti jẹ́ aṣáájú iṣẹ́ náà tẹ́lẹ̀ ni wọ́n gbẹ̀yìn jùlọ láti gba a àti láti ràn án lọ́wọ́ láti mú kí igbe náà túbọ̀ lágbára pé, ‘Kíyèsí i, Ọkọ-ìyàwó ń bọ̀; ẹ jáde lọ láti pàdé Rẹ̀!’” Early Writings, 238.

At the end of the three and a half symbolic days of Revelation chapter eleven, the first of two messages, represented in Ezekiel chapter thirty-seven, is proclaimed. The first message brings the dead and scattered bones together, but they are still dead. The message was presented by the voice that cried “in the wilderness”, thus identifying that Ezekiel’s message begins before the three-and-a-half symbolic days concluded. Those three-and-a-half days represent a “wilderness”, and it is from the “wilderness” that the message is proclaimed. The “wilderness” is also a symbol of the “seven times,” which marks a transition and an unsealing that introduces a testing process.

Ní òpin ọjọ́ àpẹẹrẹ mẹ́ta àtààbọ̀ ti Ìfihàn orí kọkànlá, a kéde àkọ́kọ́ nínú àwọn ìránṣẹ́ méjì tí a ṣàpẹẹrẹ rẹ̀ nínú Ìsíkíẹ́lì orí mẹ́tàdínlógójì. Ìránṣẹ́ àkọ́kọ́ náà ń kó àwọn egungun tí ó ti kú tí a sì ti fọ́n ká jọ, ṣùgbọ́n wọ́n ṣì jẹ́ òkú. A gbé ìránṣẹ́ náà kalẹ̀ nípasẹ̀ ohùn ẹni tí ń ké “ní aginjù”, èyí sì fi hàn pé ìránṣẹ́ Ìsíkíẹ́lì bẹ̀rẹ̀ kí ọjọ́ àpẹẹrẹ mẹ́ta àtààbọ̀ náà tó parí. Àwọn ọjọ́ mẹ́ta àtààbọ̀ wọ̀nyí dúró fún “aginjù”, àti láti inú “aginjù” ni a ti kéde ìránṣẹ́ náà. “Aginjù” náà pẹ̀lú jẹ́ àpẹẹrẹ “àkókò méje,” èyí tí ó samí ìyípadà kan àti ìṣípayá kan tí ó ń mú ìlànà ìdánwò kan wá.

There is a progressive development of the message, and a progressive reception as illustrated with the Midnight Cry of the Millerite history. The most spiritual were the first to receive the message of the voice crying in the wilderness, and the historians of Adventism point to a letter written by William Miller just days before October 22, 1844, where Miller testifies that he finally understood and accepted Samuel Snow’s message of the Midnight Cry.

Ìdàgbàsókè ìlọsíwájú kan wà nínú iṣẹ́ ìránṣẹ́ náà, bẹ́ẹ̀ sì ni ìgbàgbọ́wọ́ ìlọsíwájú kan pẹ̀lú, gẹ́gẹ́ bí a ti fi hàn nínú Igbe Òru Àárín ìtàn àwọn Millerite. Àwọn tí wọ́n jẹ́ ẹ̀mí jùlọ ni wọ́n kọ́kọ́ gba iṣẹ́ ìránṣẹ́ ohùn ẹni tí ń ké ní aginjù, àwọn akọ̀wé-ìtàn Adventism sì tọ́ka sí lẹ́tà kan tí William Miller kọ ní ọjọ́ díẹ̀ ṣáájú October 22, 1844, níbi tí Miller ti jẹ́rìí pé níkẹyìn òun lóye, ó sì gba iṣẹ́ ìránṣẹ́ Samuel Snow nípa Igbe Òru Àárín.

> “Dear Brother Himes: I see a glory in the seventh month which I never saw before. Although the Lord had shown me the typical bearing of the seventh month, one year and a half ago, yet I did not realize the force of the types. Now, blessed be the name of the Lord, I see a beauty, a harmony, and an agreement in the Scriptures, for which I have long prayed, but did not see until today. Thank the Lord, O my soul. Let Brother Snow, Brother Storrs, and others, be blessed for their instrumentality in opening my eyes. I am almost home. Glory! Glory! Glory! Glory!” William Miller, Signs of the Times, October 16, 1844.

> “Arákùnrin ọ̀wọ́n Himes: Mo rí ògo kan nínú oṣù keje tí mi ò tíì rí rí tẹ́lẹ̀. Bí ó tilẹ̀ jẹ́ pé Olúwa ti fi ìtumọ̀ àpẹẹrẹ ti oṣù keje hàn mí ní ọdún kan àti àbọ̀ sẹ́yìn, síbẹ̀ mi ò mọ agbára àwọn àpẹẹrẹ náà ní òtítọ́. Ṣùgbọ́n nísinsin yìí, ìbùkún ni fún orúkọ Olúwa, mo rí ẹwà kan, ìṣọ̀kan kan, àti ìbámu kan nínú Ìwé Mímọ́, èyí tí mo ti pẹ́ ti ń gbàdúrà fún, ṣùgbọ́n tí mi ò rí títí di òní. Ẹ fi ọpẹ́ fún Olúwa, ìwọ ọkàn mi. Kí Arákùnrin Snow, Arákùnrin Storrs, àti àwọn mìíràn, ni a bùkún fún ipa tí wọ́n kó nínú ṣíṣi ojú mi. Mo ti fẹ́rẹ̀ dé ilé. Ògo! Ògo! Ògo! Ògo!” William Miller, Signs of the Times, October 16, 1844.

In the repetition of the history of the Midnight Cry, as represented in Miller’s dream, Miller closed his eyes for a moment. Thus “in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised.” In Miller’s dream he represents the last to receive the message of the Midnight Cry, as he did in his own history. He represents those that finally accept the message just before the dirt brush man gathers up the scattered jewels and casts them into the larger casket. In Revelation chapter eleven, the last to accept the second message of Ezekiel, which is the message of the four winds of Islam, that is also the sealing message, do so just before the last of seven trumpets sound, which is the “third Woe” trumpet. “In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.” (1 Corinthians 15:52)

Nínú àtúnṣe ìtàn Igbe Àárín Òru, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú àlá Miller, Miller pa ojú rẹ̀ dé fún ìṣẹ́jú kan. Ní bẹ́ẹ̀ ni, “ní ìṣẹ́jú kan, ní ìpẹ́jú ojú, ní ipè ìkẹyìn: nítorí ipè yóò dún, a ó sì jí àwọn òkú dìde.” Nínú àlá Miller, ó dúró fún àwọn ẹni ìkẹyìn láti gba ìhìn iṣẹ́ Igbe Àárín Òru, gẹ́gẹ́ bí ó ti ṣe nínú ìtàn ara rẹ̀. Ó dúró fún àwọn tí ó gba ìhìn iṣẹ́ náà nígbẹ̀yìn-ín, díẹ̀ ṣáájú kí ọkùnrin onífìfọ́ erùpẹ̀ náà kó àwọn iyebíye tí ó tú ká jọ, kí ó sì ju wọ́n sínú àpótí ńlá náà. Nínú Ìfihàn orí kẹ́wàá, àwọn ẹni ìkẹyìn láti gba ìhìn iṣẹ́ kejì ti Ìsekíẹli, èyí tí í ṣe ìhìn iṣẹ́ àwọn ẹ̀fúùfù mẹ́rin ti Islam, èyí tí ó sì tún jẹ́ ìhìn iṣẹ́ ìdìtẹ̀, ṣe bẹ́ẹ̀ díẹ̀ ṣáájú kí èyí ìkẹyìn nínú àwọn ipè méje dún, èyí tí í ṣe ipè “Ègbé” kẹta. “Ní ìṣẹ́jú kan, ní ìpẹ́jú ojú, ní ipè ìkẹyìn: nítorí ipè yóò dún, a ó sì jí àwọn òkú dìde láìbàjẹ́, a ó sì yí àwa padà.” (1 Corinthians 15:52)

The passage is identifying the first resurrection that occurs at the second coming, but there is also a resurrection of the dead dry bones (the two witnesses) that occurs in the hour of the great earthquake of Revelation chapter eleven. In the “hour” of that earthquake, the last trumpet of the seven trumpets sounds, and the dead witnesses that were in the street are brought back to life, not as Laodiceans, but as Philadelphians, for at the trumpet of the third Woe, the two witnesses have been sealed and are changed to incorruptible, for they will never again sin. Miller represents the last to receive the message which brings the two witnesses to life, which is the message of the four winds of Islam, and is the sealing message.

Abala náà ń tọ́ka sí àjíǹde àkọ́kọ́ tí ó ṣẹlẹ̀ ní ìpadàbọ̀ kejì, ṣùgbọ́n àjíǹde àwọn egungun gbígbẹ òkú pẹ̀lú wà (àwọn ẹlẹ́rìí méjì) tí ó ṣẹlẹ̀ ní wákàtí ìṣẹ̀lẹ̀ ilẹ̀-rírì ńlá náà nínú Ìfihàn orí kọkànlá. Nínú “wákàtí” ilẹ̀-rírì náà, ìpè àkẹ́yìn nínú àwọn ìpè méje náà ń dún, a sì mú àwọn ẹlẹ́rìí òkú tí wọ́n wà ní òpópónà padà wá sí ìyè, kì í ṣe gẹ́gẹ́ bí àwọn ará Laodikea, bí kò ṣe gẹ́gẹ́ bí àwọn ará Filadelfia; nítorí pé ní ìpè Ègbé kẹta, a ti fi èdìdì dì àwọn ẹlẹ́rìí méjì náà, a sì ti yí wọn padà sí àìbàjẹ́, nítorí wọn kì yóò tún dẹ́ṣẹ̀ mọ́ láéláé. Miller dúró fún ẹni ìkẹ́yìn láti gba ìránṣẹ́ náà tí ó mú àwọn ẹlẹ́rìí méjì náà wá sí ìyè, èyí tí í ṣe ìránṣẹ́ àwọn ẹ̀fúùfù mẹ́rin ti Ísílamù, tí ó sì jẹ́ ìránṣẹ́ ìdìdì náà.

The sound of that trumpet raises the last of the dead dry bones that had been scattered in the street of Sodom and Egypt. Miller watched as the truths were progressively buried by counterfeit doctrines. Eventually Miller wept, marking the time when the unsealing was to begin, for the unsealing is a progressive work. That unsealing began in the ending period of the three-and-a-half days.

Ohùn ìpè yẹn jí ìkẹyìn àwọn egungun gbígbẹ àwọn òkú dìde, èyí tí a ti fọ́nká sínú òpópónà Sódómù àti Ejibiti. Miller ń wo bí a ti ń sin àwọn òtítọ́ díẹ̀díẹ̀ nípasẹ̀ àwọn ẹ̀kọ́ èké. Nígbẹ̀yìn, Miller sunkún, ó sì fi àmì sí àkókò tí ṣíṣí ìdìdì náà yóò bẹ̀rẹ̀, nítorí ṣíṣí ìdìdì náà jẹ́ iṣẹ́ ìlọsíwájú. Ṣíṣí ìdìdì náà bẹ̀rẹ̀ ní àkókò ìparí ọjọ́ mẹ́ta àtààbọ̀ náà.

After Miller wept, the One who had the power to unseal the sealed book entered into the narrative. In Miller’s dream that was the Dirt Brush Man. Miller then prayed, and immediately a door opened, marking the point where the Laodicean movement of the third angel was going to transition unto the Philadelphia movement of the third angel. His prayer was the Leviticus twenty-six prayer, it was the prayer for understanding of the final prophetic secret and a public confession of the rebellion that brought the three-and-a-half days upon the two witnesses, it was the prayer of those who are sealed in Ezekiel chapter nine.

Lẹ́yìn tí Miller sunkún, Ẹni náà tí ó ní agbára láti tú ìdìdì ìwé tí a fi dìdì pa wọ inú ìtàn náà. Nínú àlá Miller, òun ni Ọkùnrin Tí Ń Fi Bọ́ọ̀ṣì Fọ́ Erùpẹ̀. Nígbà náà ni Miller gbàdúrà, lẹ́sẹ̀kẹsẹ̀ ni ilẹ̀kùn kan sì ṣí, tí ó fi àmì sí ibi tí ìṣípò Laodicea ti áńgẹ́lì kẹta yóò ti yí padà sí ìṣípò Philadelphia ti áńgẹ́lì kẹta. Àdúrà rẹ̀ ni àdúrà Lefitiku ogún-mẹ́fà; ó jẹ́ àdúrà fún ìmọ̀ òye nípa àṣírí ìsọtẹ́lẹ̀ ìkẹyìn àti ìjẹ́wọ́ ní gbangba ti ìṣọ̀tẹ̀ tí ó mú ọjọ́ mẹ́ta àti ààbọ̀ wá sórí ẹlẹ́rìí méjì náà; òun ni àdúrà àwọn tí a fi èdìdì dì ní inú Ezekieli orí kẹsàn-án.

Following the prayer, Christ (the dirt brush man) entered and began to clean up the room. At the end of the dirt brush man’s cleaning project, Miller closed his eyes for a moment, identifying the end of the period that the dead dry bones were to be resurrected. The dirt brush man then gathered the scattered jewels in Miller’s room, and placed them in a new, larger casket, upon a table in the center of Miller’s room, as the two witnesses are lifted up as the ensign. As the ensign, they then call unto God’s other flock that is still in Babylon to “come and see” the message that the Lion of the tribe of Judah has just cast into the new, larger casket.

Lẹ́yìn àdúrà náà, Kristi (ọkùnrin fẹ́lẹ̀ erùpẹ̀) wọlé, ó sì bẹ̀rẹ̀ sí í fọ́ yàrá náà mọ́. Ní òpin iṣẹ́ ìmọdọ́mọ́ tí ọkùnrin fẹ́lẹ̀ erùpẹ̀ náà ṣe, Miller pa ojú rẹ̀ díẹ̀, èyí tí ó ń tọ́ka sí òpin àkókò tí a yàn fún kí àwọn egungun gbígbẹ tí ó ti kú jí dìde. Nígbà náà ni ọkùnrin fẹ́lẹ̀ erùpẹ̀ náà kó àwọn iyebíye tí wọ́n ti fọ́n ká nínú yàrá Miller jọ, ó sì fi wọ́n sínú àpótí tuntun kan tí ó tóbi ju ti àtẹ́lẹwọ́ lọ, lórí tábìlì kan ní àárín yàrá Miller, bí a ṣe gbé àwọn ẹlẹ́rìí méjì sókè gẹ́gẹ́ bí àsíá. Gẹ́gẹ́ bí àsíá náà, wọ́n sì ké pe agbo mìíràn ti Ọlọ́run tí ó ṣì wà ní Babiloni pé kí wọ́n “wá kí wọ́n sì rí” ìránṣẹ́ tí Kìnnìún ẹ̀yà Júdà ṣẹ̀ṣẹ̀ sọ sínú àpótí tuntun náà tí ó tóbi ju ti àtẹ́lẹwọ́ lọ.

We will begin to consider the vision of the Ulai River as the symbol of the truths from the book of Daniel that was unsealed in 1798 in the next article. We have placed a few points of reference in place in advance of that consideration. The first is that the message of the Millerites was perfect (at its stage of growth), but incomplete. It was placed in the framework of two, not three desolating powers. The second is that when Miller’s dream identifies the ultimate restoration of the foundational truths, the foundational truths then are “ten times brighter” than their original glory. A third point is that the movement of the first angel (the Millerite movement), is repeated in the movement of the third angel, but with a few important caveats. The Millerites as a symbol were Philadelphians, they were a converted Nebuchadnezzar, but who ultimately and unfortunately, “rebuilt Jericho” in 1863.

Nínú àpilẹ̀kọ tó kàn, a máa bẹ̀rẹ̀ sí í ronú lórí ìran Odò Ulai gẹ́gẹ́ bí àmì àwọn òtítọ́ láti inú ìwé Dáníẹ́lì tí a tú sílẹ̀ ní ọdún 1798. A ti fi díẹ̀ nínú àwọn kókó ìtọ́kasí kalẹ̀ ṣáájú ìṣàgbéyẹ̀wò yẹn. Èkínní ni pé ìhìnrere àwọn Millerite péye ní ìwọ̀n ìpele ìdàgbàsókè rẹ̀, ṣùgbọ́n kò pé tán. A fi í sínú ìlànà agbára ìsọdahoro méjì, kì í ṣe mẹ́ta. Èkejì ni pé nígbà tí àlá Miller sọ ìmúpadàbọ̀sípò tó gbẹ̀yìn ti àwọn òtítọ́ ìpìlẹ̀ di mímọ̀, nígbà náà ni àwọn òtítọ́ ìpìlẹ̀ náà “mọ́ tán ní ìgbà mẹ́wàá ju” ògo wọn àkọ́kọ́ lọ. Kókó kẹta ni pé ìṣipopada áńgẹ́lì àkọ́kọ́ (ìṣipopada Millerite) tún ara rẹ̀ ṣe nínú ìṣipopada áńgẹ́lì kẹta, ṣùgbọ́n pẹ̀lú díẹ̀ nínú àwọn ìkìlọ̀ pàtàkì. Àwọn Millerite gẹ́gẹ́ bí àmì jẹ́ àwọn ará Filadelfia; wọn jẹ́ Nebukadinésari tí a ti yí padà, ṣùgbọ́n tí ní ìkẹyìn àti ní àbùkù, “kọ́ Jẹ́ríkò tún” ní ọdún 1863.

The movement of the third angel began as Laodiceans, in need of conversion, but they would ultimately participate in the final destruction of Jericho (the Jericho of the last days).

Ìṣíkiri áńgẹ́lì kẹta bẹ̀rẹ̀ gẹ́gẹ́ bí àwọn ará Laodíkíà, tí wọ́n nílò ìyípadà ọkàn, ṣùgbọ́n ní ìkẹyìn wọn yóò kópa nínú ìparun ìkẹyìn ti Jẹ́ríkò (Jẹ́ríkò ti àwọn ọjọ́ ìkẹyìn).

> “The Saviour had not come to set aside what patriarchs and prophets had spoken; for He Himself had spoken through these representative men. All the truths of God’s word came from Him. But these priceless gems had been placed in false settings. Their precious light had been made to minister to error. God desired them to be removed from their settings of error and replaced in the framework of truth. This work only a divine hand could accomplish. By its connection with error, the truth had been serving the cause of the enemy of God and man. Christ had come to place it where it would glorify God, and work the salvation of humanity.” The Desire of Ages, 287.

> “Olùgbàlà náà kò wá láti yọ ohun tí àwọn baba ńlá àti àwọn wòlíì ti sọ kúrò; nítorí Òun tìkára Rẹ̀ ni ó ti sọ̀rọ̀ nípasẹ̀ àwọn ọkùnrin aṣojú wọ̀nyí. Gbogbo òtítọ́ inú ọ̀rọ̀ Ọlọ́run ti ọ̀dọ̀ Rẹ̀ ni wọ́n ti wá. Ṣùgbọ́n a ti fi àwọn iyebíye aláìlówó yìí sínú àtòjọ irọ́. A ti mú kí ìmọ́lẹ̀ iyebíye wọn ṣiṣẹ́ ìránṣẹ́ fún àṣìṣe. Ọlọ́run fẹ́ kí a yọ wọ́n kúrò nínú àtòjọ àṣìṣe wọn kí a sì tún fi wọ́n sí inú ìtòlẹ́sẹẹsẹ òtítọ́. Iṣẹ́ yìí jẹ́ èyí tí ọwọ́ àtọ̀runwá nìkan lè ṣe. Nítorí ìsopọ̀ rẹ̀ pẹ̀lú àṣìṣe, òtítọ́ ti ń ṣiṣẹ́ fún ọ̀ràn ọ̀tá Ọlọ́run àti ènìyàn. Kristi ti wá láti fi í sí ibi tí yóò ti yin Ọlọ́run lógo, tí yóò sì ṣiṣẹ́ ìgbàlà aráyé.” The Desire of Ages, 287.

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