Article

# Panium - Number Twenty-Two

Paniumu – Nọ́mbà Méjìlélógún

December 31, 2023

Ọjọ́ 31, Oṣù Kejìlá, ọdún 2023

Author

Jeff Pippenger

Published

March 12, 2026

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Since December 31, 2023, the Lion of the tribe of Judah has been unsealing prophetic truths in a specific order. The order can easily be ascertained by reviewing the articles that have been posted on the website of Future for America. Over the recent months the truths which have been unsealed are many, and profound! The order is not random, it is purposeful. The sequence clearly identifies a purposeful sequential process that Christ, as the Lion of the tribe of Judah accomplishes as He unseals the final testing messages to the church and thereafter to the world. In the book of Revelation, the Lion of the tribe of Judah takes the book that is sealed with seven seals and removes the seals one at a time—in order.

Láti ọjọ́ Kẹ̀rìnlá-dín-lọ́gbọ̀n, oṣù Kejìlá, ọdún 2023, Kìnnìún ẹ̀yà Júdà ti ń tú àwọn òtítọ́ àsọtẹ́lẹ̀ sílẹ̀ ní ìtòlẹ́sẹẹsẹ kan pàtó. A lè mọ ìtòlẹ́sẹẹsẹ náà ní rọrùn nípa àtúnyẹ̀wò àwọn àpilẹ̀kọ tí a ti fi sí ojú-òpó wẹ́ẹ̀bù Future for America. Nínú àwọn oṣù tí ó ṣẹ̀ṣẹ̀ kọjá yìí, àwọn òtítọ́ tí a ti tú sílẹ̀ pọ̀, wọ́n sì jinlẹ̀ gidigidi! Ìtòlẹ́sẹẹsẹ náà kì í ṣe àìlètò; ó ní ète. Àtẹ̀lé náà fi hàn gbangba pé ó jẹ́ ìlànà ìtẹ̀síwájú tó ní ète tí Kristi, gẹ́gẹ́ bí Kìnnìún ẹ̀yà Júdà, ń ṣe nígbà tí ó ń tú àwọn ìránṣẹ́ ìdánwò ìkẹyìn sílẹ̀ fún ìjọ, lẹ́yìn náà sì fún ayé. Nínú ìwé Ìfihàn, Kìnnìún ẹ̀yà Júdà gba ìwé tí a fi èdìdì méje dì, ó sì yọ àwọn èdìdì náà kúrò lẹ́kọ̀ọ̀kan—ní ìtòlẹ́sẹẹsẹ.

## Will be Disclosed in Their Order

A ó Túbọ̀ Ṣí Payá ní Ìtòlẹ́sẹẹsẹ Wọn

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

> “Lẹ́yìn tí àwọn àrá méje wọ̀nyí ti sọ ohùn wọn jáde, àṣẹ náà tọ̀ Jòhánù wá gẹ́gẹ́ bí ó ti tọ̀ Dáníẹ́lì ní ti ìwé kékeré náà pé: ‘Di àwọn ohun tí àwọn àrá méje náà sọ mọ́lẹ̀.’ Àwọn wọ̀nyí ní í ṣe pẹ̀lú àwọn ìṣẹ̀lẹ̀ ọjọ́ iwájú tí a óò ṣípayá wọn gẹ́gẹ́ bí ìtòlẹ́sẹẹsẹ wọn. Dáníẹ́lì yóò dúró nínú ipín rẹ̀ ní òpin àwọn ọjọ́. Jòhánù rí i pé a ti tú èdìdì ìwé kékeré náà. Nígbà náà ni àwọn àsọtẹ́lẹ̀ Dáníẹ́lì ti ní ipò tí ó yẹ fún wọn nínú àwọn ìhìn iṣẹ́ àwọn áńgẹ́lì kìíní, kejì, àti kẹta tí a ó fi fún ayé. Ìtútù èdìdì ìwé kékeré náà ni ìhìn iṣẹ́ ní ti àkókò.”

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.

> “Àwọn ìwé Dáníẹ́lì àti Ìṣípayá jẹ́ ọ̀kan. Ọ̀kan jẹ́ àsọtẹ́lẹ̀, èkejì sì jẹ́ ìfihàn; ọ̀kan jẹ́ ìwé tí a fi èdìdì dì, èkejì sì jẹ́ ìwé tí a ṣí. Jòhánù gbọ́ àwọn àṣírí tí ààrá náà sọ, ṣùgbọ́n a pa á láṣẹ pé kó má ṣe kọ wọ́n sílẹ̀.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work. This is represented by the angel standing with one foot on the sea, proclaiming with a most solemn oath that time should be no longer.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Ìmọ́lẹ̀ àkànṣe tí a fi fún Jòhánù, tí a sì sọ jáde nínú ààrá méje náà, jẹ́ àfihàn àwọn ìṣẹ̀lẹ̀ tí yóò ṣẹlẹ̀ lábẹ́ àwọn ìhìnrere angẹli kìíní àti kejì. Kò dára jùlọ kí àwọn ènìyàn mọ nǹkan wọ̀nyí, nítorí ó ṣe dandan kí a dán ìgbàgbọ́ wọn wò. Nínú ètò Ọlọ́run ni a ó ti kéde àwọn òtítọ́ tí ó jẹ́ àgbàyanu jùlọ àti tí ó ga gan-an. A ní láti kéde àwọn ìhìnrere angẹli kìíní àti kejì, ṣùgbọ́n a kò gbọdọ̀ ṣí ìmọ́lẹ̀ mìíràn payá kí àwọn ìhìnrere wọ̀nyí tó ti ṣe iṣẹ́ àkànṣe wọn. Èyí ni a fi ṣàpẹẹrẹ angẹli náà tí ó dúró pẹ̀lú ẹsẹ̀ kan lórí òkun, tí ó sì ń kéde pẹ̀lú ìbúra tí ó wọ̀n-ọn-ní jùlọ pé àkókò kì yóò sí mọ́.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

The final revelation of the “seven thunders” was opened up post-2023, and it revealed that the “seven thunders” represent the first alpha disappointment unto the last omega disappointment. John was not allowed to define the seven thunders for the revelation of the “seven thunders” was not a singular fulfillment of history, but an illustration of a “delineation of events” that took place in Millerite history, that would take place again in the latter days. The perfect fulfillment was shown to illustrate the history of July 18, 2020 unto the soon-coming Sunday law. The Lion opened that light up to shine upon the history of the erection of the temple of the one hundred and forty-four thousand.

Ìṣípayá ìkẹyìn ti “àrá méje” ni a ṣí sílẹ̀ lẹ́yìn ọdún 2023, ó sì fi hàn pé “àrá méje” náà dúró fún ìrẹ̀wẹ̀sì alpha àkọ́kọ́ títí dé ìrẹ̀wẹ̀sì omega ìkẹyìn. A kò jẹ́ kí Johanu túmọ̀ àrá méje náà síta, nítorí pé ìṣípayá “àrá méje” kì í ṣe ìmúṣẹ kan ṣoṣo nínú ìtàn, bí kò ṣe àpèjúwe “àtòkọlẹ̀ ìṣẹ̀lẹ̀” kan tí ó ṣẹlẹ̀ nínú ìtàn àwọn Millerite, tí yóò sì tún ṣẹlẹ̀ ní àwọn ọjọ́ ìkẹyìn. A fihàn ìmúṣẹ pípé náà láti ṣàpèjúwe ìtàn láti July 18, 2020 títí dé òfin Sunday tí ó ń bọ̀ lọ́tòsí. Kìnnìún náà ṣí ìmọ́lẹ̀ náà sílẹ̀ láti tàn sórí ìtàn ìkọ́ ilé-ọba àwọn ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún.

In the Millerite history the “seven thunders” represented 1798 unto 1844, when the Millerite’s presented “most wonderful and advanced truths.” In prosecuting the work they were given, the Millerites were tested. They did not fully understand the message they were proclaiming, or the history they were fulfilling. The truths they proclaimed were what Sister White defines as “advanced truths,” that were not to be understood until after the messages of the first and second angels had accomplished their work.

Nínú ìtàn àwọn Millerite, “àwọn àrá méje” dúró fún 1798 títí dé 1844, nígbà tí àwọn Millerite gbékalẹ̀ “àwọn òtítọ́ àgbàyanu jùlọ àti tí ó ga ní ìlọsíwájú.” Nígbà tí wọ́n ń tẹ̀síwájú nínú iṣẹ́ tí a fi fún wọn, a dán àwọn Millerite wò. Wọ́n kò lóye ní kíkún ìránṣẹ́ tí wọ́n ń kéde, tàbí ìtàn tí wọ́n ń mú ṣẹ. Àwọn òtítọ́ tí wọ́n kéde ni ohun tí Sister White ṣàlàyé gẹ́gẹ́ bí “àwọn òtítọ́ tí ó ga ní ìlọsíwájú,” tí a kò gbọdọ̀ lóye títí di lẹ́yìn tí àwọn ìránṣẹ́ áńgẹ́lì àkọ́kọ́ àti kejì bá ti ṣe iṣẹ́ wọn parí.

When the “seven thunders” reach their perfect fulfillment, those “future events” are represented by the messages of the three angels’ of Revelation fourteen in combination with the book of Daniel. The work of the one hundred and forty-four thousand, which is represented by the “future events” of the “seven thunders” is combining the book of Daniel with the three angels.

Nígbà tí “àrá méje” bá dé ìmúṣẹ pípé wọn, àwọn “ìṣẹ̀lẹ̀ ọjọ́ iwájú” wọ̀nyẹn ni a ṣàfihàn nípasẹ̀ àwọn ìránṣẹ́ àwọn áńgẹ́lì mẹ́ta ti Ìfihàn orí kẹrìnlá ní ìpapọ̀ pẹ̀lú ìwé Dáníẹ́lì. Iṣẹ́ àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì, tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ àwọn “ìṣẹ̀lẹ̀ ọjọ́ iwájú” ti “àrá méje,” ni fífi ìwé Dáníẹ́lì papọ̀ mọ́ àwọn áńgẹ́lì mẹ́ta.

> “The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

> “Oluwa ti fẹ́ dá ayé lẹ́bi nítorí àìṣòdodo rẹ̀. Ó fẹ́ dá àwọn ẹgbẹ́ ẹ̀sìn lẹ́bi nítorí ìkọ̀sílẹ̀ wọn sí ìmọ́lẹ̀ àti òtítọ́ tí a ti fi fún wọn. Ìhìnrere ńlá náà, tí ó so ìhìnrere àwọn áńgẹ́lì kìn-ín-ní, kejì, àti kẹta pọ̀, ni a gbọdọ̀ fi fún ayé. Èyí ni ó yẹ kí ó jẹ́ ẹrù iṣẹ́ wa.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

Since December 31, 2023 the Lion of the tribe of Judah has been unsealing prophetic truths in a specific “order.”

Láti ọjọ́ kẹ́tàlélọ́gbọ̀n, oṣù Kejìlá, ọdún 2023 ni Kìnnìún ẹ̀yà Júdà ti ń tú àwọn òtítọ́ àsọtẹ́lẹ̀ sílẹ̀ ní “ètò” kan pàtó.

## Millerite History

Ìtàn àwọn Mílẹ́ráìtì

> “There are those now living who, in studying the prophecies of Daniel and John, received great light from God as they passed over the ground where special prophecies were in process of fulfillment in their order. They bore the message of time to the people. The truth shone out clearly as the sun at noonday. Historical events, showing the direct fulfillment of prophecy, were set before the people, and the prophecy was seen to be a figurative delineation of events leading down to the close of this earth’s history.” Selected Messages, book 2, 101, 102.

> “Àwọn kan wà tí wọ́n ṣì ń gbé ní báyìí, tí, nígbà tí wọ́n ń kẹ́kọ̀ọ́ àwọn àsọtẹ́lẹ̀ Dáníẹ́lì àti Jòhánù, wọ́n gba ìmọ́lẹ̀ ńlá láti ọ̀dọ̀ Ọlọ́run bí wọ́n ti ń kọjá lórí ilẹ̀ náà níbi tí àwọn àsọtẹ́lẹ̀ àkànṣe ti ń lọ sínú ìmúṣẹ ní ìtòlẹ́sẹẹsẹ wọn. Wọ́n ru ìránṣẹ́ àkókò náà dé ọ̀dọ̀ àwọn ènìyàn. Òtítọ́ tàn jáde ní kedere bí oòrùn ní ọ̀sán gangan. Àwọn ìṣẹ̀lẹ̀ ìtàn, tí ń fi ìmúṣẹ àsọtẹ́lẹ̀ hàn ní tààrà, ni a gbé kalẹ̀ níwájú àwọn ènìyàn, a sì rí i pé àsọtẹ́lẹ̀ náà jẹ́ àfihàn ìṣàpẹẹrẹ àwọn ìṣẹ̀lẹ̀ tí ń tọ́ka sí ìparí ìtàn ayé yìí.” Selected Messages, ìwé 2, 101, 102.

The “order” which Christ has been unsealing the message of the Midnight Cry represent “historical events” that show a “direct fulfillment of prophecy” that lead to the close of probation. The direct fulfillment of prophecy in the latter days is not a revelation of prophecies that are based upon time, but Palmoni still employs numbers to identify the direct fulfillments of prophecy. Time is no longer, and though the Millerite’s “bore the message of time” to their generation, the message of the third angel is stronger than “time.”

“Ètò” tí Kristi ti ń ṣí ìdìdì rẹ̀ kúrò lórí ìhìn iṣẹ́ igbe Àárín Òru dúró fún “àwọn ìṣẹ̀lẹ̀ ìtàn” tí ń fi “ìmúṣẹ̀ àsọtẹ́lẹ̀ tààrà” hàn, tí ó sì ń darí lọ sí ìpẹ̀kun àyè ìdánwò. Ìmúṣẹ̀ àsọtẹ́lẹ̀ tààrà ní àwọn ọjọ́ ìkẹyìn kì í ṣe ìṣípayá àwọn àsọtẹ́lẹ̀ tí a gbé kalẹ̀ lórí àkókò, ṣùgbọ́n Palmoni ṣì ń lo àwọn nọ́mbà láti fi dá àwọn ìmúṣẹ̀ àsọtẹ́lẹ̀ tààrà mọ̀. Àkókò kò sí mọ́, bí ó tilẹ̀ jẹ́ pé àwọn ọmọ-ẹ̀yìn Miller “ru ìhìn iṣẹ́ àkókò” lọ sọ́dọ̀ ìran wọn, ìhìn iṣẹ́ áńgẹ́lì kẹta lágbára ju “àkókò” lọ.

> “The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.

> “Oluwa ti fi hàn mí pé ìhìn iṣẹ́ angẹli kẹta gbọ́dọ̀ lọ, kí a sì kéde rẹ̀ fún àwọn ọmọ Oluwa tí wọ́n tú ká, àti pé kò yẹ kí a dì í mọ́ àkókò; nítorí àkókò kì yóò tún jẹ́ ìdánwò mọ́. Mo rí i pé àwọn kan ń ní ìmísí èké kan tí ó ń dìde láti inú ìwàásù àkókò; pé ìhìn iṣẹ́ angẹli kẹta lágbára ju bí àkókò ṣe lè rí lọ. Mo rí i pé ìhìn iṣẹ́ yìí lè dúró lórí ìpìlẹ̀ tirẹ̀, àti pé kò nílò àkókò láti fi fún un ní agbára, àti pé yóò lọ ní agbára ńlá, yóò sì ṣe iṣẹ́ rẹ̀, a ó sì gé e kúrú nínú òdodo.” Experience and Views, 48.

The sequential “order” of the unsealing of the prophetic truths identify a progressive history, but they also identify the development of the message. The “order” of the history represented and also the footsteps of how the Lion of the tribe of Judah has been unsealing the message since December 31, are both salvational to understand. In July of 2023, a voice in the wilderness began to prepare the way for the unsealing of December 31, 2023. Then the Lion of the tribe of Judah unsealed Revelation chapter one.

“Ètò” àtẹ̀léyìnwá ti ṣíṣí àwọn òtítọ́ àsọtẹ́lẹ̀ náà ń fi ìtàn ìlọsíwájú hàn, ṣùgbọ́n ó tún ń fi ìdàgbàsókè ìránṣẹ́ náà hàn pẹ̀lú. “Ètò” ìtàn tí a ṣojú fún, àti pẹ̀lú àwọn ìṣísẹ̀ bí Kìnnìún ẹ̀yà Júdà ti ń ṣí ìránṣẹ́ náà sílẹ̀ láti ọjọ́ December 31 wá, jẹ́ ohun ìgbàlà láti lóye. Ní July ọdún 2023, ohùn kan ní aginjù bẹ̀rẹ̀ sí í pèsè ọ̀nà fún ṣíṣí sílẹ̀ ọjọ́ December 31, 2023. Nígbà náà ni Kìnnìún ẹ̀yà Júdà ṣí Ìfihàn orí kìn-ín-ní sílẹ̀.

## Nothing Else

Kò Sí Ohun Míràn

> “The solemn messages that have been given in their order in the Revelation are to occupy the first place in the minds of God’s people. Nothing else is to be allowed to engross our attention.” Testimonies, volume 8, 301, 302.

> “Àwọn ìránṣẹ́ ìkìlọ̀ pàtàkì tí a ti fi fúnni ní ìtòlẹ́sẹẹsẹ wọn nínú Ìfihàn ni ó yẹ kí wọ́n gba ipò àkọ́kọ́ nínú ọkàn àwọn ènìyàn Ọlọ́run. Kò yẹ kí a jẹ́ kí ohunkóhun mìíràn gba gbogbo àfiyèsí wa.” Testimonies, volume 8, 301, 302.

The articles that began in 2023 are to “occupy the first place in the minds of God’s people.”

Àwọn àpilẹ̀kọ tí ó bẹ̀rẹ̀ ní ọdún 2023 ni yóò “gba ipò àkọ́kọ́ nínú ọkàn àwọn ènìyàn Ọlọ́run.”

> “All that God has in prophetic history specified to be fulfilled in the past has been, and all that is yet to come in its order will be. Daniel, God’s prophet, stands in his place. John stands in his place. In the Revelation the Lion of the tribe of Judah has opened to the students of prophecy the book of Daniel, and thus is Daniel standing in his place. He bears his testimony, that which the Lord revealed to him in vision of the great and solemn events which we must know as we stand on the very threshold of their fulfillment.

> “Gbogbo ohun tí Ọlọ́run ti sọ pàtó nínú ìtàn àsọtẹ́lẹ̀ pé kí a mú ṣẹ ní ìgbà àtijọ́ ti ṣẹ, àti gbogbo ohun tí ó ṣì ń bọ̀ tí yóò sì ṣẹ ní ìtòlẹ́sẹẹsẹ rẹ̀ yóò ṣẹ. Dáníẹ́lì, wòlíì Ọlọ́run, dúró ní ipò rẹ̀. Jòhánù dúró ní ipò rẹ̀. Nínú Ìfihàn, Kìnìún ẹ̀yà Júdà ti ṣí ìwé Dáníẹ́lì sílẹ̀ fún àwọn akẹ́kọ̀ọ́ àsọtẹ́lẹ̀, nípa bẹ́ẹ̀ ni Dáníẹ́lì sì ń dúró ní ipò rẹ̀. Ó ń jẹ́rìí rẹ̀, èyí tí Olúwa fi hàn án nínú ìran nípa àwọn ìṣẹ̀lẹ̀ ńlá àti ọ̀wọ̀ tí a gbọ́dọ̀ mọ̀ bí a ṣe dúró lórí ẹnu ọ̀nà gidi-gidi ìmúṣẹ wọn.

> “In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated.” Selected Messages, book 2, 109.

> “Nínú ìtàn àti nínú àsọtẹ́lẹ̀, Ọ̀rọ̀ Ọlọ́run fi ìjà gígùn tí ó ti pẹ́ láàárín òtítọ́ àti ìṣìnà hàn. Ìjà náà ṣì ń bá a lọ. Àwọn nǹkan wọ̀nyí tí ó ti ṣẹlẹ̀ tẹ́lẹ̀, ni a ó tún ṣe.” Selected Messages, ìwé 2, 109.

## Thirty

Ọgbọ̀n

The message of Daniel eleven verse forty was unsealed and formalized in 1996. Thirty years later, the hidden history of the very same verse is now being unsealed in connection with the formalization of the message of the Midnight Cry, a message that consists of a corrected external prediction of Islam in connection with a corrected internal message of the Midnight Cry. The message of the Midnight Cry is proclaimed before verse sixteen’s Sunday law, for it is at the Sunday law where the door closes in the parable.

A tú ìhìn iṣẹ́ Dáníẹ́lì orí kọkànlá ẹsẹ̀ ogójì ni a tú sílẹ̀, a sì mú un di àṣẹ̀dá ní ọdún 1996. Ọgbọ̀n ọdún lẹ́yìn náà, ìtàn àṣírí ti ẹsẹ̀ kan náà yìí ni a ń tú sílẹ̀ báyìí ní ìbáṣepọ̀ pẹ̀lú mímú ìhìn iṣẹ́ Ìkéde Láàrin Ọ̀gànjọ́ di àṣẹ̀dá, ìhìn iṣẹ́ kan tí ó ní ìsọtẹ́lẹ̀ òde tí a ti ṣe àtúnṣe nípa Islam ní ìbáṣepọ̀ pẹ̀lú ìhìn iṣẹ́ inú ti Ìkéde Láàrin Ọ̀gànjọ́ tí a ti ṣe àtúnṣe. A ń kéde ìhìn iṣẹ́ Ìkéde Láàrin Ọ̀gànjọ́ kí ẹsẹ̀ kẹrìndínlógún tó dé, ti òfin Ọjọ́ Àìkú, nítorí pé níbi òfin Ọjọ́ Àìkú ni ilẹ̀kùn ti ń ti ní inú àpèjúwe náà.

## Peter

Pétérù

This places Peter in the history of the sealing of the one hundred and forty-four thousand. Peter had a message he proclaimed in the upper room, and a message he proclaimed in the temple. The upper room message is the parable’s Midnight Cry and the temple message is the loud cry of the third angel. In order for Peter to proclaim the upper room message of the Midnight Cry, Peter’s message would first be corrected and formalized. The correction and formalization are accomplished by bringing together the lines of prophecy the Lion of the tribe of Judah has been identifying since December 31, 2023.

Èyí fi Peteru sínú ìtàn ìdìdì àwọn ẹgbẹ̀rún mẹ́rìnlélógójì [144,000]. Peteru ní iṣẹ́ ìránṣẹ́ kan tí ó kéde nínú yàrá òkè, ó sì tún ní iṣẹ́ ìránṣẹ́ kan tí ó kéde nínú tẹ́ńpìlì. Ìṣẹ́ ìránṣẹ́ yàrá òkè náà ni Ẹkún Àárín Òru ti àkàwé náà, ìṣẹ́ ìránṣẹ́ tẹ́ńpìlì náà sì ni igbe ńlá ti áńgẹ́lì kẹta. Kí Peteru lè kéde iṣẹ́ ìránṣẹ́ yàrá òkè ti Ẹkún Àárín Òru, iṣẹ́ ìránṣẹ́ Peteru yóò kọ́kọ́ jẹ́ àtúnṣe, a ó sì fi í múlẹ̀ ní ọ̀nà ìlànà. Àtúnṣe àti fífi í múlẹ̀ ní ọ̀nà ìlànà náà ni a ṣe nípa mímú àwọn ìlà àsọtẹ́lẹ̀ tí Kìnìún ẹ̀yà Juda ti ń dá mọ̀ láti ọjọ́ December 31, 2023, jọ.

The work is now to formalize the message of the Midnight Cry. The formalization of the message has been typified by William Miller in 1831, and The Time of the End magazine in 1996. The correction of the message that produced the first disappointment on July 18, 2020 has been typified by both Josiah Litch and by Samuel Snow. The work they each performed ‘caused’ the ‘effect’ that followed in the wake of August 11, 1840, and the wake of the seventh-month movement. In 1840 the message was carried to every mission station in the world and in 1844 the message of the Midnight Cry swept over the eastern seaboard of the United States like a tidal wave. The work of men ‘caused’ the ‘effect’ of an outpouring of the Holy Spirit. 1840 went to the world, represented by the sea and 1844 went to the United States, represented by the earth. The symbol of 1840 was Christ standing upon the earth and sea in Revelation ten, and that very chapter identifies the history of 1840 unto 1844, and portrays Christ standing upon the earth and the sea.

Iṣẹ́ náà báyìí ni láti ṣe àtòlẹ́sẹẹsẹ ìfìròyìn Igbe Ọ̀gànjọ́. Àtòlẹ́sẹẹsẹ ìfìròyìn náà ni a ti fi William Miller ṣe àpẹẹrẹ ní 1831, àti ìwé ìròyìn The Time of the End ní 1996. Ìtúnṣe ìfìròyìn náà tí ó mú ìdààmú àkọ́kọ́ wá ní July 18, 2020 ni a ti fi Josiah Litch àti Samuel Snow méjèèjì ṣe àpẹẹrẹ. Iṣẹ́ tí ọkọọkan wọn ṣe ni ó “fa” “àbájáde” tí ó tẹ̀lé lẹ́yìn August 11, 1840, àti lẹ́yìn ìṣísẹ̀ oṣù keje. Ní 1840 ni a gbé ìfìròyìn náà lọ sí gbogbo ibùdó iṣẹ́ ìránṣẹ́ ní ayé, àti ní 1844 ìfìròyìn Igbe Ọ̀gànjọ́ gbá kọjá etíkun ìlà-oòrùn Orílẹ̀-Èdè Amẹ́ríkà bíi ìgbì òkun ńlá. Iṣẹ́ àwọn ènìyàn ni ó “fa” “àbájáde” ìdàsílẹ̀ Ẹ̀mí Mímọ́. 1840 lọ sí ayé, tí a ṣojú rẹ̀ pẹ̀lú òkun, 1844 sì lọ sí Orílẹ̀-Èdè Amẹ́ríkà, tí a ṣojú rẹ̀ pẹ̀lú ilẹ̀. Àmì 1840 ni Kristi tí ó dúró lórí ilẹ̀ àti òkun nínú Ìfihàn orí kẹwàá, àti pé orí náà gan-an ni ó ṣàfihàn ìtàn 1840 títí dé 1844, ó sì ya Kristi sílẹ̀ gẹ́gẹ́ bí ẹni tí ó dúró lórí ilẹ̀ àti lórí òkun.

In both 1840 and 1844, the adjustment to the prediction was an adjustment forward in time, to the perfect date. One was a prediction of Islam and the other a prediction of the parable of the ten virgins. One was external and one was internal. 1844 also included an error of misunderstanding the sanctuary. Was the sanctuary the earth, or was it the heavenly sanctuary? The misunderstanding was even deeper than simply the definition of the sanctuary, for it also represented a test as to whether a soul would follow Christ from the holy place to the Most Holy Place.

Ní ọdún 1840 àti 1844 méjèèjì, àtúnṣe tí a ṣe sí àsọtẹ́lẹ̀ náà jẹ́ àtúnṣe síwájú ní àkókò, sí ọjọ́ pípé. Ọ̀kan jẹ́ àsọtẹ́lẹ̀ nípa Ìsílámù, èkejì sì jẹ́ àsọtẹ́lẹ̀ nípa àpèjúwe àwọn wúńdíá mẹ́wàá. Ọ̀kan jẹ́ ti òde, ọ̀kan sì jẹ́ ti inú. 1844 pẹ̀lú ní àṣìṣe ìyé òye nípa ibùgbé mímọ́. Ṣé ibùgbé mímọ́ náà ni ayé, tàbí ṣé ibùgbé mímọ́ ti ọ̀run ni? Ìyé òye àìtọ́ náà jinlẹ̀ ju ìtumọ̀ ibùgbé mímọ́ lasán lọ, nítorí pé ó tún dúró gẹ́gẹ́ bí ìdánwò bóyá ọkàn kan yóò tẹ̀lé Kristi láti ibi mímọ́ wọ Ibi Mímọ́ Jùlọ.

> “I saw the Father rise from the throne, and in a flaming chariot go into the holy of holies within the veil, and sit down. Then Jesus rose up from the throne, and the most of those who were bowed down arose with Him. I did not see one ray of light pass from Jesus to the careless multitude after He arose, and they were left in perfect darkness. Those who arose when Jesus did, kept their eyes fixed on Him as He left the throne and led them out a little way. Then He raised His right arm, and we heard His lovely voice saying, ‘Wait here; I am going to My Father to receive the kingdom; keep your garments spotless, and in a little while I will return from the wedding and receive you to Myself.’ Then a cloudy chariot, with wheels like flaming fire, surrounded by angels, came to where Jesus was. He stepped into the chariot and was borne to the holiest, where the Father sat. There I beheld Jesus, a great High Priest, standing before the Father. On the hem of His garment was a bell and a pomegranate, a bell and a pomegranate. Those who rose up with Jesus would send up their faith to Him in the holiest, and pray, ‘My Father, give us Thy Spirit.’ Then Jesus would breathe upon them the Holy Ghost. In that breath was light, power, and much love, joy, and peace.

> “Mo rí Baba dide kúrò lórí ìtẹ́, ó sì wọ inú ibi mímọ́ jùlọ ní abẹ́ aṣọ ìkélé, nínú kẹ̀kẹ́ iná tí ń jó, ó sì jókòó sílẹ̀. Nígbà náà ni Jesu dìde kúrò lórí ìtẹ́ náà, ọ̀pọ̀ jùlọ nínú àwọn tí wọ́n tẹríbalẹ̀ sì dìde pẹ̀lú Rẹ̀. N kò rí ìmọ́lẹ̀ kan ṣoṣo kankan tí ó ń tàn láti ọ̀dọ̀ Jesu sí ọ̀pọ̀ ènìyàn aláìbìkítà náà lẹ́yìn tí Ó dìde, a sì fi wọ́n sílẹ̀ nínú òkùnkùn pípé. Àwọn tí ó dìde nígbà tí Jesu dìde náà, wọ́n pa ojú wọn mọ́ lórí Rẹ̀ bí Ó ti fi ìtẹ́ náà sílẹ̀ tí Ó sì mú wọn jáde díẹ̀. Nígbà náà ni Ó gbé apá ọ̀tún Rẹ̀ sókè, a sì gbọ́ ohùn Rẹ̀ ológo tí ó ń wí pé, ‘Ẹ dúró níhìn-ín; Èmi ń lọ sọ́dọ̀ Baba Mi láti gbà ìjọba; ẹ pa aṣọ yín mọ́ láìlébù, láìpẹ́ díẹ̀ Èmi yóò sì padà wá láti ibi ìgbéyàwó náà, Èmi yóò sì gbà yín sọ́dọ̀ ara Mi.’ Nígbà náà ni kẹ̀kẹ́ àwọsánmà kan, pẹ̀lú àwọn àgbá kẹ̀kẹ́ bí iná tí ń jó, tí àwọn angẹli yí ká, dé sí ibi tí Jesu wà. Ó wọ inú kẹ̀kẹ́ náà, a sì gbé e lọ sí ibi mímọ́ jùlọ, níbi tí Baba jókòó sí. Ní bẹ̀ ni mo ti rí Jesu, Olórí Àlùfáà ńlá kan, tí Ó dúró níwájú Baba. Lórí etí aṣọ Rẹ̀ ni agogo àti pómégíránétì wà, agogo àti pómégíránétì. Àwọn tí wọ́n dìde pẹ̀lú Jesu yóò máa fi ìgbàgbọ́ wọn ránṣẹ́ sókè sí i nínú ibi mímọ́ jùlọ, wọn a sì gbàdúrà pé, ‘Baba mi, fún wa ní Ẹ̀mí Rẹ.’ Nígbà náà ni Jesu yóò mí sí wọn Ẹ̀mí Mímọ́. Nínú èémí náà ni ìmọ́lẹ̀, agbára, àti ọ̀pọ̀lọpọ̀ ìfẹ́, ayọ̀, àti àlàáfíà wà.”

> “I turned to look at the company who were still bowed before the throne; they did not know that Jesus had left it. Satan appeared to be by the throne, trying to carry on the work of God. I saw them look up to the throne, and pray, ‘Father, give us Thy Spirit.’ Satan would then breathe upon them an unholy influence; in it there was light and much power, but no sweet love, joy, and peace. Satan’s object was to keep them deceived and to draw back and deceive God’s children.” Early Writings, 55, 56.

> “Mo yí padà láti wo ẹgbẹ́ àwọn tí wọ́n ṣì ń tẹríbalẹ̀ níwájú ìtẹ́; wọn kò mọ̀ pé Jésù ti fi í sílẹ̀. Sátánì farahàn bí ẹni pé ó wà lẹ́gbẹ̀ẹ́ ìtẹ́ náà, ó ń gbìyànjú láti máa tẹ̀síwájú nínú iṣẹ́ Ọlọ́run. Mo rí wọn bí wọ́n ṣe wo sókè sí ìtẹ́ náà, tí wọ́n sì ń gbàdúrà pé, ‘Baba, fi Ẹ̀mí Rẹ fún wa.’ Nígbà náà ni Sátánì yóò mí ipa àìmọ́ kan sórí wọn; nínú rẹ̀ ni ìmọ́lẹ̀ àti agbára púpọ̀ wà, ṣùgbọ́n kò sí ìfẹ́ tútù, ayọ̀, àti àlàáfíà. Èrò Sátánì ni láti mú kí wọ́n wà nínú ìtànjẹ, àti láti fa àwọn ọmọ Ọlọ́run sẹ́yìn kí ó sì tàn wọ́n jẹ.” Early Writings, 55, 56.

The sanctuary was identified as the “key” that explained all of the misunderstandings that were engendered by the misunderstanding of the sanctuary. It was the “key” that explained the disappointment. In the latter days, the “key” is the disappointment, which explains the misunderstanding of the temple.

A dá ibi-mímọ̀ náà mọ̀ gẹ́gẹ́ bí “kọ́kọ́rọ́” tí ó túmọ̀ sí gbogbo àwọn àìlóye tí a bí jáde nípasẹ̀ àìlóye nípa ibi-mímọ̀ náà. Òun ni “kọ́kọ́rọ́” tí ó ṣàlàyé ìrẹ̀wẹ̀sì náà. Ní àwọn ọjọ́ ìkẹyìn, “kọ́kọ́rọ́” náà ni ìrẹ̀wẹ̀sì, èyí tí ń ṣàlàyé àìlóye nípa tẹ́ńpìlì náà.

As of October 22, 1844 “time is no longer,” and the error of the disappointment of July 18, 2020 must now be corrected, but not in terms of time, for time is no longer.

Láti ọjọ́ 22 Oṣù Kẹwàá, ọdún 1844, “àkókò kò sí mọ́,” nítorí náà a gbọ́dọ̀ ṣe àtúnṣe àṣìṣe ìrẹ̀wẹ̀sì ọjọ́ 18 Oṣù Keje, ọdún 2020 nísinsin yìí, ṣùgbọ́n kì í ṣe ní ìtumọ̀ àkókò, nítorí àkókò kò sí mọ́.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.

> Angẹli tí mo sì rí tí ó dúró lórí òkun àti lórí ilẹ̀ gbé ọwọ́ rẹ̀ sókè sí ọ̀run, ó sì fi ẹni tí ń bẹ láàyè títí láé àti láéláé búra, ẹni tí ó dá ọ̀run àti àwọn ohun tí ń bẹ nínú rẹ̀, àti ilẹ̀ àti àwọn ohun tí ń bẹ nínú rẹ̀, àti òkun àti àwọn ohun tí ń bẹ nínú rẹ̀, pé àkókò kì yóò sí mọ́: Ṣùgbọ́n ní ọjọ́ ohùn angẹli keje, nígbà tí yóò bẹ̀rẹ̀ sí í fọn ìpè, àṣírí Ọlọ́run yóò parí, gẹ́gẹ́ bí ó ti sọ fún àwọn ìránṣẹ́ rẹ̀ àwọn wòlíì. Ìfihàn 10:5–7.

The location of the prediction that must be corrected is Nashville, Tennessee, and the location cannot be changed, for it is identified not by Future for America, but by Ellen White, and the Spirit of Prophecy never fails.

Ibi tí àsọtẹ́lẹ̀ tí a gbọ́dọ̀ ṣàtúnṣe wà ni Nashville, Tennessee, a kò sì lè yí ibi náà padà, nítorí pé kì í ṣe Future for America ló dá a mọ̀, bí kò ṣe Ellen White, Ẹ̀mí Àsọtẹ́lẹ̀ kò sì kùnà rárá.

> “When I was in Nashville, I had been speaking to the people, and in the night season, there was an immense ball of fire that came right from heaven and settled in Nashville. There were flames going out like arrows from that ball; houses were being consumed; houses were tottering and falling. Some of our people were standing there. ‘It is just as we expected,’ they said, ‘we expected this.’ Others were wringing their hands in agony and crying unto God for mercy. ‘You knew it,’ said they ‘you knew that this was coming, and never said a word to warn us!’ They seemed as though they would almost tear them to pieces, to think they had never told them or given them any warning at all.” Manuscript 188, 1905.

> “Nígbà tí mo wà ní Nashville, mo ti ń bá àwọn ènìyàn sọ̀rọ̀, àti ní àkókò òru, bọ́ọ̀lù iná ńlá kan wá láti ọ̀run ní tààrà, ó sì dúró lórí Nashville. Àwọn ọwọ́ iná ń jáde láti inú bọ́ọ̀lù náà bíi ọfà; a ń jó àwọn ilé run; àwọn ilé ń mi, wọ́n sì ń wó lulẹ̀. Díẹ̀ nínú àwọn ènìyàn wa dúró níbẹ̀. ‘Ó rí gan-an gẹ́gẹ́ bí a ti retí,’ ni wọ́n sọ, ‘a retí èyí.’ Àwọn mìíràn sì ń yí ọwọ́ wọn ká ní ìrora ọkàn, wọ́n sì ń ké pe Ọlọ́run fún àánú. ‘Ẹ mọ̀ ọ́,’ ni wọ́n wí, ‘ẹ mọ̀ pé èyí ń bọ̀, ẹ kò sì sọ ọ̀rọ̀ kan ṣoṣo láti kìlọ̀ fún wa!’ Ó dà bí ẹni pé wọ́n fẹ́rẹ̀ẹ́ fà wọ́n ya sí wẹ́wẹ́, nígbà tí wọ́n rántí pé wọn kò tíì sọ fún wọn tàbí fi ìkìlọ̀ kankan fún wọn rárá.” Manuscript 188, 1905.

The internal issue of the fireballs upon Nashville is that it identifies that Laodicean Seventh-day Adventism knew of the Nashville warning message, but kept silent. This is the point in prophetic history where the “shame” or “joy” of the message of the Midnight Cry is manifested. This is the point that those who are to become the ensign begin to be lifted up in distinction with those who then being shamed by those in the world who are exasperated and angry that Laodicean Seventh-day Adventism gave no Nashville warning. This same prophetic distinction was represented at Mount Carmel between Elijah and the prophets of Baal, and in the history of the second angel of Millerite history, when the Protestants changed to apostate Protestants and began their role as the false prophet, becoming the daughters of Rome. In 1989, the political horn through Reagan did the very same thing, only Reagan did not become the daughters of Rome, he became Ahab and Clovis the first, paramours of Rome.

Ìṣòro inú nípa àwọn bọ́ọ̀lù iná lórí Nashville ni pé ó ń fi hàn pé Àdífẹ́ntì Ọjọ́ Keje ti Laodíṣíà mọ̀ nípa ìfọ̀ròyìn ìkìlọ̀ Nashville, ṣùgbọ́n wọ́n dákẹ́. Èyí ni àkókò náà nínú ìtàn àsọtẹ́lẹ̀ níbi tí “ìtìjú” tàbí “ayọ̀” ti ìfẹ̀ṣẹ̀mulẹ̀ ifiranṣẹ Ẹkún Àárín Òru ti hàn gbangba. Èyí ni àkókò tí àwọn tí yóò di àsíá bẹ̀rẹ̀ sí í gbé wọn sókè ní ìyàtọ̀ pẹ̀lú àwọn tí a ń fi wọ́n sí ìtìjú nígbà náà láti ọwọ́ àwọn ènìyàn ayé tí inú wọn bàjẹ́ tí wọ́n sì bínú pé Àdífẹ́ntì Ọjọ́ Keje ti Laodíṣíà kò fún ní ìkìlọ̀ Nashville kankan. Àmì ìyàtọ̀ àsọtẹ́lẹ̀ yìí kan náà ni a ṣojú rẹ̀ ní Òkè Kámẹ́lì láàárín Élíjà àti àwọn wòlíì Baali, àti nínú ìtàn angẹli kejì nínú ìtàn àwọn Mílẹ́ráìtì, nígbà tí àwọn Pírótẹ́sítáǹtì yí padà di Pírótẹ́sítáǹtì apẹ̀yìndà, tí wọ́n sì bẹ̀rẹ̀ ipa wọn gẹ́gẹ́ bí wòlíì èké, nípa dídí àwọn ọmọbìnrin Róòmù. Ní ọdún 1989, ìwo òṣèlú náà, nípasẹ̀ Reagan, ṣe ohun kan náà gan-an, àmọ́ Reagan kò di àwọn ọmọbìnrin Róòmù; ó di Ahabu àti Kílófísì àkọ́kọ́, àwọn olólùfẹ́ àṣekúṣe Róòmù.

> “There was a scene presented to me. It was the night before the Sabbath. That is when that scene was presented. I looked out of the window, and there was an immense ball of fire that had come from heaven, and it fell where they were casting buildings with pillars, especially the pillars were presented to me. And it seemed as if the ball came right to the building and crushed it, and they saw that it was branching out, branching out, enlarging, and they began to cry and mourn and mourn, and wring their hands; and I thought some of our people stood by there, saying, ‘Well, it is just what we have been expecting; it is just what we have been talking about; it is just what we have been talking about.’ ‘You knew it?’ said the people. ‘You knew it, and never told us about it?’ I thought there was such an agony in their face, such an agony in their appearance.’” Manuscript 152; 1904.

> “A fi iṣẹ̀lẹ̀ kan hàn mí. Ó jẹ́ òru ṣáájú Sábáàtì. Nígbà náà ni a fi iṣẹ̀lẹ̀ náà hàn mí. Mo wo jáde nípasẹ̀ fèrèsé, mo sì rí àgbá bọ́ọ̀lù iná ńlá kan tí ó ti ọ̀run wá, ó sì ṣubú sí ibi tí wọ́n ń kọ́ ilé aláwọ̀n ọ̀pá; pàápàá jùlọ, a fi àwọn ọ̀pá náà hàn mí. Ó sì dàbí ẹni pé bọ́ọ̀lù náà tọ́ ilé náà lọ tààrà, ó sì fọ́ ọ́ lulẹ̀; wọ́n sì rí i pé ó ń yapa sí ẹ̀ka, ń yapa sí ẹ̀ka, ń gbòòrò sí i, wọ́n sì bẹ̀rẹ̀ sí í ké, sí í ṣọ̀fọ̀, sí í ṣọ̀fọ̀, àti láti yi ọwọ́ wọn ká; mo sì rò pé díẹ̀ lára àwọn ènìyàn wa dúró lẹ́gbẹ̀ẹ́ ibẹ̀, wọ́n ń wí pé, ‘Ó dára, èyí gan-an ni ohun tí a ti ń retí; èyí gan-an ni ohun tí a ti ń sọ̀rọ̀ rẹ̀; èyí gan-an ni ohun tí a ti ń sọ̀rọ̀ rẹ̀.’ ‘Ẹ mọ̀ ọ́ bí?’ ni àwọn ènìyàn náà wí. ‘Ẹ mọ̀ ọ́, ẹ kò sì sọ fún wa nípa rẹ̀ rárá?’ Mo rò pé irú ìrora gidi bẹ́ẹ̀ wà lójú wọn, irú ìrora gidi bẹ́ẹ̀ sì wà nínú ìrísí wọn.” Manuscript 152; 1904.

The disappointment of July 18, 2020 is the “key” to identify the temple that is to be lifted up as an ensign. The distinction of two classes of Adventists is a major theme of biblical prophecy. Jeremiah refused to join with the “assembly of mockers,” and the churches of Smyrna and Philadelphia were both contrasted with the synagogue of Satan, who claimed they were Jews, but were not. The distinction between the two classes of professed Adventists is represented by the methodology they employ to study the Bible. It is the distinction between true education and “higher education, so-called” as Sister White calls it.

Ìbànújẹ́ ti July 18, 2020 ni “kọ́kọ́” láti dá tẹ́ńpìlì tí a ó gbé sókè gẹ́gẹ́ bí àmi-ìṣàfihàn mọ̀. Ìyàtọ̀ àwọn ẹ̀ka Adventist méjì jẹ́ àkòrí pàtàkì nínú àsọtẹ́lẹ̀ Bíbélì. Jeremiah kọ̀ láti dara pọ̀ mọ́ “ìpéjọ àwọn ẹlẹ́yà,” àti pé àwọn ìjọ Smyrna àti Philadelphia ni a fi wé sínágọ́gù Sátánì ní ìyàtọ̀, ẹni tí ó sọ pé àwọn jẹ́ Júù, ṣùgbọ́n wọn kì í ṣe bẹ́ẹ̀. Ìyàtọ̀ láàárín àwọn ẹ̀ka méjì yìí nínú àwọn tí ń jẹ́wọ́ ara wọn gẹ́gẹ́ bí Adventist ni a ṣàfihàn nípa ọ̀nà ìmọ̀-ìwádìí tí wọ́n ń lò láti kẹ́kọ̀ọ́ Bíbélì. Ó jẹ́ ìyàtọ̀ láàárín ẹ̀kọ́ tòótọ́ àti “ẹ̀kọ́ gíga, tí a ń pè ní bẹ́ẹ̀” gẹ́gẹ́ bí Sister White ṣe pè é.

Nashville is known as the “Athens of the South,” and the most famous building that represents Greece in Nashville is the Parthenon in Centennial Park, built in 1897 as a full-scale replica of the ancient Greek Parthenon. It was built to celebrate the centennial of Tennessee’s entrance into statehood in 1796, and was intended to be torn down after the celebration. Instead, the land was turned into a park in 1903 and the Parthenon was rebuilt permanently from 1920 unto 1931.

Wọ́n mọ̀ Nashville sí “Athens ti Gúúsù,” ilé tí ó sì gbajúmọ̀ jùlọ tí ó dúró fún Gíríìsì ní Nashville ni Parthenon ní Centennial Park, tí a kọ́ ní ọdún 1897 gẹ́gẹ́ bí àwòkọ́ṣe pípé ní ìwọ̀n gidi ti Parthenon Gíríìkì àtijọ́. A kọ́ ọ́ láti ṣe ayẹyẹ ọgọ́rùn-ún ọdún ìwọlé Tennessee sí ipò ìpínlẹ̀ ní ọdún 1796, a sì ti pinnu pé kí wọ́n wó ó lulẹ̀ lẹ́yìn ayẹyẹ náà. Dípò bẹ́ẹ̀, wọ́n yí ilẹ̀ náà padà sí ọgbà ìtura ní ọdún 1903, a sì tún Parthenon náà kọ́ ní ọ̀nà pípẹ́ láti ọdún 1920 títí dé 1931.

The name “Parthenon” derives from the Greek word parthénos, meaning “virgin” or “maiden,” referring to Athena in her aspect as the untouched, wise, and warlike goddess of wisdom, strategy, arts, crafts, and civilization. Built between 447–432 BC on the Acropolis in Athens, it housed a massive chryselephantine (gold and ivory) statue of Athena by the sculptor Phidias—essentially serving as her “house” or divine residence, where she was believed to be present.

Orúkọ “Parthenon” ti inú ọ̀rọ̀ Gíríìkì parthénos ni ó ti wá, èyí tí ó túmọ̀ sí “wúńdíá” tàbí “òmidan,” tí ó ń tọ́ka sí Athena nípa àbùdá rẹ̀ gẹ́gẹ́ bí ọlọ́runbìnrin ọgbọ́n, ọgbọ́n-ogun, iṣẹ́ ọnà, iṣẹ́ ọwọ́, àti ọlàjú tí a kò tíì fi ọwọ́ kàn, tí ó sì jẹ́ jagunjagun. Wọ́n kọ́ ọ láàárín ọdún 447–432 ṣáájú Sànmánì Kristi lórí Acropolis ní Athens, ó sì gbé ère ńlá chryselephantine (wúrà àti eyín erin) ti Athena, láti ọwọ́ akọ́ṣẹ́mọṣẹ́ ọnà Phidias—ní ìpilẹ̀ṣẹ̀ gẹ́gẹ́ bí “ilé” rẹ̀ tàbí ibùgbé ọ̀run rẹ̀, níbi tí a gbàgbọ́ pé ó wà ní ìwàláàyè.

The Western educational system’s emphasis on broad knowledge, critical inquiry, civic preparation, and the liberal arts framework is fundamentally rooted in ancient Greek philosophy and practice. Without Plato’s Academy, Aristotle’s Lyceum, or the Athenian paideia, modern schooling as we know it would look very different.

Ìtọ́kasí ètò ẹ̀kọ́ ìwọ̀-oòrùn sí ìmọ̀ gbooro, ìṣàwárí aláfọ̀mọ̀wádìí, ìmúrasílẹ̀ fún ojúṣe aráàlú, àti àkópọ̀ ètò ẹ̀kọ́ òmìnira, ní ìpilẹ̀ rẹ̀ gan-an ni a ti fà á yọ láti inú ìmọ̀ ọgbọ́n-ìjìnlẹ̀ àti àṣà ìṣe ti Gíríìkì àtijọ́. Láìsí Academy ti Plato, Lyceum ti Aristotle, tàbí paideia ti Athens, ẹ̀kọ́ ilé-ìwé òde òní gẹ́gẹ́ bí a ti mọ̀ ọ́ yóò ti yàtọ̀ gidigidi.

In 1904, the Madison School was founded nine miles outside of Nashville. Ellen White was a charter board member of the original Madison School (formally the Nashville Agricultural and Normal Institute, and later known as Madison College). She served as a charter member of the board of directors from its inception in 1904. She remained on the board until around 1914 (the year before her death in 1915).

Ní ọdún 1904, ni a dá Ilé-ẹ̀kọ́ Madison sílẹ̀ ní ibùsọ̀ mẹ́sàn-án láti ìta Nashville. Ellen White jẹ́ ọmọ ẹgbẹ́ alákóso ìpilẹ̀ lórí ìgbìmọ̀ ìdarí ti Ilé-ẹ̀kọ́ Madison àkọ́kọ́ (ní ìlànà àṣẹ, Nashville Agricultural and Normal Institute, tí a sì mọ̀ sí Madison College lẹ́yìn náà). Ó ṣiṣẹ́ gẹ́gẹ́ bí ọmọ ẹgbẹ́ ìpilẹ̀ lórí ìgbìmọ̀ àwọn olùdarí láti ìbẹ̀rẹ̀ rẹ̀ ní ọdún 1904. Ó wà lórí ìgbìmọ̀ náà títí di ààrẹ̀ ọdún 1914 (ọdún kan ṣáájú ikú rẹ̀ ní 1915).

This was the only college or institutional board she ever agreed to join or serve on. She deliberately limited such formal positions in other Adventist organizations, but made an exception for Madison because of its alignment with her educational counsels (self-supporting, farm-based, missionary-focused training emphasizing Bible, manual labor, and practical preparation for service in the South and beyond). The Nashville messages from Sister White came in 1904 and 1905, the same time period Madison School was beginning, and the Parthenon exhibit was being changed into a permanent fixture at permanent park. The symbol of Greek education and heavenly education both marking their beginnings in the same short period of time, which was the same period of time the visions of Nashville’s fireballs were given.

Èyí ni kọlẹ́ẹ̀jì kan ṣoṣo tàbí ìgbìmọ̀ ilé-iṣẹ́ kan ṣoṣo tí ó gbà láti darapọ̀ mọ́ tàbí láti ṣiṣẹ́ nínú rẹ̀ rí. Ó mọ̀ọ́mọ̀ fi ààlà sí irú àwọn ipò òfin bẹ́ẹ̀ nínú àwọn àjọ Adventist mìíràn, ṣùgbọ́n ó ṣe ìyàsọ́tọ̀ fún Madison nítorí ìbámu rẹ̀ pẹ̀lú àwọn ìmọ̀ràn ẹ̀kọ́ rẹ̀ (ìtìlẹ́yìn ara ẹni, ẹ̀kọ́ tí ó dá lórí ọgbà oko, ìkẹ́kọ̀ọ́ tí ó dojúkọ iṣẹ́ míṣọ́nnárì, tí ń tẹnu mọ́ Bíbélì, iṣẹ́ ọwọ́, àti ìmúrasílẹ̀ ìṣe-gidi fún iṣẹ́ ní Gúúsù àti ní òkèèrè rẹ̀). Àwọn ìfiranṣẹ́ Nashville láti ọ̀dọ̀ Sister White dé ní ọdún 1904 àti 1905, ní àkókò kan náà tí Ilé-Ẹ̀kọ́ Madison ń bẹ̀rẹ̀, tí a sì ń yí àfihàn Parthenon padà sí ohun ìdúró títí láé ní ọgbà àgbègbè títí láé. Àmì ẹ̀kọ́ Giriki àti ẹ̀kọ́ ọ̀run, tí àwọn méjèèjì ń fi ìbẹ̀rẹ̀ wọn hàn ní àkókò kúkúrú kan náà, èyí tí ó sì jẹ́ àkókò kan náà tí a fi fúnni ní àwọn ìran àwọn bọ́ọ̀lù iná Nashville.

> “Last night a scene was presented before me. I may never feel free to reveal all of it, but I will reveal a little.

> “Ní alẹ́ àná, a fi ìran kan hàn mí níwájú. Bóyá èmi kì yóò ní ìdánilójú láti tú gbogbo rẹ̀ síta láé, ṣùgbọ́n èmi yóò tú díẹ̀ nínú rẹ̀ síta.

> “It seemed that an immense ball of fire came down upon the world and crushed large houses. From place to place rose the cry, ‘The Lord has come! The Lord has come!’ Many were unprepared to meet Him, but a few were saying, ‘Praise the Lord!’

> “Ó dàbí ẹni pé bọ́ọ̀lù iná ńlá kan sọ̀kalẹ̀ wá sórí ayé, ó sì fọ àwọn ilé ńlá lulẹ̀. Láti ibì kan sí ibòmíràn ni igbe náà ti ń dún pé, ‘Olúwa dé! Olúwa dé!’ Ọ̀pọ̀ ènìyàn kò tíì múra tán láti pàdé Rẹ̀, ṣùgbọ́n díẹ̀ nínú wọn ń wí pé, ‘Ẹ fi ìyìn fún Olúwa!’”

> “‘Why are you praising the Lord?’ enquired those upon whom was coming sudden destruction.

> “‘Èéṣe tí ẹ fi ń yin Olúwa?’ ni àwọn tí ìparun àrà òjijì ń bọ̀ wá sórí wọn béèrè.

> “’Because we now see what we have been looking for.’

> “Nítorí pé nísinsìnyí a ti rí ohun tí a ti ń wá.”

> “‘If you believed that these things were coming, why did you not tell us?’ was the terrible response. ‘We did not know about these things. Why did you leave us in ignorance? Again and again you have seen us; why did you not become acquainted with us and tell us of the judgment to come, and that we must serve God, lest we perish? Now we are lost!’” Manuscript 102, 1904.

> “‘Bí ẹ̀yin bá gbà pé àwọn nǹkan wọ̀nyí ń bọ̀, èéṣe tí ẹ̀yin kò fi sọ fún wa?’ ni ìdáhùn ẹ̀rù náà. ‘A kò mọ̀ nípa àwọn nǹkan wọ̀nyí. Èéṣe tí ẹ fi fi wa sílẹ̀ nínú àìmọ̀kan? Léraléra ni ẹ ti rí wa; èéṣe tí ẹ kò fi mọ̀ wá dáadáa kí ẹ sì sọ fún wa nípa ìdájọ́ tí ń bọ̀, àti pé a gbọ́dọ̀ sin Ọlọ́run, kí a má bàa ṣègbé? Ní báyìí a ti sọnù!’” Manuscript 102, 1904.

The context of the Nashville messages was geographically placed into a spiritual setting of true or false education. An education that prepares a soul to be a citizen of either heaven or earth. There is no reference to Islam in Sister White’s Nashville visions, so what would be the justification to attach Islam to the vision of fireballs on Nashville? How would a correction of the Nashville message of 2020 align with the work of Josiah Litch and Samuel Snow? Their corrections were made when they recognized that the same evidence that had led to the first prediction, was the evidence that established the corrected prediction.

Àyíká àwọn ìránṣẹ́ Nashville ni a fi sílẹ̀ nípa ilẹ̀ ayé sínú ìpò ẹ̀mí ti ẹ̀kọ́ tòótọ́ tàbí ẹ̀kọ́ èké. Ẹ̀kọ́ tí ń pèsè ọkàn kan láti jẹ́ ará ìlú ti ọ̀run tàbí ti ayé. Kò sí ìtọ́kasí kankan sí Islam nínú àwọn ìran Nashville ti Sister White, nítorí náà, kí ni yóò jẹ́ ìdáláre láti so Islam mọ́ ìran àwọn bọ́ọ̀lù iná lórí Nashville? Báwo ni àtúnṣe ìfiranṣẹ́ Nashville ti ọdún 2020 yóò ṣe bá iṣẹ́ Josiah Litch àti Samuel Snow mu? Àwọn àtúnṣe wọn ni a ṣe nígbà tí wọ́n mọ̀ pé ẹ̀rí kan náà tí ó ti darí sí àsọtẹ́lẹ̀ àkọ́kọ́, ni ẹ̀rí náà gan-an tí ó fi ìdásílẹ̀ múlẹ̀ fún àsọtẹ́lẹ̀ tí a tún ṣe.

The evidence of Islam was established long before it was connected with the warning message of Nashville. The message of Islam is directly attached to the message of the third angel. This fact is illustrated upon several biblical witnesses. The warning of the third angel represents a warning about the mark of the king of the north’s authority, and the warning of Islam is represented by the warning of the children of the east.

Ẹ̀rí ti Islam ni a ti fi ìdí rẹ̀ múlẹ̀ pẹ́ ṣáájú kí a tó so ó pọ̀ mọ́ ìhìn ìkìlọ̀ Nashville. Ìhìn Islam ni a so tààrà mọ́ ìhìn áńgẹ́lì kẹta. Òtítọ́ yìí ni a fi hàn lórí ọ̀pọ̀ ẹlẹ́rìí Bíbélì. Ìkìlọ̀ áńgẹ́lì kẹta dúró fún ìkìlọ̀ nípa ààmì aṣẹ ọba àríwá, àti ìkìlọ̀ Islam ni a dúró fún nípa ìkìlọ̀ àwọn ọmọ ìlà-oòrùn.

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.

> Ṣùgbọ́n ìròyìn láti ìlà-oòrùn àti láti àríwá yóò dá a láàmú: nítorí náà yóò jáde pẹ̀lú ìbínú ńlá láti pa run, àti láti fi ọ̀pọ̀lọpọ̀ ènìyàn run pátápátá. Danieli 11:44.

The third angel arrived into history on October 22, 1844 when the seventh trumpet began to sound. The seventh trumpet is also the third woe of Islam. The rebellion of 1863 silenced the sounding of the seventh trumpet until 9/11, when the third angel descended in Revelation chapter eighteen as the great buildings of New York were brought down by a touch of God’s power.

Angẹli kẹta wọ inú ìtàn ní ọjọ́ kejìlélógún, oṣù kẹwàá, ọdún 1844, nígbà tí ìpè keje bẹ̀rẹ̀ sí í dún. Ìpè keje náà pẹ̀lú ni ègbé kẹta ti Íslámù. Ìṣọ̀tẹ́ ọdún 1863 dá ìdún ìpè keje náà dúró títí di 9/11, nígbà tí angẹli kẹta sọ̀kalẹ̀ nínú Ìfihàn orí kejìdínlógún bí a ṣe mú àwọn ilé ńlá-nlá New York wó lulẹ̀ nípasẹ̀ ìfọwọ́kan agbára Ọlọ́run.

9/11 was the alpha or beginning of the sealing time, which ends at the omega or ending of the sealing of the one hundred and forty-four thousand at the soon-coming Sunday law.

9/11 ni alfa tàbí ìbẹ̀rẹ̀ àkókò ìdìdè, èyí tí ó parí ní omega tàbí ìparí ìdìdè ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì ní òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́.

9/11 is the alpha of the image of the beast testing time in the United States, which ends at the omega of the image of the beast testing time in the United States, which occurs when the mark of the beast is enforced in the United States.

9/11 ni alfa àkókò ìdánwò àwòrán ẹranko náà ní Orílẹ̀-Èdè Amẹ́ríkà, èyí tí ó parí ní omega àkókò ìdánwò àwòrán ẹranko náà ní Orílẹ̀-Èdè Amẹ́ríkà, èyí tí ó ṣẹlẹ̀ nígbà tí a bá fi àmì ẹranko náà múlẹ̀ ní Orílẹ̀-Èdè Amẹ́ríkà.

9/11 is the alpha or beginning of the judgment of the living upon the earth beast, including its Republican and Protestant horns, which ends at the soon-coming Sunday law.

9/11 ni alfa tàbí ìbẹ̀rẹ̀ ìdájọ́ àwọn alààyè lórí ẹranko ayé, pẹ̀lú àwọn ìwo olómìnira àti Pùrótẹ́sítántì rẹ̀, èyí tí ó parí ní òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́.

9/11 is the alpha of “the day of the Lord’s preparation,” which ends at the test over the day of the Lord’s Sabbath.

9/11 ni alfa “ọjọ́ ìmúrasílẹ̀ Olúwa,” èyí tí ó parí ní ìdánwò lórí ọjọ́ ìsinmi Olúwa.

9/11 is the alpha of the temple erection represented by the foundation stone which ends when the omega capstone is placed upon the temple.

9/11 ni alfa ìkọ́ tẹ́ńpìlì náà tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ òkúta ìpìlẹ̀, èyí tí ó parí nígbà tí a bá gbé òkúta orí ilé omega lé orí tẹ́ńpìlì náà.

9/11 is the alpha of the third woe in the United States, which ends at the earthquake of Revelation eleven, which is the soon-coming Sunday law. At that earthquake the third woe cometh quickly. The history of the Nashville fireballs is before probation closes at the Sunday law, in spite of the proclamation of those who condemn the Laodicean Adventists claiming, “Now we are lost.”

9/11 ni àlífà ìyọnu kẹta ní Orílẹ̀-Èdè Amẹ́ríkà, èyí tí ó parí ní ìṣẹ̀lẹ̀ ilẹ̀-rírì ti Ìfihàn orí kọkànlá, èyí tí í ṣe òfin Ọjọ́-Ìsinmi tí ń bọ̀ láìpẹ́. Ní ìṣẹ̀lẹ̀ ilẹ̀-rírì náà ni ìyọnu kẹta fi yára dé. Ìtàn àwọn bọ́ọ̀lù iná Nashville wà ṣáájú kí àkókò ìdánwò tó parí ní òfin Ọjọ́-Ìsinmi, láìka ìkéde àwọn tí ń dá àwọn Adventist Laodicea lẹ́bi tí wọ́n ń sọ pé, “Ní báyìí a ti sọnù.”

The book of Joel and its fulfillment at Pentecost set forth the debate of the message of the Midnight Cry when one class who cannot understand the increase of knowledge accuses those who understand of being drunk. The confrontation of the drunkards of Ephraim and the wise is a subject that is often addressed in God’s prophetic Word. One element of the truth is that the message is a two-step message, as illustrated by Peter in the upper room and thereafter in the temple. It is represented by judgment beginning upon God’s house and then followed by those outside of God’s house. The judgment process is also represented by the two voices of Revelation eighteen, where the first voice is 9/11 unto the Sunday law, and then the second voice of verse four marks the Sunday law. The distinction of the true and false prophetic message of the latter rain is also illustrated by Elijah, who Malachi identifies as returning just before the close of probation.

Ìwé Jóẹ́lì àti ìmúṣẹ rẹ̀ ní Pẹ́ńtẹ́kọ́sì fi ìjìyàn ọ̀rọ̀ ìhìn Ẹkún Ọ̀ganjọ́ hàn, nígbà tí ẹ̀ka kan tí kò lè lóye ìbísí ìmọ̀ fi ẹ̀sùn kàn àwọn tí wọ́n lóye pé wọ́n ti mutí yó. Ìfarahàn ojúkojú láàárín àwọn ọlọ́mùtí yó Éfúráímù àti àwọn ọlọ́gbọ́n jẹ́ ọ̀ràn kan tí a máa ń sọ̀rọ̀ rẹ̀ ní ọ̀pọ̀ ìgbà nínú Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run. Ọ̀kan lára àwọn eroja òtítọ́ ni pé ìhìn náà jẹ́ ìhìn ìgbésẹ̀ méjì, gẹ́gẹ́ bí Pétérù ti ṣe àfihàn rẹ̀ nínú yàrá òkè àti lẹ́yìn náà nínú tẹ́ńpìlì. A ń ṣojú rẹ̀ gẹ́gẹ́ bí ìdájọ́ tí ń bẹ̀rẹ̀ lórí ilé Ọlọ́run, tí ó sì tẹ̀ lé e pẹ̀lú àwọn tí ó wà ní òde ilé Ọlọ́run. Ilana ìdájọ́ náà ni a tún ṣojú rẹ̀ nípasẹ̀ ohùn méjì ti Ìfihàn mẹ́ẹ̀ẹ́dógún, níbi tí ohùn àkọ́kọ́ ti jẹ́ 9/11 títí dé òfin Ọjọ́-ìsinmi, lẹ́yìn náà ohùn kejì ti ẹsẹ̀ kẹrin sì samisi òfin Ọjọ́-ìsinmi. Ìyàtọ̀ láàárín òtítọ́ àti ìrò ìhìn àsọtẹ́lẹ̀ òjò ìkẹyìn ni a tún ṣàfihàn rẹ̀ nípasẹ̀ Èlíjà, ẹni tí Málákì dá mọ̀ gẹ́gẹ́ bí ẹni tí yóò padà bọ̀ kí àkókò àánú tó parí.

The symbols of the wise and foolish on Mount Carmel was ‘Elijah the wise” and the foolish prophets of Baal. Elijah is Peter and the prophets of Baal are the drunkards of Ephraim. Once the foolish drunkards are manifested as the false prophets of Baal, through the outpouring of fire; the people finally answer that, “the Lord He is God.” Laodicean Seventh-day Adventists are manifested as such, at the fulfillment of the Nashville prediction. Those outside of Adventism who are then awakened to the unfaithfulness of the foolish are brought under conviction, but their probation has not yet closed. The illustration of the manifestation of the wise and foolish virgins represented by the Nashville warning message is a waymark in the final perfect fulfillment of the parable of the ten virgins.

Àwọn àmì ìṣàpẹẹrẹ àwọn ọlọ́gbọ́n àti aṣiwèrè lórí Òkè Kámẹ́lì ni “Èlíjà ọlọ́gbọ́n” àti àwọn wòlíì aṣiwèrè Baali. Èlíjà ni Pétérù, àwọn wòlíì Baali sì ni àwọn ọ̀mùtí Éfúrámù. Nígbà tí a bá fi àwọn ọ̀mùtí aṣiwèrè náà hàn gẹ́gẹ́ bí àwọn wòlíì èké Baali, nípasẹ̀ ìtújáde iná; nígbà náà ni àwọn ènìyàn dáhùn ní ìkẹyìn pé, “OLÚWA, Òun ni Ọlọ́run.” A fi àwọn Adventist Ọjọ́ Keje ti Laodíṣíà hàn gẹ́gẹ́ bí irú ẹni bẹ́ẹ̀, ní ìmúṣẹ àsọtẹ́lẹ̀ Nashville. Àwọn tí wọ́n wà níta Adventism tí a sì jí wọn nígbà náà sí àìṣòótọ́ àwọn aṣiwèrè ni a mú wá sí ìdálẹ́bi ọkàn, ṣùgbọ́n àkókò ìdánwò wọn kò tíì parí. Àpèjúwe ìfihàn àwọn wúńdíá ọlọ́gbọ́n àti aṣiwèrè tí ìránṣẹ́ ìkìlọ̀ Nashville ṣojú fún jẹ́ àmì ọ̀nà kan nínú ìmúṣẹ pípé ìkẹyìn ti òwe àwọn wúńdíá mẹ́wàá.

The disappointment of July 18, 2020 defines the message which must be corrected, and the manifestation of those within Adventism who have the oil, and those who don’t. Those who lacked the message of oil that warns Nashville are then contrasted with those who do possess the oil. Of the two classes that either do or do not have the oil of the message, one class has experienced a disappointment that was represented by the first disappointment of Millerite history, the other does not have that experience. Without the disappointment typified by the Millerites there is no correction to be made to any failed prediction. The fact that the Nashville prediction of 2020 was identifying Islam is consistent with an element of a failed message which needs to be corrected.

Ìbànújẹ́ ti July 18, 2020 ṣe àlàyé ìránṣẹ́ náà tí a gbọ́dọ̀ ṣàtúnṣe, àti ìfihàn àwọn tí ó wà nínú Adventism tí wọ́n ní òróró, àti àwọn tí kò ní í. Nígbà náà ni a fi àfiwé àwọn tí wọ́n ṣàìní ìránṣẹ́ òróró tí ń kìlọ̀ fún Nashville wé àwọn tí wọ́n ní òróró náà. Nínú àwọn ẹgbẹ́ méjèèjì tí ó lè jẹ́ pé wọ́n ní tàbí tí wọn kò ní òróró ìránṣẹ́ náà, ẹgbẹ́ kan ti ní ìrírí ìbànújẹ́ kan tí a ṣojú rẹ̀ nípasẹ̀ ìbànújẹ́ àkọ́kọ́ nínú ìtàn àwọn Millerite, ṣùgbọ́n ẹgbẹ́ kejì kò ní ìrírí yẹn. Láìsí ìbànújẹ́ tí àwọn Millerite dúró gẹ́gẹ́ bí àpẹẹrẹ rẹ̀, kò sí àtúnṣe kankan láti ṣe sí àsọtẹ́lẹ̀ èyíkéyìí tí ó kùnà. Òtítọ́ náà pé àsọtẹ́lẹ̀ Nashville ti 2020 ń tọ́ka sí Islam bá mu ara rẹ̀ gẹ́gẹ́ bí ẹ̀yà kan nínú ìránṣẹ́ tí ó kùnà tí ó nílò láti jẹ́ kí a ṣàtúnṣe rẹ̀.

An evidence of this is found in the fact that the history where the fireballs of Nashville arrive is not only that it agrees with the history of the Millerites first disappointment, and the correction of the message thereafter, but also because it occurs within a history that begins with the arrival of the third angel on 9/11, marking the arrival of Islam of the third woe, and that Islam arrives prophetically again at the Sunday law earthquake of Revelation eleven. Retaining Islam in the message without any direct reference by Sister White to Islam and the Nashville warning is based upon the theme of the history, being Islam.

Ẹ̀rí kan fún èyí wà nínú òtítọ́ náà pé ìtàn nínú èyí tí àwọn bọ́ọ̀lù iná Nashville ti dé kì í ṣe pé ó bá ìtàn ìbànújẹ àkọ́kọ́ àwọn Millerite, àti àtúnṣe ìránṣẹ́ náà lẹ́yìn èyí mu nìkan, ṣùgbọ́n pẹ̀lú nítorí pé ó ṣẹlẹ̀ láàárín ìtàn kan tí ó bẹ̀rẹ̀ pẹ̀lú dídé angẹli kẹta ní ọjọ́ 9/11, tí ń samì sí dídé Ìsílámù ìgbẹ̀yìn kẹta, àti pé Ìsílámù náà tún dé ní ọ̀nà àsọtẹ́lẹ̀ ní ìsẹ̀lẹ̀-ilẹ̀ Sunday law ti Ìfihàn mọ́kànlá. Dídá Ìsílámù mọ́ inú ìránṣẹ́ náà láìsí ìtọ́kasí tààrà láti ọwọ́ Sister White sí Ìsílámù àti ìkìlọ̀ Nashville dá lórí kókó-ọrọ̀ ìtàn náà, èyí tí í ṣe Ìsílámù.

In the one hundredth and fifty-third article of the series titled The Book of Daniel we identified that in agreement with the testimony of Balaam and the ass Islam, represented by the ass would have three primary interactions with the United States in the history of 9/11 unto the Sunday law. We identified 9/11 as the first, then October 7, 2022 as the second. We noted that the first attack was on the spiritual glorious land and the second attack was upon the literal glorious land of Israel, and that the third attack would be the attack at the earthquake of the Sunday law. We pointed out that the history of Balaam at this prophetic level bore the signature of truth, for the first and last attack was upon the spiritual glorious land and the middle attack was upon the literal glorious land, which is a symbol of rebellion. We now see that a fourth strike which marks the beginning of the Midnight Cry message will take place in the spiritual glorious land when Nashville’s fireballs are fulfilled. This means that the second strike of Balaam and his ass is double with the first of two strikes upon the literal and the second upon the spiritual glorious land.

Nínú àpilẹ̀kọ ọgọ́rùn-ún àti àádọ́ta-lé-mẹ́ta nínú àtẹ̀jáde tí a pè ní The Book of Daniel, a fi hàn pé ní ìbámu pẹ̀lú ẹ̀rí Balaamu àti kẹ́tẹ́kẹ́tẹ́ náà, Islam, tí kẹ́tẹ́kẹ́tẹ́ náà ṣojú fún, yóò ní ìbáṣepọ̀ pàtàkì mẹ́ta pẹ̀lú Orílẹ̀-Èdè Amẹ́ríkà nínú ìtàn láti 9/11 títí dé òfin Ọjọ́ Àìkú. A dá 9/11 mọ̀ gẹ́gẹ́ bí èyí àkọ́kọ́, lẹ́yìn náà October 7, 2022 gẹ́gẹ́ bí èyí kejì. A ṣàkíyèsí pé ìkọlù àkọ́kọ́ náà wá lórí ilẹ̀ ologo ti ẹ̀mí, àti pé ìkọlù kejì náà wá lórí ilẹ̀ ologo gidi ti Israeli, àti pé ìkọlù kẹta yóò jẹ́ ìkọlù nígbà ilẹ̀-rírì ní ti òfin Ọjọ́ Àìkú. A fi hàn pé ìtàn Balaamu ní ìpele àsọtẹ́lẹ̀ yìí ru ààmì òtítọ́, nítorí pé ìkọlù àkọ́kọ́ àti ìkẹyìn wá lórí ilẹ̀ ologo ti ẹ̀mí, ṣùgbọ́n ìkọlù àárín wá lórí ilẹ̀ ologo gidi, èyí tí í ṣe àpẹẹrẹ ìṣọ̀tẹ̀. Ní báyìí a rí i pé ìkọlù kẹrin kan, tí ó ṣe ààmì ìbẹ̀rẹ̀ ìhìnrere Ẹkún Ọ̀gànjọ, yóò ṣẹlẹ̀ ní ilẹ̀ ologo ti ẹ̀mí nígbà tí àwọn bọ́ọ̀lù iná Nashville bá ṣẹ. Èyí túmọ̀ sí pé ìkọlù kejì ti Balaamu àti kẹ́tẹ́kẹ́tẹ́ rẹ̀ jẹ́ ìlọ́po méjì, pẹ̀lú àkọ́kọ́ nínú ìkọlù méjèèjì lórí ilẹ̀ ologo gidi àti èkejì lórí ilẹ̀ ologo ti ẹ̀mí.

The article presented an incomplete truth which the Lion of the tribe of Judah has now revealed as another witness of the prophetic connection of Islam to the fireballs of Nashville. Another argument to support the association of Islam with the fireballs is found within the reform lines of sacred history. Every reform movement has its own peculiar theme unto itself that permeates the entire reform movement. In the reform movement of Moses, it was about entering into covenant with a chosen people. With Christ’s reform line it was about the Messiah. With the reform line of David, it was about the Ten Commandments and the sanctuary. With the Millerites the theme was prophetic time, for the Millerites bore the “message of time.” With the arrival of the third angel at 9/11 the theme for the reform line of the one hundred and forty-four thousand was identified as Islam of the third woe, the children of the east, the ass of Bible prophecy, the war horses of Revelation nine, the east wind, the locusts, and the angering of the nations.

Àpilẹ̀kọ náà gbé òtítọ́ tí kò pé kalẹ̀, èyí tí Kìnnìún ẹ̀yà Júdà ti ṣí i payá nísinsìnyí gẹ́gẹ́ bí ẹlẹ́rìí mìíràn ti ìsopọ̀ àsọtẹ́lẹ̀ tí Íslámù ní pẹ̀lú àwọn bọ́ọ̀lù iná Nashville. Àríyànjiyàn mìíràn láti fi ṣètìlẹ́yìn fún ìbáṣepọ̀ Íslámù pẹ̀lú àwọn bọ́ọ̀lù iná náà ni a rí nínú àwọn ìlà àtúnṣe ìtàn mímọ́. Gbogbo ìgbẹ̀sẹ̀ àtúnṣe ní kókó-ẹ̀kọ́ tirẹ̀ pàtó tó jẹ́ ti ara rẹ̀, tí ó sì ń tàn ká gbogbo ìgbẹ̀sẹ̀ àtúnṣe náà. Nínú ìgbẹ̀sẹ̀ àtúnṣe Mose, ó jẹ́ nípa ìwọlé sínú májẹ̀mú pẹ̀lú ènìyàn àyànfẹ́ kan. Pẹ̀lú ìlà àtúnṣe Kristi, ó jẹ́ nípa Mèsáyà. Pẹ̀lú ìlà àtúnṣe Dáfídì, ó jẹ́ nípa Àwọn Òfin Mẹ́wàá àti ibi mímọ́. Pẹ̀lú àwọn Millerite, kókó-ẹ̀kọ́ náà ni àkókò àsọtẹ́lẹ̀, nítorí àwọn Millerite ru “ìránṣẹ́ àkókò” náà. Pẹ̀lú dídé angẹli kẹta ní 9/11, a dá kókó-ẹ̀kọ́ fún ìlà àtúnṣe ti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000] mọ̀ gẹ́gẹ́ bí Íslámù ìkànìyàn kẹta, àwọn ọmọ ìlà-oòrùn, kẹ́tẹ́kẹ́tẹ́ àsọtẹ́lẹ̀ Bíbélì, àwọn ẹṣin ogun Ifihan mẹ́sàn-án, ẹ̀fúùfù ìlà-oòrùn, àwọn eṣú, àti ìbínú àwọn orílẹ̀-èdè.

The earthquake of Revelation eleven marks Islam of the third woe, while also representing the conclusion of the message of the Midnight Cry. The Midnight Cry was typified by the triumphal entry of Christ into Jerusalem, which began with the releasing of the ass. The beginning of the Midnight Cry in Millerite history was the arrival of Samuel Snow on horseback at the Exeter camp meeting. The beginning of the period of the Midnight Cry is marked by symbols of Islam. There is abundant witnesses to confirm that the corrected message of July 18, 2020 includes Islam as part of the warning message. There is not a date identified, but Nashville’s fireballs identify the controversy of “new wine” in the latter days, so Nashville’s fireballs include Islam, but what about the identification of the fireballs as nuclear weapons?

Ìṣẹ̀lẹ̀ ìmìtìtì ilẹ̀ ti Ìfihàn mọ́kànlá ń ṣàmì sí Íslámù ti ègbé kẹta, nígbà kan náà sì ń ṣojú ìparí ìránṣẹ́ Ìkígbe Òru Àárín. A fi ìwọlé ayọ̀ ti Kristi sínú Jerúsálẹ́mù ṣe àpẹẹrẹ Ìkígbe Òru Àárín, èyí tí ó bẹ̀rẹ̀ pẹ̀lú tútú kẹ́tẹ́kẹ́tẹ́ náà sílẹ̀. Ìbẹ̀rẹ̀ Ìkígbe Òru Àárín nínú ìtàn àwọn ọmọ ẹ̀yà Millerite ni ìdé Samuel Snow lórí ẹṣin ní àpéjọ àgọ́ Exeter. Ìbẹ̀rẹ̀ àkókò Ìkígbe Òru Àárín ni a fi àwọn àmì Íslámù samisi. Ọ̀pọ̀lọpọ̀ ẹlẹ́rìí wà láti jẹ́rìí pé ìránṣẹ́ tí a ṣe àtúnṣe rẹ̀ ní July 18, 2020, ní Íslámù gẹ́gẹ́ bí apá kan nínú ìránṣẹ́ ìkìlọ̀. Kò sí ọjọ́ kan tí a ti tọ́ka sí, ṣùgbọ́n àwọn bọ́ọ̀lù iná Nashville ń ṣàmì ìjàǹbá “wáìnì tuntun” ní àwọn ọjọ́ ìkẹyìn, nítorí náà àwọn bọ́ọ̀lù iná Nashville ní Íslámù nínú, ṣùgbọ́n kí nípa ìdánimọ̀ àwọn bọ́ọ̀lù iná náà gẹ́gẹ́ bí ohun ìjà nukilia?

The message must retain the designation of Islam as the antagonist in the attack based upon many witnesses. The error of time-setting which needs to be corrected is typified by both 1840 and 1844. Time is no longer to be part of the prophetic message, though numbers still are. The error represented by the sanctuary misunderstanding must also be resolved, but before it can be resolved and incorporated into the corrected message, the error which was typified by the sanctuary misunderstanding must be identified. What did that sanctuary misunderstanding represent in the July 18 Nashville warning?

Ifiranṣẹ náà gbọ́dọ̀ pa ìtọ́kasí Islam mọ́ gẹ́gẹ́ bí alátakò nínú ìkọlù náà lórí ìpìlẹ̀ ọ̀pọ̀ ẹlẹ́rìí. Àṣìṣe ìṣètò àkókò tí ó nílò láti jẹ́ àtúnṣe ni a ṣàfihàn ní àpẹẹrẹ nípasẹ̀ 1840 àti 1844 méjèèjì. Àkókò kò tún gbọdọ̀ jẹ́ apá kan nínú ìfiranṣẹ àsọtẹ́lẹ̀ mọ́, bí ó tilẹ̀ jẹ́ pé àwọn nọ́mbà ṣì jẹ́ bẹ́ẹ̀. Àṣìṣe tí a ṣojú fún nípasẹ̀ àìlóye nípa ibi mímọ́ náà gbọ́dọ̀ tún jẹ́ ìyọ̀nda pẹ̀lú, ṣùgbọ́n kí a tó lè yanjú un kí a sì fi í kún inú ìfiranṣẹ tí a ti ṣe àtúnṣe, àṣìṣe tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ àìlóye nípa ibi mímọ́ náà gbọ́dọ̀ jẹ́ mímọ̀ọ́kan. Kí ni àìlóye nípa ibi mímọ́ náà dúró fún nínú ìkìlọ̀ Nashville ti July 18?

I contend that the answers are to be found in the light that has been being unsealed since the end of 2023. The three parallel lines of eleven chapters, beginning with chapters eleven and ending with chapter twenty-two in Genesis, Matthew and Revelation are the renewal of God’s covenant with the one hundred and forty-four thousand. Do we reject His offer of mercy by acting as if we did not hear His call, or do we bow down and proclaim in our human strength, “all that He commands, I will do?” Or do we allow the Holy Spirit to write His law upon our hearts and minds?

Mo jiyàn pé a ó rí àwọn ìdáhùn náà nínú ìmọ́lẹ̀ tí a ti ń tú sílẹ̀ láti òpin ọdún 2023. Àwọn ìlà mẹ́ta tí ó ń lọ ní ìfarahàn kan náà, ti orí mọ́kànlá sí mẹ́rìnlá, tí ó bẹ̀rẹ̀ pẹ̀lú orí mọ́kànlá tí ó sì parí pẹ̀lú orí méjìlélógún nínú Jẹ́nẹ́sísì, Mátíù àti Ìfihàn ni ìmúṣe-òtun majẹmu Ọlọ́run pẹ̀lú ọgọ́rùn-ún méjìlélógójì ẹgbẹ̀rún. Ṣé àwa kọ ìpèsè àánú Rẹ̀ sílẹ̀ nípa ìṣe bí ẹni pé a kò gbọ́ ìpè Rẹ̀, tàbí ṣé a tẹrí ba, kí a sì kéde nínú agbára ènìyàn wa pé, “gbogbo ohun tí Ó bá pàṣẹ, èmi yóò ṣe?” Tàbí ṣé a jẹ́ kí Ẹ̀mí Mímọ́ kọ òfin Rẹ̀ sórí ọkàn àti èrò inú wa?

The answers are also found in Daniel chapter twelve’s unsealing of the three verses that present time as the first, second and third angels’ messages. Those three verses also mark December 31, 2023 in verse seven, July 18, 2020 in verse twelve and then 1989 unto the Sunday law and on to the close of probation is represented in verse eleven. Those three truths, within those three verses are located in the very passage of Scripture where the threefold testing process that always occurs when a prophecy is unsealed is set forth!

Àwọn ìdáhùn náà tún wà nínú ṣíṣi èdìdì Danieli orí kejìlá kúrò lórí àwọn ẹsẹ mẹ́ta tí ó fi àkókò hàn gẹ́gẹ́ bí ìránṣẹ́ àwọn áńgẹ́lì kìíní, kejì, àti kẹta. Àwọn ẹsẹ mẹ́ta wọ̀nyẹn náà sì tún samisi December 31, 2023 nínú ẹsẹ keje, July 18, 2020 nínú ẹsẹ kejìlá, lẹ́yìn náà láti 1989 títí dé òfin Sunday, tí ó sì tẹ̀ síwájú títí dé ìpipade àkókò ìdánwò, ni a ṣojú fún nínú ẹsẹ kọkànlá. Àwọn òtítọ́ mẹ́ta wọ̀nyẹn, nínú àwọn ẹsẹ mẹ́ta wọ̀nyẹn, wà ní pàtó nínú ìpín Ìwé Mímọ́ gan-an níbi tí a ti gbé kalẹ̀ ìlànà ìdánwò onípò-mẹ́ta tí ó máa ń ṣẹlẹ̀ nígbà gbogbo tí a bá tú àsọtẹ́lẹ̀ kan sílẹ̀!

Christ didn’t simply unseal Daniel twelves’ threefold test, but He also identified those tests as a foundational test, followed by a temple test, followed by a litmus test. He further identified the foundational test began on December 31, 2023 and was based upon the foundational test of the Millerite movement, as represented by the antichrist being the symbol that establishes the external vision.

Kristi kò kàn ṣí ìdánwò mẹ́ta Danieli 12 sílẹ̀ nìkan, ṣùgbọ́n Ó tún dá àwọn ìdánwò wọ̀nyí mọ̀ gẹ́gẹ́ bí ìdánwò ìpìlẹ̀, lẹ́yìn èyí ni ìdánwò tẹ́ńpìlì, lẹ́yìn èyí sì ni ìdánwò litmus. Ó tún fi hàn pé ìdánwò ìpìlẹ̀ náà bẹ̀rẹ̀ ní December 31, 2023, àti pé a fi í lélẹ̀ lórí ìdánwò ìpìlẹ̀ ìṣísẹ̀ Millerite, gẹ́gẹ́ bí aṣodisi-Kristi ti jẹ́ ààmì tí ó fi ìran òde múlẹ̀.

He then identified the second and temple test as represented by Daniel’s vision of Christ in the temple in chapter ten. That test is currently under way. Daniel twelves unsealing of the dates of 1989, July 18, 2020, December 31, 2023, and the Sunday law includes the vision of Rome and the vision of Christ. Both visions are set forth in the very same vision where the unsealing of chapter twelve is found. The three chapters are one vision, and the vision of Christ is the temple test in chapter ten, the vision of antichrist is the foundation test in chapter eleven and the waymarks of the one hundred and forty-four thousand in chapter twelve represent the third and litmus test where the foolish are separated from the wise as many are purified, made white and tried.

Lẹ́yìn náà, ó fi hàn pé àdánwò kejì àti àdánwò tẹ́ńpìlì ni a ṣàpẹẹrẹ rẹ̀ nínú ìran Dáníẹ́lì nípa Kristi nínú tẹ́ńpìlì nínú orí kẹwàá. Àdánwò náà ń lọ lọ́wọ́lọ́wọ́ báyìí. Ìsípayá àwọn ọjọ́ náà nínú Dáníẹ́lì orí kejìlá—1989, July 18, 2020, December 31, 2023, àti òfin Ọjọ́ Àìkú—ní ìran Róòmù àti ìran Kristi pẹ̀lú. A gbé àwọn ìran méjèèjì kalẹ̀ nínú ìran kan náà gan-an nínú èyí tí a ti rí ìsípayá orí kejìlá. Àwọn orí mẹ́ta náà jẹ́ ìran kan ṣoṣo, ìran Kristi sì ni àdánwò tẹ́ńpìlì nínú orí kẹwàá, ìran aṣòdì sí Kristi sì ni àdánwò ìpìlẹ̀ nínú orí kọkànlá, àwọn àmì ọ̀nà ti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000] nínú orí kejìlá sì ń ṣàpẹẹrẹ ẹ̀kẹta àti àdánwò litmus níbi tí a ti yà àwọn aṣiwèrè kúrò lọ́dọ̀ àwọn ọlọ́gbọ́n bí a ti ń wẹ ọ̀pọ̀lọpọ̀ mọ́, tí a ń sọ wọ́n di funfun, tí a sì ń dán wọn wò.

The temple test opened the light of Leviticus twenty-three, which was the light of the ark of the covenant, which is the alpha light of the seventh-day Sabbath and the omega light of the seventh-year Sabbath. The light of the alpha and omega Sabbaths identify the light of the incarnation. That light identifies God taking human flesh for the purpose of restoring the combination of Divinity with humanity, which is the work which Christ began on October 22, 1844; the work He is now concluding in the judgment of the living.

Ìdánwò tẹ́ńpìlì ṣí ìmọ́lẹ̀ Lefitiku mẹ́tàlélógún sílẹ̀, èyí tí ó jẹ́ ìmọ́lẹ̀ àpótí májẹ̀mú, èyí tí ó jẹ́ ìmọ́lẹ̀ alfa ti Sábá ọjọ́ keje àti ìmọ́lẹ̀ omega ti Sábá ọdún keje. Ìmọ́lẹ̀ àwọn Sábá alfa àti omega ń fi ìmọ́lẹ̀ ìwáyé-ara hàn. Ìmọ́lẹ̀ náà ń fi hàn pé Ọlọ́run gbé ẹran-ara ènìyàn wọ̀ fún ète mímú ìṣọ̀kan Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn padà bọ̀ sípò, èyí tí ó jẹ́ iṣẹ́ tí Kristi bẹ̀rẹ̀ ní Ọ̀wàrà 22, 1844; iṣẹ́ tí Ó ń parí nísinsìnyí nínú ìdájọ́ àwọn alààyè.

The light of Leviticus twenty-three brought together the alpha spring feasts with the omega fall feasts to produce the very history of December 31, 2023 through to the close of human probation. Within the line, the foundational test is marked as arriving on December 31, 2023, and the temple test is identified as beginning in 2025, which continues until the litmus test of the feast of trumpets. The voice in the wilderness that began in July of 2023 is marked by the feast of unleavened bread that ended five days after the waymark of three parts. Then a thirty-day period which was followed by a waymark of three parts that was followed by five days, thus illustrating the three steps of the everlasting gospel. The alpha waymark of three parts followed by five days being the first angel, the thirty days being the second angel and the omega waymark of three parts followed by five days to the Sunday law of Pentecost is the third angel.

Ìmọ̀ Léfítíkù ogún-lé-mẹ́ta ṣọ̀kan àwọn àjọ̀dún ìrúwé alpha pẹ̀lú àwọn àjọ̀dún ìrẹ́danu omega láti mú jáde gan-an ìtàn láti December 31, 2023 títí dé ìparí àkókò àdánwò ènìyàn. Nínú ìlà náà, a samisi ìdánwò ìpìlẹ̀ gẹ́gẹ́ bí èyí tí ń dé ní December 31, 2023, a sì fi hàn pé ìdánwò tẹ́ńpìlì bẹ̀rẹ̀ ní 2025, èyí tí ó ń bá a lọ títí dé ìdánwò litmus ti àjọ̀dún ìpè. Ohùn ní aginjù tí ó bẹ̀rẹ̀ ní July ti 2023 ni a samisi nípasẹ̀ àjọ̀dún àkàrà àìwú tí ó parí ní ọjọ́ márùn-ún lẹ́yìn àmì-ọ̀nà apá mẹ́ta. Nígbà náà sì ni àkókò ọjọ́ mẹ́ẹ̀ẹ́dógún, èyí tí àmì-ọ̀nà apá mẹ́ta tẹ̀lé, tí ọjọ́ márùn-ún sì tún tẹ̀lé e, báyìí ni a ṣe fi àwòrán àkàwé àwọn ìgbésẹ̀ mẹ́ta ìhìnrere àìnípẹ̀kun hàn. Àmì-ọ̀nà alpha ti apá mẹ́ta tí ọjọ́ márùn-ún tẹ̀lé, èyí ni áńgẹ́lì kìíní; ọjọ́ mẹ́ẹ̀ẹ́dógún náà ni áńgẹ́lì kejì; àti àmì-ọ̀nà omega ti apá mẹ́ta tí ọjọ́ márùn-ún tẹ̀lé dé òfin ọjọ́ Àìkú ti Pentecost ni áńgẹ́lì kẹta.

Christ also opened the light of Leviticus twenty-three constructing the ark of the covenant in the temple testing time. The message or angel of the seventh-day Sabbath on one side of the ark, and the angel of the seventh-year Sabbath on the other side of the ark represent the covering cherubs looking into the ark. In the history of the sealing of the one hundred and forty-four thousand, the dual light of those two angels represent the seventh-day Sabbath and the doctrine of the incarnation represent a subject that will be studied for eternity.

Kristi pẹ̀lú ṣí ìmọ́lẹ̀ Lefitiku mẹ́tàlélógún sílẹ̀ nínú ìkọ́lé àpótí májẹ̀mú nínú àkókò ìdánwò tẹ́ńpìlì. Ìránṣẹ́ tàbí áńgẹ́lì ti Sábáàtì ọjọ́ keje ní ẹ̀gbẹ́ kan àpótí náà, àti áńgẹ́lì ti Sábáàtì ọdún keje ní ẹ̀gbẹ́ kejì àpótí náà, dúró gẹ́gẹ́ bí àwọn kerubu ìbòjú tí ń wo inú àpótí náà. Nínú ìtàn ìdìdì àwọn ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì, ìmọ́lẹ̀ méjì ti àwọn áńgẹ́lì méjèèjì wọ̀nyí ń ṣojú fún Sábáàtì ọjọ́ keje, àti ẹ̀kọ́ ìwà ara-ẹni Kristi ń ṣojú fún kókó-ọrọ kan tí a ó máa kẹ́kọ̀ọ́ títí láé.

Of course, if you aren’t able to see the seven times as the symbol of the jubilee, the spiritual Emancipation Proclamation of 1863, then you will not see that the alpha and omega prophecies of William Miller were the seven times and the twenty-three hundred days. Not being able to see the significance of those two related time prophecies prevents any recognition that 1798 represents the seven times, and 1844 represents the twenty-three hundred days. With that lack of knowledge it would be virtually impossible to see that when Leviticus twenty-three is brought together line upon line, placing its first twenty-two verses that set forth the spring feasts with the last twenty-two verses of the fall feasts; that the line begins with the seventh-day Sabbath represented by 1844, and the Sabbath that ends the line of forty-four verses is the Sabbath of the land represented by 1798.

Dájúdájú, bí o kò bá lè rí àwọn ìgbà méje gẹ́gẹ́ bí àpẹẹrẹ ọdún ìdásílẹ̀, Ìkéde Ìdásílẹ̀ ẹ̀mí ti ọdún 1863, nígbà náà ìwọ kì yóò rí i pé àwọn àsọtẹ́lẹ̀ alfa àti omega ti William Miller ni àwọn ìgbà méje àti ẹgbẹ̀rún méjìlélọ́ọ̀dúnrún ọjọ́. Aìlera láti rí ìtumọ̀ pàtàkì àwọn àsọtẹ́lẹ̀ àkókò méjèèjì wọ̀nyí tí wọ́n ní ìbáṣepọ̀, ń dènà ìmòye kankan pé 1798 dúró fún àwọn ìgbà méje, àti pé 1844 dúró fún ẹgbẹ̀rún méjìlélọ́ọ̀dúnrún ọjọ́. Pẹ̀lú àìní ìmọ̀ yẹn, yóò fẹ́rẹ̀ẹ́ ṣe aláìṣeéṣe láti rí i pé nígbà tí a bá mú Lefitiku ogún-mẹ́ta papọ̀ lórí ìlà sí ìlà, ní fífi àwọn ẹsẹ̀ rẹ̀ méjìlélógún àkọ́kọ́ tí ń gbé àwọn àjọ̀dún orísun kalẹ̀ pọ̀ mọ́ àwọn ẹsẹ̀ méjìlélógún ìkẹyìn ti àwọn àjọ̀dún ìgbà ìwọ̀nba; pé ìlà náà bẹ̀rẹ̀ pẹ̀lú Sábáàtì ọjọ́ keje tí 1844 ṣojú fún, àti pé Sábáàtì tí ó parí ìlà àwọn ẹsẹ̀ mẹ́rìnlélógójì náà ni Sábáàtì ilẹ̀ náà tí 1798 ṣojú fún.

The inability to see the relation of the two Sabbaths represents the inability to see that the seven times of 1798 is humanity and the twenty-three hundred days of 1844 is Divinity. With a blindness that deep, it would seem virtually impossible to recognize that the alpha light of the seventh-day Sabbath and the omega light of the doctrine of the incarnation is identifying the work of Christ in combining His Divinity with fallen man’s humanity. The work of Christ in combining His Divinity with our humanity is the work of combining 1798 with 1844, for 1798 represents human flesh and 1844 represents Divinity.

Àìlè rí ìbáṣepọ̀ tí ó wà láàárín àwọn Sábáàtì méjèèjì dúró fún àìlera láti rí i pé àwọn àkókò méje ti 1798 jẹ́ ènìyàn, àti pé ẹgbẹ̀rún méjìlélógún ọgọ́rùn-ún ọjọ́ ti 1844 jẹ́ Ìwà-Ọlọ́run. Pẹ̀lú ìfọ́jú tí ó jinlẹ̀ tó bẹ́ẹ̀, yóò dà bí ẹni pé kò ṣeé ṣe rárá láti mọ̀ pé ìmọ́lẹ̀ alfa ti Sábáàtì ọjọ́ keje àti ìmọ́lẹ̀ omega ti ẹ̀kọ́ ìfarahàn nínú ara ń fi iṣẹ́ Kristi hàn nínú ìṣọ̀kan Ìwà-Ọlọ́run Rẹ̀ pẹ̀lú ènìyàn tí ó ṣubú. Iṣẹ́ Kristi nínú ìṣọ̀kan Ìwà-Ọlọ́run Rẹ̀ pẹ̀lú ẹ̀dá ènìyàn wa ni iṣẹ́ ìṣọ̀kan 1798 pẹ̀lú 1844, nítorí 1798 dúró fún ara ènìyàn, 1844 sì dúró fún Ìwà-Ọlọ́run.

Humanity was created in the image of God, possessing a higher and lower nature. The higher nature of man is carnal and sold to sin. Christ gives a converted soul His mind at the moment of conversion, for conversion is where justification takes place, and to be justified is to be made righteous. The lower nature cannot be redeemed instantaneously, and the gospel promise of the lower nature is that we receive a glorified body at Christ’s return. The higher nature is the mind and the lower nature is the flesh. The higher nature is the prophecy of seven times that concluded on October 22, 1844 on the Day of Atonement when the seventh trumpet and the jubilee trumpet both began to sound. The seven times of the lower nature ended in 1798, for it cannot be renewed until the Second Coming of Christ.

A dá ẹ̀dá ènìyàn ní àwòrán Ọlọ́run, ó sì ní ìwà àtọ̀runwá gíga àti ìwà kékeré. Ìwà gíga ènìyàn jẹ́ ti ara, a sì ti tà á fún ẹ̀ṣẹ̀. Kristi fi ọkàn tirẹ̀ fún ọkàn tí a yí padà ní àkókò ìyípadà, nítorí pé níbẹ̀ ni ìdáláre ti ń ṣẹlẹ̀, àti láti jẹ́ ẹni tí a dá láre ni láti di olódodo. A kò lè rà ìwà kékeré padà ní ìṣẹ́jú kan náà, àti ìlérí ìhìnrere fún ìwà kékeré ni pé a ó gba ara tí a yìn lórí nígbà ìpadàbọ̀ Kristi. Ìwà gíga ni ọkàn, ìwà kékeré sì ni ara. Ìwà gíga ni àsọtẹ́lẹ̀ àkókò méje tí ó parí ní October 22, 1844 ní Ọjọ́ Ètùtù, nígbà tí ìpè keje àti ìpè jubili bẹ̀rẹ̀ sí í dun papọ̀. Àkókò méje ti ìwà kékeré parí ní 1798, nítorí pé a kò lè tún un ṣe títí di Ìbọ̀wọ̀ Kejì ti Kristi.

The seven times of 1798, the seven times of 1844 and the twenty-three hundred years of 1844 represent the work of Christ that began on October 22, 1844. That work was to combine His Divinity with humanity, but when the temple that is made up of humanity and Divinity was to be united in 1844, 1798 was not to be included, for it represents the courtyard of the Gentiles.

Àwọn àsìkò méje ti 1798, àwọn àsìkò méje ti 1844, àti ẹgbẹ̀rún méjìlélọ́gbọ̀n ọdún ti 1844 ṣàfihàn iṣẹ́ Kristi tí ó bẹ̀rẹ̀ ní October 22, 1844. Iṣẹ́ náà ni láti so Ìwà-Ọlọ́run Rẹ̀ pọ̀ mọ́ ẹ̀dá ènìyàn, ṣùgbọ́n nígbà tí a óo so tẹ́ńpìlì tí a fi ẹ̀dá ènìyàn àti Ìwà-Ọlọ́run kọ́ pọ̀ ní 1844, a kò gbọdọ̀ kà 1798 sí i, nítorí pé ó ṣàfihàn àgbàlá àwọn Kèfèrí.

The temple test includes the measuring of the temple, and early in the history of the unsealing that began in 2023, the unsealing of the seven thunders identified the history of the first disappointment to the great disappointment as the final and perfect manifestation of the history represented by the seven thunders, which inspiration says represent the events that transpired during the history of the first and second angels, and also of future events that would be disclosed in their order. The perfect fulfillment was placed within the framework of truth that was one of the first revelations that came in 2023. The disappointment at the beginning represented the omega disappointment, and in the middle was the Exeter camp meeting where the wise and foolish were separated based upon the “oil” of the message.

Ìdánwò tẹ́ńpìlì náà ní fífẹ̀nà tẹ́ńpìlì náà sínú, àti ní ìbẹ̀rẹ̀ ìtàn ìṣíṣí náà tí ó bẹ̀rẹ̀ ní ọdún 2023, ìṣíṣí ààrá méje náà fi ìtàn ìdálẹ́kọ̀ọ́ àkọ́kọ́ títí dé ìdálẹ́kọ̀ọ́ ńlá hàn gẹ́gẹ́ bí ìfihàn ìkẹyìn àti pípé ti ìtàn tí ààrá méje náà ṣàpẹẹrẹ, èyí tí ìmísí sọ pé ó ṣàpẹẹrẹ àwọn ìṣẹ̀lẹ̀ tí ó ṣẹlẹ̀ ní àkókò ìtàn áńgẹ́lì àkọ́kọ́ àti ẹlẹ́ẹ̀kejì, pẹ̀lú àwọn ìṣẹ̀lẹ̀ ọjọ́ iwájú tí a óo fihàn ní ẹ̀tò wọn. Ìmúṣẹ pípé náà ni a gbé kalẹ̀ sínú ètò òtítọ́ tí ó jẹ́ ọ̀kan lára àwọn ìṣípayá àkọ́kọ́ tí ó wá ní ọdún 2023. Ìdálẹ́kọ̀ọ́ ní ìbẹ̀rẹ̀ ṣàpẹẹrẹ ìdálẹ́kọ̀ọ́ omega, àti ní àárín ni àpéjọ àgọ́ Exeter wà níbi tí a ti ya ọlọ́gbọ́n kúrò lọ́dọ̀ aṣiwèrè ní ìbámu pẹ̀lú “òróró” ìránṣẹ́ náà.

The temple of the Millerites was erected from disappointment to disappointment, thus identifying the temple of the one hundred and forty-four thousand is erected from July 18, 2020 unto the soon-coming Sunday law where the door closes in the parable, just as it did on October 22, 1844. The history represented by the seven thunders is the same history represented in the light of Daniel twelve. The light of Daniel twelve’s twelve hundred and ninety days directly connects to the thirty year period that is represented in verse eleven. It is also connected in the thirty years that are distinguished by the first representative of the covenant with a chosen people and the prophet who was raised up to identify the change of covenant relationship of literal Israel to spiritual Israel. The 30-days in the middle of the framework of Leviticus twenty-three is the same thirty years of the first step of Abraham’s threefold covenant with God. The thirty years from 508 to 538 in verse eleven is a symbol of the priesthood of the one hundred and forty-four thousand.

Tẹ́ńpìlì àwọn ọmọlẹ́yìn Mílọ̀rìtì ni a kọ láti inú ìrẹ̀wẹ̀sì dé inú ìrẹ̀wẹ̀sì, nípa bẹ́ẹ̀ ń fi hàn pé tẹ́ńpìlì àwọn ọgọ́rùn-ún kan ó lé mẹ́rìnlélógójì ẹgbẹ̀rún ni a kọ láti ọjọ́ Kejìlá 18, 2020 títí dé òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́, níbi tí ilẹ̀kùn ti ń pa mọ́ nínú àkàwé náà, gẹ́gẹ́ bí ó ti ṣe rí ní October 22, 1844. Ìtàn tí a ṣojú fún nípasẹ̀ ààrá méje náà ni ìtàn kan náà tí a ṣojú fún nínú ìmọ́lẹ̀ Danieli méjìlá. Ìmọ́lẹ̀ ọjọ́ ẹgbẹ̀rún kan ó lé ọgọ́rùn-ún méjìdínlọ́gọ́rùn-ún ti Danieli méjìlá ń so mọ́ taara pẹ̀lú àkókò ọdún mẹ́tàlélọ́gbọ̀n tí a ṣojú fún nínú ẹsẹ̀ kọkànlá. Ó tún so mọ́ ọn nínú ọdún mẹ́tàlélọ́gbọ̀n tí a yà sọ́tọ̀ nípasẹ̀ aṣojú àkọ́kọ́ májẹ̀mú pẹ̀lú ènìyàn àyànfẹ́ kan àti wolíì tí a gbé dìde láti fi ìyípadà ìbáṣepọ̀ májẹ̀mú hàn láti Israẹli gidi sí Israẹli ti ẹ̀mí. Ọgbọ̀n-ọjọ́ tí ó wà láàárín ìtòlẹ́sẹẹsẹ Lefitiku mẹ́tàlélógún ni ọgbọ̀n ọdún kan náà ti ìgbésẹ̀ àkọ́kọ́ nínú májẹ̀mú mẹ́ta ti Ábúráhámù pẹ̀lú Ọlọ́run. Ọgbọ̀n ọdún láti 508 sí 538 nínú ẹsẹ̀ kọkànlá jẹ́ àmì àlámọ̀rí iṣẹ́-àlùfáà àwọn ọgọ́rùn-ún kan ó lé mẹ́rìnlélógójì ẹgbẹ̀rún.

The 30-days in the Leviticus twenty-three structure are part of the forty days Christ taught His disciples face to face until He ascended. Thirty is a symbol of the priests who would begin to serve at thirty years of age. The thirty years of 508 unto 538 identify the transition of pagan Rome unto papal Rome, and in doing so they identify the transition of the Laodicean priesthood of the one hundred and forty-four thousand unto the Philadelphian priesthood of the one hundred and forty-four thousand. The transition takes place in three steps as represented by 508 when the “daily” was taken away, the decree of Justinian in 533, followed by the Sunday law of 538, as the transition was finalized.

Ọgbọ̀n ọjọ́ inú ìlànà Lefitíkù ogúnlélógún jẹ́ apá kan nínú ogójì ọjọ́ tí Kristi fi kọ́ àwọn ọmọ-ẹ̀yìn Rẹ̀ lójúkojú títí di ìgbà tí A gbé e sókè. Ọgbọ̀n jẹ́ àmì àwọn àlùfáà tí wọ́n máa bẹ̀rẹ̀ iṣẹ́ ìránṣẹ́ wọn ní ẹni ọdún ọgbọ̀n. Ọgbọ̀n ọdún láti 508 sí 538 ń tọ́ka sí ìyípadà láti Romu keferi sí Romu papal, àti nípa bẹ́ẹ̀ wọ́n tún ń tọ́ka sí ìyípadà láti iṣẹ́-àlùfáà Laodísea ti ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì sí iṣẹ́-àlùfáà Filadelfia ti ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì. Ìyípadà náà ṣẹlẹ̀ nípasẹ̀ ìgbésẹ̀ mẹ́ta gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ ní 508 nígbà tí a mú “ojoojúmọ́” kúrò, pẹ̀lú àṣẹ Justinian ní 533, lẹ́yìn èyí sì ni òfin Ọjọ́-Àìkú ti 538, gẹ́gẹ́ bí a ti parí ìyípadà náà.

Those thirty years represent 1989 unto the Sunday law, where God’s sealed Philadelphian people, will as His temple, be lifted up for all the world to see. The world will then judge between Christ who is represented by His people, who are seated in heavenly places with Christ and therefore are in the temple of God; or with the man of sin who is seated in the temple of God showing himself that he is God. At the soon-coming Sunday law the eleventh-hour workers, who are also the great multitude will be confronted with a foundational test. Is the seventh-day Sabbath God’s Sabbath or is the day of the sun, God’s Sabbath.

Ọgbọ̀n ọdún wọ̀nyẹn dúró fún 1989 títí dé òfin Ọjọ́ Àìkú, níbi tí àwọn ènìyàn Filadẹlfia tí a fi èdìdì Ọlọ́run di mímọ́ yóò, gẹ́gẹ́ bí tẹ́ńpìlì Rẹ̀, gbé ga kí gbogbo ayé lè rí i. Nígbà náà ni ayé yóò ṣe ìdájọ́ láàárín Kristi tí a ṣojú rẹ̀ nípasẹ̀ àwọn ènìyàn Rẹ̀, àwọn tí wọ́n jókòó ní àwọn ibi ọ̀run pẹ̀lú Kristi, nítorí náà sì wà nínú tẹ́ńpìlì Ọlọ́run; tàbí pẹ̀lú ọkùnrin ẹ̀ṣẹ̀ tí ó jókòó nínú tẹ́ńpìlì Ọlọ́run, tí ó ń fi ara rẹ̀ hàn pé òun ni Ọlọ́run. Ní òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́, àwọn òṣìṣẹ́ wákàtí kọkànlá, tí wọ́n sì tún jẹ́ ọ̀pọ̀ ènìyàn ńlá náà, yóò dojú kọ ìdánwò ìpìlẹ̀ kan. Ṣé Sábáàtì ọjọ́ keje ni Sábáàtì Ọlọ́run, tàbí ọjọ́ oòrùn ni Sábáàtì Ọlọ́run.

> “And now another scene passed before him. He had been shown the work of Satan in leading the Jews to reject Christ, while they professed to honor His Father’s law. He now saw the Christian world under a similar deception in professing to accept Christ while they rejected God’s law. He had heard from the priests and elders the frenzied cry, ‘Away with Him!’ ‘Crucify Him, crucify Him!’ and now he heard from professedly Christian teachers the cry, ‘Away with the law!’ He saw the Sabbath trodden under foot, and a spurious institution established in its place. Again Moses was filled with astonishment and horror. How could those who believed in Christ reject the law spoken by His own voice upon the sacred mount? How could any that feared God set aside the law which is the foundation of His government in heaven and earth? With joy Moses saw the law of God still honored and exalted by a faithful few. He saw the last great struggle of earthly powers to destroy those who keep God’s law. He looked forward to the time when God shall arise to punish the inhabitants of the earth for their iniquity, and those who have feared His name shall be covered and hid in the day of His anger. He heard God’s covenant of peace with those who have kept His law, as He utters His voice from His holy habitation and the heavens and the earth do shake. He saw the second coming of Christ in glory, the righteous dead raised to immortal life, and the living saints translated without seeing death, and together ascending with songs of gladness to the City of God.” Patriarchs and Prophets, 476.

> “Báyìí sì ni ìran mìíràn tún kọjá níwájú rẹ̀. A ti fi iṣẹ́ Satani hàn án nínú bí ó ṣe mú àwọn Júù kọ Kristi, nígbà tí wọ́n ń jẹ́wọ́ pé àwọn ń bu ọlá fún òfin Baba Rẹ̀. Ní báyìí, ó rí ayé Kristẹni lábẹ́ ẹ̀tàn irú kan náà, ní jíjẹ́wọ́ pé àwọn gba Kristi, nígbà tí wọ́n kọ òfin Ọlọ́run. Ó ti gbọ́ lọ́dọ̀ àwọn àlùfáà àti àwọn àgbààgbà igbe ìwárìrì pé, ‘Mú un kúrò!’ ‘Kàn án mọ́ àgbélébùú, kàn án mọ́ àgbélébùú!’ àti ní báyìí ó tún gbọ́ lọ́dọ̀ àwọn olùkọ́ tí wọ́n jẹ́wọ́ ara wọn sí Kristẹni igbe pé, ‘Mú òfin kúrò!’ Ó rí ọjọ́ ìsinmi tí a tẹ̀ mọ́lẹ̀ lábẹ́ ẹsẹ̀, a sì gbé ìlànà àròpọ̀ kan kalẹ̀ dípò rẹ̀. Lẹ́ẹ̀kansi, ìyàlẹ́nu àti ìbẹ̀rù kún Mose. Báwo ni àwọn tí wọ́n gbàgbọ́ nínú Kristi ṣe lè kọ òfin tí ohùn tirẹ̀ fúnra Rẹ̀ sọ lórí òkè mímọ́? Báwo ni ẹnikẹ́ni tí ó bẹ̀rù Ọlọ́run ṣe lè fi òfin tí ó jẹ́ ìpìlẹ̀ ìjọba Rẹ̀ ní ọ̀run àti lórí ilẹ̀ sí apá kan? Pẹ̀lú ayọ̀ ni Mose rí i pé àwọn díẹ̀ olóòótọ́ kan ṣì ń bu ọlá fún òfin Ọlọ́run, wọ́n sì ń gbé e ga. Ó rí ìjà ńlá ìkẹyìn ti agbára ayé láti pa àwọn tí ń pa òfin Ọlọ́run mọ́ run. Ó wo ṣáájú sí àkókò náà nígbà tí Ọlọ́run yóò dìde láti jẹ àwọn olùgbé ayé níyà nítorí àìṣòdodo wọn, àti pé àwọn tí wọ́n ti bẹ̀rù orúkọ Rẹ̀ ni a ó bo, a ó sì fi wọ́n pamọ́ ní ọjọ́ ìbínú Rẹ̀. Ó gbọ́ májẹ̀mú àlàáfíà Ọlọ́run pẹ̀lú àwọn tí wọ́n ti pa òfin Rẹ̀ mọ́, bí Ó ti ń sọ ohùn Rẹ̀ jáde láti ibùgbé mímọ́ Rẹ̀, tí ọ̀run àti ayé sì mì tìtì. Ó rí ìpadàbọ̀ kejì Kristi nínú ògo, àwọn olóòótọ́ tí ó ti kú ni a jí dìde sí ìyè àìkú, a sì yí àwọn mímọ́ alààyè padà láìrí ikú, wọ́n sì jọ ń gòkè lọ pẹ̀lú orin ayọ̀ sí Ìlú Ọlọ́run.” Patriarchs and Prophets, 476.

The great multitude, who are Gentiles and one-hour laborers are tested by a foundational test, that is immediately followed by a temple test. Is the human temple of Rome with the man of sin going to be the rock or the sand which you build your faith upon? Or is it the temple of the incarnation, which is Divinity and humanity combined, which is the temple of the one hundred and forty-four thousand that Peter calls “a spiritual house?” In that period of testing of the foundation and temple the persecution will accomplish the litmus test of the third step and then human probation will close.

Ọ̀pọ̀ ènìyàn ńlá náà, tí wọ́n jẹ́ Kèfèrí àti àwọn òṣìṣẹ́ wákàtí kan, ni a ń dán wò pẹ̀lú ìdánwò ìpìlẹ̀ kan, èyí tí ìdánwò tẹ́ńpìlì sì ń tẹ̀lé lẹ́sẹ̀kẹsẹ̀. Ṣé tẹ́ńpìlì ènìyàn ti Róòmù pẹ̀lú ènìyàn ẹ̀ṣẹ̀ náà yóò jẹ́ àpáta tàbí iyanrìn tí ẹ fi ń kọ́ ìgbàgbọ́ yín lé? Tàbí ṣé tẹ́ńpìlì ìsọ̀kan ara ni, èyí tí Ìwà-Ọlọ́run àti ẹ̀dá ènìyàn ti darapọ̀, èyí tí ó jẹ́ tẹ́ńpìlì àwọn ọ̀kẹ́ méjìdínlógójì àti ẹgbẹ̀rún mẹ́rìnlélógójì náà tí Pétérù pè ní “ilé ẹ̀mí?” Nínú àkókò ìdánwò ìpìlẹ̀ àti tẹ́ńpìlì yẹn, inúnibíni yóò mú àyẹ̀wò ìfihàn gidi ti ìgbésẹ̀ kẹta ṣẹ, lẹ́yìn náà àkókò àyè ìdánwò ènìyàn yóò sì dópin.

The Lion of the tribe of Judah is now filling in the hidden history of verse forty, and has introduced even more light with the three, two hundred and fifty-year prophecies of Cyrus, Nero and Trump; and he did so in the very time when He had emphasized the work of proclaiming the corrected message of Nashville. Nero’s line provides the framework of the final setting up of the image of the beast in the United States and then the world. Cyrus’ line of 457 BC identifies the history between Raphia and Panium, the history between the Ukrainian War and the Third World War that begins as Panium combines with Actium at the soon-coming Sunday law. Trump’s line ends this year on July 4th.

Kìnnìún ẹ̀yà Júdà ti ń fi ìtàn àṣírí ẹsẹ̀ ogójì kún un báyìí, ó sì ti mú ìmọ́lẹ̀ sí i pẹ̀lú àwọn àsọtẹ́lẹ̀ ọdún igba àádọ́ta-dín-lọ́ọ́dún mẹ́ta ti Kírúsì, Nérò àti Trọmpù; ó sì ṣe bẹ́ẹ̀ ní àkókò gangan tí Ó ti tẹnumọ́ iṣẹ́ ìkéde ìránṣẹ́ tí a ti ṣàtúnṣe ti Nashville. Ìlà Nérò ń pèsè àtẹ́lẹwọ́ fún ìgbékalẹ̀ ìkẹyìn àwòrán ẹranko náà ní Orílẹ̀-Èdè Amẹ́ríkà, lẹ́yìn náà sì ní gbogbo ayé. Ìlà Kírúsì ti 457 BC ń dá ìtàn tó wà láàárín Raphia àti Panium mọ̀, ìtàn tó wà láàárín Ogun Ukraine àti Ogun Àgbáyé Kẹta tí ó bẹ̀rẹ̀ bí Panium ṣe darapọ̀ mọ́ Actium ní òfin Àìkú tó súnmọ́ dé. Ìlà Trọmpù parí lọ́dún yìí ní ọjọ́ kẹrin oṣù Keje.

Nero is a symbol of persecution; the church of Smyrna identifies the history that continues until persecution ends 250 years later at the church of Pergamos and compromise. The line identifies the setting up of the image, and therefore aligns with the history when the image of Christ is being set up in His temple. The “edict” is the starting point that leads to the first Sunday law that is followed by the closed door of division between east and west, wise and foolish, wheat and tares and the saved or lost. The “edict” that begins the period is also the “edict” that begins the same testing period for the world. The “edict” is therefore the first and the last. Every waymark of Nero’s seventeen-year line is identifying the escalating persecution of the Sunday law crisis that begins with an “edict,” something of the order of a presidential “executive order.”

Nero jẹ́ àpẹẹrẹ inúnibíni; ìjọ Símírínà ń tọ́ka sí ìtàn tí ń tẹ̀síwájú títí inúnibíni yóò fi parí ní ọdún 250 lẹ́yìn náà ní ìjọ Pẹgámù àti àdéhùn-ṣíṣe. Ìlà náà ń fi ìdásílẹ̀ ère náà hàn, nítorí náà ó sì bá ìtàn náà mu nígbà tí a ń gbé ère Kristi kalẹ̀ nínú tẹ́ńpìlì Rẹ̀. “Àṣẹ” náà ni ibi ìbẹ̀rẹ̀ tí ń yọrí sí òfin Ọjọ́-Àìkú àkọ́kọ́, èyí tí ìlẹ̀kùn títípa ìpínya láàárín ìlà-oòrùn àti ìwọ̀-oòrùn, ọgbọ́n àti aṣiwèrè, alikama àti èpò, àti àwọn tí a gbà là tàbí àwọn tí ó sọnù, tẹ̀ lé. “Àṣẹ” tí ó bẹ̀rẹ̀ àkókò náà tún jẹ́ “àṣẹ” tí ó bẹ̀rẹ̀ àkókò ìdánwò kan náà fún ayé. “Àṣẹ” náà, nítorí náà, ni àkọ́kọ́ àti ìkẹyìn. Gbogbo àmì ọ̀nà inú ìlà ọdún mẹ́tadínlógún ti Nero ń tọ́ka sí inúnibíni tí ń pọ̀ sí i ti ìṣòro òfin Ọjọ́-Àìkú tí ó bẹ̀rẹ̀ pẹ̀lú “àṣẹ” kan, irú ohun kan tí ó dà bí “àṣẹ ìṣiṣẹ́” ààrẹ.

Cyrus’s three decrees of 457 BC identify a seventeen-year period with three waymarks at the end, as does Nero’s line and as does Cyrus’s other line, that ended with the arrival of the first, second and third angels from 1798 unto 1844. Cyrus’s three steps are the battle of Raphia, then ten years to the second step, and then seven years to the battle of Panium. The beginning and ending are both battles, thus bear the signature of the Alpha and Omega. The first period of ten years represents a period of testing that began in 2014 with the Ukrainian War and the second period ends seven years later at the battle of Panium.

Àwọn àṣẹ mẹ́ta ti Kúrúsì ní ọdún 457 ṣáájú Kristi fi àkókò ọdún mẹ́tàlá-dín-lógún hàn pẹ̀lú àmì ọ̀nà mẹ́ta ní òpin rẹ̀, gẹ́gẹ́ bí ìlà Nérò ṣe rí, àti gẹ́gẹ́ bí ìlà mìíràn ti Kúrúsì náà ṣe rí, tí ó parí pẹ̀lú dídé áńgẹ́lì àkọ́kọ́, kejì, àti kẹta láti 1798 títí dé 1844. Ìgbésẹ̀ mẹ́ta ti Kúrúsì ni ogun Ráfíà, lẹ́yìn náà ọdún mẹ́wàá sí ìgbésẹ̀ kejì, lẹ́yìn náà sì ni ọdún méje sí ogun Páníùmù. Ìbẹ̀rẹ̀ àti òpin jẹ́ ogun méjèèjì, nítorí náà wọ́n ru àmì ìdánimọ̀ Alfa àti Omẹga. Àkókò àkọ́kọ́ ti ọdún mẹ́wàá ṣojú àkókò ìdánwò kan tí ó bẹ̀rẹ̀ ní 2014 pẹ̀lú Ogun Yukiréníà, ìgbà tí àkókò kejì sì parí ní ọdún méje lẹ́yìn náà ní ogun Páníùmù.

## Palmoni

Pálmónì

Palmoni unsealed the message of time to the Millerites of the first and second angels’ history, and He unseals the message of numbers in the history of the one hundred and forty-four thousand, which is the history of the third angel.

Palmoni tú ìfìdí ìrántí àkókò sílẹ̀ fún àwọn Míllérìtì nínú ìtàn áńgẹ́lì àkọ́kọ́ àti èkejì, ó sì ń tú ìfìdí ìrántí ìṣírò sílẹ̀ nínú ìtàn ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì [ọgọ́rùn-ún] ènìyàn, èyí tí í ṣe ìtàn áńgẹ́lì kẹta.

The symbolic prophetic histories, such as the twenty-two years from 1776 unto 1798 represented by the Maccabean revolt identify the cause of the sixth kingdom’s beginning, and the cause of the fifth kingdom’s ending. The twenty-second president, Grover Cleveland was the alpha of presidents typifying the omega president of Donald Trump, as the only two presidents that served two non-consecutive terms. Trump is the twenty-second president to win a second term, when counting the other presidents who took over in a previous president’s term, together with the presidents that won a second term for themselves. The sixth kingdom of Bible prophecy began in 1798, after the twenty-two years from the Declaration of Independence. 1798 unto 2026 is represented by 22 at the alpha date and 22 at the omega date.

Àwọn ìtàn wòlíì àpèjúwe, gẹ́gẹ́ bí ọdún méjìlélógún láti 1776 títí dé 1798 tí ìṣọ̀tẹ̀ Maccabean ṣojú fún, ń fi hàn ìdí ìbẹ̀rẹ̀ ìjọba kẹfà, àti ìdí ìparí ìjọba karùn-ún. Ààrẹ kejìlélógún, Grover Cleveland, ni alpha àwọn ààrẹ tí ń ṣe àfihàn ààrẹ omega, Donald Trump, gẹ́gẹ́ bí àwọn ààrẹ méjì péré tí wọ́n ṣiṣẹ́ ìgbà-àkókò méjì tí kò tẹ̀ lé ara wọn. Trump ni ààrẹ kejìlélógún láti ṣẹ́gun ìgbà-àkókò kejì, nígbà tí a bá ka àwọn ààrẹ mìíràn tí wọ́n gba ipò náà ní àkókò ìgbà-àkókò ààrẹ kan ṣáájú, papọ̀ pẹ̀lú àwọn ààrẹ tí wọ́n ṣẹ́gun ìgbà-àkókò kejì fún ara wọn. Ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì bẹ̀rẹ̀ ní 1798, lẹ́yìn ọdún méjìlélógún láti Ìkéde Òmìnira. 1798 títí dé 2026 ni 22 ṣojú fún ní ọjọ́ alpha àti 22 ní ọjọ́ omega.

Three lines of eleven chapters that begin with the eleventh chapter and end in the twenty-second chapter. Each of the three eleven chapter lines contain an exact middle point represented by three verses. Genesis identifies when “circumcision” was given as the symbol of a covenant relationship with a chosen people. It was the first time a chosen people were given a sign representing a covenant people, and in Matthew the center three verses identify the Rock on which Christ would build His church. Those verses identify when Simon Barjona’s name was changed to Peter, which equates to one hundred and forty-four thousand. The middle of the line in Revelation identifies the covenant of death as it identifies the papacy as the eighth head that is of the seven. What do you suppose the implications are that chapter eleven in the Desire of Ages identifies the message of John the Baptist, and that chapter twenty-two identifies John’s death?

Ìlà mẹ́ta ti orí mọ́kànlá tí ó bẹ̀rẹ̀ pẹ̀lú orí kẹ́tàlá-dín-lógún, tí ó sì parí ní orí kejìlélógún. Olúkúlùkù àwọn ìlà orí mọ́kànlá mẹ́ta náà ní àárín gangan tí a fi ẹsẹ̀ mẹ́ta ṣàfihàn. Jẹ́nẹ́sísì ṣàfihàn ìgbà tí a fi “ikọlà” fúnni gẹ́gẹ́ bí àmì ìbáṣepọ̀ májẹ̀mú pẹ̀lú ènìyàn àyànfẹ́ kan. Ìgbà àkọ́kọ́ ni èyí tí a fi fún ènìyàn àyànfẹ́ kan ní àmì kan tí ń ṣojú àwọn ènìyàn májẹ̀mú, àti nínú Mátíù àárín ẹsẹ̀ mẹ́ta náà ń tọ́ka sí Àpáta tí Kristi yóò fi kọ ìjọ Rẹ̀ lé e lórí. Àwọn ẹsẹ̀ wọ̀nyí ṣàfihàn ìgbà tí a yí orúkọ Símónì Bájónà padà sí Pétérù, èyí tí ó dọ́gba pẹ̀lú ẹgbẹ̀rún ọgọ́rùn-ún méjìlélógójì. Àárín ìlà náà nínú Ìfihàn ń ṣàfihàn májẹ̀mú ikú bí ó ti ń dá ipò póòpùlì hàn gẹ́gẹ́ bí orí kẹjọ tí ó jẹ́ nínú àwọn méje. Kí ni ẹ rò pé àwọn ìtumọ̀ inú rẹ̀ jẹ́, pé orí kọkànlá nínú Ìfẹ́ Àwọn Ọjọ́-Ọla ń ṣàfihàn iṣẹ́ ìránṣẹ́ Johanu Oníbatisí, àti pé orí kejìlélógún ń ṣàfihàn ikú Johanu?

The middle of those chapters takes you to page 168, where the chapter titled Nicodemus begins. Chapter eleven is titled The Baptism and chapter twenty-two is titled Imprisonment and Death of John. Chapter eleven is a symbol of death, burial and resurrection, as is chapter seventeen and Nicodemus, and as is the death of John.

Àárín àwọn orí wọ̀nyẹn yóò mú ọ lọ sí ojú-ìwé 168, níbi tí orí tí a pe ní Nikodemu ti bẹ̀rẹ̀. Orí kọkànlá ni a pe ní Ìrìbọmi, orí kejìlélógún sì ni a pe ní Ìfìmọ́lé àti Ikú Johanu. Orí kọkànlá jẹ́ àpẹẹrẹ ikú, ìsìnkú, àti àjíǹde, gẹ́gẹ́ bí orí kẹtàdínlógún àti Nikodemu ṣe rí, bẹ́ẹ̀ náà ni ikú Johanu pẹ̀lú.

We will continue these things in the next article.

A ó tẹ̀síwájú pẹ̀lú àwọn nǹkan wọ̀nyí nínú àpilẹ̀kọ tí ń bọ̀.

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