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

Ìwé Jóẹli àti Ìjọ Adventist Ọjọ́ Keje ti Laodíṣíà - Nọ́mbà Mọ́kàndínlógún

Number Nineteen

Nọ́mbà Mẹ́rìnlá-dín-lógún

Author

Jeff Pippenger

Published

December 25, 2025

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The Lion of the tribe of Judah is a name for Jesus, which emphasizes Christ’s work in sealing and then unsealing His prophetic Word. In chapter five of Revelation the Lion of the tribe of Judah, who is also the root of David prevailed to open the book. The “root” of David was Jessie, and the root of Jessie was Pharez, and his root was Judah, and his root was Jacob, and his root was Isaac, and his root was Abraham. The root of David or Jessie when mentioned in connection with the Lion of the tribe of Judah is emphasizing the principles of beginning and ending, which is Alpha and Omega. When the Revelation of Jesus Christ is unsealed in chapter one of Revelation the primary attribute of His character is that He is Alpha and Omega. Who He is, is also the principle that is employed to unseal the prophecies which the Lion of the tribe of Judah has sealed, when He determines that it is time.

Kiniun Ẹ̀yà Júdà ni orúkọ kan fún Jésù, èyí tí ń tẹnumọ́ iṣẹ́ Kristi nínú fífi Ọ̀rọ̀ àsọtẹ́lẹ̀ Rẹ̀ dí èdìdì, lẹ́yìn náà sì tún ṣí i. Nínú orí karùn-ún ìwé Ìṣípayá, Kiniun Ẹ̀yà Júdà, ẹni tí ó tún jẹ́ gbòǹgbò Dáfídì, ṣẹ́gun láti ṣí ìwé náà. “Gbòǹgbò” Dáfídì ni Jésè, gbòǹgbò Jésè sì ni Fárésì, gbòǹgbò rẹ̀ sì ni Júdà, gbòǹgbò rẹ̀ sì ni Jékọ́bù, gbòǹgbò rẹ̀ sì ni Ísákì, gbòǹgbò rẹ̀ sì ni Ábúráhámù. Gbòǹgbò Dáfídì tàbí Jésè nígbà tí a bá mẹ́nuba rẹ̀ ní ìbáṣepọ̀ pẹ̀lú Kiniun Ẹ̀yà Júdà ń tẹnumọ́ àwọn ìlànà ìbẹ̀rẹ̀ àti ìparí, èyí tí í ṣe Alfa àti Omega. Nígbà tí a bá tú Ìṣípayá Jésù Kristi sílẹ̀ nínú orí kin-in-ni ìwé Ìṣípayá, ànímọ́ pàtàkì jùlọ nínú ìwà Rẹ̀ ni pé Òun ni Alfa àti Omega. Ẹni tí Òun jẹ́ náà ni ìlànà tí a fi ń ṣí àwọn àsọtẹ́lẹ̀ tí Kiniun Ẹ̀yà Júdà ti dì èdìdì, nígbà tí Ó bá pinnu pé àkókò náà ti dé.

The unsealing of God’s prophetic Word is an element of God’s work of redemption as He employs the power of His Word to produce revival’s according to His will. Sister White says that when the books of Daniel and Revelation are better understood there will be seen among us a great revival. It is the light of God’s prophetic Word that produces revival and reformation according to His will.

Ìṣípayá Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run jẹ́ apá kan nínú iṣẹ́ ìràpadà Ọlọ́run bí Ó ti ń lo agbára Ọ̀rọ̀ Rẹ̀ láti mú àwọn ìjíǹde ṣẹ gẹ́gẹ́ bí ìfẹ́ Rẹ̀. Sister White sọ pé nígbà tí a bá lóye àwọn ìwé Dáníẹ́lì àti Ìfihàn dáadáa jù, a ó rí ìjíǹde ńlá kan láàárín wa. Ó jẹ́ ìmọ́lẹ̀ Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run tí ń mú ìjíǹde àti àtúnṣe wá gẹ́gẹ́ bí ìfẹ́ Rẹ̀.

Sister White looking at the last days refers to a great reformation that takes place among God’s people in the latter days. The revival and reformations of sacred history were all produced from God’s Word, and each of those sacred periods pointed to the last great revival and reformation that begins shortly before the Sunday law. Those revivals are produced by an unsealing of God’s Word. The seven thunders were sealed up, just as was the book of Daniel in chapter twelve.

Nígbà tí Sister White ń wo àwọn ọjọ́ ìkẹyìn, ó tọ́ka sí àtúnṣe ńlá kan tí yóò ṣẹlẹ̀ láàárín àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn. Ìjíǹde àti àwọn àtúnṣe inú ìtàn mímọ́ ni gbogbo wọn ti wá láti inú Ọ̀rọ̀ Ọlọ́run, àti pé ọ̀kọ̀ọ̀kan àwọn àkókò mímọ́ wọ̀nyí ń tọ́ka sí ìjíǹde àti àtúnṣe ńlá ìkẹyìn tí ó bẹ̀rẹ̀ díẹ̀ kí òfin Ọjọ́ Àìkú tó dé. Ìjíǹde wọ̀nyí ni a ń mú jáde nípasẹ̀ ìṣíṣí Ọ̀rọ̀ Ọlọ́run. A di àwọn àrá méje náà mọ́, gẹ́gẹ́ bí a ti di ìwé Dáníẹ́lì mọ́ pẹ̀lú nínú orí kejìlá.

When we apply the prophetic characteristics of a period of scattering that are associated with the symbol of 1260, we find that in Revelation eleven, Moses and Elijah are dead in the street for three and a half days. By verse eighteen the time of God’s wrath has arrived. Moses and Elijah represent God’s people just before the close of human probation. They are scattered for 1260 symbolic days in the streets of Sodom and Egypt, where Jesus was crucified.

Nígbà tí a bá fi àwọn àbùdá àsọtẹ́lẹ̀ ti àkókò ìtúká kan tí a so mọ́ ààmì 1260 lò, a rí i pé nínú Ìfihàn orí kọkànlá, Mósè àti Élíjà wà ní òkú lójú pópó fún ọjọ́ mẹ́ta àtààbọ̀. Ní ẹsẹ̀ kejìdínlógún, àkókò ìbínú Ọlọ́run ti dé. Mósè àti Élíjà dúró fún àwọn ènìyàn Ọlọ́run ní kété ṣáájú ìparí àkókò àǹfààní ìdájọ́ ènìyàn. Wọ́n túká fún ọjọ́ àsàmì 1260 ní ojú pópó Sódómù àti Íjíbítì, níbi tí a ti kàn Jésù mọ́ àgbélébùú.

Moses and Elijah were empowered to give their testimony from verse three on to verse seven where they are slain in the street. John finished measuring the temple in verse two, then Moses and Elijah are empowered to give their testimony, clothed in sackcloth. The message of Elijah and Moses were given to Philadelphian Millerite Adventism in 1844, and by 1863, their voices were buried under the customs and traditions that are handed down from generation to generation. They were empowered to give their testimony for three and a half years, clothed in “sackcloth,” a symbol of the escalating darkness from 1863 onward.

A fún Mose àti Elija ní agbára láti fi ẹ̀rí wọn hàn láti ẹsẹ̀ kẹta lọ títí dé ẹsẹ̀ keje níbi tí a ti pa wọ́n ní òpópónà. Johanu parí ìwọ̀n tẹ́ńpìlì náà ní ẹsẹ̀ kejì, lẹ́yìn náà ni a fún Mose àti Elija ní agbára láti fi ẹ̀rí wọn hàn, wọ́n sì wọ aṣọ ọ̀fọ̀. A fi ìránṣẹ́ Elija àti Mose fún Adventismu Mileraiti ti Filadẹlfia ní ọdún 1844, àti pé ní ọdún 1863, a sin ohùn wọn mọ́lẹ̀ lábẹ́ àṣà àti ìṣe ìbílẹ̀ tí a ń jogún láti ìran dé ìran. A fún wọn ní agbára láti fi ẹ̀rí wọn hàn fún ọdún mẹ́ta àtààbọ̀, níwọ̀n bí wọ́n ṣe wọ “aṣọ ọ̀fọ̀,” ààmì òkùnkùn tí ń pọ̀ sí i láti ọdún 1863 lọ.

When we apply Sister White’s definition of the seven thunders as representing the events of the first and second angels, in a line upon line fashion, we construct a history that begins with an angel descending with a message, but line upon line, the angel is both the first and second angel. One placed his foot upon the land and one foot upon the sea on August 11, 1840, and the other arrived at the disappointment of April 19, 1844.

Nígbà tí a bá fi ìtumọ̀ tí Sister White fúnni nípa pé ààrá méje náà dúró fún àwọn ìṣẹ̀lẹ̀ ti áńgẹ́lì àkọ́kọ́ àti kejì sílò, ní ọ̀nà ìlà lórí ìlà, a máa kọ ìtàn kan tí ó bẹ̀rẹ̀ pẹ̀lú áńgẹ́lì kan tí ń sọ̀kalẹ̀ pẹ̀lú ìránṣẹ́ kan; ṣùgbọ́n ní ìlà lórí ìlà, áńgẹ́lì náà jẹ́ àńgẹ́lì àkọ́kọ́ àti kejì pẹ̀lú. Ọ̀kan fi ẹsẹ̀ rẹ̀ kan ilẹ̀ àti ẹsẹ̀ kan sí orí òkun ní August 11, 1840, ẹni kejì sì dé ní àkókò ìdààmú ìrẹ̀wẹ̀sì ti April 19, 1844.

The next waymark in each parallel history is God’s hand, which is associated with Habakkuk’s tables. With the first angel, the 1843 chart was produced, but there was a mistake in some of the figures. With the second angel, God’s hand is a waymark of Habakkuk’s tables; represented when He removed His hand from the mistake. When he removed His hand, the message progressively developed until its climax at the Exeter camp meeting, just before the disappointment of October 22, 1844.

Àmì tó kàn nínú ìtàn àfíwéra kọ̀ọ̀kan ni ọwọ́ Ọlọ́run, èyí tí ó ní ìbáṣepọ̀ pẹ̀lú àwọn tábìlì Hábákúkù. Pẹ̀lú áńgẹ́lì kìn-ín-ní, a ṣe àwòrán 1843, ṣùgbọ́n àṣìṣe kan wà nínú díẹ̀ lára àwọn nọ́ńbà náà. Pẹ̀lú áńgẹ́lì kejì, ọwọ́ Ọlọ́run jẹ́ àmì-ìtọ́ka kan ti àwọn tábìlì Hábákúkù; a ṣàfihàn èyí nígbà tí Ó yọ ọwọ́ Rẹ̀ kúrò lórí àṣìṣe náà. Nígbà tí ó yọ ọwọ́ Rẹ̀ kúrò, ìránṣẹ́ náà ń dàgbà sí i ní ìlọsíwájú títí ó fi dé ìkángun rẹ̀ ní àpéjọ àgọ́ Exeter, díẹ̀ ṣáájú ìdààmú ti October 22, 1844.

The two lines identify a worldwide message, for the angel who arrives places one foot on the land and one foot on the sea, and inspiration informs us this represents a worldwide message. The angel also identifies the beginning of the tarrying time in the parable of the ten virgins. At this first waymark we also see God’s hand producing a lie. On April 19, 1844, prophetically it appeared as if the vision had lied, but those who had patience, waited, and though the vision tarried, it did not lie. But when the line we are building begins, the lie of the first disappointment is marked as an attribute of the first waymark.

Àwọn ìlà méjèèjì náà fi ìránṣẹ́ àgbáyé hàn, nítorí angẹli tí ó dé náà fi ẹsẹ̀ kan lé orí ilẹ̀, ó sì fi ẹsẹ̀ kan lé orí òkun, ìmísí sì sọ fún wa pé èyí dúró fún ìránṣẹ́ àgbáyé. Angẹli náà pẹ̀lú tún fi ìbẹ̀rẹ̀ àkókò ìdádúró hàn nínú àkàwé àwọn wúńdíá mẹ́wàá. Ní ibùdó àfihàn àkọ́kọ́ yìí a tún rí ọwọ́ Ọlọ́run tí ń mú irọ̀ jáde. Ní ọjọ́ kẹrìndínlógún, oṣù kẹrin, ọdún 1844, ní ìtumọ̀ àsọtẹ́lẹ̀, ó dà bí ẹni pé ìran náà ti purọ́, ṣùgbọ́n àwọn tí wọ́n ní sùúrù dúró, wọ́n sì dúró de; bí ìran náà tilẹ̀ pẹ́, kò purọ́. Ṣùgbọ́n nígbà tí ìlà tí à ń kọ́ yìí bẹ̀rẹ̀, irọ̀ ìdààmú àkọ́kọ́ náà ni a samisi gẹ́gẹ́ bí ànímọ́ ibùdó àfihàn àkọ́kọ́.

Then the waymark of God’s hand and Habakkuk’s tables shows God covering a mistake and then removing His hand from the mistake. In Millerite history, the mistake was allowed by God in May of 1842, when the chart was printed, and the mistake was thereafter manifested when the year 1843 ended, but it was some time after, that the Lord removed His hand from the mistake in the figures. The mistake was from May of 1842 until somewhere after the first disappointment. For the first angel, God’s hand and Habakkuk’s tables is marked in May of 1842, but the removal of His hand in the history of the second angel would be shortly after the first disappointment.

Nígbà náà ni àmì ọ̀nà ọwọ́ Ọlọ́run àti àwọn tábìlì Hábákúkù fi hàn pé Ọlọ́run bo àṣìṣe kan, lẹ́yìn náà sì yọ ọwọ́ Rẹ̀ kúrò lórí àṣìṣe náà. Nínú ìtàn àwọn Millerite, Ọlọ́run jẹ́ kí àṣìṣe náà wà ní oṣù Karùn-ún ọdún 1842, nígbà tí wọ́n tẹ àtẹ náà jáde, lẹ́yìn náà ni a sì fi àṣìṣe náà hàn nígbà tí ọdún 1843 parí, ṣùgbọ́n ó jẹ́ lẹ́yìn ìgbà díẹ̀ sí i ni Olúwa yọ ọwọ́ Rẹ̀ kúrò lórí àṣìṣe náà nínú àwọn nọ́ńbà náà. Àṣìṣe náà wà láti oṣù Karùn-ún ọdún 1842 títí dé ibì kan lẹ́yìn ìdààmú àkọ́kọ́. Fún áńgẹ́lì àkọ́kọ́, ọwọ́ Ọlọ́run àti àwọn tábìlì Hábákúkù ni a fi àmì sí ní oṣù Karùn-ún ọdún 1842, ṣùgbọ́n yíyọ ọwọ́ Rẹ̀ kúrò nínú ìtàn áńgẹ́lì kejì yóò jẹ́ ní kété lẹ́yìn ìdààmú àkọ́kọ́ náà.

This identifies the waymark of the “hand” as a prophetic period. A period that begins with His hand covering a mistake, and then ending with His hand being removed from the mistake. This period of His hand covering and uncovering is an illustration of the work of the Lion of the tribe of Judah as He seals and then unseals prophetic light. He covered truth, then revealed the very same truth—in a different light that did not contradict the original light. He did it in order to produce the revival and reformation of the Millerite Midnight Cry.

Èyí ń fi àmì ọ̀nà “ọwọ́” hàn gẹ́gẹ́ bí àkókò àsọtẹ́lẹ̀. Àkókò kan tí ó bẹ̀rẹ̀ pẹ̀lú ọwọ́ Rẹ̀ tí ń bo àṣìṣe kan, tí ó sì parí nígbà tí a yọ ọwọ́ Rẹ̀ kúrò lórí àṣìṣe náà. Àkókò yìí ti ọwọ́ Rẹ̀ ń bo tí ó sì tún ń ṣípayá jẹ́ àpèjúwe iṣẹ́ Kìnnìún ẹ̀yà Júdà bí Ó ti ń fi èdìdì di ìmọ̀lẹ̀ àsọtẹ́lẹ̀, lẹ́yìn náà tí Ó sì tún ń tú èdìdì náà. Ó bo òtítọ́, lẹ́yìn náà Ó sì ṣípayá òtítọ́ kan náà náà—nínú ìmọ̀lẹ̀ ọ̀tọ̀ tí kò tako ìmọ̀lẹ̀ àkọ́kọ́ náà. Ó ṣe é kí ó lè mú ìjíǹde àti àtúntò Ìkígbe Òru Àárín ọ̀gànjọ́ ti àwọn Millerite wá.

The tarrying time, which began with the arrival of the angel ended when His hand was removed, thus unsealing prophetic light which began the “seventh-month movement” that led to the Midnight Cry message at the Exeter camp meeting, where the message turned into a tidal wave, until the closed door at the great disappointment. The manifestation of God’s power through the unsealing of His Word produced an escalating revival and reformation.

Àkókò ìdádúró, tí ó bẹ̀rẹ̀ pẹ̀lú dídé áńgẹ́lì náà, parí nígbà tí a yọ ọwọ́ Rẹ̀ kúrò, nípa bẹ́ẹ̀ sí í tú ìdìmọ́lẹ̀ àsọtẹ́lẹ̀ sílẹ̀, èyí tí ó dá “ìṣísẹ̀ oṣù keje” sílẹ̀, tí ó yọrí sí ìhìnrere Ìkígbe Òru Àárín ní ìpàdé àgọ́ Exeter, níbi tí ìhìnrere náà ti di ìgbì omi alágbára, títí dé ilẹ̀kùn tí a ti pa ní àkókò ìdààmú ńlá náà. Ìfihàn agbára Ọlọ́run nípasẹ̀ ṣíṣi Ọ̀rọ̀ Rẹ̀ sílẹ̀ mú ìjíǹde àti àtúnṣe wá ní ìpele tí ń ga sí i.

In 1863, the Laodicean Millerite movement was forbidden to cross over the Jordan, and were assigned to the wilderness for stoning Elijah and Moses. The message of William Miller was the message of Elijah, and Miller’s foundational message was Moses’ “seven times.” To reject the “seven times” was to slay Moses, and to reject the foundational truth set forth by Miller, was to slay Elijah. In 1863 the messenger and the message were murdered in the street, and from that point on, the only way to find them was to search for their graves in Jeremiah’s old paths. They were dead in the street—that is until they are resurrected. They are resurrected when the “seven thunders’ future events” that will be “disclosed in their order” are repeated—in the history of the one hundred and forty-four thousand.

Ní ọdún 1863, a kò jẹ́ kí ìṣọ̀kan Mílọ́ráítì ti Laodíṣíà kọjá Jọ́dánì, a sì yàn wọ́n sí aginjù nítorí pípa Élíjà àti Mósè ní òkúta. Ìránṣẹ́ William Miller jẹ́ ìránṣẹ́ Élíjà, ìránṣẹ́ ìpilẹ̀ Miller sì ni “ìgbà méje” ti Mósè. Láti kọ “ìgbà méje” sílẹ̀ ni láti pa Mósè, àti láti kọ òtítọ́ ìpilẹ̀ tí Miller gbé kalẹ̀ sílẹ̀ ni láti pa Élíjà. Ní ọdún 1863 ni a pa aṣojú náà àti ìránṣẹ́ náà ní òpópónà, láti ìgbà náà lọ, ọ̀nà kan ṣoṣo láti rí wọn ni láti wá ibojì wọn nínú àwọn ọ̀nà àtijọ́ ti Jeremiah. Wọ́n kú ní òpópónà—èyí ni, títí di ìgbà tí a ó jí wọn dìde. A jí wọn dìde nígbà tí “àwọn ìṣẹ̀lẹ̀ ọjọ́ iwájú ti ààrá méje” tí “a ó fi hàn ní ìtòlẹ́sẹẹsẹ wọn” bá tún ṣẹlẹ̀—ní inú ìtàn àwọn ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì.

When the history of the first angel is laid over the top of the history of the second angel, the prophetic structure produces a point of reference to follow Christ’s hand, which is the light upon the path of the Midnight Cry. The original light of the Midnight Cry lightens the path and it is the light of His “glorious right arm” that leads the way up the path.

Nígbà tí a bá fi ìtàn áńgẹ́lì àkọ́kọ́ bò lórí ìtàn áńgẹ́lì kejì, ìṣètò àsọtẹ́lẹ̀ náà máa mú ibi ìtọ́kasí kan jáde láti tẹ̀lé ọwọ́ Kristi, èyí tí í ṣe ìmọ́lẹ̀ lórí ọ̀nà Igbe Àárín Òru. Ìmọ́lẹ̀ ìbẹ̀rẹ̀ ti Igbe Àárín Òru ń tan ìmọ́lẹ̀ sí ọ̀nà náà, àti pé ìmọ́lẹ̀ “apá ọ̀tún ológo” Rẹ̀ ni ó ń darí ọ̀nà náà sókè lórí ọ̀nà náà.

> “I seemed to be surrounded with light, and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, ‘Look again, and look a little higher.’ At this, I raised my eyes, and saw a straight and narrow path, cast up high above the world. On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> “Ó dà bí ẹni pé ìmọ́lẹ̀ yí mi ká, àti pé mo ń gòkè lọ sókè sí i láti ilẹ̀ ayé. Mo yípadà láti wá àwọn ènìyàn Adventi nínú ayé, ṣùgbọ́n mi ò lè rí wọn, nígbà náà ni ohùn kan sọ fún mi pé, ‘Wo lẹ́ẹ̀kan sí i, kí o sì wo sókè díẹ̀ sí i.’ Nígbà náà ni mo gbé ojú mi sókè, mo sì rí ọ̀nà kan tí ó tọ́ tí ó sì há, tí a gbé ga sókè lórí ayé. Lórí ọ̀nà yìí ni àwọn ènìyàn Adventi ń rìn lọ sí ìlú náà tí ó wà ní ìpẹ̀yà kejì ọ̀nà náà. Wọ́n ní ìmọ́lẹ̀ mímọ́ kan tí a gbé kalẹ̀ lẹ́yìn wọn ní ìbẹ̀rẹ̀ ọ̀nà náà, èyí tí áńgẹ́lì kan sọ fún mi pé ni ‘igbe ọ̀gànjọ́.’ Ìmọ́lẹ̀ yìí ń tàn ká gbogbo ọ̀nà náà, ó sì ń tan ìmọ́lẹ̀ sílẹ̀ fún ẹsẹ̀ wọn, kí wọn má bàa kọsẹ̀.

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

> “Bí wọ́n bá jẹ́ kí ojú wọn dojúkọ Jésù ṣinṣin, ẹni tí ó wà níwájú wọn gan-an, tí ó ń darí wọn lọ sí ìlú náà, wọ́n wà láìléwu. Ṣùgbọ́n láìpẹ́, àárẹ̀ bẹ̀rẹ̀ sí í mú àwọn kan, wọ́n sì wí pé ìlú náà ṣì jìn gan-an, àti pé wọ́n ti retí pé àwọn ì bá ti wọ inú rẹ̀ tẹ́lẹ̀. Nígbà náà ni Jésù máa ń fún wọn ní ìgboyà nípa gbígbé apá ọ̀tún Rẹ̀ ọlọ́lá sókè, àti láti apá Rẹ̀ ni ìmọ́lẹ̀ kan ti ń jáde, tí ó ń yí lórí ẹgbẹ́ àwọn Advent, wọ́n sì ké pé, ‘Alleluia!’ Àwọn mìíràn sì fi àìrònú sẹ́ ìmọ́lẹ̀ tí ó wà lẹ́yìn wọn, wọ́n sì wí pé kì í ṣe Ọlọ́run ni ó ti mú wọn jáde dé ibi jíjìn bẹ́ẹ̀. Ìmọ́lẹ̀ tí ó wà lẹ́yìn wọn sì kú, ó fi ẹsẹ̀ wọn sílẹ̀ nínú òkùnkùn pípé, wọ́n sì kọsẹ̀, wọ́n pàdánù àmì náà àti Jésù kúrò lójú wọn, wọ́n sì ṣubú kúrò lórí ọ̀nà náà lọ sọ̀kalẹ̀ sínú ayé òkùnkùn àti búburú tí ó wà ní ìsàlẹ̀.” Christian Experience and Teachings of Ellen G. White, 57.

When Christ raises His glorious arm, He is using His “hand” as a symbol of His work of leading His people. When we bring together the arrival of the second angel with the first angel who descended on August 11, 1840, we find both angels had a message in their hands.

Nígbà tí Kristi bá gbé apá ògo Rẹ̀ sókè, Ó ń lo “ọwọ́” Rẹ̀ gẹ́gẹ́ bí àmì iṣẹ́ Rẹ̀ ti ṣíṣamọ̀nà àwọn ènìyàn Rẹ̀. Nígbà tí a bá so ìbẹ̀rẹ̀ ìbọ̀wọ̀lé angẹli kejì pọ̀ mọ́ angẹli kìn-ín-ní tí ó sọ̀kalẹ̀ ní August 11, 1840, a rí i pé àwọn angẹli méjèèjì ní ìránṣẹ́ kan ní ọwọ́ wọn.

> “I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. …

> “A fi hàn mí ní ìfẹ́ àníyàn tí gbogbo ọ̀run ní nínú iṣẹ́ tí ń lọ lórí ilẹ̀ ayé. Jesu rán áńgẹ́lì alágbára kan létí láti sọ̀kalẹ̀ wá kí ó sì kìlọ̀ fún àwọn olùgbé ilẹ̀ ayé pé kí wọ́n múra sílẹ̀ fún ìfarahàn rẹ̀ ní ìgbà kejì. Bí áńgẹ́lì náà ti fi iwájú Jesu sílẹ̀ ní ọ̀run, ìmọ́lẹ̀ tí ó tàn gidigidi tí ó sì kún fún ògo ń lọ níwájú rẹ̀. A sọ fún mi pé iṣẹ́-ìránṣẹ́ rẹ̀ ni láti fi ògo rẹ̀ tan ilẹ̀ ayé mọ́lẹ̀, àti láti kìlọ̀ fún ènìyàn nípa ìbínú Ọlọ́run tí ń bọ̀. …”

> “Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 246, 247.

> “A rán áńgẹ́lì alágbára mìíràn láṣẹ láti sọ̀kalẹ̀ wá sí ayé. Jésù fi ìwé kan sínú ọwọ́ rẹ̀, bí ó sì ti ń bọ̀ wá sí ayé, ó ké pé, ‘Bábílónì ti ṣubú, ó ti ṣubú.’ Lẹ́yìn náà mo tún rí àwọn tí a ti nírètí wọn fọ́ gbé ojú wọn sókè sí ọ̀run, wọ́n ń fi ìgbàgbọ́ àti ìrètí wo ìfarahàn Olúwa wọn. Ṣùgbọ́n ọ̀pọ̀ ènìyàn dàbí ẹni pé wọ́n ṣì wà nínú ipò òmùgọ̀, bí ẹni pé wọ́n ń sùn; síbẹ̀ mo lè rí àpẹẹrẹ ìbànújẹ́ jíjinlẹ̀ lórí ojú wọn. Àwọn tí a ti nírètí wọn fọ́ rí nínú Ìwé Mímọ́ pé wọ́n wà ní àkókò ìdádúró, àti pé wọ́n gbọ́dọ̀ fi sùúrù dúró de ìmúṣẹ ìran náà. Ẹ̀rí kan náà tí ó mú wọn máa retí Olúwa wọn ní 1843, ni ó tún mú wọn retí Rẹ̀ ní 1844. Síbẹ̀ mo rí i pé ọ̀pọ̀ jùlọ kò ní agbára náà tí ó ṣe àfihàn ìgbàgbọ́ wọn ní 1843. Ìrètí tí ó ṣẹ̀sìn wọn ti mú ìgbàgbọ́ wọn rẹ̀wẹ̀sì.” Early Writings, 246, 247.

Both angels are one of three angels that together are one symbol, so they align in terms of the message they represent, though they each represent their own unique message. Both angels have a “writing” in their hands, representing a test. The “first and second angels are to run parallel” to the third angel.

Àwọn áńgẹ́lì méjèèjì jẹ́ ọ̀kan nínú àwọn áńgẹ́lì mẹ́ta tí wọ́n jọ di àmì kan ṣoṣo, nítorí náà wọ́n bá ara wọn mu ní ti ìhìnrere tí wọ́n dúró fún, bí ó tilẹ̀ jẹ́ pé olúkúlùkù wọn dúró fún ìhìnrere àkànṣe tirẹ̀. Àwọn áńgẹ́lì méjèèjì ní “ìkọ̀wé” kan lọ́wọ́ wọn, èyí tí ó ṣàpẹẹrẹ àdánwò kan. “Áńgẹ́lì kìn-ín-ní àti kejì yóò máa lọ ní ìbámu pẹ̀lú” áńgẹ́lì kẹta.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

> “Ọlọ́run ti fi àwọn ìránṣẹ́ Ìfihàn 14 sí ipò wọn nínú ìlà àsọtẹ́lẹ̀, iṣẹ́ wọn kì yóò sì dáwọ́ dúró títí di ìparí ìtàn ayé yìí. Àwọn ìránṣẹ́ áńgẹ́lì kìn-ín-ní àti kejì ṣì jẹ́ òtítọ́ fún àkókò yìí, a sì ní kí wọ́n máa lọ ní ìbámu pẹ̀lú èyí tí ń tẹ̀lé e. Áńgẹ́lì kẹta ń kéde ìkìlọ̀ rẹ̀ pẹ̀lú ohùn ńlá. ‘Lẹ́yìn nǹkan wọ̀nyí,’ ni Johanu wí pé, ‘mo rí áńgẹ́lì mìíràn sọ̀kalẹ̀ láti ọ̀run wá, ẹni tí ó ní agbára ńlá, a sì fi ògo rẹ̀ tan ayé mọ́lẹ̀.’ Nínú ìmólẹ̀ yìí, ìmólẹ̀ gbogbo àwọn ìránṣẹ́ mẹ́tẹ̀ẹ̀ta ni a so pọ̀.” The 1888 Materials, 803, 804.

Sister White identifies the third angel, as the angel of Revelation eighteen, and identifies that the first and second angels are to run parallel with the prophetic history represented by the third angel of Revelation eighteen. Thus, she is aligning the descent of the first angel on August 11, 1840, with 9/11, and identifying that the angel of Revelation eighteen is “the third angel.” The third angel is the last of the three, and is typified by the first, and for this reason Sister White informs us the mission of the first angel was identical to the mission of the angel of Revelation eighteen, for the mission of both angels was to “lighten the earth with its glory.”

Arábìnrin White fi hàn pé angẹli kẹta náà ni angẹli Ìfihàn orí kejìdínlógún, ó sì tún fi hàn pé angẹli àkọ́kọ́ àti èkejì gbọ́dọ̀ máa lọ ní ìlà kan náà pẹ̀lú ìtàn àsọtẹ́lẹ̀ tí angẹli kẹta ti Ìfihàn orí kejìdínlógún dúró fún. Nípa bẹ́ẹ̀, ó ń so ìsọ̀kalẹ̀ angẹli àkọ́kọ́ ní August 11, 1840, pọ̀ mọ́ 9/11, ó sì ń fi hàn pé angẹli Ìfihàn orí kejìdínlógún ni “angẹli kẹta.” Angẹli kẹta ni ẹni ìkẹyìn nínú àwọn mẹ́tẹ̀ẹ̀ta náà, a sì ti fi àkọsílẹ̀ rẹ̀ hàn nínú angẹli àkọ́kọ́; nítorí ìdí yìí ni Arábìnrin White fi sọ fún wa pé iṣẹ́-ìránṣẹ́ angẹli àkọ́kọ́ jọ iṣẹ́-ìránṣẹ́ angẹli Ìfihàn orí kejìdínlógún pátápátá, nítorí iṣẹ́ àwọn angẹli méjèèjì ni láti “fi ògo rẹ̀ tan imọ́lẹ̀ sórí ilẹ̀ ayé.”

The “seven thunders” represent a delineation of events within the history of the first and second angels that will be repeated in the history of the third angel. Inspiration has directed that when we align these histories “line upon line”, the first angel’s descent in 1840 aligns with His descent at 9/11. It identifies a testing message that must be eaten with two witnesses, and aligns a disappointment with the first waymark.

“Ààrá méje” ń ṣàfihàn ìpínlẹ̀ àwọn ìṣẹ̀lẹ̀ nínú ìtàn áńgẹ́lì àkọ́kọ́ àti èkejì, èyí tí a ó tún ṣe ní inú ìtàn áńgẹ́lì kẹta. Ìmísí ti tọ́ka sí i pé nígbà tí a bá ṣe àkójọ àwọn ìtàn wọ̀nyí “làínì lórí làínì,” ìsọ̀kalẹ̀ áńgẹ́lì àkọ́kọ́ ní 1840 bá ìsọ̀kalẹ̀ Rẹ̀ mu ní 9/11. Ó ń tọ́ka sí ìránṣẹ́ ìdánwò kan tí a gbọ́dọ̀ jẹ pẹ̀lú ẹlẹ́rìí méjì, ó sì ń so ìbànújẹ ìrẹ̀wẹ̀sì kan pọ̀ mọ́ àmì ọ̀nà àkọ́kọ́.

The “seven thunders” represent the prophetic period that begins with a disappointment and ends with a greater disappointment.

“àwọn àrá méje” ń ṣojú àkókò àsọtẹ́lẹ̀ tí ó bẹ̀rẹ̀ pẹ̀lú ìjákulẹ̀, tí ó sì parí pẹ̀lú ìjákulẹ̀ tí ó tóbi jù lọ.

When the prophetic line of the descent of the first angel is aligned with the arrival of the second angel, it produces “a structure of truth.” Truth is defined as three steps, with the first and last being the same and the middle step representing rebellion. Aligning the first two angels with this design, produces a structure made up of the first and second angels, that illustrates the third angel of Revelation eighteen, and the third angel of Revelation eighteen is a combination of both the first and second angels.

Nígbà tí a bá fi ìlà àsọtẹ́lẹ̀ ìsàlẹ̀ angẹli àkọ́kọ́ múra pọ̀ mọ́ dídé angẹli kejì, ó máa ń mú “àkópọ̀ òtítọ́” jáde. A túmọ̀ òtítọ́ sí ìgbésẹ̀ mẹ́ta, níbi tí ìgbésẹ̀ àkọ́kọ́ àti ìkẹyìn ti jẹ́ ohun kan náà, tí ìgbésẹ̀ àárín sì dúró fún ìṣọ̀tẹ̀. Nígbà tí a bá fi angẹli àkọ́kọ́ àti kejì bá ìtòlẹ́sẹẹsẹ yìí mu, ó máa ń dá àkópọ̀ kan sílẹ̀ tí angẹli àkọ́kọ́ àti angẹli kejì dá pọ̀, èyí tí ń ṣàfihàn angẹli kẹta ti Ìfihàn mẹ́ẹ̀ẹ́dógún, àti pé angẹli kẹta ti Ìfihàn mẹ́ẹ̀ẹ́dógún jẹ́ àpapọ̀ angẹli àkọ́kọ́ àti kejì.

The third angel of Revelation eighteen is made up of two voices. The first voice was fulfilled when the buildings of New York came down at 9/11 and the second voice of verse four is the Sunday law. Within the period from 9/11 unto the Sunday law the third angel of Revelation eighteen represents a combination of the first and second angels. This being the fact, using those two angels’ history “line upon line,” to represent the history of the third angel of Revelation eighteen—is to align the first and second angel, with the first and second angel.

Áńgẹ́lì kẹta ti Ìfihàn orí kejìlá-dín-lọ́gbọ̀n ní ohùn méjì. Ohùn àkọ́kọ́ ni a mú ṣẹ nígbà tí àwọn ilé ńlá New York wó lulẹ̀ ní 9/11, àti ohùn kejì ti ẹsẹ̀ kẹrin ni òfin Ọjọ́-Ìsinmi. Nínú àkókò láti 9/11 títí dé òfin Ọjọ́-Ìsinmi, áńgẹ́lì kẹta ti Ìfihàn orí kejìlá-dín-lọ́gbọ̀n dúró fún àpapọ̀ áńgẹ́lì àkọ́kọ́ àti kejì. Níwọ̀n bí èyí ṣe rí bẹ́ẹ̀, lílo ìtàn àwọn áńgẹ́lì méjèèjì náà “ìlà lórí ìlà,” láti ṣojú fún ìtàn áńgẹ́lì kẹta ti Ìfihàn orí kejìlá-dín-lọ́gbọ̀n—jẹ́ fífi áńgẹ́lì àkọ́kọ́ àti kejì bá áńgẹ́lì àkọ́kọ́ àti kejì mu.

Two angels arrive at the first disappointment, and both angels are prophetically related, and both have a testing message that is in the angel’s hand. The waymark next represented in the line is Habakkuk’s tables, which is directly associated with the hand of God. In the line of the first angel, the 1843 chart is produced in May of 1842, and in the line of the second angel, there was no chart. The chart had ended at the arrival of the second angel. The waymark of Habakkuk’s table in the line of the second angel is the removing of God’s hand from a mistake in the figures of the 1843 chart.

Àwọn áńgẹ́lì méjì dé sí ìbànújẹ àkọ́kọ́, àwọn áńgẹ́lì méjèèjì sì ní ìbáṣepọ̀ àsọtẹ́lẹ̀, àwọn méjèèjì sì ní ìránṣẹ́ ìdánwò kan tí ó wà ní ọwọ́ áńgẹ́lì náà. Ààmì ọ̀nà tí a tún ṣojú rẹ̀ nínú ìlà náà lẹ́yìn èyí ni àwọn tábìlì Hábákúkù, èyí tí ó ní ìsopọ̀ tààrà pẹ̀lú ọwọ́ Ọlọ́run. Nínú ìlà áńgẹ́lì àkọ́kọ́, àtẹ 1843 ni a ṣe jáde ní May ti ọdún 1842, ṣùgbọ́n nínú ìlà áńgẹ́lì kejì, kò sí àtẹ kankan. Àtẹ náà ti parí nígbà dídé áńgẹ́lì kejì. Ààmì ọ̀nà tábìlì Hábákúkù nínú ìlà áńgẹ́lì kejì ni yíyọ ọwọ́ Ọlọ́run kúrò lórí àṣìṣe kan nínú àwọn nọ́mbà inú àtẹ 1843.

His hand covered a mistake in the waymark of the first angel, and His hand was removed at that very same waymark, in the line of the second angel. Thus; the waymark of Habakkuk’s tables in the parallel lines of the first and second angel represents two steps. In the first step His hand covers a mistake, and at the end of the period of the waymark of Habakkuk’s tables, He removes His hand. The tarrying time began with the arrival of the second angel and the tarrying time ends progressively, beginning with the removal of His hand. The waymark of Habakkuk’s tables represents a period of time that is marked by Christ’s hand at the beginning and His hand at the ending.

Ọwọ́ Rẹ̀ bo àṣìṣe kan nínú àmì-ọ̀nà áńgẹ́lì àkọ́kọ́, a sì yọ ọwọ́ Rẹ̀ kúrò ní àmì-ọ̀nà náà gan-an náà, nínú ìlà áńgẹ́lì kejì. Nípa bẹ́ẹ̀, àmì-ọ̀nà àwọn tábìlì Hábákúkù nínú àwọn ìlà afiwéra ti áńgẹ́lì àkọ́kọ́ àti kejì dúró fún ìgbésẹ̀ méjì. Nínú ìgbésẹ̀ àkọ́kọ́, ọwọ́ Rẹ̀ bo àṣìṣe kan, àti ní òpin àkókò àmì-ọ̀nà àwọn tábìlì Hábákúkù, Ó yọ ọwọ́ Rẹ̀ kúrò. Àkókò ìdádúró bẹ̀rẹ̀ pẹ̀lú dídé áńgẹ́lì kejì, àkókò ìdádúró náà sì ń parí ní ìlọsíwájú, tí ó bẹ̀rẹ̀ pẹ̀lú yíyọ ọwọ́ Rẹ̀ kúrò. Àmì-ọ̀nà àwọn tábìlì Hábákúkù dúró fún àkókò kan tí ọwọ́ Kristi fi àmì sí ní ìbẹ̀rẹ̀, tí ọwọ́ Rẹ̀ sì tún fi àmì sí ní òpin.

Two hands are marked at the first disappointment, and both have a testing message that must be taken and eaten. Then a period of prophetic time, representing the foundational truths, begins with God’s hand covering and ending with His hand uncovering. The next waymark is the Exeter camp meeting where the cry at midnight separates and purifies those who would follow Christ’s hand into the Most Holy Place.

A samisi méjì ní àmì lórí ìdààmú àkọ́kọ́, àwọn méjèèjì sì ní ìfiranṣẹ́ ìdánwò kan tí a gbọ́dọ̀ gbà kí a sì jẹ ẹ́. Lẹ́yìn náà, àkókò àsọtẹ́lẹ̀ kan, tí ó dúró fún àwọn òtítọ́ ìpilẹ̀, bẹ̀rẹ̀ pẹ̀lú ọwọ́ Ọlọ́run tí ń bo, ó sì parí pẹ̀lú ọwọ́ Rẹ̀ tí ń ṣípayá. Àmì ọ̀nà tí ó tẹ̀lé e ni ìpàdé àgọ́ Exeter níbi tí igbe ní òru àárín ṣe yà sọ́tọ̀, tí ó sì wẹ àwọn tí yóò tẹ̀lé ọwọ́ Kristi lọ sínú Ibi Mímọ́ Jùlọ.

When Christ moved into the Most Holy Place, He lifted up His hand to heaven and swore that time would be no longer. He had just sealed up the “seven thunders” which represent the history of the first two angels, repeating in the history of the third. He sealed up the “seven thunders” as He had sealed up the prophecies of Daniel in chapter twelve. In chapter twelve of Daniel, at the first of three symbolic periods of time, Christ raises both hands to heaven and proclaims that when the scattering of God’s people is finished, those who become “men wondered at” would be purified and lifted up as an offering. The structure of the first and second angels which we are currently considering, symbolically manifests God’s hand at every step.

Nígbà tí Kristi wọ Ibi Mímọ́ Jùlọ, Ó gbé ọwọ́ Rẹ̀ sókè sí ọ̀run, Ó sì búra pé àkókò kì yóò sí mọ́. Ó ṣẹ̀ṣẹ̀ fi èdìdì di “àrá méje” náà, tí wọ́n ń ṣojú ìtàn àwọn áńgẹ́lì méjì àkọ́kọ́, tí a tún ń ṣe ní ìtàn áńgẹ́lì kẹta. Ó fi èdìdì di “àrá méje” náà gẹ́gẹ́ bí Ó ti fi èdìdì di àwọn àsọtẹ́lẹ̀ Daniẹli ní orí kejìlá. Ní orí kejìlá Daniẹli, ní ìbẹ̀rẹ̀ àkọ́kọ́ nínú àkókò àpẹẹrẹ mẹ́ta, Kristi gbé ọwọ́ méjèèjì sókè sí ọ̀run, Ó sì kéde pé nígbà tí fífọ́nká àwọn ènìyàn Ọlọ́run bá parí, àwọn tí wọ́n di “ọkùnrin ìyanu” yóò di mímọ́, a ó sì gbé wọn sókè gẹ́gẹ́ bí ọrẹ. Ìṣètò àwọn áńgẹ́lì àkọ́kọ́ àti ẹlẹ́ẹ̀kejì tí à ń wò nísinsìnyí ń fi ọwọ́ Ọlọ́run hàn ní ọ̀nà àpẹẹrẹ ní gbogbo ìgbésẹ̀.

When He covers truth, it produces a disappointment, and when He removes His hand, light is produced, and the light is the light of the message of the Midnight Cry. The first disappointment to the great disappointment bears the signature of alpha and omega and is set forth within the structure of truth. The beginning represents the end, and the waymark between the two disappointments portray the effect of the sealing and unsealing of Habakkuk’s tables, which is an unsealing of Jeremiah’s old paths, and represents the foundation upon which the temple is erected in advance of the Sunday law when the finished temple is lifted up above all the mountains. The middle waymark in the word of truth, represents rebellion, and in the history represented by the final separation of the wheat and tares manifests the rebellion of the foolish virgins.

Nígbà tí Ó bá bo òtítọ́ mọ́lẹ̀, ó máa ń mú ìdánilójú-ṣubú wá, àti nígbà tí Ó bá yọ ọwọ́ Rẹ̀ kúrò, ìmọ́lẹ̀ ni a máa ń mú jáde, àti pé ìmọ́lẹ̀ náà ni ìmọ́lẹ̀ ìránṣẹ́ Ẹkún Àárín Òru. Ìdánilójú-ṣubú àkọ́kọ́ títí dé ìdánilójú-ṣubú ńlá náà rú ààmì alpha àti omega, a sì fi í hàn nínú àkójọpọ̀ òtítọ́. Ìbẹ̀rẹ̀ ń ṣojú òpin, àti àmì-ọ̀nà tí ó wà láàrín àwọn ìdánilójú-ṣubú méjèèjì ń ṣàfihàn ipa ìdídè àti ìṣíṣí àwọn tábìlì Hábákúkù, èyí tí í ṣe ìṣíṣí àwọn ọ̀nà àtijọ́ Jeremáyà, tí ó sì ń ṣojú ìpìlẹ̀ tí a fi ń kọ tẹ́ńpìlì náà ṣáájú òfin Ọjọ́ Àìkú nígbà tí a gbé tẹ́ńpìlì tí a ti parí náà ga ju gbogbo àwọn òkè ńlá lọ. Àmì-ọ̀nà àárín nínú ọ̀rọ̀ òtítọ́ ń ṣojú ìṣọ̀tẹ̀, àti nínú ìtàn tí ìyapa ìkẹyìn láàrín alikama àti èpò burúkú dúró fún, ó ń fihàn ìṣọ̀tẹ̀ àwọn wúńdíá aṣiwèrè.

The rebellion represented by the waymark of Habakkuk’s tables is represented as progressive, for it is not a single waymark, but a period with a defined beginning and ending, as represented by God’s hand. God’s hand is twice at the first disappointment, for there are two angels which both have a message in their hands. The next waymark of rebellion has a beginning and ending hand, so it also has two hands within its prophetic characteristics. The third waymark of the greater disappointment identifies Christ raising His hand and swearing to heaven, in the very passage where the seven thunders are sealed up, as was Daniel chapter twelve. At the very point the angel marks the end of the prophetic structure of the first two angels we are now considering, He ends the application of prophetic time, and places Himself in a parallel passage in the book of Daniel, where He is not raising His hand, but raising both His hands.

Ìṣọ̀tẹ̀ tí àmì ọ̀nà àwọn tábìlì Habakkuk dúró fún ni a ṣàfihàn gẹ́gẹ́ bí ohun tí ń tẹ̀síwájú, nítorí kì í ṣe àmì ọ̀nà kan ṣoṣo, bí kò ṣe àkókò kan tí ó ní ìbẹ̀rẹ̀ àti òpin tí a ti pinnu rẹ̀, gẹ́gẹ́ bí ọwọ́ Ọlọ́run ti ṣàpẹẹrẹ rẹ̀. Ọwọ́ Ọlọ́run wà lẹ́ẹ̀mejì ní ìdààmú àkọ́kọ́, nítorí àwọn áńgẹ́lì méjì wà tí ọkọ̀ọ̀kan wọn ní ìhìn-iṣẹ́ kan ní ọwọ́ wọn. Àmì ọ̀nà ìṣọ̀tẹ̀ tí ó tẹ̀lé e ní ọwọ́ ìbẹ̀rẹ̀ àti ọwọ́ òpin, nítorí náà ó sì ní ọwọ́ méjì pẹ̀lú nínú àwọn àbùdá àsọtẹ́lẹ̀ rẹ̀. Àmì ọ̀nà kẹta ti ìdààmú ńlá náà fihàn Kristi tí ń gbé ọwọ́ Rẹ̀ sókè tí Ó sì ń búra sí ọ̀run, nínú gan-an ìpínrọ̀ náà níbi tí a ti fi èdìdì dì àwọn àrá méje, gẹ́gẹ́ bí ó ti rí nínú orí kejìlá ti Dáníẹ́lì. Ní gan-an ibi tí áńgẹ́lì náà ti samisi òpin ìṣètò àsọtẹ́lẹ̀ ti àwọn áńgẹ́lì méjì àkọ́kọ́ tí a ń ronú lé lórí nísinsìnyí, Ó parí ìlò àkókò àsọtẹ́lẹ̀, Ó sì fi ara Rẹ̀ sí ipò ìbámu nínú ìwé Dáníẹ́lì, níbi tí Kò ti gbé ọwọ́ Rẹ̀ kan sókè, bí kò ṣe pé Ó gbé ọwọ́ Rẹ̀ méjèèjì sókè.

In Daniel twelve there are three prophetic periods that are unsealed in the latter days, for this is what befalls God’s people in the latter days. The first thing mentioned in Daniel’s final climactic vision was that Daniel, who represents the remnant people of God, had understanding of both of the thing and of the vision. The last thing recorded by Daniel is how the increase of knowledge was employed by the Lion of the tribe of Judah to produce the final revival and reformation among God’s people who are distinguished as those who understand. He accomplishes the sealing of His people by unsealing the “seven thunders” of Revelation in connection with the unsealing of the “three periods” of Daniel twelve.

Nínú Dáníẹ́lì orí kejìlá, àwọn àkókò wòlíì mẹ́ta wà tí a ṣí ìdìpọ̀ wọn sílẹ̀ ní ọjọ́ ìkẹyìn, nítorí èyí ni yóò ṣẹlẹ̀ sí àwọn ènìyàn Ọlọ́run ní ọjọ́ ìkẹyìn. Ohun àkọ́kọ́ tí a mẹ́nu kàn nínú ìran ìkẹyìn tí ó ga jùlọ ti Dáníẹ́lì ni pé Dáníẹ́lì, ẹni tí ó dúró fún àwọn ènìyàn ìyókù Ọlọ́run, ní òye nípa ohun náà àti nípa ìran náà pẹ̀lú. Ohun ìkẹyìn tí Dáníẹ́lì kọ sílẹ̀ ni bí a ṣe lo ìbísí ìmọ̀ náà láti ọwọ́ Kìnnìún ẹ̀yà Júdà láti mú ìjíǹde àti ìtúnṣe ìkẹyìn jáde láàárín àwọn ènìyàn Ọlọ́run tí a fi ìyàtọ̀ hàn gẹ́gẹ́ bí àwọn tí ó ní òye. Ó ń mú ìdídè àwọn ènìyàn Rẹ̀ ṣẹ nípa ṣíṣí “àwọn àrá méje” ti Ìfihàn sílẹ̀ ní ìbáṣepọ̀ pẹ̀lú ṣíṣí “àwọn àkókò mẹ́ta” ti Dáníẹ́lì orí kejìlá sílẹ̀.

When Jesus identifies that at the end of the three and a half prophetic days of scattering the power of God’s people, all the “marvels” would be finished—He is identifying July 2023, when the three and a half days of death in the streets of Revelation eleven was finished. Now the marvels would be finished in advance of the Sunday law. He marked July 2023, by raising not one, but both hands. In so doing He was marking the end of the tarrying time, as when He removed His hand from the mistake in Millerite history. The first disappointment occurred on July 18, 2020, as typified by the Millerite’s first disappointment, and the tarrying time began and continued until He stretched forth His hand a second time to gather His remnant people in July of 2023.

Nígbà tí Jésù fi hàn pé ní òpin ọjọ́ àsọtẹ́lẹ̀ mẹ́ta àtààbọ̀ yẹn ti pípa agbára àwọn ènìyàn Ọlọ́run ká, gbogbo “àwọn ohun ìyanu” náà yóò ti parí—Ó ń tọ́ka sí Oṣù Keje ọdún 2023, nígbà tí ọjọ́ mẹ́ta àtààbọ̀ ikú ní àwọn òpópónà nínú Ìfihàn orí kọkànlá parí. Ní báyìí, àwọn ohun ìyanu náà yóò ti parí kí òfin Ọjọ́ Àìkú tó dé. Ó samisi Oṣù Keje 2023 nípa gbígbé kì í ṣe ọwọ́ kan ṣoṣo, bí kò ṣe ọwọ́ méjèèjì sókè. Ní ṣíṣe bẹ́ẹ̀, Ó ń samisi òpin àkókò ìdádúró, gẹ́gẹ́ bí nígbà tí Ó yọ ọwọ́ Rẹ̀ kúrò lórí àṣìṣe tó wà nínú ìtàn àwọn ọmọlẹ́yìn Milla. Ìdààmú àkọ́kọ́ ṣẹlẹ̀ ní ọjọ́ kẹtàlá oṣù kẹje, ọdún 2020, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ìdààmú àkọ́kọ́ àwọn ọmọlẹ́yìn Milla, àkókò ìdádúró sì bẹ̀rẹ̀, ó sì tẹ̀síwájú títí di ìgbà tí Ó tún na ọwọ́ Rẹ̀ jáde lẹ́ẹ̀kejì láti kó àwọn ènìyàn ìyókù Rẹ̀ jọ ní Oṣù Keje ọdún 2023.

The first disappointment is represented by God’s hand covering a mistake, that for the Millerites was identifying the year 1843, instead of October 22, 1844. That disappointment is represented in verse twelve of chapter twelve. The first disappointment is represented by His hand covering the mistake, and was typified by the Millerites who came to the first disappointment. The word in verse twelve is “cometh.” Blessed is he who waiteth, and who “cometh” to the 1335; blessed is he who “cometh” to the disappointment of April 19, 1844. The word translated as “cometh” means “to touch.” The Millerites experienced their first disappointment when the year 1843 touched the year 1844. Verse twelve of Daniel twelve identifies the first disappointment of both April 19, 1844, but more directly the first disappointment of July 18, 2020.

Ìbànújẹ àkọ́kọ́ ni a ṣàfihàn rẹ̀ gẹ́gẹ́ bí ọwọ́ Ọlọ́run tí ń bo àṣìṣe kan, èyí tí, fún àwọn Millerite, jẹ́ fífi ọdún 1843 mọ̀ dípò October 22, 1844. Ìbànújẹ náà ni a ṣàfihàn nínú ẹsẹ̀ kejìlá ti orí kejìlá. Ìbànújẹ àkọ́kọ́ ni a ṣàfihàn gẹ́gẹ́ bí ọwọ́ Rẹ̀ tí ń bo àṣìṣe náà, a sì ṣe àpẹẹrẹ rẹ̀ nínú àwọn Millerite tí wọ́n dé ibi ìbànújẹ àkọ́kọ́. Ọ̀rọ̀ tí ó wà nínú ẹsẹ̀ kejìlá ni “ó dé.” Alábùkún ni ẹni tí ó dúró tì, tí ó sì “dé” 1335; alábùkún ni ẹni tí ó “dé” sí ìbànújẹ April 19, 1844. Ọ̀rọ̀ tí a túmọ̀ sí “ó dé” túmọ̀ sí “láti fọwọ́ kàn.” Àwọn Millerite ní ìrírí ìbànújẹ àkọ́kọ́ wọn nígbà tí ọdún 1843 fọwọ́ kan ọdún 1844. Ẹsẹ̀ kejìlá ti Danieli orí kejìlá ṣàfihàn ìbànújẹ àkọ́kọ́ ti April 19, 1844, ṣùgbọ́n ní ọ̀nà tí ó taara jùlọ, ìbànújẹ àkọ́kọ́ ti July 18, 2020.

The first prophetic period and the last prophetic period of the three periods that are unsealed at the time of the end, when knowledge is increased and accomplishes the final separation of the wheat and tares, thus identifying the unsealing of the prophetic light that seals the one hundred and forty-four thousand are the same prophetic period.

Àkókò àsọtẹ́lẹ̀ àkọ́kọ́ àti àkókò àsọtẹ́lẹ̀ ìkẹyìn nínú àwọn àkókò mẹ́ta tí a tú sílẹ̀ ní àkókò òpin, nígbà tí ìmọ̀ bá pọ̀ sí i tí ó sì mú ìyapa ìkẹyìn láàárín àlìkámà àti èpò búburú ṣẹ, nípa bẹ́ẹ̀ ń fi hàn pé ìtúsílẹ̀ ìmọ́lẹ̀ àsọtẹ́lẹ̀ tí ń fi èdìdì dé ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà, jẹ́ àkókò àsọtẹ́lẹ̀ kan náà.

The first period of verse seven, is the ending of the scattering of Revelation eleven’s three and a half days in July of 2023, and the period in verse twelve is the beginning of that same scattering on July 18, 2020. Alpha and Omega had marked the history of the seven thunders in Daniel twelve, as the history that begins at the disappointment of July 18, 2020 and ends three and a half symbolic days later in July of 2023. Just as important is that when Alpha and Omega marked the beginning and ending of the final tarrying time, He raised not one, but both of His hands to heaven and swore by Him that liveth forever and ever.

Àkókò àkọ́kọ́ nínú ẹsẹ̀ keje ni òpin ìtúká Ìfihàn orí kọkànlá náà, ti ọjọ́ mẹ́ta àtààbọ̀ rẹ̀, ní oṣù Keje ọdún 2023; ìgbà tí a sì sọ nínú ẹsẹ̀ kejìlá ni ìbẹ̀rẹ̀ ìtúká kan náà ní ọjọ́ kẹtàlá-dín-lógún, oṣù Keje, ọdún 2020. Alfa àti Omega ti samisi ìtàn àwọn àrá méje nínú Dáníẹ́lì orí kejìlá gẹ́gẹ́ bí ìtàn tí ó bẹ̀rẹ̀ ní àìnírètí ọjọ́ kẹtàlá-dín-lógún, oṣù Keje, ọdún 2020, tí ó sì parí ní ọjọ́ mẹ́ta àtààbọ̀ àpẹẹrẹ lẹ́yìn náà ní oṣù Keje ọdún 2023. Kò kéré sí ìtóbi rẹ̀ ni pé nígbà tí Alfa àti Omega samisi ìbẹ̀rẹ̀ àti òpin àkókò ìdádúró ìkẹyìn, Kò gbé ọwọ́ Rẹ̀ kan ṣoṣo sókè sí ọ̀run, bí kò ṣe ọwọ́ Rẹ̀ méjèèjì, ó sì búra ní orúkọ Ẹni tí ó wà láàyè títí láé àti láéláé.

The Son of God who is the son of man is making an oath with the Father, right where the climax of the story of the covenant people of God began, when Christ first called Abram with a promise, and then confirmed the promise, with an oath. Take off your shoes, you are on holy ground!

Ọmọ Ọlọ́run, ẹni tí í ṣe ọmọ ènìyàn, ń bá Baba dá ẹ̀jẹ́ níbẹ̀ gan-an níbi tí ìparí gíga ìtàn àwọn ènìyàn májẹ̀mú Ọlọ́run ti bẹ̀rẹ̀, nígbà tí Kristi kọ́kọ́ pè Ábúrámù pẹ̀lú ìlérí, lẹ́yìn náà sì fi ẹ̀jẹ́ mú ìlérí náà dájú. Yọ bàtà rẹ kúrò, nítorí ilẹ̀ mímọ́ ni o wà lórí rẹ!

The middle letter of the three prophetic periods is nothing less than the omega fulfillment of Abram and Paul’s covenant time prophecy of 430 years as represented in the 1290 years of verse eleven. The verse approached with Millerite understanding identified a thirty-year period of preparation for the papacy, then 1260 years of papal persecution that follows. Abram’s 430 years represents bondage and deliverance in a specific nation, in conjunction with the first thirty years representing the Lord entering into covenant with Abram. The thirty years preparation for the priests began in 1989 at the time of the end, and the thirty years end at the Sunday law, when the verse identifies the abomination of desolation would be placed, and would then persecute God’s people for 1260 symbolic years aligning with John’s 42 symbolic months in Revelation thirteen.

Lẹ́tà àárín nínú àwọn àkókò àsọtẹ́lẹ̀ mẹ́ta náà kì í ṣe nǹkan kékeré ju ìmúṣẹ omega ti àsọtẹ́lẹ̀ àkókò májẹ̀mú Abram àti Paulu ti ọdún 430 lọ, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú ọdún 1290 ti ẹsẹ̀ kọkànlá. Ẹsẹ̀ náà, nígbà tí a bá fi òye Millerite sún mọ́ ọn, fi àkókò ọdún mẹ́ẹ̀ẹ́dógún hàn gẹ́gẹ́ bí ìmúrasílẹ̀ fún ipò póòpù, lẹ́yìn èyí ni ọdún 1260 ti inúnibíni póòpù ń tẹ̀ lé e. Ọdún 430 ti Abram dúró fún ìdè àti ìtúsílẹ̀ nínú orílẹ̀-èdè kan pàtó, pẹ̀lú bí ọdún mẹ́ẹ̀ẹ́dógún àkọ́kọ́ ṣe dúró fún Olúwa tí ń wọ inú májẹ̀mú pẹ̀lú Abram. Ìmúrasílẹ̀ ọdún mẹ́ẹ̀ẹ́dógún fún àwọn àlùfáà bẹ̀rẹ̀ ní 1989 ní àkókò òpin, àwọn ọdún mẹ́ẹ̀ẹ́dógún náà sì parí ní òfin Ọjọ́ Àìkú, nígbà tí ẹsẹ̀ náà fi hàn pé a ó gbé ohun ìríra ìparun kalẹ̀, tí yóò sì jẹ́ kí a ṣe inúnibíni sí àwọn ènìyàn Ọlọ́run fún ọdún àpẹẹrẹ 1260 tí ó bá oṣù àpẹẹrẹ 42 ti Johanu nínú Ìfihàn orí kẹtàlá mu.

The reformatory movement of the one hundred and forty-four thousand began in 1989, as the Lord began His work of preparing a priesthood to serve during the crisis at midnight, that begins at the Sunday law. The Alpha and Omega stood upon the water of the Hiddekel and raised both His hands to heaven, swearing that when the scattering of July 18, 2020 unto July 2023 was fulfilled, the marvels associated with Christ’s work of combining His Divinity with humanity would be finished.

Ìṣísẹ̀ àtúnṣe ti ẹgbẹ̀rún ọgọ́rùn-ún kan àti mẹ́rìnlélógójì náà bẹ̀rẹ̀ ní ọdún 1989, nígbà tí Olúwa bẹ̀rẹ̀ iṣẹ́ Rẹ̀ ti pípèsè ẹgbẹ́ àlùfáà kan láti ṣiṣẹ́ ìránṣẹ́ ní àsìkò ìpọnjú ní ọ̀gànjọ́ òru, èyí tí ó bẹ̀rẹ̀ ní òfin Ọjọ́ Àìkú. Alfa àti Omega dúró lórí omi Hiddekel, Ó sì gbé ọwọ́ méjèèjì Rẹ̀ sókè sí ọ̀run, ní fífi ìbúra jẹ pé nígbà tí ìtúká láti July 18, 2020 títí dé July 2023 bá pé, àwọn iṣẹ́ ìyanu tí ó ní ìbáṣepọ̀ pẹ̀lú iṣẹ́ Kristi ti pípapọ̀ Ìwà-Ọlọ́run Rẹ̀ mọ́ ẹ̀dá ènìyàn yóò parí.

This is the same pronouncement of chapter ten, in the line of the seven thunders, for He not only there ended the prophetic application of time, but he also identified that in the days of the sounding of the seventh trumpet the mystery of God would be finished. The parallel passage in Daniel twelve identifies that when the scattering ended in July of 2023, the finishing of the sealing of God’s people would be finished, as represented by the sounding of the seventh trumpet that coincided with Christ raising His hand and swearing in both parallel passages.

Èyí ni ọ̀rọ̀ ìkéde kan náà ti orí kẹwàá, nínú ìlànà àwọn àrá méje, nítorí pé kì í ṣe pé níbẹ̀ nìkan ni Ó ti parí ìlò àsọtẹ́lẹ̀ ti àkókò, ṣùgbọ́n Ó tún fi hàn pé ní ọjọ́ ìró ìpè keje, àṣírí Ọlọ́run yóò parí. Ẹsẹ̀ tó bá a lọ ní Danieli méjìlá fi hàn pé nígbà tí ìtúká náà parí ní Oṣù Keje ọdún 2023, ìparí ìdìdì àwọn ènìyàn Ọlọ́run yóò parí, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nípa ìró ìpè keje tí ó bá ìgbé ọwọ́ Kristi sókè àti ìbúra Rẹ̀ mu nínú àwọn ẹsẹ̀ méjèèjì tí wọ́n jọra.

The first prophetic period and the last prophetic period of the threefold message of Daniel twelve possesses an alpha and omega signature. The first period of verse seven identifies the end of the very same period, that verse twelve marks the beginning of. In the middle of verses seven and twelve, the history of the time of the end in 1989 unto the close of probation is represented. In the middle of the alpha period of verse seven and the omega history of verse twelve, the final rebellion of mankind from the Sunday law until Michael stands up is represented, and it is represented in the very chapter where Michael stands up.

Àkókò àsọtẹ́lẹ̀ àkọ́kọ́ àti àkókò àsọtẹ́lẹ̀ ìkẹyìn nínú ìránṣẹ́ ìlọ́po mẹ́ta ti Dáníẹ́lì orí kejìlá ní àmì alpha àti omega. Àkókò àkọ́kọ́ ti ẹsẹ̀ keje ń fi òpin àkókò kan náà hàn gan-an, èyí tí ẹsẹ̀ kejìlá fi àmì ìbẹ̀rẹ̀ rẹ̀ sílẹ̀. Ní àárín ẹsẹ̀ keje àti ẹsẹ̀ kejìlá, ìtàn àsìkò ìpẹ̀yà ní ọdún 1989 títí dé ìparí àyè ìdánwò ni a ṣojú rẹ̀. Ní àárín àkókò alpha ti ẹsẹ̀ keje àti ìtàn omega ti ẹsẹ̀ kejìlá, ìṣọ̀tẹ̀ ikẹhin ti aráyé láti òfin Ọjọ́ Àìkú títí di ìgbà tí Míkáẹ́lì yóò dìde ni a ṣojú rẹ̀, a sì ṣojú rẹ̀ nínú orí náà gan-an níbi tí Míkáẹ́lì ti dìde.

The rebellion of the middle period, is primarily the external history of rebellion, but the first thirty years is the internal history of the preparation of the priests who are in direct confrontation with the external forces represented in the following 1260 period.

Ìṣọ̀tẹ̀ ti àkókò àárín náà, ní pàtàkì, jẹ́ ìtàn òde ti ìṣọ̀tẹ̀; ṣùgbọ́n ọgbọ̀n ọdún àkọ́kọ́ náà ni ìtàn inú ti ìmúrasílẹ̀ àwọn àlùfáà tí wọ́n wà ní ìfarakanra tààrà pẹ̀lú àwọn agbára òde tí a ṣàfihàn nínú àkókò 1260 tí ó tẹ̀lé.

The middle period represents the rebellion of the thirteenth letter of the Hebrew alphabet, and it combines with the internal as it portrays the final battle of the great controversy upon planet earth, while probation lingers. Its combination of external and internal is also the message of Daniel’s last vision, represented by the river Hiddekel and the three chapters which also bear the signature of Alpha and Omega, and are built upon the structure of truth. The first and last chapter address the sealing of God’s people who are portrayed as the stars that shine forever. The middle chapter of rebellion identifies the same history represented in verse eleven with the 1290 years, which is the middle verse in the very same structure.

Àkókò àárín náà ṣàfihàn ìṣọ̀tẹ̀ lẹ́tà kẹtàlá nínú alfábẹ́ẹ̀tì Heberu, ó sì darapọ̀ mọ́ ti inú bí ó ṣe ń fi ogun ìkẹyìn ti ìjà ńlá náà hàn lórí ayé yìí, nígbà tí àkókò ìdánwò ṣì ń pẹ́. Ìpapọ̀ ti òde àti ti inú rẹ̀ pẹ̀lú ni ìránṣẹ́ Dáníẹ́lì tí ó kẹyìn, tí odò Hídékélì àti orí mẹ́ta náà, tí wọ́n pẹ̀lú ru ààmì Alfa àti Omega, tí a sì kọ́ lé lórí ètò òtítọ́, ń ṣojú fún. Orí àkọ́kọ́ àti èyí tí ó kẹyìn ń sọ̀rọ̀ nípa lílè àwọn ènìyàn Ọlọ́run tí a fi hàn gẹ́gẹ́ bí àwọn ìràwọ̀ tí ń tàn láéláé. Orí àárín ti ìṣọ̀tẹ̀ náà ń tọ́ka sí ìtàn kan náà tí a ṣojú rẹ̀ nínú ẹsẹ̀ kọkànlá pẹ̀lú ọdún 1290, èyí tí í ṣe ẹsẹ̀ àárín nínú ètò kan náà gan-an.

When Christ employs His hand within the prophetic structure it represents many truths, but it also represents the path He is leading His people upon. The revelation of Jesus Christ began to be unsealed in July of 2023. That unsealing includes the unsealing of the seven thunders and the message of Daniel as represented within chapter twelve. The unsealing takes place within the hidden history of verse forty, which began in 1989 and concludes at the Sunday law. In that history God’s people will be sealed, and they are sealed by the outpouring of the Holy Spirit. The final outpouring of the Holy Spirit is identified in the eighth chapter of Revelation, where it is represented as the seventh, and therefore the final seal. The Lion of the tribe of Judah prevailed in chapter five to open the book sealed with seven seals.

Nígbà tí Kristi bá lo ọwọ́ Rẹ̀ nínú àtòjọ àsọtẹ́lẹ̀, ó ń ṣojú òtítọ́ púpọ̀, ṣùgbọ́n ó tún ń ṣojú ọ̀nà tí Ó ń darí àwọn ènìyàn Rẹ̀ lórí rẹ̀. Ìṣípayá Jesu Kristi bẹ̀rẹ̀ sí í tú sílẹ̀ ní oṣù Keje ọdún 2023. Ìtúsílẹ̀ náà ní í ṣe pẹ̀lú ìtúsílẹ̀ ààrá méje àti ìhìnrere Danieli gẹ́gẹ́ bí a ṣe ṣàfihàn rẹ̀ nínú orí kejìlá. Ìtúsílẹ̀ náà ń ṣẹlẹ̀ nínú ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ ogójì, tí ó bẹ̀rẹ̀ ní 1989 tí ó sì parí ní òfin ọjọ́ Àìkú. Nínú ìtàn náà ni a ó fi èdìdì dì àwọn ènìyàn Ọlọ́run, a sì fi èdìdì dì wọ́n nípa ìtújáde Ẹ̀mí Mímọ́. Ìtújáde ìkẹyìn ti Ẹ̀mí Mímọ́ ni a ti dá mọ̀ nínú orí kẹjọ Ìfihàn, níbi tí a ti ṣojú rẹ̀ gẹ́gẹ́ bí èdìdì keje, àti nítorí náà, èdìdì ìkẹyìn. Kìnnìún ẹ̀yà Juda ṣẹ́gun nínú orí karùn-ún láti ṣí ìwé tí a fi èdìdì méje dì.

The sixth seal raised the question at the end of chapter six, asking who would be able to stand during the period when there is no longer mediation for sin.

Èdìdì kẹfà gbé ìbéèrè náà dìde ní òpin orí kẹfà, ní ìbéèrè pé ta ni yóò lè dúró ní àkókò náà nígbà tí kò bá sí ìpàtẹ̀ ẹ̀ṣẹ̀ mọ́.

> For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.

> Nítorí ọjọ́ ńlá ìbínú rẹ̀ ti dé; ta ni yóò sì lè dúró? Ìfihàn 6:17.

The next chapter, or you can say the next verse, introduces the sealing of the one-hundred and forty-four thousand and the great multitude who are gathered into God’s kingdom during the Sunday law crisis. The one-hundred and forty-four thousand are the answer of the sixth seal’s question. After they are represented in chapter seven, then, chapter eight identifies the seventh and final seal being removed.

Orí tí ó tẹ̀lé eleyi, tàbí ẹ lè sọ pé ẹsẹ̀ tí ó tẹ̀lé eleyi, ṣàfihàn ìdìdì-ẹ̀rí àwọn ẹgbẹ̀rún ọgọ́rùn-ún kan, mẹ́rìnlélógójì àti ọ̀pọ̀ ènìyàn tí kò ṣeé kà tí a kó jọ sínú ìjọba Ọlọ́run ní àkókò ìpọnjú òfin Ọjọ́-Àìkú. Àwọn ẹgbẹ̀rún ọgọ́rùn-ún kan, mẹ́rìnlélógójì ni ìdáhùn sí ìbéèrè èdìdì kẹfà. Lẹ́yìn tí a bá ti ṣàpẹẹrẹ wọn nínú orí keje, nígbà náà, orí kẹjọ fi hàn pé a ti yọ èdìdì keje àti ìkẹyìn kúrò.

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.

> Nígbà tí ó sì ṣí èdìdì keje náà, ìdákẹ́jẹ̀ sì wà ní ọ̀run fún àkókò bí ìdají wákàtí kan. Mo sì rí àwọn áńgẹ́lì méje tí wọ́n dúró níwájú Ọlọ́run; a sì fi ipè méje fún wọn. Áńgẹ́lì mìíràn sì wá, ó sì dúró lẹ́gbẹ̀ẹ́ pẹpẹ, ó ní àwo turárì wúrà kan; a sì fi turárì púpọ̀ fún un, kí ó lè fi í rúbọ pẹ̀lú àdúrà gbogbo àwọn ẹni mímọ́ lórí pẹpẹ wúrà tí ó wà níwájú ìtẹ́ náà. Èéfín turárì náà sì, tí ó bá àdúrà àwọn ẹni mímọ́ gòkè, gòkè lọ síwájú Ọlọ́run láti ọwọ́ áńgẹ́lì náà.

> And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

> Angẹli náà sì mú ìgò tùràrí náà, ó sì fi iná láti orí pẹpẹ kún un, ó sì sọ ọ́ sórí ilẹ̀ ayé: ohùn sì wà, àti àrá, àti mànàmáná, àti ìsẹ̀lẹ̀ ilẹ̀. Ìfihàn 8:1–5.

The “fire,” represented in Isaiah chapter six as a “coal,” which Sister White identifies as a symbol of purification, are taken from the altar and cast to the earth. The “fire” from heaven at Pentecost was represented as tongues of “fire.” “Fire” is what the Messenger of the Covenant uses to purify the sons of Levi.

“Iná,” tí a ṣàpẹẹrẹ rẹ̀ nínú Isaiah orí kẹfà gẹ́gẹ́ bí “èédú,” èyí tí Sister White fi hàn gẹ́gẹ́ bí àmì ìwẹ̀nùmọ́, ni a mú láti orí pẹpẹ, a sì sọ ọ́ sí ilẹ̀-ayé. “Iná” láti ọ̀run ní Pẹ́ńtẹ́kọ́sì ni a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí ahọ́n “iná.” “Iná” ni Ojíṣẹ́ Májẹ̀mú fi ń wẹ àwọn ọmọ Lefi mọ́.

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

> “‘Ẹni tí i fìtílà-ìfọ́ká rẹ̀ wà ní ọwọ́ Rẹ̀, yóò sì fọ ilẹ̀ ìpakà rẹ̀ mọ́ tán pátápátá, yóò sì kó alíkámà Rẹ̀ sínú àká.’ Matteu 3:12. Èyí jẹ́ ọ̀kan nínú àwọn àkókò ìwẹ̀nùmọ́. Nípa àwọn ọ̀rọ̀ òtítọ́, a ń ya ìyàngbò kúrò lọ́dọ̀ alíkámà. Nítorí pé wọ́n kún fún asán, wọ́n sì dá ara wọn láre jù láti gba ìbáwí, tí wọ́n sì fẹ́ ayé jù láti gba ìgbésí ayé ìrẹ̀lẹ̀, ọ̀pọ̀ ènìyàn yípadà kúrò lọ́dọ̀ Jesu. Ọ̀pọ̀ ènìyàn ṣì ń ṣe ohun kan náà. A ń dán àwọn ọkàn wò lónìí gẹ́gẹ́ bí a ti dán àwọn ọmọ-ẹ̀yìn wọ̀nyẹn wò nínú sínágọ́gù ní Kapernaumu. Nígbà tí a bá mú òtítọ́ dé inú ọkàn, wọ́n máa rí i pé ìgbésí ayé wọn kò bá ìfẹ́ Ọlọ́run mu. Wọ́n rí àìní ìyípadà pípé nínú ara wọn; ṣùgbọ́n wọn kò fẹ́ gbé iṣẹ́ ìsáradà-ẹni-sílẹ̀ náà ró. Nítorí náà, inú bí wọn nígbà tí a bá ṣí ẹ̀ṣẹ̀ wọn payá. Wọ́n fi ìbínú kúrò, gẹ́gẹ́ bí àwọn ọmọ-ẹ̀yìn náà ṣe fi Jesu sílẹ̀, ní ìkùnàkùnà pé, ‘Ọ̀rọ̀ líle ni èyí; ta ni ó lè gbọ́ ọ?’” The Desire of Ages, 392.

Fire is what came down on Elijah’s offering, as it did with Gideon’s offering to the angel. The “fire” of purification is God’s Word, for to be made holy, is to be sanctified by His Word. The “fire” that is cast down to earth when the seventh seal is removed identifies the empowerment of the prophetic message that is unsealed in the latter days, during the sounding of the seventh trumpet, during the final and perfect fulfillment of the events represented by the seven thunders and confirmed by the three prophetic periods of Daniel twelve that were sealed up until the latter days.

Iná ni ó sọ̀ kalẹ̀ sórí ẹbọ Elijah, gẹ́gẹ́ bí ó ti rí pẹ̀lú ẹbọ Gideoni sí angẹli náà. “Iná” ìwẹ̀nùmọ́ ni Ọ̀rọ̀ Ọlọ́run, nítorí pé láti di mímọ́ ni láti jẹ́ ẹni tí a yà sọ́tọ̀ mímọ́ nípa Ọ̀rọ̀ Rẹ̀. “Iná” tí a sọ̀ kalẹ̀ sí ayé nígbà tí a yọ èdìdì keje kúrò ń tọ́ka sí ìfúnnilára agbára fún ìhìn iṣẹ́ àsọtẹ́lẹ̀ tí a tú sílẹ̀ ní àwọn ọjọ́ ìkẹyìn, nígbà ìró ipè keje, nígbà ìmúṣẹ́ ìkẹyìn àti pípé ti àwọn ìṣẹ̀lẹ̀ tí a ṣojú fún nípasẹ̀ ààrá méje tí a sì fi ìdánilójú múlẹ̀ nípasẹ̀ àwọn àsìkò àsọtẹ́lẹ̀ mẹ́ta ti Danieli méjìlá tí a dì mọ́ títí di àwọn ọjọ́ ìkẹyìn.

The Revelation of Jesus Christ that is unsealed just before the close of human probation—includes the unsealing of the seven thunders, the removal of the seventh seal, the unsealing of Daniel twelve, and the unsealing of the hidden history of verse forty of Daniel eleven, the very history where the angel asked the Man in linen what would be the end of these wonders.

Ìṣípayá Jesu Kristi tí a tú sílẹ̀ díẹ̀ kí àkókò ìdánwò ènìyàn tó parí—nínú rẹ̀ ni títú àwọn ààrá méje sílẹ̀ wà, ìyọkúrò èdìdì keje, títú Dáníẹ́lì orí kejìlá sílẹ̀, àti títú ìtàn ìkọ̀kọ̀ ẹsẹ̀ ogójì nínú Dáníẹ́lì orí kọkànlá sílẹ̀, ìyẹn gan-an ni ìtàn náà níbi tí áńgẹ́lì náà ti béèrè lọ́wọ́ Ọkùnrin tí ó wọ aṣọ ọ̀gbọ̀ bóyá kí ni yóò jẹ́ òpin àwọn ohun ìyanu wọ̀nyí.

The Man in linen responded and said—When you get to the conclusion of the tarrying time in July of 2023, you have reached the history of the sealing of the one hundred and forty-four thousand.

Ọkùnrin tí ó wọ aṣọ ọgbọ́n dáhùn, ó sì wí pé—Nígbà tí ẹ bá dé òpin àkókò ìdádúró ní oṣù Keje ọdún 2023, ẹ ti dé sí ìtàn ìdìdí èdìdì àwọn ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin ẹgbẹ̀rún.

He also said—at the end of the three and a half symbolic days of Revelation eleven, a prophetic message from the book of Daniel would be unsealed, as typified by the time of the end in 1798. The truth that would then be unsealed, at the end of three and a half symbolic days, would be located in the very nine verses from the book of Daniel that identifies and defines the sealing and unsealing of the book of Daniel.

Ó tún sọ pé—ní òpin ọjọ́ àpẹẹrẹ mẹ́ta àtààbọ̀ ti Ìfihàn mọ́kànlá, a óò tú ìdì dì ìránṣẹ́ àsọtẹ́lẹ̀ kan láti inú ìwé Dáníẹ́lì sílẹ̀, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ àkókò ìkẹyìn ní ọdún 1798. Òtítọ́ tí a óò tú ìdì dì rẹ̀ sílẹ̀ nígbà náà, ní òpin ọjọ́ àpẹẹrẹ mẹ́ta àtààbọ̀, ni a óò rí nínú gan-an ẹsẹ̀ mẹ́sàn-án wọ̀nyí láti inú ìwé Dáníẹ́lì tí ó ń tọ́ka sí, tí ó sì ń ṣàlàyé, dídì àti títú ìdì ìwé Dáníẹ́lì sílẹ̀.

We will continue these things in the next article.

A ó tẹ̀síwájú nínú àwọn nǹkan wọ̀nyí nínú àpilẹ̀kọ tó kàn.

> “When Christ came to this earth, the traditions that had been handed down from generation to generation, and the human interpretation of the Scriptures, hid from men the truth as it is in Jesus. The truth was buried beneath a mass of tradition. The spiritual import of the sacred volumes was lost; for in their unbelief men locked the door of the heavenly treasure. Darkness covered the earth, and gross darkness the people. Truth looked down from heaven to earth; but nowhere was revealed the divine impress. A gloom like the pall of death overspread the earth.

> “Nígbà tí Kristi wá sí ayé yìí, àwọn àṣà tí a ti fi lé ara wọn lọ láti ìran dé ìran, àti ìtumọ̀ ènìyàn sí Ìwé Mímọ́, fi òtítọ́ náà gẹ́gẹ́ bí ó ti wà nínú Jésù pamọ́ fún àwọn ènìyàn. A sin òtítọ́ náà mọ́lẹ̀ lábẹ́ àkójọpọ̀ àṣà kan. Ìtumọ̀ ẹ̀mí àwọn ìwé mímọ́ náà sọnù; nítorí nínú àìgbàgbọ́ wọn ni àwọn ènìyàn ti ilẹ̀kùn ìṣúra ọ̀run pa. Òkùnkùn bo ilẹ̀ ayé, àti òkùnkùn biribiri bo àwọn ènìyàn. Òtítọ́ wo láti ọ̀run wá sí ayé; ṣùgbọ́n kò sí ibikíbi tí a ti fihàn ààmì ìtẹ̀wọ́gbà Ọlọ́run. Ìbànújẹ́ bí aṣọ ìkú bo gbogbo ayé.”

> “But the Lion of the tribe of Judah prevailed. He opened the seal that closed the book of divine instruction. The world was permitted to gaze upon pure, unadulterated truth. Truth itself descended to roll back the darkness and counteract error. A Teacher was sent from heaven with the light that was to light every man that comes into the world. There were men and women who were eagerly seeking for knowledge, the sure word of prophecy, and when it came, it was as a light shining in a dark place.” Spalding Magan, 58.

> “Ṣùgbọ́n Kìnnìún ti ẹ̀yà Júdà ṣẹ́gun. Ó tú èdìdì tí ó ti ìwé ìtọ́ni àtọ̀runwá pa. A jẹ́ kí ayé lè wo òtítọ́ mímọ́, tí a kò fi ohun kan mì í. Òtítọ́ fúnra rẹ̀ sọ̀kalẹ̀ wá láti yí òkùnkùn padà sẹ́yìn àti láti tako àṣìṣe. A rán Olùkọ́ kan láti ọ̀run wá pẹ̀lú ìmọ́lẹ̀ tí yóò tan ìmọ́lẹ̀ sí gbogbo ènìyàn tí ń bọ̀ wá sí ayé. Àwọn ọkùnrin àti àwọn obìnrin kan wà tí wọ́n ń fi tọkàntọkàn wá ìmọ̀, ọ̀rọ̀ àsọtẹ́lẹ̀ tí ó dájú, àti nígbà tí ó dé, ó dàbí ìmọ́lẹ̀ tí ń tàn ní ibi òkùnkùn.” Spalding Magan, 58.

> “The scribes and Pharisees professed to explain the Scriptures, but they explained them in accordance with their own ideas and traditions. Their customs and maxims became more and more exacting. In its spiritual sense, the sacred Word became to the people as a sealed book, closed to their comprehension.” Signs of the Times, May 17, 1905.

> “Àwọn akọ̀wé àti àwọn Farisi jẹ́wọ́ pé àwọn ń ṣàlàyé Ìwé Mímọ́, ṣùgbọ́n wọ́n ń ṣàlàyé wọn gẹ́gẹ́ bí ìrònú àti àṣà tiwọn. Àwọn àṣà àti òwe ìlànà wọn sì ń di kíkankíkan sí i lójoojúmọ́. Ní ìtumọ̀ ẹ̀mí rẹ̀, Ọ̀rọ̀ mímọ́ náà di bí ìwé tí a fi èdìdì dì mọ́ níwájú àwọn ènìyàn, tí a ti pa mọ́ kúrò ní ìmọ̀ wọn.” Signs of the Times, May 17, 1905.

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