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# The Hidden History of Verse Forty - Number Twelve

Ìtàn Ìkọ̀kọ̀ ti Ẹsẹ̀ Kẹ́rìnlélógójì – Nọ́mbà Méjìlá

Number Twelve

Nọ́mbà Méjìlá

Author

Jeff Pippenger

Published

May 23, 2026

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It is commonly claimed that if five people saw the same car accident, the five witnesses would identify five different versions of the same wreck, though today, in the time period where the Holy Spirit is being withdrawn from mankind, those witnesses would no doubt include those who would invent and lie about what they saw in order to uphold their personal world-view, while believing they were being virtuous for doing so. In the hidden history there are several various lines of prophetic truth, which represents different witnesses of the same events. With God’s Word there is no falsehood, though there is often flawed human interpretation of those events, but the biblical witnesses of this history, rightly divided, all agree with one another.

Ó jẹ́ ohun tí a máa ń sọ lọ́pọ̀ ìgbà pé bí ènìyàn márùn-ún bá rí ìjàmbá ọkọ̀ kan náà, àwọn ẹlẹ́rìí márùn-ún náà yóò sọ ìtàn márùn-ún ọ̀tọ̀ọ̀tọ̀ nípa ìparun kan náà; ṣùgbọ́n ní òní yìí, ní àkókò tí a ń yọ Ẹ̀mí Mímọ́ kúrò lọ́dọ̀ aráyé, láìsí àní-àní àwọn ẹlẹ́rìí wọ̀nyẹn yóò ní àwọn kan tí yóò dá ìtàn sílẹ̀, tí yóò sì purọ́ nípa ohun tí wọ́n rí, kí wọ́n lè gbé ìwòye ayé ti ara wọn ró, nígbà tí wọ́n sì ń gbà pé wọ́n ń hù ìwà rere nípa ṣíṣe bẹ́ẹ̀. Nínú ìtàn aṣínà náà, ọ̀pọ̀lọpọ̀ ìlà òtítọ́ àsọtẹ́lẹ̀ ló wà, èyí tí ó dúró fún àwọn ẹlẹ́rìí ọ̀tọ̀ọ̀tọ̀ sí àwọn ìṣẹ̀lẹ̀ kan náà. Pẹ̀lú Ọ̀rọ̀ Ọlọ́run kò sí èké kankan, bí ó tilẹ̀ jẹ́ pé ìtumọ̀ ènìyàn sí àwọn ìṣẹ̀lẹ̀ wọ̀nyẹn máa ń ní àbùkù ní ọ̀pọ̀ ìgbà; ṣùgbọ́n àwọn ẹlẹ́rìí ìtàn yìí nínú Bíbélì, nígbà tí a bá pín wọn dáadáa gẹ́gẹ́ bí ó ti yẹ, gbogbo wọn ń fara mọ́ ara wọn.

Peter is a symbol of the one hundred and forty-four thousand in the history, and his testimony represents a progressive history from the disappointment of July 18, 2020, to the awakening of December 31, 2023, then as one involved in the first test of the external vision, then the second test of the internal vision to be followed by the litmus test of the fireballs of Nashville, unto the lifting up of the ensign to the Gentiles.

Peter jẹ́ àpẹẹrẹ àwọn ọgọ́rùn-ún kan lé mẹ́rìnlélọ́gọ́rin ẹgbẹ̀rún [144,000] nínú ìtàn náà, ẹ̀rí rẹ̀ sì dúró fún ìtàn ìlọsíwájú kan láti inú ìdààmú-ọkàn ọjọ́ kẹtàdínlógún oṣù Keje, 2020, sí ìjíjìnlẹ̀ ọjọ́ kọkànlélọ́gbọ̀n oṣù Kejìlá, 2023, lẹ́yìn náà gẹ́gẹ́ bí ẹni tí ó wà nínú ìdánwò àkọ́kọ́ ti ìran òde, lẹ́yìn èyí sì ni ìdánwò kejì ti ìran inú, èyí tí ìdánwò litmus ti àwọn bọ́ọ̀lù iná Nashville yóò tẹ̀lé, títí dé gbígbé àsíá sókè fún àwọn Kèfèrí.

Donald Trump is in that hidden history as the one who stirs up all the globalists consisting of the world globalists, the Democratic party and the RINO’s of the Republican party. He fulfills the prophetic characteristics associated with the image of the beast, being resurrected from political death as the eighth that is of the seven. He is located throughout the hidden history, destined to be ruling when “active despotism” is enforced first upon the United States and thereafter the world. Apostate Protestantism, as Trump’s counterpart in the two horns of the earth beast is there in the history of the Maccabees. The various manifestations of the dragon power in the United Nations and Russia bear witness in the history. The papacy, as the robbers of thy people, is there to tie everything together and establish the vision.

Donald Trump wà nínú ìtàn ìkọ̀kọ̀ yẹn gẹ́gẹ́ bí ẹni tí ó ń ru gbogbo àwọn aláfẹ́fẹ́ ìṣàkóso-ayé sókè, tí wọ́n ní àwọn aláfẹ́fẹ́ ìṣàkóso-ayé ti ayé, ẹgbẹ́ Democratic, àti àwọn RINO nínú ẹgbẹ́ Republican. Ó mú àwọn àbùdá àsọtẹ́lẹ̀ ṣẹ tí a fi mọ́ àwòrán ẹranko náà, nípa jí dìde kúrò nínú ikú òṣèlú gẹ́gẹ́ bí ẹni kẹjọ tí ó jẹ́ nínú àwọn méje. A rí ipò rẹ káàkiri nínú ìtàn ìkọ̀kọ̀ náà, a sì ti yàn án ṣáájú láti máa ṣàkóso nígbà tí a bá kọ́kọ́ fi “active despotism” múlẹ̀ lórí Orílẹ̀-Èdè Amẹ́ríkà, lẹ́yìn náà sì lórí ayé. Ìjọ Pùròtẹ́sítáǹtì tí ó ti ṣọ̀tẹ̀, gẹ́gẹ́ bí ẹlẹgbẹ́ Trump nínú àwọn ìwo méjì ti ẹranko ayé, wà níbẹ̀ nínú ìtàn àwọn Maccabees. Oríṣiríṣi ìfarahàn agbára ejò náà nínú Ìṣọ̀kan Àwọn Orílẹ̀-Èdè àti Russia jẹ́rìí nínú ìtàn náà. Ìjọ Pápá, gẹ́gẹ́ bí àwọn ọlọ́ṣà àwọn ènìyàn rẹ, wà níbẹ̀ láti so ohun gbogbo pọ̀ ṣọ̀kan kí ó sì fi ìran náà múlẹ̀.

Peter is you, dear reader. Peter is a candidate to be among the ensign of the one hundred and forty-four thousand. Peter is standing in the middle, the midpoint of several prophetic lines, by faith entering into the Most Holy Place and receiving the transformation that is accomplished by the vision of Christ. Peter is on the Mount of Transfiguration, where he is to be transformed into the image of Christ, while the United States is forming the image of the beast.

Pétérù ni ìwọ, olùkà ọ̀wọ́n. Pétérù jẹ́ olùdíje láti wà láàárín àsíá àwọn ẹgbẹ̀rún mẹ́rìndínlọ́gọ́rin [one hundred and forty-four thousand]. Pétérù dúró ní àárín gbùngbùn, ní àárín ọ̀nà àwọn ìlà àsọtẹ́lẹ̀ púpọ̀, nípa ìgbàgbọ́ wọ Ìbi Mímọ́ Jùlọ lọ, ó sì ń gba ìyípadà tí a ń ṣe nípasẹ̀ ìran Kristi. Pétérù wà lórí Òkè Ìyípadà, níbi tí a ó ti yí i padà sí àwòrán Kristi, nígbà tí Orílẹ̀-Èdè Amẹ́ríkà ń dá àwòrán ẹranko náà sílẹ̀.

> “Brethren, we must have less of self and more of God. He claims the energies of the Church; but to a great extent the ability of our people is absorbed by unworthy objects. Too much time is devoted to petty ideas and claims. God wants us to come up into the mount, more directly into his presence. We are coming into a crisis, which, more than any previous time since the world began, will demand the entire consecration of every one that has named the name of Christ. God’s work demands all there is of us. But our people will never make this consecration until their hearts are changed. They need conversion as much as did Peter. When they have been thus quickened, Christ can say to them, ‘Strengthen thy brethren,’ ‘Feed my sheep,’ ‘Feed my lambs.’

> “Ẹ̀yin ará, a gbọ́dọ̀ ní díẹ̀ kù nípa ara wa, àti púpọ̀ sí i nípa Ọlọ́run. Ó ń béèrè agbára Ìjọ; ṣùgbọ́n ní ìwọ̀n ńlá, agbára àwọn ènìyàn wa ni a ti fi wọ inú àwọn ohun tí kò yẹ. A ti fi àkókò púpọ̀ jù sí ìmọ̀ràn kéékèèké àti àwọn ẹ̀tọ́ tí kò ṣe pàtàkì. Ọlọ́run fẹ́ kí a gòkè lọ sí orí òkè, kí a sì wọ iwájú rẹ̀ taara sí i. A ń wọ inú ìpẹ̀yà kan, èyí tí, ju ìgbà èyíkéyìí ṣáájú lọ láti ìbẹ̀rẹ̀ ayé, yóò béèrè ìyàsọ́tọ̀ pátápátá ti olúkúlùkù ẹni tí ó ti pe orúkọ Kristi. Iṣẹ́ Ọlọ́run ń béèrè gbogbo ohun tí a jẹ́. Ṣùgbọ́n àwọn ènìyàn wa kì yóò ṣe ìyàsọ́tọ̀ yìí láé títí tí a ó fi yí ọkàn wọn padà. Wọ́n nílò ìyípadà ọkàn gẹ́gẹ́ bí Pétérù ṣe nílò rẹ̀. Nígbà tí a bá ti sọ wọ́n di alààyè bẹ́ẹ̀, Kristi lè sọ fún wọn pé, ‘Mú àwọn arákùnrin rẹ lágbára,’ ‘Bọ́ àwọn àgùntàn mi,’ ‘Bọ́ àwọn ọmọ-àgùntàn mi.’”

> “When divine power is combined with human effort, the work will spread like fire in the stubble. God will employ agencies whose origin man will be unable to discern; angels will do a work which men might have had the blessing of accomplishing, had they not neglected to answer the claims of God. The work is now presented to man. Will he take it? There are at the present time many doors unbolted and thrown open to the workers. Will they enter these doors? Who is ready at the bidding of the Master to say, ‘Here am I, Lord, send me’? The Macedonian cry comes to us in pitiful appeals from all parts of the world, ‘Come over and help us.’” Review and Herald, December 15, 1885.

> “Nígbà tí a bá so agbára Ọlọ́run pọ̀ mọ́ ìsapá ènìyàn, iṣẹ́ náà yóò tàn kálẹ̀ bí iná nínú ìdìgbòlù. Ọlọ́run yóò lo àwọn irinṣẹ́ tí ènìyàn kì yóò lè mọ ibi tí wọ́n ti jáde wá; àwọn áńgẹ́lì yóò ṣe iṣẹ́ kan tí àwọn ènìyàn lè ti ní ìbùkún láti parí, bí wọn kò bá ti ṣàìka sí láti dáhùn sí ohun tí Ọlọ́run ń béèrè. A ti fi iṣẹ́ náà síwájú ènìyàn báyìí. Ṣé yóò gbà á? Ní àsìkò yìí gan-an, ọ̀pọ̀ ilẹ̀kùn ni a ti yí ìdìwọ̀ wọn kúrò, tí a sì ti ṣí sílẹ̀ fúngbàrá fún àwọn òṣìṣẹ́. Ṣé wọn yóò wọ àwọn ilẹ̀kùn wọ̀nyí? Ta ni ó ti ṣe tán ní ìpè Olúwa láti wí pé, ‘Èmi nìyí, Olúwa, rán mi’? Igbe ara Makedonia ń dé bá wa nínú àwọn ẹ̀bẹ̀ aláánú láti gbogbo agbègbè ayé pé, ‘Ẹ wá síbí, kí ẹ sì ràn wá lọ́wọ́.’” Review and Herald, December 15, 1885.

We are to come to the mount and be converted as was Peter, and when we do, we shall be purified, as was Isaiah. The purification is represented as being fulfilled when Divine power is combined with human effort. The Macedonian call occurs in the hidden history of verse forty.

A gbọ́dọ̀ wá sí orí òkè, kí a sì yí padà bí a ti yí Pétérù padà, àti nígbà tí a bá ṣe bẹ́ẹ̀, a óò di mímọ́, gẹ́gẹ́ bí Aísáyà ti di mímọ́. A ṣe àfihàn ìwẹ̀nùmọ́ náà gẹ́gẹ́ bí ohun tí a mú ṣẹ nígbà tí a bá darapọ̀ agbára Ọlọ́run mọ́ ìsapá ènìyàn. Ìpè Makedóníà ṣẹlẹ̀ nínú ìtàn àṣírí ẹsẹ̀ ogójì.

> “The time has come for decided efforts to be made in our cities. Read Luke 21. This is the message for this time, and it is written to this generation of the end. We must let nothing interpose between us and the work God has given us to do. Special efforts must be made to bring the truth before those in the cities.

> “Àkókò náà ti dé fún kí a ṣe ìsapá tó lágbára ní àwọn ìlú wa. Kà Lúùkù 21. Èyí ni ìhìn iṣẹ́ fún àkókò yìí, a sì kọ ọ́ sí ìran ìparí yìí. A kò gbọ́dọ̀ jẹ́ kí ohunkóhun díwọ̀n láàárín wa àti iṣẹ́ tí Ọlọ́run ti fi lé wa lọ́wọ́ láti ṣe. A gbọ́dọ̀ ṣe ìsapá àkànṣe láti mú òtítọ́ wá síwájú àwọn tí ń gbé inú àwọn ìlú.”

> “Let no time be lost in picking others to pieces. All contention is to cease. We are to love as brethren. Let us go up into the mount with God, that we may come back with the reflection of the glory of God upon us. The only place we can obtain it is in the mount with God. There is a work to be done in studying the Word of the Lord as revealed in His law. There has been much casual reading, but how much real study? Christ lived among men and preached the very precepts of that law in the world.

> “Ẹ má ṣe fi àkókò kankan ṣòfò nínú pípa àwọn ẹlòmíràn yà sí wẹ́wẹ́. Gbogbo ìjà àti àríyànjiyàn gbọ́dọ̀ dópin. A gbọ́dọ̀ nífẹ̀ẹ́ gẹ́gẹ́ bí arákùnrin. Ẹ jẹ́ kí a gòkè lọ sí orí òkè pẹ̀lú Ọlọ́run, kí a lè padà wá pẹ̀lú ìtanràn ògo Ọlọ́run lórí wa. Ibi kan ṣoṣo tí a ti lè rí i gbà ni lórí òkè pẹ̀lú Ọlọ́run. Iṣẹ́ kan wà láti ṣe nípa kíkẹ́kọ̀ọ́ Ọ̀rọ̀ Oluwa gẹ́gẹ́ bí a ti fi í hàn nínú òfin Rẹ̀. Kíkà lọ́pọ̀ ti wà lọ́nà àìnífẹ̀ẹ́, ṣùgbọ́n mélòó ni ìkẹ́kọ̀ọ́ tòótọ́? Kristi gbé láàrín àwọn ènìyàn, ó sì wàásù àwọn ìlànà gidi-gbòòrò òfin náà nínú ayé.”

> “The work will soon be cut short in righteousness. We must become more persistent and more devout in our efforts to carry it forward to completion. The time has come that we must not only be active, but we must concentrate that activity so as to make it tell. If we spent more time in the mount with God our work would be more effectual.

> “Iṣẹ́ náà yóò ṣẹ̀ṣẹ̀ kúrú nínú òdodo. A gbọ́dọ̀ túbọ̀ ní ìfaradà sí i, kí a sì túbọ̀ ní ìfọkànsìn jinlẹ̀ nínú ìsapá wa láti mú un lọ sí ìparí. Àkókò ti dé tí a kò gbọdọ̀ kàn jẹ́ aláṣiṣẹ́ nìkan, ṣùgbọ́n a gbọ́dọ̀ kó ìṣe náà jọ sínú àfiyèsí kan kí ó lè ní ipa gidi. Bí a bá lo àkókò púpọ̀ sí i lórí òkè pẹ̀lú Ọlọ́run, iṣẹ́ wa yóò túbọ̀ ní agbára ìmúṣẹ.”

> “There must come more convincing power into our preaching. The sword of the spirit must be edged anew and sent forth with power. Shall we put ourselves to it like men with all the realities of eternity before them? We want the Holy Ghost power to go forward and complete God’s work in the earth.” Australian Union Conference Recorder, October 1, 1906.

> “Agbára ìmúdájú tí ó pọ̀ sí i gbọ́dọ̀ wọ inú ìwàásù wa. Idà Ẹ̀mí gbọ́dọ̀ tún mú sẹ́ẹ̀dá, kí a sì rán an jáde pẹ̀lú agbára. Ṣé a ó fi ara wa sí iṣẹ́ náà gẹ́gẹ́ bí ọkùnrin tí gbogbo òtítọ́ ayérayé wà níwájú wọn? A fẹ́ kí agbára Ẹ̀mí Mímọ́ máa lọ síwájú, kí ó sì parí iṣẹ́ Ọlọ́run lórí ayé.” Australian Union Conference Recorder, October 1, 1906.

It is on the mount, which is also the Most Holy Place, where Divinity is combined with our humanity, and Luke 21 is the message for the final generation, who are to give the final warning to the cities. The warning to the cities is a work that angels will accomplish if we refuse to come to the mount and be transformed into His image. The work is for the cities, for the last generation lives in a period when “thousands of cities” are to be destroyed. The prophetic period of the destruction of the cities begins with the fireballs of Nashville, and the work of warning begins there, and that work is identified in Luke 21. Through the years we have repeatedly shown that Luke 21 is a warning about Islam of the third woe.

Ó jẹ́ lórí òkè náà, èyí tí ó tún jẹ́ Ibi Mímọ́ Jùlọ, níbi tí Aìkú Ọlọ́run ti darapọ̀ mọ́ ẹ̀dá ènìyàn wa, àti pé Lúùkù 21 ni ìhìnrere fún ìran ìkẹyìn, àwọn tí yóò fi ìkìlọ̀ ìkẹyìn fún àwọn ìlú. Ìkìlọ̀ sí àwọn ìlú jẹ́ iṣẹ́ kan tí àwọn áńgẹ́lì yóò ṣe bí a bá kọ̀ láti wá sí òkè náà kí a sì yí wa padà sí àwòrán Rẹ̀. Iṣẹ́ náà jẹ́ fún àwọn ìlú, nítorí ìran ìkẹyìn ń gbé ní àsìkò kan nígbà tí “ẹgbẹẹgbẹ̀rún ìlú” yóò parun. Àkókò àsọtẹ́lẹ̀ ti ìparun àwọn ìlú bẹ̀rẹ̀ pẹ̀lú àwọn bọ́ọ̀lù iná Nashville, ibẹ̀ ni iṣẹ́ ìkìlọ̀ náà sì ti bẹ̀rẹ̀, a sì fi iṣẹ́ náà mọ̀ ní Lúùkù 21. Nípasẹ̀ àwọn ọdún, a ti fi hàn léraléra pé Lúùkù 21 jẹ́ ìkìlọ̀ nípa Ìsílámù ti ìyọnu kẹta.

In Luke 21 Jesus traced the history beginning with the rejection of ancient Israel as God’s chosen people on through to the end of the Dark Ages of papal persecution, and then in to the signs that ushered in the Millerite history. The Millerite history illustrates the history of the one hundred and forty-four thousand.

Nínú Lúùkù 21, Jésù tọpasẹ̀ ìtàn náà láti ìbẹ̀rẹ̀ pẹ̀lú ìkọ̀sílẹ̀ Ísírẹ́lì ìgbàanì gẹ́gẹ́ bí àwọn ènìyàn àyànfẹ́ Ọlọ́run, ó sì tẹ̀ síwájú dé òpin Àkókò Òkùnkùn ti inúnibíni póòpù, lẹ́yìn náà ó wọ inú àwọn àmì tí ó mú ìtàn àwọn Mílọ́ráítì bẹ̀rẹ̀. Ìtàn àwọn Mílọ́ráítì ń ṣàpèjúwe ìtàn àwọn ẹgbẹ̀rún mẹ́rìnlélógójì àti ẹgbẹ̀rún mẹ́rin náà.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. Luke 21:24–27.

> Wọn ó sì ṣubú nípa ojú idà, a ó sì kó wọn lọ ní ìgbèkùn sínú gbogbo orílẹ̀-èdè: a ó sì tẹ Jerúsálẹ́mù mọ́lẹ̀ lábẹ́ ẹsẹ̀ àwọn Kèfèrí, títí àkókò àwọn Kèfèrí yóò fi pé. Àwọn àmì yóò sì wà nínú oòrùn, àti nínú òṣùpá, àti nínú àwọn ìràwọ̀; àti lórí ilẹ̀ ayé ìpọnjú àwọn orílẹ̀-èdè, pẹ̀lú ìdààmú; òkun àti ìgbì rẹ̀ yóò máa hó; ọkàn àwọn ènìyàn yóò máa rẹ̀ wọ́n nítorí ìbẹ̀rù, àti nítorí ìrònú àwọn ohun tí ń bọ̀ sórí ilẹ̀ ayé: nítorí agbára àwọn ọ̀run ni a ó mì. Nígbà náà ni wọn yóò sì rí Ọmọ ènìyàn tí ń bọ̀ nínú àwọsánmà pẹ̀lú agbára àti ògo ńlá. Lúùkù 21:24–27.

John, in chapter eleven of Revelation identifies that the 1,260 years of papal rule was prophetically given “to the Gentiles,” and Luke identifies that in 1798, the time of the Gentiles was fulfilled. Then Christ addressed the signs in the sun, moon and stars that mark the Millerite movement, concluding with “distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth.” The “distress of nations” in Luke is the “angering of nations” in Revelation.

Jòhánù, nínú orí kẹ́tàlá Ìfihàn, ṣàfihàn pé ọdún 1,260 ti ìṣàkóso póòpù ni a fi fún àwọn Kèfèrí ní ti àsọtẹ́lẹ̀, “fún àwọn Kèfèrí,” Lukù sì fi hàn pé ní ọdún 1798, àkókò àwọn Kèfèrí ti ṣẹ. Lẹ́yìn náà ni Kristi sọ̀rọ̀ nípa àwọn àmì nínú oòrùn, òṣùpá, àti àwọn ìràwọ̀ tí ń samisi ìṣísẹ̀ Millerite, ó sì parí rẹ̀ pẹ̀lú “ìpọ́njú àwọn orílẹ̀-èdè, pẹ̀lú ìdààmú; òkun àti ìgbì omi ń hó; ọkàn àwọn ènìyàn sì ń yẹ̀ fún ìbẹ̀rù, àti fún ìrètí àwọn nǹkan wọ̀nyí tí ń bọ̀ wá sórí ayé.” “Ìpọ́njú àwọn orílẹ̀-èdè” nínú Lukù ni “ìbínú àwọn orílẹ̀-èdè” nínú Ìfihàn.

> And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.

> Àwọn orílẹ̀-èdè sì bínú, ìbínú rẹ sì dé, àti àkókò àwọn òkú, kí a lè ṣe ìdájọ́ wọn, àti kí ìwọ lè fi èrè fún àwọn ìránṣẹ́ rẹ, àwọn wòlíì, àti fún àwọn ẹni mímọ́, àti àwọn tí ń bẹ̀rù orúkọ rẹ, kékeré àti ńlá; àti kí ìwọ lè pa àwọn tí ń pa ayé run. Ìfihàn 11:18.

God’s “wrath” occurs in the seven last plagues, and begins when Michael stands up and human probation closes. The angering of the nations is a period that leads to the close of probation. The angering of the nation’s began at 9/11, when Islam of the third woe arrived, thus marking the arrival of the latter rain.

“Ìbínú” Ọlọ́run hàn nínú àwọn àjàkálẹ̀ àrùn méje ìkẹyìn, ó sì bẹ̀rẹ̀ nígbà tí Míkáẹ́lì dìde tí àkókò ìdánwò ènìyàn sì parí. Ìbínú àwọn orílẹ̀-èdè jẹ́ àkókò kan tí ń darí sí ìparí àkókò ìdánwò. Ìbínú àwọn orílẹ̀-èdè bẹ̀rẹ̀ ní 9/11, nígbà tí Íslámù ti ègbé kẹta dé, báyìí ni ó sì samisi dídé òjò àìpẹ́.

> “I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.

> “Mo rí i pé ìbínú àwọn orílẹ̀-èdè, ìrunú Ọlọ́run, àti àkókò láti dá àwọn òkú lẹ́jọ́ jẹ́ àwọn nǹkan tí ó yàtọ̀ síra wọn, tí wọ́n sì ń tẹ̀lé ara wọn lẹ́yìn ara wọn; pẹ̀lú èyí náà, pé Míkáẹ́lì kò tíì dìde, àti pé àkókò ìpọ́njú, irú èyí tí kò tíì sí rí, kò tíì bẹ̀rẹ̀. Àwọn orílẹ̀-èdè ti ń bínú nísinsin yìí; ṣùgbọ́n nígbà tí Àlùfáà Àgbà wa bá ti parí iṣẹ́ Rẹ̀ nínú ibi mímọ́, Yóò dìde, Yóò wọ aṣọ ìgbẹ̀san, lẹ́yìn náà ni a ó sì tú àjàkálẹ̀ àrùn méje ìkẹyìn náà jáde.

> “I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

> “Mo rí i pé àwọn áńgẹ́lì mẹ́rin yóò dì í mú àwọn ẹ̀fúùfù mẹ́rin títí iṣẹ́ Jésù yóò fi parí nínú ibi mímọ́, lẹ́yìn náà ni àwọn àjàkálẹ̀-àrùn méje ìkẹyìn yóò sì dé.” Early Writings, 36.

In the Millerite history the angering of the nations, or as Luke records, “the distress of nations” was accomplished by Islam.

Nínú ìtàn àwọn Mílléráìtì, ìbínú àwọn orílẹ̀-èdè, tàbí gẹ́gẹ́ bí Lúùkù ṣe kọ ọ́ sílẹ̀, “ìpọ́njú àwọn orílẹ̀-èdè,” ni a mú ṣẹ nípasẹ̀ Íslámù.

> “In 1838 Turkey became involved in war with Egypt. The Egyptians bid fair to overthrow the Turkish power. To prevent this, the four great powers of Europe, England, Russia, Austria, and Prussia, interfered to sustain the Turkish government.” Uriah Smith, Synopsis of Present Truth, 218.

> “Ní ọdún 1838, Tọ́kì dá ara rẹ̀ sínú ogun pẹ̀lú Ejibiti. Ó hàn gbangba pé àwọn ará Ejibiti ń bọ̀ wá láti ṣubú agbára Tọ́kì. Láti dènà èyí, àwọn agbára ńlá mẹ́rin ti Yúróòpù, England, Russia, Austria, àti Prussia, dá sí ọ̀ràn náà láti gbéjọ́rò fún ìtẹ́síwájú ìjọba Tọ́kì.” Uriah Smith, Synopsis of Present Truth, 218.

In 1838, the so-called “eastern question” was shaking the nations, and the “eastern question” was Islam, the biblical east wind. Millerite history saw the nations shaken by Islam and then the Lord came in the clouds to the Most Holy Place, thus typifying when the Lord comes in the clouds at His Second Coming. Before His coming in the clouds Islam distresses the nations, and this is the message that Peter is given to proclaim to the cities in advance of the destruction of “thousands of cities.” The period of the destruction of the cities begins with the fireballs of Nashville.

Ní ọdún 1838, ohun tí wọ́n ń pè ní “ìbéèrè ìlà-oòrùn” ń mì àwọn orílẹ̀-èdè, àti “ìbéèrè ìlà-oòrùn” náà ni Ìsílámù, ẹ̀fúùfù ìlà-oòrùn ti Bíbélì. Ìtàn àwọn ọmọ-ẹ̀yìn Miller fi hàn pé Ìsílámù mì àwọn orílẹ̀-èdè, lẹ́yìn náà Oluwa sì wá nínú àwọsánmà lọ sí Ibi Mímọ́ Jùlọ, nípa bẹ́ẹ̀ ó di àpẹẹrẹ ìṣàpẹẹrẹ ti ìgbà tí Oluwa yóò wá nínú àwọsánmà ní Ìpadàbọ̀ Rẹ̀ Kejì. Ṣáájú wíwá Rẹ̀ nínú àwọsánmà, Ìsílámù ń fa ìpọ́njú bá àwọn orílẹ̀-èdè, èyí sì ni ìhìn tí a fi fún Peteru láti kéde fún àwọn ìlú ṣáájú ìparun “ẹgbẹẹgbẹ̀rún ìlú.” Àkókò ìparun àwọn ìlú bẹ̀rẹ̀ pẹ̀lú àwọn bọ́ọ̀lù iná ti Nashville.

> “O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy,... neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’

> “Iba ṣe pé àwọn ènìyàn Ọlọ́run ní ìmọ̀lára ìparun tí ń bọ̀ wá lórí ẹgbẹẹgbẹ̀rún ìlú, tí a ti fẹ́rẹ̀ẹ́ fi sílẹ̀ pátápátá fún ìbọ̀rìṣà! Ṣùgbọ́n ọ̀pọ̀ nínú àwọn tí ó yẹ kí wọ́n máa kéde òtítọ́ ni wọ́n ń fẹ̀sùn kàn, wọ́n sì ń dá àwọn ará wọn lẹ́bi. Nígbà tí agbára ìyípadà Ọlọ́run bá dé sórí ọkàn ènìyàn, ìyípadà pátápátá yóò wà. Àwọn ènìyàn kì yóò ní ìfẹ́kúfẹ̀ẹ́ láti ṣàríwísí àti láti wó lulẹ̀. Wọn kì yóò dúró ní ipò tí ń dí ìmọ́lẹ̀ lọ́wọ́ láti tàn sí ayé. Ṣíṣàríwísí wọn, fífẹ̀sùn kàn wọn, yóò dáwọ́ dúró. Àwọn agbára ọ̀tá ń kójọ ara wọn jọ fún ogun. Ìjà líle wà níwájú wa. Ẹ sún mọ́ra yín, ẹ̀yin arákùnrin àti arábìnrin mi, ẹ sún mọ́ra yín. Ẹ so ara yín pọ̀ mọ́ Kristi. ‘Ẹ má ṣe wí pé, Àjọṣepọ̀,... bẹ́ẹ̀ ni ẹ má ṣe bẹ̀rù ìbẹ̀rù wọn, bẹ́ẹ̀ ni kí ẹ má ṣe fòyà. Ẹ yà Olúwa àwọn ọmọ-ogun sí mímọ́ fúnra rẹ̀; kí òun sì jẹ́ ìbẹ̀rù yín, kí òun sì jẹ́ ohun tí ẹ ń fòyà. Òun yóò sì jẹ́ ibi mímọ́; ṣùgbọ́n yóò jẹ́ òkúta ìkọsẹ̀ àti àpáta ìkùnfà sí ilé méjèèjì Ísráẹ́lì, yóò sì jẹ́ ìdẹ àti okùn ìdẹkùn fún àwọn olùgbé Jerúsálẹ́mù. Ọ̀pọ̀ láàárín wọn yóò sì kọsẹ̀, wọn yóò sì ṣubú, a ó sì fọ́ wọn, a ó sì mú wọn sínú ìdẹkùn, a ó sì dì wọ́n mú.’”

> “The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

> “Àgbáyé jẹ́ ilé-itage kan. Àwọn òṣèré, àwọn olùgbé inú rẹ̀, ń pèsè ara wọn láti ṣe ipa tiwọn nínú eré ńlá ìkẹyìn. A ti pàdánù ìríran Ọlọ́run. Pẹ̀lú ọ̀pọ̀ ènìyàn púpọ̀, kò sí ìṣọ̀kan kankan, bí kò ṣe bí àwọn ènìyàn ṣe ń dá àjọṣepọ̀ sílẹ̀ láti mú àwọn ète ìmọ̀tara-ẹni-nìkan wọn ṣẹ. Ọlọ́run ń wo. Àwọn ète rẹ̀ ní ti àwọn ọmọ abẹ́ rẹ̀ ọlọ̀tẹ̀ ni a ó mú ṣẹ. A kò fi ayé lé ọwọ́ ènìyàn lọ́wọ́, bí ó tilẹ̀ jẹ́ pé Ọlọ́run ń jẹ́ kí àwọn agbára ìdàrúdàpọ̀ àti àìlétò jọba fún àkókò díẹ̀. Agbára kan láti ìsàlẹ̀ ń ṣiṣẹ́ láti mú àwọn ìṣẹ̀lẹ̀ ńlá ìkẹyìn wá nínú eré náà,—Satani ní wíwá gẹ́gẹ́ bí Kristi, àti ní ṣíṣiṣẹ́ pẹ̀lú gbogbo ẹ̀tàn àìṣòdodo nínú àwọn tí ń dì ara wọn pọ̀ mọ́ra nínú àwọn àwùjọ aṣírí. Àwọn tí ń tẹ̀ síwájú sí ìfẹ́kúfẹ̀ẹ́ fún ìdásílẹ̀ àjọṣepọ̀ ń mú àwọn ètò ọ̀tá ṣẹ. Okùnfà yóò tẹ̀lé pẹ̀lú àbájáde.”

> “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

> “Ìrékọjá ti fẹ́rẹ̀ẹ́ dé òpin rẹ̀. Ìdàrúdàpọ̀ ti kún ayé, ìbẹ̀rù ńlá kan sì fẹ́rẹ̀ẹ́ tó láti dé bá ẹ̀dá ènìyàn. Òpin ti sún mọ́ tòsí gidigidi. Àwa tí a mọ òtítọ́ gbọ́dọ̀ máa pèsè ara wa fún ohun tí yóò yá bọ́ sórí ayé láìpẹ́ yìí gẹ́gẹ́ bí ìyàlẹ́nu tí yóò bo ohun gbogbo mọ́lẹ̀.” Review and Herald, September 10, 1903.

The “elements of confusion and disorder” are being manufactured as the fruit of the system which Sister White identifies as “higher education,” which she also identifies as “the mystery of iniquity.” Nashville’s Parthenon temple is the symbol of false education that is now producing the “confusion and disorder” that bears “sway for a season.” The fireballs on Nashville are brought by Islam and they represent God’s judgment upon the “tree of the knowledge of good and evil.” When Nashville is hit the short period of the proclamation of the midnight cry begins and leads to the Sunday law, where Isaiah’s evil “confederacy” makes its final movement as the world is forced to accept the one-world government identified as the image of the beast in Revelation thirteen. Isaiah’s identification of the evil confederacy aligns with the sealing of the one hundred and forty-four thousand.

“Awọn eroja ìdàrúdàpọ̀ àti àìtọ́nisọ́nà” ni a ń ṣe jáde gẹ́gẹ́ bí èso ètò náà tí Sister White sọ̀rọ̀ rẹ̀ gẹ́gẹ́ bí “ẹ̀kọ́ gíga,” èyí tí ó tún pè ní “àṣírí ìwà àìṣòdodo.” Tẹ́ńpìlì Parthenon ti Nashville ni àmì ẹ̀kọ́ èké tí ó ń mú “ìdàrúdàpọ̀ àti àìtọ́nisọ́nà” wá báyìí, èyí tí ń “ṣàkóso fún àkókò díẹ̀.” Àwọn bọ́ọ̀lù iná lórí Nashville ni Islam mú wá, wọ́n sì ń ṣojú ìdájọ́ Ọlọ́run lórí “igi ìmọ̀ rere àti búburú.” Nígbà tí a bá lu Nashville, àkókò kúkúrú ìkéde igbe ọ̀gànjọ́ bẹ̀rẹ̀, ó sì ń darí lọ sí òfin Ọjọ́-Àìkú, níbi tí “àjọṣepọ̀” búburú ti Isaiah ti ṣe ìgbẹ̀sẹ̀ rẹ̀ ìkẹyìn bí a ti ń fi agbára mú ayé láti gba ìjọba ayé kan ṣoṣo tí a mọ̀ sí àwòrán ẹranko náà nínú Ìfihàn orí kẹtàlá. Ìdánimọ̀ Isaiah ti àjọṣepọ̀ búburú náà bá ìdìmọ̀ọ́kan àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún àti mẹ́rìnlélógójì mu.

> Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.

> Ẹ má ṣe wí pé, Àjọṣepọ̀, fún gbogbo àwọn ẹni tí àwọn ènìyàn yìí yóò máa wí pé, Àjọṣepọ̀; bẹ́ẹ̀ ni kí ẹ má ṣe bẹ̀rù ìbẹ̀rù wọn, kí ẹ má sì ṣe yọ̀. Ẹ yà Olúwa àwọn ọmọ-ogun sí mímọ́; òun náà ni kí ó jẹ́ ìbẹ̀rù yín, òun náà ni kí ó sì jẹ́ ẹ̀rù yín. Òun yóò sì jẹ́ ibi mímọ́; ṣùgbọ́n yóò jẹ́ òkúta ìkọ̀sẹ̀ àti àpáta ìṣubú fún ilé méjèèjì ti Israẹli, gẹ́gẹ́ bí ìdẹ àti gẹ́gẹ́ bí àwọ̀n fún àwọn olùgbé Jerusalẹmu. Ọ̀pọ̀lọpọ̀ nínú wọn yóò sì kọsẹ̀, wọn yóò sì ṣubú, wọn yóò sì fọ́, a ó sì dì wọ́n mú nínú àwọ̀n, a ó sì gbà wọ́n.

> Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. Isaiah 8:12–20.

> Di ẹ̀rí náà pọ̀, kí o sì di òfin náà mọ́ láàrín àwọn ọmọ-ẹ̀yìn mi. Èmi yóò sì dúró de Olúwa, ẹni tí ó fi ojú rẹ̀ pamọ́ fún ilé Jakọbu, èmi yóò sì máa retí i. Kíyè sí i, èmi àti àwọn ọmọ tí Olúwa fi fún mi jẹ́ fún ààmì àti fún iṣẹ́ ìyanu ní Israẹli láti ọ̀dọ̀ Olúwa àwọn ọmọ-ogun, ẹni tí ń gbé lórí òkè Síónì. Nígbà tí wọn bá sì wí fún yín pé, Ẹ tọ̀ àwọn ẹni tí wọ́n ní ẹ̀mí àjèjì lọ, àti àwọn abáníṣègùn tí ń fọ̀rọ̀ kékeré sọ̀rọ̀, tí wọ́n sì ń pọ́nrín; ṣé kò yẹ kí ènìyàn máa tọ Ọlọ́run rẹ̀ lọ bí? nítorí àwọn alààyè yóò ha tọ àwọn òkú lọ bí? Sí òfin àti sí ẹ̀rí náà: bí wọn kò bá sọ̀rọ̀ gẹ́gẹ́ bí ọ̀rọ̀ yìí, nítorí pé kò sí ìmọ́lẹ̀ nínú wọn. Isaiah 8:12–20.

The passage from Sister White identifies that a season of “confusion and disorder” leads to “Satan coming as Christ.” Satan appears impersonating Christ at the Sunday law.

Àyọkà náà láti ọwọ́ Sister White fi hàn pé àkókò kan ti “ìdàrúdàpọ̀ àti àìṣètò” yóò yọrí sí “Sátánì wá bí Kristi.” Sátánì yóò farahàn ní ìrísí Kristi ní àkókò òfin Ọjọ́ Àìkú.

> “By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

> “Nípa àṣẹ tí yóò fi mú ìdásílẹ̀ Ipòpó ṣiṣẹ́ ní ìtakò sí òfin Ọlọ́run, orílẹ̀-èdè wa yóò ya ara rẹ̀ kúrò pátápátá ní òdodo. Nígbà tí Pùrótẹ́sítánì yóò na ọwọ́ rẹ̀ kọjá hòrò láti di ọwọ́ agbára Romu mú, nígbà tí yóò tún gún kọjá ihò jíjinlẹ̀ láti fi ọwọ́ pàdé Ẹ̀mí-Ẹ̀sìn, nígbà tí, lábẹ́ agbára ìṣọ̀kan mẹ́ta yìí, orílẹ̀-èdè wa yóò kọ gbogbo ìlànà Òfin Orílẹ̀-èdè rẹ̀ sílẹ̀ gẹ́gẹ́ bí ìjọba Pùrótẹ́sítánì àti olómìnira, tí yóò sì pèsè ọ̀nà fún ìtankálẹ̀ àwọn èké àti ìtanjẹ Pápà, nígbà náà ni a lè mọ̀ pé àkókò ti dé fún iṣẹ́ àgbàyanu Satani, àti pé òpin ti sún mọ́lé.” Testimonies, ìwọ̀n 5, 451.

The season of “confusion and disorder” occurs leading up to the Sunday law. Just before the Sunday law, in the period typified by the Exeter camp meeting and the ten days in the upper room before Pentecost the one hundred and forty-four thousand are to “press together, my brethren and sisters, … bind up with Christ.” The sealing takes place before the Sunday law, and it is in that history that the evil confederacy begins its final work of setting up a one-world government.

Àkókò “ìdàrúdàpọ̀ àti àìtọ́nisọ́nà” máa ń ṣẹlẹ̀ ní ìṣáájú òfin Sunday. Kí òfin Sunday tó dé pátápátá, ní àkókò tí àpéjúwe rẹ̀ wà nínú àpéjọ àgọ́ Exeter àti ọjọ́ mẹ́wàá náà ní yàrá òkè ṣáájú Pẹ́ńtíkọ́sì, ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì náà ni a óò “sún mọ́ ara wa, ẹ̀yin arákùnrin àti arábìnrin mi, … di mọ́ Kristi.” Ìdìdì náà ń ṣẹlẹ̀ kí òfin Sunday tó dé, ó sì jẹ́ nínú ìtàn àkókò náà gan-an ni àjọṣepọ̀ búburú náà ti bẹ̀rẹ̀ iṣẹ́ rẹ̀ ìkẹyìn ti dídá ìjọba ayé kan ṣoṣo sílẹ̀.

In the sealing time Christ will be a sanctuary for the righteous, but a stone of stumbling for the wicked. He will be “a gin and for a snare to the inhabitants of Jerusalem,” who are the “many” that fall, but to the few who are sealed “He” will be their “fear.”

Ní àkókò ìdìmọ̀, Kristi yóò jẹ́ ibi mímọ́ fún àwọn olódodo, ṣùgbọ́n yóò jẹ́ òkúta ìkọ̀sẹ̀ fún àwọn ènìyàn búburú. Yóò jẹ́ “okùn ìdẹkùn àti okùn ìtẹ̀ sí àwọn olùgbé Jerusalẹmu,” àwọn tí wọ́n jẹ́ “ọ̀pọ̀” tí wọ́n ṣubú; ṣùgbọ́n fún díẹ̀ lára àwọn tí a dì mọ́lẹ̀, “Òun” ni yóò jẹ́ “ìbẹ̀rù” wọn.

“Fear” of God is what Eve lacked, and those that do fear God possess a different type of fear than the fear brought upon the many who stumble. The two types of fear mark those who pass and those who fail the testing process. Those who pass are sealed, those who don’t are represented by the number five, for they “stumble, and fall, and be broken, and be snared, and be taken.” The sealing time that is represented as occurring before the Sunday law, when there is a period of confusion and disorder, is when the parable of the ten virgins is fulfilled.

“Ìbẹ̀rù” Ọlọ́run ni Éfà kò ní, àwọn tí wọ́n sì ń bẹ̀rù Ọlọ́run ní irú ìbẹ̀rù mìíràn ju ìbẹ̀rù tí a mú wá sórí ọ̀pọ̀lọpọ̀ ẹni tí ń kọsẹ̀ lọ. Àwọn irú ìbẹ̀rù méjèèjì yìí ni ń fi àmì sí àwọn tí ń kọjá àti àwọn tí ń ṣàìṣe nínú ìlànà ìdánwò náà. Àwọn tí ń kọjá ni a dì mọ́lẹ̀, àwọn tí kò sì kọjá ni nọ́mbà márùn-ún ń ṣojú wọn, nítorí pé wọ́n “yóò kọsẹ̀, kí wọ́n sì ṣubú, kí a sì fọ́ wọn, kí a sì dẹkùn bá wọn, kí a sì mú wọn.” Àkókò ìdìmọ̀lẹ̀ tí a ṣàfihàn gẹ́gẹ́ bí ohun tí ń ṣẹlẹ̀ kí òfin Sunday tó dé, nígbà tí àkókò ìdàrúdàpọ̀ àti àìṣètò wà, ni ìgbà tí àkàwé àwọn wúńdíá mẹ́wàá ti ṣẹ.

The few who are sealed in contrast with the many who stumble are those who “wait” for the Lord, thus identifying the wise virgins who “waited.” There is also a sanctified and unsanctified prophetic waiting within the two classes of virgins, that corresponds to the two types of fear.

Àwọn díẹ̀ tí a fi èdìdì dì mọ́, ní ìyàtọ̀ sí ọ̀pọ̀lọpọ̀ tí wọ́n kọsẹ̀, ni àwọn tí “ń dúró de” Olúwa; nípa bẹ́ẹ̀ ni a ṣe mọ àwọn wúńdíá ọlọ́gbọ́n tí “ń dúró de.” Pẹ̀lú èyí náà, ìdúróde àsọtẹ́lẹ̀ tí a sọ di mímọ́ àti èyí tí a kò sọ di mímọ́ wà láàárín àwọn ẹ̀ka méjì ti àwọn wúńdíá, èyí tí ó bá irú ìbẹ̀rù méjèèjì mu.

> “‘While the bridegroom tarried, they all slumbered and slept.’ By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. ‘They all slumbered and slept;’ one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself.” The Great Controversy, 395.

> “‘Nígbà tí ọkọ ìyàwó sì pẹ́, gbogbo wọn ló rọ̀, wọ́n sì sùn.’ Nípa pípẹ́ ọkọ ìyàwó ni a fi ń ṣàfihàn ìkọjá àkókò tí a ti ń retí Olúwa, ìdààmú tí ó tẹ̀ lé e, àti ìdádúró tí ó dà bí ẹni pé ó wà. Ní àkókò àìdánilójú yìí, ìfẹ́ àwọn aláìjinlẹ̀ àti aláìní-ọkàn-pípé bẹ̀rẹ̀ sí í rẹ̀wẹ̀sì láìpẹ́, ìsapá wọn sì bẹ̀rẹ̀ sí í túbọ̀ rọ̀; ṣùgbọ́n àwọn tí ìgbàgbọ́ wọn dá lórí ìmọ̀ tiwọn fúnra wọn nípa Bíbélì ní àpáta kan lábẹ́ ẹsẹ̀ wọn, èyí tí ìgbì ìdààmú kò lè fọ́ kúrò. ‘Gbogbo wọn ló rọ̀, wọ́n sì sùn;’ ẹgbẹ́ kan wà nínú àìbìkítà àti fífi ìgbàgbọ́ wọn sílẹ̀, ẹgbẹ́ kejì sì ń dúró ní sùúrù títí di ìgbà tí a ó fi fún wọn ní ìmọ́lẹ̀ tí ó túbọ̀ ṣe kedere. Síbẹ̀, ní òru ìdánwò, ó dà bí ẹni pé ẹgbẹ́ ìkẹyìn náà pàdánù, dé ìwọ̀n kan, ìtara àti ìfọkànsìn wọn. Àwọn aláìní-ọkàn-pípé àti aláìjinlẹ̀ kò tún lè tẹ́ ara mọ́ ìgbàgbọ́ àwọn arákùnrin wọn mọ́. Olúkúlùkù gbọ́dọ̀ dúró tàbí ṣubú nítorí ara rẹ̀.” The Great Controversy, 395.

Those who wait in a sanctified fashion are to be “signs and for wonders” as they are lifted up as an ensign to the world at the Sunday law, when the issue of the tree of knowledge of good and evil represents the knowledge of “those who have familiar spirits, and unto wizards that peep, and that mutter” and the knowledge identified by “the law and to the testimony.” It is the same test as it was for Eve and Adam. Do we accept education that has truth mixed and blended with error, or do we stand upon a “thus saith the Lord,” for if they speak not according to this Word, it is because there is no light in them. True and false education is a primary line of truth in the great controversy between Christ and Satan. Nashville is the symbol of rebellion against the Word of God, as certainly as Sodom is a symbol of licentiousness, and as New York is a symbol of the economic power of the United States and the Pentagon is a symbol of its military might.

Àwọn tí ń dúró de ní ọ̀nà tí a ti yà sí mímọ́ ni yóò jẹ́ “àwọn àmì àti iṣẹ́ ìyanu” bí a ti gbé wọn sókè gẹ́gẹ́ bí àsíá fún ayé nígbà òfin Ọjọ́ Àìkú, nígbà tí ọ̀ràn igi ìmọ̀ rere àti búburú dúró fún ìmọ̀ àwọn “tí ó ní ẹ̀mí àjèjì, àti sí àwọn oṣó tí ń peep, tí wọ́n sì ń kẹ́hìn-kẹ́hìn” àti ìmọ̀ tí a dá mọ̀ nípa “sí òfin àti sí ẹ̀rí.” Ìdánwò kan náà ni gẹ́gẹ́ bí ó ti rí fún Éfà àti Ádámù. Ṣé a ń gba ẹ̀kọ́ tí a ti da òtítọ́ pọ̀, tí a sì ti ṣàdàpọ̀ mọ́ àṣìṣe, tàbí ṣé a dúró lórí “bẹ́ẹ̀ ni Oluwa wí,” nítorí bí wọn kò bá sọ̀rọ̀ gẹ́gẹ́ bí Ọ̀rọ̀ yìí, nítorí pé kò sí ìmọ́lẹ̀ nínú wọn. Ẹ̀kọ́ tòótọ́ àti ẹ̀kọ́ èké jẹ́ ìlà òtítọ́ pàtàkì kan nínú ìjà ńlá láàárín Kristi àti Satani. Nashville jẹ́ àmì ìṣọtẹ̀ sí Ọ̀rọ̀ Ọlọ́run, dájúdájú gẹ́gẹ́ bí Sódómù ti jẹ́ àmì ìwà àgbèrè, àti bí New York ti jẹ́ àmì agbára ọrọ̀ ajé ti Orílẹ̀-Èdè Amẹ́ríkà, tí Pentagon sì jẹ́ àmì agbára ológun rẹ̀.

Peter is standing on the threshold of the fireballs of Nashville, in Panium and at the mount, that represents the temple test. He recognizes that Laodicean Seventh-day Adventism is about to be rebuked and made ashamed when the fireballs fall, and that Nashville, the United States and the world need to be warned. The message of Islam confirms the messengers just as the fire that fell at Carmel confirmed that Elijah was the true prophet. Yet the warning to Nashville is not simply Islam of the third woe, let alone what type of weapons are employed in the surprise attack. The message of warning must identify why Islam is being allowed to bring judgment, a judgment that begins a period where thousands of cities are destroyed. Identifying in advance that Islam would produce a surprise attack upon Nashville, will validate the messengers, but it is an incomplete warning if that is all that it does.

Peteru dúró lórí àbáwọlé àwọn bọ́ọ̀lù iná Nashville, ní Panium àti lórí òkè náà, èyí tí ó dúró fún ìdánwò tẹ́ńpìlì. Ó mọ̀ pé Adventism Ọjọ́ Keje ti Laodicea fẹ́rẹ̀ jẹ́ ní ìbáwí, a ó sì fi í sínú ìtìjú nígbà tí àwọn bọ́ọ̀lù iná bá rọ̀, àti pé Nashville, Orílẹ̀-Èdè Amẹ́ríkà àti ayé nílò láti gba ìkìlọ̀. Ìhìnrere Islam fi àwọn ojiṣẹ́ náà múlẹ̀ gẹ́gẹ́ bí iná tí ó sọ̀ kalẹ̀ ní Karmeli ti fi hàn pé Elijah ni wòlíì òtítọ́. Síbẹ̀, ìkìlọ̀ sí Nashville kì í ṣe Islam ti ìyọnu kẹta nìkan, kó má ṣẹ̀ṣẹ̀ jẹ́ irú ohun ìjà wo ni a lò nínú ìkọlù àìròtẹ́lẹ̀ náà. Ìhìnrere ìkìlọ̀ gbọ́dọ̀ tọ́ka sí ìdí tí a fi ń jẹ́ kí Islam mú ìdájọ́ wá, ìdájọ́ kan tí ó bẹ̀rẹ̀ àkókò kan níbi tí a ti pa ẹgbẹẹgbẹ̀rún ìlú run. Ìtọ́kasí ní ìṣáájú pé Islam yóò mú ìkọlù àìròtẹ́lẹ̀ bá Nashville, yóò jẹ́rìí sí òtítọ́ àwọn ojiṣẹ́ náà, ṣùgbọ́n ó jẹ́ ìkìlọ̀ tí kò pé bí èyí nìkan bá jẹ́ ohun tí ó ṣe.

The fireballs of Nashville are a judgment of God that begins a short period that ends at the Sunday law, which as in the beginning of the period is also a judgment of God. God told Adam and Eve in advance what the test was, and what the consequences would be should they fail the test. Sister White identifies the importance of being able to reason “from cause to effect,” and the Bible identifies that a “curse” without a “cause” will not come.

Àwọn bọ́ọ̀lù iná Nashville jẹ́ ìdájọ́ Ọlọ́run tí ó bẹ̀rẹ̀ àkókò kúkúrú kan tí ó parí sí òfin Ọjọ́ Ìsinmi, èyí tí, gẹ́gẹ́ bí ó ti rí ní ìbẹ̀rẹ̀ àkókò náà, jẹ́ ìdájọ́ Ọlọ́run pẹ̀lú. Ọlọ́run sọ fún Ádámù àti Éfà ṣáájú nípa ohun tí ìdánwò náà jẹ́, àti ohun tí àwọn àbájáde yóò jẹ́ bí wọ́n bá kùnà nínú ìdánwò náà. Sister White fi ìtóbi jíjẹ́ ẹni tí ó lè ronú “láti inú ìdí sí àbájáde” hàn, Bíbélì sì fi hàn pé “èébú” láìsí “ìdí” kì yóò dé.

> As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 26:2.

> Gẹ́gẹ́ bí ẹyẹ ṣe ń ṣàkìrì kiri, gẹ́gẹ́ bí alápándẹdẹ ṣe ń fò lọ, bẹ́ẹ̀ ni ègún tí kò ní ìdí kì yóò dé. Òwe 26:2.

The fireballs of Nashville are the “effect,” and the “curse” that comes. The warning message must include the “cause.” The prophet Jonah’s message was not simply an identification of destruction in forty days, but it produced a revival and reformation from the king throughout the population. What was identified was that the king and his people turned from the evil ways. Jonah had told them of the coming destruction, and he told them it was because of their wicked and evil lifestyle.

Àwọn bọ́ọ̀lù iná Nashville jẹ́ “àbájáde,” àti “èpè” tí ń bọ̀. Ìfìkìlọ̀ ìkìlọ̀ náà gbọ́dọ̀ ní “ìdí” náà pẹ̀lú. Kì í ṣe pé ìránṣẹ́ wòlíì Jónà nìkan ni ìdánimọ̀ ìparun nínú ọjọ́ mẹ́rìnlélógójì, ṣùgbọ́n ó mú ìjíǹde àti àtúnṣe wá láti ọ̀dọ̀ ọba títí dé gbogbo àwọn ènìyàn. Ohun tí a fi hàn ni pé ọba àti àwọn ènìyàn rẹ̀ yí padà kúrò nínú ọ̀nà búburú wọn. Jónà ti sọ fún wọn nípa ìparun tí ń bọ̀, ó sì sọ fún wọn pé ó jẹ́ nítorí ìgbésí ayé búburú àti ìwà ibi wọn.

> For word came unto the king of Nineveh, and he arose from his throne, and he laid his robe from him, and covered him with sackcloth, and sat in ashes. And he caused it to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste anything: let them not feed, nor drink water: But let man and beast be covered with sackcloth, and cry mightily unto God: yea, let them turn every one from his evil way, and from the violence that is in their hands. Jonah 3:6–8.

> Nítorí ọ̀rọ̀ náà dé ọ̀dọ̀ ọba Ninefe, ó sì dìde kúrò lórí ìtẹ́ rẹ̀, ó bọ́ aṣọ ọba rẹ̀ kúrò lára rẹ̀, ó fi aṣọ ọ̀fọ̀ bò ara rẹ̀, ó sì jókòó sínú eérú. Ó sì pàṣẹ kí a kéde rẹ̀, kí a sì polongo rẹ̀ káàkiri Ninefe, nípa àṣẹ ọba àti àwọn ọlọ́lá rẹ̀, pé, Kí ènìyàn tàbí ẹranko, agbo màlúù tàbí agbo ẹran, má ṣe tọ́ ohunkóhun wò: kí wọn má ṣe jẹun, kí wọn má sì mu omi: Ṣùgbọ́n kí ènìyàn àti ẹranko fi aṣọ ọ̀fọ̀ bo ara wọn, kí wọn sì ké pe Ọlọ́run gidigidi: bẹ́ẹ̀ ni kí olúkúlùkù yí padà kúrò nínú ọ̀nà búburú rẹ̀, àti kúrò nínú ìwà ipá tí ó wà ní ọwọ́ wọn. Jona 3:6–8.

Islam is a trumpet power, and the seven trumpets of Revelation eight through eleven, and also chapter sixteen possess specific prophetic characteristics. The first four trumpets were judgments upon imperial Rome for passing the first Sunday law in 321. The next two trumpets were judgments upon papal Rome for passing a Sunday law in 538. The seven trumpets of Revelation eight through eleven, typify the seven last plagues of Revelation sixteen, which is God’s judgment upon mankind for Sunday enforcement.

Ìsìlámù jẹ́ agbára ìpè, àti pé àwọn ìpè méje ti Ìfihàn orí kẹjọ títí dé kọkànlá, pẹ̀lú orí kẹrìndínlógún náà, ní àwọn àbùdá àsọtẹ́lẹ̀ pàtó. Àwọn ìpè mẹ́rin àkọ́kọ́ jẹ́ ìdájọ́ lórí Róòmù aláṣẹ-ọba nítorí pípa òfin Sọ́ńdè àkọ́kọ́ kalẹ̀ ní ọdún 321. Àwọn ìpè méjì tí ó tẹ̀lé jẹ́ ìdájọ́ lórí Róòmù póòpù nítorí pípa òfin Sọ́ńdè kalẹ̀ ní ọdún 538. Àwọn ìpè méje ti Ìfihàn orí kẹjọ títí dé kọkànlá jẹ́ àpẹẹrẹ àwọn ìyọnu méje ìkẹyìn ti Ìfihàn orí kẹrìndínlógún, èyí tí í ṣe ìdájọ́ Ọlọ́run lórí aráyé nítorí ìfipá mú ìtọ́jú Sọ́ńdè.

The warning message of Nashville must identify the footsteps leading to a Sunday law, and based upon the prophetic testimony, the judgment follows, and does not precede the cause. The judgment is the effect of Sunday enforcement. The five witnesses of the hidden history of verse forty we are considering provide different testimonies, but unlike the human witnesses, all the prophetic lines blend together. To identify the footsteps of the ultimate Sunday law in the United States, is accomplished when Peter combines the testimony of Donald Trump to explain the effect of the fireballs of Nashville.

Ìfìkìlọ̀ ìkìlọ̀ ti Nashville gbọ́dọ̀ dá àwọn ìṣísẹ̀ ẹsẹ̀ tí ń tọ́ sí òfin Ọjọ́-Àìkú mọ̀, àti pé lórí ìpìlẹ̀ ẹ̀rí àsọtẹ́lẹ̀, ìdájọ́ máa ń tẹ̀lé, kì í sì í ṣáájú ìdí náà. Ìdájọ́ náà ni àbájáde ìmúlẹ̀ṣẹ̀ Ọjọ́-Àìkú. Àwọn ẹlẹ́rìí márùn-ún ti ìtàn ìpamọ́ ti ẹsẹ̀ ogójì tí à ń ronú lé lórí ń pèsè ẹ̀rí tí ó yàtọ̀ síra, ṣùgbọ́n láìdàbí àwọn ẹlẹ́rìí ènìyàn, gbogbo àwọn ìlà àsọtẹ́lẹ̀ ń dà pọ̀ sínú ara wọn. Láti dá àwọn ìṣísẹ̀ ẹsẹ̀ òfin Ọjọ́-Àìkú ìkẹyìn ní Orílẹ̀-Èdè Amẹ́ríkà mọ̀, ni a ṣe nígbà tí Peteru bá so ẹ̀rí Donald Trump pọ̀ láti ṣàlàyé àbájáde àwọn bọ́ọ̀lù iná Nashville.

The warning of Nashville to the world is that God begins His final judgment of men and nations at that point in time. A period of the destruction of the cities then begins and quickly leads to the Sunday law where national apostasy is followed by national ruin. Satan then arrives to personate Christ, and the evil confederacy is set up as the ten kings agree to give their kingdom to the robbers of thy people, that establish the vision. The warning of Nashville is represented by the history that precedes Nashville as represented by Donald Trump forming an image to the beast. The message of Trump is the warning trumpet that precedes the fireballs of Nashville.

Ìkìlọ̀ Nashville sí ayé ni pé Ọlọ́run bẹ̀rẹ̀ ìdájọ́ ìkẹyìn Rẹ̀ lórí ènìyàn àti orílẹ̀-èdè ní àkókò yẹn. Àkókò ìparun àwọn ìlú sì bẹ̀rẹ̀ lẹ́yìn náà, ó sì yára ṣamọ̀nà sí òfin Ọjọ́ Àìkú níbi tí ìpẹ̀yìndà orílẹ̀-èdè ti ń tẹ̀lé e pẹ̀lú ìparun orílẹ̀-èdè. Nígbà náà ni Sátánì dé láti ṣe àfarawé Kristi, a sì gbé àjọṣepọ̀ búburú náà kalẹ̀ bí àwọn ọba mẹ́wàá ṣe fohùn ṣọ̀kan láti fi ìjọba wọn fún àwọn ọlọ́ṣà àwọn ènìyàn rẹ, tí ń fi ìran náà múlẹ̀. Ìkìlọ̀ Nashville ni a ṣojú fún nípasẹ̀ ìtàn tí ó ṣáájú Nashville gẹ́gẹ́ bí Donald Trump ṣe dá àwòrán sí ẹranko náà. Ìfẹ̀rọ̀ Trump ni ìpè ìkìlọ̀ tí ń ṣáájú àwọn bọ́ọ̀lù iná Nashville.

We will continue these things in the next article.

A ó máa bá àwọn nǹkan wọ̀nyí lọ nínú àpilẹ̀kọ tí ó kàn.

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