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# The Book of Daniel - Number Ninety-Seven

Ìwé Dáníẹ́lì - Nọ́mbà Mẹ́tàdínlọ́gọ́rùn-ún àti Méje

The Triple Application of Elijah: Unveiling the Prophetic Dynamics of Modern Babylon’s Confrontation

Ìṣàmúlò Mẹ́ta ti Èlíjà: Ìṣípayá Ìmọ̀lára Ìsọtẹ́lẹ̀ ti Ìforígbárí Bábílónì Òde-Òní

Author

Jeff Pippenger

Published

February 29, 2024

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The triple application of Elijah represents the external elements of the Elijah of the last days. Elijah represents one man, but also a movement of people. The movement of people who join with the messenger Elijah are taken out of the condition and experience represented by Laodicea.

Ìlò Elijah ní ìmúlò mẹ́ta dúró fún àwọn èròjà òde ti Elijah ti àwọn ọjọ́ ìkẹyìn. Elijah dúró fún ènìyàn kan, ṣùgbọ́n ó tún dúró fún ìgbésẹ̀ àwọn ènìyàn. Ìgbésẹ̀ àwọn ènìyàn tí wọ́n darapọ̀ mọ́ Elijah oníṣẹ́ náà ni a mú jáde kúrò nínú ipò àti ìrírí tí Laodicea ṣojú fún.

> And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.

> Èlíjà sì tọ gbogbo àwọn ènìyàn lọ, ó sì wí pé, Yóò ti pẹ́ tó báyìí tí ẹ̀yin yóò fi máa ṣiyèméjì láàárín èrò méjì? Bí Olúwa bá jẹ́ Ọlọ́run, ẹ máa tẹ̀lé e; ṣùgbọ́n bí Báálì bá jẹ́ bẹ́ẹ̀, ẹ máa tẹ̀lé e. Àwọn ènìyàn kò sì dá a lóhùn ọ̀rọ̀ kan. Nígbà náà ni Èlíjà wí fún àwọn ènìyàn pé, Èmi, àní èmi nìkan ṣoṣo, ni ó kù gẹ́gẹ́ bí wòlíì Olúwa; ṣùgbọ́n àwọn wòlíì Báálì jẹ́ ọ̀ọ́dúnrún mẹ́rin lé lọ́gọ́rin [450] ọkùnrin. 1 Kings 18:21, 22.

Whether in the movement of the first or third angel, those who joined with the messenger of that period were either taken out of the history represented by the church of Sardis or the church of Laodicea. Either church is represented by the question of Elijah, concerning how long the people would halt between two opinions. The two opinions they halt between are represented by Habakkuk’s “debate.” The “debate” of Habakkuk chapter two, is a debate between either correct or incorrect methodology. The people that exist when the time of the debate arrives, either in Millerite history or those in the history of the last days are uncertain whether to get off the fence, and if so, they are uncertain as to which side of the fence they should descend to. They therefore answer not a word.

Bóyá nínú ìṣísẹ̀ áńgẹ́lì àkọ́kọ́ tàbí ti áńgẹ́lì kẹta, àwọn tí wọ́n darapọ̀ mọ́ ońṣẹ́ ìgbà náà ni a mú jáde kúrò nínú ìtàn tí ìjọ Sárídísì tàbí ìjọ Laodíkíà ṣojú fún. Ọ̀kọ̀ọ̀kan nínú àwọn ìjọ méjèèjì ni a ṣàpẹẹrẹ rẹ̀ nípa ìbéèrè Elijah, nípa bí ó ti pẹ́ tó tí àwọn ènìyàn yóò fi máa ṣiyèméjì láàárín èrò méjì. Àwọn èrò méjì tí wọ́n ń ṣiyèméjì láàárín wọn ni a ṣàpẹẹrẹ wọn nípa “àríyànjiyàn” Hábákúkù. “Àríyànjiyàn” inú Hábákúkù orí kejì jẹ́ àríyànjiyàn láàárín ìlànà-ọ̀nà tó tọ́ àti èyí tí kò tọ́. Àwọn ènìyàn tí ó wà nígbà tí àkókò àríyànjiyàn náà dé, yálà nínú ìtàn àwọn Millerite tàbí àwọn tí ó wà nínú ìtàn àwọn ọjọ́ ìkẹyìn, kò dá wọn lójú bóyá kí wọ́n bọ́ kúrò lórí ọgbà-odi àárín; àti bí wọ́n bá sì ṣe bẹ́ẹ̀, kò sì tún dá wọn lójú pé ìhà wo nínú ọgbà-odi náà ni kí wọ́n sọ̀ kalẹ̀ sí. Nítorí náà, wọn kò dáhùn ọ̀rọ̀ kan.

The Lord ordained a test in the history of the first and the history of the third angels which would manifest whether the one side of the debate, represented by the theological methodology of apostate Protestantism, or the methodology of Miller’s rules of prophetic interpretations, including the rules adopted by Future for America, was the actual message of the latter rain. The test of Mount Carmel that is to begin at the soon coming Sunday law in the United States requires that God identifies who His representative messenger is, as He did with Elijah and in the Millerite history of 1844. As with Elijah, and those who watched but were unwilling to take a position, the methodology was and will be confirmed by the fulfillments of public predictions.

Olúwa ti yàn ìdánwò kan nínú ìtàn áńgẹ́lì àkọ́kọ́ àti nínú ìtàn áńgẹ́lì kẹta, èyí tí yóò fi hàn bóyá ọ̀kan lára ẹgbẹ́ méjèèjì nínú àríyànjiyàn náà—èyí tí ọ̀nà ìṣe ẹ̀kọ́-ìjìnlẹ̀-ẹ̀sìn Protestanti alásẹ̀yìn ń ṣojú fún—tàbí ọ̀nà ìṣe àwọn òfin Miller fún ìtumọ̀ àsọtẹ́lẹ̀, pẹ̀lú àwọn òfin tí Future for America ti gbà, ni ó jẹ́ ìránṣẹ́ gidi ti òjò àìpẹ́. Ìdánwò Òkè Karmeli tí yóò bẹ̀rẹ̀ nígbà òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́ ní Orílẹ̀-Èdè Amẹ́ríkà ń béèrè pé kí Ọlọ́run fi hàn ẹni tí ó jẹ́ aṣojú ìránṣẹ́ Rẹ̀, gẹ́gẹ́ bí Ó ti ṣe pẹ̀lú Èlíjà, àti nínú ìtàn àwọn Millerite ti ọdún 1844. Gẹ́gẹ́ bí ó ti rí pẹ̀lú Èlíjà, àti pẹ̀lú àwọn tí wọ́n ń ṣọ́nà ṣùgbọ́n tí kò fẹ́ gba ipò kan, ọ̀nà ìṣe náà ni a ti fìdí rẹ̀ múlẹ̀, a ó sì tún fìdí rẹ̀ múlẹ̀ nípasẹ̀ ìmúṣẹ àwọn àsọtẹ́lẹ̀ gbangba.

> “The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

> “A gbọ́dọ̀ lóye àwọn àsọtẹ́lẹ̀ Dáníẹ́lì àti ti Jòhánù. Wọ́n ń túmọ̀ ara wọn. Wọ́n ń fi àwọn òtítọ́ hàn fún ayé tí gbogbo ènìyàn gbọ́dọ̀ lóye. Àwọn àsọtẹ́lẹ̀ wọ̀nyí yóò jẹ́ ẹlẹ́rìí ní ayé. Nípasẹ̀ ìmúṣẹ wọn ní àwọn ọjọ́ ìkẹyìn wọ̀nyí, wọn yóò túmọ̀ ara wọn.” Kress Collection, 105.

When fire came down and consumed Elijah’s offering, God was confirming to those who silently watched that Elijah was His representative, but by then it was too late for Ahab, Jezebel and her false prophets. This also happened in advance of October 22, 1844 in the Millerite history, and it will happen again in advance of the soon coming Sunday law, which is typified by October 22, 1844. Unfortunately, those who wait until that event to decide, will have by default already decided on the wrong side of the question. The selection of the Elijah messenger must precede his confrontation with Ahab, Jezebel and her false prophets. After the confirmation was accomplished by fire consuming Elijah’s offering, Elijah slew the false prophets.

Nígbà tí iná sọ̀kalẹ̀ wá, tí ó sì jó ẹbọ Elijah run, Ọlọ́run ń fi ìdánilójú hàn fún àwọn tí wọ́n ń wo ìṣẹ̀lẹ̀ náà ní ìdákẹ́jẹ pé Elijah ni aṣojú Rẹ̀, ṣùgbọ́n ní àkókò yẹn ó ti pẹ́ jù fún Ahabu, Jezebel àti àwọn wòlíì èké rẹ̀. Èyí pẹ̀lú ṣẹlẹ̀ ṣáájú October 22, 1844 nínú ìtàn àwọn Millerite, ó sì tún máa ṣẹlẹ̀ ṣáájú òfin Ọjọ́ Àìkú tí ó ń bọ̀ láìpẹ́, èyí tí October 22, 1844 jẹ́ àpẹẹrẹ rẹ̀. Lóòótọ́, àwọn tí wọ́n bá dúró títí di ìṣẹ̀lẹ̀ yẹn kí wọ́n tó pinnu, yóò ti pinnu tẹ́lẹ̀ nípa àìṣeṣe lórí apá tí kò tọ́ nínú ọ̀ràn náà. Yíyan ojiṣẹ́ Elijah gbọ́dọ̀ ṣáájú ìfarahàn rẹ̀ sí Ahabu, Jezebel àti àwọn wòlíì èké rẹ̀. Lẹ́yìn tí ìmúdájú náà ti ṣẹ nípa bí iná ṣe jó ẹbọ Elijah run, Elijah pa àwọn wòlíì èké náà.

The false prophet is the sixth kingdom of Bible prophecy, and it ends its reign as the sixth kingdom at the soon-coming Sunday law, which is where Elijah slew the false prophets. Thereafter the full outpouring of rain began. In Millerite history, the messenger and his message were identified in contrast with those who in the context began to fulfill their role as apostate Protestantism (which is the false prophet of Elijah’s testimony), and one of the three powers that lead the world to Armageddon. God ordained that after October 22, 1844, the newly identified true prophetic movement would finish His work on earth, but the movement transitioned into Laodicea and shortly thereafter ceased to be a “movement”, because it became a legally accepted Church.

Wòlíì èké ni ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì, ó sì parí ìjọba rẹ̀ gẹ́gẹ́ bí ìjọba kẹfà ní òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́, níbi tí Èlíjà ti pa àwọn wòlíì èké. Lẹ́yìn náà ni ìtújáde òjò ní kíkún bẹ̀rẹ̀. Nínú ìtàn àwọn Míléráìtì, a mọ aṣojú náà àti ìṣẹ̀ràn rẹ̀ ní ìyàtọ̀ sí àwọn tí, nínú àyíká náà, bẹ̀rẹ̀ sí í mú ipa wọn ṣẹ gẹ́gẹ́ bí Pùròtẹ́sítáǹtì aláyídà (èyí tí í ṣe wòlíì èké ti ẹ̀rí Èlíjà), àti gẹ́gẹ́ bí ọ̀kan nínú àwọn agbára mẹ́ta tí ń darí ayé lọ sí Amágẹdọ́nì. Ọlọ́run ti yàn pé lẹ́yìn October 22, 1844, ẹgbẹ́ àsọtẹ́lẹ̀ òtítọ́ tuntun tí a ṣẹ̀ṣẹ̀ dá mọ̀ yóò parí iṣẹ́ Rẹ̀ lórí ilẹ̀ ayé, ṣùgbọ́n ẹgbẹ́ náà yí padà sí Laodicea, kò sì pẹ́ lẹ́yìn náà tí ó fi dáwọ́ jíjẹ́ “ẹgbẹ́” dúró, nítorí pé ó di Ṣọ́ọ̀ṣì tí òfin ti fọwọ́ sí.

With these elements of the first Elijah in our minds, we will now address the prophetic characteristics of the second Elijah for the purpose of identifying and establishing who is the third Elijah of the last days. Jesus identified John the Baptist as the one who fulfilled the last prophecy of the Old Testament.

Pẹ̀lú àwọn ẹ̀yà wọ̀nyí ti Elijah àkọ́kọ́ nínú ọkàn wa, a ó sì báyìí ṣe àfiyèsí àwọn àbùdá àsọtẹ́lẹ̀ ti Elijah kejì pẹ̀lú ète láti dá ẹni tí Elijah kẹta ti àwọn ọjọ́ ìkẹyìn jẹ́ mọ̀ kí a sì fi í múlẹ̀. Jesu dá Johanu Oníbatisimu mọ̀ gẹ́gẹ́ bí ẹni tí ó mú àsọtẹ́lẹ̀ ìkẹyìn ti Májẹ̀mú Láéláé ṣẹ.

> Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

> Wò ó, èmi yóò rán wòlíì Èlíjà sí yín kí ọjọ́ ńlá àti ẹ̀rù ti Olúwa tó dé: yóò sì yí ọkàn àwọn baba padà sí ọ̀dọ̀ àwọn ọmọ wọn, àti ọkàn àwọn ọmọ sí ọ̀dọ̀ àwọn baba wọn; kí n má bàa wá lu ayé pẹ̀lú ègún. Malaki 4:5, 6.

Though Jesus identified John as the Elijah who was to come, John did not fully meet all the elements of the prediction of the Elijah to come, for the third and final Elijah comes before the great and dreadful day of the Lord, which is the time of the Seven Last Plagues, that conclude with the Second Coming of Christ. John was never-the-less the second Elijah, and his witness combined with the first Elijah identifies and establishes the third and final Elijah.

Bí Jesu sọ Johanu di Elijah tí yóò wá, Johanu kò mú gbogbo àwọn ìpínlẹ̀ àsọtẹ́lẹ̀ nípa Elijah tí yóò wá ṣẹ pátápátá, nítorí Elijah kẹta àti ìkẹyìn ń bọ̀ ṣáájú ọjọ́ ńlá àti ẹ̀rù ti Olúwa, èyí tí í ṣe àkókò Àwọn Àjàkálẹ̀ Àjẹsára Méje Ìkẹyìn, tí ó parí pẹ̀lú Ìbọ̀wá Kejì ti Kristi. Síbẹ̀síbẹ̀, Johanu ni Elijah kejì, ẹ̀rí rẹ̀ sì papọ̀ pẹ̀lú ti Elijah àkọ́kọ́ ń dá Elijah kẹta àti ìkẹyìn mọ̀, ó sì ń fi í múlẹ̀.

Just as Elijah confronted a threefold representation of modern Babylon’s dragon, beast and false prophet, so too, John was confronted with a Roman authority (Herod), an impure woman (Herodias) and her daughter (Salome). Mount Carmel typified October 22, 1844, which in turn represents the Sunday law in the United States. At the Sunday law crisis the threefold union is brought about.

Gẹ́gẹ́ bí Élíjà ṣe dojú kọ́ àfihàn mẹ́ta ti dragoni, ẹranko, àti wòlíì èké ti Bábílónì òde-òní, bẹ́ẹ̀ náà ni Jòhánù pẹ̀lú dojú kọ́ àṣẹ Romu kan (Hẹ́rọ́dù), obìnrin aláìmọ́ kan (Hẹ́rọ́díà), àti ọmọbìnrin rẹ̀ (Sálómè). Òkè Kámẹ́lì jẹ́ àpẹẹrẹ October 22, 1844, èyí tí ó sì tún ṣojú fún òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà. Ní àkókò ìṣòro òfin Ọjọ́ Àìkú, ìṣọ̀kan mẹ́talọ́kan náà ni a mú wá sí ìmúṣẹ.

> “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.

> “Nípasẹ̀ àṣẹ tí yóò fi agbára mú ìdásílẹ̀ ìjọba Páápù ṣiṣẹ́ ní ìtakò sí òfin Ọlọ́run, orílẹ̀-èdè wa yóò ya ara rẹ̀ kúrò ní òdodo pátápátá. Nígbà tí Pùrótẹ́sítántì yóò na ọwọ́ rẹ̀ kọjá àfonífojì láti dì mọ́ ọwọ́ agbára Róòmù, nígbà tí yóò rìn kọjá lórí ọ̀gbun láti fi ọwọ́ pọ̀ mọ́ Ẹ̀mí-òkú, nígbà tí, lábẹ́ ipa ìṣọ̀kan mẹ́ta yìí, orílẹ̀-èdè wa yóò kọ gbogbo ìlànà inú Òfin-Ìpilẹ̀ rẹ̀ sílẹ̀ gẹ́gẹ́ bí ìjọba Pùrótẹ́sítántì àti olómìnira, tí yóò sì ṣe ìpèsè fún ìtànkálẹ̀ irọ́ àti ìtanràn Páápù, nígbà náà ni a lè mọ̀ pé àkókò ti dé fún iṣẹ́ ìyanu Sátánì, àti pé òpin ti sún mọ́lé.” Testimonies, volume 5, 451.

In the story of Herod, we find that as a representative of pagan Rome, he is a representative of the “ten kings” of pagan Rome, and therefore symbolizes the ten kings of Revelation seventeen that give their kingdom to the whore for one hour. Herod was typified by Ahab. Both were in marriages that were unlawful. Ahab, who was of Israel was forbidden to marry a woman who was not an Israelite woman, and Herod had taken his brother’s wife to marry. The fornication of the whore of Tyre and Babylon with the kings of the earth is represented by Ahab and Herod’s unlawful relationship with Jezebel and Herodias.

Nínú ìtàn Hẹrọdu, a rí i pé gẹ́gẹ́ bí aṣojú Róòmù aláìmọ́bọ̀rìṣà, òun jẹ́ aṣojú “ọba mẹ́wàá” Róòmù aláìmọ́bọ̀rìṣà, nítorí náà ó sì jẹ́ ààmì àwọn ọba mẹ́wàá náà nínú Ìfihàn orí kẹtàlá-dín-lọ́gbọ̀n tí wọ́n fi ìjọba wọn fún aṣekúpani náà fún wákàtí kan. A fi Áhábù ṣe àpẹẹrẹ Hẹrọdu. Àwọn méjèèjì wà nínú ìgbéyàwó tí kò bófin mu. A kò gbọ́dọ̀ jẹ́ kí Áhábù, ẹni tí ó jẹ́ ọmọ Ísírẹ́lì, fẹ́ obìnrin tí kì í ṣe ọmọ Ísírẹ́lì, Hẹrọdu sì ti mú aya arákùnrin rẹ̀ láti fẹ́. Àgbèrè aṣekúpani Tírè àti Bábílónì pẹ̀lú àwọn ọba ayé ni a ṣojú rẹ̀ nínú ìbáṣepọ̀ àìbófinmu Áhábù àti Hẹrọdu pẹ̀lú Jésíbẹ́lì àti Hẹrọdíà.

The confrontation at Mount Carmel with Ahab, was represented as a birthday celebration for Herod. At the Sunday law the United States ceases to be the sixth kingdom of Bible prophecy, and the ten kings become the seventh kingdom. At their birthday as the seventh kingdom, Herod in a drunken feast agrees to give up to half of his kingdom to Salome, the daughter of Herodias. The ten kings agree to give their kingdom unto the beast, and they do so for they have been deceived by the false prophet (the United States) and are spiritually “drunken”.

Ìjà tó wáyé ní Oke Kámẹ́lì pẹ̀lú Áhábù, ni a ṣàfihàn gẹ́gẹ́ bí ayẹyẹ ọjọ́ ìbí fún Hẹ́rọ́dù. Nígbà òfin Ọjọ́ Àìkú, Orílẹ̀-Èdè Amẹ́ríkà dáwọ́ jíjẹ́ ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì dúró, àwọn ọba mẹ́wàá sì di ìjọba keje. Ní ọjọ́ ìbí wọn gẹ́gẹ́ bí ìjọba keje, Hẹ́rọ́dù, nínú àjẹyó ọtí mímu, gbà láti fi títí dé ìdajì ìjọba rẹ̀ fún Sálómè, ọmọbìnrin Hẹ́rọ́díà. Àwọn ọba mẹ́wàá gbà láti fi ìjọba wọn fún ẹranko náà, wọ́n sì ṣe bẹ́ẹ̀ nítorí a ti tan wọ́n jẹ nípasẹ̀ wòlíì èké náà (Orílẹ̀-Èdè Amẹ́ríkà), wọ́n sì ti “mu yó” nípa ti ẹ̀mí.

At Mount Carmel the false prophets danced all day in an attempt to deceive, and at Herod’s birthday party Salome, the daughter of Herodias did a dance to deceive the drunken king. In doing so the daughter of Herodias secured Ahab’s authority to kill John the Baptist. At the Sunday law in the United States, the United States will deceive the entire world into accepting a world-wide image of the beast that consists of a kingdom that is half churchcraft and half statecraft. The deception of the world by the United States, who is the false prophet of the threefold union, was prefigured by the dance of Jezebel’s prophets and the daughter of Jezebel (Salome), for Jezebel is Catholicism and apostate Protestantism is her daughters (as Salome).

Ní Òkè Kámẹ́lì, àwọn wòlíì èké jó ní gbogbo ọjọ́ ní ìgbìyànjú láti tan ènìyàn jẹ, àti ní ayẹyẹ ọjọ́-ìbí Hẹ́rọ́dù, Sálómè, ọmọbìnrin Hẹ́rọ́díà, ṣe ìjó kan láti tan ọba tí ọtí mú jẹ. Nípa bẹ́ẹ̀, ọmọbìnrin Hẹ́rọ́díà rí àṣẹ Áhábù gbà láti pa Jòhánù Oníbatisí. Ní àsìkò òfin Ọjọ́-ìsinmi ní Orílẹ̀-Èdè Amẹ́ríkà, Orílẹ̀-Èdè Amẹ́ríkà yóò tan gbogbo ayé jẹ láti gba àwòrán ẹranko kan káàkiri ayé, èyí tí ó ní ìṣàkóso ọba kan tí ìdajì rẹ̀ jẹ́ ọgbọ́n-ìṣàkóso ìjọ, ìdajì kejì sì jẹ́ ọgbọ́n-ìṣàkóso ìpínlẹ̀. Ìtanjẹ́ ayé nípasẹ̀ Orílẹ̀-Èdè Amẹ́ríkà, ẹni tí í ṣe wòlíì èké nínú ìṣọ̀kan mẹ́ta náà, ni a ti ṣàfihàn rẹ̀ ṣáájú nínú ìjó àwọn wòlíì Jésíbélì àti ọmọbìnrin Jésíbélì (Sálómè), nítorí Jésíbélì ni Kátólíìkì, àwọn Pùrótẹ́sítáǹtì apẹ̀yìndà sì ni àwọn ọmọbìnrin rẹ̀ (gẹ́gẹ́ bí Sálómè).

Persecution begins at the soon-coming Sunday law that involves death, as represented by the second Elijah’s head being removed and placed into a basket for the papacy, represented by Herodias. At that point the deadly wound of the papacy is fully healed, she is no longer forgotten and the latter rain is poured out without measure, as the ensign of the one hundred and forty-four thousand is lifted up. At that point Islam of the third Woe strikes, and the progressive judgment of the great whore who sits upon many waters begins. Her judgment is doubled.

Inúnibíni bẹ̀rẹ̀ ní ìgbà òfin Ọjọ́-ìsinmi tí ń bọ̀ wá láìpẹ́, èyí tí ó ní í ṣe pẹ̀lú ikú, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípa pé a gé orí Èlíjà kejì kúrò, a sì fi sínú apẹ̀rẹ̀ fún ìjọ́pápá, tí Hẹrodíàṣì dúró fún un. Ní àkókò náà ni ọgbẹ́ ikú ti ìjọ́pápá ti wò sàn pátápátá, a kò sì gbàgbé rẹ̀ mọ́, a sì da òjò ìkẹyìn jáde láìní ìwọ̀n, bí a ṣe gbé àsíá àwọn ọgọ́rùn-ún méjìlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rìnlélógójì sókè. Ní àkókò náà ni Íslámù ti Ègbé kẹta kọlu, ìdájọ́ tí ń tẹ̀síwájú ti àgbèrè ńlá tí ó jókòó lórí omi púpọ̀ sì bẹ̀rẹ̀. A pa ìdájọ́ rẹ̀ lérúpo méjì.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.

> Mo sì gbọ́ ohùn mìíràn láti ọ̀run, tí ń wí pé, Ẹ jáde kúrò nínú rẹ̀, ẹ̀yin ènìyàn mi, kí ẹ má bàa ní àjọpín nínú ẹ̀ṣẹ̀ rẹ̀, àti kí ẹ má bàa gba nínú àwọn àjàkálẹ̀-àrùn rẹ̀. Nítorí ẹ̀ṣẹ̀ rẹ̀ ti dé ọ̀run, Ọlọ́run sì ti rántí àìṣedéédéé rẹ̀. Ẹ san án padà gẹ́gẹ́ bí ó ti san fún yín, kí ẹ sì pọ̀ ọ́ lójì gẹ́gẹ́ bí iṣẹ́ rẹ̀; nínú ago tí ó ti kún, ẹ kún un fún un lójì. Ifihàn 18:4–6.

Her judgment is doubled, for she was not yet judged for the murders she accomplished during the Dark Ages from the year 538 unto 1798. In the fifth seal, those the papacy had murdered are symbolically portrayed beneath the altar asking when God would judge the whore of Rome, and they are told to rest in their graves until a second group of martyrs that are to be murdered as they had been murdered are made up. When her judgment comes it is doubled for she will have twice murdered God’s faithful people.

Ìdájọ́ rẹ̀ jẹ́ ìlọ́po méjì, nítorí a kò tíì dá a lẹ́jọ́ fún àwọn ìpànìyàn tí ó ṣe ní àkókò Àwọn Òru Òkùnkùn láti ọdún 538 títí dé 1798. Nínú èdìdì karùn-ún, àwọn tí ipò póòpù pa ni a ṣàfihàn ní àpẹẹrẹ ní abẹ́ pẹpẹ, wọ́n ń béèrè ìgbà tí Ọlọ́run yóò ṣe ìdájọ́ aṣẹ́wó Róòmù, a sì sọ fún wọn pé kí wọ́n sinmi nínú ibojì wọn títí ẹgbẹ́ kejì àwọn márítírì tí a ó pa bí a ti pa wọ́n yóò fi pé. Nígbà tí ìdájọ́ rẹ̀ bá dé, yóò jẹ́ ìlọ́po méjì, nítorí yóò ti pa àwọn olóòtítọ́ ènìyàn Ọlọ́run lẹ́ẹ̀mejì.

> And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.

> Nígbà tí ó sì ṣí èdìdì karùn-ún, mo rí lábẹ́ pẹpẹ àwọn ọkàn àwọn tí a pa nítorí ọ̀rọ̀ Ọlọ́run, àti nítorí ẹ̀rí tí wọ́n di mú: Wọ́n sì fi ohùn ńlá ké pé, Yóò ti pẹ́ tó, Olúwa, ẹni mímọ́ àti olóòtítọ́, tí ìwọ kò fi ń ṣe ìdájọ́, tí ìwọ kò sì fi ń gbẹ̀san ẹ̀jẹ̀ wa lára àwọn tí ń gbé ayé? A sì fi aṣọ funfun fún olúkúlùkù wọn; a sì sọ fún wọn pé kí wọ́n sinmi díẹ̀ sí i fún àkókò kúkúrú kan, títí àwọn ẹlẹgbẹ́-ìránṣẹ́ wọn pẹ̀lú àti àwọn arákùnrin wọn, tí a ó pa gẹ́gẹ́ bí a ti pa wọ́n, yóò fi pé. Ìfihàn 6:9–11.

Sister White places the passage of the martyrs of the fifth seal at the Sunday law where God’s other flock is called out of Babylon, which is Herod’s birthday party when the ten kings agree to give their seventh kingdom unto the eighth kingdom that is of the seven.

Arábìnrin White fi ìṣẹ̀lẹ̀ àwọn márítà ní èdìdì karùn-ún síbi òfin Ọjọ́ Àìkú, nígbà tí a pe agbo ẹran Ọlọ́run yòókù jáde kúrò ní Bábílónì, èyí tí í ṣe ayẹyẹ ọjọ́-ìbí Hẹ́rọ́dù, nígbà tí àwọn ọba mẹ́wàá bá fara mọ́ ọn láti fi ìjọba keje wọn fún ìjọba kẹjọ tí ó jẹ́ nínú àwọn méje.

> “When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. [Revelation 18:1–5, quoted.]” Manuscript Releases, volume 20, 14.

> “Nígbà tí a ṣí èdìdì karùn-ún, Jòhánù Oníṣípayá nínú ìran rí lábẹ́ pẹpẹ ẹgbẹ́ àwọn tí a pa nítorí Ọ̀rọ̀ Ọlọ́run àti ẹ̀rí Jesu Kristi. Lẹ́yìn èyí ni àwọn ìṣẹ̀lẹ̀ tí a ṣàpèjúwe nínú Ìfihàn orí kejìdínlógún dé, nígbà tí a pe àwọn tí wọ́n jẹ́ olóòótọ́ àti olódodo jáde kúrò ní Babiloni. [Ìfihàn 18:1–5, a fa ọ̀rọ̀ náà yọ.]” Manuscript Releases, ìwọn 20, 14.

Those who are called out of Babylon make up the second group of martyrs that are murdered by the papacy as Herodias did to the second Elijah. Sister White also places the fifth seal at the opening of the final seal.

Àwọn tí a pè jáde kúrò ní Bábílónì ni wọ́n dá ẹgbẹ́ kejì àwọn ajẹ́rìíkú tí ìjọ pàápàá pa, gẹ́gẹ́ bí Hẹ́ródíásì ṣe ṣe sí Èlíjà kejì. Arábìnrin White pẹ̀lú fi èdìdì karùn-ún sí ìṣípayá èdìdì ìkẹyìn.

> “‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.

> “‘Nígbà tí ó ṣí èdìdì karùn-ún, mo rí lábẹ́ pẹpẹ àwọn ọkàn àwọn tí a pa nítorí ọ̀rọ̀ Ọlọ́run, àti nítorí ẹ̀rí tí wọ́n dì mú: wọ́n sì ké pẹ̀lú ohùn ńlá, wí pé, Yóò ti pẹ́ tó, Olúwa, Ẹni Mímọ́ àti Olóòtítọ́, tí ìwọ kì yóò fi ṣe ìdájọ́, kí o sì gbẹ̀san ẹ̀jẹ̀ wa lára àwọn tí ń gbé ayé? A sì fi aṣọ funfun fún olúkúlùkù wọn [A kéde wọn ní mímọ́ àti ní mímọ́ kúrò nínú ẹ̀bi]; a sì sọ fún wọn pé kí wọ́n sinmi díẹ̀ sí i fún àkókò kékeré kan, títí àwọn ẹlẹgbẹ́-ọdọ́ wọn pẹ̀lú àti àwọn arákùnrin wọn, tí a ó pa gẹ́gẹ́ bí a ti pa wọn, yóò fi péye’ [Ìfihàn 6:9–11]. Níhìn-ín ni a ti fi àwọn ìṣẹ̀lẹ̀ hàn fún Johanu tí kì í ṣe ohun tí ó ṣẹlẹ̀ ní ìwà gidi nígbà náà, bí kò ṣe ohun tí yóò ṣẹlẹ̀ ní àkókò kan ní ọjọ́ iwájú.

> “Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.

> “Ìfihàn 8:1–4 ni a fa ọ̀rọ̀ rẹ̀ yọ.” Manuscript Releases, volume 20, 197.

The prayers of those murdered by the papacy during the Dark Ages are “remembered” during the opening of the “seventh seal,” which identifies that the “seventh seal” is opened at the soon-coming Sunday law, for it is there that God remembers her iniquities.

Àwọn àdúrà àwọn tí ìjọ papacy pa ní àkókò Àwọn Ọjọ́ Òkùnkùn ni a “rántí” nígbà ìṣípayá “èdìdì keje,” èyí sì fi hàn pé “èdìdì keje” ni a ṣí ní àkókò òfin Àìkú Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́, nítorí ibẹ̀ ni Ọlọ́run ti rántí ẹ̀ṣẹ̀ búburú rẹ̀.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.

> Mo sì gbọ́ ohùn mìíràn láti ọ̀run wá, tí ń wí pé, Ẹ jáde kúrò nínú rẹ̀, ẹ̀yin ènìyàn mi, kí ẹ má bàa di alábápín nínú ẹ̀ṣẹ̀ rẹ̀, àti kí ẹ má bàa gba nínú àwọn àjàkálẹ̀-àrùn rẹ̀. Nítorí ẹ̀ṣẹ̀ rẹ̀ ti dé ọ̀run, Ọlọ́run sì ti rántí àwọn àìṣòdodo rẹ̀. Ẹ san án padà gẹ́gẹ́ bí ó ti san fún un yín, kí ẹ sì fi ìlọ́po méjì san án ní ìlọ́po méjì gẹ́gẹ́ bí iṣẹ́ rẹ̀: nínú ago tí ó ti kún, ẹ kún un fún un ní ìlọ́po méjì. Ìfihàn 18:4–6.

The first Elijah witnesses to the confrontation that occurs between the one hundred and forty-four thousand and the threefold union which leads the world to Armageddon in the last days. The second Elijah (John the Baptist), repeats and enlarges the testimony of the first Elijah and together (line upon line), they identify and establish the prophetic characteristics of the third and final Elijah. The third Elijah is represented by a beginning Elijah (Miller), and an ending Elijah, for the movement of the first angel is repeated in the movement of the third angel.

Élíjà àkọ́kọ́ jẹ́rìí sí ìfarakò tí ó ṣẹlẹ̀ láàárín ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [ọ̀kẹ́ mẹ́rìnlélọ́gọ́rin] náà àti ìṣọ̀kan onírú mẹ́ta tí ń darí ayé lọ sí Ámágẹ́dónì ní ọjọ́ ìkẹyìn. Élíjà kejì (Jòhánù Oníbatisí) tún jẹ́rìí Élíjà àkọ́kọ́ ṣe, ó sì mú un gbòòrò sí i, àti pé papọ̀ (ìlà lórí ìlà), wọ́n ń tọ́ka sí, wọ́n sì fi ìdí àwọn àbùdá àsọtẹ́lẹ̀ ti Élíjà kẹta àti ìkẹyìn múlẹ̀. A ṣojú fún Élíjà kẹta pẹ̀lú Élíjà ìbẹ̀rẹ̀ kan (Miller), àti Élíjà ìparí kan; nítorí ìṣísẹ̀ áńgẹ́lì àkọ́kọ́ ni a tún ṣe nínú ìṣísẹ̀ 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 1888 Materials, 803, 804.

> “Ọlọ́run ti fi ipò tí ó yẹ fún àwọn ìhìn iṣẹ́ Ìfihàn 14 sínú ìlà àsọtẹ́lẹ̀, iṣẹ́ wọn kì yóò sì dáwọ́ dúró títí di ìparí ìtàn ayé yìí. Ìhìn iṣẹ́ áńgẹ́lì kìn-ín-ní àti ti kejì ṣì jẹ́ òtítọ́ fún àkókò yìí, wọ́n sì ní láti máa bá èyí tí ń tẹ̀lé e lọ ní ìlà kan náà.” The 1888 Materials, 803, 804.

The third Elijah possesses the signature of Alpha and Omega, for it represents a beginning and ending Elijah. Both the first and the last Elijah represent a movement, either of the first or third angel of Revelation fourteen.

Èlíjà kẹta ní ààmì ìdánimọ̀ Alfa àti Òmégà, nítorí ó dúró fún Èlíjà ìbẹ̀rẹ̀ àti ìparí. Àkọ́kọ́ àti ìkẹyìn Èlíjà, àwọn méjèèjì, dúró fún ìṣípò kan, yálà ti áńgẹ́lì àkọ́kọ́ tàbí ti áńgẹ́lì kẹta nínú Ìfihàn orí kẹrìnlá.

> “The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same. His work is a type of the work that must be done in this age. Christ is to come the second time to judge the world in righteousness. The messengers of God who bear the last message of warning to be given to the world, are to prepare the way for Christ’s second advent, as John prepared the way for his first advent. In this preparatory work, ‘every valley shall be exalted, and every mountain shall be made low; and the crooked shall be made straight, and the rough places plain’ for history is to be repeated, and once again ‘the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it.’” Southern Watchman, March 21, 1905.

> “Iṣẹ́ Johanu Oníbatisítì, àti iṣẹ́ àwọn tí ó lọ jáde ní àwọn ọjọ́ ìkẹyìn nínú ẹ̀mí àti agbára Elijah láti jí àwọn ènìyàn kúrò nínú àìnífẹ̀ẹ́ wọn, jọra ní ọ̀pọ̀lọpọ̀ ọ̀nà. Iṣẹ́ rẹ̀ jẹ́ àpẹẹrẹ iṣẹ́ tí a gbọ́dọ̀ ṣe ní ayé yìí. Kristi yóò wá ní ìgbà kejì láti dá ayé lẹ́jọ́ nínú òdodo. Àwọn ojiṣẹ́ Ọlọ́run tí ń ru ìhìnrere ìkìlọ̀ ìkẹyìn tí a ó fi fún ayé, ni yóò pèsè ọ̀nà fún ìpadàbọ̀ kejì Kristi, gẹ́gẹ́ bí Johanu ti pèsè ọ̀nà fún ìwáde rẹ̀ àkọ́kọ́. Nínú iṣẹ́ ìmúrasílẹ̀ yìí, ‘gbogbo àfonífojì ni a ó gbé sókè, gbogbo òkè ńlá àti gíga ni a ó sì sọ di pẹ̀tẹ́lẹ̀; ohun tí ó yíyọ ni a ó mú tọ́, àti àwọn ibi tí ó gírí ni a ó mú dan,’ nítorí ìtàn yóò tún ara rẹ̀ ṣe, àti lẹ́ẹ̀kan sí i ‘a ó sì fi ògo Olúwa hàn, gbogbo ènìyàn yóò sì rí i pọ̀; nítorí ẹnu Olúwa ti sọ ọ́.’ Southern Watchman, March 21, 1905.

The triple application of Elijah represents the confrontation between Elijah and the movement associated with Elijah and the threefold union of Modern Babylon. It is closely related to the triple application of the messenger who prepares the way for the Messenger of the Covenant, but that line represents the internal dynamics of the movement and messenger. In both triple applications the third and final fulfillment of the messenger and movement are represented by Alpha and Omega as representing a beginning fulfillment and an ending fulfillment.

Ìlò Elijah ní ìlòkàn-mẹ́ta dúró fún ìpàdé-àríyànjiyàn láàárín Elijah àti ìṣísẹ̀ tí a so mọ́ Elijah, pẹ̀lú àjọṣepọ̀ mẹ́ta ti Bábílónì Òde-Òní. Ó ní ìbáṣepọ̀ tímọ́tímọ́ pẹ̀lú ìlòkàn-mẹ́ta ti aṣeré náà tí ń pèsè ọ̀nà sílẹ̀ fún Aṣeré Májẹ̀mú náà, ṣùgbọ́n ìlà yẹn dúró fún àwọn ìṣesí inú ti ìṣísẹ̀ náà àti aṣeré náà. Nínú àwọn ìlòkàn-mẹ́ta méjèèjì, ìmúṣẹ kẹta àti ti ìkẹyìn ti aṣeré náà àti ìṣísẹ̀ náà ni Alpha àti Omega ṣàpẹẹrẹ gẹ́gẹ́ bí wọ́n ṣe dúró fún ìmúṣẹ ìbẹ̀rẹ̀ kan àti ìmúṣẹ ìparí kan.

The third and final Elijah represents the movement of the third angel, which is the movement of the one hundred and forty-four thousand, who will be lifted up as an ensign to call the great multitude out of Babylon when the hour of the great earthquake of Revelation eleven arrives. Before that hour, the messenger and the movement will be identified in contrast with the counterfeit movement that presents a counterfeit latter rain message of peace and safety.

Èlíjà kẹta àti ìkẹyìn dúró fún ìṣísẹ̀ áńgẹ́lì kẹta, èyí tí í ṣe ìṣísẹ̀ àwọn ẹgbẹ̀rún ọgọ́rùn-ún kan ó lé mẹ́rìnlélógójì, tí a ó gbé sókè gẹ́gẹ́ bí àsíá láti pe ogunlọ́gọ̀ ńlá jáde kúrò ní Bábílónì nígbà tí wákàtí ìmìtìtì ilẹ̀ ńlá náà ti Ìfihàn mọ́kànlá bá dé. Ṣáájú wákàtí náà, a ó fi ojú mọ́ ojiṣẹ́ náà àti ìṣísẹ̀ náà ní ìyàtọ̀ sí ìṣísẹ̀ èké tí ń gbé ìránṣẹ́ òjò ìkẹyìn èké ti àlàáfíà àti ààbò kalẹ̀.

The distinctions between the true and false message and messenger are to be recognized by the fulfillment of the message. These articles began at the end of July, 2023, and well before the massacre of October 7, the articles were identifying that the true latter rain message identifies Islam of the third Woe, and that the message began on September 11, 2001. The articles identified that the angering of the nations which began at that time according to inspiration was as a woman in travail, and therefore the angering and troubles brought upon planet earth would continue to escalate until the close of probation.

Àwọn ìyàtọ̀ láàárín ọ̀rọ̀ àti aṣojú òtítọ́ àti èké ni a gbọdọ̀ mọ̀ nípa ìmúṣẹ ọ̀rọ̀ náà. Àwọn àpilẹ̀kọ wọ̀nyí bẹ̀rẹ̀ ní òpin oṣù Keje, ọdún 2023, àti pé tipẹ́tipẹ́ ṣáájú ìpakúpa ti October 7, àwọn àpilẹ̀kọ náà ti ń fi hàn pé ọ̀rọ̀ òjò ìkẹyìn tòótọ́ ń tọ́ka sí Islam ti Ìbànújẹ kẹta, àti pé ọ̀rọ̀ náà bẹ̀rẹ̀ ní September 11, 2001. Àwọn àpilẹ̀kọ náà fi hàn pé ìbínú àwọn orílẹ̀-èdè tí ó bẹ̀rẹ̀ ní àkókò náà gẹ́gẹ́ bí ìmísí ṣe sọ jẹ́ bí obìnrin tí ń rọbí, nítorí náà ìbínú náà àti àwọn ìṣòro tí a mú wá sórí ayé yóò máa pọ̀ sí i títí di ìpipadé ààyè ìdánwò.

We will continue the study in our next article.

A ó tẹ̀síwájú nínú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ wa tí ó tẹ̀lé.

> “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 nípa ìparun tó ń bọ̀ wá lórí ẹgbẹẹgbẹ̀rún àwọn ìlú, tí a ti fi sí ìbọ̀rìṣà ní báyìí fẹrẹẹ̀ pátápátá! Ṣùgbọ́n ọ̀pọ̀ nínú àwọn tí ó yẹ kí wọ́n máa kéde òtítọ́ ni wọ́n ń fi ẹ̀sùn kàn, wọ́n sì ń dá àwọn arákùnrin wọn lẹ́bi. Nígbà tí agbára ìyípadà Ọlọ́run bá dé sórí ọkàn ènìyàn, yíyípadà pàtó yóò wà. Àwọn ènìyàn kì yóò ní ìfẹ́ láti ṣàríwísí àti láti fà lulẹ̀. Wọ́n kì yóò dúró ní ipò tí ń dí ìmọ́lẹ̀ lọ́wọ́ láti tàn sí ayé. Àríwísí wọn, fífi ẹ̀sùn kàn wọn, yóò dáwọ́ dúró. Àwọn agbára ọ̀tá ń pejọpọ̀ sí ogun. Ìjà líle wà níwájú wa. Ẹ sún mọ́ra yín, ẹ̀yin arákùnrin àti arábìnrin mi, ẹ sún mọ́ra yín. Ẹ dì mọ́ Kristi. ‘Ẹ má ṣe wí pé, Àjọṣepọ̀,... bẹ́ẹ̀ ni ẹ má ṣe bẹ̀rù ohun tí wọ́n ń bẹ̀rù, kí ẹ má sì ṣe fòyà. Ẹ yà Olúwa àwọn ọmọ-ogun sí mímọ́ fúnra rẹ̀; kí òun náà sì jẹ́ ìbẹ̀rù yín, kí òun náà sì jẹ́ ìwúyà yín. Òun yóò sì jẹ́ ibi mímọ́; ṣùgbọ́n yóò jẹ́ òkúta ìkọ̀sẹ̀ àti àpáta ìkùsẹ̀ sí ilé méjèèjì Israẹli, ìdẹkùn àti àkùnà sí àwọn olùgbé Jerusalẹmu. Ọ̀pọ̀ nínú wọn yóò sì kọsẹ̀, wọn yóò sì ṣubú, a ó sì fọ́ wọn, a ó sì dì wọ́n mú ní idẹkùn, a ó sì mú wọn.’”

> “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 ìtàgé. Àwọn òṣèré, ìyẹn àwọn olùgbé inú rẹ̀, ń múra sílẹ̀ láti ṣe ipa tiwọn nínú eré ńlá ìkẹyìn. A kò tún fi Ọlọ́run hàn lójú mọ́. Lára ọ̀pọ̀ ènìyàn ńlá, kò sí ìṣọ̀kan kankan, bí kò ṣe bí àwọn ènìyàn ṣe ń dá ẹgbẹ́ pọ̀ láti mú àwọn ète ìmọtara-ẹni-nìkan wọn ṣẹ. Ọlọ́run ń wò ó. Àwọn ète rẹ̀ ní ti àwọn ọmọ-abẹ́ rẹ̀ ọlọ̀tẹ̀ yóò ṣẹ. A kò fi ayé lé ọwọ́ ènìyàn lọ́wọ́, bí ó tilẹ̀ jẹ́ pé Ọlọ́run ń jẹ́ kí àwọn agbára ìdàrúdàpọ̀ àti àìtò máa jọba fún àkókò díẹ̀. Agbára kan láti ìsàlẹ̀ ń ṣiṣẹ́ láti mú àwọn ìṣẹ̀lẹ̀ ńlá ìkẹyìn nínú eré náà ṣẹ,—Satani tí ń bọ̀ wá gẹ́gẹ́ bí Kristi, tí ó sì ń ṣiṣẹ́ pẹ̀lú gbogbo ìtanjẹ àìṣòdodo nínú àwọn tí ń so ara wọn pọ̀ mọ́ra nínú àwọn àwùjọ àṣírí. Àwọn tí ń fi ara wọn lélẹ̀ fún ìfẹ́kúfẹ̀ẹ́ ìsọ̀kan ẹgbẹ́ ń ṣiṣẹ́ jáde àwọn ètò ọ̀tá. Ìdí yóò tẹ̀lé 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 ààlà rẹ̀. Ìrudàrúdà kún ayé, ìbẹ̀rù ńlá kan sì fẹ́rẹ̀ẹ́ dé bá àwọn ènìyàn. Òpin ti sún mọ́lé gan-an. Àwa tí a mọ òtítọ́ gbọ́dọ̀ máa pèsè ara wa fún ohun tí yóò ya bọ̀ sórí ayé láìpẹ́ gẹ́gẹ́ bí ìyàlẹ́nu tí ó pọ̀jù.” Review and Herald, September 10, 1903.

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