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

Ìwé Joẹli àti Ìjọ Adventisti Ọjọ́ Keje ti Laodicea - Nọ́mbà Mọ́kànlélọ́gbọ̀n

Number Thirty-One

Nọ́ńbà Ọgbọ̀n-ọ̀kan

Author

Jeff Pippenger

Published

January 18, 2026

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The last three Messianic fulfillments located within the Book of Matthew identify three elements of the Sunday law waymark; the scattering of God’s people at the Sunday law, as typified by the scattering of the little flock on October 22, 1844 and the scattering of the disciples at the cross. Both scatterings align with the Sunday law. In association with Galilee, which is a symbol of a prophetic turning point, the people who have been in darkness until the Sunday law are going to be called out of darkness. Those persons are God’s other flock, the eleventh-hour workers who are awakened to the issue of the Sabbath controversy as they are called out of Babylon. Their call out of Babylon is the second phase of the judgment, which begins at God’s house, and then at the Sunday law confronts those outside of Jerusalem.

Àwọn ìmúṣẹ Mèsáyà mẹ́ta ìkẹyìn tí a rí nínú Ìwé Mátíù ń tọ́ka sí ohun èlò mẹ́ta ti àmì ọ̀nà òfin Ọjọ́ Àìkú; ìtúká àwọn ènìyàn Ọlọ́run nígbà òfin Ọjọ́ Àìkú, gẹ́gẹ́ bí a ti fi hàn nínú ìtúká agbo kékeré náà ní October 22, 1844 àti ìtúká àwọn ọmọ-ẹ̀yìn ní agbelebu. Àwọn ìtúká méjèèjì náà bá òfin Ọjọ́ Àìkú mu. Ní ìbáṣepọ̀ pẹ̀lú Galili, èyí tí ó jẹ́ àpẹẹrẹ ààmì ìyípadà àsọtẹ́lẹ̀, àwọn ènìyàn tí wọ́n ti wà nínú òkùnkùn títí di òfin Ọjọ́ Àìkú yóò jẹ́ pípe jáde kúrò nínú òkùnkùn. Àwọn ẹni wọ̀nyẹn ni agbo mìíràn ti Ọlọ́run, àwọn òṣìṣẹ́ wákàtí kọkànlá tí a jí sí ọ̀ràn àríyànjiyàn Ọjọ́ Ìsinmi bí a ṣe ń pè wọ́n jáde kúrò ní Babiloni. Ìpè wọn láti jáde kúrò ní Babiloni ni ìpele kejì ìdájọ́, tí ó bẹ̀rẹ̀ ní ilé Ọlọ́run, lẹ́yìn náà sì dojú kọ àwọn tí ó wà lóde Jerusalẹmu nígbà òfin Ọjọ́ Àìkú.

## The Tenth Messianic Waymark is The Sunday law Scattering

Ààmì Àmìsíà Kẹwàá ni Ìtúká Òfin Ọjọ́ Àìkú.

> But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled. Matthew 26:56.

> Ṣùgbọ́n gbogbo èyí ni a ṣe, kí a lè mú kí Ìwé Mímọ́ àwọn wòlíì ṣẹ. Nígbà náà ni gbogbo àwọn ọmọ-ẹ̀yìn sì fi í sílẹ̀, wọ́n sì sá lọ. Mátíù 26:56.

## Prediction

Àsọtẹ́lẹ̀

> Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones. Zechariah 13:7.

> Jí, ìwọ idà, sí olùṣọ́-àgùntàn mi, àti sí ọkùnrin tí í ṣe ẹlẹgbẹ́ mi, ni Olúwa àwọn ọmọ-ogun wí: lu olùṣọ́-àgùntàn náà, àwọn àgùntàn yóò sì túká: èmi yóò sì yí ọwọ́ mi sí àwọn kékeré náà. Sekariah 13:7.

> “We are going to be greatly scattered before long, and what we do must be done quickly.” Fundamentals of Christian Education, 535.

> “A ó tú wa káàkiri gidigidi láìpẹ́ yìí, ohun tí a sì gbọdọ̀ ṣe gbọ́dọ̀ ṣe ní kíákíá.” Fundamentals of Christian Education, 535.

> “The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.

> “Àkókò ń bọ̀ tí a ó yà wá sọ́tọ̀ tí a ó sì fọ́n ká, àti pé olúkúlùkù wa yóò ní láti dúró láìní ànfààní ìbánisọ̀rọ̀pọ̀ pẹ̀lú àwọn tí wọ́n ní ìgbàgbọ́ iyebíye kan náà; ǹjẹ́ báwo ni ìwọ yóò ṣe lè dúró bí kò ṣe pé Ọlọ́run wà lẹ́gbẹ̀ẹ́ rẹ, tí ìwọ sì mọ̀ pé òun ni ń darí àti ìtọ́sọ́nà fún ọ?” Review and Herald, March 25, 1890.

## The Eleventh Messianic Waymark is the Calling of the Gentiles

Àmì Ìtọ́kasí Mèsáyà Kọkànlá ni Ìpè àwọn Kèfèrí

> That it might be fulfilled which was spoken by Esaias the prophet, saying, The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. Matthew 4:14–16.

> Kí a lè mú ohun tí a ti sọ nípasẹ̀ wòlíì Esaia ṣẹ, pé, Ilẹ̀ Sebuluni, àti ilẹ̀ Naftali, lẹ́bàá ọ̀nà òkun, ní ìhà kejì Jordani, Galili àwọn Kèfèrí; àwọn ènìyàn tí wọ́n jókòó ní òkùnkùn rí ìmọ́lẹ̀ ńlá; àti fún àwọn tí wọ́n jókòó ní agbègbè àti ojiji ikú, ìmọ́lẹ̀ ti yọ sí wọn. Matteu 4:14–16.

## Prediction

Asọtẹ́lẹ̀

> Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations. The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. Isaiah 9:1, 2.

> Síbẹ̀, òkùnkùn náà kì yóò rí bẹ́ẹ̀ gẹ́gẹ́ bí ó ti rí ní ìgbà ìpọ́njú rẹ̀, nígbà tí ó tẹ́lẹ̀ fi ìyà díẹ̀ kan ilẹ̀ Sebulu àti ilẹ̀ Naftali, tí ó sì tún lẹ́yìn náà fi ìyà tí ó le ju bẹ́ẹ̀ lọ kan án ní ọ̀nà òkun, ní apá kejì Jọ́dánì, ní Galili ti àwọn orílẹ̀-èdè. Àwọn ènìyàn tí ń rìn nínú òkùnkùn ti rí ìmọ́lẹ̀ ńlá kan; àwọn tí ń gbé ní ilẹ̀ òjìji ikú, ìmọ́lẹ̀ ti mọ́lẹ̀ sórí wọn. Aisaya 9:1, 2.

At the Sunday law the latter rain will be poured out without measure and the Gentiles will see great light. Persecution will scatter the faithful and spread the message.

Nígbà òfin ọjọ́ Àìkú ni a ó tú òjò ìkẹyìn jáde láìsí ìwọ̀n, àwọn orílẹ̀-èdè yóò sì rí ìmọ́lẹ̀ ńlá. Inúnibíni yóò tú àwọn olóòtítọ́ ká, yóò sì tan ìhìn náà ká.

> “‘They will deliver you up to councils, … yea and before governors and kings shall ye be brought for My sake, for a testimony to them and to the Gentiles.’ Matthew 10:17, 18, R. V. Persecution will spread the light. The servants of Christ will be brought before the great men of the world, who, but for this, might never hear the gospel. The truth has been misrepresented to these men. They have listened to false charges concerning the faith of Christ’s disciples. Often their only means of learning its real character is the testimony of those who are brought to trial for their faith. Under examination these are required to answer, and their judges to listen to the testimony borne. God’s grace will be dispensed to His servants to meet the emergency. ‘It shall be given you,’ says Jesus, ‘in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.’ As the Spirit of God illuminates the minds of His servants, the truth will be presented in its divine power and preciousness. Those who reject the truth will stand to accuse and oppress the disciples. But under loss and suffering, even unto death, the Lord’s children are to reveal the meekness of their divine Example. Thus will be seen the contrast between Satan’s agents and the representatives of Christ. The Saviour will be lifted up before the rulers and the people.

> “‘Wọn yóò fà yín lé àwọn ìgbìmọ̀ lọ́wọ́, … bẹ́ẹ̀ ni a ó sì mú yín wá níwájú àwọn gomina àti àwọn ọba nítorí Èmi, kí ó lè jẹ́ ẹ̀rí fún wọn àti fún àwọn aláìkọlà.’ Matteu 10:17, 18, R. V. Inúnibíni yóò tan ìmọ́lẹ̀ ká. A ó mú àwọn ìránṣẹ́ Kristi wá níwájú àwọn ọ̀gá ńlá ayé, àwọn tí, bí kò ṣe nítorí èyí, bóyá wọn kì yóò gbọ́ ìhìnrere rárá. A ti ṣàfihàn òtítọ́ náà ní ọ̀nà tí kò tọ́ sí àwọn ènìyàn wọ̀nyí. Wọn ti fetí sí àwọn ẹ̀sùn èké nípa ìgbàgbọ́ àwọn ọmọ-ẹ̀yìn Kristi. Ní ọ̀pọ̀ ìgbà, ọ̀nà kan ṣoṣo tí wọ́n ní láti mọ ìwà gidi rẹ̀ ni ẹ̀rí àwọn tí a mú wá sí ìdájọ́ nítorí ìgbàgbọ́ wọn. Nígbà ìfọ̀rọ̀wánilẹ́nuwò, a máa béèrè pé kí àwọn wọ̀nyí dáhùn, àwọn adájọ́ wọn sì máa fetí sí ẹ̀rí tí wọ́n jẹ́. A ó pín oore-ọ̀fẹ́ Ọlọ́run fún àwọn ìránṣẹ́ Rẹ̀ láti kojú àkókò àìní náà. ‘A ó fi fún yín,’ ni Jesu wí, ‘ní wákàtí kan náà ohun tí ẹ̀yin yóò sọ. Nítorí kì í ṣe ẹ̀yin ni ń sọ̀rọ̀, bí kò ṣe Ẹ̀mí Baba yín tí ń sọ̀rọ̀ nínú yín.’ Bí Ẹ̀mí Ọlọ́run ṣe ń tan ìmọ́lẹ̀ sí ọkàn àwọn ìránṣẹ́ Rẹ̀, bẹ́ẹ̀ ni a ó fi òtítọ́ náà hàn nínú agbára àti iyebíye àtọ̀runwá rẹ̀. Àwọn tí ó kọ òtítọ́ náà yóò dìde láti fẹ̀sùn kàn àti láti ni àwọn ọmọ-ẹ̀yìn lára. Ṣùgbọ́n lábẹ́ ìpàdánù àti ìjìyà, àní títí dé ikú, àwọn ọmọ Oluwa yóò fi ìrẹ̀lẹ̀ Àpẹẹrẹ àtọ̀runwá wọn hàn. Báyìí ni a ó fi rí ìyàtọ̀ tó wà láàárín àwọn irinṣẹ́ Satani àti àwọn aṣojú Kristi. A ó gbé Olùgbàlà sókè níwájú àwọn alákóso àti àwọn ènìyàn.”

> “The disciples were not endowed with the courage and fortitude of the martyrs until such grace was needed. Then the Saviour’s promise was fulfilled. When Peter and John testified before the Sanhedrin council, men ‘marveled; and they took knowledge of them, that they had been with Jesus.’ Acts 4:13. Of Stephen it is written that ‘all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel.’ Men ‘were not able to resist the wisdom and the spirit by which he spake.’ Acts 6:15, 10. And Paul, writing of his own trial at the court of the Caesars, says, ‘At my first defense no one took my part, but all forsook me…. But the Lord stood by me, and strengthened me; that through me the message might be fully proclaimed, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.’ 2 Timothy 4:16, 17, R. V.

> “A kò fi ìgboyà àti ìfaradà àwọn márítìrì bùkún àwọn ọmọ-ẹ̀yìn títí di ìgbà tí irú oore-ọ̀fẹ́ bẹ́ẹ̀ fi di dandan. Nígbà náà ni ìlérí Olùgbàlà náà ṣẹ. Nígbà tí Peteru àti Johanu jẹ́rìí níwájú ìgbìmọ̀ Sànhẹ́dírìnì, àwọn ènìyàn ‘yà á sí; wọ́n sì mọ̀ pé wọ́n ti bá Jesu wà.’ Ìṣe 4:13. Nípa Stéfánù ni a kọ pé, ‘gbogbo àwọn tí wọ́n jókòó nínú ìgbìmọ̀ náà, tí wọ́n ń wò ó fínnífínní, rí ojú rẹ̀ bí ojú áńgẹ́lì.’ Àwọn ènìyàn ‘kò sì lè dojú kọ ọgbọ́n àti ẹ̀mí tí ó fi ń sọ̀rọ̀.’ Ìṣe 6:15, 10. Pọ́ọ̀lù náà sì, nígbà tí ó ń kọ̀wé nípa ìdánwò ara rẹ̀ ní ilé ẹjọ́ àwọn Késárì, wí pé, ‘Ní ìgbà àkọ́kọ́ tí mo dáhùn fún ara mi, kò sí ẹni tí ó dúró tì mí, ṣùgbọ́n gbogbo wọn kọ mí sílẹ̀…. Ṣùgbọ́n Olúwa dúró tì mí, ó sì fún mi ní agbára; kí a lè fi ẹnu mi kéde ọ̀rọ̀ náà ní kíkún, kí gbogbo àwọn aláìkọlà sì lè gbọ́: a sì gbà mí kúrò nínú ẹnu kìnnìún.’ 2 Timotiu 4:16, 17, R. V.”

> “The servants of Christ were to prepare no set speech to present when brought to trial. Their preparation was to be made day by day in treasuring up the precious truths of God’s word, and through prayer strengthening their faith. When they were brought into trial, the Holy Spirit would bring to their remembrance the very truths that would be needed.” The Desire of Ages, 354, 355.

> “Àwọn ìránṣẹ́ Kristi kò gbọ́dọ̀ pèsè ọ̀rọ̀ tí a ti ṣètò tẹ́lẹ̀ láti sọ nígbà tí a bá mú wọn wá sí ilé ẹjọ́. Ìmúrasílẹ̀ wọn ní láti máa wáyé lójoojúmọ́ nípa fífi àwọn òtítọ́ iyebíye inú ọ̀rọ̀ Ọlọ́run pamọ́ sínú ọkàn, àti nípa mímú ìgbàgbọ́ wọn lágbára nípasẹ̀ àdúrà. Nígbà tí a bá sì mú wọn wọ inú ìdánwò, Ẹ̀mí Mímọ́ yóò mú kí wọ́n rántí gan-an àwọn òtítọ́ tí yóò jẹ́ èyí tí a nílò.” The Desire of Ages, 354, 355.

Judgment begins with the house of God at 9/11 and ends at the Sunday law, when judgment then moves to God’s other flock outside of the house of God.

Ìdájọ́ bẹ̀rẹ̀ pẹ̀lú ilé Ọlọ́run ní 9/11, ó sì parí ní òfin Ọjọ́ Àìkú, nígbà tí ìdájọ́ náà yóò sì lọ sí agbo ẹran Ọlọ́run yòókù tí ó wà ní òde ilé Ọlọ́run.

## The Twelfth Messianic Waymark is Judgment to the Gentiles

Àmì Kejìlá ti Mèsáyà ni Ìdájọ́ sí àwọn Kèfèrí

> That it might be fulfilled which was spoken by Esaias the prophet, saying, Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall bring judgment to the Gentiles. He shall not strive, nor cry; neither shall any man hear his voice in the streets. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. And in his name shall the Gentiles trust. Matthew 12:17–21.

> Kí a lè mú ohun tí a ti sọ nípasẹ̀ wòlíì Ísáyà ṣẹ, pé, Wò ó, Ọmọ-ọdọ mi tí mo yàn; Olùfẹ́ mi, nínú ẹni tí ọkàn mi ní inú-dídùn gidigidi: Èmi yóò fi Ẹ̀mí mi lé e lórí, yóò sì mú ìdájọ́ wá fún àwọn orílẹ̀-èdè. Kì yóò báni jà, bẹ́ẹ̀ ni kì yóò ké; bẹ́ẹ̀ ni ẹnikẹ́ni kì yóò gbọ́ ohùn rẹ̀ ní ìgboro. Esùsú tí a ti fọ́, kì yóò fọ́ pátápátá, àti òwúfitilà tí ń mú èéfín, kì yóò pa, títí yóò fi mú ìdájọ́ jáde sí ìṣẹ́gun. Àwọn orílẹ̀-èdè yóò sì ní ìgbẹ́kẹ̀lé nínú orúkọ rẹ̀. Mátíù 12:17–21.

## Prediction

Àsọtẹ́lẹ̀

> Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law. Isaiah 42:1–4.

> Kíyèsi i, ìránṣẹ́ mi, ẹni tí mo gbé ró; àyànfẹ́ mi, ẹni tí ọkàn mi ń ní inú-dídùn sí; mo ti fi Ẹ̀mí mi lé e lórí: yóò mú ìdájọ́ jáde fún àwọn Kèfèrí. Kì yóò ké, bẹ́ẹ̀ ni kì yóò gbé ohùn rẹ̀ sókè, bẹ́ẹ̀ ni kì yóò jẹ́ kí a gbọ́ ohùn rẹ̀ ní òpópónà. Kò ní fọ esùsú tí a ti pa lára, bẹ́ẹ̀ ni kì yóò pa òwú fitílà tí ń mú sì; yóò mú ìdájọ́ jáde sí òtítọ́. Kì yóò rẹ̀, bẹ́ẹ̀ ni kì yóò sọ̀rètí nù, títí yóò fi fi ìdájọ́ múlẹ̀ ní ayé: àwọn erékùṣù yóò sì dúró de òfin rẹ̀. Isaiah 42:1–4.

The close of judgment for the house of God began in July of 2023, when a voice was heard in the streets where Moses and Elijah laid dead in a valley of dead dry bones. When the voice was heard, judgment began to close for the house of God, and proceeded towards the judgment of the Gentiles. There are twelve Messianic fulfillments in the book of Matthew which identify the major waymarks in the reform movement of the one hundred and forty-four thousand. Those twelve waymarks are typified by the Messiah. 1989; 1996; 9/11, 2001; July 18, 2020; July 2023; 2024; the Midnight Cry, the separation of the priests and the Sunday law are all identified, with 9/11 having an internal and external witness and the Sunday law having an internal witness of a scattering, and then two witnesses of the judgment period of the eleventh-hour workers. Nine waymarks of the reform movement of the one hundred and forty-four thousand directly identified in the book of Matthew.

Ìparí ìdájọ́ fún ilé Ọlọ́run bẹ̀rẹ̀ ní oṣù Keje ọdún 2023, nígbà tí a gbọ́ ohùn kan ní àwọn òpópónà níbi tí Mósè àti Élíjà gbé dubulẹ̀ ní òkú nínú àfonífojì àwọn egungun gbígbẹ tí ó ti kú. Nígbà tí a gbọ́ ohùn náà, ìdájọ́ bẹ̀rẹ̀ sí í parí fún ilé Ọlọ́run, ó sì tẹ̀síwájú sí ìdájọ́ àwọn Kèfèrí. Ìmúṣẹ Mèsáyà méjìlá wà nínú ìwé Mátíù tí ń dá àwọn àmì ọ̀nà pàtàkì nínú ìṣipopada àtúnṣe ti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rinlélọ́gọ́rin náà mọ̀. Mèsáyà ni ó ṣe àpẹẹrẹ àwọn àmì ọ̀nà méjìlá wọ̀nyí. 1989; 1996; 9/11, 2001; July 18, 2020; July 2023; 2024; Ẹkún Ọ̀gànjọ́ Òru, ìyapa àwọn àlùfáà àti òfin Ọjọ́ Àìkú—gbogbo wọn ni a ti dá mọ̀, pẹ̀lú 9/11 tí ó ní ẹlẹ́rìí inú àti ẹlẹ́rìí òde, àti òfin Ọjọ́ Àìkú tí ó ní ẹlẹ́rìí inú ti ìtúká, lẹ́yìn náà ẹlẹ́rìí méjì ti àsìkò ìdájọ́ àwọn òṣìṣẹ́ wákàtí kọkànlá. Àwọn àmì ọ̀nà mẹ́sàn-án ti ìṣipopada àtúnṣe ti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rinlélọ́gọ́rin ni a sọ ní tààrà nínú ìwé Mátíù.

Matthew is the alpha of the New Testament and Revelation is the omega. Matthew is a prophetic masterpiece whose significance was sealed up until the latter days. It contains the omega twelve chapters, that correspond to the alpha of Genesis chapter eleven to twenty-two. As the alpha to Revelation, it parallels the inspired relationship of Daniel and Revelation. What is revealed of the books of Daniel and Revelation concerning their prophetic relationship, would hold true with the relationship of Matthew and Revelation. What we have been informed along those lines would equate to:

Mátíù ni alfa Majẹmu Titun, Ìṣípayá sì ni omega. Mátíù jẹ́ aṣetan-àsọtẹ́lẹ̀ kan, tí a fi ìtumọ̀-ńlá rẹ̀ dì mọ́lẹ̀ títí di àwọn ọjọ́ ìkẹyìn. Ó ní àwọn orí mẹ́wàá-lélọ́gbọ̀n omega, tí wọ́n bá alfa ti Jẹ́nẹ́sísì orí kọkànlá sí méjìlélógún mu. Gẹ́gẹ́ bí alfa sí Ìṣípayá, ó ń bá ìbáṣepọ̀ amísí ti Dáníẹ́lì àti Ìṣípayá dọ́gba. Ohun tí a ti ṣípayá nínú àwọn ìwé Dáníẹ́lì àti Ìṣípayá nípa ìbáṣepọ̀ àsọtẹ́lẹ̀ wọn, yóò jẹ́ òtítọ́ pẹ̀lú nípa ìbáṣepọ̀ Mátíù àti Ìṣípayá. Ohun tí a ti jẹ́ kí a mọ̀ nípa ọ̀nà wọ̀nyẹn yóò dọ́gba pẹ̀lú:

In the book of Matthew, the same line of prophecy is taken up as in the book of Revelation.

Nínú ìwé Mátíù, a tún gbé ìlà àsọtẹ́lẹ̀ kan náà sókè gẹ́gẹ́ bí ó ti rí nínú ìwé Ìfihàn.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “Ìfihàn jẹ́ ìwé tí a fi èdìdì dì, ṣùgbọ́n ó tún jẹ́ ìwé tí a ṣí. Ó ṣe àkọsílẹ̀ àwọn ìṣẹ̀lẹ̀ àgbàyanu tí yóò ṣẹlẹ̀ ní àwọn ọjọ́ ìkẹyìn nínú ìtàn ayé yìí. Àwọn ẹ̀kọ́ inú ìwé yìí dájú, kì í sì í ṣe ohun àdììtú àti ohun tí a kò lè lóye. Nínú rẹ̀ ni a tún gbé ìlà àsọtẹ́lẹ̀ kan náà kalẹ̀ gẹ́gẹ́ bí ó ti rí nínú Dáníẹ́lì. Ọlọ́run ti tún àwọn àsọtẹ́lẹ̀ kan sọ, bẹ́ẹ̀ ni ó fi hàn pé a gbọ́dọ̀ fi ìtóbi sí wọn. Olúwa kì í tún àwọn ohun tí kò ní ìtẹ́síwájú ńlá sọ.” Manuscript Releases, ìdìpọ̀ 9, 8.

The book of Matthew takes up the “same line of prophecy” as Revelation and Daniel, and it is brought to perfection in the book of Revelation, for the word “complement” means perfection.

Ìwé Mátíù gbé “ìlà àsọtẹ́lẹ̀ kan náà” sókè gẹ́gẹ́ bí Ìfihàn àti Dáníẹ́lì, a sì mú un dé ìpípé nínú ìwé Ìfihàn, nítorí ọ̀rọ̀ náà “àfikún” túmọ̀ sí ìpípé.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “Nínú Ìṣípayá gbogbo àwọn ìwé Bíbélì pàdé, wọ́n sì parí. Níhìn-ín ni àfikún ìwé Dáníẹ́lì wà. Ọ̀kan jẹ́ àsọtẹ́lẹ̀; èkejì sì jẹ́ ìṣípayá. Ìwé tí a fi èdìdì dì kì í ṣe Ìṣípayá, bí kò ṣe apá kan nínú àsọtẹ́lẹ̀ Dáníẹ́lì tí ó ní í ṣe pẹ̀lú àwọn ọjọ́ ìkẹyìn. Áńgẹ́lì náà pàṣẹ pé, ‘Ṣùgbọ́n ìwọ, Dáníẹ́lì, pa àwọn ọ̀rọ̀ náà mọ́, kí o sì fi èdìdì dì ìwé náà, àní títí dé àkókò òpin.’ Daniel 12:4.” Acts of the Apostles, 585.

Matthew, Daniel and Revelation are the same book.

Mátíù, Dáníẹ́lì àti Ìfihàn jẹ́ ìwé kan náà.

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Àwọn ìwé Dáníẹ́lì àti Ìfihàn jẹ́ ọ̀kan. Ọ̀kan jẹ́ àsọtẹ́lẹ̀, èkejì sì jẹ́ ìfihàn; ọ̀kan jẹ́ ìwé tí a fi èdìdì dì, èkejì sì jẹ́ ìwé tí a ṣí. Jòhánù gbọ́ àwọn àṣírí tí àwọn àrá náà sọ, ṣùgbọ́n a pàṣẹ fún un pé kí ó má ṣe kọ wọ́n sílẹ̀.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

It seemed important to take time to place the book of Matthew in context which could emphasize the prophetic significance of Peter being in Caesarea Philippi before I turned the study back to the book of Joel. I will try to summarize my observations of the book of Matthew in an attempt to illustrate the tremendous prophetic significance of Peter at Caesarea Philippi, which is Panium of Daniel eleven verses thirteen to fifteen.

Ó dàbí ẹni pé ó ṣe pàtàkì láti gba àkókò láti fi ìwé Mátíù sí àyè-òye rẹ̀, èyí tí ó lè tẹnumọ́ ìtumọ̀ àsọtẹ́lẹ̀ tí ó jinlẹ̀ nínú bí Pétérù ṣe wà ní Kesaréà Fílípì kí n tó dá ìkẹ́kọ̀ọ́ náà padà sí ìwé Jóẹ́lì. Èmi yóò gbìyànjú láti ṣe àkótán àwọn àkíyèsí mi lórí ìwé Mátíù, nínú ìsapá láti fi hàn ìtumọ̀ àsọtẹ́lẹ̀ tí ó pọ̀ gidigidi ti Pétérù ní Kesaréà Fílípì, èyí tí í ṣe Panium nínú Dáníẹ́lì 11:13–15.

The book of Matthew is structured upon three distinct prophetic lines. The first line is the first ten chapters; the second line is the next twelve chapters that are followed by the third line made up of six chapters. The first ten chapters represent the first angel of Revelation fourteen, the next twelve chapters represent the second angel of Revelation fourteen and the last six chapters represent the third angel of Revelation fourteen. I have not yet clearly proven this observation, but it can easily be accomplished. Before we do that, I wish to continue drawing some of the broader strokes upon the canvas that is the book of Matthew.

Ìwé Mátíù ni a túnṣe lórí ìlà àsọtẹ́lẹ̀ mẹ́ta tí ó yàtọ̀ sí ara wọn. Ìlà àkọ́kọ́ ni orí mẹ́wàá àkọ́kọ́; ìlà kejì ni orí méjìlá tí ń tẹ̀lé wọn, tí ìlà kẹta sì tẹ̀lé e, èyí tí a dá pọ̀ mọ́ orí mẹ́fà. Orí mẹ́wàá àkọ́kọ́ náà ṣojú fún áńgẹ́lì àkọ́kọ́ ti Ìfihàn orí kẹrìnlá, orí méjìlá tí ń tẹ̀lé wọn ṣojú fún áńgẹ́lì kejì ti Ìfihàn orí kẹrìnlá, àwọn orí mẹ́fà ìkẹyìn sì ṣojú fún áńgẹ́lì kẹta ti Ìfihàn orí kẹrìnlá. N kò tíì fi ẹ̀rí hàn ní kedere láti fi mú àkíyèsí yìí dájú, ṣùgbọ́n ó lè ṣeé ṣe ní ìròrùn. Kí a tó ṣe bẹ́ẹ̀, mo fẹ́ bá a lọ ní fífi díẹ̀ nínú àwọn ìlà àgbàyanu tó túbọ̀ gbòòrò sí i kún lórí àwòrán ìtàgé tí í ṣe ìwé Mátíù.

The second line of chapters eleven through twenty-two are represented by the second angel, and the second angel always identifies a doubling, for Babylon is fallen, is fallen. Chapters eleven through twenty-two of Genesis set forth the promise and then the three-step covenant of God with a chosen people through the patriarch Abram. The very center verse of those twelve chapters identifies “circumcision” as the sign of the covenant, and it was established in the second of three steps. The very center verse of Matthew’s parallel covenant line is when Simon Barjona’s name is changed to Peter.

Ìlà kejì ti orí kọkànlá títí dé ogún-dín-lógún ni a fi aṣojú áńgẹ́lì kejì hàn, àti pé áńgẹ́lì kejì máa ń tọ́ka sí ìlọ́po méjì ní gbogbo ìgbà, nítorí “Bábílónì ti ṣubú, ti ṣubú.” Orí kọkànlá títí dé ogún-dín-lógún nínú Jẹ́nẹ́sísì fi ìlérí náà hàn, lẹ́yìn náà ni májẹ̀mú Ọlọ́run onípẹ̀lẹ mẹ́ta pẹ̀lú ènìyàn àyànfẹ́ kan nípasẹ̀ baba ńlá Abramu. Ẹsẹ̀ gangan tó wà ní àárín àwọn orí méjìlá wọ̀nyí dá “ilà” mọ̀ gẹ́gẹ́ bí àmì májẹ̀mú náà, a sì fi í múlẹ̀ ní ìgbésẹ̀ kejì nínú mẹ́ta. Ẹsẹ̀ gangan tó wà ní àárín ìlà májẹ̀mú afiwe ti Mátíù ni ìgbà tí a yí orúkọ Símónì Bájónà padà sí Pétérù.

> And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.

> Èmi sì wí fún ọ pẹ̀lú pé, ìwọ ni Pétérù, àti lórí àpáta yìí ni èmi yóò kọ́ ìjọ mi; àwọn ẹnu-ọ̀nà ọ̀run àpáàdì kì yóò borí rẹ̀. Mátíù 16:18.

Peter’s name represents the one hundred and forty-four thousand, and he is representing the class who base their faith upon hearing the message of Christ. Not simply the message about Jesus, but the message which Jesus identified as having been given to Peter by the Lord Himself.

Orúkọ Peteru dúró fún ẹgbẹ́rún mẹ́rìnlélọ́gọ́rin [ọkẹ́ mẹ́rìnlélọ́gọ́rin] àti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin, ó sì ń ṣojú fún ẹgbẹ́ àwọn tí wọ́n fi ìgbàgbọ́ wọn lé gbígbọ́ ìhìnrere Kristi lórí. Kì í ṣe ìhìnrere nípa Jésù nìkan, ṣùgbọ́n ìhìnrere tí Jésù fúnra rẹ̀ sọ pé Olúwa tikára Rẹ̀ ni ó fi fún Peteru.

> He saith unto them, But whom say ye that I am?

> Ó wí fún wọn pé, Ṣùgbọ́n èmi ta ni ẹ̀yin ń wí pé mo jẹ́?

> And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him,

> Nígbà náà ni Símónì Pétérù dáhùn, ó sì wí pé, Ìwọ ni Kristi náà, Ọmọ Ọlọ́run alààyè. Jesu sì dáhùn, ó sì wí fún un,

> Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. Matthew 16:15–17.

> Alábùkún fún ọ ni, Símónì Báríjónà: nítorí ẹran ara àti ẹ̀jẹ̀ kò fi í hàn fún ọ, bí kò ṣe Baba mi tí ń bẹ ní ọ̀run. Mátíù 16:15–17.

Peter’s faith is based upon Jesus becoming the Christ—the Messiah. Peter’s name is changed, as was Abram’s to mark a covenant relationship, and his name equates to 144,000, and in that very verse, the great controversy is identified as a Rock who is the foundation of a church, that would prevail against the churches of hell. The one hundred and forty-four thousand are the final manifestation of a chosen covenant people, and Peter represents that group.

Ìgbàgbọ́ Peter dá lórí pé Jésù ti di Kristi—Mèsáyà. Orúkọ Peter ni a yí padà, gẹ́gẹ́ bí a ṣe yí ti Ábrámù padà láti fi samisi ìbáṣepọ̀ májẹ̀mú, orúkọ rẹ̀ sì dọ́gba pẹ̀lú 144,000; àti nínú ẹsẹ̀ náà gan-an, a ṣe ìdánimọ̀ àríyànjiyàn ńlá náà gẹ́gẹ́ bí Àpáta kan tí í ṣe ìpìlẹ̀ ìjọ kan, tí yóò borí àwọn ìjọ ọ̀run àpáàdì. Ọ̀kẹ́ mẹ́rìnlélọ́gọ́rin [ọ̀kẹ́ kan] àti ẹgbẹ̀rún mẹ́rìnlélógójì jẹ́ ìfihàn ìkẹyìn ti àwọn ènìyàn májẹ̀mú tí a yàn, Peter sì ṣojú ẹgbẹ́ náà.

Peter also simultaneously represents the first Christian church, the church of the disciples, for that is the history where Christ placed the foundation of His church. Christ is the foundation and He is also the capstone, and Peter is a symbol of the first Christian bride and the last Christian bride. Therefore, Peter is both an alpha and an omega symbol in one verse.

Peteri pẹ̀lú ní àkókò kan náà dúró fún ìjọ Kristẹni àkọ́kọ́, ìjọ àwọn ọmọ-ẹ̀yìn, nítorí pé ìtàn náà ni ibi tí Kristi ti fi ìpìlẹ̀ Ìjọ Rẹ̀ lélẹ̀. Kristi ni ìpìlẹ̀ náà, Ó sì tún jẹ́ òkúta ìparí, Peteri sì jẹ́ àmì aṣojú ìyàwó Kristẹni àkọ́kọ́ àti ìyàwó Kristẹni ìkẹyìn. Nítorí náà, Peteri jẹ́ àmì aṣojú alpha àti omega pọ̀ nínú ẹsẹ kan náà.

That one verse is the center verse of twelve chapters that represent the second angel’s message, and Peter “doubles” as the first bride and the last bride. The last bride will be in a war with the synagogue of Satan, and the last bride will be made up of two groups. One group, the one hundred and forty-four thousand, the other group are the great multitude. The great multitude are represented by Smyrna and the one hundred and forty-four thousand by Philadelphia.

Ẹsẹ kan náà ni ẹsẹ àárín nínú orí méjìlá tí ń ṣojú ìránṣẹ́ angẹli kejì, Peteru sì “ṣe ipa méjì” gẹ́gẹ́ bí ìyàwó àkọ́kọ́ àti ìyàwó ìkẹyìn. Ìyàwó ìkẹyìn yóò wà nínú ogun pẹ̀lú sínágọ́gì Sátánì, a ó sì dá ìyàwó ìkẹyìn náà pọ̀ láti inú ẹgbẹ́ méjì. Ẹgbẹ́ kan ni ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún, ẹgbẹ́ kejì sì ni ogunlọ́gọ̀ ńlá náà. Smírínà ni ń ṣojú ogunlọ́gọ̀ ńlá náà, Filadelfia sì ni ń ṣojú ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà.

The one hundred and forty-four thousand are Philadelphians and Peter’s name change in verse eighteen represents the sealing of the one hundred and forty-four thousand. He is the symbol of those who are sealed, and in the verse, the very center verse of the twelve covenant chapters, he aligns with the very center verse in the twelve chapters of Genesis, where circumcision is identified as the sign. Revelation chapters eleven through twenty-two provide the third line to the twelve chapters of covenant testimony, and the center verse of those twelve chapters identifies the marriage of the whore of Revelation seventeen with the kings of the earth.

Ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìlélógójì [144,000] náà ni àwọn ara Filadelfia, àti ìyípadà orúkọ Peteru ní ẹsẹ̀ kejìdínlógún jẹ́ aṣojú fífi àmì èdìdì sórí ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìlélógójì náà. Òun ni àmì àwọn tí a fi èdìdì dì, àti nínú ẹsẹ̀ náà, ìyẹn gan-an ni ẹsẹ̀ àárín gbùngbùn nínú orí méjìlá ti májẹ̀mú, ó bá ẹsẹ̀ àárín gbùngbùn gan-an mu nínú orí méjìlá ìwé Genesisi, níbi tí a ti fi ìkọlà hàn gẹ́gẹ́ bí àmì náà. Ìfihàn orí kọkànlá títí dé méjìlélógún pèsè ìlà kẹta fún orí méjìlá ti ẹ̀rí májẹ̀mú náà, àti ẹsẹ̀ àárín gbùngbùn àwọn orí méjìlá wọ̀nyí ṣe àfihàn ìgbéyàwó àgbèrè obìnrin ti Ìfihàn orí kẹtàdínlógún pẹ̀lú àwọn ọba ayé.

> And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.

> Ẹranko tí ó ti wà rí, tí kò sì sí mọ́, àní òun náà ni ẹ̀kẹjọ, ó sì jẹ́ ti àwọn méje náà, ó sì ń lọ sí ìparun. Ìfihàn 17:11.

This verse is involved with identifying the final fall of Babylon the great, and the first fall of Babel was in the first chapter of Genesis’ twelve-chapter covenant line. Peter is representing the one hundred and forty-four thousand in the center verse, that aligns with the center verse of Genesis. In the center verse of Revelation, the fall of Babylon the great, brings to the conclusion the story of Nimrod the great hunter of Babel.

Ẹsẹ̀ yìí ní í ṣe pẹ̀lú ìdánimọ̀ ìṣubú ìkẹyìn ti Bábílónì ńlá, àti ìṣubú àkọ́kọ́ ti Bábẹ́lì wà nínú orí kìn-ín-ní ti ìlà májẹ̀mú orí méjìlá ti Jẹ́nẹ́sísì. Pétérù ń ṣàpẹẹrẹ àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìlélógójì ní ẹsẹ̀ àárín, èyí tí ó bá ẹsẹ̀ àárín Jẹ́nẹ́sísì mu. Nínú ẹsẹ̀ àárín Ìfihàn, ìṣubú Bábílónì ńlá mú ìtàn Nímíródù, ọdẹ ńlá ti Bábẹ́lì, dé ìparí.

The center verses of each of these three prophetic lines identify either the seal of God or the mark of the beast. The beginning Babylonian covenant of death in Genesis reaches its end in Revelation. In doing so it places a beginning and an ending upon all three lines, when they are brought together, line upon line. Where Peter is employed as a symbol of the great controversy between the Rock and the gates of Hell is the second angel’s message, for the second angel’s message is Babylon is fallen (Nimrod) is fallen (the whore of Rome). The second line in Matthew’s three lines is the second angel’s message for it identifies two falls of Babylon. It presents a counterfeit marriage right where the true marriage in consummated, at the Sunday law. It represents the number “8” as counterfeit of God’s people who are the true eight. The papacy is also portrayed as counterfeiting God, for it was, and yet is, and shall ascend. It ascends, right where the ensign ascends—the Sunday law.

Àwọn ẹsẹ àárín gbùngbùn nínú ọ̀kọ̀ọ̀kan àwọn ìlà àsọtẹ́lẹ̀ mẹ́tẹ̀ẹ̀ta wọ̀nyí ń tọ́ka yálà sí èdìdì Ọlọ́run tàbí sí àmì ẹranko náà. Májẹ̀mú ikú ti Bábílónì ní ìbẹ̀rẹ̀ nínú Jẹ́nẹ́sísì dé òpin rẹ̀ nínú Ìfihàn. Nípa bẹ́ẹ̀, ó fi ìbẹ̀rẹ̀ kan àti òpin kan lélẹ̀ lórí gbogbo àwọn ìlà mẹ́tẹ̀ẹ̀ta náà, nígbà tí a bá mú wọn jọ, ìlà lórí ìlà. Ibí tí a ti lo Peteru gẹ́gẹ́ bí àmì àpẹẹrẹ ìjà ńlá láàárín Àpáta náà àti àwọn ẹnu-ọ̀nà ọ̀run àpáàdì ni ìròyìn angẹli kejì, nítorí ìròyìn angẹli kejì ni pé Bábílónì ti ṣubú (Nímíródu), ti ṣubú (àgbèrè ti Róòmù). Ìlà kejì nínú àwọn ìlà mẹ́ta ti Mátíù ni ìròyìn angẹli kejì, nítorí ó ń ṣàfihàn ìṣubú Bábílónì méjì. Ó mú ìgbéyàwó àròpọ̀ wá kalẹ̀ gan-an ní ibi tí ìgbéyàwó tòótọ́ ti pé ní ìmúṣẹ, ní òfin ọjọ́ Àìkú. Ó ń ṣojú nọ́mbà “8” gẹ́gẹ́ bí àròpọ̀ àwọn ènìyàn Ọlọ́run tí wọ́n jẹ́ mẹ́jọ tòótọ́. A tún fi ipò póòpù hàn gẹ́gẹ́ bí ẹni tí ń fara wé Ọlọ́run, nítorí ó wà, síbẹ̀ sì wà, yóò sì gòkè wá. Ó gòkè wá gan-an ní ibi tí àsíá náà ti gòkè—ní òfin ọjọ́ Àìkú.

In Matthew there are twelve Messianic fulfillments, and there is between three hundred to five hundred prophecies of the Messiah in the Old Testament. Matthew contains twelve directly identified fulfillments, far and above any of the other three gospels. Those twelve fulfillments align with nine distinct waymarks in the reformatory movement of the one hundred and forty-four thousand. Nine symbolizes completeness, for there is no number beyond “nine,” for every other amount following “nine,” employs only the nine digits of one through nine, and the zero. Nine is fullness. Of those nine waymarks, two have more than one of Matthew’s fulfillments. 9/11 has two, and the Sunday law has three.

Nínú Máttéù, ìmúṣẹ Mèsáyà méjìlá wà, àti pé láàárín ọ̀ọ́dúnrún mẹ́ta sí ọ̀ọ́dúnrún márùn-ún àwọn àsọtẹ́lẹ̀ nípa Mèsáyà wà nínú Májẹ̀mú Láéláé. Máttéù ní ìmúṣẹ méjìlá tí a dá mọ̀ ní tààràtà, ju èyíkéyìí lọ nínú àwọn ìhìnrere mẹ́ta yókù. Àwọn ìmúṣẹ méjìlá wọ̀nyẹn bá àwọn àmì-ọ̀nà ọ̀tọ̀ọ̀tọ̀ mẹ́sàn-án mu nínú ìṣísẹ̀ àtúnṣe ti ẹgbẹ̀rún lọ́nà mẹ́rìnlélógójì náà. Mẹ́sàn-án ń ṣàpẹẹrẹ ìpéye, nítorí kò sí nọ́mbà kankan lẹ́yìn “mẹ́sàn-án,” nítorí gbogbo iye mìíràn tí ó bá tẹ̀ lé “mẹ́sàn-án,” ń lò àwọn díjítì mẹ́sàn-án nìkan láti ọ̀kan títí dé mẹ́sàn-án, àti òdo. Mẹ́sàn-án jẹ́ kíkún. Nínú àwọn àmì-ọ̀nà mẹ́sàn-án wọ̀nyẹn, méjì ní ju ọ̀kan lọ nínú àwọn ìmúṣẹ Máttéù. 9/11 ní méjì, àti òfin Ọjọ́ Àìkú ní mẹ́ta.

The time of the end in 1989, the formalization of the message in 1996, followed by 9/11, followed by the disappointment of July 18, 2020, followed by the voice in the wilderness in July of 2023, which led to the resurrection of 2024, which leads to the Midnight Cry, followed by the separation of the priests, that culminates at the Sunday law. Nine waymarks, one which has two witnesses and one that has three witnesses; 9/11 has two and the Sunday law three. This means that in the reform line of the one hundred and forty-four thousand, 9/11’s two witnesses unto the Sunday law’s three witnesses—marks the sealing time of the one hundred and forty-four thousand. The twelve waymarks align with every reformatory movement, and in doing so, they emphasize and identify the sealing time of the one hundred and forty-four thousand from 9/11 unto the Sunday law.

Àkókò òpin ní ọdún 1989, ìmúlẹ̀-ọ̀nà ìfìròyìn náà ní ọdún 1996, lẹ́yìn èyí ni 9/11, lẹ́yìn náà ni ìdààmú-ọkàn ọjọ́ kẹrìnlá oṣù Keje, 2020, lẹ́yìn náà ni ohùn nínú aginjù ní oṣù Keje ọdún 2023, èyí tí ó yọrí sí àjíǹde 2024, èyí tí ó ń yọrí sí Igbe Àárín Òru, lẹ́yìn náà ni ìyàtọ̀ àwọn àlùfáà, èyí tí ó parí ní òfin Ọjọ́-Àìkú. Àwọn àmì-ọ̀nà mẹ́sàn-án, ọ̀kan nínú wọn ní ẹlẹ́rìí méjì, ọ̀kan sì ní ẹlẹ́rìí mẹ́ta; 9/11 ní méjì, òfin Ọjọ́-Àìkú sì ní mẹ́ta. Èyí túmọ̀ sí i pé nínú ìlà àtúnṣe ti ẹgbẹ̀rún kan ọgọ́rùn-ún mẹ́rìndínlógójì, ẹlẹ́rìí méjì ti 9/11 títí dé ẹlẹ́rìí mẹ́ta ti òfin Ọjọ́-Àìkú—ni ó sàmì sí àkókò ìdìdì ti ẹgbẹ̀rún kan ọgọ́rùn-ún mẹ́rìndínlógójì. Àwọn àmì-ọ̀nà méjìlá bá gbogbo ìṣísẹ̀ àtúnṣe mu, nípa ṣíṣe bẹ́ẹ̀ wọ́n sì tẹnumọ́, wọ́n sì dá àkókò ìdìdì ti ẹgbẹ̀rún kan ọgọ́rùn-ún mẹ́rìndínlógójì mọ̀ láti 9/11 títí dé òfin Ọjọ́-Àìkú.

In doing so, it identifies two witnesses at 9/11, and three witnesses at the Sunday law. The two witnesses at 9/11 are the second angel’s message and the three witnesses at the Sunday law are the third angel’s message. Therefore, the line produced with Matthew’s fulfillments of Messianic prophecies isolates and magnifies the sealing time, while identifying the second angel as the alpha to the history of the sealing time, and the third angel as the omega. That means the sealing time is bookended between a number two and a number three, thus placing twenty-three, a symbol of the atonement—over the entire history of the sealing.

Nípa ṣíṣe bẹ́ẹ̀, ó ń fi ẹlẹ́rìí méjì hàn ní 9/11, àti ẹlẹ́rìí mẹ́ta ní òfin Ọjọ́ Àìkú. Àwọn ẹlẹ́rìí méjì ní 9/11 ni ìhìnrere áńgẹ́lì kejì, àwọn ẹlẹ́rìí mẹ́ta ní òfin Ọjọ́ Àìkú sì ni ìhìnrere áńgẹ́lì kẹta. Nítorí náà, ìlà tí a ṣe jáde pẹ̀lú àwọn ìmúṣẹ àsọtẹ́lẹ̀ Mèsáyà nínú Mátíù ń ya àkókò ìdìdì sọ́tọ̀, ó sì ń gbé e ga, nígbà tí ó tún ń fi áńgẹ́lì kejì hàn gẹ́gẹ́ bí alpha sí ìtàn àkókò ìdìdì, àti áńgẹ́lì kẹta gẹ́gẹ́ bí omega. Èyí túmọ̀ sí pé àkókò ìdìdì wà láàrín nọ́ńbà méjì àti nọ́ńbà mẹ́ta gẹ́gẹ́ bí ìbẹ̀rẹ̀ àti ìparí rẹ̀; báyìí ni a ṣe fi méjìlélógún, àmì ètùtù—sórí gbogbo ìtàn ìdìdì náà.

In the book of Matthew there are three prophetic lines, that represent the first, second and third angels respectively, and that the twelve chapters in the second line of Matthew represents the covenant with the one hundred and forty-four thousand, for it is the omega to Genesis’ alpha covenant with Abram. This also means that as the second angel, when Peter represents both the first and last Christian bride, Peter’s doubling establishes the prophetic requirement of a doubling in the second angel. Upon three witnesses the number twelve is the rope that binds the three lines of twelve chapters together, so when we find another representation of the number twelve in the book of Matthew, it must be aligned with the other twelve in the book of Matthew.

Nínú ìwé Mátíù, àwọn ìlà àsọtẹ́lẹ̀ mẹ́ta wà, tí wọ́n ń ṣojú fún áńgẹ́lì kìíní, kejì, àti kẹta lẹ́sẹ̀sẹ̀; àti pé àwọn orí méjìlá inú ìlà kejì ti Mátíù ń ṣojú fún májẹ̀mú pẹ̀lú ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rìnlélógójì [one hundred and forty-four thousand], nítorí pé ó jẹ́ omega sí májẹ̀mú alpha ti Jẹ́nẹ́sísì pẹ̀lú Ábúrámù. Èyí sì tún túmọ̀ sí i pé gẹ́gẹ́ bí áńgẹ́lì kejì, nígbà tí Pétérù ń ṣojú fún àfẹ́sọ́nà Kristẹni àkọ́kọ́ àti ti ìkẹyìn pẹ̀lú, ìméjì Pétérù fi ìdí ìbéèrè àsọtẹ́lẹ̀ mulẹ̀ fún ìméjì kan nínú áńgẹ́lì kejì. Nípasẹ̀ ẹlẹ́rìí mẹ́ta, nọ́mbà méjìlá ni okùn tí ó so àwọn ìlà mẹ́ta ti orí méjìlá pọ̀ mọ́ ara wọn; nítorí náà, nígbà tí a bá rí àfihàn mìíràn ti nọ́mbà méjìlá nínú ìwé Mátíù, ó gbọ́dọ̀ bá méjìlá yòókù inú ìwé Mátíù mu.

The twelve chapters of Matthew, that begin with the symbolic number eleven and end with its symbolic counterpart, number twenty-two, align with the reform line of the one hundred and forty-four thousand represented by the twelve Messianic fulfillments, thus manifesting a second “doubling” in the line of the second angel. The twelve Messianic fulfillments, together with the twelve chapters are the “doubling” of the second angel, but when multiplied they represent 144,000. Peter is doubled, and the number twelve is also doubled. Those doublings fulfill the doubling of Babylon falling twice.

Àwọn orí méjìlá nínú Mátíù, tí ó bẹ̀rẹ̀ pẹ̀lú nọ́mbà àpẹẹrẹ mọ́kànlá tí ó sì parí pẹ̀lú ẹlẹgbẹ́ àpẹẹrẹ rẹ̀, nọ́mbà méjìlélógún, bá ìlà àtúnṣe ti ẹgbẹ̀rún mẹ́rìnlélógójì tí a ṣàfihàn nípasẹ̀ àwọn ìmúṣẹ Mèsáyà méjìlá mu, bẹ́ẹ̀ ni wọ́n ṣe ń fi “ìmẹ́jì” kejì hàn nínú ìlà áńgẹ́lì kejì. Àwọn ìmúṣẹ Mèsáyà méjìlá, pọ̀ mọ́ àwọn orí méjìlá náà, ni “ìmẹ́jì” ti áńgẹ́lì kejì, ṣùgbọ́n nígbà tí a bá ṣe ìlọ́po wọn, wọ́n dúró fún 144,000. A ṣe Pétérù ní ìmẹ́jì, bẹ́ẹ̀ sì ni nọ́mbà méjìlá náà tún wà ní ìmẹ́jì. Àwọn ìmẹ́jì wọ̀nyí mú ìmẹ́jì ti Bábílónì ṣíṣubú lẹ́ẹ̀mejì ṣẹ.

Chapters eleven through twenty-two represent the second angel of Revelation fourteen. Ten is symbolic of a test, and the first of three tests, is the first ten chapters of Matthew. “Ten” symbolizes a test. Because Matthew is the alpha to Revelations omega, chapter one of either book begins with a revelation of Jesus Christ. In chapter one Joseph is tested over believing the angel or not. His counterpart was John the Baptist’s father Zechariah, who disbelieved and failed the same test. One accepted a providential birth, the other doubted.

Àwọn orí kẹ́wàá sí kejìlélógún dúró fún áńgẹ́lì kejì ti Ìfihàn mẹ́rìnlá. Mẹ́wàá jẹ́ àmì ìdánwò, àti àkọ́kọ́ nínú àwọn ìdánwò mẹ́ta ni àwọn orí mẹ́wàá àkọ́kọ́ ti Mátíù. “Mẹ́wàá” ń ṣàpẹẹrẹ ìdánwò. Nítorí Mátíù jẹ́ álífà sí òmégà Ìfihàn, orí kìn-ín-ní nínú ìwé èyíkéyìí bẹ̀rẹ̀ pẹ̀lú ìfihàn Jésù Kristi. Nínú orí kìn-ín-ní, a dán Jósẹ́fù wò lórí bóyá yóò gba ọ̀rọ̀ áńgẹ́lì gbọ́ tàbí bẹ́ẹ̀ kọ́. Ẹlẹ́gbẹ́ rẹ̀ ni Sekaráyà, baba Jòhánù Oníbatisí, ẹni tí kò gbàgbọ́, tí ó sì ṣubú nínú ìdánwò kan náà. Ọ̀kan gba ìbí tí Ọlọ́run pèsè; èkejì ṣiyèméjì.

In chapter two Herod feared the birth of a new king, and Joseph and Mary fled into Egypt. John the Baptist brought the first test in chapter three, a first test which Sister White identifies as a life or death test, for she wrote that “those who rejected the message of John could not be benefitted by Jesus.” The first angel is a testing message that calls on men, as did John to fear God, for the hour of God’s judgment is coming. This is represented by John when he asked “who hath warned you to flee from the wrath to come?”

Nínú orí kejì, Hẹrọdu bẹ̀rù ìbí ọba tuntun kan, Jóṣẹfu àti Màríà sì sá lọ sí Ejibiti. Johanu Oníbatisiti mú ìdánwò àkọ́kọ́ wá nínú orí kẹta, ìdánwò àkọ́kọ́ kan tí Sister White fi hàn gẹ́gẹ́ bí ìdánwò ìyè tàbí ikú, nítorí ó kọ̀wé pé “àwọn tí wọ́n kọ ìhìn-iṣẹ́ Johanu kò lè jèrè àǹfààní lọ́wọ́ Jésù.” Áńgẹ́lì àkọ́kọ́ jẹ́ ìhìn-iṣẹ́ ìdánwò kan tí ń pe ènìyàn, gẹ́gẹ́ bí Johanu ṣe ṣe, láti bẹ̀rù Ọlọ́run, nítorí wákàtí ìdájọ́ Ọlọ́run ń bọ̀. Èyí ni a ṣàfihàn nínú Johanu nígbà tí ó béèrè pé, “ta ni ti kìlọ̀ fún yín láti sá kúrò nínú ìbínú tí ń bọ̀?”

Then in chapter four, Jesus is fasting for forty days that culminate with three distinct tests, for the three tests are always represented in the first angel’s message. Then Jesus began to build the foundations by selecting His disciples, for with Ezra and Nehemiah the foundations of the temple were laid in the history of the first decree, and with the Millerite’s, the foundations were laid in the history of the first angel. The foundations are the beatitudes, followed by His miracles that led to His sending out the twelve disciples to end chapter ten. The twelve disciples were then in place, and inspiration identifies the disciples were the foundation of the Christian church. By chapter eleven the foundations were finished.

Lẹ́yìn náà ní orí kẹrin, Jésù ń gbààwẹ̀ fún ọjọ́ ogójì, èyí tí ó parí pẹ̀lú ìdánwò mẹ́ta ọ̀tọ̀ọ̀tọ̀, nítorí pé àwọn ìdánwò mẹ́tẹ̀ẹ̀ta náà ni a máa ń ṣojú nígbà gbogbo nínú ìránṣẹ́ áńgẹ́lì àkọ́kọ́. Lẹ́yìn náà Jésù bẹ̀rẹ̀ sí í kọ àwọn ìpìlẹ̀ nípa yíyan àwọn ọmọ-ẹ̀yìn Rẹ̀, nítorí pé pẹ̀lú Esra àti Nehemiah ni a fi àwọn ìpìlẹ̀ tẹ́ńpìlì lélẹ̀ nínú ìtàn àṣẹ àkọ́kọ́, àti pé pẹ̀lú àwọn Millerite, ni a fi àwọn ìpìlẹ̀ lélẹ̀ nínú ìtàn áńgẹ́lì àkọ́kọ́. Àwọn ìpìlẹ̀ náà ni àwọn ìbùkún, lẹ́yìn náà ni àwọn iṣẹ́ ìyanu Rẹ̀ tí wọ́n ṣamọ̀nà sí ìránṣẹ́ Rẹ̀ tí Ó fi rán àwọn ọmọ-ẹ̀yìn méjìlá náà jáde títí di òpin orí kẹwàá. Nígbà náà ni àwọn ọmọ-ẹ̀yìn méjìlá náà ti wà ní ipò, ìmísí sì fi hàn pé àwọn ọmọ-ẹ̀yìn náà ni ìpìlẹ̀ ìjọ Kristẹni. Ní orí kọkànlá, àwọn ìpìlẹ̀ náà ti parí.

In chapter eleven the disciples are ministering on their own, Jesus is alone identifying a distinct break between chapter ten and eleven. Chapters one through ten are the first angel’s message, that ended at the arrival of the second. The second angel produces a division, a separation as with the Millerites and the Protestants. Chapter ten ends with Jesus separating from the disciples, and in chapter eleven He is alone.

Nínú orí kẹ́wàá lẹ́yìn-ọ̀kan, àwọn ọmọ-ẹ̀yìn ń ṣe iṣẹ́ ìránṣẹ́ lórí tiwọn, Jésù sì wà ní òun nìkan, èyí tí ń fi ìyapa pàtó hàn láàárín orí kẹ́wàá àti kẹ́wàá lẹ́yìn-ọ̀kan. Orí kìíní títí dé kẹ́wàá ni ìhìn iṣẹ́ áńgẹ́lì àkọ́kọ́, èyí tí ó parí nígbà ìbẹ̀rẹ̀ ti ìkejì. Áńgẹ́lì kejì mú ìpínya wá, ìyàtọ̀ kan, gẹ́gẹ́ bí ó ti rí pẹ̀lú àwọn Millerite àti àwọn Protestant. Orí kẹ́wàá parí pẹ̀lú bí Jésù ṣe yà ara rẹ̀ kúrò lọ́dọ̀ àwọn ọmọ-ẹ̀yìn, àti nínú orí kẹ́wàá lẹ́yìn-ọ̀kan Ó wà ní òun nìkan.

Chapter eleven through twenty-two represents the second angel, leading to chapter twenty-three through to twenty-eight, as the third line of the third angel. Of course the third angel arrives at the Sunday law, which is what the Passover of chapters twenty-six through twenty-eight represents. “23” is the symbol of the atonement, and the first of those six chapters represent the first angel’s message and the last three chapters represent the third angel’s message. The two chapters in the middle (24 & 25) represent the second angel. The last three chapters contain “23” specific waymarks aligning chapter “23,” as the first angel or the beginning and chapters twenty-six through twenty-eight as the third, with “23” waymarks. Chapter 23 is the first angel, and the next two chapters are the second angel and the last three chapters are the third angel.

Orí kẹ́wàá sí ogún-dín-lógún ń ṣojú angẹli kejì, tí ó sì ń darí sí orí ogún-lé-lọ́gbọ̀n títí dé méjìdínlọ́gbọ̀n, gẹ́gẹ́ bí ìlà kẹta ti angẹli kẹta. Dájúdájú angẹli kẹta dé sí òfin Ọjọ́-Àìkú, èyí tí Ìrékọjá ti orí mẹ́rìndínlọ́gbọ̀n sí méjìdínlọ́gbọ̀n ń ṣojú. “23” ni ààmì ètùtù, àti pé àkọ́kọ́ nínú àwọn orí mẹ́fà wọ̀nyí ń ṣojú ìhìnrere angẹli àkọ́kọ́, àwọn orí mẹ́ta ìkẹyìn sì ń ṣojú ìhìnrere angẹli kẹta. Àwọn orí méjì tí ó wà láàrín (24 & 25) ń ṣojú angẹli kejì. Àwọn orí mẹ́ta ìkẹyìn ní àwọn àmì-ọ̀nà pàtó “23” tí ń bá orí “23” mu, gẹ́gẹ́ bí angẹli àkọ́kọ́ tàbí ìbẹ̀rẹ̀, àti orí mẹ́rìndínlọ́gbọ̀n sí méjìdínlọ́gbọ̀n gẹ́gẹ́ bí ẹni kẹta, pẹ̀lú àwọn àmì-ọ̀nà “23”. Orí 23 ni angẹli àkọ́kọ́, àwọn orí méjì tí ó tẹ̀lé e sì ni angẹli kejì, àwọn orí mẹ́ta ìkẹyìn sì ni angẹli kẹta.

The third line in Matthew represents the third angel, and it is divided into three steps. Chapter 23 is the first step, and the first angel. Chapters 24 and 25 are the second step, and the second angel. Chapters 26, 27, and 28 are the third step and the third angel. One chapter for the first angel, two chapters for the second angel and three chapters for the third. The third, which is Passover, which represents the cross, which in turn aligns with the Sunday law, is also represented by Pentecost.

Ìlà kẹta nínú Mátíù ṣàpẹẹrẹ áńgẹ́lì kẹta, a sì pín í sí ìgbésẹ̀ mẹ́ta. Orí 23 ni ìgbésẹ̀ àkọ́kọ́, àti áńgẹ́lì àkọ́kọ́. Orí 24 àti 25 ni ìgbésẹ̀ kejì, àti áńgẹ́lì kejì. Orí 26, 27, àti 28 ni ìgbésẹ̀ kẹta àti áńgẹ́lì kẹta. Orí kan fún áńgẹ́lì àkọ́kọ́, orí méjì fún áńgẹ́lì kejì, àti orí mẹ́ta fún áńgẹ́lì kẹta. Ẹ̀kẹta, èyí tí í ṣe Ìrékọjá, tí ó ṣàpẹẹrẹ àgbélébùú, tí ó sì bá òfin Ọjọ́ Àìkú mu ní ìbámu, ni a tún fi Pẹ́ńtíkọ́sì ṣàpẹẹrẹ.

Pentecost is the number 50, and 50 is the symbol of the Jubilee. The Jubilee contains a forty-ninth year, the end of the seventh cycle of seven years. The number 49 precedes the number 50, but is directly connected to it. The third line in Matthew begins with chapter 23, it is then followed by two chapters (24, 25) that add up to 49, just before the third angel that represents the number 50.

Pẹntikọst ni nọ́mbà 50, àti pé 50 ni àmì ìṣàpẹẹrẹ ti Jùbílì. Jùbílì ní ọdún kọkàndínlọ́gọ́rin, ìyẹn òpin àyíká keje ti ọdún méje-méje. Nọ́mbà 49 ṣáájú nọ́mbà 50, ṣùgbọ́n ó ní ìsopọ̀ tààrà pẹ̀lú rẹ̀. Láinì kẹta nínú Mátíù bẹ̀rẹ̀ pẹ̀lú orí 23, lẹ́yìn náà ni àwọn orí méjì (24, 25) tẹ̀lé e, tí apapọ̀ wọn jẹ́ 49, kí á tó dé angẹli kẹta tí ó dúró fún nọ́mbà 50.

The beginning of the line of six chapters is “23” and the end is “23” waymarks and the amount that is derived from adding chapter 26, with 27 and 28 equals “81,” which is a symbol of the priests embedded in the very verses that identify the shedding of the blood that the Heavenly High Priest would use in His high priestly ministry. For this reason, the title of chapter “81” in The Desire of Ages is based upon Matthew 28.

Ìbẹ̀rẹ̀ ìlà àwọn orí mẹ́fà náà jẹ́ àmì ọ̀nà “23” àti òpin rẹ̀ sì jẹ́ àwọn àmì ọ̀nà “23”; iye tí a sì rí gbà nípa fífikún orí 26 pẹ̀lú 27 àti 28 jẹ́ “81,” èyí tí ó jẹ́ ààmì àwọn àlùfáà tí a fi sínú gan-an nínú àwọn ẹsẹ̀ tí ń tọ́ka sí sísun ẹ̀jẹ̀ náà, èyí tí Àlùfáà Àgbà Ọ̀run yóò lò nínú iṣẹ́ ìránṣẹ́ Rẹ̀ gẹ́gẹ́ bí Àlùfáà Àgbà. Nítorí èyí, àkọlé orí “81” nínú The Desire of Ages dá lórí Mátíù 28.

> “Chapter 81— ‘The Lord Is Risen’

> “Ori 81— ‘Oluwa Ti Ji Dide’”

> “This chapter is based on Matthew 28:2–4, 11–15.” The Desire of Ages, 780.

> “Ori yìí dá lórí Mátíù 28:2–4, 11–15.” Ìfẹ́ni Àwọn Ìran, 780.

The number “81” represents the priesthood and in Leviticus 8 the seven days of consecration of the priests is set forth. In Numbers chapter 8, the purification of the Levites is set forth. In 2 Chronicles, “81” priests oppose king Uzziah, and the passage directly contributes to establishing the sealing message of the one hundred and forty-four thousand.

Nọ́ńbà “81” ń ṣojú iṣẹ́ àlùfáà, àti nínú Lefitiku 8 ni a ti gbé ọjọ́ méje ìyàsímímọ́ àwọn àlùfáà kalẹ̀. Nínú Númérì orí 8, ni a ti gbé ìwẹ̀nùmọ́ àwọn ọmọ Lefi kalẹ̀. Nínú 2 Kíróníkà, àwọn àlùfáà “81” dojú kọ ọba Ussiah, àti pé ẹsẹ̀ náà ń kópa tààrà ní fífi ìhìn ìdìdì àwọn ọgọ́rùn-ún kan lẹ́ẹ̀ẹ́dógójì ẹgbẹ̀rún múlẹ̀.

> But when he was strong, his heart was lifted up to his destruction: for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense. And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God.

> Ṣùgbọ́n nígbà tí ó di alágbára, ọkàn rẹ̀ gbéraga títí dé ìparun ara rẹ̀; nítorí ó ṣẹ̀ sí Olúwa Ọlọ́run rẹ̀, ó sì wọ inú tẹ́ńpìlì Olúwa láti sun tùràrí lórí pẹpẹ tùràrí. Àsáríà àlùfáà sì wọlé tẹ̀ lé e, àti pẹ̀lú rẹ̀ ni ọgọ́rin àlùfáà Olúwa, àwọn tí í ṣe akọni ènìyàn. Wọ́n sì dojú kọ Usiah ọba, wọ́n sì wí fún un pé, Kì í ṣe tirẹ, Usiah, láti sun tùràrí sí Olúwa, bí kò ṣe ti àwọn àlùfáà, àwọn ọmọ Aaroni, tí a ti yà sí mímọ́ láti máa sun tùràrí: jáde kúrò ní ibi mímọ́; nítorí ìwọ ti ṣẹ̀; bẹ́ẹ̀ ni kì yóò jẹ́ fún ọ ní ọlá láti ọ̀dọ̀ Olúwa Ọlọ́run.

> Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the king’s house, judging the people of the land. 2 Chronicles 26:16–21.

> Nígbà náà ni ìbínú mú Ussiah, ó sì ní àwo tùràrí ní ọwọ́ rẹ̀ láti sun tùràrí: nígbà tí ó sì ń bínú sí àwọn àlùfáà, ẹ̀tẹ̀ pàápàá yọ sí iwájú orí rẹ̀ níwájú àwọn àlùfáà nínú ilé Olúwa, lẹ́gbẹ̀ẹ́ pẹpẹ tùràrí. Asariah olórí àlùfáà, àti gbogbo àwọn àlùfáà, sì wo ó, kíyèsí i, ẹ̀tẹ̀ ti yọ sí iwájú orí rẹ̀, wọ́n sì lé e jáde kúrò níbẹ̀; bẹ́ẹ̀ ni òun tìkára rẹ̀ náà yára láti jáde, nítorí Olúwa ti lù ú. Ussiah ọba sì jẹ́ adẹ́tẹ̀ títí di ọjọ́ ikú rẹ̀, ó sì ń gbé nínú ilé àdádó, nítorí pé adẹ́tẹ̀ ni; nítorí a ya a kúrò nínú ilé Olúwa: Jotamu ọmọ rẹ̀ sì ń ṣàkóso ilé ọba, ó sì ń ṣe ìdájọ́ àwọn ènìyàn ilẹ̀ náà. 2 Kronika 26:16–21.

Eighty-one as a symbol is associated with the priests who opposed Uzziah’s efforts to offer sacrifices in the sanctuary. The prophetic structure of the passage of Uzziah aligns with the prophetic structure of Daniel eleven verses eleven and twelve. Both passages identify a southern king, whose heart is lifted up from military victories, and especially the recent victory over a king of the north. When verse eleven of Daniel eleven was fulfilled by Ptolemy at the battle of Raphia, he, as did Uzziah, sought to offer a sacrifice in the sanctuary at Jerusalem, but was resisted by the priests. Line upon line the two witnesses identify the Ukrainian war that is almost ended.

Ọgọ́rùn-ún mọ́kànlélọ́gọ́rin gẹ́gẹ́ bí àmì ni a so mọ́ àwọn àlùfáà tí wọ́n tako ìsapá Ussiah láti rú ẹbọ nínú ibi mímọ́. Ìtòlẹ́sẹẹsẹ àsọtẹ́lẹ̀ ti àyọkà Ussiah bá ìtòlẹ́sẹẹsẹ àsọtẹ́lẹ̀ ti Dáníẹ́lì orí kọkànlá, ẹsẹ̀ kọkànlá àti kejìlá mu. Àwọn àyọkà méjèèjì tọ́ka sí ọba gúúsù kan, tí ọkàn rẹ̀ gbéga nítorí àwọn ìṣẹ́gun ogun, pàápàá jùlọ ìṣẹ́gun tí ó ṣẹ̀ṣẹ̀ ṣẹlẹ̀ lórí ọba àríwá kan. Nígbà tí ẹsẹ̀ kọkànlá Dáníẹ́lì orí kọkànlá ṣẹ nípasẹ̀ Ptolemy ní ogun Raphia, òun, gẹ́gẹ́ bí Ussiah náà ti ṣe, wá láti rú ẹbọ nínú ibi mímọ́ ní Jerúsálẹ́mù, ṣùgbọ́n àwọn àlùfáà kọ̀ ọ́ dúró. Ìlà lórí ìlà ni àwọn ẹlẹ́rìí méjèèjì fi ń tọ́ka sí ogun Ukraine tí ó ti fẹ́rẹ̀ẹ́ parí.

Chapter eighty-one of The Desire of Ages, is based upon Matthew 28, and identifies Christ ascending to begin His work as the Heavenly High Priest.

Orí kẹ́rìnlélọ́gọ́rin nínú ìwé The Desire of Ages, dá lórí Mátíù 28, ó sì fi Kristi hàn gẹ́gẹ́ bí ẹni tí ń gòkè lọ láti bẹ̀rẹ̀ iṣẹ́ Rẹ̀ gẹ́gẹ́ bí Àlùfáà Àgbà ti Ọ̀run.

> Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens. Hebrews 8:1.

> Nísinsin yìí ni àkótán ohun tí a ti sọ: Àwa ní irú Olórí Àlùfáà bẹ́ẹ̀, ẹni tí ó jókòó ní ọwọ́ ọ̀tún ìtẹ́ Ọlá ńlá ní àwọn ọ̀run. Heberu 8:1.

The number “81” is a symbol of the priests, and chapters 26, 27, 28; the third step of the third line in Matthew adds up to 81. The second step adds up to 49 and the first step is 23. Eighty-one represents 80 priests and a high priest in the testimony of Uzziah. At this level the 80 priests are human, and the high priest is Divine. 81 represents the combination of Divinity with humanity. The number one in the number eighty-one represents Divinity.

Nọ́ńbà “81” jẹ́ àmì àwọn àlùfáà, àti àwọn orí 26, 27, 28; ìgbésẹ̀ kẹta ti ìlà kẹta nínú Mátíù ń jẹ́ àpapọ̀ 81. Ìgbésẹ̀ kejì jẹ́ àpapọ̀ 49, ìgbésẹ̀ àkọ́kọ́ sì jẹ́ 23. Mọ́kànlélọ́gọ́rin dúró fún àlùfáà 80 àti àlùfáà àgbà kan nínú ẹ̀rí Ussiah. Ní ìpele yìí àwọn àlùfáà 80 jẹ́ ènìyàn, àlùfáà àgbà sì jẹ́ Ti Ọlọ́run. Nọ́ńbà 81 dúró fún ìṣọ̀kan Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn. Nọ́ńbà kan nínú nọ́ńbà mọ́kànlélọ́gọ́rin dúró fún Ìwà-Ọlọ́run.

The number one in eleven represents humanity and also Divinity. The number one in the number twenty-one represents Divinity, and twenty humanity. The two and one combination can be seen in the disciples on the road to Emmaus.

Nọ́mbà ọ̀kan nínú mọ́kànlá ń ṣàfihàn ẹ̀dá ènìyàn, ó sì tún ń ṣàfihàn Ìwà-Ọlọ́run. Nọ́mbà ọ̀kan nínú nọ́mbà mọ́kànlélógún ń ṣàfihàn Ìwà-Ọlọ́run, ogún sì ń ṣàfihàn ẹ̀dá ènìyàn. Àpapọ̀ méjì àti ọ̀kan ni a lè rí nínú àwọn ọmọ-ẹ̀yìn lójú ọ̀nà sí Emáùsì.

The three and one combination is humanity and Divinity as represented by the fiery furnace of Shadrach, Meshach and Abednego.

Àpapọ̀ mẹ́ta àti ọ̀kan náà ni ẹ̀dá ènìyàn àti Ìjẹ́mímọ́ Ọlọ́run gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ileru iná ti Ṣadraki, Mẹṣaki àti Abẹdínégò.

The four and one combination identifies that the combination of Divinity with humanity is accomplished in the fourth generation.

Ìṣọ̀kan mẹ́rin àti ọ̀kan náà fi hàn pé ìṣọ̀kan Ìwà Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn ni a ń mú ṣẹ ní ìran kẹrin.

The five and one combination identifies the five virgins waiting for the bridegroom.

Àkójọpọ̀ márùn-ún àti ọ̀kan náà ń tọ́ka sí àwọn wúńdíá márùn-ún tí ń dúró de ọkọ ìyàwó.

The six and one combination represents man’s relation to the seventh-day Sabbath, of which Divinity is the Lord of. The number “six” is a symbol of man, and the one is Christ.

Àpapọ̀ mẹ́fà àti ọ̀kan ń ṣàpẹẹrẹ ìbáṣepọ̀ ènìyàn pẹ̀lú Sábá ọjọ́ keje, èyí tí Ọlọ́run jẹ́ Olúwa rẹ̀. Nọ́ńbà “mẹ́fà” jẹ́ àmì ènìyàn, àti ọ̀kan ni Kristi.

The seven and one combination represents the transition of the seventh church of Laodicea into the Philadelphian experience.

Àpapọ̀ méje àti ọ̀kan ń ṣàpẹẹrẹ ìyípadà ìjọ keje ti Laodicea sí inú ìrírí Filadẹlfia.

81 is a symbol of the priests and their relation to the high priest.

81 jẹ́ ààmì àwọn àlùfáà àti ìbáṣepọ̀ wọn pẹ̀lú Àlùfáà Àgbà.

The nine and one combination identifies completion. Pregnancy is nine months. There were 9 generations leading to Noah, and nine generations after which led to the covenant. Jesus gave up the ghost at the ninth hour. The nine and one combination is identifying the finishing of the work of sealing His people.

Àpapọ̀ mẹ́sàn-án àti ọ̀kan ń ṣàfihàn ìmúṣẹ́ pípé. Ìyún máa ń pé oṣù mẹ́sàn-án. Ìran mẹ́sàn-án wà tí ó ṣáájú Noa, àti ìran mẹ́sàn-án lẹ́yìn náà tí ó yọrí sí májẹ̀mú náà. Jesu fi ẹ̀mí rẹ̀ sílẹ̀ ní wákàtí kẹsàn-án. Àpapọ̀ mẹ́sàn-án àti ọ̀kan ń ṣàfihàn ìparí iṣẹ́ fífi èdìdì dì àwọn ènìyàn Rẹ̀.

In this context, one is the combination of humanity and Divinity, number two is the Divine teacher, teaching humanity. Number three is the three angel’s message, which is the message they are taught in number two. Number four identifies the fourth generation, thus identifying the prophetic history when the five wise virgins are manifested, and recreated as represented by the sixth creation day. Then the seventh step identifies the transition to Philadelphia and the enigma of the eight being of the seven. At which point the covenant is accomplished and the priesthood of “81” is lifted up to finish the work represented by the number nine. At each step number one is the Lion of the tribe of Judah, who is also Palmoni, the Wonderful Numberer. 81 is a symbol of the priests. Palmoni created all the numbers.

Nínú àyíká yìí, ọ̀kan jẹ́ àpapọ̀ ènìyàn àti Ẹ̀dá Ọlọ́run; nọ́ńbà méjì ni Olùkọ́ni Àtọ̀runwá, tí ń kọ́ ènìyàn. Nọ́ńbà mẹ́ta ni ìránṣẹ́ àwọn áńgẹ́lì mẹ́ta, èyí tí í ṣe ìránṣẹ́ tí wọ́n kọ́ wọn ní nọ́ńbà méjì. Nọ́ńbà mẹ́rin ń tọ́ka sí ìran kẹ́rin, báyìí ni ó sì ń dá ìtàn àsọtẹ́lẹ̀ náà mọ̀ nígbà tí a fi àwọn wúńdíá ọlọ́gbọ́n márùn-ún hàn, tí a sì tún dá wọn ṣẹ̀ gẹ́gẹ́ bí a ti ṣojú wọn nípasẹ̀ ọjọ́ kẹfà ìṣẹ̀dá. Nígbà náà ni ìgbésẹ̀ keje fi ń sọ ìyípadà sí Filadẹ́lfíà àti àdììtú ti mẹ́jọ jíjẹ́ ti méje di mímọ̀. Níbi náà ni a ti mú májẹ̀mú náà ṣẹ, a sì gbé iṣẹ́ àlùfáà “81” sókè láti parí iṣẹ́ náà tí nọ́ńbà mẹ́sàn-án ń ṣojú. Ní gbogbo ìgbésẹ̀, nọ́ńbà ọ̀kan ni Kìnnìún ẹ̀yà Júdà, ẹni tí í ṣe Palmoni pẹ̀lú, Olùka Nọ́ńbà Ìyanu náà. 81 jẹ́ àmì àwọn àlùfáà. Palmoni ni ó dá gbogbo àwọn nọ́ńbà.

The number eleven represents half of twenty-two, and they both represent the combination of Divinity with humanity. In a recent article I included two statements that address the beginning and ending.

Nọ́mbà mọ́kànlá dúró fún ìdajì méjìlélógún, àwọn méjèèjì sì dúró fún ìṣọ̀kan Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn. Nínú àpilẹ̀kọ kan láìpẹ́ yìí, mo fi gbólóhùn méjì kún un tí wọ́n tọ́ka sí ìbẹ̀rẹ̀ àti òpin.

The first statement identified that when Ellen White had her initial visions of the sanctuary, she was shown that the Sabbath commandment shown brighter than the other commandments. She was also shown that in the latter days the “doctrine of the incarnation” was invested with a soft radiance. The Sabbath was a light at the beginning that typified the doctrine of the incarnation at the end. The combination of Divinity with humanity is the doctrine of the incarnation, for it is the doctrine of Christ taking upon Himself human flesh, and thus setting the example that Divinity combined with humanity does not sin.

Àlàyé àkọ́kọ́ náà fi hàn pé nígbà tí Ellen White ní àwọn ìran àkọ́kọ́ rẹ̀ nípa ibi mímọ́, a fi hàn án pé òfin ọjọ́ ìsinmi náà ń tàn yọ sí i ju àwọn òfin mìíràn lọ. A tún fi hàn án pé ní àwọn ọjọ́ ìkẹyìn, “ẹ̀kọ́ nípa ìwà-ẹni-láyé” ni a fi ìmọ́lẹ̀ pẹ̀lẹ́pẹ̀lẹ́ bo. Ọjọ́ ìsinmi jẹ́ ìmọ́lẹ̀ ní ìbẹ̀rẹ̀ tí ó ṣàpẹẹrẹ ẹ̀kọ́ ìwà-ẹni-láyé ní òpin. Àpapọ̀ Ìwà-Ọlọ́run pẹ̀lú ènìyàn ni ẹ̀kọ́ ìwà-ẹni-láyé, nítorí pé òun ni ẹ̀kọ́ nípa bí Kristi ṣe gba ara ènìyàn wọ ara Rẹ̀, tí ó sì fi bẹ́ẹ̀ gbé àpẹẹrẹ kalẹ̀ pé Ìwà-Ọlọ́run tí a darapọ̀ mọ́ ènìyàn kì í dẹ́ṣẹ̀.

Eleven plus eleven equals twenty-two, and the number eleven begins each of the twelve-chapter covenant lines, and each end with twenty-two. The chapters elevens and verse elevens within the Scriptures represent waymarks of the one hundred and forty-four thousand.

Mọ́kànlá pẹ̀lú mọ́kànlá dọ́gba méjìlélógún, àti pé nọ́mbà mọ́kànlá ni ó bẹ̀rẹ̀ ọ̀kọ̀ọ̀kan àwọn ìlà májẹ̀mú orí méjìlá náà, àti pé ọ̀kọ̀ọ̀kan wọn parí pẹ̀lú méjìlélógún. Àwọn orí kọkànlá àti ẹsẹ̀ kọkànlá nínú Ìwé Mímọ́ dúró gẹ́gẹ́ bí àwọn àmì ọ̀nà ti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin ó lé ẹgbẹ̀rún mẹ́rin náà.

## 2014

2014

The Ukrainian war began in 2014, and is the external line of the sealing time of the one hundred and forty–four thousand.

Ogun Ukraine bẹ̀rẹ̀ ní ọdún 2014, ó sì jẹ́ ìlà òde ti àkókò dídìmọ́ ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin ẹgbẹ̀rún náà.

> And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. Daniel 11:11.

> Ọba gúúsù yóò sì ru sókè nínú ìbínú gbígbóná, yóò sì jáde lọ bá a jà, àní pẹ̀lú ọba àríwá; yóò sì kó ogun púpọ̀lọpọ̀ jọ; ṣùgbọ́n a ó fi ọ̀pọ̀ ènìyàn náà lé e lọ́wọ́. Dáníẹ́lì 11:11.

## July 18, 2020

Oṣù Keje ọjọ́ 18, 2020

The first disappointment was Jesus’ tarrying to go to raise Lazarus, the crowning miracle and the seal of God. Jesus waited four days before resurrecting Lazarus. The verse in John is identifying the last of seven miracles that are directly identified in the gospel of John. The first was changing water to wine. There is much light in considering the seven miracles that culminate with John 11:11, and all the theologians agree that there are only seven miracles in John, based upon those miracles being directly identified. For this reason, they do not include Christ’s resurrection as the eighth sign, but it was a miracle, and His resurrection is the sign of the covenant, so the resurrection in the book of John is the eighth miracle, that is of the seven, for each of the previous seven miracles was accomplished through the power of His resurrection.

Ìbànújẹ àkọ́kọ́ ni ìdádúró Jesu láti lọ jí Lásárù dìde, ìyanu àṣekára jùlọ àti èdìdì Ọlọ́run. Jesu dúró ọjọ́ mẹ́rin kí ó tó jí Lásárù dìde. Ẹsẹ̀ inú Jòhánù náà ń tọ́ka sí èyí tí ó jẹ́ ìkẹyìn nínú àwọn ìyanu méje tí a dá mọ̀ ní tààrà nínú ìhìnrere Jòhánù. Èkínní ni yíyí omi padà sí ọtí wáìnì. Ìmọ̀lẹ̀ púpọ̀ wà nínú ríronú lórí àwọn ìyanu méje tí wọ́n parí pẹ̀lú Jòhánù 11:11, gbogbo àwọn onímọ̀-ìsìn sì fara mọ́ ọn pé ìyanu méje péré ni ó wà nínú Jòhánù, ní ìbámu pẹ̀lú bí a ti dá àwọn ìyanu wọ̀nyí mọ̀ ní tààrà. Nítorí ìdí yìí, wọn kò ka àjíǹde Kristi sí àmì kẹjọ, ṣùgbọ́n ó jẹ́ ìyanu, àjíǹde Rẹ̀ sì ni àmì májẹ̀mú náà; nítorí náà, àjíǹde nínú ìwé Jòhánù ni ìyanu kẹjọ, èyí tí ó jẹ́ ti àwọn méje náà, nítorí ọ̀kọ̀ọ̀kan àwọn ìyanu méje tí ó ṣáájú ni a ṣe nípasẹ̀ agbára àjíǹde Rẹ̀.

> These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. John 11:11.

> Àwọn nǹkan wọ̀nyí ni ó sọ; lẹ́yìn èyí, ó sì wí fún wọn pé, Lásárù, ọ̀rẹ́ wa, ń sùn; ṣùgbọ́n èmi ń lọ, kí n lè jí i dìde kúrò nínú oorun. Johanu 11:11.

## July, 2023

Oṣù Keje, 2023

In July 2023, the voice in the wilderness began to cry out a message that possesses the Spirit of life.

Ní oṣù Keje ọdún 2023, ohùn tí ń ké ní aginjù bẹ̀rẹ̀ sí í kéde ìránṣẹ́ kan tí ó ní Ẹ̀mí ìyè.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

> Lẹ́yìn ọjọ́ mẹ́ta àtààbò sì ni Ẹ̀mí ìyè láti ọ̀dọ̀ Ọlọ́run wọ inú wọn, wọ́n sì dúró lórí ẹsẹ̀ wọn; ẹ̀rù ńlá sì bà àwọn tí wọ́n rí wọn. Ìfihàn 11:11.

John is born eight days before the Sunday law, for it is at the Sunday law that his father Zechariah speaks. John’s name is changed from Zechariah unto John at the Sunday law, when his name change identifies a covenant relationship. The birth typifies the resurrection of those slain in the streets on July 18, 2020.

A bí Johanu ní ọjọ́ mẹ́jọ kí òfin ọjọ́ Àìkú tó dé, nítorí pé ní òfin ọjọ́ Àìkú ni baba rẹ̀, Sekaráyà, ti sọ̀rọ̀. A yí orúkọ Johanu padà kúrò ní Sekaráyà sí Johanu ní òfin ọjọ́ Àìkú, nígbà tí ìyípadà orúkọ rẹ̀ fi ń dá ìbáṣepọ̀ májẹ̀mú mọ̀. Ìbí náà jẹ́ àpẹẹrẹ jíjíǹde àwọn tí a pa lójú pópó ní July 18, 2020.

> Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. Matthew 11:11.

> Lóòótọ́ ni mo wí fún yín pé, láàárín àwọn tí obìnrin bí, kò sí ẹni tí ó ti dìde tí ó tóbi ju Johanu Oníbatisí lọ; ṣùgbọ́n ẹni tí ó kéré jùlọ nínú ìjọba ọ̀run tóbi ju òun lọ. Mátíù 11:11.

## 2024

2024

Isaiah identifies the second gathering that was fulfilled in 1849. The second gathering began in July of 2023, and ends when God’s people are sealed.

Aísáyà tọ́ka sí ìkójọpọ̀ kejì tí ó ṣẹ ní ọdún 1849. Ìkójọpọ̀ kejì náà bẹ̀rẹ̀ ní oṣù Keje ọdún 2023, ó sì parí nígbà tí a fi èdìdì dì àwọn ènìyàn Ọlọ́run.

> And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. Isaiah 11:11.

> Yóò sì ṣẹlẹ̀ ní ọjọ́ náà, pé Olúwa yóò tún ọwọ́ rẹ̀ gbé sókè ní ìgbà kejì láti gba ìyókù àwọn ènìyàn rẹ̀ padà, àwọn tí a ó fi sílẹ̀, láti Ásíríà, àti láti Ejibiti, àti láti Patrosi, àti láti Kuṣi, àti láti Élámù, àti láti Ṣina, àti láti Hámáti, àti láti àwọn erékùṣù òkun. Isaiah 11:11.

## Just Before the Sunday law

Ní Kété Tó Ṣáájú Òfin Àìkú Ọjọ́ Àìkú

Jesus just finished the triumphal entry, thus identifying the transition from the Midnight Cry to the Sunday law, He has the twelve disciples with Him, for they are already chosen before the Sunday law.

Jésù ṣẹ̀ṣẹ̀ parí ìwọlé ìṣẹ́gun náà, nípa bẹ́ẹ̀ ó ń fi ìyípadà láti inú Ẹkún Òru Àárín sí òfin Ọjọ́-Àìkú hàn; ó sì ní àwọn ọmọ-ẹ̀yìn méjìlá náà pẹ̀lú Rẹ̀, nítorí wọ́n ti yan wọn tẹ́lẹ̀ kí òfin Ọjọ́-Àìkú tó dé.

> And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve. Mark 11:11.

> Jesu sì wọ Jerusalẹmu, ó sì wọ inú tẹ́ńpìlì: lẹ́yìn tí ó sì ti wo ohun gbogbo ká, nígbà tí alẹ́ sì ti fẹ́rẹ̀ dé, ó jáde lọ sí Betani pẹ̀lú àwọn méjìlá náà. Máàkù 11:11.

When the sealing is accomplished upon the one hundred and forty-four thousand, just before the Sunday law, the joining together of the husband of Divinity with the wife of humanity is finished, and the two are eternally one, for the atonement is finished.

Nígbà tí ìdìdì bá ti parí lórí àwọn ẹgbẹ̀rún ọgọ́rùn-ún kan lé mẹ́rìnlélógójì, díẹ̀ kí òfin Ọjọ́ Àìkú tó dé, ìsopọ̀ ọkọ Ìwà-Ọlọ́run pẹ̀lú aya ẹ̀dá ènìyàn á ti parí, àwọn méjèèjì sì jẹ́ ọ̀kan títí láé, nítorí ètùtù ìrékọjá ti parí.

> Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. 1 Corinthians 11:11.

> Síbẹ̀síbẹ̀, nínú Olúwa, ọkùnrin kì í wà láìsí obìnrin, bẹ́ẹ̀ ni obìnrin kì í wà láìsí ọkùnrin. 1 Kọrinti 11:11.

The miracle birth of Sarah, a birth long overdue since the rebellion of 1863, is accomplished when the woman of Revelation twelve gives birth to twins. The first child arrives at the Midnight Cry and the second child at the Sunday law. The child who came out second, had the scarlet thread that represents the sign of Rahab at Jericho.

Ìbí iṣẹ́-ìyanu ti Sára, ìbí tí ó ti pẹ́ jù láti ìgbà ìṣọ̀tẹ̀ ti 1863, ni a mú ṣẹ nígbà tí obìnrin ti Ìṣípayá orí kejìlá bí ìbejì. Ọmọ àkọ́kọ́ dé ní Igbe Àárín Òru, ọmọ kejì sì dé ní òfin Ọjọ́-Àìkú. Ọmọ tí ó jáde ní ẹ̀ẹ̀kejì ní òwú pupa, èyí tí ó ṣàpẹẹrẹ àmì Ráhábù ní Jéríkò.

> Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. Hebrews 11:11.

> Nípa ìgbàgbọ́ pẹ̀lú, Sára tìkára rẹ̀ sì gba agbára láti lóyún, a sì bí ọmọ fún un nígbà tí ó ti rékọjá ọjọ́ orí ìbímọ, nítorí pé ó kà Ẹni tí ó ṣe ìlérí sí olóòtítọ́. Heberu 11:11.

## The Sunday law for Laodicea

Ofin Ọjọ́ Àìkú fún Laodicea

Jeremiah identifies the judgment of the Laodicean Seventh-day Adventist church.

Jeremiah ṣàfihàn ìdájọ́ ìjọ Adventist Ọjọ́ Keje ti Laodicea.

> Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:11.

> Nítorí náà, báyìí ni Olúwa wí pé, Wò ó, èmi yóò mú ibi wá sórí wọn, èyí tí wọn kì yóò lè bọ́ nínú rẹ̀; bí wọ́n tilẹ̀ ké pe mí, èmi kì yóò fetí sí wọn. Jeremiah 11:11.

Ezekiel agrees with Jeremiah’s judgment upon Adventism.

Esekiẹli fara mọ́ ìdájọ́ Jeremiah lórí Adventism.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

> Ìlú yìí kì yóò jẹ́ ìkòkò yín, bẹ́ẹ̀ ni ẹ̀yin kì yóò jẹ́ ẹran nínú àárín rẹ̀; ṣùgbọ́n èmi yóò dá yín lẹ́jọ́ ní ààlà Ísírẹ́lì. Ezekiel 11:11.

The passing by of ancient Israel as God’s covenant people includes God provoking the former covenant people to jealousy over what they threw away. This is repeated upon Adventism at the Sunday law.

Ìkọjá Ísírẹ́lì àtijọ́ gẹ́gẹ́ bí ènìyàn májẹ̀mú Ọlọ́run ní nínú pé Ọlọ́run mú kí àwọn ènìyàn májẹ̀mú àtijọ́ náà jowú nítorí ohun tí wọ́n sọ nù. A tún ṣe èyí sí Adventism nígbà òfin Ọjọ́ Àìkú.

> I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. Romans 11:11.

> Nítorí náà, mo wí pé, Ǹjẹ́ wọ́n ti kọsẹ̀ kí wọ́n lè ṣubú pátápátá bí? Kí Ọlọ́run má jẹ́! Ṣùgbọ́n dípò bẹ́ẹ̀, nípasẹ̀ ìṣubú wọn ni ìgbàlà ti dé bá àwọn Kèfèrí, kí a lè mú wọn jowú. Róòmù 11:11.

Adventism, based upon the work of William Miller, which they reject, is still the movement that built the temple; but as with Solomon, who also built the temple, they broke the covenant and their kingdom will be taken from them, and given to a people who will manage God’s vineyard as He directs.

Àdífẹ́ǹtísìmù, tí ó dá lórí iṣẹ́ William Miller, ẹni tí wọ́n kọ̀ sílẹ̀, ṣì ni ìṣísẹ̀ náà tí ó kọ tẹ́ńpìlì náà; ṣùgbọ́n gẹ́gẹ́ bí ó ti rí pẹ̀lú Sólómọ́nì, ẹni tí ó tún kọ tẹ́ńpìlì náà, wọ́n ti fọ májẹ̀mú náà, a ó sì gba ìjọba wọn kúrò lọ́wọ́ wọn, a ó sì fi fún àwọn ènìyàn kan tí yóò máa ṣàkóso ọgbà àjàrà Ọlọ́run gẹ́gẹ́ bí Ó ti pàṣẹ.

> Wherefore the Lord said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant. 1 Kings 11:11.

> Nítorí náà Olúwa sọ fún Sólómónì pé, Níwọ̀n bí ìwọ ti ṣe èyí, tí ìwọ kò sì pa májẹ̀mú mi àti àwọn òfin mi mọ́, tí mo ti pàṣẹ fún ọ, dájúdájú èmi yóò ya ìjọba náà kúrò lọ́dọ̀ rẹ, èmi yóò sì fi í fún ọmọ-ọ̀dọ̀ rẹ. 1 Kings 11:11.

## The Sunday law for Philadelphia

Òfin Ọjọ́ Àìkú fún Filadẹlfia

At the Sunday law the church triumphant is placed into its own land, according to the prophets, and that land is a land that is abundant with the message of the latter rain. Jericho was rebuilt in 1863, and at the Sunday law Jericho comes down.

Ní àsìkò òfin Ọjọ́-ìsinmi, a fi ìjọ tó ṣẹ́gun sí ilẹ̀ tirẹ̀ gẹ́gẹ́ bí àwọn wòlíì ti sọ, ilẹ̀ náà sì jẹ́ ilẹ̀ tí ó kún lọ́pọ̀lọpọ̀ pẹ̀lú ìhìn iṣẹ́ òjò ìkẹ́yìn. A tún kọ́ Jẹ́ríkò ní ọdún 1863, àti ní àsìkò òfin Ọjọ́-ìsinmi Jẹ́ríkò wó lulẹ̀.

> But the land, whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven. Deuteronomy 11:11.

> Ṣùgbọ́n ilẹ̀ tí ẹ̀yin ń lọ láti jogún ni ilẹ̀ àwọn òkè àti àfonífojì, ó sì ń mu omi òjò ọ̀run. Deuteronomi 11:11.

A city is a kingdom, and the church triumphant represents Christ’s kingdom of glory. That kingdom of the church triumphant, begins at the Sunday law, when His church is lifted up and exalted above all the mountains and hills.

Ìlú kan jẹ́ ìjọba, ìjọ ajagunmólè sì dúró fún ìjọba ògo Kristi. Ìjọba yẹn ti ìjọ ajagunmólè bẹ̀rẹ̀ ní àkókò òfin Ọjọ́ Àìkú, nígbà tí a gbé ìjọ Rẹ̀ ga, tí a sì gbé e ró lókè gbogbo àwọn òkè ńlá àti àwọn òkè kéékèèké.

> By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked. Proverbs 11:11.

> Nípa ìbùkún àwọn olódodo ni a gbé ìlú ga; ṣùgbọ́n nípa ẹnu àwọn ènìyàn búburú ni a fi wó ọ́ lulẹ̀. Òwe 11:11.

It was at the ninth hour that the angel came to Cornelious instructing him to send for Peter, thus identifying when the gospel goes to the Gentiles at the Sunday law. When Peter was instructed by God to go, it was in the context of a vision of eating unclean animals. This is fulfilled at the Sunday law. The ninth hour aligns with the ninth hour, when Christ died. The ninth hour represents the end of a period that begins at the third hour, when Jesus was crucified, dying six hours later. It is the same period of Peter who is in the upper room at the third hour, then in the temple at the ninth hour. One ninth hour ends at the death of Christ, the next ninth hour Peter is in the temple proclaiming the message of Joel. Christ death ended the covenant relation with Israel, and opened the door for the Gentiles, represented by Cornelious.

Ní wákàtí kẹ́sàn-án ni áńgẹ́lì wá sọ́dọ̀ Kọ̀nílíọ̀sì, ó sì pàṣẹ fún un láti ránṣẹ́ pe Pétérù, báyìí ni ó fi ń tọ́ka sí àkókò tí ìhìnrere yóò lọ sí ọ̀dọ̀ àwọn Kèfèrí nígbà òfin Ọjọ́ Àìkú. Nígbà tí Ọlọ́run pàṣẹ fún Pétérù láti lọ, ó wà nínú àyíká ìran kan nípa jíjẹ ẹranko aláìmọ́. Èyí ni a mú ṣẹ nígbà òfin Ọjọ́ Àìkú. Wákàtí kẹ́sàn-án bá wákàtí kẹ́sàn-án mu, nígbà tí Kírísítì kú. Wákàtí kẹ́sàn-án dúró fún òpin àsìkò kan tí ó bẹ̀rẹ̀ ní wákàtí kẹta, nígbà tí a kàn Jésù mọ́ àgbélébùú, tí ó sì kú lẹ́yìn wákàtí mẹ́fà. Òun náà ni àsìkò kan náà ti Pétérù, ẹni tí ó wà nínú yàrá òkè ní wákàtí kẹta, lẹ́yìn náà sì wà nínú tẹ́ńpìlì ní wákàtí kẹ́sàn-án. Wákàtí kẹ́sàn-án kan parí ní ikú Kírísítì; ní wákàtí kẹ́sàn-án tó tẹ̀lé e, Pétérù wà nínú tẹ́ńpìlì ń kéde ìránṣẹ́ Joẹli. Ikú Kírísítì parí ìbáṣepọ̀ májẹ̀mú pẹ̀lú Ísírẹ́lì, ó sì ṣí ilẹ̀kùn sílẹ̀ fún àwọn Kèfèrí, tí Kọ̀nílíọ̀sì dúró fún.

> And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me. Acts 11:11.

> Kíyèsí i, lójijì, ọkùnrin mẹ́ta sì ti dé sí ilé tí mo wà, tí a rán láti Kesarea sí ọ̀dọ̀ mi. Ìṣe 11:11.

> They shall be even an abomination unto you; ye shall not eat of their flesh, but ye shall have their carcases in abomination. Leviticus 11:11.

> Wọn yóò sì jẹ́ ohun ìríra fún yín; ẹ kò gbọ́dọ̀ jẹ nínú ẹran wọn, ṣùgbọ́n ẹ óò kà òkú wọn sí ohun ìríra. Lefitiku 11:11.

We will continue this study in the next article.

A ó bá a lọ pẹ̀lú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tí ó tẹ̀lé.

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun. …

> “Mo lá àlá pé Ọlọ́run, nípasẹ̀ ọwọ́ àìrí kan, rán àpótí kékeré kan tí a fi iṣẹ́ ọnà àgbàyanu ṣe sí mi, tó gùn níwọ̀n bí ìnṣì mẹ́wàá, tí ó sì tó ìwọ̀n mẹ́fà ní onígún mẹ́rin, tí a fi igi ẹbónì àti perli ṣe pẹ̀lú ìṣàkópa ẹlẹ́wà gan-an. A so kọ́kọ́rọ́ kan mọ́ àpótí náà. Lójúkan náà ni mo mú kọ́kọ́rọ́ náà, mo sì ṣí àpótí náà, nígbà náà, sí ìyanu àti ìdùnnú ìyàlẹ́nu mi, mo rí i pé ó kún fún gbogbo irú àti gbogbo ìwọ̀n àwọn ohun ọ̀ṣọ́ iyebíye, dáyámọ́ńdì, okúta iyebíye, àti owó wúrà àti fàdákà ti gbogbo ìwọ̀n àti iye, tí a sì tò wọn ní ẹwà sí ipò wọn kọ̀ọ̀kan nínú àpótí náà; àti pé bí a ti tò wọ́n báyìí, wọ́n ń ta ìmọ́lẹ̀ àti ògo kan jáde tí kò sí ohun tí ó lè bá a dọ́gba bí kò ṣe oòrùn nìkan. …”

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

> “Mo wo inu apoti náà, ṣùgbọ́n ìmọ́lẹ̀ ìran náà dá ojú mi lójú. Wọ́n ń tàn pẹ̀lú ògo tí ó pọ̀ ní ìgbà mẹ́wàá ju ti tẹ́lẹ̀ wọn lọ. Mo rò pé a ti fi wọ́n fọ́ nínú iyanrìn nípasẹ̀ ẹsẹ̀ àwọn ẹni búburú wọ̀nyí tí wọ́n ti tú wọn ká, tí wọ́n sì tẹ̀ wọ́n sínú eruku. A sì ti tò wọ́n ní ètò ẹlẹ́wà nínú apoti náà, olúkúlùkù ní ipò tirẹ̀, láìsí àfihàn iṣẹ́ àṣekára kankan ti ọkùnrin tí ó da wọ́n sínú un. Mo ké pé gidigidi nítorí ayọ̀, ìkígbe náà sì jí mi.” Early Writings, 81–83.

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “Ẹ ń fi bíbọ Olúwa sún jìnnà ju. Mo rí i pé òjò ìkẹyìn ń bọ̀ wá gẹ́gẹ́ bí [lọ́jíjì bí] igbe ọ̀gànjọ́ alẹ́, pẹ̀lú agbára tí ó lé ní ìgbà mẹ́wàá.” Spalding and Magan, 5.

> And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.

> Nínú gbogbo ọ̀ràn ọgbọ́n àti ìmòye tí ọba béèrè lọ́wọ́ wọn, ó rí i pé wọ́n dára ju gbogbo àwọn onídán àti àwọn awòràwọ̀ nínú gbogbo ìjọba rẹ̀ lọ ní ìlọ́po mẹ́wàá. Dáníẹ́lì 1:18–20.

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