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

Ìwé Joẹli àti Ìjọ Ádífẹ́ẹ̀ntì Ọjọ́ Keje ti Laodicea - Nọ́mbà Kẹrin

Number Four

Nọ́mbà Kẹrin

Author

Jeff Pippenger

Published

December 7, 2025

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In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.

Nínú Aísáyà ogún-dín-lọ́gbọ̀n, àwọn “ẹlẹ́gàn ènìyàn tí ń ṣàkóso” “Jerusalẹmu” ni a ṣàfihàn gẹ́gẹ́ bí “àwọn ọ̀mùtí Ẹfúráímù,” àti gẹ́gẹ́ bí “adé ìgbéraga.” “Adé” ń ṣojú ìdarí, “ìgbéraga” sì ń ṣojú ìwà Satani.

The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law. The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living began.

A fi àfiwéra àwọn ọ̀mùtí pẹ̀lú ìyókù (“àjẹkù”) tí ó di “adé” ògo Ọlọ́run, nítorí ní àsìkò òjò ìparí, Olúwa ń gbé “ìjọba ògo” Rẹ̀ kalẹ̀ gẹ́gẹ́ bí a ti fi hàn nípa bí Ó ti gbé “ìjọba oore-ọ̀fẹ́” kalẹ̀ lórí àgbélébùú. Ìjọba oore-ọ̀fẹ́ lórí àgbélébùú jẹ́ àpẹẹrẹ ìjọba ògo ní òfin Ọjọ́ Àìkú. Òjò ìparí bẹ̀rẹ̀ ní 9/11 nígbà tí fífi èdìdì mú ẹgbẹ̀rún ọgọ́rùn-ún lé mẹ́rìnlélógójì bẹ̀rẹ̀, àti ìdájọ́ àwọn alààyè sì bẹ̀rẹ̀.

> “I saw that all things are intensely looking and stretching their thoughts on the impending crisis before them. The sins of Israel must go to judgment beforehand. Every sin must be confessed at the sanctuary, then the work will move. It must be done now. The remnant in the time of trouble will cry, My God, My God, why hast Thou forsaken me?

> “Mo rí i pé gbogbo ohun ń wo sókè gidigidi, wọ́n sì ń na ìrònú wọn sí ipò ìṣòro tó ń bọ̀ lọ́wọ́ tí ó wà níwájú wọn. Àwọn ẹ̀ṣẹ̀ Ísírẹ́lì gbọ́dọ̀ lọ sí ìdájọ́ ṣáájú. Gbogbo ẹ̀ṣẹ̀ gbọ́dọ̀ jẹ́wọ́ ní ibi mímọ́, lẹ́yìn náà iṣẹ́ náà yóò sì tẹ̀síwájú. A gbọ́dọ̀ ṣe é nísinsìnyí. Àwọn iyókù ní àsìkò ìpọ́njú yóò ké pé, Ọlọ́run mi, Ọlọ́run mi, èéṣe tí Ìwọ fi kọ̀ mí sílẹ̀?”

> “The latter rain is coming on those that are pure—all then will receive it as formerly.

> “Òjò ìkẹyìn ń bọ̀ wá sórí àwọn tí ó mọ́—nígbà náà gbogbo wọn yóò sì gbà á gẹ́gẹ́ bí ti ìgbà àtẹ́lẹwọ́.”

> “When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.

> “Nígbà tí àwọn áńgẹ́lì mẹ́rin bá tú ọwọ́ wọn sílẹ̀, Kristi yóò gbé ìjọba Rẹ̀ kalẹ̀. Kò sí ẹni tí yóò gba òjò ìkẹyìn bí kò ṣe àwọn tí ń ṣe gbogbo ohun tí wọ́n lè ṣe. Kristi yóò ràn wá lọ́wọ́. Gbogbo ènìyàn lè jẹ́ aṣegun nípa oore-ọ̀fẹ́ Ọlọ́run, nípasẹ̀ ẹ̀jẹ̀ Jésù. Gbogbo ọ̀run ní ìfẹ́ sí iṣẹ́ náà. Àwọn áńgẹ́lì ní ìfẹ́ sí i.” Spalding and Magan, 3.

The four winds of Revelation are also represented by Isaiah as a rough wind that had been stayed during the day of the east wind, as are Revelation’s four winds of strife held in check by the four angels. The four winds are identified as an “angry horse seeking to break loose” bringing “death and destruction” by Sister White. The four winds are progressively released, beginning at 9/11 then greatly amplified at the Sunday law, and then fully loosed when human probation closes.

Àwọn ẹ̀fúùfù mẹ́rin inú Ìfihàn ni Isaiah náà fi hàn gẹ́gẹ́ bí ẹ̀fúùfù líle kan tí a ti dá dúró ní ọjọ́ ẹ̀fúùfù ìlà-oòrùn, gẹ́gẹ́ bí àwọn ẹ̀fúùfù ìjà mẹ́rin inú Ìfihàn ṣe wà lábẹ́ ìdẹ́kun àwọn áńgẹ́lì mẹ́rin. Arábìnrin White dá àwọn ẹ̀fúùfù mẹ́rin náà mọ̀ gẹ́gẹ́ bí “ẹṣin inú-bíbínú tí ń wá láti bọ́ sílẹ̀,” tí ń mú “ikú àti ìparun” wá. A máa tú àwọn ẹ̀fúùfù mẹ́rin náà sílẹ̀ díẹ̀díẹ̀, bẹ̀rẹ̀ ní 9/11, lẹ́yìn náà a gbé e ga púpọ̀ ní àkókò òfin Ọjọ́-ìsinmi, lẹ́yìn náà a sì tú wọn sílẹ̀ ní pípé nígbà tí àkókò àyè ìdánwò ènìyàn bá parí.

## Released and Restrained

Tú Sílẹ̀ àti Dídí Mú

The seventh trumpet, which is also the third woe, which announces the finishing of the mystery of God was prophetically sounded at 9/11 when Islam was released and then prophetically restrained by George W. Bush post-911. The mother of Islam, Hagar, Ishmael’s mother is a symbol of restraint and release. She was released by Sarah to procreate with Abraham by Sarah, then because of jealousy she was restrained by Sarah, causing Hagar to run away, until the angel restrained Hagar from running and told her to return. After the birth of Isaac, the strife of Hagar and Sarah continued until Abraham cast out the bondwoman, thus placing another restraint upon her.

Ipè keje, èyí tí ó jẹ́ ègbé kẹta pẹ̀lú, tí ń kéde ìparí àṣírí Ọlọ́run, ni a ti fún ní ìró ní ọ̀nà àsọtẹ́lẹ̀ ní 9/11 nígbà tí a tú Islam sílẹ̀, lẹ́yìn náà sì tún fi ìdènà àsọtẹ́lẹ̀ dì í nípasẹ̀ George W. Bush lẹ́yìn 9/11. Ìyá Islam, Hágárì, ìyá Iṣímáẹ́lì, jẹ́ àmì ìṣàkóso ìdènà àti ìtúsílẹ̀. Sarah ni ó tú ú sílẹ̀ kí ó lè bí ọmọ fún Ábúráhámù, nípasẹ̀ ìpinnu Sarah; lẹ́yìn náà, nítorí owú, Sarah fi ìdènà dè é, èyí sì mú kí Hágárì sá lọ, títí angẹli fi dá Hágárì dúró kúrò nínú sísá, tí ó sì sọ fún un pé kí ó padà. Lẹ́yìn ìbí Ísákì, ìjà tí ó wà láàárín Hágárì àti Sarah tẹ̀síwájú títí Ábúráhámù fi lé ẹrúbìnrin náà jáde, nípa bẹ́ẹ̀ sì tún fi ìdènà mìíràn kún un.

The four angels of Islam were released at the beginning of the three hundred and ninety-one year and fifteen-day prophecy of Revelation chapter nine verse fifteen and they were then restrained on August 11, 1840.

A tú àwọn áńgẹ́lì mẹ́rin ti Islam ni a tú sílẹ̀ ní ìbẹ̀rẹ̀ àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún mẹ́tàdínlógún [391] àti ọjọ́ mẹ́ẹ̀ẹ́dógún ti Ìfihàn orí kẹsàn-án ẹsẹ̀ kẹ́ẹ̀ẹ́dógún, lẹ́yìn náà ni a sì dá wọn dúró ní August 11, 1840.

> And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:13–15.

> Angẹli kẹfà sì fọn ìpè rẹ̀, mo sì gbọ́ ohùn kan láti inú ìwo mẹ́rin pẹpẹ wúrà tí ó wà níwájú Ọlọ́run, tí ó ń wí fún angẹli kẹfà tí ó ní ìpè náà pé, Tú angẹli mẹ́rin náà sílẹ̀, àwọn tí a dè mọ́ lẹ́gbẹ̀ẹ́ odò ńlá Yúfírétì. A sì tú angẹli mẹ́rin náà sílẹ̀, àwọn tí a ti pèsè tán fún wákàtí kan, àti ọjọ́ kan, àti oṣù kan, àti ọdún kan, kí wọ́n lè pa ìdámẹ́ta ènìyàn. Ìfihàn 9:13–15.

After Islam of the third woe was released to attack at 9/11, George W. Bush initiated his worldwide war on terrorism and put a restraint on Islam. The first mention of Ishmael, the symbol of Islam identifies that Ishmael descendants would be against every man and every man would be against them.

Lẹ́yìn tí a tú Ìsúlámù ìyọnu kẹta sílẹ̀ láti kọlu ní 9/11, George W. Bush bẹ̀rẹ̀ ogun rẹ̀ káàkiri ayé sí ipaniláyà, ó sì fi ìdènà kan lé Ìsúlámù lórí. Ìtọ́kasí àkọ́kọ́ sí Iṣimaẹli, ààmì Ìsúlámù, fi hàn pé àwọn ọmọ Iṣimaẹli yóò dojú kọ gbogbo ènìyàn, gbogbo ènìyàn náà yóò sì dojú kọ wọn.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Angẹli Oluwa sì wí fún un pé, Kíyèsi i, ìwọ lóyún, ìwọ yóò sì bí ọmọkùnrin kan, ìwọ yóò sì pe orúkọ rẹ̀ ní Iṣimaeli; nítorí pé Oluwa ti gbọ́ ìpọ́njú rẹ. Òun yóò sì jẹ́ ọkùnrin igbó; ọwọ́ rẹ̀ yóò sì lòdì sí gbogbo ènìyàn, ọwọ́ gbogbo ènìyàn yóò sì lòdì sí i; yóò sì máa gbé níwájú gbogbo àwọn arákùnrin rẹ̀. Genesisi 16:11, 12.

Islam is the power at the end of the world that “every man’s hand” will be against, and Islam will be against every man, just as it is being perfectly fulfilled today. The particular work of Islam as a symbol of prophecy is to bring about a world war. This subject is confirmed by the story of Elijah, John the Baptist and is represented as “the angering of the nations” in the book of Revelation.

Íslámù ni agbára ní ìkẹyìn ayé tí “ọwọ́ gbogbo ènìyàn” yóò lòdì sí, àti pé Íslámù yóò sì lòdì sí gbogbo ènìyàn, gẹ́gẹ́ bí a ti ń rí ìmúṣẹ rẹ̀ pípé lónìí. Iṣẹ́ pàtó tí Íslámù ń ṣe gẹ́gẹ́ bí àpẹẹrẹ àsọtẹ́lẹ̀ ni láti mú ogun ayé wá. A jẹ́rìí kókó yìí nípasẹ̀ ìtàn Élíjà, Johanu Onítẹ̀bọmi, a sì tún ṣàfihàn rẹ̀ gẹ́gẹ́ bí “ìbínú àwọn orílẹ̀-èdè” nínú ìwé Ìfihàn.

> “‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “‘Ìbẹ̀rẹ̀ àkókò ìpọ́njú náà,’ tí a mẹ́nu kàn níbí, kì í tọ́ka sí àkókò tí àwọn àjàkálẹ̀-àrùn yóò bẹ̀rẹ̀ sí í tú jáde, bí kò ṣe sí àkókò kúkúrú kan díẹ̀ ṣáájú kí a tó tú wọn jáde, nígbà tí Kristi wà nínú ibi mímọ́. Ní àkókò náà, nígbà tí iṣẹ́ ìgbàlà ń dé sí ìparí, ìpọ́njú yóò máa dé lórí ayé, àwọn orílẹ̀-èdè yóò sì bínú, síbẹ̀ a óò dá wọn dúró kí wọn má bàa dí iṣẹ́ áńgẹ́lì kẹta lọ́wọ́. Ní àkókò náà ni ‘òjò ìkẹyìn,’ tàbí ìtúntura láti iwájú Olúwa, yóò dé, láti fún ohùn gíga áńgẹ́lì kẹta ní agbára, àti láti pèsè àwọn ẹni mímọ́ sílẹ̀ kí wọn lè dúró ní àkókò tí a óò tú àwọn àjàkálẹ̀-àrùn méje ìkẹyìn jáde.” Early Writings, 85.

In the “days” when the latter rain is falling, Christ sets up His kingdom of glory as represented in the book of Daniel.

Nínú “àwọn ọjọ́” tí òjò ìkẹyìn ń rọ̀, Kristi gbé ìjọba ògo Rẹ̀ kalẹ̀ gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ìwé Dáníẹ́lì.

> And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Daniel 2:44.

> Ní ọjọ́ àwọn ọba wọ̀nyí ni Ọlọ́run ọ̀run yóò gbé ìjọba kan kalẹ̀, èyí tí a kì yóò lè parun láéláé: a kì yóò sì fi ìjọba náà sílẹ̀ fún àwọn ènìyàn mìíràn, ṣùgbọ́n yóò fọ gbogbo àwọn ìjọba wọ̀nyí sí wẹ́wẹ́, yóò sì run wọ́n tan; yóò sì dúró títí láé. Danieli 2:44.

In the “days” when Christ sets up His kingdom of glory, those who are Christ’s “crown” of glory are contrasted with the drunkards who wear the “crown” of pride. Habakkuk’s “vision” that was to be written and made plain upon “tables” graphically illustrates the historical witness of the foundational truths of Adventism. In Habakkuk’s testimony Joel’s two classes of either “pride” or “glory” are represented as a class who are—justified by faith or who are—lifted up in pride. Verse four of chapter two addresses the two classes and they parallel the classic illustration of the Pharisee and the Publican. The Publican went home justified and the Pharisee’s “soul” is “not upright” for it is “lifted up.”

Ní “àwọn ọjọ́” tí Kristi yóò fi ìjọba ògo Rẹ̀ kalẹ̀, àwọn tí í ṣe “adé” ògo Kristi ni a fi wé àwọn ọ̀mùtí tí wọ́n wọ “adé” ìgbéraga. “Ìran” Habakuku tí a ní kí a kọ sílẹ̀, kí a sì mú un hàn gbangba lórí “àwọn tábìlì,” ń ṣàfihàn ní ọ̀nà àwòrán ẹ̀rí ìtàn ti àwọn òtítọ́ ìpìlẹ̀ Adventism. Nínú ẹ̀rí Habakuku, a ṣojú fún àwọn ẹ̀ka méjì ti Jóẹli, èyí tí ó jẹ́ ti “ìgbéraga” tàbí ti “ògo,” gẹ́gẹ́ bí ẹ̀ka kan tí wọ́n jẹ́—àwọn tí a dá láre nípa ìgbàgbọ́ tàbí àwọn tí a gbé sókè nínú ìgbéraga. Ẹsẹ̀ kẹrin orí kejì sọ̀rọ̀ sí àwọn ẹ̀ka méjèèjì náà, wọ́n sì bá àpèjúwe àtijọ́ ti Farisi àti agbowó-orí mu. Agbowó-orí padà sí ilé rẹ̀ ní ẹni tí a dá láre, ṣùgbọ́n “ọkàn” Farisi “kò dúró ṣinṣin,” nítorí pé “a gbé e sókè.”

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Wò ó, ọkàn rẹ̀ tí a gbé sókè kò dúró ṣinṣin nínú rẹ̀: ṣùgbọ́n olódodo yóò yè nípa ìgbàgbọ́ rẹ̀. Hábákúkù 2:4.

In the next verse Habakkuk identifies the class whose hearts are lifted up in pride as drunk, thus connecting Isaiah’s and Habakkuk’s drunks with “pride.”

Nínú ẹsẹ̀ tó tẹ̀ lé e, Hábákúkù tọ́ka sí irú àwọn ẹni tí ọkàn wọn gbéraga ga ní ìgbéraga gẹ́gẹ́ bí ọ̀mùtí, báyìí ó sì so àwọn ọ̀mùtí tí Isaiah àti Hábákúkù mẹ́nu kàn pọ̀ mọ́ “ìgbéraga.”

> Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:5.

> Bẹ́ẹ̀ ni pẹ̀lú, nítorí pé ó ń ṣẹ̀ nípa ọtí-wáìnì, ènìyàn agbéraga ni, bẹ́ẹ̀ ni kì í dúró ní ilé; ẹni tí ó ń mú ìfẹ́kúfẹ̀ẹ́ rẹ̀ gbòòrò bí ọ̀run àpáàdì, tí ó sì dàbí ikú, tí a kò sì lè tẹ́ ẹ lọ́rùn; ṣùgbọ́n ó ń kó gbogbo orílẹ̀-èdè jọ sọ́dọ̀ ara rẹ̀, ó sì ń ṣàkójọ gbogbo àwọn ènìyàn jọ fún ara rẹ̀. Habakkuk 2:5.

It is worth remembering that these verses in Habakkuk were not only fulfilled in Millerite history, but their fulfillment was a common subject of both Ellen White and the early pioneers of Adventism. Those who were justified by the faith represented in verse four of Millerite history were those who endured the crisis of the first disappointment, which marked both the tarrying time and the arrival of the second angel’s message announcing the fall of Babylon. The Millerites understood within that testing history that the former covenant people, who had been historically Protestants had become the daughters of Babylon. Those Protestants were Protestants represented by the church of Sardis, representing a covenant people, for they had a “name”, symbol of both character and covenant relationship, but they were dead.

Ó yẹ kí a rántí pé àwọn ẹsẹ̀ wọ̀nyí nínú Hábákúkù kò ṣẹ ní ìtàn àwọn Millerite nìkan, ṣùgbọ́n pé ìmúṣẹ wọn jẹ́ kókó-ọrọ̀ tí Ellen White àti àwọn aṣáájú ìbẹ̀rẹ̀ Ìsìn Adventist méjèèjì máa ń gbé kalẹ̀ lọ́pọ̀ ìgbà. Àwọn tí a dá lárí jù nípa ìgbàgbọ́ tí a ṣàfihàn nínú ẹsẹ̀ kẹrin nínú ìtàn Millerite ni àwọn tí wọ́n fara dà á nínú ìṣòro ìbànújẹ àkọ́kọ́, èyí tí ó samisi àkókò ìdádúró àti ìbọ̀wọ̀lé ìhìn iṣẹ́ angẹli kejì tí ń kéde ìṣubú Bábílónì. Àwọn Millerite lóye nínú ìtàn ìdánwò yẹn pé àwọn ènìyàn májẹ̀mú àtijọ́, tí wọ́n ti jẹ́ Pùrótẹ́sítáǹtì ní ti ìtàn, ti di àwọn ọmọbìnrin Bábílónì. Àwọn Pùrótẹ́sítáǹtì wọ̀nyẹn ni Pùrótẹ́sítáǹtì tí ìjọ Sárdísì ṣojú fún, tí ó ń ṣàpẹẹrẹ àwọn ènìyàn májẹ̀mú, nítorí wọ́n ní “orúkọ” kan, àmì ìwà àti ìbáṣepọ̀ májẹ̀mú pẹ̀lú, ṣùgbọ́n wọ́n ti kú.

> And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Revelation 3:1.

> Kọ̀wé sí angẹli ìjọ tí ó wà ní Sardi pé; Báyìí ni ẹni tí ó ní Ẹ̀mí méje Ọlọ́run, àti ìràwọ̀ méje, wí; Mo mọ iṣẹ́ rẹ, pé o ní orúkọ pé ìwọ wà láàyè, ṣùgbọ́n o ti kú. Ìfihàn 3:1.

In the testing process of 1844 that began on April 19 and thereafter ended on October 22—those who failed the testing process were lifted up in pride, and if we would but read the verses that follow verse five, the characteristic of human pride is there exemplified with an illustration of papal arrogance and self-exaltation. It ends in verse twenty where it is pronounced that the Lord is in His holy temple, let all the earth keep silent.

Nínú ìlànà ìdánwò ọdún 1844 tí ó bẹ̀rẹ̀ ní Ọjọ́ Kẹrìnlá, oṣù kẹrin, ọjọ́ 19, tí ó sì parí ní Ọjọ́ Kẹtàlélógún, oṣù kẹwàá, ọjọ́ 22—àwọn tí wọ́n kùnà nínú ìlànà ìdánwò náà ni a gbé ga nínú ìgbéraga, àti bí a bá kàn ka àwọn ẹsẹ̀ tí ó tẹ̀lé ẹsẹ̀ karùn-ún, àfihàn ìwà ìgbéraga ènìyàn wà níbẹ̀ tí a fi àpẹẹrẹ ìgbéraga papacy àti gbígbé ara ẹni ga hàn. Ó parí ní ẹsẹ̀ ogún níbi tí a ti kéde pé Olúwa wà nínú tẹ́ńpìlì mímọ́ Rẹ̀; kí gbogbo ayé dákẹ́ níwájú Rẹ̀.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Ṣùgbọ́n Olúwa wà nínú tẹ́ńpìlì mímọ́ rẹ̀: kí gbogbo ayé dákẹ́ níwájú rẹ̀. Hábákúkù 2:20.

Verse two of Habakkuk chapter two identifies the first disappointment of April 19, 1844 and the chapter ends in verse twenty, which clearly marks October 22, 1844 when the Lord came suddenly to His temple.

Ẹsẹ̀ kejì nínú orí kejì ìwé Hábákùkù tọ́ka sí ìbànújẹ àkọ́kọ́ ti Ọjọ́ Kẹrìnlá-dín-lógún oṣù Kẹrin, ọdún 1844, orí náà sì parí ní ẹsẹ̀ ogún, èyí tí ó fi kedere samisi Ọjọ́ Kejìlélógún oṣù Kẹwàá, ọdún 1844, nígbà tí Olúwa wá sí tẹ́ńpìlì Rẹ̀ lójijì.

## Four Comings on October 22, 1844 (line upon line)

Ìbọ̀ Wíwá Mẹ́rin ní Ọjọ́ Kẹrìnlélógún, Oṣù Kẹwàá, 1844 (ìlà lórí ìlà)

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Wíwá Kristi gẹ́gẹ́ bí Àlùfáà Àgbà wa sí ibi mímọ́ jùlọ, fún ìwẹ̀nùmọ́ ibi mímọ́, tí a fihàn ní Danieli 8:14; wíwá Ọmọ ènìyàn sí ọ̀dọ̀ Àgbàjọ Ọjọ́, gẹ́gẹ́ bí a ti gbé kalẹ̀ ní Danieli 7:13; àti wíwá Oluwa sí tẹ́ńpìlì Rẹ̀, tí Malaki sọ tẹ́lẹ̀, jẹ́ àpejúwe ìṣẹ̀lẹ̀ kan náà; èyí sì ni a tún ṣàpẹẹrẹ rẹ̀ nípa wíwá ọkọ-iyawo sí ìgbéyàwó, gẹ́gẹ́ bí Kristi ti ṣàlàyé nínú àkàwé àwọn wúńdíá mẹ́wàá, ní Matteu 25.” The Great Controversy, 426.

Verses three and four identify the two classes which are produced in the testing process of verse two through to verse twenty, the testing process of April 19, 1844 unto October 22, 1844. Verse four through nineteen are addressing the papal power with the exception of verse fourteen which addresses the history that follows the descent of the angel of Revelation chapter eighteen at 9/11.

Ẹsẹ̀ kẹta àti ẹsẹ̀ kẹrin dá àwọn ìpín méjì tí a mú jáde nínú ìlànà ìdánwò tí ẹsẹ̀ kejì títí dé ẹsẹ̀ ogún mọ̀, ìlànà ìdánwò láti April 19, 1844 títí dé October 22, 1844. Ẹsẹ̀ kẹrin títí dé ẹsẹ̀ kọkàndínlógún ń sọ̀rọ̀ sí agbára póòpù, àfi ẹsẹ̀ kẹrìnlá tí ń tọ́ka sí ìtàn tí ó tẹ̀lé ìsàlẹ̀ angẹli Ìfihàn orí kejìdínlógún ní 9/11.

> For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea. Habakkuk 2:14.

> Nítorí ayé yóò kún fún ìmọ̀ ògo Olúwa, gẹ́gẹ́ bí omi ti bo òkun. Habakkuk 2:14.

In the testing process of the second angel in Millerite history two classes of worshippers were developed and thereafter manifested at the crisis of October 22, 1844. The character of the wicked in the passage is the character of the papacy, and in that testing period the faithful Millerites came to proclaim in agreement with the message of the second angel that the Protestant church had become the daughters of Rome through their rejection of the Millerite message. The controversy that unfolded between the starting at April 19 and the ending on October 22 is where character either as a proud drinker of Babylon’s wine as was Belshazzar or as someone who like Daniel before Belshazzar was justified by his faith. That controversy is where the drama unfolds that awakens the world to the eternal realities associated with the third angel’s message. The backdrop of the drunk verses the justified is placed within the context of the argument being how the world is enlightened to the issues, “For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea.” That enlightening began at 9/11.

Nínú ìlànà ìdánwò ti áńgẹ́lì kejì nínú ìtàn àwọn Millerite, a dá àwọn ẹ̀ka méjì ti àwọn olùjọsìn sílẹ̀, a sì fi wọ́n hàn lẹ́yìn náà ní àkókò ìpẹ̀yà ọjọ́ October 22, 1844. Ìwà àwọn ènìyàn búburú nínú ẹsẹ̀ náà ni ìwà ti ẹ̀sìn papacy, àti pé ní àkókò ìdánwò náà àwọn Millerite olóòtítọ́ wá bẹ̀rẹ̀ sí kéde ní ìbámu pẹ̀lú ọ̀rọ̀ áńgẹ́lì kejì pé ìjọ Protestant ti di àwọn ọmọbìnrin Romu nípasẹ̀ ìkọ̀sílẹ̀ wọn sí ìhìnrere Millerite. Ìjàkadì tí ó ṣí sílẹ̀ láàárín ìbẹ̀rẹ̀ ní April 19 àti òpin ní October 22 ni ibìkan tí ìwà ṣe farahàn bóyá gẹ́gẹ́ bí akòkò ènìyàn agbéraga tí ń mu wáìnì Babeli bíi Belshazzar, tàbí gẹ́gẹ́ bí ẹni tí, bí Danieli ṣáájú Belshazzar, a dá láre nípasẹ̀ ìgbàgbọ́ rẹ̀. Ìjàkadì náà ni ibìkan tí eré náà ti ń ṣí sílẹ̀, èyí tí ó jí ayé dìde sí àwọn òtítọ́ ayérayé tí ó ní ìbáṣepọ̀ pẹ̀lú ọ̀rọ̀ áńgẹ́lì kẹta. Àyíká ìtakò láàárín ọ̀mùtí àti ẹni tí a dá láre ni a gbé kalẹ̀ nínú ọ̀rọ̀-ìjìnlẹ̀ tí ìjiyàn rẹ̀ jẹ́ bí a ṣe ń tan ìmọ́lẹ̀ fún ayé sí àwọn ọ̀ràn náà, “Nítorí ayé yóò kún fún ìmọ̀ ògo Olúwa, gẹ́gẹ́ bí omi ti bo òkun.” Ìtànmọ́lẹ̀ náà bẹ̀rẹ̀ ní 9/11.

At the conclusion of the history represented in Habakkuk chapter two the Lord suddenly came to His temple on October 22, 1844. He did so in fulfillment of the prophecy that He set forth as Palmoni in verse fourteen of Daniel eight.

Ní ìparí ìtàn tí a ṣàpẹẹrẹ nínú Habakkuk orí kejì, Olúwa wá sí tẹ́ńpìlì Rẹ̀ lójijì ní October 22, 1844. Ó ṣe bẹ́ẹ̀ gẹ́gẹ́ bí ìmúṣẹ àsọtẹ́lẹ̀ tí Ó gbé kalẹ̀ gẹ́gẹ́ bí Palmoni nínú ẹsẹ̀ kẹrìnlá ti Daniel mẹ́jọ.

## Palmoni

Pálmónì

On the tenth day of the seventh month of the biblical calendar, which in 1844 fell upon the twenty-second day of the tenth month, Habakkuk 2:20 was fulfilled, and the symbolical number “220” can be seen in the ‘chapter and verse’ which identifies a dispensational change in the work of Christ in the heavenly sanctuary. A prophetic characteristic of the one hundred and forty-four thousand is that they are those who follow the Lamb whithersoever He goeth. To follow Christ means to follow Him in His Word.

Ní ọjọ́ kẹwàá oṣù keje nínú kàlẹ́ńdà Bíbélì, èyí tí ó bọ́ sí ọjọ́ kejìlélógún oṣù kẹwàá ní ọdún 1844, Hábákùkù 2:20 ṣẹ, a sì lè rí nọ́ńbà àpẹẹrẹ “220” nínú ‘orí àti ẹsẹ̀’ tí ń ṣe ìdánimọ̀ àyípadà ìgbà-ìpèsè kan nínú iṣẹ́ Kristi nínú ibi mímọ́ ti ọ̀run. Àmì àsọtẹ́lẹ̀ kan ti ẹgbẹ̀rún mẹ́rìnlélógójì ni pé àwọn ni wọ́n ń tọ́ Ọ̀dọ́-Àgùntàn náà lẹ́yìn ní ibikíbi tí Ó bá lọ. Láti tọ́ Kristi lẹ́yìn túmọ̀ sí láti tọ̀ ọ́ lẹ́yìn nínú Ọ̀rọ̀ Rẹ̀.

In His Word, the number “220” symbolically represents the combination of divinity and humanity, and the very work Christ began on that date was the work of combining His divinity with humanity. In 1844 on the twenty-second day of the tenth month, or symbolically twenty-two times ten equaling “220” (22 X 10 = 220) or you might say, on the very date that equates symbolically to “220,” Habakkuk “2:20” was fulfilled as Christ moved from the holy place to the Most Holy Place to begin the investigative judgment.

Nínú Ọ̀rọ̀ Rẹ̀, nọ́mbà “220” dúró ní ìṣàpẹẹrẹ fún ìṣọ̀kan ìwà-àtọ̀runwá àti ẹ̀dá ènìyàn, iṣẹ́ gan-an tí Kristi sì bẹ̀rẹ̀ ní ọjọ́ náà ni iṣẹ́ fífi ìwà-àtọ̀runwá Rẹ̀ ṣọ̀kan pẹ̀lú ẹ̀dá ènìyàn. Ní ọdún 1844, ní ọjọ́ kejìlélógún oṣù kẹwàá, tàbí ní ìṣàpẹẹrẹ gẹ́gẹ́ bí méjìlélógún ìgbà mẹ́wàá tí ó dọ́gba sí “220” (22 X 10 = 220), tàbí bí o bá fẹ́ sọ ó, ní ọjọ́ gan-an tí ó dọ́gba ní ìṣàpẹẹrẹ sí “220,” Habakuku “2:20” ṣẹ nígbà tí Kristi kúrò ní Ibi Mímọ́ wọ Ibi Mímọ́ Jùlọ láti bẹ̀rẹ̀ ìdájọ́ ìwádìí.

Palmoni, the Wonderful Number stands within the ‘question and answer’ that is the central pillar of Adventism and most Adventists are fully unaware of that truth.

Palmoni, Nọ́mbà Ìyanu náà, dúró nínú “ìbéèrè àti ìdáhùn” tí í ṣe ọ̀pá àárín Adventism, ọ̀pọ̀ jùlọ àwọn Adventist sì kò mọ òtítọ́ yẹn rárá.

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

> “Ìwé Mímọ́ tí, ju gbogbo àwọn mìíràn lọ, ti jẹ́ ìpìlẹ̀ àti òpó àárín gbùngbùn ìgbàgbọ́ Advent ni ìkéde yìí pé, ‘Títí yóò fi di ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọjọ́; lẹ́yìn náà ni a óò wẹ ibi mímọ́ náà mọ́.’ [Danieli 8:14.]” The Great Controversy, 409.

Daniel chapter eight verses thirteen and fourteen represent a question in verse thirteen that is followed by an answer in verse fourteen. The Hebrew word Palmoni is translated as “that certain saint” in verse thirteen, and that particular name of Christ means the Wonderful Numberer or the Numberer of Secrets.

Dáníẹ́lì orí kẹjọ ẹsẹ̀ kẹtàlá àti kẹrìnlá ṣàfihàn ìbéèrè kan nínú ẹsẹ̀ kẹtàlá tí ìdáhùn rẹ̀ sì tẹ̀lé e nínú ẹsẹ̀ kẹrìnlá. Ọ̀rọ̀ Heberu náà, Palmoni, ni a túmọ̀ sí “mímọ́ kan pàtó náà” nínú ẹsẹ̀ kẹtàlá, orúkọ pàtó Kristi náà sì túmọ̀ sí Olùka-Ìyanu tàbí Olùka Àwọn Àṣírí.

When Ellen White identifies that verse fourteen is the central pillar and foundation of Adventism, she places the divine emphasis upon the question and answer of these two verses which demands that Christ as the Wonderful Numberer must be the primary point of reference. Sister White repeatedly emphasized the importance of viewing Christ as the central truth of any passage, and in verses thirteen and fourteen there is a direct appearance of Christ—“that certain saint,”—who is Palmoni.

Nígbà tí Ellen White sọ pé ẹsẹ kẹrìnlá ni ọ̀pá àárín gbùngbùn àti ìpìlẹ̀ Adventism, ó fi ìtẹnumọ́ àtọ̀runwá lé ìbéèrè àti ìdáhùn àwọn ẹsẹ méjèèjì wọ̀nyí, èyí tí ó ń béèrè pé kí Kristi gẹ́gẹ́ bí Onínọ́mbà Ìyanu jẹ́ ipò ìtọ́kasí àkọ́kọ́. Arábìnrin White tẹnumọ́ léraléra lórí pàtàkì fífi Kristi hàn gẹ́gẹ́ bí òtítọ́ àárín gbùngbùn ti ẹsẹ kọ̀ọ̀kan, àti nínú ẹsẹ kẹtàlá àti kẹrìnlá, ìfarahàn Kristi hàn gbangba níbẹ̀—“mímọ́ kan kan náà,”—ẹni tí í ṣe Palmoni.

When Adventism rejected the “seven times” of Leviticus twenty-six in 1863, they closed their eyes to Palmoni, for the prophetic structure of the question and answer is based upon the relationship of Moses’ “seven times” and Daniel’s “twenty-three hundred days.” Moses’ “seven times” or twenty-five hundred and twenty years and Daniel’s “twenty-three hundred evenings and mornings” or twenty-three hundred years prophetic relationship is established by time, which is represented by numbers, and the Wonderful Numberer is right in the center of the question and answer that are the central pillar of Adventism. Those who may have read the writings of Josephus might remember his logical arguments identifying two special things created by God. One was the Hebrew language and the other was measurable time, which in turns requires mathematics.

Nígbà tí Ẹgbẹ́ Adventist kọ “àkókò méje” ti Lefitiku mẹ́rìndínlógún sílẹ̀ ní ọdún 1863, wọ́n pa ojú wọn mọ́ sí Palmoni, nítorí pé ìṣètò àsọtẹ́lẹ̀ ti ìbéèrè àti ìdáhùn náà dá lórí ìbátan láàárín “àkókò méje” ti Mose àti “ẹgbẹ̀rún méjì ó lé ọ̀ọ́dúnrún ọjọ́” ti Dáníẹ́lì. Ìbátan àsọtẹ́lẹ̀ láàárín “àkókò méje” ti Mose tàbí ẹgbẹ̀rún méjì, ọ̀ọ́dúnrún, àti ogún ọdún àti “ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ìrọ̀lẹ́ àti àárọ̀” ti Dáníẹ́lì tàbí ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọdún ni a fi ìgbà múlẹ̀, èyí tí a ń ṣojú fún pẹ̀lú àwọn nọ́ńbà, àti Aláṣirò Ìyanu náà wà ní àárín gbùngbùn ìbéèrè àti ìdáhùn tí í ṣe ọ̀pá àárín Adventism. Àwọn tí ó bá ti ka àwọn ìkọ̀wé Josephus lè rántí àwọn àríyànjiyàn ọgbọ́n rẹ̀ tí ó fi mọ̀ pé ohun pàtàkì méjì kan wà tí Ọlọ́run dá. Ọ̀kan ni èdè Heberu, èkejì sì ni àkókò tí a lè wọ̀n, èyí tí ó sì tún béèrè ìṣirò.

Verse thirteen asks “How long?” The verse does not ask “when,” it asks “how long?” If the question is about duration (how long?) or if the question is about a point in time (when?) is essential to correctly understand. The answer to the question in verse fourteen is either identifying a point in time, or a period of time and possibly both, but whatever the answer may be it must be set within the context of the question of verse thirteen. To rightly divide the word, or that is to say to rightly understand the answer of verse fourteen requires a correct understanding of the context of the question. Is it “when” or “then?”

Ẹsẹ̀ kẹtàlá béèrè pé, “Títí í fi ìgbà wo?” Ẹsẹ̀ náà kò béèrè pé, “Nígbà wo?”; ó béèrè pé, “Títí í fi ìgbà wo?” Bí ìbéèrè náà bá jẹ́ nípa àkókò gígùn (títí í fi ìgbà wo?), tàbí bí ìbéèrè náà bá jẹ́ nípa ojú-ìgbà kan pàtó (nígbà wo?), jẹ́ ohun pàtàkì gidigidi fún òye tó tọ́. Ìdáhùn sí ìbéèrè náà nínú ẹsẹ̀ kẹrìnlá jẹ́ yálà fífihàn ojú-ìgbà kan pàtó, tàbí àkókò gígùn kan, ó sì ṣeé ṣe kí ó jẹ́ méjèèjì pẹ̀lú; ṣùgbọ́n ohunkóhun tí ìdáhùn náà bá jẹ́, a gbọ́dọ̀ gbé e kalẹ̀ nínú àyíká ìbéèrè tó wà nínú ẹsẹ̀ kẹtàlá. Láti pín ọ̀rọ̀ náà ní òtítọ́, tàbí ní èdè míràn, láti lóye ìdáhùn ẹsẹ̀ kẹrìnlá ní ọ̀nà tó tọ́, ó nílò òye tó péye nípa àyíká ìbéèrè náà. Ṣé “nígbà wo” ni tàbí “lẹ́yìn náà” ni?

The drunkards of Ephraim vaguely teach that verse fourteen is identifying a point in time, which they identify as October 22, 1844, and when they do so they may very well refer to the passage we just cited from The Great Controversy, but God’s Word never changes and it never fails. The question of “how long” is identifying duration, not a point in time. October 22, 1844 began the period of the investigative judgment and the truths associated with that work represent the everlasting gospel and are much more important than simply the date it started.

Àwọn ọ̀mùtí Ẹ́fúráímù ń kọ́ni ní àìṣókí pé ẹsẹ̀ kẹrìnlá ń tọ́ka sí àkókò kan pàtó, èyí tí wọ́n ń dá mọ̀ gẹ́gẹ́ bí October 22, 1844, àti nígbà tí wọ́n bá ṣe bẹ́ẹ̀ wọ́n lè dájú pé wọ́n ń tọ́ka sí apá ọ̀rọ̀ tí a ṣẹ̀ṣẹ̀ tọ́ka sí láti inú The Great Controversy, ṣùgbọ́n Ọ̀rọ̀ Ọlọ́run kì í yí padà rárá, bẹ́ẹ̀ ni kò sì í ṣàìṣe láé. Ìbéèrè náà pé “títí yóò fi pé mélòó kan” ń sọ̀rọ̀ nípa ìgbà-àkókò gígùn, kì í ṣe nípa àkókò kan pàtó. October 22, 1844 ni ó bẹ̀rẹ̀ àkókò ìdájọ́ ìwádìí náà, àti àwọn òtítọ́ tí ó bá iṣẹ́ náà lọ jẹ́ ìhìnrere àìnípẹ̀kun, wọ́n sì ṣe pàtàkì jù bí kò ṣe ọjọ́ tí iṣẹ́ náà ti bẹ̀rẹ̀ lọ.

The Hebrew grammar is clear, and that identical meaning was translated into the King James Version. Not only is the grammar clearly placing the question in the context of duration, but the question “how long” is a symbol of biblical prophecy. It can be demonstrated upon several witnesses that the question “how long” as a symbol represents the history of 9/11 unto the Sunday law. We will first consider the symbol of “how long” before we return to Palmoni and Joel.

Gírámà Heberu náà ṣe kedere, a sì tú ìtumọ̀ kan náà sí inú ìtúmọ̀ King James Version. Kì í ṣe pé gírámà náà nìkan ni ó fi ìbéèrè náà sí ipò àyíká ìgbà pípẹ́ ní kedere, ṣùgbọ́n ìbéèrè náà pé “títí yóò fi pẹ́ tó” jẹ́ àmì ìsọtẹ́lẹ̀ Bíbélì. A lè fi ẹ̀rí ọ̀pọ̀ ẹlẹ́rìí hàn pé ìbéèrè náà pé “títí yóò fi pẹ́ tó” gẹ́gẹ́ bí àmì ń ṣojú ìtàn 9/11 títí dé òfin Ọjọ́ Àìkú. A ó kọ́kọ́ wo àmì “títí yóò fi pẹ́ tó” kí a tó padà sí Palmoni àti Joeli.

## How Long? Isaiah Six

Yóò pẹ́ tó mélòó kan? Aísáyà Mẹ́fà

In Isaiah chapter six verse three the angels identify that the earth is full of God’s glory.

Nínú Isaiah orí kẹfà ẹsẹ̀ kẹta, àwọn áńgẹ́lì sọ pé ayé kún fún ògo Ọlọ́run.

> And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

> Ọ̀kan sì ké sí òmíràn, ó sì wí pé, Mímọ́, mímọ́, mímọ́ ni Olúwa àwọn ọmọ-ogun; gbogbo ayé kún fún ògo rẹ̀. Isaiah 6:3.

Sister White connects the descent of the angel of Revelation eighteen with the angels if verse three.

Arábìnrin White so ìsọdákalẹ̀ áńgẹ́lì Ìfihàn mẹ́ẹ̀ẹ́dógún pọ̀ mọ́ àwọn áńgẹ́lì inú ẹsẹ̀ kẹta.

> “As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’” Review and Herald, December 22, 1896.

> “Bí wọ́n [àwọn áńgẹ́lì] ṣe ń rí ọjọ́ iwájú, nígbà tí gbogbo ayé yóò kún fún ògo Rẹ̀, orin ìyìn ìṣẹ́gun ni a ń fi ohùn aládùn tún láti ọ̀dọ̀ ọ̀kan sí ọ̀dọ̀ ẹlòmíràn pé, ‘Mímọ́, mímọ́, mímọ́, ni Olúwa àwọn ọmọ-ogun.’” Review and Herald, December 22, 1896.

Isaiah is at 9/11 and he asks “how long” he must present the message of 9/11 to a Laodicean people who do not wish to see or hear. He is told he must persevere until the cities are broken down, and the destruction of the cities, which begins at the Sunday law when national apostasy is followed by national ruin.

Aísáyà wà ní 9/11, ó sì béèrè pé, “títí ìgbà wo” ni ó gbọ́dọ̀ máa fi ìránṣẹ́ 9/11 hàn fún àwọn ènìyàn Laodikea tí kò fẹ́ rí tàbí gbọ́. A sọ fún un pé ó gbọ́dọ̀ fara dà á títí àwọn ìlú yóò fi wó lulẹ̀, àti ìparun àwọn ìlú náà, èyí tí ó bẹ̀rẹ̀ ní àkókò òfin Ọjọ́ Àìkú nígbà tí ìpẹ̀yìndà orílẹ̀-èdè bá tẹ̀lé e pẹ̀lú ìbàjẹ́ orílẹ̀-èdè.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

> Nígbà náà ni mo wí pé, Olúwa, títí yóò fi pẹ́ tó? Ó sì dáhùn pé, Títí àwọn ìlú yóò fi di ahoro láìsí olùgbé, àti àwọn ilé láìsí ènìyàn, ilẹ̀ náà yóò sì di ìsọdahoro pátápátá, tí Olúwa yóò sì mú ènìyàn kúrò ní ọ̀nà jíjìn, ìkọ̀sílẹ̀ ńlá yóò sì wà láàrín ilẹ̀ náà. Ṣùgbọ́n síbẹ̀, ìdámẹ́wàá kan yóò ṣì wà nínú rẹ̀, yóò sì padà, a ó sì jẹ ẹ́ run: gẹ́gẹ́ bí igi teil, àti gẹ́gẹ́ bí igi oaku, èyí tí ìpilẹ̀-àyè wọn wà nínú wọn nígbà tí wọ́n bá ta ewé wọn nù: bẹ́ẹ̀ ni irúgbìn mímọ́ yóò jẹ́ ìpilẹ̀-àyè rẹ̀. Isaiah 6:11–13.

At 9/11, when the earth was lightened with God’s glory Isaiah is anointed to present the latter rain message and he asks “how long” does he need to present the message of 9/11 to people whose hearts are fat? The answer is “until” the Sunday law, when there will be “a great forsaking in the midst of the land.” The “great forsaking” is accomplished by Laodicean Adventism who Isaiah in chapter twenty-two, represents as Shebna.

Ní 9/11, nígbà tí a fi ògo Ọlọ́run tan ayé mọ́lẹ̀, a fi òróró yàn Isaiah láti mú ìhìn-ọjọ́ òjò ìkẹyìn wá, ó sì béèrè pé, “títí di ìgbà wo” ni ó yẹ kí òun máa fi ìhìn 9/11 náà hàn fún àwọn ènìyàn tí ọkàn wọn sanra? Ìdáhùn náà ni pé, “títí” di òfin Ọjọ́-Àìkú, nígbà tí “ìkọ̀sílẹ̀ ńlá kan yóò wà láàrín ilẹ̀ náà.” “Ìkọ̀sílẹ̀ ńlá” náà ni Adventism Laodicea mú ṣẹ, ẹni tí Isaiah, nínú orí ogún-dín-lógún, ṣàpẹẹrẹ gẹ́gẹ́ bí Ṣébínà.

> Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:17–19.

> Kíyèsí i, Olúwa yóò kó ọ lọ sí ìgbèkùn líle, yóò sì bo ọ dájúdájú. Dájúdájú yóò fi agbára yí ọ ká, yóò sì ju ọ bí bọ́ọ̀lù sí ilẹ̀ ńlá kan: níbẹ̀ ni ìwọ yóò kú, níbẹ̀ ni àwọn kẹ̀kẹ́ ogun ògo rẹ yóò sì di ìtìjú ilé olúwa rẹ. Èmi yóò sì lé ọ kúrò ní ipò rẹ, a ó sì fà ọ sọ̀kalẹ̀ kúrò ní ipò rẹ. Isaiah 22:17–19.

Laodicean Adventism forsake the truth at the Sunday law and are there “overthrown” as represented in Daniel chapter eleven verse forty-one.

Àwọn Adéfẹ́ńtìsì ti Laodíkéà kọ òtítọ́ náà sílẹ̀ ní àkókò òfin Ọjọ́ Àìkú, a sì “borí wọn lulẹ̀” níbẹ̀ gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú Dáníẹ́lì orí kọkànlá ẹsẹ̀ kọkànlélógójì.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Yóò sì wọ ilẹ̀ ológo náà pẹ̀lú, a ó sì bì ọ̀pọ̀ orílẹ̀-èdè ṣubú: ṣùgbọ́n àwọn wọ̀nyí ni yóò bọ́ nínú ọwọ́ rẹ̀, àní Edomu, àti Móábù, àti olórí àwọn ọmọ Amónì. Danieli 11:41.

When Isaiah asks “how long,” he is told to present the message to Adventism right up to the Sunday law when the “many” of Daniel eleven verse forty-one will be “overthrown,” when they forsake the Sabbath and God. They will then be spewed out of the mouth of the Lord as represented in the book of Revelation, where all the books of the Bible meet and end, and where Isaiah twenty-two Shebna being “violently” tossed “like a ball into a large country” as they are “removed” “far away.”

Nígbà tí Isaiah béèrè pé, “yóò pẹ́ tó mélòó kan,” a sọ fún un pé kí ó gbé ìránṣẹ́ náà kalẹ̀ fún Adventism títí dé òfin Ọjọ́ Àìkú nígbà tí “ọ̀pọ̀lọpọ̀” ti Daniel mẹ́wàá-òkan ẹsẹ̀ kọkànlélógójì yóò jẹ́ “borí lulẹ̀,” nígbà tí wọ́n yóò kọ̀ Sabáàtì sílẹ̀ àti Ọlọ́run. Nígbà náà ni a ó tu wọ́n jáde kúrò ní ẹnu Oluwa gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ìwé Ìfihàn, níbi tí gbogbo àwọn ìwé Bíbélì ti pàdé tí wọ́n sì parí, àti níbi tí Isaiah méjìlélógún Shebna ṣe ń jẹ́ pé a “ju” ú “pẹ̀lú agbára” “bí bọ́ọ̀lù sínú ilẹ̀ ńlá kan” bí a ṣe “mú wọn kúrò” “jìnnà réré.”

In that time period the remnant, represented as a “tenth” (which is a tithe) “return”; who in the passage are compared to trees which have “substance” that remains when the leaves are cast off. “Leaves” represent profession in prophetic symbolism. When Adventism comes to the Sunday law and accepts the first day of the week in place of God’s Sabbath, they will cast off their leaves of “profession” and no longer claim to uphold God’s seventh-day Sabbath.

Ní àkókò yẹn, ìyókù tí a dúró sí gẹ́gẹ́ bí “ìdámẹ́wàá” (èyí tí í ṣe ẹ̀bùn ìdámẹ́wàá) “yóò padà”; àwọn ẹni tí a fi wé àwọn igi nínú ọ̀rọ̀ náà, tí wọ́n ní “èròjà inú” tí ó ṣé kù nígbà tí a bá ti ju ewé wọn sọnù. “Ewé” dúró fún ìjẹ́wọ́ nínú àpèjúwe àsọtẹ́lẹ̀. Nígbà tí Adventism bá dé sí òfin Ọjọ́ Àìkú tí ó sì gba ọjọ́ kìn-ín-ní ọ̀sẹ̀ dípò Sábáàtì Ọlọ́run, wọn yóò ju ewé “ìjẹ́wọ́” wọn sọnù, wọn kì yóò sì tún sọ pé àwọn ń gbéga Sábáàtì ọjọ́ keje ti Ọlọ́run mọ́.

> “The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded “nothing but leaves.” The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.

> “Ìfibú igi ọ̀pọ̀tọ́ jẹ́ àkàwé tí a ṣe ní ìṣe. Igi aláìso yẹn, tí ń fi ewé rẹ̀ tí ó kún fún ìṣeré hàn gbangba ní ojú Kristi gan-an, jẹ́ àmì orílẹ̀-èdè Júù. Olùgbàlà fẹ́ láti mú kí ó yé àwọn ọmọ-ẹ̀yìn Rẹ̀ gbangba nípa ìdí àti ìdájú ìparun Ísírẹ́lì. Nítorí ète yìí ni Ó fi fi ànímọ́ ìwà sí igi náà, tí Ó sì fi sọ ọ́ di olùtúmọ̀ òtítọ́ Ọlọ́run. Àwọn Júù yà sọ́tọ̀ kedere kúrò lọ́dọ̀ gbogbo àwọn orílẹ̀-èdè mìíràn, wọ́n ń jẹ́wọ́ ìṣòtítọ́ sí Ọlọ́run. Ó ti ṣe ojúrere pàtàkì sí wọn, wọ́n sì ń sọ pé olódodo ni àwọn ju gbogbo àwọn ènìyàn mìíràn lọ. Ṣùgbọ́n ìfẹ́ ayé àti ojúkòkòrò èrè ti bà wọ́n jẹ́. Wọ́n ń ṣògo nínú ìmọ̀ wọn, ṣùgbọ́n wọn kò mọ ohun tí Ọlọ́run ń béèrè, wọ́n sì kún fún àgàbàgebè. Bí igi aláìso náà, wọ́n na àwọn ẹ̀ka wọn tí ó kún fún ìṣeré sókè, tí ó dà bí ohun tí ó dùn mọ́ni lójú, tí ó sì lẹ́wà ní ìríran, ṣùgbọ́n wọn kò so “nǹkan kan bí kò ṣe ewé.” Ẹ̀sìn àwọn Júù, pẹ̀lú tẹ́ńpìlì rẹ̀ ọlọ́lá, àwọn pẹpẹ mímọ́ rẹ̀, àwọn àlùfáà tí ń wọ adé mímọ́, àti àwọn ayẹyẹ rẹ̀ tí ó kún fún ọlá, dájú pé ó lẹ́wà ní ìrísí òde; ṣùgbọ́n ìrẹ̀lẹ̀, ìfẹ́, àti inú-rere kò sí nínú rẹ̀.”

> “All the trees in the fig orchard were destitute of fruit; but the leafless trees raised no expectation, and caused no disappointment. By these trees the Gentiles were represented. They were as destitute as were the Jews of godliness; but they had not professed to serve God. They made no boastful pretensions to goodness. They were blind to the works and ways of God. With them the time of figs was not yet. They were still waiting for a day which would bring them light and hope. The Jews, who had received greater blessings from God, were held accountable for their abuse of these gifts. The privileges of which they boasted only increased their guilt.” The Desire of Ages. 582, 583.

> “Gbogbo igi inú ọgbà ọ̀pọ̀tọ́ náà kò ní èso rárá; ṣùgbọ́n àwọn igi tí kò ní ewé kò mú ìrètí kankan dìde, bẹ́ẹ̀ ni wọn kò fa ìdààmú wá. Nípasẹ̀ àwọn igi wọ̀nyí ni a ṣe aṣojú àwọn Kèfèrí. Wọn jẹ́ aláìní ìwà-bí-Ọlọ́run gẹ́gẹ́ bí àwọn Júù náà ṣe jẹ́; ṣùgbọ́n wọn kò tíì jẹ́wọ́ pé àwọn ń sin Ọlọ́run. Wọn kò ṣe ìfihàn ìgbéraga asán kankan nípa rere. Wọn jẹ́ afọ́jú sí iṣẹ́ àti ọ̀nà Ọlọ́run. Pẹ̀lú wọn, àkókò ọ̀pọ̀tọ́ kò tíì dé. Wọn ṣì ń dúró de ọjọ́ kan tí yóò mú ìmọ́lẹ̀ àti ìrètí wá fún wọn. A mú àwọn Júù, tí wọ́n ti gba àwọn ìbùkún tí ó pọ̀ síi láti ọ̀dọ̀ Ọlọ́run, jiyàn fún ìlòbúburú tí wọ́n fi àwọn ẹ̀bùn wọ̀nyí lò. Àwọn ànfààní tí wọ́n fi ń ṣògo kò ṣe nǹkan mìíràn bí kò ṣe láti pọ̀ si ẹ̀bi wọn.” The Desire of Ages. 582, 583.

At the Sunday law Laodicean Adventism’s profession of being God’s covenant people is gone as they accept the mark of the covenant of death and reject the seal of the covenant of life. They then cast off their leaves of profession and what is brought to view is a remnant represented by Isaiah, who at 9/11 “returned” to the old paths, were then humbled into the dust when they (Isaiah) realized his corrupted experience, and was thereafter purified with a coal from off the altar. Sister White informs us the coal from the altar represents purification, but purification is simply what is accomplished by the coal touching Isaiah’s lips.

Ní àkókò òfin Ọjọ́ Àìkú, ìjẹ́wọ́ Ládíkíà ti Ádífẹ́ńtìsì pé àwọn ni ènìyàn májẹ̀mú Ọlọ́run ti parí, bí wọ́n ṣe gba àmì májẹ̀mú ikú, tí wọ́n sì kọ èdìdì májẹ̀mú ìyè. Nígbà náà ni wọ́n ju ewé ìjẹ́wọ́ wọn sọnù, ohun tí a sì mú wá sí ìran ni ìyókù kan tí Isaiah ṣojú fún, ẹni tí ní 9/11 “padà” sí àwọn ọ̀nà àtijọ́, tí a sì tẹ̀ wọ́n lulẹ̀ sínú erùpẹ̀ nígbà tí wọ́n (Isaiah) mọ̀ ìrírí ìbàjẹ́ rẹ̀, tí a sì tún wẹ̀ wọ́n mọ́ lẹ́yìn náà pẹ̀lú ẹyín iná láti orí pẹpẹ. Sister White jẹ́ kí a mọ̀ pé ẹyín iná láti orí pẹpẹ ń ṣojú ìwẹ̀mọ́, ṣùgbọ́n ìwẹ̀mọ́ kì í ṣe ohun mìíràn bí kò ṣe ohun tí ẹyín iná náà ṣe nígbà tí ó fi kan ètè Isaiah.

> “The live coal is symbolical of purification. If it touches the lips, no impure word will fall from them. The live coal also symbolizes the potency of the efforts of the servants of the Lord.” Review and Herald, October 16, 1888.

> “Ẹyín iná alààyè náà jẹ́ àmì ìṣàfọ̀mọ́. Bí ó bá kan ètè, kò sí ọ̀rọ̀ àìmọ́ kankan tí yóò jáde láti inú wọn. Ẹyín iná alààyè náà pẹ̀lú ń ṣàpẹẹrẹ agbára àwọn ìsapá àwọn ìránṣẹ́ Olúwa.” Review and Herald, October 16, 1888.

The “coal” from the altar that are cast to earth in the last days are the coals cast to earth when the seventh and final seal is opened in the first five verses of Revelation chapter eight. Isaiah, and therefore the one hundred and forty-four thousand are purified by the coal touching their lips, but the “coal” is a message. It touches their lips when they take the book out of the angel’s hand and eat.

“Ẹyín iná” láti orí pẹpẹ tí a ń sọ sí ayé ní àwọn ọjọ́ ìkẹyìn ni àwọn ẹyín iná tí a sọ sí ayé nígbà tí a ṣí èdìdì keje àti ìkẹyìn nínú ẹsẹ̀ márùn-ún àkọ́kọ́ ti Ìfihàn orí kẹjọ. A wẹ Isaiah mọ́, àti nítorí náà, ẹgbẹ̀rún méjìlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rìnlélógójì náà, nípa ẹyín iná tí ó kan ètè wọn, ṣùgbọ́n “ẹyín iná” náà jẹ́ ìránṣẹ́. Ó kan ètè wọn nígbà tí wọ́n gba ìwé náà kúrò lọ́wọ́ angẹli náà tí wọ́n sì jẹ ẹ.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Fi òtítọ́ rẹ yà wọ́n sí mímọ́: ọ̀rọ̀ rẹ ni òtítọ́. Johanu 17:17.

Those who “return” and become the remnant (residue) are represented as being the oak and teal trees, and just as Christ had “invested the tree with moral qualities, and made it the expositor of divine truth” Isaiah’s trees have the “moral quality” within them as represented by the “substance.” The substance remains with the trees, even when those who were only leaves of profession are cast off. The “holy seed” is the “substance” and Christ is the “holy seed” of prophecy. Those trees who are represented as the remnant and by Isaiah himself in chapter six represents men and therefore humanity and the holy seed represent divinity. Thus, Isaiah six identifies the purification of Adventism from 9/11 unto the Sunday law, and the details which Isaiah contributes to that prophetic history are all represented by his question of “how long”. For Isaiah the answer to “how long” was from 9/11 unto the Sunday law.

Àwọn tí wọ́n “padàbọ̀” tí wọ́n sì di ìyókù (àkùkù) ni a ṣàfihàn gẹ́gẹ́ bí igi òkì àti igi tíìlì; gẹ́gẹ́ bí Kristi ti “fi àwọn ànímọ́ ìwà sínú igi náà, tí ó sì sọ ọ́ di olùṣàlàyé òtítọ́ àtọ̀runwá,” bẹ́ẹ̀ ni àwọn igi tí Isaiah ní náà ní “ànímọ́ ìwà” náà nínú wọn gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nípasẹ̀ “èròjà.” Èròjà náà ń bá àwọn igi náà wà, àní nígbà tí a bá kó àwọn tí kò jẹ́ nǹkan bí kò ṣe ewé ìjẹ́wọ́ nìkan kúrò. “Irúgbìn mímọ́” ni “èròjà” náà, Kristi sì ni “irúgbìn mímọ́” ti àsọtẹ́lẹ̀. Àwọn igi wọ̀nyí tí a ṣàfihàn gẹ́gẹ́ bí ìyókù, àti pẹ̀lú Isaiah fúnra rẹ̀ nínú orí kẹfà, ń ṣàpẹẹrẹ ènìyàn, nítorí náà wọ́n ṣàpẹẹrẹ ẹ̀dá ènìyàn; irúgbìn mímọ́ náà sì ń ṣàpẹẹrẹ ìwà-àtọ̀runwá. Nípa bẹ́ẹ̀, Isaiah orí kẹfà ń tọ́ka sí ìwẹ̀nùmọ́ Adventism láti 9/11 títí dé òfin Ọjọ́ Ìsinmi, gbogbo kúlẹ̀kúlẹ̀ tí Isaiah sì fi kún ìtàn àsọtẹ́lẹ̀ náà ni a ṣàfihàn nínú ìbéèrè rẹ̀ pé, “títí di ìgbà wo”. Fún Isaiah, ìdáhùn sí “títí di ìgbà wo” ni láti 9/11 títí dé òfin Ọjọ́ Ìsinmi.

## How Long? 1840–1844

Yóò Pẹ́ Tó Mélòó Kan? 1840–1844

August 11, 1840 typified 9/11 and with the prophetic history of August 11, 1840 unto October 22, 1844 the battle of Mount Carmel between Elijah and Jezebel’s prophets took place. Ultimately the prophets of Baal were demonstrated to be false prophets and executed by Elijah, but at the very outset of the confrontation Elijah asked the question, “how long” halt you between two opinions.

Ọjọ́ kọkànlá, oṣù Kẹjọ, ọdún 1840 jẹ́ àpẹẹrẹ ti 9/11, àti pé nínú ìtàn àsọtẹ́lẹ̀ láti ọjọ́ kọkànlá, oṣù Kẹjọ, ọdún 1840 títí dé ọjọ́ kejìlélógún, oṣù Kẹwàá, ọdún 1844, ogun Òkè Kámẹ́lì láàárín Èlíjà àti àwọn wòlíì Jésébẹ́lì ṣẹlẹ̀. Ní ìkẹyìn, a fi hàn pé àwọn wòlíì Báálì jẹ́ wòlíì èké, Èlíjà sì pa wọ́n, ṣùgbọ́n ní ìbẹ̀rẹ̀ pátápátá ìfarakanra náà, Èlíjà béèrè ìbéèrè pé, “ẹ ó pé tó ìgbà wo” ni ẹ ó fi ń yèméjì láàárín èrò méjì.

> 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.

> Èlìjà sì tọ̀ gbogbo ènìyàn wá, ó sì wí pé, Yóò ti pé tó kí ẹ máa ṣiyèméjì láàrín èrò méjì? Bí Olúwa bá jẹ́ Ọlọ́run, ẹ máa tẹ̀ lé e; ṣùgbọ́n bí Báálì bá jẹ́ bẹ́ẹ̀, ẹ máa tẹ̀ lé e. Ṣùgbọ́n àwọn ènìyàn kò dá a lóhùn ọ̀rọ̀ kan. Nígbà náà ni Èlìjà wí fún àwọn ènìyàn pé, Èmi, èmi nìkan ṣoṣo ni ó kù gẹ́gẹ́ bí wòlíì Olúwa; ṣùgbọ́n àwọn wòlíì Báálì jẹ́ ọ̀kẹ́ mẹ́rìndínlọ́gọ́rin àti àádọ́ta ènìyàn. 1 Kings 18:21, 22.

Elijah is at August 11, 1840; asking that generation whether the Millerite message is true or is it false? It is another message to Laodicea, as was Isaiah six.

Èlíjà wà ní August 11, 1840; ó sì ń bi ìran náà léèrè bóyá ìròyìn Míllẹ́ráìtì jẹ́ òtítọ́ tàbí pé irọ́ ni? Òmíràn ni ìròyìn náà sí Laodicea, gẹ́gẹ́ bí Isaiah six náà ṣe rí.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.

> “Ẹgbẹẹgbẹ̀rún ni a darí láti gba òtítọ́ tí William Miller wàásù mọ́ra, a sì gbé àwọn ìránṣẹ́ Ọlọ́run dìde nínú ẹ̀mí àti agbára Elijah láti kéde ìráńṣẹ́ náà. Gẹ́gẹ́ bí Johanu, aṣáájú-ọ̀nà Jesu, bẹ́ẹ̀ ni àwọn tí wọ́n ń wàásù ìráńṣẹ́ pàtàkì yìí ní ìfipá mú nínú láti fi àáké sí gbòǹgbò igi náà, kí wọ́n sì pe àwọn ènìyàn láti mú èso tí ó yẹ fún ìrònúpìwàdà jáde. A ṣe ẹ̀rí wọn láti jí àwọn ìjọ sókè, kí ó sì ní ipa agbára lórí wọn, kí ó sì fi ìwà tòótọ́ wọn hàn gbangba. Bí a sì ti ń ké ìkìlọ̀ pàtàkì náà pé kí wọ́n sá kúrò nínú ìbínú tí ń bọ̀, ọ̀pọ̀ nínú àwọn tí wọ́n darapọ̀ mọ́ àwọn ìjọ gba ìráńṣẹ́ ìmúláradá náà; wọ́n rí ìyípadàsẹ́yìn wọn, wọ́n sì fi omijé kíkórò ti ìrònúpìwàdà àti pẹ̀lú ìrora jíjinlẹ̀ ọkàn rẹ ara wọn sílẹ̀ níwájú Ọlọ́run. Bí Ẹ̀mí Ọlọ́run sì ti bà lé wọn, wọ́n ràn wọ́n lọ́wọ́ láti ké igbe náà pé, ‘Ẹ bẹ̀rù Ọlọ́run, kí ẹ sì fi ògo fún Un; nítorí wákàtí ìdájọ́ Rẹ̀ dé.’” Early Writings, 233.

In the testing history of 1840 to 1844 the Protestants who rejected the message of Elijah became the daughters of Rome and surrendered the mantle of Protestantism unto Millerite Adventism. With Isaiah and Elijah, we have two witnesses which testify to the fact that the question “how long” is a symbol of the history that begins at 9/11 and ends at the Sunday law. In the Millerite history August 11, 1840 aligns with 9/11, and October 22, 1844 aligns with the Sunday law. When fire came down out of heaven and consumed Elijah’s offering the twelve stones were all illuminated with the offering, thus marking the one hundred and forty-four thousand as an ensign represented as illuminated stones. The false prophets were then slain by Elijah just as the United States, the false prophet is slain as the sixth kingdom at the Sunday law.

Nínú ìtàn ìdánwò ọdún 1840 sí 1844, àwọn Pùrótẹ́sítáǹtì tí wọ́n kọ ìránṣẹ́ Élíjà di àwọn ọmọbìnrin Róòmù, wọ́n sì fi aṣọ àṣẹ Pùrótẹ́sítáǹtì lé Adventismu Millerite lọ́wọ́. Pẹ̀lú Isaiah àti Élíjà, a ní ẹlẹ́rìí méjì tí ń jẹ́rìí sí òtítọ́ pé ìbéèrè náà, “yóò pé tó ìgbà wo,” jẹ́ ààmì ìtàn tí ó bẹ̀rẹ̀ ní 9/11 tí ó sì parí ní òfin Àìkú. Nínú ìtàn Millerite, August 11, 1840 bá 9/11 mu, October 22, 1844 sì bá òfin Àìkú mu. Nígbà tí iná sọ̀kalẹ̀ láti ọ̀run tí ó sì jó ẹbọ Élíjà run, gbogbo òkúta méjìlá náà ni a tan ìmọ́lẹ̀ sí pẹ̀lú ẹbọ náà, bẹ́ẹ̀ ni a sì fi àmì lé ọgọ́rùn-ún kan àti mẹ́rìnlélógójì ẹgbẹ̀rún gẹ́gẹ́ bí àsíá tí a ṣojú rẹ̀ gẹ́gẹ́ bí òkúta tí a tan ìmọ́lẹ̀ sí. Nígbà náà ni Élíjà pa àwọn wòlíì èké, gẹ́gẹ́ bí United States, wòlíì èké náà, ṣe ń pa á gẹ́gẹ́ bí ìjọba kẹfà ní òfin Àìkú.

Isaiah six is emphasizing a testing, purging and purification process among God’s people from 9/11 unto the Sunday law. Elijah is addressing the Laodicean attitude of God’s people, but also providing evidence between a true and false prophet and in turn a true or false message. Thus, beginning from August 11, 1840 and ending on October 22, 1844 a prophetic test was brought upon the Protestants of the period of Sardis, and just as the fire at Mount Carmel produced a division into two classes, two classes were manifested in 1844. One class in the testing process was the soon-to-be “former” covenant people, and the other class was Millerite Adventism that God would enter into covenant with on October 22, 1844. The period of testing and division is the story of the vineyard as Millerite Adventism was shown to be the true prophet at the same point that Sardian Protestantism began to fulfill its role as apostate Protestantism. Just as the prophets of Baal were exposed as false, so to was the former covenant people exposed and then identified by the Millerites as a daughter of Rome. The story of Mount Carmel and also the fulfillment of that history in the time of the Millerites provides a second witness to Isaiah six’s that the question, “how long” is a symbol of the period of time from 9/11 unto the Sunday law.

Aisaya mẹ́fà ń fi ìlànà ìdánwò, ìwẹ̀nùmọ́ àti ìmímọ́ hàn láàrín àwọn ènìyàn Ọlọ́run láti 9/11 títí dé òfin Ọjọ́ Àìkú. Elijah ń sọ̀rọ̀ sí ìwà Laodikea ti àwọn ènìyàn Ọlọ́run, ṣùgbọ́n ó tún ń pèsè ẹ̀rí láàrín wòlíì tòótọ́ àti èké, àti ní ìyípadà rẹ̀, ìròyìn tòótọ́ tàbí èké. Ní báyìí, bẹ̀rẹ̀ láti August 11, 1840 tí ó sì parí ní October 22, 1844, a mú ìdánwò àsọtẹ́lẹ̀ wá sórí àwọn Pùròtẹ́sítántì ti àkókò Sardis, àti gẹ́gẹ́ bí iná ní Òkè Karmeli ṣe mú ìyàtọ̀ sí méjì jáde, bẹ́ẹ̀ ni a fi ẹgbẹ́ méjì hàn ní 1844. Ẹgbẹ́ kan nínú ìlànà ìdánwò náà ni àwọn ènìyàn májẹ̀mú tí yóò di “àtijọ́” láìpẹ́, ẹgbẹ́ kejì sì ni Adventism Millerite tí Ọlọ́run yóò bá dá májẹ̀mú sí ní October 22, 1844. Àkókò ìdánwò àti ìpínya ni ìtàn ọgbà àjàrà náà, bí a ti fi hàn pé Adventism Millerite ni wòlíì tòótọ́ ní ìpẹ̀yà kan náà tí Pùròtẹ́sítántì Sardis bẹ̀rẹ̀ sí í mú ipa rẹ̀ ṣẹ gẹ́gẹ́ bí Pùròtẹ́sítántì apẹ̀yìndà. Gẹ́gẹ́ bí a ti tú àwọn wòlíì Baali síta gẹ́gẹ́ bí èké, bẹ́ẹ̀ náà ni a tú àwọn ènìyàn májẹ̀mú àtijọ́ síta, lẹ́yìn náà àwọn Millerite sì dá wọn mọ̀ gẹ́gẹ́ bí ọmọbìnrin Romu. Ìtàn Òkè Karmeli àti pẹ̀lú ìmúṣẹ ìtàn náà ní àkókò àwọn Millerite ń pèsè ẹlẹ́rìí kejì sí ti Aisaya mẹ́fà pé ìbéèrè náà, “báwo pẹ́ tó,” jẹ́ àpẹẹrẹ àkókò láti 9/11 títí dé òfin Ọjọ́ Àìkú.

> “‘Lord God of Abraham, Isaac, and of Israel,’ the prophet pleads, ‘let it be known this day that Thou art God in Israel, and that I am Thy servant, and that I have done all these things at Thy word. Hear me, O Lord, hear me, that this people may know that Thou art the Lord God, and that Thou hast turned their heart back again.’

> “‘Olúwa Ọlọ́run Ábúráhámù, Ísákì, àti ti Ísírẹ́lì,’ ni wòlíì náà bẹ̀bẹ̀ pé, ‘jẹ́ kí a mọ̀ lónìí pé Ìwọ ni Ọlọ́run ní Ísírẹ́lì, àti pé èmi ni ìránṣẹ́ Rẹ, àti pé mo ti ṣe gbogbo nǹkan wọ̀nyí gẹ́gẹ́ bí ọ̀rọ̀ Rẹ. Gbọ́ tèmi, Olúwa, gbọ́ tèmi, kí àwọn ènìyàn yìí lè mọ̀ pé Ìwọ ni Olúwa Ọlọ́run, àti pé Ìwọ ti yí ọkàn wọn padà bọ̀ sí ẹ̀yìn.’”

> “A silence, oppressive in its solemnity, rests upon all. The priests of Baal tremble with terror. Conscious of their guilt, they look for swift retribution.

> “Ìdákẹ́jẹ kan, tí ó ń rẹni lórí nítorí ìwúwo ọlá-àṣẹ rẹ̀, bo gbogbo ènìyàn mọ́lẹ̀. Àwọn àlùfáà Baali ń mì ní ìbẹ̀rù. Ní mímọ̀ ẹ̀bi wọn, wọ́n ń retí ìyà kíákíá.”

> “No sooner is the prayer of Elijah ended than flames of fire, like brilliant flashes of lightning, descend from heaven upon the upreared altar, consuming the sacrifice, licking up the water in the trench, and consuming even the stones of the altar. The brilliancy of the blaze illumines the mountain and dazzles the eyes of the multitude. In the valleys below, where many are watching in anxious suspense the movements of those above, the descent of fire is clearly seen, and all are amazed at the sight. It resembles the pillar of fire which at the Red Sea separated the children of Israel from the Egyptian host.

> “Bí àdúrà Èlíjà ti parí tán ni iná àrá, bí ìmọ́lẹ̀ mànàmáná tó ń tàn yọ, sọ̀ kalẹ̀ láti ọ̀run wá sórí pẹpẹ tí a ti gbé kalẹ̀, ó sì jó ẹbọ náà run, ó lá omi tó wà nínú ìkòrò náà tán, ó sì jó àní àwọn òkúta pẹpẹ náà run pẹ̀lú. Ìtanràn iná náà tan ìmọ́lẹ̀ sórí òkè náà, ó sì mú ojú ọ̀pọ̀ ènìyàn náà dínà. Nínú àwọn àfonífojì tó wà nísàlẹ̀, níbi tí ọ̀pọ̀ ènìyàn ti ń wo lọ́nà ìfọkànsìn àti ìrètí pẹ̀lú ìbànújẹ́ bí àwọn tí ó wà lókè ṣe ń ṣe, ìsọ̀kalẹ̀ iná náà hàn gbangba, gbogbo wọn sì yà á lẹ́nu ní ohun tí wọ́n rí. Ó dàbí ọ̀wọ̀n iná tí ó yà àwọn ọmọ Israẹli kúrò lọ́dọ̀ ẹgbẹ́ ọmọ ogun Ejibiti ní Òkun Pupa.”

> “The people on the mount prostrate themselves in awe before the unseen God. They dare not continue to look upon the Heaven-sent fire. They fear that they themselves will be consumed; and, convicted of their duty to acknowledge the God of Elijah as the God of their fathers, to whom they owe allegiance, they cry out together as with one voice, ‘The Lord, He is the God; the Lord, He is the God.’ With startling distinctness the cry resounds over the mountain and echoes in the plain below. At last Israel is aroused, undeceived, penitent. At last the people see how greatly they have dishonored God. The character of Baal worship, in contrast with the reasonable service required by the true God, stands fully revealed. The people recognize God’s justice and mercy in withholding the dew and the rain until they have been brought to confess His name. They are ready now to admit that the God of Elijah is above every idol.” Prophets and Kings, 153.

> “Àwọn ènìyàn tí ó wà lórí òkè wólẹ̀ pẹ̀lú ìbẹ̀rù mímọ́ níwájú Ọlọ́run àìrí. Wọn kò gbójúgbóyà láti máa tẹ̀síwájú ní wíwo iná tí a rán láti ọ̀run. Wọn bẹ̀rù pé àwọn fúnra wọn yóò jẹ run; àti níwọ̀n bí a ti dá wọn lójú nípa ojúṣe wọn láti jẹ́wọ́ Ọlọ́run Elijah gẹ́gẹ́ bí Ọlọ́run àwọn baba wọn, ẹni tí wọ́n jẹ gbèsè ìṣòtítọ́ sí, wọ́n kígbe papọ̀ bí ẹni pé ohùn kan ṣoṣo ni, pé, ‘Olúwa, òun ni Ọlọ́run; Olúwa, òun ni Ọlọ́run.’ Pẹ̀lú ìfarahàn tí ó yanilẹ́nu, igbe náà dún ká gbogbo òkè, ó sì tún ró padà ní pẹ̀tẹ́lẹ̀ ìsàlẹ̀. Nígbẹ̀yìn-gbẹ́yìn Ísírẹ́lì jí, a kò sì tàn án mọ́; ó ronúpìwàdà. Nígbẹ̀yìn-gbẹ́yìn àwọn ènìyàn rí i bí wọ́n ti bu Ọlọ́run lórúkọ jẹ gidigidi tó. Ìwà ìjọsìn Baali, ní ìyàtọ̀ sí iṣẹ́ ìsìn tí ó bójú mu tí Ọlọ́run tòótọ́ béèrè, ti hàn gbangba pátápátá. Àwọn ènìyàn mọ ìdájọ́ òdodo àti àánú Ọlọ́run nínú dídá ìrì àti òjò dúró títí a fi mú wọn jẹ́wọ́ orúkọ Rẹ̀. Wọ́n ti ṣetán báyìí láti jẹ́wọ́ pé Ọlọ́run Elijah ga ju gbogbo òrìṣà lọ.” Àwọn Wòlíì àti Àwọn Ọba, 153.

## How Long? Moses

Yóò Pẹ́ To Báwo? Mósè

The first time the symbolic question, “how long” is raised in the prophetic Word is in the eighth plague upon the Egyptians in the time of Moses. The eighth plague is “locusts” (a symbol of Islam) that are brought by an “east wind” (a symbol of Islam).

Ìgbà àkọ́kọ́ tí a ti gbé ìbéèrè àpẹẹrẹ náà dìde pé, “yóò pé tó ìgbà wo,” nínú Ọ̀rọ̀ àsọtẹ́lẹ̀ ni ó wà nínú àjàkálẹ̀ àrùn kẹjọ lórí àwọn ará Ejibiti ní àkókò Mósè. Àjàkálẹ̀ àrùn kẹjọ náà ni “èéṣú” (àmì ìṣàpẹẹrẹ ti Islam) tí a fi “ẹ̀fúùfù ìlà oòrùn” (àmì ìṣàpẹẹrẹ ti Islam) mú wá.

> And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the Lord God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me. Else, if thou refuse to let my people go, behold, tomorrow will I bring the locusts into thy coast: And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field: And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers’ fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh.

> Mósè àti Áárónì sì wọlé lọ sọ́dọ̀ Farao, wọ́n sì wí fún un pé, Báyìí ni Olúwa, Ọlọ́run àwọn Hébérù, wí, Yóò ti pẹ́ tó tí ìwọ fi ń kọ̀ láti rẹ ara rẹ sílẹ̀ níwájú mi? Jẹ́ kí àwọn ènìyàn mi lọ, kí wọ́n lè sìn mí. Ṣùgbọ́n bí ìwọ bá kọ̀ láti jẹ́ kí àwọn ènìyàn mi lọ, wò ó, ní ọ̀la ni èmi yóò mú àwọn eṣú wá sínú ilẹ̀ agbègbè rẹ: Wọ́n yóò sì bo ojú ilẹ̀ mọ́, tí a kò fi lè rí ilẹ̀ náà; wọ́n yóò sì jẹ iyókù ohun tí ó sá, èyí tí ó kù fún yín kúrò nínú yìnyín; wọ́n yóò sì jẹ gbogbo igi tí ó ń hù fún yín láti inú pápá: Wọ́n yóò sì kún ilé rẹ, àti ilé gbogbo àwọn ọmọ-ọ̀dọ̀ rẹ, àti ilé gbogbo àwọn ará Íjíbítì; irú èyí tí àwọn baba rẹ, tàbí àwọn baba àwọn baba rẹ, kò tíì rí láti ọjọ́ tí wọ́n ti wà lórí ilẹ̀ ayé títí di òní yìí. Ó sì yí padà, ó sì jáde kúrò lọ́dọ̀ Farao.

> And Pharaoh’s servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the Lord their God: knowest thou not yet that Egypt is destroyed?

> Àwọn ìránṣẹ́ Fáráò sì wí fún un pé, “Yóò ti pẹ́ tó báyìí tí ọkùnrin yìí yóò fi di ìdẹkùn fún wa? Jẹ́ kí àwọn ọkùnrin náà lọ, kí wọn lè sin Olúwa Ọlọ́run wọn. Ṣé ìwọ kò tíì mọ̀ pé Ejibiti ti run?”

> And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the Lord your God: but who are they that shall go?

> A sì tún mú Mósè àti Árónì wá sọ́dọ̀ Fáráò; ó sì wí fún wọn pé, Ẹ lọ, ẹ sin Olúwa Ọlọ́run yín: ṣùgbọ́n ta ni àwọn tí yóò lọ?

> And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the Lord.

> Mósè sì wí pé, A óo lọ pẹ̀lú àwọn ọ̀dọ́ wa àti àwọn àgbà wa, pẹ̀lú àwọn ọmọkùnrin wa àti àwọn ọmọbìnrin wa, pẹ̀lú àwọn àgùntàn wa àti pẹ̀lú àwọn màlúù wa ni a óo lọ; nítorí a gbọ́dọ̀ ṣe àjọ̀dún kan fún Olúwa.

> And he said unto them, Let the Lord be so with you, as I will let you go, and your little ones: look to it; for evil is before you. Not so: go now ye that are men, and serve the Lord; for that ye did desire. And they were driven out from Pharaoh’s presence.

> Ó sì wí fún wọn pé, “Kí Olúwa bá yín rí bẹ́ẹ̀ gẹ́gẹ́ bí èmi yóò ṣe jẹ́ kí ẹ lọ, ẹ̀yin àti àwọn ọmọ yín kékeré; ẹ ṣọ́ra sí i; nítorí ibi wà ní iwájú yín. Kì í ṣe bẹ́ẹ̀: ẹ lọ nísinsin yìí, ẹ̀yin tí ẹ jẹ́ ọkùnrin, kí ẹ sì sin Olúwa; nítorí èyí ni ẹ fẹ́.” A sì lé wọn jáde kúrò níwájú Farao.

> And the Lord said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left. And Moses stretched forth his rod over the land of Egypt, and the Lord brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts. And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts as they, neither after them shall be such. For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt.

> Oluwa sì sọ fún Mósè pé, “Na ọwọ́ rẹ lórí ilẹ̀ Ejibiti nítorí àwọn èṣú, kí wọ́n lè gòkè wá sórí ilẹ̀ Ejibiti, kí wọ́n sì jẹ gbogbo ewéko ilẹ̀ náà run, àní gbogbo ohun tí yìnyín olókùúta ti fi sílẹ̀.” Mósè sì na ọ̀pá rẹ lórí ilẹ̀ Ejibiti; Oluwa sì mú kí afẹ́fẹ́ ìlà-oòrùn fẹ́ sórí ilẹ̀ náà ní gbogbo ọjọ́ náà àti ní gbogbo òru náà; nígbà tí ilẹ̀ mọ́, afẹ́fẹ́ ìlà-oòrùn náà mú àwọn èṣú wá. Àwọn èṣú náà sì gòkè wá sórí gbogbo ilẹ̀ Ejibiti, wọ́n sì balẹ̀ sí gbogbo ààlà Ejibiti: wọ́n le koko gidigidi; irú àwọn èṣú bẹ́ẹ̀ kò tíì wà rí ṣáájú wọn, bẹ́ẹ̀ ni irú wọn kò ní sí lẹ́yìn wọn. Nítorí wọ́n bo ojú gbogbo ilẹ̀, tó bẹ́ẹ̀ tí ilẹ̀ fi ṣókùnkùn; wọ́n sì jẹ gbogbo ewéko ilẹ̀ náà run, àti gbogbo èso igi tí yìnyín olókùúta ti fi sílẹ̀: kò sì sí ohun aláwọ̀ ewé kankan tí ó ṣẹ́kù nínú igi, tàbí nínú ewéko oko, ní gbogbo ilẹ̀ Ejibiti.

> Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the Lord your God, and against you. Now therefore forgive, I pray thee, my sin only this once, and intreat the Lord your God, that he may take away from me this death only. And he went out from Pharaoh, and intreated the Lord. And the Lord turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt. Exodus 10:3–19.

> Nígbà náà ni Fáráò pe Mósè àti Áárónì wá ní kánkán; ó sì wí pé, Mo ṣẹ̀ sí Olúwa Ọlọ́run yín, àti sí yín pẹ̀lú. Nítorí náà, jọ̀wọ́, ẹ dárí ẹ̀ṣẹ̀ mi jì mí ní ìgbà yìí nìkan, kí ẹ sì bẹ Olúwa Ọlọ́run yín pé kí ó mú ikú yìí kúrò lórí mi nìkan. Ó sì jáde kúrò lọ́dọ̀ Fáráò, ó sì bẹ Olúwa. Olúwa sì mú afẹ́fẹ́ ìwọ̀-oòrùn alágbára gidigidi dìde, ó sì gbé àwọn eṣú náà kúrò, ó sì ju wọ́n sínú Òkun Pupa; kò sí eṣú kan ṣoṣo tí ó ṣẹ́kù ní gbogbo ààlà ilẹ̀ Ejibiti. Eksodu 10:3–19.

First “the Lord God of the Hebrews” asks, How long wilt thou refuse to humble thyself before me?” and then Pharaoh’s servants thereafter asked Pharaoh again, “How long shall this man be a snare unto us?” The question is asked during the eighth plague, which aligns with 9/11 for several reasons. The tenth plague is the slaying of the first born, which aligns with the cross and is followed by the disappointment by the Red Sea, which inspiration aligns with the disappointment of the disciples at the cross, which aligns with the great disappointment of the Millerites in 1844. Those three witnesses all align with the Sunday law. The tenth plague is the Sunday law and two plagues earlier the eighth plague brought the “locusts” upon an “east wind.” The “locusts” filled the entire earth, just as Islam is shaking the entire world today as it has spread its darkness through forced immigration. The “desert locust’s” Latin name is “locusta migratoria,” representing the spread of Islam through immigration that is typified in the natural world as migration.

Àkọ́kọ́, “Olúwa Ọlọ́run àwọn Hébérù” béèrè pé, “Yóò ti pé tó ìgbà wo tí ìwọ yóò fi kọ̀ láti rẹ ara rẹ sílẹ̀ níwájú mi?” lẹ́yìn náà àwọn ọmọ-ọ̀dọ̀ Fáráò sì tún béèrè lọ́wọ́ Fáráò pé, “Yóò ti pé tó ìgbà wo ni ọkùnrin yìí yóò fi jẹ́ ìdẹkùn fún wa?” A béèrè ìbéèrè náà ní àsìkò ìyọnu kẹjọ, èyí tí ó bá 9/11 mu fún ọ̀pọ̀lọpọ̀ ìdí. Ìyọnu kẹwàá ni pípa àkọ́bí, èyí tí ó bá àgbélébùú mu, a sì tẹ̀lé e pẹ̀lú ìrẹ̀wẹ̀sì lẹ́gbẹ̀ẹ́ Òkun Pupa, èyí tí ìmísí fi bá ìrẹ̀wẹ̀sì àwọn ọmọ-ẹ̀yìn níbi àgbélébùú mu, èyí sì tún bá ìrẹ̀wẹ̀sì ńlá àwọn ọmọ ẹgbẹ́ Miller ní 1844 mu. Àwọn ẹlẹ́rìí mẹ́tẹ̀ẹ̀ta wọ̀nyí gbogbo wọn bá òfin Ọjọ́ Àìkú mu. Ìyọnu kẹwàá ni òfin Ọjọ́ Àìkú, ìyọnu méjì ṣáájú rẹ̀ sì ni ìyọnu kẹjọ mú àwọn “eṣú” wá lórí “ẹ̀fúùfù ìlà-oòrùn.” Àwọn “eṣú” náà bo gbogbo ayé, gẹ́gẹ́ bí Íslámù ṣe ń mì gbogbo ayé lónìí bí ó ti tan òkùnkùn rẹ̀ ká nípasẹ̀ ìṣíkiri tí a fipá múni ṣe. Orúkọ Látìn ti “eṣú aṣálẹ̀” ni “locusta migratoria,” tí ó ń ṣojú ìtànkálẹ̀ Íslámù nípasẹ̀ ìṣíkiri, èyí tí a fi hàn gẹ́gẹ́ bí àpẹẹrẹ nínú ayé ẹ̀dá gẹ́gẹ́ bí ìṣíkiri.

The ninth plague was a darkness that could be felt.

Ìyọnu kẹsàn-án jẹ́ òkùnkùn tí a lè fọwọ́ kan.

> And the Lord said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt. And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days: They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings. Exodus 10:21–23.

> Oluwa sì sọ fún Mose pé, “Na ọwọ́ rẹ sókè sí ọ̀run, kí òkùnkùn lè bo ilẹ̀ Ejibiti, àní òkùnkùn tí a lè fi ara mọ̀.” Mose sì na ọwọ́ rẹ sókè sí ọ̀run; òkùnkùn biribiri sì bo gbogbo ilẹ̀ Ejibiti fún ọjọ́ mẹ́ta: wọn kò rí ara wọn, bẹ́ẹ̀ ni kò sí ẹni tí ó dìde kúrò ní ipò rẹ̀ fún ọjọ́ mẹ́ta: ṣùgbọ́n gbogbo àwọn ọmọ Israẹli ní ìmọ́lẹ̀ nínú ibùgbé wọn. Eksodu 10:21–23.

In the symbolism of “how long” represented by Mount Carmel and Elijah there is a distinction manifested when the fire comes down out of heaven. Elijah’s God did what Baal cannot do. In Millerite history the distinction was made between fallen Sardian Protestantism and Millerite Adventism. With Moses the distinction was darkness or light. There was light in the Hebrew homes. Isaiah further informs us that those who have no light in Moses line, who are also those destroyed by Elijah, and those who lose the mantle of Protestantism in the Millerite time period are a “people” who “hear” “indeed, but understand not; and see” “indeed, but perceive not.” Then a pronouncement is made of these people which states, “Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”

Nínú àpẹẹrẹ àfihàn “báwo ni yóò ti pẹ́ tó” tí Òkè Kámẹ́lì àti Èlíjà ṣojú fún, ìyàtọ̀ kan ń farahàn nígbà tí iná sọ̀ kalẹ̀ láti ọ̀run wá. Ọlọ́run Èlíjà ṣe ohun tí Báálì kò lè ṣe. Nínú ìtàn àwọn Míllẹ́ràítì, a ṣe ìyàtọ̀ náà láàárín ìsìn Pùrótẹ́sítáǹtì Sádísì tí ó ti ṣubú àti Adventismu Míllẹ́ràítì. Pẹ̀lú Mósè, ìyàtọ̀ náà jẹ́ òkùnkùn tàbí ìmọ́lẹ̀. Ìmọ́lẹ̀ wà nínú àwọn ilé àwọn Hébérù. Isaiah tún jẹ́ kí a mọ̀ pé àwọn tí kò ní ìmọ́lẹ̀ nínú ìlà Mósè, tí wọ́n sì tún jẹ́ àwọn tí Èlíjà pa run, àti àwọn tí wọ́n pàdánù aṣọ àwòlékè Pùrótẹ́sítáǹtì ní àkókò àwọn Míllẹ́ràítì, jẹ́ “àwọn ènìyàn” tí wọ́n “gbọ́” “ní tòótọ́, ṣùgbọ́n wọn kò yé e; wọ́n sì “rí” “ní tòótọ́, ṣùgbọ́n wọn kò fojú inú wò ó.” Lẹ́yìn náà ni a ṣe ìkéde kan nípa àwọn ènìyàn wọ̀nyí tí ó sọ pé, “Mu ọkàn àwọn ènìyàn yìí sanra, kí o sì jẹ́ kí etí wọn di líle, kí o sì pa ojú wọn dé; kí wọn má bàa fi ojú wọn rí, kí wọn má bàa fi etí wọn gbọ́, kí wọn má bàa fi ọkàn wọn yé e, kí wọn sì yí padà, kí a sì mú wọn láradá.”

Willing to do the work, but overwhelmed with the assignment to preach to those who will not listen Isaiah “then said,” “Lord, how long?”

Ní ìfẹ́ láti ṣe iṣẹ́ náà, ṣùgbọ́n tí ìṣẹ́ àyànfúnni láti wàásù fún àwọn tí kì yóò gbọ́ ti bo ó mọ́lẹ̀, Isaiah “nígbà náà wí pé,” “Olúwa, yóò pẹ́ tó mélòó?”

The last three of Egypt’s ten plagues provide a witness of the three steps from 9/11 unto the Sunday law. On August 11, 1840 the first angel’s message was empowered, and on April 19, 1844 the second angel arrived and was empowered at the Exeter Camp Meeting August 12–17, and the third angel arrived on October 22, 1844. The third angel aligns with the Sunday law, and therefore identifies a three-step process for you cannot have a third, without a first and a second.

Mẹ́ta ìkẹ́yìn nínú àjàkálẹ̀-àrùn mẹ́wàá ti Ejibiti ń jẹ́ ẹ̀rí fún àwọn ìgbésẹ̀ mẹ́ta láti 9/11 títí dé òfin Ọjọ́-Àìkú. Ní August 11, 1840, a fi agbára fún ìhìnrere áńgẹ́lì kìíní, àti ní April 19, 1844, áńgẹ́lì kejì dé, a sì fi agbára fún un ní Ìpàdé Àgọ́ Exeter láti August 12–17, áńgẹ́lì kẹta sì dé ní October 22, 1844. Áńgẹ́lì kẹta bá òfin Ọjọ́-Àìkú mu, nítorí náà ó ń fi ìlànà ìgbésẹ̀ mẹ́ta hàn, nítorí o kò lè ní ẹ̀kẹta láìsí àkọ́kọ́ àti ẹ̀kejì.

> “The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

> “A fi ìránṣẹ́ àkọ́kọ́ àti èkejì náà hàn ní ọdún 1843 àti 1844, àti ní báyìí a wà lábẹ́ ìkéde ti ẹ̀kẹta; ṣùgbọ́n gbogbo àwọn ìránṣẹ́ mẹ́tẹ̀ẹ̀ta náà ṣì yẹ kí a máa kéde wọn. Ó ṣe pàtàkì gan-an ní báyìí gẹ́gẹ́ bí ó ti rí tẹ́lẹ̀ rí pé kí a tún wọn sọ fún àwọn tí ń wá òtítọ́. Nípa ìkọ̀wé àti nípa ohùn ni a gbọdọ̀ fi kéde náà dún, kí a sì fi ètò wọn hàn, pẹ̀lú ìlò àwọn àsọtẹ́lẹ̀ tí ń mú wa dé sí ìránṣẹ́ angẹli kẹta. Ẹ̀kẹta kò lè sí láìsí àkọ́kọ́ àti èkejì. Àwọn ìránṣẹ́ wọ̀nyí ni a gbọdọ̀ fi fún ayé nípasẹ̀ àwọn ìtẹ̀jáde, nínú àwọn àsọyé, ní fífi nínú ìtàn àsọtẹ́lẹ̀ hàn àwọn ohun tí ó ti ṣẹlẹ̀ àti àwọn ohun tí yóò ṣẹlẹ̀.” Selected Messages, ìwé 2, 104, 105.

The tenth plague of Egypt has been aligned by inspiration with the cross and the following disappointment associated with it. The tenth plague is therefore the third message, which of prophetic necessity must be preceded by a first and second message. At 9/11 the Lord asked Pharaoh, “how long” and immediately thereafter Pharaoh’s servants also asked, “how long.” After Moses delivered God’s question of “how long” to Pharaoh, and just before the servants repeat the question of Moses to Pharaoh, Moses marks a turning point as, “he turned himself, and went out from Pharaoh.” Exodus 10:6.

A ti fi ìmísí ṣe àfikún àjàkálẹ̀-àrùn kẹwàá ti Ejibiti mọ́ àgbélébùú àti ìdààmú tí ó tẹ̀ lé e tí ó ní ìbáṣepọ̀ pẹ̀lú rẹ̀. Nítorí náà, àjàkálẹ̀-àrùn kẹwàá náà ni ìrántí kẹta, èyí tí, nípa dandan àsọtẹ́lẹ̀, ó gbọ́dọ̀ jẹ́ pé ìrántí kìn-ín-ní àti èkejì ti ṣáájú rẹ̀. Ní 9/11 Olúwa béèrè lọ́wọ́ Farao pé, “títí ìgbà wo” àti lẹ́sẹ̀kẹsẹ̀ lẹ́yìn èyí àwọn ọmọ-ọdọ́ Farao náà sì tún béèrè pé, “títí ìgbà wo.” Lẹ́yìn tí Mose fi ìbéèrè Ọlọ́run náà pé “títí ìgbà wo” ránṣẹ́ sí Farao, àti ní kété ṣáájú kí àwọn ọmọ-ọdọ́ náà tún ìbéèrè Mose náà sọ fún Farao, Mose fi àmì sí ibi ìyípadà kan pé, “ó yí ara rẹ̀ padà, ó sì jáde kúrò lọ́dọ̀ Farao.” Eksodu 10:6.

9/11 was a prophetic turning point, that was typified when Moses delivered the plague of locusts that came on the east wind.

9/11 jẹ́ àkókò ìyípadà àsọtẹ́lẹ̀, èyí tí a fi àpẹẹrẹ hàn nígbà tí Mósè mú ìyọnu eṣú wá, tí ó sì dé pẹ̀lú ẹ̀fúùfù ìlà-oòrùn.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given.” Bible Echo, August 26, 1895.

> “Àwọn àkókò kan wà tí wọ́n jẹ́ ibi ìyípadà nínú ìtàn àwọn orílẹ̀-èdè àti ti ìjọ. Nínú ìpèsè Ọlọ́run, nígbà tí àwọn ìṣòro pàtàkì wọ̀nyí bá dé, a máa fi ìmọ́lẹ̀ tí ó yẹ fún àkókò náà hàn.” Bible Echo, August 26, 1895.

The next plague produced darkness or light depending on which class you were in. 9/11 was a “turning point in the history of nations and of the church.” At that point God’s people were called to return and walk in the old paths, but they refused to walk therein and hearkened not to the sound of the trumpet. A separation between darkness and light was accomplished after Elijah, and Moses asked, “how long?” She further states in the passage:

Ìyọnu àjálù tó tẹ̀lé e yọ òkùnkùn tàbí ìmọ́lẹ̀ jáde, gẹ́gẹ́ bí ipò ẹ̀yà tí o wà nínú rẹ̀. 9/11 jẹ́ “àkókò yíyí pàtàkì nínú ìtàn àwọn orílẹ̀-èdè àti ti ìjọ.” Ní àkókò yẹn ni a pè àwọn ènìyàn Ọlọ́run láti padà, kí wọ́n sì máa rìn nínú àwọn ọ̀nà àtijọ́, ṣùgbọ́n wọ́n kọ̀ láti rìn nínú wọn, wọn kò sì fetí sí ohùn ìpè. Ìyapa láàárín òkùnkùn àti ìmọ́lẹ̀ ni a ṣe lẹ́yìn Elijah, Moses sì béèrè pé, “títí dígbà wo?” Ó tún sọ nínú àyọkà náà pé:

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.

> “Àwọn àkókò kan wà tí wọ́n jẹ́ ibi ìyípadà nínú ìtàn àwọn orílẹ̀-èdè àti ti ìjọ. Nínú àbójútó Ọlọ́run, nígbà tí àwọn ìṣòro pàtàkì wọ̀nyí bá dé, a máa fi ìmọ́lẹ̀ tí ó yẹ fún àkókò náà hàn. Bí a bá gbà á, ìlọsíwájú ẹ̀mí ń bẹ; bí a bá kọ̀ ọ́, ìrẹ̀wẹ̀sì ẹ̀mí àti ìparun bí ọkọ̀ ojú omi tí ó fọ́ ni yóò tẹ̀lé e.” Bible Echo, August 26, 1895.

We will continue the subject of “how long” in the next article.

A ó tẹ̀síwájú lórí kókó-ọrọ̀ “títí yóò fi pé báwo” nínú àpilẹ̀kọ tó kàn.

> “In May, 1842, a General Conference was convened in Boston, Massachutes. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘Write the vision and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time.’ Habakkuk 2:2.

> “Nínú oṣù Karùn-ún, ọdún 1842, wọ́n pé Àpéjọ Gbogbogbò kan ní Boston, Massachutes. Ní ìbẹ̀rẹ̀ ìpàdé yìí, àwọn Arákùnrin Charles Fitch àti Apollos Hale, láti Haverhill, gbé àwọn àwòrán àsọtẹ́lẹ̀ Dáníẹ́lì àti Jòhánù kalẹ̀, èyí tí wọ́n ti yà sí orí aṣọ, pẹ̀lú àwọn nọ́ńbà àsọtẹ́lẹ̀, tí ń fi ìmúṣẹ wọn hàn. Arákùnrin Fitch, nígbà tí ó ń ṣàlàyé láti inú àtẹ náà níwájú Àpéjọ náà, sọ pé, nígbà tí òun ń ṣàyẹ̀wò àwọn àsọtẹ́lẹ̀ wọ̀nyí, òun ti rò pé bí òun bá lè mú irú nǹkan kan jáde bí èyí tí a fi hàn níbí, yóò mú ọ̀ràn náà rọrùn síi, yóò sì jẹ́ kí ó rọrùn fún òun láti fi í hàn fún àwùjọ olùgbọ́. Imọ́lẹ̀ síi wà ní ọ̀nà wa níhìn-ín. Àwọn arákùnrin wọ̀nyí ti ń ṣe ohun tí Olúwa fi hàn Hábákúkù nínú ìran rẹ̀ ní ọdún 2,468 ṣáájú, nígbà tí Ó wí pé, ‘Kọ ìran náà sílẹ̀, kí o sì mú un ṣe kedere lórí àwọn tábìlì, kí ẹni tí ó bá kà á lè sáré. Nítorí ìran náà ṣì jẹ́ fún àkókò tí a yàn.’ Habakkuk 2:2.”

> “After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

> “Lẹ́yìn ìjíròrò díẹ̀ lórí ọ̀ràn náà, wọ́n fi ìbò àpapọ̀ láìsí ẹni tí ó tako pé kí wọ́n tẹ ẹgbẹ̀rún mẹ́ta irú èyí yìí ní ọ̀nà lithograph, èyí tí a sì ṣe láìpẹ́. Wọ́n pè wọ́n ní ‘àwọn àwòrán ìtòlẹ́sẹẹsẹ 43.’ Ìpàdé Àgbà yìí ṣe pàtàkì gan-an.” The Autobiography of Joseph Bates, 263.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> “Mo ti rí i pé ọwọ́ Olúwa ló darí àtẹ̀ jáàdì 1843, àti pé kò yẹ kí a yí i padà; pé àwọn nọ́mbà náà rí gẹ́gẹ́ bí Òun ti fẹ́ kí wọ́n rí; pé ọwọ́ Rẹ̀ wà lórí rẹ̀, ó sì fi àṣìṣe kan sínú díẹ̀ lára àwọn nọ́mbà náà pamọ́, kí ẹnikẹ́ni má bàa lè rí i, títí ọwọ́ Rẹ̀ fi yọ kúrò.” Early Writings, 74.

> “It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” Second Advent Review and Sabbath Herald, Volume I, Number 2, James White.

> “Ẹ̀rí ìṣọ̀kan àwọn olùkọ́ni àti àwọn ìwé iroyin Ìpadàbọ̀ Kejì ni, nígbà tí wọ́n dúró lórí ‘ìgbàgbọ́ ìbẹ̀rẹ̀,’ pé ìtẹ̀jáde àtẹ náà jẹ́ ìmúṣẹ Hábákúkù 2:2, 3. Bí àtẹ náà bá jẹ́ kókó ọ̀rọ̀ àsọtẹ́lẹ̀ kan (àti pé àwọn tí ń sẹ́ e fi ìgbàgbọ́ ìbẹ̀rẹ̀ sílẹ̀), nígbà náà ó tẹ̀lé pé BC 457 ni ọdún láti inú èyí tí a ti yẹ kí a kà àwọn ọjọ́ 2300 náà. Ó ṣe pàtàkì kí 1843 jẹ́ àkókò àkọ́kọ́ tí a tẹ̀ jáde, kí ‘ìran náà’ lè ‘dádúró,’ tàbí kí àkókò ìdádúró kan wà, nínú èyí tí ẹgbẹ́ àwọn wúńdíá yóò ti dòògbé, yóò sì sùn lórí kókó ńlá ti àkókò, díẹ̀ kí a tó jí wọn dìde nípasẹ̀ Èkígbe Ọ̀gànjọ́ Òru.” Second Advent Review and Sabbath Herald, Volume I, Number 2, James White.

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