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# The Book of Daniel - Number Twenty-Three

Ìwé Dáníẹ́lì — Nọ́mbà Méjìlélógún àti Mẹ́ta

The Scornful Men

Àwọn Ọkùnrin Ẹlẹ́gàn

Author

Jeff Pippenger

Published

December 18, 2023

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Sister White identified that when the great buildings of New York City were thrown down, Revelation chapter eighteen, verses one through three, would be fulfilled.

Arábìnrin White fi hàn pé nígbà tí a bá wó àwọn ilé ńlá-nlá ìlú New York lulẹ̀, Ìfihàn orí kẹtàlá, ẹsẹ̀ kìn-ín-ní sí kẹta, yóò ṣẹ.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Lẹ́yìn àwọn nǹkan wọ̀nyí, mo sì rí áńgẹ́lì mìíràn tí ó ń bọ̀ láti ọ̀run wá, ẹni tí ó ní agbára ńlá; a sì tan ilẹ̀ ayé mọ́lẹ̀ pẹ̀lú ògo rẹ̀. Ó sì ké pẹ̀lú ohùn agbára, pé, Bábílónì ńlá ti ṣubú, ó ti ṣubú, ó sì di ibùgbé àwọn ẹ̀mí èṣù, àti ààbò gbogbo ẹ̀mí àìmọ́, àti àgò gbogbo ẹyẹ àìmọ́ àti èyí tí a kórìíra. Nítorí gbogbo orílẹ̀-èdè ti mu nínú wáìnì ìbínú àgbèrè rẹ̀, àwọn ọba ilẹ̀ ayé sì ti bá a ṣe àgbèrè, àwọn oníṣòwò ilẹ̀ ayé sì ti di ọlọ́rọ̀ nípasẹ̀ ọ̀pọ̀lọpọ̀ adùn-únjẹ rẹ̀. Ìfihàn 18:1–3.

By September 11, 2001, the “kings” of the earth had already committed fornication with the Roman church. After World War Two, President Harry S. Truman, for the first time, in 1951, appointed an ambassador to the Vatican. His attempt to form a political relationship with the papacy was flatly rejected by the Congress of the United States, but not so when decades later President Ronald Reagan, in 1984, appointed an ambassador to the Vatican. By 2001, all nations had committed fornication with the Vatican through establishing a diplomatic relationship with the whore of Tyre.

Nígbà tó fi di ọjọ́ kẹtàlá, oṣù Kẹsán, ọdún 2001, àwọn “ọba” ayé ti ti bá ìjọ Róòmù ṣe àgbèrè tẹ́lẹ̀. Lẹ́yìn Ogun Àgbáyé Kejì, Ààrẹ Harry S. Truman, fún ìgbà àkọ́kọ́, ní ọdún 1951, yan aṣojú-ọba kan sí Vatican. Ìsapá rẹ̀ láti dá ìbáṣepọ̀ òṣèlú pẹ̀lú ipò-pápá kalẹ̀ ni Ilé Aṣòfin Orílẹ̀-Èdè Amẹ́ríkà kọ́ pátápátá, ṣùgbọ́n bẹ́ẹ̀ kò rí nígbà tí, lẹ́yìn ọ̀pọ̀ ọdún, Ààrẹ Ronald Reagan, ní ọdún 1984, yan aṣojú-ọba kan sí Vatican. Ní ọdún 2001, gbogbo àwọn orílẹ̀-èdè ti bá Vatican ṣe àgbèrè nípa dídásílẹ̀ ìbáṣepọ̀ olóṣèlú pẹ̀lú aṣẹ́wó Tírè.

By September 11, 2001, all “nations,” had drunk the wine of the wrath of her fornication. The wine of Babylon represents all the various falsehoods that are presented by the papacy, but the one special variety of wine that is identified in these verses is the wine of the wrath of her fornication. The wrath of the papacy is her persecution of those she disagrees with. She accomplishes her persecution by employing the power of the state to do her dirty work. The wine of her wrath, is her special bottle of error that represents the action of employing the state against those that she deems a heretic.

Ní ọjọ́ kẹtàlá oṣù Kẹsán, ọdún 2001, gbogbo “àwọn orílẹ̀-èdè” ti mu ọtí wáìnì ìbínú àgbèrè rẹ̀. Wáìnì Bábílónì dúró fún gbogbo onírúurú irọ́ tí a ń gbé kalẹ̀ láti ọwọ́ póòpù, ṣùgbọ́n irú wáìnì pàtàkì kan ṣoṣo tí a tọ́ka sí nínú àwọn ẹsẹ̀ wọ̀nyí ni wáìnì ìbínú àgbèrè rẹ̀. Ìbínú póòpù ni inúnibíni rẹ̀ sí àwọn tí kò bá a fohùn ṣọ̀kan. Ó ń mú inúnibíni rẹ̀ ṣẹ nípa lílo agbára ìjọba láti ṣe iṣẹ́ ẹlẹ́gbin rẹ̀. Wáìnì ìbínú rẹ̀ ni ìgò àṣìṣe pàtàkì rẹ̀ tí ó ṣojú ìṣe lílo ìjọba sí àwọn tí ó kà sí aládámọ̀.

In the period of time from August 11, 1840 through to October 22, 1844, Millerite Adventism, who had been called out of the Dark Ages, and who was separated from the Protestant churches that then became the daughters of Rome, then became the true Protestant horn upon the newly arrived earth beast. Peter identifies the characteristics of those newly chosen people of God as a nation.

Ní àkókò láti August 11, 1840 títí dé October 22, 1844, Adventism Millerite, ẹni tí a ti pè jáde kúrò nínú Àwọn Ọjọ́ Òkùnkùn, tí a sì yà sọ́tọ̀ kúrò nínú àwọn ìjọ Pùrótẹ́sítáǹtì tí nígbà náà di àwọn ọmọbìnrin Romu, nígbà náà di ìwo Pùrótẹ́sítáǹtì tòótọ́ lórí ẹranko ilẹ̀ tuntun tí ó ṣẹ̀ṣẹ̀ dé. Peteru sọ àwọn àbùdá àwọn ènìyàn Ọlọ́run tuntun tí a yàn náà di mímọ̀ gẹ́gẹ́ bí orílẹ̀-èdè kan.

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.

> Ṣùgbọ́n ẹ̀yin jẹ́ ìran àyànfẹ́, ẹgbẹ́ àlùfáà ọba, orílẹ̀-èdè mímọ́, ènìyàn ìní àkànṣe; kí ẹ lè máa fihàn ìyìn ẹni tí ó ti pè yín jáde kúrò nínú òkùnkùn sí ìmọ́lẹ̀ àgbàyanu rẹ̀: Ẹ̀yin tí kì í ṣe ènìyàn rí tẹ́lẹ̀, ṣùgbọ́n tí ẹ ti di ènìyàn Ọlọ́run nísinsin yìí: ẹ̀yin tí kò rí àánú gbà rí, ṣùgbọ́n tí ẹ ti rí àánú gbà nísinsin yìí. 1 Peteru 2:9, 10.

By September 11, 2001, the Seventh-day Adventist church had already, and often employed the political structure of the government of the United States to attack those it deemed as heretical. Well before 2001, the Adventists had already imbibed in the special wine of Babylon that represents the employment of state power to attack those who it deemed as heretics.

Ní ọjọ́ kọkànlá, oṣù Kẹsán, ọdún 2001, ìjọ Seventh-day Adventist ti ti ní tẹ́lẹ̀, ó sì máa ń lo ètò ìṣèlú ìjọba Orílẹ̀-Èdè Amẹ́ríkà láti kọlu àwọn tí wọ́n kà sí aládàámọ̀. Pẹ́ ṣáájú ọdún 2001, àwọn Adventist ti ti mu nínú wáìnì àkànṣe ti Bábílónì, èyí tí ó dúró fún lílò agbára ìpínlẹ̀ láti kọlu àwọn tí wọ́n kà sí aládàámọ̀.

Ephraim is a symbol of the rebellion of Jeroboam and the northern kingdom of Israel, and Isaiah begins chapter twenty-eight, by addressing the Seventh-day Adventist church as the drunkards of Ephraim.

Éfúrámù jẹ́ ààmì ìṣọ̀tẹ̀ ti Jèróbóámù àti ìjọba àríwá Ísráẹ́lì, àti Aísáyà bẹ̀rẹ̀ orí kẹ́tàlélógún nípa síṣàkíyèsí ìjọ Adventist Ọjọ́ Keje gẹ́gẹ́ bí àwọn ọ̀mùtí Éfúrámù.

> Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Isaiah 28:1–8.

> Ègbé ni fún adé ìgbéraga, fún àwọn ọ̀mùtí Éfúráímù, tí ẹwà ògo wọn jẹ́ òdòdó tí ń rẹ̀, tí ó wà lórí orí àwọn àfonífojì ọlọ́ràá ti àwọn tí a ṣẹ́gun wọn pẹ̀lú ọtí-wáìnì! Kíyèsí i, Olúwa ní ẹni kan alágbára àti alágbára gidigidi, ẹni tí yóò dàbí ìjì yìnyín àti ìjì apanirun, bí ìkún omi alágbára tí ń ṣàn borí; yóò fi ọwọ́ ju wọ́n lulẹ̀ sí ilẹ̀. Adé ìgbéraga, àwọn ọ̀mùtí Éfúráímù, ni a ó tẹ̀ mọ́lẹ̀ lábẹ́ ẹsẹ̀: àti ẹwà ògo náà, tí ó wà lórí orí àfonífojì ọlọ́ràá, yóò di òdòdó tí ń rẹ̀, yóò sì dàbí èso àkọ́kọ́ kí ìgbà òoru tó dé; ẹni tí ó bá rí i, nígbà tí ó ṣì wà lọ́wọ́ rẹ̀, yóò jẹ ẹ́ tán. Ní ọjọ́ náà ni Olúwa àwọn ọmọ-ogun yóò jẹ́ adé ògo, àti adé ẹwà, fún ìyókù àwọn ènìyàn rẹ̀, àti ẹ̀mí ìdájọ́ fún ẹni tí ó jókòó lórí ìdájọ́, àti agbára fún àwọn tí ń yi ogun padà sí ẹnu-ọ̀nà. Ṣùgbọ́n àwọn wọ̀nyí pẹ̀lú ti ṣìnà nítorí wáìnì, nítorí ọtí líle ni wọ́n sì ti yapa kúrò ní ọ̀nà; àlùfáà àti wòlíì ti ṣìnà nítorí ọtí líle, wáìnì ti gbé wọn mì, wọ́n ti yapa kúrò ní ọ̀nà nítorí ọtí líle; wọ́n ṣìnà nínú ìran, wọ́n sì ń kọsẹ̀ nínú ìdájọ́. Nítorí gbogbo tábìlì kún fún èébì àti ẹ̀gbin, bẹ́ẹ̀ tí kò fi sí ibi mímọ́ kankan. Isaiah 28:1–8.

The third Woe arrived on September 11, 2001, and it arrived upon the “crown,” representing leadership of the “drunkards of Ephraim.” It did not attack the headquarters of the church in Maryland with an airplane full of fuel, but it marked their inability to recognize that the arrival of Islam of the third Woe was the beginning of the latter rain message of the third angel. The beginning of the very message and work that they profess to have been raised up to proclaim. They are identified as not only the crown, which represents leadership, but as the “crown of pride,” thus identifying one of the two classes of worshippers that was and is produced in the debate of Habakkuk chapter two. On September 11, 2001, Habakkuk’s watchmen took their posts at the battle at the gate.

Ègbé kẹta dé ní ọjọ́ kẹtàlá, oṣù Kẹsán, ọdún 2001, ó sì dé sórí “adé,” èyí tí ń ṣojú aṣáájú àwọn “ọ̀mùtí Efraimu.” Kò kọlu ilé-iṣẹ́ àgbà ìjọ náà ní Maryland pẹ̀lú ọkọ̀ òfuurufú tí ó kún fún epo, ṣùgbọ́n ó fi hàn àìlera wọn láti mọ̀ pé dídé Islam ti Ègbé kẹta ni ìbẹ̀rẹ̀ ìhìnrere òjò àkẹ́yìn ti áńgẹ́lì kẹta. Ìbẹ̀rẹ̀ gan-an ti ìhìnrere náà àti iṣẹ́ náà gan-an tí wọ́n jẹ́wọ́ pé a gbé wọn dìde láti kéde. A fi wọ́n hàn gẹ́gẹ́ bí kì í ṣe adé nìkan, èyí tí ń ṣojú aṣáájú, ṣùgbọ́n gẹ́gẹ́ bí “adé ìgbéraga,” báyìí ni a sì fi dá ọ̀kan nínú àwọn ẹgbẹ́ méjì àwọn olùjọsìn tí a ti mú jáde tí a sì tún ń mú jáde nínú ìjíròrò Habakuku orí kejì mọ̀. Ní ọjọ́ kẹtàlá, oṣù Kẹsán, ọdún 2001, àwọn olùṣọ́ Habakuku dúró sí ipò wọn ní ogun tó wà ní ẹnu-ọ̀nà.

The gates of Jerusalem are where the interaction of the people of Jerusalem was carried out. The battle at the gates is representing the “debate” of the previous chapter of Isaiah that began on the day of the east wind (the day of Islam). The two classes of Habakkuk’s worshippers in the passage are represented by two crowns. The drunkards of Ephraim, who have already at that point employed the power of the state to win their arguments against those they had deemed as heretics are contrasted with the crown of the Lord of hosts. When Christ is represented as the Lord of hosts, it is symbolic of His work as the leader of His army. The battle at the gate is the warfare represented by the debate over true and false theology.

Àwọn ẹnubodè Jerusalẹmu ni ibi tí ìbáṣepọ̀ àwọn ènìyàn Jerusalẹmu ti ń wáyé. Ogun tí ó wà ní ẹnubodè náà ń ṣojú “àríyànjiyàn” inú orí tí ó ṣáájú nínú Aísáyà, èyí tí ó bẹ̀rẹ̀ ní ọjọ́ afẹ́fẹ́ ìlà-oòrùn (ọjọ́ Ìslámù). Àwọn ẹgbẹ́ méjì ti àwọn olùjọsìn Hábákúkù nínú ẹsẹ̀ náà ni a ṣojú wọn pẹ̀lú adé méjì. Àwọn ọ̀mùtí Éfúrémù, tí wọ́n ti lò agbára ìjọba ní àkókò yẹn láti ṣẹ́gun nínú àríyànjiyàn wọn sí àwọn ẹni tí wọ́n ti kà sí aládàámọ̀, ni a fi wé adé Jèhófà àwọn ọmọ-ogun. Nígbà tí a bá ṣojú Kristi gẹ́gẹ́ bí Jèhófà àwọn ọmọ-ogun, ó jẹ́ àmì ìṣàpẹẹrẹ iṣẹ́ Rẹ̀ gẹ́gẹ́ bí aṣáájú ọmọ-ogun Rẹ̀. Ogun tí ó wà ní ẹnubodè náà ni ogun tí àríyànjiyàn lórí ẹ̀kọ́-ìsìn tòótọ́ àti èké ń ṣojú.

It is not simply the General Conference leadership that is represented as the drunkards of Ephraim, but also the priests (the pastoral ministry), and the prophets (the theologians and educators) are out of the way, through strong drink. As Isaiah says in the opening verses of his prophecy, it is the entire church.

Kì í ṣe olórí Ìpàdé Gbogbogbò nìkan ni a ṣàfihàn gẹ́gẹ́ bí àwọn ọ̀mùtí Efraimu, ṣùgbọ́n àwọn àlùfáà pẹ̀lú (iṣẹ́ ìránṣẹ́ olùṣọ́-àgùntàn), àti àwọn wòlíì (àwọn onímọ̀ ẹ̀kọ́ ìsìn àti àwọn olùkọ́ni) náà ti yapa kúrò lójú ọ̀nà, nípasẹ̀ ọtí líle. Gẹ́gẹ́ bí Isaiah ṣe sọ nínú àwọn ẹsẹ̀ ìbẹ̀rẹ̀ àsọtẹ́lẹ̀ rẹ̀, gbogbo ìjọ ni.

> The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider. Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. Isaiah 1:1–5.

> Ìran Aísáyà ọmọ Ámósì, tí ó rí nípa Júdà àti Jerúsálẹ́mù ní ọjọ́ Úsáyà, Jótámù, Áhásì, àti Hẹsékíà, àwọn ọba Júdà. Ẹ gbọ́, ẹ̀yin ọ̀run, kí ẹ sì fetí sílẹ̀, ẹ̀yin ayé: nítorí Olúwa ti sọ̀rọ̀ pé, “Èmi ti tọ́ àwọn ọmọ dàgbà, mo sì gbé wọn sókè; ṣùgbọ́n wọ́n ti ṣọ̀tẹ̀ sí mi. Màlúù mọ olúwa rẹ̀, kẹ́tẹ́kẹ́tẹ́ sì mọ ibùjẹ olúwa rẹ̀: ṣùgbọ́n Ísírẹ́lì kò mọ̀, àwọn ènìyàn mi kò fiyèsí.” Á, orílẹ̀-èdè ẹlẹ́ṣẹ̀, àwọn ènìyàn tí ẹ̀ṣẹ̀ wúwo lé lórí, irú àwọn oníṣe-buburu, àwọn ọmọ tí ń bàjẹ́: wọ́n ti kọ Olúwa sílẹ̀, wọ́n ti mú Ẹni Mímọ́ Ísírẹ́lì bínú, wọ́n ti yí padà sẹ́yìn. Èéṣe tí a ó fi tún nà yín mọ́? Ẹ ó máa ṣọ̀tẹ̀ sí i sí i: gbogbo orí ń ṣàìsàn, gbogbo ọkàn sì ti rẹ̀. Aísáyà 1:1–5.

The sinful nation is sick, and has passed the time where any remedy can be provided that would change her heart and mind. Isaiah identifies the drunkards are out of the way, and the way is identified by Jeremiah as the “old paths.” On September 11, 2001, the latter rain began to fall, and Jeremiah identifies that it is when we walk in the old paths, which is the “way” that the drunkards are out of, that we find the rest of the latter rain.

Orílẹ̀-èdè ẹlẹ́ṣẹ̀ náà ń ṣàìsàn, ó sì ti kọjá àkókò tí a lè pèsè ìwòsàn kankan tí yóò yí ọkàn àti èrò inú rẹ̀ padà. Isaiah fi hàn pé àwọn ọ̀mùtí ti ṣìnà kúrò ní ọ̀nà, Jeremiah sì ṣe ìdánimọ̀ ọ̀nà náà gẹ́gẹ́ bí “àwọn ọ̀nà àtijọ́.” Ní ọjọ́ kọkànlá, oṣù kẹsàn-án, ọdún 2001, òjò àkẹ́yìn bẹ̀rẹ̀ sí í rọ̀, Jeremiah sì fi hàn pé nígbà tí a bá rìn nínú àwọn ọ̀nà àtijọ́, èyí tí í ṣe “ọ̀nà” tí àwọn ọ̀mùtí ti ṣìnà kúrò nínú rẹ̀, níbẹ̀ ni a ti rí ìsinmi ti òjò àkẹ́yìn.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Báyìí ni Olúwa wí, Ẹ dúró ní ojú ọ̀nà, kí ẹ sì wo, kí ẹ sì bi ìbéèrè nípa àwọn ọ̀nà àtijọ́, níbi tí ọ̀nà rere wà, kí ẹ sì máa rìn nínú rẹ̀, ẹ ó sì rí ìsinmi fún ọkàn yín. Ṣùgbọ́n wọ́n wí pé, A kì yóò rìn nínú rẹ̀. Mo sì fi àwọn olùṣọ́ kalẹ̀ lórí yín, pé, Ẹ fetí sí ìró ipè. Ṣùgbọ́n wọ́n wí pé, A kì yóò fetí sí i. Nítorí náà, ẹ gbọ́, ẹ̀yin orílẹ̀-èdè, kí ẹ sì mọ̀, ìwọ àjọ, ohun tí ń bẹ láàárín wọn. Gbọ́, ìwọ ilẹ̀ ayé: wò ó, èmi yóò mú ibi wá sórí àwọn ènìyàn wọ̀nyí, àní èso èrò inú wọn, nítorí wọn kò fetí sí ọ̀rọ̀ mi, bẹ́ẹ̀ ni sí òfin mi, ṣùgbọ́n wọ́n kọ̀ ọ́ sílẹ̀. Jeremiah 6:16–19.

The drunkards of Ephraim are out of the way on September 11, 2001, and have turned “away backward,” in 1863, when they initiated the process of rejecting the “old paths.” It is in the “old paths,” that the rest and refreshing of the latter rain is to be found, and that rain began at the very time that the “Woe,” was pronounced upon them. The third “Woe” of Islam was unrecognizable to the crown of the pride of Ephraim, for they had progressively rejected the foundational truths that identify the role of Islam in prophecy. Jeremiah identifies that at that time the Lord raised up watchmen, which are Habakkuk’s watchmen, and they proclaimed to the drunkards of Ephraim in the battle at the gates that they needed to hearken to the sound of the trumpet. The third “Woe” that arrived on September 11, 2001, was the seventh Trumpet.

Àwọn ọ̀mùtí Éfúrámù ti ṣìnà ní ọjọ́ Kẹsàn-án 11, 2001, wọ́n sì ti yí padà “sẹ́yìn lẹ́yìn,” ní ọdún 1863, nígbà tí wọ́n bẹ̀rẹ̀ ìlànà ìkọ̀sílẹ̀ àwọn “ọ̀nà àtijọ́.” Nínú “ọ̀nà àtijọ́” ni ìsinmi àti ìtùnú ti òjò ìkẹyìn wà, òjò náà sì bẹ̀rẹ̀ ní àkókò gan-an tí a ti kéde “Ègbé” náà lé wọn lórí. “Ègbé” kẹta ti Ísílamù kò ṣe é mọ̀ sí adé ìgbéraga Éfúrámù, nítorí pé wọ́n ti ń kọ̀ sílẹ̀ díẹ̀díẹ̀ àwọn òtítọ́ ìpilẹ̀ tí ń dá ipa Ísílamù nínú àsọtẹ́lẹ̀ mọ̀. Jérémáyà fi hàn pé ní àkókò náà Oluwa gbé àwọn olùṣọ́ dìde, àwọn wọ̀nyí sì ni olùṣọ́ Hábákúkù, wọ́n sì kéde fún àwọn ọ̀mùtí Éfúrámù nínú ogun ní ẹnubodè pé wọ́n nílò láti fetí sí ohùn ìpè. “Ègbé” kẹta tí ó dé ní ọjọ́ Kẹsàn-án 11, 2001, ni Ipè keje.

Isaiah identifies that “they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean.” The counterfeit table, that was introduced in 1863, which removed the “seven times,” and required a explanatory handout to accompany it, represents the counterfeit of the two sacred tables of Habakkuk, but the counterfeit “tables” the drunkards have employed are full of vomit, and they err in vision. The watchmen of Habakkuk and Jeremiah were told that in the debate of methodology, they were to write the “vision,” upon “tables,” but the drunkard’s counterfeit tables present an erroneous vision.

Aísáyà fi hàn pé, “wọ́n ti ṣìnà nítorí ọtí líle; wọ́n ṣìnà nínú ìran, wọ́n sì ń kọsẹ̀ nínú ìdájọ́. Nítorí gbogbo tábìlì kún fún ìbì àti ìdọ̀tí, tóbẹ́ẹ̀ tí kò sí ibi mímọ́ kankan.” Tábìlì èké náà, tí a ṣe àfihàn rẹ̀ ní ọdún 1863, tí ó yọ “àkókò méje” kúrò, tí ó sì nílò ìwé àlàyé láti bá a lọ, dúró gẹ́gẹ́ bí àròpọ̀ èké àwọn tábìlì mímọ́ méjì ti Hábákúkù, ṣùgbọ́n “àwọn tábìlì” èké tí àwọn ọ̀mùtí ti lò kún fún ìbì, wọ́n sì ń ṣìnà nínú ìran. A sọ fún àwọn olùṣọ́ ti Hábákúkù àti ti Jeremáyà pé, nínú àríyànjiyàn nípa ọ̀nà ìlànà, kí wọ́n kọ “ìran” náà sórí “àwọn tábìlì,” ṣùgbọ́n àwọn tábìlì èké ti ọ̀mùtí náà ń gbé ìran aṣìṣe kalẹ̀.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Níbi tí kò sí ìran, àwọn ènìyàn a ṣègbé; ṣùgbọ́n ẹni tí ń pa òfin mọ́, aláyọ̀ ni í ṣe. Òwe 29:18.

The drunkards of Ephraim have rejected God’s law, but the context of the “debate,” of the battle of the gate, is God’s prophetic law, as represented by the methodology established in the movement of the first and third angels. With Isaiah’s setting in place in the first eight verses of chapter twenty-eight, he then identifies the methodology that is the latter rain, and specifically identifies the drunkards as the “scornful men, that rule” “in Jerusalem.”

Àwọn ọ̀mùtí Efraimu ti kọ òfin Ọlọ́run sílẹ̀, ṣùgbọ́n àyíká “àríyànjiyàn” náà, ti ogun ẹnu-ọ̀nà náà, ni òfin àsọtẹ́lẹ̀ Ọlọ́run, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ọ̀nà ìlànà tí a fi múlẹ̀ nínú ìṣípò àwọn áńgẹ́lì kìn-ín-ní àti kẹta. Pẹ̀lú ìpìlẹ̀ àkópọ̀ ọ̀ràn tí Isaiah ti gbé kalẹ̀ nínú ẹsẹ̀ mẹ́jọ àkọ́kọ́ ti orí kẹtàlélógún, nígbà náà ni ó tún fi ọ̀nà ìlànà náà hàn, èyí tí í ṣe òjò ìkẹyìn, ó sì fi dájú sọ pé àwọn ọ̀mùtí náà ni “àwọn ènìyàn ẹlẹ́gàn, tí ń ṣàkóso” “ní Jerusalẹmu.”

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.

> Ta ni yóò kọ́ ìmọ̀? Ta ni yóò sì mú kí ó lóye ẹ̀kọ́? Àwọn tí a ti yà kúrò lórí wàrà, tí a sì ti fà kúrò ní ọmú. Nítorí òfin gbọ́dọ̀ wà lórí òfin, òfin lórí òfin; ìlà lórí ìlà, ìlà lórí ìlà; níhìn-ín díẹ̀, níbẹ̀ díẹ̀: Nítorí pẹ̀lú ètè akíkọ́ àti ahọ́n mìíràn ni yóò fi bá àwọn ènìyàn yìí sọ̀rọ̀. Àwọn tí ó sọ fún pé, Èyí ni ìsinmi tí ẹ fi lè mú ẹni tí ó rẹ̀ sinmi; èyí sì ni ìtura: ṣùgbọ́n wọn kò fẹ́ gbọ́. Ṣùgbọ́n ọ̀rọ̀ Oluwa di fún wọn òfin lórí òfin, òfin lórí òfin; ìlà lórí ìlà, ìlà lórí ìlà; níhìn-ín díẹ̀, níbẹ̀ díẹ̀; kí wọn lè lọ, kí wọn sì ṣubú sẹ́yìn, kí a sì fọ́ wọn, kí a sì dẹ́ wọn mọ́, kí a sì mú wọn. Nítorí náà, ẹ gbọ́ ọ̀rọ̀ Oluwa, ẹ̀yin ọkùnrin ẹlẹ́gàn, tí ẹ ń ṣàkóso àwọn ènìyàn yìí tí ó wà ní Jerusalẹmu. Nítorí ẹ ti wí pé, A ti bá ikú dá májẹ̀mú, pẹ̀lú ọ̀run àpáàdì sì ni àwa wà ní àdéhùn; nígbà tí ìyọnu àkúnya yóò gba kọjá, kì yóò dé bá wa: nítorí àwa ti fi irọ́ ṣe ibi ìsádi wa, àti lábẹ́ èké ni àwa ti fi ara wa pamọ́: Nítorí náà báyìí ni Oluwa Ọlọ́run wí, Kíyèsí i, èmi fi òkúta kan lélẹ̀ ní Sioni fún ìpìlẹ̀, òkúta tí a dán wò, òkúta igun iyebíye, ìpìlẹ̀ tí ó dájú: ẹni tí ó bá gbàgbọ́ kì yóò yára. Ìdájọ́ pẹ̀lú ni èmi yóò fi ṣe okùn ìwọ̀n, òdodo sì ni mo yóò fi ṣe òjé; yìnyín yóò sì gbá ibi ìsádi irọ́ kúrò, omi yóò sì ṣàn bo ibi ìpamọ́ náà. Májẹ̀mú yín pẹ̀lú ikú yóò sì di asán, àdéhùn yín pẹ̀lú ọ̀run àpáàdì kì yóò dúró; nígbà tí ìyọnu àkúnya yóò gba kọjá, nígbà náà ni a ó tẹ yín mọ́lẹ̀ nípasẹ̀ rẹ̀. Aísáyà 28:9–18.

The “debate” is here defined in terms of “whom shall he teach knowledge? and whom shall he make to understand doctrine?” The “whom” is addressing the potential students, but the subject is about understanding doctrine, which is knowledge. When the book of Daniel is unsealed, there is an increase of knowledge, representing an increased understanding of the truths of God’s Word. The word “doctrine” means a set of beliefs, principles, teachings, or rules that form a particular system of thought or a body of knowledge. To understand biblical “doctrines” it necessitates a biblical methodology to form the body of knowledge.

“Njàngbọ̀n” náà ni a ṣàlàyé níbí gẹ́gẹ́ bí èyí pé, “ta ni yóò kọ́ ní ìmọ̀? ta ni yóò sì jẹ́ kí ó ye ẹ̀kọ́?” “Ta ni” náà ń tọ́ka sí àwọn akẹ́kọ̀ọ́ tí ó ṣeé ṣe kí wọ́n jẹ́, ṣùgbọ́n kókó ọ̀rọ̀ náà jẹ́ nípa ìlóye ẹ̀kọ́, èyí tí í ṣe ìmọ̀. Nígbà tí a bá tú ìdìmọ́ ìwé Dáníẹ́lì, ìmọ̀ ń pọ̀ sí i, èyí tí ó dúró fún ìlọsíwájú nínú ìmòye àwọn òtítọ́ Ọ̀rọ̀ Ọlọ́run. Ọ̀rọ̀ náà “ẹ̀kọ́” túmọ̀ sí àkójọpọ̀ àwọn ìgbàgbọ́, àwọn ìlànà, àwọn ẹ̀kọ́, tàbí àwọn òfin tí ó dá ètò ìrònú kan pàtó tàbí àpapọ̀ ìmọ̀ kan sílẹ̀. Látí lóye àwọn “ẹ̀kọ́” Bibeli, ó jẹ́ dandan kí a lo ọ̀nà ìṣètò ìmọ̀ tí ó bá ti Bibeli mu láti dá àpapọ̀ ìmọ̀ náà sílẹ̀.

The methodology is identified as “precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.” The methodology that identified September 11, 2001 as the arrival of the third “Woe” is premised upon bringing the prophetic line of the first “Woe” together with the prophetic line of the second “Woe”, which provides two witnesses of the line of the third “Woe”. That methodology is the test of the “debate” that produces two classes of worshippers, for “the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.”

A mọ ìlànà ọnà náà síi gẹ́gẹ́ bí: “àṣẹ gbọ́dọ̀ wà lórí àṣẹ, àṣẹ lórí àṣẹ; ìlà lórí ìlà, ìlà lórí ìlà; níbí díẹ̀, àti níbẹ̀ díẹ̀.” Ìlànà ọnà tí ó dá ọjọ́ Kẹsán 11, 2001 mọ̀ gẹ́gẹ́ bí ìbẹ̀rẹ̀ “Ègbé” kẹta dá lórí mímú ìlà àsọtẹ́lẹ̀ “Ègbé” àkọ́kọ́ jọ pẹ̀lú ìlà àsọtẹ́lẹ̀ “Ègbé” kejì, èyí tí ó pèsè ẹlẹ́rìí méjì fún ìlà “Ègbé” kẹta. Ìlànà ọnà náà ni ìdánwò “àríyànjiyàn” tí ó mú kí ẹgbẹ́ méjì àwọn olùjọ́sìn wáyé, nítorí pé “ọ̀rọ̀ Oluwa sì jẹ́ sí wọn àṣẹ lórí àṣẹ, àṣẹ lórí àṣẹ; ìlà lórí ìlà, ìlà lórí ìlà; níbí díẹ̀, àti níbẹ̀ díẹ̀; kí wọn lè lọ, kí wọn sì ṣubú sẹ́yìn, kí a sì fọ́ wọn, kí a sì dẹkùn mú wọn, kí a sì kó wọn.”

The five stumbling’s of the scornful men that rule Jerusalem, represents the five foolish virgins. The methodology is clearly a test, for the drunkards of Ephraim rejected Jeremiah’s old paths, refused to hearken to the watchmen’s trumpet warning, produced counterfeit tables, and made a covenant with death; at the very same time that those that wore the crown of the Lord of hosts in the battle of the gate were making a covenant of life.

Àwọn ìdíwọ̀n márùn-ún ti àwọn ènìyàn ẹlẹ́gàn tí ń ṣe àkóso Jerúsálẹ́mù, dúró fún àwọn wúńdíá aṣiwèrè márùn-ún. Ìlànà náà hàn gbangba pé ó jẹ́ ìdánwò, nítorí àwọn ọ̀mùtí Éfíràímù kọ àwọn ọ̀nà àtijọ́ Jeremiah, wọ́n kọ̀ láti fetí sí ìkìlọ̀ ipè àwọn olùṣọ́, wọ́n ṣe àwọn tábìlì èké, wọ́n sì dá májẹ̀mú pẹ̀lú ikú; ní àkókò kan náà gan-an tí àwọn tí wọ́n wọ adé Olúwa àwọn ọmọ-ogun nínú ogun ẹnubodè ń dá májẹ̀mú ìyè.

On September 11, 2001, the latter rain, which is the rest and the refreshing, began to fall, and the sealing of the one hundred and forty-four thousand began. It began a debate over the methodology of the drunkards of Ephraim, and the methodology represented by the Elijah messenger. “Many” will fall with the drunkards, but the few that will be chosen are those that wait upon the Lord.

Ní ọjọ́ kọkànlá, oṣù Kẹsàn-án, ọdún 2001, òjò ìkẹyìn, èyí tí í ṣe ìsinmi àti ìtùnú, bẹ̀rẹ̀ sí í rọ̀, ìdìdìkan ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà sì bẹ̀rẹ̀. Ó bẹ̀rẹ̀ ìjíròrò kan nípa ọ̀nà iṣẹ́ àwọn ọ̀mùtí Éfúráímù, àti ọ̀nà iṣẹ́ tí a ṣojú fún nípasẹ̀ ojiṣẹ́ Élíjà. “Ọ̀pọ̀lọpọ̀” yóò ṣubú pẹ̀lú àwọn ọ̀mùtí náà, ṣùgbọ́n díẹ̀ tí a ó yàn ni àwọn tí ń dúró de Olúwa.

> For the Lord spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Isaiah 8:8–17.

> Nítorí pé báyìí ni Olúwa fi ọwọ́ agbára bá mi sọ, ó sì kìlọ̀ fún mi pé kí èmi má ṣe rìn ní ọ̀nà àwọn ènìyàn yìí, ní wí pé, Ẹ má ṣe pè é ní Àjọṣepọ̀, sí gbogbo àwọn ẹni tí àwọn ènìyàn yìí yóò máa pè ní Àjọṣepọ̀; bẹ́ẹ̀ ni ẹ má ṣe bẹ̀rù ìbẹ̀rù wọn, bẹ́ẹ̀ ni kí ẹ má fòyà. Ẹ yà Olúwa àwọn ọmọ-ogun sí mímọ́ fúnra rẹ̀; kí òun sì jẹ́ ìbẹ̀rù yín, kí òun sì jẹ́ ohun ìfọ̀yà yín. Òun yóò sì jẹ́ ibi mímọ́; ṣùgbọ́n yóò jẹ́ òkúta ìkọsẹ̀ àti àpáta ìkùsẹ̀ sí ilé méjèèjì Israẹli, yóò sì jẹ́ ìdẹkùn àti ìgẹ́ sí àwọn olùgbé Jerusalẹmu. Ọ̀pọ̀lọpọ̀ nínú wọn yóò sì kọsẹ̀, wọn yóò ṣubú, a ó sì fọ́ wọn, a ó sì fi wọn sínú ìgẹ́, a ó sì mú wọn. Di ẹ̀rí náà pọ̀, dì òfin náà lédè láàrín àwọn ọmọ-ẹ̀yìn mi. Èmi yóò sì dúró de Olúwa, ẹni tí ó fi ojú rẹ̀ pamọ́ kúrò lọ́dọ̀ ilé Jakọbu, èmi yóò sì retí i. Isaiah 8:8–17.

Most certainly Isaiah agrees with his own words, so the many that fall in chapter twenty-eight, are the same who fall in chapter eight. In chapter eight we find that their fall occurs in the sealing time, which began on September 11, 2001. The warning of chapter eight is to not walk in the “way” of this people, for they are those who refused to walk in Jeremiah’s way of the old paths, where the latter rain message is located. Those that fall in chapter eight, are those who trust in the confederacy representing the special wine of Babylon, that represents a confederacy of church and state for the purpose of opposing those deemed as heretics. What causes them to stumble in chapter eight, is the stone of stumbling, representing the very first rejection of foundational truth in 1863, the “seven times” of Leviticus twenty-six, which was rejected by the “builders” in 1863. In that rejection they returned to apostate Protestant methodology to reject the message given by angels to William Miller.

Dájúdájú Isaiah bá ọ̀rọ̀ tirẹ̀ mu, bẹ́ẹ̀ ni ọ̀pọ̀ ènìyàn tí ó ṣubú ní orí kẹ́ẹ̀ẹ́dógún [twenty-eight], àwọn kan náà ni ó ṣubú ní orí kẹjọ. Nínú orí kẹjọ a rí i pé ìṣubú wọn ṣẹlẹ̀ ní àkókò ìdìdì, èyí tí ó bẹ̀rẹ̀ ní September 11, 2001. Ìkìlọ̀ inú orí kẹjọ ni pé kí a má ṣe rìn ní “ọ̀nà” àwọn ènìyàn wọ̀nyí, nítorí àwọn ni àwọn tí kọ̀ láti rìn ní ọ̀nà Jeremiah ti àwọn ipa-ọ̀nà àtijọ́, níbi tí ìránṣẹ́ òjò ìkẹyìn wà. Àwọn tí ó ṣubú ní orí kẹjọ ni àwọn tí ó gbẹ́kẹ̀lé àjọṣepọ̀ náà, tí ó dúró fún wáìnì pàtàkì ti Babiloni, èyí tí ó dúró fún àjọṣepọ̀ ìjọ àti ìpínlẹ̀ fún ète kí wọ́n lè tako àwọn tí a ka sí aláṣekọ́ṣe. Ohun tí ó mú kí wọ́n kọsẹ̀ ní orí kẹjọ ni òkúta ìkọ̀sẹ̀, tí ó dúró fún ìkọ̀sílẹ̀ àkọ́kọ́ pátápátá ti òtítọ́ ìpìlẹ̀ ní 1863, “àkókò méje” ti Leviticus ogún-ún àti mẹ́fà, èyí tí àwọn “akọ́lé” kọ̀ ní 1863. Nínú ìkọ̀sílẹ̀ yẹn ni wọ́n padà sí ọ̀nà ìṣe Pùrótẹ́sítáǹtì tí ó ti yapa kúrò nínú òtítọ́ láti kọ ìránṣẹ́ tí àwọn angẹli fi fún William Miller.

In chapter twenty-eight, the rejection of the stone produces the judgment of the overflowing scourge, which is the biblical symbol of the mark of the beast that begins at the Sunday law in the United States, and then floods the entire world. At the Sunday law the covenant that the Adventist church has made with “death” and “hell” shall be swept away. In sweeping away the drunkards of Ephraim’s covenant with death, their “refuge of lies” will be removed. The “refuge of lies,” is represented by the apostle Paul as the lie that brings strong delusion, and the strong delusion that is poured upon the scornful men that rule Jerusalem is in response to their hatred of truth.

Nínú orí kẹ́ẹ̀ẹ́dógún [28], ìkọ̀sílẹ̀ òkúta náà ń mú ìdájọ́ ìjà tí ń kún-ún-rọ̀ wá, èyí tí í ṣe àmì àpẹẹrẹ Bíbélì ti àmì ẹranko náà, tí ó bẹ̀rẹ̀ ní òfin Ọjọ́-Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà, lẹ́yìn náà ó sì ṣàn ká gbogbo ayé. Ní òfin Ọjọ́-Àìkú náà ni májẹ̀mú tí ìjọ Adventist ti dá pẹ̀lú “ikú” àti “àpáàdì” yóò di ìgbá kúrò. Nígbà tí a bá ń gbá májẹ̀mú àwọn ọ̀mùtí Éfúrámù pẹ̀lú ikú kúrò, “ibi ìsádi irọ́” wọn yóò di mímú kúrò. “Ibi ìsádi irọ́” náà ni àpọ́sítélì Pọ́ọ̀lù ṣàfihàn gẹ́gẹ́ bí irọ́ tí ó mú ìtanjẹ líle wá, àti ìtanjẹ líle tí a tú sórí àwọn ènìyàn ẹlẹ́gàn tí ń ṣàkóso Jerúsálẹ́mù jẹ́ ìdáhùn sí ìkórìíra wọn sí òtítọ́.

> Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle. 2 Thessalonians 2:9–15.

> Àní ẹni náà, ẹni tí ìbọ̀ wá rẹ̀ jẹ́ gẹ́gẹ́ bí ìṣiṣẹ́ Satani pẹ̀lú gbogbo agbára àti àmì àti iṣẹ́ ìyanu èké, àti pẹ̀lú gbogbo ẹ̀tàn àìṣòdodo nínú àwọn tí ń ṣègbé; nítorí wọn kò gba ìfẹ́ òtítọ́, kí a lè gbà wọ́n là. Nítorí èyí ni Ọlọ́run yóò rán ìtanràn líle sí wọn, kí wọn lè gba irọ́ gbọ́; kí a lè dá gbogbo àwọn tí kò gba òtítọ́ gbọ́ lẹ́bi, ṣùgbọ́n tí wọ́n ní inú dídùn nínú àìṣòdodo. Ṣùgbọ́n àwa jẹ́ gbèsè láti máa dúpẹ́ lọ́wọ́ Ọlọ́run nígbà gbogbo nítorí yín, ẹ̀yin ará tí Olúwa fẹ́ràn, nítorí pé láti ìbẹ̀rẹ̀pẹ̀pẹ̀ ni Ọlọ́run ti yàn yín sí ìgbàlà nípasẹ̀ ìsọdímímọ́ ti Ẹ̀mí àti ìgbàgbọ́ nínú òtítọ́: sí èyí náà ni ó fi pè yín nípasẹ̀ ìhìnrere wa, sí ìní ògo Olúwa wa Jésù Kristi. Nítorí náà, ará, ẹ dúró ṣinṣin, kí ẹ sì di àwọn àṣà ìtọ́ni mú tí a ti kọ́ yín, yálà nípa ọ̀rọ̀, tàbí lẹ́tà wa. 2 Tẹsalonika 2:9–15.

The “refuge of lies,” which produced the “strong delusion,” ultimately brings the punishment of the soon-coming Sunday law. The apostle Paul identifies the class who do not love the truth, and a class that are sanctified by the truth, thus referencing the two classes in the debate of Habakkuk chapter two. In chapter twenty-nine, Isaiah begins by doubling the word Ariel, which is another name for Jerusalem.

“Ibugbẹ́ irọ́,” tí ó mú “ìtanrànkàn líle” jáde, ní ìkẹyìn ń mú ìjìyà òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́ wá. Aposteli Pọ́ọ̀lù ṣe ìdánimọ̀ ẹgbẹ́ àwọn tí kò fẹ́ òtítọ́, àti ẹgbẹ́ kan tí a sọ di mímọ́ nípasẹ̀ òtítọ́, nípa bẹ́ẹ̀ ó ń tọ́ka sí ẹgbẹ́ méjèèjì nínú àríyànjiyàn Habakuku orí kejì. Nínú orí kọkàndínlọ́gbọ̀n, Aísáyà bẹ̀rẹ̀ nípa fífà ọ̀rọ̀ Áríẹ́lì léraléra, èyí tí ó jẹ́ orúkọ mìíràn fún Jerúsálẹ́mù.

> Woe to Ariel, to Ariel, the city where David dwelt! add ye year to year; let them kill sacrifices. Isaiah 29:1.

> Ègbé ni fún Áríẹ́lì, fún Áríẹ́lì, ìlú tí Dáfídì gbé! Ẹ fi ọdún kún ọdún; kí wọ́n máa pa àwọn ẹbọ. Isaiah 29:1.

The symbolic doubling of “Ariel” (the city of Jerusalem ), is once again condemned by a “woe.” The killing of sacrifices from “year to year” represents the progressive rebellion that began in 1863. The following verses outline the judgment that will take place upon the Seventh-day Adventist church in the period of the Sunday law crisis. In verse nine a “wonder” is identified, that emphasizes the debate of methodology, while also identifying the rebellious condition of Adventism as an element of the message of the Midnight Cry, which is also associated with the second angel as represented by the doubling of “Ariel” in the first verse.

Ìlọ́po méjì tí ó ní ìtúmọ̀ àpèjúwe ti “Ariel” (ìlú Jerúsálẹ́mù), ni a tún fi “ègbé” dá lẹ́bi lẹ́ẹ̀kan sí i. Ìpakúpa àwọn ẹbọ láti “ọdún dé ọdún” ń ṣàfihàn ìṣọ̀tẹ̀ tí ń tẹ̀síwájú tí ó bẹ̀rẹ̀ ní ọdún 1863. Àwọn ẹsẹ̀ tí ó tẹ̀ lé e ṣàlàyé ìdájọ́ tí yóò wá sórí ìjọ Seventh-day Adventist ní àkókò ìpọnjú òfin Ọjọ́ Àìkú. Nínú ẹsẹ̀ kẹsàn-án a tọ́ka sí “ìyanu” kan, tí ó fi ìjìyàn nípa ọ̀nà ìṣiṣẹ́ hàn gbangba, nígbà kan náà sì ń fi ipò ìṣọ̀tẹ̀ ti Adventism hàn gẹ́gẹ́ bí ẹ̀yà kan nínú ìránṣẹ́ Ìkígbe Ọ̀gànjọ́ Òru, èyí tí ó tún ní ìbáṣepọ̀ pẹ̀lú angẹli kejì gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú ìlọ́po méjì ti “Ariel” nínú ẹsẹ̀ àkọ́kọ́.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Isaiah 29:9–14.

> Ẹ dúró, kí ẹ sì yà á lẹ́nu; ẹ ké síta, kí ẹ sì ké: wọ́n ti mú yó, ṣùgbọ́n kì í ṣe nípa wáìnì; wọ́n ń yẹ̀, ṣùgbọ́n kì í ṣe nípa ọtí líle. Nítorí Olúwa ti tú ẹ̀mí oorun jíjinlẹ̀ sórí yín, ó sì ti pa ojú yín dé: àwọn wòlíì àti àwọn alákòóso yín, àwọn aríran, ni ó ti bò. Gbogbo ìran sì ti di sí yín bí ọ̀rọ̀ inú ìwé tí a fi èdìdì dì, èyí tí àwọn ènìyàn fi fún ẹni tí ó kọ́wé, wí pé, Ka èyí, mo bẹ̀ ọ́: ó sì wí pé, Èmi kò lè; nítorí a fi èdìdì dì í: A sì fi ìwé náà fún ẹni tí kò kọ́wé, wí pé, Ka èyí, mo bẹ̀ ọ́: ó sì wí pé, Èmi kò kọ́wé. Nítorí náà ni Olúwa ṣe wí pé, Níwọ̀n bí àwọn ènìyàn yìí ti ń fi ẹnu wọn sún mọ́ mi, tí wọ́n sì ń fi ètè wọn bọlá fún mi, ṣùgbọ́n tí wọ́n ti mú ọkàn wọn jìnnà sí mi, tí ìbẹ̀rù wọn sí mi sì jẹ́ ohun tí a kọ́ wọn nípa àṣẹ àwọn ènìyàn: Nítorí náà, kíyèsi i, èmi yóò tún ṣe iṣẹ́ àgbàyanu kan láàárín àwọn ènìyàn yìí, àní iṣẹ́ àgbàyanu àti ìyanu: nítorí ọgbọ́n àwọn ọlọ́gbọ́n wọn yóò ṣègbé, òye àwọn amòye wọn yóò sì farapamọ́. Isaiah 29:9–14.

In the “debate” that was recorded in chapter twenty-seven, and represents the argument of true methodology versus false methodology, the drunkenness of the scornful men that rule Jerusalem is identified as a blindness that prevents the leadership of Adventism from understanding the book that is sealed. The books of Daniel and Revelation are the same book, and the portion of the book that is unsealed just before probation closes is the Revelation of Jesus Christ. It includes the enigma of the “eighth being of the seven”. It is represented by the “secret” Daniel was given to understand in chapter two. It is the “hidden history” of the Seven Thunders. It is the message of Islam of the third “Woe”, and the message of the “Midnight Cry”.

Nínú “àríyànjiyàn” tí a gbà sílẹ̀ nínú orí kẹtàlélógún, tí ó sì ṣàpẹẹrẹ ìjàǹbá ọ̀nà ìṣètò tòótọ́ sí ọ̀nà ìṣètò èké, a fi ìmutípara àwọn ènìyàn ẹlẹ́gàn tí ń ṣàkóso Jerúsálẹ́mù hàn gẹ́gẹ́ bí ìfọ́jú tí ń dí ìdarí Adventism lọ́wọ́ láti lóye ìwé tí a dì mọ́. Àwọn ìwé Dáníẹ́lì àti Ìfihàn jẹ́ ìwé kan náà, apá ìwé náà sì tí a tú sílẹ̀ díẹ̀ kí àkókò àánú tó parí ni Ìfihàn Jésù Kristi. Ó ní àdììtú “ẹ̀kẹjọ tí í ṣe ọ̀kan lára àwọn méje” nínú. A ṣàpẹẹrẹ rẹ̀ nípasẹ̀ “àṣírí” tí a fún Dáníẹ́lì láti lóye nínú orí kejì. Òun ni “ìtàn ìkọ̀kọ̀” ti Àrá Méje. Òun ni ìhìnrere Islam ti “Ègbé” kẹta, àti ìhìnrere “Ìkígbe Òru Àárín”.

The single book of Daniel and Revelation is given to those that have been represented by the Sanhedrin in the time of Christ, who symbolize a system of leadership that professes to uphold and defend God’s truth, but ultimately participates in the crucifixion of the Truth. The system typified by the Sanhedrin, is the scornful men that rule Jerusalem. They are given the book that is sealed, and their distinguished, and educated and scholarly response as to what the book means is that they cannot read it, for it is sealed. Then the flock that has been trained to follow only those that are set apart as leaders, are given the same book, and their response is they will only understand it, if the scornful men that rule Jerusalem, the Sanhedrin of the last days, tell them what it means.

A fi ìwé kan ṣoṣo náà, ti Dáníẹ́lì àti Ìfihàn, fún àwọn tí Sànhẹ́dírìn ṣojú fún ní àkókò Kristi, àwọn tí wọ́n ń ṣàpẹẹrẹ ètò aṣáájú kan tí ó jẹ́wọ́ pé òun ń gbé òtítọ́ Ọlọ́run ró, tí ó sì ń dáàbò bo ó, ṣùgbọ́n tí ní òpin ó kópa nínú kànmọ́ àgbélébùú Òtítọ́ náà. Ètò tí Sànhẹ́dírìn jẹ́ àpẹrẹ rẹ̀ ni àwọn ènìyàn ẹlẹ́gàn tí ń ṣàkóso Jerúsálẹ́mù. Wọ́n ni a fi ìwé tí a dì mọ́ náà lé lọ́wọ́, ìdáhùn wọn tí ó fi ìyàtọ̀, ẹ̀kọ́ gíga, àti ìmọ̀-ọ̀rọ̀ hàn nípa ìtumọ̀ ìwé náà sì ni pé wọn kò lè kà á, nítorí pé a dì í mọ́. Nígbà náà ni a tún fi ìwé kan náà fún agbo-ẹran tí a ti kọ́ láti máa tẹ̀lé àwọn tí a yà sọ́tọ̀ gẹ́gẹ́ bí aṣáájú nìkan, ìdáhùn wọn sì ni pé wọn yóò lóye rẹ̀ bí kò ṣe pé àwọn ènìyàn ẹlẹ́gàn tí ń ṣàkóso Jerúsálẹ́mù, Sànhẹ́dírìn ti àwọn ọjọ́ ìkẹyìn, bá sọ fún wọn ìtumọ̀ rẹ̀.

The methodology that was given to William Miller, and then to Future for America, is a waymark of prophetic history. It is a waymark that identifies a life and death testing question. Without the correct methodology the message of the latter rain is “as the words of a book that is sealed.” Without the message of the latter rain, the experience produced by the message is impossible to obtain. That methodology is the process of bringing prophetic line upon prophetic line, from here in the Bible, and there in the Bible. The debate over methodology began when the first message was empowered, in both the beginning and ending histories of the last days.

Ọ̀nà ìlànà tí a fi fún William Miller, tí a sì tún fi fún Future for America, jẹ́ àmì-ọ̀nà nínú ìtàn àsọtẹ́lẹ̀. Ó jẹ́ àmì-ọ̀nà kan tí ń dá ìbéèrè ìdánwò ìyè àti ikú mọ̀. Láìsí ìlànà tó tọ́, ìhìn iṣẹ́ òjò ìkẹyìn dàbí “ọ̀rọ̀ ìwé tí a fi èdìdì dì.” Láìsí ìhìn iṣẹ́ òjò ìkẹyìn, ìrírí tí ìhìn iṣẹ́ náà ń mú jáde kò ṣeé rí gbà. Ìlànà náà ni ìṣe fífi ìlà àsọtẹ́lẹ̀ lé ìlà àsọtẹ́lẹ̀, láti ibí nínú Bíbélì, àti láti ibẹ̀ nínú Bíbélì. Ìjíròrò lórí ìlànà bẹ̀rẹ̀ nígbà tí a fi agbára fún ìhìn iṣẹ́ àkọ́kọ́, nínú ìtàn ìbẹ̀rẹ̀ àti ìparí àwọn ọjọ́ ìkẹyìn méjèèjì.

In the beginning history of the Millerite movement the debate began on August 11, 1840, and was repeated at the end of that history in the period of time when the Philadelphian Millerite movement transitioned to the Laodicean Millerite movement. The debate began again in the history of the Laodicean movement of the third angel on September 11, 2001, and it is repeated at the end of that movement when the Laodicean movement of the third angel transitions to the Philadelphian movement of the one hundred and forty-four thousand. In the beginning test of the Millerites, and the ending test of the Millerites, the test was represented by the methodology of the Elijah messenger. Jesus, as the Alpha and Omega, always illustrates the end with the beginning.

Nínú ìtàn ìbẹ̀rẹ̀ ìṣíkiri àwọn Millerite, ìjíròrò náà bẹ̀rẹ̀ ní August 11, 1840, a sì tún un ṣe ní òpin ìtàn náà ní àkókò tí ìṣíkiri Millerite ti Filadelfia yí padà sí ìṣíkiri Millerite ti Laodikea. Ìjíròrò náà tún bẹ̀rẹ̀ sí i nínú ìtàn ìṣíkiri Laodikea ti áńgẹ́lì kẹta ní September 11, 2001, a sì tún un ṣe ní òpin ìṣíkiri náà nígbà tí ìṣíkiri Laodikea ti áńgẹ́lì kẹta yí padà sí ìṣíkiri Filadelfia ti ọgọ́rùn-ún kan àti mẹ́rìnlélógójì ẹgbẹ̀rún. Nínú ìdánwò ìbẹ̀rẹ̀ àwọn Millerite, àti ìdánwò ìkẹyìn àwọn Millerite, a ṣàfihàn ìdánwò náà nípasẹ̀ ọ̀nà-ìṣe ojiṣẹ́ Elijah. Jésù, gẹ́gẹ́ bí Alfa àti Omega, máa ń ṣe àpèjúwe òpin pẹ̀lú ìbẹ̀rẹ̀ ní gbogbo ìgbà.

The methodology of bringing line upon line is what we will now employ as we take up our consideration of Daniel chapters four and five in the next article.

Ọ̀nà ìṣe fífi ìlà kún ìlà ni a óò báyìí lò bí a ṣe ń mú ìròyìn wa nípa Dáníẹ́lì orí kẹrin àti karùn-ún lọ nínú àpilẹ̀kọ tí ó kàn.

> “No one has a true message fixing the time when Christ is to come or not to come. Be assured that God gives no one authority to say that Christ delays His coming five years, ten years, or twenty years. ‘Be ye also ready: for in such an hour as ye think not the Son of man cometh’ (Matthew 24:44). This is our message, the very message that the three angels flying in the midst of heaven are proclaiming. The work to be done now is that of sounding this last message of mercy to a fallen world. A new life is coming from heaven and taking possession of all God’s people. But divisions will come in the church. Two parties will be developed. The wheat and tares grow up together for the harvest.

> “Kò sí ẹni tí ó ní ìránṣẹ́ òtítọ́ kan tí ń dá àkókò pàtó sílẹ̀ fún ìgbà tí Kristi yóò wá tàbí tí kì yóò wá. Ẹ ní ìdánilójú pé Ọlọ́run kò fi àṣẹ fún ẹnikẹ́ni láti sọ pé Kristi ń fà á kù nínú ìbọ̀wá Rẹ̀ fún ọdún márùn-ún, ọdún mẹ́wàá, tàbí ọdún ogún. ‘Nítorí náà, ẹ múra pẹ̀lú: nítorí ní wákàtí tí ẹ kò rò, Ọmọ ènìyàn ń bọ̀’ (Matthew 24:44). Èyí ni iṣẹ́ ìránṣẹ́ wa, ìránṣẹ́ náà gangan tí àwọn áńgẹ́lì mẹ́ta tí ń fò ní àárín ọ̀run ń kéde. Iṣẹ́ tí a ní láti ṣe nísinsìnyí ni ti fífi ìránṣẹ́ ìkẹyìn yìí ti àánú dun sí ayé tí ó ti ṣubú. Ìyè tuntun kan ń bọ̀ láti ọ̀run wá, ó sì ń gba gbogbo àwọn ènìyàn Ọlọ́run. Ṣùgbọ́n ìpínyà yóò wá sínú ìjọ. Ẹgbẹ́ méjì ni a ó mú dàgbà. Alíkámà àti èpò búburú ń dàgbà pọ̀ títí di ìkórè.”

> “The work will grow deeper and become more earnest to the very close of time. And all who are laborers together with God will contend most earnestly for the faith once delivered to the saints. They will not be turned from the present message, which is already lightening the earth with its glory. Nothing is worth contending for but the glory of God. The only rock that will stand is the Rock of Ages. The truth as it is in Jesus is the refuge in these days of error….

> “Iṣẹ́ náà yóò túbọ̀ jinlẹ̀, yóò sì túbọ̀ di ti ìtara púpọ̀ títí dé ìparí àkókò gan-an. Gbogbo àwọn tí ń ṣiṣẹ́ pọ̀ pẹ̀lú Ọlọ́run yóò sì fi gbogbo agbára bá a jà gidigidi fún ìgbàgbọ́ tí a ti fi lé àwọn mímọ́ lọ́wọ́ lẹ́ẹ̀kan ṣoṣo. A kì yóò yí wọn kúrò nínú ìránṣẹ́ ìsinsin yìí, èyí tí ó ti ń tan ayé mọ́lẹ̀ pẹ̀lú ògo rẹ̀ tẹ́lẹ̀. Kò sí ohun kankan tí ó yẹ kí a bá a jà fún bí kò ṣe ògo Ọlọ́run. Àpáta kan ṣoṣo tí yóò dúró ni Àpáta Àìnípẹ̀kun. Òtítọ́ bí ó ti wà nínú Jésù ni ibi-ìsádi ní àwọn ọjọ́ àṣìṣe wọ̀nyí….”

> “Prophecy has been fulfilling, line upon line. The more firmly we stand under the banner of the third angel’s message, the more clearly shall we understand the prophecy of Daniel; for the Revelation is the supplement of Daniel. The more fully we accept the light presented by the Holy Spirit through the consecrated servants of God, the deeper and surer, even as the eternal throne, will appear the truths of ancient prophecy; we shall be assured that men of God spake as they were moved upon by the Holy Ghost. Men must themselves be under the influence of the Holy Spirit in order to understand the Spirit’s utterances through the prophets. These messages were given, not for those that uttered the prophecies, but for us who are living amid the scenes of their fulfillment.

> “Àsọtẹ́lẹ̀ ti ń ṣẹ ní ìlà lórí ìlà. Bí a bá ṣe dúró gidigidi sí i lábẹ́ àsíá ìráṣẹ́ áńgẹ́lì kẹta, bẹ́ẹ̀ ni a ó túbọ̀ lóye àsọtẹ́lẹ̀ Dáníẹ́lì ní kedere; nítorí Ìfihàn ni àfikún Dáníẹ́lì. Bí a bá ṣe gba ìmọ́lẹ̀ tí Ẹ̀mí Mímọ́ fi hàn nípasẹ̀ àwọn ìránṣẹ́ Ọlọ́run tí a yà sí mímọ́ ní kíkún sí i, bẹ́ẹ̀ ni àwọn òtítọ́ àsọtẹ́lẹ̀ ìgbà àtijọ́ yóò farahàn sí wa ní jíjinlẹ̀ àti ní ìdájú, gẹ́gẹ́ bí ìtẹ́ ayérayé; a ó sì ní ìdánilójú pé àwọn ènìyàn Ọlọ́run sọ̀rọ̀ bí Ẹ̀mí Mímọ́ ti ń sún wọn. Ó ṣe pàtàkì kí àwọn ènìyàn fúnra wọn wà lábẹ́ àkóso Ẹ̀mí Mímọ́ kí wọ́n lè lóye àwọn ọ̀rọ̀ Ẹ̀mí nípasẹ̀ àwọn wòlíì. A fi àwọn ìrántí wọ̀nyí fúnni, kì í ṣe fún àwọn tí wọ́n sọ àsọtẹ́lẹ̀ náà, bí kò ṣe fún àwa tí a ń gbé láàrín àwọn ìṣẹ̀lẹ̀ ìmúṣẹ wọn.”

> “I would not feel that I could present these things, if the Lord had not given me this work to do. There are others besides yourself, and more than one or two, who like you think they have new light, and are all ready to present it to the people. But it would be pleasing to God for them to accept the light already given and walk in it, and base their faith upon the Scriptures, which sustain the positions held by the people of God for many years. The everlasting gospel is to be proclaimed by human agents. We are to sound the messages of the angels which are represented as flying in the midst of heaven, with the last warning to a fallen world. If we are not called upon to prophesy, we are called to believe the prophecies, and to cooperate with God in giving light to other minds. This we are trying to do.” Selected Messages, book 2, 113, 114.

> “Èmi kì yóò ní ìmọ̀lára pé mo lè gbé nǹkan wọ̀nyí kalẹ̀, bí Olúwa kò bá ti fún mi ní iṣẹ́ yìí láti ṣe. Àwọn mìíràn wà yàtọ̀ sí ọ, kì í sì í ṣe ẹnìkan tàbí méjì lásán, tí gẹ́gẹ́ bí ìwọ ṣe rò pé wọ́n ní ìmọ́lẹ̀ tuntun, tí gbogbo wọn sì ti ṣetán láti gbé e kalẹ̀ fún àwọn ènìyàn. Ṣùgbọ́n yóò jẹ́ ohun ìtẹ́lọ́rùn sí Ọlọ́run kí wọ́n gba ìmọ́lẹ̀ tí a ti fi fún wọn tẹ́lẹ̀, kí wọ́n sì rìn nínú rẹ̀, kí wọ́n sì fi Ìwé Mímọ́ ṣe ìpìlẹ̀ ìgbàgbọ́ wọn, èyí tí ń ṣètìlẹ́yìn fún àwọn ipò tí àwọn ènìyàn Ọlọ́run ti di mú fún ọ̀pọ̀lọpọ̀ ọdún. A gbọdọ̀ kéde ìhìnrere àìnípẹ̀kun nípasẹ̀ àwọn aṣojú ènìyàn. A gbọdọ̀ fọhùn ìránṣẹ́ àwọn áńgẹ́lì náà tí a ṣàpẹẹrẹ wọn bí ẹni pé wọ́n ń fò láàrín ọ̀run, pẹ̀lú ìkìlọ̀ ìkẹyìn sí ayé tí ó ṣubú. Bí a kò bá pè wá láti sọtẹ́lẹ̀, a pè wá láti gba àwọn àsọtẹ́lẹ̀ gbọ́, àti láti fọwọ́sowọ́pọ̀ pẹ̀lú Ọlọ́run ní fífi ìmọ́lẹ̀ fún ọkàn àwọn mìíràn. Èyí ni àwa ń gbìyànjú láti ṣe.” Selected Messages, book 2, 113, 114.

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