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# The Book of Daniel - Number One-Hundred and Three

Ìwé Dáníẹ́lì — Ọgọ́rùn-ún àti Mẹ́ta

Unlocking Prophecy: Understanding the Triple Application of Prophetic Frameworks

Ṣíṣí Àsọtẹ́lẹ̀ sílẹ̀: Ìmòye Ìlò Mẹ́talọ́kan àwọn Àtẹ́lẹwọ́ Àsọtẹ́lẹ̀

Author

Jeff Pippenger

Published

February 29, 2024

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We have been considering triple applications of prophecy. We are doing this for the purpose of identifying that when the Lord unsealed the last six verses of Daniel eleven with the collapse of the Soviet Union at the “time of the end” in 1989, an “increase of knowledge” was produced that was to test that generation of God’s people.

A ti ń wo àwọn ìlò mẹ́ta-mẹ́ta ti àsọtẹ́lẹ̀. A ń ṣe èyí pẹ̀lú ète láti fi hàn pé nígbà tí Olúwa tú èdìdì àwọn ẹsẹ̀ mẹ́fà ìkẹyìn ti Dáníẹ́lì mọ́kànlá sílẹ̀ pẹ̀lú ìṣubú Soviet Union ní “àkókò òpin” ní ọdún 1989, “ìmúpọ̀ sí i nínú ìmọ̀” kan ni a mú jáde, èyí tí ó yẹ kí ó dán ìran àwọn ènìyàn Ọlọ́run náà wò.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Ó sì wí pé, Máa lọ ní ọ̀nà rẹ, Dáníẹ́lì: nítorí a ti pa àwọn ọ̀rọ̀ náà mọ́, a sì ti fi èdìdì dì wọ́n títí di àkókò ìkẹyìn. Ọ̀pọ̀lọpọ̀ ni a ó sọ di mímọ́, a ó sì sọ di funfun, a ó sì dán wọn wò; ṣùgbọ́n àwọn ẹni búburú yóò máa hùwà búburú: kò sì sí ọ̀kan nínú àwọn ẹni búburú tí yóò yé e; ṣùgbọ́n àwọn ọlọ́gbọ́n ni yóò yé e. Dáníẹ́lì 12:9, 10.

Whenever a truth is unsealed by the Lion of the tribe of Judah, Satan works to resist the message. The resistance offered against the truths revealed in those final verses of Daniel eleven forced a deeper study of the truths connected with the verses in order that a sanctified defense against the errors which were proposed to undermine the truths revealed would not stand. One of the principles that was brought to light in the midst of that debate, was the triple application of prophecy. It was initially recognized in connection with the necessity to be correct about what “the daily” in the book of Daniel represented (paganism), and the correct history associated with the “taking away of the daily” (508 AD).

Nígbàkigbà tí a bá tú òtítọ́ kan sílẹ̀ nípasẹ̀ Kìnìún ẹ̀yà Júdà, Satani a máa ṣiṣẹ́ láti tako ìròyìn náà. Ìfaradà tí a gbé dìde sí àwọn òtítọ́ tí a ṣí payá nínú àwọn ẹsẹ̀ ìkẹyìn wọ̀nyẹn ti Dáníẹ́lì mọ́kànlá fi ipa mú ìwádìí tí ó jinlẹ̀ síi nípa àwọn òtítọ́ tí ó ní ìbáṣepọ̀ pẹ̀lú àwọn ẹsẹ̀ náà, kí ìdáàbòbò mímọ́ kan sí àwọn àṣìṣe tí a gbé kalẹ̀ láti ba àwọn òtítọ́ tí a ti fihàn jẹ́ má baà lè dúró. Ọ̀kan lára àwọn ìlànà tí a mú wá sí ìmọ̀lẹ̀ láàrín àríyànjiyàn náà ni ìlò àsọtẹ́lẹ̀ ní ìlọ́po mẹ́ta. A kọ́kọ́ mọ̀ ọ́n ní ìbáṣepọ̀ pẹ̀lú ìdí tí ó fi ṣe pàtàkì láti péye nípa ohun tí “ìgbà gbogbo” nínú ìwé Dáníẹ́lì dúró fún (ẹ̀sìn àwọn abọ̀rìṣà), àti ìtàn tó tọ́ tí ó ní ìbáṣepọ̀ pẹ̀lú “yíyọ ìgbà gbogbo kúrò” (508 AD).

The recognition of three desolating powers as the framework of prophecy, paralleled the Millerite framework of prophecy being the first two desolating powers, and the Millerite identification of “the daily” as paganism provided a history consistent with the last six verses of Daniel eleven, as Sister White said it should. Thus, the resistance against the unsealed knowledge at the time of the end in 1989, produced greater light, as the knowledge was increased, and it also identified specific rules for the movement of the third angel, that paralleled the development of certain prophetic rules that had been assembled and employed in the movement of the first angel by William Miller.

Ìmòye àwọn agbára mẹ́ta tí ń mú ahoro wá gẹ́gẹ́ bí ìlànà àsọtẹ́lẹ̀, tó bá ìlànà àsọtẹ́lẹ̀ ti àwọn ọmọ-ẹ̀yìn Miller mu gẹ́gẹ́ bí àwọn agbára méjì àkọ́kọ́ tí ń mú ahoro wá, àti ìdánimọ̀ àwọn ọmọ-ẹ̀yìn Miller sí “ìgbà gbogbo” gẹ́gẹ́ bí ẹ̀sìn abọ̀rìṣà, pèsè ìtàn kan tí ó bá àwọn ẹsẹ̀ mẹ́fà ìkẹyìn ti Dáníẹ́lì mọ́kànlá mu, gẹ́gẹ́ bí Arábìnrin White ti sọ pé ó yẹ kí ó rí. Nípa bẹ́ẹ̀, ìfaradà sí ìmọ̀ tí a kò tíì tú sílẹ̀ ní àkókò òpin ní ọdún 1989, mú ìmọ́lẹ̀ tí ó pọ̀ síi wá, bí ìmọ̀ náà ti ń pọ̀ sí i, ó sì tún dá àwọn òfin pàtó kan mọ̀ fún ìṣísẹ̀ angẹli kẹta, tí ó bá ìdàgbàsókè àwọn òfin àsọtẹ́lẹ̀ kan mu, àwọn tí William Miller ti kó jọ, tí ó sì lò nínú ìṣísẹ̀ angẹli àkọ́kọ́.

We have considered the triple application of the three Rome’s, the three falls of Babylon, and the three Elijah’s and are now addressing the three messengers who prepare the way for the Messenger of the Covenant. We have identified a close overlap and parallel of the three Rome’s, with the three falls of Babylon, and also a close parallel to the three Elijah’s and the three messengers who prepare the way. In the last days William Miller and Future for America both represent the third Elijah and also the third messenger who prepares the way. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel parallels the movement of the third angel.

A ti ṣe àgbéyẹ̀wò ìlò mẹ́ta-mẹ́ta ti àwọn Róòmù mẹ́ta, àwọn ìṣubú Bábílónì mẹ́ta, àti àwọn Élíjà mẹ́ta, a sì ń darí báyìí sí àwọn ojiṣẹ́ mẹ́ta tí ń pèsè ọ̀nà sílẹ̀ fún Ojiṣẹ́ Májẹ̀mú náà. A ti mọ̀ ìbámu tímọ́tímọ́ àti ìfararawé ti àwọn Róòmù mẹ́ta pẹ̀lú àwọn ìṣubú Bábílónì mẹ́ta, àti pẹ̀lú ìfararawé tímọ́tímọ́ sí àwọn Élíjà mẹ́ta àti àwọn ojiṣẹ́ mẹ́ta tí ń pèsè ọ̀nà sílẹ̀. Ní àwọn ọjọ́ ìkẹyìn, William Miller àti Future for America jọ ṣàpẹẹrẹ Élíjà kẹta, wọ́n sì tún ṣàpẹẹrẹ ojiṣẹ́ kẹta tí ń pèsè ọ̀nà sílẹ̀. Jésù máa ń fi ìbẹ̀rẹ̀ ohun kan ṣàpẹẹrẹ òpin ohun kan ní gbogbo ìgbà, ìṣípò áńgẹ́lì kìn-ín-ní sì ń fara mọ́ ìṣípò áńgẹ́lì kẹta.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

> “Ọlọ́run ti fi àwọn ìrántí Ìfihàn 14 sí ipò wọn nínú ìlà àsọtẹ́lẹ̀, iṣẹ́ wọn kò sì ní dáwọ́ dúró títí di ìparí ìtàn ayé yìí. Ìrántí áńgẹ́lì kìíní àti kejì ṣì jẹ́ òtítọ́ fún àkókò yìí, wọ́n sì gbọdọ̀ bá èyí tí ó tẹ̀lé e lọ ní ìlà kan náà. Áńgẹ́lì kẹta ń kéde ìkìlọ̀ rẹ̀ pẹ̀lú ohùn ńlá. ‘Lẹ́yìn nǹkan wọ̀nyí,’ ni Johanu wí, ‘mo rí áńgẹ́lì mìíràn tí ń bọ̀ láti ọ̀run wá, ẹni tí ó ní agbára ńlá, a sì fi ògo rẹ̀ tan ìmọ́lẹ̀ sórí ayé.’ Nínú ìtanìmólẹ̀ yìí, ìmọ́lẹ̀ gbogbo àwọn ìrántí mẹ́tẹ̀ẹ̀ta náà ni a darapọ̀.” The 1888 Materials, 803, 804.

The movement of the first and second angels, was led by William Miller. Sister White identifies Miller as the “chosen messenger.”

Ìṣísẹ̀ àkọ́kọ́ àti ti angẹli kejì ni William Miller darí. Sister White ṣàfihàn Miller gẹ́gẹ́ bí “ojiṣẹ́ àyànfẹ́.”

> “William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself.” Spirit of Prophecy, volume 4, 219.

> “William Miller ń da ìjọba Sátánì láàmú, ọ̀tá àgbà náà sì ń wá ọ̀nà kì í ṣe láti ṣèdènà ipa ìhìnrere náà nìkan, ṣùgbọ́n láti pa ońṣẹ́ náà run pátápátá.” Spirit of Prophecy, volume 4, 219.

She also identifies that Miller had been typified by both Elijah and John the Baptist.

Ó tún fi hàn pé a ti fi Miller ṣe àpẹẹrẹ nípasẹ̀ Elijah àti Johanu Onítẹ̀bọmi méjèèjì.

> “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.” Early Writings, 233.

> “Ẹgbẹẹgbẹ̀rún ènìyàn ni a darí láti gba òtítọ́ tí William Miller wàásù gbọ́, a sì gbé àwọn ìránṣẹ́ Ọlọ́run dìde nínú ẹ̀mí àti agbára Elijah láti kéde ìhìn náà. Gẹ́gẹ́ bí Johanu, aṣáájú-ọ̀nà Jesu, àwọn tí wọ́n ń wàásù ìhìn pàtàkì yìí ní ìmísí líle láti gbé àáké sí gbòǹgbò igi, àti láti ké pe ènìyàn kí wọ́n so èso tí ó yẹ fún ìrònúpìwàdà jáde.” Early Writings, 233.

John the Baptist, who according to Jesus was the second Elijah, was also the first messenger who was to prepare the way for the Messenger of the Covenant. It is therefore evident that the movement of the third angel will have a “chosen messenger.” That messenger will have been typified by Elijah, John the Baptist and William Miller. Together with Miller the two chosen messengers represent the beginning and the ending of the movement of the three angels of Revelation fourteen, and in doing so, together they represent both the third Elijah and also the third messenger who is to prepare the way for the Messenger of the Covenant.

Johanu Onítẹ̀bọmi, ẹni tí gẹ́gẹ́ bí Jésù ṣe sọ, jẹ́ Élíjà kejì, pẹ̀lú ni ó jẹ́ aṣojú àkọ́kọ́ tí a yàn láti pèsè ọ̀nà sílẹ̀ fún Òjíṣẹ́ Májẹ̀mú náà. Nítorí náà, ó hàn gbangba pé ìṣísẹ̀ angẹli kẹta yóò ní “aṣojú àyànfẹ́” kan. Aṣojú náà yóò ti jẹ́ àpẹẹrẹ ṣáájú nínú Élíjà, Johanu Onítẹ̀bọmi, àti William Miller. Pẹ̀lú Miller, àwọn aṣojú àyànfẹ́ méjèèjì náà ń ṣàpẹẹrẹ ìbẹ̀rẹ̀ àti òpin ìṣísẹ̀ àwọn angẹli mẹ́ta ti Ìfihàn orí kẹrìnlá, àti nípa bẹ́ẹ̀, wọ́n jọ ń ṣàpẹẹrẹ Élíjà kẹta àti pẹ̀lú aṣojú kẹta tí yóò pèsè ọ̀nà sílẹ̀ fún Òjíṣẹ́ Májẹ̀mú náà.

To reject the message of either the beginning or ending chosen messenger is death, and the message of Future for America is based upon the prophetic application of “line upon line,” which is the methodology of the latter rain. Through the application of “line upon line” it is established that the Millerite movement typified the movement of Future for America. A waymark of the Millerite history is William Miller, the “chosen messenger.” To reject that waymark is to reject the message, so it is established by the beginning and ending of Adventism, that a rejection of the messenger is also a rejection of the message, for the message identifies a chosen messenger. Therefore, to reject the message is to reject the messenger and vise-versa. Without a dancer, there is no dance.

Láti kọ ìránṣẹ́ tí a yàn, yálà ti ìbẹ̀rẹ̀ tàbí ti òpin, sílẹ̀ ni ikú; àti pé ìhìnrere Future for America dá lórí ìlò àsọtẹ́lẹ̀ ti “line upon line,” èyí tí ó jẹ́ ọ̀nà ìṣe ti òjò ìkẹyìn. Nípasẹ̀ ìlò “line upon line” ni a fi múlẹ̀ pé ìṣipopada Millerite jẹ́ àpẹẹrẹ ìṣipopada Future for America. Ọ̀kan lára àwọn àmì ọ̀nà nínú ìtàn Millerite ni William Miller, “ìránṣẹ́ tí a yàn.” Láti kọ àmì ọ̀nà náà sílẹ̀ ni láti kọ ìhìnrere náà sílẹ̀, nítorí náà a fi múlẹ̀ nípasẹ̀ ìbẹ̀rẹ̀ àti òpin Adventism pé kíkọ ìránṣẹ́ náà sílẹ̀ tún jẹ́ kíkọ ìhìnrere náà sílẹ̀, nítorí ìhìnrere náà ń fi ìránṣẹ́ tí a yàn hàn. Nítorí náà, láti kọ ìhìnrere náà sílẹ̀ ni láti kọ ìránṣẹ́ náà sílẹ̀, àti bákannáà padà. Láìsí oníjó, kò sí ìjó.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> “A tún fi mí ṣàfihàn padà sí ìkéde ìbọ̀wọ̀ àkọ́kọ́ Kristi. A rán Jòhánù wá nínú ẹ̀mí àti agbára Elijah láti pèsè ọ̀nà fún Jesu. Àwọn tí wọ́n kọ ẹ̀rí Jòhánù kò rí àǹfààní kankan nínú àwọn ẹ̀kọ́ Jesu. Ìtakò wọn sí ìránṣẹ́ tí ń ṣáájú dídé Rẹ̀ mú wọn dé ipò tí wọn kò fi lè tètè gba ẹ̀rí tí ó lágbára jùlọ pé Òun ni Mèsáyà. Satani darí àwọn tí wọ́n kọ ìránṣẹ́ Jòhánù lọ síwájú sí i, kí wọ́n lè tún kọ Kristi, kí wọ́n sì kàn án mọ́ àgbélébùú. Nípa ṣíṣe èyí wọ́n fi ara wọn sí ipò tí wọn kò fi lè gba ìbùkún ní ọjọ́ Pẹntikosti, èyí tí ì bá ti kọ́ wọn ní ọ̀nà wọ inú ibi mímọ́ ọ̀run. Yíya aṣọ ìkélé tẹ́ńpìlì náà ya fi hàn pé a kì yóò tún gba àwọn ẹbọ àti àwọn àṣẹ ìsìn àwọn Júù mọ́. A ti rú Ẹbọ ńlá náà, a sì ti tẹ́wọ́ gbà á, àti Ẹ̀mí Mímọ́ tí ó sọ̀kalẹ̀ ní ọjọ́ Pẹntikosti mú ọkàn àwọn ọmọ-ẹ̀yìn kúrò ní ibi mímọ́ ayé lọ sí ibi mímọ́ ọ̀run, níbi tí Jesu ti wọlé pẹ̀lú ẹ̀jẹ̀ tirẹ̀, láti tú àwọn àǹfààní ètùtù Rẹ̀ sórí àwọn ọmọ-ẹ̀yìn Rẹ̀. Ṣùgbọ́n a fi àwọn Júù sílẹ̀ nínú òkùnkùn pátápátá. Wọ́n pàdánù gbogbo ìmọ́lẹ̀ tí wọ́n ì bá ti ní nípa ètò ìgbàlà, wọ́n sì ṣì ń gbẹ́kẹ̀ lé àwọn ẹbọ àti ọrẹ wọn tí kò ní ìlò. Ibi mímọ́ ọ̀run ti gba ipò ti ti ayé, síbẹ̀ wọn kò ní ìmọ̀ nípa ìyípadà náà. Nítorí náà wọn kò lè rí àǹfààní nínú àlàgbàwí Kristi nínú ibi mímọ́ náà.”

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

> “Ọ̀pọ̀ ènìyàn ni ń fi ìbẹ̀rù ńlá wo ìhùwàsí àwọn Júù nínú bí wọ́n ṣe kọ Kristi sílẹ̀ tí wọ́n sì kàn án mọ́ àgbélébùú; bí wọ́n sì ṣe ń ka ìtàn ìtìjú ìlòkulò tí wọ́n fi hù ú, wọ́n rò pé àwọn nífẹ̀ẹ́ rẹ̀, àti pé àwọn kì yóò ti sẹ́ ọ́ gẹ́gẹ́ bí Peteru ṣe ṣe, tàbí kàn án mọ́ àgbélébùú gẹ́gẹ́ bí àwọn Júù ṣe ṣe. Ṣùgbọ́n Ọlọ́run, ẹni tí ó ń ka ọkàn gbogbo ènìyàn, ti mú ìfẹ́ náà fún Jesu tí wọ́n jẹ́wọ́ pé àwọn ní wá sí ibi ìdánwò. Gbogbo ọ̀run fi ìfẹ́ àníyàn tí ó jinlẹ̀ jùlọ wo bí a ṣe gba ìhìnrere angẹli kìnní. Ṣùgbọ́n ọ̀pọ̀ nínú àwọn tí wọ́n jẹ́wọ́ pé àwọn nífẹ̀ẹ́ Jesu, tí wọ́n sì ń sọ omijé bí wọ́n ṣe ń ka ìtàn àgbélébùú, fi ẹ̀gàn ṣe ìròyìn ayọ̀ ìbọ̀wọ̀ rẹ̀. Dípò kí wọ́n fi ayọ̀ gba ìhìn náà, wọ́n sọ pé ìtanràn ni. Wọ́n kórìíra àwọn tí wọ́n nífẹ̀ẹ́ ìfarahàn rẹ̀, wọ́n sì ti ilẹ̀kùn àwọn ìjọ pa mọ́ wọn. Àwọn tí wọ́n kọ ìhìnrere kìnní sílẹ̀ kò lè rí àǹfààní gbà nínú èkejì; bẹ́ẹ̀ ni wọn kò rí àǹfààní gbà nínú igbe ọ̀gànjọ́ òru, èyí tí ó yẹ kí ó pèsè wọn sílẹ̀ láti fi ìgbàgbọ́ wọ pẹ̀lú Jesu sínú ibi mímọ́ jùlọ nínú ibi mímọ́ ọ̀run. Nípa kọ àwọn ìhìnrere méjèèjì àkọ́kọ́ sílẹ̀, wọ́n ti mú òye wọn ṣókùnkùn tó bẹ́ẹ̀ gẹ́gẹ́ bí wọ́n kò ṣe lè rí ìmọ́lẹ̀ kankan nínú ìhìnrere angẹli kẹta, èyí tí ó fi ọ̀nà hàn sínú ibi mímọ́ jùlọ. Mo rí i pé gẹ́gẹ́ bí àwọn Júù ṣe kàn Jesu mọ́ àgbélébùú, bẹ́ẹ̀ ni àwọn ìjọ orúkọ-lásán ti kàn àwọn ìhìnrere wọ̀nyí mọ́ àgbélébùú; nítorí náà wọn kò ní ìmọ̀ nípa ọ̀nà sínú ibi mímọ́ jùlọ, wọn kò sì lè rí àǹfààní gbà nínú ìdájọ́bẹ̀ Jesu níbẹ̀. Bí àwọn Júù, tí wọ́n ń rú àwọn ẹbọ wọn tí kò ní ìlò, bẹ́ẹ̀ ni àwọn náà ń gbé àwọn àdúrà wọn tí kò ní ìlò sókè sí yàrá náà tí Jesu ti fi sílẹ̀; Satani sì, ní inú-dídùn nítorí ẹ̀tàn náà, gba ìwà ẹ̀sìn wọ ara rẹ̀, ó sì ń darí ọkàn àwọn tí wọ́n jẹ́wọ́ pé àwọn jẹ́ Kristẹni wọ̀nyí sí ọ̀dọ̀ ara rẹ̀, nípa ṣíṣe pẹ̀lú agbára rẹ̀, àwọn ààmì rẹ̀, àti àwọn iṣẹ́ ìyanu irọ́, kí ó lè di wọ́n mú ṣinṣin nínú ìdẹkùn rẹ̀.” Early Writings, 259–261.

Those “who rejected the testimony of John were not benefited by the teachings of Jesus,” and those “who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry.” The ministry of John preceded the baptism of Christ, who shortly thereafter cleansed the temple at the beginning of His ministry. Miller’s ministry prepared for Christ to purify the sons of Levi when He came suddenly on October 22, 1844. In either of those two witnesses, the rejection of the messenger who prepares the way, equates to death.

Àwọn tí “wọn kọ̀ ẹ̀rí Johanu kò rí àǹfààní nínú àwọn ẹ̀kọ́ Jesu,” àti àwọn tí “wọn kọ ìhìn àkọ́kọ́ kò lè rí àǹfààní nínú èkejì; bẹ́ẹ̀ ni wọn kò sì rí àǹfààní nínú igbe ọ̀gànjọ́.” Iṣẹ́-ìránṣẹ́ Johanu ṣáájú ìrìbọmi Kristi, ẹni tí, láìpẹ́ lẹ́yìn náà, fọ tẹ́ńpìlì mọ́ ní ìbẹ̀rẹ̀ iṣẹ́-ìránṣẹ́ Rẹ̀. Iṣẹ́-ìránṣẹ́ Miller pèsè ọ̀nà fún Kristi láti sọ àwọn ọmọ Lefi di mímọ́ nígbà tí Ó dé lójijì ní October 22, 1844. Nínú èyíkéyìí nínú àwọn ẹlẹ́rìí méjèèjì wọ̀nyí, ìkọ̀sílẹ̀ ojiṣẹ́ tí ń pèsè ọ̀nà dọ́gba pẹ̀lú ikú.

The purging and purification that was accomplished by Christ in His work as the Messenger of the Covenant was for the purpose of raising up a people to accomplish the work of carrying the message of salvation to the world. The work is accomplished in advance of the period of time representing when the executive judgment begins. The destruction of Jerusalem in the history of the disciples represents the executive judgment, and Adventism turned away from their responsibility to accomplish that work, but the Lord had tried to gather them together. He had led His people to publish the 1850 chart as the graphical representation of the message they could have carried to the world.

Ìwẹ̀nùmọ́ àti ìmímọ́ tí a ṣe nípasẹ̀ Kristi nínú iṣẹ́ Rẹ̀ gẹ́gẹ́ bí Òjíṣẹ́ Májẹ̀mú náà jẹ́ fún ète gbígbé dìde àwọn ènìyàn kan láti ṣe iṣẹ́ gbígbé ìhìn ìgbàlà náà lọ sí ayé. A ṣe iṣẹ́ náà ṣáájú àkókò tí ó dúró fún ìgbà tí ìdájọ́ ìṣe-bẹ̀rẹ̀ ti bẹ̀rẹ̀. Ìparun Jerusalẹmu nínú ìtàn àwọn ọmọ-ẹ̀yìn náà ṣàpẹẹrẹ ìdájọ́ ìṣe-bẹ̀rẹ̀ náà, Adventism sì yí padà kúrò nínú ojúṣe wọn láti ṣe iṣẹ́ náà, ṣùgbọ́n Olúwa ti gbìyànjú láti kó wọn jọ. Ó ti darí àwọn ènìyàn Rẹ̀ láti tẹ àtẹ 1850 jáde gẹ́gẹ́ bí àfihàn àwòrán ti ìhìn náà tí wọ́n lè ti gbé lọ sí ayé.

> “It was not the will of God that Israel should wander forty years in the wilderness; He desired to lead them directly to the land of Canaan and establish them there, a holy, happy people. But ‘they could not enter in because of unbelief.’ Hebrews 3:19. Because of their backsliding and apostasy they perished in the desert, and others were raised up to enter the Promised Land. In like manner, it was not the will of God that the coming of Christ should be so long delayed and His people should remain so many years in this world of sin and sorrow. But unbelief separated them from God. As they refused to do the work which He had appointed them, others were raised up to proclaim the message. In mercy to the world, Jesus delays His coming, that sinners may have an opportunity to hear the warning and find in Him a shelter before the wrath of God shall be poured out.” The Great Controversy, 458.

> “Kì í ṣe ìfẹ́ Ọlọ́run pé kí Ísírẹ́lì máa rìn kiri fún ọdún mẹ́rìnlélógójì nínú aginjù; ó fẹ́ láti mú wọn lọ tààrà sí ilẹ̀ Kénáánì, kí ó sì fi wọn múlẹ̀ níbẹ̀ gẹ́gẹ́ bí ènìyàn mímọ́, aláyọ̀. Ṣùgbọ́n, ‘wọn kò lè wọ inú rẹ̀ nítorí àìgbàgbọ́.’ Hébérù 3:19. Nítorí ìyípadàsẹ́yìn wọn àti ìsọ̀tẹ́lẹ̀ wọn ni wọ́n fi ṣègbé nínú aginjù, a sì gbé àwọn mìíràn dìde láti wọ Ilẹ̀ Ìlérí náà. Bákan náà pẹ̀lú, kì í ṣe ìfẹ́ Ọlọ́run pé kí ìbọ̀wá Kristi pẹ́ tó bẹ́ẹ̀, tàbí kí àwọn ènìyàn Rẹ̀ dúró fún ọ̀pọ̀ ọdún bẹ́ẹ̀ nínú ayé ẹ̀ṣẹ̀ àti ìbànújẹ́ yìí. Ṣùgbọ́n àìgbàgbọ́ ya wọ́n kúrò lọ́dọ̀ Ọlọ́run. Bí wọ́n ti kọ̀ láti ṣe iṣẹ́ tí Ó yàn wọn sí, ni a ṣe gbé àwọn mìíràn dìde láti kéde ìhìn náà. Nínú àánú sí ayé, Jésù ń fa ìbọ̀wá Rẹ̀ kẹ́yìn, kí àwọn ẹlẹ́ṣẹ̀ lè ní ànfàní láti gbọ́ ìkìlọ̀ náà, kí wọ́n sì rí ààbò nínú Rẹ̀ kí ìbínú Ọlọ́run tó dà jáde.” The Great Controversy, 458.

Had Adventism only held fast their faith, “their work would have been completed.”

Bí Adventism bá ti dúró ṣinṣin nínú ìgbàgbọ́ wọn nìkan, “a ì bá ti parí iṣẹ́ wọn.”

> “Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

> “Bí àwọn Adventist bá ti, lẹ́yìn ìrẹ̀wẹ̀sì ńlá náà ní ọdún 1844, di ìgbàgbọ́ wọn mú ṣinṣin, tí wọ́n sì tẹ̀síwájú ní ìṣọ̀kan nínú ìtọ́sọ́nà ìpèsè Ọlọ́run tí ó ń ṣí sílẹ̀, ní gbigba ìhìnrere áńgẹ́lì kẹta náà àti ní lílo agbára Ẹ̀mí Mímọ́ kéde rẹ̀ fún ayé, wọn ì bá ti rí ìgbàlà Ọlọ́run, Olúwa ì bá ti fi agbára ńlá ṣiṣẹ́ pọ̀ mọ́ ìsapá wọn, iṣẹ́ náà ì bá ti parí, Kristi sì ì bá ti ti wá rí láti gba àwọn ènìyàn Rẹ̀ sí èrè wọn. Ṣùgbọ́n ní àkókò iyèméjì àti àìdánilójú tí ó tẹ̀ lé ìrẹ̀wẹ̀sì náà, ọ̀pọ̀ nínú àwọn onígbàgbọ́ advent ni wọ́n fi ìgbàgbọ́ wọn sílẹ̀.... Báyìí ni iṣẹ́ náà ṣe di ìdènà, a sì fi ayé sílẹ̀ nínú òkùnkùn. Bí gbogbo ẹgbẹ́ Adventist bá ti ṣọ̀kan lórí àwọn òfin Ọlọ́run àti ìgbàgbọ́ Jésù, ìtàn wa ì bá ti yàtọ̀ gidigidi tó!” Evangelism, 695.

In the Spring of 1844, the Messenger of the Covenant purified the movement of the Millerites, and then in the Fall brought the message of the third angel. Miller, his message and the movement he represented, had fulfilled the parable of the ten virgins. At the Exeter, NH camp meeting the message of the Midnight Cry arrived and in two short months it was demonstrated which of the virgins had the oil. The two classes were manifested, and the third angel arrived with a message in his hand that was to be eaten, but the wise virgins “yielded their faith” in “the period of doubt and uncertainty.”

Ní ìgbà ìrúwé ọdún 1844, Ojíṣẹ́ Májẹ̀mú náà sọ ìṣísẹ̀ àwọn Míllérìtì di mímọ́, lẹ́yìn náà ní ìgbà ìwọ̀n-òórùn ó mú ìhìnrere áńgẹ́lì kẹta wá. Miller, ìhìnrere rẹ̀ àti ìṣísẹ̀ tí ó dúró fún, ti mú àkàwé àwọn wúńdíá mẹ́wàá ṣẹ. Ní àpéjọ àgọ́ ní Exeter, NH, ìhìnrere Igbe Àárín Òru dé, àti nínú oṣù méjì kúkúrú ni a fi hàn pé èwo nínú àwọn wúńdíá náà ni ó ní òróró. A fi àwọn ẹgbẹ́ méjèèjì hàn gbangba, áńgẹ́lì kẹta sì dé pẹ̀lú ìhìnrere kan ní ọwọ́ rẹ̀ tí a ní láti jẹ, ṣùgbọ́n àwọn wúńdíá ọlọ́gbọ́n “fi ìgbàgbọ́ wọn sílẹ̀” ní “àsìkò iyèméjì àti àìdánilójú.”

The “period of doubt and uncertainty” had been represented by the disciples at His death, but on the third day He began to open the message of His resurrection to His disciples, and they did not “yield their faith.” The period of doubt and uncertainty for the wise virgins of the movement of the first and second angels’ messages continued for roughly three years, at which point the Lord revealed to Sister White that He had stretched forth His hand to again gather the remnant of His people. He led His people to begin their publishing work and to produce Habakkuk’s second table, but “many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness.”

“Akókò iyèméjì àti àìdánilójú” ni a ti ṣojú fún nípasẹ̀ àwọn ọmọ-ẹ̀yìn nígbà ikú Rẹ̀, ṣùgbọ́n ní ọjọ́ kẹta Ó bẹ̀rẹ̀ sí í ṣí ìròyìn àjíǹde Rẹ̀ sílẹ̀ fún àwọn ọmọ-ẹ̀yìn Rẹ̀, wọn kò sì “fi ìgbàgbọ́ wọn sílẹ̀.” Akókò iyèméjì àti àìdánilójú fún àwọn wúńdíá ọlọ́gbọ́n nínú ìṣísẹ̀ àwọn ìhìn iṣẹ́ áńgẹ́lì àkọ́kọ́ àti èkejì tẹ̀síwájú fún bí ẹni pé ọdún mẹ́ta, nígbà náà ni Olúwa fi hàn fún Sister White pé Ó ti na ọwọ́ Rẹ̀ síwájú láti tún kó àṣẹ́kù àwọn ènìyàn Rẹ̀ jọ. Ó darí àwọn ènìyàn Rẹ̀ láti bẹ̀rẹ̀ iṣẹ́ ìtẹ̀jáde wọn àti láti ṣe tábìlì kejì ti Hábákúkù, ṣùgbọ́n “ọ̀pọ̀ ninu àwọn onígbàgbọ́ Advent fi ìgbàgbọ́ wọn sílẹ̀.... Nípa bẹ́ẹ̀ ni a dá iṣẹ́ náà dúró, a sì fi ayé sílẹ̀ nínú òkùnkùn.”

In 1849, William Miller, the chosen messenger of the first and second angels’ message was laid to rest. Had the wise virgins of October 22, 1844 “held fast their faith and followed on unitedly in the opening providence of God,” the Lord would have raised up another messenger in the spirit and power of Elijah. Instead “the coming of Christ” was “delayed and His people” “in like manner” to ancient Israel would “remain” “many years in this world of sin and sorrow.”

Ní ọdún 1849, a fi William Miller, ojiṣẹ́ àyànfẹ́ ti ìránṣẹ́ áńgẹ́lì kìíní àti kejì, sí ìsinmi. Bí àwọn wúńdíá ọlọ́gbọ́n ti ọjọ́ October 22, 1844 bá ti “di ìgbàgbọ́ wọn mú ṣinṣin, tí wọ́n sì bá ti tẹ̀síwájú ní ìṣọ̀kan nínú ìpèsè àfihàn Ọlọ́run tí ń ṣí sílẹ̀,” Olúwa ì bá ti gbé ojiṣẹ́ mìíràn dìde nínú ẹ̀mí àti agbára Elijah. Ṣùgbọ́n dípò bẹ́ẹ̀, “wíwá Kristi” ni “a dá sílẹ̀,” àti pé “àwọn ènìyàn Rẹ̀” yóò “ní irú ọ̀nà kan náà” gẹ́gẹ́ bí Ísírẹ́lì ìgbàanì “máa dúró” “ọ̀pọ̀ ọdún nínú ayé ẹ̀ṣẹ̀ àti ìbànújẹ́ yìí.”

One hundred and twenty-six years after the rebellion of 1863, the Lord raised up the chosen messenger of the third angel. His work was both to prepare the way for the Messenger of the Covenant to suddenly come into His temple and to enter into a covenant relationship with the one hundred and forty-four thousand, during the closing scenes of the investigative judgment, but also to present a message that confronts the threefold union of Ahab, Jezebel and her prophets in the period of the Executive Judgment, which begins at the soon-coming Sunday law.

Lẹ́yìn ọdún mẹ́rìndínlọ́gọ́rùn-ún méjìlélógún lẹ́yìn ìṣọ̀tẹ̀ ọdún 1863, Olúwa jí dìde ońṣẹ́ àyànfẹ́ ti áńgẹ́lì kẹta. Iṣẹ́ rẹ̀ ni, ní ọwọ́ kan, láti tún ọ̀nà ṣe fún Ońṣẹ́ Májẹ̀mú kí ó lè yára wá sínú tẹ́ńpìlì Rẹ̀, àti láti wọ inú àjọṣe májẹ̀mú pẹ̀lú ẹgbẹ̀rún mẹ́rìndínnígbàajì [144,000] náà, ní àkókò àwọn ìṣẹ̀lẹ̀ ìparí ìdájọ́ ìwádìí; ṣùgbọ́n pẹ̀lú náà, láti gbé ìránṣẹ́ kan kalẹ̀ tí ó dojú kọ ìṣọ̀kan mẹ́talọ́kan ti Ahabu, Jésíbẹ́lì àti àwọn wòlíì rẹ̀ ní àkókò Ìdájọ́ Ìmúṣẹ, èyí tí ó bẹ̀rẹ̀ ní òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́.

The third messenger who prepares the way represents a work, a message, a messenger, and a movement during the closing scenes of the Investigative Judgment. The third Elijah represents a work, a message, a messenger and a movement during the closing scenes of the Executive Judgment. The message of the messenger who prepares the way, and the message of Elijah, is the message of the third of the three Woes of Revelation chapters eight through eleven.

Ojíṣẹ́ kẹta tí ń pèsè ọ̀nà dúró fún iṣẹ́ kan, ìhìnrere kan, ojíṣẹ́ kan, àti ìṣipopada kan ní àkókò àwọn ìṣẹ̀lẹ̀ ìparí Ìdájọ́ Ìwádìí. Èlíjà kẹta dúró fún iṣẹ́ kan, ìhìnrere kan, ojíṣẹ́ kan, àti ìṣipopada kan ní àkókò àwọn ìṣẹ̀lẹ̀ ìparí Ìdájọ́ Ìmúṣẹ. Ìhìnrere ojíṣẹ́ tí ń pèsè ọ̀nà, àti ìhìnrere Èlíjà, ni ìhìnrere ìkìlọ̀ kẹta nínú àwọn ìkìlọ̀ mẹ́ta ti Ìfihàn orí kẹjọ sí kọkànlá.

In the history represented by the messenger who prepares the way, the message of the third Woe, represents the Trumpet which calls Laodicean Adventism to “buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.” It is the message of God’s love that shows God’s people their transgressions, for “As many as” He loves, He “rebukes and chastens.” It is the message of Christ’s righteousness that calls men to accept His character, which is manifested in the time period when the Messenger of the Covenant is accomplishing the work of cleansing the soul temple, and therefore He calls those whom He loves to manifest His character and be “zealous therefore, and repent,” for He is “at the” dispensation “door,” that represents the close of probation, where He “will spue” Laodicean Adventism “out of” His “mouth.” That dispensational “door” is the door that He “openeth, and no man shutteth; and shutteth, and no man openeth.”

Nínú ìtàn tí a ṣojú rẹ̀ nínú òjíṣẹ́ tí ń pèsè ọ̀nà, ìhìnrere Ègbé kẹta náà ṣojú Fèrè náà tí ń pe Adventismu Laodicea láti “rà lọ́wọ́ mi wúrà tí a dán nínú iná wò, kí ìwọ lè jẹ́ ọlọ́rọ̀; àti aṣọ funfun, kí a lè fi bò ọ́, kí ìtìjú ìhòòhò rẹ má bàa hàn; kí o sì fi oogun ojú yà ojú rẹ, kí ìwọ lè ríran.” Òun ni ìhìnrere ìfẹ́ Ọlọ́run tí ń fi àwọn ìrékọjá wọn hàn fún àwọn ènìyàn Ọlọ́run, nítorí pé “Àwọn ẹni tí” Ó fẹ́, ni Ó “bá wí, tí Ó sì ń tọ́ wọn nínú.” Òun ni ìhìnrere òdodo Kristi tí ń pè ènìyàn láti gba ìwà Rẹ̀, èyí tí a ń fi hàn ní àkókò ìgbà náà nígbà tí Òjíṣẹ́ Májẹ̀mú ń ṣe iṣẹ́ ìwẹ̀nùmọ́ tẹ́ńpìlì ọkàn, nítorí náà Ó ń pe àwọn tí Ó fẹ́ láti fi ìwà Rẹ̀ hàn, kí wọ́n sì “ní ìtara nítorí náà, kí ẹ sì ronúpìwàdà,” nítorí pé Ó wà “ní ẹnu-ọ̀nà” ìpín ayérayé náà, èyí tí ó ṣojú ìpipá ìdánwò, níbi tí Ó ti “máa tu” Adventismu Laodicea “jáde kúrò nínú” “ẹnu” Rẹ̀. “Ẹnu-ọ̀nà” ìpín ayérayé náà ni ẹnu-ọ̀nà náà tí Ó “ṣí, tí kò sí ẹni tí yóò ti í; tí ó sì ti, tí kò sí ẹni tí yóò ṣí i.”

There is a seeming contradiction that is resolved by the application of “line upon Line,” but many may not even recognize the seeming contradiction. When resolved it adds clarity to the transition from the Investigative to the Executive Judgment which takes place at the soon coming Sunday law. It is resolved by accepting that Pentecost typifies the soon coming Sunday law in the United States. In order to finalize our consideration of the third messenger who prepares the way as a symbol in the Investigative Judgment, in contrast with the third Elijah being a symbol of the Executive Judgment, we will address this seeming contradiction.

Àríyànjiyàn kan wà tí ó dà bí ẹni pé ó lòdì sí ara rẹ̀, ṣùgbọ́n a ń yanjú rẹ̀ nípasẹ̀ lílo “ilà lórí ìlà,” bí ó tilẹ̀ jẹ́ pé ọ̀pọ̀ ènìyàn lè má ṣe dá àríyànjiyàn tí ó dà bí ẹni pé ó wà náà mọ̀ rárá. Nígbà tí a bá ti yanjú rẹ̀, ó ń mú ìmọ̀lára kedere kún ìyípadà láti inú Ìdájọ́ Ìwádìí sí Ìdájọ́ Ìmúṣẹ, èyí tí ń ṣẹlẹ̀ ní àkókò òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́. A ń yanjú rẹ̀ nípa fífi gbà pé Pẹ́ńtíkọ́sì jẹ́ àpẹẹrẹ òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́ ní Orílẹ̀-Èdè Amẹ́ríkà. Kí a lè parí ìfọ̀rọ̀wérọ̀ wa nípa ojiṣẹ́ kẹta tí ń tún ọ̀nà ṣe gẹ́gẹ́ bí ààmì nínú Ìdájọ́ Ìwádìí, ní ìyàtọ̀ sí bí Èlíjà kẹta ṣe jẹ́ ààmì Ìdájọ́ Ìmúṣẹ, a óò sọ̀rọ̀ lórí àríyànjiyàn yìí tí ó dà bí ẹni pé ó wà.

We will continue this study in the next article.

A ó máa bá ìkẹ́kọ̀ọ́ yìí lọ nínú àpilẹ̀kọ tó kàn.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> “Angẹli tí ó darapọ̀ mọ́ ìkéde ìhìn iṣẹ́ angẹli kẹta yóò fi ògo rẹ̀ tan ìmọ́lẹ̀ ká gbogbo ayé. Iṣẹ́ kan tí ó gbooro káàkiri ayé, tí ó sì ní agbára àrà ọ̀tọ̀, ni a sọ tẹ́lẹ̀ níhìn-ín. Ìṣísẹ̀ àtẹ̀wá ti ọdún 1840–44 jẹ́ ìfihàn ológo ti agbára Ọlọ́run; a gbé ìhìn iṣẹ́ angẹli àkọ́kọ́ dé gbogbo ibùdó iṣẹ́ ìránṣẹ́-ìhìnrere ní ayé, àti ní àwọn orílẹ̀-èdè kan, ìfẹ́kúfẹ̀ẹ́ ẹ̀sìn tó ga jùlọ wà, irú èyí tí a kò tíì rí ní ilẹ̀ kankan láti ìgbà Àtúnṣe ẹ̀sìn ti ọ̀rúndún kẹrìndínlógún; ṣùgbọ́n àwọn wọ̀nyí ni a óò ju lọ nípasẹ̀ ìṣísẹ̀ alágbára lábẹ́ ìkìlọ̀ ìkẹyìn ti angẹli kẹta.

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

> “Iṣẹ́ náà yóò jọ èyí tí ó ṣẹlẹ̀ ní Ọjọ́ Pẹ́ńtẹ́kọ́sì. Gẹ́gẹ́ bí a ti fi ‘òjò ìbẹ̀rẹ̀’ fúnni, nínú ìtújáde Ẹ̀mí Mímọ́ ní ìbẹ̀rẹ̀ ìhìnrere, láti mú kí irúgbìn iyebíye náà rú jáde, bẹ́ẹ̀ ni a óo fi ‘òjò ìkẹ́yìn’ fúnni ní ìparí rẹ̀ fún dídàgbà eso ìkórè náà dé pípé. ‘Nígbà náà ni a ó mọ̀, bí a bá tẹ̀síwájú láti mọ Olúwa: ìjáde Rẹ̀ ti ṣe tán bí òwúrọ̀; yóò sì tọ̀ wá wá bí òjò, bí òjò ìkẹ́yìn àti òjò ìbẹ̀rẹ̀ sí ilẹ̀ ayé.’ Hosea 6:3. ‘Ẹ máa yọ̀ nígbà náà, ẹ̀yin ọmọ Síónì, kí ẹ sì yọ̀ nínú Olúwa Ọlọ́run yín: nítorí Ó ti fún un yín ní òjò ìbẹ̀rẹ̀ níwọ̀nwọ̀n, yóò sì mú kí òjò rọ̀ sórí yín, òjò ìbẹ̀rẹ̀, àti òjò ìkẹ́yìn.’ Joel 2:23. ‘Ní àwọn ọjọ́ ìkẹ́yìn, ni Ọlọ́run wí, Èmi yóò tú nínú Ẹ̀mí Mi sórí gbogbo ẹran-ara.’ ‘Yóò sì ṣẹlẹ̀ pé, ẹnikẹ́ni tí yóò pe orúkọ Olúwa ni a ó gbàlà.’ Acts 2:17, 21.”

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

> “Iṣẹ́ ńlá ìhìnrere kò ní parí pẹ̀lú ìfihàn agbára Ọlọ́run tí ó kéré ju èyí tí ó samisi ìbẹ̀rẹ̀ rẹ̀ lọ. Àwọn àsọtẹ́lẹ̀ tí a mú ṣẹ ní ìtújáde òjò àkọ́kọ́ ní ìbẹ̀rẹ̀ ìhìnrere ni a ó tún mú ṣẹ nínú òjò ìkẹyìn ní ìparí rẹ̀. Níbí ni ‘àwọn àkókò ìtura’ wà tí àpọ́sítélì Peteru ń retí síwájú sí nígbà tí ó wí pé: ‘Ẹ ronúpìwàdà nítorí náà, kí ẹ sì yípadà, kí a lè pa ẹ̀ṣẹ̀ yín ré, nígbà tí àwọn àkókò ìtura yóò ti ọ̀dọ̀ Olúwa dé; òun yóò sì rán Jésù.’ Ìṣe àwọn Àpọ́sítélì 3:19, 20.” The Great Controversy, 611.

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